TE WAKA MAORI

O NIU TIRANI.

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

VOL. 9.]

PO NEKE, WENEREI, TIHEMA 10, 1873.

[No. 19.

HE KUPU WHAKAATU KI NGA HOA TUHI MAI.

He moni kua tae mai: £ s. ' d.
1873-74  Remi Te Tai Papahia o Hoki-
anga, (No. 15, 1873.) ... O 10 O
" John A. Field, o Waitotara,

Whanganui (No. 19, 1873.) O 10 O
1873.—Wiremu Kerei o Amuri, Bluff,

Marlborough ... ... O IO O

" Tiakapu, Amuri Bluff, Marl-

borough ... ... ... O IO O

1873-74.—Keita Kerei, Bluff, Marl-

borough, (No. 19, 1873) ... O 10 O
" Ani Pati, Bluff, Marlborough

(No. 19, 1873) ... ... O 10 O

" David Hughey, o Pokitana,

Manawatu (No. 15, 1873) O 10 O
" A. S. Allen, te Hupirimi
Kooti, Werengitana (No.
15, 1873) ... ... ... O 10 O

1873.—Meiha Rapata Wahawaha, Tu-

ranganui ... ... ... O 10 O

1874.—Meiha Rapata Wahawaha, Tu-

ranganui ... ... ... O 10 O

1873-74—Ropata Paratini, M.P.C.,
Whanganui (Nama 15,
1873) ... ... ... O 10 O

£5 10 O

Kua tae mai ki a matou te reta a Henere Pangopango o
Tangoio, Nepia. Me tuku e ia to 10s. ki te Kai Tuhi ki Po

Neke nei.

Ko Te Aho-o-te Rangi, he Hau Hau no Waikato, e ki mai ana

kua ki nga Maori o Tauranga he iwi kohuru a Waikato, koia ra
tona take i piri ai ki a te Kuini hei hapai i a to Kuini. A, e
mea ana ki tana whakaaro kaore te Kuini e hiahia ana ki a
ratou hei kai hapai i a ia, he nui hoki ona tangata Pakeha. Kua
mate nga tarutaru o Niu Tirani i nga tarutaru a te Pakeha i
kawea mai e ia; kua ngaro nga manu mo nga kiore o Niu
Tirani, kua kapi tona turanga i a te Pakeha ; a ko nga tangata
Maori me nga mea katoa atu o uta nei e whakangarongaro ana

ano i te aroaro o te Pakeha,

Kua tukua atu ki a Tuhakaraina o Waikato to Nama 13 me
te 14 o te Waka i tono mai ua e ia. Ko tetahi atu pea tangata
kai te tango i ana "nupepa, no te mea kua kawea rawa ano ki te

meera ki Po Neke nei.

Ko M. Mullooly o Uawa e tono ana kia tukua atu e matou

kia toru ahua " wira" ki te reo Maori, hei te mea tuhi ki te kiri
hipi. Me tono taua tangata, ki tetahi roia.

Ko Maaka Pukeko o Otaki me tuku ki nga nupepa Pakeha
tona panui mo te hoiho haere noa e noho ana i a ia. E ki ana

NOTICES AND ANSWERS TO CORRESPONDENTS.

Subscriptions received :— £ s. d.
1873-74.—Remi To Tai Papahia of Hoki-
anga (No. 15, 1873) ... O 10 O
" John A. Field, of Waitotara,

Whanganui (No. 19, 1873) O 10 O
1873—William Kerei, of Amuri Bluff,

Marlborough ... ... ... O IO O

" Tiakapu, of Amuri Bluff, Marl-

borough ... ... ... O IO o

1873-74.—Keita Kerei, of Amuri Bluff,

Marlborough (No. 19, 1873). O 10 O
" Ani Pati, of Amuri Bluff, Marl-

borough (No. 19, 1873) ... O 10 O
" David Hughey, Esq., of Foxton

(No. 15, 1873) ... ... O 10 O

" A. S. Allen, Esq., Registra Su-
preme Court, Wellington.
(No. 15, 1873) ... ... O 10 O

1873.—Major Ropata Wahawaha, Tura-

nganui ... ... ... ... O 10 O

1874.—Major Ropata Wahawaha, Tura-

nganui ... ... ... ... O 10 O

1873-74.— Robert Pharazyn, Esq., M.P.C.,

Whanganui (No. 15, 1873) O 10 O

£5 10 O

We have received the letter of Henry Pangopango, of Ta-
ngoio, Napier. he can send the 10s. to the Editor at Wel-
lington.

Te Aho-o-te-Rangi, .1 Waikato Hauhau, says the Natives of
Tauranga charge the Waikatos with being a murderous people,
and give that as a reason why they (the Tauranga Natives)
support the Queen. He thinks the Queen does not require
their support, having plenty of Pakeha subjects. The indi-
genous plants and vegetation of New Zealand have disappeared
before the exotics introduced by the Pakeha; the Native birds
and rats have disappeared and have been replaced by those of
the Pakeha; and the Native inhabitants, and all other Native
things, are disappearing in like manner before the Pakeha.

Nos. 13 and 14 of the Waka have been sent to Tuhakaraina,
of Waikato, as requested. Some other person must have got
his papers from the post office, as they were certainly posted in
Wellington.

M. Mullooly, of Tolago Bay, asks us to send him three forms
of wills on parchment, in the Maori language, for certain
Natives. Apply to-any lawyer.

Maaka Pukeho, of Otaki, must advertise in the European
newspapers respecting the stray horse he has in his possession,

170

TE WAKA MAORI O NIU TIRANI.

kia kotahi pauna i te marama kotahi mo tona whangaitanga i
taua hoiho. He utu tena mo te hoiho tonu, ehara i te utu mo to
kai kau a te hoiho.

Ko Hetaraka Te Tawhero o Whakatane, mo runga i nga reta
me nga kupu whakahe ki te kai waipiro kua taia atu ra i roto i
te Waka, i etahi taima, e mea ana no nga rangatira te he i kai ai
nga tangata i te waipiro. No runga i to ratou turanga rangatira
e whiwhi ana ratou ki te moni, a e hokona atu ana ki te rama—
ko nga tangata ware kaore he moni. Ki ta Hetaraka whakaaro
ko te mea tika ma ratou, ko te tuku moni mo nga kura, kaua e
whakapaua ki te waipiro. E whakaarotia ana kia nui ake
te kaha o te rangatira i to te tangata rawakore ki te hapai i nga
mahi tika. Heoi ta matou kupu whakahoki mo tenei inaianei,
ara, ko nga tangata haurangi, wairangi noa atu, i roto i te iwi
Pakeha, kaore e tirohia ana hei rangatira hei tangata whai wahi
ranei, kaore e whakaponohia e te tangata a ratou korero me a
ratou mahi. Na, he mea tika ma nga rangatira Maori e
arahi e whakaputa i nga tikanga katoa e kitea aua hei painga
hei oranga ia mo o ratou tangata; akuanei ka waiho ko te rama
anake ta ratou e whakaaro ai, ka kore he whakaaro ki nga
tikanga hei oranga me te iwi, penei e kore e nga te kore ai he
 whakaaro o te iwi ki a ratou hei rangatira. Kaore ano kia tae
mai ki a matou nga moni mo to Waka e ki mai nei a Hetaraka
kua hoatu e ia ki a te Paramena, Kai-whakawa.

Ko te nupepa ki a Marian Stewart kua tukua ki Whakatane,
Tauranga, ki tana e ki mai nei.

Ko Horomona Hapai, o Tokomaru, te Rawhiti, e pouri ana
ki te hiahia o te tangata ki te " purei hipi" e ki mai nei ia kua
tupu ake ki taua kainga. He kaari tonu te mahi i nga ra katoa.
Pau katoa nga taonga a te tangata, nga hoiho, nga kau, nga
hipi, nga poaka, nga whenua, me nga moni, a ka tino rawakore
iho te tangata, ka tihoretia ona mea katoa i runga i a ia. Kotahi
te tamaiti, ko Henare Haawhe te ingoa, he tamaiti whairawa
ano, kua rawakore rawa otu i taua mahi. Tohe noa ona wha-
naunga kia mutu, otira ho moumou ako noa, kua tino riro rawa
tona ngakau ki taua mahi. Na, he mano tini o te Pakeha i
rawakore rawa atu i tenei mahi he. Kaore rawa atu he mea
ke atu o te ao katoa kia rite ki te waipiro raua ko te purei te
kaha ki te whakatupu i te mate raua ko te hara—ko te tino
putake aua mea o te mato raua ko te hara. He mano tini nga
tai tamariki i whakaarotia hei tangata tikanga pea, he mea
haringa nui ia i roto i te ngakau o ana matua, ho punga
whakaaro no nga matua; kua mate kua he kua ngaro ona
whakaaro ki a ia ake ano, kua ngaro kua kore hoki ia hei nui
mo tona iwi, i runga i enei mea—ko nga mea e ora noi kua
tutua noaiho, he mea manuheko ki te titiro a te tangata. Kia
peheatia e matou ? E kore pea e mutu i ta matou kupu tenei
mate i roto i nga Maori  he aitua.

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

NGA PAKEHA MAORI.

O MUA, O MURI NEI HOKI.

KUA mohio rawa o matou hoa Maori i te takiwa o
mua ki tera tu tangata i huaina he " Pakeha Maori."
Ko te tino Pakeha Maori tawhito kua kore e kitea i
enei takiwa o te ahuareka kore,—kua kore noa atu ia.
He maha nga tu tangata pera i mua ai. Te tuatahi.
Ko te Pakeha Maori mangere, mahi. kore nei; tona
nohoanga kei roto i tet.ahi pa Maori, kainga Maori
noa atu ranei. Te tino mahi o tona oranga he kai,
he kai paipa, he moe. He tangata tiaki tonu ia i te
mahi a nga hunga taka kai i ro pa, tona nohoanga kei
te, taha tonu o te paata, o te hangi ranei, e kitea aua
e ia he kai momona he kai reka kei roto. Kia
makona i te kai, ka ngaruru, ka haere ki te taha o
tetahi rakau whiro ki te wahi marumaru takoto ai,
hei reira puhipuhi ai i tana paipa, moe iho, wareware
iho ki nga pouritanga me nga rarurarunga o te ao e
pa tonu ana ki tenei hanga ki te tangata. Te nuinga
o aua tu Pakeha Maori he tangata kuare, e hara ia i
te tangata i akona ki nga tikanga, engari e parau noa
ana mana e whakaatu nga tikanga Pakeha ki ona hoa
Maori. Tana mahi he korero tonu ki nga tangata
tauhou o te iwi Pakeha ki te nui o tona wahine
Maori, tona putanga mai i nga uri rangatira nui o
mua iho, me te nui hoki o te rawa mana i nga
whenua o tona wahine. Ahakoa he tangata mangere
ia, kei etahi meatanga ka whakaputa ia i tona kaha,
a ka kitea i reira ai te kaha o tona tinana ki te mahi

He asks £1 per month for its keep. That is the price of a horse,
not the keep of a horse.

Hetaraka Te Tawhero, of Whakatane, in reference to letters
and remarks which have appeared from time to time in the
Waka against drunkenness, states that the chiefs are to be
blamed, for the drinking habits of the people from their
position, they. have opportunities of obtaining money which the
common people have not, and they spend it in rum. He thinks
they should give it towards the support of schools instead of
spending it in drink. More is expected from them than from
the people, who have less means. We can only say at present,
in reference to this subject, that amongst the Pakehas persons
addicted to habits of drunkenness and dissipation are not re-
garded as chiefs or men of position, and no one has the least
confidence  in any thing they say or do. The Maori chiefs should
take the lead in every measure calculated, to benefit their people;

but if they cease to think of everything but rum, the people will
soon cease to think of them as chiefs. We have not yet re-
ceived the subscription for the Waka which Hetaraka says he
has paid to H. Brabant, Esq., R.M. for the district.

Marian Stewart's newspaper is forwarded to Whakatane,
Tauranga, as requested.

Horomona Hapai of Tokomaru, East Coast, deplores the
spirit of gambling, which he says has seized upon the Natives
of that place. Cards are the order of the day. Men gamble
away horses, oxen, sheep, pigs, land, and money, until they are
left; entirely destitute, stripped of everything. One young man,
named Henare Haawhe, who was possessed of considerable
property, has entirely ruined himself in this way. His friends
begged of him to desist, but advice was thrown away upon him,
his infatuation was too great to be resisted. This is a vice by
which thousands of Pakehas have been ruined. Drinking and
gambling have produced more misery and sin in the world
than any other thing. Thousands of promising young men,
once the joy and hope of their parents, have been lost to them-
selves and their country, by indulgence in these vice?, and
those of them who have survived have become mere slaves—
excrescences upon society. We fear anything that we can say
will have but little effect in arresting this evil amongst the
Maoris,—it is an ill omen.

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

THE PAKEHA MAORI.

ANCIENT AND MODERN.

