TE WAKA MAORI



               O  NIU   TIRANI.

                                                                      

               " KO  TE TIKA, KO  TE PONO, KO  TE AROHA. "

VOL. 11. ]        PO NEKE, TUREI, HURAE   6, 1875. [No. 13.

 HE KUPU  WHAKAATU   KI NGA HOA TUHI MAI. 

. i

  He moni kua tae -mai: —

    1875. —John  Davis Canning, Esq., J. P., Poranga-

              hau, Nepia............. O 10   O

       „    Henare Pangopango, Tangoio, Nepia... O 10 O

      „     Te Hata  te Kani, Moeangiangi, Nepia

              (Timata i Hune 1)......... O 10  O

       „    Rev. Father  Reignier, Hahi Katorika, i

                Nepia............... O  10   O

       „    Hami  te Raro, Bell Block, Taranaki,

              (Timata  Hurae  1)......... O 10   O

       „    H. Mitchell, Esq., (Te Mitera), Tokaanu,

               Taupo............... O 10   O

       „   Matuahu  Tuhua, Tokaanu, Taupo... O 10 O

  Na  Rihari Wunu, Kai-whakawa, mo

     1874-75. —J. W. Buller, Esq. (Te Pura)... 010   O

         „       Te Hira  o Karatia......... O 10   O

     1875. —Paora   Poutini............ O  10  O

       „     Kawana  Paipai......... O 10  O

        „    Hone  Kerei Paipai......... O 10   O

       „    Rihiona Te Tua. o Ranana...... 010   O

     1875-76. —Horima Mokaikereru......... 1  O  O

         „     Wunu   Rangiwerohia......... 1. O  O

     1875. —Kapene   Pirihi, Te Teko, Maketu. Mo te

             Whare  Pukupuku  a nga hoia (timata

              mai i a Hanuere, 1875)...... 210   O



                                          £11  O  O

   Ko ta matau kupu tenei mo te reta a John A. Jury, te Wha-

 tahoro, e korero nei ia ki te korenga e panuitia taua reta i roto i

 te Waka, ara ko nga kai korero i tenei nupepa me nga tangata

 katoa atu o te motu e mohio katoa ana ki nga tikanga kua

 korerotia i roto i taua reta, a kaore he tikanga kia whakanuia

 atu ano taua korero. He mea whakahua  kau taua reta i nga

 tikanga e marama ana ki te katoa o te tangata, e mohiotia ana e

 nga tamariki katoa; kaore he korero hou i roto, ahuareka ranei,

 whakaako  matauranga ranei mo te tangata, no konei kua mea

 matou  kia kaua e panuitia. Ki te mea ka  tukua mai e te

 Whatahoro   etahi korero ahuareka o nga tikanga me nga ritenga

 Maori  ake ano  ka pai matou  kia panuitia i roto i a matou

 wharangi.

   Ko  Aporo Pangari e ki mai ana kua wera te whare-kura i

 Rakaupara, Hokianga, me etahi o nga taonga me nga hanga a

  nga tamariki.

    E ki mai ana a Karaitiana, o Karirea, Whanganui, kua hoatu

  e ia kotahi pauna moni mo te Waka ki a Rihari Wunu, Kai-

    whakawa.

    Ko  Kerehi Waiariki, o Whareponga, Tai Rawhiti, e pouri

  rawa ana mo te whakarerenga a tona wahine i. a ia, me a raua

 NOTICES AND ANSWERS TO CORRESPONDENTS.

 Subscriptions received: —

   1875. —John  Davis Canning, Esq., J. P., Oak-

            bourne, Wallingford, Napier   (from

               July. 1st)............ O 10   O

     „    Henare  Pangopango, Tangoio, Napier  O  10  O

     „    Te Hata  te Kani, Moeangiangi, Napier,

             (From June  1st)......... O 10  O

      „    Rev. Father Reignier, Catholic Mission,

             Napier (from June 1st)...... O  10  O

      „    Hami  te Raro, Bell Block, Taranaki,

             (From  July 1st)......... O 10   O

,, H. Mitchell, Esq., Tokaanu, Taupo, via

              Napier............... O 10    O

      „   Matuahu  Tuhua, Tokaanu, Taupo, via

              Napier............... O 10   O

  From R. "Woon, Esq., R. M., for—

    1874-75. —J. W. Buller, Esq.......... 010   O

               Te Hira  of Karatia......... 010    O

    1875. —Paora   Poutini............ O  10  O

      „     Kawana  Paipai............ O 10   O

      „     Hone  Kerei Paipai......... 010   O

      „    Rihiona Te Tua, o Ranana...... 010   O

    1875-76. —Horima Mokaikereru...... 1  O  O

       „       Wunu   Rangiwerohia...... 1   O  O

    l875. \_Captain Preece, Te Teko, Maketu. For

            Armed   Constabulary Library  (from

              January, 1875)............ 2 10   O



                                         £11 O  O

  We  have  to say in reference to the letter of John A. Jury,

to Whatahoro, of the non-insertion of which in the Waka he

complains, that the subject is one with which our readers and

the public  generally are fully acquainted, and upon  which

nothing more need be said. The  letter is a mere recapitulation

of matters and things which are obvious to everyone, and with

which every schoolboy is conversant; it contains nothing new,

interesting, or instructive, and we have therefore decided  to

reject it. If te Whatahoro will send us some interesting Maori

lore, we shall be happy to give it a place in our columns.







  Aporo  Pangari writes that the school-house at Rakaupara,

Hokianga, has been burned down, and a quantity of the goods

and effects of the children consumed.

  Karaitiana, of Karirea, Whanganui, informs us that he has

paid £1 subscription to R. Woon, Esq., R. M., for the Waka.



   Kerehi  Waiariki, of Whareponga, East Coast, is in great

trouble on account of his wife having deserted him and their

148

TE WAKA MAORI O NIU TIRANI.

tamariki tokoono ; a e whakapuaki ana i tona pouri i roto i ana
waiata whakaaroha. Ta matou whakaaro ki runga ki tana
whakaatu mai i te ahua o taua wahine me hari rawa ia ki to
raua mahuetanga. Kaore matou e whai takiwa ana e taea ai te
whakatu i ana waiata ki te reo Pakeha.

Ko Kereama Herangi, o Wairau, e rapu ana ki te tikanga e
hoki haere nei te iwi Maori. E ki ana kaore e whanau tamariki
ana nga wahine Maori, tetahi he tokoiti nga mea ora tonu o nga
tamariki e whanau ana. Te take, ki tana whakaaro, he kore
horoi o nga matua wahine i a ratou tamariki kia pai ai kia ora
ai, tetahi he tia kai na nga matua i te paipa. E ki ana kaore
nga wahine Pakeha e kai ana i te paipa, me te nui to ratou
whanau tamariki.

Ko Henare Potae, o Tokomaru, te Tai Rawhiti, e korero ana
Id te kino o nga rori i taua takiwa. E ki ana ki te kore e
mahia kia pai aua rori ka ngaro noa nga moni i mahia ai i te
tuatahi. Kua tino kino rawa, kua kore e taea te haere, kua
nui nga hoiho mate i te kino o te rori.

RINI HEMOATA.—E kore matou e mohio ki te whakaatu ki a
koe i nga mahi me te tika o te " Rakarana me Waikato Maori
Kamupene." Engari tera e whakaatu ki a koe to hoa, a
Rihari Wunu, Kai-whakawa, i te whakaaro tika mo taua mea.

TE KIWI, o Harataunga, Tai Rawhiti.—Kaore matou e
mohio ana ki tena ture i wehea atu mo ena kainga anake, ara
mo Opotiki, mo Maketu, mo Tauranga, hei ture mo te tangata
haere i runga i te hoiho tuara mate ; engari e mana ana te ture
i nga wahi katoa ki te whiu i te tangata nanakia, whakaaro
kore, ki nga kuri katoa. Ko ta te Maori tana mahi tonu tena,
he haere i runga i te hoiho tuara mate; a e pai ana kia
whakamutua taua mahi inaianei ano. Kua kite matou i etahi
Maori e haere ana i runga i te hoiho tuara pirau rawa atu. Te
mea tika mo aua tu koroke me whiu i o ratou tuara kia motu-
motu rawa, muri iho ka meatia kia whakamatau ratou ki te
pikau kawenga kia kite i te ahua.

HAIMONA TUANGAU.—Kaore matou e mohio ana ki te reta
tuku mahi nau ki a matou i nga marama e wha kua taha nei, i
muri mai ranei.

HAMIORA MANGAKAHIA.—Kaore matou e mohio ana ki te
pai e puta mai i roto i te panuitanga o to reta roa, kupu huhua,
 ina panuitia e matou. Kua ata korerotia taua korero i roto i to
reta i panuitia i roto i te Waka Nama 4 o tenei tau, i roto i a
matou kupu apiti hoki ki taua reta, i roto hoki i nga reta a etahi
atu tangata tuhi mai ki te Waka nei—kati hoki pea. E hiahia
ana matou kia waiho nga wharangi o te nupepa nei mo etahi
korero nui atu i tena te ahuareka me te whai matauranga.

RINI HEMOATA.—Ko a matou kupu mo te reta a John Jury,
te Whatahoro, e tika tonu ana hei kupu whakahoki mo tau reta
ano hoki.

Ko TAMATI REINA, o Wangaehu, e ki aua kua mate te Whaka-
pono me ona minita i te Tai Hauauru, kua ora ko te " moni
raua ko te waipiro."

Ko Rehana Parata me etahi atu tangata e whakaatu mai ana
i te marenatanga o te tamahine o Ihaka te Tai i Waitangi, i a
Aperira kua taha atu nei. E ki mai ana ko nga tangata i tae
ki reira e 500 nga Maori, 120 o te Pakeha; ko nga kai i
whakatakotoria ma enei tangata, 100 kete kumara ; 40 kete
merengi; 20 poaka; 3 nga kau; e 500 mango; e 300 rohi; e
400 keeki; e 300 putingi; 100 taata; e 54 karana pia ; 10
karana waina; e 8 karana parani : e 24 patara waina hama-
peena. E ki ana i pai katoa te whakahaeretanga o taua hakari,
oti pai ana nga tikanga katoa ; heoi te mea i rapurapu ai, i
manawa-popore ai, ko nga kai he iti pea, kei mate etahi o nga
manuhiri i te hemo kai! E hara i te puku!

Kua tae mai nga reta a Pene Tipana, Hoparu, me Nehanera te
Kahu—e hara anake i te tikanga korero.

E mea aria matou kia panuitia atu, i etahi takiwa, etahi
whakatauki Maori o mua, he mea ata kohikohi mai na G. H.
Reweti, o te Tari Maori nei, i ana haereerenga i roto i nga iwi i
etahi wahi o te motu nei. Akuanei mohiotia ai aua whakatauki
e nga iwi nana ake, ia iwi ana, ia iwi ana; a ka tino whaka-
whetai atu matou ki nga tangata whai matauranga i roto i aua
iwi ki te mea ka pai mai ratou kia whakaaturia mai nga take
timatanga o a ratou e mohio ai o aua whakatauki, hei mea
panui mo roto i te Waka nei—ara, me ata korero mai nga
tikanga i puta ai aua kii i te timatanga. Hei korero reka
rawa aua tu korero o mua, ka ngakau-nuitia e te tangata hei
taonga mana; no te mea hei mea tino whakamarama ia i nga
ritenga me nga tikanga Maori o mua—hei whakakite ia ki a
tatou i te ahua o era tangata, me a ratou mahinga, o nga
whakatupuranga kua taha atu. He tokomaha nga tamariki
matau e noho mai nei i roto i nga iwi hei ui ki nga kaumatua ki
taua korero e hiahia nei matou, a ma ratou e tuhituhi iho ki
te pukapuka ka tuku mai ai ki a matou kia taia ki te perehi.
E ngakau-nui ana matou kia pera mai ano ratou. Mea ake nga
kaumatua ruarua e ora nei, matau ki aua korero, kua riro kua
whai i o ratou tupuna ki te Reinga, a kaore he tangata matau e
mahue hei korero i nga korero o nga " Uri o Maui." A, he
tika kia mangu rawa aua korero ki te pukapuka inaianei ano i
te wa e ahei ai te pera, ara i a ratou ano e ora ana.

six children, and he gives expression to his grief in mournful
verse.  Judging from the description which he gives of her
character, he ought to consider himself fortunate in getting rid
of her. We cannot spare time to translate the verses.

