people of Wellington, had been taken north and brought up by Te Wera's brother. Renata had been treated in the north as a rangatira. When he was about 30 years of age his family asked Te Wera's next of kin for his return, and as a result Te Wera's nephew Wiremu Katene accompanied Renata to Omahu. When Kawepo died about 1870, Katene returned to pay his respects, and the past was recalled in all the detail of which Maori custom is capable. In recognition of Te Wera's leadership, and of the close ties between the two peoples over a long period of war and peace, Renata's people presented Te Wera's relatives with what can only be described as a huge collection of Maori treasures including tiki, earrings and a very large block of greenstone. On his return, Wiremu Katene divided the gifts up amongst Te Wera's relatives, retaining himself the large block of greenstone, from which two mere were cut and shaped. (It is worth nothing that when it was desired only a few years ago to cut a piece from the remaining slab, nobody could be found in the country who could even cut the stone, let alone shape it into a mere.) As a result of much consultation and finally of a family agreement before Judge Prichard in the Court at Kaikohe, the Te Wera mere and two pieces of greenstone were presented by family representatives Hone Haimona, Kerei Mihaka and Hare Ngawati to Lord Freyberg at Waitangi on February 6, 1952. In this way Te Wera's activities and personality have reached directly across more than a century of time to the present day. The relics at Waitangi are not rediscovered forgotten heirlooms, but tangible reminders of a remarkable character whose influence has lived on more than a hundred years after his bones were laid to rest on Te Ahuahu, in full sight of Taiamai. Even today Te Wera is spoken of with pride by the elders of his family. But his grave on Te Ahuahu is neglected, marked only by a rough stack of lava rock, across which the grazing cattle wander. Te Ahuahu cone is too steep for the old people, and Te Wera too completely forgotten by the young. The tomb is like and unlike R. L. Stevenson's on Vaea in Samoa. Like because it rests on a steep hill and looks out across a magnificent view; unlike it because there is nobody to make it a place of pilgrimage like Vaea. Te Wera's tomb stands neglected like te tino o Taiamai, an object of occasional curiosity and a reproach to all of us too busy about our daily affairs to spare a salute to the stirring past.

TE TAKUATE A KAWITI Due to an unfortunate slip, the text of this song was incorrectly printed in our last issue (p. 44). We hereby make amends. Kahore te mamae e waahi ake nei, E whakapatu ana te tau o taku ate e, Ki te iwi ra ia kua hurihia atu nei Ki raro i te maru o te Kuini ee Hei hapai mai i te patu a ware ee Ki runga ki taku kiri ngarahu e, Te ngu o taku ihu e whakamaua mai ra. E tini e te hoa, kia waiho ko ahau. Hei matangohi mo roto i te pakanga? I mahara hoki au ee hei riri kotahi ee, Hei riri pupu te riri a Ngapuhi, te riri a Rahiri ee, Te riri a Kaharau, Kia tohia iho ana ki te tohi o te riri, Ki te tohi nei o Karakawhati ee Ki runga ki te kauae o te riri ee, Hei huna i te tangata ee ki te po nui o Rehua ee i. Tenei ka whakaohirangi te tapu i te tinana, Te tapu i te whenua ee, e titiro ana aun e Nga hau e wha o runga o te rangi ee. Tenei ka tukumai ko Ngaitai ko te mere whakakopa ee I te hauauru he tai tama tane e Ko te maroharanui, ko te ripoharanui i waho o Mapuna, E tangi ana ia he mumutai he wawa whenua e …. i. Kia too te marino ki roto o Hokianga I tupu mai i Panguru i Papata ee …. i. Nga puke iringa korero o te hauauru ee Ka tere te tai tapu, te kauanga o te rangi, He au maunutanga-toroa, he hurihanga waka-taua Ki te riri tauaki, ki te riri horahora ee, Ki te riri whanaunga ki roto o Ngapuhi. Kaati kawea mai te riri a te manu waitai Ki roto o Ngapuhi Kowhaorau ee …. i. E kore au e mutu te tu ki te pakanga Kia kai rano au i te rere ua o te po— Katahi ano ka mutu te tu ki te pakanga, Ka hinga hoki ra te wao nui o Tane ki raro naai.