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Te Waka Maori o Niu Tirani 1871-1877: Volume 12b, Number 1. 11 January 1876 |
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TE WAKA MAORI
O NIU TIRANI.
"KO TE TIKA, KO TE PONO, KO TE AROHA."
VOL. 12.] PO NEKE, TUREI, HANUERE 11, 1876. [No. 1.
HE KUPU WHAKAATU KI NGA HOA TUHI MAI.
He moni kua tae mai:—
Na W. Renera, o Taranaki, mo £ s. d.
1876.—-Whatarau, o Opunake, Taranaki, (No. 1) O 10 O
„ Hori Teira, o Opunake, Taranaki, (No. 1) O 10 O
Na Rev. J. Stack, o Kaiapoi, mo
1876.—Paora Taki, o Rapaki, Lyttelton ... 010 O
„ Rore Pukekowhatu, o Wairau, Marl-
borough. (No. 1) ... ... ... O 10 O
„ Eru Tahitangata, o Otaki, (No. 1) ... 010 O
£2 10 O
Ko MOHI TARA e ki mai ana i wera te whare o tetahi
angata rangatira i Taranaki i te 29. o Nowema; engari kua
wareware ia ki te whakaatu mai i te ingoa o taua rangatira. E
i mai ana i pau etahi pu me nga paura, me nga kakahu, me
etahi mere, me ona tara pounamu.
Tenei kua tae mai ki a matou tetahi reta ingoa kore
no te Peiwhairangi, he whakapai ki te reta a Wi Pere (i te
Waka, Nama 21) mo nga Kai-whakawa o te Kooti Whenua
Maori. E hara i te tikanga no matou te panui i nga reta Ingoa-
kore.
Ko HORIMA KATENE, o Kuaomoa, Whanganui, e mea ana
da rongo ona hoa kua mate ia i nga waipuke o taua takiwa ina
;ata ake nei. Ko te whenua i noho ai ia, me tona whare, me
ma rua taewa, kumara, i riro katoa i te wai.
He waka ta MITA K. NGATIPARE, o Rakarana, Akarana, mo
;e hoko. Tona roa e 66 putu, te whanui o te riu e 6 putu. E
ki ana ia;—" Ka nui te tere o taua waka i nga hoehoenga. E
whai pea kei nga iwi mohio ki te hapai i tana mau i te hoe
kaore tahi pea he hoa hokakari mona ina hoe tahi ki tenei
waka. Ki te hiahia tetehi, etehi tangata ranei, iwi, hapu ranei,
o te motu katoa ki te tango ki te hoko i taua waka, ka whaka-
aetia mo te £200, kaore te nama e whakaaetia"
Ko te POKIHA TARANUI, o Maketu, e koa ana ki te kaha me te
tohe a nga Maori o Maketu i kitea i to ratou mahinga i tetahi
maara taro i taua kainga. E ki ana ia kotahi eka me te hawhe
be rahi o taua maara ; nga taro i whakatokia ki te whenua e
3037; ko te kirikiri he hawhe maero te roa o te mahinga mai,
ko te kaata a te Hemara ki te pikau i nga kirikiri. E rua nga
ohu nana i mahi i te tuatahi ki hai i oti, katahi ka mahia e te
Pokiha ratou ko ona hoa tokotoru—te kau ma iwa nga ra i mahia
ai ka oti.
Ko o matou hoa o Whanganui e mea ana kia panuitia e matou
te otinga o te whakawa a Reweti raua ko Mete Kingi. I kawea
taua whakawa ki te Hupirimi Kooti e te Pakeha, e Reweti; a
whakatuturutia ana te kupu whakatau a te Kooti o raro e te Tino
Kai Whakawa o te Hupirimi Kooti, a oti rawa ana ki a Mete
NOTICES AND ANSWERS TO CORRESPONDENTS.
Subscriptions received:— £ s. d.
From W. Rennell, Esq., of Taranaki, for
1876.—Whatarau, of Opunake, Taranaki (No. 1) O 10 O
„ Hori Teira, of Opunake, Taranaki (No. 1) O 10 O
From Rev. J. Stack, of Christchurch, for
1876.—Paori Taki, of Rapaki, Lyttelton ... O 10 O
„ Bore Pukekowhatu, of Wairau, Marl-
borough (No. 1) • ... ... ... O 10 O
„ Eru Tahitangata, of Otaki (No. 1) ... 010 O
£2 10 O
MOHI TAEA informs us that, on the 29th of November last,
the house of a Taranaki chief was destroyed by fire; but he
has forgotten to give us the name of the chief in question. He
says several guns and a quantity of powder were burned; also
a quantity of clothing, greenstones, and ear ornaments.
We are in receipt of an unsigned letter from the Bay of
Islands, referring favourably to the letter of Wi Pere (Waka,
No. 21) iu reference to Judges of the Native Land Court. We
do not, as a rule, publish anonymous letters.
HORIMA KATENE, of Kuaomoa, Whanganui, wishes his friends
to know that he has been a great sufferer by late floods in that
district. The land upon which he lived has been swept away
by the floods, together with his house and stores of potatoes and
kumaras.
MITA K. NGATIPARE, of Raglan, Auckland, has a canoe for
sale. It is 66 feet in length, and 6 feet wide in the bilge. He
says :—" This is an exceedingly swift-pulling canoe. When
pulled by experts in handling their paddles probably no other
canoe could come near it. If any man, or men, or hapu, or
tribe, in any part of the island, should be desirous of purchasing
it, it will be sold for £200, but no credit will be given."
Te POKIHA TARANUI, of Maketu, rejoices in the industry
and perseverance of the Maketu Natives, as evidenced in the
completion of a taro cultivation at that place. He says its area
is one acre and a half; it contains 3,037 taro plants, and the
gravel for spreading over the surface waa carted from a distance
of half a mile in a cart belonging to Mr. Hamlin. Two working
parties were originally employed in carrying on the work, but
they left it unfinished. It was afterwards completed by Te
Pokiha himself, and three assistants, in nineteen days.
Our Whanganui friends desire us to notice that in the appeal
case, Davis appellant, and Mete Kingi respondent, the judg-
ment given in the Court below in favour of Mete Kingi was
upheld by the Chief Justice at sittings in Banco of the Supreme
Court. Dr. Buller was for Meto Kingi, and Mr. Hart for
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2 TE WAKA MAORI O NIU TIRANI.
Kingi. Eo Takuta Pura te roia a Mete Kingi, ko te Haata te
roia a Reweti. I panuitia i te Waka Nama 22 te whakawakanga
tuatahi o taua mea, ara i te aroaro o nga Kai-whakawa o te
Kooti o raro iho.
KOTA te WHAREHUIA, o te Kahika, Maketu.—He roa rawa
taa reta, he amiki korero rawa; e kore ano e pai mo nga wha-
rangi o te Waka nei. Tetahi, ko nga tikanga o taua reta he
mea e pa ana ki a koutou anake ko to iwi, e hara i te mea e pa
ana e whai tikanga ana ranei ki te iwi Maori nui tonu. Ki te
mea i whakaaro a Paora Paruhi, rangatira no, te Arawa, ko koe
te tangata tika, mohio, hei tango i ona whenua hei hapai hoki i
tona mana me tona rangatiratanga, e pai ana, kaore a matou
kupu; kei a koutou ko to iwi te tikanga. Engari ki te tu koe
hei rangatira mo te iwi, e pai ana kia kitea i runga i te ahua o
au. mahi te tika o te whakaaro -a taua kaumatua ki a koe—ara
me tu koe hei tauira ki te iwi ki runga Id te whakaaro tika, hau-
rangi kore.
