THE MAORI MESSENGER.

(2)

TE KARERE MAORI.

claratian is, " The very hairs of your head are
all numbered."

INTERVIEW BETWEEN THE GOVERNOR AND
THE NATIVE CHIEFS OF WAIKATO.

[From the " New-Zealander," February 21.]

It affords us very great pleasure to be enabled
to lay before our fellow-colonists the particulars
of a visit paid by Ins Excellency Colonel Wyn-
yard, C. B., the Officer Administering the Gov-
ernment, to the Native Chiefs of Waikato.

The result of that visit, we rejoice to say, is not
only of the most satisfactory character to the
colonists, but to the natives likewise. It assures
us, that notwithstanding the grievous injury that
has been inflicted, by the criminal slaying of one
of the native people;—that notwithstanding the
incitement, of ancient native law, which requires
a cruel and sanguinary retaliation, that native
Christianity and native intelligence have tri-
umphed over native vengeance; and that in
obedience to the will of God, and in confidence
of the justice of the laws of the Queen, the great
chiefs and kindred of the deceased have in a wise
and Christian spirit resolved to preserve peace
and good will towards all men. This is indeed a
matter of much and mutual satisfaction to both
races, and we heartily hope that the peace and
prosperity of the colony may never more be
perilled by any future act of wanton and barbar-
ous homicide.

Desirous of conferring with the native Chiefs.
respecting this untoward affair, his Excellency
left Auckland for the Waikato on Wendesday the
34th inst. His Excellency was attended on this
excursion, by Capt. Petley, and Lieut. Wynyard,
58 th Regt., Staff Surgeon Fox, Master Henry
"Wynyard, and Mr. John White, Native Inter-
preter. On Friday 19th, his Excellency's party
arrived at Tihorewaru, a village on the banks of
the river Waikato, and in connection with the
station of the Rev. Mr. Maunsell. To this quar-
ter a large native assembly,—principally of Chiefs
—had been atttracted; and on the following
morning, an extremely safcisfactory interview
ensued:—

The conference was opened by the Chief Kara-
ka, who addressing his Excellency, said:—

"Welcome, Governor! I have not much to
say about the native whom you have killed.
Kuihana will toll you about him, and let you
know  what great words mean. There may be
goo , or may be bad; no one can tell who are
good or who are bad. " I know what we do with
fern root. We dig it up; when it appears all
alike good. No man can tell the bad from the (
good; but we put all on sticks, ana when the
sun has scorched it, then the bad is seen, because
it has no heart; it shrivels into small pieces,-
ana hoki te kupu, '"ko nga makawe o o koutou
matenga, oti rawa ano te tatau katoa."

HUINGA O TE KAWANA RATOU KO NGA
RANGATIRA O WAIKATO.

[No te "Niu Tireni" Pepuere 24.]
E rahi ana te haringa o matou, no te mea, ka
tukua  atu ki nga tini hoa, nga korero o te haere-
nga 6 te Kawana ki Waikato, me nga taki o nga
rangatira Maori o ia wahi.

Ehara i te mea, he painga tenei mo nga Pakeha
anake, hua atu, ki nga tangata Maori ano hoki.
No konei matou i kite ai, ahakoa, he nui
te mamae o nga tangata mo to ratou tupapaku i
patua kautia, ahakoa he nui hoki to ratou mahara
ki te pai. Kihai ano i mea, kia aru ratou i nga
tikanga tawhito, kia takitakina te mate ki te he,
otira, i whakaui i o ratou tikanga ki runga ki te
whakaaro kaumatua. Ko nga whanaunga
o te tupapaku kua ata tukua to ratou tikanga ki
nga ritenga pai, i te ritenga aroha, ki nga tangata
katoa. Ka ata horahia nei ki te pai, ka mowai-
rokiroki te kare o te tai Tokerau, o te tai tuauru, a
e mea ana matou, ka mutu i konei te mahi wha-
kaoho i nga Pakeha, me nga iwi Maori.

I hiahia a te Kawana, kia rongo i nga wha-
kaaro o nga tangata Maori  nga rangatira o uta,
no reira, ka whakatika atu ia i Akarana i te 14 o
te marama, i te Wenete. Ko nga rangatira o te
teretere o te Kawana ko Kapene Petere, ko Riu-
tena Winiata, 58, ko Rata Pokiha, ko tama He-
nere Winiata, ko Te Waiti, Hone, kai-whaka-
maori. I te Parairei 16 o nga ra ka tae atu a
Kawana ma, ki Tihorewaru, he kainga Maori kei
te awa o Waikato, e tata ana ki a Te Manihera,
Minita. Huihui ana ki tenei wahi te tini o te
tangata—te tini o te rangatira; a, no te aonga
ake o te ra, ka turia te korero.

Na Karaka, rangatira Maori i timata te korero,
ki atu ana ia ki a te Kawana, ka mea:—

Haere mai e Kawana, haere mai! Kahore aku
korero mo (o matou i patua na e koe. Ma
Ruihana tena; kei i a ia te tikanga o te kupu
nunui. He pai ra nei, he kino ra nei.  Ekore  e
matauria te tangata pai, te tangata kino.  Otira
e matau ana au ki to te aruhe ahua. Ka keria e
matou, rite tonu te ahua i reira; ekore e matauria
te roi pai, te roi kino, he rite tonu hoki. Ka
whitingia e te ra, ka kitea te roi kino. I kitea ai
e pakapaka ana i te ngaunga o te ra; otiia;

kahore e aha te roi pai i te ra He penei to te
tangata tu. Ekore te nui o te tangata tika 

THE MAORI MESSENGER.

(3)

TE KARERE MAORI.

the good does not. Even so; time alone can do
for man what the sun does for the fern root.
 Good men are ever great; but bad men are
made small by time; because time takes from
them the pretended good, and leaves them mere
skeletons. This I know, blankets and shirts and
all other things are worn and are soon gone; but
mills are not. Mills return us much good,—
not only for us but for our children. Why then
talk about the dead? Feed the living, by giving
us Mills."

 Arama Karaka spoke next. he said:—'The
Chiefs of the Waikato are all love; we wish for
peace; even if we are poor, we love the govern-
ment. You, the Governor, have made peace by
now coming. The pain we all feel for the dead.
it is for Ruihana to tell you. He is the man of
great words. We wish for peace. One thing is
bad; I will tell you. I promised Governor
Grey to sell six blocks of land. I will fulfil my
promise, and then cease with land; then I will
live in peace. All the Chiefs of Waikato wish
for mills, so that we may have food for our child-
ren. If other tribes be evil with us we will not
resent the evil, but let the good laws of the
Queen settle all disputes now. We all wish to
live in peace now; this is all I have to say; and
my word will always be peace, peace."

Hura then rose and said:—"Our grief, and that
which Wetere feels is one; and that is for the dead.
Ruihana will tell you all about this; but we wish
to let our dead rest; our thoughts are peace and
rest; you may give the evil,—we will look at
your work. We wish to do as Europeans do,—
to work at mills. We wish to learn these things
under the Law of the good Queen. We only
wish to protect the body with food, and this is
all we desire to do."

 Po then spoke, (this old Chief being a Priest.
was rather fierce in his manner) and said:—
"Welcome, my father, welcome. You are a
stranger here, so am I. I do not know you,
nor do you know me; we are equal; wel-
come, welcome. My word is this,—1 am a son
of the god Tu (god of War), we are living
under ground (in sorrow and rage for the native
deceased) on account of the grief; yet I will not
take the grief to town; Wetere has done that.
So let it be. (Meaning that Watere had visi-
ted the Governor in Auckland, where he had
indulged his grief, and expressed his confidence
in, and submission to the law). Our thoughts
are bent on cultivation. You have come, 1
think to tell us to cultivate. We have given up
all thoughts of fighting. The old men are dead
with their evil. Governor Hobson saw these
men. He also is dead. You are new men,—so
are we; so that we have all new things now;

new men. new laws, new good thoughts. - We
own a father whom they call Tamatera (child of
the sun); that is, we are the children of a man
who loved peace. To cultivate, is to have in

hoki iho; ko te tangata kino e hoki iho; ana tana
nui i nga ra katoa. Ko a te tangata kino kupu,
he horihori kau. Ko au, e matau ana ki te
paraikete, ki te hate, me nga mea katoa e
memeha nei. Tena ko te mira, he nui tana pai.
Ehara i te pai kau ki a matou, ara, ki o matau
tamariki. Hei aha i korerotia ai te tupapaku?
Ehara, ko te whangai i a matou; ko te whangai
ra tenei, homai he mira.

 Ka whakatika a Arama Karaka, ka ki:—E
aroha kau to nga rangatira o Waikato. He hia-
hia to matau ki te noho mari re. Ahakoa rawa
kare, ko te aroha tonu ano ki a Kuini. Kua mau
to tatou rongo e Kawana, nou ka tae mai nei.
Ko to matau mamae mo te tupapaku, ma Ruihana
tena ki a koe; ko ia te tangata kupu nui. Ko to
pai ta matou i hiahia ai. Kotahi mea kino;

maku e ki atu. I whakaae au ki a Kawana Kerei
ki nga whenua eono kia riro atu. Kiaoti taku i
i whakaae ai, ka mutu taku ki te whenua, ka noho
marie au. He mira to nga rangatira o Waikato i
pai ai, kia whai kai ai, ma o matou tamariki.
Ki te kino he iwi ki a matou, ekore matou e ti tiro
ki te kino, ka waiho ma nga ture pai a Kawana e
whakaoti, me enei he e whakaotia nei. Ko ta
matou i tenei vva, he pai, heoi ano taku kupu, he
pai, he pai.

 Ka whakatika a Hura, ka mea:—Ko to matau
pouri, ko ta Wetere, e rite ana, mo te tupapaku
tera. Ma Ruihana e ata korero ki a koe ki
tenei, ko ta matou, ia, me waiho te mea mate kia
okioki ana. Ko a matou whakaaro tenei, he pai,
he rangimarie. Mau te kino, ma matau e mata-
kitaki atu Ko ta matou i hiahia ai, kia penei
te mahi me nga Pakeha, me hanga ho mira. Me
whakamohio matou ki enei mea, i roto i nga ture
o to tatau Kuini pai. Ko ta matou he tiaki i te
tinana, he whangai ki te kai, heoi ano ta matau.

- Ka whakatika a Po i konei. He Tohunga
Maori tenei, tutu ana te heihei i te whakapua-
kanga o tana korero; ka mea ia:—Haere  mai e
pa! haere mai. He tauhou koe ki konei, me au
hoki he tauhou. Ekore pea koe e matau ki au, me
au hoki ki a koe. E rite aua taua. Haere mai,
haere mai. Ko taku kupu tenei, na Tu au
tamaiti. Kei raro matou i te whenua e tapapa
ana; otira, ekore taku pouri e kawea atu ki te
taone. Kua oti tena i a Wetere. Kati mai i
tana. He ngaki whenua to matou. I haere mai
pea koe kia korero, kia tahuri ki te ngaki. Kua
mutu ta matou whakaaro ki te whawhai. Kua
mate nga kaumatua; kua mate atu i a ratou te
kino. I kite a Kawana Hopihona i era tangata;

kua mate ano hoki ia. He tangata hou koutou.
me matou he tangata hou, no konei, ka hou katoa
a tatou tikanga; — he tangata hou, he ture hou:

he whakaaro hou, he whakaaro pai. Ko Tama-
te-ra, to matou matua. He tamariki matou ao te
tangata i hiahia ki te pai. E penei ano pea te
whakaaro o etahi  atu iwi. Ko tenei, kua tau
wehe te kino, i tou haerenga mai. Kua haukotia 

THE MAORI MESSENGER.

(4)

TE KAREKE MAORI.

peace. We have now this wish, to learn this
good thing which brings peace; other tribes may
think to do the same. They do think the same
You have put evil from you by coming to see
us; so we have put evil from us; we now live in
peace. We think Ruihana may say something;

but, no, he will be ia love with you because you
have brought yourself payment for your evil."

- Ruka then spoke and said:—" Our grief is
great  because the man was killed for no evil.
If be had killed au European, then it would
have been right. Ruihana will tell you. Never-
theless we tell you our grief; we are the sons of
Tamatera, a man who was a peacemaker ever if
rnurder was committed. We are his sous; let
peace be yours; we love peace—you have come
to make peace. If Tamatera said peace, it would
be; we now live, he is dead; so we repeat his
words—let peace be.' You must always say
peace, and teach us the use of mills and sanction
cultivation by recommending it, so that our
wives and children may live. This is good—
Oh, Governor let us have a mill! that is your
mill; it shall be a 'Govemor's Mill' Our
thoughts are all on a mill. Our father is the
sun who shines in peace on all; even so let your
kindness be on all—Europeans and native alike."

Mohi spoke as follows:—"Come, my father,
write the words of daylight; come my father
turn evil up. Are you a Priest. so that you
can conjure evil to depart? You are cot a
priest, or your bands would not have been be-
smeared with the blood of our son. You are a
stranger to us; nor can we be friends until you
have been to a Priest to hear the sacred words
said over you. You cannot eat with us until
this is done; nor can we eat with you, lest we
die; we cannot be friends until this is done. I
am a Priest and know the sacred words.
will cleanse you from the blood on your hands.
Mohi then steadily gazing at the Governor,
commenced the native rite of blood-cleansing,
saying in a solemn tone •I will kindle my fire
o'er the ocean, my fire on the ocean is eaten
by relatives. Did you come from the foam of
the the west or of the foam of the inland waters
To begin! put it in; the god is burnt by the
Spirit of Night, give this, give that, you are the
face of the Priest. Let me go, that we may
escape to day light; to the open world; it is
light, lift on shore it is light  Now we may eat
together, Governor; you are not stained now, so
that we might not come near you; you had
blood on you, but my sacred words have made
you clean. Come, I will speak great, evil words
to you. Now, I will not; let evil men speak
about the dead, and let those who live evil do
it; we will have a mill. You, my father, should
be kindness, and not kill without a cause; do
not let this occur again; bekind to us and we
will be kind to you. My father. Tamatera, i?
great and strong, he warms the earth with his

atu te kino; ka noho tenei i te rangimarietanga.
Kei i a Ruihana pea te kupu, otiia, kahore. Ka
aroha ra ia ki a koe, no te mea, kua kawe mai
koe i a koe, hei utu mo tau kino.

 Ka ki ake a Ruka i konei, ka mea:—He nui
to matou pouri no te mea, i mate take kore, tena
tangata. Mei mate he Pakeha i a ia kua tika.
Kei i a Ruihana te korero. Otiia, me whapuaki
atu ki a koe to matou mamae. He tamariki
matou, na Tama-te-ra; he tangata hohou rongo
tera, ahakoa he kohuru. He tama matou nona,
ko te pai, mau ano; ko matou ia, he pai ta matou,
a, he pai hoki i haere mai ai koe. Me he mea
i ki a Tama-te-ra, he pai, koia rawa ano. Kua
mate ia, ko ana kupu ka mau tonu i a matou,
"waiho i te pai." Kati ano he kupu mau, ko te
pai. Me ako koe i a matou ki te mira, ki te
ngaki whenua, me whakapai koe ki enei mahi, kia
ora ai a matou tamariki me nga wahine. Ko te
pai tenei e te Kawana he mira, nau tenei mira,
nau hoki i timata. Ko nga whakaaro kei te mira.
Ko to matou matua tenei, e whiti nei ki nga
tangata katoa. Kia penei hoki tou atawhai ki
nga tangata katoa, ahakoa Pakeha, ahakoa tangata
Maori.

 Ka ki ake a Mohi, ka mea —Haere mai e toku
matua, tuhia iho nga kupu marama. Haere mai
e taku matua, hurihia te kino ki runga. He
Tohunga oti koe e rongo ai te kino ki a tauneke
atu? Ehara koe i te tohunga mei te mea, ka
poke o ringa i tetoto o to matou tamaiti. He
tangata ke koe ki a matou, a, ekore koe e tata
mai, kia karakiatia ra ano koe e te Tohunga.
Ekore koe e kai tahi i a matau, a, kia oti ra ano
tena. Maku e whakakoma o ringa i te toto.
Ka titiro makutu a Mohi ki a te Kawana i konei,
karakiatia ana e ia te whai mo te pokenga i te
toto. - Ka hika ra taku ahi tu moana. He kai
whanaunga ra taku ahi tu moana. Te tere ki,
te tere ka. I hara mai koe i te kare tai-uru. I
te kare tai roto. Ko Tu, hotoa! Auki unuhia,
komotia, ka wera te atua raeroa o te po. Te
hoatu tenei na, te hoatu tera ra, kai ariki, kai
ariki. He matamatarika koe. Tukua atu au hei
putanga mo taua. Kite whei ao, ki te ao
marama; ka mama, tara ki uta, ka mama, tara
ki tai, ka mama, Ra———— 1 Kai-ariki!

 Ko tenei e Kawana, me kai tahi taua. Kihai
ano koe i poke i te toto i tenei wahi, te tata
matou ki a koe. Na aku kupu tapu ka noa koe.
Na ka korero nui au ki a koe, ka korero kino.
Kahore, kahore. Ma te tangata kino e korero
nga mea mate; ko ratou e mahi ana i te kino,
kei i a ratou tena. He mira ia, ta matou e mea
ai. E taku papa, kia atawhai koe, kaua e patu
take kore. Kati te penei, engari, kia atawhai
koe, a, ka atawhai hoki matou. E taku papa ko
Tama-te-ra, e nui ana e kaha ana, ko ia hei wha-
kamahana i te whenua. Me pena hoki koe. He
matua koe mo matou, hei whakamahana i tou
atawhai. Kua ki a Arama, ka ono ana whenua

THE MAORI MESSENGER.

(5)

TE

KARERE MAORI.

heat, so you must keep us warm with your
kindness, and be another kind father to us.
Arama said he had sold six blocks of laud, and
would sell no more; let him cease. I will sell
the rest; do not let other men meddle with my
lands; I will sell my own and mine alone."

Erueti rose and said:—"Listen! Mine
is as the rest have spoken. Look well to what
they have said, in days to come. Our grief is
great for him who was sent to the other world
without a cause; but we have no evil thoughts;

you look well to our good thoughts; we are the
sons of Tamatera, that is sons of peace. Our
proverb is: Waikato, that swallows the green
stone battle axe That is, we are strong in battle.
but we now wish for peace. Te Wherowhero
has gone to make peace and to tell men to
cultivate Let peace be given, and good will be
the fruit of this. You must remember our
words for peace, and if we do not do as we now
say, you must come and beat us. If you break
this peace we will do the same.

Nini said:—"Come welcome father. You
know your spirit was at a distance, but my son
went to the Star of the Heavens and dragged
you here; you have made peace by your coming.
Welcome, come on shore! Welcome the Gover-
nor, as all Governors come. Come you man

who lived in a carved house, turn the tide and
all it noise away; do not let your good be in the 
mouth, but give it to the ears of the hundred.
Your house is at a distance, you are here; give
that to the the youngest son; I will go into the
house of Tonokia, and live near the white fea
ther of the albatross.' Great as my grief is, it
is all paid. Welcome, Governor. pee] off the
rough, and leave nothing but smooth; have
peace with us; be kind to us,' so that we and
you may live in peace for ever. Our great wish
is for a mill. This is all."

Pairama rose and said:  "I thought your com-
ing would have brought dread, because you live in
power. I thought the good that Governor Grey
left would have been lost. You have come to
make all smooth. We thought you had come.
not in peace, but you have come in peace. I
dread the war club. I fear your weapon; you
have touched my hand,—therefore you have
shown us peace. Ruhana and Kiwi have the evil
words. But mills are the best, and peace is good.
Let no evil come because of the dead. The law
must be at the head of all men."

His Excellency now stepped forward to ad-
dress the assembled Chiefs. It afforded him
much satisfaction, he said, to meet so many frien-
dly Chiefs upon such an occasion; because he
was thereby enabled to assure them of the deep
regret he felt at the unfortuate event that had
taken place on Christmas night. Still, they,
like himself must trust entirely to the excellence
of the laws under which all live. He was glad
to find that their minds were directed to indus-

kua hokona e ia, a, ka mutu tana. Me whaka-
mutu tana, maku e hoko te toenga. Kaua te
tangata e poka ki taku, maku ano taku e hoko,
maku anake.

Ka whaka tika a Erueti, ka mea:—Whaka-
rongo; ko taku e rite ana me enei kua korero.
Kia ata titiro ki o ratou kupu i nga ra e takoto
ake nei. He nui to matou pouri mona i turakina
ki tera ao, i runga i Ie take kare. Otiia, kahore,
he whakaaro kino, me titiro mai koutou ki nga
whakaaro pai. He tama matou na Tama-te-ra,
ara he tamariki no te pai. Ko ta matou pepeha
tenei, 'Ko Waikato horo pounamu. E kaha ana
matou ki te whawhai; ko te hiahia ia he rangi-
marie. Kua haere a Te Wherowhero ki te ho-
hou rongo, ki te korero ki nga tangata kia ngakia
te whenua. Me waiho i te pai, waiho kia tupu
ake nga hua pai o tenei mea. Kia mahara koutou
ki enei kupu mo te pai. Me he mea, ka takahia
enei, tikina mai matou, tukitukia. Ki te mea,
ma koutou e takahi tenei rongo mau, ma matou
koutou e tiki atu.

Ka mea a Nini—Haere mai e pa. I tawhiti
tou hinengaro, na taku potiki koe i tiki atu i te
whetu o te rangi kukume mai ai. Kua mau te
rongo i to haerenga mai. Haere mai kiuta.
Haere mai e te Kawana, me nga Kawana katoa e
haere mai nei. Haere mai e te tangata i noho i
te whare whakairo, parea ketia nga he katoa.
Kei waiho te pai kia mau ana i te waha, tukua
ki te rau, kia rongo te taringa. E mamao aua
tou whare, ko koe tenei; tukua tera ki to potiki.
Ka haere au ki te whare o Tonokia, kia tata ai ki
te hou koma o te toroa. Nui taku pouri, kua ea
katoa. Haere mai e te Kawana, ko te mea tara-
tara, titorehia atu tera, waiho te mea maenene.
Kia atawhai ki a matou kia noho tonu i roto i te
pai, ake nei. Ko to matou hiahia nui; he mira,
Heoi ano te kupu.

Ka whakatika a Pairama. ka mea:—I whaka-
aro au ka hopohopo te ngakau i tou haerenga mai,
no te mea, e noho mana ana koe. Ka mea au,
ko te pai i waiho iho e Kawana Kerei, ka ngaro.
Ka tae mai koe hei whakamoairokiroki i te moana.
I mea matou, ehara i te haere pai mai tau, otira,
he pai tau haerenga mai. E wehi ana au i
te matia, i te hani. E wehi ana au i to patu,
kua pa nei koe ki taku ringa, no konei, kua mau
te rongo. Kei i a Ruihana raua ko Kiwi nga
kupu kino. Otira, he mira te mea pai he mau-
nga rongo. Kaua te kino e tukua mai mo te mea
mate. Ko te ture te upoko mo nga tangata katoa.

Ka tu atu a te Kawana i konei, ka mea:—he
nui tona pai ki te huinga mai o te tini o
te rangatira no te mea, ka ata rongo te tini ki ana
kupu mamae mo te he nui i kitea ki te po o te
Kirihimete. Otira, ko ratou, me whakawhirinaki
ki runga ki nga ture pai, no te mea, ko nga arai
era o nga tangata katoa. I hari tona ngakau, no
te mea, e anga ana te whakaaro o te tini ki te
ngaki whenua. He painga enei, mo ratou, mo

THE MAORI MESSENGER.

(6)

TE KAKERE MAORI.

trious pursuits. These would prove of advan
tage not only to themselves and their families.
but to the generations yet to come He was
happy to say that the good feeling. which had
been shown by the Chiefs present, was quite in
keeping with what he had heard from the tribes
at Kawhia. Rangiawhia, and all along the West
Coast, on the same subject;—a feeling that would
be most pleasing to their great mother the Queen.
His Excellency said he was well aware that the
erection of mills had been of great benefit to the
country; he would consequently do all he could
to assist them in the desired addition to their
number; but. to avoid mistake, or confusion,
they roust address the Government through one
of themselves, or, minister. When their object
was clearly made known, they should receive pe-
cuniary assistance, the same as other natives,
and an inspector should be sent to protect them
from imposition. As for the land which had
been sold, the Government would take every
care to avoid any cause of difference on that sub-
ject. His Excellency requested that he might
be informed whenever any question arose on that
point. He promised to look after the Native
Reserves as soon as he should return to Auck-
land, and would communicate with the Surveyor
General and Land Purchase Commissioners on
the subject. His Excellency added that he al-
ways felt disposed to befriend the natives.
Many of them knew his Excellency well, and
none ever knew him to entertain a thought of
evil towards them. Now, when he knew them
so much better. it was not likely that his good
thoughts should fail. Were be not to be good
and kind, he would not be carrying out the wish-
es of the Queen, or be acting rightly in the sight
of the God of all. If they desired to be happy
they should give up strife, and continue to resp-
ect the laws, which from his knowledge of the na-
tive character. His Excellency felt well assured
they would do.

' Wata Kukutai rose and said—I will speak as
I am the end of the sayings. Let the thoughts
be good; you did not remember your evil, it is
well you have come because peace will be made
between us. Yours was the evil, not mine. You
have the right thought; it is well to let the law
be administered, but tell us so as to make it
clear. We do not wish to put the evil on all
Europeans, but make it clear now—so that we
natives may know. Who can tell what the chiefs
may say, if their relatives be killed prayer I wish for
peace. If you have the same wish, I will fol-
low your teaching; we natives wish for peace.
What I say about evil is,—put it away; but do
you teach us. We wish to learn to cultivate.
Our Minister teaches us the word of God; and
men have their thoughts on goods and money,
and some of us do the same, so evil comes. But
we want to have a mill, and when finished to
make a little good from it. The thought which is

nga whanau, mo nga whakatupuranga o muri atu.
I hari tona ngakau, no te mea, ko nga korero o
nga Rangatira o te whakaminenga nei i rite ki
nga tangata o Rangiaohia, ki Kawhia, me nga tini
kainga o te taha tuauru katoa, ko te Kuini,
ko te matua, ka hari, ina rongo ki enei mea I
mea a te Kawana, ko nga mira, i ata hanga ki
enei motu, kua waiho hei painga mo te tini, no
reira, ka mahi ia ki te whakanui i era mea.
Otiia, kia kaua e raruraru, me tuhi ki te puka-
puka, me tuku ra nei ma nga minita e tuhi. Ka
oti o ratou whakaaro te whakapuaki, ka tukua atu
he moni, penei, me enei e tukua nei nga moni, a,
ka tukua mai he kai tiaki, he kai titiro i nga mira.
Ko nga whenua ka ata tukua ki te Kawanatanga,
mana tera e titiro kia kaua he raruraru. I mea
a te Kawana, me whakaatu mai i nga he mo nga
whenua. Ki nga whenua i motuhia mo nga iwi
Maori, ka. mea ate Kawana, ka tirohia e ia. a te
hokinga ki Akarana, a ka korero atu ia ki te tino
kai ruri, ki te tino kai-hoko whenua kia rite ai
ara. I mea a te Kawana, i nga tau katoa, he
whakahoa tana i nga tangata Maori. He tini te
tangata Maori matau ki a ia, a, kiano i kitea e
ratou he whakaaro kino tana ki nga iwi Maori.
So tenei kua taunga ia ki a ratou, a, ekore e
kahore ona whakaaro pai. Ki te mea, ekore ia e
aroha, e atawhai, ekore te tikanga pai o te Kuini
e puta i a ia, a, ekore e tika te mahi ki te aroaro
o te Atua. te Kai-titiro i nga tangata katoa. Me
he mea he hiahia ta ratou ki te pai, me whakaoti
te he, me whakau ki nga, ture, a, ka mea, a te
Kawana, e matau ana au, e oti ano enei i a
koutou.

Ka whakatika a Waata Kukutai, ka mea,—
me korero hoki au, ko au te pito mutunga o nga
korero. Kia pai te whakaaro. Kihai ano koe i
mahara ki te kino; e tika ana, ka tae mai koe,
ka mau te rongo. Nau te kino; ehara i au. Ko
te whakaaro pai kei i a koe. Etika ana me tuku ki
te ture; otiia, whakamaramatia mai. Ekore ma-
tou e mea kia iri te he ki runga ki nga Pakeha
katoa; otira, hei tenei wahi ka whakaatu mai,
kia rongo ai matou. Kowai e matau ana ki nga
kupu o nga rangatira, ina mate o ratou whanau-
nga. Ko taku he pai anake. Me he mea, ko
tou hiahia tenei, ka aru ahau i tau akoranga. Ko
matou iwi Maori e mea ana me noho pai. Ko
taku e ki atu nei kia parea atu te kino; otiia,
akona mai e koe. Ko ta matou he ngaki
whenua. Ko to matou minita e ako ano i a ma-
tou ki te kupu o te Atua; ko te tini,
kei te taonga, kei te moni o ratou whakaaro.
Ko ehinu o matou e pera ana, no reira ano,
te kino. Ko to matou, he mira i manako-
hia ai, a ka oti, me ahu mai te pai i reira ki a
matou. Ko te whakaaro pai kei te Atua. Kua
takoto ki a koe i tenei ra. Ko matou nga kai
korero mo tenei mea. E kite ana matou i a koe
i konei, ka mau te rongo, a, ka ngakia te mea e
ora ai te tinana. He mea pai tau i korero ai
i naianei, kahore koki he whakaaro, kei nga mea

THE MAORI MESSENGER.

(7)

TE KARERE MAORI.

best is about God. The thought for the dead is
done. It has this day been laid before you—we
are the men who came to speak of this thins;

we see you here, so we are in peace, so we will
cultivate what will feed our bodies. This is a
good thing you have spoken about to day; we
have no other thought. Our thoughts are on
the great things you have taught us; they are
two—of God and of industry. The evil that is
we think not of it. We do not wish to dwell on
evil; even if you kill another native we will not
rise on the whole Europeans, but let the man of
evil be the payment; so if a native kill an Euro-
pean, he will be the payment. Let the man of
the evil deed be the payment. This is the end
of our grief.

The speaker here stepped up to his Excellency
with a carved spear, and said—I give you my
weapon, and this is my seal of peace:—presenting
it at the same time to the Governor.

His Excellency replied it was with pleasure he
accepted such a token of peace, and should keep
it as long as he lived, in remembrance of the gratifi-
cation he had felt that day. His Excellency
advised the Chiefs to be guided by the laws of the
Queen, which did not make distinction because of
colour, but which rendered equal justice to the
Native and to the European.

The Conference was then brought to a close by

0

the chiefs, who proposed that His Excellency
should go in a canoe, manned by chiefs only, to
the pa of Ruihana. This having been agreed to,
the canoes of His Excellency and suite took the
lead, and were followed by a large canoe, manned
by all the speakers, as well as by other chiefs.
After a pull of two hours, the party arrived at
Ruahina's. Ruahina received his Excellency
with his usual kindness and good humour, but
with all the dignity of a chief. A box on which
a tartan shawl was spread, was brought forth as a
seat for His Excellency, to whom Ruihina spoke
thus—

Let the foolish tongues flit about like clouds

take no heed of them. I am paid as you have
come. (Meaning that His Excellency by his
presence had appeased his grief). You are mine,
you have given yourself up to me.  To-morrow
Kiwi will come; you will have him laid before
you. I spread at Potatau, (got his presence
here), he asked for my grief! I gave it him,—
he made peace. You are the only Governor, you
are my payment. I have you; I have got ample
payment. Tararo has got bis red: Kakako has
nothing red; Patete has no mat to sit on. (Break-
ing a stick he held in his hand, he threw the half
of it before the Governor,) saying—I will not
give this end up, you may use that end again;

who can help it,—you have the spear; I have
nothing else, you may do this again. What is
this, that you have come thus. It is, that it is
the end of the quarrel. Do not let other men

nunui, e akona iho nei ki a matou. Erua tahi
aua whakaaro—ki te Atua, ki te ngaki whenua.
Kahore he whakaaronga atu ki tenei kino. Ka-
hore o matou pai ki te he, ahakoa ka mate ano
i a koe tetahi atu tangata Maori. Ko te
tangata nana te kino, ko ia hei utu. Ki
te patua he Pakeha e te tangata Maori ko ia ano
hei utu. Ko te tangata nana te kino, ko ia te
atu. Ko te mutanga tenei o to matou tangi.

Ka rere atu i konei te kai korero me te ra-
kau whakairo i te ringa, ho atu ana ki a te Ka-
wana, ka mea ia, " ko taku patu tenei ki a koe,
he tohu mo te maunga rongo."

Ka mea a te Kawana, e whakapai ana ia ki te
tohu aroha ka ata tukua mai, he tohu maunga
rongo, a, ka waiho tera, hei whakamaharatanga
mona a nga ra e takoto ake nei. I mea, a te Ka-
wana kia waiho nga ture, hei tikanga mo nga
rangatira, no te mea, ko nga ture o te Kuini, e
taupoki ana ki runga ki nga tangata katoa, aha-
'koa Pakeha, ahakoa tangata Maori.

Ka mutu i konei te korero, a, ki ana nga ra-
angatira kia eke a Kawana ki te waka Maori,
ma nga rangatira e hoe; nui atu ki te kainga
 Ruihana. Whakaae ana a te Kawana, i konei,
a, haere ana ratou ko ana tangata, erua haora ka
tae ki te pa o Ruahana.

Ka whakapai a Ruihana ki a te Kawana i to-
na taenga atu ki te kainga, wharikitia ana te
pouaka ki te horo hei nohoanga mo te Kawana,
a, ka puaki i a Ruihana enei kupu:—

Waiho te arero kia kokirikiri ana me te kapua
nei. Kua utua au, no te mea, kua tae mai nei
koe. Ko koe taku, kua kawe mai koe i a koe ki
konei. Apopo ka tae mai a Kiwi, ka takoto ano
tera ki tou aroaro. Kua oti a Potatau te wero e
ahau; i karanga a Potatau ki toku mate, hoatu
ana ki a ia. Nana i mau ai te rongo. Ko koe
anake te Kawana. Ko koe toku uta. Ka riro nei
koe i au, heoi ano taku utu. Kei i a Tarao tana
whero; kahore he whero o Kokako; kahore he
whariki o Patete. (Ka whatua i konei te rakau,
ka mea ia) ekore au e hoatu i tenei pito ki a koe.
Mou tena pito e hapai, e taea hoki teaha?

Ko te tini kei a koe. Kahore he mea ke atu i au;

me hoki ano koe ki tenei mahi. Heaha tenei, ka
penei mai koe? Ko te mutunga iho o te wha-
whai. Kei tukua mai e koe te tangata i waenga
i a taua. E Ngatipou, kaua tetahi o o koutou
taringa e whakarongo ki a Ngatiwhatua. Kauaka
penei me te kuri, e ngaungau nei ki nga ngutu

THE MAORI MESSENGER.

