TE WAKA M A O R I

O NIU TIRANI.

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

VOL. 9.] PO NEKE, WENEREI, OKETOPA 15, 1873. [No. 15.

HE KUPU WHAKAATU KI NGA HOA TUHI MAI.

Nga moni utu nupepa kua tae mai:— s. d.
Matana Piki, Kaiapoi ... ... 10 O

Raniera Raerena, Tokomaru, Te Rawhiti

(He takoha) ... ... ... 20

Mo runga i te reta a Hare Reweti, i panuitia i te Waka o te
18 o Hune kua taha nei, mo nga tangata kia whakamutua te kai
waipiro, kua tuhi mai a Horomona Hapai o Tokomaru tetahi
reta kia rongo taua tangata, a Hare Reweti, kua mutu ia te kai
i te waipiro, no te 25 o Akuhata i mutu ai. E ki ana a Horo-
mona he kai tika pea tana kai ma te pakeha, ma te iwi e mohio
ana ki te ata kai, tena ko te Maori e kore e pera. Ko nga
rangatira tonu ki mua haurangi ai, totoia haeretia ai i ro paru-
paru ; a ko nga tangata kuare ka whai atu Id muri. E ki ana
ia —" Tenei ano kua kitea iho e nga tangata maori te ara ki te
mate ki te he ki te pohara noaiho i runga i taua kai i runga i
nga whakaaro kuare o te iwi Maori. Inaianei ko te kai nui
tenei e hokona ana e matou ma nga ope, ma nga tangihanga
tupapaku. Te tino take i tohe ai nga maori ki te kai, hei kawe
i a ratou ki te puremu ki etahi wahine ke atu. Kaore e moea
te po ki te haere. E hoa, kia kaha te tohe ki te iwi kuare nei a
te Maori. Ko te kuare ra tenei, he nui no te haurangi o te
tangata ; ka tikina mai tana moni i roto i tona tarau ka tahaetia
e te mea e ora ana."

E tuhi mai ana a Raniera Raerena o Tokomaru kia rongo
matou kua murua ona taonga i te tau 1865 e nga " Maori
Kuinitanga." E ki ana no te mea e hara ite Hau Hau nana i
muru i ona mea, engari na te "Maori Kuinitanga," no te mea
hoki kua waiho te aroha hei taonga nui mo te motu inaianei ki
ta te Karaiti i ki ai " kia aroha ki tou hoa tata, ano ko koe ano,"
no te mea hoki kua whakakotahi te Maori me te Pakeha, no
konei he mea tika ma te Kawanatanga ia e whakaora. E ki
ana kua rite nga mate o etahi—he aha i kore ai tona mate e 
whakaritea ? I

E tono mai ana a Hoani Nahe kia hoatu No. 1 me No. 2 o te
Waka mo te tau 1872, kia rite ai ona nupepa kia haria e ia ki te 
kai hanga pukapuka. Ki te mea ka ata tirohia e Hoani Nahe
akuanei ka kite ia kaore he No. 1 kaore he No. 2 o te tau 1872.
1 timataria taua tau i te 24 o Oketopa, 1871, a i puta te No. 1
i tana rangi, ko te No. 2 i puta i te 2 o Tihema i taua tau ano,
ko te No. 3 i puta i te 5 o Hanuere, 1873. Ko aua nama kua
hoatu e matou i tera meera.

E tono ana a W. U. Taipari kia tuhia atu e matou te horonga
o Hiruharama me nga korero katoa o te iwi Hurai i a Josephus. 
Kotahi ra te mate ko te kore nei e whai takiwha te nupepa e
ahei ai te whakaae ki te tono a to matou hoa a Taipari.

Ko Karaka Maki o Maraekakaho, Ahuriri, mo runga i ta
matau korero ki nga maori kia kaha ratou ki te ahu whenua, e
ki mai ana kua kore he whenua, i a ratou, kua pau atu i te hoko

ANSWERS AND NOTICES TO CORRESPONDENTS.

Subscriptions received :— s. d.
Matana Piki, Christchurch ... ... 10 0

Daniel Ryland, Tokomaru, East Coast

(Instalment) ... ... ... 20

Adverting to a letter from Mr. C. 0. Davis, published in the
Waka of the 18th of June last, advocating total abstinence from
intoxicating drink, Horomona Hapai of Tokomaru (East Coast)
writes to inform that gentleman that on the 25th of August last
he became a total abstainer. He says alcoholic liquors may be a
very proper beverage for the pakeha?, who are a people able to
take it in moderation (!), but the Maoris cannot. Their chiefs
are the first to get drunk, and get dragged ln the mud, and the
common people follow their example, he says :—" The Natives
sec that. this habit of drinking leads to poverty and misery, and
the more so from the ignorance of the Native people. We are
nowadays in the habit of purchasing drink largely for travelling
bodies of visitors, and for consumption at our public lamenta-
tions for the dead. The real reason why the Natives take to
drinking so much, is for the purpose of furthering their intrigues
with the fair sex, in pursuance of which purpose they (those
who drink) do not rest at night, but are continuously wandering
about. My friend, be strong in urging this foolish people, the
Maoris (to abstain from drinking)—that is to say, foolish for
their habitual drunkeness, by reason of which they allow their
money to be stolen from their pockets by others who arc sober."

Daniel Ryland, of Tokomaru, East Coast, writes to inform us
that he was plundered (looted) by "Queen Natives," in the
year 1865. Ue argues that as he was not robbed by Hauhaus,
but by " Queenites," and that as mutual love is now the
dominant principle in the land according to the command of
Christ, " love thy neighbour as thyself," and as the Maoris and
Europeans are now one people, the Government is under a
moral obligation to compensate him for his losses. He says
others have received compensation, why should not he?

Hoani Nahe, of Waikato, writes for Nos. 1 and 2 of the year
1872, to complete his file of the Waka, lor binding. Hoani
Nahe will find on reference that there were no numbers 1 and 2
published for the year 1872. That year commenced on the
24th of October, 1871, on which date No. 1 was issued, and
No. 2 on the 2nd of December following, and No. 3, on the 5th
of January, 1873. The two missing numbers were sent to him
last mail.

W. II. Taipari asks for an account of the fall of Jerusalam,
and the history of the Jews from Josephus. We are sorry we
cannot find space to comply with our friend Taipari's request.

| Karaka Maki, of Maraekakaho, Ahuriri, in answer Io an
article of ours urging the Natives to industry in agricultural
pursuits, informs us they have now no land to cultivate, having

118

TE WAKA MAORI O NIU TIRANI.

ki te paata ki to panikini ki te paipa ki te tupeka ; a e ata ki
marire mai ana hoki ko Akarana i hokoa ki the kohua! E mea
ana mai ko te Whakapono i kawea mai e te Pakeha i te tuatahi,
muri iho ko te " Mokete ; " katahi ka ki mai kia kaua matou e
riri, no te mea he korero " natinga " ana korero—ara, he hanga
noaiho. E whakaae ana matou ki te kupu a to matou hoa o
Maraekakaho e ki nei ia he korero " natinga " ana korero.

Me tuku mai e Herewini Tumuia o Waitara kia 10s. mo te
nupepa.

Me tuku ki to meera e Himiona Tuakoi o Pewhairangi tetahi
reta ki a Tamihana te Hoia o Porotawhao hei whakaatu i te
ahua o tona hoiho kua ngaro. - Kaore he takiwa i roto i to
nupepa mo nga korero pera ; he korero ia no te tangata kotahi
ake, e hara i te mea ahuareka ki te katoa.

Ko te reta a Paroto Te Kouorehua raua ko Mita Tamatarau
kua tukuna atu e matou ki a te Minita mo te taha Maori.
Kaore rawa he pai e puta mai i runga i te panuitanga o nga
reta pero, ara mo nga ngangaretanga  me nga tautohetohenga a
etahi hunga o nga Maori, engari hei mea whakanui ia i te riri me
te pouri o te tangata.

Na te nui rawa o nga reta e tae mai aua ki a matou no nga
wahi katoa o te motu i kore ai e taea te ta i te katoa—kia te kau
rapea nga nupepa ka taea ai. Ko etahi o nga korero o aua reta
e hara i te korero tika mo te panui, ko etahi he hanga noaiho.
He kupu tenei ki etahi o a matou hoa tuhi mai, ara kia ata
whiriwhiri marire ratou i a ratou kupu mehemea ka tuhi mai
ratou mo te perehi. I roto i etahi reta maha e tae mai ana ki a
matou e hara i te mea ngaro nga kupu penei na mo etahi
tangata rangatira, ara, he tangata teka, he tangata tinihanga,
he tangata whanako, he taurereka, me etahi atu kupu pera.
No, ki te Pakeha he kupu tu ke aua tu kupu—a he mea ia e
ahei ai te whakawa. Koia tenei tetahi o nga take i kore ai e
tangohia e te Paremete etahi o nga pitihana Maori e tukuna atu
ana ki reira—he rere ke no te ahua o nga kupu o roto.

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

E MEA ana matou i tenei putanga o Te Waka kia
timataria tetahi korero whakaatu haere i nga tikanga
o te Ture Whenua Maori hou nei kua whakaaetia i
naianei e te Paremete o te Ko roni, a ka mahia haere-
tia e matou taua korero i tetahi atu putanga o te
Waka taea noatia te mutunga. Te mea i penei ai
matou he mea kia ata marama kia ata mohio nga
tangata Maori o enei motu ki nga whakaritenga me
nga tikanga o taua ture. Ahakoa kua oti taua ture
te whakatu ki te reo Maori, a mea ake hoki ka tukua
haeretia i roto i nga Maori i o ratou takiwa katoa,
ahakoa tena kaore matou e mohio ana tera e tino
marama te katoa ki nga tikanga me nga painga o roto
ki te kore he whakamaramatanga ke atu i to to mea e
kitea ana i roto i te whakamaoritanga kautanga o nga
kupu kau o te ture. Ko nga kupu me te reo tonu o
a matou ture Pakeha he ahua ko noa atu i to te
korerorero noa iho a te tangata; no kona ka kore
e tino mohiotia ona tikanga e te katoa o to
tangata i runga i te korerotanga kautanga i aua
ture; no kona hoki matou ka tango i nga roia
hei whakamarama—he tangata hoki ia te roia e mahi
tonu ana i taua mahi i roto i nga ra katoa o tona
oranga. Heoi te mea e mohiotia ai e te katoa te
ahua o tetahi ture, ko te mahinga—ka kite i te
mahinga me te whakahaeretanga katahi ka mohiotia
te tikanga. Tenei tetahi tikanga i penei ai, ara, ko
te mahi a te ture he whakatakoto tikanga mo etahi
meatanga kaore ano kia tata noa mai ki te aroaro o
te tangata, kei tawhiti ano; na, kaore e kaha te hine-

ngaro o te katoa o te tangata ki te hopu mai i aua
meatanga e takoto atu ana i tawhiti, ka to mai ai kia
rite ai ki tetahi mea kei tona aroaro tonu e meatia
ana. E tika aua kia whakaritea te ture ki tetahi
mapi he mea whakakite i te ahua o tetahi whenua me
nga rama rori kua tohutohungia hei haerenga mo te
tangata e taea ai te whakarere ki tahaki ona repo,
ona wahi ngaeki, ona awa, ona pari poupou, me ona
wahi kino noa atu e mate ai te tangata. Otira e
kore ano e mohio te tangata ki te tika o te mapi i te
tirohanga kautanga; engari me haere a tinana tonu
te tangata i runga i aua rori kua tohutohungia ra te



sold it all for pots and pannikins, pipes and tobacco ; and he
further gravely informs us that Auckland was purchased for an
iron pot! He soys the Pakeha first introduced Christianity and
then " Mortgages." He then deprecates our anger, assuring us
his korero is all "nothing." We agree with our friend of
Maraekakaho that his korero is all " nothing."

Herewini Tumuia, of Waitara, should forward the sum of 10s.

for the paper.

Himiona Tuakoi, of Bay of Islands, should write by mail to
Tamihana te Hoia, of Porotawhao, describing the horse which
he has lost. We cannot spare space in the paper for such
correspondence, which is of a private nature, and uninteresting
to the public generally.

The letter from Parato te Kouorehua, and Mita Tamatarau
respecting Manaia, at Shortland, has been forwarded to the
Hon. the Native Minister. The publication of such letters
referring to squabbles and disputes amongst sections of the
Natives cannot possibly have any good effect, on the contrary
they tend to increase anger and ill feeling between the parties.