R. KARAWE, o Tauranga.—Ka pai tonu matou, kia tuhituhi
korero mai e koe.
AROPETA HAERETUTERANGI—Ko te tangata nana i timata
taua korero tautohetohe kua mate, ara ko Paratene Wheoro;
na e pai ana kia whakamutua i naianei.
Kua tae mai te reta a Reneti Tapa, me ta Hone Tumango,
me ta Anaru te Poroa.
Ko nga tangata e tuku moni mai ana mo etahi tangata Maori
me whakaatu mai mehemea ranei he tangata hou ratou ki te
tango nupepa.
HE TANGATA MATE.
Te KUKA, i te 22 o Nowema, 1875. I mate ki Wairau, Wai-
pounamu.
MATIRE, he wahine no Ngaitahu. I mate ki Wairau, Wai-
pounamu, i te 24 o Nowema, 1875.
REA RANGIPUKU, he kuia no Whitianga, i te 5 o Tihema,
1875. Tokotoru ana tamariki tane i mahue i muri i a ia, e 70
nga tau o tetahi, e 60 o tetahi, e 56 o tetahi.
HANITA TANGIHIROA—I mate ki Kuaomoa, Whanganui, i te
15 o nga ra o Tihema, 1875.
TAMIHANA TAMINGA—I mate ki te Whakaki, Haake Pei, i te
mihera, i te 24 o Oketopa, 1875.
HARE KEREPO, H te Whakaki, Haake Pei, i te mihera, i te
29 o Oketopa, 1875.
MARAIA WAITUTU, ki te Whakaki, Haake Pei, i te mihera, i
te 3O o Oketopa, 1875.
Te KORONEHO MAHUIKA, ki te Whakaki, Haake Pei, i te
mihera, i te 3O o Oketopa, 1875.
HOERA KIPATU—I mate i te Whakaki, Haake Pei, i te 8 o
Nowema, 1875. He mihera tona mate.
RAHARUHI PURA—I mate i te mihera, i te Whakaki, Haake
Pei, i te 28 o Nowema, 1875.
Te ROPIHA MATOROHANGA—I mate i te mihera, i te Wha-
kaki, Haake Pei, i te 1 o Tihema, 1875. He tangata rangatira
ia ki tona iwi; he nui hoki to ratou pouri ki tona matenga.
MERE POIHIPI HOHUA, he kotiro. I mate ki Waihi, i te 11
o Nowema, 1875.
HOUMEA HUTEKO, he kuia no Maitai, Waipounamu. I
mate i te 20 o Oketopa, 1875. E maharatia ana i 90 pea ona
tau.
PIRIPI, tetahi o nga tamariki o te kura o Kaiapoi, Waipou-
namu. I mate ite 17 o Nowema, 1875.
HARATA te WHETUKI, he kotiro na Hori Kingi, Ateha, o
Maraetai, Hauraki, Akarana. I mate ia ki Maketu, takiwa o
Tauranga, i te 11 o Maehe, 1875.
TE UTU MO TE WAKA.
Ko te utu mo te Waka Maori i te tau ika te 10s., he mea utu
ki mua. Ka tukuna atu i te meera ki te tangata e hiahia ana
me ka tukua mai e ia aua moni ki te Kai Tuhi ki Po Neke nei.
Te Waka Maori
———+———
PO NEKE, TUREI, HANUERE 11, 1876.
KEI nga wahi katoa atu o te ao e whakanuia ana te
putanga 6 te Tau Hou, e karangatia ana i runga i te
ngakau hari me te ngakau whakawhetai. He takiwa
whakaharinga ia. He takiwa e titiro pouri ai nga
tangata me nga iwi katoa ki o ratou mahi he o te tau
kua taha, a ia mea kia haere a ratou mahi i runga i
te whakaaro tupato me te whakaaro mohio i te tau e
haere ake ana. Ko te tangata Whakapono, i tana
tirohanga ki te tau kua taha, ka kite ia i te ringa o
te Atua atawhai rawa e arahi ana, e tohu ana, e hapai
Davis. An account of the hearing of this case before the
Magistrates appeared in Waka, No. 22.
ROTA te WHAREHUIA, of the Kahika, Maketu.—Your letter
is too prolix for our pages. Moreover, the subject is one which
is purely a matter affecting yourself and your people, and is of
no importance or interest whatever to the Native public
generally. If Paora Paruhi, late Arawa chief, thought you the
most proper and capable person to inherit his lands, and succeed
to Bis influence and power, we can have nothing to say in the
matter; it is a question which rests with yourself and your
people. In the event, however, of your taking the position of a
chief among the people, we trust you will show by your conduct
that the confidence which the old chief had in you was not mis-
placed—that you will set the, people an example of uprightness
and sobriety,
B. CALLAWAY, of Tauranga.—We shall thankfully receive
any communications with.which you may favour us.
AROPETA HAERETUTERANGI.—As Paratene Wheoro, who
first gave rise to this discussion, is now dead, it is fitting that
the subject should be dropped.
Received letters from Reneti Tapa, Hone Tumango, and
Anaru te Poroa.
We shall feel obliged if persons forwarding subscriptions ou
account of Natives will say whether they are new subscribers or
otherwise.
DEATHS.
Te KUKA, on the 22nd of November, 1875, at Wairau,
Middle Island.
MATIRE, a woman of Ngaitahu, at Wairau, Middle Island,
on the 24th of November, 1875.
REA RANGIPUKU, an aged woman of Mercury Bay, on 5th
of December, 1875. She leaves three sons, aged respectively 70,
60, and 56 years.
HANITA TANGIHIROA, at Kuaomoa, Whanganui, on the 15th
of December, 1875.
TAMIHANA TAMINGA, of measles, at Whakaki, Hawke's Bay,
on the 24th of October, 1875.
HAKE KEREPO, of measles, at Whakaki, Hawke's Bay, on the
29th of October, 1875.
MARAIA WAITUTU, of measles, at Whakaki, Hawke's Bay, on
the 30th of October, 1875.
Te KORONEHO MAHUIKA, of measles, at Whakaki, Hawke's
Bay, on the 30th of October, 1875.
HOERA KIPATU, of measles, at Whakaki, Hawke's Bay, on
the 8th of November, 1876.
RAHARUHI PURA, of measles, at Whakaki, Hawke's Bay, on
the 28th of November, 1875.
Te ROPIHA MATOROHANGA, of measles, at Whakaki, Hawke's
Bay, on the 1st of December, 1875. He was a man of note
among his people, and is much regretted.
MERE POIHIPI HOHUA, a young girl, at Waihi (Thames), on
the 11th of November, 1875.
HOUMEA HUTEKO, an aged woman, of Bruce Bay, Westland,
on the 20th of October, 1875. She was supposed to be about
90 years of age.
PIRIPI, one of the scholars of the Kaiapoi Native school,
Middle Island, on the 17th of November, 1875.
HAEATA te WHETUKI, daughter of Hori Kingi, Native
Assessor, of Maraetai, Hauraki, Auckland. She died at Maketu,
district of Tauranga, on the 11th of March, 1875.
TERMS OF SUBSCRIPTION.