(8)

TE KARERE MAORI.

come in between us. Ngatipou, let not one of
your ears be given to Ngatiwhatu. Do not be
like a dog and bite your lips at any evil; listen
not to any language. Potatau has been here, he
has been told I am satisfied,—let him do all; the 
first Governor was here, and peace was his word; |
so it rests with me. Let no man come in between
us; let not the Ngatiwhatua meddle; let us be
one,—that end be for you, this be for me. I
gave the body of my child to Potatau, so that Te
Tawa should not meddle, and come in between
us. I am not as the many, I am a man who am as 
a friendless being. Who will befriend? My heart
is very great, O Governor, because you have
come here. If all of you were men who have now
come I would listen, but you may bo only boys
who have come to amuse yourself with me. For
me, a mill, a mill. What does Te Tawa want. I
do not want to fight; my fight is with a mill.
What do new born children come to talk to me
about? You the Governor are the only man—
and my will is yours. If Te Tawa persist, I will
tell all Waikato to shut the mills, and let him
have his desire: but you are only children who
do" not desire to sit cleanly.

Ropati starting up and dancing before his Ex-
cellency for a moment, said—I am a man, I wish
to be a man, and live in peace. O, the Governor,
I will spear you, I will kill you. This is my
spear, I will pierce you; there (striking the spear
in the ground before the Governor). It is done.
you have my only weapon.

Putakiau—These men are my offspring, I am
the elder. Governor, your death is just; —(allud-
ding to the spear thrust into the earth, as figura-
tive of a retributory victim for the murdered
native) you came to me; it is right for me to kill
you. Te Wherowhero was killed, and you O Go-
vernor are the second offering. Will you cease
to kill, now that peace is made? You -have come
into the house hence your being killed. I did
not call you; you came, so I will kill you. You
thought it was right to come; you did not yield
me up the man-slayer! you have come youself,
and now I will cease to quarrel: had you not
come I would have taken all your land for my
son whom you killed; your heart would have been
as much pained for the loss of the land which your
money brought, as my heart is for my son. Let
not the Ngatiwhatua meddle. I will only fight
with a mill, my head shall be down, and my heels
up in working a mill. Give a mill, a mill. This
is all I have to say.

* According to Maori usage the aggrieved should
make concession, and propose peace; and should the
aggressor have the hardihood to visit the injured party,
his own life would be the penalty; hence the allusion,
"you are mine" simply means, you are at my mercy,
your life is at my disposal.

mo te kino. Kei whakarongo ki nga korero ka-
toa. Kua tae mai a Potatau ki konei, kua kiia
atu ki a ia kua na toku riri. Mana e whakaotia
nga mea katoa. Kua tae mai a te Kawana ki
konei, a, he rongo mau tana kupu, a, kei i au
tenei. Kaua te tangata e peke mai ki waenga i
a taua; kaua e poka mai a Ngatiwhatua, me
whakakotahi tatou. Ko koe ki tena pito, ko au
Iki tenei. I hoatu e ahau te tinana o taku, ta-
maiti ki a Potatau, kia kaua Te Tawa e rere mai,
kia kaua ia, e haere mai i waenga i a taua. E hara
au i te penei mo te tini, he tangata noho noa, he pa-
ni au nei mawai au e whakahoa? Ka nui toku nga-
kau e te Kawana, no te mea, ka tae mai koe, he ta-
ngata koutou i haere mai nei, ka whakarongo au,
ko tenei, he tamariki pea koutou, i haere mai ki
te hangareka ki an. He mira taku, he mira.
He aha ta Te Tawa e mea nei? Kahore aku mea
ki i te whawhai; he mira taku whawhai. Heaha tena
mea te tamariki whanau hou e mea na, kia haere
mai ki au korero ai? Ko koe anake e te Kawana
te tangata, ko toku whakaaro ia, kei ia koe. Ki
te tohe a Te Tawa, ka ki atu au ki Waikato kia
whakakapia nga mira, kia puta ai tana hiahia.
Otira, he tamariki enei, kahore a koutou mea kia
noho pai noa iho.

; Ka whakatika a Ropati, harihari ana ki te
aroaro o te Kawau a ka mea: —Ka tangata au, e
mea ana au kia whakatangata i ahau, kia noho
pai iho. E te Kawana, maku koe e wero, ka
mate koe i au. Naku tenei tao, ka werohia koe
(werohia ana ki te whenua). Ka oti, kei i a koe
taku patu.

 Na Putakiau—Ko enei tangata oku uri, ko au
te tuakana. E Kawana ka tika to mate. Nau i
haere mai ka tika taka kia patua koe. I patua
a Te Wherowhero, ko koe e Kawana te tuarua o nga
tupapaku. Ka mutu te patu, ka oti nei te hohou
te rongo. Nau i haere mai ki te whare, no reira
koe i mate ai. Ehara i au i karangatia ai koe;

nau i haere mai ki au, no reira koe i mate ai. I
mea koe ka tika to haerenga mai. Kihai te



tangata patu i tukua mai e koe ki au. Ka tae
mai nei koe, ka mutu taku whawhai. Me he
mea, kihai koe i tae mai, kua tangohia e ehau au
whenua katoa hei utu mo taku tama kua mate na
i a koe. Penei, kua pera te pouri o te ngakau ki
nga whenua i hokoa ki o moni, me toku ngakau
e pouri nei mo taku tamai mate. Kaua a Ngati-
whatua e poka. He mira taku whawhaitanga,
ko taku matenga ki raro, ko aku waewae ki runga
i te hanganga o taku mira. He mira, he mira
I moku, heoi ano aku kupu.

THE MAORI MESSENGER.

TE KARERE MAORI.

On Monday, the 19th, another meeting was
held at the request of Ruihana, who express him-
self as follows:—

" This is a good thing. You have made peace.
You, oh Governor, have made peace with us, and
we have made peace with you."

This was also Potatau.'s speech ; his wish was
peace; his thoughts are good thoughts; to culti-
vate land with ploughs; to learn to work at
mills; and to be in earnest about all such things.

so that the body may live; these are the desires of
peace; these are the means of quiet living; these
thoughts are from us all to you, oh the Governor.
You the Governor, have been the originator of mills;

hence we wish to do as you say, there shall not
be anything to disturb our peace in future days,
or any cause for quarrelling. All that we have
to desire for the future is mills, mills; to culti-
vate for the European and Native. This shall
he the only thought for us in our life time, to live
in the hands of the Queen and the Governor.
Lest the wolves of this world, wicked men, come
in and tear us; let any other man being a stran-
ger from us, any tribe who are not related to the
deceased native, be cautioned; and do not let
thoughtless men be in power, but men of thought,
men who can understand us, and can tell us what
they mean in our own language; we have no
greater thoughts than those of Te Wherowhero
He is a Chief; we are led by his good thoughts;

his thoughts are peace; so are ours; but should
he be illused by any evil men we must rise, should
any evil come amongst us in this river Waikato,
come, oh Governor, and make peace amongst us
and save us from death, even as you have now
come and brought peace with you; you have now
come and that coming has been made right for
ever. Governor, do not send by letter, but come
in person. Should an evil arise in Waikato, you,
oh Governor, come and make it cease  should an
evil come in amongst you Europeans, we the
Chiefs will go to Auckland to make all things
right. These are the thoughts of this land, be-
cause you, oh Governor, and the laws of the Queen
have been sent to proteet us; this is the thought
of us all, from the East to the West, and through
all the land; all the Chiefs think this good
thought; should an evil arise at a distance, I will
go with you, oh Governor, to make it cease,
"Here the birds of the Heavens sit,"—that is
men who know the signs of the time; here are
also the red bills, the bird whose cry is cut up,
cut up;—men who speak evil words; but what
can such men do? They are plebeans and have
plebean hearts. There are with you the owls.
who see in the dark; men of quick thought, who
are brave to fight, strong in counsel, and quiet in
manner, these men will be reckless, but will
evade all things that cause an evil. You shall
be the cause of the first quarrel; there shall not

I te Manei i te 19 o nga ra, ka tu ano te
huihui, na Ruihana tenei i ki, ko ana kupu
enei:—

- HE mea pai tenei. Kua houhia e koe te rongo
e Kawana. Kua mau ta matou rongo ki a koe
me tau ki a matou." Ko ta Potatau korero tenei,
he maunga rongo, he ngaki i te whenua ki te
parau, he whakaara mira, kia ora ai te tinana.
Na nga hiahia mo te pai tenei. No konei i
meinga ai ka tika te noho o te tangata. Ko a
matou whakaaro enei ki a koe e te Kawana.
Nau, na te Kawana, i timata ai te mira, no konei
matou i mea ai, kei i a koe te whakaaro mo
matou. Kahore pea he mea hei ngangaretanga
mo tatou a nga wa e takoto ake nei. Heoi ano
a matou i pai ai, he mira, he mira; he ngaki
whenua mo nga Pakeha, mo nga Maori. Ko to
matou tenei, he noho i runga i nga ringa o te
Kuini, o te Kawana; kei haehaea matou e nga
wuruhi o tenei ao. Me whakatupato nga tangata
noa, nga iwi hoki ehara i te whanaunga o te
tupapaku. Kaua koe e whakaae kia whai mana
i a koe nga tangata whakaaro kore; engari, kei

nga tangata whakaaro, kei nga tangata e arotau,
ana ki to matou reo. Kahore i nui ake o matou
whakaaro i a Te Wherowhero. Ue rangatira ia,
he whakaaro pai ana, he whakaaro ki te marie.
He pera hoki a matou. Otiia, ki te kino te tan-
gata, me whakatika matou; ki te puta
he kino ki a matau i tenei awa, i Waikato, me
haere mai koe e Kawana, ki te hohou i te rongo,
kia ora ai i te mate. Me penei me koe i haere 
mai nei, no to mea, kua tika rawa to haerenga
mai, ka tupu te pai, ake tonu atu. E te Kawana,
kauaka te pukapuka, engari me haere tinana mai
koe. Me he mea ka puta he kino ki a koutou ki
nga Pakeha, me haere atu matou nga rangatira,
ki te whakatikatika i nga mea katoa. Ko nga
whakaaro enei o tenei whenua, no te mea, e te
Kawana, kua tonoa mai koe hei whakatu mo nga
ture o te Kuini. Ko nga whakaaro enei o te tai-
tuauru, o te tai Tokerau. Katoa nga rangatira, e
penei ana te whakaaro. Ki te mea, ka tupu he he,
ki tawhiti, me haere atu au i a koe e te Kawana,
hei whakaoti. - Ko te nohoanga tenei o nga
"Hokioi, Hokioi i runga ra;" e matauria ana e
ratou nga tohu. Kei konei hoki te torea e tangi
nei, "keria, keria"—he tangata kino era,—heaha
te kai e whara i a ratou?  He ware ena tangata,
a, he ngakau wa, re ano tona. Tenei ano te Ruru
e kite ana i te po, — nga tangata whakaaro
marama, e toa nei ki te whawhai, e kaha nei ki te
korero whakaaro; otira, e marie ana te ahua.
He maia rawa enei tangata, ekore e titiro ki te ao;

ko te kino ia, ekore ratou e huaki ake i tera; e
pareaketia e ratou to kino. Kahore he whawhai

THE MAORI MESSENGER. (10) TE KARERE MAORI.

any quarrel emanate from us. Governor, my
song for you is this:—

Blow winds, ye are shifting to the North,
The travellers  of Tu are wavering,
They will take me to get payment
In tovvn, O that I could sec Governor Wynyard,
Thy fame has come, but it keeps at a distance.
I am left only with woman,
But my inward thoughts prompt me
To deeds of light, the European will return,
The regret follows o'er the water
Where thou hast sailed, oh White,
To the North, thy canoe, oh Ruahina,
The rowers are tired, the bovv of
 Thy Canoe, oh Wetere, is shaken with
The wind I joy in this.
The winds now repose o'er my home.

You kill me in my house; that is you came,
and your coming prevented me from going to town.
Had I gone,  oh how the hatchet and the
spear would have gleamed in the sun; but your
good has been seen; this is all your good doing;

the work is done; peace is made; this is all I
have to say. I am now, and always shall be your
loving friend; my speech is ended.

The English of the foregoing speeches has been
furnished by Mr. John White, and we have been
obliged to translate from the English into Maori.
Under these circumstances it is impossible for us
to give the words used by the natives, but the
meaning may be the same. Of course we should
have preferred translating from the Maori, but the
notes having been written in English by the Inter-
pretor, we are necessitatad to give our Maori, which
will not be so acceptable to the natives as their
own terse mode of expression.

LOCAL INTELLIGENCE.

AUCKLAND.

The chief topic in connexion with the city of
Auckland, at present, is, the result of the recent
election for the Superintendency. The contest
was very spirited throughout; and it was a mat-
ter of extreme doubt, up to the last moment, as
to which of the candidates should win. Our
views on this -subject have already been placed
before our readers; we will merely mention,
therefore, that Mr. Brown is likely to be honoured
with the Superintendent's chair, there being lit-
tle probability of the returns upon the remote
settlements, lessening the majority in his favour,
which is considerable.

The following is the state of the Poll accord-
ing to the returns published in the papers:—
Brown. Whitaker.

913 764
Majority for Mr. Brown 149.

e ahu atu i a matou. E Kawana ko taku waiata
tenei mou:—

E taka ki te raro, e kaupapare ana,
Whakangaere ana, te ope i a Tau;

He kawe i ahau te hutu ki Taurere;

Te kite noa au i a Kawana Winiata.
Tau rongo ra, e ahu ra i waho;

Mokai tupu waihine i waiho ai au
Mai me torokaha, te reti i a Marama
Ma roto e tawhi ka hoki te taewa.
Whai ana te kanohi, te rutunga wai hoe
Nau e Waiti, ki te Tupauru,
To Ruhana waka, ka tukunga ruhe  noa;

Te karawhaitia, te ihu o Tirikohua;

Waka o Wetere, kia rawe noa au;

Ka ruturutu au e, nga hau o wero, e i.

Kua patua au e koe ki toku whare. Na to
taenga mai te haere atu ai ahau ki te taone.
Mei haere atu au, ka uira te toki me te tao roa.
Otira, nou tenei pai. Ka oti tenei mahi. Ka
mau te rongo. Heoi ano aku korero. Ka waiho
tonu au hei hoa aroha mou, ake tonu atu. Ka
mutu taku korero.

Ko te reo Pakeha o enei korero na Te Waiti
Hone, a, ko ta matou, he mea whakamaori i te
reo Pakeha. Na, ekore e taea te hoatu e matou
nga kupu i puta mai i nga mangai o nga tangata
otira, ko te tikanga pea o nga kupu e rite ana.
Ko ta matou i pai ai, ko te reo Maori me tuku
mai, a, ma matou te whakapakehatanga; ko
tenei, na te kai whakamaori i tuhi ki te reo Pa-
keha, a, e taea hoki te pehea. Ko to matou wha-
kamaoritanga ekore e pera te marama, me te pai,
i to nga kai korero ake.

RONGO NO KONEI AKE.

AKARANA.

Ko te tino korero o te taone o Akarana, o
tenei wahi, ko te tukunga iho o te karangaranga-
tanga o te Huperitena. Nui atu te ngahau o
nga tangata o tetahi, o tetahi, a, tutata noa ki
te tuhinga o nga ingoa, kihai i matauria, kei te-
tahi, ki tetahi ra nei te papa. Kua tae atu ano
o matou korero ki nga kai titiro nupepa, ko tenei,
he mea kau atu, kia rongo ai, ko Te Paraone pea
te tangata e tu. Mana pea te turu honore o
te Huperitena, no te mea, he tini ke te kai ka-
ranga mona, a, ekore pea e hoki iho, ana poto
mai nga ingoa o nga tangata i nga whenua mamao.

Ko te ritenga tenei o nga tunga tuhituhi mo
nga kai karanga; ko enei kua rangona:—

Ko Paraone.. Ko Witika.
913 764

Rerenga i a Paraone 149.

THE MAORI MESSENGER.

(11)

TE KARERE MAORI.


AOTEA.

The natives of Aotea, like many of their
neighbours, and by no means satisfied with the
old Maori mode of living. They have discovered
that there is no necessity to deprive themselves
of good wholesome flour, when only a little exer-
tion is needed on their part in order to secure a
constant and abundant supply of "the staff of life."
This exertion we are glad to find is being made,
and speedily, no doubt we shall have to add to
our long list of Flour Mills, that of Aotea.

AHURIRI

We understand that the Natives of Ahuriri
have been particularly attentive to the Officers
of Her Majesty's Ship ' Pandora.' This intelli-
gence is peculiarly gratifying, and we are proud
in being able to record it.

It would appear that provisions were supplied
when required, and horses provided for the sur-
veying parties, but no demand whatever was
made on the part of the Natives. Such praise-
worthy conduct as this, is calculated to remove
the stigma that has been cast upon the national
character of the Natives in reference to their
covetous disposition, and the utter absence of all
disinterestedness.

Can it with propriety be said, that the people
of Ahuriri are " the most covetous tribe in the
world?" We trow not. We trust, too, that there
are many such tribes in New Zealand.

Acts of this kind are in accordance with
ancient Maori custom, and we sincerely hope that
such usages may never be relinquished by the
Maori people. Many of them will doubtless say,
" The Europeans have been urging  us to aban-
don all our native customs, and now we are told
that they are to be cherished."

We must confess  that there is some justice in
this remark. Too much has been said about

sweeping away for ever ALL the native customs,
and adopting those of the Europeans. But, let
there be no misunderstanding upon this subject
any longer. Once for all, we beg to inform the
whole Maori nation, that every bad usage, whether
of Native or European origin, should be discon
tinued, but that every good one should be practi-
cally carried out.

THE CHIEF TE HEM ARA.

Te Hemara, is one of the principal Chiefs of
the Ngatirango tribe residing at Mahurangi, on
a most valuable reserve, the boundaries of which
have been defined by the Government, and in
order to make it more sure, we understand, that a
Crown Grant has been promised.

Te Hemara is a shrewd, thoughtful man, and
seems intent upon one thing—money making. In

AOTEA.

Ko nga tangata Maori o Aotea, e kino aua ki
nga ritenga tawhito, me te tini atu hoki o nga
iwi. Kua kitea e ratou, kahore he take e wha-
katikia ai ratou ki te paraoa, inahoki, mo he
mea, e ahuwhenua ana, e kai ano ratou, i te

" taro hei oranga." E koa ana matou, no te mea,
kua timata to ratou ahuwhenua, a me ake ka tu
te mira, o Aotea i roto i te tini atu.

AHURIRI.

Kua rongo matou ki te tino aronga mai o nga
tangata Maori o Ahuriri ki nga Apiha o Panora te
kaipuke o te Kuini. Nui atu to matou manawapa
ki tenei mahi o aua tangata, koa tonu te ngakau
 i runga o tenei tuhituhinga.



 Ko te kai i tukua noatia, ko nga hoiho i kawea
kautia atu e nga tangata, mo taua iwi Pakeha
whakatatutu. Kihai rawa tetahi utu i tonoa
He mahi ahuareka tenei, he mahi tikanga nui, a,
ma te mahi penei, ka kitea te he o nga kupu kua
whakama ki runga ki nga tangata o enei motu
mo te manawapopore, mo to ratou owha kore.

E tika ianei te kupu ki nga tangata o Ahuriri
; te, ko ratou, "te hunga tino apo i roto i te ao
katoa?" Kahore. Otira, e mea ana matou he tini
nga hapu o Niu Tireni e rite ana ki a ratou. .

He ritenga Maori ano enei, no namata; a, ko
matou e mea ana, me pupuri i nga ritenga penei,
kaua rawa e whakarerea, e nga iwi Maori. He
tokomaha pea o ratou a penei mai, " E tohea nei
matou, e nga Pakeha, kia whakarerea KATOATIA
nga ritenga Maori, a, ka anga nei ano, ka mea
kia puritia?"

E tika aua tenei kupu- He nui te korero o te
Pakeha kia whakarerea nga ri tenga Maori katoa, a,
kia tangohia mai ko o matou anake. Otiia, kati
: mo ra te wa mo te mahi pohehe, ko tenei kua
pahure. I tenei wahi, kia ata rongo nga iwi
katoa o te motu nei, ko nga ritenga kino, ahakoa
na te Pakeha, ahakoa na te tangata Maori, me
whakarere rawa; ko nga ritenga pai ia, me mahi
tonu i era, e takoto ake nei.

KO TE RANGATIRA NEI, KO TE HEMARA.

Ko Te Hemara tetahi o nga rangatira o Ngati-
rango, e noho ana i Mahurangi, runga i te whenua i
motuhia i reira mo ratou. Ko nga kaha o taua
wahi kua oti te whakatika e te Kawanatanga, a, e
meinga ana, ka tino whakataturia atu taua whenua,
ka hoatu he pukapuka Karauna.

He tangata matau a Te Hemara, he tangata
whakaaroaro, ko tona tikanga tenei, — he rapu

THE MAORI MESSENGER.

(12)

TE KARERE MAORI.

this respect he merely imitates his more en-
lightened neighbours, but whether he or hip
countrymen hold their gains with so firm a grasp,
it is not our business to determine. We make
this observation because it is often said that "the
New Zealanders are the most covetous people in
the world."

Te Hemara has a beautiful schooner about 20
tons burthen, named the 'Duke of Wellington'
which he had built to order, and which cost him
£ 370. Being anxious to make some use of his
noble kauri forests, and having but little confi-
dence in the perseverance of his fellow natives,
he has engaged Europeans to saw his timber, and
pays them at the rate of 15s. per hundred. His
schooner is employed in conveying the timber to
the Auckland market, and he superintends the
sale himself and keeps his own accounts. He is
about to erect a commodious bearded dwelling at
Mahurangi as a residence for himself & family.

We congratulate our friend Te Hemara, in
reference to his advancement in civilization, and
trust that his good example will stimulate the
surrounding tribes to adopt like industrial habits.

THE CHIEF KIRIPAKOKO TE HARATUA
PINGAREKA.

Karipakoko Te Haratua Pingareka, is a low
set man with a full tatooed face, and rather pre-
possessing. The face is said to be an index to
the mind, but we discovered nothing in the

chubby countenance of this warrior Chieftain to
warrant the belief that he was a man of greater
ability than his associates. When we heard him
speak, however, we were led to the inevitable con-
clusion that he possessed great energy, and deci-
sion of character. He visited Auckland for the
first time, a few weeks ago, and was introduced
to the Governor, who received him with his
usual affability. The conference was lengthy, and
Kiripakoko left the capital for his settlements at
Kawhia and Aotea, well pleased with the Gover-
nor, with the people, and with the place.

THE ORCHARD.

Our city has been supplied with abundant
fruit from the Maori orchards during the last
month, and we were highly gratified to see
amongst other delicacies a quantity of fine pears.
On enquiry we found they had been gathered

from a noble tree at Coromandel. As the natives
have been taught to bud and graft, we trust that
they will be on the alert to secure the new varie-
ties of fruits which are being introduced. The
task of attending to the orchard is extremely plea-
sant, and profitable also.

moni Otiia, tenei ia, ratou ko nga hoa te me-
nawapopore nei ra nei, kahore ano ra nei i pera
me nga hoa matau, nga hoa whakatarawahi. I
puta ai tenei kupu he meatanga, "ko te iwi Mao-
ri, te hunga e matapopore ana i roto i nga iwi o
te ao katoa."

Tenei ano te kaipuke pai o Te Hemara, 20 ta-
na, ko the "Ruki o Were ta" te ingoa; ko te utu

o taua puke £370. No te mea, e hiahia ana a Te
Hemara kia hoki atu ki a ia tetahi ritenga i ana
wao kauri; a, na te mea, i matau ia ki te kahua
he o te mahi o nga boa Maori, anga ke ana ki te
Pakeha hei mahi i ana mea. Ko te utu mo nga
kai kani, 16s. mo te rau putu. Ko te mahi o
tona kaipuke he kawe mai i nga papa e kania
ana, a, ke ia ano te kai hoko, me te kai tuhituhi.
Ka tata ka hanga e ia he whare papa mo ratou,
ko tana whanau ki Mahurangi.

E whakapai ana matou ki te mahi o Te Hema-
ra; a e mea ana matou, ko tana mahi kake haere,
me waiho hei tauira mo nga iwi e noho ana ki
te tini o te wahi.

TE RANGATIRA NEI, A KIRIPAKOKO TE HA-
RATUA PINGAREKA.

Ko Kiripakoko Te Haratua Pingareka he ta-
ngata potopoto, moko tukupu; ko te ahua i te
tirohanga atu e pai ana E meinga ana, ko te
kanohi te kai whakaatu o te whakaaro o te hine-
ngaro; otiia, kihai i matauria i te tirohanga atu
ki tenei rangatira maia, ae, e poka ke ana tana
tikanga i to nga hoa. Ko te rongonga, ia, o ana
kupu, ka matauria, he tangata ngahau rawa, he
tangata whakaaro nui. I nga wiki kua pahure
ake nei, ka tae mai ia ki Akarana; ko tona tu-
atahi tenei; a, kawea ake ana ia kia kite i a te
Kawana, mihi mai ana tera i roto i te aro-
ha. Nowai hoki to te Kawana tu? He roa to
rao korerotanga, a hoki pai atu ana a Kiripakoko
i te tino taone, ki ana kainga, ki Kawhia, ki Ao-
tea, i roto i te ngakau whakapai ki a te Kawana,
ki nga tangata katoa o konei, ki te taone hoki ra.

TE KAKAU HUA.

He nui te hua o te rakau whakatupu o nga
tangata Maori, kua kitea ki te taone nei, i roto i
te Marama kua pahemo; a, nui atu to matou
koa i te kitenga ai o nga pea papai i roto i nga
hua. No te uinga, ka rangona, no Waiau aua
hua, he mea whawhaki mai i tetahi rakau nui i
reira e tupu ana. Ko te tangata Maori, kua
akona ki te hono, ki te whakatupu i te titamauri;

mo konei, kia tatanga ratou ki te mahi i nga hua
rakau hou e kitea tonutia mai nei ki te whenua
i nga wahi ke atu. Ko te mahi rakau, he mea
ataahua; he mea whakawhiwhi taonga hoki.

THE MAORI MESSENGER.

(13)

TE KARERE MAORI.

We beg to call the special attention of the na-
tives to the " Address of the Central Board of
Vaccination." We trust that this important do-
cument will be read with that interest which it
demands, and that the excellent advice it contains
will be gratefully responded to.

ADDRESS FROM THE CENTRAL BOARD OF VAC-
CINATION TO THE ABORIGINAL NATIVES OF
NEW ZEALAND.

Seven years ago Governor Grey was afraid that
Small Pox might be introduced into New Zealand
by some of the European settlers, and he circu-
lated throughout the country an account of that
dreadful disease, and urged you to get yourselves
and your children vaccinated, the remedy which
protects the human race from Small Pox.

The House of Representatives of New Zealand
at present composed of settlers; having learned
at their first assembly, that many of you are not
vaccinated, suggested that a sum of money should
be set aside to be spent on vaccination; and that
a Board should be established to superintend and
promote vaccination among your children.

Most of you have heard that the Small Pox is
a disease which appears in the form of hundreds
of small sores all over the body, and that in every
country where vaccination is not practised, one
half of those attacked with the disease die. And
that among people of your color, the Small Pox
is eyen more fatal than this. A few years ago, a
tribe of men in America, 2000 in number, were
attacked with Small Pox for the first time, and
all died but 35. The remedy which will preserve
you from Small Pox is called vaccination, it is
done by pricking into the skin in two or three
places on the arm a little substance. In six or
seven days the places where these scratches are
made, become round, painful sores, with a depres
sion in their centres; and in seven days more
they heal, leaving small marks. Persons pro-
perly vaccinated, may live with those suffering
with Small Pox and not contract the disease;

and should they unfortunately get it, which hap-
pens very rarely, it is slight and very seldom
dangerous. Many of you may say, "We have
often heard the Small Pox is coming, but it has
not come, and may never come." Do not believe
men who say this, for rest assured, that sooner or
later, the Small Pox will visit New Zealand, from
the introduction of Steam Communication, and
the increasing number of sailing vessels which
now arrive from all parts of the world. It is not
more than two years since Small Pox appeared,
and proved very fatal among the inhabitants of
some of the Islands of the Pacific Ocean, who
speak a language very similar to your own, and
from whom your ancestors have sprung. Within the
last year, you have seen, and suffered from a new
disease called Measles. Reflect what your num-
He whakaputa tenei i te korero ki nga iwi
Maori, mo te "Pukapuka o te Runanga o Waenga-
nui mo te Toutounga." He mea atu tenei, kia
ata tirohia tenei pukapuka nui, a, me tango i nga
tikanga pai o roto, i runga i te ngakau tumanako.

TE KORERO O TE RUNANGA O WAENGANUI O TE
MOTU NEI, MO TE MAHI OKAOKA, MO TE
KOROPUTAPUTA, KI NGA IWI MAORI, O NIU
TIRENI.

I nga tau ewhitu ka pahemo ake nei, wehi ana
a Kawana Kerei, kei puta mai ki Niu Tireni, i
nga Pakeha, tera taru te Koroputaputa. Ko te
mea tenei i puta ai tana korero ki a koutou ki
nga wahi katoa o te whenua nei; no reira hoki i
puta ai tana kupu kia okaokaia koutou ko o kou-
tou tamariki, no te mea hoki, ko te rongoa tera
mo te tangata, kei pangia e te Koroputaputa.

Ko te tino Runanga o Niu Tereni, koia kei nga
rangatira e noho ana i enei motu; a, no to ratou
whakaminenga tuatahi, ka rangona, he tokomaha
o koutou kiano i okaia noatia, no reira, ka puta
ake to ratou kupu kia motuhia ketia etahi moni,
mo tenei mahi mo te oka, a, kia whakaritea tetahi
runanga hei whakahaere i nga tikanga e oti ai a
koutou tamariki to oka.

Kua rongo te tini o koutou, ki te ahua o tera
mate o te Koroputaputa, he wa pukupuku kau te
 kiri, heke ana te pirau; a, kua rongo hoki, kei
nga whenua ekore e werowerohia nga tangata, e
rite ana te hunga ki te mate, me te hunga e ora
ake ana, ara, ki te pangia nga mano kotahi te kau,
erima e mate, e rima e ora, Otiia, ki nga iwi
penei me koutou, ko te iti ki te ora, ko te nui ki
te mate. I nga tau kua pahure tata nei, i pangia
tetahi hapu tangata i Marikena, e te koroputa, e
2000 taua iwi, patua ana e taua taru, a, e 35 nga
putanga. Ko te rongoa mo te Koroputaputa, he
okaoka. E ia wero i te ringa, ka hoatu ai he
rongoa ki roto ki taua werohanga; e rua, e toru
okanga i te ringa. I nga ra eono, e whitu, ka
pupuhi, ka ngaoko, a, ka tapore nga mata; a, i
nga ra e whitu i muri iho, ka mahu, takoto ana te
haehaenga. Ko nga tangata e okaia tikatia ana,
noho noa i roto i te hunga e ngaua ana e te mate
ra, te pangia, otira, ki te pangia, ekore e kaha
taua mate, a, ekore e marere te hunga i pangia, i
muri iho o te werohanga, ara, he takitahi rawa
nga mea e hemo ana. Ka mea etahi o koutou,
"Ka nui nga rongo puta mai o te Koroputaputa,
i nga wa katoa, a, kahore nei ano i kitea mai."
Kaua koutou e whakapono ki nga tangata e penei
ana, kia ata matau koutou, ahakoa roa, e puta
mai ano ki Niu Tireni, no te mea hoki, kua rerere
mai ki tenei whenua nga kaipuke mamaha, hau-
nga hoki te tini o nga puke maori e rere mai ana
i nga wahi katoa. Erua nga tau kua pahure ake
nei, ka pa te Koroputaputa ki nga motu o te
moana Marie; e rite ana te reo o tera iwi ki a
koutou, a, no te tupuna kotahi koutou, te panga

THE MAORI MESSENGER.

(14)

TE KARERE MAORI.

bers would now have been had the Measles been
the Small Pox.

The members of the Central Board of Vaccina-
tion, appointed by the Governor to carry out the
wishes of the House of Representatives, have only
now to urge you to get yourselves and your chil-
dren vaccinated as soon as possible. They think
it right to state, that in almost all countries
where two different races of men have suddenly
came together, as you and the settlers have in
New Zealand, a hatred and distrust of each other
have been generally the result; it must therefore
make you happy to find, that between you and the

settlers in New Zealand there exists no hatred or
distrust, but, the greatest friendship and confi-
dence.

The Representatives of the people have done
all they could to preserve you and yours from the
Small Pox, and the Central Board of Vaccination
hope that peace, trade, progression, civilization,
with better food, will cause your race to increase
and not decrease; for it is the sincere wish of the
Settlers, that your children and their children
shall live together in New Zealand as one Tribe.

MAORI MILLS.

The following Report from the Inspector of

Native Mills will no doubt be read with great in-
terest by our Maori friends. The services of Mr.
Boyton have been acknowledged on all bands to
be most beneficial to the interests of the Native
people, and from our own personal knowledge we
can say, that the paternal act of the Government
in appointing this gentleman to superintend the
Maori Mills is duly appreciated by all the tribes.

REPORT.
To Major Nugent, Native Secretary.

Sir,—Since my last report, I have again visited
the mills on the Waikato and Waipa- The new I
mill at Rangiaowhia is now completed, and in
full work, giving very good satisfaction; the old
mill which is nearly worn out, but is still work
ing, it is proposed to supercede by a new one as
soon as a Millwright can be procured.

The mill at Kihekihe repaired by Mr. Clowe,
in consequence of the work being so badly
done, the payment was for some time in dispute;

but, as both parties referred the matter to me,
after a careful investigation in the presence of
Dr. Harsant the Police Magistrate, the Rev. J.
Morgan, and the Maori Chiefs interested, after a
careful examination of the work done, the arrange-
ments entered into, the payments already made,
and the statement of both parties; I felt it my
duty to strike off .£55 from the amount charged,

o taua taru, nui atu te tangata ki te mate. No
tauhouange nei, ka pa he taru hou ki a koutou,
ko te Pukupuku. Whakaaro koutou! — me he
mea, he Koroputaputa te Pukupuku, ehia ra nga
morehu e noho ana i roto i tenei takiwa?

Ko nga tangata o te Runanga mo te mahi Oka-
oka mo Waenga o te motu nei, kua whakaritea e
te Kawana, kia whakaotia nga hiahia o te Runa-
nga nui o Niu Tireni; a, ko ta matou e mea atu
nei, kia whakaaroa te okanga mo koutou, ko o
koutou tamariki. E mea ana ratou, kia whakina
tenei ki a koutou, te kaha o te mauahara o tetahi,
o tetahi, ina noho te Pakeha i roto i nga iwi ahua
ke, i nga iwi penei me koutou, tupato tonu tetahi,
ki tetahi; ko tenei, e aroha ana koutou ki te
Pakeha, me te Pakeha ki a koutou, a, e whakahoa
ana tetahi ki tetahi.