OUR Maori friends in past years were familiar with
a class of men known as " Pakeha Maoris." The
genuine old Pakeha Maori is no longer to be found
in these degenerate times,—he has long since ceased
to exist. His class was variously represented. First;

there was the indolent, do-nothing Pakeha Maori,
who generally located himself in some Maori pa or
village. The chief business of his life consisted in
eating, smoking, and sleeping. He was accustomed
to watch with eager eye the culinary preparations of
each family in the village, and at such times was
always to be found waiting by the side of the pot
or Native oven containing the greatest delicacies.
When filled to repletion, he would recline beneath
the shade of some weeping willow tree, and, smoking
himself to sleep, become oblivious of the world and
its cares. As a rule, he was uneducated and ignorant,
although he professed to instruct his Maori friends
in all the mysteries of the Pakeha economy. He was
very fond of descanting to strangers of the Pakeha
race upon the pure descent of his Native wife from
chieftains of the highest rank, and his own " great
expectations." from her extensive claims to land.
Although naturally lazy, he would on special occa-
sions "put forth great energy, and show great powers
of physical endurance—that is to say, on pig-hunting,
fishing, and such like expeditions,—and he was

TE WAKA MAORI O NIU TIRANI.

171

—ara, kei nga haerenga ki te whakangau poaka, ki te 
hi ika, ki te aha atu pera—na reira ia ka manaakitia
ka whakamokaikaitia e nga Maori i noho ai ia. He
mea ano ka tukua mai e nga pakeha kai hoko he
taonga hei hokohoko mana ki nga Maori; a e kore e
taro ka pau i a ia te tuwhatuwha aua taonga Id ona
hoa Maori noa atu, ki nga whanaunga rawa ano hoki
o tona wahine Maori ra. I mohio ano matou i mua
ai ki tetahi tangata pera i te takiwa Id Ahuriri. To
mahi a taua tangata, me ka whai taonga ia., he tuku i
nga pito o nga mea porotaka kariko mo nga piwhi ka
waiho kia kumea noatia atu ana e nga wahine ma to
matapihi o tona whare, a ma te mea ka mate aua
wahine i te whakama ka karanga, " Kati, Papi!
Kati!" katahi ka whakamutua. Ko tena tu Pakeha
Maori i kotahi ki te Maori,—ara, ho Maori tonu ia,
ko te kiri anake i rere ke.

 Tena hoki tetahi, ara ko te Pakeha Maori " ranga-
tira " (ki tana ki). He mahi haereere tonu tana i
nga kainga i roto i nga, takiwa Maori; e haere aua
me te kuri me te pu, me to paipa me te tupeka. He
tangata ia e tatari aua ki ana rawa kia tae mai, e ai
ki taua ki o korero tonu ana ki nga Maori, a i maha-
ratia ano hoki ho tangata whai tikanga ia. Ko etahi
herengi ruarua noi i waiho tonu i ruto i tona pakete
rongoa ai, hei mea whakatangitangi mana kia kiia ai
he tangata whai tikanga. E korero tonu ana ia ho nui
rawa tona pai tona miharo ki te iwi Maori, a o tino
miharo nui aua ia ki to hanga ngohengohe nei ki to
wahine—a ho tangata ia e mato nuitia aua hoki o
ratou katoa. I enei rangi o muri rawa nei kua kiia
taua tu tangata he "takuta Maori"—(mo taua ki
hoki kei a ia te matauranga ki nga tikanga o pai ai
e ora ai te iwi Maori).

Tera hoki tetahi tu Pakeha Maori o mua; tira, ko
te tangata kai hokohoko nei—he tangata whai taonga
tenei. Tona tikanga; ka moe ia i tetahi wahine
Maori, a ka rawakore iho i runga, i tona mahi hoko-
hoko ki te iwi me nga whanaunga a toua wahine.

O tira e kore e whai atu ta matou korero i naianei
ki etahi atu tu Pakeha Maori o te takiwa o mua. I
enei rangi o te whainga ki te moni raua ko te whaira-
watanga heoi ta te tangata mea e hiahia nuitia, ana ko
te moni mana Ida rahi. Na, kua kite tatou inaianei i
tetahi tu Pakeha Maori hou kua tupu ako i roto i a
tatou; a e hara hoki ia i te mea e taka aua ki
muri o etahi atu tangata i runga i tena tikanga, ara
te whai ki te moni. E hara ia i to tino Pakeha
Maori, e hara hoki i te tino Pakeha, ona whakaaro,
engari he taha rua—ho tu a hawhe-kaihe to ahua.
E kore rapea e kitea e nga Maori o Niu Tirani ho
tikanga e tika ai he karanga ma ratou ki a ia, " Kati,
Papi! Kati!" mo nga painga o tukua ana o ia ki
a ratou ; engari mo nga mate mo nga mamae e
whakapangia ana ki a ratou i runga i tona mahi poka
noa ki a ratou mahi me a ratou tikanga. Toua tu, e
hara te nuinga o taua tu tangata i te tangata tikanga,
e hara i te tangata whai matauranga nui; engari ko
ia ake ano e whakaaro ana he tino tangata ia, he
tangata tino matau ki nga tikanga. He tangata

ia kua kore e puta i roto i tona iwi ake ano
i runga i te whainga ki te whairawatanga., te tohenga
kia pikitia he turanga whai mana; engari kua
whiwhi ia ki etahi kupu ruarua nei o to reo Maori
mana, katahi ia ka tahuri ka mahi ki runga ki te
kuaretanga me te ngawaritanga o te iwi Maori he
rawa maua. Taua korero he mea hiahia nui no tona
ngakau kia tika kia ora te iwi Maori; ka arohaina
ratou e ia ki runga ki o ratou mate me o ratou he,
e ai ki tana ki; ka korero kau ki nga " ture kino ; i
ka rupahu noa kia whakahokia nga whenua i riro i
te rau o te patu ; me nga whenua i riro he i nga
pakeha tahae, ki tana ki me hoki ano ; he whakakake
tonu tana mahi i a ia kia kiia he tangata tikanga ia ;

a e mea ana ko ia rawa ano te kai-whakaora i a ratou,
me tuku katou a ratou tikanga ki a ia mana e whaka-

consequently patronized and petted by the Natives
amongst whom he sojourned. Sometimes he was in-
trusted by some trader with a supply of merchandise
for trafficking with the Natives, which he speedily
distributed amongst his Native friends in general,
and his wife's relatives in particular. We knew one
of this class in the Ahuriri district, of whom it was said
that, whenever he obtained a stock of goods, he used
to pass the cuds of his rolls of calicoes and prints
out of the window, and allow the Native women to
pull away at them till they called out in their timid
diffidence, "Stop, Bobby! stop!" This kind of
Pakeha Maori was thoroughly identified with the
Maoris,—in fact ho was a Maori in all but the
colour of his skin.

Then there was the "gentleman" Pakeha Maori,
who amused himself by travelling about from place
to place in Native districts, with his dog and his gun,
his pipe and his tobacco. Ho too had " great
expectations," as he never tired of assuring the
Natives, and ho usually succeeded in passing himself
off as a man of importance. To save appearances
he generally managed to keep a stock shilling or two
in his pocket. He professed to entertain the highest
admiration and esteem for the Native race, and was
au enthusiastic admirer of the softer sex, with whom
he was a general favourite. In these later days this
class has developed into the species known as" Maori
doctors."

Then again there was the trader, a man possessed
of some property. Ho generally united himself to
some fair lady of the Native race, and impoverished
himself in trading speculations with her people.

We shall not now, however, speak of any further
varieties of the genus Pakeha Maori of the olden
timo. In those plodding money-making days, men's
minds are fixed upon one object, namely, the acquisi-
tion of money. And we find a new species of Pakeha 

Maori has sprung up in our midst, who is not a whit
behind his neighbours in that respect. He is neither
genuine Pakeha Maori nor genuine Pakeha, but a
sort of mongrel half-breed. There is no probability
of the Natives of New Zealand having to call out to
him, "Stop, Bobby! stop!" in respect of any good
he is likely to confer upon them as a race, but rather
in respect of the damage he is likely to do them by
his officious interference with their affairs. He is
generally a person of very inferior attainments, but
possessing, nevertheless, a very exalted opinion of his
own importance. Unsuccessful among his own
countrymen in the race for wealth and position, and
having acquired a smattering of the Maori language,
he endeavours to enrich himself by practising upon
the inexperience and credulity of the Maori people.
He professes great anxiety for their welfare, sympa-
thizes with them in what ho calls their wrongs, talks of
" bad laws," restitution of confiscated lands, recovery
of lauds unfairly acquired by dishonest Pakehas,
affects great airs, and offers himself as their champion
generally, and assures them if they will only submit
themselves and their affairs to his guidance he will
remedy all these evils. He declares the Pakehas are
afraid of him, and that the Government would give
him anything he asked if ho would only throw
the Maoris overboard; but no, he will never
desert them,—he is their friend, staunch to the back-
bone. And is all this profession unselfish? Is it
unaccompanied by some proposal for his own benefit?
It is unnecessary for us to answer these questions.
The Maoris know full well that in no single instance

172

TE WAKA MAORI O NIU TIRANI.

haere, me whakarongo pu ratou ki a ia, katahi ka
tika i a ia enei mate katoa. Koia kei a ia! E ki
ana ia (ki ona hoa Maori) kai te wehi katoa nga
Pakeha ki a ia, ki tona nui, ki tona matauranga; a ka
whakaaetia e te Kawanatanga ana mea katoa e tono
ai mehemea ka whiua atu e ia nga Maori; otira, kaore,
e kore rawa e mahue i a ia, ko ia to ratou hoa tuturu
rawa. Tena—e hara ranei enei korero whakakake i te
mea puta mai i runga i te whakaaro mona ake ano ?
Kaore ranei e apitiria ana ki etahi kupu tono oranga
mona? Hei aha koia kia whakahokia e matou enei
patai? E tino mohio ana nga Maori kaore ano
ratou kia kite noa i tetahi o tenei tu Pakeha Maori e
hoatu noa ana i tana mahi ki a ratou—kaore kia
kotahi. Ki te kore e riro pu atu he utu mona, tena
ka kite ia i te ara ke e whiwhi ai ia i te tikanga mona
—ko ona hoa Maori e tinihangatia ana e ia, e kore e
whiwhi tikanga paku noa nei. O tira, hei aha mana
tena ? Ko ia anake tana e whakaaro ana, ko tetahi
rawa mona ake kia taea e ia. Kai te mohio koutou

ki te whakatauki Maori na, "Atua wairangi! ka
waiho te mate mo Hapopo!" Koia hoki me
tenei tu Pakeha Maori, he tangata wairanga ia ho
tangata tinihanga—ka arahina e ia a Hapopo ki
te mate ka waiho ai i kona. E kore e mahia e ia
tetahi mahi e ahei ai te ture te hopo i a ia. E! kaore
ra tena! Ka noho tonu ia i roto i nga rohe o te ture;

tana e ako ai ki ona hoa Maori, ko te mahi me haere
tonu i runga i te ara o te ture—me whakatu hui, me
pitihona, ara me tono, ki te Paremete ki etahi tikanga
kua mohiotia noatia atu e ia e kore e whakaaetia mai,
me whakatu whakawa, me aha noa atu. Na, ko ana
tikanga enei. I runga i enei tikanga katoa kaore ia
e takahi ana i te ture; engari e whakaoho ana ia i te
whakaaro o nga Maori, e whakatupu kau aua i nga
hiahia o te ngakau, tona mutunga iho he pouritanga
—a ki te kore e mahia e rato u etahi mahi e he ai
ratou i te ture, e hara hoki i a ia te kore i kore ai.

Tena iana, e whakapono ana ranei nga Maori ki
enei tangata he tino aroha tona tikanga ki te iwi
Maori ? Ki te mea e pera ana te whakaaro a nga
Maori, e tino he ana. E waiho ana e ratou ko nga
Maori hei pikitanga e eke ai ratou, ki ta ratou whaka-
aro, ki te turanga whairawatanga te turanga whai
mana o te tangata; hei reira, ka tae hoki ratou ki
runga ki ta ratou i hiahia ai, ka takahia atu te piki-
tanga i eke ai ki ro paruparu takoto ai. Mehemea ka
kite matou i aua tangata, ratou ko o ratou hoa kai-
tautoko ake i a ratou, e whakapau ana i a ratou moni
me a ratou taonga ake ano i runga i te whakahaere-
tanga o a ratou tikanga wairangi, hei reira rawa
matou whakapono ai he mahi pono tana mahi.

Kaore he takiwa i te nupepa nei e whakaroaina
ai tenei korero i naianei. Otira tera atu ano pea te
takiwa e korerotia ai ano e matou. Ko tenei, ta
matou kupu ki nga Maori, kaua ratou e arahina ki te
he e enei tu tangata rupahu tinihanga noa nei; engari
me whakarere atu ki tahaki me te mea he ngarara
kino, ngau tangata nei.

HE WHAKAMARAMATANGA I TE TURE
WHENUA MAORI, 1873.

[He roanga, no tera WAKA MAORI, Nama 16. ]
HE MEA TUHI NA TE ROIA.

I AKU korero whakamutunga mo te wahi tuatahi o
tenei Ture i ki au ko te whakaatu au i nga tikanga e
ahei ana kia meatia e nga tangata e rima te kau e
whai puhi whenua ana i raro i tetahi Tuhinga-whaka-
maharatanga take ; ara nga tikanga e ahei ana ratou
kia meatia i runga i taua piihi whenua.

