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Te Manuhiri Tuarangi Maori Intelligencer 1861: Number 15. 15 October 1861 |
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TE
AND
Maori Intelligencer
"Kia Whakakotahitia te Maori me te pakeha."
VOL. 1.] AUCKLAND, OCTOBER 15, 1861.—AKARANA, OKETOPA 15, 1861. [No. 15
" LET THE PAKEHA ANO THE MAORI EE UNITED."
IN times past, this land was over-
spread with evil and darkness and ;
error—there was no one to publish
what was good, there was no one to
suppress what was evil.
But in the coarse of time came the
Missionaries, and announced to you
the word of God. Perceiving the
goodness of the Missionaries' address,
you were pleased with it, and em-
braced it, and accepted for yourselves
the system of the Gospel.
Now, the work of the Missionaries,
in the first place, was to speak to you
by word of mouth, after which they
taught you reading—then the Scrip-
tures of God were translated, and
after being printed, were distributed
" KIA WHAKAKOTAHITIA TE PAKEHA HE TE MAORI"
I MUA, i kapi tenei whenua i te kino,
; i te pouri, i te he ; kahore he kai
whakapuaki mo te pai, kahore he
kai atiati mo te kino.
Na wai a, ka tae mai nga Mihi-
nare, ka korero ki a koutou i te ku-
pu a te Atua. Titiro ano koutou ki
te pai o a nga Mihinare korero, ahu-
arekatia ana, manaakitia ana e kou-
tou, hapainga ana hei tikanga mo
koutou ko nga tikanga o te Whaka-
pono.
Na, ko a nga Mihinare, he mea
korero mangai atu ki a koutou i te
tuatahi, muri iho, ka whaakaakona
koutou ki te korero pukapuka : na,
ka whakamaoritia ko nga Karaipi-
ture tonu a te Atua ; taia ana ki te
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2 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
amongst you that every one might
see them.
And then came the Government,
introducing the system of English Law
—that system was also explained to
you by word of mouth, and you
looked on to see how the Pakeha
applied his own laws to himself.
You observed that evil and unau-
thorized conduct was rebuked and
punished by this law—that what was
right was approved of, although done
by a man of little consequence, and
that what was wrong was condemned,
although done by a man of station.
At the present time some of the Na-
tives have begun to understand, and
consent to the propriety of this Law
as a law for all the inhabitants of
New Zealand, whether European or
aboriginal.
There is not another nation in the
world whose laws are so good—in
England only is the Law so very
good and just—and the whole of the
people have love for their Law, they
are obedient to it, they reverence it,
they magnify it. The man of evi]
intentions stands in fear, because he
knows that the whole community
will assert the law, and that they will
all support its Administrator, that is,
the Magistrate—and hence he would
have no escape.
And hence also the Policeman
though alone, is not afraid to go and
apprehend the man who has offended
against the law—the whole people
are as a back (support) to him—thus
he is able, by himself, to seize that
offender. But, were it not for the
great respect in which the people
hold their law, although a great body
might go to apprehend him, he might
be taken, or he might not.
Therefore it is that this system is
thus laid before you, that you may
adopt it; the same as the principles
perehi, tukua ana ki a koutou hei
titiro iho ma tera, ma tera.
Na, ka tae mai, ko te Kawanata-
nga ; homai ana, ko nga tikanga o
te ture o Ingarani; korerotia ma-
ngaitia atu ana ki a koutou aua ti-
kanga ; matakitaki mai ana hoki
toutou ki ta te Pakeha whakahaere
i tana ture ki a ia ano. Kitea ana
e koutou, ko te mahi kino, pokanoa,
ka riria, ka whiua hoki e tenei ture ;
ko te tika ka whakatikaia, ahakoa
tangata iti, a ko te he ka whakahe-
ngia, ahakoa tangata nui Inaianei,
ko etahi o nga tangata Maori kua
timata te matau, te whakaae, ki te
pai o tenei ture hei ture mo nga ta-
ngata katoa o Niu Tirani, Pakeha,
Maori hoki.
Kahore he Iwi ke atu o te ao i
pera te pai o tona Ture : i a Inga
rani anake ano te Ture i tino pai, i
tino tika; a e aroha ana te Iwi katoa 1d
tona Ture, e rongo ana i tona Ture.
e whakahonore aua, e whakanui ana
i tona Ture. Ko te tangata whaka-
aro kino, e wehi ana, ta te mea, e
mohio ana ia, ko te Iwi katoa kei te
hapai i te Ture, a ko katoa ka riro
hei hoa whakakaha i te Kai tiaki
o te Ture, ara i te Kai-whakarite-
whakawa; na, kahore he rerenga
moua.
Na konei hoki, kahore he wehi o te
Katipa porihimana ki te haere atu,
i tona kotahi, ki te hopu i te tangata
kua whai hara ki te Ture; ko te lwi
katoa hoki hei tuara mona : na, ka
taea ano taua tangata hara te tiki
atu e tona kotahi. Tena, me i kaua
i te manaaki nui o te Iwi ki taua
r Ture, haere kau pea te ope nui ki te
tiki; e riro mai ranei, kaore ranei.
s Na konei i peneitia ai te whakata-
7 koto i enei nga tikanga ki o koutou
s aroaro, hei tango ma koutou ; penei
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. S
of the Gospel have been placed before
you by the Missionaries. Now, if
you see that these things are good,
accept and embrace them, that we
may all quickly sit under one shadow,
viz,, that of the Law, and that we
may all grow up and prosper to-
gether.
ABOUT LAW.
CHAPTER VI.
THE LAWS OF ENGLAND.
1. This is an explanation of that
which is called the Law,—the Law
of England,—the Law of the Queen.
There are two kinds of Law in
force in the world;—one is the Divine
Law—the other is Human Law.
