TE    WAKA    MAORI
O   NIU   TIRANI.
"KO  TE TIKA, KO  TE  PONO, KO  TE AROHA."
VOL. 12.]
PO NEKE, TUREI, MAEHE 21, 1876.
[No. 6.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:—£ s.   d.
1876.—Tamati Tautuhi, o Waipiro, Tai Rawhiti    O 10    O
„       Mrs. Tone, Masterton, Wairarapa (No. 1)    O 10    O
1875-76.—Horomona Hapai, o Tokomaru, Tai
Rawhiti.    Na Kapene Poata i homai.
Tae atu ki a Hepetema, 1876           ...    O 10    O
1876.—Hema te Ao, o Otaki (No. 1)    ...        ...    010   O
£200
MATIU MATINI, o Tauhoa, Port Albert, Kaipara, Akarana.—
E tukuna tonutia ana nga nupepa mau ki te potapeta, ki te
kore e tae atu ki a koe e hara hoki i a matou te he. Me tuku
mai e koe te ingoa Maori o to kainga; kia marama i a koe te
tuhi mai.
Kua tono mai a Wi Tako kia Whakatikaia e matou etahi kupu
i he i te korero mo te marenatanga o tona tamahine, a Hohepine
te Pohe, i panuitia i tera Waka; ara ko te kainga o te tane, a
Taniora Tanerau, kaore i " Wairewa," engari kei " Waikawa,"
Pikitana. I roto i te korero a Wi Hapi, kaua te kupu nei,
" Haere mai ki te hakari! "—engari, " Haere mai ki te hono i a
tatou i tenei ra kia kotahi."
Ko HONE WETERE TAHEA, o Rapaki, kua tuhi mai i tetahi
reta whakahe ki nga tangata e tuhi korero mai ana ki te Waka
kia whakarerea nga ritenga a nga tupuna o mua. E ki ana ia
na nga pakiaka i tupu ai i ora ai te rakau, e kore e tika kia
wehea; waihoki ki te tangata, e kore e tika kia whakarerea nga
tupuna. Ki tana whakaaro kaore he tupuna o nga tangata e
tuhi mai ana i aua tu korero, kaore he papa, kaore he whaea—
he more take kore. E he ana te korero a Hone. Ko aua tanga-
ta e korero nei ia e mea ana kia whakarerea ko nga ritenga
anake o mua o nga tupuna, kihai ratou i ki kia whakarerea o
ratou tupuna. Tena ano a Hone e whakaae he mea he rawa
etahi o nga tikanga o mua, he hua ia i puta mai i roto i te
kuaretanga, i nga mahi atua Maori hoki, e kore hoki e tika
kia tangohia mai ano mo tenei takiwa.
Tenei kua tae mai he reta na nga " Tamariki o te Kura ki
Iruharama," Whanganui, he mea whakahe ki te korero i roto
i to reta a Waata Wiremu Hipango, i panuitia i te Waka
•Nama 2, i ki ra taua reta i mate te tekau ma tahi o nga tama-
riki o te kura o Iruharama i te tekau ma tahi o te kura o Pari-
kino i ta ratou pureitanga kiriketi. Ka nui rawa te riri o aua
tamariki mo taua " korero tito rawa, tinihanga rawa," e ai ki ta
ratou. E ki ana ratou ko nga tamariki o Parikino i tino mate
rawa i a ratou ; ko te tangata nana i tuhi mai i taua reta e
Kua ana e ratou he " tangata kiamana."
Kaore he kupu ako ma matou ki a HOPARU, o Waikouaiti.
Ko te Ture Whenua Maori kua oti te whakatu ki te reo Maori,
a, ki te mea e whakahe ana koe ki tetahi kupu whakatau a te
Kooti Whenua Maori, me titiro koe ki taua Ture, hei reira koe
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received :—£   s.   d.
1876.—Tamati Tautuhi, of Waipiro, East Coast    O 10    O
„        Mrs. Tone, Masterton, Wairarapa (No. 1)    O 10   O
1875-76.—Horomona Hapai, of Tokomaru, East
Coast, per Captain Porter, up to
September, 1876 ... ... ... O 10 O
1876.—Hema te Ao, of Otaki (No. 1)  ...        ...    010   O
£200
MATIU MATINI, of Tauhoa, Port Albert, Kaipara, Auckland.
—Your papers are regularly posted to your address, we are
not, therefore, to blame for their not reaching you. Send us the
correct Native name of your place of residence.
At the request of the Hon. Wi Tako we make the following
corrections in the account of the marriage of his daughter,
Hohepine te Pohe, published in our last. The residence of the
bridegroom, Taniora Tanerau, should be " Waikawa," Picton
—not Wairewa, as printed. In Wi Hapi's speech the words
" Welcome to the feast!" should be omitted.
HONE WETERE TAHEA, of Rapaki, writes in condemnation of
Natives who have written to the Waka advocating the abandon-
ment of ancient Maori customs, &c. He says the tree springs
from and is nourished by its roots, which may not be separated
from it; so also men must not be separated from their ancestors.
He thinks the men who so write could have had no ancestry of
their own—they are without father and without mother. Hone
is in error. The correspondents to whom he refers merely advo-
cated the abandonment of the customs of the ancients; they
expressed no desire to ignore their ancestry. We think Hone
must admit that many of the ancient customs were the outcome
of ignorance and superstition, which no one would desire to see
revived in the present day.
We are in receipt of a letter from the "Boys of the Iruha-
rama School," Whanganui, denying the assertion of Walter
Williams Hipango, in his letter published in No. 2, that they
were beaten in a cricket match played by eleven of them against
eleven of the Parikino school boys. They are very indignant
at such a " scandalous falsehood " being circulated about them ;
the " Parikino boys," they say, were ignominiously defeated,
and the writer of the letter in question is a " tangata gammon "
—a joker.
We cannot advise HOPARU, of Waikouaiti. The Native
Lands Act has been translated into the Maori language, and, if
you are dissatisfied with any decision given by the Native Land
Court, upon reference to the said Act you will see that the law

TE WAKA MAORI O NIU TIRANI.
te kite ai kua oti i te Ture he tikanga e ahei ai te whakawa
tuarua—ara, ki te ai he take tika, take marama rawa, kia pera ai.
Kua tukua tonutia te Waka, timata i te Nama 1, ki a Hone
Wetere Hauraki, o Ngawhakaputaputa, Riwatana. Me tuku
atu etahi ano.
Te MOANAROA WHAKAREWA, o Patea.—Kaore he wahi watea
e panuitia ai to pukapuka whakapapa tupuna.
Ko nga nupepa ma HORI KEREI TAIAROA raua ko RANIERA.
ERIHANA ka tukua ki te kainga e ki mai nei a te Waata.
Kua tae mai nga reta a Epapara Kahutuanui, Wiki te Paa,
Tuiti Moananui, Taurau Hukupa, me C. W. Hadfield.
HE TANGATA MATE.
HIRINI te HAKARI, i mate ki Nuhaka, Haake Pei, i te 9 o
Maehe, 1876.
PIRIHIRA WAIKERI, he wahine kaumatua rangatira o Nga-
titoa. I mate ia i te Hoiere, Wairau, i te 20 o Pepuere, 1876
—he nui te tangi o tona iwi ki a ia ka mate nei. Ko ia tetahi
i haere mai i te heke a te Rauparaha kaumatua, rangatira o
Ngatitoa, i tona hekenga mai i Kawhia ki Kapiti, i te tau 1819,
i patua ra e ia nga iwi o te tai ki Kapiti ra.
REIHANA te KAHUKOTI TAPUAEOTU, o Ngatitahinga. I mate
ki Manuka, Akarana, i te 29 o Hanuere, 1876, ona tau e 40.
(Mea ake panuitia ai te reta a Mita Karaka Ngatipare mo tona
matenga.)
PUKETAPU, tamahine na Hori Patene Haumapu. I mate ki
Parihaka, Taranaki, i te 24 o Hanuere, 1876. (Taihoa nga
waiata.)
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
Te Waka Maori.

PO NEKE, TUREI, MAEHE 21, 1876.
TE KOHATU WHAKAMAUMAHARA MO TE
WIREMU KAUMATUA.
No te Turei, Hanuere 11, i huraia te kohatu Wha-
kamaumahara mo Te Wiremu kaumatua. I wha-
kaarahia ki Paihia Pewhairangi, e te Hahi Maori—
nga moni i utua ai £189. Te ahua o te kohatu, 14
putu te ikeike, 4 putu te whanui o raro, e wha nga
taha riterite katoa, nga papa e wha he mea tuhituhi
katoa.
I te taha ki te weta, ko nga korero enei:—
HE
WHAKAMAHARATANGA.
MO
TE WlREMU He tohu aroha ki a ia na te
HAHI MAORI.
He tino matua ia ki nga iwi katoa,
He tangata toa ki te hohou rongo i roto i nga riri
Maori.
E 44 nga tau i rui ai ia i te Rongo Pai ki tenei motu.
I tae mai ia i te tau 1823.
I tangohia atu i te tau 1867.
Ki te taha ki te Ita—
Nga iwi na ratou i whakatu tenei kohatu ko
NGAPUHI,NGATIRAUKAWA,
TE RARAWA,               NGATIKAHUNGUNU,
TE AUPOURI,              NGATIPOROU,
NGATIMARU.
Ki te taha ki te Nota—
IN LOVING MEMORY
OF
HENRY WILLIAMS
44 years a preacher of the Gospel of Peace,
A father of the tribes.
has made provision for a re-hearing of any case where good
and sufficient cause can be shown.
The Waka has been regularly posted, from No. 1, to Hone
Wetere Hauraki, of Ngawhakaputaputa, Riverton, Southland.
Other copies will be sent.
Te MOANAROA WHAKAREWA, of Patea.—We have not space
to publish the genealogical list sent by you.
The papers for HORI KEREI TAIAROA and RANIERA ERIHANA
shall be sent as requested by T. N. Watt, Esq.
Letters received from Epapara Kahutuanui, Wiki te Paa,
Tuiti Moananui, Taurau Hukupa, and C. W. Hadfield.
DEATHS.
HIRINI te HAKARI, at Nuhaka, Hawke's Bay, on the 9th of
March, 1876.
PIRIHIRA WAIKERI, an old chieftainess of Ngatitoa, at Te
Hoiere, Wairau, on the 20th of February, 1876, much regretted
by her people. She was one of the. party that accompanied the
old Ngatitoa chief Rauparaha from Kawhia, in the year 1819,
when he migrated from that place to Kapiti and attacked and
slaughtered the tribes on the West Coast.
REIHANA te KAHUKOTI TAPUAEOTU, of the Ngatitahinga
tribe, at Manuka, Auckland, on the 29th of January, 1876,
aged 40 years.
PUKETAPU, daughter of Hori Patene Haumapu, at Parihaka,
Taranaki, on the 24th of January, 1876.
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.
The Waka Maori.

WELLINGTON, TUESDAY, MARCH 21, 1876.