Koia tenei ka timataria ano e au aku korero i runga
i te whakaaturanga ki a koutou i etahi tikanga e toru

have they ever found one of this class of Pakeha
Maoris offering his services gratuitously. If he do
not receive direct payment, he always manages to
benefit himself indirectly—and without benefitting
his dupes, the Maoris, in the least. But what cares
he for that ? He is intensely selfish, and his own
gain is the only object he has in view. You know
the old Maori proverb, " Insensate god! to leave
Hapopo in trouble!" So with this stamp of a
Pakeha Maori, a fool and a deceiver, he will lead
Hapopo into trouble and there leave him. He will
not himself do anything of which the law can take
hold. O dear, no ! He keeps strictly within the
pale of the law, he advises his Maori friends to do
everything legally—to proceed by public meetings,
to petition Parliament for things he knows they will
not obtain, to institute actions at law, and so forth.
In all this he breaks no law, but he excites the
Native mind, and encourages hopes which must end
in disappointment; and it is not his fault if they do
not render themselves amenable to the law.

Do the Maoris believe that these men are actuated
purely by love for the Maori race ? If they do, they
are greatly mistaken. They are simply using the
Maoris as a ladder by means of which to ascend to
a position of affluence and power, as they fondly
hope; and then, having attained their object, they
will kick the ladder over into the mud. If we saw
them and their supporters expending their own
money and treasure in furtherance of their Utopian
schemes, we should at least give them credit for
sincerity.

We have no space to purs ue this subject further
at present. But we may at some future time return
to it. In the meantime we advise the Maoris not
to suffer themselves to be misled by such empty
schemers, but to avoid them as they would avoid so
many dangerous reptiles.

AN EXPOSITION OF " THE NATIVE
LAND ACT, 1873."

{Continued from the Waka Maori, No. 16.)
BY A LEGAL GENTLEMAN.

In my last remarks upon the first half of this Act,
I said that I would explain what fifty men who had
a Memorial of Ownership for a piece of land could
do with that land, and how they could deal with it.

Accordingly, I resume my remarks by showing to
you that these men can do either one of three things

TE WAKA MAORI O NIU TIRANI.

173

e tika ana kia meatia e ratou ki runga ki taua whenua
—ara ki te mea kaore ratou e hiahia ana kia puritia
katoatia ki a ratou ano :—

1. E ahei ana kia hokona e ratou. 2. E ahei ana
ranei kia riihitia me etahi tau. 3. E ahei ana ranei
kia wehewehea i roto i a ratou ako ano.

 1. NGA HOKONGA WHENUA  Nga tekiona 59 tae
ki te 61. Kei te hokonga e hoko atu ai koutou i
tetahi wahi whenua, ahakoa rahi iti ranei, a ka riro
mai nga moni utu mo taua whenua, kua tuhia hoki o
koutou ingoa ki te pukapuka o te hokonga, na kia
mahara tonu koutou kua riro atu tena whenua i a
koutou ake tonu atu, e kore e hold mai. Me hoko ra
ano e koutou e hoki mai ai; Id te kore, e kore ano hoki
koutou e whai tikanga ki taua whenua ake tonu atu.
E kore koutou e tukua kia pa atu ano ki taua whenua
korero ai aha ai ranei, ko nga mea e whakatupuria
ana i runga e kore e kiia na koutou, ko nga moni reti
ano hoki, etahi ranei o aua moni, o taua whenua, o
kore ano e kiia na koutou. I te moa kua hokona atu
e koutou taua whenua e kore koutou e tika ki muri
te haere ki te tangata i hokona atu ai te whenua ki
atu ai, " E pouri ana au ki taku hokonga i taku whenua;

tenei te moni i homai e koe ki au; whakahokia mai
taku whenua." Nana te whenua, e hara i a koe ; ma
tona aroha ki a koe e hoki mai ai, ki te kore ia o pai,
e kore ano hoki e hoki mai; ahakoa, pai ia kia tukua
taua whenua ki a koe, me hoko ano e ia ki a koe o tika
ai, no te mea he tuhinga kua takoto kei roto i te
Kooti e ki ana nana taua whenua. Na, ko taua
tuhinga kei roto i te Kooti e hara i te moa e taea to
horoi, pera me te tuhinga ki tetahi papa (tereti nei).
Kaore, ko te tuhinga i roto i te Kooti he moa u tonu
ia ; heoi te mea mana e whakakore ko tetahi atu
tuhinga hei whakaatu i tau hokonga, ano i taua whenua
i hoki ai ki a koe. Na, kia mahara koutou, kei te
hokonga e hoko atu ai koutou i tetahi piihi whenua,
e rite tonu ana ki te manu ka tukua atu i te ringa ;

kua rere atu taua manu, e kore hoki e kitea. Koia
tenei te tikanga i kore ai e whakaaetia to hoko o te
whenua ki te kore e whakaaetia e te katoa o nga
tangata nana—me rite katoa te whakaao. Tena ra,
mehemea kua whakaae katoa aua tangata e rima te
kau na ratou nei tetahi piihi whenua kia hokona e
ratou taua whenua, kua oti hoki te whakarite Id tetahi
tangata mana e hoko, penei ko taua whakaritenga ka
kawea ki te aroaro o te Kooti; a hoi reira ma to Kai-
whakawa e titiro ki te matauranga o aua tangata e
rima te kau, mehemea e marama katoa ana ratou ki
te tikanga o ta rato u mahi e mahi nei ratou ; mana
hoki e titiro ki nga moni utu mo taua whenua mehemea
e rite ana ki te whenua to rahi, mehemea hoki e
whakaae aua aua tangata e rima te kau nei ki aua

moni mo taua whenua; tetahi, mana ano hoki, ma te
Kai-whakawa, e titiro mehemea kua tino hoatu ano
aua moni ki aua tangata, e takoto tonu ana ranei hei
hoatutanga ki a ratou, mehemea hoki kua oti tetahi
pukapuka te tuhituhi, he mea tena tuhia ki o ratou
ingoa katoa, o tana rima te kau tangata, me nga moni
hoki te rironga ki a ratou, me to hokonga o te whenua
e ratou—me pau katoa enei tikanga e te Kai-whakawa
te titiro. Hei reira te Kooti, mehemea e marama ana
ki a ia kaore he pohehetanga o tetahi o tetahi ranei
mo nga moni, mo nga aha noa ranei; hei reira to
Kooti ka whakaae ki taua hoko, ka tuhia iho ki nga
pukapuka o te Kooti nga kupu penei na, " E tika ana
tenei; waiho kia mana ana." Heoi, hei taua miniti
ano kua hokona te whenua—kua rere te manu maaka;

2. RIIHITANGA WHENUA.—Nga tekiona 62 tae ki
te 64. Ko aua tikanga kua korerotia e au ki runga
ake nei mo nga hokonga whenua e tau ana ano
ki runga ki nga riihitanga whenua. Me marama te
Kooti ki nga whakaritenga he mea tika ia ; a e kore e
tika tetahi riihi ki te kore e ata oti tetahi pukapuka
whakaae ki taua riihi, he mea tuhituhi na aua tangata
e rima te kau katoa ki o ratou ingoa, kia whakaaetia

with that land—that is to say, if they do not desire
to retain the whole of it to themselves—

1. They may sell it; 2. Or they may lease it for a
number of years ; 3. Or they may divide it amongst
themselves.

(1.) SALES OF LAND—Sections 59 to 61.—When-
ever you sell a piece of land, no matter what size it
may be, after the money has been paid for the land,
and the writing of sale has been signed, you must
remember that the land is gone for ever from you.
Unless you buy it back again, you will never again
have any claim over it. You will not be allowed to do
anything with it, nor will any of the crops grown
upon it be yours, nor will any of the money received
as rent for that land be yours. When you have once
sold the land, you cannot go to the man who pur-
chased the land, and say to him, " I am sorry I have
sold that land ; here is the money you paid me for
it; give me back my land." The land is his, and it is

not yours ; and unless he chooses out of kindness to
let you have the land, you will not have it back ; and
even if he chooses to let you have the land, he must
sell it to you, because there is a writing in the Court
which says that the laud is his. Now, the writing in
the Court is not like a writing on a slate, which you
can rub out. No, the writing in the Court is fixed,
and it can only be altered by another writing of the
same kind, to show that the land has been bought
back again by you. Remember, therefore, that when
you sell a piece of land it is like when you have let
a wild bird escape out of your hands ; the bird has
flown away, and you will not see it again. It is for

this reason that no sale of land will bo allowed, unless
all the owners of it are unanimously agreed to sell it.
Supposing, now, those fifty men who own the piece
of land have all agreed to sell it, and have made an
agreement with somebody who will buy it, then the
agreement so made will be brought before the Court,
and the Judge will then have to see that those fifty
men all understand what they aro doing ; also, that
the money paid for the land is sufficient, and that
those fifty mou agree to accept that money for the
land ; also, that the money has been paid, or is ready
to be paid to them, and that a writing has been made,
signed by every one of those fifty men, that they have
received the money, and have sold the land. Then
the Court, if satisfied that there has been no mistake
made on either side, and no misunderstanding about
the price, will ratify the bargain by writing upon the
books of the Court, "This is good; let it be so."
From that moment the land is sold—the wild bird
has escaped.

(2.) LEASES OF LAND—Sections 62 to 61.—The
same rules apply to the leases of laud as I have
mentioned above with regard to sales. The Court
must be satisfied that the arrangement is fair ; and
no lease will be good unless a writing signed by all
those fifty men consenting to the lease has been
made, and the Judge has approved the transaction
by writing in the books of the Court, " This is good;

174

TE WAKA MAORI O NIU TIRANI.

hoki e te Kai-whakawa, kia tuhia hoki e ia ki roto
ki nga pukapuka o te Kooti aua kupu ra, " E tika
ana tenei; waiho kia mana ana."

Kei nga retinga whenua kia mahara koutou:

Ko te whenua tonu—ara, te whai-taketanga ki te
whenua—e kore e rere atu i a koutou i runga
i ta koutou retinga i te whenua ki te tangata
mo etahi tau, e kore e pera me te hokonga;

engari ko te mahinga me te oranga o runga o taua
whenua, i roto i te takiwa katoa o te nihi, kei te
tangata i retia ai, e kore hoki koutou e ahei kia pa
atu kia aha atu ranei. Tena, mehemea he kaipuke
ta koutou kei Werengitana, a ka reti.a e koutou taua
kaipuke ki tetahi atu tangat.a hei kaipuke rere ki
Ingarani ka hoki mai ai. Ka rere taua kaipuke. Na,
e mohio aua koutou e kore e taea e koutou te
kowhiowhio i taua kaipuke kia hoki mai—kua mau
ia ki tawhiti. Otira, haere noa atu taua kaipuke, na
koutou ano, e mau tonu ana ki a koutou; engari ko
te tangata i retia ai kei a ia ano e whakamahia ana,
kei a ia nga oranga me nga tika e puta ana i runga
i taua kaipuke, kei runga ia e noho tonu ana, e
whakamahia ana hoki ki runga ki ana mahi hokohoko
hei mea moni mana. Ahakoa, tae taua kaipuke ki
Ingarani, na koutou ano; engari ko te tangata i retia
ai mana e hoatu he utanga ki runga; kia tae mai hoki
ki Niu Tirani mana ano e tango mai nga taonga ki
uta. ka whakahoki atu ai taua kaipuke ki a koutou, a
ka hoatu hoki e ia nga moni ki a koutou i whakaaetia
e koutou hei ritenga me te rironga o taua kaipuke i
a ia. Koia hoki me te reti whenua. Mehemea ka
retia e koutou he piihi whenua ki tetahi tangata mo
nga tau e rua te kau; te utu e rua te kau pauna mo
te tau kotahi; nga tikanga pea i whakaaetia mo runga
i taua reta, ara kia kore e iti iho i te rua te kau nga
kau e waiho ana ki runga haere ai, ia tau ia tau, e te
tangata i retia ai, kauaka rawa he poaka i runga. Na,
kei roto i te wa e rite ana i a ia ena tikanga, me te utu
tonu ki a koutou nga moni reti i roto i nga tau katoa,
kei a ia te tikanga mo taua whenua i roto i nga tau e
rua te kau timata i te wa i retia ai, kaore i a koutou.
E kore e taea e koutou te pana i taua tangata. E
kore koutou e ahei te tono ki a ia kia homai he moni
rahi ake i te rua te kau pauna i te tau mo taua
whenua. E kore koutou e ahei te kawe i a koutou
kau ki reira ki te kore e whakaaetia e ia, ki te kore hoki
e utua e koutou nga tarutaru e kainga ana e ratou.
Me tatari koutou kia mutu aua tau e rua te kau;

hei reira ka hoki mai ai te whenua ki a koutou hei
mahinga noatanga atu ma koutou: hei reira pea ka
taea e koutou te reti ke atu i taua whenua ki tetahi
atu tangata mo etahi moni rahi ake i te rua te kau
pauna—e ono pea te kau, e hia ranei.