Kua nui te pauaua o nga kaumatua o te iwi kia
ora ai koutou i tera taru i te Koroputaputa; a, e
mea ana te Runanga mo te Okaoka o waenga o
te motu nei, kia mau tonu te rangimarietanga,
kia ngahau te hoko, kia kake te tikanga pai, me
te matauranga, kia poka ke he kai ma koutou, kei
nga mea pai; ma enei ka kake koutou, ekore ano
e hake; ae ra, ko te tino hiahia o nga Pakeha
noho o enei motu, kia tupu tahi i Niu Tireni, o
ratou tamariki, me o koutou tamariki he iwi kotahi.

MIRA MAORI.

Tena e ahuareka nga hoa Maori a ki pukapuka
mo nga mira. He mahi nui ta Te Poitini, he mahi
whakakake mo nga tangata Maori; a, e matauria
iho ana nga Hapu Maori ki tenei arohatanga o te
Kawana ki a ratou, ki tenei whakamatuatanga atu,
•a, e whakapai ana o ratou ngakau.

KORERO.
Ki a Meiha Ntone, te Kai tuhituhi ki nga iwi Maori.

Ekoro—No muri mai o tera korero aku, ka tae
atu ano au ki Waikato, ki Waipa. Kua oti,
tenei, te mira hou ki Rangiaohia, a, e whakapai
ana nga tangata, no te mea, e haere tika ana. E
mahi ana ano te mira tawhito, otiia e meinga ana
kia turakina tera, kia mahia ki te mira hou, ina
kitea he kamura whakaara mo ia mea.

Ko te mira i Kihekihe, i hanga e Te Koro,
kihai i ata pai te mahi, no reira ka tautoheto-
he nga tangata ki te utu, a, tukua mai ana te ko-
rero ki au. Ata whakarongo ana au, ki nga
kupu o tetahi, o tetahi; i roto i to matou mine-
nga ko Rata Hanara, te Kai-whakawa, me Te
Mokena. Tirohia ana e au te mahi, whiriwhiri
ana i nga korero o nga rangatira Maori o te Pa-
keha hoki, a, ka whakaae au kia £55 e wha-
karere mo te he o te mahi, ko nga mea tuku atu
kia £100. I tohe hoki nga kai-hanga kia £155
mo to ratou mahi.

Kua oti hoki ta matou korero ko Karapata, ko
Waka, kia mahia te mira ki Matamata, ko te
utu kia £100, i whakaaetia ra hoki e koe.

THE MAORI MESSENGER.

(15)

TE KARERE MAORI.

allowing £100 for the work instead of £155 as
demanded.

I have also made an arrangement with Messrs
Culbert & Walker to finish, and put in rough.
working order, the mill at Matamata, for the
sum of £100, agreeably to your instructions. 

The mill at Mangatae, near Rev. J. Morgan's, is
in a forward state. A new mill has also been
agreed for at Tireke. The natives of Maunga-
tautari are desirous of building a new mill, and
also another at Kawhia. The mill at Patetere is
nearly finished. And preparations are making for
commencing the mill at Mangarewa, near Rev.J.
Buttle's, on the Waipa, by Mr. Chandler. I also
visited the mill at Mohoanui, and assisted in
dressing the stones, and making a little alteration
in the dressing machine. The new mill at Te
Rore will be commenced immediately.

The mill at Whatawhata was undergoing a
little repair on the dressing machine but had
been at work through the season.

At Kaitotehe the natives are rebuilding their
dam, so as to be ready for grinding their next
crop. The new mill at Tuakau, built by Messrs
Cox & Chandler, is now finished, and answers
well; and so satisfied are the natives with their
mill, that they only waited for my inspection and
certificate, to give the builders £100 in addition
to the amount contracted for.

The natives of Wakapaka on the Waipa, a
little below Whatawhata, are wishing Mr. Chan-
dler to build them a mill; the Chief Tangere, ha?
requested me to draw up an agreement, provided
Mr. Chandler after ascertaining the price of
materials in Town, offers such terms as you may
think it advisable to accept.

The Chief Katipa of Waiuku wants Mr. Cox
to build a mill for him; but as he was not there
when we came through last week, we were not
able to make any arrangements with him respect-
ing it.

With respect to teaching the Maories to man-
age their own mills, I have not yet had an oppor-
tunity of carrying out, as I have not been enabled-
to stay long enough in one place to give the ne-
cessary instructions; and it is the opinion of those
persons whom I have consulted, as to the best
means of carrying it out, that it will not be prac-
ticable unless some separate establishment be in-
stituted for that express purpose.
Your obedient,

Humble servant,

(Signed) H. BOYTON,

Auckland, Dec. 21, 1854.

EARTHQUAKE AT MAUNGATAUTARI.

[Communicated by a Native.]

On the 23rd of January, in the middle of the
night, came the shaking of the earth. When
the shaking of the earth had ceased, a great

Ko te mira i Mangatae, whano ka oti, tera e
tutata ana ki te kainga o Te Mokena. Kua wha-
kaaetia hoki he mira hou ki Tireke. E hiahia
ana nga tangata o Maungatautari, kia hanga he
Mira hou, me tera hunga hoki ki Kawhia. Ka
tata ka oti te mira ki Patetete, E whakariteri-
te ana hoki i te mahi mo te mira ki Mangarewa,
ki Waipa, ki te wahi tutata ki te kainga o Te
Patara; ko Kanara te kai hanga mo tera. Kua
tae ano hoki au ki te mira i Mohoanui, kua oti i
a matou te whakapai nga kohatu, me to tatari.
Ka timata tata nei te mira ki Te Rore.

Ko te mira ki Whatawhata e whakapaia ana
te tatari, i mahia ano taua mira i roto i nga
ra.

Ko nga tangata o Kaitotehe e hanga ana i te
Whakamate kia ahei ai te huri i o ratou witi ina
oti te patu. Kua oti te mira hou o Tuakau, i a
Kanara raua ko Kaki, a, e pai ana. I tino wha-
kapai nga tangata ki taua mira, no reira ka hoa-
tu noa e ratou ki nga kai hanga £100.

E tono ana nga tangata o Whakapaka kia
hanga he mira mo ratou e Kanara. Kei raro mai
tera o Whatawhata. E mea ana a Tangere te
rangatira o ia wahi, kia tuhituhia nga korero mo

O  O

taua mira, ki te mea ka rangona nga utu mo nga
rino, me ara atu mea i te taone a, ka whakaaetia
tana utu, e Kanara.

E mea ana a Te Katipa, te rangatira o Waiu-
ku, kia hanga he mira mona, e Kaki; ko te
mea, ia, kahore tera i reira, i to matou haerenga
mai i roto i tera wiki.

Na, ko te kupu mo te whakaakoranga o nga
tangata Maori, kia hurihia o ra tou mira, e ratou
ano, kiano i ata tika i au, no te mea, ekore e ro-
aroa iho toku nohoanga ki te kainga kotahi, te
ata puta taku tohutohu; otira, e mea ana te tini
e matau nei ki enei mea, ekere te mahi whakaako
e oti, me kaua te motuhia tetahi wahi mahi
mo tera anake ano.

Na ko au,

To pononga whakaiti,

H. TE POITONI.
Akarana, Tihema 21, 1854.

) 00———

TE RU KI MAUNGATAUTARI.

[Na te tangata Maori i korero.]

No te 23 o Hanuere, i waenganuipo ka puta te
ngaueue whenua. Ka mutu te ngaueue whenua,
ka rangona te whenua ka tangi me he purepo.

THE MAORI MESSENGER.

(16)

TE KARERE MAORI.

noise was heard from the earth like the report of
great guns. The natives supposed that some of
the people were fighting; but the minds of the
Ngatihaua were not certain on this point, as the
noise was similar to that of thunder.

The Ngatihaua were afraid, and assembled at
Horotiu; the people of Maungakawa also assem-
bled, and those of Maungatautari and Matamata;

the natives of Patetere, of the Ngatiraukawa
tribe also met together during that night. The
reason why they all did this, arose from their
dread of the Almighty.

On the following morning a man came to our
settlement, and informed us that a portion of
the mountain of Maungatautari had been cleft
asunder, and carried to the stream of Mangahoe,
blocking up the source of that river. The Nga-
tihaua now began to reflect, that the sin of the
people of Maungatautari must be very great, in
being visited by the Divine Being with such a
sign. They are still in fear.

CORRESPONDENCE.

We feel much pleasure in placing in the hand?
of our native readers the following communica-
tion. It is from the pen of a valued friend, who
is well known to many of the Maori people, and
deservedly esteemed by them. We may add,
that there appears no reason why the practical 
suggestions embodied in this letter should not be
carried into immediate effect. Surely the
amount of wisdom and happiness to be realised
from such a course is a sufficient inducement.

TO THE NATIVES OF NEW ZEALAND.

Idleness is the curse of life. Mind and Body
require exercise, else, in each, disease will soon
spring up. Self-preservation teaches the most
ignorant and the most barbarous to exercise the
Body, for life cannot be sustained without labor.
Thus we often see, in the case of the savage,—
exposed to the inclemency of the weather, and
destitute of medical skill, — bodily health in the
highest degree. Obedience to the law of nature,
in reference to the body, brings to him the
natural reward. Look also to the mind of that
savage, and you will see the illustration of the
same law in the reverse of the picture. Inactive,
it is necessarily depraved. Evil passion, in all
its loathsome variety, soon has sprung up in the
neglected waste. The mind has become impotent
against temptation to wrong,—it obeys no law
but the impulse of the moment,—the greatest
benefit will scarcely produce in it gratitude, —
the least provocation will incite it to direst
revenge. The object of civilization is to remedy
this evil. The means are, by affording constant
employment to the mind, to bring it into healthy
action,—fortifying it without, and rendering it
sound within.

Ka mea nga tangata Maori, e whawhai ana. Ka
ruarua te whakaaro o Ngatihaua i rere ke hoki te
ahua o te tangi, i penei me te whatitiri.

Wehi katoa a Ngatihaua, ka huihui tera ki Hero-
tiu, kotahi nohoanga, ko tera ki Maungakawa
hui ana, me nga tangata o Maungatautari, me
tera hoki ki Matamata huihui ana, me Ngatirau-
kawa ki Patetere huihui ana i taua po. Te mea i
penei ai, he wehi ki te Atua.

Moe iho ao ake, ka puta mai te tangata, korero
ana, ko Maungatautari kua tanuku pakaru katoa
tetahi taha, takoto atu ki Mangahoe, ngaro ka-
toa te koura o taua awa. Ka mahara Ngatihaua,
i konei, he nui te he o nga tangata o Maunga-
tautari me tona hua, ka panga te tohu o te Atua
ki reira. E man nei ano te wehi.

TUHITUHINGA.

E koa ana matou, i te tukunga ki nga ringa
o nga hoa Maori te pukapuka i raro iho nei. No
te pene tuhituhi o tetahi hoa e manakohia ana. E
matau ana te tini ki ia rangatira; a, a he tika
ianei te wahi o to ratou ki a ia. Kia mea atu
hoki e matou, ko nga tikanga pai i roto i tenei
pukapuka, me whakarite i naianei ano, e oti ano
aua tikanga, ki te tahuritia e te tangata. Ko te

matauranga me nga painga e ahu mai ana tenei i te
take e kiia nei he nui noa atu; mo konei i whaka-
aroa ai, heoi ano nga kai tono ko era.

KI NGA TANGA TA MAORI O NIU TIRENI.

Ko te mangere te mea taimaha rawa, i roto i
tenei ao. Ko te tinana, ko te hinengaro, me
whakamahi, ki te kahore e whakamahia, ka tupu
ake te mate. Matau noa te hunga kuare, te
hunga noho i te pouritanga, ki te mahi i te ora-
nga mo te tinana, no te mea hoki, ekore te tinana
e ora ki te kahore e whangainga, a, me mahi, ka
ora i te kai. Na, e kite ana tatou, e haere noa
ana te hunga kuare i roto i te awha, kahore kau
he kai rongoa i a ratou, a, ahua ora ana, te pa te
mate, te aha. Ahakoa matapouri te ngakau o te
tangata, e rongo ana ia, ki nga hiahia o tona
tinana, e tohe ana ki te mahi, no reira i ora ai.
Titiro hoki koa ki te hinengaro o taua tangata
pouri, e rere ke ana te ahua. Ekore e whaka-
mahia tona hinengaro, e hinamoe ana, no reira, i
araia ai e te he, e te kuare. Ko nga tino hiahia
kino o te kikokiko e tupu ake ana i roto i a ia,
ano he huru, ekore e para! Kua ngoikore noa
iho te hinengaro, tena e puta te whakawai, rongo
tonu te ngakau ki te reo whakawai;—rongo tonu
ki te he; a, ahakoa nui te pai e tukua ana ki a
ia, ekore e oho ake te aroha. Makari ake nei
pea te take, kua oho te mauri, kua anga ki te
 tutu, ki te rapu uto. Na, ko te whakaakoranga

THE MAORI MESSENGER.

(17)

TE KARERE MAORI.

The Christian Religion, by showing man the
certainty of the existence of the soul — after the
death of the body,—either in a state of misery or
of happiness, according to his conduct in life,—
and the necessity of securing the latter, calls into
exercise our noblest mental faculties, and is the
surest guarantee for their future health and use-
fulness. It forms the Foundation, the Rock of all
civilization.

Law is also an important element of civilization.
It teaches the mind no longer to act in blind
subservience to impulse, or to self-interest; but
to regulate itself with deliberation, and in wise
obedience to rules established for the good of the
community,—rules to which the strongest, the
weakest,—the richest, the poorest,—the wisest,
and most foolish,—must equally bow, or equally
run the risk of disobedience. Further, what a
 large sphere of action is given to the mind in
learning the nature and object of the rules;—in
assisting to frame and improve them,—in ex-
tending their moral influence,—and in inducing
others to do likewise.

Education is, of course, a great necessity in
civilization. The very meaning of the word is to
school the mind, to teach it it's powers and it's
duties, and to guide it from a state of stagnation
into one of healthy and fruitful action. The
simple fact of being able to read and write con-
fers a power which, as regards the employment
of the mind, is almost illimitable.

Civilization is merely the exercise of the mind
directed to useful ends. All the power, and the
knowledge which England and other civilized
countries are possessed of, result from such men-
tal labor, accumulated throughout a course of
many generations.

In this world, no doubt, knowledge is accom-
panied by a train of evils. The tree of the know-
ledge of good, is also that of evil. But that fact
should not discourage us. The more we know,
the more fully we perceive how worthless is the
evil, and how advantageous the good,—and the
more strength we obtain to fight the battle on the

right side. The time will come when this strug-
gle shall cease, and when perfect knowledge and
perfect happiness shall reward the victorious
combatant.

Let me earnestly advise you, Maori friends
to employ your minds,—read—write—reflect,—
keep your intellectual faculties in constant exer-

mo konei, ko te mea tera hei whakapahure mo
tera he. Ko te iwi matau e whakamahi tonu
ana i te hinengaro, no konei i ora ai; e haere
tika ana nga whakaaro o roto, no reira hoki, i
tika ai to waho.

Na nga tikanga o te whakapono,—te oranga-
tonutanga o te wairua, i muri iho o te matenga o
te tinana,—a, te ritenga mona, mo te tangata
muringa iho o te mareretanga, te oranga ra
nei, te mamaetanga mutungakore ra nei, i roto i te
tikanga o ana mahi ki te ao. Ko nga mea nunui
enei, hei whakaaronga mo te hinengaro, kei konei
te mahinga nui mo te ngakau; ko te tino putake
 tenei o te ora, o te ahuwhenua; kei konei te take
o te matauranga o nga mea katoa.

Ko te ture hoki tetahi tikanga nui mo roto i te
matauranga. Na tenei i tika ai tetahi wahi o te
hinengaro, kia kaua te tangata e mahi matapo;

kia kaua ia e mahi i ana kiahia ake; otira, kia
whakatikaia tana ritenga ki nga ture i whakaturia
hei tiakanga mo te tini o te tangata, ara mo nga
tangata katoa. Ko te hunga kaha, ko te hunga
kahakore,  ko te hunga kuare, ko te hunga matau,
ko te hunga whai taonga, ko te hunga rawa kore,
me whakahonore katoa, ki te kahore e whaka-
rangatira i te ture, he pake maori tera. Na, he
mahinga nui hoki tenei mo te hinengaro, he rapu
i tenei noninga o te ture, i tera noninga. He hanga
hold mo nga ture e pai ai te whenua, he tuku atu
hoki i te mana ki runga ki nga ture, kia aro ai
te mano ki aua mea.

Ko tetahi o nga tikanga i roto i te matauranga,
he whakaako. Ko te tino tikanga o tenei kupu,
o te whakaako, koia tenei, kei te whakamahinga
mo te hinengaro. Ko te whakaako, he arataki
haere i te ngakau i nga hopua karerarera ki nga
wai marama e rere ana, ma reira hoki, ka ata hua
ai nga mahi. He nui noa atu nga mea hei wha-
kaaronga kei konei.

Ko te tikanga o tenei mea o te matauranga, he
whakahaere i tetika nga wakamohio, kia tutuki pai
ai te whakaaro o te tangata. Ko te kaha o Inga-
rangi, ko tana matau; ko te kaha o ara atu iwi
tohunga, i ahu mai i te whakamahinga o te hine-
ngaro, i te whakaaronga ki te tikanga o tenei
mea, o tera mea, i roto i tenei, i tenei whakapa-
paranga.

I roto i tenei ao. ko te kino e whakauru ana ki
roto ki te matau. Ko te rakau o te matauranga
e whakatupu ana ano i te hua he. Otira, kaua
tatou e pouri ki tena. Ki te nui to tatou matau,
ka ata kitea te pai, me ona tika, ka ata kitea te
kino, me ona he. Ko konei tatou whai ngoi ai
ki te patu i te kino ki te whakatu i te tika. E
haere ake nei te wa, e mutu ai tenei whawhai, a
ka riro te papa i reira, ki te hunga i toa, A taua
wa, kahore he whakauruhanga o te kino ki roto
ki te matauranga.

Kia puta nui atu taku kupu ki a koutou e nga
hoa Mouri, kia whakamahia o koutou hinengaro;

kia kaha kite korero pukapuka, kia tuhituhi tonu
kia whakaaroaro tonu, kia ngahau tonu ai nga
hiahia tika o te ngakau. He nui nga mea miharo 

THE MAORI MESSENGER.

(18)

TE KARERE MAORI.

cise.  You see many wonders around you, created
by the knowledge and industry of the Pakeha.
Reason regarding them. Enquire into their
cause, their nature, and their objects. Never be
ashamed to ask questions regarding them. You
will find, in such mental exertion, a sure reward.
Your minds will become strong, healthy and use-
ful. You will have been faithful stewards in a
little, and you will be made rulers over much.

FROM YOUR FRIEND.
Auckland, February, 1855.

FOR THE "MAORI MESSENGER."
[Translation.]

Friend,—I am strange in speaking about your
kind of work, bat if you are agreeable, I will
furnish you with some matter, during the months
of the year, even a large supply.

Friend, my heart has been endeavouring to
search out the reason why the old ' Maori Mes-
senger' was done away with. Since then the eye
has been wishing in vain to look upon the intelli-
gence relative to other countries in the world.

Behold in this year the startling effect that
this  'Messenger' has caused; it came like a flash
of lightning, and from its contents we learn that
the day of Christ is at hand. The signs are
these,—the return of the Jews to Zion, and their
turning to God, for the covering has been taken |
frorn their eyes. Paul prophesied of this in the
2nd Cor. iii, 13, 14, 15, 16, and Romans xi, 23

These discoveries, which have come into my
hands, have caused me to wonder greatly;—to
wonder at my own ignorance and the ignorance
of my people in not taking hold of these pleasant
speeches, which have been made known in times
just gone by. How greatly have I wondered, in
reference to the measure of the Spirit given to
Paul, altho' many generations have passed away
since this prediction was uttered, it is only now
being fulfilled.

There are other matters causing surprise,
namely, the occurrences that are taking place
in the islands of the sea.

One thing is, the great war with Russia; and
now, for the first time we learn, that the Queen
is friendly to the Emperor of the French; we
supposed that they were still at variance on ac-
count of the death of Napoleon Bonaparte.

Moreover, this newspaper informs us that the
Prophecies are about to be translated into the
Maori tongue; and we learn that want of money
has caused the delay. We laughed heartily in
reading this, because the new testament has un-
dergone many translations, and money sunk
there. The Maori of the old version was good,
but the new version has caused great confusion.
We are now seeing clearly the benefits arising

e noho ana ki o koutou taha, na te matau o te
Pakeha i kitea ai enei, na te ahuwhenua hoki;

whakaaro koia pea ki nga ritenga o enei tini mea.
Rapurapua e koutou te take o aua mea, me nga
tikanga. Me ui koutou ki te tikanga o nga tini
mea; kei whakama koutou. Ko te utu nui ano
kei roto kei te mahi o te hinengaro; ki te whi-
whi hoki ki te matau, ko reira ora ai te ngakau,
ko reira kaha ai, ko reira tau ai te pai ki te tini.
Penei ka pono nga kai-tiaki ki te mea iti, ka
whakarangatiratia ia ki runga ki nga mea maha,

NA TO KOUTOU HOA.
Akarana, Pepuere, 1855.

MO TE KARERE MAORI.

[Te reo Maori.]

E hoa, E te Kai-tuhi o te Karere,—He tauhou
au ki te tuku korero atu ki tau mahi. Engari ki
te pai mai koe. Ka mahi au ki te tuku korero
atu i roto i nga marama o te tau, he pukenga tena
ki a koe.

E hoa, e, kua rapurapu toku ngakau i te
mahue tanga o te Karere Maori i te tau kua
pahure ake nei a, mahue ana te Karere, ngaro atu
ana hoki nga tini korero o nga wahi o te ao e
kitea nei i nga nupepa o mua, waiho ki muri.
Mauminamina ana te kanohi.

Na, i tenei tau, oho whakarere te mauri i topu-
tanga whakarere tanga mai o tenei Karere, ano

He uira, na te putanga mai hoki o tenei puraho-
rua, i mohio tia, ai e, katata te ra o te Karaiti,
ina hoki ko nga tohu enei. Kua hoki atu etahi
o nga Hurai ki Hiona. A-kua tahuri atu ano
hoki ki te Atua. Kua tangohia te hipoki i o
ratou kanohi. He porotititanga tenei na Paora
Keia Kori 3, 13, 14, 15, 16, kei a Roma 11, 23.
Na enei whakinga mai i tae mai ai ki toku ringa.
ka tangohia atu, ka miharo au, ki te Kuare o
taku tinana, me toku iwi hoki ki te tango i nga
tini korero atahua i whakaaturia i nga wa kua
pahure. Miharo noa iho ki te mahi o te Wairua
ki a Paora, a, ahakoa kua maha nga tau, me
nga whaka tupuranga tangata i muri mai o
tenei korerotanga, katahi ka ata rite.

Ko te take o tenei miharo, ko te whakinga
mai o nga tini ritenga o nga motu.

Ko tetahi ko nga ronga o nga whawhai nui ki
Ruhia, ka tahi ka ata mohio kua whakahoa a te
Kuini ki te Epara o nga Wiwi. Hua noa, kei
te mauauahara raua mo te matenga o Ponupata.

Waihoki, na tenei nupepa i whaki te whakama-
ori tanga o nga pukapuka o nga Poropiti, katahi
ka mohio. He moni kore te take i araia ai i
mua te taia ai. Heoi Kata noa iho matou.  No
te paunga o nga moni i reira, i pai hoki
te whakamaori tanga i mua. Katahi ka nui te
pororaru. Ko tenei katahi ka ata kitea te ahua

THE MAORI MESSENGER.

(19)

TE KARERE MAORI.

from those things which the newspaper point
out. Enough.

From your loving friend,

(Signed) WILLIAM MARSH, TE RANGIKAHEKE
Okahu, February, 1855.

• 

Friend, the Editor of the Maori Messenger.

Do you hearken. Information has been re-
ceived by me, to the effect, that during two
days and one night, the warning of the Al-
mighty has stood over Rotorua, Rotoiti, Rotoehu.
Okataina, Tarawera,, Motutawa, and Taupo. It
is also said that Tongariro has been thrown down.
and a lake now covers the site of that mountain.

The people of Mokoia fled to the summit of
the hill, and the people of Ohinemutu went in
land to the heights of Pukeroa; while the chil-
dren were crying "O father take care of me, O
mother take care of me." Those who were fool-
ish, fled in indecent haste, while the Maori priests
prayed to their gods, but the elders of the true
faith prayed to the living God.

The tribes at Maketu heard the noise, and
supposed that the people were fighting, for it
seemed like the storming of a fortress. The waves
of the sea were dashing one against the other.
and lifting themselves high in the air.

The people of Rotorua, were in great conster-
nation, never having before witnessed any thing
like this, so great. The shrimps died. the inanga
died, the toitoi died, and all the shellfish was
thrown on the land by this earthquake.
By me

WAHAKORE.

To the Editor of the Maori Newspaper..

It is well that you should ask for communica-
tions to insert in the newspapers. Here are
some sentences [contained in this letter] but per-
haps you will not regard them; perhaps you will
be displeased with these words, for we wish to
manifest our friendship towards you, on account
of your loving thoughts towards the native people.

Will you publish in your newspaper the price
of flour per ton, also the prices of potatoes, wheat,
and various other things. Do not omit these
matters; but let them be published during all
the years. By this means your Native friends
will know [the state of the markets], and your
great love to your New Zealand friends will be
seen.

O Son, do you hearken;—This should be the
nature of your friendship, and all tho world will
hear of it. The words of the song are:—

Thou art jesting with me Patu; let it be
Taken to the stream, and then rehearse the incan-
tations
And sever us from these.

[i.e. enlighten us, so that we may possess the
knowledge of the European, and be able to cope
with him,]

pai o nga tikanga e whakaaturia ana e te nupepa.
Heoi ano.

Na to hoa aroha

WIREMU MAIHI TE RANGI KAHEKE.
Okahu, Pepuere, 1855.

E hoa e te Kaituhituhi o te Karere Maori.

Kia rongo mai koe. Ko te korero kua tae mai
Iki au erua nga ra kotahi po i tu ai te tohu o te
Atua ki Rotorua, ki Te Rotoiti, ki Rotoehu, ki
Okataina, ki Tarawera, ki Motutawa, ki Taupo.
E meinga ana kua tanuku a Tongariro, he moana
te mea i tupu ake i tana turanga.

Ko nga tangata o Mokoia i oma ki te tihi, ko
nga tangata o Ohinemutu i oma ki te tuawhenua
ki te hiwi o te Pukeroa. Ka aue haere te tama-
riki ka karanga atu, "E pa ahau! E kui ahau!"
Ko nga tangata i kuare, ka tahuri ka kahaki i a
ratou; ko nga tohunga Maori, i karakia ki o
ratou Atua; ko nga kaumatua o te whakapono ka
tahuri ka inoi ki te Atua ora.

Ka rangona atu e tenei ki Ma e tu, hua noa e
whawhai ana. Ko ia ano he tauanga pa ka horo; ko
i te ngaru o te moana taupapatu ana ki a raua
whakangaru ahu ana whakarunga te kakenga.

Kua wehi rawa nga tangata o Rotorua no te

  O

mea katahi ano ka kitea nuitia tenei mea whaka-
hara, pirau ana te koura, pirau ana te inanga, me
te toitoi, te kakahi, i whiua katoatia enei kiuta e
tenei ru.

Naku

NA WAHAKORE.

E hoa e te tangata kohikohi korero Nupepa.

E tika ana to tono mai ki tetahi korero mo
nga nuhipepa; otiia, he kupu ano enei, ekore pea
e manakohia e koe. Ka riri mai pea koe ki enei
kupu, ara, ko tetahi ritenga mo te whakahoa, mo
tau whakaaro aroha ki nga Maori.

Korerotia ki roto ki to nuhipepa te ritenga me
te tana paraoa, o te riwai, o te witi, o ia mea, o ia
mea, i roto i nga tau katoa nei, kaua e mahue.
Ko te tikanga tenei e mohio ai o boa Maori, he
nui to aroha ki o hoa Tireni.

E tama, kia rongo mai koe, ko to whakahoata,
nga tenei hei whakarongo mo te ao katoa, Ae
ra poa, ko te kupu o te waiata nei:—

Nukanukarau rawa koe Patu
I a au, kawea ki te wai ki
Atupurea, kia tokorautia.

THE MAORI MESSENGER.

(20)

TE KARERE MAORI.

When you have printed these I will speak as
regards the requirements of friendship, but pub-
lish this first.

(Signed) WM. JOWETT.

February 16, 1855.

February 28, 1855.

Friend,—My loving Friend Mr. ———— salu-
tations to you. I have heard from the Europeans,
and Natives, that the white people have bought
Orakei, therefore I look to you all,—to all the 
Europeans, because it is in your possession. In
the harvest time, I shall come up to town, or
during the winter.

O my elder brother, why does Major Nugent
continue to be displeased with me? If you hear
of the cause, write and let me know.

(Signed) T. TE K.
To Mr. —— Auckland.

[We have to inform our correspondent that Major
Nugent is not displeased with him; sensitiveness
on this point, however, is praiseworthy, and due
to the great Chief he represents. In reference
to the other subject in his letter, he must com
municate with the Land Commissioners.j

UNCLAIMED MAORI LETTERS.

The following is a list of unclaimed Maori Let
ters, many of which have been forwarded from the
Australian Colonies. Those natives who are
not acquainted with the rules of the Post Office,
should apply to one of the Interpreters. The
fee for each letter is, two pence.

Shadrach, Three Kings, Auckland.

Ngatoke & Ngaika, North Shore.

Stephen Kereheihana, New Zealand.

Sophia Uinga, Papakura.

William Jowett, Putiki.

Butler Pucky, The Thames.

Eliza Kenehuru, Mataharehare

Miriam Whakairihau, Kauwaeranga.

Charles Turton Te Aue, Auckland.

Hatfield, Taupeka.

John Bumby, Three Kings.

Peter, Three Kings, Auckland.

Mira Ngatarutaru, Taurarua.

Moses Tirahoki, Hawaruwaru, Wharekauri.

William Ngatokorua, Three Kings.

Kima, Okahu.

Tikapa & Katukutai, The Thames.

Shadrach, Three Kings.

Rangitekapua, Auckland.

Hua, Auckland.

Hemaharatara, Auckland.

Eliza Kenehuru, Mataharehare

Torotoro, Tauranga

Jacob, Samuel & Wm. NayIor, Whaingaroa.

Martin, Auckland.

Kia oti enei ka korero atu ano au, i te ritenga
o te whakahoa, kia oti tenei te ta.

NA WIREMU HOETE.
Pepuere 16, 1855.

Pepuere 28, 1855.

E hoa, e toku hoa aroha e Te ———— Tena ra
ko koe. E hoa kua rongo au i nga Paheha i nga
Maori, kua riro Orakei i te Pakeha, no reira ahau,
ka titiro mai ki a koutou ki nga Pakeha, no te
mea kua riro i te Pakeha. A te ngahuru ka
haere atu ahau ki te taone, a te makariri ra nei.

E taku tuakana, heaha ra te mea e mauahara
tonu nei ki au, a Te Nutone? Ki te rongo koe
he take tuhituhia mai.

(Signed) T. TE K.

Ki a Te —— Akarana.

[Kia rongo ra to matou hoa tuhituhi mai,
kahore he mauahara o Meiha Nutone ki aia;

otira, ko te rapurapunga mai, ka tika ki ta te
tangata titiro; a, ka rite nga waihotanga, ki tona
nui, ki to mua rangatira. Ko tetahi o nga kupu
o te pukapuka, kei nga kai-hoko whenua tera, hei
reira te kupu o te hoa i tuhi mai nei.]

PUKAPUKA MAORI.

KO nga puhapuka enei i raro iho nei e takoto
mai ana i te whare, kiano i tikina atu; ko etahi
i tuhia mai i tawahi, 1 Poi Hakene. Ko nga
tangata e kuare ana ki nga ture o te Poutawhe
me korero ki nga Kai-whakamaori. E rua pene
hei utu mo te pukapuka kotahi.

Hetaraka, Te Tuihana, Akarana.
Ngatoke & Ngaika, Awataha.
Tipene Kerekeihana, Niu Tireni.
Hopaia Uiunga, Papakura.
Wiremu Hoete, Putiki.
Patara Paki, Hauraki.
Raiha Kenehuru, Mataharehare.
Miriama Whakairihau, Kauaeranga.
Hare Tatana Te Aue, Akarana.
Harawira, Taupeka.
Hone Pumipi, Tiri Kingi.
Peta, Tuhana, Akarana.

Motawhito.

Mira Ngatarutaru, Taurarua.

Mohi Tirahoki, Hawaruru, Wharekauri.

Wiremu Ngatokorua, Tiri Kingi.

Kima, Okahu.

Tikapa & Katukutai, Hauraki.

Hetaraka, Tiri Kingi.

Rangitekapua, Akarana.

Hau, Akarana.

Hemaharatara, Akarana.

Raiha Kenehuru, Mataharehare.

Torotoro, Tauranga.

Hakopa, Whangaroa,

THE MAORI MESSENGER.

(21)

TE KARERE MAORI.

Andrew, New Zealand.
Henry Taiwhanga, St. John's College.
Isaac, Te Unahi.
Te Ratika, Mataharehare.
Te Kahurangi, Whanganui.
Mrs. Wilson, New Zealand.)
Misa Wilison, Nui Silani. 

SHIPPING INTELLIGENCE.

LATE ARRIVALS.
February 28, 1855.

William Denny, from Sydney,—general cargo,

and passengers.

Gazelle, from Melbourne,—merchandize.
Nelson, from New Plymouth, at Manukau,—

merchandize.

Tay, from Matakana,—firewood and shingles.
Napi, from Matakana,—posts and rails.
Exert, from Mahurangi,—firewood.
Frances, from Mahurangi,—firewood & shingles.
Julia, from Te Kawau.
Mary, from Waiheke,—firewood.
Endeavour, from Waiheke,—firewood.

DEPARTURES.
February 22, 1855.

Hawkhead, for Waiheke.
Gipsey, for Pakiri and Omaha,—sundries.
Heather Bell, for Sydney,
Osprey, for Bay of Islands,—sundries.
Emerald Isle, for Waiheke.
Herald, for Bay of Islands,—sundries.
Midge, for Matakana.
Sally Brass, for Matakana.
Greneda, for Sydney and Melbourne.
Wanderer, for Sydney.