THE   NATIVE   MONUMENT   TO   ARCH-
DEACON  WILLIAMS.
ON Tuesday, January 11, a handsome monument of
stone, erected.by the Maori Church to the memory
of the late Archdeacon Henry Williams, was unveiled
at Paihia, in the Bay of Islands. The cost, £189,
has been borne by the Natives only, they refusing to
receive any contributions from the Pakeha. The
monument is of a Gothic order, stands 14 feet high,
the basement 4 feet square, above which is a rect-
angular entablature inscribed on the four panels as
follows:—
On the west side—
HE
WHAKAMAHARATANGA
MO
TE WIREMU
He tohu aroha ki a ia na te
HAHI MAOEI.
He tino matua ia ki nga iwi katoa,
He tangata toa ki te hohou rongo i roto i nga riri
Maori.
E 44 nga tau i rui ai ia i te Rongo Pai ki tenei motu.
I tae mai ia i te tau 1823.
I tangohia atu i te tau 1867.
On the east side—
Nga iwi na ratou i whakatu tenei kohatu ko
NGAPUHI,NGATIRAUKAWA,
TE RARAWA,               NGATIKAHUNGUNU,
TE AUPOURI,              NGATIPOROU,
NGATIMARU.
On the north side, fronting gateway of church—
IN LOVING MEMORY
OP
HENRY WILLIAMS
44 years a preacher of the Gospel of Peace,
A. father of the tribes.

TE WAKA MAORI O NIU TIRANI.
This monument is raised by the
MAORI CHURCH.
He came to us in 1823,
He was taken from us ia 1867.
Ki te taha ki te Hauta—
The tribes who raised this monument are
NGAPUHI,NGATIRAUKAWA,
TE RARAWA,                 NGATIKAHUNGUNU,
TE AUPOURI,               NGATIPOROU,
NGATIMARU. Te taiepa o te kohatu, he rino he mea whakanoho-
noho ki te kohatu a raro ; 12 putu te whanui o nga
taha e wha, te ahua o katoa he nui rawa atu te ata-
ahua. Te tunga o te kohatu kei te marae o te whare
karakia, ko Paora te ingoa. I te taha o te kohatu he
mea hanga he tunga mo nga kai korero. I reira a
Te Pihopa, a Ahirikona Karaka, Rev. R. Burrows,
Rev. Matiu Taupaki te minita o Paihia, Rev. Piripi
Patiki, Rev. Wiremu Pomare, Rev. Renata Tangata,
Rev, Hare Peka, Rev. Matiu Kapa, Rev. Meinata Te
Hara, Rev. Rupene Paerata, Rev, Reka Te Whare-
umu, a Ihaka Te Tai, me Te Wiremu Kaiwhakawa
tuturu, tama a Te Wiremu kaumatua.
He nui taua Hui, te Maori me te Pakeha, tae ana
ki te waru rau, no tawhiti noa atu etahi o nga Maori,
no muriwhenua noa atu. I te 12 o nga haora, te
taima i karangatia, ka hui katoa nga tangata ki te
marae o te whare karakia, ka karangatia a te Pihopa e
Matiu Taupaki hei tumuaki mo tenei Hui. No reira
ka whakatika a Pihopa ka ki kia huraia te kakahu o
te kohatu. Katahi ka huraia, timata tonu atu te
waiata a nga Pakeha i te waiata nei, " Ano te ataahua
o nga waewae o nga kai kauwhau o te Maunga
Rongo e kauwhau ana i nga mea pai;" Rom. x. 15—
Ano te pai ki te whakarongo atu. Ka mutu te
waiata ka whakatika a Pihopa, na Ahirikona Karaka
i whakamaori aua korero, ka mea:—
" E aku hoa Maori, e koa ana toku ngakau moku
ka karangatia nei hei hoa mo koutou i runga i te
mahi o tenei ra, ta te mea ahakoa kahore ahau i kite
i a Te Wiremu ko koutou i kite, engari kahore to
koutou aroha mahara i rahi ake i toku kahore nei i
kite. Ko nga tangata penei me ia e kore e meinga
ma te kohatu ka maharatia ai e tatou ; kua oti hoki
te tuhituhi, ' Ka maharatia tonutia te tangata tika
ake ake ;' ko a ratou mahi tika e kitea tonutia ana,
ko ratou kua tae noa atu ki to ratou okiokinga. Ka
rima tekau ma toru nga tau o tona oroko taenga mai
ki konei, a ko nga hua o te Hahi, ko ia nei tetahi o
nga kaumatua, koia enei e tu atu nei tokoiwa nga
minita Maori. Otira ehara i te mea ko tana mahi
minita anake te mea i maharatia arohatia ai a Te
Wiremu. Engari e rua ano hoki nga mea e tino
whakahonoretia ana e te Pakeha i paingia ai tenei
kaumatua—he tino maia ia, he tino tangata tika; ko
enei tikanga e rua e kore e wehe ke i roto i te
tangata whakapono. Na, ko taku pai tenei, kia waiho
tenei kohatu i whakaarahia nei e nga hapu Maori hei
tohu ki nga tangata o enei takiwa, ahakoa Pakeha,
ahakoa Maori; ki te hiahia ratou ki te aru i nga
tikanga o te matua o te Hahi i Paihia, me noho maia
ratou i runga i te mahi tika."
Ka whakatika ko Rev. MATIU TAUPAKI, ka mea:—
" Haere mai e Ngapuhi! Haere mai e te Rarawa!
Haere mai e Te Aupouri! Haere mai kia kite koe i
This monument is raised by the
MAORI CHURCH.
He came to us in 1823,
He was taken from us in 1867.
On the south side—
The tribes who raised this monument are
NGAPUHI,NGATIRAUKAWA,
TE RARAWA,               NGATIKAHUNGUNU,
TE AUPOURI,              NGATIPOROU,
NGATIMARU.
It is enclosed by a substantial and elegant iron
railing, 12 feet square, bedded in Hape Creek stone.
Altogether it is a well-proportioned and elegant
piece of workmanship. It stands in the church-
yard of St. Paul's, in front of the church. Near it
was erected for the ceremony a temporary platform
for the speakers. Upon it were the Bishop, Arch-
deacon Clarke, Rev. R. Burrows, Rev. Matiu Taupaki
(the much respected Maori minister of the district),
Rev. Piripi Patiki, Rev. Wiremu Pomare, Rev. Renata
Tangata, Rev. Hare Peka, Rev. Matiu .Kapa, Rev.
Meinata Te Hara, Rev. Rupene Paerata, Rev. Reka
Te Whareumu, Ihaka Te Tai, and Mr. Edward Wil-
liams, R.M., eldest son of the late Archdeacon, the
present head of the family.
There was a great assembly of Natives and Euro-
peans ; the Natives especially had gathered in from
far and wide, some having come down even from the
North Cape; about 800 in all are reckoned to have
been present. At twelve o'clock precisely, the time
appointed, all being assembled in front of the church,
Rev. Matiu Taupaki invited the Bishop to take the
chair and preside at the meeting. The Bishop then
rose, and said, " I request that the monument be un-
veiled." On lifting the veil, the Bay of Islands choir
sang the chorus from Mendelssohn's St. Paul, " How
lovely are the Messengers that bring us the Gospel
of Peace," and the effect was very pleasing. The
Bishop then addressed the assemblage as follows,
Archdeacon Clarke interpreting:—
" Maori friends,—I am glad to have been able to
accept your invitation to be present and take part in
to-day's ceremony, for, though I had not the privilege
of knowing the late Archdeacon personally, as many
of you had, none of you have a greater reverence
for his memory than I have. Such men as he was do
not need monuments of stone to keep them in our
memory, but it is well for the sake of those who come
after us to erect these memorials. We are told that
' The righteous shall be had in everlasting remem-
brance;' their right-doing shall leave behind per-
manent results, to be seen of men long after they
themselves have gone to their rest. It is fifty-three
years since Archdeacon Williams took up his resi-
dence at this place; and as a visible result of the
church's work, in which he was a pioneer, and took a
principal part for many years, there are the nine
Maori clergymen who stand beside me to-day, eight
of them belonging to this archdeaconry. But it is
not only for his work as an evangelist that we revere
the memory of the Archdeacon. It is also because
he possessed in an eminent degree two virtues which
are specially honoured by Englishmen, namely,
courage and honesty—virtues which are rarely found
apart in any high degree. They are essential to the
truly Christian character; and I trust that this
monument erected by the Maori tribes will be the
means of reminding the inhabitants of this district,
both European and Natives, that if they would be
like the father of the church at Paihia, and if they
would be like the master whom he served, they must
prove themselves courageous and honest."
The Rev. Matiu Taupaki then said :—" Welcome,
Ngapuhi, Rarawa, Te Aupouri! come and see your
handiwork standing before you. There are also the

TE WAKA MAORI O NIU TIRANI.
to taonga e tu nei.    Tera ano te nuinga o nga iwi na
ratou i whakatu tenei kohatu—ko Ngatiraukawa, ko
Ngatikahungunu,   ko   Ngatiporou,  ko  Ngatimaru;
heoi e te iwi, kia puta he kupu whakapai ma tatou mo
to ratou urunga tahitanga mai me tatou ki tenei mea.
Ko te mea tika rawa ia me i kitea mai ratou ki konei;
e taea hoki te aha, ahakoa kahore nei ratou i kitea
mai, e matau ana tatou ko o ratou ngakau, me a ratou
whakaaro, tenei kei roto i a tatou.    Tera tetahi mea
penei me tenei e tu nei, e tu mai ra i Kororareka, he
tohu aroha na te Kawanatanga mo Te Waka Nene; ko
te take, mo tona piringa ponotanga ki te Pakeha, a
waiho iho ia hei tino matua ki a ratou.    Tera tetahi
kei Ohaeawai, he tohu aroha na te Kawanatanga mo
ana hoia i mate ki reira.    Ko tenei e tu nei he tohu
aroha na te Hahi Maori mo te Wiremu.    Titiro hoki
e te iwi ki nga korero o to kohatu e mea nei ' He
tino matua ia ki nga iwi katoa—he tangata toa ki te
hohou rongo i roto i nga riri Maori.'     Kotahi ano te
take nui i haere mai ai ia ki tenei motu, ko te kupu
nui a te Atua.    ' Haere koutou ki te ao katoa, kau-
whautia te Rongo Pai.'    (Maka XVI., 15.)
" Titiro hoki ki te nui o te kino o to tatou motu. Ko
te kohatu taimaha rawa ko te kai tangata, heoi kihai
tena i tirohia e ia; kihai i whakaaro ki tona whenua,
ki tona iwi, ki ona whanaunga, ki ona matua, haere
mai ana ia. Ko tona taenga mai tena ki tenei motu
i te tau 1823. Ko te kainga i tae tuatahi mai ai ia
ko Paihia, ko tana pa tuatahi i hanga e ia, ko te whare-
karakia e tu mai nei. Ko tona pa ano tena i whaka-
riterite ai ia i nga patu mo te whawhai hei whakahoro
i nga pa kaha o te ao. Ka mahia e ia tenei motu, a i
te tau 1825 ka iriiria e ia a Te Rangi, te ingoa iriiri
ko Karaitiana: ko te mataika tenei kua mau i te
kupenga o te Rongo Pai.    Muri iho. i te tau 1828, ko
te houhanga rongo ki Waima, i Hokianga, mo te
matenga o te Whareumu; na nga mihinare tenei.
