A.—3b

42

APPENDIX B.

SOCIAL DISTINCTIONS, EAEOTONGA. The question of the distinctions in social rank exis.ting in Earotonga, which is referred to by Pa Ariki on pages 9 and 10 hereof, is an interesting one, and it may be worth while to summarise, and perhaps amplify, the information given therein. The following, which has been compiled from a variety of sources (notably, an article written by the late British Eesident, Mr. F. J. Moss, and information obtained from the Eev. Mr. Lawrence when on the island), may be taken as being substantially correct, while omitting no essential particular. Since the discovery of the island by the Eev. John Williams in 1823, and doubtless since long before that, Earotonga has been divided among three tribes governed by three independent Arikis, and the names by which these are known to-day—Makea, Tinomana, and Pa, which are titular rather than personal—are names of which one may read in the records of eighty years ago. The Ariki is to all intents and purposes king, and as such is supreme ; but a considerable degree of control is exercised over him by his Mataiapos. On the death of an Ariki the succession is decided by the other Arikis and the priests and Mataiapos of the island, and it must be shown to their satisfaction that the person chosen is a direct descendant of the Ariki family of the deceased's tribe. It is not in accordance with the ancient law and custom of the island for an Ariki to name his successor. Only on the death of the Ariki is it decided who is to succeed him. The Ariki, as such, holds land which belongs to the position and passes with the title to his successor. This land may be leased, but cannot be otherwise disposed of. The Ariki may hold land also as a Mataiapo, either in his own district or that of another Ariki. The Mataiapos, who constitute a kind of feudal nobility, are the most influential class. They hold land in their own right, on certain well-defined conditions of public service, and the title and tenure are perpetual. The land may be disposed of amongst members of the family, and what is not allocated in this way may be leased, and passes on the death of the Mataiapo to his eldest son,. unless he has named another heir. The Bangatiras are the younger members of the Ariki or kingly family, and hold land under the Arikis, or possibly the Mataiapos. They are liable to be called upon for service by the owners of the land they occupy, but their services are of a public and honourable character. They are, in fact, a class of tenant-nobles. The Kiatos are the younger members of the Mataiapo families, and hold land in their own right, which they can pass on to their children. In this respect their position seems to be superior to that of the Eangatiras, although the latter appear to take rank next to the Mataiapos. It was noticed that the presentations received from the Natives of Earotonga were made as from the Ariki, " her Mataiapos, Eangatiras, and all the people under her." Komonos are described as " the second sons of Eangatiras by a second wife, half brothers of the eldest son, who is the rightful successor." The Komono also owns land, which may be placed in the occupation of his people. "Ec joins himself to a Mataiapo or chief, and although he may transfer his allegiance to another, his ownership is not affected. But, to quote Pa Ariki, " the word, about the people on his land is with the chief to whom he adheres." Lowest in rank come the ungas, the "common people." "They hold the land by sufferance, and their services are personal and menial." They are practically tenants at will, occupying the personal land of the Arikis in consideration of service rendered or rent paid. They are probably the descendants of the people found on the island by the first colonists, who conquered and enslaved them. The name is of doubtful origin. Such are the different grades of Maori "society" in Earotonga. They are well defined and strictly upheld, although there is perfect freedom of intercourse between the members of all classes of the community. The family is still, as in olden times, the unit of the state. A number of kindred families, descended from a common ancestor, unite under the chief on whose lands they have settled. This aggregation, or ngati, as it is called, takes its name from the chief, and is known as the Ngati-Karika, Ngati-Pa, &c, as the case may be. These ngatis, in turn, are united under the Ariki, the whole tribe being designated the vaka (canoe). This system of family communism has much to commend it, but it is by no means an unmixed blessing. "It gives refuge to all," says Mr. Moss, " and under it there cannot be pauperism, which is an inestimable gain. But it kills energy and enterprise in a people naturally clever and adventurous, and while it lasts no adequate material progress can be expected."

Authority: John Mackay, Government Printer, Wellington.—l9o3.