Divine Law is that which is writ-
ten in the Holy Scripture. This
prescribes rules for the spirit and the
conscience of a man; it puts a bridle
on his heart to guide and to control
it. The Law of God condemns the
evil thoughts and evil desires of the
heart of which the outward actions
are the manifestations. This Law
prescribes the punishment of evil,
whether hidden within the heart,
or manifested in the actions.
Those to whom the Divine Law is
committed, and whose duty it is to
expound it, are the Bishops, Minis-
ters, and Teachers.
Human Law lays down rules for
the guidance of the bodily and out-
ward actions of men. Man cannot
look into the heart of man, therefore
he cannot frame a Lavv to control the
Heart, as he can to control the body.
It is the evil acts of men, the mani-
me nga tikanga o te Whakapono i
whakatakotoria ki o koutou aroaro e
nga Mihinare. Na, ki te kitea e kou-
tou he mea pai enei, tangohia, ma-
naakitia, Ma wawe te noho tahi ta-
tou ki raro i te maru kotahi, ara, i
to te Ture; kia tupu tahi ai tatou i
runga i te pai.
MO NGA TURE.
UPOKO vi.
KO NGA TURE O INGARANI.
§ 1. He korero whakaatu tenei i
nga tikanga o tenei mea e whaka-
maoritia atu nei tona ingoa, Ko te
Ture,—-Ko te Ture o Ingarani,—
Ko te Ture o te Kuini.
E rua nga Ture e whakahaerea
ana i te ao nei; he Ture Atua teta-
hi ; he Ture tangata tetahi.
Ko te Ture Atua, koia tera kua
takoto te tuhituhi kei nga Karaipi-
ture Tapu. He whakatakoto ta te
Ture Atua i nga tikanga mo te wai-
rua, mo te hinengaro o te tangata.
He paraire tana i te ngakau o te ta-
ngata. He whakahe ta te Ture
A tua inga whakaaro kino, i nga hia-
hia kino o te ngakau, tona putanga
ki waho, to aua hiahia kino, ko nga
mahi kino a te ringaringa. He wha-
kaatu ta taua Ture i te whiu mo te
kino, ahakoa kei roto i te ngakau e
huna ana, kei waho ranei i te tinana
e whakaputa ana.
Ko te hunga kei a ia te tikanga
whakahaere, whakaatuatu hoki i nga
tikanga o te Ture Atua, ko nga Pi-
hopa, me nga Minita, me nga Kai-
whakaako.
He whakatakoto ta te ture tangata
i nga tikanga mo te tinana, mo nga
mahi a te tangata. Ekore te tangata
e tau hei titiro i te ngakau o te ta-
ngata, na reira, e kore e ahei taua,
whakatakoto Ture hei paraire mo te
ngakau, erangi hei paraire mo te ti-
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4 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER, festations of their evil thoughts, which are condemned by human Law. Hu- man Law prescribes punishment for evil deeds. Those to whom the charge of hu- man Law is committed, and whose office it is to administer and expound it are, in England, the Queen,—and here, the Governor with the Magis- trates and those who have been com- missioned for that purpose by the Queen. Its Guardians and those who enforce it are all right-thinking men, that is, the People as a body. Whether the Law be Human or Divine, it ought to have the same fountain, that is, GOD. Divine Law was revealed by God Himself; and good Human Law is built up by man upon Divine Law. That, Divine Law, was first; this, Human Law, afterwards. That is for within, this is for without. Evil is from within. While yet within, it is seen by GOD, and is condemned by His Law, and will be punished by him. But it must first show itself before it can be seen by man, or be condemned and punished by his Law. Matters relating to the Divine Law, that is to Christianity, will not be spoken of here. What we desire now to speak of are Human Laws, that is, The Queen's Law, which pre- scribe rules for the actions of men; which condemn evil actions and punish them. 2. Formerly, when the ancestors of the Pakeha lived in ignorance, England possessed no good Law. There was then no Restrainer of the wrong. Then a man's own strength was his Law: a law of oppression towards the weak. Men lived then in anarchy and fear. It was a state of things like that which prevailed nana. He whakahe ta te Ture ta- ngata i nga mahi kino a te tangata, i nga putanga atu onga whakaaro kino hei mahi kino. He whakarite ta te Ture tangata i nga whiu mo aua mahi kino. Ko te hunga kei a ia te tikanga whakahaere, whakaatu hoki i nga tikanga o te Ture tangata, ko te Kuini ki Ingarani, ko te Kawana ki konei, ko nga Kai-whakarite-whaka- wa hoki me nga tangata i whakaritea e te Kuini mo taua mahi. Ko te Kai-tiaki me te Kai-whakamana, ko nga tangata whakaaro tika katoa, ko te Iwi nui tonu. Ahakoa Ture Atua, Ture tangata ranei, kia kotahi ano tona take, ko te Atua ano. Ko te Ture Atua, he mea whakaatu mai na te Atua: ko te Ture tangata i pai, he mea hanga e te tangata ki runga ki te Ture Atua. No mua tera, te Ture Atua, no muri tenei, te Ture tangata. Mo roto te- ra, mo waho tenei. No roto te kino. I roto ano, kua kitea e te Atua, e riria ana e tona Ture, a ka whiua ano e ia. Engari, kua puta ki waho he mahi kino, ka tahi ka kitea e te tangata, ka tahi ka ahei te riri e tana Ture, ka tahi hoki ka ahei te whiu e tana Ture. Ko nga tikanga o te Atua, ara, o te Whakapono, e kore e korerotia i konei. Ko ta tatou e korero ai inai- anei ko nga tikanga o te Ture ta- ngata, ara, o te Ture o te Kuini, e whakatakoto nei i nga tikanga mo nga mahi a te tangata, e riri nei, e whiu nei i nga mahi kino. 2.1 mua, i te mea e noho kuware ana nga tupuna o te Pakeha, kahore i whai Ture pai a Ingarani; kahore he Kai-atiati mo te mahi he. I rei- ra, i waiho ko te kaha o te tangata hei ture mana, hei ture pehi i te ta- ngata iwi kore. Noho wehi, noho he noa iho te noho o te tangata i rei- ra. Ko te ahua i pera me te ahua o
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 5
throughout New Zealand but a short
time ago. Men lived in disorder,
strife, and mutual aggression;—kill-
ing each other, and doing every evil
thing natural to a state of ignorance.