We are receiving so many letters from all parts of the country
that it is utterly impossible to publish them all—it would
require half a score of newspapers to do so. Many of them aro
not suitable for publication, and others are too trivial. We
would here advise some of our Native friends to be more
particular in their choice of language when writing for the Press.
It is no uncommon thing to find, in many letters we receive,
respectable people designated liars, deceivers, thieves, slaves,
and so forth. Such language to European ears is strange, and
is actionable at law. This is one reason why many Native
petitions sent to Parliament cannot be received—namely, the
impropriety of the language used.

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

IN order that the Maori inhabitants of this country
may better understand the provisions and intention
of the new Native Lands Act just passed by the
Legislature of the Colony, we propose, in this issue
of the Waka Maori, to commence a resume of the Act
in question, and to continue the same to its comple-
tion in subsequent issues. Although the Act has
been translated into the Maori language and will bo
circulated amongst the Natives in their several
Districts, we do not apprehend that all will be able
to arrive at a clear understanding of its pro visions
and appreciation of its merits without some further
explanation than is conveyed in a mere translation
of the words of the Act. The phraseology of our
English laws is so different to that of simple common
conversation that it is not every man who can under-
stand them by merely reading them over; and,
therefore, we have recourse to lawyers—men who
during their whole lives apply themselves to that
particular study. It is only by actual experience of
the working of any particular law that the generality
of men come to understand it. Another reason why
this is so is the fact that the law has to provide for
anticipated contingencies, which every man has not
the power of bringing present to his mind. The law
may be compared to a chart, which shows the general
features of a country together with certain lines of
road marked of, by following which the traveller may
bo enabled to direct his course clear of its swamps,
quagmires, rivers, precipices, and other dangerous
places. But it is not by a mere examination of the
chart itself that he can form a correct estimate of its
value ; it is by actual travel on the roads indicated
that he is enabled to perceive its usefulness as a
guide, and to discover its points of imperfection.
Now, although the repealed Native Acts were framed
with a sincere desire to benefit and improve the con-
dition of the Natives of New Zealand, and place
them, as near as might be, upon an equal footing with
the Europeans in respect of their tenure of laud, it
cannot" be denied that many individuals of tribes and
hapus have suffered from the operation of those Acts.

TE WAKA MAORI O NIU TIRANI.

119

tino kitea ai te tika o te mapi hei kai arahi, te kitea ;

ai ranei ona wahi he. Na, ahakoa ra i. hangaia nga
Ture Whenua Mao ri tawhito i runga i te hiahia pono
kia whai oranga nga tangata Maori o Niu Tirani i
runga i nga tikanga o aua Ture, kia ahua rite hoki
ratou ki te Pakeha i runga i nga take i mau ai o ratou
whenua ki a ratou, ko tenei e kore ano e taea te ki
kihai i mate etahi tangata maha o etahi iwi me etahi
hapu i runga i nga tikanga o aua Ture. Ko te
tikanga o ta matou e ki nei ko te mahi a nga tangata
o nga karaati ki te hoko noa i te whenua a kaore i
whakaaro ki te whai tikangatanga a etahi atu tangata
o te iwi; he ma.ha hoki o aua tangata i rite tonu tona
whai tikangatanga ki te whenua ki to nga tangata o
te karaati nana ra i hoko. To tino whakaaro o te
Kawanatanga, i te wa i whakaarotia ai i whakaturia
ai aua Ture, he mea kia waiho nga tangata e tukua
ai o ratou ingoa ki ruto ki nga karaati kia0 waiho
ratou hei kai hapai i to tikanga o te iwi katoa
ki te wheuna, nga tangata anake ranei e whai
tikanga ana ki to whenua; a kaore i whakaarotia
kia tangohia ma ratou anake nga moni o te
whenua. Ta ratou mahi pera he whakahe he
whakamate i o ratou hoa o te iwi—a he tika kia tau
te he ki a ratou mo tena mahi. E kore e taea te ki
na nga Pakeha nana i hoko i te whenua te he, no te
mea i hokona i utua ano hoki e ratou u i runga i te
whakaae a te Ture—he ture hoki ia i hiahiatia e to
nuinga o nga iwi Maori ano, ara ko te ture whakaae
kia hokona a ratou whenua ki nga Pakeha noa atu.
Otira i whakaaro te ture i reira ai tora e tika te
whakaaro o nga tangata o nga karati ki o ratou hoa.
Na, i he te whakaaro o te ture ki tena; no te mea
kua kitea i muri nei ki hai i tika to whakaaro o aua
tangata, a e kore ano hoki e tika. Ko tenei e
whakaarotia ana ma nga tikanga o tenei Ture hou
kua whakaturia nei e whakakore rawa i aua tu mahi
a muri ake nei, a ka tino tiakina nga whai tikanga-
tanga, a nga tangata katoa ki te whenua. I hangaia
tenei Ture hou i runga i te tupato nui me te whakaaro
nui i putaketia ki runga ki te matauranga ki nga
mahinga kua taha nei—ara, kua hangaia houtia to
mapi i runga i te matauranga kua taea i te haerenga
tinana tonu i runga i nga raina rori kua whakatako-
totia ra i te tuatahi.

Ko tenei e mea ana matou kia whakatuwheratia
taua mapi i to aroaro o a matou hoa maori, a ka
hoatu hold etahi kupu whakamaramatanga e ata
matau ai ratou ki ona tikanga me ona whakaarotanga
o whaia aua kia taea.

Me tango mai e matou nga tekiona o te Ture ka
korerotia i tona ahua e tu nei tetahi i muri i tetahi.
ara ;—

Tekiona 1. He mea whakahua kau i te Ture tenei
tekiona tuatahi.

2. E whakarite ana kia whai maua taua Ture i te
ra tuatahi o Hanuere 1874.

3. He moa whakamarama i te tikanga o etahi kupu
e whakahuatia ana i roto i te roanga atu o te Ture.

4. He mea whakakore katoa i nga Ture Whenua
Maori tawhito. Engari kaore e whakakorea ana nga
wahi i o aua Ture e tau ana ki runga ki te tangohanga
moni takoha e hoatu ana ki a te Kuini i runga i te
hokohokonga whenua i karaatitia i raro i nga tikanga
o aua Ture. Engari ko nga tika kua taea o te
tangata, me nga mahinga kua ata whakaotia i raro i
aua Ture, e kore e ahatia e tenei Ture hou; e kore
hoki e kiia tenei Ture hei tikanga e kore ai e haere
mai te tangata ki roto ki nga Kooti Whakawa noa
atu kia whakawakia ia mo ana mahinga i mahia ai, i
kore ai ranei, i raro i aua Ture. Ko nga mahinga
hoki i timataria i raro i aua Ture e ahei ano te
whakaoti i raro i tenei Ture hou. Kua whakakorea
hoki i roto i tenei tekiona te whitu te kau ma toru o
nga tekiona o te Ture Whakaahua i te Kawanatanga
o Niu Tirani, e mea nei taua tekiona kia kore nga

Wo allude more particularly to the action of the
grantees in selling land without considering the
interests of others of the tribe, who, in many cases,
had equitably as good a right as themselves to the
laud sold. The real intention of the Legislature
when framing and passing those Acts was, that the
persons whose names would appear in the grants
should represent the tribe, or all persons interested
in the land ; and, it never was contemplated that they
should wholly appropriate the proceeds of such lands
to themselves alone. In doing so they inflicted a
wrong upon their fellows, and they are justly
blamable. The Europeans who purchased from them
cannot be blamed, as they purchased and paid for
the laud as the law allowed them to do, in conformity
with the generally expressed desire of the Native
people themselves. But the law supposed that the
Native grantees, or trustees, would deal fairly with
those whom they represented ; here, however, the law
was in error, for it has been found from experience
that they did not and will not do so. The provisions
of the Act now passed will, it is thought, effectually
prevent any such proceedings for the future, and
will protect the interest of every owner of the land.
Much care and thought, based on past experience,
has been bestowed on the framing of this Act—in
other words, the chart has been reconstructed from
knowledge acquired by actual travel on the lines of
road originally laid down.

It is now our purpose to open out this chart before
our Native friends, and to afford them such explana- 

tions thereon as will enable them to properly com-
prehend its aim and intention.

We shall notice the sections of the Act as they
stand in their consecutive order :—

Section 1. Merely gives the Title of the Act.

2. Provides that the Act shall come into operation
on the first day of January, 1874.

3. Explains the meaning of various words and
phrases which occur in the Act.

4. Repeals all the Native Land Acts except such
parts as refer to the imposition and payment of duties
upon the sale of lands granted under the provisions
of those Acts. But all rights acquired, and proceed-
ings completed under the said Acts are not affected
in any way by this new Act, nor is the liability
destroyed of any person to answer in any Court for
anything which he may have done, or neglected to
have done, under any of the said Acts; and any
proceedings commenced under those Acts may be
completed under this Act. This section also repeals
the seventy -third  section of the Constitution Act,
which forbids any European, other than •the Queen,
her heirs or suceessors, to purchase or lease land
from Aboriginal Natives of New Zealand.

120

TE WAKA MAORI O NIU TIRANI.

Pakeha noa atu e hoko e tango reti ranei i nga
whenua a nga Tangata Maori o Niu Tirani—ma te
Kuini anake e pera, ona uri ranei, ona tangata atu
ranei o muri i a ia.

TE AHUA ME TE WHAKATURANGA. O TE KOOTI.

5. He mea whakaae ma te Kawana i roto i tona
Runanga e wehewehe te Koroni kia whai takiwa ai
mo nga tikanga o taua Ture, mana hoki e whaka-
nekeneke i nga rohe o aua takiwa a te wa e tika ai
kia pera.

6. He mea whakaae ma te Kawana i roto i tona
Runanga e kapi atu ki waho o te mana o taua Ture
tetahi etahi ranei wahi o te Koroni—me Panui ki
roto ki te Kahiti o Niu Tirani e pera ai.

7. He mea whakarite ko te Kooti Whenua Maori
hei Kooti e whakawakia ai e kimihia ai nga take o te
tangata ki nga whenua Maori ki runga ki nga ritenga
me nga tikanga Maori, mo etahi atu tikanga hoki kua
whakaaturia i roto i te roanga ata o te Ture, hei
Kooti hoki ia e takoto tonu ai nga tuhituhinga, o aua
mahi.

8. He mea whakarite tenei tekiona kia whakaturia
e te Kawana i roto i tona Runanga kia kotahi te Kai-
whakawa Tumuaki me etahi atu Kai-whakawa noa
me etahi Ateha Maori, a kia pera ano hoki te whaka-
korenga i a ratou.

9. He mea whakarite kia utua nga Kai-whakawa
me nga Ateha ki runga ki ta te Paremete e whaka-
rite ai.

10. Ka hoatu he moni hei oranga mo nga Kai-
whakawa me nga Ateha, ki ta te Kawana e whakarite
ai, me ka haere whenua ratou i runga i a ratou mahi
whakawa.

11. En whakaturia tetahi Kai-whakamaori mo ia
takiwa mo ia takiwa, a ko ia ano hei Kai-tuhituhi,
maua hoki e whakamaori nga pukapuka katoa e
tukua ana e te Kai-whakawa.

12 He mea whakarite kia whakaturia etahi atu
apiha e tika ana hei whakahaere i nga mahi a te
Kooti puta noa i roto i te Koroni katoa.

13. He mea whakarite kau tenei tekiona kia whai
hiiri te Kooti.

14. Ka rite tonu te whai tikangatanga o nga Kai-
whakawa me to ratou whai manatanga ki to te Kooti
ano.

15. E ahei ano nga Ateha te noho tahi me te Kai-
whakawa ki roto ki te Kooti me ka tonoa ratou kia
pera, otira e kore e mea ma to ratou whakaae ki nga
kupu whakatau ka mana ai aua kupu. Engari e
ahei ano ratou te ako me te awhina i te Kai-whakawa
i runga i tona whakataunga.

16. Ko te Kai-whakawa Tumuaki te tino kai-
whakahaere, te tino kai-tohutohu, i nga mahi a te
Kooti.

17. E mea ana ma nga Kai-whakawa me nga Ateha
e hanga tikanga noa atu mo nga nohoanga me nga
mahinga whakahaeretanga a te Kooti; a ko aua
tikanga me tuku ki a te Kawana i roto i tona
Runanga kia whakaaetia e ia, muri iho ka panuitia i
roto i te Kahiti o Niu Tirani.