Antelope, for the East Coast,—merchandize.
Sea Breeze, for Melbourne.
Duke of Wellington, for Mahurangi.
Napi, tor Matakana.
Tay, for Matakana.
Endeavour, for Waiheke.
Waterwitch, for Mangonui.
Mary, for Waiheke.
Nrances, for Mahurangi.
Pirate, for Sydney.

AUCKLAND MARKETS.

Flour, fine........ £30 0

Flour, seconds .... 28 0

Biscuit, best cabin. . 2 4
Biscuit, pilot ...... 2 0

Biscuit, ship ...... 118

Potatoes, new .... 6 0

Hay, first quality . . 10 0
Hay, second quality 8 0

O per ton.
O per ton.
O per cwt.
O per cwt.
O per cwt.
O per ton.
O per ton.
O per ton.

Ki a Hamiora raua ko Wi Nero.
Te Matenga, Akarana.
Anaru, Niu Tireni.
Henere Taiwhanga, Kareti.
Ihaka, Unahi.

Te Ratika, Mataharehare.
Te Kahurangi, Whanganui.
Misa Wilison, Nuisilani.

NGA KAIPUKE.

PUKE u Hou MAI.
Pepuere 28, 1855.

Wiremu Tene, no Poi Hakene,—he taonga noa,

he tangata.

Kahere, no Mereponi,—he taonga.
Whakatu, no Taranaki, kei Manukau, he taonga

noa.

Tai, no Matakana, he wahie, he toetoe.
Napi, no Matakana, — he pou, he kaho.
Hohoro, no Makurangi,—he wahie.
Paranihi, no Mahurangi,—he wahie.
Huria, no Te Kawau.
Mere, no Waiheke, he wahie.
Wakamatau, no Waiheke,—he wahie.

PUKE RERE ATU.
Pepuere 22, 1855.

Angangakahu, ki Waiheke.

Hipihi, ki Pakiri, ki Omaha,—hetaonga.

Opere, ki Tokerau, he taonga.

Motu o Emara, ki Waiheke.

Karere, ki Tokerau,—he taonga.

Mirehe, ki Matakana.

Hare Parahe, ki Matakana.

Kereneta, ki Poi Hakene, ki Mereponi.

Haerere, ki Poi Hakena.

Anterope, ki Turanga,—he taonga.
Muri Tai, ki Mereponi.
Ruki o Wereta, ki Mahurangi.
Napi, ki Matakana.
Tai. ki Matakana.
Whakamatau, ki Waiheke.
Waimakutu, ki Mangonui.
Mere, ki Waiheke.
Paranihi, ki Mahurangi.
Pairata, ki Poi Hakene.
Mouhama, ki Poi Hakene.

HOKOHOKO O AKARANA.

Paraoa, tuatahi......... £30 O O te tana.

 Paraoa, tuarua ......... 28 O O te tana.

Taro, paremata ......... 240 te rau.

Taro, pairata............ 2 O O te rau.

Taro, kaipuke ......... 1 18 O te rau.

Riwai, hou ............ 6 O O te tana.

Tarutaru pakaka, tuatahi 10 O O te tana.
Tarutaru tuarua ...... 8 O O te tana.

Straw, good quality. 4 10 O per ton. 
Flax, good. ....... 40 O O per ton.

Flax, second quality 33 O O per ton.
Timber, kauri .... 1 5 O per 100 feet.

Timber, 2nd quality 1 O O per 100 feet.
Coals ............ 4 10 O per ton.

Coals, 2nd quality . 400 per ton.
Kauri Gum ...... 10 O O per ton.

Bricks .......... 7 O O per thousand.

Wheat, best quality O IO O per bushel.
Barley .......... O 6 O per bushel.

Maize ............ O 9 O per bushel.

Maize, 2nd quality . 080 per bushel.
Oats, good quality . . 090 per bushel.
Butter, fresh ...... 0 2 O per Ib.

Butter, salt. ....... O I 9 per Ib.

Cheese, New Zealand 010 per Ib.
Hams ............ O I O per Ib.

Bacon............ O O 9 per Ib. 

Pork, retail. ....... O O 7 per Ib.

Beef, good ........ O O 8 per Ib.

Mutton .......... O O 9 per Ib.

Veal ............ O O 9 per Ib.

Fowls, good ...... 0 6 6 per couple

Ducks .......... 0 7 6 per couple.

Turkeys .......... O IO O per couple.

Eggs ............ O 2 O per dozen.

Tobacco, good .... O 2 6 per Ib.

Firewood ........ O 10 O per ton.

Auckland, March 1, 1855.

————o————

NEW PLYMOUTH.

 The letter of William Te Ahoaho, addressed
to the Superintendent of New Plymouth was
published in that Province and circulated among
the people. It is so creditable to the head and
the heart of the writer, and the subject so impor-
tant, that we cannot resist the temptation of re- I
publishing it in our own columns.

New Plymouth. Nov, 26, 1853.
The following letter from William te Ahoaho,
addressed to the Superintendent. is publislied
for general information. The Superindent de-
clares, with regret, that the law prohibiting the
supply of intoxicating liquors to Natives is fre
quently violated in this Province. He takes
occasion to direct the attention of the Inhabi-
tants of the Province to the serious and even
disastrous consequences which may attend a
breach of the law in this particular, and he |
trusts that the appeal made by William te Ahoa
ho may not be disregarded.

CHARLES BROWN, Superintendent.

(TRANSLATION.)
Waiwakaiho, November 24, 1853.

To CHARLES BROWN,

This is my speech to you, our Superinten-
dent, and to all Europeans. I have long been
greatly pained by the evil works which I have

Takakau wi ti, pai...... 4 10 O te tana.

Muka, papai ............ 40 O O te tana.

Muka, parakoka ...... 33 O O te tana.

Rakau, kauri............ 150 te lOOputu.

Rakau, tuarua ......... 1 O O te lOOputu.

Waro.............e....... 410 O te tana

Waro, tuarua............ 4 O O te tana.

Kapia .................. 10 O O te tana.

Pereki ................. 7 O O te mano.

Witi, tuatahi............ O 10 O te puhera.

Pare ..................... O 6 O te puhera.

Kanga, tuatahi ......... O 9 O te puhera.

Kanga, tuarua ......... O 8 O te puhera.

Oti, tuatahi ............ 090 te puhera.

Pata, hou ............... O 2 O te pauna.

Pata, tote ............... O 1 9 te pauna.

Tihi, Niu Tireni ...... O 1 O te pauna.

Hamu .................. O 1 O te pauna.

Poaka, whakapaoa ... O O 9 te pauna.
Poaka, hoko noa iho... 007 te pauna.
Piwhi, pai............... O O 8 te pauna.

Pirikahu ............... O O 9 te pauna.

Kuao kau ............... O O 9 te pauna.

Heihei, papai............ 066 te takirua.

Parera .................. O 7 O te takirua.

Pipipi .................. O 10 O te takirua.

Hua heihei ............ 020 te ono takirua

Tupeka .................. O 2 6 te pauna.

Wahie .................. 010 O te tana

Akarana, Mahe 1, 1855

 TARANAKI.

Ko te pukapuka o Wiremu Te Ahoaho i tuhi,
tuhi ai ki te kai-whariterite tikanga o Taranaki-
i taia i reira, i tuwhaina ki te iwi. Na te matau
o te kai tuhituhi, na te tika o nga whakaaro o
tona ngakau i hiahia ai matou kia taia ano tenei
pukapuka ki nga wharangi o to matou nupepa ake.

Nui Paremata, Nowema 26, 1853.
Kia rongo katoa nga tangata—Tenei ake te
pukapuka a Wiremu te Ahoaho, i tuhituhi mai
ai ki au. Na! e pouri ana ahau ki taku e kite
nei, ara, ko te ture whakakahore wai-piro ma nga
tangata Maori, e takahia ana ki tenei kainga.
Koia au ka mea ai ki nga tangata katoa o te whe-
nua nei, kia ata rapurapua e ratou te tukunga
iho o tenei mahi, me tana kino, ki te kapea tonu-
tia te tikanga. A ka mea hoki ahau, kia tino
tupato ratou, kia pai te whakarite mai i te ture.
Naku

NA TARE PARAONE.

Waiwakaiho, Nowema 24, 1853.
Kia Tare Paraone,

Tenei ano taku korero ki a koe e ta matou
kai whakariterite tikanga, me nga Pakeha katoa
hoki. He nui te roa o taku mamae mo nga mahi
kino kua kite ahau. Ka mea ahau kua kite hoki
nga kai Whakawa, ma ratou e whakamutu nga

THE MAORI MESSENGER.

(23)

TE KARERE MAORI.

seen and I thought the Authorities knew of them,
and would have put an end to the evil visits of
the Natives to drink the thing that makes them
mad. For my part I am unwilling to contem-
plate the result of this bad practice. I have
heard that such is not the case in Auckland or
Wellington at the present time. "I held my
tongue, and spake nothing. I kept silence, even
from good words, but it was pain and grief  to
me. My heart was hot within me, and while I
was thus musing the fire kindled, and at the last
I spake with my tongue." I am greatly dis-
pleased with my brother for his bad conduct in
this matter. On his return (from town) he fi-
red a house, in which were three men and one
child, all of whom narrowly escaped from death.
By and bye he will perhaps murder some one
either on the high road, or at a Native or an
European settlement. This bad practice is not
alone confined to him—there are many Natives
like him—but the fault is not with the Natives
alone, the Europeans are to blame who disre
gard the  intentions of the Governor. Let those
who are in authority here be particular in en
tirely prohibiting the supply of this thing to the
Natives—"We know this, that the law is not
made for a righteous man, but for the lawless and
disobedient, for the ungodly and for sinners, for
unholy and profane, for murderers of fathers
and mothers, for manslayers, for whore-
mongers." This is all I have to say to you. If
you think proper to transcribe this letter in
your language, publish it, that all men may un-
derstand. From me,

From WILLIAM TE AHOAHO.

————

WELLINGTON.

The province of Wellington at this particular
juncture, is entitled to our heartfelt commissera-
tions. In no previous era perhaps of its history, has
it been so suddenly called, to undergo a reverse
of fortune as regards the serious  losses, which its
most energetic setttlers have sustained by the late

earthquake.

Every individual member of the human family
is the subject of suffering in one way or another;

and whatever the nature of those sufferings may
bo, they are so many evidences of infinite good-
ness, and though hardly intelligible now, they
will be fully cleared up hereafter. Not unfre-
quently, however, goodness and mercy shine
forth conspicuously in our calamities, and then
like the great monarch of Israel, we are led to
exclaim, It is good for me that I have been
afflicted.'

This principle, wo are proud to record, has
been recognized by the inhabitants of Welling-
ton; the hand of the Almighty was not merely
acknowledged in the late national calamity we
have sustained, but a day of thanks giving was
to be set apart, and 'due acknowledgments' made

haerenga kino o nga tangata Maori ki te kai i te
mea whaka-haurangi i a ratou. Otira kahore a
hau i kite i te mutunga o tenei mahi kino, kua
rongo ahau kahore e penei ana Akarana, a Poneke
hoki mohoa noa nei. I whakamaroki ahau i
wahangu, kihai i puaki toku mangai ahakoa pai,
a ka oho taku mamae. Wera ana taku ngakau i



roto i ahau i ahau e whakaaro ana ka mura te ahi:

a ka korero taku arero. He nui taku pouri ki
taku Teina ki tona kino mo tenei mea. I tana
hokinga mai ka tahuna e ia te whare, tokotoru
nga tangata, kotahi te tamaiti, wahi iti kua mate
ratou. Akuanei ka kohuru pea ia i tetahi, kei te
huarahi ranei kei nga kainga Maori ranei, Pakeha
ranei. E hara i a ia anake tenei mahi kino, he
tokomaha nga tangata Maori e rite ana ki a ia,
ehara i nga tangata Maori anake tenei he, no nga
Pakeha hoki, kahore e whakarongo ki te tikanga
a te kawana. Kia tupato koutou e nga kai wha-
kariterite tikanga o tenei wahi, kia whakakaho-
retia rawatia i ta ratou hoatu i tenei mea ki nga
tangata Maori. E mahara ana tatou ki tenei,
kihai i meinga te ture mo te tangata tika, otira
mo te hunga ture kore, e kore e rongo, mo te
hunga kahore nei he Atua, mo te hunga hara, mo
te hunga kahore nei i whakatapua, ekore e kara-
kia mo te kai kohuru i nga matua tane, i nga
wahine, mo te kai kohuru i te tangata, mo te
puremu: Heoi ano taku korero kia koutou, me
he mea e pai ana koutou ki te tuhituhi i tenei
korero ki te reo Pakeha, me Perehi kia rongo nga
tangata katoa, e pai ana ahau.

Naku

NA WIREMU TE AHOAHO.

PONEKE.

Ko tenei kainga ko Poneke hei tino whakaaro-
hatanga mo tatou i roto i tenei takiwa. Kahore



pea o tua iho i penei te oho rere o te mate ki a ia.
I te ru tata nei ngaro ana te whairawatanga o te
tini o ana tangata ngahau ki te ahuwhenua.

E tika ana ano te panga o tena mea o te mate
ki nga tangata katoa; a, ko aua whiu ki a tatou,
no roto i te pai, no roto i te atawhai o te Matua
Kaha rawa. Ekore pea e ata kitea nga tikanga
i pa ai i enei wa; otiia, i tera ao ka ata kitea. He
mea ano, ka kitea i tenei ao te aroha i roto i aua
mata, e penei ana te pai me te hihi o te ra i roto
i te paroro, e kokiri ake ana i roto, a, ko reira
puta ai te kupu me te kingi nui o Iharaira i mua,
"marie ano au kia whakawhiua."

E hari ana matou no te mea kua whakaae nga
tangata o Poneke ki tenei tikanga. Kua
whakaae ratou ki te kaha o te ringaringa o Ihowa,
i to panga o tenei mate, a, kua mea hoki, kia
karangatia he ra, hei whakawhetai ki a ia mo ana
atawhai. Kua mea kia puta nga whakawhetainga
"ki te Kai Hanga o te ao katoa mo ana atawhai-
nga i kitea tatatia nei.''

THE MAORI MESSENGER.

(24)

TE KARERE MAORI.

* to the Creator of the Universe for His late
mercies.'

We prefer, however, that the sufferers should
speak for themselves, we accordingly copy the
following important item from the leader of the
'Spectator' of the 10th of Februay.

"ADJOURNED PUBLIC MEETING.

"An adjourned Public Meeting, which was very
respectably attended, was held on Thursday
evening, at the Wellington Athenaeum,  to 'con
sider different public questions arising out of the
recent Earthquake.' A. Hort, Esq., in the
chair.

"The Chairman explained the objects of the
meeting; he said they had met together for
the purpose of expressing their mutual sym
pathies on the occasion of the great calamity
that had befallen them. The first object for
which they had met together was, to request
the Superindent to name a day to return thanks
to the Creator of the Universe for His late
mercies, and to make due acknowledgments to
Him for the safety they had experienced. Their
next object was to induce the Legislature to
make inquiries whether there were any parsons
in the community who from losses caused by the
Earthquake, stood in need of assistance.
Another duty was, to express their sense of the
kindness received from the military authorities,
particularly from Col. M'Clcverty and Col. Gold,
who had afforded every assistance to us in our
emergency; it was also intended to petition the
Legislature to make such regulatious for the
future construction of buildings in the town as
might, so far as human prudence could provide,
prevent future misfortunes; and lastly, it was
proposed to pass a vote of thanks to the  masters
of vessels in harbour for their ready assistance
in providing an asylum for those who stand in
need of it."

————o————
NELSON.

The immorality occasioned by the sale of spiri-
tuous liquors on the Lord's day was creating a con-
siderable degree of attention in the Province of

Nelson and laws were being enacted to prevent
this shameful violation of one of Heavens im-
perative commands.

Three petitions had been presented to the Pro-
vincial Council in favour of the movement, one
was signed by 320 of the inhabitants of the town,
another by a large number of the people located
in the country; and the other by the Wes-
leyan Methodist Society. Our native readers
will be very much astonished to hear, that a
petition had been sent to the Council, against
the ' Licensing Amendment Bill signed by no
fewer than seventy persons, who claim for them
selves, the appellation of Christians.

Otiia, me tuku atu i to ratou korero ake, i to
te hunga mate; i tangohia mai i te nupepa o
Poneke, i te 10 o nga ra o Pepuere.

"HE HUIHUINGA NUI.—TE ROANGA.

"I tera huihuinga i te Taite kua pahure he tini
te tangata i tapoko mai, he nui nga rangatira.
I turia i te ahiahi ki te whare mea miharo o
Poneke, he whakaaro i etahi tikanga mo te panga
mai o te ru tata nei. Ko Te Ota, rangatira, te
tumuaki o taua huihui.

"I whakaatu te Tumuaki, i nga mea i huihui
ai rato a ki reira, he tuku, he whakapuaki i nga

kupu aroha o tetahi ki tetahi, mo te panga mai o

WHAKATU.

Ko te hara e tupu mai ana i te hokonga waipi-
ro i te ra o te Atua e korerotia ana e nga tanga-
ta o Whakatu, a, e hanga ana e ratou he ture hei
whakakahore mo tera mahi, no te mea hoki, no te
rangi pu ano te kupu kia whakatapua tana
ra.

E toru nga pukapuka i tukua atu ki te Runa-
nga o Whakatu, hei hapai mo tana tikanga. Ko
tetahi o aua pukapuka 320 tangata, no te taone
ara, ko tetahi no nga kai - ngaki whenua,
he tokomaha ano hoki era, ko te toru na nga
Weteriana. Tena e tino miharo nga iwi Maori,
ina rongo, kotahi pukapuka i kawea atu ki te
Runanga whakatu ture, hei pehi me tana tikanga
pai, kia kaua te " Ture hoko Waipiro" e aha-
tia; ewhitu te kau e enei tangata, e mea nei kia
waiho o ratou moa i runga i te Karaitiana.

THE MAORI MESSENGER.

(25)

TE KARERE MAORI.

CANTERBURY.

Nothing of importance has occurred at Canter-
bury since we last wrote. The Provincial Council
was sitting and various matters of consequence
were before the house. They need not be named
here, being altogether uninteresting to the Maori

population. Some misunderstandings had arisen,

but the Superintendent being a man of talent
and moral worth, matters, doubtless would soon
assume their wanted harmony.

OTAGO.

The Otago newspapers make some sensible
remarks in reference to the introduction of
the Maine Liquor Law into New Zealand.
'It is startling to every one who contemplates it
for the first time,' says the 'Otago Witness,' 'yet.
its professed object is of so benevolent a nature,
that it is difficult to offer any objection, without
being open to the charge of standing in the way
of the public good.'

We know what the opinion of the Maori popu-
lation is on this subject, namely, that the Maine
Law is only a half measure and must of necessity
fail. We cannot help respecting this opinion,
and adopting it as our own.

RELIGIOUS INTELLIGENCE.

CHURCH OF ENGLAND.
The natives will be glad to find that their
friend the Bishop of New Zealand is shortly ex-
pected; he is to be a passenger in his own beauti-
ful vessel, built expressly for the New Zealand

and South Sea Missions. The ability and zeal
of Bishop Selwyn is well known and justly ap-
preciated; his re-establishment, therefore, in this
land, will by the blessing of the Almighty, we
trust, be most advantageous to the Churches, both
European and native.

FREE CHURCH OF SCOTLAND.

A station is being formed by the Free Church at
the village of Otahuhu, and should the Minister
acquire the native language—not at all unlikely
—the Maori people may derive much benefit from
the formation of a Church here. Great wisdom
and foresight have been evinced by the Free
Church in the selection of this locality. It is
central, and likely to become populous, there is
moreover, easy access to all the other pensioner
settlements from this point. The Resident
Minister is the Rev. Mr. Macky, a gentleman
deservedly esteemed for bis piety and talents; he
is 'a, workman that needeth not to be ashamed,'

KATAPERE.

Kahore he mea nui i muri iho o tera tuhinga
a matou, i kitea ki Katapere. He nui ano ra nga
mahi, otiia, ehara i nga mea e manakohia ana e
nga hoa Maori. E noho ana te Runanga e

 

whakatakoto ana i te ture, ki nga iwi Maori ia,
he mea noa ara, no reira ekore e whakahuatia i
konei. He raruraru ano ia kei reira, otiia, he
tohunga te Huperitena ki te whakaaro, he tangata
whakapono hoki, mo reira, ekore, e wheau ka rite
nga mea katoa.

OTAKOU.

 E takoto ana i roto i nga nupepa o Otakou
etahi kupu tohunga mo te tukunga mai o te Ture
o Maine ki Niu Tireni. "Oho ana te mauri i to
tirohanga tuatahi ki tenei mea" e ai ta te "Kai-
titiro o Otakou" "otiia a haere ana enei tikanga
i roto i te aroha ki te tokomaha, mo reira, ekore
e manawanui ki te pehi i taua tikanga, kei wha-
kaaroa, e pehia ana to painga mo te tokomaha."

E rongo ana matou i te korero, i te whakaaro
o nga iwi Maori mo ia tikanga; e mea ana ratou,
ko te Ture o Maine kihai i tutuki, he wahanga
kau, mo reira, ka taka ano tera ture. E whakapai
•ana matou ki tenei tikanga o nga iwi Maori, a,
ka tangohia mai tera whakaaro e matou, ka wha-
kawhirinaki matou ki runga ki tera tikanga o nga
iwi Maori.

RONGO O TE WHAKAPONO.

TE HAHI O INGARANGI.

Tena e koa nga hoa Maori ina rongo, ko to
ratou hoa, ko te Pihopa o Niu Tireni, ka tata, ka
u mai; a eke mai ia i runga i tona kaipuke pai i
hanga mona hei rerere ki Niu Tireni ki nga mo-
tu o te Moana Marie, hei kawe, haere i nga pura-
pura o te pai. Ko te matau, me te kaha o Pihopa
Herewini e kitea nuitia ana, a, e manakohia ana
e te tangata; mo konei, ko tona nohoanga pumau
ki tenei whenua, ma te atawhai o te Atua Kaha
Rawa, ka waiho, hei painga mo te hahi katoa,
mo nga Pakeha, mo nga iwi Maori.

TE HAHI O KATARANGI.

E hanga ana tetahi nohoanga mo tenei Hahi
ki Otahuhu,—a, ki te mea, ka matau te minita
ki te reo Mao ri,—e matou ano pea,—he nui te
pai e ahu atu ki nga iwi Maori mo tenei noho-
anga Minita ki reira. He nui te tohunga o te
Hahi o Katarangi he nui hoki nga mahara, i te
whiriwhiringa o tenei kainga. Kei waenganui tenei

kainga, a, tukua atu nei, ka nui haere nga tangata
o reira. Ko te minita o konei, ko Te Maki, he
rangatira tohunga tenei, e kaha ana tona wha-

TE MAORI MESSENGER.

(26)

TE KARERE MAORI.

being one of the happy few found in these
days of general declension, 'rightly dividing the
word of truth.'

WESLEYAN METHODIST SOCIETY.
Many changes have taken place in this Society
during the year. Four of its stations, 1 at Hokia-
nga, 1 at Kaipara, 1 at Manukau, and 1 at Aotea,
have been given up. It is supposed that the recent-
ly formed station at Onehunga will be likewise
abandoned. The money thus saved from Onehunga
will enable the society to form other Missions where
Missionaries are really required. We understand
that no fewer than six important settlements are

left without pastors.  When the eternal interests
of the  natives are thus disregarded, it is high
time that they should bestir themselves to re-

medy the evil.

THE BIBLE SOCIETY.

Since we last wrote, a meeting of this Society
has been held in the Odd Fellows' Hall. On this
occasion, many matters of a deeply interesting
character were brought forward; and among
others the translation of the Bible into Maori.
Several Native Chiefs were present, who expressed
much pleasure in witnessing the proceedings
Sundry subscription have been made by the
Maori people in aid of the great and good work.
Our own opinion is, that the whole expense of
translating the word of God into the Maori tongue
should be defrayed by the Natives themselves,
and from our knowledge of their character, we
are disposed to believe, that they would readily
accede to this.

Number of Protestant Preachers, and
number of Churches and Chapels in
the City of Auckland and its Suburbs.

CLERGYMEN. CHURCHES.

Church of England... 5 ... 4
Church of Scotland... 1 ... 1
Baptist Church ...... 1 ... 1

Independent Church 2 ... 2
Primitive Methodist

Society ............ 1 ... 1

Wesleyan Methodist

Society............... 17 preachers 2

With such a stream of agents engaged in the
great cause of truth, one would imagine that sin
should hide its head in Auckland, instead of
which, it is rampant; and as far as the unfor-
tunate Natives are concerned, they can with
justice individually exclaim, "No man  careth  for
my soul."

kapono. He "kai mahi ia ekore e whakama,"
ko tetahi ia i roto i enei ra hoki tomuri, "e wehe-
wehe tika ana i te kupu o te pono."

TE HAHI WETERIANA.
I roto i te tau kua pahure ake nei he tini nga
meatanga hou. Ko tetahi o nga kainga Mihinere
i Hokianga kua whakarerea, ko tetahi i Kaipara,
kotahi i Manukau, kotahi i Aotea. E meinga
ana, me ake hoki whakarerea tera mea whakarite
hou ki Onehunga. Ko nga moni o taua wahi
ka rongoatia hei kawe i nga Mihinere ki nga kai-
nga e manakohia ana, ki nga kainga whai tangata.
E rongo ana matou, eono nga kainga Mihinere
kua whakarerea noatia, horerawa he kai-whaka-

ako. Ka penei te he o te whakaaro ki nga mea
ora mo te wairua o nga iwi Maori, me whakaoho
ratou. i a ratou ano, kia ngaro ai nga kino penei.

TE HUIHUINGA MO TE PAIPERA.

I muri iho o tera tuhituhinga a matou, kua tu
ano te huihui o tenei runanga, i te whare o

nga Koroke Rawe. He tini nga mea whaka-
ahuareka i korerotia i tenei whakaminenga,
te whakamaoritanga hoki o te Paipera. I
reira ano etahi rangatira Maori, a, puta ana o
ratou kupu whakapai mo nga mea i kitea, mo
nga mea i rangona. Kua rongo matou kua tu
te kohikohi o nga iwi Maori mo te whakamaori-
tanga o nga Karaipiture. Ko to matou whakaaro
tenei, ma nga tangata anake e utu te tainga o
nga kupu o te Atua ki te reo Maori. E mea ana
ano matou, ekore e whakakahoretia tenei tikanga
e ratou, otira, e whakaaetia ano e ratou i roto i
te ngakau ngahau.

Nga Kai kauwhau o nga Hahi Parati-
tana me nga whare Karakia i te Pa o
Akarana me nga Wahi tutata.

MINITA. WHARE KARAKIA.

No te Hahi a Inga-

rangi ............ 5 ... 4



TeHahi o Katarangi 1 ... 1
Te Hahi Iriiri...... 1 ... 1

Te Hahi Inipena... 2 ... 2

Te Pirimita......... 1 ... 1

Te Weteriana ...... 17 kai-kauwhau 2

I te tini o nga tangata hei hapai mo te mea pono,
o ngia ano, e ngaro te hara, e huna tana mata i Aka-
rana nei; otiia, e tu kino ana, a, he tika kia pe-
nei ake te kupu o nga tangata Maori i te kai-
whakaako kore, "Kahore he tangata e aroha ana
ki toku wairua."

THE MAORI MESSENGER.

(27)

TE KARERE MAORI.

CHRISTIANITY AMONG THE JEWS.

It is seldom or never our privilege to meet
with such pleasing facts, in reference to the
Jewish people, as are contained in the number of
the 'Dublin Daily Exptess' from which we quoted
our last article on this subject. We feel gratified
in being able to lay before our readers fur-
ther particulars from the same journal.

[Continued from our January number.]
The Rev. B. W. Wright, rector of Norton
Hackney, near Macclesfield, England, observed
that people were to apt to judge of the Jew by
what they saw of him at home, but, after all, that
was an unfair criterion by which to estimate him,
for in Dublin, London, Paris, or Berlin, he was
the servile imitator of the free thinking Gentile,.
the scorner of religion, the worshipper of mam-
mon. Now that was an unfair way of judging of
the Jew, and reminded him of the story of a French-
man, an Englishman, and a German, who were
requested to describe a camel. The Frenchman
went to the zoological gardens, where he saw
everything in an artificial stale, and he painted
the camel beautifully, but in an artificial way
The Englishman, true to nature, went to the de
serts of Arabia, and described the camel as he
saw him in his native home. The German went
into the royal library, and searched all the books
which were written upon the subject of camels
from the beginning of the world up to the present
time, and represented the animal according to the
description which he found in those books. In
judging of the conduct of the  Jew, they should
imitate the conduct of the Englishman, and go to
those lands which might be considered the native
home of the Jew, namely, Posen, the kingdom of
 Poland, Russia, and Palestine (hear) It was four-
teen years since he became interested in the Jews,
and having studied at Cambridge, and laboured
in a curacy for several years in England, he could
not rest until he saw something of them at home.
During the last six or seven years, partly at his
own expense, and partly at that of the society, he
had travelled over the greater part of the- conti-
nent of Europe, and he would then proceed to
take them to several of the most interesting posi--

TE WHAKAPONO I ROTO I NGA HURAI.

He takitahi noa atu te taunga iho o te kanohi 
ki nga korero penei te ahuareka; ki nga korero
 i whiriwhiria mai i te "Rongo-a-Ra" o Taparini, te
nupepa o era korero penei kua oti i te tuatahi. E
koa ana o matou ngakau, no te mea, ka tukua atu
te roanga o aua mea, ki nga kai ti tiro, no taua nu-
pepa ano.

[Ho manga no tera i taia i Hanuere.]

Ka mea a Te Raiti, Minita o Notona, i Hoke-
ne, e tata ana ki Makawhiri, i Ingarangi,—ka
mea taua minita, ko te tini o te tangata e ahu ana
te titiro ki nga Hurai i roto i a tatou, a, ka wha-
kaaro ko enei nga tauira o nga Hurai katoa.

Otiia, he he tera; ekore e tika kia waiho nga
Hurai noho ki Taparini, ki Ranana, ki Parihi, ki
Parini, hei tauira mo nga iwi katoa, e noho he
ana enei, e aru ana i nga tikanga he o nga Tau-
iwi, to hunga e whakatuperuperu ana ki te Wha-
kapono, te hunga e ahu ke ana ki te taonga
karakia ai. He he tenei ki tona whakaaro; e
rite ana ki te tikanga i karangatia ai nga tanga-
ta tokotoru hei korero i te ahua o te kamera.
He Ingarihi, tetahi o ana tangata, he Wiwi teta-
hi. He Heamai tetahi. Haere ana te Wiwi ki
nga whare e noho ai te kemara i roto i te pa, a,
ko tana whakaahua i whakapaia putia. Ko te
Heamani, i haere ki nga pukapuka o nga kingi ti-
tiro ai, a, kohikohia mai ana i reira tana korero mo
te ahua o te kemara. Ko te Ingarihi ia, i haere
 tera ki te koraha, ki te wahi e noho ai te kema-
ra, ki Arapia, a haere mai ana i reira tana kore-
ro, no te mea, ko te wahi pu tera e noho ai, e tino
kitea ai te ahua. Na, ko nga tangata, e mea nei
kia kitea te ahua o nga Hurai, me penei me te
Ingarihi, me ahu te titiro ki nga whenua e noho
motu ana nga Hurai, me anga te titiro, ki Pohe-
na, te rangatiratanga o Porana, ki Ruhia, ki Pari-
taina. E kotahi te kau ma wha nga tau ona, i
tana aronga atu ki nga Hurai; i whakaakona ia
ki Kemareti, a, oke noa tona ngakau kia ata ki-
tea ai. I nga tau eono, e whita, i haerere tonu
ia ki te tini o nga whenua o Oropi matakitaki ai.
Na te Hohaiete etahi o nga. moni i ora ai ia, na-
na ano etahi. Na, me kawe haere ia, i nga ta-
ngata whakarongo i tana korero ki te tini o nga

THE MAORI MESSENGER.