After a while, Christianity was
brought to England. Then arose the
thought in the minds of men to lay
down a law to suppress evil, to cause
good to flourish, and to secure peace.
Thoughtful men saw that without
law and order they could never be-
come a great, noble, and wealthy
people. So they framed and laid
down Laws.
The men who framed these laws
were the principal Chiefs, the Sages,
the Bishops, and men appointed for
that purpose by the people. The
King was the head, to make sacred
and to confirm them. These formed
a council for the laying down of laws;
and whenever it was desired to make
any new law, or to alter an existing
one, it was for these councils to do
so: and down to this day is the same
plan adopted. The councils for
framing laws are still engaged upon
this work. Therefore all men greatly
honour, magnify, uphold, and highly
prize their Law. No man may resist
that law or trample on it, nor disobey
those who administer and guard it,—
the magistrates and the constables:
the body of the people uphold and
strengthen it. No one opposes the
Law, which is the parent of men,
except the wrong-doer; and the rest
of the community will not allow him
to have his will. All the people will
support the law; and, if the wrong-
doer resist, all the people will as it
were become constables, and will
take him where he will be tried and
punished for bis offences by the
Law.
te tangata Maori i muamua ake nei,
puta noa te motu nei, he noho kino
noa iho ; he pakanga, he tunuhuru-
huru, he patu tangata, he aha, he
aha ; ko a te kuware ko ana mahi.
tika!
Nawai a, ka tae te Whakapono ki
Ingarani; muri iho ka tupu te wha-
kaaro kia whakatakotoria he Ture,
hei pehi i te kino, hei whakatupu i te
pai, hei whakaatanoho. I maharatia
hoki e te hunga whakaaro nui, ki te
kore he Ture hei whakaatanoho, e
kore e tupu hei iwi nui, rangatira,
whai rawa. Ka tahi ka hanga e
ratou he Ture, whakatakoto rawa,
whakapumau rawa.
Ko te hunga mana e whakatakoto
nga ture, ko nga tino Rangatira, me
nga Kaumatua mohio, me nga Pi-
hopa, me nga tangata hoki i. whaka-
turia e te iwi katoa hei mahi i taua
mahi. Ko te Kingi ano he Tumuaki,
hei whakatapu, hei whakapumau ;
ko enei hei Runanga whakatakoto i
nga Ture, a kei te wahi e meatia ana
kia hanga he Ture hou, kia whaka-
putaina ketia ranei tetahi o nga Ture,
ma enei Runanga e mahi. A, tuku
iho nei ki eneira, ko taua ritenga nei
ano e mau nei, ko nga Runanga-
whakatakoto Ture te mahi nei ano i
taua mahi. Na reira ka whakaho-
noretia, ka whakanuia, ka whaka-
mana,, ka matapoporetia nuitia e te
iwi katoa tana Ture; e kore e tukua
tetahi tangata kia whakanehenehe
kia takahi i taua ture kia tutu ranei
ki ona Kai-whakahaere, ki ona Kai-
tiaki, ki nga Kai-whakarite-whakawa,
ki nga Katipa. Ko te iwi nui tonu
hei hapai hei whakakaha. Heoi te
tangata e whakakino ki te ture i mei-
nga hei matua mo nga tangata, ko
te tangata mahi kino ano ; a, e kore
tana tikanga e puta i te tokomaha o
te iwi hei pehi hei hapai i nga tika-
nga o te Ture, a ki te whakaneha-
nehe ia ka riro katoa nga tangata
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6 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 8. The people of England were not so fortunate in days of old as are the people of New Zealand now. When they began to frame for them- selves laws, in generations long past, they had no example to direct them. They had to open for themselves a road through the thick bush ; some- times right, sometimes wrong; try it here, and find it wrong:; try it there; try it on the right hand, if Wrong, try it on the left hand: where should the right road be found? Another difficulty, arising from their ignorance, was that the guides and leaders themselves pulled different ways. One would say, Here is the right path; another would say, Nay, but here: and, after much quarreling, scarcely were they able to settle any- thing. How could it be otherwise with blind guides'? It was not until after much contention, and many generations had passed, that all were agreed upon one system and were willing to walk in one path. In the present day the Maori is more fortunate. A path has been cleared and opened through the forest: it lies before him: he has but to walk in it. A wise and a generous people, the English, have settled in his land; and this people are willing to teach him, and to guide him in the well-made road which themselves have travelled for so many generations; that is, in the path of the perfected law,—in the path by which themselves have attained to all the good things which they now possess; wisdom, prosperity, quietness, peace, wealth, power, glory, and all other good things which the Pakeha possesses Let there now be no doubt nor hesi- tation, but be patient and earnest and follow the direction of those who have been appointed to show you the right and the finished path.. If a man seek hei katipa kawe i a ia kia whakawa- kia, kia whiua tona hara e te Ture. § 3. Na, kihai i penei te waimarie o nga tangata o Ingarani i mua me to nga tangata Maori o Niu Tirani waimarie inaianei. Tana timatanga ki te whakatakoto Ture mana, i era whakatupuranga noa atu ia; na, ka- hore he pukenga, kahore ona Kai- tohutohu. Tana kuhu noa ki te wawae ara mona i te ururua; tika ana, he ana; whakamatauria i kona, kitea ana te henga, whakamatauria i ko ra ; pokaia ki matau, ka he, po- kaia ki maui: kei hea ranei te ara Tetahi hoki, ta te kuware hanga, taukumekume ana nga Kia-arahi, nga Kai rapu tikanga. Iua, te ara tika ; ina ke ra; kahore, ina ke te tikanga; nawai, nawai a,—taea ititia ana etahi tikanga te whakatakoto e ratou i te tautohetohe. Me pehea u ana i te matapo o nga Kai-arahi. Waiho kia whawhai ana, a, tini noa nga whakatupuranga, ka tahi ka oti ki runga ki te tikanga kotahi, ka haere tahi i te ara kotahi. Ko tenei e nohoia nei, he waima- rie to te tangata Maori; kua oti te huarahi te para, kua waea te ururua, e takoto nei i tona aroaro te huanui, he haere kau tana i runga. Kua no- hoia tona whenua e te iwi mohio, ata- whai hoki, ara, e te Ingirihi; a, pai tonu tenei iwi ki te whakaako i a ia, ki te arahi i a ia i runga i te ara kua oti te mahi, kua haerea hoki, ka tini nei: nga whakatupuranga, ara, i te ara o tana Ture oti, i taua ara hoki i taea ai e ia nga taonga pai e mau nei i a ia, te Whai-tikanga, te Ma- tauranga, te Ora, te Atanoho, te Ra- ngimarie, te Whai-rawa, te Mana, te Rangatira, me te tini atu o nga pai e mau nei i te Pakeha. Ko tenei kaua e rapurapu te whakaaro, kaua e awa- ngawanga- erangi kia manawanui, kia hiahia pono, kia tika hoki te whai i muri i nga Kai-arahi e whakaritea
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 7
to strike out for himself a new path
through the fern, ere long he will be
exhausted, and will desire to return
to the wide and open path, to the
path which has beaten hard and firm
by travelling.