The Subscription to the Waka Maori is 10s. per year,
payable in advance. Persons desirous of becoming subscribers
can have the paper posted to their address by forwarding that
amount to the Editor in Wellington.
THE WAKA MAORI
——*——
WELLINGTON, TUESDAY, JANUARY 11, 1876.
ALL over the civilized world the advent of the New
Tear is regarded, more or less, with feelings of inter-
est, and hailed with acclamations of joy and thanks-
giving. It is a season of hope and rejoicing.
Individuals and nations alike look back with, regret
upon the errors and mistakes of the past, and press
forward with renewed resolution to be governed by
caution and circumspection in their onward course.
The Christian, in looking back upon the by-gone
year, recognizes the hand of a merciful Creator
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TE WAKA MAORI O NIU TIRANI. 3
ana i a ia i roto i nga matenga, me nga henga, me
nga raruraru katoa i pa mai ki a ia; ka mohio hoki ia
" ko nga mea katoa e mahi ana i te pai mo te hunga
e aroha ana ki te Atua ;" a ka totoko ake te aroha
me te whakawhetaitanga i roto i tona ngakau, ka
haere tonu ia i runga i te ngakau maia, e whaka-
whirinaki ana ki te Atua.
Kaore ra pea he iwi o te ao katoa e nui atu ana he
take i to nga iwi o Niu Tirani hei whakawhetaitanga
mo te ngakau. Ahakoa te nui haere o te tangata i a
tatou, ahakoa te mano tini o te tangata kua eke mai
ki to tatou motu, kua kite katoa i te ora nui rawa.
E tika ana kia whakapuaki ano matou i a matou kupu
o mua, ara:—" Ki hai tatou i mate, pera me etahi atu
iwi o te ao, i te hemo kai, i te mate uruta, i te wha-
whai ranei; kua tukua nuitia mai e te whenua ona
nua hei utu mo te mahi a o tatou ringaringa; ki hai
tatou i matemate i tetahi whiunga whakangarongaro
tangata; ki hai tatou i whakaohongia i a tatou mahi
marie me a tatou mahi ahu whenua i te rongo whaka-
wehiwehi o te riri, hei pupuri i a tatou e kore ai tatou
e kake haere tonu ki te whairawatanga me te oranga
—engari ko te rangimarie, ko te ora, ko te kai ranea,
i tu tonu i roto i o tatou rohe."
Na, mo te iwi Maori marire, ki ta matou whakaaro
tera ano ratou e mohio ki nga painga me nga ranga-
tiratanga kei a ratou e mau ana i tenei takiwa, e nui
noa atu ana i to te wa Maori o mua, i te mea kaore
ano he Pakeha kia eke mai ki uta nei. E noho noa
iho ana ratou i runga i te ora me te rangimarietanga
i raro i te mana nui o tetahi o nga iwi Whakapono,
iwi kaha rawa, o te ao katoa atu hei tiaki i a ratou
(ara, te Ingirihi) ; no to ratou tangatatanga ki a te
Kuini atawhai rawa i kore ai to ratou motu e eketia
e etahi atu iwi o te ao, he iwi ra pea e kore e tino
whakaaro ki to ratou oranga me he mea i tupono mai
ko ratou ki konei; ko te Rongo Pai e kauwhautia ana
ki a ratou; kua whakaturia etahi kura maha hei
whakaako i a ratou tamariki kia rite ai ki te Pakeha
te tauwhaawhai ki te ora ; e noho tahi ana ratou ko
te Pakeha i raro i te tikanga kotahi o nga ture me
nga rangatiratanga noatanga atu, a kaore hoki to
ratou whakaaro e herea ana i runga i nga mahi katoa.
Ko te painga o enei tikanga kaore ano pea kia ata
mohiotia e ratou, kaore ano kia ata whakanuia i roto
i to ratou hinengaro; otira he painga ia i nui ai nga
rau tau e tohea ana e nga tupuna o te iwi Pakeha i
taea ai e ratou.
Ko tenei e hari ana matou ki nga tohu, e kitea ana
i etahi wahi o te motu, o te hiahia o nga Maori Ma
whiwhi ratou i nga painga o tenei takiwa o te mara-
matanga e tukua ana ki a ratou. E kite ana matou i
nga korero a nga Kai "Whakawa e noho ana i nga
takiwa Maori e ki ana kua nui haere te ahu whenua
a nga Maori i naianei, kua kite ratou i te pai o te
•whakatupu kai me te mahi hokohoko ki nga Pakeha.
Ko te korero a Meiha Mea mo nga tikanga Maori i
te takiwa o "Waikato me te ahua o nga Maori me nga
Pakeha o reira, e ki ana::—" Kua iti haere te tupato
me te whakaaro hopohopo tetahi ki tetahi, kua nui
haere te whakaaro pai tetahi ki tetahi. E nui haere
ana te mahi hokohoko ki .nga kainga o uta i roto i
nga tau katoa, ko te whakaaro hoki a nga Maori e
mea ana kia whakatokia nga kai i nga wahi tatata ki
nga kainga Pakeha, kia tata ai te mauranga ki te
hoko. I te ngahuru kua taha nei i mano tini nga
puhera witi, oti hoki, i hauhakena i te awaawa o
te Kopua, e rua hoki nga mihini hou, patu witi nei,
kua kawea ki reira. Ko te kai i te waipiro kua iti
haere i nga huihuinga. Na nga rangatira taua mea i
pehi; kua nui haere hoki te hiahia o nga Maori kia
whiwhi ratou ki te mira ki nga mea ahu whenua
hoki."
Ko te Karaka o Tauranga e ki ana:—" Ka nui te
ata noho a nga Maori; e whai ana ki nga tikanga a o
ratou hoa Pakeha, me a ratou mahi katoa hoki.
guiding, directing, and upholding him in the midst of
all the dangers, trials, and difficulties through which
he has passed; and, feeling that "all things work
together for good to them that love God," his soul
expands with gratitude and thankfulness, and he
goes onward with renewed confidence, trusting in
the Lord.
Of all the nations on the face of the earth none
have more reason to be thankful than the people of
New Zealand. Notwithstanding the rapid increase
of our population, notwithstanding the many thou-
sands who have landed upon our shores, the wants of
all have been plentifully supplied. We may very
fitly repeat words which we have used on a previous
occasion, viz.,—" We have not suffered, as some less
favoured nations have, from famine, or pestilence, or
war; the earth has bountifully repaid the labours of
our hands by a plentiful increase of her fruits; no
deadly plague has decimated our numbers; no dread
alarm of war has startled us from our peaceful and
industrial avocations, retarding our advance on the
road to wealth and prosperity—peace, health, and
plenty have prevailed within our borders."
With reference to the Native race, more especially,
we think they must admit that the privileges and
blessings which they now enjoy far exceed anything
which obtained in the old days of Maoridom, before
the advent of the Pakeha to their shores. They live
in security and peace under the protection o£
one of the most powerful Christian nations in the
world; as subjects of Her Most Gracious Majesty
Queen Victoria, their country is secured from the
influx of other nations, who might not have very
much regard for their welfare; the Gospel is
preached unto them; schools are erected for the
education of their children, that they may be fitted to
vie with their Pakeha brethren in the business of
life; they live in the enjoyment of equal laws and
privileges with the Pakeha, and they have freedom of
action in everything. These are blessings which they
may not at present fully appreciate; but they are
blessings nevertheless which the forefathers or the
Pakeha struggled for many centuries to obtain.