Muri iho. i te tau 1830, ka iriiria a Rawiri Taiwhanga,
he toa na Hongi Hika, e noho nei, ko te pehi tenei i
mau  i te kupenga.     I taua tau ano ka whawhai
Ngapuhi ki Kororareka, ka hinga ko Hengi.    Ka mau
te Rongo, i roto a Te Wiremu i te hohou i te Rongo.
I te tau 1832 ka maranga   te taua a Ngapuhi ki
Tauranga, he rapu utu mo Te Haramiti raua ko te
Kakaha;   ka haere atu a Te Wiremu i roto i taua
taua, he pehi i te riri o Ngapuhi.    I te tau 1833 ka
haere a Te Wiremu   ki Matamata kia kite i a Te
Waharoa, kia houhia te rongo ki a Ngatimaru.    Muri
iho, i te tau 1835, ka haere a Te Wiremu ki Waikato
kia kite i a Te Wherowhero kia houhia te rongo ki a
Ngatimaru;  i taua tau ano ka huihui Ngapuhi, Nga-
timaru, a Waikato, ki Otahuhu, ka mau te Rongo.
I te tau 1836, ka haere a Te Wiremu ki Tauranga,
haere tonu atu ki Rotorua, ki te pehi i te riri a Te
Waharoa ki Te Arawa mo te kohurutanga o Hunga.
I te tau 1837, ka whawhai Ngapuhi ki Otuihu i te
matenga o Pi, o Te Nana, o Te Tutu, o Taua ; ka
houhia te rongo, i roto a Te Wiremu e houhou ana
i te rongo.    I te tau 1839, ka haere mai a Tamehana
Te Rauparaha, raua ko Matini Te Whiwhi, ki te tiki
mai i a Te Wiremu kia arahina atu tona hunaonga a
Te Harawira Pihopa hei Mihinare ki Otaki; te taenga
atu, houhia tonutia atu te rongo o Te Rauparaha raua
ko Te Rangitaake.    I te tau 1843, ka whawhai Nga-
puhi raua ko Te Rarawa ki Oruru; kei roto a Te
Wiremu, ka mau te rongo ki Aurere, i Mongonui.    I
te tau 1844, ka kotia te kara ki Maiki e Heke.    Pehi
noa a te Wiremu kihai i rongo, koia te matenga o te
Maori raua ko te Pakeha.    Ko te kupu a Te Wiremu
ko te Tiriti o Waitangi, ko te mana o te whenua kei te
Maori, ko te mana o te Kawanatanga kei Te Kuini.
" Muri iho ka tukua mai nga karere o Waikato ki
a Ngapuhi kia tahuri Ngapuhi ki Te Kingi Maori.
Kahore a Ngapuhi i whakaae—te whakatikanga ake o
other tribes who assisted in erecting this monument   
—Ngatiraukawa, Ngatikahungunu, Ngatiporou, Nga.   
timaru: let us express our thanks to them for joining   
us in this good work.    It would have been so very
much better if they could have been present, but we
know their thoughts and good wishes are with us to-
day.    There is a monument similar to this stands at
Kororareka, erected by the Government to Waka Nene,
on account of his staunch friendship to the Pakeha, and
being a father to them.    There is another at Ohaea-
wai, erected by the Government in memory of the
soldiers who fell there.    This one commemorates the
love of the Maori church for the late Archdeacon
Williams, as expressed in the inscription ' He was a
father of the tribes—a brave man in making peace
in the Maori wars.'    The one great moving principle
which brought him to this island was the word of
God,   ' Go  ye into all the world and preach the
gospel to every creature.'    (Mark xvi. 15.)
" Think of the wickedness of our island. The ex-
ceeding heavy stone which weighed us down was
cannibalism, but that did not deter him. He for-
sook his own country and people, parents and
relatives. He arrived here in 1823. He landed at
Paihia, and there built his first fortress, the church
standing before you. It was in that fortress he
forged the weapons of war wherewith to overthrow
the strongholds of the earth. He laboured in this
island, and in 1825 baptized Te Rangi by the name
of Christian: he was the first fish caught in the
Gospel net. In 1828 was the peace-making at
Waima,  Hokianga,   on   account   of   the   death  of
Whareumu: this was the work of the missionaries.
In 1830, David Taiwhanga, a brave of Hongi Hika's,
was baptized.    He sits here among us to-day ; he
was the second fish caught in the net.    In the same
year was the battle of Kororareka, in which Hengi
was  killed.    Peace  was  made ;  Mr. Williams was
among the peacemakers.    In   1832  Ngapuhi  made
war on Tauranga to avenge the death of Haramiti
and  Kakaha;   Mr.   Williams  went with  them   to
restrain Ngapuhi.    In 1833 he went to Matamata to
induce Waharoa  to  make  peace with  Ngatimaru.
In  1835   Mr.  Williams  went  to  Waikato   to  see
Wherowhero and induce him to make peace with
Ngatimaru;   and in the same year a meeting was
brought about of Ngapuhi, Ngatimaru, and Wai-
kato at Otahuhu, near Auckland, and peace made.
In 1836 Mr. Williams went to Tauranga and on to
Rotorua to endeavour to restrain the wrath of Waha-
roa against Arawa, on account of the foul murder of
Hunga by Arawa.    In   1837   Ngapuhi fought  at
Otuihu, when Pi, Te Nana, Te Tutu, and Taua were
killed.    Peace was made ; Mr. Williams was among
the peacemakers.    In 1839 Tamehana Te Rauparaha
and Matini Te Whiwhi came to the Bay of Islands
for missionaries.    Mr. Williams returned with them
accompanied by Mr. Hadfield, now Bishop of Wel-
lington, his son-in-law.    On their arrival  at Otaki
they made peace between Rauparaha and Te Rangi-
taake.    In  1843 Ngapuhi  fought with  Rarawa at
Oruru.    Mr. Williams went to them, and made peace
at Aurere, near Mongonui.    In 1844 Heke cut down
the flagstaff on Maiki.    Mr. Williams did his best to
dissuade him, but he would not  listen, hence the
slaughter of the Maoris and also of the Pakehas.
His word was the Treaty of Waitangi, which con-
firmed to the Natives the possession of their lands,
giving to the Queen the sovereignty in the Govern-
ment.
"After this, Waikato sent to Ngapuhi to join
them in the King movement. Ngapuhi declined,
when Marsh Kawiti forthwith erected the Queen's

TE WAKA MAORI O NIU TIRANI.
Maihi Kawiti, ka ara te kara i Maiki, e tu nei, e.
mau nei te rongo tae noa ki tenei ra. Koia i tika ai
te whakaarahanga o tenei kohatu hei whakamahara-
tanga ki te mea nui kua mate ; ma hoki ehara i te mea
katahi nei ka timataia tenei mahi te whakatunga
kohatu. E korerotia mai nei hoki i roto i te Karaipi-
ture te whakatunga a Hakopa i te kohatu i Peteere, a
Hohua ki Horano, a Hamuera ki Epeniha. Heoi e
hoa ma, ko taku kupu tenei kia waiho te whakatunga
o tenei kohatu hei kawenata ma tatou kia tu tonu te
Hahi Maori kia kaua rawa e hinga, ake tonu atu."
Ka whakatika ko IHAKA TE TAI, ka mea: E tika
ana nga korero a Matiu mo te Maatangohi, mo Te
Rangi; ko te Pehi ko Rawiri Taiwhanga. Ko te ika
whakamutunga a te Wiremu ko Manu, iriiria iho ko
Te Wetini te ingoa.
Ko Rev. PIRIPI PATIKI, ka mea: Rapurapu ana
te Maori i mua ki te take i haere mai ai nga Mihi-
nare ki tenei whenua kai tangata, mahue atu to ratou
whenua, to ratou iwi, o ratou papa, whaea, teina,
tuahine hoki; heoi kei te wherahanga o tana Paipera
ka kite ia na te Atua te kupu tono i a ratou, " Haere
koutou, meinga hei akonga nga iwi katoa;'—" Na, ko
a au tena hei hoa mo koutou i nga ra katoa a te mutu-
nga ra ano o te Ao." Ko te take tenei i haere mai
ai nga Mihinare ki tenei motu. Whakaponohia ana
e ratou tenei kupu, tau ana te manaakitanga ki runga
ki a ratou, ka tupa ko te Hahi Maori.
Ka tu ko WI HAU, ka tuki i te taenga tuatahi mai
o nga Mihinare ; ko To Matenga te tuatahi, nana te
maungarongo tuatahi ki tenei motu. Anahoa i reira ko
Te Kingi, ko te Kene, ko to Horo,muri iho ko Te Kepa,
ko Te Wiremu, ko Te Reweti, ko Parata Wiremu, me
era atu. E tika ana te kohatu e tu nei, ina hoki ko
tenei motu he kohatu pakeke rawa, na. To Wiremu
ka pakaru. Kotahi ano te he o to kohatu e tu nei, e
tu papatu noa iho ana, mehemea ko ia i raro ka tika.
Ka whakatika ko MA.TENGA TAIWHANGA, ka mea:
Heoi ano te he, tu ke te kohatu nei, takoto ke te
tupapaku. Heoi, kua whakahuatia nei a Rawiri Tai-
whanga, ko Taiwhanga mo raro i te kohatu ina mate.
Ka tu ko Te WIREMU ka mea:—Tenei ka tu ake
nei ahau hei reo mo nga uri o Te Wiremu ki te whai
kii atu ki a koutou mo runga i ta koutou tohu aroha
nui ki te ingoa o to matou matua.    Haere mai e
Ngapuhi 1    Haere mai e Te Rarawa!    Haere mai e
Te Aupouri!     Haere mai e Ngatiraukawa! e nga
iwi katoa o runga i mahia ai i whakahaerea ai tenei
whakaaro tae noa ki tona otinga, koia tenei e tu nei !
Ahakoa kei   te   ngaro atu enei, heoi me karanga.
Haere mai! homai to taonga, homai to aroha, tenei te
matakitakihia atu nei.     Aku teina, aku tuahine, a
matou tamariki e tu atu nei, to matou kuia e noho
mai nei i Pakarara, me tera hunga o matou e ngaro
atu nei, he kotahi tonu te whakaaro, he kotahi tonu
te kupu; tenei te mihi nei, tenei te aroha atu nei,
tenei te whakamoemiti atu nei ki a koutou, he taenga
mai hoki no te matauranga ki roto ki te ngakau,
ahakoa ia pahure atu i roto i a tatou kei te maharatia
tonutia ano tona ingoa e koutou.    Haere mai, homai
to taonga !    Ki a au e tika ana ki konei tenei kohatu
tu ai, ahakoa ano aku hoa a Wi Hau raua ko Te
Matenga ki mai e he ana, i te mea e tu papa tu noa
iho ana, takoto ke mai aua te tupapaku, ahakoa ano,
e tika ana ; nona hold tenei kainga, nona enei kopiko-
pikonga, nona tenei takahanga waewae.    I mahia atu
e ia i konei te mahi i kitea mai ai ia ki tenei whenua.