(28)

TE KARERE MAORI.

tions, in reference to which his friend Mr. Scott.
of London, would be able to give them more full

details of the missionary work than he could.
One of the first cities he visited was Berlin, the
great centre of religious infidelity in the north
of Europe. That was in one sense the great cor-
rupting city of Northern Germany. It was the
the seat of philosophers and sceptics, men who
were too much taken up with inquiry into every
subject and speculation but the one thing needful,
salvation through the blood of Christ our Lord.
It is a common saying in Berlin, when they wish
to speak of things disparagingly and slightingly,
"It is not far hence." If it had been far hence,
if it had been anything from some distant part of
the world, it would have been valued, but because
it was near at home they thought little of it;

and so the Word of God- -the Word of truth re-
covered for Germany by Martin Luther—was,
comparatively speaking, little thought of there:

although —thanks be to God! —for the last few
years a great improvement had taken place in the
kingdom of Prussia. Berlin being the great cen
tre of religious freedom, the Jews came from all
parts of the world to be baptized there, being well
aware that they were not liable to persecution
there, as they would be in other parts. The con-
sequence was that the baptized Jews in Berlin
averaged about 2, 000 in number, and the mis-
sionary located there was chiefly occupied with
instructing inquirers and converts, and carrying
on the work of catechetieal instruction. That

was a most important part of the work of the I
Jewish missionary, but it was the least interesting.
Gravely be said to himself, after spending some
time in Berlin, "This is not the way to throw the
leaven of the Gospel among the great bulk of the-
Jewish people;" and so he went to the Duchy of
Posen, where he had an opportunity of travelling

with one of the missionaries whose special office

was to travel among the Jews. Never should he
forget their first journey in the Duchy of Posen.
They started with their portmanteaux full of
Bibles and tracts, and had a mandate, or permis-
sion, from the King of Prussia to preach in all
the  Protestant Churches of the Kingdom upon
the Jewish Sabbath, and to the Jews. They
started in one of the usual conveyandes of the
country, which was nothing but a large wicker

work basket, set on four wheels, with two good
Polish horses in front, which took them along at



a rate that would do credit to an English post
chaise. The first village at which they arrived
they called upon the  clergyman, who being a
pious man, received them kindly, and wished
them God-speed; but, in most cases, however
when it was found out what their object was, the
clergy, being generally rationalists or neologeans

made long faces at it; but finding that they had the
command of the King—the royal mandate—they
could not refuse to give them the use of their

whenua i haerea e ia; ko te nui ia o te korero
ma tona hoa, ma Te Kata, te minita o Ranana, e
whakakapi. Ko tetahi o nga pa tuatahi i haerea
e ia, ko Pearini; ko te wahi tenei o te tuaraki o
Oropi e tino whakahe nei ki nga tikanga o te
Karaipiture.  Ko te pa whakaako hara tenei, o te
taha tuaraki o Heamani. Ko te nohoanga ia o
nga tohunga whakapono kore, o nga tangata wha-
kahe i nga ritenga o te whakapono. Ko nga ta-
ngata o tera whenua, e rere ana nga whakaaro ki

runga ki tenei mea, ki tera mea; otiia, ko te
mea e ora ai te wairua, e takahia ana tera. Ko
te oranga i roto i te toto o to tatou Ariki o Ihu
Karaiti, he mea noa tera ki a ratou. I taua pa
o Pearini, ko to ratou kupu whakatauki tenei,
mo nga mea katoa e kinongia ana, " Ehara i te
mea mamao." Me he mea, no reira ake, e takoto
ana ki o ratou aroaro te Kupu o te Atua, kihai i
manakohia. Ko te Kupu o te Atua, i takiritia
nei e Matini Ruta, mo nga iwi o Heamani, ko
taua mea nui, kihai i whakanuia e ratou. Oti-
ra, i nga tau kua pahure ake nei, e pai haere ana
te rangatiratanga o Puruhia. No te mea, ko
Pearini te tino pa e tukua ai te tangata kia ka-
rakia i ana tikanga e pai ai ia, no te mea, kahore
he ture pehi mo te karakia, e ahu tonu mai ana
nga Hurai ki reira, e haere nui mai ana hoki.
Na, ko nga Hurai o reira kua oti te iriiri ki te
•tikanga i a te Karaiti 2, 000; ko te mahi o te
Mihinere o reira he whakaako i te tini onga Hu-
rai e rere mai ana ki te ui i nga tikanga o te
whakapono, he whakaako kura hoki. He tikanga
nui tenei ki nga Mihinere o nga Hurai, otira,
ehara tera i te tino mea manawareka. No te ro-
anga o tona nohoanga ki reira, ka mea ia, " Eha-
ra ano tenei i te tino tikanga e rongo nui ai nga
Hurai i nga tikanga o te rongo pai:" a, haere
ana ia ki Pohena. Ki tonu o ratou pouaka i te
paipera, i te pukapuka whakapono, a, ka tukua ki
a ratou te pukapuka whakaae o te Kingi o Puru-
hia, kia kauwhau ratou ki nga Hurai katoa o taua
rangatiratanga, i nga Hapati o nga Hurai. I
eke ra tou ki nga tu kata o tera whenua; he kete
nei, he mea raranga, no te penei me te kareao, ta-
koto ai taua mea, ki runga ki nga wira e wha;

erua hoiho pai no Porana. Hohoro tonu te hae-
re, penei ana me te haere o te hariata i Ingara-
ngi. I te kainga tuatahi i pa ai ratou, haere atu
ana ki te Mihinere. He tangata pono tera, a,
aroha mai ana ki a ratou, tukua ana te kupu wha-
kapai mo ratou i roto i te Ariki. Otiia, ko te ti-
ni o nga minita i kino ki a ratou, i te rongonga
ai he karakia, he kauwhau tenei mo nga Hurai.
Ko era minita, e kuare ana, he hunga ngutu kau.
Heoi te roa o nga mata o aua minita i te meata-

nga atu, he korero mo te Hurai tenei; otiia, ki-
hai i taea te pehi e ratou, no te mea, kua riro
mai te pukapuka o te Kingi. Kihai ano hoki
i taea te whakakapi i o ratou whare karakia, tukua
 noatia matou ki roto ki nga whare karakia, tukua
noatia matou ki roto; kauwhau ai. I te tuarua o

THE MAORI MESSENGER.

(29)

TE KARERE MAORI.

churches. At the next village to which they
came, having called upon the clergyman, they
posted notices upon the walls of the town that a
sermon would be preached upon the Jewish sab-
bath, especially addressed to the Jews, and in-
tended to prove that Jesus of Nazareth was the
hope of Irael, and he would never forget the
state of excitement into which the Jewish people
were thrown. There was a hum and a bustle, a
running to and fro among them, noise and trepid-
ation, evidencing the truth that they are still one
of the most excitable people on the subject of
religion in the world. In vain the rabi protested
against the going to church—in vain be sent
watchers round to take down the names of every
Jew who should enter it. There was on that, as
on other occasions, from 200 to 300 people pre-
sent, and many times he had seen so many as
600 Jews in a Christian church, attentive listen-
ers to the sound of the Gospel proclaimed by the
missionary. That was a state of things not often
witnessed in the Christian Church from the first
days of Christianity up to the present, to have
such attentive listeners; and it was evident that
the Spirit of God was at work amongst them, and
that they were in earnest (hear, hear). No
sooner was the service over than the Jews came
by dozens to the rooms where the missionary was
located, to dispute, and have their convictions
satisfied or their alarms quieted. No one who 
was not acquainted with the Jews could have any,
idea how keen they were in dispute, and how
earnest they wore on the  subject of religion

although to the present day they, as a nation, felt
that the law of Moses was still to be regarded by
them, and they believed not that Jesus of Nazar-
eth was the Messiah, the Hope of Israel- In dis-
puting with Jews it was impossible to tell the
result of the efforts that were made to convince
them, for they were apt to conceal the impression
that was made upon them. On one occasion,
for instance, a missionary, who vvas disputing
with some Jews, went away thinking he had
made no impression on their minds; but subse-
quently a Jew called upon him, and besought
him to tell him, by the mercies of God, whether
he was really in earnest in saying that Jesus of
Nazareth was the Messiah, the Hope of Israel, in
whom they should trust? The missionary, as
usual took the Jew by the hand, and putting his
hand also upon the Law of God, said to him:—
"As surely as we are here standing in the pre-
sence of God, so surely shall Israel yet behold
Him, and with enlightened eyes look upon Him
whom they have pierced." The Jews were very
fond of dragging the missionaries into controver-

sies about the Talmud, being well aware that
generally speaking, they are more deeply versed
in the Talmud than the missionaries; but even

this was not always in vain. On one occasion a
converted Jew said to him, after thus disputing

nga kainga i haere atu ai, tae tonu atu ki te mi-
nita o taua wahi, a, taia ana he korero mo te ka-

uwhautanga whakapiritia ana ki te pa taiepa o
taua kainga. Ko te tikanga o te korero tenei ki
taua pukapuka.—I te ra Hapati o nga Hurai, ka
turia he kauwhau ki te iwi o nga Hurai, ke wha-
kaatu ki a ratou ko te manakotanga ano tenei o
Iharaira, ko Ihu o Nahareta. Te ohonga i oho
ai nga Hurai, ekore rawa e wareware e tona nga-
kau. Ko te kowhetewhete e te tangata, ko te
ohooho, ko te ngahau, nui atu; no konei i kitea
ai, heoi ano nga iwi e tino aro ana ki nga tikanga
o te whakapono, i te ao katoa. Mea noa te Rapi,
kia kaua ratou e tapoko ki te whare karakia;

whakawehiwehia ana e ia ki nga karere, hei tu-
hituhi i nga ingoa o te hunga e tapoko ana; ki-
hai i maharatia tana riri. Whakamine ana 200,
he mea ano 300, he mea ano 600 o nga Hurai e
tapoko ana ki te whare karakia o te whakapono,
kia rongo i te kupu o te Rongo Pai, i te mangai
o te Mihinere. Ekore ianei e hono te kite i te
mea penei, i nga ra tuatahi o te Rongo Pai, a, taea
noatia enei takiwa. Ano te ata whakarongo o
aua tangata, i reira ano te Wairua Tapu o te
Atua, inahoki te ahua pai o nga kai whakarongo.
Mutu kau ano te kauwhau me te karakia, ka
haere nui mai nga Hurai ki te Mihinere ki te
uiui i tenei tikanga i tera tikanga, ki te whaka-
marie i o ratou ngakau  e ihiihi ana. Nui atu te
 kaha o nga Hurai ki te tautohetohe; ekore ianei
e ata kitea to ratou maia penei, e te hunga e ma-
i takuare ana ki a ratou. Ahakoa ko te nui o nga
iwi kihai ano i whakapono ki te Mihaia ki te ma-
nako o Iharaira; a, ahakoa e whakau aua ki nga

ture a Mohi, he nui ano ki te whakarongo ki nga
kupu o te pono. I nga tautohetohenga o nga
Hurai, ekore e ata matauria te tukunga iho o nga
korero ki o ratou ngakau, no te mea, e huna ana
e ratou nga whakinga o te ngakau. I tetahi ra-
ngi ka tautohetohe te Mihinere ratou. ko etahi
Hurai. haere noa atu tana minita, whakaaro ai,
kihai i ngato ana kupu ki te manawa o te hunga
ra. Muri iho ka tae atu ki a ia, he Hurai, tangi
ai, kia whakina mai e ia, ko Ihu o Nahareta ra
nei te Mihaia, te whakakauranga mo tona wairua?
Ka toro atu te ringa o te Mihinere ki taua Hu-
rai, ka takoto tetahi o nga ringa ki te pukapuka
o te Atua, ka mea, " He pono ano to taua tura-
nga i tenei wahi ki te aroaro o te Atua; he penei
ano te pono o te kitenga o Iharaira, i a IA, a, i
roto i te hinengaro matamarama ka titiro atu ki
a ia i werohia e ratou! Nui atu te hiahia o nga
Hurai, kia totohe ratou ki nga Mihinere. he tu-
ku i nga tikanga o te Tamura to ratou pukapuka
ake ki nga Mihinere; otira, he mea ano, i ahu
mai te pai i reira. I mea ki a ia tetahi Hurai, i
muri iho o te tautohetohenga o ratou ko te Mihi-
nere, i hoki pouri nei ki tona whare, i mea taua
Hurai, " Koia pea, ko te tika ano kei a ia, engari
ia e pin pu ana ki te kupu e whakaponohia ana
e ia." Me haere ano ki taku whare titiro ai i nga

TUB MAORI MESSENGER.

(30)

TE KARERE MAORI.

with the missionaries, whom he thought he had
made go home with an aching heart, that after
all he thought they adhered more to the World
of God than he did, and perhaps they were right;

and he added, 'I will go home, and look up those
passages in the Word of God to which they re-
ferred me, and think over it again;' and thus the
hard heart of the unconverted Jew was overcome,
and his stiff neck was made to bend. It was im-
possible to lay down any particular rule with re-
gard to disputing with Jews. Sometimes the
missionary merely read to them some of the inter-
esting passages of the New Testament and they
frequently remarked afterwards, 'Is that really
the New Testament?—is that narrative really
taken from the New Testament? We did not
know before that it was such an interesting
book.' There were upwards of seventy Jews
baptized in the Duchy of Posen, and that was a
small number in comparison to those who had
left the Duchy and been baptized elsewhere (hear).
He would then take the meeting into the empire
of Russia, that mysterious country, bowed down
under an iron discipline, at the will of one man.
So universal is the system of espionage, so keen
is the vigilance of the police, that in Russia even
the very walls seem to have eyes to see and ears
to hear. As he passed the Russian border, his
fellow-traveller said to him:—Now, sir, you are
in Russia;' as much as to say, 'Take care
what you say and what you do.' Notwithstand-
ing that, through the kindness of the late Em-
peror Alexander, and hitherto through the per-
mission of the present Emperor, their missionary
work had been carried on in the kingdom of Po-
land, which was incorporated with Russia, for a
period of thirty years, and upwards of 800 Jews
had been baptized there (applause). In the king-
dom of Poland the missionaries were not permitted
to preach in the churchcs, as they were in Prussia,
but they had free permission to circulate the
Scriptures in Hebrew. The Polish Jews were
the most intellectual and learned of all the
branches of the Jewish family; and as the Poles
were the most extravagant people on the face of
the enrich, and the Jews were not permitted to
have possession of lands, they carried on a traffic
as usurers, and the greater part of the kingdom of
Poland was mortgaged to them; even the crops
and the very cattle of the farmers did not belong
to them, but were mortgaged by the Jews, and
the farmer was obliged to borrow for the very seed
he put into the ground for his crop. He asked
if it was the same in Russia; but the missionary
told him that the Russians were too keen for the
Jews. He observed that they looked to be the
most barbarous and ignorant kind of people—the
lower classes—that he had met with in all his
travels. The missionary replied that, however bar-
barous the Russians might be in appearance, they
were nevertheless an intelligent and clever people.
[To be continued,]

kupu o te Karaipiture i whakaatu ratou ki au;

" a, ko konei kitea ai ko te ngakau pakeke o te
Hurai i ngawari noa, ko tona kaki i tuohu ano.
Kahore ianei he tauira e tautotohe ai ki nga Hu-
rai. He mea ano, ko tetahi wahi o nga korero
pai o te kawenata hou e panuitia ana ki a ratou.
A ka mea i muri, iho, " Koia ra nei, ko te Ka-
wenata hou tena? Kihai matou i matau he pena
nga korero ahuareka o tena pukapuka." Ewhitu
te kau o nga Hurai i iriiria ki te E whena, a, he
nui ke atu, i haere ki nga kainga o ko atu iriiria
ai. Me kawe te runanga ki tera whenua tikanga
ngaro, ki Ruhia; ki tera whenua e araia ana e te
pouri, e pehia ana e te tangata kotahi, e whakatu
ana i ana tikanga i pai ai. Ko nga pa kohatu o
taua whenua, ano e whai kanohi ana ki te titiro,
e whai taringa ana ki te whakarongo; ko nga ka-
tipa, me nga kai mataara o taua whenua, nui atu.
I tana tapokoranga ki nga kaha o te whenua o
Ruhia, ka ki atu tana hoa haere, " Ekoro kei Ru-
hia koe e haere nei." He mea whakatupato tera,
kia tupato ki nga mahi, kia tupato ki nga kupu.
O tira, na te atawhai o te Epera, a Arikihana, a,
na te atawhai o tenei Epera e ora nei, i ngahau
to ratou mahi Mihinere ki te rangatiratanga o
Porana, kua uru nei ki Ruhia, i nga tau etoru te
kau, a, ko nga Hurai o reira, kua oti te iriiri 300.
I te rangatiratanga o Porana, kihai i, tukua kia
kauwhau nga Mihinere ki nga whare karakia,
penei me Paruhia; otiia, i whakaaetia te tuwha-
nga o nga Karaipiture, ki nga Hurai o Porana,
he iwi matau nui, e kake ake ana to ratou matau
i nga hapu katoa o nga Hurai. Ko nga Poura te
iwi rukeruke moni, i nga iwi katoa o te ao; a, no
te mea, kihai i whakaaetia kia hoko whenua nga
Hurai noho o reira, he mea tuku o ratou moni, o
nga Hurai, ki nga Poura, a, mau ana nga kainga
o nga Poura i a ratou, kia utua mai ra ano aua
moni i tukua atu. Nawai ra, whano takoto te
whenua o Porana kinga ringaringa o nga Hurai.
Ko nga hua o te whenua, me nga kau i riro i nga
Hurai mo o ratou moni tuku atu. I ui ia, e pe-
na ana ano ra nei a Ruhia me nga tangata o Po-

rana, ka mea mai te Mihinere, E tohunga ana nga
Ruhana ki te whakaaro, kihai nga Hurai i rite ki
a ratou te tohunga." I mea ia, i, kuare te ahua
o nga tangata o Ruhia, kuare ki te titiro atu, heoi
ano te iwi i tirohia kinotia e ia i ana whenua
katoa e haere nei ia. Ka mea taua Mihinere,
ahakoa kuare te ahua o nga tangata o Ruhia,
ahakoa poka ke te tu, he iwi pai ano ratou, be
iwi tohunga ki te whakaaro.

[Tera atu te roanga.]

THE MAORI MESSENGER.

(31)

TE KARERE MAORI.

TRANSLATION OF A NATIVE HYMN.
TUNE—New Sabbath, L. M.

How wayward is my heart! and oh!
How madly in the paths of woe,
It bears my steps along; and clings,
To this cold earth, and earthly things!

Nor heaven's calm, and sacred rest,
Enkindles in this carnal breast,
One hope;—nor yonder pit, I fear,
Nor aught,—so reckless my career.

But death will soon assume his sway
And seize this tenement of clay;

Then where. Oh, where,—may mortals tell?
Shall this poor sin stained spirit dwell?

Jesus, unloose the bands, I pray,
Which bind my spirit, day by day

Oh, take away this darkened heart,
And then a heart, renewed, impart.

A heart, obedient, wise, subdued,
A heart benign, with truth imbued;

A heart unmov'd by sin; thus prove,
Thy full, thy free, and perfect love.

A MAORI LEGEND.

Ruatapu was one of the sons of Ouenuku the
Great by his wife Paimahutanga. This young
chieftain was very forward, and in order to check
this rising propensity, his father said to him one
day, 'It is not becoming of you to go up to your
elder brother's house; you are a son of low condi-
tion:' an allusion, most probably to his mother,
who was a person of inferior rank. This saying
sunk into the heart of Ruatapu, and he determined
to punish his father in the destruction of some of
the fairest of his people. He, therefore, ordered a
canoe to be made, which he named 'Huripureiata,'
and when ready for sea, he invited the sons of the
neighbouring chiefs, to the number of one hundred
and forty, to accompany him on a visit to some
distant Isle. Before the party put to sea, Ruatapu
dexterously contrived to make a hole in the bottom
of the canoe, which he covered with one of his feet.
When they had paddled along time, and were far
from land, Ruatapu removed his foot, and allowed

HE HIMENE MAORI.
TE RANGI—Ko Ratapu Hou, L. M.

Horo i toku ngakau nei
Te poka ki nga ara he!
Hore i tana mahi hao,
Ki enei rawa, o te ao!

Te rangi, me nga taonga mau,
Kihai manakohia e au;

Te reinga;—E! kahore mai
To porangi, te wehi ai.

E au,—aue! mo ake pa
Te mate ki te tinana;

Te wairua;—kohea ra nei,
I enei kino.—enei he?

E Ihu! me wewete au,
I enei rore whakarau;

Me tango tenei ngakau po,
Me tuku mai he ngakau hou.

He ngakau rongo, matau, pai,
He ngakau tika, atawhai;

He ngakau hara kore: a,—
Kia tomo i to aroha.

HE KORERO TARA

Ko Ruatapu, he tama no Uenuku Nui i tana
wahine ia a Paimahutanga. He tangata whaka-
kake tana tamaiti, a, no reira i ki atu ai te papa
i tetahi rangi. 'Ekore ra e tika kia haere koe ki
te whare a to tuakana, he tama meamea koe noku,'
mo te whaea pea tenei kupu, ehara hoki ia i te
rangatira. Tapoko ana te kupu nei ki te ngakau
o Ruatapu, a, ka tangotango mahara kia tineia
etahi o nga rangatira o te iwi kia na ai tana puku
whakatakariri. Ka whakahaua, e ia he waka, kia
hanga, ko "Huripureiata," a, i te meatanga ai
kia manu, ka tonoa mai e ia nga tama o nga ranga-
tira o te iwi ewhitu te kau to pu. I mea te
hunga ra e hoe ana ki tetahi motutere, i aua noa
atu. I mua atu o te manunga, ka oreorea e
Ruatapu he puta i te riu o te waka, araia ana ki te
raparapa o te waewae. Hoe nei roa noa, ka taea
tawhiti, ka unuhia te puru, te tino putanga o te
riu, inamata! tomo ana te waka huri taupoki ana.
Kotahi te maunu o te waka ra ko Paikea, he tani-

THE MAORI MESSENGER.

(32)

TE KARERE MAORI.

the water to rush into the canoe, which imme-
diately swamped, and all on boad perished, except
a chief named Paikea,  who was endowed with su-
pernatural power, and changed himself into a fish.
In this, his new form, he swam for many day?
crossed the great Ocean, and landed at a place
near the Great Barrier. Having gained the shore
in good spirits, he resumed his human form, and
fixed his residence on the eastern shore of New
Zealand. Some of the surrounding tribes claim
this extraordinaty being as their ancestor, and
proudly quote the proverb:—'How wondrous was
the work of Paikea, the man who transformed
himself into a fish!'

• Ouenuku—a Maori deity, whose residence is said
to be in the red clouds which sometimes adorn the east-
ern and western sky; supposed also to inhabit the rain-
bow. Many ancient chiefs took this appellation; an-
other name was attached however to distinguish these
great personages, as Onenuku-nui, Onenuku-kuare ,
Onenuku-tuwhatu, &c. —   

LAMENT FOR TUKINO TE HEUHEU
BY HIS BROTHER IWIKAU.

Thou alone of all thy fellows, art wakeful
And distress'd the live long night!
Keen sorrow preys upon my heart, and it is
Withering, as fish taken from its stream
And placed upon a tiepa, as offerings to the gods.
The strength of all our prayers are broken,
And all our influence with the long list
Of deities is at an end, for he has gone,
His skin is being wet with morning dews.
The seasons pass away and come again;—
The house tho' old may be repaired, and
Men may live therein;—the canoe tho'
Shattered may be manned by warriors
And paddled o'er the deep laden
With spears and clubs; but the father
Who leaves his weeping people re turns no
More for ever!

When thou wentest forth to battle, thy elder
Brothers, even the mighty tribes Titu
Rallied round thy standard, whilst
Thou didst lead them to the thickest of the fight
I look upon the sea, the heaving sea, how still
Fathers! behold me now
I'm here alone, for he who was as mild
As lightsome airs, or fiercer than the
Wintry blast, when enemies approached
Is lost to us! And now the fountains
Of the deep are dry;—the great sea-god is dead
High in the heavens, where the great star
Rehua used to shine there's nought but void,
And in her turn the moon forgets to rise.
A train of evils, sire, has come, by which thou
Went encompassed, and thou hast perished,
Thou hast passed away for ever.

• The poet addresses himself here.

 wha ia, whakaahua aue i a ia ki te ngohi

a, ka kau mai ia i te moana nui maha noa
nga ra no te taenga mai ki te motu o Aotea, ka
u kiuta, ko nga hoa kua mate ke. No te

unga kiuta, ka riro ano i a ia tana tinana
tangata, a, ka noho ki te taha marangai o
Aotearoa, ara, o Nui Tireni. Ko etahi o nga iwi
o enei wahi e ki aua he tupuna te tangata nei no
ratou, a, e whakahua ana i te whakatauki i roto
i te ngakau hihi, "Ano te mahi a Paikea, te tan-
gata i whakaahua nei i a ia, ki te ngohi moana!"

 Uenuku—he atua Maori, tona kainga kei nga kapua
pakurakura o te rangi i te marangai i te uru; he mea
ano kei roto kei te aniwaniwa. He tini nga rangatira i
mau ki tenei ingoa i mua, otiia, i whai apiti kia matau-
ria ai, ko Uenuku Nui, ko Uenuku Kuare, ke Uenuku.
Tuwhatu, me ara atu.

HE TANGI MO TUKINO TE HEUHEU.
NA TONA TEINA, NA IWIKAU.

Koheko noa ana i tou po

Ko koe anake te au, ko te moe ra, e.

E tuia ake ana,

Ki runga ra, na te aroha ra ka huri

Ronaki me he ika pawhara,

Na te atua, ki runga te tiepa.

Whatiia mai ra, titapu maro ro,

Ka tokiia to kiri e te hau kopata.

Ka pa ianei, he wehenga tau koe,

Te wehe i te matua, nohea e hoki mai ki
ahau!

Te matua i te whare,
Me rauhi mai e te ringa;

Te matua i te waka,

Me whakatangi ko te wai hoe;

Me uta ki te patu, me uta ki te tao;

Nga mahi ra e, i whakararawetia, nei,
Ka rewa, kei runga

I te apaapatu, kei o tuakana,
I te waka e tau ana i te nui a Titu;

I te rahi a Tiari, hei kawe i a koe
Ki te matauraura.
Maku e whakamau nga tai toru atea i te

wai!

E pa ma! tirohia mai, ko au anake tenei,
Ka riro te mumuha, ka riro te awha!
Ka ngaro te parata; ka maunu
Te ika i tana rua.

Atea kau ana, ko te turanga kau o Rehua,
Takoto ana mai te marama i te pae ki
A koe! ka eke i o he,
Ka tau ki raro, e! ra, i.

THE MAORI MESSENGER.

(33)

TE KARERE MAORI.

SONG FOR TE IRIKAU OCCASIONED BY
HIS TEMPORARY ABSENCE.

BY HIS WIFE RANGITARAKE.

Across the sea, and o'er the land,

The southern breezes sweep;

Lonely, the while, in sorrow hero,

I sit me down to weep.

My tears are as the fountain spring,

Fast flowing from my eyes;

For he, whose hand I pressed as mine,

Is now in other sides.

Yes Irikau is yonder still,

While mountains rise between;

But I will scale that mountain range,

And view the distant scene.

From thence I'll see the fogs which rise

O'er Hinemutu's lake;

For there Te Waiatua dwells,

A friend he'll ne'er forsake.

While gazing on Poh' tu where he

Is shielded from my sight;

My present griefs will pass away

And this fond heart be light.

EARTHQUAKE AT WELLINGTON.

EXTRACTS FROM COMMANDER DRURY'S REMARK
BOOK.

It is not my intention to narrate more than
the general effects and disasters of this severe
shock; and firstly we have to be thankful to
God, that amidst the general wreck of property
but one life has been sacrificed, and not more
than four others, seriously wounded, up to the
time of our departure. This would appear
astonishing to a person viewing the wreck of the
houses, the mass of brickwork from. the  falling
of the chimneys, dislodgemenl of furniture, the
fissures in the earth the extraordinary rise of
tide, the entire destruction of some tenements,
the collapse of others, the universal sacrifice of
property, and the natural terror and despair
among the inhabitants, all tending to far greater
personal disaster than fortunately I have to
narrate. And here I would especially dwell
upon the benefit of the warning of 1848 to the
inhabitants, which under Providence, by causing
them to occupy wooden houses, has been the
salvation of many lives; and the hour, too,
was favourable to the escape of adults, who seized
the children, from beneath the tottering chimneys,
themselves not having generally retired to bed.

Few, if any, since 1848, have been rash
enough to build a brick house; the chimneys
had generally been secured as well as possible
by iron braces, &c.. The most substantial two-
storied house—Baron Alsdorff's hotel—of lath
and plaster, buried its owner in the partial ruins.
Government House, had it been occupied, must

HE WAIATA MO TE IRIKAU I TE NGA-
RONGA ATU.

NA TONA WAHINE NA RANGITARAKE.

E taka pitonga,

E whawhe a mai nei;

Homai aroha,

Kia tangi atu au.

Puna te utuhia,

He wai kei aku kamo;

Matea e a au,

He toronga ringa mai,—

No Te Irikau

Kei tawhiti na koe.
Mai me kakekake,

He kai maunga nei,

Poh' tu i runga,

Kia marama ai;

Puia tu mai

Ki Ohinemutu ra;

Ripa tauarai,

Ki a Te Waiatua;

Ka tika mauru,

Te aroha i ahau, i.

——————o-

TE RU KI PONEKE.

NO TE PUKAPUKA A TE RANGATIRA, A TE
TURURI.

Ko taku ka korero nei kei te ru tuatahi, me
nga moa i kitea e au i taua mea. Na, ko te tua-
tahi me whakawhetai tatou ki te Atua, no te mea,
kotahi ano i mate rawa, tokowha atu i tino whara,
i roto i enei taruretanga nui, taea noatia te wahi
i rere ai to matou puke. He mea miharo rawa
tenei ua tirohia e te tangata nga whare pereki e
takoto ana i te whenua, o nga ahi hoki, te whaka-
takatakanga haeretanga o nga taonga, me te ngata-
tatanga o te whenua. Haunga hoki te pupuke-
tanga ake o te moana, te kopenupenutanga o
teahi whare, te horonga o etahi; te titaritaringa
o nga taonga, te ihiihi o te tangata i roto i enei

mea whakamataku, ma etahi atu ena e ata korero.
Na kia mea atu e au, ko te whakatupatotanga o
be Atua i nga tangata o Poneke i te tau 1848,
i mau tonu i a ratou. I muri o ia tau, hanga ana
nga whare ki te papa no reira i ora ai te tini o te
tangata. Rokohanga iho, he haora pai hei
putanga, kiano i moe noa nga kaumatua, ko nga
tamariki i hikitia mai i nga moenga, i roto i to
hinganga o nga tahunga ahi.

I te tau 1848, kihai i tokomaha nga tangata i
maia ki te hanga whare pereki, ko nga ahi i hanga
he mea karapiti ki te rino. Ko te tino whare
papanga rua, no Parana Aratopa, he whare wai-
piro, hinga aua tera, mate tonu iho te rangatira o
ia whare i te hinganga ai. Me he mea, i nohoia
te whare o te Kawanatanga, kua matemate nga
tangata, inahoki te hinganga, he tuahu pereki,

THE MAORI MESSENGER.

(34)

TE KARERE MAORI.

have destroyed its immates, for every room was
a pile of brick work, the chandeliers, &c., utterly
destroyed. The  guard had a wonderful escape
from the guard room, and the gun at the flag-
staff turned over.

I have already mentioned the entire destruc-
tion of the Council Chamber, the upper storey
being completely severed from the lower; the
treasury strong box, and the paper documents
apparently in irretrievable confusion.

The elegant and substantial new building, the
Union Bank, is, in its front a perfect ruin, and
I hear the damage within is not much less
Opposite the building, on the road, a considerable

opening emitted slimy mud, and the main street
was overflown by inundation. The most sub
stantially built wooden houses of one story with
the exception of the chimneys, are mainly stand-
ing. Those of less substantial calibre (and I
am sorry to say there are many) are in a state
of collapse. There is an universal destruction
of crockery, bottles, &c,, and a pitiful loss of
valuable ornaments, clocks, &c. Several stores
are unapproachable, until neighbouring dangers
are removed.

The  principal shock occured at 9h. 11min.,
p.m., and it was far the most severe. During
the night scarcely half an hour elapsed without
a lesser shock, more or less violent, accompanied
by a deep hollow sound; but all these subsequent
ones were of much shorter duration; and the
first having levelled every portion of brick work
in the lower part of the town, there was less to
fear; but the inhabitants generally fled to the
open ground.

From measurements which have since been
made it has been ascertained that the land has
been raised to a height of from three feet six in-
ches to four feet. All the shell fish attached to
the rocks, that live below low water mark, in
consequence of the elevation of the land are dead,
and the number is considerable enough to cause
a strong smell to be perceived by those walking
round the east side of the harbour towards Evans'
Bay. The Bally Rock off Point Jerningham,
which was formerly 18 inches below low water
(spring tides) is now about two feet above low
water.

About ten minutes after the first great shock
a great wave entered the harbour, which was es-
timated to have been above 12 feet in vertical
height; from the narrow entrance of the har-
bour compared to its area very little damage was
done by it, but in the open and exposed boat
harbour at Te Kopi, all the buildings, &c., on the
beach, were swept away by a similar wave.

Two coasters, one from Kaikora, the other
from Point Underwood, on their approaching the
harbour the next morning at daylight, passed
 through an immense quantity of dead fish, prin-

nga ruma katoa; ko nga turama o roto, me ara
atu mea, he maramara kau! He oranganoatanga
to te kai-mataara i taua whare; a, ko te purepo i
te iringa kara, i huri taupoki.

Kua korero ra ahau ki te horonga o te whare
Runanga, ko te papanga o runga, i hinga iho; ko
te pouaka rino o nga whare tiaki moni, me nga
pukapuka e takoto kino noa iho ana.

Ko te whare pai, te whare hanga hou, te Peke,
piwawata kau a waho, a, e meinga ana kua kino
ano hoki a roto. I mua tata atu o tenei whare i

te huarahi, i ngawha te whenua, a, puta ake aua
he paru mangu; ko te tino huarahi ngaro katoa
i te wai. Ko nga whare papa, i hanga paitia, i
te papanga kotahi, e tu ana ano era, ko nga ahi
kua hinga; ko te tini atu kihai nei i pai te hanga
kopakopa ana era. Ko te pereti, ko te pounamu,
ko te karaka, me te tini atu o te taonga ririki,
nui atu, me te kotakota e opehia nei, mangungu
ana. Kahore be huarahi atu ki etahi toa, kia
watea ra ano i aua taonga.

Ko te tino panga no te 9 o nga haora, 11
meneti, kahore o muri i rite ki tenei. I te roanga
o te po, ko nga hawhe haora, ka pa te ru, a, ka
wheoro te tangi i raro i te whenua; otiia, ko nga
mea o muri nei, kihai i pera te roa me o mua.
No te tuatahi, ka puranga katoa nga whare i te
taha raro o te taone, no reira, kihai i nui rawa te
wehi. Ko nga tangata ia, i oma atu ki nga wahi
watea.

No te tuhinga o te whenua i muri mai nei, ka
kitea, te huakanga ake o te whenua, i nga putu
etoru eono inihi, i nga putu ewha. Ko nga pipi
katoa i roto i te tai i mua, no te kokiritanga ki
runga, ka mate. Puta ana te piro ki nga tanga-
ta haere ki te akau marangai e ahu ana whaka,
te-koru o Ewana. Ko te toka tu moana, no Pare,
i waho ake o rae Hanihama, 18 inihi i raro iho
o te mata o te wai i nga tai pakoa; ko tenei, erua
putu te kokiritanga whakarunga.

I nga mineti kotahi te kau, i muei iho o te ru
nui o te tuatahi, ka puta he ngaru nui, e taupoki
haere mai ana, i roto i te awa, ko te tiketike e
meinga ana, kotahi te kau ma rua putu te tike-
tike; i te wahi whaiti o te awa, kahore i aha te
ngaru ra, otiia, i nga wahi atea, i nga tauranga
poti, i Te Kopi, tere atu ana nga whare me ara
atu mea i tetahi ngaru penei ano.

Erua kaipuke i rere mai i waho, no Kaikoura
tetahi, no Poi Anawuru tetahi; mea ai nga tanga-
ta o runga, te putanga mai ki te awa i te ata tu,
nui atu te ngohi manu noa i te wai kua mate
ke, he warehenga te ngohi i nui rawa ki te mate.

THE MAORI MESSENGER.

(35)

TE KARERE MAORI.

cipally ling, and quantities of dead fish were
found on the beach, and at Burnham Water.—
Wellington Spectator.

THE EARTHQUAKE AT NELSON.