ROTORUA.
Te Motutapu-a-tinirau,
Feb. 11. 1861.
This is an account of the journey of Te
Waiatua, and his companions, Te Aweko-
tuku, Ropata Korokai, Temuera Amohau,
Petera Te Pukuatua, Utuha, Te Wiremu Te
Kohika. This was the desire of that chief,
to go to the Rotoiti and make known his
thoughts to the Ngatipikiao, because that
people were dark, in consequence of the
desire of the chiefs and a portion of the
Arawa, who wish in vain to bring a herd of
Pakehas to Maketu, and to cause the Arawa
to cease showing kindness to the place where
the carved and ornamental head piere has
been set up, namely, Auckland. The chiefs
and a portion of the Arawa wish to dispose
of Maketu to the Pakeha, the other portion
wish to hold it, and this desire to sell and
desire to hold has been the cause of their
becoming estranged, and of a division in the
Arawa tribe. Te Waiatua and the great
committee therefore looked at the advantage
and disadvantage of selling or holding, and
the> decided that it would be bad to sell
Maketu to the Pakehas. Hence the desire
of Te Waiatua towards the word of the Go-
vernor, who had said to him—'4 Friend, Te
Waiatua, go; and when you reach your
own place, deliberate well, lest anything
hurtful should touch your people." Te
Waiatua therefore decided that there should
be no Pakehas at Maketu, that the hearts of
other tribes of the Arawa who are now angry
might be at rest. The great committee of
Rotorua and Tarawera confirmed the words
of that chief Te Waiatua, that there should
be no Pakehas at Maketu, and that the men
should live. For this, therefore, Te Wai
ama and his companions embarked on board
their canoe, the 'Waikatohu'—she was ;
carved canoe. On the 12th February they
started from Te Motu-tapu-a-tinirau am
pulled towards Te Rotoiti. They had left
the island but a short lime when they were
met by a letter from the Ngatipikiao. The
words in that letter were—" Friend, Te
Waiatua. If you are coming to us about
ana hei tohutohu i te ara tika, i te
ara kua oti. Ki te anga hoki te ta-
ngata ki te poka i tetahi ara hou
mana 1d waenga rarauhe, e kore e roa
kua mate i te ngenge, kua mea ano
1d te hoki ki te ara nui, marama, ki
te ara ka maro nei i te takahanga.
ROTORUA.
Te Motutapu-a-tini-rau,
Pepuere 11, 1861.
He korero tenei no te haerenga o Te
Waiatua ratou ko ana hoa haere, ko Te
Awekotuku, ko Ropata Korokai, ko Temuera
Amohau, ko Petera Te Pukuatua, ko Utuha,
ko Te Wiremu Te Kohika.
Ko te hiahia o taua rangatira nei, i mea
kia kia tae rawa atu ia ki te Rotoiti, kia
korero atu ia i ana whakaaro ki a Ngatipiki-
ao, ta te mea kei te ahua pouri tonu taua iwi
ki te ritenga o le hiahia o nga rangatira-
tanga, apiti atu hoki ki tetahi taha o te
Arawa; e minamina noa nei kia whai kahui
Pakeha ki runga o Maketu, kia kore ai he
atawhaitanga atu ma le Arawa ki te kainga
kua lu le pare Whakairo, le pukiore Wha-
kairo, ara, ki Akarana.
Na, e penei ana le whakaaro o nga ranga-
tira, me tetahi taha o te Arawa, kia tukua a
Maketu ki te Pakeha: he pupuri to tetahi
taha o te Arawa, a waiho ana te pupuri me
te tuku o Maketu ki te Pakeha, hei mea
whaka-tangata ke i roto i taua ingoa kotahi,
i a te Arawa. Na, tirohia ana e Te Wai-
atua raua ko te komiti nui o Rotorua, te ora
me te mate i roto i aua mea nei, i te pupuri
me te tuku. A, ko te mate mo matou i kitea
e taua komiti nui o Rotorua, tae noa ki le
I Waiatua, kei te tuku ano o Maketu ki te
Pakeha: no konei ka puta te hiahia o te
Waiatua ki te kupu a le Kawana i ki mai ai
ki a ia, E noa e le Waiatua, haere ra : e tae
ki tou whenua kia ata tu ou whakaaro, kei
' i paangia tou iwi e le mate. A, ki ana a te
Waiatua kia kore he Pakeha ki Maketu, kia
marie ai le ngakau o tetahi hapu o te Arawa
e ngaua nei ki te riri. Whakapumautia iho
e te komiti nui o Rotorua, o Tarawera, le
kupu a taua rangatira nei a te Waiatua, kia
kore he Pakeha ki runga o Maketu—ko le
tangata, me tohu kia ora.
