TE    WAKA    MAORI
O    NIU   TIRANI.
"KO  TE  TIKA, KO  TE  PONO, KO  TE AROHA."
VOL. 12.]
PO NEKE, TUREI, MEI 2, 1876.
[No. 9.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:—£ s.   d.
1876.—Taurau Kukupa, o Whangarei, Akarana
(No. 7)     ...        ...        ...        ...        ...    O 10   O
Na E. M. Wiremu, Kai-whakawa, o Waimate
i tuku mai mo—
1876.—Wiremu Weka, o Mahinepua, Whangarei
ki Raro    ...        ...        ...        ...        ...    O 10    O
Na H. W. Para,pati, Kai-whakawa, o Opotiki,
i tuku mai mo—
1876.—Hori Kawakawa, o Whakatane-...        ...    010   O
„       Wepiha Apanui, o Whakatane ...        ...    O IO   O
„      Te Hata, o Raukokore, Opotiki...        ...    O 10   O
„       Wiremu Kingi, o Torere, Opotiki        ...    O 10    O
„       Te Tatana, o Maraenui, Opotiki...        ...    010    O
„      Hamiora Reweti, o Omaio, Opotiki      ...    010   O
£400
Ko TAME PARATA kua tuhituhi korero mai mo te kawanga
o te Kura Maori i Waikouaiti i te 30 o Maehe. Ko te Wata,
Komihana, me te Mira, te tangata nana i hanga taua kura, me
nga Maori e 60, i kai tina katoa i taua ra, a i whai-korero etahi
o ratou, he mea whakawhetai ki taua mahi. I whakapai
a te Wata ki te kaha me te tohe a nga Maori o taua
takiwa ki te tango mihini patu witi, mihini tapahi witi, me te
whakatu toa hokohoko i roto i a ratou, a i ki hoki ia ka nui tona
hari ki te mea kua tu nei he kura TOO ratou hei whakaako i a
ratou tamariki. Ka tu te kanikani i te 8 haora o taua po tae
noa ki te 3 haora o te ata e kanikani ana, he nui rawa hoki te
hari me te ngahau o ratou katoa; kaore he waipiro i tukua ki
roto ki taua mahi, me te kore o te tutu i roto i a ratou. E
toru ra ki muri kua tae ki te 24 te nui o nga tamariki i haere
ki taua kura, haunga nga mea haere ki te kura i te po e whaka-
turia ana e te kai-whakaako—te 18 hoki era.
WIREMU TE TUWHERA, o Mahinepua.—Kua homai e te
Wiremu te 10s. mo Wiremu Weka, o Mahinepua, kaore mo
Wiremu Tuwhera.
Tenei he maha enei reta kua taea mai, me waiho marire.
Ehara i te mea e tika ana mo te Waka etahi o aua reta, ki ta
matou titiro—otira ka tirohia ano e matou aua reta.
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.
Kua tonoa te Paremete e te Kawana kia hui mai i
te 2 o nga haora o te awatea o te Taitei, te 15 o Hune,
ki te mahi i nga mahi o te motu.
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received—£  s.   d.
1876.—Taurau  Kukupa, of Whangarei, Auck-
land          ...        ...        ...        ...        ...    O 10   O
From E. M. Williams, Esq., R.M., of Wai-
mate, for
1876.—Wiremu   Weka, of Mahinepua, Wha-
ngaroa North      ...        ...        ...        ...    O 10   O
From H. W. Brabant, Esq., R.M., of Opotiki,
for
1876.—Hori Kawakawa, of Whakatane... O 10 O
„ Wepiha Apanui, of Whakatane ... O 10 O
„ Te Hata, of Raukokore, Opotiki ... O 10 O
„ Wiremu Kingi, of Torere, Opotiki ... O 10 O
„ Te Tatana, of Maraenui, Opotiki ... O 10 O
„ Hamiora Reweti, of Omaio, Opotiki ... 010 O
£400
TAME PARATA writes an account of the opening of a Native
school at Waikouaiti, on the 30th of March. T. N. Watt,
Esq., Native Officer, the builder of the school, (a Mr. Miller),
and about 60 Natives, we are informed, sat down to dinner on
the occasion, and a number of complimentary speeches were
made. Mr. Watt praised the Natives of that district for their
energy and perseverance in procuring threshing machines and
reaping machines, and for establishing stores among themselves,
and said he was proud to see that they had now a school for the
education of their children. Dancing was kept up from 8
o'clock that night till 3 o'clock next morning, and everybody
enjoyed themselves exceedingly. No grog was allowed, and
consequently there was no disagreement or disturbance. Three
days afterwards 24 children were enrolled on the books, and 18
we're to attend the night school about to be opened by the
master.
WIREMU TE TUWHERA, of Mahinepua.—We have received
10s. from Mr. Williams on account of Wiremu Weka, of Mahi-
nepua, but nothing on account of Wiremu Tuwhera.
A number of letters received must stand over. Some of them
appear to be unsuitable for our columns; however, we shall
read them carefully over.
TERMS OF SUBSCRIPTION.
The Subscription to the Waka Maori is 10*. 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 Parliament has been summoned by His Excel-
lency the Governor to meet for the despatch of public
business on Thursday. the 15th of June, at 2 o'clock
in the afternoon.

98
TE WAKA MAORI O NIU TIRANI.
Te Waka Maori.
PO NEKE, TUREI, MEI 2, 1876.
KUPU WHAKATAU KIA WHAKAMATEA A
HIMIONA TE RUA.
KUA whakawakia a HIMIONA TE RUA ki roto ki te
Hupirimi Kooti ki Akarana mo te kohurutanga o
Tukino te Marae, a kua puta te kupu whakatau a te
Kooti, ki runga ki ta te ture tikanga, kia mate ia.
Tena e mohiotia e koutou, ko Tukino te Marae i
puhia e Himiona te Rua, i te 13 o Nowema kua taha
nei, ki Waitahu, ara he maara kai e tata ana ki Koko-
hinau; he makutu te take, ki ta te tangata i ki ai.
E ki ana na Tukino i makutu a Tikitu me etahi atu
tangata, a mate ana.    I te wa i kohurutia ai a Tukino,
tokotoru ona hoa i reira, i taua maara, i kite i te
kohurutanga, tokorua tane, kotahi wahine.    I ohorere
tonu te putanga o Himiona, tika tonu atu ki te
kaumatua ki a Tukino, me te pu i te ringa e mau
ana, ka puhia tonutia atu, tu tonu i te poho ; katahi
ia ka oma ki te takiwa o te Urewera, ki te wahi ora
mona.    No muri mai ka hopukia ia e te Urewera ka
tukua atu ki a Kapene Pirihi.    I whakawakia taua
mea i te tuatahi ki Opotiki, i te aroaro o H. W.
Parapati, Kai-whakawa tuturu ;   C.  Tamihana, me
Meiha Korini, he Kai-whakawa ano; ko  Wepiha
Apanui, ko Hira te Poho, ko te Meihana, nga Ateha
Maori i taua whakawakanga, a whakaoti ana e ratou
kia tukua taua tangata kia whakawakia i roto i te
Hupirimi Kooti.    I taua whakawakanga tuatahi ra i
ki tonu te Kooti me te taone o Opotiki i te tangata
Maori, nui atu o te kotahi rau o te Urewera i tae ki
reira, engari i pai katoa ratou, kaore he tutu, he aha.
Na, mo te mahi nei mo te makutu.    Ka hari rawa
matou me he mea -ka kitea e matou he kupu ma
matou e marama ai te whakaaro o nga Maori o enei
motu ki te he o tenei hanga e tino whakapono nui nei
ratou ; otira, ki ta matou whakaaro, he moumou mahi
noa ia te korero—he mea tuku mai taua tikanga na o
ratou tupuna, a kua tupu tahi i to ratou tupu, kua
kaha tahi i to ratou kahanga haeretanga taua wha-
kaaro, nawai a, kua waiho hei tino tikanga mo te
tangata, ara mo ratou mo nga Maori.    Ahakoa tohe
noa nga mihinere, mahi noa hoki etahi atu hoa aroha,
kihai ano i mahea rawa te kapua pouri e tukupu ana
ki te hinengaro o te Maori, ara ki nga tikanga ma-
kutu ia, tikanga atua Maori.     Ahakoa kite ratou i
te he o taua mahi, ka tohe noa ano ki te whakapono
ki te mana o nga tohunga me a ratou atua; inahoki
e kite ana ratou kaore he mana o nga tohunga ki te
Pakeha, ahakoa mahi noa etahi o ratou ki te makutu
i etahi o nga Pakeha Maori o mua, he tokomaha nga
tangata i kite i tenei; karanga noa aua tohunga ki
nga atua tupua katoa o te Reinga, me a ratou atua
ano, kia rongo mai ki a ratou, kihai i mana a ratou
karakia, i ora tonu te Pakeha me te kata atu ki a
ratou mahi.    He aha ra i penei ai ?    He aha koia te
take i kore  ai e  mana ki te Pakeha  te karakia
a te tohunga ?   . Ko  te ahua o te tinana o tetahi
e rite pu ana ki to tetahi; ko   te   take  e mate
ai tetahi ka mana ano ki te whakamate i tetahi
ka kore he   kai ma tetahi hei oranga mona  ka
kongenge noa ka mate, pera tonu me tetahi.    Kaore
e kiia ana he mana kei aua atua ki te wairua o te
tangata, engari ki tona tinana.    Na, ki te mea he
mana to aua atua ki te whakamate i te tinana o te
tangata Maori, kaore rawa atu he tikanga e kore ai e
mana ki te tinana o te Pakeha, no te mea e rite pu
ana o raua tinana tahi, me nga take e mate ai e rite
tahi ana ano, e rongo  mamae tahi ana.    I rongo
matou ki etahi Maori e ki ana na te Atua o te Pakeha
ratou, nga Pakeha, i whakaora i aua atua Maori.
Otira, ta matou kupu mo tena, na taua Atua kotahi
The Waka Maori.
WELLINGTON, TUESDAY, MAY 2, 1876.
SENTENCE OF DEATH  PASSED  ON  HIMI-
ONA TE RUA.
HIMIONA TE RUA has been tried in the Supreme
Court at Auckland, for the murder of Tukino te
Marae, and sentence of death, in accordance with the
law, has been pronounced against him.
It will be remembered that Tukino te Marae was
shot by Himiona te Rua on the 13th of November last
at te Waitahu, a cultivation near Kokohinau, for al-
leged witchcraft. Tukino was supposed to have
caused, by his sorcery, the death of Tikitu and several
other persons. At the time the murder was com-
mitted there were two men and one woman in the
field, besides deceased, who saw the act. Himiona
came upon him suddenly, gun in hand, and going
straight up to the old man, Tukino, shot him through
the stomach, and then fled to the Urewera country
for refuge. He was subsequently apprehended by
the Urewera, and handed over to Captain Preece.
