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Waka Maori, Volume 11, Issue 10, 25 May 1875, Page 107

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European correspondents who have a knowledge of Maori are requested to be good enough to forward their communications in both languages. To the Editor of the Waka Maori. Pukepoto, Kaitaia, 14th April, 1875. My Fbiend,—l shall be glad if you will insert in the Waka Maori the following account of the marriage of one of the Karawa chiefs, Timoti Puhipi Te Eipi, to Martha; because very many of the Maori chiefs of New Zealand do not marry, but live in a state of concubinage. Therefore we desire to have the account of this marriage published, that each and every one of them, wherever they may reside, may be encouraged to be legally united to their partners by the marriage ceremony, so that their children may be exalted in the observance of the Laws of Grod,and the laws of the Queen; lest they become outcasts and sufferers in consequence of this evil practice of concubinage. The people of a tribe are grieved when they see their chief living with a woman to whom he is not married; but if he determine to be legally married, they are overjoyed, and all of them cheerfully labour to provide food for the marriage festival. On the 7th of April instant, Timoti Puhipi Te Eipi and his wife Martha were married. (Timoti is an Assessor of the Queen, and a descendant of Pooroa.)

At 8 o clock in the morning they were escorted bv one hundred of the tribe to Kaitaia, for the purpose ot having the ceremony performed at that place. Mary Ann and a number of other young girls were then chosen as bridesmaids to accompany them to the church. The bride and bridegroom were arrayed m garments suitable for the occasion, and were married by the Rev. J. Matthews. After the ceremony was concluded, they returned to Pukepoto As they approached the settlement they were put forward m front of the procession which escorted them, one bearing the Queen's flag marching by their side. The main* body of the people were formed m column at the village awaiting their arrival, while the women waved them onward with cries of welcome. Then the escort of one hundred all mounted on horseback, who conducted the married couple, halted for the space of about two minutes, whilst the column at the village sang with one accord a song of welcome. At the conclusion they were conducted to a house set apart for their use. r After waiting half an hour for all the Pakeha friends to arrive, the house prepared for the celebration ot the marriage feast was opened. This was a building about sixty-six feet in length. One end of it was allotted to the Pakeha guests and the Native chiefs. There were probably forty Pakeha friends and a great number of Native chiefs present at the teast. The Eev. J. Matthews also attended. The Pakehas feasted and sang songs among themselves and appeared to enjoy themselves greatly. Altogether there must haye been over 500 guests at this marriage feast. There was provided for the occasion over three tons of flour, forty sheep, twenty pigs, and a variety of other things. Everything was excellently managed, there were no intoxicating liquors nothing occurred to disturb the enjoyment of the guests, and the whole thing passed off most satisfactory. Now, my friends, there are many questions which we open up every month in the WalcaMaori; hardly anything is omitted. There are questions affecting land, and a variety of other things. But this is a subject upon which the correspondents of the WaTca have been altogether silent. Let us all understand that this practice of living together as man and wife without marriage is most vile and iniquitous, with regard both to ourselves and our chiefs. To the chiefs and chieftainesses who live in a state of concubinage the saying is applicable that " dogs do not marry." Therefore we trust that no man, be he chief or menial, will follow this low and degraded practice; and therefore do we desire to show forth the virtuous tendency of the mind of this chief Timoti Puhipi, to be legally married, that the hearts of his people, the Earawa, might be satisfied and rejoice. Let his worthy example be followed by you, ye chiefs of every part throughout the country. Live no longer in a state of concubinage, but marry that you may be fitted to guide and direct us the common people. Prom the friend of you all. ~W. Takgata, A minister of the Gospel of Christ.

To the Editor of the Waka Maori. Auckland, April 27, 1875. Sib, —May we ask the favour of your publishing in your valuable journal the accompanying paper in reference to a Maori gathering at Tauranga, for the purpose of discussing the subject of intemperance among the Maoris. "We hope that your readers

will be interested, and be led to follow the good example set them by the Tauranga tribes. Tours, &c, C. O. Davis. J. C. Young.