I whakaahurutia e ia ki konei, no ka nui katahi ka
towhaina e ia ki nga takiwa katoa.    E tika ana nga
flagstaff on Maiki, where it now stands, and we have
been in peace to the present clay. It is meet and
proper, therefore, that we should erect this monu-
ment to keep in memory a great man who is dead,
for it is not as though, the erecting of monuments
were a new idea. We are told in Scripture of Jacob
at Bethel, Joshua at Jordan, Samuel at Ebenezer,
erecting memorials. In conclusion, let the erection
of this stone be a witness amongst us that the Maori
Church shall stand, and not be cast down for ever."
IHAKA TE TAT said: It is true what the Rev. Matiu
Taupaki has said, that Te Rangi was the first fish
caught in the Gospel net; Rawiri Taiwhanga was
the second. The last fish caught by Archdeacon
Williams was the old chief Manu, whom he chris-
tened Weston.
Rev. PIRIPI PATIKI said: The Maori could not
comprehend what motive could have induced the
first missionaries to forsake their own country, their
brethren and sisters, and fathers and mothers, to
come to the ends of the earth to a cannibal land;
but on opening his Bible he found their commission
was from God, to " Go and teach all nations," with
the promise, " Lo, I am with you unto the end of the
world." It was this that brought the missionaries to
this island. They obeyed the command and were
.blessed, and the Maori Church, has sprung up.
WI HAU gave a resume of the history of the
mission. He said: Mr. Marsden was the first
missionary to this country, and the first to make
peace. (See also " Life of Henry Williams," vol. i.,
page 26.) He was accompanied by Mr. King, Mr.
Hall, Mr. Kendal, afterwards came Mr. Kemp,
Archdeacon Williams, Rev. R. Davis, Bishop Wil-
liams—brother of the Archdeacon—and others. The
monument was quite correct, because this island was
a very hard stone, and it was Archdeacon Williams
who broke it. But he thought it incongruous that
the monument should stand at Paihia, while the
Archdeacon's grave was at Pakaraka; it ought to
have stood over his grave.
MATENGA TAIWHANGA said the only objection he
saw was that the monument stands in one place while
the remains lie in another. David Taiwhanga's name
has been mentioned; let them put him under the
monument when he dies.
Mr.  WILLIAMS  said:—I rise  on behalf of the
descendants of Archdeacon Williams to thank you
for this memorial of your great love to our father.
Welcome, Ngapuhi, Rarawa, Aupouri! Welcome Nga-
tiraukawa, and all the southern tribes who assisted in
this great work !  Although absent, we send you greet-
ing.    My brothers and sisters, our children here pre-
sent, our aged mother at Pakaraka, and all our absent
ones, tender you our united love and thanks.  We feel
very grateful to you, for in this memorial we have
evident proof that although our father is removed
from amongst us, his name is still held in reverence
by you.    Welcome, bring your great treasure.   Not-
withstanding the objection of my friends, Wi Hau and
Matenga, that it does not stand over his grave, to my
mind it is quite in place, inasmuch as this is the
spot where he first set foot in the land, this is where
he went in and out among us.    He originated here
the work which brought him to this country.   It was
here he nursed it until it had matured, and then
dispersed it to distant places.    The inscription " He
was a father of the tribes," is correct; it tallies with
his injunctions to us his children: Be kind and loving
to your brethren,—my Maori children.   We are ever
mindful of this last word of our father to us, and it
is the desire of our hearts to fulfil it, and that we
may love one another as brethren.    It is also true
that " for 44 years he preached the gospel of peace,"

TE WAKA MAORI O NIU TIRANI.
korero o te kohatu nei " He tino matua ia ki nga iwi
katoa ; " koia me tana ako ake ki ana tamariki: " Kia
atawhai ki o koutou teina ki aku tamariki Maori." E
noho nei ano i roto i te ngakau ana poroporoaki iho
ki a matou—" Hei kona, kia atawhai i muri nei ki taku
iwi, ki te iwi Maori; " koia me to matou hiahia kia
whakamana e matou ana kupu, kia aroha tatou tetahi
ki tetahi ki te aroha whakateina. E tika ana ano
hoki te kupu e mau i runga i te kohatu nei " E 44
nga tau i mahi ai ia i tana mahi," me te whai hua
ano, ina hoki, he Pihopa tenei no te Hahi Maori e tu
atu nei, he Ahirikona tenei he tamaiti na tona hoa na
te Karaka, he Minita Maori enei, he Reimana Maori
enei, he Hinota Maori e mahi nei. Heoi kei waiho e
tatou ma ratou anake tenei mahi, erangi ma tatou
katoa e ngaki te purapura i ruia e to tatou kaumatua,
e kore hoki e oti te mahi i te tangata kotahi, me apu
te mahi ka oti. Koia kei ta namata tu whakaaro, te
tane te wahine, te iti te rahi, pa katoa ki te mahi.
Koia me tenei mahi nui e mahi nei nga kai mahi o te
Hahi, kia pa katoa tatou ki te whakakaha i te Hinota,
i o tatou Minita ano hoki, me mahi i runga i te aroha
whakateina.
Ka whakahuatia e Pihopa te inoi manaakitanga ka
hoki te Hui ki te Ti, i reira te kai.
TE KIRIHIMETE I ROTO I NGA IWI O
WAIKATO.
(No te Haake Pei Herara nupepa.)
Ki ta nga rongo puta mai o te taha ki Raro kua
tahuri mai ano nga iwi Kingi o Waikato ki te whaka-
haere i nga tikanga Kirihimete, kua maha nei o
ratou tau e kore ana e pera.    I tenei tau i hui ratou
ki tetahi kainga e tata ana ki. Aotea, i te tai Hauauru,
ki te whakaputa i nga tikanga whakahari mo te pu-
tanga mai o te Kirihimete.    Nui atu i te toru rau
nga Maori i hui ki reira ki te hakari, a he ahua ke
noa atu te ahua o taua hui a Waikato i to nga hui a
taua iwi o mua i waiho tonu ra hei hui kai rama anake.
I tenei hui ko nga moni i utua e nga tangata mo te
tukunga i a ratou ki te kai, ko tetahi wahi i waiho
hei whakarite mo taua hakari, ko tetehi wahi i waiho
hei moni hoko parau me era atu mea ahu whenua.
I pai rawa taua hui, i ata whakahaerea paitia nga
tikanga, kaore he raruraru kaore he aha.    He whare
kariko nui te whare i kai ai, ka toru whakaurunga
mai o te tangata ki te kai, ka mutu tetahi hunga ka
uru mai ko tetahi, muri iho ka timata te reihi hoiho.
I te ahiahi ki mua mai o te ti ka tu ki runga etahi
tangata rangatira ka korero kia whakarerea te mahi
kai waipiro, ka   mea   kia   ata whakaarohia e nga
tangata taua tikanga, ko ta ratou i tumanako ai, ko
ta aua kai korero, kia huri rawa te iwi Maori nui
tonu ki te hapai i taua tikanga whakarere i te kai
waipiro.    Ko tetahi mea i korerotia i taua hui, ko te
whakaakonga i nga tamariki.    I tohe nga kai-korero
kia kaha te iwi ki te awhina i te mahi a Ta Tanara
' Makarini i runga i taua tikanga.    I ki ratou ki te
mea ka kaha nga iwi o te Tai ki te taha Hauauru ki
taua tikanga, ka awhinatia ano ratou e te Minita mo
te taha Maori ; a kei a ratou he whakaaro kia Pake-
hatia a ratou tamariki, kia kiia ranei ratou, aua tama-
riki, me ka pakeke, he iwi kuare no te Tai ki te Rato.
Katahi ka whakaaria e Kawene te pukapuka tuhi-
tuhinga ingoa o nga tangata e whakaae ana kia mutu
rawa ratou te kai i nga wai whakahaurangi.    I ki a
Kawene kua roa e takoto ana taua pukapuka i a ia,
engari kahore i kaha tona ngakau ki te whakaputa
mai i te takiwa e kai ana a Tawhiao i te waipiro.    E
korerotia ana kua tahuri  a Tawhiao inaianei ki te
tikanga kore kai waipiro, kua whakakitea hoki e ia te
tumautanga  rawatanga   o   tona   whakaaro   ki   taua
tikanga inaianei ki runga ki te ringihanga o tetahi
and as an evidence of its having borne fruit, we see
standing before us a Bishop of the Maori Church, an
Archdeacon too, the son of his old friend Mr. Clarke,
Maori clergymen, Maori lay Synodsmen, and a Maori
Synod in full operation. But we must not leave to
them alone the work : we must all assist in cultivating
the seed which our mutual parent planted. One,
single-handed, cannot accomplish much. In great
Maori undertakings all are invited to lend a hand,
both men and women, great and small, all unite, So
in this great work of building up the church let us
all unite and assist the Synod, and those who are set
over us, in a spirit of brotherly love.
The Bishop then dismissed the Assembly with the
benediction, and the Maoris returned to the Ti, where
ample provision had been made for them.
CHRISTMAS AMONG THE WAIKATOS.
(From the Hawke's Bay Herald.)
ACCORDING   to  our latest news from the   North,
Father Christmas can once more, after a good many
years, claim votaries among the Waikato Kingites,
who have this season taken the opportunity of his
arrival to gather at a place near Aotea, on the West
Coast, and celebrate his advent in  a most praise-
worthy manner.   Upwards of three hundred Natives
assembled there for a feast, which has turned out to
be of somewhat a different character from so many
of the former Waikato  meetings, where  the  sole
object was the consumption of rum. On this occasion
the surplus money which was   obtained from  the
prices charged for the  dinner,  after  clearing the
actual expenses, has been made a sort of a nucleus of
a fund to purchase  agricultural implements.    The
meeting was of the most quiet and orderly character.
A large  booth was   erected,  and three relays  of
Natives satisfied their hunger before the commence-
ment of the sports, which consisted of a few horse
races.    In the evening, before tea, sundry leading
chiefs got up and made speeches in support of total
abstinence, calling upon the people present to think
well over the subject, and stating their hope that in a
short space of time the Native race would be the
greatest  support that the movement  could boast.