Since Tuesday evening last, when the whole
of the Blind Bay district was startled with
the shock of an earthquake fully as severe
as that experienced by us in October, 1848;

the earth has continued in a more or less
tremulous state, but no further shocks of
any great seventy have occurred. The
first shock took place about a quarter past nine
in the evening, and appeared to come from a
N.E. direction, and is believed to have lasted
from three to four minutes, but not with the
same uninterrupted violence, for it rose and fell
several times, and instead of being one shock, was
probably a succession of shocks, but so closely
following one another as not to be distinguish-
able. Although from this shock a few brick
buildings have sustained great damage, they are
those which were injured in the earthquake of
1848, and ought to have been repaired after that
event; instead of which, by being allowed to
remain as then left, they are now so far damaged
as to require in part taking down. This applies
to the premises in Trafalgar-street, occupied by
Mr. Nicholson as a warehouse; the premises in
the same street, lately occupied by Mr. Foy;

Mr. A. Aitken's residence in Bridge-street; a
small building adjoining Mr. Hargreaves', butcher;

and the Wesleyan Chapel. The three first named
are two-story buildings. Beyond the demolition
of several chimneys, we are not aware that any
other buildings have suffered, except a pise house;

the residenee of the Rev. H. F. Butt; all the
remaining brick and cob houses in the town and
neighbourhood being uninjured, while the wooden
and lath-and plaster buildings are not of a cha-
racter to be affected by such an occurrence. In
three or four stores property to the amount of
from £20 to £50 was destroyed by breakages, but
in private houses little if any loss of this kind
was sustained. It is satisfactory to be able to
state, that no personal accident occurred of a
serious character, and the only instance in which
an injury was sustained was by a little boy, son
of A. M'Donald, Esq., Manager of the Union
Bank of Australia, who, while lying in his cot,
was slightly struck by some falling brickwork.—
Nelson Examiner, Feb. 28.

TARANAKI.

An account of the earthquake in this settle-
ment will be found in our number for February.

• EARTHQUAKE AT LYTTELTON.

Two shocks of earthquake were distinctly felt
in Lyttelton last night at about the hours of 9

He nui hoki te ngohi mate i kitea ki tatahi, ki
nga wai o Puanama. — Te Matakitaki, no Po-
neke.

TE RU KI WHAKATU.
I muri iho o te ahiahi o te Turei kua pahure i
oho rere nga tangata katoa o Kori Matapo i te
ngaueuetanga whenua. Rito tonu te kaha o
tenei ki te ru i Oketopa 1848; a i taua po tao
noa ki tenei wahi i ohooho tonu te whenua,
ehara ia, i te mea kaha rawa. Ko te mea tuatahi
i rangona, no te ¼ o te pahuretanga o te 9 o nga
haora o te po. I ahu mai i te N.E., a, e whaka-
aroa ana etoru e wha ra nei mineti o taua mea.
He mea ano, ka tuku, he mea ano ka penei me te
huamo. I mutumutu ano ia, otira, hihai i ata
matauria nga wahi i mutu ai. Ko nga whare
pereki i he i tenei ru, ko nga mea ano ia i whara
i te ru o te tau 1848. Kia mahia i reira aua
whare, kua tika, nei ra i waiho noa iho, tena e
pa te ru nei, kino rawa ana, me tango tenei ki
raro, me hanga hou. Ko enei kupu, koia kei te
whare i te huarahi o Tarawaka, i waiho nei hei
whare hoko e Te Nikohana; ko te whare i taua
huarahi ano i nohoia e Te Poi; ko te whare o Te
Aikini ki huarahi Arawhata; ko te whare iti i te
taha na Te Hakariki kai patu kau; ko te whare
karakia o nga Weteriana. Etoru whare o enei,
i hanga ki nga papanga erua. Ko etahi atu
whare kei nga ahi anake te he; kotahi whare
? aru, na Te Pata minita, i kino i taua ru. Ko
nga whare pereki atu, me nga whare kohatu katoa,
kahore i aha. Ko nga whare papa, me nga whare
paina roto, ekore e aha i te mea penei. I nga toa
etoru e wha, i pakarukaru etahi o nga rawa £20
o etahi, £50 o etahi. Nohinohi te penei, ki nga

whare nohoanga tangata. E koa ana matou, no
te mea, kahore i mate he tangata; kotahi ano
tamaiti i whara, tama a Kapetana, te kai tiaki o
te whare moni. No tona moenga i runga i te
takotoranga, taka ana nga pereki, pa iho ana ki a
ia.— Te Nupepa o Whakatu, Pepuere 28.

TARANAKI.

Ko te korero mo te ru ki Taranaki i taia ki to
matou nupepa mo te marama o Pepuere.

TE RU KI RITITONA.

Erua nga ngaueuetanga o te whenua i ata
rangona ki Rititona, i te po i te 9 o nga haora

THE MAORI MESSENGER.

(36)

TE KARERE MAORI.

and 12 o'clock, and another this morning at about.
7 o'clock. Several people mention having felt
other minor shocks during the night. None of
them were violent, but the first of longer dura-
tion than any we have yet experienced here.
Several pendulum clocks were stopped by the
motion. Many old settlers say that they do not
remember an earthquake before of such long
duration in New Zealand. The wind was blowing
in strong gusts from the N.W., and has continued
in that quarter ever since, the weather being op-
pressive and sultry. We have just heard that the
first shock at Christchurch was felt very severely.
—Lyttelton Times, January 24.

THE EARTHQUAKE AT AUCKLAND.

The vibration did reach Auckland; in fact, we
felt it ourselves; but so slightly, that it was a
disputed point, whether a shock had taken place
or not. It lasted only a few seconds and many

were altogether unconscious of what had taken
place. It did not extend so far north as the Bay
of Islands at all.—Southern Cross, March 13.

EARTHQUAKE AT SOUTH AUSTRALIA.

A correspondent informs us that a shock of an
earthquake was distinctly felt at Kapunda On
Monday morning last at ½ past 7 o'clock. It is
represented as having resembled the rumbling
of a heavy laden omnibus driven at a rapid pace.
In houses in the neighbourhood of Allen's and
Ross' Creek, the crockery was shaken upon the
shelves. The shock was also felt at Kuringa. —
The Ilustrated Sydney News, March.

————o———— 

JOURNEY TO TARANAKI,
PAGE 110.

Travelling through a New Zealand forest is
certainly most dull and uninteresting to any one,
except a botanist. It is true that nothing can be
more beautiful to view than one of our woods,
and its noble trees and everlasting foliage of every
conceiveable shade of green, nor can anything be
more melodious than the morning song of the
thousands of birds, the sweetness of whose voices
has been universally extolled. But then when
the traveller is in the midst of a dense wood all
the beautiful foliage which looks so magnificent
when seen from the outside is high above his
head, his view is limited to the trunks of the
trees, covered with innumerable species of mosses
and endless varieties of ferns, very interesting to
a botanist, but not at all attractive to the casual
observer: the everlasting supple-jack, that bane
of travellers: and a few pale, sickly-Iooking bushes
of underwood which gradually disappear as he
penetrates farther into the depths of the forest.
Then as to the birds, they are never heard save in
the  skirts of the wood, and the only sound of life

 haere atu ki te 12. Kotahi i te ata nei i te
7 o nga haora. E mea ana etahi tangata i rongo
ano ratou. i te ru i te roanga o te po. Ehara anei
i te mea kaha rawa; ko to tuatahi ia, te mea i
roaroa iho, i o mua ru. Ko nga mea tatangi o

o etahi karaka i mutu pu i taua ru. E mea ana
etahi o nga tangata tawhito o enei wahi ko
te ru kaha rawa tenei i kitea ki Niu Tireni. Ko
te hau e kaha ana, i te N.W. mau tonu te hau i
reira mohoa nei. I puwerawera i roto i taua
meatanga. E rongo nei matou, ko te ru ki
Karaiti Hahi i tino kaha.—Nga Wa o Rititona,
Hanuere 24th.

TE RU I AKARANA.

Ko te hiku o te ru i rangona ki Akarana. I
rongo ano hoki matou i te ohonga; otiia, kihai i
kaha, waiho ana hei tohe mo etahi, ae, he ru ra
nei, kahore ra nei. Ehia ra nei hekona o taua
mea, ka mutu; horerawa i rangona e ehinu o nga
tangata o te taone. Kihai i ata tae ki nga wahi
Tuaraki, kahore kau i Tokerau.— Te Whetu o te
Tonga, Maehe 13.

HE RU KI ATERERIA KI TE TONGA.

E korero ana tetahi o nga kai tuhituhi mai i
ata rangona he ru ki Kapunga i te ata o te Ma-
ne kua-pahure ake nei i te hawhi o nga haori o te
7. E meinga ana, i penei te ahua me te hariata
toto nei, ana kaha rawa te huri. I nga awa o
Arena, o Roha, i ngaehehe nga mea kai i roto i
nga whare, i ona takotoranga. I rongo ano hoki
a Kuringa ki taua ngaueuetanga.— Te Nupepa,
Whakaahua o Hirini, Maehe.

————o————

HAERENGA KI TARANAKI.
WHARANGI 110.

He mea mehameha te haere i roto i te nga-
here o Niu Tireni; engari, ma nga kai kohikohi
pua, rau-rekau aha noa, ka paingia te haerenga i

reira, Engari, ko te humarie mai o te ngahere
ua tirohia atu, me aha e taea ai! Ko te hitawe
tawe o nga rakau, ko te mangu o nga rau, ko te ma,
ko te ngangana, me era atu ahua, ano te pai!
Ko te mano tuauriuri o nga manu tangi ata, e
pekepeke ana ki nga manga rakau, a "Whakaahu
rei ana" etahi ki nga peka o te toromiro, o te
akerautangi, ekore ianei e ahuareka te ngakau?
Kua tokomaha te tangata ki te korero i te reka o
te tongi o nga manu o enei Motu; he kupu aha
te kupu—ma te taringa ano e whakarongo ka ma-
tauria te painga. Ko nga manu ia, ekore e kitea
ki te ngahere-tuauriuri, engari, ko nga paenga ra-
kau noho ai. tatangi ai ratou. Ko te keketanga
o te kaka, ko te ngungurutanga o te kukupa, nga

THE MAORI MESSENGER.

(37)

TE KARERE MAORI.

that meets the traveller's ear, to break the dull
monotonous silence of the forest after he has left
the open country a mile or two behind him, is the
whistling sound produced by the flight of a stray
pigeon, the occasional scream of a solitary kaka,
or, now and then, the subdued and (as it might
almost be called) whispering chatter of a pair of
the pretty little green parrots called kakariki, or
powhaitere, by the natives; but a singing bird is
a thing not to be thought of beyond the very
outskirts of the wood. Sunshine never enters
there, save in the shape of a few fugitive beams
which now and then struggle through the dense
mass of foliage overhead, and the consequence is
that you are in perpetual twilight from sunrise
to sunset; but this is not the only inconvenience
ari sing from the want of a fair share of the genial
warmth of the sun, for the atmosphere has ever
a damp and chilling feeling and the ground is
perpetually moist and sloppy underfoot, even in
the driest weather. Then you are sure to be in-
convenienced for want of water, and that seri-
ously too in some eases, because the road has al-
ways to be kept upon a ridge wherever practica-
ble, on account of that eternal kareao, which
grows so luxuriantly and interlaces itself so in-
geniously into an impenetrable mat in all the
valleys, that those are carefully avoided as much as
posssible, in laying out their lines of road, by the
natives who, it must be allowed, have a very
tolerable natural talent for engineering at which
they would soon become pretty expert could the
idea once be instilled into their minds that a
straight road (where the lie of the country will
admit of its being made straight) is the shortest
and therefore the most eligible line for a man to
take who wishes to travel from one given point
to another. But this is an idea which is only
just beginning to dawn upon the minds of the
Maories by seeing the truth of the axiom demon-
strated in the roads made by Europeans; it
certainly never occurred to them previously, for
the sinuosities of the Maori roads, even when
crossing a wide plain, have been remarked by
every traveller in New Zealand.

————o————

CROWN GRANTS TO THE NATIVES

On this subject there has been much diversity
of opinion, some have advocated the prin-.
ciple, and others have argued that its adoption
would be detrimental to the interests of the
Natives. The matter has now become law,
consequently, there is no necessity to record our
views; we may, however, observe, that Major
Nugent, the Native Secretary—a faithful friend
of the Maori people, and deservedly beloved by
them,—communicated with the Governor, Sir
George Grey, relative to the issue of individual
Crown Grants to Natives, and his Excellency
signified his approval.

mea e rangona ana ki waenga wao; haunga te
kotete noa o nga ngutu o te powhaitere. Pai
tonu te ahua o nga rakau i te tirohanga i tawhiti,
tena ko te tapokoranga ki waenga wao, ekore nga
rakau e ata kitea atu, engari ko nga take kau, ko
nga mea tautahi, ko nga kohukohu, ko nga whare
ngarara me era atu otaota. Otira, ma nga to-
hunga titiro ki te otaota, era tini kai e tango-
tango. Ekore e putu iho te ra ki te ngahere-
here; ko nga hihi kau e pokapoka ana i nga tiriwa
kau o nga puaka. Pururu tonu nga manga, me
nga rau; araia putia ana nga kapua o te rangi;

a, ana haere i roto i te rakau, e penei ana me te
atarau, i te ra ano e tu tonu ana — i te putanga
ano o te ra, tae noa ki te torengitanga. Haunga
ano tenei kino ka oti nei te whakaatu; e tau ana
te haumaku, me te mataotao ki te tangata; haere
mai te makuku o te ara i te toto o te rakau; haere
mai hoki te pahekeheke, ahakoa paki, ahakoa pa-
roro. Ko te mate wai i te roa o te ara ngahere-
here—nui atu. Eia poka te ara na runga tonu i
te kaka, whana atu; e wehi ana hoki ki te kareao
ua heke ki nga awaawa. Mawai koia te kareao, rao
ko te aka o te ngaherehere-tuauriuri e whakaaro?

E taea ranei te wewete nga whiwhinga o era aho?
Tena tou hanga! Ahu iho, ahu ake, takatakai
ke, tawerewere ke, engia ano he kupenga e tataia
ana e nga manu o te wao. He iwi tohunga te
tangata Maori ki te whakatakoto ara, me he mea,
o whakarerea ana te whakakopikopikohaere, a, ka
whakamarokia nga wahi e pai ana ki te whakati-
ka tonu. Otiia, katahi ano te tangata Maori ka
marama kau ake ki tera ritenga; kihai ratou i
mahara i mua ai, he ara roa, te mea e whakari-
roiaketia ana, ki nga noninga maha. Ko tenei,
ka matau haere te tangata Maori ki te whakata-
koto ara, e kite ana hoki i o te Pakeha. Ahakoa
mania, ekore ano e tika tonu nga ara; e kitea
ana e nga kai haere o Niu Tireni, he ara kopiko
tonu.

————o————

TE HOATU KARAUNA-WHENUA KI NGA
IWI MAORI.

He mea korero nui tenei i roto i nga ra; ko
etahi i mea, kauaka, ko etahi i mea, me hoatu he
pukapuka Karauna ki nga iwi Maori. Ko tenei,
kua waiho taua mea hei ture, a, ekore e tika kia
tukua atu o matou whakaaro mo taua mea. Otira,
kia mea atu matou, ko Meiha Nutoni, te kai tuhi-
tuhi ki nga iwi Maori, — he hoa pono pu na ra-
tou, e tino arohaina tikatia nei ia, — i tuhituhi
Ia ki a Kawana Kerei, kia whakaaetia, a, whaka-
pai mai ana tera.

THE MAORI MESSENGER.

(38)

TE KARERE MAORI.

As disputes about land, through a series of
years, have given rise to much heart-burning
among the Native tribes, and even bloodshed, it
is to be hoped, that the unoccupied portions of
the country will be sold to the Government, and
that the Natives will avail themselves of the new
lav, which will enable them to settle down on
their farms, as did Israel of old, "every man
under his vine, and under his fig tree."

For the fuller information of our readers we
give the passage referring to this question; it
is contained in the new Land Regulations, clause
7, and is as follows:—

"Provided also, whenever the title to any
Native Land shall have been extinguished, it
shall be lawful for the Governor, if he shall
think fit, immediately on the completion thereof,
to permit the native sellers to purchase at the
rate of ten shillings an acre any portion of such
land, and the same may be conveyed by Crown
Grant accordingly."

PEACE.

All Christains love peace, and endeavour to
promote it, for the Great Being whom they wor- 
ship is the Prince of Peace. Most probably the
little group of Maories repesented in this picture
are Christains, and we hope that there are many
such groups in New Zealand. The flag of peace
seems to be waving over their heads, while their
countenances are lit up with a smile of benevo-
lence. The hoary-headed warrior with the carved
spear in his hand, appears to be as tranquil as his
more youthful companions; and the two women
are not only modest in their demeanour, but in
their attire; indeed there is quite a contrast, be-

He nui te tautohetohe o nga Iwi Maori ki te
whenua i roto i nga tau ka maha; a, he mea ano
heke ana te toto o te tangata. Mo konei, e ma-
nako ana matou, kia hokoa nga whenua e takoto
noa ana ki te Kawanatanga, a, me noho pai i to-
na mara, "ia me ia tangata, i raro iho o tona wai-
na, i raro iho o tona rakau karaka."

 Na, kia marama ai te titiro o nga kai korero,
me tuku atu nga kupu o te ture mo tenei mea.
E takoto ana i nga ture hou mo te whenua, i te
7 o nga upoko; koia tenei:—

"Kia ngaro rawa iho te tikanga o te tangata
Maori ki te whenua, ko reira, ka tika i a te Ka-
wana, me he mea, e pai ana ia, i te otinga ai o
taua whenua te hoko, kia hokoa ano e nga tangata
Maori, nga wahi e pai ai ratou, kia tekau hereni
mo te eka, a, ko ana whenua e hokoa ana, me
whakatatu atu ki te Pukapka Karauna."

TE RANGIMARIE.

Ko nga tangata whakapono katoa e manako
ana ki te rangimarie, a, e whakauaua ana ratou
ki te whakatu i tera tikanga, no te mea, ko Ia e
harakiatia nei e ratou, ko ia, te Piriniha o te
Rangimarie. He hunga whakapono pea, ratou
e runanga iho nei i roto i te whakaahua, a, e wha-
kaaro ana matou he tini pea nga puni Maori pe-
nei i roto i Niu Tireni. E mawe aua te kara i
runga i o ratou upoko, a, ko the ahua o o ratou
mata mane tonu. Ko te kaumatua upoko hina,
e mau ra te taiaha whakairo i te ringa, e pera
ana te ahua pai me ana hoa taitamariki. Ko
nga wahine tokorua e ahua pai ana nga kanohi,

THE MAORI MESSENGER.

(39)

TE KARERE MAORI.

tween these simple looking damsels and the bold |
women who parade the streets of Auckland,
The man standing under the shadow of the flag is
most likely a native Teacher, for he seems to be
energetic in his gestures. Possibly the subject
under discussion is the Gospel, for the words
"Rongo Pai" or good news, are visible, on the lit-
tle standard that floats above. So great a theme
is calculated to inspirit such humble Teachers, as
it not only promises present enjoyment, but opens
up future glory.

We might say much more about peace,—its ef-
fects on individuals, and on society generally, but
the natives like ourselves have a decided aversion
to lengthy dissertations; we shall therefore con-
clude this paper, by importuning them to cultivate
peace, which can only be done by becoming righ-
teous, for the word of inspiration assures us, that
"the work of righteousness is peace, and the effect
of righteousness, quietness and assurance for
ever."

GEOGRAPHY,

OR
THE WORLD WE LIVE IN.

CHAPTER II.

We begin our history of the world with the
country in which Noah and his family lived,
because from thence men have spread all over the
earth.

The mountain on which the ark rested is in
Asia. From Ararat rise the two great rivers,
Euphrates and Tigris, which run southward to
the sea. Between these rivers lies a very fertile
plain. This was called Shinar, at the time Noah's
sons lived there. Afterwards it was called Meso-
potamia. There stood the tower of Babel. Long
afterwards two great cities were built, Babylon,
on the banks of the Euphrates, and Ninevah, on
the banks of the Tigris. When Noah's sons were
scattered abroad, Japhet went to the west—to
Europe. Sham and his people dwelt still in Asia.
Ham crossed to Africa. One of Ham's sons went
to the westward, till he reached the sea. He
found there a very fruitful land and dwelt there,
and it was called by his name, Canaan. This is
the land the Jews afterwards dwelt in. There-
fore it got the name of Judea. It is also called
the Holy Land. The whole length of Canaan is
not more than from Waitemata to Kaitaia. It is
bounded on the West by the great desert which
stretches as far as the Euphrates. On the North
it is bounded by high mountains. The mountains
of Lebanon; the two great peaks of Lebanon are
always covered with snow. On the south is the
sandy desert. There is one great river which rises
in the North, in Mount Lebanon, and runs from
North to South, through the land. This is the
River Jordan. It runs into the Lake of Genesa-

me nga kakahu hoki. Rere ke te tu o enei kotiro,
i nga wahine ahua he e whakatoro haere nei i
nga huarahi o Akarana. Ko te tangata e tu ra
i raro i te kara, he kai-whakaako pea, mei te hua,
e ngahau tonu ana ia. Ko te korero pea e wha-
karongo na nga hoa, ko te "Rongo Pai" inahoki
e mau ana era kupu i runga i te kara e mawe ra i
runga i a ia. Ano te nui o nga hua o te korero mo
te rongo pai, he haringa ngakau i te nohoanga ai
i konei, he whakaatu i te kororia nui o tera ao.

He nui ano ra te korero mo tenei mea mo te
rangimarie, te pai ki nga tangata, ki nga iwi
hoki; otiia, e penei ana te kino o nga tangata
Maori me matou, ki tenei tikanga he, ki te ko-
rero roa, mo konei, ka whatua tatatia e matou
tenei pukapuka, i runga i te kupu tono ki nga
tangata kia tangohia e ratou te rangimarie, ko te
tika ia te matuatanga o te marie, inahoki te kupu
tapu o te Atua, "Ko te mahi o te tika he rangi-
marie, a, ko te tukunga iho o te tika, he mahaki,
he whakau, ake, ake."

HE KORERO

MO NGA

WHENUA KATOA O TE AO NEI.

UPOKO II.

Ko te wahi e timata ai te korero, ko te whenua
i noho ai Noa ma. No reira hoki te takenga
mai o nga tangata i kapi ai, a, nga whenua nei.

Ko te maunga i tu ai te aaka o Noa, kei Ahia
(Asia), ko Ararata. Ko te matapuna tera o nga
awa nunui, o Uparati (Euphrates), o Tikiriha
(Tigris), e rere ana whaka-te-tonga Kei waenga-
nui o aua awa, he whenua momona, ho mania.
Ko Hinaara te ingoa o taua whenua i a Noa ma
o noho ana i reira. Muri iho ka whiti ke, ko
Mehopotamia (Mesopotamia). I reira te turanga
o Papera. No muri mai, ka tu tetahi pa nui ki
te taha o Uparati (Euphrates), ko Papurena (Ba

bylon), kei Tikiriha (Tigris) ko Ninewa (Nineveh)
Na, i te mararatanga o nga uri o Noa, ko Ha-
peta maka a nga whaka te hauauru ki Uropi (Eu-
rope). Ko Hema ma kei Ahia (Asia) e noho mai
nei ano. Ko Hama ma ka whiti ki Awherika
(Africa. Erangi ko tetahi o nga tamariki a
Hama, haere atu ana whaka-te-hauauru. Ka tae
; ki te taha o te moana. Ka titiro ki te whenua
he whenua pai noho tonu iho. Ka tapaa te ingoa
o taua kainga ki tona ingoa ko Kanaana. No
muri mai, ka noho nga Hurai ki reira. Koia i
tapaa ai ko Huria. Ko tetahi o nga ingoa ko
te whenua Tapu. Heoi ano te roa o Kanaana me
Waitemata nei, haere atu ki Kaitaia. He whe-
nua momona.

Na titiro ki ona rohe. Ki te taha ki te hau
auru ko te moana,—ki te taha ki te marangai, he
tahora nui, tae noa ki Uparati (Euphrates). Ko
te rohe ki te Nota he maunga teitei, ko Repano-
na (Lebanon).

THE MAORI MESSENGER. (40) TE KARERE MAORI.

ereth, flows out again, and at last runs into the
Dead Sea, and is lost there. The Lake of Gen-
nesereth is also called the Sea of Galilee, and
sometimes the Sea of Tiberias.

The Dead Sea is so called because its water is
stagnant. The water is black and slimy. No
fish can live in it. Here the wicked cities once
stood, Sodom and Gomorrah. All around nothing
will grow, because of the brimstone and salt.
The land of Judea used to be very fruitful. Wheat
and barley grew there in large quantities, and
vines were planted up the sides of all the hills and
olive trees, which throw out their long green
branches. The fruit of the olive is good to eat,
and out of it oil is pressed. There was plenty of
honey, too, in Judea, and large herds of cattle and
sheep. But now the land of Judea lies desolate.

The Jews have been all scattered, only very few
are living there now.

To the southeast of Canaan is Arabia. In this
land the children of Ishmael still dwell. They
live in tents and travel up and down the land in
search of food for their camels and sheep and
horses. To the East of Arabia is the Persian
Gulf. Beyond that lies Persia. To the South is
the open sea. To the West is the Red Sea. Or
the other side of the Red Sea is Egypt. The
name of the whole country is Africa. This land
of Egypt is very fruitful. It is a long narrov
valley between high mountains. Far away to the
South are great snow mountains. In these rise
the river Nile which runs through the land
Now, this river is the cause of the abundance of

food there. The soil is sandy and no rain fall;

there. But every summer when the snow melt;

on the mountains, the river overspreads its banks
The people build their villages on the top of raised 
mounds. The water rushes all round them. The
villages stand like little islands in the midst
When summer is near they sow wheat and barley
and other seeds. When the water dries up, the
fields are covered with the mud left behind. This
makes the soil good. The crops are very plenti-
ful, corn, and wheat, and barley, and melons, and
onions, and cucumbers. In the river Nile are
great lizards called crocodiles. The crocodile is
20 or sometimes 30 feet long. His back is coven

E rua ona tihi, ko te tihi iti me te tihi nui e
ngaro tonu ana i te huka. Ko te rone ki te tonga, he
manaia onepu. Kotahi ano te awa nui e rere ana ma
waenganui o te whenua. Ko Horana (Jordan).
Kei maunga Repanona (Lebanon) te kouru: e rere
ana ki te tonga. Pakaru atu ki Kenareta (Gen-
aesareth). He roto tera. Pakaru atu i tera, tika
tonu  ana ki te Moana Mate. Kahore ona puta-
nga ki te moana nui. I mutu i reira taua
awa.

Ko taua roto ko Kenareta (Gennesareth), ko
tetahi o ona ingoa, ko te moana o Kariri (Galilee),
ko o tetahi ko te moana o Taiperia (Ti erias).

Ko te Moana Mate he moana kino tera. He
mangu te wai, he kawa te wai, kahore he ika, ka-
hore he tuna.

Ko te wahi tenei i tu ai nga pa kino. Ko
Horoma (Sodom) ko Komora (Gomorrah). Ka-
hore he rakau pai e tupu ana ki te taha o te wai.
He whanariki, he tote kau te oneone. Ko Hu-
ria, (Judea), he whenua tupu i te kai.

Ko to reira kai, he witi, he parei. Nui atu te
waina (vine) o reira. Kei runga kei nga puke e
tupu ana.

Ko te Oriwa (Olive), he pai rawa tera hei kai,
hei hinu. Matomato ana te tupu o nga manga.
Hua noa iho te honi (honey) o taua whenua.

He tini hoki nga kau, nga hipi, o reira i
mua.

Erangi inaianei e takoto kau ana a Huria.
Kua marara noa atu nga tangata. Tokoouou
anake e noho mai nei.

Na kei te rawhiti kei te tonga o Kanaana ko
Arapia. Ko te whenua tenei i noho ai nga uri o
Ihimaera. He haereere tonu te mahi a tenei iwi
i te nuku o te whenua, ki te haha kai ma a ratou
kamera, hipi, hoiho. Ko te nuinga o te whenua
he onepu kau. Ko te whare, he teneti. Na, he
wai kei tera taha o Arapia kei te rawhiti ko te
Whanga o Persia (Persian Gulf) ko te whanga
(Gulf) he whaka tapoko. Ko Persia hoki kei ta-
wahi o taua whanga. Koia i tapaa ai taua ingoa
ki reira. Kei te taha ki te tonga, ko te Mo-
ana Nui. Kei te taha ki te hauauru, ko te
Moana whero. Ko tawahi o te Moana whero, ko
Ihipa (Egypt), ko te ingoa nui o te whenua katoa
o tauawahi, ko Awherika (Africa). He whenua mo-
monaa Ihipa, he wharua hoki, he maunga teitei kei
tetahi taha kei tetahi taha. Kei waenganui te
awa, ko te Nile, ko te kouru o te awa kei te tonga
kei tawhiti noa atu, kei nga maunga tiketike ra-
wa.

Na tenei awa i pai ai te whenua. Kahore he
ua o reira, hei whakamakuku i te oneone. Era-
 ngi kia raumati ka rewa te huka i aua maunga ra.
Katahi ka pakaru mai nga waipuke.

 Ngaro rawa nga pareparenga o te awa i te wai.
E hanga ana e o reira tangata nga turanga mo o
 ratou whare kia tiketike. Kei te putanga mai o
te wai, ngaro katoa tu whenua. Ko nga kainga
 e tu a motutere ana. Na ka tata ki te raumati,

THE MAORI MESSENGER.

(41)

TE KARERE MAORI.

with hard scales. No sword or spear can pierce
through it. He can live either in the water or
on land. This creature sometimes kills men.
It likes to lie basking by the river side. The
crocodile lays her eggs in the mud. The sun
batches them. When they are hatched, she
carries the young ones on her back down into the
water. There is a little animal in Egypt which
eats the crocodile's eggs. But for him they
would swarm in the land. On the banks of. the
river there is another great creature, like a pig
in shape, only much bigger. It, is as big as a
horse. It lives sometimes on land, sometimes in
the water. It is called the river horse. The
boatmen are afraid of this creature. If it is angry
it will follow the boat and bite great pieces out.

The Egyptians were a powerful and learned
people in old time. They built cities; wove
beautiful garments, and were in many of their
works and trades as skilful as the people of Eu-
rope are. There are great buildings still standing
which the Egyptians built for burying places for
their kings—for the Pharoahs. They stand in a
great sandy plain, and rise up like high hills.
These buildings are called the Pyramids. They
are wide at the bottom and narrow as they get
towards the top- Each stone is four feet high.
The stones are piled one upon another, getting
narrower and narrower as they reach the top
One of these Pyramids covered 13 acres of land
100, 000 men were twenty years building it.
Great numbers died in the work. Travellers
from Europe often go there now to look and to
wonder at these buildings. There is no such
work going on nowadays. There are many rooms
inside the Pyramids. The passages leading to
them are very narrow. You must crawl on your
hands and knees to get to them. There are only
coffins inside these rooms. The Egyptians used
to embalm the bodies of the dead. They put
sweet spices inside and then wound the body
round and round in linen and put it into the
coffin. There were three coffins, one inside the
other. The outside one was ornamented.  These
bodies are still to be seen. Though they have
lain three thousand years in the grave, they are

ka ruia nga purapura witi, barley, aha, aha. Te
mimititanga o te wai ka takoto kau nga maara;

na ka kitea he one waipuke, he pararoro.

Na reira i momona ai te whenua. Ka tupu
nga kai tini noa iho. He kaanga, ho witi, ne
parei he mereni he aniona he kukama.

Kei reira ano kei te awa nui he tuatara nui ra-
wa.

He korokoraira (crocodile) ko tona roa, erua
tekau, e toru tekau ranei nga putu (feet). He
unahi kau te tuara, he maro. Ekore e ngoto te
hoari, te tao ranei; he mea mohio tenei ngarara
ki te kauhoe, ki te ngoki ki uta. He ngarara
ngau tangata. Ko tana wahi e pai ai ko te taha
o te awa hei takotoranga mona. Ko te uwha ka
waiho ana hua ki roto i te repo. Ma te ra e pao
nga hua. Na ko te katua hei waha atu i nga
kuao ki roto ki te awa. Kei reira tetahi kuri iti
nei. Ko tana kai ko nga hua o taua ngarara.
Me i kore taua kuri, kua tini noa iho. He kuri
nui ano kei Egypt, kei nga taha o te awa ona hae-
renga. Ko te ahua me te poaka nei. Erangi ko
te nui, kei te hoiho. He wahi ano kei uta e haere
ana—he wahi ano kei te awa e kau ana. Ko
tona ingoa ko te hoiho o te awa. Ekore tenei e
ngau i te tangata. Ko tana kai, he tarutaru.
Engari nga tangata hoe poti, e wehi ana i taua
kuri. Ki te riri taua kuri, ka whaia te poti, a
ka mau. Wahia iho e ona niho.

He iwi whai mana tena iwi o Ihipi (Egypt) i
mua ai, he iwi whai whakaaro. He mohio hoki
ki te hanga pa; ki te whatu kakahu kia papai.
Ki te tini o nga mahi penei me a te Pakeha ina-
ianei. E tu mai nei ano etahi whare teitei noa
ake na taua iwi i hanga, hei urupa mo ona kingi,
mo Parao ma. Kei te mania onepu e tu ana, te
teitei o aua whare, me he pukepuke nei. Ko te
ingoa o aua whare he pyramid. Ko te papa
o raro he whanui. Ko runga i  whakanuia, kia
iti ewha putu (foot) te roa o te kohatu kotahi.
He mea ata whakapapa marie nga kohatu, me te
whaka iti haere i runga.

Kotahi tekau ma toru nga eka (acres) te tura-
nga o te whare pera. Erua tekau nga tau i ma-
hia ai. Kotahi rau mano nga tangata i tahuri
ki te hanga. He tokomaha i mate i te mahinga.
Kua tae te Pakeha ki reira ki te matakitaki, mo-
emiti noa iho. Kahore he mahi pera onaianei.
He maha nga ruma o roto o te pyramid. Ko
nga ara e haere atu ai ki roto ki aua ruma, he ri-
riki nei. E ngokitia ana te haerenga o te ta-
ngata. He kawhena (coffin) anake kei roto. Ko
 to te Ihipiana ritenga e rongoatia ana nga tupa-
paku kei pirau. He mea whakapuru te riu o te
I tupapaku ki nga mea kakara. Muri iho ka ta-
katakaia katoatia ki te rinena. A whaowhina
ana ki roto ki te kawhena. E toru nga kawhe-
nga he mea kuhu tetahi ki roto ki tetahi, Ko
to waho rawa i wakaairohia Inaianei, ka kitea e
I te Pakeha. Ahakoa toru noa nga mano tau o te
I tupapaku e takoto ana i te urupa, kahore ano i

THE MAORI MESSENGER.

(42)

TE KARERE MAORI.

still perfect There were many pictures painted
on the coffins and on the grave clothes and on the
sides of the tombs. Figures of men; some work-
ing, and some eating. From these pictures we
learn the customs of that old people.

The Egyptians worshipped false gods, and were
idolaters. The bull, the cat, and the hawk were
held sacred. The most sacred of all was the bull,
when quite white. They thought the power of
one of the gods dwelt within him. He was kept
in the temple, and grazed in a large field. In the
temples there were sacred cats and hawks. When
any of these died, their bodies were embalmed,
just as mens bodies were.

