TE MANUHIRI TUARANGI
AND

MAORI INTELLIGENCER

" Kia Whakakotahitia te Maori me te pakeha."

VOL. I.] AUCKLAND, AUGUST 1, 1861.—AKARANA, AKUHATA 1, 1861. [No. 10

" LET THE PAKEHA AND THE MAORI BE UNITED."

About Law

THE ENGLISH SYSTEM.

CHAPTER III.
THE forefathers of the Pakeha wished
that the Laws should be administered
justly and properly in all places in our
country; therefore the Laws were all
written in a book, that they might be
clearly understood by all generations.

They also endeavoured to assign to
every offence its punishment, and for this
purpose classified all offences under their
different heads; all cases of theft by
themselves; acts of violence to the person
by themselves; cases of breaking into
houses by themselves; this kind of of-





"KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI."

Mo nga Ture.

NGA TIKANGA PAKEHA.

UPOKO III.
I WHAKAARO o matou matua kia tika, kia
rite, te whakawa o nga wahi katoa o to
matou kainga; koia i tuhituhia katoatia
ai nga ture ki te pukapuka, kia ata
mohiotia ai e nga whakapaparanga katoa.

A i mea ano ratou kia ata whakaritea
te utu mo tenei hara, mo tenei hara, koia
i whakararangitia ai nga hara i raro iho i
tenei upoko, i tenei upoko, ko nga tahae
ki a ratou whakatahae, ko nga patu ki a
ratou whakapatu, ko nga wawahi whare
ki a ratou whakawahiwhare; nga hara o
tera upoko ki tera upoko, nga hara o tera

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

fence under this head, that kind of offence
under that head, and so on. And they
said: All the offences under the same
head are not of equal magnitude; for in
one case of theft the crime may be greater
than another. If a man were to steal five
pounds from a poor widow, or from a per-
son who had been very kind to him, and
he had used great fraud in connection
with the theft, Ins crime would be far
greater than the man who stole five

pounds carelessly left in his way by a rich
man. But the Law could not inflict a
heavy punishment in one case and a light
one in the other; each is simply a theft
in the estimation of the Law; but the
Magistrate has the power to distinguish.
The Law says only; "If a man steal, he
must he imprisoned; but not for more
than four years." The Magistrate must
consider for how many of these years

which have been appointed the thief shall
be imprisoned.

This is also a circumstance which in-
creases the guilt of theft, if anything is
taken or rifled from the person of the in-
dividual; or anything which he can see
at the time; and is not willing to give up;

or if he is intimidated in order to make
him let it go. In such cases the taker

must be imprisoned; but not for more
than eight years. If a man is attacked
by another with the intent to take away
some of his property, although the robber
may not succeed in getting what he
wished, he must be imprisoned; but not
for more than three years.

This is also a circumstance which in-
creases the crime of stealing, when the
house is broken up in order to steal any
of the property contained therein. The
thief is imprisoned, but not for more
than eight years.

If a house is broken into during the
night by any person for the purpose of
stealing any property contained in it, or
of doing any evil act therein, although





upoko ki tera upoko. A i mea ano
ratou: E kore e rite nga hara o tetahi
upoko te nui; e nui ana hoki te hara o
tetahi tahae i te hara o tetahi tahae. Ki
te tahaetia e tetahi tangata etahi pauna e
rima a tetahi pouaru rawakore, a tetahi
tangata ranei i nui nei tana atawhai ki a
ia, ki te tangata nana i tahae; a he nui
tona tinihanga i taua tahaetanga; he nui
noa atu tona hara i to te tangata i tahae-
tia ai nga moni e rima i mahue whakaaro
kore noa iho e tetahi tangata taonga nui.
Otiia e kore e taea e te ture te mea kia
nui te whiu mo tetahi, kia iti mo tetahi;

he tahae tonu ano ki ta te ture: engari
ma te kai whakarite whakawa. Heoi
ano ta te ture: "E tahae te tangata, me
here; otiia kaua e neke ake i te wha nga

tau e herea ai." Ma te kai whakarite
whakawa e whakaaro kia hia ranei, kia
hia ranei, o enei tau i whakaritea nei, e
herea ai taua tahae.

Tenei ano tetahi mea e nui ai te hara
o te tahae, ki te tangohia, ki te pahuatia,
tetahi mea e mau ana ki te tinana o te
tangata; tetahi ranei o ana mea e kitea
atu aua e ona kanohi, a e kore nei ia e
pai kia tukua atu; ki te whakawehia
ranei ia kia tukua ai e ia. Me here te
kai tango; otiia kei neke ake i te waru o
nga tau. Ki te whakaekea tetahi tangata,
he tango hoki i tetahi o ana mea, na,

ahakoa kahore i riro mai te mea i a ia,
me here ia; kaua ia e neke ake nga tau i
te toru.

Ki te wahia tetahi whare e tetahi
tangata i te po kia tahaetia ai tetahi mea
o roto, kia meatia ai ranei tetahi mea kino

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

3

the object for which the house was broken
into by him be not effected; he must be
imprisoned, but not for more than six
years.

And when a man is imprisoned, the
Magistrate may appoint that he shall be
made to labour all the days of his im-
prisonment.

If one man murders another the mur-

derer must be put to death.

If any persons trespass without leave
upon the fields of others and destroy
crops, or cut down trees; or if one man
make a false accusation in writing against
another; we do in this way. We leave
for the Magistrate to decide whether pay-
ment shall be made; and for the Twelve
to say what the nature and amount of the
payment shall be.

We do not permit the person who
seeks redress from the Law to have any-
thing to do with adjudging the terms of

satisfaction. For we think thus: the
heart of the man will be angry and
grieved and he will not perceive where he
is to blame. In his mind, the fault is all
on the side of the other. It must not be
left for him or for his relations to say
what satisfaction should be given for the
injury done to him: lest they should
make an extravagant demand and their
award should not be a fair one. And if
it should be found that one of the Twelve
is a relative or a friend of one of the per-
sons who are disputing, he will not be
permitted to remain among them; lest he
should be biassed in favour of his friend
and should not judge fairly. The custom
of the Maori people in reference to any
man who is said to have injured another
is very wrong. An armed party gets up;

the circumstances of the case are not care-
fully enquired into; but the property of
that man, and of others who were not
concerned in the matter, is plundered by
them. This is exceedingly wrong. Ra-
ther, when a man does wrong, let him





i roto, ahakoa kahore ano i taea e ia te
mea i wahi ai ia i te whare, me here, e
kore e maha ake i te ono nga tau.

A, ki te herea te tangata, ma te kai
whakawa e mea kia whakamahia ia i nga
ra katoa e herea ai.

Ki te kohuru maori tetahi tangata i
tetahi tangata, ka whakamatea te tangata
nana i kohuru.

Tenei ano tetahi atu ture; otiia e kore
e taea te korero aianei.

Ki te haere pokanoa hoki etahi tangata
ki nga mara a etahi, a ka tikopuratia ana
kai, ka tuakina ranei ana rakau; ki te
tuhituhi ranei tetahi tangata i tetahi
pukapuka whakapae teka mo tetahi
tangata, ka pena ano matou. Ka waiho
e matou ma te kai whakarite whakawa e
mea me utu ranei; a ma te tekau ma rua
e mea hei te aha ranei, hei te aha ranei,
te utu.

E kore hoki e tukua e matou nga tika-
nga o te whakariterite ki te tangata nana
te whakawa. E mea ana hoki matou: ka
riri, ka mamae te ngakau o te tangata; e
kore ia e whakaaro ki ona he. No tera
katoa te he, ki tana. E kore ano hoki e
waiho mana, ma ona whanaunga ranei, e
mea, hei te aha te utu mo tona matenga:

kei neke rawa ake ta ratou, a e kore e
tika ta ratou whakaritenga. A ki te
kitea tetahi o te tekau ma rua he wha-
naunga, he hoa ranei, mo tetahi o nga
tangata na raua te totohe, e kore ia e
waiho i roto i a ratou; kei whakaaro ia
ki tona hoa, a e kore e tika te whaka-
riterite. He mea he rawa ta te tangata
Maori ritenga mo te tangata e korerotia
ana kua hara ki tetahi atu. Ka ara tetahi
i; aua, a e kore e ata whakatakina te tika

nga o te korero; heoi, murua ana e
ratou taua tangata me nga tangata hoki
kihai i tata ki tona hara. Re mea he
rawa tenei. Engari, ki te hara te tangata,
me tango etahi o ona taonga (i a te tekau
ma rua e whakarite ai,) ka hoatu ki te

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

forfeit a portion of his own property (as
the Twelve may appoint) and let it be
given to the man who is injured by him.
Although a man may do wrong, his pro-
perty and food should not be wastefully
destroyed. This is a very great sin. For
food is given us by God; and why should
it be wasted?