The next topic started was that of education, and the
speakers were earnest in calling upon those present
to respond to Sir Donald McLean's efforts in this
direction.    They said that if the people on the West
Coast exerted themselves, they would be helped by
the Native Minister, and that it was for them to
decide whether their children should become Pakehas,
or be stigmatised as ignorant people of the West
Coast.     A  document,   binding  the   signers  to the
pledge, was then brought forward by Kawene, who
said he had had it in his possession some time, but
that as long as Tawhiao drank he did not like to
produce it.     It seems that Tawhiao has now adopted
temperance  principles,  and has,  in  the allegorical
manner so favoured among Maoris, shown his inten-
tion of adhering to them by slowly pouring out on to
the ground the contents of" a bottle of rum in the pre-
sence of a large number of Natives. The views of the
speakers appeared to be indorsed by the assembled

TE WAKA MAORI O NIU TIRANI.
patara rama ki te whenua, ara i ata ringihia e ia i te
aroaro o te tokomaha hei tohu mo tona whakarerenga
i taua kai.    Ki ta te ngakau i mohio ai i pai taua
whakaminenga ki nga tikanga a nga kai-korero, muri
iho ka whati ratou ki te kai ti.I
Ko te tangata nana i korero mai ki a matou e ki 
mai ana kua tu ke noa atu te ahua o taua iwi i te 
takiwa i muri mai o te kitenga a te Minita mo te 
taha Maori i a Tawhiao i ona kainga Maori ake ano,
ara kua ahua ke to ratou whakaaro kua haere ki te
maramatanga.   Ko to ratou hiahia inaianei e mea ana
kia takoto he tikanga e tata ai ratou ki nga Pakeha,
e nui ai hoki he mahi hokohoko ma ratou ki nga
Pakeha i nga kai huhua o to ratou whenua.    Na, e
kitea aua te pai i puta mai i te haerenga a Ta Tanara
Makarini kia kite tonu ia i a Tawhiao.    Ahakoa nga
korero rupahu noa a etahi tangata, ara nga korero
whakahe mo te Makarini, whakakake mo etahi tangata
atu, nana anake ano, na te Makarini, i ahua pai ai
nga tikanga i tera wahi o Waikato ki tua atu o te
rohe mai ki a tatou (ara, ki nga Pakeha).
HE WHARANGI TUWHERA.
Ko nga Pakeha matau ki te Reo Maori e tuhi mai ana ki(
tenei nupepa me tuhi mai a ratou reta ki nga reo e rua—te reo
Maori me te reo Pakeha ano.<
Ki a te Kai Tuhi o te Waka Maori.
Werengitana, Maehe 9, 1876.
E HOA,—Tenei ka tuhituhi atu nei i etahi korero
hei utanga mo te Waka Maori, a ma oku hoa Maori
e whiriwhiri aua korero ka tuhituhia atu nei.
I era reta a aku i panuitia i roto i te Waka i mua
ra i haere aku korero i runga i te ahua o te mahi a te
tangata tetahi ki  tetahi, me nga tikanga pai hei
whakatika i nga he me nga mea i hapa.    I muri iho
o te tuhinga o aua reta kua haereere au i te motu
nei, kua tae au ki tenei kainga ki tera kainga o nga
iwi Maori, puta noa atu ki te hiku o te ika ; a ki taku
i kite ai kua mohio au e tahuri ana te iwi Maori
inaianei ki te whakahaere i nga mahi whakarangatira
i te  tangata.     Kua  tango   ratou  i te tauira  ahu
whenua kua takoto i te Pakeha; kua mohio ratou he
" mana kei te matauranga," no konei kua hiahia ratou
kia " whai i nga waewae a Uenuku," ara a to ratou
tuakana, a te Pakeha.    Kua mohio ratou ko te tino
tuturutanga o te iwi ko te whakatupuranga tamariki
e tupu ake nei, a ki te whakaritea he tikanga whaka-
akoranga mo nga tamariki, ki. te mea hoki ka kaha
nga tamariki, na ka whiwhi te iwi ki tera taonga nui
a te MATAURANGA, he taonga hoki ia e kore e taea
te tango atu.    E nui ana te kaha o te tamariki Maori
ki te hopu i nga akoranga o nga kura, na he tika kia
tukua tonutia ratou ki nga kura e o ratou matua.    E
hohoro rawa ana ratou te mohio ki nga mahi takaro
a o ratou hoa tamariki Pakeha, e kaha ana hoki
ratou te tauwhaawhai   ki nga matauranga katoa
Kua rongo hoki au he tamaiti Maori i puta i tetahi
kura Pakeha i Po Neke nei, i puta ia ki mua o ana
hoa tamariki Pakeha i te pataitanga ki nga tamariki.
Te mahi ma nga matua e kore e tika kia mutu i te
tukunga kautanga o a ratou tamariki ki te kura,
engari  me  mahi  kai ratou ma nga tamariki, kia
kaha  rawa ratou te mahi i  te kai kia  ora ai  o
ratou tamariki i te kura.     Kia nui te wairakau,
ara kia momona te whenua, mo te rakau i te mahure-
tanga, ara i te kopipitanga, ka ata pakari ai; koia
hoki me  te tamariki, kia nui rapea he kai mana
kia pakari  ai—kia pakari ai tona tinana me tona
hinengaro.    Ki te kore  e ata whangaitia ka he te
tupu—he ki te tinana ka ngoikoretia,  he ki  nga
mahara ka ware noa iho.
Tenei hoki ka nui te hari o toku ngakau ki te
kaha o nga Maori ki te mahi kai i nga kainga i haere
crowd, which then adjourned to tea.
Our informant also states that a great and favour-
able change is manifest  among  the  King Natives,
since the meeting the Native  Minister  had with
Tawhiao in the latter's own country, and that they
are rapidly becoming a different people from what
they were a few years ago.    Their thoughts are now
getting bent on a farther  opening up of relations
with the  Europeans, and on enlarging their com-
merce with them by disposing of the ample produce
which their country can supply.   It seems, therefore,
that the steps taken by Sir D. McLean in actually
visiting   Tawhiao   have   been   productive of  most
beneficial results, and that, notwithstanding all the
nonsense which is trumpeted forth against him and
his policy, and in favour of others, it is owing to him
alone that so satisfactory a state of things has been
arrived at in that part of the Waikato country which,
lies beyond the confiscation boundary.
OPEN COLUMN.
European correspondents who have a knowledge of Maori
are requested to be good enough to forward their communi-
cations in both languages.
To the Editor of the Waka Maori.
Wellington, March 9th, 1876.
SIR,—I send you the following letter for insertion
in the Waka Maori, and I trust my Maori friends will
give thoughtful consideration to it.
In some previous letters, published in the Waka,
I dwelt upon man's social duties, and the best means
of correcting abuses and negligences.    Since those
letters were written I have travelled a good deal in
this island, visiting many Native settlements, even to
the northernmost end of the island, and, from what I
have observed, I am of opinion that the Maori people
are now turning their attention to pursuits which
tend to the advantage of man.    They have profited
by the example of industry set them by the Pakeha;
they recognize that " knowledge is power," and they
are therefore eager to follow in   the   footsteps of
their elder brother, the Pakeha.    They have realized
the fact that the generation of the young growing up
in their midst is a nation in embryo, and that, there-
fore, if the children have opportunities of education
given to them, and be earnest and persevering in
their studies, the nation will become possessed of that
great and inestimable treasure KNOWLEDGE, which
nothing can take   away   from them.     The Maori
children are apt in acquiring the learning which ia
taught in the schools, and their parents ought, there-
fore, to make a point of sending them regularly to
school.    They very readily pick up  the  games of
their English companions, and vie with them in the
pursuit of knowledge generally. I have been informed
that a Maori boy attending a European school at
Wellington   surpassed  all  his   companions at  the
examination of the scholars.    The duty of the parents
consists, not merely  in  sending their children to
school; it is necessary also for them to exert them-
selves to provide food for the children while at school.
A young and tender plant requires plenty of nourish-
ment and careful culture to develop its proportions;
so likewise a child requires plenty of wholesome food
and attention to  develop its  powers, mental and
physical.    Without proper nourishment it will grow
up puny and weak in body and feeble in intellect.
I am also greatly pleased to be able to bear testi-
mony to the energy exhibited by the Maoris of the

70
TE WAKA MAORI O NIU TIRANI.
ai au, ara te taewa, te witi, te kaanga, te kumara, te
aha atu; ko etahi o ratou e whakatupu ana i te kau,
i te hipi, i te hoiho. He mahi pai ano enei, he mahi
whakawhairawa anake, otira he kupu taku ki a
koutou mo runga i taua mahi; ara, me ngaki e
koutou kia nui atu he whenua, kia nui ai he ma-
hinga kai, kia waiho ai ko etahi o nga kai hei oranga,
ko etahi hei hokohoko. Kaua e waiho ta koutou
mahi i te kai kotahi, engari kia maha nga tu o te
kai ; me whakato ki waenga he taewa, he kumara, he
witi, he kaanga, he aha atu. Kia mahara ki te
whakatauki Maori o mua:—"Ka mate kainga tahi,
ka ora kainga rua." He aha te pai o te whakatupu
i te kai kotahi, kia taparere ai ki te taewa anake, te
kaanga anake ranei? Engari me whakato kia maha
nga tu o te kai, kia kata ai nga wahine me nga tama-
riki ki te raneatanga o te kai. Ko wai e pai ki te
whitiki hei whangai i te tangata ? E kore e ora i
tena. Ki te mea ka tae koutou ki nga kainga
Pakeha ka kite koutou e hara i te mea kei nga tino
maara anake ano a ratou kai e tupu ana, engari he
kaari mahinga kai ano kei te taha o te whare, ko ana
kai e whakatupu ai ki reira he kapeti, he korau, he
karoti, he aha noa atu o nga mea pera.
Kei nga wahi o Amerika e putuputu ana te noho a
nga tangata mahi paamu e whakatupu ana ia tangata
ia tangata, i tetahi maara hapi mana, ko tetahi maara he
taewa, ko tetahi he witi—ara, he iti o tetahi, he iti o te-
tahi. Ko te hapi ka kawea ki te whare whakamaroke i
taua taru (he tangata ke pea nana te whare), muri
iho ka hokona, a riro mai ana te paku herengi, ahakoa
iti, he oranga kei roto. Ko tetahi wahi o te witi ka
hurihia hei kai, ko te toenga ka hokona. Ko nga
kau hoki ka whakatetetia, e ono pea a tetahi tangata,
e rua te kau pea a tetahi, e whakatete ai. Kei nga
ata katoa tenei, nga kau nei, ka mahia, me te haere
tonu mai ano te tangata ki te hokohoko i o ratou waiu,
ka mau ai i runga i tona kaata ki te whare hanga
tiihi. Ko nga poaka he mea whangai ki nga toenga
kai, ka kawea kia hokona, ka riro mai ano he moni;
na ka huia enei moni iti katoa nei, ka rahi, ka ora te
tangata.
Na, me ata whakaaro koutou ki tenei ritenga a nga
tangata mahi paamu o Amerika. Ki taku whakaaro
he ritenga pai ia mo nga Maori; no te mea he
ritenga tiaki kai ia, he ritenga whakaputa mai i
te moni, he whakawhiwhi ki te rawa, e hara i
te ritenga whakamaumau kai, whakamangere i te
tangata. Kaua e ki e kore e taea e koutou tenei tu
mahi. Kia mohio koutou, ma te tohe, ma te ngakau
toa, ka taea nga mea pakeke. E reka rawa ana te
kai a te hunga mamahi. E mohio ana koutou ki te
whakatauki na:—" Mahia e tona ringa, tino ora tino
makona."