The capital of Egypt now is Cairo. The old
cities are all in ruins.

To the west of Egypt lies the great sandy
desert. But on the north of Africa, all along the
sea coast the land is very good. There were
many great cities formerly and they swarmed
with people. It is only a strip of land there that
is good; beyond is a great chain of mountains, and
beyond the mountains is the  great desert.

There are no rivers, no trees, no grass, as in a
New Zealand bush, Travellers there grow weary
as they go on day by day land see nothing but
bare land every where. It is like a great smooth
sea. The people who live near these parts call

the camel the ship of the desert. There are here
and there little islands in this sea of sand. These
are bright spots caused by a spring of water. Trees,
grass, and shrubs grow up round the water and
make a shady place for travellers to rest in. Bad
as this desert is people travel across it. They
are led thither by the desire to get gold and
ivory. Ivory is made from the elephants long
tusks.

CREDULITY OF THE NATIVES.

A short time ago a designing European trader
borrowed a small sum of money from a native,
which was to be returned at a certain time, with
interest for the loan. At the time appointed the
trader was there, repaid the principal, and what
seemed far more extraordinary and delightful to
the native, the interest also was duly handed over
to him. This novel mode of getting gain soon. spread
through the village, and each man appeared anxi-
ous to entrust his little stock of cash to the tra-
der, with the hope of its being increased. Ac-
cordingly a sum of about. £300 was placed at the
disposal of the cashier, the company of usurers
not forgetting to make  their own calculations,
and assuring their new friend that this advan-
tageous traffic should be kept up.

pirau noa- He maha nga korero i tuhituhia ki
waho o te kawhena, ki runga hoki o nga kakahu
takai. I tuhituhia hoki nga patu o te urupa. I
wakairohia. I tuhia hoki nga ahua o nga tanga-
ta e kai ana, e mahi ana i tana mahi, i tana mahi.
Na reira hoki i mohiotia ai nga tikanga a taua
iwi e o naianei tangata. He iwi karakia he tera,
ko ona Atua he whaka pakoko, he puru (bull) he
ngeru, he kahu hei karakiatanga ma ratou.

Ko te puru ma tonu. He mea tapu rawa ki a
ratou. Ka kiia he waka no tetahi o nga Atua.
Ka kawea atu ki te temepara, noho ai. He ma-
rae nui i waiho hei haerenga mona. Ko nga to-
hunga hei tiaki, hei whangai. I nga temepara
ano, he ngeru, he kahu, he mea tapu. A ka ma-
te, ka takaia; ka peratia me nga tupapaku ta-
ngata.

Ko te pa nui o Ihipa inaianei, ko Cairo. Ko
nga pa o mua kua kore. Na kei tua o Ihipa kei
te hauauru, he mania nui, he onepu kau. Erangi
kei te taha whaka raro kei te tahatika o te mo-
ana kei reira te wahi momona. He pa nunui
hoki o reira i mua ai he hua no te tangata. Oti-
ia he iti nei taua wahi pai, he tutata mai no nga
maunga. Kei tua o aua maunga, ko te mania
onepu. Ko te ingoa pakeha te (Great Desert) na
ko te Tahora nui. Ehara i te tahora penei me to
tenei motu. Kahore he awa, kahore he rakau,
kahore he tarutaru o taua wahi. Hoha noa iho te
ngakau o te tira haere, tirotiro kau ana ki tetahi
taha, ki tetahi taha, he onepu kau. Me te mo-
ana nei te tika. No reira te whakatauki a o rei-
ra tangata, ko te kaipuke e whiti ai te tangata he
kamera. Na, he motu ano kei taua moana one-
pu e tu takitahi noa atu ana. He puna wai ano
hoki kei reira. He rakau puipuia nei, me te ta-
rutaru ano.

Kei reira nga okiokinga o nga tangata. Aha-
koa kino noa tenei whenua e tohe tonu ana te ta-
ngata ki te haere. He kawenga na te taonga na
te koura (gold) nate ivory. Ko te ivory he niho
no te erapanita (elephant). Ko nga niho roroa e
puta aua ki waho.

————o————

TE WHAKAAE KUARE O NGA IWI MAORI.

I mua tata iho nei, ka pa he Pakeha tiniha-
nga, he kai hoko, ka pa ki te tangata Maori
ki te tono moni riro ana i a ia, rite ana te korero
mo te wa e whakahokia mai ai, me nga utu hoki

mo taua mea. I te wahi i karangatia ai ka
tae ake te Pakeha ra, hoatu ana nga moui i riro
i a ia me nga apiti hei utu, koa noa, miharo noa
te tangata Maori ki tera ritenga. Kihai i roa,
ka rangona tenei mahi e nga taha katoa e taua
kainga Maori, hiahia noa, te tangata kia whaka-
matamatauria tenei mahi, te tuku moni i roto i
te ritenga utu. kohikohia ana £300 pauna e
ai ta te korero, tukua ana ki taua Pakeha. Ko
taua muanga manawapa ki te moni i huihui pea
 i nga ritenga mo ratou i roto i aua moui, a i to

THE MAORI MESSENGER.

(43)

TE KARERE MAORI.

At the expiration of the term agreed on, of 
course the money lenders were there, in breath- 
less anxiety; no doubt they were punc-
tual to the minute. The trader came not, how- 
ever, and a search was made for him throughout
the neighbourhood, when to the mortification of 

the too credulous natives, it was discovered that
the gentleman had taken his departure carrying 
his treasure with him.

We do not ask our Maori friends to be more
careful in future, but we recommend for their
prayerful consideration the saying of the wise
man—" He that is greedy of gain troubleth his
own house."

COVETOUSNESS OF THE NATIVES.

" Why do we see so few European traveller
now at our Native villages?" is a question pro-
posed by many tribes in the interior of the coun-
try. We are glad to hear inquiries on this sub-
ject, for it has long been our opinion, that the

natives are singularly deficient as respects their
treatment of travellers. The most exorbitant
charges are made for very trifling services, and
there is a disinclination to render any assistance
at all.

The great mass of the Maori population profess
to be more or less influenced by the principles of
Christianity, but mere professions, whether of an
individual or a nation, are so many words only,
something more palpable therefore is required.
Do the natives indeed know that the religion by
which they are said to be swayed teaches us that
" all things whatsoever" we " would that men
should do to us," we are to do "even so to them?"
Not only therefore are we to be obliging, respect-
ful. and attentive to others, but we are to suffer
actual loss for the benefit of others. The adop-
tion of this principle, will tend to annihilate the
spirit of covetousness, gaining such ground among
the Natives, and which is so justly censured by
every European who is made to feel their avarice.

HONESTY OF THE NATIVES.

A week or two ago a native named Utuha,
while walking along the Parnell road, discovered
a purse, containing a bill of exchange, and 4s.
in silver. As he proceeded, a basket attracted
his notice, and supposing it to be the property of
a shop close by, he handed it to the person in at-
tendance. From subsequent enquiry it was ascer-
tained that the basket & purse had been claimed by
the same individual. The unknown native therefore
was charged with robbery, it being assumed that the
purse had been taken out of the basket, prior to
its delivery at the shop in question. In justice to
Utuha we think it right to observe, that the young
girl who was entrusted with the document for the
purpose of getting it cashed at the Bank, could

tukunga ai, ki atu ana ki to ratou hoa hou, ka
mau tonu tenei tu mahi.

I te wa i karangatia ai, i reira nga tangata o
nga moni e tatari ana, ihiihi ana, i rite pea ki to
minete to ratou taenga atu. Kahore kau te
Pakeha ra, mei reira ka rapua, puta noa i taua
kainga, te kitea, ko taua kaihoko ra i haere
mo ona taonga katoa, ko nga tangata o nga
moni tirotiro kau ana i roto i te ngakau pouri.

Ehara ta matou i te whakatupato i nga hoa
mo nga wa e takoto ake nei, engari he whaka-
puaki atu i te kupu o te tangata tohunga, kia
whakaaroa e ratou i runga i te inoi:—Ko ia e
manawapa ana ki te whai rawa, e whakahehe
ana i tona whare."

TE APO O NGA TANGATA MAORI.

"Heaha ra i torutoru ai te Pakeha haerere mai
ki nga kainga Maori i enei ra?" e ai ta te tini
o nga iwi o noho ana i nga manowhenua o te mo-
tu nei. E koa ana matou ki tenei kupu ui, no
te mea hoki, kua roa matou e whakaaro ana ka
nui te he o nga tangata Maori ki nga tangata ha-
ere atu ki o ratou whenua. He nui noa atu nga
utu, e tonoa ana e ratou, mo nga mea ririki rawa;

a, whakakawa ana te ngakau ki te whakahoa atu
ki nga Pakeha peka ki nga kainga.

E ki ana nga tini iwi i roto i nga Maori he wha-
kapono to ratou; otira, ko te kupu kau o nga tangata,
o nga iwi ra nei, he mea noa, engari, me whakakite i
nga hua. Koia ra nei e matau ana nga tangata
Maori, ki nga ritenga o te whakapono, "ko nga
mea katoa e hiahiatia nei e" tatou "kia meatia
e te tangata, me pera ano hoki to " tatou " mahi-
nga ki a ratou?" Na haunga te whakahoa ki to
tangata, me te aroha, me te atawhai, me tuku
rawa atu i roto i te utu kore mai. Me he mea,
ka wharoro nga iwi Maori ki runga ki tenei kupu
tika, ka ngaro noa iho tenei mea te apo e waiho-
tia nei e nga Pakeha katoa hei pepeha — hore
i te apo o te Maori!

TE TIKA O TE TANGATA MAORI.

I nga wiki erua kua pahure ake nei, i te haere-
nga o tetahi tangata Maori i te huarahi i runga
ake o Waipapa, ko Utuha tona ingoa, ka kitea e ia
tetahi toro, ko nga mea o roto, he pukapuka mo
nga moni £50, ko nga hiriwa 4s. Kihai i matara
te haerenga atu, ka kitea e ia ko te kete, a, kawea
atu ana tera ki te whare hoko e ta ana i reira,
hoatu ana ki te tangata o roto, hua noa no reira
ano. Muri iho ka rangona, ko te kete me te toro
na te tangata kotahi aua taonga. No konei ka
kiia, he tahae taua tangata Mao; i, kahore hoki i
matauria tona ingoa i konei. I meinga, nana
ano i tango te toro i roto i te kete i mua atu o te
kawenga ki taua whare hoko. Ko ta matou he

o

THE MAORI MESSENGER.

(44)

TE KARERE MAORI.

give no proper account of herself, all she knew

was, that her basket by some accident had been
overturned.

In the mean time, the native disclosed the se-
cret to his friends, and it was agreed that the
matter, forthwith should be made known to the
Native Secretary. Of course the natives imagined
that the intrinsic value of the paper was .£50.
The party in whose favour the Bill of Exchange

was drawn being a widow lady, the Interpreter
took the trouble to wait on her accompanied by
a friend of Utuha's. After mutual explanations
the purse was returned to its rightful owner, who
offered as a reward the sum of 10s. Honesty is 
a quality so commendable, that we thought a
sovereign little enough, and suggested that amount
being given to Utuha, but the persons more im-
mediately concerned, it would appear, think very
differently.

PROPHECY.

There can be little doubt, we opine, but that
the present, or Gospel dispensation will speedily
close, as predicted in the Scriptures of truth.
It is true, that many persons who are considered
both orthodox and pious, argue to the contrary.
They assert, that through the instrumentality of
Missionary bodies, the Saviour shall have " the
heathen for his inheritance, and the uttermost
parts of the earth for his possession." This mis-
application of scripture is extremely painful to

those who are better instructed by the Spirit of
God; and in no instance perhaps, in so thin a

guise, do we see the great adversary transform-
ing himself into "an angel of light" as in the

matter alluded to. If he cannot prevent men
from reading the Divine Oracle, he will endea-
vour by every possible means to prevent them
from understanding it; and in this alas! he is
pre-eminently successful; he takes advantage of
the scepticism of the day, but more especially of
the indifference of the Churches which <( slum-
ber" and "sleep."

The wonder is, that there should be any mis-
understanding on the point in question; and the
various floating opinions seem to have been an-
ticipated by the Great Head of the Church, who
informs us in most explicit language, " This gos-
pel of the kingdom shall be preached in all the
world for a WITNESS unto all nations; and then
shall the end come."

There is not the slightest intimation here, or
in parallel passages, that the published gospel
will be universally received; on the contrary it

whakatika i ta Utuha, inahoki, ko te kotiro i a
ia te pukapuka hei kawe ki te Peke kia unuhia
mai nga moni, kihai i matau ki te mahuetanga;

poauau noa iho taua kotiro; heoi ano tana i ma-
tau ai ko te huringa taupokitanga o tana kete.

Na, korero ana te tangata ra ki ana hoa, wha-
kaae katoa ratou kia whakina ki te Kai-Tuhi mo
nga Iwi Maori i whakaaro nga tangata Maori £50
o taua pukapuka i kitea; he tino moni ki to ra-
tou titiro. He wahine pouaru te tangata nana te
pukapuka moni, no konei, whakangenge turi te
kai-whakamaori raua ko te hoa o Utuha, ki te
haere atu ki taua wahine. Korerorero ana, a,
tukua ana te toro ki te tangata nana tana taonga,
ki mai ana tera ki te 10s. hei utu. He mea nui
tenei mea te tika, no konei matou i mea ai he mea
iti te koura kotahi mo te kai kite, mea atu ana
matou kia pauna mo Utuha; otiia, ko nga tanga-
ta na ratou ake taua taonga i kitea ra, he whaka-
aro rere ke to ratou.

POROTITITANGA.

Kahore ianei he awangawanga ki te tutatatanga
o te otinga o te takiwa mo te Rongo Pai, no te
mea hoki, e takoto ana te poropititanga mo ia
mea, i roto i nga Karaipiture pono. Ka tika ia,
te mahi whakahe o etahi mo tenei, e kiia nei, ko
te tika kei i a ratou, ko te whakapono nui hoki.
E mea ana ratou ma te kauwhautanga o te Rongo
Pai i te mangai o nga Mihinere, ka riro mai ki
te Ariki "nga tauiwi hei kainga" mona "me nga
topito o te whenua hei nohoanga tapu." Ko
tenei mahi kawe ke i nga tikanga o te Karaipi-
ture hei whakapouri i nga ngakau kua ata whaka-
akona e te Wairua o te Atua; a, ko konei kitea
ai, he angiangi rawa te kakahu i araia ai a
Hatana i te tirohanga atu; e tu maori ana ia i
konei, ano "he anahera no te maramatanga." Ki
te kore ia e taea te whakakahore i te korero o
to te Atua pukapuka, e uekaha ana ia ki te
kopani i nga kanohi kei matau te tangata ki nga
tikanga o roto. Ko tenei, e koa ana ia, no te mea,
e taea ana e ia tana hiahia ki te pehi i te whakapono
i roto i te mano i enei ra whakateka, a i roto i
nga Hahi e warea noatia nei ki te mahi poauau
e "tunewha" nei, e "moe" nei.

Tenei te mea i miharo ai, ko te pohehe noa o te
tangata ki te mea e tino marama ana. Kua kitea
mai ano e te Karaiti, Te Tino Rangatira o nga
Hahi, nga tini whakaaro e hapainga takekoretia
nei, inahoki ana kupu whakatuturu mo tenei mea,
—"A ko tenei rongo pai o te rangatiratanga e
kauwhautia i te ao katoa, hei TOHU ki nga iwi
katoa; ko reira puta mai ai te mutunga."

Horerawa he kupu o konei, o te tini atu o nga
tuhituhinga penei, mo te tahuritanga o nga iwi
katoa ina kauwhautia ki a ratou te rongo pai;

otiia e takoto nui ana te kupu whakakahore. E
mea ana, ina tae atu ki nga wa o te mutunga,

THE MAORI MESSENGER.

(45)

TE KARERE MAORI.

is declared that at the time of the end, " Because
iniquity shall abound, the love of many shall wax
cold."

It would appear therefore, that all the predic-
tions which refer to a sinless and unspeakably
happy era, point to the Millennium and the hon-
our of introducing the new order of glowing
events is reserved for the Lord Jesus himself.
Previous to the establishment of His rule, there
is to be " upon the earth distress of nations with
perplexity;" terminating at a great battle to be
fought in Palestine, the blood, from the immense
slaughter is said to flow to the extent of 200

miles. After this terrible judgment, the Mil-
lennial kingdom will be set up, and " the earth
shall be filled with the knowledge of the Lord
as the waters cover the sea."

SCRIPTURE BIOGRAPHY.

JOSEPH.

Joseph was the eleventh son of the patriarch
Jacob, and was born in the year A. M. 2259.
He was tenderly beloved by his father, who as a
token of his marked regard " made him a coat of
many colours." This fondness of Jacob, together
with Joseph, s disclosure of the improper conduct
of his brethren, excited their jealousy, and they
awaited an opportunity to punish or destroy
him.

The young favourite, it would appear, was not
in the habit of tending the flocks with the elder
members of Jacob's family; he remained under
the parental roof in company with his brother
Benjamin.

At the age of 17, he was sent by his father to
Shechem to enquire after the health of his breth-
ren, and to learn the state of the flocks and herds.

"Na te mea kua hua te kino, ka matoke haere te
aroha o te tokomaha."

No konei i kitea ai, ko nga poropititanga katoa
o te Karaipiture e mea nei ki te wa hara kore, ki
te wa whakakoa rawa mo te tangata, kei te WHI-

 TUMANOTAU, a ko te whakakitenga mai o era mea
miharo rawa, era mea hou, kei i a te Karaiti pu
ano, mana e whakatu.

I mua atu o te whakahonoretanga nui o te
 Ariki, "he mate ano mo nga tauiwi, me te pohe-
wahewa i runga i te whenua." Ko te mutunga
o enei he parekura nui, ka turia ki te whenua o
 Paritaina. Ko te awa toto o tenei whawhaitanga
nui 200 maero. I muri iho o tenei whakawaka-
nga nui ki te ao, ka whakaturia te rangatiratanga
o te Whitumanotau, ko reira, "ka ki tonu te ao i
te matauranga ki te Atua, me te wai e whakakapi
nei i te mata o te moana."

KORERO KARAIPITURE.

HOHEPA.

Ko Hohepa te tuangahuru o nga tama a
Hakopa; i whanau ia i te tau o te ao 2259.
Nui atu te aroha o tona matua ki a ia, a, whaka-
kitea ana e ia te tohu o tona aroha i te hoatu
tanga o "te koti whakaingoingo." Na te aroha o
Hakopa, na te whakinga hoki o nga hara a nga
tuakana, ka tuahae ratou ki a Hohepa, ka mea kia
patua.

 Ko te tama iti a Hakopa, kihai i tae ki te
koraha ratou ko nga tuakana ki te tiaki pirikahu;

i noho raua ko te teina, ko Penehamine ki te
whare o te matua.

Ka taea nga tau te kau ma whitu o Hohepa,
ka tonoa ia e tona matua ki Hikama, ki te tiro-
tiro i nga tuakana i nga kahui. I tawhiti ano a
Hohepa, ka kitea atu, a, ka turia he korero, ka
 whiriwhiri whakaaro kia kohurutia. Na, ka kite

THE MAORI MESSENGER. (46) TE KARERE MAORI.

While yet far distant, he was observed, and a
consultation was held as to whether or not they
should kill him. Thus it will be seen that sin,
—that venomous serpent which we conceal in our
bosoms, robs us of every humane and tender feel-
ing, and severs in a moment, that eternal tie
which binds brother to brother, and father to
son.

Reuben succeeded in deterring them from com-
mitting the atrocious deed, and Joseph, at his
suggestion, was thrown into a pit; but during his
temporary absence Joseph was sold to the Ishmae-
lites for twenty pieces of silver. On the arrival
of these wandering merchants in Egypt, Joseph
was again sold as a slave, and became the property
of " Potiphar, an officer of Pharaoh's and captain
of the guard."

Through the misrepresentation of his master's
wife, Joseph was thrown into prison; but he was
happier there than many a monarch on his throne,
for the sacred historian assures us, that " the
Lord was with Joseph," and all who are favored
with the smile of the Almighty cannot help being
happy,—cannot help feeling that they posses?
those substantial joys, which man can neither give
nor take away.

At the age of 30, Joseph was taken from his
dungeon by Pharaoh, who arrayed him in princely
vestments, put his own gold ring on his hand,
and " made him ruler over all the land of Egypt."
Here again we see, that those who adhere to their
Christian principles are rewarded even in this
world, for thousands like Joseph, have experienced
that "Godliness is profitable unto all things, hav-
ing the promise of the life which now is, and of
that which is come."

In consequence of a great famine, the children
of Jacob went down to Egypt for the purpose of
buying food for their families. On the occasion
of their second visit to procure more food, Joseph
ordered their sacks to be filled and his silver cup
to he concealed in the youngest brother's. The
little company of Hebrews had not proceeded far
on their way homeward, when they were overtaken
by the steward of Joseph's house who charged
them with robbery. The men avowed their in-
nocency, and immediately unladed their asses;

when to their great astonishment and alarm "the
cup was found in Benjamin's sack."

nei tatou ko te hara, e takoto i roto i a tatou, e
penei ana me te nakahi, e pehi ana i nga whaka-
aro aroha i nga whakaaro tika o te ngakau, a, e
mutuhia ana te tau o te ate, o te tuakana o te
teina, o te matua o te tamaiti, pera ia i kiia, kia
mau te aroha o tetahi ki tetahi, ake ake.

Na Rupena i wawao ka ora te tamaiti ra, ka
whiua ki roto ki te poka; a, i muri i a ia, ka
hokona ki nga Ihimeara mo nga hiriwa erua te
kau. No te taenga o enei kai hoko ki te whenua
o Ihipa, ka hokona ano a Hohepa hei ora ki a
"Potipa he apiha no Parao, he rangatira mano."

Na te korere tinihanga o te wahine o te ranga-
tira o Hohepa, ka whiua ia ki roto ki te whare
herehere. O tira, i nui ake te hari o Hohepa i
reira, i te tini o nga Kingi o te ao, no te mea,
e ki ana te kai-tuhituhi tapu, "i a Hohepa ano a
te Atua." Na, ko nga tangata katoa kei i a
ratou te Atua, e koa nui ana, ka tauaro mai ki a
ratou a Ihowa, a takoto ana te hua whakahari i
roto i te wairua, a, ekore e taea tera haringa te
homai e te tangata, te tango atu ra nei.

I nga tau o Hohepa etoru te kau, ka tangohia
mai e Parao i roto i te whare herehere, ka whaka-
kakahuria ki te kahu piriniha, ka hoatu i te ringi
koura o toua ringa, a, ka karangatia ia, "hei ranga-
tira mo nga wahi katoa o Ihipa." Na, ka kite
nei ano tatou, ko te hunga e piri ana ki nga tika-
nga o te whakapono e whakanuia ana e te Atua i
tenei ao ano; he mano tini nga tangata penei me
Hohepa kua kite i te tikanga o tenei mea, inahoki
te kupu, "ko te whakapono e pai ana mo nga mea
katoa, kei reira hoki te korero o te oranga i

 o

naianei nei, mo amua noa atu hoki."

I muri iho o tenei, ka puta he po mate kai, a,
ka haere nga tama a Hakopa ki Ihipa ki te hoko
oranga ma ratou. I te tuarua o nga hokinga, ka
ki atu a Hohepa ki te ranga tira o tona whare, kia
whakakiia o ratou putea ki te kai, a ko tona oko
hiriwa kia kohia ki te putea o te teina. Kihai
i matara te haerenga atu o te tini tangata ra, ka
arumia atu e te rangatira o nga taonga o Hohepa
ka whakapaea ki te tahae. Mea atu ana te puni
ra, kahore o ratou tahae, tukua ana nga putea kai
ki te whenua, a, ka rapua i konei taua taonga
ngaro. Mei reira i roto i te miharo, i roto i te
mataku, "ka kitea te oko ki te putea o Peneha-
mine."

THE MAORI MESSENGER.

(47)

TE KARERE MAORI.

On their return to the city, Joseph made him-
self known to them, and sent them away with
waggons to convey his father to the Egyptian
territory. The meeting of Jacob with his son

Joseph was of a most affecting character; they
fell on each others necks "and wept a good while"
and Jacob said " now let me die since I have seen
thy face."

Joseph expired at the age of 110 honoured and
beloved by all, and his body was embalmed, ac-
cording to the custom of the Egyptians.
——————o—————— 

WAR.

War is an evil of no ordinary magnitude in
whatever aspect it is viewed. The boasted glory
which attends a signal victory, is worse than a
shadow, and amounts simply to this, that a certain
mass of matter, consisting of flesh and blood, suc-
ceeded in hewing to pieces so many bodies made
of the same perishable material. We can dis-
cover neither honour nor glory here; it is brute
force against brute force, gun against gun, or
spear against spear. 

All barbarous nations delight in war, and
wherefore? "They are led captive by the devil
at his will" and the arch enemy will ever main-
tain extraordinary influence over mankind while
he can keep up the thirst for war, at the same
time he artfully conceals from the contending par-
ties the solemn fact, that " no murderer shall in-
herit the kingdom of God "

It may be urged that the Jews of old were not
only permitted to go to war, but commanded.
True; but ever since the fall, sin has polluted the
atmosphere of this world, and the Divine Being
uses many means in order to punish the inpeni-
tent and disobedient. Sometimes he causes a
flood to overwhelm the guilty inhabitants of the
earth. Fire and brimstone, pestilence, or famine,
are the agents employed at other times, and not

I te hokinga ki te pa, ka whakaatu a Hohepa
i a ia ki nga tuakana, a, ka tukua nga hariata hei
kawe mai i te matua ki te whenua o Ihipa. Nui
atu te aroha o te tutakinga o Hakopa raua ko
Hohepa, i tuohu ki runga ki o raua kaki, a ka
tangi, roa noa; a, ka ki atu a Hakopa. "Tukua
au kia mate, he mea hoki, ka kite au i tou
kanohi."

I nga tau 110 ka mate a Hohepa, i runga i te
aroha, i te whakapai o te tokomaha; a, takaia
ana te tinana ki nga kopuru kakara ki te ritenga

o nga Ihipiana.   
KORORIATANGA

TE WHAWHAI. NOA IHO 

He mea kino rawa tenei mea te whainga i te
tirohanga atu i nga ahua katoa. Ko te marama 
ke hokeho  e kiia nei kei i a ratou te papa i roto i
te whawhai, he ata kau  ko tona tikanga koia
ano tenei, ko etahi kikokiko me nga toto ano, i
rere atu ki etahi kikokiko toto hoki, a topetopea
iho etahi, e etahi. Kahore matou i kite i te
 maramatanga o tenei, ite rangatiratanga hoki.
He whakakararehetanga  tenei no tetahi ki tetahi,, 
he pu ki te pu, he hani ki te hani. 

Ko nga iwi kuare katoa e koa ana ki te wha-

whai, a, na teaha? "E mau ana ratou i te reti o
te rewara, e hopukia oratia ana ratou e ia ki tona
hiahia," a, e mau tonu te mana o tenei wheinga
ki nga iwi o te ao, ina puta tonu o ratou hiahia
whawhai; e huna ana ia i te tikanga pono, "ekore
te tangata kohuru e whiwhi ki te rangatira-
tanga o te Atua."

E mea pea etahi, ko nga Hurai i tukua kia wha-
whai, a, i tonoa hoki. Ae ra; i te putanga o te
he tuatahi, poke ana tenei ao i te hara a, he nui
nga mea o te Atua hei whiu mo nga iwi o te ao,
mo te hunga e pake ana ki a ia. He mea ano he
waipuke te patu e ngaro ai te tangata hara o te
whenua. He kapura, he whanariki i roto i tetahi
takiwa, he whawhai te whiu e tukua mai ana, hei
whakangaro i te mano, i te mano tini,

THE MAORI MESSENGER. (48) TE KARERE MAORI.

unfrequently a devastating war is permitted, car-
ry ing off its thousands, and tens of thousands.

I War, is not a necessary evil as many assert,
it is the outbreak of ungovernable passion, and
until men learn to conquer the evils of their na-
ture, war must continue. Civilization has
achieved much, nor may its advantages be easily

numbered; but it has no power to stem the tor-
rent of iniquity which is being poured forth from
every unregenerate heart. Christianity alone can
calm the tumultuous sea of human strife; when
nations, therefore, become wholly Christian the
"sword"" will be beat "into ploughshares, and the
spears into pruning hooks; nation shall not lift
up sword against nation, neither shall they learn
war any more.'' This will be so in the Millennium;

but it might be so now.

We trust that these few plain remarks will not
be altogether lost upon our native friends some
of whom are now unhappily engaged in deadly
combat.

————o————
EUROPEAN INTELLIGENCE.

THE WAR IN THE EAST.

When we last wrote on this subject, an account
of the battle of Alma was given, and we also stated
that Sebastopol had fallen into the hads of the
allies.

Subsequent informartion has been forwarded
and printed in the Auckland and other newspa-
pers, contradicting the former statement in regard
to the capture of Sebastopol.

The most important item of intelligence from
the seat of war is, an account of the battle of In-
kermann.

The Russians during the darkness of the night
scaled the heights of Inkermann. and under cover
of a dense fog attacked the English in their in-
trenched camp, at an early hour in the morning.
" Little did the slumbering troops imagine" says
the Times " that a subtle and indefatigable enemy
were bringing into position an overwhelming ar-
tillery ready to play upon the tents at the first
glimpse of daylight."

The Russian force amounted, it is said, to
60, 000. About 8000 only of the English it is
stated could be brought to encounter the enemy.

The conflict is represented as a most sanguin-
ary one. The Times speaks of it as " the bloodi-
est struggle ever witnessed since war cursed the
earth."

The enemy fought with great desperation, re
lative to which the Times further remarks:—

It has been doubted by military historians if
any enemy have ever stood a charge with the bayo-
net, but here the bayonet was often the only wea
pon employed in conflicts of the most obstinate
land deadly character. We have been prone to

Ehara i te tikanga tuturu ki te ao tenei mea te
whawhai, ehara ite mea he kino rui mai kia mau
tonu , engari he koropuputanga no nga kino o te
ngakau maori; a, ekore ano e mutu te whawhai
kia taea ra ano te pehi nga tini he o te ngakau.
He nui te mahi o te matauranga, he nui nga pai
e ahu mai ana i reira, me taea ra nei te tatau,
otiia, ekore tera e kaha ki te pehi i nga tai o te
hara e rere tonu mai ana i nga ngakau katoa o te
maoritanga. Ma te whakapono anake, ka
mowairokiroki te moana i roto i te tangata; mo
konei, ka tino whakapono nga iwi katoa, mutu
rawa te whawhai. Ko te "hoari" i reira, ka
patua hei "maripi topetope ekore e hapai hoari
tetahi iwi ki tetahi iwi, a, ekore e whakaako wha-
whai, ake atu." E oti tenei i te ra o te Karaiti, i
te Mereneuma; oti ra e oti ano i tenei takiwa,
mei hiahiatia e te tangata.

E mea ana matou kia kaua enei kupu e kapea
noatia e nga hoa Maori he mea hoki, e tu ana
etahi o ratou ki te whawhai whakamate i tenei
wahi.


RONGO NO OROPI

KO TE WHAINGA KI TE MARANGAI.

I tera tuhituhinga o matou, ka korerotia atu te
parekura o Amara; a, i mea i reira, ko te pa o
Hipatipora i horoa, i riro i nga hoia o tenei hu-
nga.

Kua tae mai ano nga rongo kua taia ki nga nu-
pepa o Akarana me ara atu whenua, e mea ana
kihai ano i horo a Hipatipora.

Ko te korere nui ko te rongo hou, o te wahi
whawhai ko te parekura o Ikamanu.

I te roa o te po, ka pikia nga pari o Ikamanu
e Ruhia, a, huaki ana ki te parepare o te Ingari-
hi i te ata tu i roto i te kohu. "Kihai i mahara-
tia e nga hoia e parangia ra e te moe" e ai ta te
Taima " ae tenei te whanatu nei te wheinga tu-
pato, kaha hoki, ki te tau i a ratou, ki te kawe
atu i nga purepo, ki te pupuhi i nga whare wha-
rau o te Ingarihi i te ata tu."

E meinga ana, ko te ope o Ruhia 60, 000. E
kiia ana 8, 000 o nga Ingarihi i tau i a ratou.

Ko tenei whawhai, he nanakia rawa, e ki ana
ano te Taima, "heoi nei te parakura toto nui, i
te orapanga o tenei kino o te whawhai ki te ao,
a, mohoa nei."

Nui atu te kaha o te whawhai o tera, mo konei
nga korero o te Taima:—

" Kua whakateka nga kai titiro hoia ki te tu-
nga o tetahi wheinga i te wahi e whawhai ai nga
hoia Ingarihi ki te peneti, otira, i konei he
penete te patu o tetahi, o tetahi, a, nui
rawa atu te pauaua o tera. Kua whakaaro tatou ka
unuhia te peneti o te Ingarihi, ko tona patu pu
ake tera e tau ai ia, a, i Maira anake, ka reia mai
te peneti e te hoa riri,—otira, i te parekura o Ika-

THE MAORI MESSENGER.

(49)

TE KARERE MAORI.

believe that no foe could ever withstand the Brit-
ish soldier wielding his favorite weapon, and that
at Maida alone did the enemy ever cross bayonets
with him; but at the battle of Inkermann, not
only did we charge in vain,—not only were des-
perate encounters between parties of men main-
tained with the bayonet alone,—but we were ob-
liged to resist bayonet to bayonet, the Russian in-
fantry again and again as they charged us with
incredible fury and determination."

The civilized mode of warfare was laid aside
by the Russians on this occasion; they barbar-
ously killed on the  battle field the unfortunate
soldiers who had fallen wounded.

The loss of the Russians in killed and wounded
is estimated at 9, 000; and the loss on the side of
the English and French was also considerable

ENGLAND.

Parliament had been opened by the Queen in
person; and the royal speech was read by Her
Majesty from the throne. We extract the fol-
lowing which will be read by the natives with
great pleasure:—

"I rejoice to observe that the general prosperity
of my subjects remains uninterrupted. The state
of the revenue affords me entire satisfaction; and
I trust that by your wisdom and prudence you
will continue to promote the progress of agricul-
ture, commerce, and manufactures.

"I rely with confidence on your patriotism and
public spirit. I feel assured that in the moment-
ous contest in which we are engaged you will ex-
hibit to the world the example of a united people.
Thus shall we obtain the respect of other nations,
and I trust by the blessing of God we shall
bring the war to a successful termination"

FRANCE.