The case was heard at Opotiki before a bench of
Magistrates composed of H. W. Brabant, R.M., C.
Thompson, J.P., and Major Goring, J.P. ; also We-
piha Apanui, Hira te Popo, and Te Meihana, Native
Assessors, and the prisoner was duly committed to
take his trial in the Supreme Court. During the
hearing of the case the Court and town (Opotiki)
were crowded with Natives—over a hundred of the
Urewera were down; but they all conducted them-
selves in a most orderly manner.
With regard to  the question of witchcraft, we
should be glad if we could say anything to disabuse
the minds of the Natives of these islands of the
deep-rooted belief which they so generally entertain
of its existence ; but we fear the task is a hopeless
one.   Transmitted from their ancestors, it has grown
with  their   growth   and   strengthened   with   their
strength, until it has become, as it were, a part of their
very nature.    All the efforts of the missionaries and
other well-meaning friends have been, for the most
part, unavailing to dispel entirely the haze of super-
stition which envelops  the  intellect of the Maori
with  regard to  such matters.     Even   against the
evidence of their senses, they have persisted in cling-
ing to a belief in the power of the tohungas and their
familiar spirits ; for example, they see that the tohu-
ngas have no power over the Pakehas, although it is
notorious that many of them attempted to bewitch
certain of the Pakeha-Maoris of old, calling to their
aid all the demon powers of the Reinga (Hades), and
the most powerful of their "familiars;" but their
spells were harmless—the  Pakeha still lived,  and
laughed at their efforts.  How was this ?   What is the
reason that, in the case of the Pakeha, the spells of
the tohunga are powerless ?    The physical organiza-
tion of the one is exactly the same as that of the
other ; the same causes which produce death in the
one will produce death in the other; without food to
sustain his body the one will pine away and die just
in the same way as the other would do.    It is not
contended that the " spirits " have power against the
soul of the man, but merely against his body.    If
then the " spirits " possess a power which  enables
them to extinguish the vital spark in the body of a
Maori, there is no possible reason why they should
not be equally successful when they exert that power
against the body of a Pakeha, seeing that both bodies
are exactly alike in their organization, and equally sus-
ceptible of the same influences.    We  have heard
Natives say that the Pakehas' God protects them from

TE WAKA MAORI O NIU TIRANI.
99
ano i hanga te Pakeha me te Maori ano, me nga iwi
katoa atu o te ao ; ko Ia ano te Kai-tiaki mo ratou
katoa, a e tiakina ana ano ratou katoa e Ia,
no te mea e kiia mai ana te kupu "Kaore a te
Atua whakapai kanohi." Tetahi, ko Ia te putake
mai o nga mana katoa; kaore rawa he mana o te
rangi me te ao katoa e noho ke ana i a ia; ko nga
atua me nga wairua o tera ao, kaore he mana o ratou
ake ano, a e mohio ana hoki tatou kihai rawa te
Atua nui o te katoa i tuku mai i tona mana me tona
nui ki tona pononga ki te tangata, kia unga e ia nga
wairua kia haere ki te patu, ki te whakaora ranei, i
tona hoa tangata nei ano, ki ta tona ngakau e hiahia
ai. Na, he aha koia te take e mate nei ano etahi
tangata Maori i te makutu a nga tohunga ? (ara ki
ta te tangata tana whakaaro he makutu i mate ai)
—no te mea e whakapono ana matou i mate pera ano
etahi tangata, a e mate nei ano i naianei. Ta matou
kupu whakahoki mo tena patai, na te whakaaro—na
te whakaaro anake i roto i te hinengaro o te tangata ;
kaore rawa atu he tikanga i nga " atua " nei.
Kaore ano matou i rongo noa ki tetahi tangata e
mate penei ana i kore e korerotia ki a ia i te tuatahi
kua makuturia ia, he mea mahara noa ake ranei nana
kua makuturia ia ;  a, na te kaha o tana whakapono
ki te mana o nga tohunga, ara o nga " atua," me te
ki tonu a ona hoa noho tahi katoa, he makutu ano
tona mate, ka tau te pouri ki roto ki a ia ka koingo
tonu tona ngakau, ka hohoro te pa mai o te mate e
wehingia ana e ia, ara ka waiho ko te ngakau pawera
hei patu i a ia.    Ko nga takuta katoa me nga Pakeha
katoa atu e mohio ana ki te kaha o tenei hanga o te
whakaaro, ara o te ngakau pawera, ki te whakamate i
te tangata, ki te whakaora ano hold i te tangata me
he mea e mate ana -ehara tenei i te mea whakaaro
noa, he mea whakamatau marire ano i mohiotia ai.
E ki ana ano nga Maori i nui rawa atu nga tangata i
mate i te makutu i mua ai i to tenei takiwa.    He aha
te take i penei ai?    Kua iti iho inaianei ranei te
mana o nga tohunga i to mua ahua ? Kua kore ranei
e rongo o ratou atua ki a ratou tono ?    Kaore ra;
engari ko te tino take tenei, ara ko te whakapono a
nga tangata ki taua mahi kua iti haere, no reira ka iti
haere hoki nga  tangata e mate  ana i taua mahi.
Tenei  matou te tumanako nei ki tetahi takiwa  e
takoto ake nei e kore ai nga iwi e whakapono ki te
makutu ; ka tae ki taua takiwa, heoi, kua kore rawa
tatou e rongo ki te tangata e mate ana i te makutu.
E whakapono ana nga Maori ki te nui o te
matauranga o te iwi Pakeha; he tika ano hoki, he iti
rawa nga mea ngaro i mahue i te Pakeha, ara nga
mea e aheitia ana e te tangata te kite; e unga ana e
ia te uira o te rangi hei pononga kawe i ana korero
ki te ao katoa, taiawhio noa; kua meatia e ia hei
pononga rawa mana te oneone o te whenua nei me te
ao o te rangi, te ahi nei ano me te wai ano hoki; na,
kua kore ano pea e ngaro i a ia ena " atua " makutu,
kua kitea noatia atu rapea, me he mea e ahei ana i te
tangata te karanga ki aua atua hei mahi i ana mahi.
Me he mea he pono te mana e kiia nei kei nga
tohunga, penei e kore e roa ka ngaro katoa nga
tangata o te motu i a ratou mahi—e kore tonu e ora
te tangata. Heoi, me whakapono noa mai o matou
hoa Maori ki ta matou e ki pono atu nei, ko taua
mahi makutu katoa he nukarau, he parau noa iho,
kaore rawa atu tetahi tangata kotahi noa nei i mate i
nga karakia a nga tohunga—he tangata noaiho hoki
ratou, he mea kaha kore, kaore rawa o ratou kaha
ki te arai atu i te mate i o ratou whatitoka
me ka pa mai ki a ratou. Na, no konei e kore e
ahei i tetahi Kooti Whakawa, o nga iwi whai
matauranga katoa atu o te ao, te whakaae ki te kupu
pera a te tangata hei whakakore i tona hara patu
tangata, ara te kupu e kiia nei he makutu na te
tangata i etahi tangata i patua ai ia. E kore rawa te
ture e whakapono ki te makutu; he mahi taware ia i
the power of the "spirits." But we say that same
God made both Pakeha and Maori, and all the races
of the earth; all are equally under His protection,
and all are equally protected by Him, for we are
assured that " He is no respecter of persons."
Moreover, He is the source of all power : there is no
power in heaven or on earth which is not under His
control. The spirits of the other world possess no
independent power of their own; and we know that
God, the Supreme Ruler of all, has not delegated His
power to His creature man to command spirits to go
forth and slay or save his fellow man, according to
his humour. What, then, is the reason that some
Maoris die from the effects, or supposed effects, of
the spells of the tohungas ? for we believe that such
deaths have occurred, and do now sometimes occur.
We answer, it is simply the effect of imagination,
purely imagination; the " spirits " have nothing to
do with the matter.
We never heard of a man dying in this way who
had not previously been told, or believed in some way,
that he was bewitched; and the effect of this faith
preying on his mind, strengthened by that of the
people around him, in the power of the tohunga, or
rather of the " spirits," has been to bring about the
death which he dreaded. The power of the imagina-
tion to produce death, or save from death, is a fact
well known to medical men, and to the. Pakehas
generally—this is not a mere supposition, it is a fact
proved by actual experiment. The Maoris admit
that deaths by makutu, or witchcraft, were much more
numerous in former times than they are now. How
is this to be accounted for ? Is the power of
the tohunga less now than formerly ? Have his
" familiars " become disobedient to his commands ?
The fact is, the faith of the people is becoming
weaker, and, consequently, the deaths are becoming
less numerous. There is, we hope, a time coming
when the people will no longer believe in sorcery;
and when that time arrives we shall hear of no more
deaths from such causes.
The Maoris give us credit for great intelligence
as a people, and there are indeed few things, in
the power of man to discover, that the Pakeha has
not discovered: he commands the lightning of the
heavens to carry his messages round the earth, and
he has brought into subjection to his will the ele-
ments of earth, air, fire, and water. This being so, it
is very unlikely that he would not have made the
acquaintance of the " spirits " long ere this, if man
were indeed permitted to call upon them to aid him
in carrying out his designs.
If the tohungas really wielded the power which is
attributed to them, the country would soon be de-
populated by their arts—no man's life would be safe.
Our Maori friends may safely trust us when we say
that the whole system of witchcraft is a delusion and
a cheat, and that no man ever died from the effects of
the spells of the tohungas—mere helpless men, unable
to ward off death from their own doors. This, there-
fore, being the case, no Court of justice, in any
civilized country in the world, could admit a plea
that the killing of a man was justified because
that man had caused the death of others by witch-
craft. The law does not recognize the existence
of witchcraft; it is a deception and a sham, and
cannot therefore be pleaded as an excuse for wilful
and deliberate murder.

100
TE WAKA MAORI O NIU TIRANI.
te tangata, he tinihanga noa iho, no konei e kore e i
tika kia mauria mai taua mea hei whakatika mo te
tangata i runga i ana mahi kohuru marire.
E mea ana matou kia mahara tonu nga Maori ki
tenei, ara, ki te mea ka whakamatea tetahi tangata i
runga i te whakaaro e mea ana kua mate etahi
tangata i a ia te makutu, na ka kiia e te ture he
kohuru marire ta taua tangata nana nei i whakamate.