MONI RETI.—Na, no te mea, mehemea he nihi, he
tango katoa taua rima te kau tangata nei i nga moni
reti, no te mea hoki e kore pea e ahei katoa taua
rima te kau te haere tahi atu i te takiwa kotahi ki te
tango i ta tena i ta tena tana wahi o aua moni, na
kua whakaritea i roto i nga tekiona 63 me te 64 he
tika kia whiriwhiria, e taua runa te kau, etahi ta-
ngata kia tokowha, ahakoa he Pakeha he Maori ranei,
hei kai-tango i nga reti ma ratou, a ma taua tokowha
tangata e hoatu ki te tangata i retia ai te whenua
tetahi  pukapuka whakaatu i ta ratou tangohanga i aua
moni reti, ma ratou hoki e tuwhatuwha aua moni ki
taua rima te kau ra. Ki te he aua moni i etahi o aua
tangata tokowha, penei e tika ana ma tetahi o taua
rima te kau, ki te kore e tae tika atu ki a ia ana
moni, e korero ki te Kooti, hei reira ma te Kooti e
pana i aua tangata, ka whakatika i taua he kia tika.

(3.) WEHEWEHENGA o TE WHENUA.—Nga tekiona
65 tae ki te 68.—Ko aku korero i runga ake nei he
korero e tau ana ki nga hokonga me nga riihitanga.
whenua kua whakaae katoa nei nga tangata. O tira
kei nga meatanga katoa, ahakoa he hokonga he riihi-
tanga ranei, ki te mea kaore i whakaae katoa taua

let it be so."

With respect to leases of land, you must remember
this: By letting your land to any person for a termn of
years, the land itself—that is to say, the ownership
of the land—does not fly away from you, as it does in
the case of a sale; but the use and enjoyment of that
land during the whole term of the lease belongs to
the man to whom it is let, and you cannot interfere
with it. Suppose you have a ship in Wellington,
and you let that ship to another man to take to
England and back. The ship sails away. Well, you
know you cannot whistle that ship back again. She
is out of your reach. Yet, wherever the ship goes
she remains your property ; but the man who has
hired her enjoys the use of her, he lives on board of
her, he trades with her, and makes money out of her.
When the ship is in England, she is still your pro-
perty; but the man who hired her loads her, and
when she arrives back again in New Zealand he
empties her of her cargo, and then gives her back to
you, and pays you the price for which you agreed to
hire him the ship. So, if you let a piece of land to
any one for twenty years, at a rent of twenty pounds
a year, on the condition that the person to whom you
have let it shall keep at least twenty head of cattle
every year upon the land, and shall not keep pigs
upon it at all; then, so long as he fulfils those con-
ditions, and pays you the rent every year, the use of
that land for twenty years from the date of the lease
is his and not yours. You cannot turn him out.
You cannot make him pay you more than twenty
pounds a year for it. You cannot put your own
cattle upon that land without his leave, and without
paying him for the grass your cattle cat. You will
have to wait until the twenty years have passed; then
the land will come back again into your own hands
to do as you like with it: when, perhaps, you may
have the chance of letting the same land to another
man for sixty pounds a year instead of twenty.

RENT.—As in the case of a lease the fifty owners
of the land have to be paid the rents, and it may be
inconvenient for all these fifty men to attend at the
same time and receive their share of the money, it
is provided in sections 63 and 64 that these fifty men
may select any four men, either European or Native,
to receive the rents for them, who shall be able to
give receipts for the rent, and distribute it among the
fifty owners. If any of these four men do wrong
with the money, then any one of the fifty who does not
receive his proper share may complain to the Court,
and the Court will remove those men, and see that
the wrong done is put right.

(3.) DIVISION OF THE LAND—Sections 65 to 68.—
Hitherto I have been speaking of sales and leases of
land, in cases where. all the owners are agreed to sell
or to lease; but in any case, either of sale or of lease,
where all the fifty men are not agreed, but some are
not willing to sell or to lease, then, if more than one-

TE WAKA MAORI O NIU TIRANI.

175

rima te kau tangata, engari ko etahi e whakakahore
ana ki te hoko ki te reti ranei; na, mehemea ka rahi
atu i tetahi hawhe o aua tangata e rima te kau ra, ara
ki te mea ka rua te kau ma ono o ratou, rahi atu
ranei, e pa ki te Kooti tono ai kia wehewehea taua
whenua, katahi ka wahia e te Kooti taua whenua kia
rua piihi—tetahi ma nga mea e hiahia ana ki to hoko,
ko tetahi ma nga mea kaore o pai ki te hoko—a ko
nga mea e hiahia aua ka tukua ratou e te Kooti kia
hokoa kia retia ranei ta ratou wahi. ki runga, ki nga

ritenga kua oti ake e au to whakaatu. A, ka hoatu
ano hoki e to Kooti ho Tuhinga-whakamaharatanga
tako hou ki era o ratou (nga mea e pupuri aua) mo
to wahi e toe aua kei a ratou ; a ki to hiahia ratou
kia wehewehea ano ki roto ki a ratou taua wahi
toenga kia pakupaku iho ano, ka peratia ano e te
Kooti. Na, mehemea ka toru to kou o taua rirna to
kau e mea aua ki te hoko, e rua to kau o pupuri ana,
hei reira ka wahia to whenua e te Kooti kia rua piihi,
ko tetahi wahi ma te toru te kau tangata, a ka wha-
kaaetia kia hokoa e ratou ta ratou piihi, ko totahi
wahi ka riro i to rua to kau ra. Na, ki to mea ka ki
mai ki to Kooti enei rua te kau tangata, " Kaua ta
matou whenua e homai puku, kaua o piihi kotahitia
te homaitanga ki a matou rua te kau nei; engari mo
tuku mai kia wha wahanga, kia rito ai nga tangata
tokorima ki te piihi kotahi; hia toru wahanga ranei,
kia kotahi ai piihi ma nga tangata kotahi to kau o
matou, kia kotahi piihi ma nga mea hokowhitu, kia
kotahi piihi ma nga mea tokotoru,'' na ka peratia ano
e te Kooti, a ka hoatu ano e te Kooti he Tuhinga-

whakamaharatanga take hou mo ia wahi mo ia wahi o
to wahanga o taua whenua i wahia ai.

Na, kia oti to wahanga peratanga o to whenua, ko
nga tangata kaore i pai ki to hoko i ta ratou wahi, a
kua homai ho Tuhinga-whakamaharatanga hou mo
to wahi i a ratou (ahakoa tokonui, tokoiti ranei, ratou
ki taua wahi) ; ka rite tonu nga tikanga o te mauranga
ki a ratou o taua wahi ki to te rima io kau ra i mau
ai taua whenua puku ki a ratou i te tuatahi, i te mea
kaore ano kia wahia.

NGA KARAUNA KARAATI.—Tekiona, SO.—Ko to
wahi tika tenei hoi whakaaturanga maku ki a koutou
i te tikanga e taea ai e koutou ho Karauna Karaati
mo ta koutou whenua hei whakarite (ara, hei utu) mo
to Tuhinga-whakamaharatanga tako.

No te mea ho raruraru i puta ake i raro i
to ture tawhito, na e ki aua to ture hou o kore
tetahi Karauna karaati o hoatu mo tetahi noa
atu piihi- whenua e rahi atu ana nga tangata nana
i te kotahi te kau. Na, kei nga wahanui o te
whenua, pera mo taku kua oti nei te whakaatu,
ko nga tangata e hiahia aua kia homai he Karaati. ki
a ratou mo mohio me tupato ratou ki to wahanga o
te whenua kia wahia ai ki runga ki to tikanga o kore
ai e rahi atu i te kotahi to kau nga tangata o taka Id
te piihi kotahi, ki to puta ke he tikanga ke i tena o
kore e tukua he Karauna karaati. Inahoki, kua ki
ra au ki runga ra, ki te mea kua wahia to whenua o
nga tangata e rima te kau kia rua piihi, ara tetahi
mo te toru te kau e hiahia ana ki te hoko, tetahi mo
to rua te kau e pupuri au.a, ua o kore e taea he
Karauna karaati e taua rua te kau mo to ratou
whenua, no te mea e hira atu ana i te kotahi te kau
nga tangata nana te whenua. Otira ki te tono ratou
ki te Kooti kia wahia to ratou wahi kia  wha ai
wahanga, kia tokorima ai tangata ki te wahi kotahi
na katahi ka wha piihi, ka tokorima tonu tangata ki
te piihi. Hei roira ka tika kia wha Karauna karaati,
ara kotahi Karauna karaati mo to piihi kotahi.
Tetahi hoki, mehemea ka tono ratou ki to Kooti kia
wahia to whenua kia toru wahanga, kia kotahi piihi
mo nga tangata kotahi te kau, kia kotahi piihi mo
nga tangata tokowhitu, ko to toru o nga piihi mo
nga tangata, tokotoru e toe ana, hei reira ka tika kia
toru nga Karauna karaati, no te mea kua kore e rahi

half of those fifty men, that is to say, if 1 twenty-six
or more of those fifty apply to the Court; for a divi-
sion of the laud, the Court will divide the land into
two parts—one for those that wish to sell, the other
for those that do not wish to sell—and the Court will
allow those to sell or lease that wish to do so, in the
manner I have mentioned before. Also the Court
will give to the remainder a new Memorial of Owner-

ship for their share ; or if these last-mentioned men
wish their share to bo again divided into smaller
shares, the Court will do so. Now, suppose thirty
men out of the fifty wish to sell, and twenty do not,
then the Court will divide the laud into two parts,
ono part for the thirty men who will bo allowed to
sell, and the other part will belong to the other
twenty men. Now, if these twenty men ask the
Court, and say, "Do not give us our share in ono
part for all of us twenty men, but give it to us in
four small part?, one part for every five of us ; or
into three parts, one part tor ten of us, another part
for seven of us, and the other part tor the other three
of us," then the Court will do so, and will give a now
Memorial of 0wnership for each of the parts into
which the laud has been divided.

When the land has been divided in this manner,
those who ho were not willing to sell, and have had fresh
Memorials of 0wnership for their share, (110 matter
how many owners there may be of such share.) will

hold that share amount themselves upon the same
terms exactly as the fifty men originally held the
whole block of the laud before it was divided.

CROWN GRANTS— Section SO.—And now, this is
the proper place where I can best explain to you
how you can obtain a Crowni grant tur your laud, in

exchange for a Memorial of 0wnership.

In consequence of the difficulties that have arisen
under the old law, the new law says that no Crown
grant will in any case be issued for any piece of land
to which there aro more than ten owners. So that
when laud is being divided into parts, as 1 have
described above, those who might wish to have .1
Crown grant given to them, must take care that the
laud is so divided that there are not more than ten
owners to a share or part, otherwise they will not get
their Crown grant. For example, as I said above, if
the laud of the fifty men is divided into two parts,
one for the thirty who wish to sell, and the other
for the twenty who do not wish to sell, then those
twenty men could not get a Crown grant for their
part, because there are more than ten owners for it.
But if they ask the Court to divide their part into
four, and give one to every five of them, then there
would be tour parts, and only five owners for each
part. In that case there could bo four Crown grants,
one Crown grant for each part of the land. And so
again, if they asked the Court to divide the land into
three parts, 0116 for ten, another for seven, and the
third for the other three of the owners, then there
could be three Crown grants, because in no case aro
there more than ten owners for any part of the land
which has 'been so divided . But in any case the men
who desire to have the Crown grant must satisfy the
Court that they understand the effect of having an
English title; and also must have defined amongst
themselves the exact extent of the share of each man

176

TE WAKA MAORI O NIU TIRANI.

ake i te kotahi te kau nga tangata mo te piihi kotahi.
Engari ko nga tangata e hiahia ana kia riro he
Karauna karaati i a ratou me whakakite ki te Kooti
to ratou matauranga ki te tikanga o roto o te take
Ingarihi ki te whenua ki a ratou ; me ata whakarite
hoki i roto i a ratou te rahi o te wahi o te whenua
ma ia tangata ma ia tangata o ratou. No te mea ka
kiia i roto i te Karauna karaati e hoatu ana ki a rat ou
ko te whenua kua whakaaturia i roto i taua Karauna
karaati he whenua ia na nga tangata anake e mau
ana o ratou ingoa i roto i taua Karauna karaati, a e
mau ana taua whenua ki a ratou i roto i a ratou
katoa, engari e hara i te mea e kiia ana e rite tonu
ana te rahi o ta tetahi ki ta tetahi; no te mea
mehema e tokotoru ana nga ingoa (ara nga tangata)
i roto i te karaati, akuanei pea pono ai ki tetahi o
ratou tetahi wahi o taua whenua e rite ana ki te rima
wahanga te rahi, ki tetahi o ratou he wahi e rite ana
ki te toru wahanga te rahi, ki te tokotoru o ratou he
wahi e rite ana ki te rua tonu wahanga te rahi—na,
ka pau te whenua i taua tokotoru, ka rite hoki ki te
mea i kotahi te kau wahanga. Ko te rahinga o aua
wahi i taua tokotoru ka tuhia ano ki roto ki te
karaati, me te titiro rawa atu koutou ki tetahi Ka-
rauna karaati a muri ake nei, ka kite tonu koutou i
runga tonu i te karaati e hara anake i nga tangata
nana anake te whenua i roto i te karaati, engari ka
kitea ko te rahi hoki o te wahi ki ia tangata ki ia
tangata o taua whenua katoa.