Na, koia tenei, ka eke atu ate Waiatua
ratou ko ana hoa rangatira i runga i to ratou
J waka i a Waikatohu, be waka whakarei. Te
5 12 o Pepuare ka marewa atu ratou i te
Motutapu-a-tinirau, ka hoe whaka-te-Rotoiti.
Wahi iti o taua motu i mahue ake i to ratou
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8 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. Maketu, stay away." Te Waiatua and his companions did not agree to this; they landed at Mourea, one of the Nga- tipikiao pas, and as soon as they had reached the door of the house Te Awe Kotuku arose. Call and bid our friends welcome ; here they come, here they paddle in our sea. They were making us strangers to each oilier al the lime that Maketu was offered to the Pakehas: your word was, O i friends, that the land should be held. Te Awekotuku ceased, and Te Pukuatua Te Whatapoto, of Ngatipi- kiao, arose and said,—I have nothing to say, O friends, only one word, and that is, to hold the land. You sell it to the Pakehas, and I will hold it. Te Waiatua arose, and said,—That is the cause of our coming. I and the great com- mittee of Rotorua and Tarawera viewed both those questions, the selling and the holding of Maketu, and we saw that there would be death in it: we therefore concluded that there should be no Pakehas upon Maketu, and that the men should live. Their hearts were rejoiced at this, and they said to Te Waiatua —It is very good, O friend. We are satisfied. As you are united with us in holding our Maketu, we have no objection to your coming, as now we are of one mind. Te Waiatua, and Temuera Amohau said, —If you, O friends, Te Wata, Te Ratapu, and Hapeta, desire to dispose of Maketu for what you like, to this one or to that, it will not be let go, for it is fast in the hands of Te Arawa; Maketu, and all its parts are to be held. The talk at Mourea being ended, they em- barked in their canoe on the fourteenth, and paddled to Pukeko. The only words spoken by the Ngatipikiao there, were, " Friend, Te Waiatua, return from hence, there is no one there; those you wish to argue with are at Wiwi and Wawa' (a proverb). They are at places far distant from Maketu." Te Waiatua and party did not listen to the Ngatipikiao, in trying to stop them. They again embarked in their canoes on that lake, and landed at Komuhumuhu, they found there were men in that pa, twenty in number. They went to Te Mapu Te Ka- newa and Matene Te Iwaiwa, and slept. On the following morning, the 15th, they com- menced to talk. Te Awekotuku arose (and said), Here we waka, ka tataki i te pukapuka o Ngatipikiao. I mea te kupu o taua pukapuka, "E hoa, e le Waiatua, mehemea ko Maketu te take o to haere mai ki a matou, noho atu !" Kihai i whakaae a te Waiatua ratou ko ana hoa: hoe tonu, u tonu atu ki Mourea, he pa tua- tahi tena no Ngatipikiao. Tau kau ki te whatitoka o te whare. Kei runga ko Te Awekotuku: Karangatia, e taku whanau! Tenei te haere nei, te hoe nei i o tatou moana, no te whaka-tangata ke hoki i a tatou i le takiwa o te tuku o Maketu ki te Pakeha : me tau kupu hoki, e te wha- nau, e ki na koe, puritia te whenua. Ka mutu a te Awekotuku. Kei runga ko Te Pukuatua Te Whatapoto, no Ngatipikiao: Kahore aku kupu, e hoa ma; kotahi ano taku kupu, he pupuri i le whenua. Mau te tuku ki le Pakeha, maku te pupuri. Kei runga ko Te Waiatua : E hoa, ko te take tena o ta matou e haere nei, he tiro- hanga iho naku, na te komiti hoki o Rotorua, o Tarawera, ki te ahua o aua kupu e rua, ki le tuku o Maketu ki le Pakeha, ki te pupuri, a he mate kei roto: a, na reira ka mea taku whakaaro, me mutu he Pakeha ki runga o Maketu, ko te tangata kia ora. Na, hari ana o ratou ngakau: ki ana mai ki a le Waiatua, Ka pai, e hoa, ka ora tatou e ai ki ta to whakaaro kua pupuri tahi tatou ki ta tatou Maketu, kaore matou e whaka- kino ki to haere mai, ta le mea kua lu a riterite o tatou whakaaro. Ka mea atu a te Waiatua raua ko Temuera Amohau, Ki te hiahia koutou, e boa ma, e te Wata, e le Ratapu, e Hapeta, kia tukua a Maketu ki ta koutou i pai ai, ki a wai ranei, ki a wai ranei, kaore na hoki e riro; tona maunga tena o Maketu i roto i to ringa, e te Arawa. Kia mau a Maketu, me ona wahi katoa. Ka mutu te korero i Mourea, ka eke ano i runga i to ratou waka; te 14 o nga ra ka hoe i te Rotoiti, ka u ki Pukeko. Heoi te kupu i kiia mai e Ngatipikiao i reira, "E hoa e te Waiatua, e hoki koutou i konei: kaore he tangata o raro ake nei: ko nga tangata o tena wahi ka tohea na e koutou, ' kei Wiwi kei Wawa,' a kei nga wahi e mamao atu ana i te Rotoiti." Kihai i rongo a te Waiatua ma ki tera arainga mai a Ngatipikiao. Ka eke ano ki runga i to ratou waka, ka hoe ano i taua moana, ka u ki te Komuhumuhu. Ee tangata ano to taua pa, e rua tekau; tae noa ki a le Mapiu e Kanewa raua ko Matene te Iwaiwa, ka moe ; ka ao te ra i le 15 o nga ra, ka timataria te korero. Kei runga ko le Awekotuku: tenei matou,
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 9
are, friend, our errand is to preach. " In
those days John the Baptist, went about '
preaching in the wilderness of Judea, say-
ing, Repent ye, for the Kingdom of Heaven I
is al hand," and so on to the end. r
Te Waiatua arose, and said,—Friends Te
Mapu and Matene, do not wonder al our I
visit to you. I thought, when I proposed to 1
bring Pakehas to Maketu, that all would 1
have been favorable alike, but of the Arawa
one portion is in favor of it, but you, O Nga-
tipikiao, are against it. I have therefore
thought, O Te Mapu, that the mailer had '
better rest, and that Maketu had better be
left in accordance with the views of the other J
portion of the Arawa, lest when life returns
to the world he finds the man dead. There-
fore, friends, let there be no Pakehas at
Maketu, that your mind may be al rest, O
Ngatipikiao. This is my thought and that
of the great committee of Rotorua and Tara-
wera, that you may obtain life, joy, and
peace, and that we may secure permanent
safety. These are my thoughts, O friends.