Ko te korero kei raro iho nei o roto o nga korero
o te whakawakanga o Himiona te Rua, me nga kupu
a te Kai-whakawa o te Hupirimi Kooti ki a Himiona
i tona whakapuakanga i te kupu whakamate mona,
ara mo Himiona, ka whakapaitia e nga hoa Maori
akuanei, a hei matauranga hoki ia mo ratou.    Ko
tetahi o nga hoa a te herehere, ko Manuera tona
ingoa, e korero ana i roto i te Kooti i kiia i runga
i   te   ture   Maori   kia   whakamatea   a Tukino  te
Marae mo te matenga o etahi tangata i ana mahi
makutu, a ka rere nga patai a te herehere ki taua
tangata kia whakaaria mai e ia nga ingoa o etahi
tangata i mohio ai ia i mate i te makutu.    Katahi ka
oho ake te kupu a te Kai-whakawa ka mea, kaore
rawa he tikanga o aua tu patai, no te mea e kore
te ture Pakeha e whakapono ki te makutu, a na te
kuare anake hoki o te Maori i whakapono ai ratou
ki taua mea.    Te Herehere: Me whakahoki ranei e
au to kupu ?—Te Kai-whakawa: Ae, ki te mea he
korero tau.—Te Herehere: He tikanga na te Maori
te makutu.    I kawea ki te ture, oti ana i te ture he
tika.    Kai te ora nei ano nga Kai-whakawa i kawea
ai taua mea.    I kite ratou he tika te makutu, a i ki
ratou ki te mate tetahi tangata i te makutu, me mate
ano hoki i muri iho te tangata nana i makutu.—Ka-
tahi te Kai-whakawa o te Kooti ka mea, ahakoa kii
nga Maori katoa o Niu Tirani katoa atu kia mate
tetahi tangata, e kore ano e tika ki te mea e poka ke
ana i to te ture o te Pakeha.    Ka mea i konei te roia
a te herehere, a Meke Kamiki, kia karangatia e ia
tetahi tangata hei whakaatu ki te Kooti he mea unga
marire   te   herehere   kia   whakamatea   e   ia   a te
Marae.—Ka mea te Kai-whakawa, e kore rawa e
waiho te unga a te tangata hei  mea whakatika,
whakahe ranei, i a ia i runga i ana mahi ake, a tona
ringa ake.—Te Herehere: E kore ranei au e tika te
ki na te ture tenei tangata i ki kia whakamatea ?—
Te Kai-whakawa:  Ehara i te ture—Te Herehere:
E kore ranei e pai kia mauria mai aua Kai-whakawa
ki konei ?   Ara, ko Parakaia raua ko Rakuri.—Te
Kai-whakawa: Kaore i Akarana nei raua.—Te He-
rehere : Me tiki atu.—Te Kai-whakawa (ki te Kai-
whakamaori).    Ki atu ki a ia, heoi te Kooti mana e
ki kia whakamatea te tangata, ko tenei Kooti anake
ano.—Te Herehere: Kati, he tika pea kia whakakorea
aua Kai-whakawa, no te mea na raua au i he ai ?—
Te Kai-whakawa: Ki atu ki a ia, ehara i a matou tena
mahi te whakatu Kai-whakawa, engari kei a te Ka-
wanatanga mana e whakatu, mana e whakakore.—Te
Herehere: E ki ana ranei koe he kohuru tenei ?—
Te Kai-whakawa: Ki atu ki a ia, ma te tekau ma rua
tangata e noho mai nei tena e kite.
No te korerotanga a te Kai-whakawa ki te Huuri
ka ki ia, kua whakaae te herehere nei nana ano i ata
whakamate i a Tukino. Kei nga mea e whai take ana
mo te patunga, ara he whakaora mona ano kei mate,
he whakamate ranei i raro i te mana o te ture marire
ano, ehara tera i te ata kohuru. Ko tenei, e ki ana
he makutu nana i etahi tangata i whakamatea ai a te
Marae e te herehere nei, tetahi he mea unga ano.
Ma te huuri e kimi me he mea he tikanga tena hei
whakaiti i tona hara. Ko te ture nei, e kore te ture
e whakapono ki tena mea ki te makutu; he mea
tupu ake taua whakaaro i roto i te kuare o te tangata
e okeoke ana i roto i ana mate, a kimihia ana e te
whakaaro te take o te mate i pa mai ai, kiia ana na
nga kaumatua, na nga tangata ahua kino, na nga
tangata mohio tetahi. E kore te ture e mea ko te
We trust the Maoris will bear this in mind—viz.,
that a man deliberately killing another, because that
other was believed to be a wizard, will be held by the
aw to be guilty of deliberate murder.

The following extracts from the trial of Himiona
te Rua, and the Judge's remarks in pronouncing sen-
tence of death against Mm, will be both interesting
and instructive to our Maori readers.    A witness for
the prisoner, named Manuera, gave evidence that
Tukino te Marae was sentenced by Maori law to die
because he had caused the death of several parties by
witchcraft, and the prisoner was proceeding to ask
further questions as to the names of persons who, it
was alleged, had been killed by witchcraft, when his
Honor said there was no use in asking such ques-
tions, as the European law did not recognize witch-
craft, and it was merely the ignorance of the Maoris
that caused them to  believe in it.—The prisoner:
May I reply ?—His Honor : If you have anything to
urge.—Prisoner: Witchcraft belongs to the Maoris.
It was submitted to the law, and it was decided that
it was right.    The magistrates to whom it was sub-
mitted are still living.    They saw that witchcraft was
right, and they said, if one man was killed by witch-
craft, the wizard should afterwards be killed.—His
Honor said it would not matter if all the Maoris in New
Zealand decided that a man should die, if it were not
according to European law.—Mr. MacCormick was
about to call a witness to prove that the prisoner was
instructed to kill Te Marae.—His Honor said no in-
structions could relieve the prisoner from, the respon-
sibility of his owa acts.—Prisoner: Might I say it
was the law that ordered this man to be put to death ?
—His  Honor:  It was not the law.—Prisoner: Is
there any objection to bringing the magistrates here?
It was Parakaia and Rakuri.—His Honor: They are.
not in Auckland.—Prisoner:   Let them be fetched.
His Honor: Tell him that the only Court that has a
right to say that any man shall be put to death is
this Court.—Prisoner: Will it then be right to dis-
miss the magistrates, because it was they who misled
me ?—His Honor: Tell him we do not appoint the
magistrates here.   It is the Government who appoints
and dismisses them.—Prisoner: Do you judge this
to be a murder ?—His Honor: Tell him these twelve
men will decide that question.
His HONOR, in addressing the Jury, said the pri-
soner had admitted the wilful and intentional killing
of the victim. Where there was lawful excuse for
killing, such as killing in self-defence, or execution
under the authority of the law, that was not wilful
murder. In the present case it was argued that the
prisoner had killed Te Marae in the belief that he, Te
Marae, had caused the death of others, and because he
had been instructed to do so. The jury would have
to consider whether such excuses reduced the crime.
The law did not recognize the existence of any such
thing as witchcraft, which had its origin in the ignor-
ance of suffering humanity, which endeavoured to
account for disease and death by attributing it to the
agency of the old and ugly or the intelligent. The
law did not recognize ignorance as a justification of

TE WAKA MAORI O NIU TIRANI.
101
kuaretanga o te ngakau hei tika mo te tangata i
runga i ona hara ; engari ano pea hei whakaiti iho i
ona hara. Ko nga take e korerotia mai mo te taha ki
te herehere nei, ehara era take i te mea tika hei
whakakore i tona hara, engari hei whakamama iho i te
whiu mona. E kore e waiho nga tu kuaretanga
katoa o te ngakau hei take e ora ai te tangata i ana
mahi kohuru ; engari te kuaretanga e whakawairangi
ana i te whakaaro, e whakaporangi rawa ana i te
tangata. Ko tenei e marama tonu ana te whakaaro o
te herehere nei. Engari he tango tenei i te ture ki
ana ringa ake ano ; a e pai aua kia mohio nga Maori
e kore rawa te ture e pai ki aua tu mahi poka noa,
engari me tuku mai ki te ture nga he katoa.
Ka paehe te 4 o nga haora ka haere te huuri ki
tetahi ruma kimi ai i te tikanga; ka rima meneti e
ngaro ana ka hoki mai ka ki mai he tika te Hara o te
herehere, engari i mea ano ta ratau kupu he tika kia
arohaina taua tangata (i runga i tona kuaretanga).
No te meatanga atu a te Kooti ki te herehere mei
kore he kupu mana ki te Kooti e kore ai e whaka-
taua te kupu a te ture ki runga ki a ia, ka ki mai ia :
Na te ture i ki kia mate tenei tangata; he whaka-
mate kau taku. Kaore rawa atu he tangata o te iwi
i kore e pai kia mate ia. Ko au ko Tikitu nga
tangata i kiia hei kai-whakamate mona.
Katahi ka potaetia e te Kai-whakawa tona potae
pango, ka korero atu ki te herehere, ka mea : E Hi-
miona te Rua, kua kitea e te huuri nau ano i ata
kohuru i a Tukino te Marae; ko tenei heoi he mahi
maku ko te whakapuaki i te kupu a te ture, kaore
hoki he kupu ke atu a te ture mo te kohuru.    Ko te
take e kiia mai nei i patua ai e koe a te Marae, ehara
ia i te take e whakaae ai te ture, e kore hoki te kupu
unga a tetahi rangatira, iwi ranei, e waiho hei tika mo
te tangata e whakamate ana i tetahi tangata.    Ki te
mea ka mate tetahi tangata i tetahi, ko te tangata e wha-
kapaea ana me matua kawe mai ia ki te aroaro o tenei
Kooti ka whiu ai, ka pehea ranei.    E aroha marire
ana ahau ki to kuaretanga, me te kuaretanga o te iwi
.   Maori e whakapono kau noa nei ratou ki tenei mea
ki te makutu, he parau ia; a e tumanako ana ahau
kia hohoro te tae ki te takiwa e mohio ai ratou ki
taua mea,  ara  ki te  he.     Ko   to kuaretanga   ki
te   ture,  me to  kuaretanga   ki te  whakapono  ki
te   makutu,  e kore   tena,   e  waiho hei  tika mou i
runga i te ture; engari hei tikanga pea ia e rapu ai
te Kawana kia whakatutukitia te kupu o te ture, kia
pehea ranei.    Kua ki te huuri he tika kia arohaina
koe, ko au hoki ka tautoko au i taua kupu a te huuri;
engari heoi maku ko te whakapuaki i te kupu wha-
katau o te ture, ka waiho ma te Kawana, ki te pai
ia, e tuku i te aroha o te Kuini ki runga i a koe.    He
pouritanga he mamaetanga tenei moku ka whaka-
puaki nei au i taua kupu whakatau, ara ko te kupu
whakatau mou o te ture koia tenei, ka mauria atu
koe, e Himiona te Rua, i te wahi e tu mai na koe, ka
kawea koe ki te whare-herehere i haere mai ai koe, a
ka mauria atu koe i kona ki te wahi hei whakama-
tenga mou, na kei reira ka whakataronatia koe ki
runga a mate noa koe.    Kihai i ahua pawera kihai:
aha te herehere, a arahina atu ana.
