His normal state was that of a man perpetually beset by danger. His life was always in his hand. He was liable at any moment to be called to face an enemy. He must not allow the dawn to find him sleeping for fear of a surprise, or lest he be awakened with the cry, “E ara! e ara! kei patua takototia koe” (“Arise! arise! lest you be slain in your bed”). As a “rangatira” (gentleman, or chief), he must also be hospitable and patriotic in the sense of devotion and care for his own tribe. The most popular and influential chief was the one who was most conspicuous in seeking the welfare of the people before his own personal advantage. Many proverbs inculcate or praise these primitive virtues and denounce their opposite vices. The moral standard of the “rangatira Maori,” though not the same as that recognised among civilised nations, was nevertheless a high one, and failure in recognising and acting tip to its requirements brought contempt and obloquy upon the offender. The conduct of the chief and leader of the tribe must be “tika”—straight, right, capable of justification according to the recognised code, which no doubt sanctioned deeds very repugnant to our ideas of right and wrong. Differences of opinion as to what was “tika” and what was “he” doubtless were frequent, and led to war, bloodshed, and much misery; still, the fact remains that there was a recognition of the obligation to do the right and refrain from doing the wrong thing, and that the wrong-doer was amenable to a public opinion, and his deed to public criticism and reprobation. The very title of “rangatira” carried with it the idea of honourable, generous, and chivalrous conduct. It is the equivalent of the English word “noble.” Noblesse oblige was recognised by the Maori chieftain as fully as by the nobleman of any other nation. Even in matters of mere etiquette the “rangatira Maori” was quite as particular as his well-bred brother of any other nationality, nor did his code in these matters differ very materially from those existing in communities with far higher pretentions to good-breeding and refinement. I have selected from the proverbs collected by Mr. Colenso, and others which have not found a place in his list, a few which may serve to support and illustrate the assertion that the “tangata” Maori's notions of right and wrong, his ideas of worldly wisdom and expediency, of prudence as the guide of his conduct, and his perception of duties devolving upon him as a member of a community mutually dependent one upon another for the maintenance and promotion of the common weal, were not greatly dissimilar to those of civilised races who have enjoyed greater privileges. Among Maori proverbs, probably the most numerous are those contrasting the results of energy put forth in the production of food and material wealth, enabling their possessor