TAtTBANGfcA.. NATIVE MEETING ON THE LIQUOR TRAFFIC. Some time ago in the present year a meeting was held in the Temperance Hall at Tauranga, to discuss the liquor traffic, on which occasion about 300 Maoris, men, women, and children presented themselves. The proceedings were opened by prayer, after which the iollowing hymn was sung:— Tunis: "Old Hundred."—L.M. Whoso mournful voice is heard to cry, High o'er the Mount of Calvary ? Ah ! 'tis tho Lord's, whose dying throes Proclaim the acuteness of his woes. His hands were nailed to yonder tree : And then his side was pierced! O see The streaming blood from every wound, Now stains the cross, now stains the ground. His sacred head he bowed in dcatli! And as he yielded up his breath, He finished the redeeming plan, And ransomed every child of man. Wherefore, was He. the Holy, slain ? For whom did He the load of pain And grief endure ? 'Twas in our stead Messiah, Prince of Glory, bled. 'Twas love that brought Him here below To save from everlasting woe ? To save from every blot of sin, Each guilty man that comes to him. After the election of chairman, he addressed the meeting in a few words, explaining why the Native tribes of Tauranga were called together ; the friends of temperance having deemed it advisable to form a Lodge for the benefit of the Maoris in the Bav of Plenty. J At the conclusion of the Chairman's speech a temperance melody was sung. • Am: "Blue Bells of Scotland." O year after year I have eyed thee more and more, O wine, and thy cheer, And I now would give thee o'er ; » Would mingle with the friends who urgo ■ My heart with thee to fight; And join the ranks of those who say, Thou must not see the light. O one after one, As the seasons glide away, Is pressing us to drink, — Such the customs of the day. And tho' the wine be crimson, And seems to make us glad, A cruel sting is in it That leaves our spirits sad. Hori Ngatai, in proposing the first resolution, said: Greetings to you all, Maoris and Pakehas. I am not a Good Templar, but have witnessed the working of the Good Templar system, and I heartily approve of it. lam somewhat disconcerted in seeing so many countenances looking upon me, and yet I cannot help saying that I am the only true man among you, because I have maintained self-respect and have kept sober, while many of vou were drinking and quarrelling. The great peop'le on the other side of the sea are urging the necessity of abolishing the use of intoxicating drinks, and many throughout this island are discussing these questions and why should we not take action ? If we set to work in earnest, and if we act unitedly, the springs

of this evil in Tauranga will be dried up. Drunkenness has spread itself through all the land, debasing the races of mankind, and the Maoris have followed the bad example of other peoples. The Pakehas introduced into this country these liquors which destroy them and us, and now they are taking steps to stem the evil, and we are glad in being called upon to assist them to fight with this terrible foe. Sufilcient are my words just now. The speaker then read in a clear voice the first resolution:— " Whereas the drinking customs of the day among the Maori people have spread their baneful influence far and wide, this meeting views with concern the increase of drunkenness, threatening the destruction, socially and morally, of the Native race." The resolution was seconded and supported by Hamiora Tangiawa, Enoka Te "Whanake, and Te Kuka Te Mea, who all spoke in strong terms against the drinking usages of the day, and advocated the adoption of total-abstinence principles. The resolution on being put by the chairman to the meeting was carried unanimously. A temperance melody was now sung. Air : " Home, Sweet Home." In journeys o'er land, in journeys near sea, No treasure like water is -wholesome and free ; The beer and the wine, and intoxicants all, Engender disease, and achings, and thrall. O water, water, No treasure like water is wholesome and free. In seasons tho' varied throughout the year's length, In wrestling with weakness, or revelling in strength ; "When twilight is closing, or day's shadows flee, No treasure like water is wholesome and free. O water, water, No treasure like water is wholesome and free. Eesolution No. 2 was moved by Hohepa Hikutaia, seconded and supported by Hone Makerauri Taipari. Eanapia Kahukoti, Arama Karaka, and Te Hira, Hohepa said: It was my habit to indulge freely in intoxicants, but I never experienced any good results therefrom; on the contrary, have suffered many ills. I have now made up my mind to join the Good Templars, and we meet to-day to consider the important question of pressing down the evils of intemperance, and I call upon you all to unite in this good movement. I will now read to you the second resolution, which is,— "In view of the opinion enunciated in the first resolution, this meeting deems it to be its imperative duty to move for the organization of some system among the Maori people that will check the evils arising from the use of intoxicants." The resolution on being put by the Chairman, was carried by acclamation. The following melody was sung by the choir: — AiE: "Pilgrims of the Night." Alas, alas, what evils now are flowing From, wine and its enchantments every day, And O how many thousands still are going In quest of it, to drink their health away. Chorus—Great are its evils, Great are its wrongs, Hardening the spirit In bonds that it prolongs. Alas, alas, why will ye madly perish ? Why will ye plunge unbidden into night ? O let new hopes your laden spirits cherish, And walk uprightly in the path of light. Chorus—Great are its evils, &c.

