could send a message to the chief of toe village to assemble his people in the daytime—but not now: they are too busy attending to their farms or labouring to obtain a livelihood, and cannot afford to waste a day. Meetings must be held at night, and sufficient notice must be given to inform the scattered households. Then, when the discussion is over, instead of reclining in their rugs and telling tales of ancient days till dewy morn, they pick up their belongings and depart for their homes, for the coming day has its duties. This is as it should be. Many people express the opinion that it is a pity that the old Maori haka (war-dances) and poi dances are being lost. In the same breath, they say that the Maori must work his land and live like Europeans. The two are incompatible. The haka and the various dances were the amusements of a people living together and spending their evenings in a communal meeting-house. The Maori is adapting himself to changed circumstances, to a changed environment. The dirge of the lament and the rhythm of the dance will disappear with, the communism that brought them into life. It is a pity from the point of view of sentiment, but sentiment alone will not provide for man's material welfare. In the changes that have been taking place, the misunderstandings about food and clothing also have gradually been dispersed. Many of the old Maori foods, that were once a necessity, are now prepared only as a luxury on special occasions. European foods, in the orthodox combinations and methods of preparation, are now the ordinary fare of every household. The once universal earth-oven is used only on special occasions. Even at some of the large gatherings, steam generated by traction-engines is used instead of the heated stones of the past. European clothing is now misunderstood by the Maori no more than by the average European. To see old Maori men of the present day changing into pyjamas ere ensconcing themselves between clean sheets is to realize the significance of the change they have undergone on their not long, if arduous, road of modern progress. All down the changing years the things that appeared impossible to one protesting generation of Maori were advanced a step nearer by the very ones who protested, and made possible for the generation following. The Maori who fought unsuccessfully against European troops in the wars of the “sixties” saw his hopes blighted and his visions of a Maori world crumble into ruins about him. He told von Hochstetter that the Maori would become extinct like the New Zealand fauna, Hochstetter and others believed him. The Maori of the present day, who fought side by side with the descendants of his former enemies on the fields of Gallipoli, France, and Belgium, fought for the honour of a common home and the saving of the new culture which he has adopted as his own. His horizon has expanded, and he realizes even more than a goodly number of the people of England what the British Empire really means. The nightmare visions of the past have been thrown off like a frayed flaxen cloak, and the unfettered Maori of to-day with self-reliance looks confidently forth into the future. At the time Featherston, von Hochstetter, Newman, and Buller wrote they were probably justified in their doleful outlook. Hill enumerated various proposals, most of which have come to be adopted. The cumulative effects resulting in recovery were not so obvious to Walsh in 1907 as they are now. There was a tendency in the past to attribute the Maori decrease in population to an implied law that all dark-skinned races die out after contact with civilization. The Maori was regarded as inheriting extinction