(< TIOTA TENATA." ME <( TENATA KAMANA" : Tekiona
79.—I au ano e korero nei mo te tikanga o nga Kara-
una karaati, me whakaputa e au inaianei etahi kupu
ruarua nei mo tenei tekiona. He nui o nga Karauna
karaati i tukua i raro i te ture tawhito, i ata tuhia
mariretia ano nga ingoa o etahi tangata ki roto, a
tukua aua; otira kaore aua karaati i ata whakaatu i
te tikanga o te whaitaketanga ki te whenua o aua ta-
ngata i roto i a ratou. Na, tona tikanga i puta i roto
i tena, ara, ko nga tangata katoa i tuhia o ratou ingoa
ki roto ki te karaati, ia tangata ia tangata, i tika ratou,
ki ta te ture tikanga, e hara anake ki etahi wahi o
taua whenua riterite tonu te rahi, engari i tika ano
hoki ratou ki te whai-tikangatanga ki taua whenua a
nga mea o ratou e mate ana—na, no konei kua araitia
atu nga tamariki o te tangata mate, kua kore e whi-
whi ki te wahi o to ratou matua. Na, he mea wha-
katika i tenei tino he i hangaia ai te tekiona 79.
Te takanga o tenei tekiona, kei te matenga o tetahi
tangata e mau ana tona ingoa ki roto ki tetahi
Karauna karaati, e kore e riro tona wahi ki era atu
tangata i roto i taua Karauna karaati ano, engari ka
riro i ona tamariki.

Kati he kupu maku mo tenei i naianei; engari kei
tera tuhinga aku ki a koutou ka ata whakaaturia e
au te tikanga o nga kupu "tiota tenata" me "tenata
kamana"—te rerenga-ketanga o tetahi i tetahi. Hei
reira hoki ka whakaatu ano e au ki a koutou nga
tikanga o tetahi atu Ture kua whakahuatia ko "Te
Ture Maori Whai Karaati, 1873."

Ko tenei kua oti e au te whakamarama atu ki a
koutou nga tikanga katoa o te Ture e tika ana kia
matauria rawatia e koutou, kia mohio ai hoki koutou
ki te mahinga e puta ai a koutou whenua i roto i te
Kooti; kua oti hoki e au te whakaatu ki a koutou
nga tikanga hei mahinga ma koutou ki runga ki ta
koutou whenua mehemea kua tukua mai ki a koutou
he Tuhinga-whakamaharatanga take (no te mea me
mahara tonu koutou ko taku whakaaturanga, mo te
rima te kau tangata e rite tonu aua ki to te mea i
kotahi rau e rima te kau). Ko tenei ka whakaatu e
au ki a koutou te tupato o te Ture i tino tupato ai
mo te tuhinga ingoa ki nga pukapuka tuku whenua,
kia kore ai te tangata e tuhituhi kuare i tona ingoa
ki tetahi pukapuka ki runga ki te matauranga kore.

TUHINGA INGOA KI NGA PUKAPUKA TUKU

WHENUA.—Tekiona 83 me te 85.—Kai te mahara

over the land. Because the Crown grant that will be
given to them will say that the land described in the
Crown grant belongs only to the persons whose names
are in the Crown grant, and that they hold the land
together amongst themselves, but not necessarily in
equal proportions ; for if there are three names in the
grant, one of these men may be entitled to one-half
of the whole, another to three-tenths, and the third to
only two-tenths of the whole. These proportions will
be set down in the grant, so that in future, by looking
at any Crown grant, you will be able to see at once
on the face of the grant, not only who are the only
owners of the piece of land described in the grant,
but also the exact amount of the share of each of such
owners in the whole land.

" JOINT TENANTS " AND " TENANTS IN COMMON "—
Section 79.—Whilst I am writing on the subject
of Crown grants, I will draw your attention to this
section, only to say a few words to you at present
upon the matter. A great many of the Crown grants,
that have been issued under the old law, have been
issued with the names of certain persons written in
them; but these grants, did not describe the nature of
the ownership of these persons amongst themselves.
The result has been, that all the persons whose names
were written in the grant became entitled by law, not
only to equal shares in the whole, but also to the right
of succeeding absolutely to the share of any one of
them who should happen to die, and thus the children
of the dead man were cut off from any profit in their
parent's share. In order to correct this serious error,
section 79 has been framed to provide a remedy. The
effect of this section will be, that when any man dies
whose name is in a Crown grant, his share will not
go to the other persons whose names are also in the
Crown grant, but will go to his children.

This is all that I need say upon this matter at
present, but I will explain more fully to you the
meaning of the words "joint tenants" and "tenants
in common," and also the difference between these
words, in my next writing to you, when I shall explain
to you the intentions of another Act called "The
Native Grantees Act."

I have now explained to you all the provisions of
the Act that you require to be well acquainted with,
to show you what to do to get your land passed
through the Court; and I have also explained to
you how you can deal with your land after you have
obtained a Memorial of Ownership for it (for you
must remember the example I have given you with
regard to the fifty men, would apply equally the same
if there were one hundred and fifty owners). I will
now show you how careful the law has been with
regard to the signing of instruments, so as to pre-
vent any one signing any paper in the dark which
he does not understand.

SIGNING or INSTRUMENTS—Sections S3 and 85.—
You remember what I said about there being copies

TE WAKA MAORI O NIU TIRANI.

177

koutou ki taku korero mo nga kapi o nga pukapuka
e waiho ana i etahi wahi takoto ai mo te wera tetahi
i te ahi e ora ana etahi; na e peratia ana ano nga
tuhituhinga hokonga me nga riihitanga. Ko nga
tuhituhinga hokonga, riihitanga ranei, ka tuaruatia. 
katoatia te tuhinga; ara, ka rua tuhinga, mo ia
meatanga, ka rite tonu teta.hi ki tetahi. Ko na
kupu me nga tikanga katoa kua tuhia ki roto ki
tetahi ka tuhia ano hoki ki roto ki tetahi aua kupu
me aua tikanga ano ; a ka tuhia e koutou o koutou
ingoa ki tetahi hokonga, riihitanga ranei, ka tuaruatia
ano te tuhinga; e hara i te mea ka kotahi te tuhinga
ki etahi pukapuka e rua he mea rere ke tetahi i
tetahi, e hara hoki i te mea ka rua tuhinga ki te
pukapuka kotahi, engari ka tuhia ki nga pukapuka e
rua he mea rite tonu teta.hi ki totahi nga tikanga o
roto. Ko tetahi o enei pukapuka ka hoatu ki te
tangata i hokoa ai i retia ai ranei to whenua, ko
tetahi ka puritia i roto i to Kooti hei whakamahara-
tanga mo taua mahinga kia mohiotia tonutia ai. Ko
nga tikanga kua tuhia ki roto ki taua pukapuka ka
whakamaramatia atu ki a koutou katoa, ia tangata ia
tangata, e tetahi Kai-whakamaori o te Kooti, kia
mohiotia ai e to tangata, nga tikanga kua tuhia ki
roto ki taua pukapuka—ahakoa e hara ia i te mea
mohio ki te korero pukapuka. Tetahi, kei tetahi
taha o taua pukapuka ka tuhia ano ki te reo Maori
he whakamaramatanga o nga tikanga kua tuhia ki te
reo Ingarihi ki roto ki taua pukapuka, kia tika ai te
tangata mohio ki to korero pukapuka te titiro ki nga
tikanga o roto. Tetahi me tuhituhi nga tangata ka.toa
nana te whenua, ia tangata ia tangata, i o ratou
ingoa ki taua tu pukapuka katoa, hokonga retinga
ranei, ka tuhia i te aroaro o tetahi Kai-whakawa o te
Kooti, tetahi Kai-whakawa tuturu noa atu ranei; a
kia kite rawa taua Kai-whakawa ko te tangata e mea
ana ki te tuhituhi i tona ingoa ki taua pukapuka e
tino matau ana ki nga tikanga i roto, katahi ka tukua
ia e taua Kai-whakawa kia tuhia tona ingoa. Na, i
runga i enei whakaritenga pai, kua tupato rawa to
ture kia kore e tinihangatia te tangata o tuhia ai
tona ingoa ki etahi pukapuka teka, marama kore
ranei.

NGA RURITANGA.—Nga tekiona 69 tae ki to 74.—
I ki au i aku korero tuatahi kei nga meatanga whenua
katoa me ruri te whenua i te tuatahi, muri iho ka
tono ki te Kooti kia tukua mai ho Tuhinga-whaka-
maharatanga take. Na, ko enei tekiona e whakaatu
ana i te tikanga e whakaritea e te Kui ui mo to ruri-
tanga whenua ma nga Maori o ruritia ai me te
tikanga hoki e taea ai e aua Maori te utu ki a te
Kuini mo aua ruritanga, ara ko tetahi whenua e
hoatu e ratou hei ritenga mo te moni.

Ko nga, Maori e whai whenua aua, a e hiahia aua
kia ruritia taua whenua, me pa ki te Kai-ruri a te
Kawanatanga i waihotia hei Kai-ruri mo te takiwa, a
me whakaatu ki a ia te whenua e hiahiatia ana e
ratou kia ruritia. Katahi ka tuhia tetahi pukapuka
ki te reo Ingarihi me te reo Maori, na te Kuini ratou
ko nga Maori, mo nga moni hei utunga mo taua ruri-
tanga, mo te whenua ranei e hoatu ana ki a te Kuini
hei ritenga me te moni.

Kia oti te whakawa i roto i te Kooti, ma te Kai-
ruri a te Kawanatanga e whakaatu i taua pukapuka
ki te Kooti, hei reira, no te mea e kore e ahei nga
Maori te whakorekore ki a ratou tuhituhi ake ano,
ka wehea atu e te Kooti tetahi wahi o te whenua hei
utu mo te ruritanga (mehemea ano ia kua whakaritea
me whenua hei utu, kaua he moni), a hei reira taua
wahi ka riro i a te Kuini. Kei runga i tenei tikanga
e kore nga Maori e hiahia ana kia ruritia a ratou
whenua e tango i te tikanga nama e taea ai he moni
hei utu ruritanga; tetahi, he nui  nga raruraru i
runga i te utunga ruritanga, i raro i te ture tawhito,

ka kore noa iho. 

He mutunga tenei no aku korero ki a koutou i

of books kept in different places, to avoid difficulties
in cases of fire ; so with regard to writings of sale or
lease. Every writing of sale or lease must be written.
twice ; that is to say, there will be two papers in each
case, but those two papers will be exactly alike.
Whatever is written in the one will also be written.
in the other; and whenever you sign your name to
any sale or lease, you will have to sign your name
twice over: not once on two entirely different
papers, nor twice upon the same paper, but once on
two separate sheets of paper, on each of which is
written the same matter. One of these papers will
be given to the man who buys or leases the land, and
the other paper will be kept in the Court as a record
of the transaction. The matter written in the paper
will have to be explained to every oue of you by an
Interpreter of the Court, so that a man, although he
cannot read, will be able to understand what is
written in that paper; and also, on the back of the
paper there will have to bo written in Maori a
description of the meaning of the English matter
written ou the paper; so that all who can read can
see for themselves what the paper means. And
lastly, every such paper of sale or lease must be
signed by every one of the owners of the laud, in the
presence of a Judge of the Court or Resident Magis-
trate, who, before ho allows any one to sign, must
satisfy himself that the man who proposes to sign,
knows well the meaning of what he is going to sign.
By these excellent means the law has taken great
care that no one can bo cheated into signing false or
mysterious papers.

SURVEYS—Sections 69 to 74.—In my first remarks,
I said that in every case, before going- to the Court
for a Memorial of Ownership, a survey of the land
would be required. These sections point out the
manner in which the Queen will have the surveys
made for the Natives, and how these Natives can pay
the Queen for these surveys by giving her land instead
of money tor that work of survey.

Natives who own land and wish to have it surveyed,
will have to apply to the Government Surveyor of the
district, and point out to him the land they wish
to have surveyed. Then there will be a writing in
English and Maori between the Queen and the
Natives as to the money to be paid for that survey,
or as to the laud to be given to the Queen instead of
money.

When the case is settled by the Court, the Govern-
ment Surveyor will show this writing to the Court,
and as the Natives cannot contradict their own
handwriting, the Court will cut off a piece of the
land for payment for the survey (if it has been agreed
that land should be given in payment for it, and not
money), and that piece of land will then belong to
the Queen. By this plan, no Natives who wish
surveys of their land to be made will be driven to
borrow money for the purpose; and many of the
former troubles, under the old law as to the payment
for surveys, are altogether avoided.

This concludes all the remarks that I have to make

178

TE WAKA MAORI O NIU TIRANI.

runga i te whakahaeretanga o te Ture hou nei. Ko
nga tikanga kei muri iho o enei i roto i taua Ture, e
hara i te mea e tika ana kia whai whakaaturanga ke
atu Ki a koutou i to te mea kua oti ake i roto i te
Waka Maori, otira, engari ano pea nga tekiona e tau
ana ki nga mahinga tawhito.

Heoi, kei era korero aku, he korero whakamutunga
hoki ia mo tenei Ture, ka whakaatu e au ki a koutou
te tikanga mo nga tangata kua whakarite tikanga ki
runga ki a ratou whenua i raro i te Tur e tawhito,
tikanga reti, tuku, aha ranei, ka whakaatu e au te 
tikanga e ahei ai ratou te tango i nga tikanga o te
Ture hou hei tikanga mo a ratou whenua; a i muri
i tena (kei tera korerotanga ano aku), ka hoatu kupu
au ki a koutou mo te Ture Maori Whai Karaati—a
e hiahia ana au kia ata korerotia e koutou aua kupu,
no te mea e piri tahi ana, e ahua rite ana, nga tikanga
o te Ture Maori Whai Karaati me te Ture Whenua
Maori. 