Te Mapu, Chief of Ngatipikiao, arose and
said,—Friends, it is correct. Friend Te
Waiatua, it was you who were in such a
hurry to sell your land, and it was you who
saw that there was death in so doing. Your
own knowledge brought life. Friend, it is
good. You have said that there shall be no
Pakehas at Maketu. The thoughts of the
Ngatipikiao, O friend, are like the sun now
shining. Friend, Te Waiatua, I salute you
and your good thoughts. That Chief, Te
Mapu, then look off his cap, and the Chiefs
bowed to each other. They were also ap-
pointed as arbitrators in any future dispute
that might occur amongst the Arawa. The
friends of each merely assented, saying,—
Yes, O Chiefs, be strong, and let your
thoughts regarding Atuatahi, the star o
Heaven, be alike, lest Te Mangoroa ascent
above it, so that long life may result, a life
of joy and peace.
Matene arose, and said,—It is you, (
friends, that have decided that there should
be no Pakehas at Maketu. I merely ap
prove. I salute you and your good thoughts
O Te Waiatua.
As for me, 1 say that we should enter
into an agreement on the subject. Peter
and Temuera Te Amohau said—Yes. Ar
so it was decided. This was the end of the
talk at Komuhumuhu.
On the 16th day of that month they r
turned to Rotorua, and Te Waiatua remain
at Te Motutapu-a-tinirau, with his thought
e hoa, le haere i runga i te kupu kauwhau,
" Haere ana a Hoani te kai iriiri i aua ra,
kawhau ana i le koraha o Huria; mea ana.
Ripeneta koutou, kua tata mai hoki e
rangatiratanga o te rangi;" tae noa ki te
Kei runga ko te Waiatua: E hoa ma, e te
Mapu, e Matene ! Kei ahua rapurapu o
koutou whakaaro ki a matou ka tae mai nei
ki a koutou. E boa ma, ka hua ra ahau i
mea ai kia whai Pakeha ki Maketu, e rite
katoa to pai to te Arawa: pai ana tetahi
taha, kino ana koe, e Ngatipikiao; na konei,
e le Manu, ka mea taku whakaaro, kati pea,
me waiho te tikanga o Maketu ki te wha
kaaro a tetahi taha o te Arawa, kei hoki roa
ake le korou ora ki te ao, kua ma e te
tangata. Na, e boa ma, kaua he Pakeha ki
Maketu, kia waiho marie ai to whakaaro, e
Pikiao. E ai ta taku whakaaro, i mea ai,
tae noa hoki ki ta te komiti nui o Rotorua, o
Tarawera, kia tau ai he ora roa, be ora
hari, he ora rangimarietanga, kia tau he
oranga mo tatou i te takiwa nei. Tuturu
' rawa ienei whakaaro i au, e hoa ma.
1 Kei runga ko te Mapu, rangatira o Ngati-
pikiao: Haere mai e hoa ma, ka Uka hoki,
; e hoa e te Waiatua, nau ano to hohoro ki le
tuku i to whenua, nau ano to kite iho he
mate, nau ano to mohiotanga kia ora ; na e
hoa, ka pai, kua meatia e koe kia kore be
I Pakeha ki Maketu. Ano ra, e hoa me te
ra e whiti iho nei, le whakaaro o Pikiao.
Na, ko ienei, e hoa e le Waiatua, tena ra
korua ko to whakaaro pai! Maunu te potae
taua rangatira nei, o le Mapu, ka whaka-
honore ki a raua whaka-rangatira Me te
whaka-tuturu ano i a raua hei kai wawao
e mo a te Arawa he e takoto mai nei i mua i
to aroaro. He whakaae kau ake ta nga hoa
o tetahi o tetahi; ae, e nga rangatira nei,
tena, kia kaha, kia rite ai a korua whakaaro
ki te ingoa o le whetu o te rangi, ki a Atutahi,
kei kakea e te Mangoroa, kia tupu ai hoki
he ora roa, he ora hari, he ora rangimarie-
Kei runga ko Matene: Na koutou ano, e
1d hoa ma, i whakatuturu mai te whakakore
Pakeha ki runga o Maketu. Ue whakapai
kau atu taku. Tena ra korua ko to wha-
kaaro pai, e te Waiatua. Ko anau e mea
ana, kia whakakawenatatia te tikanga mo a
tatou korero. Ka mea ata a Petera te Puka
atua raua ko Temuera Amohau, Ae ra <
hoa, kei te pena tona tikanga. Ko te mutu
nga tenei o le korerotanga i te Komuhu
I te 16 o nga ra o taua marama ano ko
hoki ki Rotorua, ka noho a te Waiatua i te
Motutapu-a-tinirau, me tona whakaaro au
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10 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
hat be would go on to the Ngatipikiao re-
siding at Maketu and Waitaha. On the
22nd the Ngatipikiao held a meeting at the
place of Te Puehu, the old Chief of the
Ngatipikiao; a great number attended.