Kereama Herangi, of Wairau, Blenheim, wonders why the
Native race are decreasing in numbers. He says the Native
women have but few children comparatively speaking, and not
very many live of those which they have. This he thinks is
because their mothers do not wash them and keep them clean,
and because the mothers themselves are inveterate smokers.
The white women, he says, do not smoke and they have many
children.

Henare Potae, of Tokomaru, East Coast, complains of the bad
state of the roads in that district. He says unless something
be done to improve them, the money spent in their formation
will have been uselessly expended—they are simply impassable,
and many horses have been injured in attempting to pass along
them.,

RINI HEMOATA.—We are not in a position to give you any
information regarding the proceedings and stability of the
" Raglan and Waikato Native Company," No doubt your
friend R. Woon, Esq., would give you good advice on the sub-
ject.

TE KIWI, of Harataunga, East Coast.—We are not aware of
any special law in force at Opotiki, Maketu, and Tauranga, af-
fecting persons who travel on horses with sore backs ; but cruelty
to animals is punishable by law anywhere and everywhere. The
practice of riding horses with sore backs is far too common
among the Maoris, and it ought to be stopped at once. We
have seen some of them riding horses whose backs were a mass
of putrifying sores. Such fellows ought to be flogged till their
backs were severely lacerated, and then made to try the experi-
ment of carrying heavy loads in that state.

HAIMONA TUANGAU.—We have no recollection of having
received any letter from you four months ago, or subsequently.

HAMIORA MANGAKAHIA.—We cannot see that any good
would result from the publication of your long and prolix letter.
The subject has been sufficiently ventilated in your letter pub-
lished in the Waka No. 4. of this year, and in our remarks
appended thereto, also in letters from various other correspon-
dents. We require our space for more interesting and instruc-
tive subjects.

RINI HEMOATA.—Our remarks respecting the letter of John
Jury, te Whatahoro, apply also to yours.

TAMATI REINA, of Wangaehu, complains that Christianity and
its ministers are dead on the West Coast, and that " money and
ardent spirits," have taken their places.

Rehana Parata and others, writing about the wedding of the
daughter of Ihaka te Tai, at Waitangi, in April last, says there
were 500 Maori guests present, and about 120 Europeans, for
which number of persons a feast was provided consisting of 100
baskets of kumara, 40 bushels of melons, 20 pigs, 3 bullocks, 500
sharks, 300 loaves of bread, 400 cakes, 300 puddings, 100 tarts,
54 gallons of beer, 10 gallons of wine, 8 gallons of brandy, and 2
dozen of champagne. We are told that everything went off
very satisfactorily, and the arrangements were very complete,
the only thing causing anxiety being that the food provided was,
perhaps, insufficient, and that some of the guests may have
suffered from hunger in consequence!

Letters from Pene Tipana, Hoparu, and Nehanera te Kahu,
unimportant.

We purpose publishing from time to time a number of old
Maori proverbs and mottoes, collected with great care by Mr.
G. H. Davies, of the Native Office, in his travels among the
tribes in various parts of the country. These old sayings will
be recognized by the respective tribes to which they more
especially belong, and we shall be greatly obliged if some of the
more intelligent men of those tribes will be good enough to send
us, for publication in the Waka, an explanation of the origin of
any of these proverbs which they may be able to obtain—that is
to say, an account of the circumstances from which they
originated. Narratives and traditions of this kind would form
interesting and valuable records, inasmuch as they would throw
great light upon the old Maori habits and customs, which are now
things of a past age ; they would afford us a peep into the
every-day lives and doings of the Maories of by-gone genera-
tions. There are many intelligent young men among the tribes
who could obtain from some of the old men the information we
require on these subjects, which they might write down and
transmit to us for publication. We hope they will do so.
Soon, the few surviving old men, who possess a knowledge of
these things, will have followed their fathers to the land of
spirits, and there will be none left able to tell the story of the
" Children of Maui." It would be well, then, to commit these
things to writing while there is yet time.

TE WAKA MAORI O NIU TIRANI.

HE TANGATA MATE.

MAKARETA HOANI, o Wairau, he wahine rangatira no
Ngatirarua. I mate i te 11 o Hune, 1875. Ona tau 25.

MERE TORO, o Wairau, he wahine no Rangitane. I mate i
te 25 o Aperira, 1875. Ona tau 50.

TE UTU MO TE WAKA.

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 mai e ia aua moni ki te Kai Tuhi ki Po Neke nei.

PO NEKE, TUREI, HURAE 6, 1875.

TE TAENGA ATU O TE MAKARINI KI
WHAKATANE.

(He mea tango mai no te nupepa o Tauranga.)

I TAE atu te " Runa " ki waho mai o Whakatane i te
ata po o te Ratapu, te 7 o Maehe kua taha nei. Katahi
ka tatari kia ahua awatea, kia kitea ai te ara mo nga
poti ma roto i nga toka. Marama rawa ake ka tukua
nga poti ki te wai, ka hoea ki uta tetahi ope nui no
Ngaiterangi i haere tahi i a te Makarini, a tae pai
atu ana ratou katoa ki uta. Katahi ka kawea mai te
kupu a nga tangata whenua ki nga manuhiri Maori ra,
he mea mai e kore ratou, aua manuhiri, e karangatia i
taua rangi, he Ratapu hoki, engari hei te ata o te
Manei ata karangatia ai ratou. Heoi, ka noho tonu
ratou i te wahi i u ai ki uta; ko te kai ma ratou ano
ia i tukua mai i te pa Maori e tata ana ki taua wahi.

I te ata po ano o te Manei, te 8 o nga ra, ka whaka-
terea te Runa e Kapene Peataera ki roto ki te awa, he
tai kato te tai. Katahi ka tukua mai e nga iwi Maori
o uta ta ratou kupu ki a te Makarini kia noho marire
ia i runga kaipuke kia oti te whakarite i a ratou
tikanga hei karanga i a ia. Heoi, ka noho ia i runga
i te tima, a i te tahi o nga haora i waenganui ra ka
tae mai ta ratou reta hei tiki mai i a ia.

Katahi te Makarini me ana apiha katoa ka haere
ki uta, eke rawa atu ratou ki uta i te wahi hangai
tonu ki te pa. Ko te Hata, te tino rangatira o te
Kaha te kai whakatau mai i a te Makarini i tona
ekenga ki uta. Katahi ka arahina e te Hata ma roto
i nga ara whakakokikoki o te pa Maori tae noa atu
ki te whare hou, whare nui, e huaina ana ko " Mata-
tua." He ingoa taua whare no te waka e korerotia
ana nana i uta mai ki tenei motu nga tupuna o nga
iwi o Ngatiawa o te Tai Rawhiti, e noho nei o ratou
hapu i te takutai i Tauranga puta noa ki Whanga-
paraoa, hui atu ki te Urewera he rerenga ano no
taua iwi—haunga ano a Maketu. Katahi ka ata
karangatia te Makarini i runga i nga ritenga Maori;
i tino whakapaua katoatia nga tikanga katoa a te iwi
Maori i runga i te karanga ki a ia. E 700 pea te nui
o nga Maori i hui mai ki taua wahi. Ko nga ingoa
enei, kei raro nei, o nga rangatira i uru ki taua
karangatanga, ara ;—No Ngatiawa tupu, ko Apanui,
tona tama ko Wepiha, te Keepa, Toihau, Tiopira,
Rangitukehu, me Hori Kauakura. No Ngatipukeko,
ko te Meihana, Manuera, te Manohoaka, me Matiu.
No te Whakatohea, ko Hira te Popo, Tiwai, me
Awanui. No Ngaitawarere, me etahi atu hapu, ko
te Hata. No Ngaiterangi, ko Hori Tupaea, Enoka,
Hamiora Tu, Hori Ngatai, Hohepa, Tareha, Hone
Makarauri, te Kuka, Ranapia, me wi Parera. No
te Urewera, ko te Whenuanui, Kereru, te Makarini,
Ahikaiata, Tamaikowha, Hapurona Kohi, me Hetaraka
te Waru. Tera atu hoki etahi rangatira o raro iho,
e kore e taea te tatau. Ko te hui o te iwi nei he hui
ki te kawanga o to ratou whare nui, o "Matatua;"
a tera pea te ngakau o te Makarini  pai ana ki a
ratou kupu pai i roto i a ratou whai korero. Na

DEATHS.

MAKARETA HOANI, of Wairau, a Ngatirarua woman of rank,
on the 11th of June, 1875. Aged 25 years.

MERE TORO, of Wairau, a woman of Rangitane, on the 25th
of April, 1875. Aged 50 years.

TERMS OF SUBSCRIPTION.

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

WELLINGTON, TUESDAY, JULY 6, 1875.

THE VISIT OF THE HON. SIR DONALD
MCLEAN TO WHAKATANE.

(From the Bay of Plenty Times.)

THE " Luna" arrived off Whakatane shortly before
daylight on Sunday morning, the 7th of March. Boats
were lowered as soon as it was sufficiently light to
guide the way through the rocks, and the large party
of Ngaiterangi who accompanied Sir Donald were
safely landed. The day being Sunday, the resident
Natives intimated to their Maori visitors that they
would not give them a formal reception till Monday
morning. They consequently remained where they
were, and were plentifully supplied with food from the
Maori village close by.

Early on Monday morning, the 8th instant, the tide
being favourable, Captain Fairchild, with his well-
known skill, took the " Luna" into the river. The
Natives immediately sent a message to the Native
Minister not to land until they had completed their
arrangements for his reception, of which he would be
informed. Accordingly a little after 1 o'clock p.m.
a letter was received saying they were ready.

Sir Donald and the officers accompanying him at
once went on shore, landing just opposite the "kainga."
He was received by Te Hata, the principal chief of
Te Kaha, and by him conducted through the intricate
windings of the Maori pa to the large new house,
named "Matatua," after the canoe which, according
to Maori tradition, brought to New Zealand the an-
cestors of the East Coast Ngatiawa tribe, the different
sections of which occupy the whole coast line from
Tauranga to Cape Runaway (except Maketu), and
embrace the whole of the Urewera tribe in the in-
terior. The Native Minister was welcomed in truly
Maori style, with all the accompanying demonstra-
tions. There were about 700 Natives on the ground.
The chiefs who were present and took part in the
proceedings were as follows:—Of Ngatiawa (proper)
—Apanui, his son Wepiha, Te Keepa, Toihau, Tio-
pira, Rangi Tukehu, Hori Kawakura; of Ngatipu-
keko—Te Meihana, Manuera, Te Manohoaka, Matiu;

of Whakatohea—Hira te Popo, Tiwai, and Awanui;

of Ngaitawarere, &c.—Te Hata; of Ngaiterangi—
Hori Tupaea, Enoka, Hamiora Tu, Hori Ngatai,
Hohepa, Tareha, Hone Makarauri, Te Kuka, Rana-
pia, Wi Parera ; of the Urewera—Te Whenuanui,
Kereru, To Makarini, Ahikaiata, Tamaikowha, Hapu-
rona Kohi, Hetaraka to Waru. There were several
other chiefs of less note, " too numerous to mention."
The meeting on this occasion was one of ceremony at
the opening of the large house " Matatua," and the
kindly speeches must have been very gratifying to the
Native Minister, the most important of which were
delivered by Wepiha Apanui, Hira te Popo, of the
Whakatohea, and Te Hata, of Raukokore.