Katahi ka puta te kupu a te Kai-whakawa ki te
huuri i muri nei, ka ki atu: E hoa ma, e pai tonu
ana au ki ta koutou kupu aroha mo te herehere ra
ka tukua atu e au taua kupu, a tena e whakaaroa
mai.
Kua rongo matou kua kiia i muri nei kia ora i
Himiona te Rua, engari kia wharehereheretia taea
noatia te mutunga o nga ra o tona oranga i te ao nei
Nga rongo i puta mai i luropi me Amerika i naia-
nei he rongo mate, ara he tupuhi kino, he waipuke,
he kaipuke tahuri i te moana, he rerewei pakaru—
he nui rawa nga taonga i mate, he tangata ano etahi.
crime, though it might be a palliation. The facts
urged on behalf of the prisoner were not grounds for
his acquittal, but for mitigation of sentence. It
was not every delusion that relieved a murderer from
responsibility, but only such a delusion as would
prevent the murderer exercising his faculties to the
full extent. In this case there was no loss of mental
clearness. This was rather a case of taking the law
into one's own hands; and it will be well to teach the
Natives that the law would not recognize these arbi-
trary proceedings, and that in all cases an appeal must
be made to the law.
The jury retired at 4.30 p.m. to consider their ver-
dict, and after five minutes' absence returned into
Court with a verdict of " Guilty," with a strong recom-
mendation to mercy.
When asked what he had to urge against the sen-
tence of the law being passed upon him, the prisoner
said: The law declared that this man should be put to
death; I merely put him to death. There was not
one man in the tribe who was not in favour of his.
being put to death. I and Tikitu were the persons,
appointed to put him to death.
His HONOR then assumed the black cap, and ad-
dressed the prisoner as follows:—Himiona te Rua,
the jury have found you guilty of the wilful murder
of Tukino te Marae, and it is now my duty to pro-
nounce the sentence of the law, and the only sen-
tence which the law allows for the crime of murder.
The excuse for your having taken the life of Te
Marae is not an excuse which the law allows, nor can
the orders of any chief, or any tribe, justify any one
in taking the life of another.    If any one causes the
death of another, the person accused must be brought
before this Court before he can be punished.    I pity
your ignorance, and the ignorance of the Maori peo-
ple, in believing in witchcraft, which has no existence ;
and I hope the time will come when they will know
better.    Your ignorance of the law, and ignorance in
believing in witchcraft, although it does not  excuse
you in the eye of the law, may probably weigh with
His Excellency the Governor in regard to the carrying
out of the sentence of the law.    The jury have recom-
mended you to mercy, which recommendation I shall
cordially indorse; but it is my duty to pronounce the
sentence of the law, leaving it to the Governor, if he
shall see fit, to dispense Her Majesty's prerogative of
mercy.    It is a painful duty and a solemn duty to
me to pronounce such a sentence; but the judgment
of the law is, that you, Himiona te Rua, be taken
from the place where you now are to the prison from
whence you came, and thence to the place of execu-
tion, and that there, in the manner and form by law
appointed, you be hanged by the neck until you are
dead.—The prisoner received the sentence without
emotion, and was then removed.
His HONOR addressing the jury, said : Gentlemen,
I entirely agree with your recommendation, and will
forward it, and I have no doubt it will be attended to.
[We hear that the sentence against Himiona te
Rua has, subsequently, been commuted to imprison-
ment for life.]
Prom Europe and America we have accounts of
late gales, floods, shipwrecks, and railway accidents,
accompanied by enormous destruction of property
and some loss of life.

102
TE WAKA MAORI O NIU TIRANI.
TE KITENGA O  TE  MOANA  PAHIWHIKI.
(He whakaotinga tenei.)
I WAIHO a Parapoa e matou i tera upoko korero e
whakataka ana i ona tangata mo te haere ki te kimi
i te moana hou me te whenua koura i korerotia ki a
ia e te tama a te rangatira Iniana. Heoi, ka oti
katoa nga tikanga mo te haere, katahi ratou ka eke
ki runga ki a ratou waka i Teeriana, i te 1 o nga ra
o Hepetema, 1513—e iwa nga waka, kotahi te kai-
puke rewa rua i haere ai ratou. Katahi ka rere
ratou whaka te taha ki te kapekape, tae ora katoa
atu ki Kaepa, te kainga o te rangatira Iniana nana
nei i korero ki taua moana hou. Na taua rangatira
i tuku mai ki a Parapoa etahi o ana tangata hei
arahi i a ia, me etahi tangata toa riri hoki; na, ko
etahi o ana tangata i waiho iho e Parapoa hei tiaki i
te kaipuke me nga waka, ko etahi i mauria hei hoa
mona ki te koraha e takoto ana i mua i a ia.
I te 6 o nga ra o Hepetema ka whakatika atu ratou
ki te haere ki nga maunga teitei nana ratou i wehe
atu i taua moana e kimihia aua e ratou. I haere a
Parapoa i runga i te ngakau toa kia manawanui tonu
ia ki nga mate me nga uauatanga katoa e tupono mai
ki a ia i te ara; nana hoki i whakakaha i ona tangata
katoa kia pera tahi ano me ia te toa. He nui te
werawera o te ra, tona taonga o tera whenua he
puahuru; i nui rawa hoki te mate o aua Paniara i te
taimaha o nga kakahu whawhai, rino nei, i runga i
a ratou, me a ratou rakau patu. He piki pari tonu
ta ratou mahi; he kuhu haere tonu i roto i nga
ngahere ururua, apiapi, monoku rawa, he whaka-
whitiwhiti hoki i nga repo kua kino i te ua, kua
tapokopoko. Ko a ratou hoa Iniana ki te waha i
nga kai, ki te whakaatu hoki i te ara pai.
I te 8 o Hepetema ka tata atu ratou ki tetahi
kainga Iniana i te putake o nga hiwi; katahi ka
tahuti nga tangata o taua kainga ki ro ngahere i te
wehi. Oma tonu ai nga tangata me ka kite i te
Paniara, he rongo kino hoki no ratou, he mahi
nanakia. Otira na te pai, na te atawhai o Parapoa
ki a ratou i whakahoa ai etahi o taua iwi ki a ia, ko
te mea tena i tika ai ia; me i kore, kua kore e taea e
ia te haere i taua whenua. He maha nga po i noho
ai ia i taua kainga, kia ora ai ona tangata, kua mate-
mate hoki etahi. Engari kihai ia i noho mangere noa
iho i reira; i kimihia e ia te wahi i oma ai te ranga-
tira o taua iwi, kitea ana, rongo tonu taua rangatira
i a ia ki te hoki mai; a na te pai na te ngawari o
Parapoa ka whakahoa ia ki a ia. Na taua rangatira
i korero ki a ia i etahi tikanga katoa e tika ai tana
haere i te koraha, tohutohungia ana hoki e ia te
kaweka o etahi maunga teitei, ki atu aua ka tae a
Parapoa ki reira ka kite atu e ia i te moana nui e
takoto atu ana i raro.
E rua tonu nga ra i haere ai i taua whenua kino
kua matemate etahi o nga Paniara, kua kore e kaha
ki te haere—he mate i pa mai ki a ratou no te
pumahu me te haunga o nga repo, me te mahi kuhu
haere i roto i nga ngaherehere ururua. Ko aua ta-
ngata mate i tonoa e Parapoa kia ata hoki marire ki
Kaepa; katahi ka tukua mai he tangata hou e te
rangatira o te kainga Iniana ra, hei arahi i a ia, a no
te 20 o Hepetema ka mahue taua kainga ka haere
ano ratou, a Parapoa ma, ki ta ratou haere ; he mea
whiriwhiri nana ko nga mea kaha anake o ana ta-
ngata i haere i a ia.
Te whenua i haere ai ratou he pari, he kohatu, he
ngaherehere kino rawa, ri ana te rakau i ro ngahere,
kaore he putanga mo te tangata; kei etahi wahi he
awa, he awa hohonu, pahihi ana tera te rere o te wai,
he mea hanga ki te mokihi he whitinga mo ratou. He
nui te ngenge o ratou i taua whenua ; e toru te kau
tonu nga maero i taea e ratou i roto i nga ra e wha,
muri iho ka timata te hemokai.
THE DISCOVERT OF THE PACIFIC OCEAN.
(Concluded.)
the previous chapter we left Balboa prepared to
start in search of the unknown sea and the land of
gold about which the son of the Indian chief had
told him. Having completed his preparations for
the expedition, he embarked at Darien with his
followers, in a brigantine and nine large canoes, on
the 1st September, 1513. He sailed north-west, and
arrived without accident at Coyba the residence of
the Indian cacique, from whose son he had first heard
of the sea. From this cacique he obtained the
assistance of guides and some warriors, and leaving
half his men to guard the brigantine and canoes, he
prepared to penetrate the wilderness before him with
the other half.
It was on the 6th of September that he began his
march for the mountains which separated him from
the great Pacific Ocean, of which he was in search.
He set out with a resolution to endure patiently all
the miseries, and to combat boldly all the difficulties
that he might meet with, and he contrived to rouse
the same determination in his followers. The heat
was excessive, and the Spaniards felt it the more
because they were encumbered with their armour, or
iron-plated dresses, and weapons. They had to climb
rocky precipices, to struggle through close and
tangled forests, and to cross marshes which continual
rains had rendered almost impassable. Their Indian
guides assisted them by carrying their provisions,
and also by pointing out the least difficult paths.
On the 8th of September they approached an
Indian village at the foot of the mountains; and the
inhabitants fled in alarm into the fastnesses of the
forest. The bad character that the Spaniards had
obtained by their cruel and unjust conduct made
every one fly from them. It was well for Balboa
that he contrived, by kindness, to gain some friends
among these alarmed people, or he could never have
proceeded. In this village he halted several days to
refresh his men, many of whom had fallen ill. But
he was not idle during his stay here; for, having dis-
covered the place to which the chief of the village
had retreated, he prevailed upon him to return, and
so charmed him by the kindness of his manner as to
make him his friend. This cacique gave him all such
further information as he needed to enable him to
complete with success his daring enterprise, and told
him that when he reached the summit of a lofty
ridge of mountains, which he pointed out, the sea
would appear spread out far below him.
The heat of the marshes, and the fatigue of
forcing their way through the almost impassable
forest, had, in the short space of two days so injured
the health of some of his men, as to inake it impos-
sible for them to proceed. These sick men Balboa
desired to return slowly to Coyba, and having per-
suaded the cacique to assist him with fresh guides,
and taking with him only such men as were robust
and vigorous, on the 20th of September he again
went forward.
Their journey was through a broken rocky country
covered with forest trees and underwood so thick
and close as to be quite matted together, and every
here and there deep and foaming streams, some of
which they were forced to cross on rafts. So
wearisome was the journey that in four days they
had not advanced more than ten leagues, and they
began to suffer much from hunger.

TE WAKA MAORI O NIU TIRANI.