Te Puehu arose to ask for information.
He said,—"Speak, O Waiatua, and tell us
the cause of your visit."
Te Waiatua arose, and said—Yes, O
Puehu, I supposed when the heart desired
to have a party of Europeans amongst us,
that the thoughts of all the Arawa would
have been the same; but when I came
amongst the people and upon the land, alas!
I found that you had two words, O Arawa,
one to sell Maketu to the Pakehas and one
to hold it. Which of these two is right and
which wrong I do not know. No good
can come of disputing, there is death in it
I have come to you now that you also may
hear that there are to be no Pakehas at
Maketu. The mailer has been carefully
considered by me and by the committee of
Rotorua and Tarawera, that our thoughts at
this time may be quieted, O friends.
Te Puehu arose, and said,—You are not
in fault. Your thoughts when you came
here were very correct, and also your ex-
planations at the different parts of Rotorua
and Maketu, that all the Arawa might bear.
The only cause the Ngatipikiao had for an-
noyance was the speech of the Tutanekai,
your tribe, that they were like sand-flies or
weeds in their estimation. Although you
may say that it was for another man, that
word was intended for me. And now, O Te
Waiatua, I have heard the word of your
committee at Rotorua, that you are to bring
us to trial. I do not agree to it; better
let us come under our ancestors, Rangitihi
Upokowhakahirahira, Hei and Tia. When
the road is made across Kawa let the road be
laid down, then let the land be divided, for
the whole territory belongs to Rangitihi.
In my opinion our lands in Rotorua should
be tried in this way. This is my decided
opinion. Friends, it is good. You, O
Waiatua have taken your thoughts to all
pans of Te Arawa.
The companions of Te Waiatua did not
agree with that old chief's word for a Maori
trial (or investigation), they were undecided.
The great committee of Rotorua are decided
in their opinion that the great law and the
Ngatipikiao should settle the matter.
Hakaraia arose, and said,—Come, O T<
Waiatua, and make known your maw
thoughts: you expressed them at Tarawera
and they were viewed by those other tribes
the Ngaitai, Te Urewera, Te Whakatohea
kia tae rawa hoki ia ki Ngatipikiao e noho
nai ra i Maketu, i Waitaha hoki.
I le 22 o nga ra o taua marama ano ka
a Ngatipikiao ki le kainga o te Puehu,
,e kaumatua o Ngatipikiao: tau tini rawa le
nohoanga.
Kei runga a le Puehu, he patai tana: ka
mea mai, Korero, e te Waiatua, ki te Ukanga
o to haere mai ki a matou.
Kei runga a te Waiatua : Ae, e te Puehu,
ka hua ra, i tumanako ai te ngakau ki tetahi
ropu Pakeha ma tatou, e kotahi ana te wha-
kaaro o tenei iwi a le Arawa. Tae rawa
mai nei ahau ki runga o le whenua, ki te iwi
hoki, aue ! e rua o kupu, e le Arawa, ko
le tuku o Maketu ki le Pakeha, ko le pupuri.
Ka Ukanga tika ranei, ka tikanga he ranei
enei kupu e rua; kaore he whakaaro e tupu
tika i runga o te tautohetohe: he mate kei
roto. Koia taku tikanga i tae mai nei ki a
koutou, kia rongo hoki koutou i te whaka-
korenga Pakeha ki runga o Maketu. I at
whakaarohia ai e ahau, e te komiti hoki o
Rotorua o Tarawera, kia ata lu ai o tatou
whakaaro i tenei takiwa, e hoa ma.
Kei runga ko te Puehu: Kaore o he; ka
nui le tika o to whakaaro i to taenga mai ki
konei, me to whakaaro ano tae atu koe ki
nga wahi o Rotorua; me to whakaaro ano i
Maketu, kia rongo rawa nga wahi o te
Arawa. Heoi ano le take i pouri ai a
Pikiao, ko te kii a tetahi ou o Tutanekai, e
mea ana he namu he otaota ki to whakaaro.
Ahakoa i kiia e koe mo ietahi tangata tena,
naku i mea moku tonu tena kupu. Na, ko
tenei, e boa e te Waiatua, kua rongo nei
ahau i te kupu a to komiti i Rotorua, e mea
aua, kia whiua taua e koe ki te whakawaka-
nga. Kaore au e pai; engari, e hoa ma,
ki taku, me tomotomo ano tatou ki roto i o
tatou tupuna, ki a Rangitihi Upoko Whaka-
hirahira, kia Hei, ki a Tia. Kei le mahinga
o Kawa e whakatakotoria ai te rori, kei
reira, ki taku, ka roherohe ai le whenua, ta
te mea hoki, ia Rangitihi te papanui. Me
penei ki au te whakawakanga o to tatou
whenua o Maketu : he whakaaro tuturu
rawa tenei naku. E hoa ma, ka pai, E
hoa e le Waiatua, ka oti le whakahaere o
whakaaro ki nga wahi o le Arawa. Kihai i
whakaaetia e nga hoa o le Waiatua le kupu
engari i awangawanga kau ake te whakaaro.
E tuturu tonu ana te whakaaro a te komiti
nui o Rotorua, ma te lure nui tonu, raua ko
Pikiao, e whiu.
Kei runga a Hakaraia : Haere mai, e how
e te Waiatua, whakahaerea ra o whakaaro r
whakaari ai e koe i runga o Tarawera, i
titiro ai nga tauiwi nei, a Ngaitai, a te Ure-
wera, a te Whakatohea, a Tuwharetoa, a
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 11
the Tuwharetoa, Ngatiwairangi, Ngaiterangi,
and Ngatiawa, and by you also Te Arawa.