150

TE WAKA MAORI O NIU TIRANI.

Wepiha Apanui, na Hira te Popo o t.e Whakatohea,
na te Hata o te Raukokore, nga tino korero tikanga.

No te mutunga o nga kupu tangi a Wepiha ki a te
Makarini ka ki ia tera te korero a etahi tangata ngutu
parau, ngakau kino, mo taua whare o ; noho na te
Makarini (a Matatua), hei whare mo te kino ia, hei
whare whakatupu raruraru mo te motu. Na,. kaore
rawa he tika o taua korero, he parau anake; he korero
ia i puta mai i etahi iwi e hae ana ki ona tupuna, a e
mea ana tona papa, a Apanui, kia hapainga ano te
mana o aua tupuna kia hoki mai ki te iwi inaianei.
E taunu ana mai aua tangata puhaehae, e ki ana e
kore e oti i a ratou tetahi whare pera me Matatua;

tetahi, ki te mea ka oti ano i a ratou e kore. e tae mai
te Makarini me nga iwi Maori ki te kawanga o taua
whare. Na, kua oti i taua rangi aua kupu taunu te
whakahoki—" Inahoki te whare, a Matatua, e tu nei;

tenei hoki te noho nei nga rangatira o nga uri o Awa
o Tauranga mai puta noa ki Whangaparaoa ; tenei
ano hoki a te Makarini te noho nei. Ka ki ano au i
taku kupu tuatahi—kaore rawa i meatia tenei whare
mo nga tikanga kino, engari mo nga tikanga pai, a he
pai ano tona putanga ki te iwi. Kua taha atu nga
rangi o te kino raua ko te kuare; he tumanako tenei
ki te pai anake i roto i nga ra e takoto ake nei."

Katahi ka utua e te Makarini, ka toea ki te hari o
tona ngakau ki te nui o nga hapu o Awa kua huihui
ki taua wahi kotahi; ka Id; " Kua oti tenei i a Apa-
nui tana mahi i korero tonu ai ia ; kua ara i a ia
tenei whare nui i te wa o tona kaumatuatanga ; kua
waiho iho e ia tenei hanga pai hei oha maua ki nga
whanaunga e maharatia ai ia me ka ngaro atu ia i a
koutou. E pai ana te tikanga i hangaia ai tenei
whare e whakaatu mai nei koutou; engari i he etahi
iwi ki to koutou whakaaro, kiia ana e ratou he kino
te tikanga o tenei whare. Inahoki, i a au ano i nga
whenua o raro, i tetahi takiwa ake nei, ka korero mai
nga rangatira o Ngapuhi ki au ka mea mai kua tonoa
ratou e koutou kia haere mai ratou ki te kawanga o
tenei whare; engari kotahi te kupu i roto i ta koutou
reta i rapu ai ratou, a i kore tonu ai ratou e tae mai
—ina ia taua kapu, ara, ' ko tenei whare hei whare
korero, whare kimihanga tikanga, hei oranga mo te
motu katoa.' Na, ka mea ratou, ' ko te tu korero
tawhito ano tenei; ko te tu tonu tenei o nga kupu
tono mai ki a matou a nga iwi o runga i era tau o
mua, a kua kite matou i te mutunga iho o ena korero
me ena kimihanga—e hara i te mutunga pai, e hara i
te oranga, engari he tino matenga rawatanga mo te
motu katoa !' Koia au e ki nei i he etahi iwi ki to
koutou whakaaro. Otira kua whakaatu mai nei
koutou ki a hau e hara i te whakaaro kino i hangaia
ai tenei whare. Ka pai, ka whakapai au ki te kau-
matua ki a Apanui, ka oti nei tenei whare i a ia i
tona kaumatuatanga; a, e tumanako ana hoki au kia
pera me ta koutou e ki nei, ara kia waiho tenei whare
hei timatanga mo te pai."

Katahi ka karangatia te Makarini e te Hata mo te
taha ki tona hapu. Ka ki ia ko ia ano tetahi i uru ki
te hanganga o taua whare, ko ia ano tetahi nana taua
mahi. Ka tino whakahe ia ki te ki e kiia nei he kino
te tikanga o taua whare; kaore ra, kaore he tikanga
ke atu i te pai. Mehemea he whakaaro kino te wha-
kaaro kua kore ia e uru ki roto. Kua mohio ia ko te
tikanga o aua korero hei pehi i a Ngatiawa ki raro
kia kuare tonu ; otira i tohe tonu ratou, tona mutunga
ko " Matatua " kua oti.

Katahi ka tu mai a Hira te Popo. Ko ana kupu
tuatahi he karanga ki a te Makarini. Muri iho ka
ki; " Kua rongo au ki to korero mo te whakaaro a
Ngapuhi ki te whare e taumarumaru iho nei i runga

Wepiha, after the usual set speeches of welcome,
said that it appeared that a report had been set afloat
by some industrious mischief-makers to the effect
that the house in which Sir Donald then sat was
intended for bad, political, and insurrectionary pur-
poses. (This refers to an old Maori custom of
building carved houses at the opening of which great
questions, especially of war on neighbouring tribes,
were discussed, and plans determined upon.) He
said that such was very far from being the case, and
that the reports emanated from tribes who were
jealous of the prestige of their ancestors, which his
father, Apanui, was determined to restore. These
jealous people had gone so far as to say, sneeringly,
that they could not build a house such as Matatua,
and that if they were capable of it neither the Native
Minister nor any of the surrounding tribes would be
present at the opening ceremony. These sneering
remarks were sufficiently answered this day—" There
stands the house ' Matatua,' here are representatives
of all the descendants of Awa from Tauranga to Cape
Runaway, and there is Sir Donald McLean. I repeat
again, what I said before—this house was never de-
signed for a bad purpose, but for good, and that good
will result to the tribe. The days of evil and folly
are past, and we anticipate nothing but good in the
future."

Sir Donald McLean, in reply, expressed his grati-
fication at meeting so many of the sections of Awa in
one place, and said: " Apanui has carried his long-
talked-of design into effect; he has built this large
house in his old age, and has left a handsome work
whereby he will be remembered when he is gone
from amongst you. The intention in its erection, as
explained by you, is good, but your intentions have
been misunderstood by some tribes, and it has been
said by them that this house was intended for evil
purposes. For instance, when I was at the North
the other day the chiefs at Ngapuhi told me that
they had received invitations from you to be present at
this day's ceremony, but there was one expression in
your letter which made them hesitate and eventually
decline your invitation. It was to this effect: that
the ' house was intended as a place in which to dis-
cuss and devise matters intimately connected with
the welfare of this island.' 'Now,' they said, 'this
is the old story; this is the kind of invitation we
received from the Southern tribes in years gone by,
and we know how these discussions and devices
ended—not in good, but in irreparable mischief to
the island!' That is why I say that I know of my
own knowledge that your invitation was misunder-
stood. But you have explained to me that it is with
no evil design this house has been erected. I con-
gratulate old Apanui in his declining years on its
completion, and hope that it is, as you say, the com-
mencement of a better state of things."

 Te Hata then, on behalf of the hapus he repre-
sented, welcomed Sir Donald McLean. He said
that he was intimately connected with the erection of
the house, and had assisted in the operations. He
would most distinctly and emphatically deny that
there was any other than a good intention in having
it built: were it otherwise he would not have assisted.
He knew quite well that a great many of the reports
were intended to humble the Ngatiawa and keep
them down; they persevered, and " Matatua " was
the result.

Hira te Popo then made his speech of welcome,
and added: "I have heard what you have stated
respecting the opinion entertained by Ngapuhi
regarding that house that now overshadows you.

TE WAKA MAORI O NIU TIRANI.

151

i a koe. Kei hea he take e whawhai ai nga iwi o te
Rawhiti ki a koe inaianei ? Kaore ra ; kore, kore
kore rawa atu. E te matua o to rawakore raua ko te
pani, whakarongo mai! E tino Id atu ana au ki a koe
kaore i hangaia tenei whare mo to kino, kore rawa.
Whakahokia mai ana taku kupu e nga hiwi o aku
tupuna, ki ana 'kore rawa.' (Mo to paorotanga
tenei o tona reo i roto i te pari i te tuarongo o Ma-
tatua.) Me haere mai te "kino i whea? Me haere
ake i raro—kei whea? Me haere iho i runga—kei
whea?" 

I roto i a ratou kupu karanga ki a to Makarini ka
puta te kupu a te Urewera ki te rohe potae, ara; te
rohe o te whenua i riro i runga i te rau o te patu ;

mea ana ratou kia nekehia taua rohe kia iti iho ai to
wahi o te whenua a te Urewera e taka ki roto ki taua
rohe, me nga whenua e tohea aua e ratou. Kua kiia
ketia ko te ra ki muri atu hei ra mo nga tu korero
pera, otira i mea te Makarini ahakoa, me puta tonu
tana kupu kia we ratou te rongo. Katahi ia ka ki
atu:—" E nga rangatira o te Urewera, kua puta ta
koutou kupu mo te whenua i tangohia i runga i Io
rau o te patu, a e whakaware ana koutou ki to tako
hei rironga mo tetahi wahi o to koutou whenua. Na
to mahi he ano, e te Whenuanui, i riro ai to whenua
—kaore he take kaore he takunetanga i mau ai koe
ki te pu hei riri ki te Pakeha ; ki hai ratou i poka
atu ki a koe i to kainga ; otira kaore tahi pea he riri
a te Pakeha raua ko te Maori i kore ai koe e urn ki
roto. Ko koe ano i Waikato, ko koe ano i te Wai-
roa, ko koe ano hoki i roto i nga riri i to taha ki
Whakatane nei. Na, me korero kau koe mo te
rironga o to whenua ? Na te Paremete ra te tikanga
i tangohia ai, he mea ata whakaatu ki nga iwi Maori i

te tuatahi, kia tupato ai ratou. Ho mea rite hoki ia
ki nga tikanga Maori ako ano. I te korenga e hohoro
o te Kawanatanga te mau i te pu ka kawe i to riri ki
roto ki o kainga katahi koe ka mahara e kore koe e
whiua mo ou hara, mea ana koe ka ora koe i to kino
o to whenua. I ki atu ano au Id a Paerau i Nepia o
kore ia e ora i te kino o tona whenua, ahakoa ho
whenua kino ka taea ano, kihai hoki ia i whakarongo
mai. I manawanui noa te Kawanatanga, nawai a,
katahi ka tukua he taua ki roto ki o hiwi me o nga-
here haere ai; na kua mohio koe ki to mutunga.
Otira kua kore taua tu mahi inaianei, e kitekite
ana tatou i tenei rangi, he kanohi he kanohi. He
mea pai kia mahara tonu koe ko ta te Pakeha mea e
tino tohe ai ka taea ano e ia—kia marama koe ki

tena."

E kore e taea e matou te perehi i nga korero
katoa, engari ko etahi anake o a nga tangata i whai
tikanga a ratou korero, ara ko nga tino kupu anake ;
engari e rite tonu ana te tikanga o ta matou e perehi
atu nei ki ta ratou i korero ai, me nga kupu ano hoki

e rite ana ano.

I te mutunga o te whaikorero ka karangatia e nga
hapu o Ngatiawa he haka ma ratou, heoi hohoro tonu
nga tangata te tahuri ki taua mahi. Ko te haka a
Ngaiterangi i pai rawa ki to titiro a te tangata. He
nui te pai o te whakahaere o aua mahi katoa ; kore
rawa atu he tangata haurangi kia kotahi noa nei i
taua hui.