Na G.D.,
He hoa no nga Maori.
Ki a te Kai Tuhi o te Waka Maori.
Pokitana, Manawatu,
Maehe 9th, 1876.
E HOA,—He panui tenei na te Komiti Maori kia
utaina atu ki te Waka, Maori, kia tirohia e nga tangata
katoa o Aotearoa.
I te 25 o nga ra o Hanuere, 1876, ka huihui, nga
tangata o tenei moana, o Manawatu, ki Papakiri. E
rua nga take i huihui ai ki reira; te tuatahi, ko te
hakari o te marena o Renata te Takou raua ko
Maharata; te tuarua, ko te whakatakoto korero kia
whakamutua te kai waipiro me te haurangi o nga
tangata o tenei moana o Manawatu. I te 9 o Pepuere
ka tu ano taua komiti ki roto ki te whare nei ki a
" Poutu Te Rangiihia Haerehuka," ite Whakawehi,
Manawatu. Ka korerotia e taua komiti kia whaka-
various settlements in planting potatoes, wheat,
maize, kumaras, and other crops; some of them are
engaged in breeding cattle, sheep, and horses. These
are praiseworthy and profitable pursuits ; but I have
a word of advice to give you on this subject. Tou
should cultivate a larger extent of ground, so that
you may have sufficient produce for your own use,
and some for sale. Do not confine yourselves to one
kind of crop, but plant several kinds ; let there be in
your plantations potatoes, kumaras, wheat, corn, and
so forth. Remember the old Maori saying—" One
plantation only is not a secure support, but there is
safety in two," (i.e., if one fail, the other remains).
What is the use of planting only one kind, all potatoes
or all maize, as the case may be? Rather plant
many kinds, that your women and children may laugh
at the sight of plenty. Who would choose to have
to resort to a tightened girdle to sustain him, which
will not satisfy the cravings of hunger? If you visit
the dwelling-places of the Pakehas, you will see that
they not only have crops in the field, but they have
gardens round their houses, in which cabbages,
turnips, carrots, and other vegetables are grown.
In certain districts in America where the farmers
live close together, each man plants a portion of
ground with hops, potatoes, wheat, &c.,—a little of
each. The hops are taken to the drying-house (which
often belongs to another man), afterwards they are sold;
though the price realized may be but small, yet every
little helps. A portion of the wheat is ground for
home use, and the rest is sold. The cows, too, are
milked, one man perhaps milking six, another twenty,
and so on. This is done every morning, and a man
goes round regularly to buy the milk, which he takes
in his cart to the cheese factory. The pigs are kept
on whatever food there may be to spare, and are sold
at a profit; thus these small sums, put together, enable
the man to live comfortably.
Now, consider this system of the American farmer.

In my opinion it would be a good system for the
Maoris to adopt. It teaches economy; it brings in
money, and increases a man's wealth and property;
and it discourages improvidence and idleness. Do
not say you cannot accomplish this, Remember that
perseverance will overcome difficulties. Sweet is the
food of the industrious man. Tou know the proverb
—" Food, the produce of your own labour, you may
eat to repletion."
From G-D.,
A friend of the Maoris.
the Editor of the Waka Maori.
Foxton, Manawatu,
March 9th, 1876.
FRIEND,—This is a public announcement from the
Native Committee for insertion in the Waka Maori,
for the information of all the inhabitants of Aotearoa
(New Zealand).
On the 25th of January, 1876, the people of this
district of Manawatu gathered themselves together
at Papakiri. There were two reasons which brought
them together: 1st, To attend the feast given in
celebration of the marriage of Renata te Takou and
Maharata; and 2nd, To consider the best means to
be adopted for suppressing the drinking habits, and
the prevailing drunkenness of the people of this dis-
trict of Manawatu. On the 9th of February, the
people again assembled in the building named " Poutu

TE WAKA MAORI O NIU TIRANI.
mutua te kai waipiro e nga  tangata o Manawatu,
whakaaetia ana e taua hui nui. Ka tu ake a Ihakara
Tukumaru ra, rangatira o te Hapuiti, Raukawa, raua
ko Kereopa Tukumaru, ka ki ake me tu te komiti
ki to raua kainga ki Matakarapa, Pokitana. I te 25
o Pepuere ka tu ano taua komiti ki Matakarapa;
ka kiia e taua komiti kia whakamutua te kai
waipiro me te haurangi o nga taane, me a ratou
wahine,   me   a   ratou   tamariki,   o   tenei   moana  o
Manawatu, whakaaetia ana hoki e nga hapu katoa.
Katahi ka ata whakahaerea e taua komiti te he nui o
te kai waipiro me te haurangi.      Ka  haurangi  te
tangata  ka mate  tona  tinana,  mate tahi me tona
wairua.    He hara nui tera; e kore hoki e marama
tona ngakau ki te mahi oranga mo tona tinana, raua
ko tona wairua, ara mo te riri nui kua whakaaturia
mai nei e nga Karaipiture Tapu a te Atua.    E pau
ana hoki i te waipiro ana moni, ka mate ia i taua kai
kino, waiho mate iho tana wahine me ana tamariki i
te rawakore.   Na te hiahia ki te waipiro ka haere nga
wahine ki te paparikauta, me te waha ano i a ratou
tamariki iti, ka whai atu nga tamariki pakeke ake i
o ratou whaea, ka haurangi nga whaea, ko wai hei
tiaki mo aua tamariki?    Ka takatakahia noatia iho
e  te tinitini  noa iho o te tangata haurangi,   o   te
Pakeha o te Maori, e tu maru ana i te paparikauta,
me he mea ko Marupapaku, tapiri atu tapiri atu, te
puta te ra ki tua.    Kaore nga wahine Pakeha e kitea
ana ki nga whare kai rama, engari ka kitea ratou ki
nga toa taonga e hokohoko kakahu ana mo a ratou
tamariki.    Tetahi, ka puta mai nga manuhiri me nga
uhunga, me nga hakari, ka kawea te tangata kainga
e te whakama ka, tahuri ki te nama waipiro, ka kore
he moni hei whakautu ka tukua tona whenua nui
tonu hei utu, ka mate ia ka rawakore.
Katahi ka panui tonu te whakaae a nga hapu i
huihui mai ki tenei kainga kia whakamutua te haere
ki te paparikauta me te kai waipiro. I te mutunga o
tenei komiti ka tu ake a Hoani Meihana te Rangiotu,
rangatira o Rangitane, ka ki ako, me tu tenei
komiti ki tona kainga ki Oroua piriti a etehi rangi e
haere ake nei. I te 3 o Maehe ka huihui ano ki
Oroua piriti ; ka tu to korero, ko taua kupu ano,
whakaae ana nga tangata kia mutu ta ratou haere ki
                                                         •              •     *
nga paparikauta, kia mutu hoki ta ratou kai waipiro.
I te 4 o nga ra o Maehe, ka tauria nga tangata kua
uru ki te komiti ka 150, haunga nga wahine me nga
tamariki. Ko te takiwa hei mahinga ma taua Komiti
kei Pamutana haere ki Poroutawhao, me nga kainga
katoa kei. waenganui o aua rohe. Kia wha huihuinga
o te Komiti i te tau. (I "konei kua whakahuatia nga
ingoa o nga kainga katoa i waenganui o aua rohe, me
nga ingoa o nga rangatira o aua kainga kua uru ki
taua mahi whakarere i to kai waipiro.)
Na HEMI WARENA raua ko,
Rev. HENERE HARAWIRA te HEREKAU.
[He nui to matou hiahia kia ata puta te tikanga
whakamoemiti a te Komiti ki te pehi i te atua nei i
te waipiro, e kai nei i te manawa o nga tangata, e
whaka rawakore nei i a ratou, e whakamate nei i o
ratou tinana me o ratou wairua. He ruarua rawa o a
matou takiwa Maori i kite ai matou i nui ake te he
me to kuare o te tangata i te mahi kai waipiro i to te
takiwa o Manawatu e korerotia nei.]
Te Rangiihia Haerehuka," at Whakawehi, Manawatu.
The Committee urged the abolition of the practice of
drinking in the Manawatu, and this was assented to
by general acclamation.    Ihakara  Tukumaru, chief
of the Hapuiti, Raukawa, and Kereopa Tukumaru,
said they desired that a meeting for the same purpose
should be held at their place of residence, Matakarapa,
Foxton.    Accordingly, on the 25th of Eebruary, the
Committee held a meeting at that place, declaring
their object to be the suppression of drinking and
drunkenness among the men of Manawatu and their
women and children, and all the hapus signified their
approval   thereof.    Then   the   Committee  enlarged
upon the great evil of drinking and drunkenness.
Drunkenness, they said, destroyed both a man's body
and soul.    It was a great evil, it rendered a man
careless of providing nourish meat for the sustenance
of his body and securing salvation for his soul; that
is, in the great struggle (against sin) spoken of in
the Holy Scriptures of God.   It made a man squander
his money and reduced him to poverty, leaving his
wife and children in destitution and want.    From
love of drink women go to the public-house carrying
their infants on their backs ; the elder children follow
their mothers, who get intoxicated, and then who is
to take care of their children?    They are in. danger
of being trampled under the feet of the drunkards,
Pakeha and Maori, who throng around the public-
houses,  an   ever   increasing-crowd,  so  dense   that
the rays of the sun cannot penetrate between them.
The Pakeha women are not seen frequenting those
rum-drinking houses, but they are found in the stores
purchasing clothing for their children.    Then again,
when strangers come to attend funeral parties and
feasts, the people of the place, urged by shame, get
into debt to procure spirits to entertain their guests ;
and if they have no money, eventually their lands go
in payment:, and they are impoverished.
The assent of the various assembled hapus to for-
sake the public house raid the practice of drinking
was then proclaimed aloud. At the conclusion of
the proceedings of the meeting, Hoani Meihana te
Rangiotu, chief of Rangitane, arose and stated his
desire that the Committee would, on some future
day, convene a meeting at his place, Oroua Bridge.
Accordingly, on the 3rd of March a meeting was held
at Oroua Bridge, where similar resolutions were
carried, and the people pledged themselves to abstain
from drinking and frequenting public-houses. Ou
the 4th of March, the people who had joined the
association were numbered and found to amount to
150, exclusive of women and children. The oper-
ations of the Committee are to extend to all the
villages and settlements comprised within the district
extending from Palmerston to Poroutawhao, and the
Committee is to convene four public meetings each
year. (Here follows a list of all the settlements
above referred to, together with the names of the
leading men of each settlement who have pledged
themselves to support the movement.)
From HEMI WARENA, and
Rev. HENERE HARAWIRA te HEREKAU.
[We sincerely hope the Committee may be suc-
cessful in their praiseworthy efforts to overcome the
demon " alcohol," which is preying upon the vitals
of the people, reducing them to a state of destitution,
and destroying them, body and soul. We know of
few Native districts more degraded and demoralized
by drink than the district  in question.—ED. W. M.]