Alas, alas, be not by folly blinded, 'Tis your condition we desire to raise; Act, act as men, who should be noble minded, And now abandon all your evil waysChorus—Great are the evils, &c. The third resolution, viz., "That the foregoing resolutions, Nos. 1 and 2, be transmitted by the chairman of this meeting to the Worthy Chief Templar of the Tauranga Good Templar Lodge, with an earnest request that he will, in conjunction with the Jjodge,take such steps as maybe deemed necessary to promote amongst the Maori people the grand principles of Good Templary," was moved by Hamiora Tu, seconded and supported by "Wi Parera, Harehuka, and Wiremu Te Whareiro Hihitaua. The resolution was carried unanimously. The following temperance melody was here sung : Aib: "Buy a Broom." How happy the people by wisdom directed, Right onward they cheerfully move, not all slow In guarding the heart, thus they're ever protected, They never will fall away, never, oh no. Oh never, oh no. And now that our names on the tablets are graven, Oh who shall compel us to yield to the foe— That terrible rum!—and abandon our haven, We never will fall away, never, oh no. Oh never, oh no. Whenever before us these liquors offensive Are placed, O courageously let us say " no," Nor taste with our lips, but act on the defensive, Wc never will fall away, never, oh no. Oh never, oh no. Should the servants of darkness with cruellest railing, Re-tracking our pathway, wherever we go ; If we but look up, there's no danger of failing, We never will fall away, never, oh no. Oh never, oh no. (To be continued in our next.)

To the Editor of the Walca Maori. Ivirikiri, Hauraki, 7th April, 1875. Fbiend, —Greeting. I send you, for insertion in. the Waha Maori, an account of the death of Mohi Mangakahia, at "Whangapoua, Hauraki, on the morning of Sunday, the 21st day of March, 1875. My friends, all the tribes related to this man deeply mourn his death. He held a prominent position among the young men of this generation; indeed, he was a greater man than any of the old men now remaining of the past generation of this people of • Hauraki.. He was the man whom the people of Hauraki, and also other tribes of the island, desired should be returned at the forthcoming election to represent them in Parliament. Great numbers of the people of Harataunga, Mataora, Tauranga, and some of Otaki, near Kaputi, desired to see him returned as a Member of Parliament. He was a man of importance among all his people of Hauraki, and a chief by birth. He was a descendant of Tamatepo, eldest son of Marutuahu, and also of Ngako, the fourth son of Marutuahu. Therefore he took a high position over all his people of Hauraki, and became the steersmen of their cance (i.e., their guide and director in all things) whilst he lived in this world. Great, therefore, is the sorrow and distress of his people on account of his death; not only because he was a chief, but because he was a man of great intelligence, mind, and knowledge ; and this was the reason he was so much respected and sought after by other tribes of the island. But, Oye tribes, it cannot be helped! It is well —the hand of the Creator has taken him away from among us that he might escape from the troubles of this evil world. As the "Word sayeth, he has " passed .

from death unto life," and is "resting from his labours. The world looks upon men as its own •it thinks its children are its own property; but the Creator of all things, " Behold, he taketh away. Who can hinder Him? Who will say unto him, what doest thou ? He knoweth that the world is His, and the fulness thereof." The parting words of Mohi to the people, shortly betore his death, were spoken to his younger brother Hamiora Mangakahia, and the Ngatiporou people who came to see him. They were as follow • "Adieu, my people. Hold fast to the Christian faith as a guard and refuge for you through life I speak thus early to you that whenever I may die it will be well; my parting words will have been uttered. It any trouble or disorder spring up anion" you rise not up m anger; but sit down and quietly arrange it II you do that you will be fulfilling the words of raul, The greatest of these three is charity' I exhort you to be earnest Christians. My people in times past, when I was in health, I did not attend to my religious duties, although I always revered the babbath, because I felt that the Christian faith was true. But now I see how foolish I was in those ' however > 1 recover from this illness, I shall become a minister of the gospel for this district otWnangapoua. I say to you all, ye people of Wnangapoua, and ye of Harataunga, be earnest Christians, all of you. Eeligion is good in that it unites all men as one in the truth. Therefore David said, ' Behold how good and how pleasant it is for brethern to dwell together in unity.' "

After this, lie said, — "Adieu! all my friends throughout the islandall who knew me and loved me—abide ye here in the world." Then he chaunted a parting lament, after which he again said, — " Abide here (in this life) my friends of Hauraki. Abide here Mio, and grieve not for me, for ' the body is dead because of sin; but the Spirit is life, because of righteousness.' " About three minutes after this he fell asleep (died.) This is his line of descent from the two sons of Marutuahu:— Tamatepo, eldest son of Marutuahu, ftauakitua, Eongomai, Puha, Te Eakau, Tutapu, Taiaho, Te Mana, Eiria, Mom Mak-gakajiia. Ngako, fourth son of Marutuahu, Kahurautao, Eautao, Hape, Kiwi, Te Wairua, Te Waka, Poau, Eiria, Mom Mabtgakahia. From your friend, Hoakt ]STahe.