Katahi ka ki mai nga tangata kia kai marire te
Makarini ka hoki ai ki te Runa. E rua nga tepara
kai i whakaturia i roto i taua whare hanga hou nei.
I rite tonu te whakatakoto o te kai ki ta te Pakeha;

ko te nui me te pai o te kai e kore e taea te korero ;

heoi, kai ana, ora ana. Ko te wahine a W. H.
Taipari, ko te wahine a te Wepiha, me te kotiro a te
Apanui, nga tuari whangai i nga manuhiri.

I te ata o te 9 o nga ra ka hoki ano te Makarini ki
uta ka haere tonu atu ki te whare nui, ki Matatua, ki

What ground of contention have the tribes on the
East Coast with you now ? None—none—none
whatever. Parent of the friendless and the orphans,
listen to me! I tell you most emphatically that this
house was never undertaken for any evil purposes—
none whatever ; even now as I speak the hills of my
ancestors answer back again ' None whatever.' (This
allusion was to the echo awakened by the speaker's
voice from the precipitous hills of Whakatane imme-
diately in the rear of the large house just erected.)
From whence is evil to come? From below—where?
Is it to come from above ? Where ? " (Meaning,
What pretext?)

The Urewera in the course of their speeches of wel-
come alluded to the confiscated boundary line, and
their desire to have it modified so as not to include so
much of the Urewera territory, or territory claimed
by them. Although it had been previously arranged
that all business matters should be discussed on the
following day, Sir Donald McLean thought fit to give
them. at once a decided expression of his opinion,
believing that it would have a very salutary effect on
the following clay's korero with the Urewera. He
said : " Chiefs of Urewera, you have spoken of confis-
cated land, and affect to be at a loss to know why a
slice of your land should be taken from you. It was
through your own unwarrantable action, Te Whenua-
nui, that your laud was confiscated. You had no
pretext for taking arms against the Pakeha ; they
never interfered with you in your country ; but there
was hardly a single disturbance between the two
races that you did not take part in. You were at
Waikato at Te Wairoa, at the different fights in the
Bay of Plenty. Can you then greatly complain of
your land being confiscated? It was done by the
Legislature, and after due warning had been given to
the Natives. It is in accordance with your own cus-
toms. You thought, because the Government did
not take up arms at once and invade your country,
upon the impregnability of which you so much relied,
that therefore your conduct would be overlooked. I
warned Paerau, when I saw him at Napier, that his
country, difficult as it is, would bo no protection, but
he would not heed me. The Government forebore as
long as it could, and at last had to send forces through
and through your hills and forests, and the result is
well known to you : that however is at an end ; we now
meet face to face this clay. It is well that you should
remember that the Pakeha a can do anything he makes
up his mind to ; be satisfied on that point."

We have not attempted to give all the speeches,
but only those of the principal speakers likely to be
interesting, but wo vouch for the correctness of their
general tenor, and they are, as nearly as possible,
given in the words of the speakers.

The speeches having been made, the meeting con-
cluded by the different sections of the Ngatiawa tribe
challenging each other to a dance (haka), which our
readers may imagine was responded to with alacrity.
Those performed by the Ngaiterangi were most
admired. Everything was conducted in the most
orderly manner ; not a single drunken man was to be
seen on the ground.

Sir Donald McLean was invited to partake of some
refreshment before returning to the " Luna." Two
tables were laid out in the new building in European
style, and loaded with the good things of this life, to
which ample justice was done. The guests were
waited upon by Mrs. W. H. Taipari, Mrs. Wepiha,
and Apanui's youngest daughter.

On the morning of the 9th, as previously arranged,
Sir Donald McLean landed and proceeded to the large

152

TE WAEA MAORI O NIU TIRANI.

reira whakarongo ai ki nga korero a ia hapu a ia hapu 
o Ngatiawa e kawea mai ana ki tona aroaro.

Ko te Urewera te iwi tuatahi i tae mai ki a ia.
Ko nga rangatira koia ano ena kua oti te whakahua
ki runga ake nei; ko nga tangata noa atu e ono te
kau pea te nui.

Ko Eru Tamaikowha te tuatahi ki te korero. I ki
ia e rua e toru nga tikanga e hiahia ana ratou kia
kawea mai ki tona aroaro. Ko te tikanga nui rawa
e pa ana ki te rangimarietanga o to ratou kainga, e
pai ai e aha ai ranei, ko te mahi a nga Kai-hoko
whenua i roto i a ratou rohe. Ki ana ko te mahi a
nga Pakeha he haere ki roto ki to ratou takiwa
korero ai ki te tangata kotahi, hoatu moni ai ki te
tangata kotahi, mo nga whenua a te hapu katoa. Na,
ko te iwi nui tonu o te TTrewera e mea ana kia
whakamutua rawatia taua tu mahi, kei tupu ake he
raruraru i roto i a ratou ake ano. Kaua te Kawa-
natanga e whakaaro ko te tino kore rawa ratou e pai
ki te reti whenua ki te Kawanatanga ranei, ki etahi
atu Pakeha noa atu ranei, engari e hiahia ana ratou
kia whai takiwa marire ratou hei hurihanga mo te
whakaaro.

I pera ano hoki te korero a Kereru. I ki hoki ia
katahi ano ratou ka ora ake i te riri, kua roa rawa
hoki ratou e noho wehe ke ana i te Pakeha, e noho
moke ana; ko tenei kua mea ratou kia ata tirotiro,
kia ata whakatakoto tikanga ratou mo te retinga o a
ratou whenua, no te mea he iwi tauhou te Urewera
ki te reti whenua. Tetahi, ma ratou ano e tirotiro i
nga Pakeha reti e pai ai ratou, kaua e waiho i nga
kai mahi a te Kawanatanga anake. Otira mo a mua
ake taua whakaaro; ko tenei kua mea ratou kia katia
to ratou takiwa katoa ki te reti ki te aha ranei, koi
waiho taua mahi hei take raruraru i roto i a ratou
ake ano.

Ko Paora Kingi i ki, ko tana e pai ai me ruri katoa
nga whenua i roto i nga rohe o te TTrewera, kia riro
i tena tangata tana wahi i tena tangata tana wahi, a
ma ia tangata te whakaaro ki tana wahi ake ano.

Katahi ka whakahokia e te Makarini ka mea, e
tika rawa ana etahi o nga korero kua whakapuakina
mai nei e nga tangata. Kua mohiotia ano kaore ano
kia wehewehea nga whenua a te Urewera ; e takoto
puku ana etahi wahi na te katoa, e hara i te mea na
te tangata kotahi ; no reira kaore e tika kia tango
moni te tangata kotahi mo te whenua a te hapu katoa.
E pai ana kia wehewehea nga wahi a nga hapu a te
wa e ahei ai te pera, kia mohiotia ai nga rohe a tetahi
a tetahi, kia riro ai ma ia hapu ma ia hapu te wha-
kaaro ki tana wahi ki tana wahi; otira he mea he
rawa te whakaputa tikanga ki nga hapu e kore ai e
ata puta a ratou whakaaro e pai ai ratou mo runga i
a ratou wahi ake ano. Ki te mea he whakaaro no
ratou kei pau katoa a ratou whenua te hoko, kaore e
toe etahi wahi mo a ratou tamariki, hei oranga hoki
mo ratou ake ano, penei e ahei ano te whakatakoto
tikanga here ki runga ki etahi wahi e mau tonu ai;

tetahi, e taea ano te wehe atu i etahi wahi hei whenua
rahui, e kore hoki e ahei te tangata te poka atu ki
aua wahi rahui. Kua ki atu ia ki a te Pirihi e tu nei
kia whakamaramatia atu e ia ki a ratou nga tikanga
katoa o te whakahaeretanga o nga ture Pakeha, na
me pa ratou ki a ia maua e whakamarama. He tika
te kupu a Paora Kingi i ki ai; he nui te pai mehe-
mea kua ruritia to ratou whenua, mehemea hoki kua
takoto marama o ratou take; Otira katahi ano ka
ata pa mai te TTrewera ki te iwi Pakeha, e kore ano
hoki pea ratou e hohoro te tango i nga tikanga ma-
rama a nga iwi e noho ana i te akau. Ki hai i kiia
aua tikanga hei tikanga whakatupu raruraru i roto i
a ratou. Mo te mahi reti whenua ki nga Pakeha noa
atu, kei a ratou ano te whakaaro mo tena; engari,
kia mohio ratou, ki te puta he raruraru i runga i taua

house "Matatua" to receive the several sections of
the Ngatiawa separately, and listen to any subject
they might think fit to bring before him for con-
sideration.

 The first interview was accorded to the TTrewera.
The chiefs previously named, with about sixty of their
followers, were present.

Eruti Tamaikowha was the first to speak. He
said there were two or three questions they wished
to bring before the Native Minister, and one of the
principal, as affecting the peace of the TTrewera
country, was the operations of the land purchasers
within their boundaries. They complained that
Pakehas went into their district and dealt with
single individuals, and paid money to them for lands
which were the common property of the hapu. That
the Urewera were determined to stop such proceed-
ings amongst themselves as likely to cause internal
dissensions. They did not, by this, wish the Govern-
ment to believe that they would always oppose the
leasing of the lands to the Government or other
Europeans, 'but they wished to have time for
consideration.

Kereru spoke in the same strain, and added that
they were only now recovering from the effects of
war and' a long isolation from the Pakeha; they
wished to look round them and have time to mature
plans for the leasing of their lands, a proceeding
before unknown amongst the Urewera. They also
wanted to select their own tenants, and not confine.
their operations to the agents of the Government
alone. But this was in the future: in the meantime
they wished to close their district against all land
dealings, as it was sure to cause strife amongst
themselves.

Paora Kingi said he wished to see the lands within
the Urewera boundary surveyed, and the titles of the
owners individualised, so that each individual might
do as he pleased with his own.

Sir Donald McLean replied that a great deal that
had fallen from the speakers was perfectly reason-
able. It was well known that the Urewera claims
were undefined, and that blocks of land belonged to
communities, and not to individuals; therefore it was
not right that single individuals should receive money
on lands that were the property of hapus. It was
advisable that, as soon as it could be found to be
practicable; the holdings of hapus should be defined,
so that each hapu might do as it pleased with its own
property; but it would be very wrong to coerce hapus
and prevent them from doing as they pleased with
their own. If it arose from a fear that all their land
would be disposed of, and nothing left for their
children and for their own maintenance, restrictions
could be placed on the alienations, or reserves could
be made with which no one could interfere. Mr.
Preece, who was present, had been desired to explain
all the workings of our laws to them, so that if they
desired information they could obtain it from him.
What Paora Kingi had said was quite correct—it
would be a great advantage to the people if their
land was surveyed, and their titles settled ; but the
Urewera had only lately had any communication
with Europeans, and it was hardly likely that they
would conform at once to the more advanced views of
the Natives who lived on the coast. It never was
intended that such things should .be the cause of
creating disturbances amongst them. With regard
to the leasing of lands to private Pakehas, that was a
matter of their own, but he wished them to under-
stand that, should any differences arise therefrom,
they should not blame the Government. All arrange-
ments they made with the Government respecting

TE WAKA MAORI O NIU TIRANI.

153

mahi kaua ratou e ki na te Kawanatanga te he. Ko
a ratou.mahi katoa ki te Kawanatanga mo a ratou
whenua me tuku mai ki a te Pirihi, ko ia hoki te
tangata kua whakaritea hei whakahaere i aua tu mahi
mo te taha ki te Kawanatanga. I ki te Makarini me
tuhituhi rawa e ia ki te pukapuka te tikanga o aua
korero kua korero nei ia ki a ratou, a ka hoatu taua
pukapuka ki a ratou takoto ai, kia kore ai he pohe-
tanga i muri iho. Ko tetahi mea i korero ai taua iwi
ko nga whenua kua tangohia. Mea ana te TIrewera
kia nekehia te rohe o aua whenua, kia iti iho ai a
ratou whenua e riro. Ko etahi o nga kai korero i
ki kua rua kua toru ranei whakarerenga o te rohe
tuatahi.

