the information grows vague. The Bay of Islands is an inlet, Waitemata, Kaipara and Hauraki disappear altogether, the South Island contains a few clear signs, that is all. Are we to suppose that Huru and Tuki didn't know what they were talking about? This is too easy. Clearly the two chiefs are accurate in the areas that they know at first hand, and fall back on the tales of their more travelled elders when their knowledge runs out. Consider what kind of map most untravelled New Zealanders would draw of London! Even so there are some surprises. Te Reinga is not at the north end of Te Werahi beach as is shown on the official maps, but at Hooper's Point. Dr Milligan points out that Aupouri elders say that this is a mistake. Who is right? At first sight Tuki, so much better acquainted with traditional lore, seems dependable, but, on the other hand, d'Urville, who located Te Reinga at its present position and from whom official place names seem to be taken, was very careful in this respect. Nonetheless Huru was present to check Tuki's work. Is there another solution? A re-orientation of the chart, (pointed out to me by Mr D. S. Walsh) so that Tuki's south

New and forthcoming paperbacks on race relations … Bantustans 12/9 N.Z. CHRISTOPHER HILL A study of the self-governing states of the African Reserves in South Africa appraising the South African Government's answer to the critics of apartheid. Zanzibar 12/9 N.Z. Its society and its politics JOHN MIDDLETON and JANE CAMPBELL This book provides a background to the upheavals of last year in this new East African republic. Mozambique about 11/3 N.Z. A study in integration J. L. RIBEIRO-TORRES A discussion of the practical implementation of Portugal's policy of racial integration in this little known African colony. … of all good booksellers … OXFORD UNIVERSITY PRESS WELLINGTON

west point corresponds with Cape Maria, places Te Reinga at its ‘proper’ place and explains one other feature that Milligan found puzzling, a knob-shaped form between the two capes which can be accounted for by one of two prominent features, Herangi, (700ft.) about half a mile inland, or Te Kohatu, on the beach. This does not disturb the other identification. The second, and more puzzling feature of Tuki's map, is the set of symbols which can be called, for want of better names, ‘houses’ and ‘trees’. Dr Milligan is certain that these are not mere doodles or decoration. Tuki was unable to make his message clear to King, nor is it any clearer now. Dr Milligan suggests several solutions none of which leads to finality. The ‘trees’ and the ‘houses’ he thinks have genealogical significance. They are coded information and may have meaning at several levels. He is, I think, correct in looking for a way of relating them to whakapapa though the means at his disposal were too slender for him to do more than suggest some profitable lines of investigation. Finally, we must ask, what made this failing old man devote the last years of his life to Tuki's map? The reasons are many, not the least were personal, they were in the nature of the man. These do not concern us. But there were others, good scholarly reasons, of which Maoris seem sometimes to be rather suspicious. Tuki's map is New Zealand's first literary document. It is the focus for some of the traditional history and lore of the Ngati Kahu people. Its meanings, like those of other ancient literature, are hard but not impossible to discover. Fittingly, it is the work of a Maori. Dr Milligan regarded it, therefore, as of prime significance to all New Zealanders to understand if possible what Tuki had to say, and as a matter of urgency. The stock of Ngati Kahu lore was, he knew, diminishing year by year. It took a long time to gain the confidence of the Ngati Kahu kaumatua and it is a measure of Dr Milligan's tenacity that he did so in spite of his own physical infirmity. This book therefore, is more than a scholarly account, it is a documenting of part of Maori tradition and of a contact between four men of equal rangatiratanga: King, Huru, Tuki—and R. R. D. Milligan. My response to a reading of this book, is to wish that there had been more such contacts, and that the present kaumatua will copy their ancestors, and preserve in writing their