And we are happy to see that there are evidences
in various parts of the country that the Natives are
desirous of securing the benefits which, civilization
offers them. We find, from the reports of Resident
Magistrates in Native districts, that the people are
becoming more industrious, and that they are begin-
ning again to appreciate the benefits arising from
agriculture and trading with Europeans. Major
Mair, reporting on Native affairs in the Waikato,
and the relations existing between the Natives and
Europeans, says, " There is less reserve and distrust,
and an increasing desire to establish friendly feelings.
Each year the trade with the interior is increasing,
and generally the tendency is to plant near to
European settlements, and thus save transport of the
produce. In the Kopua Valley many thousands of
bushels of wheat and oats were harvested last
autumn, and two more threshing machines were
introduced. There has been a marked diminution of
consumption of spirits amongst the Natives at the
great meetings. The chiefs produced this change,
and these is a general desire for mills and agricultural
implements."
Mr. Adolphus Clarke writes from Tauranga:—
" The Natives are most orderly, and are trying to
follow the footsteps of their European neighbours,
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4 TE WAKA MAORI O NIU TIRANI. Kaore tahi he hara i roto i a ratou, ko te mahi hau- rangi hoki e iti haere ana—he Kuru Temepara etahi o nga rangatira." Ko te Parapana, o Opotiki, e ki ana:—"E toru mano puhera witi a tetahi iwi i hokona akihanatia i te Kapu. E wha mano puhera i hokona i muri iho, he nui hoki te kaanga a etahi atu iwi i whakatupu ai. E patu weera ana etahi o aua Maori, he tokomaha hoki e mahi ana i nga mahi Pakeha. E noho pai ana ratou, e whakaaro pai ana, e whakarongo tonu ana ki nga ture me nga tikanga a te Kawanatanga." Na, he nui ano nga tikanga kei roto i enei korero hei haringa mo te ngakau, engari e pouri ana matou ki te mahi haurangi e mau tonu ana i etahi kainga Maori. Kua nui a matou korero whakatupato ki nga iwi Maori mo tenei hara; a, heoi ta matou kupu i naianei, ki te mea ka tohe tonu ratou ki te tuku i to ratou hiahia ki te waipiro, heoi ka noho kuare rawa ratou i naianei, ka ngaro rawa atu hoki ratou i te ao nei a tona wa e takoto ake nei. Otira ka tumanako ano matou ki te pai i a ratou. Kua mohio hoki matou he nui o a ratou rangatira whai matauranga e tohe tonu ana kia whakamutua rawatia te kai waipiro i roto i o ratou iwi, e mahara ana hoki matou kua whai hua ano ta ratou mahi—e hari rawa ana hoki matou ki ta matou mohiotanga ki te kai o te waipiro e iti haere ana i roto i te iwi Maori. Me tohe tonu aua rangatira ki taua mahi pai, a ma reira ka kiia ratou e te whakatupuranga e haere ake nei ko ratou nga tino kai-whakaora i o ratou iwi. E kite ana i roto i nga korero mo nga kura Maori kua nui ano te tika o te mahi a te Kawanatanga ki te whakaako i nga tamariki Maori ki te reo Pakeha. Ko te Wikiri Niuhi, nupepa o Akarana, e ki ana:— " He mea whakahari i te ngakau te kitenga i te mahi a nga Maori e manaaki nei i taua mahi whakaako, e tuku nei i a ratou tamariki ki nga kura, e tuku moni ano hoki i roto i nga tau hei oranga mo aua tura. Inahoki nga moni i whakapaua i te tau kua taha nei ki te whakaako i nga Maori, i raro i te whakahaere a te Tari Maori, hui katoa kua £12,018 15s. 1d., na nga Maori £1,900 12s. 6d., o enei moni. E kitea ana i roto i nga pukapuka whakaatu ko nga tamariki katoa e haere ana ki aua kura "ka 1,541; ara 1,010 nga tane, e 531 nga wahine, ara e rite ana ki te kotahi o roto o te tokowaru o nga tamariki Maori katoa atu o enei motu kaore ano i tae o ratou tau ki te tekau ma rima. Na, he nui ano tenei, no te mea he toko- maha pea nga mea paku rawa i roto i aua tamariki taore nei i tae o ratou tau ki te tekau ma rima. E rima te kau ma iwi nga kura kei nga motu e rua nei. Kaore e rite tonu te haere a nga tamariki ki aua kura, kotahi te kura i tae rawa ona tamariki ki- te 68, ko tetahi tokorua tonu ana tamariki. Kua perehitia ano etahi atu korero mo nga kura, ara he korero na nga Kai "Whakawa e noho ana i nga takiwa Maori, a e kitea ana i aua korero kua tino taea ta te ngakau i whakaaroti i runga i aua kura, ko te tika hoki o te mahi e nui haere ana i roto i nga rangi katoa me te manaaki a nga Maori i taua mahi." Hei tohu tenei o te " haere o te matauranga " i roto i nga iwi Maori o Whanganui kua mea nei ratou kia tukua etahi hanga Maori hei hapai i o ratou ingoa i roto i te Whare Whakakitekite taonga i Piratepia, he taone kei Amerika. Kua tukua e ratou ki nga Komihana mo Niu Tirani etahi o a ratou rakau, ara he tao, he tewhatewha, he mere, me etahi atu o nga hanga o mua a te iwi Maori. He mea whakairoiro pai rawa etahi o aua rakau, ko etahi o aua rakau i whakaungia ki te kura. Na, he tohu pai ano enei mea e mohiotia ai te nekenga haeretanga o te iwi Maori ki runga ki nga matauranga me nga whairawatanga o tenei ao, engari tera ano nga tohu e kitea ana o te whakaaro o nga Maori e huri ana ano tetahi wahi ki te Whakapono and their business. There has been no crime, and intemperance is decreasing; several chiefs are Good Templars." Mr. Brabant, of Opotiki, says, "One tribe sold three thousand bushels of wheat at auction at Te Kapu: Four thousand bushels were since sold, and various other tribes have produced large quantities of maize. Some are whalers, and numbers are employed by the European settlers. The Natives are peaceable and well disposed, and all the tribes submit most readily to the laws and ways of the Government." While we find in these and other reports much that is satisfactory and encouraging, yet we regret to know that the vice of drunkenness is still prevalent in many Native districts. This is a vice against which we have often warned the Native people of this country, and we can only now say that, if they will persist in the indulgence of their passion for strong drink, they must be content to occupy a degraded position now, and eventually to disappear as a people from the face of the earth. We will however hope for better things of them. "We know that many oi their more intelligent chiefs have of late been strenuously exerting themselves to advance the principles of total absti- nence among their people, and we believe their efforts have not been without success. "We rejoice in the belief that intemperance is on the decrease among the Native people. Let the chiefs in question go on with the good work, and they will be regarded by the rising generation as the real benefactors of their race. The reports on Native schools show that the efforts of the Government in the matter of educating the Native children in the English language have been attended with considerable success. " It is satisfac- tory," says the Auckland Weekly News, "to find that the Natives not only appreciate these efforts in availing themselves of the schools for their children, but contribute to some extent towards the annual cost of maintenance of the schools. Thus, for instance, last year the total amount expended on Maori educa- tion, tinder the supervision of the Native Depart- ment, was £12,018 15s. 1d., of which sum the Natives contributed £1,900 12s. 6d. We find from the returns that the number of children attending these schools was 1,541, of whom 1,010 were boys and 531 girls, or about one in eight of the Maori population under fifteen years of age, a proportion which, taking into consideration that many of this number must be altogether too young to attend the schools, cannot but be considered a satisfactory one. The report shows that there are working in both islands fifty-nine of these schools. The attendance is very varied, being as high as sixty-eight in one instance, and as low as two in another. Other reports, from Resident Magistrates in Native districts, already published and alluded to, show that the success attending these schools has been fully equal to any- thing that could have been expected from them, and that their usefulness and the appreciation of them by the Natives are daily increasing." As a proof of the " march of intellect" among the Natives of the Whanganui District, we may mention that they have determined to be represented at the Philadelphia Exhibition. They have forwarded to the New Zealand Commissioners a collection of weapons, including spears, battle-axes (wooden), tai- ahas, meres, and a miscellaneous assortment of ancient Maori manufactures. Some of the weapons were very handsomely carved and highly ornamented with feathers. These things are pleasing evidences of the advance of the Natives in worldly wisdom and prosperity, but there are signs apparent of a Christian reawakening in some of the Native districts, which must be gratify- ing to the heart of every true Christian man. • We
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TE WAKA MAORI O NIU TIRANI. 5
a he mea hari rawa tenei ki te tangata e pono ana
tana Whakapono. Tenei ano etahi reta kua tae mai
ki a matou no etahi takiwa o te motu nei i mohiotia
ai e matou tera ano etahi tangata tokomaha kei roto
i nga Maori e tino hiahia ana kia hoki mai nga iwi
ki te whakapono o te Karaiti, ki te karakia hoki o te
Atua pono rawa. Ko te Pihopa o Waiapu, i tona
korerotanga ki te Hinota o te Takiwa o Waiapu, i
hui ki Nepia i a Hepetema kua taha nei, i ki:—" Ka
nui te tika ki runga ki te iwi o te mahi a nga minita
Maori tokowhitu e noho ana i etahi wahi o te takutai
(te Rawhiti), he mahi tonu hoki ta ratou i roto i nga
tangata. He pouritanga tenei te matenga o te Rev.