I konei ka ki a te Karaka kaore rawa i whakarerea
te rohe tuatahi ; e mau tonu ana te rohe tuatahi o te
timatanga mai ra ano.

Katahi ka puta te kupu a te Makarini ka mea e
kore e nekehia te rohe, me kati tonu te rohe. Ka
tuaruatia e ia tana kupu i puta i te ra inanahi, ara na
ta ratou mahi he ano i tangohia ai te whenua ; i puta
ano hoki te kupu ki a ratou i te tuatahi kia mohio
ratou tera ano e peratia, ki hai ratou i kuare. Kua
ki atu ano ia ki a Paerau ki te mea ka tohe tonu te
Urewera ki te whakatuara i etahi iwi ke ki te riri ki
a te Kawanatanga akuanei ka tikina ka nohoia. Wai-
karemoana ka whawhaitia to ratou kainga, e kore e
whakaaro ki te kino o te whenua. Otira ki hai a te
Urewera i whakapono ki te mana me te toa me te
puku tohe o te Pakeha, ki hai i whakarongo ki nga
korero whakatupato i a ratou, no reira ka riro etahi o
a ratou whenua. Ko te TIrewera marire ano te iwi i
kore rawa ai he take e korero ai ratou. E kore e
ahei ia (a te Makarini) te whakaneke i te rohe.

Heoi, kitea ana i roto i nga korero i muri iho to
ratou mohiotanga ki te tika o to matou take ki taua
whenua katoa puta noa ki te raina kua tapahia noatia
hei rohe ki a matou ki runga ki taua whenua.

Ko etahi tangata ruarua nei i tono mai kia wha-
kaaetia etahi wahi ma ratou i roto i te rohe ki a
matou, kitea ana e te Makarini te tika o ta ratou
tono, whakaaetia ana.

Heoi, i te mutunga whakapai ana etahi o nga
rangatira ki nga kupu whakahoki a te Makarini.

Ko Hapurona Kohi, me etahi o nga rangatira o te
Ahikereru, i ki he hiahia to ratou kia mahia he rori
ki taua kainga. Ko etahi o te Urewera i whakahe.

Ki ana te Makarini e pai ana ia kia awhinatia
ratou ki runga ki te mahi rori ki o ratou kainga, ma
ia hapu ma ia hapu e mahi i roto i tona takiwa i tona
takiwa, kia taea ai te kawe mai i a ratou kai ki waho
mo te hoko. 

Heoi, mutu ana i konei te korero ki te Urewera.
Katahi ka puta mai ko te Whakatohea. Ko te
Hira i ki mai, mo te taha ki a ratou, kia whakatako-
totia i roto i to ratou takiwa te rohe o te whenua riro
i te rau o te patu, no te mea kaore ano kia ruritia
taua rohe. Whakaaetia ana tena e te Makarini.
Muri iho ka korerorero noa ratou, kaore he tikanga
o te korero. Katahi ka hoki ratou ka puta mai ko
Ngatiawa, ko Ngatipukeko. Kaore he tino korero a
aua iwi. Heoi te korero ko a ratou kai i homai ki
nga hoia a te Kawanatanga i mua ai kia whakaritea,
a oti ana tena.

Ka mutu i konei nga korero o taua ra.

Tena e pai mai o matou hoa kia korerotia e matou
te ahua o te

WHARE MATATUA.

He maha nga tau e hangaa ana a Ngatiawa i tenei
whare. Ko Apanui, rangatira kaumutua o Whaka-
tane, nana i timata te mahi whakairoiro mo taua
whare i mua noa atu, kua rima nei nga tau kua

their lands would be made through Mr. Preece. The
Native Minister promised that they should have the
substance of what he had just told them in writing,
lest there should be any future misunderstanding.
The next question was the confiscated lands. The
Urewera wanted the line altered, so as not to take
away so much of their own land. Some of the
speakers wished to make it appear that the line had
been altered two or three times.

Mr. Clarke here explained that the boundary had
never been altered since it was first laid down.

Sir Donald McLean explained that the confiscated
boundary could not be altered. As he had told them
the day before, confiscation was caused by their own
conduct, after due warning had been given. He had
himself told Paerau that if the Urewera still persisted
in supporting other tribes against the Government,
Waikaremoana, would be occupied, and their terri-
tory, rough as it was, invaded. But the Urewera,
not appreciating the power and firmness of purpose
of the Pakeha, had disregarded the frequent warn-
ings they had received, and had lost some of their
land ; they of all people had no cause to complain.
He could not alter the boundary line.

From what followed it was quite clear that they
fully recognised and admitted our right to all land up
to the line which has been cut and defined on the
ground.

One or two individuals asked to have some small
sections given them within our boundary, which the
Native Minister, on good grounds being shown for
the request, agreed should be done.

Several chiefs in conclusion said what had been
said in reply was satisfactory.

Hapurona Kohi and some of the chiefs of
Ahikereru expressed a wish that a road should be
made to that. place. Some of the Urewera raised a
further objection.

The Native Minister explained that he was willing
to assist them in making roads to their settlements,
each hapu to carry the work through their respective
localities, so that they might bo able to bring their
produce to the coast.

This closed the conference with the Urewera.

Next in turn came the Whakatohea. Te Hira, on
their behalf, requested that the confiscated line might
be defined through their district, as it had never
been surveyed. Sir Donald McLean gave a promise
that this should be done as soon as possible. After a
discursive and unimportant conversation, they took
their departure, and their place was occupied by the
Ngatiawa and Ngatipukeko. No large questions
were discussed, and the whole time was taken up in
settling a few outstanding claims they had against
the Government for supplies given to our military
expeditions during the late war.

This terminated the business of the day.

A short description of the house referred to may
be interesting to many of our readers.

MATATUA HOUSE.

The building of this house has occupied the
Ngatiawa tribe for years, Apanui, the old chief of
Whakatane, having begun the carving over five years
ago, assisted to a very great extent by skilled

154

TE WAKA MAORI O NIU TIRANI.

pahemo atu i muri nei. I awhinatia hoki ia ki runga
ki taua mahi e etahi tohunga mohio o etahi atu iwi.
Te roa o taua whare e 70 putu, te whanui e 33 putu,
ko te whakamahau te 13 putu te whanui. He
mea whare tui taua whare, he whakapaipai rawa
a roto, he whakairoiro, he kakaho, pai rawa ana
te ahua. He whakapakoko kei nga tara katoa e
tu ana, he mea whakairo katoa, nanahu ana tera
— he mea whakarite aua whakapakoko ki nga
tupuna o mua o te iwi. He mea whakairo he mea
whakapaipai katoa nga kurupae o te whare, me nga
heke, me nga aha noa atu—ataahua rawa ana ki te
titiro atu. Ko nga whariki o raro he papai rawa
ano. Kei te po ko te mea raite Pakeha kei waenga-
nui e tarewa ana, e rima nga raite o taua mea—he
hanga pai rawa. Kei nga tara o te whare etahi raite
e iri ana, he mea whakatiaho mai te marama ki roto
ki te nuinga o te whare. Ko te whakamahau i tino
pai rawa te whakairoiro, te kau nga tangata i mahi
i taua whakamahau i roto i nga wiki e rua kua
taha nei. Ko nga whakapakoko o etahi rangatira e
ora nei ano, he tane etahi he wahine etahi, kei nga
taha o te whatitoka e tu ana, kei te tuarongo etahi.
E kore ano ra e kiia he mea rite pu aua whakapakoko
ki te ahua o nga tangata ora nona, engari he mea
tapa noa ia rapea. E hara hoki ta te tohunga Maori
tana mahi i te mea whakatau kia rite pu tana whaka-
pakoko e mahi ai ki te ahua o te tangata nona ;

engari ano pea nga moko e whakaritea ana ki to te
tupuna nona te whakapakoko, ara ki ta te korero
tuku mai i whakaatu ai.

Heoi. ka taha te ra i te Turei ka tukua mai tetahi
pukapuka whakaaroha, whakawhetai, ki a te Makarini
e nga tamariki o te Kura Maori. Tetahi kupu i roto
i taua pukapuka he tono na aua tamariki kia akona
ratou ki etahi mahi tohunga Pakeha, ara ki te mahi
Humeka, te mahi tui Tera hoiho, te mahi Parakimete
te aha atu. I te ahiahi ka tu te kanikani i te Whare
Mira Muka, he tokomaha nga tangata i tae ki reira ;

ko te Kere, mema o te Paramete, tetahi; ko Meiha
Koorenga tetahi; ko Kapene Pirihi tetahi; ko etahi
atu Pakeha rangatira hoki no runga i te Runa, me
etahi manuhiri no Opotiki.

I te Wenerei, i te 8 o nga haora o te ata, ka
whakaterea mai te Runa ki waho, puta pai mai aua i
te ara whakakokikoki i a Kapene Peataera te whaka-
tere mai—he matau rawa taua tangata ki ia mahi.
Katahi ka tu i waho mai o te wahapu, he tatari ki
Ngaiterangi. E rua nga poti weera a nga hoia o te
Teko nana i hoe taua iwi ki runga ki te Runa. He
pai rawa aua poti, he mea hanga na nga hoia Maori
anake, ko Kapene Pirihi te kai tohutohu ; heoi rawa
nga moni a te Kawanatanga i pau irunga i te hanga-
nga o aua poti ko te £14. Kitea ana te matauranga
rawatanga o Kapene Pirihi ratou ko ana hoia Maori
i te mahinga o aua poti; whakamiharo nui ana te
Makarini ki te ahua pai o aua poti, puta ana hoki
tana kupu whakapai ki a Kapene Pirihi mo te pai o
aua poti.

Ka rua haora e hoehoe ana ka rupeke nga tangata
ki runga ki te tima e tu ana i waho e kopiupiu noa
ana i te nui o te ngaru. I te 10 o nga haora katahi
ka haere te tima he whakarua te hau, a ka tata ki te
4 o nga haora i te ahiahi ka tae ki te taha o te waapu
i Tauranga. I whakawarea te tima ki Whareroa ki
te kawe i nga Maori o taua kainga ki uta.

TE POOTI WHAKAWHAITITANGA WAI-
PIRO O WAIKATO, HAURAKI.

(He mea tuku mai na tetahi rangatira whai mana o Waikato.)
HE tikanga kua mahia mo te waipiro kia iti haere ai
ki nga tangata Maori o te takiwa ki Waikato tae noa
ki te takiwa o Ngatipaoa i Whakatiwai. I timata-

carvers and decorators from other tribes. The
building is 70 ft. long by 33 ft. wide, and has a porch
or verandah some 13 ft. wide. The interior is
richly carved and decorated with plaited reeds,
presenting the rich appearance of tapestry. Around
the sides are figures, splendidly carved and
decorated, representing the chiefs of a past age: the
beams, rafters, &c., are all carved and ornamented,
and present a very rich coup d'oeuil. The floor is
covered with magnificently-worked matting, and in
the evening the building is lighted by a large five-
burner chandelier, besides sundry large reflecting
lamps along the walls. The porch, which alone has
employed about a dozen workmen for the last two
weeks, is very handsomely carved. Effigies of the lead-
ing living chiefs (male and female) are on each side of
the doorway and at each gable end. The devices of
these figures cannot be said to be likenesses or even
attempted likenesses; indeed Maori art does not
seem to tend in that direction; but probably the
tattoo marks are faithful copies of the several originals
as far as can be ascertained by tradition.

On Tuesday afternoon the children attending the
Native school presented an address of welcome to
Sir Donald, and expressing a desire to be taught
some of the most useful European trades, such as
shoemaker's, saddler's, blacksmith's, &c. In the
evening a ball was held in the Flax Mill, and was
largely attended; among those present we noticed
Mr. William Kelly, M.H.R., Major Goring, Captain
Preece, and several gentlemen from the "Luna" and
visitors from Opotiki.