18. E mea ana tenei tekiona me takoto he Puka-
puka i roto i te Kooti mo ia takiwa mo ia takiwa, a
me tuhituhi ki roto ki taua Pukapuka te otinga o nga
whakawakanga take katoa o nga Whenua Maori i
roto i te takiwa, me nga tikanga katoa o te whenua
me nga tangata nana. Ka whakahuatia aua Puka-
puka ko nga " Kooti Rouru."

19. Ko nga Kooti Rouru o ia takiwa o ia takiwa,
me tetahi mapi o nga whenua katoa i roto i ia Tuhinga
i ia Tuhinga-whakamaharatanga take, me nga puka-
puka katoa a te Kooti mo nga whenua Maori i roto
i taua takiwa, me waiho katoa ki roto ki te tari o te
Kooti o te takiwa takoto ai, a ka whakatuwheratia
katoatia i etahi taima hei tirohanga mo te katoa, he
mea utu ano te tirohanga. Me tuku ki a te Kai-

CONSTITUTION OF COURT.

5. Authorizes the Governor in Council to divide
the Colony into districts for the purposes of the Act,
and to alter such districts when necessary.

6. Authorizes the Governor in Council to exclude,
by Proclamation in the New Zealand Gazette, any
portion of the Colony from the operation of the Act.

7. Provides that the Native Land Court shall be
a Court of Record for investigating titles of persons
to Native Lands according to Native custom and
usage, and also for other purposes as afterwards set
forth in the Act.

8. Provides for the appointment of one Chief
Judge and other Judges and Native Assessors by the
Governor in Council, and for the removal of the same
in like manner.

9. Provides for the payment of salaries to Judges
and Assessors, at rates to be fixed by the General
Assembly.

10. Travelling allowances to be paid to Judges
and Assessors, at such rates as the Governor may
determine.

11. Interpreter to be appointed for each district,
who shall act as Clerk and interpret all documents
issued by the Judge.

12. Authorizes the appointment of other officers
as may be required for the conduct of the business of
the Court throughout the Colony.

13. Merely provides that the Court shall have a
seal.

14. Judge to have same jurisdiction and exercise
same powers as the Court.

15. Assessors may sit with Judge when required,
but their concurrence not necessary to the validity of
any judgment. They would, however, be able to
advise and assist the Judge in deciding any case.

16. Chief Judge to manage and direct the business
of the Court.

17. The Judges and Assessors shall make general
rules, touching the sittings and the procedure and
practice of the Court; such rules to be submitted to
the Governor in Council for his approval, and after-
wards published in the New Zealand Gazette.

18. Provides that a book shall be kept in the
Court for each district, in which shall be entered the
result of every investigation of title of Native land
in the district, with full particulars of the land and
the owners thereof. These books are to be called
the " Court Rolls."

19. The Court Rolls of each districts, one map of
all lands included in each memorial of ownership, and
all documents of the Court relating to Native land
within such district, shall be kept in the office of the
Court of the district, and shall be open to all persons
for inspection at certain times, and on the payment
of certain fees. A copy of the Court. Rolls of each
district, and tracings of all maps must be sent to the
Chief Judge of the Court.

TE WAKA MAORI O NIU TIRANI.

121

whakawa Tumuaki tetahi kapi o nga Kooti Rouru o I
ia takiwa o ia takiwa, me nga ahuatanga o nga mapi
katoa. Te tikanga o te kupu " Tuhinga-whakama-
haratanga take," he tuhinga i te take o te tangata ki
te whenua ki tetahi pukapuka. He mea ahua rite ia
ki te karaati, ki te tiwhikete ranei.

20. No runga i tenei tekiona ka whai mana te
Kawana ki te whakakore i te whakawakanga o tetahi
mea e whakawakia ana i roto i te Kooti, ahakoa i mua
mai o te timatanga o te whakawa, i roto noa atu
ranei o te whakawakanga; me tuku e ia he Puka-
puka whakakore ki a te Kai-whakawa Tumuaki, ki te
Kai-whakawa ranei e whakahaere ana i to whakawa,
me tuhi tona ingoa ki taua pukapuka, te ingoa ranei
o tetahi Minita; tetahi me patu atu te kupu whaka-
kore ki te waea. Hei reira kua kore he mana o te
Kooti kia whakawakia taua mea, taea noatia te
whakanoatanga o taua kupu whakakore. Ka taea
ano te whakamutu penei ano i nga ruritanga whenua.
Akuanei mohio tonu ai nga tangata Maori kei etahi
meatanga e kitea ana ano he tikanga e tika ai kia
whai takiwa e kore ai e mahia nga ruritanga, e kore
ai ranei e whakawakia tetahi mea i roto i te Kooti;

e hara i te mea hei painga hei tikanga mo nga tangata
anake nana te mahi, engari mo te Koroni katoa atu
ano pea—no kona kua tukua he mana pera ki a te
Kawana kia whakaputaia e ia i runga i nga mahinga
e tika ana kia peratia.

NGA WHENUA ME NGA WAHI-RAHUI MAORI.

21. Ka tenei tekiona e mea ana ma te Kawana i
roto i toua Runanga e whakatu tetahi apiha whai
matauranga mo ia takiwa mo ia takiwa e whakaturia
ana i raro i taua Ture hou, a ka kiia taua apiha ko
te "Apiha o te Takiwa "—ko te mahi mana he hanga
i tetahi mapi, hei mapi takoto tonu, o tona takiwa, he
mea wkakaatu i nga wahi whenua katoa e mau ana
i nga iwi Maori, nga hapu ranei, i te wa i tuhia ai te
Tiriti o Waitangi, me nga tikanga o te mauranga i
mau ai ki a rato u. Me kohikohi hoki e ia, ratou ko
nga Ateha me nga rangatira Maori tika matau, me
etahi atu tangata pono, nga korero me nga rongo tika
o runga o taua takiwa; ko nga rohe ki ia iwi ki ia
iwi me whakahua e ia ki ona ingoa Maori ano, me
whakaatu e ia nga eka e whakaarotia ana o aua

whenua o aua iwi, me nga awa, me nga maunga, nga
roto, me etahi atu tino mea i runga i aua whenua.
Me whakataki haere hoki ratou i nga kawai me 
nga ingoa o nga hapu i tukua mai ai ki a ratou nga
wahanga o nga whenua o te iwi nui i mua ai.

22. E ki ana ko aua tikanga katoa kua kohikohia
ra e ratou me tuhi katoa ki roto ki tetahi pukapuka
e waihotia ana i roto i te tari o te Kooti o te Takiwa,
a ka whakahuatia ko te " Pukapuka Tirohanga
tikanga o te Takiwa." E ahei ano kia whakakitea
taua pukapuka i te aroaro o tetahi noa atu Kooti e
te apiha i a ia e tiakina ana.

23. No tenei tekiona e mea ana ma te Komihana
Whenua-rahui Maori, o tetahi noa atu takiwa, i
whakaturia i raro i " Te Ture Whenua-rahui Maori,
1873," e tuku ki te apiha o te takiwa (me ka tonoa e
ia ki te pukapuka tuhituhi rawa) tetahi pukapuka
rarangi o nga whenua katoa i roto i tona takiwa kua
rahuitia hei whakaputanga tikanga oranga mo nga
Maori, hui atu ki nga ingoa me te ahua me nga rohe
me nga mapi o aua whenua, a ma te apiha o te takiwa
e apiti atu taua pukapuka rarangi ki te "Pukapuka
Tirohanga tikanga o te Takiwa."

24. E mea ana tenei tekiona ma te apiha o te
takiwa, i runga i te whakaae a nga Maori e whai
tikanga ana ki te whenua e whiriwhiri e waiho etahi
whenua hei oranga mo nga Maori o taua takiwa.

• Otira ko te huinga katoatanga o aua wahi rahui e
waihotia peratia ana e kore e iti iho tona tikanga i te
rima te kau eka mo te Maori kotahi, hui atu ki nga
tane, nga wahine, me nga tamariki katoa e noho ana i

The words " Memorial of Ownership," means a
writing showing the title of a man to land. It is
somewhat similar to a grant or a certificate.

20. By this section the Governor has power to
stay proceedings in any case in the Court, either
before the commencement or at any stage thereafter,
by sending a notice to the Chief Judge or presiding
Judge to that effect, which notice must be signed by
himself or by a Minister; or he may transmit such
notice by telegraph. Thereupon the Court shall
have no power to proceed with such case until such
notice shall be revoked. Surveys may be stopped in
like manner. It will at once be admitted by the
Native people that cases sometimes occur where it is
very necessary, not only in the interest of the parties
concerned, but, it may be, of the Colony at large,
that surveys or proceedings in Court should be stayed
for a time, and that power is accordingly given to the
Governor to be exercised where the exigencies of
the case require it.

NATIVE LAND AND RESERVES.

21. This section provides that the Governor in
Council shall appoint a competent officer for each
district established under the Act, to be called the
" District Officer," whose duties shall be to prepare
for record a general map of his district, showing the
different tracts of country in possession of the
various tribes and hapus at the date of the signing
of the Treaty of Waitangi, and the nature of the
tenure thereof. He shall also, with the assistance
of the assessors and the most reliable chiefs and
other trustworthy persons, compile accurate and
authentic information relating to the said district,
giving the names of tribal boundaries, acres of tribal
lands, describing rivers, mountains, lakes, and other
points in the general features of the country. They
shall also trace the genealogy and names of the
families or hapus to which the different portions of
the lands shall have descended.

22. Provides that all such information so acquired
shall be entered in a book to be kept in the office of
the Court of the district, and called the "Local
Reference Book." Such book may be produced
before any Court by the officer having charge of it.

23. By this section the Native Reserves Commis-
sioner of any district appointed under " The Native
Reserves Act, 1873," is required to furnish the Dis-
trict Officer, at his request in writing, a list of all
lands within hia district reserved for the benefit of
the Natives, together with the names, description,
and boundaries, and tracings of the same, and the
District Officer shall append the same to the " Local
Reference Book."

24. Provides for the selection, with the consent of
the Natives interested, and setting apart of land by
the District Officer for the benefit of the Natives of
the district. But the aggregate amount of the
reserves so set apart shall not be less than fifty acres
per head of every Native man, woman, and child
resident in the district, and must be approved by the
Governor in Council.

122

TE WAKA MAORI O NIU TIRANI.

taua takiwa—a kia whakaaetia e te Kawana i roto i
tona Runanga ka tika ai.

25. I muri i taua whakaaetanga ma te apiha o te
takiwa e whakahau kia ruritia aua wahi rahui e tetahi
kai-ruri kua whakaaetia marire e te kai-titiro Ruri-
tanga, a kia tohutohungia mariretia hoki ona rohe.

26. Kei te otinga o te ruritanga ma te apiha o te
takiwa e tuku he pukapuka whakaatu i te otinga ki
a te Kai-whakawa Tumuaki, kia pera te tikanga me te
whakaaturanga i te tekiona te toru te kau ma ono o 
taua Ture hou : a mana hoki e tono kia whakawakia
e te Kooti nga whai-taketanga ki aua whenua. Hei
reira ma te Kai-whakawa Tumuaki e panui i te ra me
te wahi e tu ai taua whakawakanga.

27. Me whakahaere taua whakawakanga pera tonu
me etahi atu whakawakanga take whenua noa atu.

28. Kia oti te whakawa ma te Kai-whakawa nana
i whakahaere te whakawakanga e whakarite kia tuhia
ki roto ki nga Kooti Rouru he Tuhinga-whakamaha-
ratanga take mo taua wahi rahui; ara he tuhinga ia
hei whakakite i nga tangata nana te whenua. Me
whakauru katoa ki taua tuhinga nga ingoa o nga
tangata kua kitea e whai tikanga ana ki taua whenua.

29. Me tuku ki a te Minita mo te taha Maori, e te
Kai-whakawa, tetahi kapi o taua Tuhiuga-whakamaha-
ratanga take, he mea whakaatu i nga ingoa o nga
tangata kua tika ki te whenua, me tetahi mapi mo
nga tikanga katoa o taua wahi rahui.

30. Kia pahemo nga marama e ono, ara ko te
takiwa hoki tena kua whakatuturutia hei takiwa e
taea ai i roto i ona ra he whakawakanga tuarua o tetahi
mea, kia pahemo taua takiwa ma te Kawana e whaka-
rite kia panuitia ki roto ki te Kahiti o Niu Tirani me
te Kahiti Maori hoki taua kapi o te Tuhinga-whaka-
maharatanga take, me tetahi kupu whakaatu hoki ko
taua whenua e kore e tika kia hokona, kia riihitia, kia
moketetia ra.nei, ki te kore e matua whakaaetia e te
Kawana i roto i tona Runanga.