Hare Tawha, e kore hoki e taea te whakakapi i tona
turanga i naianei. No konei he tika kia tangohia
mai etahi tamariki tika i roto o nga tamariki o te kura
o Tini Tipene i Akarana, i te Aute hoki, hei minita.
He nui atu te pai o te mahi whakaako i aua tamariki
i naianei i to tera i a ratou matua i mua ai, ma reira
hoki ka nui atu to ratou tika mo taua mahi. Ko te
Poata (ara te hui) o te Hahi Maori i hui ki Tauranga
i te 22 me te 23 o Maehe. He nui te whakaaro a nga
Maori ki aua huihuinga, a he tikanga pai hoki ia hei
whakakaha i nga iwi ki te mahi. Ko nga Maori o
Haake Pei, i nui te kaha i te tuatahi, i ngakau nui
rawa i te kawenga atu o te Whakapono ki a ratou, he
pera hoki me etahi atu iwi; engari i nui nga whaka-
wainga me nga tikanga hei whakamatau i te pono o
ta ratou mahi, a he tokomaha o ratou kua whakarere
i te ara tika kua hoki atu, he tokomaha ano hoki e
tuturu tonu ana ki te Whakapono. Te mea e ata
mohiotia ai te ahua o te Whakapono o te iwi Maori,
me kite i a ratou i o ratou kainga ake ano. Ka kitea
ki reira e karakia tonu ana i roto i nga ra katoa. Te
huhua o nga tamariki i iriiria i te tau kua taha, hui
ki nga tangata uru ki te kai hapa, i tae ki te 700; na,
ka kitea i konei he tokomaha nga tangata e mahi pono
ana, me whakaaro hoki e hara i te mea e tukua noatia
ana kia iriiria, ki te hapa hoki, engari e ata pataitia
ana i te tuatahi."
Heoi, he mea tumanako rawa na matou kia toko-
maha rawa nga tangata e uru ki te Whakapono i tenei
tau 1876, kia noho tahi hoki nga Pakeha me nga
Maori i roto i te aroha me te atawhai o te Whaka-
pono. " Ko te ngakau karakia, pai tonu mo nga mea
katoa, kei reira hoki nga korero mo te oranga inaia-
nei, mo tera hoki a mua," ara i tera ao.
NGA POOTITANGA.
Ko nga ingoa enei o nga tangata i whakahuatia i te
4 of Hanuere nei kia pootitia hei Mema mo te
Runanga Nui o te motu mo nga Takiwa Pooti Maori
katoa ara
TAKIWA POOTI MAORI WHAKA-TE-RAKI.
Wiremu Katene, o Waimate ; Mitai Pene Taui, o
Ohaeawai; Hirini Taiwhanga, o Kaikohe ; Hori
Karaka Tawiti, o Hokianga; Timoti Poihipi, o
Kaitara.
TAKIWA POOTI MAOEI WHAKA-TE-RAWHITI.
Karaitiana Takamoana, o Pakowhai, Nepia
Hotene Porourangi, o te Tai Rawhiti; Mita Hikairo
o Ngatirangiwewehi; Kepa Rangipuawhe, o Tuhou
rangi.
TAKIWA POOTI MAOEI WHAKA-TE-RATO.
Wi Parata, o Waikanae ; Meiha Keepa, o Wha
nganui; Hoani Nahe, o Hauraki.
Ko te pootitanga ka tu. i te 15 o nga ra o Hanueri
nei, i nga wahi pootitanga kua oti ke te panui.
Ko TAIAROA kua tu mo te Takiwa ki te Tonga. '.
tu, ia i runga i te hapaingatanga ringa anake, kaore
he pootitanga, no te mea kaore he tangata i tau
whaawhai ki a ia.
are in receipt of letters from various districts which.
lead us to believe .that there are many among the
Natives who are earnestly desirous that the people
should return to the religion of Christ and the service
of the true God. The Bishop of Waiapu, in his ad-
dress to the Synod of the Diocese of Waiapu, which.
met at Napier in September last, said, " The seven
Maori clergymen, residing at different parts of the
(East) coast exercise a salutary influence on the peo-
ple, among whom they keep up regular ministrations.
The death of the Rev. Hare Tawha will be much felt,
and it is not possible at present to supply his place.
It "becomes therefore the more important that, if pos-
sible, promising young men from among our scholars
at St. Stephen's School in Auckland, and at Te Aute,
should "be brought forward as future candidates for
the ministry. They have at the present day the ad-
vantages of a more regular course of education than
their fathers had, and will be better suited in that
•respect for the work. The Native Church Board of
the Tauranga District met at Tokomaru, on March 22
and 23. The Natives take much interest in these
meetings, and they supply a valuable means of stirring
up the people to attend to various points of duty.
The Natives of Hawke's Bay, who, like others, were
very earnest when Christianity was brought to them,
have had many temptations and drawbacks to try the
soundness of their profession, and many have gone
back from the right way, but there are many also who
maintain a Christian course. To be able to form a
correct estimate of the Christian profession of the
Natives, it is necessary to see them at their own
villages. There it will be found that the practice
is to hold Christian worship daily. The annual return
given of the baptism of children, and the number of
communicants, who last year were upwards of 700, is
a clear indication that there is much sincerity among
a large number, particularly when it is borne in
mind that they are not admitted to this ordinance
without previous examination."
