Ko te mata ka hangaia hei toki hangaia, whakakoi rawa te mata, whakanoho rawa ki runga ki te kakau pai. Katahi ka haere te rongo o te toki a Whakatatareoterangi ki nga iwi katoa. Katahi ka huihui ki te matakitaki. Ka whakamatauria taua toki ki tana kai, ki te rakau. No te whiunga atu kite rakau, anana! Ka humene mai te wahi i whakakoia! Katahi ka mea te iwi nui tonu:—‘E! he kore kaore i tahuna ki te ahi! Me i tahuna ki te ahi katahi ka pakeke.’ Ka mea te nuinga:—‘He tika! Mahia mai he wahie. Hei te wahie mata, kia roa ai te kaanga, kia pakeke ai te toki nei.’ Katahi ka tahuna he ahi, ka ka, ka toroa ki runga ki te ahi; anana! kihai i roa ka tere! Katahi ka karanga te tangata:— ‘Kapea ki tahaki! Me ata whiriwhiri marie he tikanga mo te toki nei.’ He tokomaha nga tangata i whakatika ki te kape ki te kape ki tahaki; he nui hoki a ratou rakau ki te kape. No te kapenga rnai, motu ke, motu ke. Katahi ano ka pae ki te tahataha ki te mahue, ki te whakarere. Ka tutuki hoki ki tona tutukitanga a te kuare.

Experiments with Lead and Powder From a Story by Major Ropata A long time after, Captain Cook visited the island again. He brought up his ship at Turanganui-o-Kiwa, and went in his boat on shore to purchase provisions for himself and his sailors. The natives of the place, with taiahas, meremeres, tokotokos, and huatas (wooden and stone weapons), advanced to attack him and his sailors. He then said to his people: ‘Let us return to the ship, lest we be killed.’ He said he supposed there was nothing to be got in that place to eat, and that the people lived on human flesh. (This he himself subsequently told the people at another place.) Therefore he called that place ‘Poverty Bay’. Then he sailed to Uawa, and there he saw the chief, Whakatatareoterangi. He called out to him: ‘Tatare! Tatare! give me some provisions,’ and a supply of provision was given to him accordingly. Then said Captain Cook: ‘Tatare! Tatare is a chief!’ (words which afterwards became a proverbialism). Captain Cook then gave to Whakatatareoterangi a bright red scarf, a musket, a keg of powder, and a flat lump of lead, and told him to make trial of his skill by firing off his musket. The gun was then loaded and the chief held it close to his cheek and fired it off, but he was so alarmed at the report that he dashed it down upon the stones and it was broken, then he threw it into the water. Afterwards they broke open the keg of powder and came to the conclusion that it was turnip seed. So they cleared away the bushes and prepared a plot of ground and planted the supposed turnip seed. Then the people rejoiced and said: ‘Our women and children will be satisfied (fed), for the seed of food is in the ground.’ Others said: ‘Yes, true. No wonder if we rejoice. It is so very jolly.’ And when it afterwards rained, they said, ‘This will bring up our seed.’ Out of the lead they formed an adze, which they sharpened carefully and put a nicely-made handle to it. And the fame of this adze possessed by the Whakatatareoterangi, spread far and wide among the tribes. At length they assembled in numbers to examine it, and witness the trial of its capabilities. On the first blow being struck upon the wood, lo and behold! it bent and doubled up! Then all the people, as with one voice, exclaimed, ‘O! it has not been subjected to the influence of fire! If it were heated in the fire it would become hard.’ Then said they, ‘Right! Bring some wood for a fire. Let it be green wood, that the fire may burn long and the adze be well hardened.’ So they lighted a fire, and cast the adze upon it; but, wonder of wonders! it melted! Then arose a shout: ‘Drag it from the fire! We must consider some plan to perfect this adze.’ Quite a number rushed to the fire and attempted to pick it out with sticks, but it separated into many parts, scattered about, and was abandoned. And so ignorance came to its natural result.

50 YEARS of Maori Self government In 1900 the idea was first broached in Parliament that it would be desirable for the Maori people to have some form of local self-government, similar to that of borough or county councils. Sir James Carroll, then Native Minister, and the young Maori Party which also encouraged the measure, felt that such local self-government would be of especially great help in raising Maori morale and in conserving in some way the rights of the Maori people to rule themselves in their own organisation. Thus the Maori Councils were established by the Maori Councils Act, 1900. This legislation authorised the Maori people ‘to frame for themselves such rules and Regulations on matters of local concernment, or relating to their social economy as may appear best adapted to their own special ones’. Power was given to the Council to make by-laws for the following purposes: (1) Providing for the healthy and personal convenience of the inhabitants of any Maori village. (2) Enforcing the cleansing of houses and other buildings in dirty and unwholesome state. (3) The suppression of common nuisances. (4) The prevention of drunkenness and sly grog selling. The Act also regulated the proceedings of tohungas. Provision was also made for the proper registration of dogs, the branding of cattle, suppression of gambling, matters affecting oyster-beds, water-supply, schools, sanitation and general social matters. In 1911, representatives of Maori Councils throughout New Zealand were called to a conference at Wellington. At this conference it was decided to continue the Councils, as it appeared that they had many beneficial effects on the Maoris, especially in the improvement of housing and sanitation conditions and the restriction of various abuses. The influence of self-government on morale might have contributed to the spirit of hope evident in the Maori people at the time through rise in population, school attendance and industry generally. However, the grave problem facing the