31. Kei muri iho o te panuitanga o taua kupu ka
mau taua whenua ki nga Maori nana i runga i nga
tikanga me nga ritenga Maori nei ano ; engari, ki te
whakaaetia e te Kawana i roto i tona Runanga, e ahei
ano taua whenua, tetahi wahi ranei, kia waihotia ki
raro i nga tikanga o taua Ture hou.

32. E mea ana tenei tekiona e kore nga tikanga
me nga ritenga o tena wahi o te Ture e kiia kia
whai tikanga atu ki runga ki " nga mana e mau ana i
naianei ano, nga mana e whakaaetia a mua ake ranei,
ki tetahi ki et.ahi ranei tangata, hunga whakakotahi
ranei, hei rahui whenua oranga mo nga Maori."
(Tera atu te roanga.)

Kua oti nga korero i runga ake ra te tuhituhi, no
muri ka tae mai ki a matou tetahi pukapuka kia taia
ki te Waka, he mea tuhi na tetahi roia hei whakaatu
i nga tikanga o te Ture Whenua Maori. He nui
nga whakaaturanga i roto i taua pukapuka hei
matauranga e matau ai e marama ai nga iwi Maori
ki nga tikanga o roto o taua Ture me te whakaaro o
te Kawanatanga i hangaia ai. No konei matau ka
pai ki te ta i taua pukapuka ki te Waka, ae mea aua
matou kia ata korerotia e o matou hoa maori, kia ata
whakaarotia hoki e ratou nga tikanga o roto. Ki te
pera ratou kua mohio matou akuanei ratou te kite ai
hei tino painga mo ratou taua Ture hou. E mea ana
matou kia taia atu te wahi tuatahi o taua korero i
tera putanga o te Waka.

No te mea ko tenei Ture hei tikanga nui rawa mo
nga iwi Maori e whakaaro aua matou he mea tika
rawa kia whakahaerea nuitia i roto i a ratou puta
noa i te motu katoa, kia taea ai e ratou te matau-
ranga ki nga tikanga o roto. No konei ka mahia
tonutia e matou nga korero mo taua Ture kua tima-
taria i runga ake ra, e kore e mahue tetahi tekiona
kia kotahi noa, engari ko nga wahi e whakaarotia
ana e ahua uaua e ahua ngaro ki nga maori ko ena e
whakamaramatia e matou.

25. After such approval the District Officer shall
direct such reserves to be surveyed by a surveyor
authorized by the Inspector of Surveys, and the
boundaries to be marked out.

26. On the completion of the survey, the District
Officer shall notify the same in writing to the Chief
Judge in the manner provided by section thirty-six
of the new Act, and shall apply to have the title of
such blocks of land investigated by the Court, and
the Chief Judge shall thereupon give public notice of
the day and place, when and where, such investigation
shall take place.

27. The said investigation shall be proceeded with
in the same manner as ordinary investigations of
titles to land.

28. After the completion of the investigation, the
presiding Judge shall cause a Memorial of ownership
of the reserve to be inserted in the Court Rolls,
that is to say,—a writing showing who are the
owners. The names of all the persons found to be
entitled to the land shall be inserted in such writing.

29. A copy of such writing, or Memorial of owner-
ship, with the names of the owners, and giving full
particulars of such reserve, with a plan of the land,
shall then be forwarded by the Judge to the Native
Minister.

30. After a period of six months, being the time
fixed within which a rehearing may be obtained of
any case, shall have expired, the Governor shall
cause such copy of the Memorial of ownership to be
published in the New Zealand Gazette and in the
Kahiti Maori, with a notice that such land shall be
inalienable by sale, lease, or mortgage, except with
the consent of the Governor in Council first
obtained.

31. After the publication of such notice the said
laud shall be held by the Native owners thereof in
accordance with Native custom and usage, but with
the consent of the Governor in Council such land or
any part thereof may be subject to the operation of
the new Act.

32. Provides that nothing in that part of the Act
shall be construed to interfere in any way " with the
powers already subsisting, or which may hereafter
be granted to any person or persons or body cor-
porate, to set apart land for the benefit of the
Natives."

(To be continued.)

Since the above was written we have received for
publication in the Waka Maori a paper written by a
legal gentleman in explanation of the Native Lands
Act. It contains many explanations for the informa-

tion of the Native people, by which they will be
enabled to better understand the principles of the
Act, and the objects the Government had in view in
framing it. We shall, therefore, have pleasure in
publishing it in the Waka Maori, and we trust our
Native friends will read it carefully, and think well
over its contents. If they do so, we have no doubt
they will come to the conclusion that the Act is
calculated to benefit them greatly. We propose to
publish the first part in our next issue.

As the new Act is one of vital importance to the
Native race, we deem it very desirable. that it should
be largely circulated amongst them throughout the
country, so as to afford the people generally an
opportunity of making themselves acquainted with
its contents. We shall, therefore, continue the
summary which we have commenced above (in which
no single section will be omitted), merely simplifying
such parts as might not otherwise be clearly under-
stood by the Natives.

TE WAKA MAORI O NIU TIRANI.

123

TE RUNANGA KOMIHANA KI RUNGA KI
NGA TUKUNGA WHENUA MAORI I
HAAKE PEI.

HE korero tenei na Te Manene, tetahi o nga Komi-
hana, he mea tuku mai nana ki te Kawanatanga hei
whakaaturanga no runga i ta ratou mahi Komihana,
ara:—

E toru rau ma tahi (301) nga kupu whakahe i
tukua mai ki nga Komihana, a taia ana i roto i te
Kahiti o te Kawanatanga o Haake Pei. Ko te nuinga
rawatanga o enei kupu whakahe he mea whakaanga
ki nga take ki te whenua a nga pakeha whai whenua
ki Haake Pei, he mea hoko he mea reti ranei na
ratou i nga Maori kua whiwhi karaati no te Karauna.
Nui atu i te whitu te kau o aua kupu whakahe e
penei ana te ahua na, ara :—

" He whakahe ki nga rironga o nga whenua katoa
e kiia ana kua riro. He tono kia uiuia nga tikanga.
He tono kia whakaaturia nga pukapuka katoa, me
nga moni katoa, aha ranei, o kiia ana kua homai (ki
nga Maori). He tono kia hoatu nga moni reti,' o
nga takiwa kua taha atu."

Ko enei tu kupu whakahe kaore e ata whakaatu
ana i tetahi tino he, mate ranei, kua meatingia;

engari e pera ana te ahua me te mea ho whakaaro
whakorekore noa iho, e hara i te mea he whakaora i
tetahi tino mate e whakaarotia aua he mate.

He nui ano hoki etahi atu tu kupu whakahe e puta
mai ana i etahi tangata e ki ana e whai tikanga tonu
ana ratou ki runga ki te whenua, ki etahi ranei o nga
moni i hokoa ai te whenua, e mea ana ranei i whai
wahi ratou ki runga ki to hokonga; ahakoa kua
karaatitia rawatia ki etahi tangata te whenua i puta
ai enei tono—kua karaatitia i muri i te ata whaka-
wakanga i te take ki ta te Maori tikanga i roto
i te Kooti Whenua Maori. A, ko aua tangata e
whakahe ana i ahei ano te haere ki roto ki te Kooti
i te whakawakanga ; ki taku mohio hoki i haere ano
te nuinga o ratou, i whai tangata ano ranei ratou ki
reira hei tiaki i te taha ki a ratou.

Na, me titiro ki tenei, ko te nuinga o enei tu kupu
whakahe he kupu ia mo nga Maori i roto i nga
karaati, ara nga tangata e hoko ana ; he mea ano ka
eke ki runga ki nga Pakeha o hoko ana i te whenua.
Kei roto i aua kupu whakahe katoa, tona toru rau
ma tahi, kaore kia kotahi o hangai ana ki te Kooti
Whenua Maori mo ona kupu whakataunga ki te
tangata ki runga ki nga tikanga o te take ki te
whenua ; a, kotahi tonu hoki te tangata (he wahine)
i tau he mate ki a ia i runga i te mahinga a te Kooti,

he wahine hoki ia e iti rawa ana tona whai tikanga-
tanga ki te whenua. E hara i te moa i mahue e te
Kooti tona whai wahitanga ki to whenua, i kore
ranei e panuitia e te Kooti, engari he kore marire
ano kaore i tika toua turanga ki to te Ture tikanga
e ahei ai ia te tango i to ritenga mo tona whai
wahitanga i te wa i retia ai te whenua. Te tikanga
i pera ai he he ano no te ahua o te Ture.

Mehemea e whai take ana enei tu kupu whakahe
ki runga ki tetahi tikanga takoto nui, ua e kitea ana
i roto i taua tikanga te whakaaro ki nga whakataunga
a te Kooti Whenua Maori e hara i te whakataunga
tuturu rawa, ko nga Karauna karaati hoki e tukua
ana i runga i aua whakataunga e hara i te mea hei
whakatuturu rawa i te whenua ki nga tangata anake
i roto i te karaati, e hara hoki i te mea whakakore
rawa i te take Maori. Otira, i runga, i aku i kite ai,
kaore au e whakapono, ana kai te mahi nga Maori
tono kereme ki runga ki te whakaaro pera ; a he mea
tautoko ake i tenei whakaaro te kore kupu whakahe
ki nga whakataunga a te Kooti. Kotahi te tangata i
ki ka rua nga mahinga i kore ai e homai ki a ia nga utu
i whakaritea mo tona whenua, a i ki ano taua tangata
i roto i te Kooti ko te tikanga o tona korero he mea
whakamatau kau noa nana me kore e taea tetahi

HAWKE'S BAY NATIVE LANDS ALIENA-
TION COMMISSION.

The following is a Report of F. E. Maning, Esq.,
one of the Commissioners, transmitted to the Govern-
ment for their information, regarding the proceedings
of the Commission, namely :—

Three hundred and one complaints have been sent
in to the Commissioners, and published in the
Hawke's Bay Government Gazette. By far the
greater number of these complaints are directed
against the validity of the titles of European land-
holders in the Hawke's Bay district, who have either
purchased or leased lands from Native owners who
had received grants from the Crown. Over seventy
of these complaints n.re nearly verbatim as follows :—

"Dispute validity of all alleged alienations. Re-
quest inquiry. Call for production of all documents,
and particulars of all alleged considerations paid.
Require settlement of past rents."

This class of complaints does not set forth any
particular wrong or injury suffered, and seems to
indicate a purpose of general repudiation more than
a desire for the redress of any particular or definite
grievance.

Another very numerous class of complaints is by
persons who claim to still have rights over the land,
or rights to a share of the proceeds of the sales, or to
have boon consulted as to the sales, notwithstanding
that the lands respecting which these claims are made
have been granted exclusively to other persons, after
the ovvnership, according to Maori usage, having
been investigated by the Native Laud Court, at
which investigation the complainants had full oppor-
tunity of attending, and asI believe, did, in the great
majority of cases, attend, or were represented.

It is to be remarked, that this class of complaints
is almost invariably made against the Native grantees
or sellers, sometimes, however, including the European
purchasers, and that in the whole. 301 complaints
there is not one impugning directly the decisions of
the Native Land Court as to the ownership of the
lands, and only one, so far as the investigation has
gone, in which one owner, having apparently a very
trifling interest, has, by the action of the Court,.
suffered tort, not in consequence of her interest
being overlooked or undeclared by the Native Land
Court, but from having been left in a false position,.
wherein she could not recover the value of that interest
when the land was leased. That such has been the
case, it will be seen, is attributable to an imperfection

in the law itself, as much as to any other cause.

Supposing, however, this class of complaints to be
founded on any general principle, it cannot be doubted
that that principle must involve the theory that the
decisions of the Native Land Court are in no case to
be considered final, and that Crovvn grants founded
on such decisions do not confer exclusive ownership
on the grantees, or perfectly extinguish Native title.
I do not, hovvever, from anything I have seen, believe
that the Native claimants act on any such idea, and
the absence of complaints against the decisions of the
Native Land Courts, seems to support the opinion.
One witness, who had two very serious complaints of
not having received the payment agreed upon for his
laud, acknowledged in Court that ho was in fact
merely making an experiment, to see what he could
get; and I observed, as I think, indications of a
very common expectation amongst the Native com-

124

TE WAKA MAORI O NIU TIRANI.

moni mana. A, ki taku i mohio ai, i kite au i nga
tohu o tetahi whakaaro i roto i nga Maori nana nei
nga kupu whakahe e mea ana tera e ki te Runanga
Komihana kia whakahokia he whenua ki a ratou, kia
hoatu ranei he moni ki a ratou, a e kore e ata kimihia
e te Runanga te tikanga o a ratou korero tono. E
mahara ana au he tika ano te tono a etahi o nga
tangata nana enei tu kupu whakahe, engari me tono
ki nga Maori i a ia te karaati, nana ra i hoko te
whenua—e hara i te mea kia riro mai he moni
nui ki a ratou, engari he moni iti marire. Ko te
nuinga atu o etahi kupu he mea "whakamatau"
noaiho, he mea whakatu ki runga ki te whakaaro e
mea ana tera e hohoro te Runanga te tahuri ki a
ratou korero, e kore e ata tirotirohia.