And if a man borrows money or pro-
perty, and does not repay it, he may be
sued at law, and the amount of money to
be paid by him will be adjudged: and if
he has no money, his property may be
sold, and the man will be paid who lent
him the money or goods; and if he have
no property, he may be put into prison.

Upon the arrival of the days appointed
for the Session of the Court, the Judge
and the Twelve assemble. They do not
assemble at any time or any other days
than those appointed: because each has
his own business to attend to; and they
are living scattered about in different
places. Also there is not a Judge in
every place or community, neither is it

proper that the offender should be ap-
prehended and tried forthwith. There
should be some interval, in order that the
circumstances may be carefully investi-
gated, that they may be generally known,
and that those persons may come forward
who can give any evidence with reference
to the matter for which he has been ap-
prehended. By this means also it will be
clearly seen, whether the apprehension of
that man is just or unjust.

These Court Sessions are for great
matters. But there are many other lesser
cases occurring at times when they cannot
be brought forward for trial, but which
would cause much trouble and inconve-
nience to persons if not arranged without
delay. The Pakehas have therefore
adopted the mode suggested to Moses by
his father-in-law Jethro (in Exodus xviii.
13-26.) They have appointed certain
men of mature age to adjust the smaller





tangata i mate nei i a ia. Ahakoa hara
te tangata, e kore e maumauria ona tao-
nga, ana kai. He hara nui rawa hoki
tenei. Na te Atua hoki te kai; a, hei
aha i maumauria ai?

A ki te tango te tangata i te moni
tarewa, i te taonga ranei, a, e kore e utua
e ia, na, ka whakawakia ia, a ka ata
whakaritea e hia ranei aua moni: a ki te

kahore ana moni, na ka hokona ona tao-
nga, a ka utua te tangata nana i homai
aua moni, aua taonga ranei: a ki te
kahore ona taonga, na, ka kawea ia ki te
whare herehere.

Ka taka nga ra e whakaritea mo nga
runanga whakawa, ka huihui mai te tekau
ma rua ratou ko te tino kaiwhakarite wha-
kawa. E kore ratou e huihui noa mai i
etahi rangi ke ake: no te mea e warea
ana ratou ki tana mahi, ki tana mahi; a
e noho whakawawa noa atu ana i tera
wahi, i tera wahi. Kahore ano hoki he

kai whakarite whakawa i tenei kainga, i
tenei kainga. E hara ano hoki i te mea
pai, kia hopukia te tangata hara, a wha-
kawakia tonutia iho. Engari, kia whai
takiwa, kia ata pataia ai te tikanga, kia
rangona ai hoki e te nuinga, kia haere
mai ai nga tangata e whai kupu ana mo
te mea i hopukia ai ia. Ma tenei hoki
ka ata kitea ai, he he ranei, he tika ranei,
te hopukanga o taua tangata.

Mo nga mea nui ia aua runanga wha-
kawa. Tena ano ia etahi mea ririki, tona
tini, i nga wahi e kore e tata ki nga wha-
kawakanga; a, ahakoa ririki, he nui te
pouri o te ngakau, te he hoki ki te
tangata, ki te kahore e hohoro te whaka-
ritea. Na, kua tango te Pakeha ki te
tikanga i whakaaturia e Hetero ki tana
hunaonga ki a Mohi (i Ekoruhe xviii.,
13—26.) Kua whakarite hoki i etahi
kaumatua hei whakarite i nga tikanga o
nga mea ririki; ko nga mea nui, ka

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

matters; and the more important ones are
left for the Judge and the Twelve.

These; are the cases which are heard by
these Magistrates. if the property

stolen be of small value, and if the thief
be under age, these Magistrates can deal

with such cases. For we think: it is not
well to send an innocent child to prison; 
lest he should be taught evil things by
the men who are there: Rather, let his
offence be proved before sending him
there.

If a man assault another, these Magis-
trates will appoint what satisfaction must
be made. For we do not permit the per-
son assaulted to appoint the payment for
an assault upon himself; but this must be
done by one of those Magistrates. And
when the matter has been settled by him
that is the end of it; all ill feeling ceases.
But if the person assaulted wishes to ob-
tain satisfaction, he must not let six
months pass, before applying for it to the
Magistrate. If he delay, and six

months pass, he cannot then claim any
further satisfaction.

If horses, cattle, goats or pigs trespass
upon a man's cultivation, and damage is
done by them to the cultivation; the
Magistrate must appoint what payment

shall be made for the damage done to that
cultivation.

This is the Pakeha mode for the pun-
ishment of the unruly, and the prevention
of social feuds. Now, ye Maori people,
consider it. Is yours good, or equally
good? Remember also that by this we
have become great, and our wealth has

increased, and by yours you are few, and
poor, and disorderly.

The great principle of the Pakeha is
this: that there shall be one law for all:

no individual is permitted to stand up to
redress his own wrong, which he may
have suffered at the hands of another:

but it must be left for the Judge and the
Twelve to adjudge. Were the Maori
people to do this, they would, then see





waiho ma te tino Kai whakarite whakawa,
ratou ko te tekau ma rua.

Ko nga mea enei e whakarangona ana
e aua Kai whakawa. Ki te mea he iti nga

taonga i tahaetia, a he tamaiti nana i
tahae, ma enei kaumatua e whakarite ena
mea. E mea ana hoki matou: e kore e
pai kia whiua te tamaiti harakore ki te
whare herehere; kei whakaakona e nga
tangata i roto i taua whare ki nga mea

kino. Engari, ka kitea tona he, ka whiua
ai ia ki reira.

Ki te patu huhua kore tetahi tangata 
tetahi tangata: ma aua Kai whakawa e wha-
karite, me aha te utu. E kore ano hoki
e tukua e matou te tangata i patua kia
whakarite i te utu mo tona patunga;

engari ma tetahi o aua kaumatua. A ka
rite mai i a ia, heoi ano; mutu tonu iho
te mauahara. Otiia ki te rapu utu te
tangata i patua, kaua e tukua kia taka
nga marama e ono, me haere ki te Kai wha-
kawa ki te tono utu. A, ki te whakaroa
ia, a ka taka aua marama e ono, heoi ano
utu mo taua patunga.

Ki te haere nga hoiho, nga kau, nga
nanenane, nga poaka ranei, ki ta te
tangata mara, a ka kino tana mara i a
ratou; ma taua Kai whakawa e whakarite,
me aha te utu mo taua meatanga ki taua
I mara.

Ko ta te Pakeha tikanga tenei mo te
whiu i te tutu, mo te whakakore i te
pakanga. Tena, e te tangata Maori,
whakaarohia, e pai ana ranei, e rite ana
ta koutou te pai? Kia mahara hoki, na
tenei i nui ai matou, i nui ai hoki o matou
taonga; na ta koutou i tokotorutoru ai
koutou, i rawakore ai, i noho kino ai.

Ko ta te Pakeha tino tikanga tenei;

kia kotahi ano ture mo te katoa: kaua e
tukua te tangata kia whakatika ake ki te

rapu utu mona, ina ahatia e tetahi atu
tangata; engari me waiho ma te Kai whaka

rite ratou ko te tekau ma rua e whaka-
rite, Me i penei te tangata Maori, ka
tahi ia ka kite i te pai. Ki te tohe kou-
tou ki to mua tikanga, kia rongo mai

6 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

prosperity. If you persist in the old way
—listen,—you will experience the truth
of these words, "The Lord maketh a
fruitful land barrenness for the wicked-
ness of them that dwell therein." How
shall advancement and prosperity be at-
tained? By carrying out the rules which
God has laid down for us.
Bear in mind these two words.

1. Let each individual man henceforth
cease to accompany the fighting parties.
Leave for the Judge and his assistants
the management of all matters in dispute.

2. Suffer the wrong doer to be pun-
ished. Let no one be punished for the
offence of another person.—Chief Justice
Martin, 1846.

HOW TO BRING UP CHILDREN
RESPECTABLY.
CHAPTER I.

