| TE WANANGA.
A e mea ana ano matou ma te tika pu a te mahi
kai-whakamaori a nga kai-whakamaori i te mahi
Kawanatanga, e tino u ai, a e tino mana ai te mahi
Kawanatanga i te iwi Maori. A ma te tika ano
hoki o te mahi whakamaori a aua kai-whakamaori, e
tupu nui ai te iwi, e puta ai he ora mo nga motu
nei, a e pumau ai te pai ki nga iwi e rua.
Te Wananga. Published every Saturday. SATURDAY, JULY 20, 1878.
IN a former issue we asserted that it was the duty of our legislators to pass a law compelling those who assumed the name of interpreter to submit to examination, so that a test might be applied to them as Maori scholars, in the same way that the test is applied to those who wish to enter the Civil Service. He who is admitted to be a master of any science, business, or calling, must go through a certain course of study to fit him for such calling, science, or trade. We ask, then, where is the hardship, or in what .would consist the apparent compulsory demand, if the Maori interpreter were compelled to undergo an examination as to his fitness to hold the office of interpreter. To be fit to engage fully in European trade, commerce, or profession we must have not only a general knowledge of the manners, customs, and usages of European society, but we must also have had considerable experience of the history of the past to enable us to see and guage the present with the past, to ensure any degree of certainty in any action or calling in which we may be concerned. Then will it be thought a hardship if our interpre- ters are examined in their knowledge not only of the Maori language, but the past history of the Native people, their various oral customs and usages on which they base their rights to land, their rela- tions each to the other as tribes or people, their right to deal with and act in regard to land as tribes or individuals? When we know- that in many instances the European mode of dealing with pro- perty is not that by which the Maori is guided, are we therefore to allow any interpreter to deal with the Natives and their lands on the knowledge only which he has of European laws ? W e are far within the limit of truth when we say that nine out of ten of the so-called interpreters are as ignorant of the Maori customs as the Maori is of the European laws passed in the reign of good old Queen Bess. It does appear to us a monstrous absurdity to allow men to deal with properties of unlimited value, to make agreements with chiefs on political points of delicate and momentous bearing, when such interpreters are the veriest tyros in the Maori language. We repeat our assertionwe deem it one of the most important matters to the good government of New Zealand, to the well-being of the Native race, to the perfect understanding that should exist between not only the Government but with the two races who inhabit these islands, that our licensed interpreters should show that they not only speak the Maori language perfectly, but that they also can understand, and, by a knowledge of ' the manners, customs, history, mode of thought and literature, can not only explain in a dear and intelligent manner what we as Europeans say to them, but what is of the first and greatest impor- tance, explain all that is said and agreed to by the Maori people. Correct expression of the Maori thought and speech, is that only, upon which a Government can depend, in deciding matters of the greatest moment to the welfare of the colony, and to the prosperity of the Native race.
NGA RONGO KORERO.
HE WHAKATAUKI, ARA, HE PEPEHA NA TE IWI O RUHIA. Ka mea atu te Wiruhi ki te Nane-nane, kia kai tahi raua, ka mea atu te Nane, e kore e tika. I te wa e moe ana te kuri mohoao, he moe-moea tonu tana, kei te kai mana aia. Ahakoa, e ngahoro ana nga hurahura tawhito o ta wuruhi, i ia tau, i ia tau, e kore ano te wuruhi e rere ke i te ahua wuruhi. E kuri, he aha te take o to mahi haroro tonu ? He mea kia haere ke ai nga wuruhi. A he aha te take au, i mau tonu ai te tuohu tonu o to waero ? He wehi . noku i te wuruhi. E kore te aroha me te ahi, me te mate wharowharo e taea te huna. He mea pai ano kia ahua pai atu koe ki te kuri kai tangata ki te Pea, otiia kia mau tonu to ringa ki to patu. Ki te mea e ahua hiahia ana koe ki te moto i to hoa, kia maha o titiro ki to hoa, no te mea he kotahi . ano au moto e u ki a ia, ka patua mai ano hoki koe eia, a kei kai horo tau riri, ko koe e raru. He kai tangeo anake nga kai ki te mangai kua ki £ te paoa. Ki te mea ka whakatikia te tangata tahae, e kore e roa ka taea tana huhi. E kore e aro mai te kopu ki te ako atu a te ta-. ngata. Ki te mea ka ahu to aru i nga kuri e rua, e kore te mea kotahi o raua e mau i :v koe. E hara te Atua i te Atua mahi kaika, otiia e kore tana patu e heke. Ahakoa paia te kuwaha o te whare kia kore ai e tapoko mai te Rewera. na ano tana putanga ata ki to whare ma te matapihi. Kei puta wawe to umere ki te nui o te kai, kia hau- hakea ra ano, a kia mene aua kai ki te rua, hei kona koe ka umere ai.