NGA KURU TEMEPARA.

I tera putanga o Te Waka, i roto i a matou kupu
mo nga korero a Hohaia Rangiauru o Motueka,
Wakatu, mo te mahi haurangi i roto i nga Maori, i
whakahua matou ki tetahi hunga i roto i te pakeha,
e huaina ana ko nga " Kuru Temepara," kua whaka-
kotahitia ratou hei hunga pehi i te haurangi me te
hoko o te waipiro ; a i ki hoki matou he mea tika kia
whakakotahi nga rangatira me nga tangata whai
matauranga i roto i nga Maori, nga tangata ra o
hiahia nui ana kia ora tonu tona iwi, a ka. huihui i o
ratou whakaaro hei pera ano me aua Pakeha. E
whai nupepa ana taua hunga e huaina ana tona ingoa i
ko te Kuru Temepara o Niu Tirani. Na, he mea
tango mai i roto i taua nupepa to korero ka taia ki
raro iho nei mo te reta a te "Hoa Tauhou" o
Waikato, i panuitia ki roto ki te Waka Maori o te
12 o nga ra o Nowema kua pahure atu nei, ara.

Tena tetahi reta kei te putanga o muri nei o te Waka Maori
nupepa e hiahiatia ana e matou kia whakanuia. He rangatira
te tangata nana i tuhituhi taua reta, he tangata whai tikanga
whai mana i roto i toua iwi, a e tika ana hoki kia whakaarotia
nuitia taua tangata i roto i a tatou ano hoki mo te marama rawa
o ana kupu whawhai ki te kino e ngau tonu nei ki te ngakau o
tona iwi. Na te korero a te Pokiha ki nga tangata o tenei
Koroni i puta ai taua tono whakaaroha a te Maori ra ki ona
hoa. E tino aroha ana matou ki tenei rangatira Maori, e kotahi
ana to matou whakaaro ki tana; e mohio rawa ana matou ki
ona" whakaaro tika, ona whakaaro rangatira; a heoi ta matou e
ahei ai inaianei te hoatu ki a ia ko te tauira kua takoto i a
matou. E whakaaro ana matou ki taua tangata hei tangata
tika rawa ia hei upoko, hei kai arahi, i roto i tona iwi, mo te
tikanga Whakakore i te Waipiro, mehemea ka ata akona ia ki
nga tikanga whakahaere a nga runanga o te hunga Kuru Teme-
para. Ki te mea ka pa ia ki tetahi runanga e noho tata ana ki
tona kainga o nga Kuru Temepara, nga Rekapaiti ranei, akuanei
ratou te tino koa ai ki te whakaatu i nga tikanga ki a ia. A,
mo a matou hoa e noho tata ana ki nga wahi e nohoia nuitia ana
e te iwi Maori o enei motu, mo te kite rawa atu ratou i tenei
korero, me ki matou he mahi tika nui rawa atu ta ratou
mehemea ka whakaarotia e ratou taua mea; tetahi, he mea tika
rawa kia whakatakotoria etahi Tikanga Whakahaere kia ahua
rite ki a tatou tikanga, engari kia marama rawa kia tau ai ki te
matauranga o te iwi Maori e matauria ai e ratou. He mea tika
rawa tenei whakaaro hei hurihuritanga mo nga tangata e aroha
pono ana ki te iwi Maori.

No mua ra ano, no te tau 1855, ka tau te wehi ki nga tino
rangatira Maori o Waikato mo nga mahi haurangi a o ratou
iwi; he maha o ratou tono ki te Kawanatanga i runga i te pairi
o te ngakau, otira he tono noa, kaore i ahatia. E tika ano ra i
whakaarotia ano aua tono, tetahi wahi; i whakaritea ano he
ture whakahaere mo te hoko o te waipiro ki nga Maori—otira
kaore he tikanga kia tirohia i naianei te he o ena tikanga. Ko
tenei e tino kaha ana ta matou tono ki nga kai-korero o tenei
nupepa kia ata korerotia e ratou te reta a taua rangatira," [ara,
o te " Hoa Tauhou " o Waikato],

Na, kei tenei ka kite o matou hoa Maori tera ano
etahi o te iwi Pakeha e whakaaro nui ana ki te
oranga o te iwi Maori—a he nui ano o te Pakeha e
pera ana. Ko aua korero kua taia ra e matou ki
runga ra he mea panui i roto i tetahi nupepa Pakeha

to you about the working of the Act. The matter
that follows after this in the Act, does not require
explanation to you more than you have already had
given to you in the Waka Maori, excepting, perhaps,
the sections that refer to past transactions.

In my next and concluding remarks upon this Act,
I will explain to you how those who already have
partly dealt with their lands under the old Act, will be
able to avail themselves of the provisions of this Act;

and immediately after those remarks, I will give you,
(also in my next,) some remarks upon the Native
Grantees Act, which I wish you to read, because the
Native Grantees Act and the Native Land Act are
intimately connected together.

THE GOOD TEMPLARS.

IN our last issue of Te Waka, in our remarks in re-
ference to the communication of Hohaia Rangiauru
of Motueka, Nelson, respecting drunkenness amongst
the Maoris, wo referred to a body of persons amongst
the Pakehas, called  " Good Templars," banded to-
gether for the suppression of drunkenness and the
liquor traffic ; and we suggested that chiefs and in-
telligent men amongst the Maoris, who have the
interest of their race at heart, should unite tor a like
purpose. These people have a newspaper of their
own, called The New Zealand Good TempIar, and from
it we take the following in relation to the letter from
"A Stranger Friend"' of Waikato, published in Te
Waka of 12th November last:—

There is a letter in the last number of the Waka Maori
newspaper which we would like to see some prominence given
to. The writer, a chief of position among his own people, is
entitled to respect amongst us, were it only on account of the
clear manner in which he assails the evil which is eating into
the vitals of Ins own race. Mr. Fox's letter to the people of
this Colony on the Permissive Bill, has evoked this eloquent
appeal from the Maori to his fellows. We heartily sympathise 
with the Native chief; we comprehend his honest motives; and.
at present we give to him all we ca.n, n;i,n.ihiv, onr example.
We consider that this Native would maku a motet ii?cfnl leader
of the Temperancc cause amongst the people of Ins own tribe,
if he were only propcrly instrnctcd in the maniier a& ',o how
lodges should be conducted. This, we have no doubt, would bo
gladly and cheerfully done were he to apply aL tli.- ncarest
Templar or Rechabite Lodge that may chance to b<.' in his
neighbourhood ; and we would suggest, in I,he hupe lliat this
may meet-file eye of our brcthren who may be Hvint:; among or
near the centres of t!ie Native populations of these islands., that
they would be doing a most; pr;iiseworthy \\\\oA if <]i(\\v will taku
this matter into their consideration ; and furtiler, i; ^ould be
advisable to frame a simple code of constitutional ];i\\vs ba;-ed on
our own as at prescnt in use, so as to meet the cupncit.ics of Ihe
Native. These hints are worfch t!ie thought of all ^ ho rcally
wish the Natives well.

So long ago as 1855, the principal "Waikato chieftains were
horror-struck at the havoc made amongst them by the clrinking'
habits of many of their people. Many simpla bufc eloquent
appeals were made to the G-overnment, but it seemed almost in
vain. True, a little notice was taken, and t!ie law framed a few-
futile orders by which t!ic sale of liquor to the Natives was to
be regulatcd. How vain these restrictions were, we need not
stop now to inquire. Again we humbly, but confidently com-
mend the lefcter of the chief to t!ie careful perusal of our
rcaders.

Our Maori friends will thus see that thcro are
some amongst the Pakeha people who take a deep
interesfc in the welfare of the Maori race—and there
are many such amongst the Pakehas. The remarks
which we have printed above were published in a

TE WAKA MAORI O NIU TIRANI

179

hei tirohanga ma te Pakeha anake ano ; kaore i mo-
hiotia era e taia ki te reo Maori, era e kitea e te
kanohi Maori ranei. Ki te mea ka timata e nga, ra-
ngatira Maori tetahi mahi hapai i te 1 ikanga Whaka-
kore i te Kai Waipiro i roto i o ratou tangata, ka
awhinatia, ratou i runga i te ngakau, hari e nga Kuru
Temepara me nga Rekapaiti katoa o te motu katoa,
me etahi atu tangata whakaaro tika katoa ; a ki to
pera rato a (aua rangatira maori ra) hu nui atu te
tika me te mana, o ta ratou. mahi pera hei whakaora
tonu i to ratou. iwi, e kiia ai he iwi, i to te mea e
taea e te tikanga whakatu Kingi—ahakoa tika taua
mahi Kingi ki runga ki etahi i tikanga atu Ko ta
matou e ki noi i naianei, me1 mahi: kati te korero
kau, engari MAHIA TE MAHI!! A. ka koa tonu matou
•i nga wa katoa ki te awhina i a koutou ki te ako i a
koutou i roto i te Waka Maori i runga i taua tu mahi
pai, taua tu mahi rangatira rawa.

TE MATENGA O RAHARUHI RUKUPO.

He mea tuku mai na Te Revd. Mohi Turei Tanga-
roapean o Turanga.

I. mate a Raharuhi Rukupo i to 29 o Hepetema,
1873. ITO rangatira, nui ia, no te takutai Rawhiti. ho
rangatira whai mana ki nga iwi katoa . ki a Kahu-
ngunu, ki a Rongowhakaata, ki a Hauiti, ki a
Ruataupare u . ki a Porourangi ano hoki. Ko ton;i
iwi tuturu ko 1^oni2,-o\\vhakaat;i, lo;in li;ipu ko X^'a-
tikai polio. I!o r;in;J:;itir;i whakaaro nui ki u;h;i
painga, mo te iwi. Ko ol;ilu tenei o una mahi pai.
E taea ana o i;i uh;i kete- kuin;ih;i e 200 hei whak;ito
mo te m;i;u';i. i 1;' tau : c t;ic';i ;I!IA hoki o ia nga,
pecko witi o 70 lic'i rui ino It' pa;i!ru i te tau. Ue
noho taua i roto i ti' p;i. i te wa!i i e tokomaha n,n;m^;i
tangita. Ko on;i wh;irc ho wharo nunui ;m;ike, lie
wharo whakairo. Nona hoki Io wh;iro whakairo i
riro i to Kawau ;it ;u i u;;i: a koi Po Neko taua whare,
ha whare mat;ikitnki no "n,a;i taone o U' ao. Me to
whare Knrald;i o tu nei i M;imitnkc. w;ihi o Tuniiu;;i,
lie ine;i wii;iknh;m e i;i, niton 1<o on;i lioa. ki;i whaka-
jroa hei. koha mo ;i ral-on inalii ki n.a;i in;ihi tapu ;i U;

Atnn. K oi;l ten (.'i e tu noi—ho lcnicp;ira whakairo.
He rans-atir;i kah;i ;ino hoki i;i ki 1-c whanau i n.i;;l
ope. ki t'" k;n'an^ i 11^ liiiilini",U'^ ln-'i \\vli;ik;Uiipn i
nga, mahi [mi. He ro;i te t;ikiw;i o lon;i matv i pa ;n
]<i a ia, L-;i riina n,u-;z t;ill : ahakoa i roto i ena t;iu o
riin;i i t;ui'oroti;i, ai ton;i 1 inana. I<i li;ii tona ngakau
rangai ira i tiirorotin, kaha tonu lon;i manau ki tu
whakapu;-!la i n^;z pani,h;i ino to i\\vi.

I a ia e t;UA r;iw;i ;in;i 1o mate Iv;i ron,^o ia ki nga
tikarti a tcl;-ihi roia ino nga Koniiliana ino Hcuaro
.Koura e' tirotiro ana, i n,a;i rarnraru o uha hokonga o
3)^1 wlicnn;i, ka hi;iliia ano i;i. kia rona) i ug;itikan^;i
a era lan?;H-a, koia, i karansati.i ;ii e \_ia a IIen;iro
Koura. He nui rawa, no ton;i liialii;i !via ora te iwi :

ki hcii ia i whaka;iro ki;i on;i r;i ka t;ita, whakapaua
rawatia Iana tohutohu ki te iwi. Ko totahi tenei o
aua kupu nui. kia hangi to whare Karu.kia kia ora,
Ida hmhui ano hold na tangata Id te taha o te whare
Karakia, kia whakamutua, te nama, me to hoko
whenua. I nehua ia e au e Mohi Turei i te 2 o
Oketopa ki te taha tonu o te whare Karakia. tic
nui te hina i huihui ki;t kite i to tukunga atu o
tona tinana ki te whenua, tata tonu ki te 200.

" Kaorc hold he mea i mauria mai e tatou ki te
ao, a he mea marama noa tenei, e kore e ahei te mau

atu i tetahi mea." . .
I ata whakamaramatia ano tena kupu Karaipiture

i taua ra, me te nuin,ga o te tupapaku, tona ranga-
timatanga, me tona whaitaongatanga, a i tenei ra
haere kau atu ana ?u te poka.