FRIENDS AND MEN OF NEW ZEALAND,—

I had a word for you in the newspaper for
May about Children, how they might live.
This is also a word about those children,
how they are to live estimably, for it is
proper that our children should be respected
after we are gone. Our respectability is
greater than it was formerly, and so let that
of our children be greater than ours. It
is so with the free nations of the world,
their importance increasing from generation
to generation. The rangatiratanga of our 
ancestors was small, but it has gone on
continually increasing, both for ourselves
and our children. Bid it not grow, what
would be the consequence? Did it not
grow, it would become little, and go on de-
creasing and decreasing, until there was
none left, and bis chieftainship would be
entirely lost, Thus has been lost the
rangatiratanga of some great nations of for

mer limes; and hence it is 1 advise that the
rangatiratanga of our children should not be
lost, but rather that it should grow and
increase, and become fixed.

Now, let us remember that God is the
chief Rangatira, and that he is the main-
spring of that nobility with which man is
endowed, and that He will dispense it for
the greatness of the people. But God has
said that man must obey, and carry out
those principles which he has made known
to that end, if ever he would become a
rangatira.





koutou, ka kite koutou i te tikanga o
enei kupu: " A ka whakaururuatia e
Ihowa te whenua hei utu mo te kino o
nga tangata i noho i runga." Me aha e
kake ai, e ora ai? Kia rite te mahi ki ta
te Atua i whakatakoto mai ai.

Kia mahara ki enei kupu e rua:—

1. Kati, e tera tangata, te haere ki te
taua. Waiho ma te kai whakarite wha-
kawa ratou ko ona hoa te tikanga mo te
totohe.

2. Tukua kia whiua te kai mahi i te
kino. Kaua hoki tetahi tangata e whiua
mo te hara o tetahi atu tangata.—Ae Te
Matini, Tino Kai Whakawa, 1846.

NGA TIKANGA E RANGATIRA AI
NGA TAMARIKI.
UPOKO I.

E hoa ma e nga tangata o Niu Tireni:

He kupu taku ki a koutou i tera niupepa i
Mei mo nga tamariki kia ora. He kupu; mo
tenei mo aua tamariki ano kia rangatira; ka
pai kia rangatira o tatou tamariki i muri i a
tatou. E hira ake nei to tatou rangatira-
tanga i to mua rangatiratanga  me te ranga-
tiratanga mo a tatou tamariki kia hira ake i
to tatou. Ka pena tonu nga iwi rangatira
a te ao; e tupu haere ana te rangatiratanga
o tena whakapaparanga o tena whakapapa -
ranga. Ko te rangatiratanga o o matou
tupuna i iti, me te kake haere me te kake
haere, me te tupu haere nei ano te ranga

tiratanga mo a matou tamariki. Ka kore te
tupu ka pehea koia? ka kore te tupu, heoi
ano, ka iti haere, ka hoki iho, ka hoki iho,
a ka kore noa iho, ka ngaro noa iho tona
ranga timatanga. Kua ngaro nei hoki te
rangatiratanga o etahi iwi nunui o mua;

koia ahau ka mea atu nei, kei ngaro ano
te rangatiratanga o a tatou tamariki;

engari kia tupu, kia nui haere, kia mau
tonu ai he rangatiratanga mo a tatou ta-
mariki.

Na, kia mahara tatou, ka te Atua te tino
Rangatira, ko Ihowa te tino putake o te
rangatiratanga e rangatira ai te tangata.
Mana e tuku mai te rangatiratanga e ra

ngatira ai nga iwi. Otira, kei te mea mai
te Atua, kia rongo te tangata, kia whakaritea
e te tangata nga ritenga i whakaaturia mai
e ia hei whakarangatira i te tangata ka
rangatira ai.

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 7

And, therefore, 1 say, let the principles be
written down, whereby our children are to
become Rangatiras, viz., Truth, Obedience,
Justice, Knowledge, Work, Good Conduct,
Void of Debt, Peace, Kindness, Christianity.

Let these be written that you may under-
stand.

The Lairful Marriage of the Parents.—
Look at Malachi, 2 c., 15 v., "And did not
be make one? And wherefore one ? That
he might seek a godly seed. Therefore, lake
heed to your spirit, and let none deal
treacherously against the wife of his youth."
Look also at Matthew, 19 c., 4, 5, 6, v.,
Have ye not read, that he which made them
at the beginning, made them male and
female, And said, For this cause shall a man
leave father and mother, and shall cleave to
his wife, and they twain shall be one flesh?
Wherefore, they are no more twain but one
flesh. What therefore God hath joined

together, let not man put asunder."

I have said to you, that God is the root of
nobility, and that by adopting bis laws, we
are to become rangatiras. So also let this
good system of marriage be right and straight
This method was from the beginning. God
did not make two men for one woman, nor
did God make two women for one man.
But He created one-one man and one
woman. And why one? Was it for want
of power? Why, his was the strength and
the greatness of spirit, whereby be could
have created many more. But no, he was
not good to do so. He desired that the
husband should be one, and the wife one,
that there might grow up a godly seed, a
noble offspring, that is, that the children
might become rangatira. Now,; as it was in
the beginning', so let it ever be: if a man
adopt a different plan, what will be the
result? will either that man or his children
become rangatira? Not at all. That man
will belike the beasts without understanding,
and his children will be like bastards. If
these are two women for one man, do you
think that his children are rangatira? No,
no. This way is not of God, nor is this a
rangatira way. But let there be one, one
husband and one wife, and let them two
protect their own children, and maintain
their own children, and instruct their own
children, and increase the respectabilily of
of their own children. But the unlawful
way of having two is a way of confusion, a
wrong system, one of disagreement and
jealousy and disgust, and which will. alto- 
gether destroy the respectability both of,
parents and children. And so let the mar-
riage be correct  let there be no unlawful





Koia ahau ka mea ai, me tuhituhi nga
tikanga e rangatira ai o tatou tamariki, koia
tenei ko te Pono, ko te Rongo, ko te Tika,
ko te Matauranga, ko te Mahi, ko te Ahua
pai, ko te Nama kore, ko te Rangimarie, ko
 te Atawhai, ko te Whakapono. Me tuhituhi
enei kia mohio ai koutou.

Ko te marena tika o nga matua, Titiro ki
a Maraki 2, 15.—" Na, he teka ianei kotahi
tana i hanga ai? A na te aha i kotahi ai?
kia rapua ai e ia he uri atua. Na, tiakina
tou wairua, kaua hoki e tinihanga ki te
wahine o to taitamarikitanga." Titiro hoki
ki a Matiu 19—4, 5, 6.—''Kiano koutou
i kite noa, i hanga raua e te kai hanga i te
timatanga hei tane hei wahine, A i mea anu
ia, mo konei ka mahue i (e tangata tona
papa tona whaea; a ka piri ki tona wahine,
a hei kikokiko kotahi raua tokorua: Na,
heoi ano to raua tokoruatanga engari kotahi
ano kikokiko. Na, ko a te Atua i hono ai,
kaua e wehea e te tangata."

Kua ki atu ahau ki a koutou "Ko te
Atua te putake o te rangatiratanga, a ma
ona rite nga kia rite i a tatou ka rangatira ai
tatou." Waihoki ko tenei ritenga pai ko te
marena kia rite kia tika. No te timatanga
tenei tikanga. Kihai te Atua i hanga kia
tokorua tane mo te wahine kotahi, kihai te
Atua i hanga kia tokorua wahine mo te tane
kotahi. Kaore "kotahi tana i hanga ai,"
ko! ahi te tane kotahi te wahine. A na te aha
i kotahi ai? He kore kaha nona koia? Hua
atu i a ia hoki te kaha, i a ia te nuinga o te
wairua hei hanga i nga tokomaha noa atu.
Kahore, kahore ia i pai kia pena. Tana i
pai ai kia kotahi te tane kia kotahi te wahine
kia tupu ai he uri atua he uri rangatira, ara,
kia rangatira ai nga tamariki. Na, ko te
ritenga i te timatanga kia pera tonu ano;

ka poka ke te tangata he tikanga ke ka
pehea koia? ka rangatira koia tena tangata,
ka rangatira koia aua tamariki? Kahore ra
hoki; ka rite tena tangata ki te kararehe
whakaaro kore, ka rite ona tamariki ki  te
poriro. Kia tokorua wahine mo te tangata
kotahi ka rangatira ai koia ana tamariki?
kahore, kahore. E hara i te Atua tenei
tikanga, e hara tenei i te tikanga rangatira.
Engari kia kotahi, kia kotahi te tane te
wahine, me te tiaki raua i a raua tamariki,
me te atawhai raua i a raua tamariki,
me te ako raua i. a raua tamariki, me te
whakanui raua i te rangatiratanga mo a raua
tamariki. Tona ko te tikanga pokanoa kia
tokorua, he tikanga raruraru, he tikanga he,
he ngangara, he hae, he male, he whaka-
ngaro noa iho i te rangatiratanga mo nga
matua mo nga tamariki- Waihoki ko te
marenatanga kia tika; kaua te marena