Taku kupu mo runga i tenei tu korero whakahe,
ko te tino tikanga e tika ai e pai ai nga Ture
Whenua Maori e tau ana ki runga ki tenei turanga
tikanga—ara, ko te tukunga o tetahi Karauna
karaati i runga i te kupu whakatau a te Kooti hei
mea whakaoti rawa ia i te tikanga o te whenua e tika
ai ki te tangata, hei mea whakatuturu rawa i te
whenua ki nga tangata anake i roto i te karaati. Ko
tetahi atu tikanga i tenei, e ahua whakaae ana ko
etahi take Maori kaore ano kia whakangaromia, a e
mau tonu ana ki etahi atu tangata i nga tangata o
roto o te karaati, hei mea whakahau ia kia whawhai-
tia katoatia te tikanga o nga take o nga whenua
katoa kua hokona o nga Pakeha i nga Maori whai
karaati, tona mutunga iho he tautohetohe ano ki nga
take o nga whenua katoa e mau ana ki nga Pakeha
puta noa i tenei Moutere i te taha ki Raro nei.

He mea ano kei te wa e riro ai i te hoko tetahi
wahi o te whenua e mau ana ki te iwi, tera etahi
tangata o te iwi e kore e ahei te whai tikanga ki
runga ki te hokonga ki te puritanga ranei o taua
whenua, engari no te roa o te nohoanga kua whai
oranga ratou ki runga ki taua whenua, kaore hoki e
whakahengia ana e te iwi, a i te hokonga o te whenua
ka ngaro taua oranga i a ratou. Ko aua tikanga
oranga he mea ano he tikanga nui, he mea ano he
tikanga iti ; otira ko tona tino tikanga e hara i te
mea nui atu i te mahinga rakau hei hanga whare
mona, te tukunga ranei i ona poaka kia haere i runga
i te whenua, te mahinga pipi ranei i tatahi. Mehemea
ka hiahia ratou ki te mahi rakau hei hokohoko ma
ratou, ki te tango ranei i te rakau kotahi noa nei hei
tarai i tetahi waka nui mo ratou, me matua whakaae
ano o nga tangata nana te whenua, ara nga tangata i
a ia te tikanga mo te hoko i taua whenua. Ko enei
tu tikanga oranga e whakaaetia tonutia aua ki aua
tangata e etahi atu tangata e whai take nui aua ki
nga whenua o te iwi i runga i nga ritenga Maori.

Ko enei painga e tukua ana ki aua tu tangata e
korero nei au, ehara i te mea nui rawa tona tikanga,
engari kei etahi meatanga he mea nui ano ia; otira
ahakoa nui, iti ranei, kei te rironga o te whenua i te
Pakeha ka ngaro aua painga tona nui tona iti, a he
mea ano ka homai ki a ratou e nga tangata nana i
hoko te whenua etahi moni iti nei o nga utu i hokona
ai te whenua hei whakarite mo ona tikanga kua kore
ra. Otira he nui ano nga hokonga i kore ai e homai
moni ki a ratou e nga tangata nana te whenua ; hei
reira ka anga aua tangata ki te Pakeha nana i hoko
tono ai ki te moni ma ratou, a he ana te pakeha he
take ta ratou ki te whenua e taka ai e he ai ranei
taua, ta te pakeha, take ki taua whenua—otira e kore
ano e taea te pera, no te mea kaore ano kia mau noa
ki aua tangata e tono nei he tikanga tuturu ki taua
whenua ki runga ki ona tikanga Maori ra.

He nui ki te takiwa ki Haake Pei o nga mea penei
te ahua me taku e korero nei; a ko te rarangi roa o
nga whakahetanga ki nga Maori o nga karaati i puta
ake i roto i aua meatanga pera, ara ia ki ta te

plainants, that the Commission would order lands to
be returned to them, or award money payments to be
made to them, without any very rigid examination of
the nature of their claims. I think that some of the
complainants in this class of complaints have equit-
able claims, in general of small value, as against the
Native grantees who have sold land; but I believe
most of the others will be seen to be " experiments,
founded on the idea that the Commission would be
predisposed to entertain the complaints, without too
severe a criticism.

It may not be out of place here to remark, on the
subject of this class of complaints, that I believe the
whole value and utility of the Native Lands Acts
depend on this position—that the issue of a Crown
grant founded on a decision of the Native Land
Court is final and decisive as to the ownership of the
land, and confers a perfectly exclusive title on the
grantees; any other theory than this, which would
acknowledge the possibility of any rights of owner-
ship founded on Maori custom remaining unextin-
guished, and vested in any persons other than the
grantees, would not only encourage, but create, a
general attack on the validity of the titles to all lands
which have been purchased by Europeans from Native
grant-holders, and finally against all titles to all lands
held by Europeans all over the North Island.

It not unfrequently happens that when a portion
of the land held by a tribe is sold, there are members
of the tribe who, although neither having the right
to sell those lands nor to prevent the sale, have not-
withstanding, by custom long exercised, derived,
without opposition, certain minor advantages from
the land, which advantages they lose when the land
is sold. These advantages are of more or less value
according to circumstances, but seldom amount to
more than the taking material for building houses,
running pigs on the land, or taking shell-fish from
the beaches. To fell timber for sale, or tako even
one prime tree for the construction of a large
canoe, or to cultivate on the land, would in most
cases require the express permission of the owners
of the land ; that is to say, the persons having the
right to sell. These advantages or easements enjoyed
by such persons are equally accorded to them by
others with respect to those parts of the tribal estate
over which they have, according to Maori usage, the
chief right of ownership.

The advantages derived by persons under the cir-
cumstances I have mentioned, although in general
of no great importance, are sometimes of more con-
siderable value ; but of whatever value they may be,
they are lost when the land is alienated to a European,
and are in general compensated by the receipt from
the sellers of a small proportion of the purchase
money received for the land. It often, nevertheless,
has happened that the owners of the land have not
given any compensation ; the claim for which has
been often turned against the European purchaser,
and is not unfrequently, for want of information,
mistaken by the purchaser for, or boldly erected by
the Native claimant into, a claim of ownership in the
land of a nature to invalidate or weaken the title of
the European holder; which no claim of this nature
can do, seeing that no right amounting to ownership
was ever. by Maori usage at any time vested in the
person making the demand.

The circumstances I have here mentioned seem to
have taken place, to a considerable extent, in the
Hawke's Bay District; and the rather long list of
complaints made against Native grantees seems, as

TE WAKA MAORI O NIU TIRANI.

125

Runanga i kite ai. Otira, ahakoa i whakahangaitia
ki nga Maori o nga karaati enei tu korero whakahe,
ko te whakaaro ia (ki taku i kite ai, i rongo ai hoki ki
nga korero a nga kai whaki), i kawea mai ai aua
korero ki te Runanga, he mahara tera e ki nga Komi-
hana kia utua aua tono e nga Pakeha i a rato u nga
whenua, ara nga Pakeha nana ra i hoko i nga whenua.
Engari, tona tikanga, mehemea e tika ana kia whaka-
ritea aua tono, ma nga Maori i nga karaati e whaka-
rite ki nga Maori e tono ana—kauaka nga Pakeha
nana i hoko.

Kotahi te meatanga penei i tonoa ai he moni kia
hoatu e tetahi o nga tangata karaati, ki ana mai taua
tangata ki a matou he tika taua tono; a e whakaae
ana ia kia riro he moni ki te kai tono, engari ma nga
Komihana e whakahau kia hoatu aua moni e tetahi
atu tangata, e wai ranei; a e ahua ki mai ana ko te
mea tika ia ma nga Komihana ano e whakarite i aua
moni e tonoa aua.

Kotahi te kau ma tahi nga kupu whakahe i hangai
ki te Kawanatanga, ko etahi i hangai ki etahi apiha o
te Kawanatanga, he mea whakahua marire nga ingoa
o aua apiha—otira ko tona tino tikanga ho whakahe ki
nga hokonga whenua a te Kawanatanga. Ko etahi
o enei i whakarangona e matou. Ko etahi o enei tu
kupu whakahe e hara i te mea tikanga, he mea noa ;

mehemea i ata korerotia ki nga tangata o te Kawa-
natanga e noho tonu ana i o ratou kainga kua oti noa
atu. Engari ko etahi he tikanga nui kei roto—e rua
nga whenua nui e whakahengia ana te take o te
Kawanatanga ki runga. E rite tahi ana ta maua
whakaaro ko te Ritimona ki runga ki aua mea taua
rua, ara kaore maua i kite he tika aua kupu whakahe
ki te take o to Kawanatanga ki aua whenua. Kaore
ano au kia rongo ki te whakaaro a nga Komihana
Maori ki runga ki aua whenua, taea noatia mai te wa
e tuhituhi nei au i tenei pukapuka.

Kua rongo au tera atu etahi whakahetanga ki te
Kawanatanga e tao ana ki to rima te kau ma rima
kua tukuna mai ki a te Raka Kai Whakawa i Haake
Pei. Engari ko era whakahetanga he mea mo nga
hokonga whenua i mua atu o to wa i whakaturia ai te
Kooti Whenua Maori, na reira kaore i taka mai ki
roto ki nga mahi i kiia hei mahi ma to Runanga
Komihana, a kaore i panuitia kaore hoki i whaka-
wakia.

Tena ano hoki he nui atu nga korero whakapae,
whakahe hoki, i aku kua oti nei te whakaatu, penei
na te ahua:—

He whakorekore ki nga hokonga, nga rotinga,

me nga mokete.
He whakorekore ki te tuhinga ingoa ki nga

pukapuka tuku whenua.
He mea whakawehi i tuhia ai.
He whakorekore ki te tangohanga moni utu

whenua.

He whakorekore ki te tangohanga moni reti.
He whakorekore ki te moni rite—e mea ana

kaore i ata rite nga moni.
He whakapae kaore i ata whakaritea nga

whakaaetanga.
He whakahe noa atu ki nga ki katoa e ki ana

kua tukua he whenua.

He whakahe ki to tika o te hoko a nga tangata
i roto i nga karaati i te mea kaore i whakaae
te katoa atu o te tangata.

He tono no nga tangata kaore i roto i te karaati
kia homai ki a ratou etahi o nga moni o nga
whenua i hokona.

" He tohe kia uru ki te karaati." E ki ana nga
kai whakahe ko te tikanga o tenei he mea kia
homai etahi o nga moni i hokona ai te whenua
ki nga tangata kaore i roto i te karaati.
" Kua tangohia taku whenua.''

for as the investigation of the Commission went, to
have arisen out of them. But although these claims
are ostensibly made against the Native grantees, I,
both from statements of witnesses and from what I
observed generally during the investigation, am of
opinion that many of the claims of this nature were
made under the expectation that the Commissioners
would order the European purchasers in possession
to pay these demands, which, if duo at all, can only
be due by the Native grantees to the Natives, to
whom they owe compensation, and not by the Euro-
pean purchasers.

In a case of this description, a grantee against
whom a demand for compensation was made said that
the demand was perfectly just, and that he, the
defendant, had no objection to the complainant
receiving some money, provided the Commissioners
would order it to bo paid by somebody else; in-
sinuating at the same time, that a satisfactory con-
clusion of the matter would be for the Commissioners
to pay it themselves.

Eleven complaints were made directly against the
Government, and others against Government officers
by name, though intended, no doubt, against the
Government land purchase operations. Several of
these claims were heard. A considerable portion of
these complaints were matters of no great con-
sequence, which might have been settled by a short
conversation with the local authorities ; but others,
in particular complaints Nos. 138 and 84, were of a
very serious nature, disputing the right of land. The
reports on those cases will show that I agree with His
Honor Judge Richmond in considering both these
complaints unfounded ; but to the time of writing
this report, I have not heard what the opinion of the
Native Commissioners may bo.

I am informed that fifty-five other complaints
against the Government have been. sent in to Mr.
Locke, R.M., at Hawke's Bay ; but as the complaints
were made respecting purchases of laud made before
the date of the institution of the Native Land Courts,
they did not come within the limits of the duties of
the Commission; and therefore were not published or
investigated.