Herein is the goodness of your thoughts,
Maketu is lying on the heap. These are our
sentiments and also those of the Ngatipikiao.
I have been taught from the Scriptures, and
I therefore say : hold the land. I have re-
gard for our children.
This finished the conveying of our thoughts
to the different places of Te Arawa.
Friend the Governor, after these thoughts
the Arawa were again united. Enough.
It is ended.
From your loving friends,
Pini Te Korekore Te Hiwinui,
Tamati Te Kaharunga,
Henare Te Pukuatua.
field & garden calendar,
NOVEMBER.
FIELD.—Hoe the ground well between the
drills of potatoes and turnips, so as to loosen
the soil, and destroy the weeds. In this
country, for want of winter frosts, all the
weeds and docks must be looked after in the
summer. Earth up potatoes and maize.
This is the month for hay-making: cut the
grass before it is dry. AU cart work, such
as fetching stones and wood to the farm, can
begin now, as also the erection of fences.
Wash the sheep well, that the wool may be
clean; and about the eighth day, when the
yoke has risen you can begin shearing.
There are purchasers of wool in every town.
GARDEN.—Sow melons, pumpkins and
cucumbers. Return to sow more turnips,
peas, beans, cabbages, and all other summer
food.
Friends: be constant at your work, that you
may prosperous.
"Food raised by another man, will slick
in your throat:
But food of your own growing you may
eat largely, and be satisfied."
SONG.
BY A FEMALE PRISONER OF TOHI TE URURANGI,
MAKETU.
My regret is not to be expressed.
Tears like a spring, gush from my eyes.
I wonder whatever is Te Kaiuku (her
lover) doing,
He who deserted me.
Now I climb upon the ridge of Parahaki,
Whence I clearly see the isle of Tuhua.
Ngatiwairangi, a Ngaiterangi, a Ngatiawa,
a me koe hoki me le Arawa. Ko te pai
tenei o te whakaaroaro, e te Waiatua, takoto
ana a Maketu ki te tahua; ko au tena tae
noa ki a Pikiao, tupu tonu. He mea tohu-
tohu mai ki au e te Karaipiture; na konei
au i mea ai, puritia te whenua: e aroha ana
ahau ki o tatou uri.
Ko te mutunga tenei o nga whakaaronga
i whakahaerea ai ki nga wahi o te Arawa.
E hoa e te Kawana, i muri i ena wha-
kaaronga, ka anga ano te Arawa i a ia.
Heoi ano, ka mutu.
Na o hoa aroha.
Na Pini Te Korekore Te Hiwinui,
Tamati Te Kaharunga,
Henare Te Pukuatua.
Maramataka
NOWEMA.
HAARA.—Kia pai te tarai i te oneone i
waenganui o nga rarangi taewa, o nga tanipi,
hei whakangawari i te whenua, hei whaka-
maroke i nga taru. I tenei motu, ka ngakia
paitia te otaota i te Raumati anake, na te
kore huka a te Hotoke, hei whakamate. Ko
te marama tenei hei mahi i te taru maroke,
otira, me tapahi i te mea e ngawari ana te
kakau. Me timata inaianei nga mahi-kaata
katoa, ara te uta i nga kowhatu, i nga ra-
kau ki te paamu; me te whakaara hoki i
nga taepa. Kia pai te horoi i nga Hipi kia
ma ai te wuru: a, hei te iwa o nga ra, me
ka puta ake te hinu, ka tikina atu, ka wa-
ruhia. Tera ano nga pai hoko wuru, kei
nga Taone katoa.
KAARI—Whakatokia nga mereni, nga
paukena, me nga kukuma. Hoki atu ki te
rui i nga tanipi, i nga pii, pini, puka, me
era atu kai katoa a te Raumati.
E hoa ma! kia u rawa ki te mahi, kia
tupu ake he oranga ma koutou.
" He kai na te tangata, he kai patoi ka ki:
He kai na tena ringa, tino kai, tino makona."
WAIATA,
NO TETAHI WAHINE HEREHERE O TOHI TE URU-
RANGI, MAKETU.
Kaore te aroha,
E whaki ake nei.
Puna te roimata,
Ka hua i aku kamo.
Aha le Kaiuku,
Nana rawai ho mai.
Tahi ake nei au
Te hiwi ki Parahaki,
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13 TE MANUHIRI TUARANGI AND MAORl INTELLIGENCER.
I see with regret the lofty Taumo *
Where dwells Tangiteruru,
If I were there, the shark's tooth §
Would hang from my ear.
How fine and pretty I should look.
But see, whose ship is that tacking?
Is it yours, O Hu? you husband of Pohiwa,
Sailing away on the tide to Europe.
O Toru ! give me some of your fine things,
For beautiful are the clothes of the sea-god.
Enough of this:
I must return to my rags,
And entire destitution.
* Taumo—The name of a high hill at Tuhua, where
there is a Pa.
Tangiteruru—The name of the Chief of Tuhua.
§ The largest of these teeth are so highly prized for
ear-drops, that they are not to be procured, even at
Tuhua, for less than thirty or forty shillings each.
ALMANAC.
NOVEMBER-^ days.
New Moon on the 3rd.
Full Moon on the 18th.
Marama le titiro,
Te motu ki Tuhua.
Tahi au ka aroha
Te hiwi ki le Taumo,
Kia Tangiteruru;
Kia whakakai
Au makao Taniwha.
Ka pai au, ka purotu,
Wai te kaipuke,
. E waihape atu ra ?
Nou na, e te Hu,
He tau na Pohiwa ;
E rere ana ia
Te tai ki luropi.
Homai, e Toru, tetahi kia au.
A humehume tahi
Te kahu a te Tipua.
Kali au ka hoki
Ki aku pipi pora,
Ki aku kore noa iho.
MARAMATAKAHAERE.
NOWEMA—30 ona ra.
A te 3 o nga ra kowhiti ai te Marama.
A te 18 o nga ra hua ai te Marama.