We trust that during the year 1876 the number of
converts to Christianity may be largely increased, and
that Pakeha and Maori may dwell together united in
bonds of Christian love and charity. " Godliness is
profitable unto all things, having promise of the life
that now is, and of that which is to come."
THE ELECTIONS.
THE following are the names of the candidates who
: were nominated on the 4th instant for election as
. Members of the House of Representatives for the
various Maori Electoral Districts :—
NORTHERN MAORI ELECTORAL DISTRICT.
Wiremu Katene, of Waimate; Mitai Pene Taui,
of Ohaeawai; Hirini Taiwhanga, of Kaikohe; Hori
• Karaka Tawiti, of Hokianga; Timoti Poihipi, of
Kaitara.
EASTERN MAORI ELECTORAL DISTRICT.
; Karaitiana Takamoana, o£ Pakowhai, Napier,
, Hotene Porourangi, of East Coast; Mita Hikairo, of
• the Ngatirangiwewehi tribe ; Kepa Rangipuawhe, of
the Tuhourangi tribe.
WESTERN MAORI ELECTORAL DISTRICT.
Wi Parata, of Waikanae; Major Kemp, of Wha-
nganui ; Hoani Nahe, of Hauraki.
3 The polling will take place on the 15th of January
instant at the several polling places as published.
[ TAIAROA was elected without opposition for the
3 Southern District—that is, by a show of hands only.
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6 TE WAKA MAORI O NIU TIRANI.
HE WHARANGI TUWHERA.
Ko nga Pakeha matau ki te Reo Maori e tuhi mai ana ki
tenei nupepa me tuhi mai a ratou reta ki nga Teo e rua—te reo
Maori me te reo Pakeha ano.
Ki a te Kai Tuhi o te Waka Maori.
Maraenui, Opotiki, 13 Nowema, 1875.
E HOA,—Tena koe. Katahi ano taku mea ka hoatu
ki runga ki te Waka, na te Hata ma te tuatahi. He
whakahe na matou ki te rohe a te Hata i te Motunui
ka rere i te awa o Haparapara, e he ana tana rohe.
Ko te rohe o mua, a nga tupuna, kei Potikirua; he
rohe whakatete tena na o matou tupuna. Kaore he
rohe i takoto ki Haparapara i mua; engari katahi
ano te rohe no naianei, na te Kawanatanga i karanga
ki Haparapara. Ko te take, na ratou i haere ki te
Rotoiti, ki Maketu, na reira ka whakatau noatia iho
ki Haparapara. Engari kua whakahokia taua rohe
ki Tarakeha. Naku te whenua a Haparapara; kaore
hoki au i tae ki te Rotoiti, ki Maketu, homai ke ki
toku whenua nei te utu mo tona hara. Heoi aku
kupu. Mau e uta ki te Waka kia kite ai o matou
hoa Maori me o matou hoa Pakeha.
Na
TE TATANA NGATAWA,
HARAWIRA PATUWAHINE, me
HOANI RUPAPA.
Ki a te Kai Tuhi o te Waka Maori.
Tauranga, Tihema 7,1875.
E HOA,—Kua kite ake au i etahi korero mo nga
Kura Maori o te Pei o Pureti i roto i nga nupepa o
Akarana, kua noho hoki ahau i te taha o tetahi o aua
kura. Ka ata titiro ahau me he mea kaore e taea te
whakatakoto i tetahi ture pai atu i nga ture whaka-
haere i aua kura Maori nei. E mahara ana ahau ko
te mea e puta tika ai nga mea e whakaakona ana ki
nga tamariki, haunga te korero pukapuka, te tuhi-
tuhi, engari ko nga ritenga papai a te Pakeha, na me
noho tuturu nga tamariki ki te kura, ma te mahita
raua ko tona hoa wahine e tiaki.
I runga i tenei tu whakahaere kura kaore e tuturu
ana nga tamariki ki te kura, he maha nga ra e tureiti
ana; ko nga mea e whakaakona ana i te kura e ware-
waretia ana me ka puta mai nga tamariki ki waho, ka
riro ke hoki o ratou whakaaro ki a ratou mahi Maori
atu. E kore ranei e taea te whakatu i tetahi kura
nui, me tetahi whare nohoanga mo nga tamariki, ki
runga i tetahi whenua pai hei mahinga kai ma ratou
e ora ai ratou ? He tikanga ano ra tenei e nui rawa
ai te mahi o te whakahaere o te Kura; otira tera ano
e pai nga mahita ki taua tikanga, kia tuturu ai hoki
te noho a nga tamariki i te kura kia tika ai te ako,
kia tika ai hoki kia pai ai te ahua o nga tamariki. I
tetahi takiwa ka kite au i te kai-whakaako o te kura
o Whareroa, e ki ana ko ta raua ko tana wahine e pai
ai me riro pu i a raua te whakahaere i nga tamariki
Ha mohio ai ki nga ritenga pai a te Pakeha, kia rite
ai te haere a nga tamariki ki te kura.
Ka nui toku titiro pai ki te mahita o taua kura,
tana ata tohutohu ki nga tamariki i nga mahi o te
kura, ki te pai o nga tamariki hoki, ara ki te ata noho
i runga i a ratou mahi. Kotahi te mea i titiro ai
ahau, ko te kore tamariki o taua kura. Ki taku
mohio kei nga matua te he ki te pupuri i a ratou
tamariki ki etahi atu mahi—kaore nei e whakaaro
OPEN COLUMN.
European correspondents who have a knowledge of Maori
are requested to be good enough to forward their communi-
cations in both, languages.
To the Editor of the Waka Maori.
Maraenui, Opotiki, 13th November, 1875.
FRIEND,—Greeting. Now, for the first time, we
send a communication to the Waka, because Te Hata
first commenced (see Waka No. 17, 1875.) We
object to the boundary which Hata claims from Motu-
nui to the Haparapara river. That boundary is
wrong.
The olden boundary o£ our ancestors was at Poti-
kirua ; that was a boundary for which our ancestors
contended. There was no boundary at Haparapara
formerly ; but one was lately laid down there by the
Government—(the first confiscation boundary, since
abandoned). The reason of this was because they
(Hata's people) went to (fight at) Rotoiti and
Maketu; that was why the boundary was fixed at
Haparapara, but it was afterwards altered and fixed
at [Tarakeha (present confiscation boundary.) Ha-
parapara is ours ; we did not go to Rotoiti or Maketu,
yet this would be taking our land for their fault. I
have done. Please insert this in the Waka that our
Maori and Pakeha friends may see it.
From,
TE TATANA NGATAWA,
HARAWIRA PATUWAHINE, and
HOANI RUPAPA.
To the Editor of the Waka Maori.
Tauranga, 7th December, 1875.
SIR,—Having lately observed several comments on
the Native Schools of the Bay of Plenty in the Auck-
land journals, and having occasion to be close to one
of them, I availed myself of the opportunity to ob-
serve whether or not any improvement could be made
on the present mode of conducting them. I am led
to conclude, from what I noticed, that to ensure a
good result from the teachings the children receive,
and in order that they may not only be educated but
made to be well behaved and gradually inducted into
European habits, nothing but their being placed
solely under the care of the master and mistress
altogether, and residing at the school will effect this
great and good object.