8 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

marriage, let there be no stolen marriage,
and let their be no sleeping together without
being married. But rather let them be right
according to the principle of love, that one
may love the other; and also correct, right
before marriage, and right after it. The
adulterous marriage is bad! Fornication
first and marriage afterwards is wrong!
Maori sleeping first and marriage afterwards
is wrong! but let Ihe marriage be holy, and
holy for ever, About the dragging marriage
also, the forcible marriage is bad: one con-
sents and the other disapproves; one loves
and Ihe other is disinclined; and her rela-
tions dragging her away, after Maori fashion,
to be married to a man whom she does not
love, whom she does not like. Such im-
proper marriages as these are not upright
marriages, they are not respectable mar-
riages whereby your children can become
rangatira. On the contrary, let the love be
equal, and the goodness equal, and the con-
sent equal, and then they will be both
respectable, and always respectable, and
hand down their respectability to their chil-
dren, according to God's purposes.

But you must have constant respect to
those principles, to the holy requirements
of marriage. Great is the sacredness of the
marriage service: look at its words. Those
words cannot be annulled: although they
may be trodden underfoot by man, laid aside
by man, separated by man, attempted to be
destroyed by man, they cannot be annulled,
they cannot be lost; but, rather, perhaps,
they will rise up against that man to destroy
him, and to ruin his respectability and that
of his children. Hence there is no ranga-
tiratanga for some of the Maori children,
because of the falseness of their parents to
marriage. The holiness of marriage is
trampled upon by the parents, the love of
one and of the oiher is destroyed, they
quarrel together, those who were holily
joined together by God part asunder, going-
away and sleeping away in different direc-
tions, without the least consideration for
their holy marriage, This is not the system
of a rangatira. Great is the offence of the
Maori race to this holy thing, marriage:

with the descent of this wrong to their chil-
dren, confusion, poverty, low rank, and
without any respectability. But remember
the Word of God, he is averse to the pulling
away whom he has joined together according
to the holy method of marriage, let them
not be divided, either by themselves or by
another person: this is the custom of dogs,
a base way, it is not the system of (respect-





pokanoa, kaua te marena tahae, kaua hoki
te moe maori noa iho. Engari kia rite i
runga ano i te aroha, kia aroha tetahi ki
tetahi; kia tika hoki, kia tika i mua o te
marena kia tika i muri. Ka kino te marena
puremu! Ko te moe tahae ki mua, muri
iho ko te marena, ka he I ko (e moe maori
ki mua, muri iho ko te marena, ka he!
engari kia tapu te ma rena a tapu tonu iho.
Me te marena to hoki, ka kino te marena to;
ko tetahi e whakaae ana ko tetahi e kino
ana; ko tetahi e aroha ana ko tetahi e rere
ke ana tona ngakau; me te to? maori ano
ona whanaunga i a ia kia marenatia ki te
tangata e kore e arohatia, e kore e paingia.

Ko nga marenatanga ke nei e hara i te
marena tika, e hara i te marena rangatira e
rangatira ai nga tamariki. Engari kia rite
tahi te aroha, kia rite tahi te pai, kia rite
tahi te whakaae, na, katahi ka rangatira
tonu, me te tuku tonu ake he rangatiratanga
mo a raua tamariki i runga ano i nga ti-
kanga o te Atua.

Otiia kia pono tonu ki aua tikanga, ara ki
nga tikanga tapu o te marenatanga. Ka nui
te tapu o nga kupu o te marena, titiro hoki
ki ana kupu! E kore rawa e taka ena
kupu; ahakoa takahia ana e te tangata,
whakarerea ana e te tangata, wehewehea
ana e te tangata, whangaromia ana e te
tangata, e kore rawa e taka e kore rawa e
ngaro; engari e tahuri mai pea ki taua
tangata, hei whakamate i a ia, hei whaka-
ngaro i tona rangatiratanga, hei whaka-
ngaro i te rangatiratanga mo ana tamariki.
No reira i kore ai te rangatiratanga o etahi
o nga tamariki maori, he he no o ratou ma-
tua ki te marena. Takahia ana e nga matua
nga tapu o te marena, whakakahoretia ana
te aroha o tetahi o tetahi, ngangare ana
tetahi ki tetahi, wehewehea ana nga moa i
honoa, taputia e te Atua, haere ke ana, moe
ke ana, a kore noa iho te raua mahara ki to
raua marenatanga tapu. E hara tenei i te
tikanga rangatira. Ka nui te he o roto o te
Maori ki tenei mea tapu ki te marena; me
te tukunga iho ano o tenei he ki nga tama-
riki, he raruraru, he rawakore, he ahua
tutua, a kore noa iho te rangatiratanga.
Engari kia mahara ki te kupu o Ihowa, e
kino ana ia ki te whakarere; ko ana i hoaoa
ai i runga ano i te tikanga tapu o te marena.
 kaua e wehea e raua e te tangata ke ranei
he tikanga kuri tenei, he tikanga tutua, e
hara i te tikanga tangata, e hara i te tikanga
rangatira, me tona tukunga iho he male, he

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

9

able) men, and rangatira, and its end is
misery, calamity, and poverty.

Friends, look here! look at the Pakeha
rangatiras. There are things wrong amongst
the Pakehas, but his great principle is,! let
there be one, let there he one, and both
cleaving together, and both true to each
other, and both protecting the children of
both, and both growingup in respectability,
and increasing a rangatiratanga for their

children, with the approbation of God upon
them and their offspring. Now, here is a
nation of chiefs; " Happy is that people that
is in such a case; yea, happy is that people
whose God is the Lord," to ennoble them,
and to exalt their children, as they live in I
the performance of his great and holy i
ways.

NATIVE RUNANGAS.

It is now that the Runanga is fully heard
of, and this word is proclaimed by all the
tribes of Waikato. Runangas are being set 
up at all the kaingas. This work is being

wrought out by that people, and everything is
given up to be settled by the Runanga.
Here we are looking on, and listening, and
searching after the propriety or otherwise
of this work.

Some part of it is probably correct. This
work arose from a good intention, and from
the desire of thoughtful men to put a slop
to Maori offences, and land quarrels, and
adulteries, and thefts, and Maori raids, and
spirit drinking, and many other things.
This is straight: to suppress what is wrong,
to put down contentions, to put an end to
evil, and to arrange every thing properly for 
the good of the people. But let the manner
of doing it be correct. When the people
work at this work, let it be properly wrought.
If it be done wrong, men will not attend to
it: and if it be ignorantly carried out, the
system will fail, and no good will come of
it.

Here you will rise and ask, what is meant
by being correct, and how can it be so
conducted that the people will attend to it?
Here it is—let light be thrown upon it—for
is the system a hidden one to the Pakeha?
Now, it is for the elderly men, and the
thoughtful, and the wise, to carry out this
work of local government, with the settle-
ment of disputes, and the administration of
law. This is the Pakeha's way. There is
one man who has the chief conduct of the
Court of Justice, he is u selected man, and
a man of knowledge; and he has twelve





kino he rawakore. E hoa ma titiro koa!

Titiro ki nga rangatira Pakeha. He he ano

kei roto kei te pakeha, otiia ko tona tino

tikanga koia tenei, kia kotahi kia kotahi, me

te piri tonu raua ki a raua, me te tiaki tonu

raua i o raua tamariki, me ti eupu tonu to

raua rangatiratanga, me te nui haere he

rangatiratanga mo a raua tamariki me te

manaaki tonu te Atua i a raua, i a raua

tamariki. Na katahi te iwi rangatira, "Ka

hari te iwi e pena ana ae ka hari te iwi ko

to ratou Atua ko Ihowa," hei whakaranga

tira i a ratou, hei whakanui i o ratou tama

riki no ratou hoki e whakarite ana i ona

ritenga nui, i ona ritenga tapu.rawakore.titirorangatirarotokeiotiiarangatiratanga,haere

NGA RUNANGA MAORI.