Besides the complaints I have mentioned, there is
a long list of charges and complaints, as follows :—

Denials of sale, lease, or mortgage.
Denials of having signed conveyances.

Signed agreements under intimidation.
Denials of having received payment.

Denials of having received rent.
Denials of sufficient payment.

Charges generally of breach of agreement.
Disputing generally all alleged alienations.

Disputing right of grantees to sell without con-
sent of others.

Claims of persons, not grantees, to receive part
of purchase money of land sold.

" Desire to share in grant." This has been
interpreted by complainants to mean a desire
to receive part of purchase money by persons
not grantees.

" Taken my land from me."

126

TE WAKA MAORI O NIU TIRANI.

He ki ko etahi o nga taonga i tangohia e ratou,
a i whakanohoia ki runga ki te whenua, he
waipiro—he moni ranei i utua e te tangata
e hoko ana i te whenua mo nga waipiro i
tangohia e ratou i tetahi tangata.

He whakapae ki nga kai-whakamaori, e mea ana

he parau a ratou whakamaoritanga.
Kotahi te whakahetanga, i roto i etahi atu i taua
meatanga ano, e whakahe aua ki te whakataunga a te
Kooti Whenua Maori, engari i whakahangaitia taua
whakahetanga ki nga kai whakamaori me nga tangata
nana i hoko nana i tango i te whenua.

Ko nga kupu whakahe i tirotirohia e te Runanga,
a he nui ano hoki aua kupu, he mea whiriwhiri marire
ano hei whakaritenga hei tauiratanga mo te katoa atu
o nga kupu whakahe; no te mea hoki e kore rawa e
taea e nga Komihana te whakarongo ki nga kupu
whakahe katoa i tukua mai, i te nui rawa hoki, me te
tuhituhi pukapuka whakaaturanga i te tikanga o aua
kupu whakahe katoa, e kore e taea i roto i te takiwa
i whakaritea hei nohoanga mo te Runanga.

Kaore ano au kia mohio noa ki te otinga o te
kimihanga o nga Komihana Maori e rua ; engari ka
kitea i roto i nga pukapuka whakaaturanga a nga
Komihana pakeha te itinga rawatanga, ki ta raua
whakaaro, o nga kupu whakahe i tika, a ko nga mea i
tika ano he mea noa, e hara i te mea whai tikanga nui,
he mea takoto noa ia te whakaotinga i a ratou ake
ano, a ki te kore e oti he mea tika kia kawea ki roto
ki nga Kooti Whakawa noa atu mahi ai.

Ka kitea hoki nga meatanga i puta ai he whaka-
paetanga whai tikanga nui ki nga pakeha, ki te
Kawanatanga hoki, he whakapaetanga e anga ana ki
runga ki nga take ki te whenua, ki te rongo tika hoki
o te tangata, tino whakahe ai, ka kitea te kore e ata
marama, te tika iti nei o etahi, te kore rawa atu e
tika o etahi.

No runga i te nui rawa o nga whakahetanga, te
kore e hopohopo o te korero, me te kore kaore i whaka-
tikaia aua korero whakahe, ara nga mea kua oti na te
hurihuri e matou—no runga i te ahua o nga korero
hapai i nga kupu whakahe ki nga whenua me te
rongo tika o te tangata, me te rite tonu o te whakaaro
o nga tangata whakapae ki te rere noa mai ki runga
ki te whakawa—no runga i enei tikanga ka whakaaro
ake au ko tenei mahi a nga tangata Maori o Haake
Pei, e hara i te mea kia whakaorangia ratou i etahi
tino mate, engari he whakorekore kau noa ki runga
kia a ratou hokonga katoatanga i te whenua.

Kei nga hokohokonga whenua katoa, me nga
mahinga katoa atu, e whai tonu ana tenei hanga te
tangata, tetahi me tetahi, kia riro i a ia te tino
tikanga o te mahi. Na, e tika ana ano pea, kei roto
i nga hokohokonga maha o te whenua i Haake Pei,
kei te pipiritanga o te matauranga o te pakeha raua
ko te Maori, he mea ano ka riro te tikanga i tetahi,
he mea ano ka riro i tetahi. Otira mehemea kua
marama ki a raua tahi, kua whakaritea hoki e raua
tahi, nga tikanga o ta raua mahi; mehemea hoki he
tika nga tikanga o ta raua mahi; na kaore au e mea
ana he mea tika i naianei, i muri i nga tau maha kua
taha nei i noho marire ai ki runga ki te whenua te
tangata nana i hoko, kaore au e mea ana he tika kia
whakaawhinatia te tangata nana i tuku te whenua ki
te whakataka i te take o te tangata nana i hoko i
runga i te whakaaro o te kai tuku i naianei i he tona
hokonga, tera e pai ke atu he hokonga mana, i runga
ranei i tana ki totoa kaore rawa ia i hoko taua
whenua, kaore ranei i riro mai nga moni ki a ia, tona
ki ranei mo nga moni i whakaaetia e ia, a i homai
ano, kaore i rahi kaore i rite ki te whenua.

Ko tenei e mea ana au ko nga korero whakahe katoa
a nga Maori e whakahe ana ki nga take a nga tangata
nana i tuku nana i hoko i te whenua, a te Kawana-
tanga ranei, me kawe katoa ki roto ki nga Kooti
Whakawa noa atu ; a kaore e tika kia whakaaetia

Complaints that part of amount of bills charged
against sellers, or paid by purchasers for
sellers, are for spirituous liquors.

Charges of false interpretation against licensed

interpreters.

One complaint, included with several others in the
same case, impugns the decision of the Native Land
Court, but the charge is laid against the interpreters
and purchasers.

As it would have been impossible for the Commis-
sioners to have gone through the long list of charges
and complaints sent in, and to furnish reports thereon
within the time prescribed, the complaints which have
been investigated, and which are considerable in
number, have been selected so as to be as much as
possible representative of all the classes of charges or
complaints which have been made.

I am not yet acquainted with the result of the
deliberations of the two Native Commissioners; but
the particular reports of the English Commissioners
will show how small a proportion of the complaints
heard has, in their opinion, been substantiated, and
that where substantiated, are matters of no great
importance, and which might have been easily settled
by the parties themselves, or, failing such settlement,
should have been referred to the ordinary Law Courts.

It will also be seen, where very serious and im-
portant charges have been brought against settlers
and the Government, affecting in the highest degree
both the titles to land and the character of persons,
that, in the opinion of the Commissioners referred
to, these charges are, without exception, either not
proved (very partially proved) or entirely unfounded.

From the great number and unrestrained nature
of the complaints made, and their general want of
confirmation, so far as the investigations have ex-
tended—from the character of the evidence by which
attacks both against property and character have
been attempted to be supported, and from the
generally litigious spirit exhibited by the numerous
complainants—I am of opinion that this movement
amongst the Hawke's Bay Natives, is founded much
more upon a desire to repudiate as far as possible all
they have done in the alienation of land than a wish
for redress of particular grievances.

In all matters of buying and selling land, as well
as everything else, the parties concerned, doubtless,
as a rule, each endeavours to make the better bargain;

and it is quite likely that in the numerous sales of
land which have taken place in the Hawke's Bay
Province, and in the contest between European busi-
ness acumen and Maori astuteness which no doubt
in some cases has taken place, in some instances one
party and in other cases the other may have had the
advantage; but so long as both parties understood
the terms of the agreement and fulfilled them, and
that there was nothing plainly inequitable in the
bargain itself, I do not think the seller should be
given any exceptional advantage in endeavouring
now, after years have passed, during which the pur-
chaser has been in undisturbed possession, to shake
the title of the purchaser of the land merely because
he, the seller, now thinks he might have made a
better bargain, and complains boldly that he never
sold at all, or never received payment, or that the
payment agreed for and paid, was inadequate.

I think, therefore, that all claims or complaints by
Natives, calculated to impugn the titles of sellers or
of the Government, should be referred only to the
ordinary Law Courts, and that no Native should be
allowed to sue in forma pauperis in such cases, unless

TE WAKA MAORI O NIU TIRANI.

127

tetahi Maori, ki runga ki ana korero pera, kia
whakawa noa atu i runga i te tikanga o te moni kore
hei utu mo te whakawakanga, ara ia, ki te kore e ata
whakamaramatia e ia i te tuatahi te korenga rawa-
tanga o ana rawa e tika ai tana whakawa i roto i nga
Kooti noa atu ; tetahi kia marama rawa ano i a ia te
whakamarama e ahua tika ana tona mate, tona korero.

Heoi rawa te tikanga kaha ki nga Maori—ara, te
whakaaro ki nga moni e whakapaua ana—e kore ai e
whakapaea ki ona hoa noho tahi aua tu whakapae
take kore, whakanui noa, takahi kau noa i te rongo
tika o te tangata, penei mo te mea kua kitea nei to
ratou hihiritanga ki te pera. Ko aua tikanga wha-
kapae noa he tikanga e whakapau kau ana i te moni
a te katoa, e patu kau ana i te tangata, e whakaohiti
kau ana i te whakaaro ki runga ki nga take o nga
whenua katoa, a he wvhakaiti haere i te whai tikanga-
tanga o te whenua katoa. Ahakoa te kore ai e
tukua kia whakawa utu kore noa iho nga Maori i
runga i te tikanga o tana ki he rawakore tona, aha-
koa tena e rite tonu ana ki ona hoa Pakeha te taunga
iho o nga tikanga tiakanga me nga tikanga pai noa
atu o te Ture ki runga ki a ratou.

Ki taku e mohio ana ko te tino tako tenei o te
mahi a nga Maori o Haake Pei mo nga whenua kua
hokona; ara, i era tau atu kua hori ra i hohoro ratou
te whai rawa i runga i te hokonga whenua; i nui he
moni ki a ratou i nui he taonga, he mea rere noa
mai te taonga ki a ratou i runga i to ratou ingoata-
nga ki te whenua; ko. aua rawa e hara i te mea i
taea i runga i te uauatanga, he mea riro ngawari
mai ia, na reira hoki to ata tohutohungia aua taonga
engari i whakapaua noatia atu i makamakaia noatia
atu. Inaianei kua kite ratou kua kore he taonga e
tukua noatia mai ana, ko a ratou moni kua whaka-
paua, ko nga whenua, kua whakanuia nei i to mahi
raua ko te moni a to Pakeha, e ki aua ratou " kua
riro," a ko ratou kaore ano kia whai rawa tuturu i
runga i te rironga o a ratou whenua. I tenei takiwa
he pai rawa ki a ratou tetahi tikanga noa atu e hoki
mai ai aua whenua ki a ratou, etahi wahi ranei, e
taea ai ranei e ratou tetahi rawa i runga i to whaka-
korenga i a ratou mahi hoko. E tino mohio ana au
mehemea ka taea rawatia ta ratou e hiahia aua, e
kore e whai takiwa roa to rite ai ratou ki to tenei
ahua o ratou i naianei ano—ara ka pau ano te
whenua te hokohoko—no te mea mehemea ka wha-
katakotoria he tikanga pehi i ta ratou mahi; whakapau
taonga, tera e kiia he mea taimaha ia ki runga ki a
ratou, he mea whakakuare i a ratou—a ka whawhaitia
ka taea ano pea te whakataka.

Otira e mea aua au kaore rawa ano kia whakapaua
e nga Maori o Haake Pei a ratou whenua e kore ai
inaianei he oranga nui ano mo ratou. He tokomaha
ano o ratou e whai mea aua inaianei ano o ahei ai
ratou te noho rangatira tonu ki te tupato ratou ; a
ko te katoa tonu atu e kite ana e whiwhi ana ki nga
rawa me nga painga katoatanga atu o te oranga o to
tangata—nui noa atu i to te mea e taea e ratou ake
ano mehemea kaore ratou i awhinatia.

Heoi te tikanga e ahei ana kia meatia ki taku
mohio, ko etahi whenua rahi i roto i nga takiwa katoa
me here hei whenua rahui e ora ai nga tangata
Maori—e hara i te mea e kore ai a ratou korero
whakahe a muri ake nei, engari he mea kia kore ai e
whai take mo aua korero. Koia tenei, me te whaka-
haere tika rawa i nga tikanga o " Te Ture Whakakore
Tahae Whenua Maori, 1870;" heoi nga tikanga ki
taku whakaaro e tika ana, e ahei ana hoki, kia meatia
hei tiakanga mo nga tangata Maori i runga i tona
hokonga i ona whenua.