Pakeha ne.ws] mapor, ;md were* inl'oiulcd tor thy Pakeha
;l!one ; it was nover contcmphitud t!i;lt they would
be published in the Maori language, or meet the eye
of the M;iori people. If the Maori chiefs will initiate
a temperanCo movement amongst their people, they
vvill have the cheorful assistance of the Good Temp-
lars and Eecliabites thron?hout the countrv, and

.' •; '

all other right thinking men, ;ind they will be doing
moro to prcserve thcir r;ice ;is a people than any kina
movement could possibly do, even -ii:' successful in
other respects. Wo ?ny I':ork : do not ta1fc only, but
WO:RK ! And we shall at ;ill tinics bo happy to rive
vou our ;ulvicc ;nui ;is?ist;uH'o in the Waka Maori in

*'

support of so ^ood ;iud ^rniid ;i work.

DEATH 0V EAIIARVHl ErKI'PO.

Coiiiwzt/licalc'i! Ly .Rer. Molii. Tiirci Tanga ron penu, of
Turanga.

RAJTAIII-'III T?L'KL'ri'», of Turang;i, (lie«! on llic 29th of
Scptcinber, 1S7;L lit' w:is ;i ^reai cliicf of tlio East
Co;ist, and a man of iiillueiico ;iuiuiiu-st ilia tribes
of Kahungunu, ;Roni.;owh;ik;i :il;l, ir;uiili. ^Kuatau paro,
and Poronrau^i, tu wlncli l;itUT tribo ho priiiripally
lielon^cd -of tiu' linpu of yi;:;itik;iipolio. He was ;i
ni;in ;ilways anxious lo ])roiiiotu tin« wc'lt';iro of his
people and ciicoiir;m:c indiislry. 1I<- ii.snl to plant
not loss tli;in 200 basl;ds of kiiin;ir;is c';ic'li ve;l,r, and
70 ba^s of wlieafc on liis tarui. Ho alw;iys resided in
the pa, whcrc tlicro wcro plciily of [)e<)[)lc. His
houses wen; ;ill spacious, :iinl decor;itfil with X:itivo
carvinu-. It was In's (.•;lrved house which "Hu- ({ovoni-
nienl. took, wliieli i.s now m We'll in.u'iun, ;mil wliieli is
nsod fbr cxliibitin^ t1ic (•uriositirs ot' l!ie worl«l.
TIic eliurcli ;it M'-unilnkf. Tiir:iiiL;;i, \\v;is ofii;iinciitcd
and (.';u'vc'd bv (liroctioii ol:' him ;nnl liis i'ririid.s ;is ;in
oft'c'fiii^ to t!ic ?;u'rcd works of llu* LrrJ in which
they wrre cn^;ii!;t-'d. ko fIuTi.' I'l sr;in<ls ;i c;irvccl
lcinplo. I I,o w;is ;ilso ;i t'bu'f vcry ^('m-roiis ;mil
1ios[)itablc Io •tr;u'dliti^ p;irlics nf sir;iii^i'rt:. and
;ihv;ivs rcadv to conveno nu'c'linL;'s f'nrllii.' f'lirtln'r;inc'c
of ;inv ^ood objccl. He li;^d liren ailing tor ilvc
vo;irs : ;ind tlurin^ nil that tinn'. ;illlioii^li li is body
was nlllicl'cd, liis iioliilily of soul w;i,s uiittiiK.-Iu1»!, ;ind
liis moulli rver ^;ivr uttrraiicu io \\\\'i •r.i.s tor Ihe
benefit of tliu people.

Wheti ne;ir liis (.'ml. lie h(.';ir<l lif t!ic pro-
cccdin,^.s of ;i ('(.'rt;iiii l;iwycr, ;iinll!ic ('iiiiiiiiissioiirrs.
and Hciiat'c Koura, wlii) wrre (^;iiiiiiiin^ vex-fd
questions conccrnin^ m;ill's of l;iml, ;'.ml Iir \\v;is
anxious to be iii;ulc afipi;iinlt'd \\villi '.licit- pro-
ceodin^s, tlicrcfbrc he St-'nt for Ucii;irc Koiir;i. His
auxictv tor -the ])rospcrily ;m«.l w^ll-liciii^ of t!ie
people was yo ^rcat t!i;lt lie did uut snlicr llio near
;ipproacli uf liis end to prcvcnt liim i'roiii concluding
his advice and partina in;?truclit'iiri to llu' lri!)e. He
cxhorted them to repair tlie <-lnii'cli. ;ind io locate
themselves in its vicinity; ;nid lie cli;ir^^d tlioin to
keep clcar of dobts, ;UK.I to lioM tln'ir l;nnls—nut to
sell. Hu was buried on the 2ii(l ot' (')rti)l)cr, by me,
Mohi Turci {i.c., lie officiated as ministrr), by the
side of the church. A a:reat iinmbcr of t1ic people
assembled to witness liis intcrmcnt-—elosc upon 200

persous.

"Forwo brought nothing into this world, and it
is certain we can carry nothing out."

The above text of Scripture was fully explained
(to the people) on that day ; the greatncss, t!ie rank,
and the worldly possessions of the deceased were
spoken of, and how he went down into t!ie grave
leaving all behind.

180

TE WAKA MAORI O NIU TIRANI.

I te mutunga o te tanumanga ka kai te iwi ra i ta
ratou kai i pai ai, ara he rama. Te taenga ki te pa ki
Pakirikiri ka tino nui rawa ta ratou kai—ka pau pea te
10 keeke rama, me te 10 kehi waipiro. Katahi ka tauria
te haka. Taku kitenga i tera, nui atu taku pouri.
Kihai rawa te aroha mo te tupapaku i takoto i roto i
te ngakau o te tangata. Engari he kino noa iho te
putanga mai ki waho, he whaitaita, he whaterotero,
he whakatikorokoro—he hunga haurangi kau. No
reira ka mea taku whakaaro, kowai ra hei pikituranga
mo tenei kaumatua kua riro. I whai kupu ano au i
te ra o te huihuinga tuatahi kia kaua e kainga taua
kai; hei aha ma te tangata kua puare nei tona
korokoro ?

Engari ki taku i matau ai, he pai rawa te hemonga
o tenei kaumatua—i mate ia i roto i a te Kararti. I
te 21 o nga ra 6 Hepetema i whakatakotoria ai te
Hapa a te Ariki ki tona aroaro, a i marama rawa
tana tangohanga.

" Ka hari te hunga o. mate ana i roto i te Ariki i
nga wa i muri nei: Ae ra, e ai ta te Wairua, kia
okioki ai ratou i a ratou mahi; na, e aru tahi a ratou
mahi i a ratou.'

[E tino whakama ana matou ki enei tangata wha-
kaaro kore o Turanga, e penei nei to ratou ahua i
te wa o te pouritanga, te wa e tanumia ana tetahi o a
ratou rangatira kaumatua, rangatira e whakamiharo
nuitia ana e te iwi. E rite ana ki te mea e tino hari
ana ratou ki tona matenga, kaore e tangihia ana—
akuanei hoki te pera tonu ai te whakaaro a nga tau-
hou. Mehemea kua tino matapotia, kua tino whaka-
kuaretia ratou e te tupua-whiro waipiro nei, i kore ai
ratou e mohio ki to ratou ahua mate ahua kuare rawa,
engari me mohio ratou akuanei te tirohia ponotia ai
ratou e te nuinga o te tangata, a ka whakahengia
tonutia iho. Mehemea ka ki atu te tangata ki taua
hunga kua rito ratou ki te kuri, akuanei ratou te tino
riri ai—otira e hara ienei ratou i te mea kuare rawa
iho i te kure ?—TE KAI TUHI.]

HE WHARANGI TU WHERA.

Ko nga Pakeha matau ki te Reo Maori e tuhi mai ana ki
t.enei 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, Tena koe.

Waikouaiti, Otakou, Nowema, 1873.

E HOA,—Ki te aheitia e koe tenei reta mo te
Waka Maori utaina atu ; ki te kore koe e pai, maka
atu.

Ko te rua tenei o aku tau e noho ana i tenei
whenua—ara i te Waipounamu. I taku nohoanga
ki konei i titiro tonu au, i matakitaki tonu au,
ki te ahua o nga Pakeha me nga Maori o tenei
whenua i runga i nga ture me nga ritenga atu
a te Pakeha, ka mea au ka nui te pai. Te kotahi
tonu o nga tikanga me te whakarite tahi i nga ture.
Ko nga Maori, pin tonu ki nga Pakeha ano hei tauira
mo ratou. Kotahi tonu te ahua o nga ritenga, me
nga tinana, me nga reo, me nga korero katoa.
E whakamoemiti ana au ki te mahi a taua iwi nei.
Ahuareka ana ki taku titiro me taku whakarongo, a
ka puta taku kupu "kua ora tenei iwi, kua puta
i nga raruraru o tenei ao." Ka waiho e au enei mea
hei whakaaro mo toku ngakau.

Ka titiro hoki au ki te ahua pai o nga tamariki;

kua nunui kua rere ke, kua ahua pai—kaore i te
pena me nga tamariki o te Maoritanga o te tangata.
Ko nga reo he reo Pakeha katoa, kei nga reo
o nga tamariki rangatira a nga rangatira Pakeha
nei; kaore e putu nga kupu kino i te mangai,

After the funeral was over, the people commenced
to drink that in which they so" much delight—rum.
When they reached the pa at Pakirikiri they began
a regular debauch, consuming some 10 kegs of rum.
and 10 cases of spirits. Then commenced the
"haka," (a voluptuous dance-song). I was deeply
grieved at this. Grief for the dead seemed to find
no abiding place in their hearts, from whence came
forth all manner of evil; they made grinning faces
at each other, and rolled about and clung together in
a most disorderly manner—a drunken rabble. When
I saw this, I wondered where a worthy successor
could be found to take the place of the old man who
was gone. On the first day I exhorted them not to
drink; but what were my words to men whose
throats were gaping wide (for the drink) ?

I believe the death of the old man was a blessed
ono,—he died in Christ. On the 21st September,
the Lord's Supper was administered to him, which
he received in a becoming manner.

" Blessed are the dead which die in the Lord from
henceforth: Yea, saith the Spirit, that they may
rest from their labours ; and their works do follow
them."

[We are ashamed of these thoughtless people at
Turanga, who could so conduct themselves on an
occasion so solemn as that of the funeral of one of
their oldest and most respected chiefs. It would
appear as if they were actually rejoicing over his
death, instead of lamenting,—and such will be the
opinion of those who do not know them. If they
are so blinded and demoralized by the demon drink
that they. cannot discern their own misery and
brutish condition, they may rest assured that the
world around them will see them as they are, and
will condemn them as they deserve. If these people
were to be told they were upon a level with the
beasts, they would be indignant; but are they not
worse ?—EDITOR.]

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, Greeting:

Waikouaiti, Otago, November, 1873.
FRIEND.—If you think this letter suitable for the
Waka Maori, take it on board; if you do not, cast it
away.

This is the second year of my residence in this
Island—that is to say, the Waipounamu, or South
Island. During my stay here I have closely ob-
served the position of the Pakeha and Maori of this
land, in their relation to each other with respect to
the laws and other regulations and customs of the
Pakeha, and I pronounce it very good. Both con-
form to the same principles and submit to the same
laws. The Natives follow closely the example of the
Pakehas. Their customs, personal habits, language,
and general topics of discussion, are one and the
same. I greatly admire the course this people are
pursuing. It is very pleasant to me to observe and
hear them; and I am constrained to exclaim, " These
people are in a good condition: they have escaped the
ills and troubles of this life." And I ponder these
things in my heart.

Then I look at the fine appearance of the children,
who are more robust, better looking, and altogether
different to those of the old times of Maoridom.
They speak English altogether, and their language is
similar to that of the children of English gentlemen:

no bad expressions come out of their mouths, they

TE WAKA MAORI O NIU TIRANI.

181

kua kore e mohio ki ena kupu katoa—no nga matua
te tikanga, tuku iho ki nga tamariki pai tonu te ahua.
Ko te pai tenei o nga Maori o tenei kainga ko
te kaha ki te karakia i nga ra i nga po katoa. E rua
karakia o te ra kotahi, ko to te po ka toru ai. Kaore
e tata mai tenei kai te waipiro, ka whitu pea nga tau
e mahue ana taua kai i a ratou, ara i nga tangata o
tenei kainga. Ko nga ture hei whiu mo nga mea
kino, hei pehi hoki, kua tu, ara mo te kanga, mo te
puremu, mo te korero teka, mo te ringa pa ki te
wahine, mo nga mea kino katoa, e meatia ana kia
araia atu kia kaua e puta mai ki o ratou rohe katoa.
Heoi taku korero.

Na to hoa.

Na N. W. PAETAI.

Ki a te Kai Tuhi. o Te Waka Maori.
Hotereni Taone wahi o Hauraki,

Oketopa 16, 1873.
E HOA tena koe. Tenei taku reta ka tukua atu ki a
koe, mau e uta atu ki runga ki to tatou waka, me ho
mea e watea ana he takotoranga.