Katahi ano tenei mea te Runanga ka tino
rangona. E panuitia ana tenei kupu e nga
iwi katoa o Waikato. E whakaturia ana he
Runanga ki nga kainga katoa. E mahia
tonutia ana tenei mahi e taua iwi, e tukua
tonutia ana nga mea katoa ma te Runanga e
whakarite. Tenei matou te titiro nei, te
whakarongo nei, te rapurapu nei, ki te tika
ranei, ki te he ranei, ki te peheatanga ranei
o tenei mahi.

I tika pea tetahi wahi. He whakaaro pai
i tupu ai tenei mahi, he hiahia pea na nga
tangata ata whakaaro, kia mutu ai nga he a
te maori, nga pakanga whenua, nga puremu.
nga tahae, nga whakapae teka, nga taua
maori, te inu i te waipiro, nga aha, nga aha.
Ka tika tenei, kia riria ngahe, kia patua nga
pakanga, kia whamutua nga kino, kia takoto
pai hoki nga ritenga katoa mo nga tangata.
Otiia kia tika te whakahaere. Ka mahi te
iwi i tenei mahi, mahia tikatia. Ka he te
whakahaere ekore e rongo te tangata. Ka
mahia kuwaretia, ekore e takoto nga tikanga,
ekore e tupu te pai.

Tena koutou te oho mai na, te ui mai, kia
tika pehea koia? me pehea te whakahaere ka
rongo ai te tangata ? Tenei ano me whakama-
rama atu; he hanga ngaro koia ki te pakeha ?
Na, ma nga kaumatua, ma nga mea ata
whakaaro, nga mea mohio tenei mahi te
whakahaere tikanga, te whakarite he, me te
mahi whakawa. Ta te pakeha ne? Kotahi
te tangata i a ia te tino tikanga o nga Runanga
whakawa. He tangata whiriwhiri, he tangata
mohio ia ; kotahi tekau ma rua nga tangata
hei hoa mona. Hei kai whakarongo enei ki
nga korero o nga kai korero, me nga kai

10 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

others to assist him. These men listen to
the statements of the parties concerned, and
of those who witnessed the offence of the
person tried. It is for these twelve to con-
sider whether the accusation is right or
wrong; and if they think the case proved,
then they refer it to the Judge, who alone
will decide what penally is due to the offence.
As for the audience, they simply listen ;

they neither speak, nor do anything.

But with the Maori Hunanga, all must
assemble together, the small and the great,
the husband, the wife, the old man, the old
woman and the children, the knowing and
the foolish, the thoughtful and the pre-
sumptuous : these all obtain admittance to
the Runanga Maori, with all their thoughts
and speeches: this woman gets up and has
her talk, and that youth gels up and has
his, and the headstrong carry off the debate,
whilst the elder men sit still in silence, and
so an erroneous decision is come to in the
end.

Who ever arranged it that the (whole)
village should turn-out for the settlement of
disputes? Who ever said that the young
man was fit to lay down rules, and to act as
a magistrate? And who ever supposed that
all the women and children should go and
listen to the adulterous cases of bad men ?
Is that good discourse, think you, that it
should be publicly talked over in the pre-
sence of all? That is vvrong. That is the
way to teach the children, and to make them
understand all about it. The Pakeha's
plan in such a case is different. When a
case of adultery is to be heard, neither
women nor young people are allowed to
hear the evidence ; it is called out that they
must all go outside, and when that is done,
there are none left sitting in the Court-

house on such occasions, but the male adults
only. Let the Maories do likewise. Let
them, by no means, allow the women and
children to hear what is said about such an
evil, lest they should understand all, and
desire it themselves. And do not permit
the ordinary voung men to settle the dis-
putes of the tribe, but let certain thinking
and intelligent men he chosen to lay down
regulations and to inquire into disputes,
that the rebellious may be brought to obey,
and an influence given to the doings of the
Hunanga.

Now, a day for holding the Ranunga must
be fixed. According to Maori fashion, any-
body can call it. When a wrong is heard
of any man gets up and convenes a meeting,
-writing his letters to all the neighbouring





titiro o te he o te tangata e whakawakia ana.
Ma enei kotahi tekau ma rua e whakaaro
tika nga korero i he ranei, na, ka whakaaro
ratou i tika tana he, katahi ka tukua ki te
kaiwhakawa mana anake e whakarite utu
mo te tangata i he. Ko ia te tokomaha, he
whakarongo kau—ekore e wai kupu, ekore
e aha.

Ta te maori, me hui katoa, te iti te ruhi,
te lane te wahine, te koroheke te ruruhi me
te tamariki, te mohio me te kuare, te mea e
ata whakaaro ana me te hikaka ; e uru katoa
ana ki nga Runanga maori, me o ratou wha-
kaaro me o ratou korero; e whakatika una
tenei wahine me ana korero ano, e
whakatika ana hoki tenei taitamariki mu ana
ano, riro ana nga tikanga korero i nga
hikaka, noho hu ana nga kaumatua, a he
noa iho te mutunga- Na wai tena kia huri
nui nga kainga ki te whakarite i nga he?
Na wai i mea ko te taitamariki hei kai
whakatakoto tikanga, hei kai-whakawa? Na
wai hoki tena kia haere katoa nga wahine mo
nga tamariki ki te whakarongo ki nga pure-
mutanga o te hunga kino? Ue korero pai
koia kia korerotia nuitia ki te aroaro o te
katoa? Ka he tena. He mahi whakaako
tena i nga tamariki, he mahi whakamohio
hoki i a ratou kia matau ki tena mahi. E
 rere ke ana ia te pakeha mo tenei vvahi ; ka
whakawakia tetahi puremutanga, ekore e
tukua te wahine me te taitamariki kia wha-
karongo ki nga korero; ka karangatia kia
haere katoa ratou ki waho, na, ka puta ki
waho ka noho ko nga kaumatua anake ki roto
ki te whare whakawa puremutanga. Me pera
I ano hoki nga maori. Aua rawa e tuku i nga
wahine me nga tamariki ki te whakarongo
ki nga korero o te mahi kino, kei mohio hoki
ratou ki tera mahi, a ahuareka tonu atu ki
reira. Aua hoki e tukua nga taitamariki
noa iho mana nga he o te iwi e whakarite,
engari whiriwhiri etahi tangata ata whaka-
,aro, tangata mohio, hei whakahaere i nga
ritenga he, kia rongo ai nga mea tutu, kia
mana ai te mahi o nga Runanga.

Na, me whakarite he ra Runanga. Ta te
maori he mea karanga noa iho na tetahi na
tetahi, ka rangona he he, whakatika noa ana
te tangata ki te karanga Runanga mana,
tuhituhi ana i tona pukapuka ki nga kainga

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. II

kaingas that they must assemble to adjudicate
the matter. And this work is always being

carried on, and every day in the month is so
employed. And when the multitude hear
that a Runanga is fixed for a certain place,
they all hasten whether to hear the talk, and
to eat up the food which is provided for the
occasion. All work is left off, his house
remains unfinished, his potatoes are not
slowed away, and his wheat harvest is neg-
lected : but what of that? so long as the
Runanga is seen, and the adulterous inter-
course of a woman proclaimed as a pleasant
thing for the heart to dwell on, and the food
provided duly eaten up, all other work may
well be left tor another day. One day is
wasted in going to the place, another on the
day of meeting, another in returning, and
another in talking it all over to those who
were absent  indeed, how many days are
spent over these doings? Alas, that so much
lime should be wasted over such work !
Will it not be good to fix upon a certain
day for Ihe Runanga to meet, say, once in
three months : then proc!aim it aloud that
all men may hear that on some day of
the month, the Runanga will sit at a certain
place, when all parties having business
must appear, with their witnesses. Let
something of the sort be done, lest every
clay should be wasted in this manner,
and all the kaingas kept in constant con-
fusion, owing to the number of meetings
held during a single month.