72
TE WAKA MAORI O NIU TIRANI,
Ki a te Kai Tuhi o te Waka Maori.
Waimate, Peiwhairangi,
Pepuere 24th 1876.
E HOA,—Tukua atu taku reta ki te Waka Maori—
kaua e puritia tetahi wahi.
Tenei te take o taku reta i tukua atu ai ki a koe, he
reta i kitea e au i roto i te nupepa nei i a te Wananga,
Nama 2, e mea ana na tetahi tangata no Waikato ko
Hone Kotuku te ingoa. Ko te marama, ko Tihema,
ko te tau, 1875, ko te ra kaore i roto, ko te tino kainga
kaore ; heoi ano ko " Waikato," ko Waikato awa
wai ranei, ko Waikato whenua oneone ranei. Ko nga
kupu o taua reta e ki ana kua ki nga mangai o Wi
Katene raua ko Wi Parata i te moni o te Kawana-
tanga. Ko taku kupu mo tena, e pena ana te nui o
te Pakeha e noho nei ki waho. Ki te kore e hoatu
tetahi mahi o te Kawanatanga ma te tangata, ka
tahuri ki te whakakakino i nga ingoa o nga tangata i
roto i te Kawanatanga kia kino ai. E mohio ana ahau
ehara to raua tunga ki te Kawanatanga i te mea tono
e raua; na te tupono mai ki a raua—mei tupono ki o
raua hoa ka peheatia te kupu ? He aha koia koutou
te ata whakaaro ai, e nga kai tuhi korero ki te nupepa,
ki nga tikanga o te Paremete o te tau 1872, e takoto
na i roto i nga purupuka, i te Waka Maori hoki ?
No reira te raruraru o te Paremete i puta ai, me nga
kupu tono a Karaitiana Takamoana, a Taiaroa, kia
noho he Maori ki te nohoanga o nga Minita o te
Kawanatanga; ko te taenga ki te pono ka mau ko
raua i te Kawanatanga hei ritenga mo nga tono a nga
mema Maori; no te taenga hoki ki te pono katahi ka
tahuri ki te whakakino i nga mea i whakaaetia e te
Kawanatanga mo era tono.
Tetahi o nga kupu o taua reta, he " rupahu marire "
taua mema o  Ngapuhi,  "he whakahihi ana kupu,
kaore he whakaaro ki te pono."     He aha hoki te
tuhia mai e te Kai Tuhi o te Wananga etahi o aua
" korero rupahu " a taua mema, kia mohiotia ai e te
katoa: ina hoki he tangata ahu-whenua ia ki te tuhi
korero whakatete?    E ahua pohehe ana ahau, i au e
tuhi nei i taku  reta na  Hone Kotuku ranei nga
korero e whakautua nei e au, na te Wananga ano
ranei.    I kitea e au ki a te Wananga, Nama 6, na
reira ahau ka mahara nana ake ana korero whakatete
e tuhi nei hei titiro ma te iwi katoa.    Otira, mehemea
na Hone Kotuku pu ano taua reta, tenei te kupu a
Wi Katene i rongo ai ahau i a ia e korero ana i taua
nupepa.    Koia tenei, "Ko Hamahona te tangata o
mua, he Natari taua tangata.    Ka panga e ia tana
maka ki te iwi o tana wahine, ' He aha ra te kai reka
i puta mai i roto i te kaha ?' kihai i kite.    I muri na
te wahine i whaki ki ona whanaunga, ka puta te kupu
a Hamahona, ' Mehemea kaore taku kau hei parau, e
kore e kitea e koutou.' "    E mea ana ahau e tika ana
te kupu whakarite a Wi Katene.    Kua roa noa atu
te tunga o te Paremete ki Niu Tirani, a ki hai rawa i
mohiotia e te Maori e pehea ana ranei tona tikanga.
Muri iho ka uru atu he Maori ki taua Runanga, ko
Tareha, no Nepia; ko Mete Kingi, no Whanganui;
ko Paratene, no te Waipounamu; ko Nene, no Nga-
puhi tena, otira he Pakeha tena;   kihai rawa etahi o
koutou i rongo kupu o taua whare, kihai i aha.     No
te taima i noho ai ko ratou katahi tatou ka rongo
kupu, katahi tatou ka matau ki te kino ki te pai, ka
pera hoki me Iwi raua ko Arama i rapaki nei i te
rau piki ki a raua.    Ina hoki, e parangia nei tatou e te
moe; te ohonga ake, "Ko ahau e pooti hei mema; e
he ana a mea, kua purua tona mangai ki te moni! "
To ihe Editor of ihe Waka Maori.
Waimate, Bay of Islands,
February 24th, 1876.
FRIEND,—Will you do me the favour of publishing
my letter in the Waka Maori—do not withhold any
part of it.
I am led to write this letter to you from my hav-
ing seen a letter in the Wananga, No. 2, purporting
to have been written by one Hone Kotuku, of Wai-
kato.    The month when it was written is given, and
the year, December, 1875, but not the day of the
month,  nor   the   residence  of   the  writer; simply
"Waikato," it may be Waikato river, or Waikato
country.    That letter  stated that   the   mouths  of
W.   Katene   and W.  Parata were filled with the
money of the Government.    With regard to this I
have to say, it is similar to the common cry of the
majority of the Pakehas who are out of office.    If
a Government appointment be not given to a man,
he sets himself to calumniate the members of the
Government, endeavouring to damage their charac-
ter.    I   know  that   the  two  members in question
did not ask for the  position  to which they were
appointed;  it so  happened  that the  position was
conferred upon them—if it had fallen upon their
two confreres, what  would   have  been  said  then?
How   is   it   that you  newspaper  writers overlook
what  occurred  in   Parliament  in   the   year  1872,
although it   was  published  both  in.  Hansard  and
in   the    Waka    Maori ?    Some    misunderstanding
having arisen at that time in Parliament, Karaitiana
Takamoana and Taiaroa both pressed that Natives
should   be   admitted to   seats   on  the  Ministerial
benches, and in accordance with that request  the
Government   appointed   those   two   (Katene   and
Parata) ; and now the characters of the two who were
chosen by the Government, in consequence of that
request, are being aspersed and calumniated.
It is said in the letter to which I have alluded that
the Ngapuhi (Native) member was the " essence of
bombast and untruth," and that he had "not the
slightest aspiration to truth."    Why has the Editor
of the   Wananga not published some of the "bom-
bastic utterances" of that member, so that all might
know them, for he is most industrious in publishing
perverse and annoying statements ?    I am in doubt,
as I write, whether I am answering assertions made
by Hone Kotuku or by the Wananga itself.    Judg-
ing from an article in the Wananga, No. 6, I should
say that the irritating articles which appear in its
columns for the people to read are its own produc-
tion.    But, presuming the letter in question to have
been the genuine production of Hone Kotuku, I will
tell you what .I heard Wi Katene say when he read
it.    He said, " There was a man of old whose name
was Samson, and he was a Nazarite.    He put this
riddle to the people of his wife, 'What sweet food
came out of the strong ? '—and they could not tell
him.    But subsequently  his  wife told her friends,
and Samson then said, ' If ye had not plowed with
my heifer, ye would not have known it.' "    Now, in
my opinion, this illustration of Wi Katene's is apt
and to the point.    There has been a Parliament in
New Zealand for a very long time, yet the Maoris
never understood anything of its proceedings.    At a
later period Tareha of Napier entered Ihe Parliament,
and Mete Kingi of Whanganui, and Paratene of the
Middle Island, and Nene of Ngapuhi, but he  (the
latter) was a Pakeha; yet none o£ you ever heard a
word of the proceedings of  the Parliament.    But
when they (the late members)  entered the House,
then we first  heard something of  the proceedings
(i.e., from the lips of the members themselves), then
at length we knew good and evil, like Eve and Adam
who made themselves aprons of fig-leaves.    We have

TE WAKA MAORI O NIU TIRANI.
73
Tetahi o nga kupu o taua Wananga, he tahae te
hoko whenua a te Kawanatanga. Ae pea, ko ahau e
kore e marama ki te tahae o taua hoko a te Kawana-
tanga. Inahoki, i tae mai ano te Minita o te taha
Maori ki Pewhairangi nei i a Hanuere, i te tau 1875.
I haere mai ki te titiro ki te whakarite i taua tikanga
hoko a nga Komihana, a i riria e ia aua Komihana
mo te he o ta ratou mahi. I puta tana kupu ki te
kore nga Maori e pai kia hokoa o ratou whenua, e
pai ana, me waiho ki a ratou a ratou whenua, ko nga
moni a te Kawanatanga me whakahoki, ara nga
moni i tukua e aua Komihana hei taunaha mo nga
whenua.
Tetahi o nga mea e whakahe nei ahau ki a koutou,
e nga kai-whakahe i te Kawanatanga, ara, e mahi ana
nga kai-whakahe ki te panui i te hoko whenua a te
Kawanatanga, e hoko ana o koutou hoa titiro i a
koutou panui. Kei hea ra he kai-whakamana mo a
a etahi? I tenei Hanuere kei te hoko ano enei hoa
o koutou, e nga kai-panui whakahe, i enei o a koutou
whenua i te Wairoa, Kaipara, ki te Kawanatanga,
neke ake i te £6,000 nga moni i riro. Ko to tatou
ahua e penei ana, ko te whakahe ki te hoko a te
Kawanatanga kei te arero kau, ko nga ringaringa e
hiahia noa ana ki te kauta i nga moni mo tona whenua.
He kupu  tenei ki nga  Kai Tuhi  o  nga  nupepa
Maori:—Me whakaae korua ko nga reta e tukua atu
ana kia korua ko te tikanga pai me tuhi ngatahi
korua i nga korero penei me taku ka tukua atu nei,
kia rua nupepa e puta ai te korero, katahi ka mo-
hiotia he korero tika tera.    Koia te take o tetahi
kupu whakapae o tenei reta ki a te Wananga, " E!
nana ake ano ana korero panui e tuhi nei ki te iwi
katoa!"    I whakaarohia e au ki te ahua tonu o te
Wananga ki te whakakino i te Kawanatanga; me
nga kupu hoki mo Wi Katene raua ko Wi Parata e
haere pera tonu ana me nga kupu mo te tino Kawa-
natanga.    Whakaaroa iho hoki e koutou, e nga kai-
titiro nupepa, a ka mohio koutou ki te ahua o te
whakahaere korero a te Wananga—me te mea nei ano
e hae ana ki te whakaihi kua riro nei i te Kawana-
tanga o Ta Tanara Makarini ma, koia ka korero
whakakino   ai kia rongo   ai ta.raua whakaihi, kia
mahue e era e taupuhipuhi mai ra ratou.     Kiha
rawa i marama i au nga kupu i roto i te Wananga
mo Wi Katene raua ko Wi Parata.    Kia tino hangai
te mea he i mahia e raua i te Paremete, a whai ingoa
rawa taua mea na raua anake i hanga, katahi ka
tika.    Kia pai koia te whakahaere korero o a tatou
nupepa, kei waiho hei take puhaehae ma totahi ki
tetahi.    Ko te   Waka Maori  te  tino  nupepa  tika
rawa ; e kore ia e mahi i te he ; ka nui te tika o tana
mahi, he kawe korero kau mai tana kia rongo te
taringa o te tangata ; tena ko te Wananga mehemea
nei e whakahau mai ana kia pera katoa te motu nei
me ia.