On Wednesday, at 8 a.m., the "Luna " got under
weigh, and was brought through the dangers and
intricacies of the Heads by her estimable commander,
Captain Fairchild. She lay off the entrance to ship
the Ngaiterangi, who came off in two fine whaleboats
belonging to the Armed Constabulary, stationed at
Te Teko (late Native Contingent). The boats were
entirely constructed at Te Teko by members of the
Native Contingent, under the personal supervision of
Captain Preece, and cost the Government the trifling
sum of £14 the pair. They reflect the very highest
credit on Captain Preece and his men, and Sir
Donald McLean expressed himself both surprised and
highly pleased at the excellence of their build, and was
pleased to compliment Captain Preece on their
general appearance.  

The embarkation occupied about two hours, the
steamer rolling a good deal in a heavy ground swell.
Got finally under weigh at 10 a.m., with a stiff E.N.E.
breeze, arriving alongside Tauranga wharf at 3.40
p.m., after stopping opposite Whareroa to land
Whareroa Natives.

THE ASSOCIATION OF WAIKATO, HAU-
RAKI, FOR THE SUPPRESSION OF
DRINKING.

(Communicated by an influential Chief of Waikato.)
This is an association -formed for the suppression of
the use of intoxicating liquors among the Natives of
the district extending from Waikato to Whakatiwai

TE WAKA MAORI O NIU TIRANI.

155

tia ano taua pooti ki Karakariki, Waipa, i te tau
1873.  I hui ki reira nga tangata o taua awa, puta
noa ki te hauauru, 100 ratou; i whakaae ratou kia
mahia taua tikanga i reira ai. Heoi, ki hai i tino
mahia; ko te whakaaetanga, a, etehi i mau tonu—
tokorua tonu i roto i taua pooti nei i tohe kia purutia
ano taua taniwha nei. I mau tonu te whakaaro me
te ngakau mahara kia puta ano he mahinga mo taua
tikanga i etehi takiwa; kia tino tuturu hoki he
tikanga e mahia tonutia ai ki nga takiwa kua tuhia i
runga ake nei.

No te marama o Aperira, i te 24 o nga ra, i te tau
1874, ka timata ano nga whakahaerenga o taua
tikanga ki Ngaruawahia e nga hapu o te pito
ki raro o te awa o Waikato, tae noa ki te wahapu.
Ko te whakaae a nga rangatira i whakaae kau ki te
tika o taua whakahaerenga, engari ki hai i tino taea
nga tikanga e tino mahia ai.

No tenei tau, 1875, i te marama o Mei, te 3 o nga
ra, ka timatatia ano te whakahaere i taua tikanga ki
te takiwa o Ngatipaoa, i Whakatiwai, Hauraki. Hui
nga tangata i reira e 200 o Ngatipaoa me Waikato.
E rua nga, ra e rua nga po i ata whakatakotoria ai
nga kino e puta mai ana i te kai-waipiro, kia marama
rawa ai te titiro a te katoa ki nga mate a te tangata
i te waipiro. Koia ano enei etahi o nga tikanga i
whakahaerea e te kai-whakahaere korero, ara:—

" E mohio ana tatou katoa ki nga kino e puta mai
ana i te kai nui a te tangata Maori i te waipiro—e
waiho ana hoki etahi hei hara ki te iwi nui tonu :—

" 1. He whakarawakore i tona tinana ake ano.

" 2. He whakaporangi i ona whakaaro tangata nei
ano, waiho ana hei whakakuare hei whakatutua i tona
tinana ake.

" 3. He poka noa ki te korero kino, mo nga kupu
kanga noa nei, e kino ai te whakaaro o etahi tangata.

" 4. He poka noa ki te hoa wahine a te tangata ke
i runga i nga mahi a te haurangi.

" 5. Ko te hara nui e kiia nei ko te patu poka noa i
te tangata, he mea ano ko te kohuru.

" 6. He whakamate i a ia ano, kia rere rawa atu ki
te po, ake tonu atu.

" I roto i enei mea katoa ko te tino tauira kino rawa
ia hei whakakuare i te iwi, hei kukume i te iwi katoa
ki te wawau, ki te mangere; tona mutunga, mai ko te
ngaromanga e ngaro rawa atu ai te tangata ki te po."

I te mutunga o aua whai korero, i te ra whakamu-
tunga o taua pooti, ka kitea te whakaaro nui o nga
rangatira, o Ngatipaoa ki te whakahaere ano i ng.o
tikanga e kore ai he waipiro ki to ratou takiwa, o
mutu rawa atu ai hoki a o reira tangata. I whaka-
mutua ano a etahi, he mea whakapuaki ano e nga tino
kaumatua o Ngatipaoa nei, e Tamati Tangiteruru, e
Hoera, e te Muri, kia rongo te katoa i te whakare-
renga o te karaihe rama i o ratou ringaringa. Me
etehi rangatira taitamariki i pera ano. Engari i tino
kaha rawa te whakaaro o nga wahine rangatira. I
tu rawa ki runga whai korero ai, me te tohe nui ano
kia whakamutua te kai rama a Ngatipaoa. He tika
hoki u a ratou kia whai kupu mo taua mea, no te
mea e tau tahi ana taua kino ki nga wahine; tera
ano hoki e whakarongo etahi tane ki nga kupu a o
ratou nei wahine.

the Ngatipaoa district. The association was first
organized at Karakariki, Waipa, in the year 1873.
On that occasion the people inhabiting that valley,
and the country to the west of it, mustered at Kara-
kariki to the number of about one hundred, and
pledged themselves to carry out the object of the
association which they then formed. But no con-
tinuous and vigorous efforts were put forth, although
some remained true to their vows. Two only of the
meeting advocated the use of the demon alcohol.
The desire, however, and intention of putting forth
efforts for the furtherance in other districts of
the object in view was not lost sight of ; and more
especially the necessity of devising some means by
which, the work might be perseveringly carried on in
the districts above mentioned.

On the 24th of April, 1874, action was taken in the
matter, at Ngaruawahia, by the hapus occupying the
Lower Waikato, extending to the Heads. The chiefs
approved of the movement, but they did nothing
more; no footing therefore was obtained for the
proper carrying on of the work.

This year, 1875, ou the 3rd day of May, the subject
was again opened up, and fresh action taken in the
district of Ngatipaoa, at Whakatiwai, Hauraki. Two
hundred of Waikato and Ngatipaoa then assembled.
Two days and two nights were expended in setting
forth and discussing the evils resulting from the use
of ardent spirits, so that all might clearly perceive
the misery and suffering men bring upon themselves
by indulging in its use. The following are some of
the evils enumerated by the chairman of the meet-
ing :—

"We all know the miseries which Maoris bring
upon themselves by the intemperate use of intoxicating
liquors, some of which affect not merely individuals,
but the whole tribe to which they belong:—

" 1. Men are impoverished thereby, and reduced to
a state of absolute destitution.

" 2. Men's reasoning powers are destroyed thereby,
and they become vile, degraded, and debased crea-
tures.

"3. Men under the influence of drink give utterance
to vile language, and oaths, and curses, exciting the
passions and bringing upon. themselves the anger of
others.

" 4. Men under the influence of drink insult the
wives of other men.

"5. Men under the influence of drink commit un-
provoked assaults upon others, and are frequently
guilty of the crime of murder.

" 6. Men by indulging in drink are speedily cut off
by death, and they disappear in the night of dark-
ness for ever.

" But among all those evils the worst of all is that
whole tribes degenerate, and become quarrelsome,
frivolous, effete, and idle, the only result of which
must be their total extinction."

At the close of the addresses on the last day of the
meeting, it was obvious that the chiefs of Ngatipaoa
were greatly desirous of adopting and carrying out
measures to prevent the introduction of alcoholic
liquors to their district, so that the people might
abandon the use of them. Some had already become
abstainers, having been persuaded by the words of
the principal old men of the tribe—namely, Tamati
Tangiteruru, Hoera, and Te Muri—so that all men
might hear that they had cast away their glasses of
rum from their hands. Some of the young chiefs did
likewise. But the women of rank were the moat
earnest (at the meeting). They stood up and ad-
dressed the assembly, urging the men of Ngatipaoa
to discontinue rum-drinking. And it is quite proper
that they should speak on the subject, because the
evil affects them equally with the men, and doubtless

156

TE WAKA MAORI O NIU TIRANI.

I whakatuturutia te kupu a taua pooti kia mahia
tonutia taua tikanga ki to ratou takiwa hei whaka-
haere ma ratou ake. I mua ake o tenei i whakama-
tau ano etahi o ratou ki te whakamutu i te kai rama;

i kitea ano i taua takiwa nei te ahua pai me te ahua
rangatira o te tangata ; hore rawa tetahi kia kitea e
wawau ana i waenganui i te tokomaha, mehemea nano
kaore ano ratou kia whakamatau noa ki te kai rama
—e kiia ana i reira ai he waipiro ano i roto i etahi o
nga whare Maori i reira.

I te aonga ake o te ra  whakamutunga ka hoki atu
matou ki Waikato. I te 8 o nga ra ka turia te pooti
o Waikato ki te Kohekohe, 150 nga tangata. I
konei nga minita o te Rongo Pai, a Heta Tarawhiti
me Hami Ngarapi. I tae ano hoki raua ki Hauraki ;

i whakahari rawa raua ki te whakanuinga o taua
mahi pakeke nei. I tu ano raua ki te whakamarama
i nga tikanga e ora ai te iwi i tenei mate nui, e whai
whakaaro ai hoki te tangata ki tona Kai-hanga i te
Rangi. Ko nga rangatira katoa o konei i poto ratou
katoa ki te whaka-u, ki te whakatuturu, kia mahia
tonutia, kia kaua rawa e kai e haurangi ranei. Me
to ratou koa ano ki te mahinga tonutanga ki nga
takiwa o Waikato, o Hauraki, i te mea hoki e torere
tonu ana aua iwi nei ki te kai mana, a te rama.

Heoi te mahi nui i roto i aua pooti ko te ata
whakahaere i nga whai korero o nga take me nga
tikanga e marama ai e ngawari ai ranei te whaka-
rongo ; me nga whakaaro o te tokomaha no runga
i tenei i nui rawa te marama. Me te ahuareka o
nga taitamariki pakeke rawa ki te kai rama to
ratou ngahau ki te whakarere atu i taua kai; nga
kaumatua me nga wahine hoki, timata i te Kohekohe
tae noa ki Taupiri me etahi atu kainga i waenganui
i enei ingoa, me era atu wahi i te taha ki te marangai
o Waikato. Nga mea kua mutu ta ratou e 39 nga
tane, te 15 nga wahine, huia e 54. Kei te pukapuka
rarangi ingoa o ratou ingoa e mau ana. Ko nga
tangata ki hai i mutu ta ratou i tenei pootitanga i
whai korero ano ratou, i ki me whakaiti ta ratou kai
hei whakamatau. E maharatia ana ma te nuinga a
ona ra e taea ai ano te kukume mai i etahi atu
rima te kau. He mea whaka-u ano etahi tikanga e
nga rangatira ki nga kainga Maori i te taha hauauru
me te taha marangai o te awa o Waikato, tae noa ki
te awa o Waipa. E kore e tukua te rama kia kawea
ki reira, e kore te haurangi e tukua ki reira.

I te mutunga o tenei ka tae atu matou ki te kainga
o Wi Patene, i Karakariki, i te 25 o nga ra. I reira
a Pita te Wharemama. I whakaaro nui raua mo
taua tikanga kia mahia tonutia; a i whakaritea e
raua tetahi takiwa hei pootitanga mo Ngatitamainu,
Otiia ki hai i tu wawe taua pooti, i te ngaro hoki

etahi atu tangata o reira.