103
Heoi, ka tae tenei ratou ki te whenua o tetahi iwi
Iniana toa; kihai rawa i tahuti aua Iniana, engari i
rere tonu mai ki te whawhai. Ka rere mai ratou ki
te patu i nga Paniara, me te hamama haere mai nga
waha; whakaaro ana ratou akuanei mate tonu iho
nga Paniara i a ratou. A ratou rakau patu he kopere
nei he rakau tukituki, me te rino te maro. Otira ka
rongo ratou ki te tangi o nga pu a te Paniara, ka tau
te wehi. No te kitenga hoki i o ratou hoa e hihinga
ana e matemate ana, te mohiotia hoki te tikanga i
heke ai te toto, katahi ka riro ka tahuti, ka whati
rawa; ka whaia hoki e nga Paniara me a ratou kuri
ngau tangata. Kia kore ianei ratou e whakaaro ki te
Paniara he iwi nanakia rawa, u a ratou ?—kino rawa
atu i nga kuri me nga tangata mohoao katoa i mohio
ai ratou. Ko te rangatira o aua Iniana, me nga
tangata e ono rau o te iwi, i mate rawa i taua riringa.
Ka mutu te riri ka tomokia te pa e te Paniara ; i te
putake o te maunga whakamutunga taua pa e tu ana.
Ka murua katoatia e ratou nga taonga o taua pa.
He nui te koura i roto i taua pa, me nga kohatu utu
nui; mauria ana e Parapoa ka tuwhaia ma ona
tangata etahi, mana ano etahi.
Otira kihai i puta katoa nga Paniara i te mate.
Titiro rawa atu a Parapoa kua tu etahi o ana tangata
i nga pere a nga Iniana; ko enei i waiho iho e ia i
roto i te pa takoto ai, ko ia i tahuri ki te piki i te
maunga. E ono te kau ma whitu tonu nga toenga o
ana tangata i kaha ki te haere i a ia ki te piki i taua
maunga.
I te hauhautanga o te ata ka whakamene ia i nga
toenga o ana tangata ka haere ka piki i te maunga
ra, he mea kia eke wawe ia, kei rokohanga ia e te
kahanga o te werawera o te ra. He mahi ruwha
rawa ia te piki i taua maunga, he kino rawa no te ara.
I te 10 o nga haora ka puta atu ratou ki waho o te
ngahere i oke haere ai ratou. Katahi ka hauhau i te
paanga mai o te hau, pai ana tera. Katahi tetahi o
nga Iniana e arahi ana i a ratou ka tohutohu ki tetahi
wahi ki runga atu, ka ki, " Ka tae ki reira ka kitea te
moana nui e haere nei koutou."
Ka rongo a Parapoa ki tenei, ka karanga ki ona
hoa kia noho marire. I mea ia ko ia te tangata tua-
tahi i whakaaro ki te kimi i taua moana, a he tika
kia riro ko ia ano mana e kite tuatahi. Katahi ka
piki ko ia anake; ka tae ki runga ka kite atu ia i
taua moana e kanapa ana i te ra e whiti ana.
Katahi a Parapoa ka karanga ki ona hoa kia piki
ake kia kite ratou i taua hanga pai, ataahua ; a i ho-
horo tonu ratou te piki ake. Katahi ia ka ki; " Ti-
tiro, e hoa ma, ki te utu o tatou uauatanga; he mea
tenei kaore ano kia kitea e te kanohi Paniara o mua
iho "—pai rerehua ana !
Katahi nga Paniara ka awhi rawa ki to ratou
rangatira ; katahi ka karangatia e Parapoa taua
moana, me te akau katoa, me te whenua katoa, hei
taonga anake ma te Kingi o Peina. Katahi ka tuaia
te rakau, ka hanga he ripeka, ka whakaturia ki te
wahi i kitea tuatahitia e ia te moana. Ka hanga hoki
he pukepuke, he mea taipu ki te kohatu, ka tuhituhia
ki runga te ingoa o te Kingi o Peina.
I mahia taua mahi i te 26 o nga ra o Hepetema,
1513. E rua te kau nga ra i haere atu ai nga Pani-
ara i Kaepa, i te takiwa o Kareta, ka tae ki te ka-
weka o te maunga i whakaturia e ratou te ripeka ra ;
i naianei e ono tonu nga ra e haere ai te tangata i
taua whenua ka tae—ko Kaepa te kainga i waiho iho
ai a ratou waka me te kaipuke. Ko te whanui i taua
wahi o taua notitanga whenua o Teeriana ra, e ahua
rite ana ki te ono te kau maero, he wahi ano e rua te
kau tonu nga maero ; engari he maunga teitei, he
pari, he kino noa iho te ara. Na, i tohe tonu, i wha-
They had now arrived in the province of a warlike
tribe of Indians, who, instead of flying and hiding
themselves, came forward to the attack. They set
upon the Spaniards with furious yells, thinking to
overpower them at once. They were armed with
bows and arrows, and clubs made of palm-wood,
almost as hard as iron. But the first shock of the
report from the fire-arms of the Spaniards struck
them with terror. When they saw their companions
fall bleeding and dead around them they took to
flight, and were closely pursued by the Spaniards
with their bloodhounds. Well might these ignorant
people think that they were attacked by some
monsters more cruel than any of the savage men or
animals that they were acquainted with. The cacique
and six hundred of his people were left dead upon
the field of battle. After the battle the Spaniards
entered the adjoining village, which was at the foot
of the last mountain that remained to be climbed. This
village they robbed of everything valuable. There
was much gold and many jewels, and Balboa shared
the booty among his band of followers.
But this victory was not gained without some loss
on the side of the Spaniards. Balboa found that
several of his men had been wounded by the arrows
of the Indians ; and these he was obliged to leave in
the village while he ascended the mountain. Sixty-
seven men were all that remained of his party with
health and strength sufficient to accompany him.
At the cool and fresh hour of daybreak he assem-
bled his scanty band, and began to climb the height,
wishing to reach the top before the heat of noon.
The labour was severe, for the road was very rugged.
About ten o'clock they came out from the thick
forest through which they had been struggling ever
since daybreak. The change from the closeness of
the woods to the pleasant breeze of the mountains
was delightful. But they were still further en-
couraged. " From that spot," exclaimed one of the
Indian guides, pointing to the height above them,
" may be seen the great sea of which you are in
search."
When Balboa heard this, he commanded his men
to halt, and forbade any one to stir from his place.
He was resolved to be the first European who should
look upon that sea, which he had been the first to
think of discovering. Accordingly he ascended the
mountain height alone; and when he reached the
summit he beheld the sea glittering in the morning
sun.
Balboa called to his little troop to ascend the
height and look upon the glorious prospect; and
they joined him without delay. " Behold, my friends,"
said he, " the reward of all our toil; a sight upon
which the eye of a Spaniard never rested before."
The Spaniards embraced their leader ; and he, as
was the practice in those days, took possession of the
sea, and the coast, and the surrounding country, in
the name of the King of Spain. He then had a tree
cut down, and made it into the form of a cross, and
planted it on the spot from which he had first beheld
the sea. He also made a mound, by heaping up
large stones, upon which he carved the name of the
King of Spain.
This event took place on the 26th of September,
1513. The Spaniards had been twenty days in per-
forming the journey from Coyba, in the Province of
Careta, where they had left the brigantine and the
canoes, to the summit of the mountain; a distance
which, it is said, may now be travelled in six days.
The Isthmus hereabouts is eighteen leagues in
breadth in its widest part, and in some places not
more than seven leagues; but it is crossed by high
and rugged mountains. Across this difficult country,
in spite of every obstacle, did Balboa and his fol-

104
TE WAKA MAORI O NIU TIRANI.
kauaua tonu, whakamomori tonu, a Parapoa me ona
hoa ki enei kino katoa i to ratou haerenga atu i te
akau o te moana Ataranatiki, a tutuki rawa ano ta
ratou haere. Kaore rawa he rori, kaore hoki he hua-
nui Maori nei, engari i whai noaiho ratou i nga tohu
Iniana, he tangata Iniana anake hoki mana e mohio
aua tohu.
[Te tuturutanga o te whanui o taua Notitanga o
Teeriana, ko Panama tetahi ingoa, e 40 maero. I te
tau 1855 ka oti te rerewei i reira e 45 maero te roa,
puta noa ki tetahi taha ki tetahi taha. He nui hoki
te mahi kawekawe taonga, tangata hold, i runga i
taua rerewei, no te mea e tukua ana ki uta i tetahi
taha nga utanga o nga tima me nga kaipuke noa atu
kia kawekawea ki tetahi taha i runga i te rerewei.
He nui nga tau i mahia ai taua rerewei ka oti, he
matemate no nga kai-mahi i te kino o tera whenua.
Na nga Pakeha i timata te mahi, a kihai i taea e
ratou i te matemate tonu o te tangata i nga mate o
taua whenua. Muri iho ka whakamahia ko nga
Hainamana, he Pakeha nga kai-tohutohu. E kore-
rotia ana ko nga tangata i mate rawa i te mahinga o
taua rerewei, i rite te maha ki nga neke i whakata-
kotoria mo te rerewei].
Heoi, kihai i ngata te ngakau o Parapoa i tona
kitenga kautanga i taua moana. I mea ia kia heke
rawa ia ki raro ki te taha, ahakoa kino te ara atu;
he pari toka hoki, he ngahere ururua, he repo kino,
tapokopoko, puta noa atu ki tatahi. Kua tae mai
tenei ki a ia nga mea i ora o ana tangata i mahue i
roto i te pa i muri iho o te riringa ra, katahi ka haere
katoa atu ratou ka timata te heke ki raro ki te akau
i te 29 o Hepetema.
Kihai i roa rawa ka tae ratou ki tetahi kokoru-
tanga nui o te akau, ka karangatia e ia he ingoa mo
taua kokoru ko Tini Maikera. Ko te akau i kitea
atu e te kanohi, puta noa ki tawhiti, he mohoao katoa
atu, kaore hoki i kitea he waka he aha i te moana e
rere ana.
Ka tae nga Paniara ki tatahi ka kitea te one kotahi
maero me te hawhe te roa, he onepu tetahi wahi he
paru tetahi wahi, he puna wai etahi wahi. Ka ki a
Parapoa, " Ki te mea he moana nui tenei, pera me te
Ataranatiki, e kore e roa ka ngaro tenei one i te wai.
Me tatari tatou ki konei,—e kore e roa ka mohiotia
he tai ano ranei tona, kaore ranei." Katahi ia ka
noho i te putake o tetahi rakau. Kihai i roa e
whanga ana ka timata te heru mai o te tai, tere tonu
te haere mai o te wai, kihai i taro kua tae mai ki te
wahi i noho ai a Parapoa ratou ko ona hoa.