The attendance of the children at present is
irregular, as they are often away at work, and what-
ever good habits and ideas are engendered during
their school time they are more or less obliterated by
the other influences they are placed under when
away. Could not some large central public school be
erected with some land attached, where there would
be a dwelling place for the children, and then by
engaging the the scholars themselves in the cultiva-
tion of the land make them, to some extent, their own,
supporters? Of course this would entail heavier
cares and duties; but I believe, generally speaking,
the masters in charge would prefer the scholars being
altogether under their charge in order to secure
regular attendance and good behaviour. At any rate
in the conversation I had with the master and
mistress of the school I am referring to—viz., the
Whareroa Native School, they said they would much
prefer it, as they could then make the children better
behaved and more attentive.
I was much pleased to notice the care and atten-
tion shown the children at this school by the parties
in charge, and the children so quiet and attentive.
But there is great carelessness and neglect on the
part of the parents and friends as to the great benefit
it confers, which is clearly shown by the reckless
manner in which they keep their children from school.
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TE WAKA MAOEI O NIU TlRANl. 7
ana ki nga tikanga nui e puta mai ki o ratou tamariki
i runga i te kuratanga.
Taku e tumanako ana, ma taku reta nei e kukume
mai nga whakaaro a etahi atu mo tenei mea nui kia
whiriwhiria, a tera pea e taea tetahi ritenga pai.
Na to hoa,
Na WHAKAARO PAI.
Ri a te Kai Tuhi o te Waka Maori.
Matata, Whakatane,
27th Tihema, 1875.
E HOA.,—Tenakoe. Utaina atu aku toru kupu ki
runga ki te Waka hai matakitaki iho ma nga Pakeha
me nga Maori o tenei motu.
I te 25 o nga ra o Tihema nei ka takoto te hakari
ma nga tamariki o te kura o Matata nei. He nui
nga kai a te Pakeha i taua hakari; te rohi, te purini,
te poaka, te nati, me te arani, me etahi atu kai noa atu.
Me a te Maori kai, ko te riwai nei ano, te kumara, te
tuna, te aha noa. Ka kai ko nga tamariki i te tuatahi,
ka mutu ratou ka kai ko o ratou matua, muri iho ko nga
tangata o waho. Ka mutu te kai o te tina ka tu nga
purei, a hari rawa ana nga tamariki ki aua mahi—he
purei waka, he aha noa atu. Te mea i ahuareka rawa
he aporo i whiua ki roto ki te taapu wai, ka whatika
te tamariki ki te ruku, ki te hopu i te aporo ki o
ratou niho. He nui te ahuareka o taua mahi. Ka
mutu tera ko etahi atu mahi ahuareka, he nui atu.
Ko Makepeihana te tino rangatira o taua hakari,
nana katoa nga kai Pakeha o taua hakari. He nui te
tangata i hui mai ki taua hakari, i eke ki te 200. He
nui ano nga rangatira Maori i tae mai ki konei; ko
etahi enei, ara, ko Wikiriwhi Tuahu, ko Niheta
Kaipara, ko Tanira Paerau, ko Petera Paerau, ko
Mikaere Taraiti, ko Poia te Ririapu. E rua te kau
hoki nga Pakeha.
Na to hoa,
HAKOPA.
Ki a te Kai Tuhi o te Waka Maori.
Nepia, 28th Tihema, 1875.
E HOA,—Tena koe. Me tuku atu enei korero aku
ki te Waka. Koia ra tenei, ko nga Pakeha e utaina
mai nei mo runga i to tatou motu, ara mo Niu
Tirani. E mea ana au kia whakamutua taua mahi e
uta mai nei i era atu tangata; me whakahoki atu ki o
ratou nei kainga ina mutu nga mahi i hiahiatia ai e te
Kawanatanga—ara, nga rerewe me nga rori. Kai te
otinga o enei mahi ka kore he mahi, heoi ka haere te
nuinga o te tangata ka auhaha ki te rapu i te mahi.
Ta te mea hoki ko te mahi te tino haringa o te
tangata hei putanga mo te ora me te whairawatanga.
Ki te kore he mahi ka kore e puta he ora he whaira-
watanga ki te tangata. Koia au i mea ai kia whaka-
hokia atu aua iwi. Anei ake nga ra e iti haere ai te
utu o nga mahi me te korenga hoki o nga mahi ma
etahi o te iwi. Kai waiho taua take hei raruraru-
tanga ki a tatou.
NA HENARE KEPA.
[Kaore rawa he tikanga o nga Rerewe me nga
Rori ki te kore he tangata mahi, kai mahi taonga hei
mea kawekawe haere i runga. Ma nga rerewe me
nga rori me te homaitanga o te tangata ki uta nei e
tupu ake ai etahi mahi nui whaihanga taonga tu ke,
tu ke, me etahi tikanga maha atu e nui ai te mahi, e
kore nei e mohiotia e Henare inaianei. Kaore rawa
he whenua o te ao i nui te ora me te whairawatanga
ki runga ki te korenga o te tangata tokomaha hei
hunga mahi.]
Trusting that this may evoke further expression of
opinion, so that the matter may be fully ventilated
and some good may be done,
I am, &c.,
WELL WISHER.
To the Editor of the Waka Maori.
Matata, Bay of Plenty,
27th December, 1875.
MT FRIEND,—Greeting. Please take the following
few words on board of the "Waka " (canoe), that
they may be read by the Pakehas and Maoris of this
island.
On the 25th of this month a feast was given to the
children of the Matata school. An abundance
of Pakeha eatables was provided for the occasion;
there was bread, pudding, pork, nuts, and oranges,
and a variety of other matters. The Maori fare con-
sisted of the usual potatoes, kumaras, eels, and so
forth. The children first sat down to the feast, after
they were satisfied their parents partook of the feast,
and after them the outsiders were introduced. After
dinner various games were introduced, which the
children enjoyed exceedingly — there were canoe
pulling matches, and what not. That which gave
the greatest amusement was the efforts of the
children to seize with their teeth an apple in a tub of
water; it was laughable to see them ducking after it.
After this there were several other games which,
afforded much amusement.
All the arrangements for the feast were under the
direction of Makepeihana (Macpherson?), and he
supplied all the Pakeha eatables. There was a large
number of people present, probably 200. Many
Maori chiefs were present, among whom were Wiki-
riwhi Tuahu, Niheta Kaipara, Tanira Paerau, Petera
Paerau, Mikaere Taraiti, and Poia te Ririapu. There
were also about twenty Pakehas present.
From your friend,
HAKOPA.
To the Editor of ihe Waka Maori.
Napier, 28th December, 1875.
FRIEND,—Greeting. Please insert in the Waka my
words in reference to the Pakehas who are now being
brought into this our country, that is to say, New
Zealand. I think this work of introducing strangers
should now cease, and they should be sent back to
their homes after the completion .of the public works
for the formation of which they were required by the
Government—namely, the railways and roads. When
these works are completed there will be no employ-
ment for them, and numbers of men will be wandering
about the country looking for work to support them.
It is only by obtaining work that men can exist and
acquire property. If there be no work, men can
neither acquire property nor exist. Therefore I say
let these people be sent back to their homes. A time
is approaching when wages will be reduced, and work
will be unobtainable for some of us. I fear these
things will be a source of trouble and difficulty to us
in the future.
From HENARE KEPA.