I te 17 o nga ra ka tae atu matou ki Whatawhata,
te tino kainga o Ngatihourua—ko te kainga tuturu
hoki tera a Hami Ngarapi. I reira a Hemi Matini
te Awaitaia, tetahi o nga rangitira o Ngatihourua, me
Wi Ngaweke. I rite tonu te whakaaro a nga ranga-
tira katoa ki te whaka-u kia mahia tonutia taua ti-
kanga. I tetahi takiwa i mua ake i whakamatau ano
etahi o Ngatihourua ki te whakamutu i te kai rama.
I konei ka whakaritea e Matini te Awaitaia ma he
takiwa hei pootitanga mo Ngatihourua i Whatawhata ;

i puta hoki tana kupu kia hoki atu ia ki Whaingaroa
ka pooti ano ki reira.

I te 18 o nga ra ka mahue atu taua takiwa i au, ka
mutu hoki enei korero.

some of the men will be influenced by the pleading of
their wives.

It was decided at the meeting that the principle
of total abstinence from intoxicating liquors should
be fully carried out in their particular district.
Previous to this some of them had tried the experi-
ment of abstinence from rum-drinking, and the good
behaviour and respectability of the people then
became apparent. No man among them conducted
himself in a quarrelsome or riotous manner ; they
were as if they had never learned to drink rum—
although it was said there was rum at that time in
some of their houses.

On the morning of the last day of the meeting
we returned to Waikato, and on the 8th of the
month a meeting was convened at the Kohekohe,
which was attended by 150 people. The ministers of
the Gospel, Heta Tarawhiti and Hami Ngarapi, at-
tended this meeting. They had also been to Hauraki,
and they were delighted with the increase and advance
of this laborious and difficult work of reformation.
They addressed the people, showing them the means
whereby they might be saved from this dreadful
scourge, and raise their thoughts and desires
towards their Creator in Heaven. All the chiefs of
this place gave their adherence to the cause, and
determined to carry on the work of reformation.
They resolved to drink no more, and never again to
be intoxicated. They were glad that the movement
had been initiated in the Waikato and Hauraki dis-
tricts, where the people were so entirely given to
rum-drinking.

The great aim and endeavour of the speakers at
these meetings was so to shape their addresses that
the questions and points raised might be clearly and
easily understood ; and the minds of the people were
enlightened accordingly. Young men who were
inveterate drinkers were led to join the ranks of the
abstainers, old men also and women, residents of the
Kohekohe and Taupiri and other settlements situate
between these places, and on the north of Waikato.
The total number of these converts was thirty-nine
men and fifteen women—fifty-four in all. Their names
were all taken down in writing. Others, who objected
to become total abstainers, spoke at the meeting,
declaring they were resolved for the future to try the
effect of drinking less than they had been in the habit
of doing ; and it is thought that after a time some
fifty more converts will be obtained. The chiefs of
the Native settlements situate to the north and west
of the Waikato river, extending to the Wai pa river,

have determined, that no intoxicating drinks or
drunkenness shall be permitted in their respective
districts.

On the 15th of the month we proceeded to the
settlement of Wi Patene at Karakariki. Pita te
Wharemama was there. They were greatly in favour
of the movement, and fixed a time for calling a meet-
ing of Ngatitamainu to discuss the subject. The
meeting, however, did not come off, as some of the
people were absent.

On the 17th, we went to Whatawhata, the princi-
pal settlement of Ngatihourua. This is the residence
of Hami Ngarapi. Here we found Hemi Matini te
Awaitaia, one of the chiefs of Ngatihourua ; also Wi
Ngaweke. All the chiefs here were desirous of
carrying out the object of the movement. Some of
the Ngatihourua had previously endeavoured to put
a stop to drinking. Matini te Awaitaia and his
friends now fixed a time for calling a meeting at
Wha.tawhata for the purpose of enrolling Ngatihou-
rua as total abstainers ; and he said when he returned
to Whaingaroa he would convene a meeting therefor
the same purpose.

I On the 18th I left the district, and my report is
therefore concluded.

TE WAKA MAORI O NIU TIRANI.

157

No te 27 o nga ra nei ka tae mai he reta whakaatu
na Hami Ngarapi, kua turia taua pooti, nui atu te
kaha. Ka pooti ano i muri atu.

Kia oti rano nga pooti ka tuku atu ai te roanga o
nga korero nei, mehemea ia e paingia ana enei korero
hei utanga atu Id te Waka.

[Ko matou ano, me nga hoa pono katoa o te iwi
Maori, me hga tangata whakaaro pai ki te iwi Maori,
tena tonu ano e ahuareka, e tino pai, ki te tikanga
penei me ka kitea i roto i nga Maori, ara he tikanga
hapai i te iwi ki runga ki te rangatiratanga o tenei
hanga o te tangata, ki te whairawatanga hoki, ki to
oranga, ki te haringa nui. Ko te he nui rawa mo te
tangata, i te ao katoa nei, he haurangi. Ko te matua

ia o nga tini hara noa atu ; he hanga whakahoki ia
i te ahua o te tangata ki raro rawa iho o to te kuri
ahua, he hanga whakatupu ia i te mate, i te rawakore
i te hara nui hoki. E tumanako ana matou kia tapoko
rawa, kia u rawa, ki roto ki te ngakau o te iwi Maori,
nga pakiaka o te whakaaro whakarere i te kai wai-
piro ; kia kaha hoki te mahi a nga kai-arahi o tenei
tikanga pai, a taea noatia ta ratou e hiahia ana. He
mahi hoki ia, ara ki te taea tona tutukitanga, mana e
whakanui i to ratou ronga kia nui rawa atu i to nga
tupuna toa rawa o mua, e whakahuatia nei a ratou
mahi whakaheke toto i roto i nga korero tuku mai no
mua me nga waiata a te iwi Maori—he toa ratou e
patu ana i te tangata tonu, ko enei toa i muri nei e
patu ana i te hoa riri kino rawa o te tangata kia ngaro.
—TE KAI TUHI.]

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.

Purehua, Tai Rawhiti, Aperira 22, 1875.
E HOA,—Tuhia ena kupu a matou hei titiro ma nga
tangata titiro. Ahakoa kaore he ahuarekatanga ki
te nuinga o te tangata, tena ano te hunga ruarua
nei mana e ata titiro iho.

Ina koa, he kitenga iho i nga kupu a te kai whaki
korero o Waiapu ki te nupepa o Turanga, e tataki
nei i roto i te Waka No. 7, o te 6 o Aperira nei ano,
mo nga taitamariki o Waiapu. E ki aua taua tangata
whakaaro tupato ;—" He maha nga tekau topu o
enei tamariki e haereere noa aua i te whenua i runga
hoiho, pera me nga tangata kokewa o Areepia nei;

kaore e akona ana kaore e puritia ana e nga matua,
engari e haereere noa ana ki ta ratou e pai ai. He
mea ano ka tahae hoiho aua koroke, ka huna ai ka
tatari kia puta te kupu a te tangata nana kia utua te
tangata mana e kite, katahi ka whakakitea mai." E
ki ana hoki " mea ake karangatia ai e te Kai Wha-
kawa Tuturu tetahi hui a nga rangatira o nga takiwa
ki Waiapu, te take he kimi me i kore e tika kia wha-
karitea tetahi tikanga e ora ai aua tamariki i nga
mate e puta mai ana i roto i te mahi noho mangere

noa iho."

Heoi hoki ra tena. Na, ma matou hoki enei kupu
hei apiti mo ana. Me puta ano ia he kupu riri ma
matou ki taua kai whaki korero ingoa kore inaianei,
hei muri iho ka korero i a matou kupu mo taua hunga

tamariki nei.

Na e hoa, e te Kai Whaki korero, kaua matou

katoa e huia ki roto ki nga " topu tamariki" penei
me au e korero nei koe. He taitamariki ano hoki
matou no Waiapu tahi. Kei mahara nga tauhou he
horapa atu ki te katoa atu o nga taitamariki o Waiapu
nei taua tu mahi e korero nei taua "kai whaki

On the 27th I received a letter from Hami Nga-
rapi, stating that he had convened a meeting, and that
the enrollment had been most satisfactory ; also that
another meeting is to be called shortly.

When the enrollment of the people is complete, I
will report further ou this matter—that is, if the
subject be considered of sufficient interest to entitle
it to a place in the Waka.

Alexandra, 25th May, 1875.

[We, and all true friends and well-wishers of the
Native race, must ever feel a deep interest in any
movement among them which, like the above, is cal-
culated to raise them in the scale of humanity, and
place them in a position of comfort, health, and happi-
ness. Drunkenness, without doubt, is the greatest
curse in the universe. It is the father of a multitude
of sins ; it debases mau to a position lower than that
of the brute creation ; and it produces an endless
amount of misery, destitution, and crime. We trust
that the principles of total abstinence may take deep
root in the mind of the Native people generally, and
that the leaders of this temperance movement may
persevere and prosper in their good work : a work
which, if carried out, will secure to them a fame far
higher and nobler than that of their most famous
ancient warriors, whose deeds of blood have been
chronicled in tradition and in song—they were des-
troyers of men ; these later heroes are destroyers of
| man's foulest enemy.—EDITOR.]

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.

Purehua, East Coast, 22nd April, 1875.
FRIEND,—Will you insert the following in the Watea
for the benefit of those whom it may concern ? Al-
though it may not interest the public generally, it will
not, nevertheless, be without interest to some few of
us.

I refer to a certain spicy production of the Waiapu
correspondent to the newspaper of Turanga
(Poverty Bay Standard), relating to the young men
of Waiapu, which appears in the Watea No. 7, of the
6th April inst. This discriminating correspondent
says :—" Scores of these youths almost wholly occupy
themselves in riding about the country, like Arabian
nomads, and are evidently under no parental control;

but, on the contrary, are at liberty to do as they
like. Occasionally these fellows steal horses, or
' plant' them until a reward is offered for their
restoration, when they are turned up." It is further
stated that " a meeting of the chiefs of the Waiapu
districts is about to be convened by the Resident
Magistrate, for the purpose of taking into considera-
tion the propriety of devising some means whereby
these young Natives may be saved from the ruin
which a life of indolence is sure to promote."

So much for that. Now we have something to say
in addition to this nameless correspondent's state-
ments : first, in reprobation of his remarks ; and
secondly, with reference to the said young men of
Waiapu.

Now, our friend, Mr. Correspondent, we object to
your including all of us in the " scores of young men"
of whom you speak. We also are young men of
Waiapu, and we dread lest persons uninformed on the
subject should believe that such practices as those
spoken of by " our correspondent" are pursued by all

168

TE WAKA MAORI O NIU TIRANI.

korero," a ka maumau tapa noa ratou i tena ingoa
tutua ki runga ki a matou katoa, ara i te mangere, i
te whanako. Engari kia penei he kupu mau—tetahi
wahanga ano o nga taitamariki, tetahi wahanga ano
o nga kaumatua, tetahi wahanga ano o nga Pakeha
me etahi hawhe-kaihe, e kino ana, ko etahi e pai ana

He tokomaha matou—nga taitamariki o enei wahi
me nga kaumatua, me nga Pakeha me nga hawhe-
kaihe—e whakamootitia ana i nga mahi hianga a
etahi o o matou hoa. Ko matou ake nei ano te
hunga kua kaungaungatia e taua hunga; he nui o
matou taonga, a matou kahui hipi, a matou hoiho, a
matou moni, e whanakotia ana e taua hunga; he
tokomaha i hopukia putia, he tokomaha kaore ano
kia mohiotia noatia. Ina koa, e ki nei to matou hoa,
" kai whaki korero nei," ko nga taitamariki anake—
ana tonu pea i kite ai. Ko enei e korero nei matou,
whakauru tonu ai i roto te rae pakira, te hina, te
moko tukupu. Ko aua matua tonu hoki tena o aua
tamariki, e ki nei taua " kai whaki korero," ki te kore
o ratou kaore "e ako kaore e pupuri" i a ratou
tamariki. Me pehea koia e ratou te ako, na ratou ra
• ano hoki te kakano i ono ki roto ki a ratou tamariki ?
Ka tika te kupu ma nga rangatira e rapu he tikanga
mo aua tamariki, ratou tahi ko o ratou matua hianga;

ara ki te mea ia kei te ngaro te tikanga e takoto
marakerake noa ana hoki pea. Ma nga rangatira
ratou ko te Kai Whakawa Tuturu e titiro ki nga
Whakatauki, te 26 o nga upoko, te 3 o nga rarangi;

—" Mo te hoiho ko te whiu, mo te kaihe ko te paraire,
ko te rakau ano hoki mo te tuara o nga wairangi."
Heoi ena kupu.