Katahi ka whakatika ake a Parapoa ka kau atu ki
ro te wai ka to nga turi, ka karangatia e ia taua
moana hei moana mo te Kingi o Peina, he pera ano
me tana mahi i te whenua ra.
Ka mutu taua mahi hanga noa iho nei, ka tupou
ratou katoa ki raro ka whakamatau ki te reka o te
wai, kitea ana he mataitai, he pera ano me era moana
i mohio ai ratou. Na, kua mohio ratou he tino moana
hou tenei kua kitea nei e ratou.
Ka tapahia hoki e ratou etahi peka rakau kia
mauria atu e ratou hei taonga tohu mo to ratou
kitenga i taua moana.
I whai takiwa ano a Parapoa ki reira ki te wha-
whai ki nga iwi Iniana e noho ana i te akau i te taha
o taua moana, whaia ana ki ona kuri whai tangata.
Kihai i roa ka mate i a ia aua iwi, ara ka ponongatia.
I konei ka rongo ano ia ki aua Iniana ki tera whenua
koura, a Peru. I korero tetahi o aua Iniana ki etahi
kuri e waiho ana e nga iwi o reira, ara o Peru, hei
waha kawenga. Ka hanga e taua Iniana te" ahua o
taua kuri, he mea pokepoke ki te paru ; ka mahara
etahi o nga Paniara he "tia" taua kuri, ko etahi i
whakaaro he " kamera " ia ; kihai ano hoki ratou kia
mohio i reira ai ki te " Raama," te kuri o Hauta
Amerika e waiho ana hei waha kawenga.
lowers force their way, on their journey from the
shores of the Atlantic. Without roads, or even
paths, they followed the tracks of the Indians, which
none but Indian guides could have made out.
[The Isthmus, of Darien, or Panama, has an
average breadth of forty miles. In the year 1855 a
railway across it, forty-five miles long, was opened,
on which there is a great amount of traffic, as
steamers and sailing vessels discharge their cargoes
on oue side to be conveyed across to the other. The
railway was a long time in course of construction,
owing to the unhealthiness of the climate. Euro-
peans were first employed, but they failed. Chinese
were afterwards employed, with European overseers.
It is said that a man died for every sleeper that was
laid on the railway].
Balboa was not content with merely, beholding this
ocean. He determined to descend to it, although
the whole distance between him and the sea-coast
was filled up with rocks, and thick forests, and green
marshes. Being joined by such of his men as had
recovered sufficiently, and whom he had left in the
village after the battle, he set out on the 29th of
September for the sea-coast.
He soon arrived at one of the vast bays of that
coast. This he called St. Michael's Bay. The whole
coast, as far as the eye could reach, was quite wild,
and the sea had not a sail or canoe upon it.
When the Spaniards reached the shore, they found
a beach half a league in extent, partly covered with
sand and mud, with here and there a pool of water.
" If this is a sea," said Balboa to his men, " like the
great Atlantic, this beach will ere long be covered
by its waters. Let us wait here,—a short time will
decide whether there is a tide." So saying he seated
himself under a tree. He was not long in doubt.
The tide began to rise, and the waters rushed in so
impetuously that they soon reached the place where
Balboa and his party had placed themselves.
Balboa then arose, and marched into the sea until
the water reached above his knees; and in the same
manner as he had claimed a right to the land, he took
possession of the sea for the King of Spain.
When this unmeaning ceremony was completed,
he and all his followers stooped down and tasted the
water, which they found to be salt like the water of
the other seas which they were acquainted with.
They could no longer doubt that a fresh sea was
discovered.
Both himself and his men cut off branches from
the trees, intending to carry them away as precious
tokens of their discovery.
Balboa was some time employed in fighting with
the Indian tribes that inhabited the sea coast, and in
hunting them with his blood-hounds. He soon made
these helpless people submit. From them he once
more heard of the rich country of Peru. One of
the Indians also talked to the Spaniards about an
animal that was employed in that country to carry
burdens. He moulded a figure of clay to represent
this animal, which some of the Spaniards supposed to
be a deer, and others a camel; for as yet they knew
nothing of the Llama, the native beast of burden of
South America.

TE WAKA MAORI O NIU TIRANI.
I roto i nga ra timatanga o Nowema, ka mahue i a
Parapoa nga rohe o te Moana Pahiwhiki, ka pikitia
ano nga maunga, ka hoki mai ki Teeriana. Kihai
ratou i tika mai i to ratou ara i haere atu ai ratou, he
nui atu hoki o ratou mate i te hokinga mai i to te
haerenga atu. I nui rawa to ratou mate i te kore
wai, kua mimiti hoki nga puna me nga awa i te kaha
o te ra. He tokomaha i mate rawa atu, ko nga mea
i ora i ngoikore noa iho i te hemokai, ko te koura
anake i hua i a ratou, ko te kai i kore; he koura
anake, he kohatu utu nui, ta nga iwi Iniana o te ara
i homai ai hei whakamarietanga mo nga Paniara, he
kai i kore.
Nawai a, ka nui noa nga riringa a Parapoa ki nga
iwi Iniana o nga maunga, me te nui o te mate o aua
iwi, me te pau o a ratou kainga i a ia te tahutahu
haere, ka tae mai ano ia ki Kaepa, ratou ko ona hoa;
tae rawa mai ki reira kua murua e ratou nga koura
me nga hiriwa katoa i kitea e ratou i nga iwi Iniana i
te ara. Katahi ratou ka eke ki runga ki te kaipuke
i waiho iho e ratou, ka rere ki Teeriana, a i te aonga
ake ka tae ratou ki reira.
Na, ka rongo nga Paniara ki a Parapoa i te moana
hou;—he mea kite rapea nana i runga i tona mahi
nanakia, mahi he rawa ki te patu i nga iwi Iniana i te
ara. He tokoiti nga morehu o ana tangata i haere i
a ia i hoki mai ki te kainga; a pu ana o ratou iwi ki
waho i te hemokai, ko etahi o ratou i nui rawa te
mate. Ko Parapoa ano hoki tetahi i mate; he piwa
tona mate, na te mauiui i te mahi tonu i pa mai ai.
He nui te hari me te koa o nga Paniara o Teeriana
ki a ia. Ka kitea e tatou te tino ahua kino o te
nuinga o te Paniara ki nga Iniana ki te ahua
o te whakaaro o aua iwi Iniana ki a Parapoa, ina hoki
i mea ratou ko ia anake o nga Paniara te tangata i
i ahua pai ki a ratou—kua kite nei hoki tatou i tona
kino i nga korero i runga ake nei. Kati ano ra he
kupu whakapai mona ko nga kupu a ona hoa haere;
no te mea i uru tahi ia me ratou ki roto ki nga mate
katoa o te ara, a ko ia tonu ki mua i roto i nga riri
me nga mate katoa i pa mai ki a ratou.
Katahi ka tukua e Parapoa tetahi kaipuke ki Peina,
ki te kawe i te rongo o ana mea i kite ai ia. I tukua
atu hoki ki reira tetahi wahi o te koura i murua e ia
i nga kainga Iniana. I etahi rangi ki mua o te
taenga atu o taua kaipuke ki Peina, kua tukua mai
Be Kawana hou i reira hei tango i te turanga o Para-
poa, te ingoa o taua Kawana ko Piteeria Tawira. I
Mia mai hoki ma taua Kawana e whiu i a Parapoa
mo tana mahi he ki a Enehaiho, ara ko te rangatira i
whakahokia ra e nga Paniara, whakaturia ana ko
Parapoa.
I tae a Tawira ki te Kokoru o Urapa i a Hune,
1514. I tona haeretanga mai i Peina i kino tona
whakaaro mo Parapoa; engari no tona taenga mai
ki Teeriana, no tona kitenga i te nui o te aroha o nga
tangata o te kainga ki a Parapoa, te tangata nana i
kite i te moana hou nei, ka wehi ia ki te whakaputa
wawe i tana tikanga whiu mo Parapoa, ka mea kia
Waiho marire, taihoa ia e whakaputa.
I te tau 1516 ka tukua Parapoa e Tawira kia haere
ia ki Kareta ki te hanga kaipuke, a ka kawea ma uta
aua kaipuke, ma runga i nga maunga, tae noa ki te
Moana Pahiwhiki, hei kaipuke toro haere i taua
moana.
Kua toru tenei nga tau kua pahemo atu i muri iho
o te kitenga a Parapoa i taua moana, a i koa rawa ia
ki te hanga kaipuke hei kaipuke rerenga tuatahi ma
nga iwi Pakeha i runga i taua moana. Heoi, no tona
taenga -ki Akara ka tahuri tonu ia ki te whakawhaiti
i nga mea katoa e oti ai e wha kaipuke rewa rua—
Be taone a Akara i whakaturia e nga Paniara i te
takiwa o Kareta.
I tuaia nga rakau i te takutai i te taha ki te
Ataranatiki, katahi ka amohia ma runga i nga
maunga ki tetahi taha o te Notitanga o Teeriana tae
Early in November he quitted the borders of the
Pacific Ocean, on his return across the mountains to
Darien. His route homewards was different from
that which he had before pursued, and the sufferings
of his troop were much greater. Often they could
find no water, the heat having dried up the pools and
brooks; many died from intolerable thirst; and those
who survived, although loaded with gold, were ex-
hausted from want of food, for the poor Indians
brought gold and jewels instead of food as peace-
offerings to the Spaniards.
At length, after much fighting with the various
tribes of Indians that dwelt in the mountains, and
much slaughter of them and burning of their villages,
Balboa and his troop reached Coyba, having robbed
the Indians of all the gold and silver that they could
find. There they embarked in the brigantine, and
arrived the next day in the river of Darien.
Balboa brought with him the news of his success
and discovery;—a discovery gained at the expense of
much unnecessary cruelty and injustice towards the
Indians. He brought back only a small part of his
followers, and these half-starved, and many of them
dangerously ill. He was also ill himself of a fever,
brought on by anxiety and toil.
By the Spaniards at Darien he was received with
much delight and praise. And we may readily guess
how cruelly the Spaniards must have behaved in
general when we find that Balboa was considered by
the Indians, in spite of his conduct towards them, as
not to have used them ill. The only praise that he
really merited was that which was bestowed upon
him by his followers; for he had endured with them
every privation, and had been the foremost in every
danger that they had met with.
Balboa despatched a ship to Spain to carry the
news of his discovery. He sent also a part of the
gold that he had carried off from the different tribes
of Indians. A few days before this ship reached
Spain a new Governor had been sent out, by name
Pedrarias Davila, to take Balboa's place; and he had
been sent with orders to punish Balboa for his con-
duct to Enciso.
Davila arrived in the Gulf of Uraba in June, 1514.
He had departed from Spain with anything but
friendly intentions towards Balboa; but when he
arrived at Darien, and saw how much, the discoverer
of the Pacific was beloved by all the people of the
settlement, he hesitated through fear, and finally
resolved to defer the execution of the orders which
he had brought with him.