But the very best thing of all is, to solicit
the Governor to send an intelligent Pakeha
as a Magistrate, and companion to the
Chiefs, sitting and working together with
them. The Native does not perfectly un-
derstand how to try offences, and to make
social rules for the various kaingas. Memories
enter on such work with great doubtfulness,
and sometimes it is done properly, and
sometimes it is done ill. The Maori Runanga
also possesses no authority : on some occa-
sions the panics will assent to what the
runanga has decided, and on others they
will not. A nice thing, indeed, for an
incorrigible to obey the judgment of a
Runanga Maori! He will break through the
law, tread down Ihe Runanga, determine to
have his own way, and there is no power by
which he can be chastised for his contumacy.
Hence it is that we advise you to ask the
Governor to appoint a wise Pakeha as a
vvorking-friend for the Chiefs, and then all
the verdicts will be given with understanding,
and the Runanga conducted with authority.
The knowledge of the Pakeha will throw





patata kia hui katoa kia whakawakia te he.
Hono tonu ana tenei mahi. Tu katoa ana
nga ra o te marama i te pera. Ka rongo te
tokomaha he Runanga kei mea, na, ka huri
te tangata ki reira ki te whakarongo korero,
ki te kai i nga kai i patua ma te runanga.
Ko nga mahi ka whakareaea atu ko tana
whare kihai oti, ka nga riwai kihai poto ki
te rua, ko nga witi kahore ano i oti te kokoti,
he aha koa ko te mahi o te runanga kia kitea,
ko te puremu a te wahine kia rangona hoi
ahua rekatanga ma te ngakau, ko te kai o te
runanga kia kainga, a tokoto marie ana nga
mahi mo tetahi rangi atu. Pau ana tetahi
rangi i te haeretanga atu, me tetahi i runga
i te runangatanga, me tetahi i te hokinga
ki te kainga, me tetahi i te korerotanga i aua
mahi ki nga tangata kihai kitea, ehia ranei
nga ra i pau ai mo aua mahi. Aue!! Te
maumau noa o te taima ki te pera! Ekore
ranei e pai kia whakaritea he ra runanga mo
nga he, kia kotahi runangatanga i roto i nga
marama e toru, karangatia nuitia kia rongo
nga tangata katoa hei te tahi i o nga ra o te
marama noho ai te runanga kei mea, konga
tangata kua whiwhi i te he me haere mai i
taua ra me ana kai korero. Me penei he
tikanga kei pau katoa nga ra i tenei mahi,
kei raruraru tonu nga kainga i te maha o nga
runangatanga i roto i te marama kotahi.

Na; ko te mea tino pai rawa me tono i a
Kawana tetahi pakeha mohio, ki te whakarite
whakawa, hei hoa mo nga rangatira maori
kia noho tahi, kia mahi tahi. Ekore hoki e
tino mohio te maori ki (e whakarite i ngahe,
ki te whakahaere tikanga mo nga kainga;

he mahi pohehe ana nga tangata maori i ena
mahi, he wahi ano ka tika, he wahi
ano ka he. Kahore hoki he mana o nga
runanga maori, he wahi ano ka whakaae nga
tangata ki ia te runanga i whakarite ai, he
wahi ano, ekore e rongo. Tana pai hoki ia
te nanakia, kia rongo ki ta te runanga maori:

Wahia ana te ture, takahia ana te runanga,
tohe ana ki tana, a kahore he mana hei whiu
i a ia mo tana tutu. Ko konei matou i mea
ai me tono i a Kawana kia homai i tetahi
pakeha mohio hei hoa mahi tahi mo nga
rangatira. Katahi ka haere marama nga
whakaritenga whakawa, ka whai mana
hoki te runanga. Me te matauranga o
te pakeha e whakamarama nga wahi o
he ai nga maori, ma te whakaaetanga
o nga rangatira maori ki nga ritenga
o te ture whakakahu i te ture e whakamana

12 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

light on the doubts of the Maori; and the
consent of the Native Chiefs being given to
the law, will strengthen that law, and assist
to carry out its decisions. The knowledge
of the one will travel in equal steps will
the authority of the other. Strength will
be derived, the law will advance, the Ru-
nanga's voice will be obeyed, the evil-doers
will mourn, and the obedient will rejoice:—
what is wrong will gradually decrease, what
is right will gradually be promoted, and
light will fill every place.

LOSS OF THE SCHOONER RAVEN, AND
TWO LIVES.

Kawhia, May 14th, 1861.

SIR,—Henare Takerei, a Native of this
place, and half-owner of the above vessel,
has just given me the following melancholy
information:—

On Sunday morning last, the 12th inst.,
the Raven left Waitara with a crew of four

men, viz., Mr. Hopkins-the master, another
European called Ho, Henare Takerei, and
bis cousin Hira. When but a short dis-
tance from land it was found that the vessel 
was leaky. She had been injured in the!
"Waitara by a large tree, during the flood a
week previously. The anchor was dropped
for an hour, and the leak slopped with
oakum, after which she proceeded on her
way to Manukau. The weather was fine,
the wind fair, and nothing particular oc-
curred until seven p.m. when Hira, who
was in bed, heard the rushing in of the
water. The vessel's course was then alerted
her head turned towards the land, and
three men hastened to the bow below, where
the water came in. They endeavoured to
stop the breach with a blanket, but it being

in a decayed board, the hole became larger,
and the water rushed in more and more.
After working an hour and a half they ret

urned to the deck which was then only one
fool above the sea. All procured some
clothing, then pushed the boat into the sea
and left the vessel—Hopkins steered with a1
paddle, Ho and Henere pulled with oars,
and Hira baled the water out with a sauce-
pan, the boat being leaky and small. When
they had rowed about 200 yards they saw
the Raven go down. It was then 9 p.m
and they were some five miles from the lands
about halfway between Mokau and Kawhia.
The high hill Wareorino was in sight. They
pulled towards the land, but a strong land
breeze from Marokopa ruffled the sea, which





hoki i nga whakaritenga whakawa. Haere
ana ko te mohio o tetahi o tetahi ko te mana
o tetahi o tetahi; na, ka kaha, kake ana te
ture, puta ana ta te runanga, tangi ana nga
kai mahi i te kino, hari ana nga tangata tohe
ki te pai, iti haere ana nga he, nui haere ana
te pai, ka marama katoa te ao.

TE MATENGA O TE KAIPUKE " REWENA-
ME NGA TANGATA TOKORUA.

Kawhia, Mei 14, 1861.
E HOA,—

Tenei te korero whakapouri i te nga-
kau a Henare Takarei, i homai ai ki au, nana
hoki tetahi hawe o tenei kaipuke :—

No te ata o te Ratapu, o (e 12 nei, ka rere atu
a (e '' Rewena" i Waitara, me nga tangata toko-
wha i runga, ara, ko Te Hopakina (te rangatira,
no Waiharakeke), ko Te Ho (Pakeha), ko Henare
Takarei, me tona katena, a Hira. Kihai mata-
ara atu i (e whenua, ka mohiotia kua pakaru (e
kaipuke : na (e rakau nui i kino ai, i mua tata
ake nei, i roto i te waipuke o Waitara. Heoti,
ka tukua te punga mo Ie haora kotahi, a ka
puma te pakarutanga ki te tana, a ka mutu, ka
rere atu ki Manukau. Pai tonu te rangi, tika
tonu te hau, a tae noa ki te whitu o nga haora
o te ahiahi: i reira ka rongo a Hira, i runga i
tona moenga, te pakarutanga mai o te wai ki
roto. Na, ka hurihia te puke, ka tika te ihu ki
uta, a tokotoru o ratou ka rere tonu ki roto ki
te wahi i puta ai te wai. Ka mea ratou kia
purua ki te paraikete, otira ka nui haere te
pakaru, me te rerenga o te wai, no te mea kua
piro ke te papa. Kotahi haora me te hawe e
mahi ana, na, ka eke ratou ki runga, a kitea
rawatia ake, kotahi tonu te putu o (e kaipuke, i
runga i (e moana.