Ko nga kupu nui mo Wi Katene mo Wi Parata e
ahua mai ana i to raua rerenga ki te turaki i nga
Porowini, no reira rawa te nuinga o nga whakahe mo
raua. Tetahi putake, mo te moni, a te Runanga i
whakaritea ma raua mo te tau. E hara nei hoki i te
Kawanatanga i pokanoa te whakanoho i a raua i roto i
te Runanga whiriwhiri a te Kawana, na te Paremete,
tonu, na te tokomaha o nga mema. Ko taku kupu
mo tena, rae whakamutu e te Paremete te tango i te
Maori ki tera nohoanga, kia wawe te mohiotia e te
Maori ana kupu. Kei wareware koia pea koutou ki
a koutou kupu, e mau nei i te Wananga, mo nga ra
been asleep ; awaking, each one suddenly shouts,
' Return me as a member ; so and so has fallen, his
mouth has been filled with money!"
I have seen statements in the Wananga that the
Government purchase land dishonestly. Well, it
may be so, but I cannot see any dishonesty in the Go-
vernment system of land purchasing. For instance,
the Native Minister came to the Bay of Islands in
January, 1875, for the purpose of inquiring into and
settling the method of purchasing land carried on by
the Commissioners; and he then found fault with
the Commissioners for their improper proceedings.
He said if the Maoris did not wish to part with their
land, it was well; their land should be left to them,
and the advances of cash made by the Commissioners
on the land returned.
One of the things which I condemn in connection
with you persons who are always finding fault with
the   Government   is   this:—The   fault-finders   are
writing about the land purchasing operations of the
Government, while their friends, who see their writ-
ings, are engaged in selling (land).    Who then is
there to support either?    Even during the month
of January, just past,   some  of  your  friends,  ye
scribbling  fault-finders, have been selling  some of
your lands here, at the Wairoa, Kaipara, to the Go-
vernment, and have received upwards of £6,000 in
payment.    The fact is that with our tongues only we
condemn the action of the Government in purchasing
land, while our fingers itch to count the money we
receive in payment.    This is a word to the Editors
of the Maori newspapers:—You should arrange to
publish in both papers letters, such as this which I
am now writing, which each of you receive from your
correspondents; it would then be known that they
are genuine.    This (not being done) enables me to
make the charge against the Wananga which I do in
this letter, that statements (i.e. letters) to the people
published in its columns emanate from itself only.
I judge from, its general tone and style in making
calumnious charges  against the Government;  and
the attacks  upon  Wi Katene and Wi Parata are
written in a similar strain to those made against the
Government.     Just   consider   now, ye  newspaper
readers, and you will understand the tone in which,
the Wananga speaks—it appears to be jealous of the
favour which   Sir   Donald   McLean's  Government
enjoys, and therefore it slanders and calumniates in
order that their lovers and friends may hear it, and
that their supporters may desert them.    I do not
indorse the attacks made against Wi Katene and
Wi Parata in the  Wananga—they are not clear to
me.     Let   something   definite be brought  against
them; let it be  clearly  stated what  objectionable
thing they in particular have done in Parliament, and
that will be right.    Let our newspapers write fairly
and honestly, and not in such a way as to produce
irritation and jealousy of one party against another.
The Waka Maori is a thoroughly trustworthy and
incorrupt paper; it will not descend to disingenuous-
ness; it  does its  work  honestly,   giving  impartial
statements for the information of the people; but
the Wananga appears to be striving to induce all the
people to become like what it is itself.
The greatest complaints made against Wi Katene
and Wi Parata arise from the fact of their heaving
supported the abolition of the Provinces ; this is the
great cause of their condemnation. Another cause
was the fact of their having received a yearly pay-
ment of money from the Government. The Govern-
ment did not, of their own accord, take them into
the Executive Council of the Governor; it was the
act of the Parliament, the act of all the members
together. I would advise the Parliament to abolish
the system of taking Maoris into the Executive for
the future, so that the Maoris may speedily know

TE WAKA MAORI O NIU TIRANI.
e haere ake nei; ko au, ko te tiaki tonu i aua kupu.
E hoa, e te Kai Tuhi, ko enei kupu ka mutu. He
tika rawa a Wi Katene raua ko Wi Parata mo to
raua kaha ki te turaki i nga Porowini; e whakapai
ana ahau ki a raua. Ko ta te Maori whakahe ki a
raua e whakahe ana kia kiia ai he tangata, mohio tera.
Kaore, he penei ano me au nei. Ka hia koia mohio-
tanga ? To tatou nei mohiotanga to te Maori i ahu
mai i roto i te rarauhe me te otaota o waho tata ano
o tona whare. Ko te mea tika ko nga otaota o waho
o te whare kia watea i te tuatahi, kei muri ko nga
whakaaro.
' E whakahe ana ahau ki te kupu mo to matou
mema tawhito, mo Wi Katene, e kiia nei he
"rupahu" ana mahi i te Paremete. Ki taku
mohio ka nui te tika o aua mahi ki tona takiwa
ake. I oti i a ia nga rori katoa o konei, he iti
nei nga wahi i toe; nga kura, te waea, me te maha
atu o nga mea a te Kawanatanga i riro mai i a ia ma
Ngapuhi. He aha ra te mea i mahia e Karaitiana
Takamoana ma Ngatikahungunu, ma Ngatiporou, ma
Te Arawa, ma te nui o nga hapu ? Hoi ano taku e
kite nei i roto o te Wananga ko Mangateretere, ko te
Pakiaka, me te nui o nga "moketi" o Ahuriri, me
nga "nama." Ma koutou katoa ranei, e nga iwi o
tona takiwa i tu ai ia, o reira tikanga ?
Hoi ano nga korero tika na Rev. Mohi Turei i roto
i te Waka, Nama 3.
Na to hoa,
Na EPARAIMA. HENARE.
korero kohikohi noa mau
No te kupu-waea kei raro iho nei kua tukua atu
ki a te Kuini e te Pokiha, mo te taha ki tona iwi ki
te Arawa, ara:—
Maketu, Maehe 2, 1876.
" E te Kuini! Ka nui to matou aroha ki a koe.
Tenei ka ru atu matou ki a koe i tera taha o te
moana whanui."
Maehe 15.
Ko Himiona, te tangata Maori nana i pupuhi a
Tukino te Marae i te 13 o Nowema kua taha nei, he
kii he makutu nona i pupuhi ai, kua hopukia taua
tangata e te Urewera, kua tukua mai ki a Kapene
Pirihi i tenei rangi, ara a Himiona.
He nui te mate o nga whakapu witi i te takiwa o
Waikato i tenei tau, he kino no te tapatutanga. I
puta te ua ki roto, a he nui te witi i pirau i etahi
wahi.
He nui te ika nei, a te Hamona, kei te moana e
kawea mai ana mo Aatareeria mo Niu Tirani hoki.
E korerotia ana e rua rau mano nga hua o aua ika e
haere mai nei.
He kumenga na etahi tangata mahi ika i Po Neke
nei i ta ratou kupenga ki uta i te ata o te 13 o Maehe
ka mau i a ratou i roto i te kupenga e 60 nga mango
kuao nei, he mea ano e toru, tae ki te wha, putu te
roroa, ko etahi he pakupaku iho. Kua ki tonu i te
mango te Whanganui-a-Tara inaianei, na kia tupato
te tangata me ka haere ki te kaukau, ki te hoe poti
ranei. Ki te taka te tangata ki roto ki te wai i tenei
takiwa e kore e ora i aua taniwha. Ko etahi i kitea
i enei rangi kua taha ake nei i tae ki te 17, te 18
ranei, putu te roa.
Nga hoia o te whenua nei o Haina e 651,677, nga
apiha, ara nga rangatira o aua hoia e 7,157.
the meaning of their words (i.e. that they may find
out their mistake). Do not in days to come forget
the words you (the Maoris) have spoken, which are
printed in the Wananga ; I shall carefully keep them
in my memory.
My friend, Mr. Editor, another word or two and I
have done. Wi Katene and Wi Parata were perfectly
right in lending their aid to abolish the provinces ;
I approve of their conduct in that matter. Those
Maoris who blame them do so only because they are
ambitious of being considered men of knowledge;
they wish it to be thought that they know something
about the matter; but they do not, they are as
ignorant as I am. The knowledge which we, the
Maoris, possess is obtained from the midst of the
fern and rubbish immediately around our houses.
'Twere better first to clear away the rubbish outside
of the house, and afterwards brush the dust from
our understanding.
I deny the charge made against our late member,
Wi Katene, of " bombastic utterances " in the Par-
liament. I maintain that he did his duty well to his
constituency. Ke got the roads nearly all completed
in the district which he represented, but few being
left unmade; he got schools, telegraph, and many
other things from the Government for Ngapuhi.
What did Karaitiana Takamoana get for Ngatika-
hungunu, Ngatiporou, Te Arawa, and other hapus ?
All I have been able to find in the Wananga about
his doings refers to Mangateretere, Te Pakiaka, and
various other " mortgages " and " debts " of Ahuriri.
Have these matters any connection with the tribes
in general of the district which he represented?
The letter of the Rev. Mohi Turei, which appeared
in Waka No. 8, is outspoken and truthful.
Prom your friend
HENARE.
Clippings.
The following telegram has been forwarded to Her
Majesty by te Pokiha, on behalf of the Arawa
tribe: —
Maketu, March 2, 1876.
" O Queen! Great is our love for you. We
shake hands with you across the great ocean."
March 15.
Himiona, the native who, on the 13th November
last, shot Tukino te Marae, because of alleged witch-
craft, and killed him, has been apprehended by the
Urewera, and by them handed over to Captain
Preece this morning.
Much injury has been done this season in the
Waikato district to the wheat crop by the stacks
being improperly thatched. The rain has got in, and
in some cases a good deal of the grain has been
destroyed.—D. S. Cross.
A large consignment of salmon, selected and
packed by Mr. E. Buckland, is on the way for Aus-
tralia and New Zealand. 200,000 eggs have been
secured.
Some fishermen this morning (13th March) on
hauling in their nets found that their capture in-
cluded" upwards of 60 young sharks, varying in size
from three or four feet long to smaller dimensions.
The harbour at the present time is swarming with
sharks, and great caution should be observed in
bathing or boating. Anyone falling overboard just
now would stand a poor chance of escape from these
ravenous monsters, some of which are said to have
been seen 17 or 18 feet long during the last few
days.—Evening Post.
China has an army of 651,677 men, and 7,157
officers.
Printed under the authority of the New Zealand Government, by GEORGE DIDSBURY, Government Printer, Wellington.