T. H. Smith. — On Maori Prorcr/Vv. 118 



dustrious. His normal state was that of a nuui 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 ! keipatua 

 takototia koe " (" Arise ! arise ! lest you be slain in your bed "). 

 As a "rangatira" (gentleman, or qhief), he must also be hospi- 

 table 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 

 up to its requirements brought contempt and obloquy upon 

 the oiifender. The conduct of the chief and leader of the tribe 

 must be "tika " — straight, right, capable of justification accord- 

 ing to tlie 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 " doubt- 

 less were frequent, and led to war, bloodshed, and much misery ; 

 still, the fact remains that there was a recognition of the obli- 

 gatioii 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 nobU'inim of any otlier 

 nation. Even in matters of mere etiquette the "rangatira 

 Maori" was quite as particidar 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 expedienc}-, of prudence as the guide 

 of his conduct, and his perception of duties devolving upon 

 him as a member of a community nuitually 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 j)ut forth in the pro- 

 duction of food and material wealth, enabling their possessor 