Na, ka tangohia etahi kakahu e ratou katoa,
ka tukua te poti ki te wai, a ka mahue te kai-
puke : ko Te Hopakina e nuinga ana ki te hoe
Maori, ko Henare raua ko Ho e hoe ana ki te
hoe Pakeha, a ko Hira e Ia ana i te wai ki te
kapana, he kopapa noa iho te poti, he mea
pakaru. Kihai roa te hoenga, kua totohu te
i kaipuke, he mea kite pu na ratou. Ko te iwa
tenei o nga haora o te ahiahi, ka rima pea o
ratou mairo ki waho o (e whenua i waenganui o
, Mokau, o Kawhia—ko Wareorino e tu mai ana
i uta. Na, ka hoea te ratou poti ki te one,
 otira no roto, no Marokopa te hau nui e keri
' ana, a ka ki te poti i te wai, ka tahuri. Toko-

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

13

filled the boat and upset her. Three clung
to the boat, but the sailor Ho was carried
away. Henare swam after him and brought
him back with the oar still in his hand. The
boat was now righted, the water got out.
and three men got in again, but the fourth
upset it. Both Europeans were now washed
away, Henare swam after them and brought 
Hopkins to the boat again, but the poor
man Ho was seen no more I He was a good 

swimmer, and might have been saved if he
had not worn long and heavy boots.
Hopkins had his taken off while in the water,
clinging to the boat. He was carried away
and brought back by Henare four limes, but
about four (judging from the stars) yester-
day morning he was drowned! His last
word was a languid call " Henare," whose
strength was also nearly exhausted, so that
he could help the sinking man no longer.
Hira who was very weak, had lied himself
to the boat with a rope, otherwise he must
have been lost too. His clothes were torn
off him by his cousin. With part of his
shirt they baled the water out of the boat,
and gelling in they embraced each other to
" tangi" (weep) in their distressing state.
After that Henare sculled the boat with the
oar they had led, and Hira continued baling
the water out until, quite exhausted, be
was compelled to lie down. But at length
the sun rose, the wind from the land
gradually ceased, there was a calm, then a
gentle seabreeze set in, which enabled
Henare to scull the boat te a sandy beach
at Harihari, south west of Kavvhia, landed
about noon. He carried Hira ashore and
laid him in the warm sand, got fire by
rubbing wood together, rubbed and rolled
Hira until he revived, and procured some
mussels from the rocks, which they roasted
and eat. In the evening they came to
Tanaroa where they found people and food.

Obituary

HENARl TE KEHA,

NELSON.

We have heard of the death of Henari te
Keha, of Wakatu (Nelson). He was an old
chief of Ihe Ngatiawa tribe, and nearly re-
lated to Wharepouri and to Puni of Wel-
lington. He died lately at Pariwhakawa.
He was much respected by both Europeans
and Natives. His good character had been
long maintained, for he had in his posses-




toru ka mau ki nga niao o te poti; ko tetahi,
ko Ho, ka riro i to wai. Na, ka whaia atu e
Henare, ka whakahokia mai, me (e hoe ano i
tona ringa. Na, ka whakatikaia te poti, ka
tiherua te wai, a ka piki nga mea tokotoru ki
runga : na tomuri rawa i tahuri ai. Katahi nei
ano ka riro nga Pakeha tokorua i (e moana. Na,
ka kauria e Henari, ka whakahokia mai a Hopa-
kina ki te poti; tena ko tetahi, ko Ho, ngaro
rawa tena. Ue tangata maia ano ia ki (e kau-
kau, oti me pewhea i te roroa me te taimaha o
ana hu ? Engari (a Hopakina, i unuhia ra, i a
ia e  pupuru ana i te poti, i roto ano i te wai.
He ahakoa, ka wha ona rironga atu i te wai, ka
wha ona whakahokinga mai e Henari: a, ka tae
ki (e atatu, ka totohu ano ia. Ko Iana kupu
whakamutunga, koia tenei, he karanga mahea-
hea noa ihu, " E Henari!" Otira, kua hemo
rawa (ana kaha, ekore e ahei (e whakaora i a ia.

Ko Hira, e tino ngoikoro ana, kua herea
rawatia ki (e poti, i na te taura, a na reira te
mate hoki ia ki (e moana : na tona tuakana
hoki, i unuhia ai ona kakahu. Na tetahi pito o
(ana hati i taia te wai i runga i te poti, a ka oti,
ka eke raua ki runga, ka tangi. Heoti ano, ka
mahia te poti e Henare, ki te hoe kotahi e toe
ana, a ka mau tonu a Hira ki te tiheru, a hemo
noa. Na, ka mutu, ka whiti te ra, ka matemate
te hau whenua, ka marino te moana : a, kihai
taro ka puta te hauauru, a ka urungatia te poti
ki te tahatika, i Harihari, ki runga ake o Ka-
whia. Ko te tino awatea (enei. Na, kei tahuri
a Henare, ka waha i a Hira ki uta, ka waiho kia
takoto ana i i roto i te one puwera, a ka ngiha te
ahi i te kanikani rakau, na ka mukumuku, ka
takahurihuri i a ia, a ora ake ana ia. I reira,
ka kohikohia nga tio, ka tahuna, a kai ana raua.
Heoti ano, i te ahiahi, ka haere mai raua ki
Tanaroa, a rokohanga mai i reira te tangata me

(e kai. Heoi ano.

* * *

Korero Tupapaku

HENARI TE KEHA.

WHAKATU.

KUA rongo matou i te matenga o Henare Te
Keha, o Whakatu. He rangatira kaumatua ia,
no Ngatiawa, a e (ata rawa ana ki Wharepouri
raua ko Te Puni, o Poneke. I hemo ia i kari-
whakawa, inaianei ano. I manaakitia rawatia
ake e nga Pakeha me nga tangata Maori. No
mua noa atu tana pai; kei a ia hoki e mau ana
nga pukapuka whakapai mona a nga rangatira

14 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

sion testimonials from (masters of vessels, -—
written in 1828 and 1829, at which lime he
visited Port Jackson, and received large
presents from the Governor of that colony.

Henare te Keha was one or the friends
and protectors of Mr. R. Barrett, and Love,
the whalers, and who were the first Euro-
peans settled at Taranaki (Ngamotu. It
was with their assistance and six-pounders,
that the Waikato tribe met with a repulse,
and most severe loss, when attacking his pa

at Moturoa, being driven back to the Aho- 

roa flat. This happened just after the Wai-
kato had taken Pukerangiora, which they
had beseiged for the space of three months.
This was about the year 1852. The number
within the pa was upwards of four thou-
sand, including men, women and children,
and contained men from the Ngatiawa,
Ngatitama Ngatimutunga Ngatiruanui and
Ngatimaru tribes. They were invested by
the Waikatos, who starved them into sub-
mission, and then slew 1600 men quite
worn out, and took upwards of a thousand
men. women and children, as slaves. Some

of the conquered fled to the South, by way
of the bush, coming out at Ngateko.
Others, including Paora te Horoatua, Ra-
wiri Waiawa his son, Hone Kopiha Nga-
motu, Arama Karaka te Mitikakau, with
Edward and Poharama, made off to
Hongihongi island of the Sugar Loaves,
whither the Waikatos followed them but
were driven back by Barrett's guns, which
were shotted with round pebbles for want
of better ammunition. Henare te Keha
was engaged in that fight.

He was a man well acquainted with Na-
tive traditions, and was considered an au-
thorily in matters of genealogy. His last
words to his sons and family, were "always
adhere to the laws of the Pakeha."

Let this chief Henare te Keha be taken as
an example by the Native youth of New
Zealand, that their names and their good
works may likewise be held in remembrance
in future years.

Maori Correspondence.

Mahurangi,

October 31 1860.

To His EXCELLENCY THE GOVERNOR,—

This is my word to you. I have called
together my runanga at Mahurangi. All
the tribe assembled to speak, and to listen to





kaipuke, i tuhia mai i 1828 nga -1829 : i reira
hoki Iana haerenga ki Poihakena, me tana wha-
kawhiwhinga ki nga taonga utu nui e (e Kawana
o tena Koroni.

Ko ia ano tetahi o nga hoa aroha me nga ka
tiaki o Te Pareti raua ko Tone, nga kai patu
Wheira, o Ngamotu, ko raua hoki i noho mata-
mua ki reira o nga Pakeha katoa. Na raua
hoki, na nga purepo i whakahokia mai a Wai-
kato ki (e Ahoroa, me te male ano, i ta ratou
whakaekenga o te pa i Moturoa. Ko tenei wha-
tinga o Waikato no muri tonu iho o Ie horonga

o Pukerangiora, i te mea kua whakawaia te pa i
nga marama e toru. No te tau 1852 (enei pa
horo. Hui katoa nga tangata i roto i te pa, e
wha mano (takitahi), ara, nga tane, nga wahine,
me nga tamariki. Ko nga iwi i roto, ko Ngati-
awa, ko Ngatitama, ko Ngatimutunga, ko Ngati-
ruanui, ko Ngatimaru, me etahi atu. I kara-
potia rawatia ratou e Waikato, i whakatikia ki
te kai a hemo noa: te putanga mai ki waho, na
ka patua o nga tane 1600 (he mea kiko kore
anake), a kotahi te mano e te lane, o (e wahine,
o te tamariki, ka herea hoki e ratou hei taureka-
reka. Ko etahi o nga oranga, 1 tahuti ki runga
ki Kaputi, i na Ie ngaherehere a puta noa ki
I Ngateko : ko etahi ka rere ki Hongihongi, kei
uta nei o Ngamotu, a kei a ratou a Paora To
Horoatua, a Rawiri Waiawa [Iana (ama), a Hone
Kopiha Ngamotu, a Arama Karaka Te Mitakakau,
a Poharama hoki, raua ko Eruera. Na, ka
whaia ratou e Waikato ki reira ; otiia, i patua
mai ano te taua e nga pu-huri-whenua o Pareti,
ahakoa i purua kautia ki nga kowhatu potaka
taka. Na, ko Henare To Keha i reira, i roto
I ano i tena whawhai.