He kupu ke ano enei. I te 14 o Akuhata, 1874, i
whakatakoto tikanga matou mo matou ake ano, tuhi-
tuhi rawa whakaoati rawa ki te pukapuka, he whaka-
mutu i te mahi kai waipiro, i te mahi o mua hoki ara
te mahi moumou kai ki nga manuhiri. A, i hinga
ano etahi o matou i runga i te mahi kai waipiro ;

otira, ahakoa i to ratou hinganga nei ki hai rawa
matou i ngahau atu a taea noatia mai tenei ra. Koia
matou i tuhi atu ai, hei titiro ma nga hoa i nga wahi
katoa, kia mohio ai ratou e hara rawa i te mahi uaua
te whakarere i nga tikanga he a nga tupuna, te wha-
karere ano hoki i te mahi kai waipiro me te mahi kai
paipa.

Kua apititia ano e matou nga moni kohikohi mo te
Takuta i runga i te tono a Tamati Tautuhi, kua hoatu
e matou £1. Me te whakawhetai atu ano matou
ki tera tamariki rangatira o te Paripari, ara ki a
Pineamine Huhu, e tohe nei ki tona iwi kia kohia he
moni mo te Takuta. Ka nui te marama: a e tuma-
nako ana ano hoki o matou ngakau kia kaua e mutu
mai i tona kotahi, engari kia horapa atu ki runga ki
nga rangatira kaumatua katoa, kia anganui mai o
ratou whakaaro ki te hapai i tenei tikanga mama.

E whakawhetai ana matou ki a koutou e whakaatu
tonu mai nei i roto i ia putanga i ia putanga o te
Waka i te ahua o tera mate kino o te " mihera," me
te whakaatu mai hoki i te mea e tupatoria ana, ara i
te matao me te rere ki roto ki te wai matao. Ka pai
ra tena, kia noho mahara ai tangata whenua mo te
taua paahu, koi rarua i ana pekapeka; engari kaore
i tino whakamaramatia mai e koutou he rakau hei
riri ma matou ki a ia.
Na ou hoa taitamariki,

TAMATI POKIHA,
H. POKIHA., me,
PARATENE NGATA.

E rua nga rakau hapi nui whakahara kua whaka-
kitea i mua tata ake nei i Karaitiati, i o Ngaitahu.
Huia aua rakau e rua ka 1,200 pauna te taimaha.

the young men of Waiapu, and the discreditable
terms of idlers, laggards, and thieves, be accordingly
applied to us indiscriminately. You should have said
some of the young men, some of the old men, some of
the pakehas, and some of the half-castes, are evil-
disposed persons, &c., and some are good.

There are many of us—young men and old, Pakehas
and half-castes—who suffer from the dishonest prac-
tices of some of our friends. We, especially, have
been plundered by these fellows ; our goods, our
money, our horses, and our sheep are continually
being stolen by them to a considerable extent: many
are caught in the act, and many are unknown. But
"our correspondent" speaks of young men alone—
Perhaps those that he saw were so. But amongst
those to whom we refer are to be found grey heads,
bald pates, and fully tattooed faces. These are the
parents who, as " our correspondent" says, do not
keep their sons under " parental control." How can
they, when they themselves planted the seeds in their
children ? It is right that the chiefs should devise
some means for dealing with these young men, and
their dishonest parents also—that is to say, if the
obvious and established means be of no effect. Let
the chiefs and the Resident Magistrate look at the
3rd verse of the 26th chapter of Proverbs :—" A whip
for the horse, a bridle for the ass, and a rod for the
fool's back." Sufficient on this subject.

Here is another matter. On the 14th of August,
1874, some of us entered into an agreement, which
we duly committed to writing and ratified by an oath,
binding ourselves to abstain from the use of intoxi-
cating liquors, and also to abandon the old practice
of wasting our substance in feeding strangers. Some
of our party have fallen, inasmuch as they have
broken their vows of abstinence from intoxicating
drinks ; but from that time to the present moment
we have not been led away by their example.
Therefore we write that all our friends, in all parts,
may understand from our experience that it is not at
all a difficult matter to abandon the absurd customs
of our ancestors, nor to abstain from drinking and
smoking.

We have responded to the call of Tamati Tautuhi
for a subscription in support of a doctor, by giving
him £1 to be added to the fund collected. We
greatly commend the action taken by that praise-
worthy young man of the Paripari, Pineamine Huhu,
in calling upon his people to get up a subscription
for the same purpose. It is an excellent idea, and
we trust that he may not be alone in the work, but
that all the old chiefs will do their utmost to promote
so desirable an object, and one which does not
present any insuperable difficulties.

We have to thank you for the warnings given to
us in various issues of the Waka, respecting that
dread disease the " measles," and your caution about
exposure to cold and plunging into cold water when
suffering from it. It is well that you have warned
us, so that the people may be on their guard against
any sudden invasion by the enemy ; but you have
omitted to inform us with what weapons we are to
repel him.

From your young friends

THOMAS Fox,
FRED. Fox, and
PARATENE NGATA.

Two immense hop-plants were exhibited the other
day in Christchurch. Together they weighed
1,200 Ibs.

TE WAKA MAORI O NIU TIRANI.

159

HE WHAKATAUKI MAORI.

[Ko te whakapakehatanga o etahi o enei whakatauki i he te
takoto i tera Waka: ko tenei ka taia ano ki ona wahi e tika ai,]

He ta kakaho ka kitea, he ta ngakau e kore e
kitea.

Pu ana a roto, ke ana a waho.

Tenei ano a Mutu kei roto i tona whare pungawe-
rewere.

He tao huata e taea te karo, he tao ki e kore e
taea.

He whatu pueru ka mohiotia, he ta ngakau e kore
e kitea.

He heu uta ka kitea, he heu moana e kore e kitea.

He karinga whenua e kitea te tangata, he karinga
moana e kore e kitea.

Ma pango ma whero, ka oti.

Ko te tokomaha o Rangiwhakangi.
Hauhake tu, ka to Matariki.

Tane rou kakahi ka paingia, tane moe i roto i te
whare e kore e moea e te wahine.

Ka mate kainga tahi, ka ora kainga rua.

Ka kai kopu, ka iri whata.

Ka hou ki te whenua, he tungoungou; ka puta ki
te rangi, he pepe.

WHAKAMOMORITANGA O TETAHI RANGA-
TIRA MAORI.

Ko te nupepa o Tauranga e ki ana:—" Kua tae mai
ki a te Waapiriki inanahi tetahi kore.ro no Maketu, na
te waea mai, he whakaatu mai ki a ia i te whakamo-
moritanga o tetahi taitamariki rangatira whakaaro
tika, i Richmond, Matata, in the Ratapu, kua taha
nei, (te 6 o Hune)—ko Hemana Taranui te ingoa.
Kaore ano kia ata rongo matou ki taua mea, engari
ko te mate kua mate rawa, he mea. pupuhi i a ia ki
te pu, mate rawa ana. He iramutu ia ki a te Pokiha,
he rangatira kei Maketu e noho ana, engari i noho ia,
a Hemana, i tona matua hungawai a Arama Karaka
Mokonuiarangi, te rangatira rongo nui rongo pai o
Ngatirangitihi e noho tata ana ki Matata. He
wahine ano ta Hemana, he tamariki ano hoki, i
mahue ki te ao nei.

Kua timata te mahi a Ngatiwhakaue ki te rori ki
Rotorua ki Tarawera, ki waenganui o Ohinemutu o
te piriti ki Puringa. Kia oti taua mahi heoi, kua
oti rawa te rori haere atu i Ohinemutu ki Tikitapu.

Ko te Pei o Pereneti Taima, nupepa o Tauranga, o
te 12 o Hune, e ki ana:—" I puhia tetahi manu pei-

hana i tetahi o nga ra o te wiki kua taha nei, i roto i
te maara oti matomato e kainga ana e te whe. No
te tuakanga ka tauria 155 nga whe i roto i to puku o
te korokoro, he kowhitiwhiti etahi, he pihareina etahi.
Na, kia te kau ma, rua pea o nga manu penei, tena te
tini whaioio o te ngarara e pau i a ratou i roto i nga
marama kotahi te kau! Me whakaaro te tangata e rua

MAORI PROVERBS.

[The English renderings of a few of the following proverbs
were inadvertently transposed in our last: they are therefore
reprinted in their proper places.]

Obliquity in reed work (of a house) is apparent
but obliquity in the heart (of mau) is invisible.

Inwardly one thing, outwardly another.

The spider is silent and invisible in his web (i.e.,
the real intention of the man is concealed in the
recesses of his heart).

The shaft of wood may be parried, but the shaft of
the tongue cannot be parried.

The weaving of a garment may be traced, but the
thoughts of a man are indiscernible.

Tracks on lauds arc visible, but tracks on the ocean
are invisible.

A man is discovered by his traces on land,
ocean shows no trace. (Literally, digging on land re-
veals the man ; digging on the ocean does not.)

Black and red together will do it (i.e., achieve
success). This refers to the custom of chiefs paint-
ing themselves with red ochre and their slaves with
charcoal, when going upon any warlike expedition.

The many of the Rangiwhakangi (Used in the same
sense as, " Many hands make light work.")

Haste with the harvest; Matariki (Pleiades) is
setting (i.e., the season is advanced.)

The man who industriously collects " kakahi"
(fresh-water shell fish) will be chosen, but the man.
who sleeps in the house (instead of working) will
be rejected, by the ladies.

One plantation only is not a secure support (for a
man), but there is safety in two (i.e., if one fail the
other remains.)

When the belly is filled, store the residue (i.e.,
don't waste food.)

When buried in the ground, a chrysalis ; when
appearing in the air, a butterfly (i.e., the glory of a
man is hidden in retirement or trouble, but when he
emerges he becomes a butterfly.)

MELANCHOLY SUICIDE OF A NATIVE
CHIEF.

THE Say of Plenty Times, of June 9th, says :—
"A telegram was received yesterday afternoon by
Mr. Warbrick, from Maketu, acquainting him of the
most determined suicide of a young and promising
Native chief named Hemana Taranui, at Richmond,
Matata, on Sunday last (6th June). The particulars
have not as yet reached us further than that the act
was determined, and successful, the young man
having shot himself dead. Hemana was own nephew
to Te Pokiha (Fox), a chief residing at Maketu, but
has been living with his father-in-law, Arama Karaka
Mokonuiarangi, the renowned loyal chief of the
Ngatirangitihi trade, residing near Matata. Hemana
leaves a wife and family."

The Ngatiwhakaue have commenced work on the
Rotorua and Tarawera Road, between Ohinemutu
and Puringa Bridge. When this work is finished the
road will be completed from Ohinemutu to Tikitapu.
—Ibid.

The Bay of Plenty  Times, of June 12th, says:—
" One day last week a pheasant was shot in the
neighbourhood of a field of green oats infested with
caterpillars. On opening the crop of this bird no
less than 155 caterpillars were counted, also some
crickets and grasshoppers. What an enormous
number of insects would be destroyed by a dozen of
these birds in ten months ! When it is remembered
that there are only two months of the year in which