Ko tenei ahuatanga ki to Takiwa o Haake Pei
inaianei he ahua tonu ia no te pipiritanga no iwi
nohoanga tahitanga o nga iwi e rua—ko tetahi he iwi
e whai moni ana, e whiwhi ana ki nga matauranga
nui o te ao katoa, he iwi kaha uaua ki runga ki ona

he first made it very clearly appear that he has not
the means to carry on his suit in any other form,
and that he has a reasonable prima facie case.

This would deter Natives by the only consideration
by which they can be deterred—the consideration of
costs—from lightly bringing against their neighbours
such unfounded, exaggerated, and libellous charges
as they have in not a few instances shown themselves
too ready to do, at a great expense to the public, to
the detriment of individuals, to the lowering of con-
fidence in titles to all landed property, and conse-
quently of its value, and would still allow them
every advantage and protection which the law allows
to their British fellow-subjects.

The true cause of the general movement of the
Hawke's Bay Natives, with respect to the alienated
lands, scorns to me to arise  from their having been,
some years back, suddenly, by the sale of lands and
by the credit which they obtained as landholders
having lands for sale, put in possession of large sums
of money and large quantities of goods of every
description, which, having been obtained easily, they
have as lightly squandered. They now find that
their credit is stopped, their money is dissipated, and
the land, which is now greatly enhanced in value by
the outlay of capital and by the industry of the
European purchasers, is, as they say, " gone," while
they themselves can but in few instances point to
any permanent advantage they have derived from
parting with it. They would now, therefore, willingly,
by any possible means, repossess themselves of the
land, or part of it, or get anything they can by a
revision of all they have done in its alienation; and
I am seriously of opinion that were they to succeed
to the full extent of their desires, no long time would
elapse before they would be in the same position
again; for the necessary amount of restraint to pro-
tect them against their own improvidence would bo
looked upon as burdensome and oppressive, and
would probably bo effectually opposed.

I believe, however, that the Natives of Hawke's
Bay have not divested themselves of land to any
such extent as to trench upon the means of a com-
fortable subsistence. Not a few, indeed, have the
means still, with ordinary circumspection, of living
in comparative affluence, and all have certainly a
much greater command of the material necessaries
and comforts of life than they could ever have
obtained by their own unassisted efforts.

The only thing which I think can be done, not to
prevent complaints in future, but to take away all
just cause for them, is to render inalienable in every
district an ample sufficiency of land as reserves for
the maintenance of the Native population. This,
and the strict enforcement of the conditions of " The
Native Lands Frauds Prevention Act, 1870," is all
that I think either necessary or practicable to be
done for the protection of the Native people in the
matter of the alienation of their lands.

The state of things now existing in the Hawke's
Bay District is, .1 believe, the natural and unavoidable
consequence of the contact of the two races—one
possessed of capital, science, and laborious energy,
provident, far-sighted, acquisitive, and tenacious; the

128

TE WAKA MAORI O NIU TIRANI.

mahi, he iwi tupato ki ona taonga, he iwi kite tikanga,
he iwi whiwhi taonga, he iwi pupuri taonga; ko
tetahi, he iwi kaor e ano kia whakaakona, he iwi e
tauhou ana ki nga tikanga me nga ahuatanga e tupu
ake aua i tetahi taha i tetahi taha o ratou, he iwi
koa ahuareka ki te taonga i te rangi kotahi noa nei,
e hara i te mea tuturu, a he iwi ia e riri ana e pouri
ana ki tona kitenga, ki tana i mahara ai, e heke ana
tona tupu e whakangarongaro ana ona tangata. Tera
ano e puta mai he raruraru me etahi atu he i roto i
tena ahuatanga—kia pehea hoki ia ? Heoi te mea e
taea e tatou ko te tuku atu he tikanga e ahei ai ratou
te whiwhi ki nga painga me nga tikanga o te matau-
ranga me te maramatanga o te tangata; a ki te kore
e tahuritia e ratou, ki te kore ratou e whiwhi, kati
hoki ra—kei a ratou te tikanga.

F. E. MANING.

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.

Ngaruawahia, Waikato,

Hepetema 1, 1873.

E HOA,—He mea tuhi atu ta matou ki a koe i
runga i to matou tino pouri mo to matou tuahinei
tamahine aroha, mo Maata Patene, kua riro atu ia i
a matou i tenei ao ki tera ao kororia. I mate ia ki
Karakariki, Waipa, i te 24 o nga ra o Akuhata,
1873. He tino tamahine ia, he tamahine no te Rev.
Wi Patene, e toru te kau ona tau. He mea whaka-
hari ki o matou ngakau e pouri noi kia whakapuaki
nui atu matou i nga mahi pai o tenei taitamariki
wahine i nga ra o tona nohoanga i a matou i tenei
ao. I noho ia ki te Kura i te Rikingi i raro i te
akoranga o te Rev. A. Reid. I tino whiwhi ia ki te
matauranga Pakeha i akona ai ia e to matou kai-
whakaako pai e te Rira. I te tau 1858, ka whaka-
turia he kura ki Karakariki nei, Waipa; a ka tukua
hoki e matou he whenua mo te kura. Ka tikina
tenei wahine hei kai-whakaako mo taua kura. I
timata tonu mai tana mahi i taua tau, 1858, tae noa
mai nei ki te ra i tangohia atu ai ia i a matou. Aue !
te nui o to matou mamae ki to matou tuahine aroha !
Ko te putake o tona mate he huri no toua mahunga
i te nui o tana mahi whakaako i nga tamariki. No
te roa rawa o nga tau i mahi whakaako ai ia kaore
he kai-awhina i tana mahi, no reira honohono tonu
taua mate ki a ia. Heoi, i te mutunga nei ka pa
ano taua mate ki a ia ka haere katoa ki tona tinana,
ka tangohia whakareretia atu ia i a matou.

Kihai rawa i roa tona takoto kua moe. I te mea
ka tata ia te moe ka puta tana kupu whakamutunga,
koia tenei:—" Te iwi, kia mau ki te hapai i te kura
mo nga tamariki. Kia mate tatou i te kawenga i a
tatou tamariki ki te matauranga. Hei konei, e te
iwi!" Heoi, ka moe. Aue ! e Maata, to matou
tuahine aroha! He wahine tino kaha ia ki te hapai
i nga mahi pai katoa. Ahakoa he tamahine ia ki hai
ia i ahuareka ki nga ritenga o tenei ao. Tera tana i
ahuareka ai ko te hapai tonu i nga mahi pai i waenga-
nui i a matou. I titiro atu hoki ia ki te utu pai ka
homai. He nui to matou pouri tetehi wahi, ara mo
te taha ki te tinana kia noho tonu mai; a he nui te
hari o matou ngakau i haere pai ia, i mutu pai ana
mahi katoa—i mahia e ia mo te pai mo te atawhai
hoki ki nga tangata katoa, ahakoa Maori, Pakeha
ranei. He wahine tino whakamanuhiri tenei ki nga
tangata katoa e tae ana ki tona kainga. Haunga
tenei; ko te tino mea nui rawa ko tona kaha tonu ki
te ako i nga tamariki o to matou iwi ki nga mataura-

nga Pakeha, me tona u tonu ki te Whakapono. No
konei to matou tino mamae. Kahore kau pea he

other, untaught, inexperienced in the new social
conditions which are growing up around them, eager
for the present possession of property, devoted to the
gratification of the passing day, and at the same time
vexed and irritated at the prospect of their own ap-
parent declension as a people. From such a position
we must be prepared to expect trouble, difficulties,
and danger. All that can be done is to give the
Natives a fair opportunity to avail themselves of the
benefits of civilization which are placed now within
their reach, and if they abandon or neglect this
opportunity, to leave them to the event.

F. E. MANING.

OPEN COLUMN.

European correspondents who have a knowledge of Maori
are requested to be good enough in future to forward their
communications in both languages.

To the Editor of the Waka Maori.

Ngaruawahia, Waikato,

1st September, 1873.

FRIEND,—It is with the most profound grief that we
write you respecting our dear sister and daughter
Martha Barton, who has departed from us in this world
to that other world of glory. She died at Karakariki,
Waipa, on the 24th of August, 1873. She was a
young woman, a daughter of the Rev. Wi Patene—
her age was 30 years. It is a solace to our troubled
hearts to speak of the good works of this young
woman in the days of her sojourning amongst us in
this world. She was educated at the Three Kings
College under the tuition of the Rev. A. Reid. She
acquired a good knowledge of European learning
from the teaching of our good instructor the Rev. A.
Reid. In the year 1858, a school was established at
Karakariki, Waipa, and we set apart a portion of
land for its support. To this school she was
appointed as Teacher, and from that year, 1858, she
continued her work down to the day when she was
taken from us (by death). Alas ! how greatly are
we afflicted by the death of our dear sister! The
cause of her death was that her head was overturned
(physically) by too great application to her duties of
teaching the young. During all the years of her
teaching she never had any one to assist her in her
work, and the consequence was that she was continu-
ally subject to such attacks of illness (headache
probably). At length her whole system became
affected, and she was suddenly taken away from
among us. She was not long confined to her bed
before she slept (died). Her last words, shortly
before she fell asleep, were :— My people, persevere
in upholding the school for the children. Persist to
the last in your efforts to have our children educated.
Farewell my people!" And then she fell asleep.
Alas ! Martha, our dear sister! She was a woman
active and energetic in all good works Although a
young woman she was not engrossed with the plea-
sures of this world. She ever delighted in promoting
and upholding good works in our midst, and she
looked for a future good reward (heavenly). We
are greatly afflicted by her loss, and would fain she
had remained with us; but we are cheered and
comforted by the thought that she departed in peace,
that her works were well performed—her works of
virtue and charity towards all men, whether Maori
or Pakeha. She was hospitable to all strangers who
called at her place. But her chief excellence con-
sisted in her laborious and unwearied efforts to
instruct the children of our people in the learning of

TE WAKA MAORI O NIU TIRANI.

129

wahine hei rite mona i muri i a ia. Me nga tamariki
hoki o tona kura i mahue i a ia, e 50 ratou, he nui
rawa te pouri mo to ratou kai-whakaako pai kua riro
atu i a ratou. Me nga Pakeha hoki i pouri tahi ano
mo tona matenga. Ko matou ko te nuinga o tona
iwi kaore i kite i tona matenga—i warea matou ki te
mahi i nga mahi a te Kawanatanga ki Kemureti.
Heoi, na te aroha o to matou papa, o te Make, ka
tukua mai tona reta kia hoki matou kia kite i to
matou mate. I te 25 o Akuhata ka nehua. E rua
rau e rima te kau nga tangata o te iwi i haere i muri
o tona kawena, me nga Pakeha i haere mai kia kite
i tona tanumanga. He tangi tenei;—

E noho ana ka mahuki ake roto Wairua,
I mania nou e Maata i a hau.
Haere e te tau i Ie ata o te tapu;

Ka tukua koe au he ruinga hau tonga ki nga whenua;

Patua a te kakara ki ia wahi.
Kaore au i kite—
E tuku e te tau i te aka tarewa;

E tae ki raro ra e uia mai koe;—
" No hea tuawahine ?" mau e ki atu ;—
" No runga au no nga puke nunui,
Maunga Tautari, no te Rahi Tapapa,
Moenga rangatira, no Tupuna te nehu o te whenua."
Me whai koe i te tapuwae o te Rangiwhaitiri
Hei kawe i a koe ki te Waro nui o Rehua.
E Ma, te hoki mai ki to Kura e mapu kau noa nei,
Te ata mahara ki o potiki e kahurangi nei,
Hei kawe i a koe ki runga te hautapu,
Kei kakea koe e te Mangoroa—
He tini te pekerangi hei huna i te tangata
Ka ngaro ki te kore ra, i i.
Na o hoa, na

ANATIPA PUKATEA,
HUIRAMA RIUTOTO,

Na matou katoa.

Ki a te Eai Tuhi o Te Waka Maori.