In 1516 Davila permitted Balboa to depart from
Darien to Careta, for the purpose of building brigan-
tines, and transporting them across the mountains,
with a view to navigate and explore the Pacific
Ocean.
Three years had elapsed since Balboa had discovered
this ocean, and with joy he now prepared to build the
ships, which were to be the first "belonging to Euro-
peans to sail upon it. Accordingly, as soon as he
reached Acla—a town that had been built by the
Spaniards in the Province of Careta-—he lost no
time in preparing the materials for four brigantines.
The timber was felled on the Atlantic side of the
Isthmus, and was then, with anchors, and cables, and
rigging, carried across the mountains to the shores of

106
TE WAKA MAORI O NIU TIRANI.
atu ana ki te taha o te Moana Pahiwhiki.    Nga ka !
mahi   i   taua   mahi   nui,   whakaharahara   nei,   he
Mangumangu, he Paniara, he Iniana.
Me mohio hoki tatou, kaore rawa he rori—he
huanui Iniana anake tona rori, huanui whaiti, nei e
haere takitahi ai te tangata; hiki haere ai ratou i
nga rakau me nga mea katoa mo aua kaipuke ma
roto i nga ngaherehere apiapi rawa, whakawhiti ai i
nga awa au nui, haere ai hoki i te taha pari, piki ai i
nga maunga teitei. I mahia tenei mahi uaua katoa i
raro i te ra kaha rawa. Ko nga Iniana ehara i te iwi
mohio ki te mahi, a he tokomaha o ratou i mate i te
taimaha o a ratou kawenga, mate rawa atu. Ko nga
Paniara me nga mangumangu nga mea i kaha, no
reira kihai i mate rawa ratou. Nawai a, ka heke
ratou i nga maunga ka tae ki te taha ki raro, ara ki te
wahi hohonu o tetahi awa e heke ana ki roto ki te
Moana Pahiwhiki ra. Ka karangatia e ratou he
ingoa mo taua awa, ko Parahahi.
Na, ka tae atu i a ratou nga rakau me nga mea e
oti ai e rua kaipuke; katahi ka kitea e ratou kua
kino aua rakau. Tera te huhu no te wahi i tupu
mai ai aua rakau kua werowero katoa i roto i te
rakau, kua kino rawa, kua kore e pai hei hanga
kaipuke. Katahi ka tahuri nga tangata ki te tua i
nga rakau e tupu ana i te taha o te awa ra. Ka
wehea hoki e Parapoa ona tangata kia toru ropu;
ko tetahi i waiho hei kanikani i nga rakau, ko tetahi
hei haere ki Akara ki te tiki i nga rino me nga taura
me nga aha atu mo nga kaipuke— e ono te kau ma
ono maero te pamamao atu o Akara—ko tetahi ropu
hei haere ki te kimi kai i te whenua katoa.
He mahi uaua rawa te hanganga o aua kaipuke.
I tetahi rangi ka pakaru mai te waipuke o te awa,
oraiti nga tangata; ko etahi o a ratou rakau i riro i
te wai, ko etahi i tapukea i raro i te paruparu. I
mate ano hoki ratou i te hemokai; kaore hoki i nui
te kai a nga Iniana, ehara hoki ratou i te iwi mahi
nui i te kai.
Heoi, ka taea e Parapoa ana mahi uaua katoa,
katahi ia ka kite i te utu o tana tohe me tona uaua-
tanga. Ara, ka oti e rua kaipuke, maanu rawa ki te
wai o te awa. Ka oti te mahi i aua kaipuke mo te
rere ki te moana, ka eke ia ki runga, ratou ko etahi o
ana tangata, ka heke i te awa ka puta atu ki waho ki
te moana nui. Na, ko ia te tangata tuatahi nana i
kite i te Moana Pahiwhiki, ko ia hoki te tangata
tuatahi i rere i taua moana.
Na te kitenga i taua moana i kitea ai hoki etahi
atu whenua hou; muri iho na etahi tangata i kimi
haere i muri i a Parapoa, nawai a, ka mohiotia te
ahua o te ao e noho nei tatou.
I nga wa kaore ia e haere ana ki te riri, he tangata
pai a Parapoa ki nga iwi Iniana, he aroha, he manaaki,
engari kihai i rongo ona tangata kia pera tahi ratou
me ia te pai. Ko tona ingoa i arohaina e nga iwi
Iniana—iwi mate nei u a ratou. I titiro ratou ki a
ia ko ia tetahi o a ratou hoa tokoiti rawa i roto i taua
iwi ke, a te Paniara, kua eke nei ki to ratou whenua
muru kino ai.
Kaore i whai tikanga taua rerenga a Parapoa i te
Pahiwhiki. Ko tenei kua tata te puta mai o te mate ki a
ia, e mutu ai ana haere ki te kimi whenua. Kua mea
noa atu te whakaaro a Tawira, te kawana hou ra, kia
whakamatea a Parapoa; he tangata kino taua
kawana, he nanakia rawa, i hae hoki ia ki a Parapoa
mo nga whenua kua kitea e ia. Kua tae tenei ki te
takiwa i whakaaro ai ia he tika kia whakamatea a
Parapoa, katahi ka tukua te karere hei tiki i taua
tangata kia hoki mai ki Akara; no te taenga mai ka
unga e ia tetahi o nga hoa tawhito o Parapoa, hoa
Haere tahi i a ia i ana haerenga, hei hopu i a ia; no
te maunga ka wharehereheretia, muri iho ka whaka-
hau ia kia whakamatea, ara kia poroa tona kaki.
the Pacific.    Spaniards, Negroes, and Indians, were
all employed in this extraordinary work.
It must be remembered that there were no roads—
nothing but the narrow Indian paths, which were
only wide enough to allow one person to pass at a
time; and they had to carry these materials through
the thick forests, and across the torrents, along the
precipices, and up the rugged parts of the mountains.
All this hard labour had to be performed under the
heat of a burning sun. Many of the unhappy Indians,
unused to labour, sank on the road and died, over-
come by the weight of their loads. The Spaniards
and Negroes, being stronger, suffered less. At last,
after descending the. mountains, they reached the
navigable part of a river which flows into the Pacific
Ocean. This river they called the Balsas.
They had transported in this manner sufficient
timber and rigging for two brigantines, when they
discovered that all the timber was useless; for, having
been cut near the sea-coast, a worm peculiar to those
shores had bored such large holes in it as to make it
unfit for ship-building.     The men were therefore
obliged to cut down such timber as grew near the
river; and Balboa, dividing his company into three
bands, set one party to cut and saw the wood, another
to bring rigging and ironwork from Acla, twenty-two
leagues distant, and the third party to search the
country round to gather together all the food that
they could find.
The labour and difficulty of building these ships
were very great. At one time the river, swollen with
rain, suddenly overflowed its banks, and hardly gave
the workmen time to escape; while part of the tim-
ber on which they were at work was carried away,
and part buried in deep beds of slimy sand. The
want of food was also felt; for the Indians had
scarcely enough for themselves, not taking the
trouble to cultivate the land.
Balboa, having conquered all his difficulties, had
the satisfaction of seeing the reward of his persever-
ance. Two brigantines were finished and floated on
the river Balsas. As soon as they had been made
ready for sea, he embarked with some of his followers,
and sailing down the river, launched into the mighty
waters. Thus he was not only the discoverer of the
Pacific Ocean, but the first to spread a sail upon it.
The discovery, of this ocean led the way to a
knowledge of fresh countries; and afterwards, Bal-
boa's discoveries being continued by other men, to the
knowledge of the shape of the earth on which we live.
When not marching to conquer, he himself had
generally been kind and faithful to. his promises to
the Indians, but had not been able to make his fol-
lowers the same. His name was loved by these un-
fortunate people, and he was esteemed by them as one
of the few friends that they had among the strange
people who had come and by force taken possession
of their country.
Nothing of any importance occurred during his
stay in the Pacific. But his death was now about to
put a stop to what further discoveries he might be
contemplating. The new Governor, Davila, who was
a bad and cruel man, and envious of Balboa on ac-
count of the discoveries which he had made, had long
resolved to put him to death. The time having, as he
thought, arrived, which was favourable for his vil-
lainous design, he sent for Balboa to return to Acla;
and on his arrival he had him seized by one of his
early friends and followers, Francisco Pizarro (who
afterwards discovered Peru), and then, after throw-
ing him into prison, he ordered him to be killed, by
having his head cut off. .

TE WAKA MAORI O NIU TIRANI.
107
Na, no te tau 1517 ka whakamatea a Parapoa.
I te 48 o ana tau ka whakamatea ia ki Akara, i te
aroaro o te tokomaha—ko te whakawakanga i whaka-
wakia ai he tinihanga noa iho. He maia ia i tona
oranga, maia tonu iho i tona matenga. I maia tonu
tona ahua i tona pikinga ki runga ki te atamira i
whakamatea ai ia, i kaha rawa te hikoi o tona waewae
eke noa ki runga, katahi ka whakatakoto marire i
tona upoko ki runga ki te poro rakau—meneti noa,
hatepea ana, motu rawa te kaki. Ka mutu.
HE WHARANGI TUWHERA.
\_ 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.
Turakina, 31st Maehe, 1876.
E PA,—Tena koe. Tenei oku taonga hei utanga atu
ki runga ki to tatou Waka Maori hei tirohanga ma
o tatou hoa i tenei moutere; hei titiro ma ratou hei
ki, katahi te pononga whakahi ki te korero.
E hoa ma, e nga tangata o tenei moutere. Ko
Kapene Kuka te Pakeha nana i kite tenei moutere,
nana i homai he oranga ki uta nei, nga taewa, etahi
mea atu hoki a te Pakeha. Rokohanga mai e ia nga
tangata o tenei motu e kai ana i a ratou; kaore he
matua kaore he tamaiti, kaore he whaea, kaore he
tuakana kaore he tuahine, he tangata ke katoa ratou
ki to ratou ahua. Ka homai e te Pakeha ko te
Whakapono, ko te Ture, me te Aroha; ka tupu te
pai, ka nui haere, ka pa te kino i a Heke ki tenei
motu; tuarua, i a te Rangihaeata, tuatoru, i a Topine
te Mamaku. I rite ki te ua whakamutumutu o te
rangi. Ka tupu te pai ka nui haere, ka tupu he ritenga
ke na nga tangata o tenei motu, he mahi Kingi: kaore
i haere i runga i to te ture, i haere i runga i to te
whakahi. Nui atu nga mahi kino i roto i te mahi Kingi,
tupu ana te raruraru nui ki tenei motu, hoki ana ki te
timatanga mai o te ahuatanga o te tangata. Heoi
ano te mea pai ko te Whakapono, e tupu ai te pai
me te matauranga ki tenei moutere. Ka haere i
runga i te whakahi, he mate kei tua e noho aua mai;
ka haere i runga i te Whakapono, ka tupu te pai me
te rangimarie ki tenei moutere.