E hoa ko te take o tenei reta i tuhia ai he titiro
naku ki to mate o o tatou hoa Maori e noho ana ki
nga taone, ki nga wahi tutata ranei. Ko tenei mate
e kitea atu ana e ahau o hara no ratou, engari na taua
i hoatu tenei mate mo ratou. Koia tenei he kai-
ponu no taua ki te tuku atu ki a ratou nga ture a te
Pakeha e whai tikanga, ana mo nga taone, kia tuhia
hoki ki to reo Maori kia marama ai o tatou hoa. Ka
nui hoki taku titiro ki nga Maori o tenei takiwa e hara
tonu ana ki nga ture Pakeha, a kawea aua. ki te wha-
kawa, a meinga ana e to Kaiwhakawa kia utu ; e hara
i te mea he kino no ratou i he ai,; engari ho kuare,
no reira ka hara kau noa iho, kaore ratou e mohio e
ho ana te mahi e mahi nei ratou. Haunga ra ia te
haurangi, e mohiotia ana te ture mo tena—he whaka-
matautau tonu na etahi o nga Maori i mohio ai ratou
ki te ture mo tena. Otira tena ano etahi ture e mana
ana i roto i nga taone, kaore rawa e mohiotia o nga
tangata Maori. No te paanga o to hara ki a ratou
katahi ratou ka mohio, he ture ano tenei! Koia enei
etahi o nga mea e noho kuaro nei ratou ki nga ture
mo aua mea:—

I. Ko te whakaomaoma i o ratou hoiho i roto i te

taone.

II. Ko te whiu i nga hoiho, kau, poaka ranei, i nga

taha taha o te rori.

III. Ko to whaka-api i te taha o te rori Id to

taonga, aha ranei.

IV. Ko te hoiho, kau, aha ranei, e haero noa iho

ana i roto i te taone.

V. Ko te puhanga manu—ko nga manu e tiakina
ana e te ture, me nga marama tika hei puhanga i aua

mana.

VI. Ko te timere o tetahi whare ana ka wera i to ahi.

Otira he maha nga ture mo nga mea penei e mohiotia
ana e taua, ko nga Maori kaore e mohio, engari mo to
ratou hara ki tetahi o aua ture katahi ratou ka mohio,
he ture ano tenei! Na e hoa, e te Kai Tuhi, ki taku
whakaaro he mea he tenei na taua ki nga tangata Maori.
Engari kia matua whakamaramatia atu nga ture ki a
ratou Id to ratou reo nei ano, a Id te hara ratou i
muri, na ratou tena. Ara he mea pai ma te Kawana-
tanga e whakahau nga ture katua kia tuhia ki te reo
Maori ka tuku mai ai ki te tari a te Kai-whakahaere
mo te taha Maori o ia takiwa ki reira takoto ai hei
titiro ma nga tangata Maori katoa o tera takiwa—a e
-pai ana ano hoki te tuku mai ki nga rangatira o nga
iwi ma ratou e panui atu ki ona tangata. Ko nga
ture i tuhia Id te reo Maori i mua ai, he mea tika ki
nga Kai-whakawa Maori anake. Kua kore e mana
etahi o aua ture tawhito inaianei; engari kua hanga
e te Paremete he ture hou, a e hanga tonu nei. Na,
ka nui te pai kia panuitia ki nga reo e rua nga ture
penei katoa, ana ka hanga e to Paremete, kia tika ai

are unaccustomed to such words ; their parents are
respectable, and their respectability has descended to
their children. The excellence of the Maoris of this
place consists in their earnest piety, and regular per-
formance of religious duties every day and every
night. They have two services every day, and one
every night. They do not drink spirituous liquors,
nor have they done so, I believe, for seven years past
—that is to say, the people of this place. They have
laws for the punishment and suppression of various
offences, such as swearing, lying, fornication, adultery,
and other vices, which they are anxious to keep with-
out their borders. This is all I have to say.
From your friend,

N. W. PAETAI.

To the Editor of the Waka Maori.

Shortland Town, Hauraki,

16th October, 1873.
FRIEND—Greeting,—I beg to request that you will
take this  letter on board of our Waka, if you have
stowage room for ir.

I am induced to write this letter because I see that
our Native friends who reside in or near our towns
labour under certain disadvantages. It is an evil
which docs not proceed from themselves, but from us
—we have put it upon them. It is this. We have
neglected to give them in their own language the
laws appertaining to towns, so that they may know
clearly what is required of them. I see Maoris of
this district continually breaking the laws of the
Pakeha, for which they are taken before a Magistrate
and fined; not because they have been guilty of any
wilful wrong, but simply because they were ignorant
of what the law was, and were unaware that what
they were doing was wrong. I do not refer to
drunkenness ; they know the law against drunken-
ness—some of them have tried it so often that they
are pretty well acquainted with it. But there are
other laws in force in towns, in respect of which the
Natives aro totally ignorant. It is only when they
break some law that they become aware of its exist-
ence. The following aro some matters of the laws
respecting which they aro ignorant, namely:—

1. Furious riding or driving in towns.

II. Driving horses, oxen, pigs, &c., on the side
paths.

HI. Obstructing the road paths with goods or
other matters.

IV. Horses, oxen, &c., wandering at large in
towns.

V. Shooting birds which aru under the protec-
tion of the law; and the proper mouths for shooting
such birds.

VI. Chimneys ou fire.

There are many other laws Ior things of this
nature with which we aro familiar, but of which the
Maoris know nothing until they break them, and then
 they find them out to their cost.

Now, Mr. Editor, I consider we are inflicting a
wrong upon the Natives in this matter. We should
give them the laws in their own language first, and if
they do wrong: afterwards it will be their own fault.
I think the Government should have all the laws
translated into the Maori language, and copies sent
to the Native Office in each district for the informa-
tion of the Natives, or they might be sent to the
Chiefs of each tribe, who could read them to the
people. The Acts which ere now were translated
into the Maori language, were sent to the Native
assessors only. Some of those old Acts are not now
in force ; the Parliament have made some new ones,
and are continually making them. It would be a
very good thing if such laws were published in both
languages, when made, so that the desire of the

182

TE WAKA MAORI O NIU TIRANI.

te hiahia o te Kawanatanga kia kotahi te ture mo nga
iwi e rua, te Maori ra, te Pakeha ra. Heoi ano.
Na to hoa,

Na HOEI WIRIKIHANA,

Kai-whakamaori.

[Ko nga ture e ki nei a Hori Wirikihana, he ture
ia no nga Porowini, no nga taone hoki; a ma nga
Kawanatanga o nga Porowini te tikanga kia whaka-
maoritia. Ko nga ture o te Kawanatanga Nui o te
motu nei e tau ana ki te iwi Maori e whakamaoritia
ana inaianei, a ka tukua ki nga takiwa Maori a te wa
e oti ai.—TE KAI-TUHI]

Ki a te Kai Tuhi o te Waka Maori.

Po Neke, Tihema, 8, 1873.
E HOA.—Kua kite au i te reta a Renata Paraire
Kawatapu i te Waka Maori o te 12 o Nowema, e
whakahe nei taua tangata ki a Poari Kuramate o
Whanganui. Na, he nui kau noa nga korero i roto
i taua reta a Renata, otira kaore he korero tikanga.
Ehara te korero whakakake i te korero e mate ai te
tangata; na, kaore rawa i mate nga korero a Poari i
taua reta—ka nui rawa te tika o te korero a Poari ki
taku titiro, ekore e taia te patu. Ko nga Kupu
whakahoki mai a Renata ehara i te kupu tikanga
ehara i te kupu hangai, engari he kupu putanga no
tona puku riri rapea ki te tika o te reta a Poari; na
kona hoki i puta ai i a ia tenei kupu, ara, te " Pirihi-
tini kokoti kore o Whanganui'' me etahi at.u kupu
whakahi. Tetahi, ko ana korero whakarite mo te
ngeru e rapu ana i te kai mana, kaore hoki i pai—he
korero tamariki noa iho. Engari ko ia te mea rite
ki te ngeru e raraku kau ana ki a Poari. Ka tuhi
mai te tangata ki te Waka Maori kia tika ana korero,
kia ahuareka ai te tangata ki te korero. Otira he
tamariki te tangata ra, he "poai," e ai ki tana; kia
pehea rawa nana he korero mana. Kati taku.

NA KAI-KORERO NUPEPA.

HE TANGATA MATE.

KUA tuhi mai a Wiremu Hunia, o Waikare, Pewhai-
rangi, he whakaatu mai i te matenga o tetahi tangata
i taua kainga i te 30 o Hepetema kua hori nei. I taua
rangi ka haere nga tangata tokotoru ki te pupuhi
kau i te ngaherehere—nga ingoa, ko Herewini te
Moro, te Awheroa, me Haare Ngaika. He mea amo
te pu a te Awheroa, ko te ngutu o te pu i hurihia ki
muri ki a Haare Ngaika e haere ana i muri i a ia.
He mea whakamoe te hama o te pu. Ko tena i mau
i te kareao, tangi tonu iho te pu, tu tonu ki te taha
maui o te ihu o Haare Ngaika, i te maunga poniania
te tunga, ka pakaru katoa te kauae, whatiwhati katoa,
ka puta atu te mata i te koko o te pokohiwi. Ki hai
 a te Awheroa i mohio i te tuatahi kua paku tana pu.
I mahara raua ko te Herewini he pu pupuhi manu
na Haare Ngaika. No te tahuritanga ki muri ka
kite kua hinga to raua hoa, a ka mohiotia hoki na te
pu a te Awheroa. No te kitenga i te tangata kua tu
ra ka tino pouri a te Awheroa, ka mea kia whaka-
matea ia e te hoa. Ka rongo ake te tupapaku ki te
kupu a tera', ka mea ki a te Herewini kia puhia atu e
ia nga paura o nga pu, kei whakamomori te Awheroa.
Katahi ka waiho a te Awheroa ki te tiaki i te
tupapaku, ka haere te Herewini ki te tiki tangata;

te hokinga mai, e toru te kau tangata, Katahi
ka amohia te tupapaku ki te kainga, a ka mate
ia i taua ra. Na, kua kohikohi moni nga maori
hei oranga mo te pouaru me nga tamariki; a e mea
ana ratou kia whakaputaina he kupu i roto i te Waka
Maori kia kohikohi nga iwi katoa i tetahi moni mo te
pani a te tangata i mate penei. E whakaaro ana
hoki ratou, "no te mea he wahine marena taua
wahine," he mea tika ma te' Kawanatanga tetahi
whakaaro—ma te Runanga o te Paremete hoki etahi
moni e tuku mai.

Government may be carried out, namely, that; there
be one law for. both races—the Maori and the
Pakeha. This is all.

From your friend,

GEORGE WILKINSON,

Licensed Interpreter.

[The laws to which George Wilkinson refers are
provincial or municipal laws, and it is for the Pro-
vincial authorities to take measures to have them
translated. The General Government laws which
affect the Native race are now being translated, and
will be circulated in Native districts.—EDITOR.]

To the Editor of the Waka Maori.

Port Nicholson, December 8, 1873.
FRIEND,—I have read the letter of Renata Paraire
Kawatupu, in the Waka Maori of the 12th November
last, condemning Poari. Kuramate, of Whanganui.
That letter contains a very great many words, but
no common sense. A man is not to be beaten by
merely boastful language ; neither have Poari's words
been overcome by that letter—to my mind Poari's
arguments are incontrovertible Renata's answer
contains no argument whatever ; nothing but mere
assertion, the offspring of his anger at the justice
and truth of Poari's letter. Therefore he used such
words as the " uncircumcised Philistine of Whanga-
nui," and other rash expressions. Again, his com-
parison between Poari and a cat looking for food,
was foolish and puerile in the extreme. He himself,
scratching fruitlessly at Poari, better represents the
cat. When a man writes to the Waka Maori, let
him write sensibly, so that people may have pleasure
in reading his effusions. But he (Renata) is a child,
only a "boy," as he calls himself; what better pro-
duction could be expected from him. I have done.
From NEWSPAPER READER.

FATAL ACCIDENT.
WIREMU HUNIA, of Waikare, Bay of Islands, sends
us an account of a fatal accident which occurred at
that place on the 30th of September last. On that
day three Natives, Herewini te Maro, te Awheroa,
and Haare Ngaika, went into the bush to shoot wild
cattle. Te Awheroa carried his gun on his shoulder
with the muzzle toward Haare Ngaika, who was
behind him. The hammer of the lock was down, and
it appears to have caught in some supple-jacks and
went off, and the bullet entered Haare Ngaika's face
on the left side of his nose, completely shattering
his jaw' and passing out at his shoulder-blade. Te
Awheroa was not at first aware that his gun had gone
off. Both he and te Herewini imagined that it was
Haare Ngaika who had fired at a bird; but on turn-
ing round they saw their companion down, and dis-
covered that he had been shot, and by te Awheroa's
gun. On making this discovery te Awheroa became
greatly affected, and begged te Herewini to shoot
him also', but the wounded man, hearing this, re-
quested Herewini to fire off the ,two remaining guns,
lest te Awheroa should commit suicide with one of
them. Te Herewini then, leaving te Awheroa in
charge of the wounded man, went to procure assist-
ance. He returned with some thirty others, and they
carried him home on a litter. He died the same day.
The Natives have been making a collection for the
support of his widow and children ; and they desire,
through the Waka Maori, to appeal to the various
tribes of the island to assist in raising a sum for this
purpose. They think, also, "as the widow was a
married woman," that the Government should lend
a helping hand—that the Parliament should vote a
sum of money in aid.

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