[Railways and roads would be of little use without
a producing population to keep them employed. The
railways and roads, and the introduction of popula-
tion, will be the means of bringing into existence
manufactories of various kinds, and many sources of
employment of which Henare can at present form
no idea. No country ever became prosperous and
wealthy without a large working population.—ED.
W. M. ]
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8 TE WAKA MAORI O NIU TIRANI.
TE WHAKAARO A TE HAROWE MO TE
WAKA MAOEI.
Tenei, he mea kia mohio ai o matou hoa Maori ki
te Waka Maori e puta atu ana ki Ingarani rawa, a e
kitea ana hoki e nga Pakeha o reira nga reta Maori
me nga korero ke atu e panuitia ana i roto i tenei
nupepa, koia ka panuitia atu nei etahi kupu no roto
i tetahi reta i tuhia mai ki a matou e te Harowe, o
Banana, Ingarani—he Pakeha e mohiotia ana tona
ingoa i nga whenua katoa atu o te ao katoa nei,
ara:—
Ki a te Kai Tuhi o te Waika Maori, Weringitana,
Niu Tirani.
Ranana, 30th. Hepetema, 1875.
E HOA,—Tenei kei taku aroaro e takoto ana tetahi
o au nupepa, a he nui taku pai ki taua nupepa, he
tohungatanga rawatanga ia. E hiahia ana ahau kia
tukua tonutia mai ki au, hei whakaari maku ki roto
ki taku ruma takotoranga nupepa. E haere tonu
mai ana hoki nga tangata o te Kawanatanga ki taua
ruma tirotiro ai, me nga tangata hoki o te Perehi
katoa atu. Ki taku mahara tera e ahuarekatia taua
nupepa.
Na to hoa,
Na TAMATI HAROWE.
E korerotia ana ko Hoani Meihana te Rangiotu, o
Rangitane, tetahi tangata e tu ana kia pootitia ia he
mema mo te Takiwa Pooti Maori Whaka-te-Rato.
Ka tauwhaingatia tona turanga e Meiha Keepa raua
ko Wi Parata ano. [Kua rongo matou ki hai i
hohoro atu nga tangata a Hoani Meihana ki te
kainga hei whakahuatanga i nga tangata mo te Pooti.
Tae rawa atu raua kua mutu.]
Ko nga tangata o nga motu o Ingarani e nui atu
ana i o Ruhia, Aataria, Itari, Paraani, me Tiamani,
hui katoa. Ko nga tangata o era whenua hui katoa
ka rua rau e rua te kau ma iwa miriona, ko nga
tangata o nga motu o Ingarani ka rua rau e iwa te
kau miriona.
Ko Tamati Pokiha katahi ano ka hoki mai i Aka-
rani. Ko nga taonga i kawea mai e ia nui atu i te
£4,000 te rite, kua panuitia hoki e ia kia rite tonu
te utu o tana hoko i aua taonga ki to Akarana nei
ano. He tangata maia te Pokiha ki te mahi hokohoko,
a he pai kia whiwhi tikanga ia i runga i te kaha o
tana mahi, mo tana whakangawaritanga hoki i te utu
o te taonga. Kua waru ana toa e tu ana i naianei i
tenei tai, a korerotia ana hoki mea ake ka tu te iwa.
Kua tata te oti tona toa hou i Waipiro.—Nupepa o
Turanga.
He mea tango mai tenei korero kei raro nei i roto
i te Manawatu Taima nupepa, ara:—"He tika kia
whakarangona nga korero a nga iwi katoa mo te
hanganga o te tangata. Na, ko te whakaaro tenei a
nga Iniana o Nota Amerika (ara nga tangata whenua
o reira), he mea korero na M. Himiona i roto i te
pukapuka o ana Haerenga i roto i nga Porowini o
Amerika, ara:—' I te timatanga kua ngaro rawa te
whenua i to kohu. Kaore te kanohi e kite ana i te
kohu tukupu. Katahi ka koperea nga pere e te
Wairua Nui, a marara ana te kohu, mahea ana.
Katahi ka kite iho ia i te whenua, engari kaore tahi
he tangata i te whenua e noho ana. Katahi ia ka
tango i te oneone, ka whakaahuatia ki te ahua tanga-
ta, ka hoatu ki roto ki te oumu kia maoka. Teputa-
nga mai he tangata ma; ki hai i kaha te ahi. Katahi
ka mahia ano he tangata e te Wairua Nui, te putanga
o tenei i te oumu he pango rawa; he roa rawa no te
takotoranga i roto i te oumu. Katahi ka tuatorutia
te mahi. Heoi, kua ata maoa tenei, ko te putanga mai
he whero, ara ko te tino tu tangata ahua pai tena o
te ao katoa.'" Mo ratou taua kupu, no nga Iniana,
he kiri whero hoki to ratou.
PROFESSOR HOLLOWAY'S OPINION OF
THE WAKA MAORI.
In order that our Maori friends may see that the
Waka Maori finds its way to England, and that the
Pakehas there have an opportunity afforded them of
reading the Native letters and communications which
appear in our columns, we publish below part of a
letter received by us from Professor Holloway, of
London, a gentleman whose name is well known
throughout every country in the civilized world:—
To the Editor of the Waka Maori, Wellington, New
Zealand.
London, 30th. September, 1875.
DEAR SIR,—I have before me a copy of your
paper, which pleases me much, and does great credit
to the management. I should like to have a copy
regularly, to expose in my News Gallery, which, is
frequently visited by members of the Government
Offices and the Press generally. It would, I think,
be considered a great curiosity. * * * *
I remain, &c.,
THOMAS HOLLOWAY.
It is said that Hoani Meihana te Rangiotu, of the
Rangitane tribe, is coming forward as a candidate to
represent the Western Maori Electoral District. He
will be opposed by Major Kemp and the Hon. Wi
Parata. [We are informed that the proposer and
seconder of Hoani Meihana arrived too late at the
place of nomination.]
The British empire contains a larger population
than the empires of Russia, Austria, Italy, France,
and Germany combined. The total population of
these is only 229,000,000, while that of Great Britain
is 290,000,000.
Mr. Thomas Fox, of Waipiro, East Coast, has just
returned from Auckland, with a stock amounting, in
value, to upwards of £4,000, which he advertises for
sale in another column, at Auckland prices. Mr.
Fox, who is a very energetic trader, deserves to be
well patronized for pushing business on the East
Coast in the way he is doing, as well as for lowering
prices to something like reasonable charges. He
has now eight stores on the coast, and from what we
learn he is likely to add a ninth ere long. His new
store at Waipiro—of which. Mr. Thompson is the
builder—is nearly completed.—Poverty Bay Herald.
We clip the following from the Manawatu Times:—
" As every theory with respect to the origin and de-
scent of man is entitled to a respectful hearing, the
account of the creation which is accepted by a North
American tribe of Indians, as recorded by M. Simion
in his A Traves Ies Etas Unis, is worth noticing. It
is as follows:—' In the beginning the earth was
covered with mist. Tou could not see before you.
The Great Spirit took his bow and arrows, and shot
so well that he scattered the mist. The earth became
visible to him, but there were no men upon it. Then
he took clay, fashioned a man, and set him to bake.
Man came out white; the fire had not been strong
enough. The Great Spirit began his work again, and
this time man came out quite black; he had remained
too long in the oven. It was necessary to try a third
time. The experiment at last succeeded, and man
came out done to a turn; he was the redskin, the
most perfect of human types.' "