Na HIMIA MANIAPOTO.
PANUITANGA.
KIA MOHIO nga tangata katoa, ahakoa Pakeha ahakoa
Maori, i nga wahi katoa o tenei motu, me nga motu
o te ao katoa, ahakoa o tera iwi o tera iwi, kua ki to
maua kainga, a te Whakarewarewa nei, i te Pakeha
o nga wahi katoa atu, No Hanuere i timata ai te
noho, i te tau 1876, he whai mai ki to matou takuta,
ara ki te WAI PUIA, hai rongoa i o ratou mate. He
nui nga mate o te tangata, a kei konei nga wai e
kaha ana ki nga mate katoa; he nui ano te ahua o
nga wai takuta mo ia mate mo ia mate—ara he wai
oranga mo te katoa. Haere mai ki konei koutou,
nga kopiri, kia kaha ai koutou te haere; nga
matapo, kia kite ai koutou; nga hauaitu, kia momona
ai koutou—haere mai nga tangata mate katoa, ka ora
ai koutou, ka hoki ki o koutou kainga i runga i te
ngakau hari. He nui nga Pakeha i kite i te pai o
enei wai, ka nui rawa hoki to ratou whakapai.
This unjust sentence was executed in the year
1517. Balboa, in the 48th year of his age, after a
mock trial, was publicly beheaded at Acla. He died
as he had lived, a brave man. He ascended the scaf-
fold with a firm step and a resolute countenance, and
laying his head upon the block, it was severed in an
instant from his body.
OPEN COLUMN.
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.
Turakina, March 31,1876.
FRIEND,—Greeting. I send you a few thoughts of
mine to be inserted in our Waka Maori for the con-
sideration of the people of this island, who will pro-
bably say that I am a conceited and egotistical fellow
in my utterances.
My friends, ye people of this island. This country
was discovered by Captain Cook, and he gave us a
means of subsistence in the shape of potatoes and
other Pakeha esculents. He found the inhabitants
eating each other; from their conduct and general
habits they appeared to be strangers to each other,
and the relationships of parent and child, brothers
and sisters, &c., apparently unknown among them.
The Pakeha brought Christianity, law, and love; and •
when virtue had sprung up and had grown and in-
creased among the people, then came the troubles
stirred up by Heke, and afterwards those occasioned
by Rangihaeata, and, subsequently, by Topine Te
Mamaku. These things were like intermitting
showers from the heavens. When goodness and
virtue had increased, then there sprung up something
of an entirely opposite character among the people,
and a king is raised up : not according to law and
order, but in a spirit of contention and contumacy.
Much evil has arisen out of this King movement, and
much trouble has been occasioned in the country;
men have gone back to the position which they occu-
pied in the beginning. Christianity is the only thing
which can promote the weal of the country and pro-
duce wisdom and knowledge. If a perverse and
forward line of action be adopted, the result will be
misery and suffering; but if the dictates of Christi-
anity be carried out, prosperity and peace throughout
the country will be the result.
From HIMIA MANIAPOTO.
NOTICE.
TAKE NOTICE all men of this country, whether
Pakeha or Maori, and of all countries and nations in
the world, that our district, the Whakarewarewa, is
filled with Pakehas from all parts. The influx com-
menced in January, 1876, and many have temporarily
located themselves here in order to obtain the
services of our doctor, that is our HOT SPRINGS, to
cure them of their diseases. There are many kinds
of diseases to which man is liable, and here we have
waters powerful to cure all; for every peculiarity of
disease we have a corresponding peculiarity of water
—a panacea for all diseases. Come hither, ye lame,
that ye may walk; ye blind, that ye may see; ye
emaciated, that ye may grow fat—come hither all
who suffer from any kind of ailment, and ye shall
renew your strength and return to your homes
rejoicing. Many Pakehas have experienced the
healing virtues of these waters, and they are all loud
in praise of them.

108
TE WAKA MAORI O NIU TIRANI.
Kua oti to matou whare hai nohoanga mo nga
turoro, ko te ritenga o te utu e pai marire ana. Ta
matou kupu ki nga Pakeha hiahia ki te matakitaki
ngawha; kaore he ngawha o te -motu e rite ana ki
enei ngawha o Rotorua. He maha nga huunga o
etahi i, te ra kotahi; a he tini nga mea ataahua i
mahia e te puia. Otira ka nui nga Pakeha kua kite,
a whakamiharo ana, whakapai ana ratou katoa.
HENARE TE PUKUATUA
me
MOHI ATEREA.
Whakarewarewa, Rotorua, Aperira 14,1876.
TE MATENGA O REIHANA KIRIWI.
Ko REHANA KIRIWI, o Oruru, Mangonui, he ranga-
tira no te Rarawa, kua mate. I mate ia i te 1 o nga
ra o Aperira, e waru ona ra i takoto ai ka hemo; ko
ona tau i whano rite ki te 60.
He tangata ia i nui ake tona matauranga i to te tu
tangata  noa atu; te ahua o ana mahi ki ona hoa
katoa, ahakoa Pakeha, Maori ranei, he mahi rangatira
tonu, he whai tonu ki te tika me te pono. Ko nga
kupu enei mona a te Waiti, Kai-whakawa o Ma-
ngonui, i tona whakaaturanga mai i te matenga o
taua tangata, ara:—" He tangata ia kua 26, tae ki te
27, ona tau i tu ai ia Kei Ateha; a i roto i ena tau
katoa ko ia rawa taka ateha pono, taku hoa pai.
Kaore ano he haerenga oku ki runga ki nga mahi i
kore ai ia e haere tahi i au, a he hoa kaha ia ki te
awhina i au i nga wa katoa. He kaha he mohio ia
ki. te korero, he ngawari hoki no ana kupu, me tona
ahua tonu he pai he ngawari, he matau rawa hoki ia
ki nga tikanga. He apiha kaha ia no te Kawana-
tanga kua ngaro nei, he hoa pai hoki noku. He nui
tona mana i roto i tenei takiwa katoa. Kua mahue
M te ao nei tona hoa wahine me nga tamariki moroiti
tokowha.
HE TANGATA I MATE I TE PORERARUA.
HE mea tango mai tenei korero i roto i te Iwiningi
Poihi, nupepa:—• ]
Tera te mea whanoke rawa i whakaaria i etahi
rangi atu nei, ara i te kimihanga o te huuri i te take i
mate ai tetahi tangata i Ranana, e ai ki ta tetahi
nupepa o taua kainga i panui ai. I roto i nga korero
a nga kai-whaki i te aroaro o taua huuri, korerotia
ana i hui etahi kotiro ki ta ratou mahi ki roto ki
tetahi ruma, katahi ka rere mai he porerarua, mauhe
nei, ki runga ki te teepara; ka mataku te hanga
kotiro, ka papahoro ki waho. Tera te taitamariki
tane i tupono ki reira, ka hopukia e ia taua mauhe ki
tona ringa, ka paheno tonu ka kuhu ki roto ki te
ringa o tona koti, puta tonu ake i te taha o tona kaki,
na waenganui o te koti me te hate. Hamama ana te
waha o te tangata ra, ka mahara te mauhe ra hei rua
tena e ngaro ai ia, katahi ka tahuti ki roto ki te waha
o te tangata e hamama ra, oho ana tona mauri,
horomia pukutia ana te mauhe ra e ia. Kua mohio-
tia ano he hanga ora roa te mauhe, ahakoa kore he
haanga manawa mona, a kitea ana te pono o taua
whakaaro i tenei. Katahi ka mahi taua mauhe ki te
ngau i te korokoro o te tangata ra, i te riu hoki o
tona uma; mamae kino rawa ana tera, me te aue
tonu, a kihai i roa kua mate ia, ara te tangata ra
He tokomaha nga tangata i korero i taua mea i te
aroaro o te huuri, i korero hoki te takuta ki te take o
te mate i mate ai, katahi ka whakataua e te huuri he
"Mate tupono noa " taua mate. Ko taua mauhe.
kua rongoatia i roto i te wai rongoa, kua kawea ki
te Hohipitera o Ranana tu ai, kei roto i tetahi ruma
takotoranga mo nga mea ahuareka, me nga mea
whanoke hoki.
We have erected a house here for the accommo-
dation of the sick, and our charges are reasonable.
To those of the Pakehas who delight in beholding
boiling springs, we may say there are none in the
island equal to our springs of Rotorua. Some of
them boil up violently at intervals throughout the
day; and many beautiful things (petrifactions) are
formed by them. Numbers of Pakehas have seen
them, and they are matter of wonder and admiration
to all.HENARE TE PUKUATUA,
and
MOHI ATEREA.
Whakarewarewa, Rotorua, April 14th, 1876.
DEATH OF REIHANA KIRIWI.
REIHANA KIRIWI, a Rarawa chief, of Oruru,
ngonui, departed this life on the 1st of April at the
age of about 60 years, after au illness of eight
days.
He was a man of more than ordinary intelligence,
honorable and extremely conscientious in his inter,
course with his fellow men, whether Pakeha or Maori.
The Resident Magistrate of Mangonui, W. B.
White, Esq., in his report of his death, says:—"He-
was an assessor of 26 or 27 years' standing, and,
during the whole of that time, my most faithful
assessor and companion. I never travelled on duty
without being accompanied by him, and he at au
times rendered me most valuable assistance ; he was
eloquent and persuasive, of a most gentle and
pleasing address, and strong practical common-sense.
The Government have lost an able and zealous officer,
and I a valued friend. His influence was very great
throughout the district. He leaves a widow and
four small children."
A MAN KILLED BY A MOUSE.
WE clip the following from the Evening Post:—
A most extraordinary occurrence was brought to
light, says a London paper, a few days since, at the
inquest held on the body of a man in South London.
From the evidence it appears that in a working-room
where many young girls were at work a mouse
suddenly made its appearance on a table causing, of
course, considerable commotion and a general stam-
pede. The intruder was seized, however, by a young
man who happened to be present, but the mouse
slipped out of his hand, and running up his sleeve
came out between his waistcoat and shirt at the neck.
The unfortunate man had his mouth open, and the
mouse, on the lookout for some convenient place of
concealment, darted thither, and in his fright and
surprise the man actually swallowed it. That a mouse
can exist for a considerable time without much air
has long been a popular belief, and was unfortunately
proved to be a fact in the present instance, for the
mouse began to tear and gnaw inside the man's
throat and chest, and the result was that the unfor-
tunate fellow died after a little time in the most
horrible agony. Several witnesses having corrobo-
rated the above facts, and the medical evidence
having been given as to the cause of death, a verdict
of " Accidental death" was returned. The mouse
has been preserved in spirits of wine, and has been
placed in the museum of the London Hospital.
Printed under the authority of the New Zealand Government by GEORGE DIDSBURY, Government Printer, Wellington.