Te Kura o Tipene,

Kaiapoi, Hepetema 4, 1873.
E HOA,—No tenei ra ka kotahi tau tuturu i timata
ai tenei kura; koia i whakaritea ai e matou me
hakari taua i nga tau katoa. Ko tona ritenga hoki
ia i era atu kura. I te ata ka in nga haki e rua ; ka
hui mai nga pakeha me nga Maori, i te 12 a.m., me
nga tamariki ki roto ki te whare kura. Ka mutu te
inoi o te Tutere, minita o te Rangiora, ka korero
pukapuka nga tamariki, ka tuhituhi whika, ka panui
i te katikihema, i reo pakehatia te korerotanga. Ka
mutu, ka riro i te kai-whakaako o te kura te patai ki
a ratou. Heoi, kaore tetahi whenua, moutere, awa,
taone, o nga patai a te kai-whakaako i kore te whaka-
atu mai e nga tamariki ki te mapi kia mohiotia ai kei
reira te wahi e pataia nei. Nui atu te miharo o nga
Pakeha ki te mohio o aua tamariki. I muri iho o
tenei ko nga reihi oma ma nga tamariki tane, a he
maha nga naihi, nga potae, nga hu, nga pukapuka,
me era atu mea, i riro mai ki nga mea i tere. Ka
taea te 5 p.m. ka hui ki roto ki te whare. Tokorua
nga tangata i te tatau hei tango i nga moni. He
mahi nui rawa ta raua i te 300 tangata ki te aki mai
i te tatau. E rima tepu, 24 ki te tepu kotahi.
Kotahi tepu na te wahine a Tiemi Ririki i utu katoa
nga kai; e wha, na nga moni i kohia e nga Pakeha
me nga Maori i utu nga kai. Ka mutu, ka tu nga
tamariki tokotoru ki te korero ngutu i etahi kupu i
roto i nga pukapuka i akona ai ratou—o ratou ingoa

the Pakeha, and in her consistent adherence to
Christianity. Therefore are we overwhelmed with
grief. We doubt whether another can ever be
found equal to her. The children too of the school
she has left, some 50 in number, are in great sorrow
fortheir good teacher who has gone from them. The
Europeans too grieve together with us for her loss.
The greater portion of her people did not witness
her death—we were absent on Government business
at Cambridge at the time. But the sympathy of our
dear parent, Mr. Mackay, induced him to write us a
letter to return and behold our affliction. She was
buried on the 25th of August, and her coffin was
followed by some 250 of the tribe, besides the
Europeans who attended the funeral.

Left in silent sadness

The spirit inly grieves.

Oh Martha ! thou art gone—

Thy spirit hath lightly fled away.

Gone—thou loved and dear one;

Gone ! as a light and gentle wind,
Gliding softly as the southern breeze
Shedding its genial influence o'er the land.
I was not there to catch thy parting sigh—
Alas ! thou art gone ! and thy mourning friends
Are like the pendent vine, left without support.
When thou in spirit land art questioned thus ;—
" Whence cometh this spirit maiden fair ?"
Answer thou;—

 I come from the lofty peaks of
Maunga Tautari and Rahi Tapapa,
Of chiefs renowned the resting place
Within the bosom of their mother earth."
Follow thou the rolling thunder
To the fiery gulf of burning Rehua.
Oh ! Martha—why can'st thou not return
To thy sorrowing children ?
Dost thou not feel their wretchedness ?
That thou comest not back again
Upon some heavenly zephyr borne,
Ere thy glory be eclipsed
By the brightness of the milky-way—
Alas ! full many a barrier impenetrable,
Hides from mortal view
Our departed loved ones.

From your Friends,

ANATIPA PUKATEA.

HUIRAMA RIUTOTO.

And from us all.

To the Editor of the Waka Maori.

St. Stephens's School,
FRIEND,— Canterbury, 4th September, 1873.

The above School was established this day
twelve months ago; therefore, we have determined
to celebrate its establishment by a feast each year on
its anniversary day, as is the practice with respect to
other schools. In the morning, therefore, two flags
were hoisted, and by 12 o'clock a.m., numbers of
Pakehas and Maoris, together with the children, were
assembled in the school-room. After prayers were
read by Te Tutere, Minister of Te Rangiora, the
children went through their reading, writing, arith-
metic. and catechism, in the English language. The
teachers afterwards put questions to them, and there
was no country, island, river, or town, the situation
of which they did not point out on the map in answer
to his questions. The Europeans were much pleased
with the knowledge which the children evinced.
After this several foot races were got up amongst the
boys, and knives, caps, shoes, books, and a variety of
other articles were given to the victors. At 5 p.m.
the company repaired to the building, and the two
money collectors at the entrance were kept fully
exercised by the pressure of some 300 people at the
door. There were five tables laid out (for the feast)
capable of accommodating twenty-four persons at
each. One table was supplied by the wife of James
Ririki, at her own expense ; the cost of the other
four was defrayed by collection amongst the Pakehas

130

TE WAKA MAORI O NIU TIRANI.

ko Maata Pihawai, ko te Hira Mutu, me te Ata
Paura. Katahi ka tuhaina nga kakahu nga puka-
puka me era atu mea ki nga tamariki mo to ratou
pai ki te tohe ki te whakaako. Muri iho ko te hiti
ma, he mea whakamaro ki tetahi taha o te whare, ko
nga ahua o ia mea he mea kuhu ki roto i te rama,
ma te marama e mea kia tiaho ki runga ki te hiti.
He mea ahuareka rawa ki nga tamariki. Nui rawa
atu te whakamiharo o nga Pakeha ki te hanganga o
te whare, he mea whakapiripiri a roto ki te pua rakau
e nga Maori. He kakahu Maori, he merepounamu i
roto i te whare e noi ana. I te mutunga ka tu etahi
tangata Maori ki te waiata ki te puha—Rupene Kuri
me Aporo Whakairi.

Nui atu te miharo o nga Pakeha ki te pai o nga
mea katoa i meinga i taua ra, me te mohio hoki o nga
tamariki i runga i te tau kotahi i akona nei ratou.

E te Kai-tuhi, tukua atu tenei ki runga ki te
Waka ki te mea ka pai koe ki tenei utanga.

Na G. P. MUTU,
St. Stephen's School, Kaiapoi.

Ki a te Kai Tuhi o te Waka Maori.

Pipiriki, Whanganui,

Hepetema 8, 1873.
E HOA,—Kua korerotia e matou a koutou kupu i
roto i te Waka Maori kia kaha kia aro nui matou
ki te mahi whenua kia whai moni ai matou. Otira e
kore ra pea matou e kaha ki te mahi i nga whenua ;

te take he maumau kau no nga uaua ki te mahi,
kaore he utu. Ina hoki to tino taonga whakahira,
te hapi. Mahia ana e au taua taru, ka hua, whakia
ana, horahia ana ki te ra ; ka maroke pehia ana ki te
peeke, kawea ana ki te taone, kaore rawa i manaakitia!
Katahi ra te raru ! Tona putanga o tenei mea nui,
he kore! Heoi, hoha noa iho nga kai-hoko, ngenge
noa nga turi i te haereuga i te taone, kaore rawa he
utu i puta mai. Kua hoha au ki te mahi moni maku
i taua mea.

Tenei tetahi mea kei a matou, he whakatupu
mapere hei kai ma nga pepe kia puta mai ai he
Inraka. Kaore ano tenei kia mohiotia, akuanei pea
ka rito ano ki nga hapi, kaore nei he utu.
Na to hoa, na

RINI HEMOATA.

[E aroha ana matou ki to matou hoa ki a Rini
Hemoata me nga turi ngenge o ona tangata. Engari
e mea ana matou e hara i te tikanga kore o te hapi i
he ai, he kore pea kahore i tika te mahinga. Kihai
pea i ata maroke, me te mahinga ki ro peeke kihai
pea i tika. Ko tenei mea e rite ana ki nga mea katoa
atu e kiia ana he mea whai tikanga—ara, me ako o
matauria ai. Kua oti ano e matou te ata whakaatu
i era putanga o te Waka nga tikanga katoa o te
mahinga o te hapi mo te hoko. Kaua ta matou hoa
e whakahe ki te mahinga hapi; ki tetahi atu mahinga
tika ranei, i runga i te whakamatauranga tuatahi.
Na te tohe tonu na te u tonu o te Pakeha ki te mahi
i taea ai ona matauranga maha, me tona whai rawa-
tanga me tona oranga. E mea ana matou ki a Rini
Hemoata me ona hoa kia whakamatau ano ratou.
Me tango e ratou tetahi Pakeha matau ki te mahinga
o te hapi hei ako i a ratou, kia matau ai ratou ki te
takanga o taua mea mo te hoko. Tera ano to ratou
hoa, a Kihari Wunu, e whakaatu ki a ratou i etahi
tikanga e tika ai ta ratou whakaaro.—Na te KAI
TUHI.]

PANUITANGA.

HE Purei Parau na nga Maori ka turia ki Rangitikei
i roto i te Pariki o te Reihi Kooti i te kainga o
Tonore Pereiha a te 23 o nga ra o Oketopa e takoto
ake nei.

and Maoris. After the feast three of the children
recited pieces which they had learned from books—
their names were, Maata Pihawai, Te Hira Mutu,
and Te Ata Paura. Afterwards presents of clothing,
and books, &c., were distributed amongst the children,
as a reward for their application and attention to
their studies. Then figures from a magic lantern
were shown on a white sheet spread out on the wall,
and the children were greatly delighted. The
European visitors very much admired the manner in
which the room was decorated by the Maoris with
flowers. Native mats, and greenstone ornaments. At
the conclusion Rupene Kuri and Apo ro Whakairi
favoured the company with some Maori songs and
chants.

Mr. Editor, will you take the above on board the
Canoe (Waka), if you consider it proper freight.

From E. P. MUTU.
St. Stephen's School, Kaiapoi.

To the Editor of the Waka Maori.

Pipiriki, Whanganui,

8th September, 1873.
FRIEND,—We have seen your articles in the Waka
Maori, urging us to be earnest and industrious in
agricultural pursuits, so that we may acquire riches.
But it is not probable that we shall be very energetic
in cultivating the soil, seeing that it is a labour in
vain, a wasting of our strength for naught. Instance
the cultivation of hops, which with you is an article
of great value. I cultivated that plant, gathered its
flowers, spread them out in the sun's rays, and, when
dry, I pressed them in bags and offered them for sale
in the town, but no one would have anything to do
with them ! Here was a disappointment! This
great undertaking (parturient montes) bringing forth
nothing ! Therefore the sellers were disgusted, and
their knees ached trudging about the town without
any satisfactory result. I have had enough of that
method of acquiring riches.

There is another thing to which we are turning
our attention—the growing of mulberry trees for the
support of worms to produce silk. Of this, as yet,
we know nothing—probably it will be like the hops,
which were worthless.

From your friend,

RINI HEMOATA.
[We sympathize with our friend Rini Hemoata
and his people's aching knees. But we suspect his
failure must be attributed, not to the worthlessness
of the hops, but to imperfect preparation. Probably
they were not dried sufficiently, nor properly packed.
This business, like everything else of any value,
requires experience and proper training. We have
in past numbers of the Waka given full instructions
touching the preparation and cultivation of hops for
sale. Our friend must not lose his faith in hop
cultivation, or in any other industrious pursuit, on
a first trial. It was by perseverance and application
that the Pakeha attained to the varied knowledge
which he possesses, and to the enjoyment of wealth
and comfort. We recommend Rini Hemoata and his
people to try again, and to employ some European
who understands the culture of the hop plant to
instruct them in the method of preparing it for
market. No doubt their friend Mr. Woon, R.M.,
would assist them with his advice.—EDITOR.]

NOTICE.

A NATIVE Ploughing Match will be held at Rangi-
tikei, in the Racecourse Paddock, at Mr. Donald
Fraser's place, on the 23rd day of October next,

TE WAKA MAORI O NIU TIRANI.

Ko nga moni enei e hoatu ana, ara:—

£ s. d.
Ki nga Pakeha—Te tuatahi ... ... 10 O O

Te tuarua ... ... 5 O O

Te tuatoru ... ... 300

Ki nga tamariki—Te tuatahi ... ... 3 O O

Te tuarua ... ... 200

Mo te pea Hoiho pai ... ... .., 200

Mo te pea Hoiho tuarua... ... ... 100

Mo te Hanihi pai ... ... ... 100

Nga Kai-titiro—Ko Tonore Pereiha raua ko te
Watene te Ranginui.

 Ko nga Maori e hiahia ana ki te whakauru
ki tenei purei me hohoro te whakaatu mai ki a maua,
ara ki a.

TONORE PEREIHA,
HOANI HAKARAIA.

The following prizes will be given

To Adults—First prize ...

Second prize

Third prize ...
To Boys — First prize ...

Second prize
For the best pair of Horses
For the second best pair of Horses
For the best Harness

Judges—Mr. Donald Frazer a
Ranginui.

 Any Maories who may desi
this match are requested to comnn
with the undersi"rned—

t taia i runga i te Mana o te Kawanatanga o Niu Tirani, e GEORGE DIDSDTJET, Kai-ta o te Kawanafcai