E ki ana, he tangata mohio rawa ia ki nga
korero whakahaere tikanga onamata, me nga
whakapaparanga. Ko tana poroporoaki ki ana
tamariki ratou ko tona iwi, koia tenei, " Kia
piri tonu ratou ki nga Ture a te Pakeha."

Heoti ano--me waiho (enei kaumatua, a
Henare Te Keha, hei tauira mo nga taitamariki
Maori o Niu Tireni, kia pera ai (e maharatanga
ki o ra (ou ingoa, me o ratou mahi pai, i nga (au
 katoa e haere ake nei.

He Reta Maori

Mahurangi,

Oketopa 31,1861.

Ki A TE KAWANA,—

Tenei ano te kupu ki a koe. Kua tuhi
tuhia e ahau toku runanga e noho ana ki
Mahurangi. Poto katoa te iwi ki te korero,

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 15

the substance of the korero. Enough : I
found nine intelligent men. These men are
upright and knowing. They are men of
thought, and will be able to carry out the
rules for the people of Mahurangi.

You said in your book, that I was to select
some intelligent men from my tribe, and for-
ward their names to you, and that you
would appoint them. I looked, and all the
people looked to the fitness of these men, and
now it rest with you. If you approve,
write a letter to this runanga, and to me, that
the Tribe and I may know whether will be
right or wrong. Enough : These are the
names of the men that 1 now write. 

Ko Mokoare Te Pu,
Ngakauri Mate,
Te Reinga,
Te Katene Hawea,
Te Manihera Katikati,
Hopouni
Tiwhao,
Tuna,

Mira Tame.
Turiwhati.

This is a new man, making ten.

(From) TE HEMARA.

Mahurangi,

October 31, 1860,

FRIEND THE GOVERNOR,—

This is our word to you. We and the
tribe have selected these men, because of
your word having reached us: and those
are Ihe two wo have chosen, with the con-
sent of the whole tribe. Wiremu Pomare
is one, and Hami Maunga the other. We
write to you therefore, that you may hear of 
the two persons we have chosen to assist
the Assessor. Enough this letter is from 
us. 

Na Mokoare Te Pu,
Ngakauri Male,
Te Reinga,
Te Katene Hawea,
Manihera Katikati,
Hopoumai,
Tiwhao,
Tuna,

Mira Tame,
Turiwhati





ki te whakarongo hoki i te tikanga o tenei
korero. Heoi. Ko nga tangata i matau ai
ahau i roto i tenei huihui, tokoiwa nga ta-
ngata matau i kite ai ahau. He tangata tika
enei, he tangata matau kite whakaaro, ki te
mahi hoki i nga tikanga o ratou i te iwi e
noho ana ki Mahurangi.

Nau hoki i moa i roto i tau pukapuka kia
whiriwhiria etahi tangata matau i roto i te
iwi, a ki te kitea, ka ho atu e ahau ki a koe.
Koia tenei, ko aku i matau ai ahau i roto i
toku iwi: maku e he atu ki a koe, a mau
e whakatu, ka tahi ka tu. Naku i titiro, na
te iwi katoa hoki i titiro te tika o enei ta-
ngata : ko tenei, mau te tikanga. Ki te pai
koe tuhia mai tou pukapuka ki te runanga
nei, a ki au hoki kia matau ai ahau me tu
iwi katoa hoki i te tika i te he. Heoi ano.
Tenei nga ingoa o nga tangata ka tuhia atu
e ahau.

Ko Mokoare Te Pu,

Ngakauri Mate,

Te Reinga,

Te Katene Hawea,

Te Manihera Katikati

Hopouni,

Tiwhao,

Tuna,

Mita Tamo,

Turiwhati.

ne tangata hou tenei: tekau tenei o nga
 tangata.
i (Na TE HEMARA, pea.)

Mahurangi,

Oketopa 31, 1860.

Ki A TE KAWANA,—

E hoa e te Kawana, tenei ano ta matou
kupu ki a koe. Kua whiriwhiri matou me te
iwi ki enei tangata, no te mea kua tae mai
tau kupu ki a matou. Koia tena, te matou i
whiriwhiri ai; tokorua a matou i kite ai,
kua whakaae matou katoa. Ko Wiremu
Pomare tetahi: ko Hami Maunga tetahi.

Koia matou ka tuhituhi atu ui ki a koe,
kia rongo koe ki ta matou i mohio ai mo ta-
ua tokorua hei hoa mo te kai whakawa.
Heoi ano.

Ka matou tena pukapuka,

Na Makoare Te Pu,
Ngakauri Mate,
Te Reinga,
Te Katene Hawea,
i Manihera Katikati,
Hopoumai,
Tiwhao,
Tuna,
Mita Tame,
Turiwhati.

16

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

New Plymouth,

June 15, 1861.

FRIEND THE GOVERNOR,—

Tena koe. Listen to my thought.
In the beginning of this war at Waitara, I
did not approve of that work of disobedi-
ence. One thing only I approved of, kind-
ness to Ihe Pakeha, the sovereignty of the
Queen and of the Governor. I shall con-
tinue to regard the Pakeha as a father to
me, and God as the father of all men. This;

is my constant thought. When: Taranaki
and Ngatiruanui came to Omata, and Mr.
Ford was murdered, . at that lime also
Hanataua and Paora Kukutai and Paratene
te Kopara were killed. They were chiefs
of those two tribes.

I and my friends were residing at our pa
at Puketotara, when Waikato and Puketapu
came to take us over to the king. Waka
and his parly went, some sickened and died
in the bush. 1 and my wife, and my two
children (Watene, and Karoraina the girl).
We consented not to go with them. I
decided to go to the Hua, to Raniera and
Hone Wetere. We and Tahana and Ka-
rira, ten of us were all of that good purpose
towards the Pakeha, and so we continued
all along until peace was made. This is all
that talk.

From

PARATENE, TAIEPA.





Niu Paremata, Taranaki,

Hune 15, 1861.

E HOA E TE KAWANA,—

Tena koe. Kia rongo mai koe ki taku
whakaaro. I te timatanga o tenei whawhai
ki Waitara, kahore au i pai mo tera mahi
tutu: kotahi ano taku i pai ai, ko te atawhai
Pakeha, ko te mana o te Kuini, o te Kawana.
Ekore e mutu taku whakaaro ki te Pakeha,
hei matua moku : ko te Atua tetahi, hei ma-
tua mo te tangata katoa. Ko taku whaka-
aro tonu tena. Ka haere mai ko Taranaki
raua ko Ngatiruanui ki Omata, ka mate, ko
te Poari, i kohurutia i taua takiwa ano : ka
mate ko Te Hanataua raua ko Paora Kuku-
tai, ko Paratene Te Kopara, no nga iwi erua
ena rangatira.

Ka noho matou ko oku hoa noho tahi i
to matou nei Pa, i Puketotara: ka haere
mai a Waikato ratou ko Puketapu ki to ma-
tou pa, ki te tango kia haere ki te Kingi.
Ka haere atu a Te Waka ma : ka mate tu"
roro etahi ki te koraha. Ko ahau, me taku
hoa, me aku tamariki tokorua (ko te Watene,
ko Karoraina te kotiro), kahore au i pai ki
te haere tahi i a ratou. Ka whakaaro au
kia haere matou ki Te Hua, ki a Raniera
rawa ko Hone Wetere; matou i noho, ko
Te Tahana, ko Karira, ko matou kotahi te-
kau no roto i to matou nei whakaaro pai ki
te Pakeha. Ka noho matou, taea noatia te
runanga rongo. Heoi ona ena korero.

Na PARATENE TAIEPA.