The French Exhibition is to he opened in the
month of May next, during which season it is
expected that her Majesty the Queen of England
and Prince Albert would visit the Emperor and
Empress of the French. In reference to this new
order of things, a late paper remarks:—

" It is almost useless to say, that this exchange
of visits is of immense importance. They must
not be looked on simply as an exchange of civi-
lities between the Sovereigns of two countries.
They are a great political event, and will do
much to cement the alliance which has been al-
ready so cordially entered into between the peo-
ple of these countries."

manu kihai ano i aha o tatou peneti,—kihai ano
i rere wharoro atu etahi ki etahi i runga i te ko-
inga o te peneti;—otira i reia nuitia mai e Ru-
hia i runga i te koinga o te peneti, haere maia
mai ana, tupu ana te whana."

Ko te ritenga pai o nga iwi matau o te ao i
whakarerea e Ruhia i konei, no te tunga o etahi
hoia, ka tikina atu ka patua kohurutia.

E meinga ana 9, 000 o Ruhia i te mate, i te
kainga mata; he nui ano hoki te mate o te Inga-
rihi o te Wiwi.

INGARANGI.

Kua puare i a te Kuini te whare Runanga nui
o Ingarangi; a, kua panuitia te korero o te
Kuini i runga i te torona; a ko te mutunga
tenei o te korero ahuareka o te kuini:—

"E hari ana au no te mea e mau tonu ana te whai
rawa o taku iwi. Ko nga ritenga o nga moni
kohikohi o nga wahi katoa e whakapai ana au;

a, ma to koutou tohunga, to koutou mahi tika ka
kahu haere ai nga tikanga o te ngaki whenua, o
te hokohoko, o te whatu koheka."

"E whakau ana au ki to koutou whakaaro nui, ki
to koutou ata whakahaere i nga tikanga. E matau
pu ana au, ka waiho ta koutou mahi hei tauira
mo te ao i roto i tenei whainga nui kua uru nei
tatou. Ko reira tatou tirohia paitia mai ai e nga
iwi ke; a, ma te Atua e whakapai to tatou mahi,
ekore e wheau ka oti pai tenei whawhai."

PARANIHI.

Ko te marama o Mei ka puare te whare mata-
kitaki o te Wiwi; a, e meinga ana, ko reira &
Kuini Wikitoria o Ingarangi, me Piriniha Ara-
peta tae atu ai kia kite i te Epera, me te Eperehi
o te Wiwi. I roto i enei mea hou, e ki ana te-
tahi nupepa:—

" He mea noa ianei te ki kau atu ki te tangata,
ae, he mea nui tenei whakakitekitenga. Kaua
hoki e tirohia he haerenga kautanga no etahi
Kingi ki tetahi kia kite; engari he hua nui kei
roto, taupoki katoa ki te nuinga o te iwi. Ko
tenei mea hei whakapumau mo nga whakaaro pai
o enei rangatiratanga erua kua oti nei te whaka-
 takoto, a, ka piri nga whakaaro o tetahi ki te-
tahi."

THE MAORI MESSENGER.

(50)

TE KARERE MAORI.

DENMARK.

The kingdom of Denmark, like too many others
in these singularly restless times, is unsettled.
The people are dissatisfied in reference to the
constitution of the realm, land are loudly calling on
the Sovereign to accede to their request in al-
tering it. His Majesty, however, is regardless of
their demands, and a speech has been read from
the throne to that effect; on this subject the Mel-
bourne Argus says:-—

" The struggle between the King of Denmark
and his people, has reached an anxious cri-

sis "

PORTUGAL.

Our native friends know little of the kingdom
of Portugal.

We may inform them that the chief export of
the country is wine. In consequence of a long
drought this season the vineyards have yielded
but a small quantity of fruit.

One estate which sent to market a thousand
pipes of wine as its annual product, has been ob-
liged to satisfy itself this year with only fifty
How soon are the fountains of national resources
dried up, when the Almighty in His unerring
wisdom is pleased to withhold " the early and the
latter rain."

ITALY.

The papers chronicle an event of general in-
terest relative to Italy, namely, " the opening
and consecration of a fine new Church built for

the use of the Waldenses." The building is re
presented as being a fine piece of architecture; it
is also capacious, and is situated in one of the
best streets of Turin. About twelve hundred
persons were present; there was also a consider-
able concourse outside. Two sermons were
preached on this occasion, one in French, and
the other in Italian.

The British Government have long and nobly
aided the  Waldenses by granting a large sum an-
nually to the inhabitants of the  Vallies for re-
ligious and educational purposes. The fund in
question " furnishes a part of the salaries of fif-
teen pastors, fifteen parish schoolmasters and
ninety hamlet schoolmasters." The number of
the Waldenses, is estimated at 20, 000.

TENAMAKI.

Ko te rangatiratanga o Tenemaki e pera ana
me te tini o te whenua, i enei takiwa whakaoho-
oho, e tarure noa ana nga tangata. E kino ana
to iwi ki nga ture o te whenua, a, e kaha ana ki
te karanga atu ki te Kingi kia rongo ki to ratou

tono. Kihai te Kingi i rongo ki to ratou tono,
kua korerotia tona tikanga he mea panui mai i
runga i te torona. E ki ana te nupepa o Meripo-
ni:—

" Ka kitea te tautotohe o te Kingi o Tenama-
ki ratou ko tona iwi, kua tae ake ki runga
riro-"

POATUKERA.

Iti ake nei te matauranga o nga hou Maori ki
te rangatiratanga o Poatukera.

Me ki atu ki a ratou ko te tino taonga o tera
whenua, e utaina ana ki nga whenua he waina na
te tau raki, kihai i oha nga waina, kihai i nui te
hua.

Ko tetahi mara, kotahi mano kaho waina i ara
tau i tukua ki te hoko, i tenei tau, erima ano te
kau kaho. Ano te mimititanga o nga rawa o nga
iwi i nga wa e mea ai te Atua Kaha Rawa, i roto
i tona pai, me tona tohungatanga kia puritia nga
kopata o " te ua matamua, me te ua matamu-
ri!"

ITARI.

Ko nga nupepa e panui ana i tetahi mea ahu-
areka i Itari, te " whakapuaretanga o te whare
karakia hou i hanga mo nga Watenehi." E
meinga ana he whare tino pai te ahua;

he whare nui, e tu ana hoki i tetahi
o nga tino huarahi o Turini. Kotahi te kau ma
rua rau tangata i te karakia i te puaretanga ai, a,
he nui hoki te tangata i waho. Erua kauwhau-
tanga i te rangi i puare ai, kotahi i te reo Wiwi,
kotahi i te reo Itariona.

Kua roa te tino mahi pai o te Kawanatanga o
Piriteni e kitea ana i runga i tenei iwi i nga Wa-
tenehi; he nui nga moni i roto i te tau e tukua
ana ki nga kai noho o ana Wharua; mo nga ma-
hi o te whakapono taua moni, mo te mahi whaka-
ako. Ko tetahi wahi e riro atu aua " mo nga
minita, kotahi te kau ma rima, mo nga kai wha-
kaako kura o nga kainga mamao, eiwa te kau ara."
Ko te nui o taua iwi te Watenehi ana huihui,
20, 000.

THE MAORI MESSENGER.

TE KARERE MAORI.

RUSSIA.

[Continued from our last.]

In the evening of the same day the streets are
illuminated. At eight o'clock the dignitaries of
the Empire, and the gentry of the court assemble
again in the ball-room of the palace, and crowd
up about the doors through which their majesties
are to enter. As scon as they are thrown open
the orchestra strike up, 'God save the Emperor,'
and the imperial family appear, and greet the
assembly with bows and courtesies. The Czar in

a scarlet coat, a steel cuirass, white buckskin
breeches and military boots, displays his fine tall
person to the best advantage. The Czarina is in
white satin and diamonds. She is followed by
the Grand Duke Alexander,—the heir to the
throne,—a large stout person, with a very amia-
ble expression of countenance, and much gentle-
ness of manner, and all the other members of this
remarkably good-looking family. The giant
Orloff, the constant companion of the Emperor;

the Prince of Georgia, a Russian pensionary; the
Hetman of the Cossacks:- the various petty czars
of the tribes tributary to the Empire; the accom-
plished Nesselrode, with his weasel face and small
gray peering eyes; the pompous Tehernicheff, the
minister of war; the Woronzows, the Narichkens,
the Demidoffs, the Wolkonskies and Dolgourouskis;

the Potoskis, Lubermerskis, and other great
Polish nobles, who do homage to the Czar; the
foreign princes of various degrees; Knights of
Malta, and gentlemen of every order; painters and
poets of reputation, and many distinguished
characters — all are there, and all in the gay
colours and rich costumes of their rank and
country.

The defects of paint, even the something of
flummery, so apparent in every court and every
palace in the daytime; have disappeared. Every
thing is remoulded, softened, land beautified beneath
the influence of wax light. The Emperor and
Empress, and some of the more important char-
acters open the ball with a polonaise, a measure
well suited to the dignity of monarchs, inasmuch
as they may move fast or slow, as may appear con-
venient. The dancing of their majesties is
usually confined to a stately march. After the
polonaise, the company are at liberty to move
about at pleasure. Some dance quadrilles; some
go to the card-tables in the hall of St. George;

some stroll into the gallery containing many
hundred portraits of Russian officers, painted by
an Englishman, who made a job of it and made
a fortune; and others find amusement and refresh-
ment in the anti-rooms.

Files of grenadiers of the guard are stationed at
every door-way. They are tall fellows, in snow-
white uniforms, and golden breast-plates, helmets;

RUIHA.

[He roanga no tera kua taia.]

I te ahiahi o taua ra, ka tahutahuna ho rama
ki nga huarahi. I te waru o nga haora ka wha-
kamine ano ki te ruma kanikani, nga rangatira,
me nga Apiha o te rangatiratanga; a, ka puare i
konei to tatau hei tomokanga mo te Epera me tona
tahu. Puare kau ano nga tatau, ka rangona nga
tini mea whakatangi, ko te rangi ano tenei,—kia
whakaorangia a te Epera e te Atua. Ka puta i
konei te whanau o te Epera, ka tungou, ka owha
atu ki nga iwi. Ko te Ha, he mea whakakakahu
ki te koti where, ko te arai uma, he tira, ko nga
tarau ma. ko nga putu miritea, whakataikore kau
ana te tangata ra, heoi hoki te roa. Ko te kahu
o te Harina, he hatini ma, he wa taimona kau a
runga. Muri mai i a ia, ko te ruki Nui, ko Ari-
kihana, ko te tama matamua ia, mo te torona ki
te mate te matua,—he tangata hua, nui ia, he
tangata rangatira ia nga kanohi; muri mai ia ia,
ko nga tamariki katoa o tenei whanau ataahua.
Ko tera tangata nui ko Aroha ko te hoa ia o te
Epera, ka tomo mai i muri, ko te Piriniha o
Horia, e utua ana e Ruhia; ko te Hetemana o
nga Kakaka; ko nga Ha ri ririki  iho, nga ranga-
 tira o nga tini hapu o te iwi; ko tera rangatira
matau, ko Neherora; ko tera rangatira whaka-
pehapeha ko Tenenikewha, te tumuaki karanga
whainga; ko nga Waranaho, ko nga Ngarihikena,
ko nga Temitaha, ko nga Wakononohi; ko nga
Tokororaki, me ara atu rangatira o Porana e
whakaae nei ki te rangatira tanga o te Ha. Ko
nga Piriniha o nga iwi ke e haere mai ana, ko
nga Toa o Marita, me te tini noa atu o te ranga-
tira; ko nga tohunga ki te mahi whakaahua;

ko nga tohunga ki te tito w iata, me te tini atu
o nga tangata nunui, ko reira katoa ratou, i nga
kakahu whakapai pai, i te ahua, i te ritenga, o tuna
iwi.

Ko nga mea e tirohia ana e te kanohi i nga
 whare Kingi katoa i te ra e whiti ana, ngaro
whakarere i konei, i raro iho o te maramatanga o
nga rama. Ngawari katoa nga mea i te tiroha-

nga atu pai katoa hoki. Ko te Epera, me te
Eparehi, me ehinu o nga tino rangatira ka
timata te hakari i te kaerenga ki te kanikani, i
hohoro ra nei nga wae i ata haere ra nei, kei i a
raua te whakaaro mo tera no reira i kitea ai ka pai
tenei tu kanikani mo nga kingi. Otira, ko to
raua to te Epera ma kanikani, he haere maori.

Muri iho, ka tukua te tikanga ki te hui ma
ratou e mahi i nga mea e hiahia ai. Ko etahi ka
whakatika ki te kanikani; ko etahi ka haere ki
te makamaka; ko etahi ka haere ki nga ruma o
Hana Hori, ki te matakitaki i te tini o nga mea
whakaahua kei reira, no nga Apiha o Ruhia, i
mahia e tetahi tangata Ingarihi, a, nui atu te utu
mona; ko etahi ka haerere atu ki te tini o nga
ruma kaikai ai, korerorero ai.

THE MAORI MESSENGER.

(52)

TE KARERE MAORI.

and immense jack-hoots, and stand motionless
like statues. At midnight precisely, supper is
announced with a flourish of trumpets and the
firing of cannon, and his majesty leads his im-
perial consort and his guests into the marble
chamber. Here is a scene magnificent beyond
description. The banquet hall, of immense ex-
tent, is set with tables loaded with vessels of
silver and of gold. Beneath the boughs of the
orange-trees, bending with fruit, each one takes
his appointed seat. Negroes, in Moorish costume,
serve every delicacy in the world. The imperial

tokay, and the wine of every country, are poured
from golden tankards, while most delicious music
and the sound of falling waters, come floating upon
perfumes, from the groves of the winter garden
Belshazzar the king made not so great a feast. It
rivals the enchantment of eastern story.

TURKEY.

 It is almost universally believed that the em-
pire of Turkey is about to be blotted out of the
page of modern geography. The great politicians
of the day aver that the seeds of annihilation are
thickly sown in the Ottoman dominions, and that
as a nation, the Turks cannot possibly exist much
 longer.

The religious aspect of Turkey is somewhat en-
couraging, and calls for gratitude on the part of
the Christian public who have aided the various
missions, with their prayers and their purse. On
this important subject the Wesleyan Methodist
Magazine says:—

" Among the nominal Christians of Turkey in-
cluded in the general denomination of the Greek
Church, and among the Jews also several Socie-
ties have been in operation. The American
Board of Commissioners has a very extensive and
prosperous mission among the Armenian nation
in Asiatic and European Turkey, which has
been in operation for more than twenty years.
Its influence has extended to almost every consid
erable town in the empire, and there are few
 large cities into which the light of Divine truth
has not found an entrance; and the number of
persons who have come out from the corrupt and
fallen native churches, and profess themselves
Protestants under the care of the American Mis
sionaries is continually increasing. The Amen

Ko nga rarangi hoia roroa e tu ana i ia i ia tatau
o nga ruma. He tangata roroa era, e rangatira
ana; ko nga kakahu ma tonu me te hukarere, ko
te arai o te uma, he koura, mea pararahi nei; ko
nga potae he heremeti, ko nga putu nunui i a
ratou; e tu tonu ana i aua tatau, engia ano,
ehara, i te tangata ora. I te wehengarua pu, ka
karangatia te hapa, ka tangi nga tetere i konei,
me nga purepo ka toua; ka arahina i konei, e
te Epera tana tahu ki te ruma mapera, ka haere
katoa atu nga tangata ki te kai. Kei konei, aue!
e kore e taea te korero te pai, te ahua rangatira.
Ko te takotoranga kai he roa noa atu, e tu ana i
runga te tini o te ipu hiriwa, me te ipu koura. I raro
iho o nga manga rakau orange, e hua ana, ka noho
ia me ia tangata i tona nohoanga i whakaritea.
Ko nga Nikoro, ko te kahu o te Mua i runga i a
ratou, hei pononga mo taua hui, a, ko nga mea
reka o te ao katoa, e hapainga ana ki te tepu e
aua pononga. Ko nga waina o nga kingi me nga
waina o nga whenua o te ao katoa, kei reira, eia
riringi mai i nga oko koura, haere mai nga
putorino me nga rangi reka, me te wheorotanga o
nga puna e taheke mai ana i reira; haere mai
hoki, nga mea whakakakara i nga mara o to
hotoke. Kihai koa i penei te ahua pai o te
hakari o Petihana. Poka ke ako te rawe me te
rangatira i nga korero tito noa o te ao marangai.

TAKEI.

E whakaae ana te tini o te tangata ka tata ka
murua a Takei i nga wharangi o nga pukapuka
whenua o te ao. Ko nga tohunga matau ki te
whakaaro o enei ra, e mea ana, kua rua nga pura-
rapura o te mate ki nga wahi katoa o te rangati-
ratanga o nga Otomana, a, ekore wheau ka pahure
te iwi o Takei.

Ko te ahua o te whakapono o Takei e pai
ana, me waiho tera hei whakawhetai ki te Atua,
e nga iwi Karaitiana kua whakairihia nei, nga
inoinga, me nga moni ki runga ki Takei. Mo te-
nei korero nui e mea ana te pukapuka whakaha-
ere tikanga o nga Weteriana:—

"I roto i nga tangata whakapono kau o Takei
i te hahi Kiriki, kotahi wahanga i whakaturia
mo nga Hurai, a, tera ano etahi wahanga mo
ehinu atu iwi. Ko te Runanga o Marikena mo te
whakapono, e mahi nui ana ki roto ki te iwi o
Amenia, i Takei ki Oropi i Takei ki Ahia. Ka
rua te kau tau haranga o tenei runanga Mihinere
e mahi ana i reira. Kua tae atu te mana o to
ratou mahi ki nga tini taone o aua whenua, a, he
torutoru nga pa nunui, kihai i kite i te marama-
tanga Tapu, i te pono. E tini haere ana nga ta-
ngata o nga Hahi Maori o reira, kua kino ke ra,
—he tini haere ana te hunga rere mai ki nga mi-
hinere Marikena, whakapono ai ki nga tikanga o
te Karaitiana. Kotahi mahi Mihinere o Marike

THE MAORI MESSENGER.

(53)

TE KARERE MAORI.

can Board of Missions and the Free Church of
Scotland have Missions to the Jews in Constanti-
nople. The London Society for promoting the
Gospel among the Jews has also a Mission in
Bucharest, in Wallachia; and together with the
Church Missionary Society extends its labours to
other parts of the empire, especially Syria and
Palestine."

THE CAPE OF GOOD HOPE.

Our Maori friends will be much gratified to
learn something respecting their old and kind

friend Sir George Grey, who is now the Governor
of the Cape of Good Hope. The following in-
telligence extracted from a Melboume paper, we
are sure will be read with the deepest in-
terest:—

" Sir George Grey and Lady Grey arrived at
the Cape in the month of Dec. The Royal
Commission was read by Mr. Boyie, and the
oaths were administered by the Chief Justice.
The usual proclamations were read, and among
them was one, appointing his Excellency High
Commissioner, giving him authority to promote
the good order, civilization, and religious instruc-
tion of the native tribes, and to adopt measures
with that view, for placing them under some set-
tled form of government.

ORNITHOLOGY.

THE KIWI.

This little cut represents the New Zealand
bird Kiwi, and the natives will discover hereby

that the Europeans are not idle spectators in re-
gard to the works of nature. The natives wonder
that their civilized brethren should have accu-
rately described the birds, and the insects, the
trees, and the shrubs, the mountains, and rivers
of their adopted country; and this is styled by
the natives hamuhamu or eating the fragments.
Our friends will think otherwise, when they be-
come wiser; they will learn that it is desirable to
notice small matters as well as great ones.

na, kotahi o te Hahi o Katirangi, i te pa o Ka-
natinopera, mo nga Hurai ko te Hohaieti o Ra-
nana mo nga Hurai, kei Pukareti tetahi nohoa-
nga i Warakia; ae whakatoro haere ana ia, raua
ko te hahi o Ingarangi ki nga wahi katoa o Ta-
kei, ki Hiria hoki, ki nga wahi o Paritaina."

TE RAE MANAKO PAI.

Tena e koa nga hoa Maori ina rongo i te ko-
rero mo to ratou hoa tawhito, hoa aroha, mo Ka-
wana Kerei. Ko ia te Kawana o Rae Manako
Pai i roto i tenei takiwa. Ko nga kupu i muri iho
nei no te nupepa o Meriponi, e tino manakohia
tenei korero e nga hoa ana tirohia:—

"Ko Ta Hori Kerei, ko Reri Kerei i u ki te
Rae i te marama o Tihema. Ko te pukapuka
o te Kuini i panuitia e Te Poira, a, na te Tino
kai-whakawa i whakaoati. Ko nga Panuitanga
i korerotia i reira, a, kotahi o era i karanga i a
te Kawana he tino Rangatira mo nga tikanga ture
mo taua whenua; kia ahei ai te whakatu i nga
ritenga, mo te karakia o nga iwi o reira, mo nga
mahi e kake ai, a, me whakapumau i tetahi ka-
wanatanga mo ratou e noho tika ai i runga i to
whenua."

KORERO-A-MANU.

TE KIWI.

Ko te mea i roto i tenei whakaahua he Kiwi,
he manu no Niu Tireni. Na ka kitea i konei e
te tangata Maori, ekore te Pakeha e titiro kau ki
nga mahi o te Atua i te ao nei. E miharo ana
nga iwi Maori, ki tenei mahi o a ratou hoa matau,
te tuhituhinga o nga manu, o nga mea ngokingo-
ki, o nga rakau wao, o nga tarutaru koraha, o nga
maunga hoki, me nga awa o te whenua e nohoia
nei. He hamuhamu tenei ki te whakaaro o nga
hoa Maori; otiia, tenei ake; kia tino matau ra-
tou, ka rereke nga whakaaro. E kite ano ratou

THE MAORI MESSENGER.

(54)

TE KARERE MAORI.

In reference to the Kiwi, the Rev. Richard
Taylor of Whanganui remarks,—

" It is found in the deep recesses of the forest
from whence it is only driven forth by violent

storms when its haunts being covered with water
it seeks the plain, and then its shrill plaintive cry
being heard, it soon falls an easy prey. It is
hunted with dogs, and surprised by the light of
the torch. It has a long beak with its nostrils
at the extremity; its colour is a reddish brown
and the construction of its feathers similar to that
of the Emu's. The dog and cat hunt this bird of
their own accord, and are, it is to be feared, too
successful in their sport."

SPEECH OF THE CHIEF TE-AO-O-TE-RANGI

Addressed to the Interpreter, on the day after
the trial of the man Huntly for the assassina-
tion of the native Hemi Warihi Te Kopi.

Hearken to me O European in reference to the
object of my present visit. I imagined when I
undertook this lengthy journey that my enemy
would have been punished with death,—that he

would be delivered into my hands, and I should
then have sent him back to the Governor, to the
Chief Justice, and yourself [i,.e. I would not have
killed him according to native custom, but have
requested the Government to have him executed
in the usual way]. If I had seen him suspended
from the gallows, I should have returned home
with a light heart, but since he is not to suffer,
I go back with a sad heart.

I am kind to the Europeans as will be seen.
Some time ago a surveying party came to my
settlement, and ate the poisonous berry of the
tutu. I rolled their bodies, bathed them with
water, and placed them before the fire, and they
recovered. [When the noxious berry of the  tutu
or tupakihi is eaten, death is likely to ensue, if
the remedies here named are not resorted to.
The usage which the patient receives at the
hands of these rude physicians is of a most vio-
lent character.] Europeans are constantly jour-
neying along the sea shore near my place, which
abounds in cliffs, and is very dangerous. It
would be an easy matter, if I wished to kill a

white man, to push him off the cliff, for it would
be supposed that he met his death accidentally.

I had heard a great deal said about the twelve
jurors, whose business it is to decide the cases
brought into Court, and I was of opinion that
they were something like men; but I find that
they are cart drivers, and those who break stone?
on the roads.  What right decision could be ex-
pected of such persons? They can cat a loaf
of bread greedily enough; and this is the amount
of their ability.

i reira he mea tika kia tirohia, kia whakaaroa nga
mea ririki, me nga mea nunui hoki.

Na ko te korero mo te Kiwi he mea tuhituhi,
e te Minita a Te Teira o Whanganui, e mea ana
ai,—

" Kei roto riro i te wao nui o Tane, a, ma te
awha nui ka puta ki waho ko reira ana ngaro ai
i te wai, a, ka puta ki nga mania haere ai. Ka
rangona i konei tana tangi whakaaroha, a, ka aru-
arumia, mau ake. He kuri te kai aru; he mea
ano ka turamatia, ka mau. He ngutu roroa ona,
ko nga puta ihu kei te koinga o te ngutu; i tu-
a-pakura nga huruhuru, ko te tu i pera me to te
Emu. E aruarumia ana tenei manu e te kuri, e
te ngeru, a, e rokohanga noatanga ana e ratou."

TE KORERO O TE RANGATIRA NEI O TE AO-
O-TE-RANGI

Ki te Kai-whakamaori i te ra i muri iho o te
whakawakanga o Hutere mo te patunga o
Hemi Warihi Te Kopi.

Whakarongo mai e te Pakeha nei ki taku kaha
i haere mai ai ahau. Ka hua ahau i takahi
mai ai i te roa o te whenua, e mate taku uto, e

tukua mai e korua ki taku ringa, maku e whaka-
hoki atu ki a korua ko Te Kawana, ko Te Mate-
nga, ki nga kai whakawa. Kia kite atu koa aku
kanohi i te noinga mai, i runga i te ripeka, ka ora
toku ngakau, ka hoki marama ahau, tena ko
tenei, kahore i mate, ka hoki pouri taku nga-
kau.

He tangata atawhai ahau i te Pakeha, inahoki,
ka haere ake nga Pakeha ruri whenua, ka kai i
ta tutu ka whakawiriwiria, ka haurangi, ka wha-
kapoaia ki te ahi, ka takahia ki te wai, ka ora
ake. E haerea tonutanga ana toku kainga te
akau, e te Pakeha, te ata, te awatea, te ahiahi te
po. He kainga kino toku; ki te hiahia au ki te
patu Pakeha, whakataka atu ki te pari, ekore
matauria na te tangata, na tana taka noa ano.

Ka hua au ki te te kau ma rua, e karangatia
nei, he tikanga tangata; kahore, ko nga to kata,
ko nga kuru kohatu o nga huarahi.  Nawai ano
ratou i kiia he tika? Heaha te kai e whara i a
ratou? He kai rohi i hohorotia e tenei hunga;

kati ano i reira to ratou mohio.

Kia rongo mai koe, ka haere pai te Pakeha, e
ahatia hoki. Tena ka pa kau ki taku wahine, i
patu ra nei i taku tamaiti i taku tema, ki taku
pononga ra nei, ko reira, ka maru ia i au, ekore
ia e tohungia. Me he mea, i mate taku utu, po-
ka au; ka poka ki te patu e takoto ake nei, i te
Pakeha, ka taea ake au, ka riro mai ia koe. Nei
hoki ra, ko tenei, kei haere ake koe, ka whare koe

THE MAORI MESSENGER.

(55)

TE KARERE MAORI.

Do you hearken,—if the European goes on his
way quietly, he will not be interfered with; but it
he touches my women, or strikes my child, or my
brother, or even my slave, then, I will pounce
upon him without mercy.

If my enemy had been killed, and a European
in time to come should be murdered by natives,
the aggressors would be given up to you; but as
matters now are, do not attempt to take the of-
fender, for he will not be given up, to the Con-
stables, nor to the Soldiers, nor to the Magis-
trates; they will be met by me if they attempt
to take him.

We feel bound to make a few remarks in reply
to Te-Ao-o-te-rangi, but we wish it to be distinctly
understood that our strictures are not penned in
anger, but in a friendly way, for the purpose of
pointing out some errors he seems to have fallen 
into.

There is nothing, perhaps, very objectionable
in the first paragraph. of his speech; we should
have been far better pleased, however, if less
savage thirst for the blood of the unhappy Huntly
had been evinced, and more of that merey which
is characteristic of every well directed mind.

Te Ao-o-te-rangi next informs us that he is
kind to the Europeans, and relates an instance
by way of example. This is extremely praise-
worthy, and all we can say is, that we hope that
he will ever continue his attentions to those who
may visit his settlement; but he speaks of push-
ing travellers " over the cliff side," and no one
would be likely to detect the dreadful deed.
What! has Te-Ao-o-te-rangi forgotten the solemn
fact that there is One who knows our " down-
sitting and uprising," and who is " acquainted
with all" our " ways?" Such an outrage would
be surely visited, for we should ever remember
the declaration—-" Be sure your sin will find
you out."

As a kind of climax, Te-Ao-o-te-rangi deals
out his wrath against the jurors, in unmeasured
terms; he tells us that they can " eat bread
greedily enough." No doubt our friend can do the
same; if we mistake not, he has a particular
partiality to bake-houses But this subject
should not be treated so lightly, as Te-Ao-o-te-
rangi assumes that the jurors not being of the
higher class of citizens, justice and impartiality
could not be expected from them. This is a
great error, tor we frequently find in the humbler
walks of life more steady adherence to principle.
and juster moral perceptions than are to be found
among crowned heads.

Te-Ao-o-te-rangi nest intimates, that should
any dark deed be perpetrated by his countrymen

i ahau, ahakoa katipa, ahakoa hoia, ahakoa Kai-
whakawa hei tiki ake ka he i au.

E mea ana matou, me whakaputa i konei teta-
hi kupu hei whakahoki mo te Te-Ao-o-te-rangi;

otiia, kia ata rongo, ko a matou ka whakapuakina
nei, ehara i to tikanga riri, he korero whakahoa
tonu he tohutohu i nga he i kitea i roto i ana ko-
rero.

Kihai ano pea i tino he nga kupu tuatahi o Te-
ao-o-te-rangi, ko te mea ia, me he mea, kihai i ki-
tea te ngakau hiainu i nga toto o te tangata nei
o Hutere, a, moi maro i roto te kupu tohu, kua
orangangakau matou.

Muri iho o tenei, ka mea a Te Ao-o-te-rangi e

atawhai ana ia ki te Pakeka. E pai ana tenei,
e ahahatia tena u a te hoa. E mea ana matou
kia mau tonu tenei ngakau atawhai ki te tangata
haere ake ki tona kainga—a taea noatia te mutu-
nga. Otira, e ki ana ia "me whakataka i te pari
te Pakeha ekore e kitea." E ! e wareware ana a
Te Ao-o-te-rangi ki A IA e matau nei ki o tatou
" nohoanga iho ki nga whakatikanga" ki a ia, "e
matau nei ki nga mahi katoa?" Ki te puta he
kino nui penei, e rite ano tana utu, me maha ra
tatou ki te kupu—"Ho pono, ma tou hara koe e
whakakite."

I muri iho o tenei; eke ana a Te Ao-o-te-rangi
ki runga ki te tiki o tona korero. Puta ana nga
kupu matangerengere ki te te kau ma rua. E
mea ana ia, ko "te kai o te rohi i hohorotia" e
ratou; ae ra, e hohoro ana ano pea a Te Ao-o-te-
rangi ki te kai i te taro, e meinga ana he aro nui
tana ki nga whare peka rohi. Otiia, kaua te ka-
pu hangareka, erangi kia nui te kupu, no te mea,
he tikanga nui tenei. E mea ana ia, kahore e

tika te whakawa o te te kau ma rua, no te mea,
he ware ratou; engari ko te tika kei nga rangati-
ra. E he ana tenei kupu, no te mea, e kitea nei
ano e tatou, ko te tika me te matamarama o etahi
 o nga tangata noa iho nei, e nui ake ana i to nga
matenga whai karauna.

Ka mea ano a Te Ao-o-te-rangi, ki te poka te-
tahi he nui i roto i tona iwi, a nga wa e takoto ake
nei, ekore te tangata hara e tukua mai e ia, ki
nga kai-whakawa. Ra nei he kupu tuturu tenei

THE MAORI MESSENGER.

(56)

TE KARERE MAORI.

the offenders will not be handed over to the autho-
rities- We cannot bring our minds to believe
that the speaker is in earnest. This sentence
was uttered by our friend without due considera-
tion. We have too high an opinion of the Wai-
kato tribes to imagine that they will do any
thing else, than deliver to the authorized agents
of the Government all the Maori delinquents
who break the laws of the land.

BEREAVEMENTS.

"You have had a great loss" said Cowper in an
affecting letter to a bereaved friend, "and a loss
which admits of no consolation, except such as
will naturally suggest itself to you; such I mean
as the Scripture famishes. We must all leave,

or he left; and it is the circumstance of all others
that makes long life the least desirable, that others
go while we stay, till at last, we find ourselves
alone, like a tree on a hill-top."

TALKATIVENESS.

Men are borne with two eyes, but with one
tongue, in order that they may see twice as much
as they say; but from their conduct one would
suppose, that they were born with two tongue-
and one eye: for those talk the most, who have
observed the least, and obtrude their remarks upon

anything, who have seen into nothing,— Colton.

MAXIMS.

Lead is heavy, and gold is heavier; but take
the kingdoms of creation at large, that which has
the most specific gravity to make earth groan, and
to make heaven weep, is a lazy man.—An Ame-
rican.

A person of unsteady character will never suc-
ceed in any thing, because he never pursues any
object long enough to attain to it.—Bowser.

NOTICE TO THE READER.

Arrangements having been made by the Go-
vernment, in regard to the future management of
the "Maori Messenger," the services of the per-
son who has been acting as Editor close with the
present double number for March and April.

PRINTED AT THE 'SOUTHERN CROSS' OFFICE.

nana? E mea ana matou, he kupu rere noa tenei,
kihai ano i ata whakaaroa e ia i te whakapuaka-
nga ai. E matenui ana matou ki nga iwi o Wai-
kato, a, e mea ana te whakaaro, ko te tikanga ano
tenei o ratou katoa, he tuku mai ki nga kai wha-
kawa i whakaritea e te Kawanatanga,—he tuku
tonu mai i nga tangata Maori i roto i a ra-
tou ina takahia nga ture kua whakaturia ki tenei
whenua.

NGA WHITI-ORA.

"Erahi tou mate," e ai ta Kaupa ki tetahi hoa
ona i te matenga ai o taua whanaunga "kahore
kau he mahakitanga mo tena tu mate, ara, e mahara
ake ana ano koa, kei te Karaipiture anake. E
haere katoa tatou; e mahue ra nei i etahi, a, ko te
mamaetanga tenei mo nga mea e ora tonu ana,
koroheke noa, ka haere atu te tini, ka noho tonu
nga mea ora, nawai ra, a,—ka penei me te rakau
i runga i te tihi o te puke, kotahi rawa ano ki
tona turanga."


TE NGUTU KOMEME.

I te whanautanga o te tangata ki te ao kotahi
ano arero erua nga kanohi, kia nui ai nga mea hei
tirohanga mona, koia nga kanohi erua, kia iti ai
te korero, koia te arero kotahi. Otiia, ko te
titiro atu ki te tini, ano i whanau mai i nga arero
erua i te kanohi kotahi; no te mea, ko te hunga
matau iti komeme tonu nga ngutu, a, ko ratou,
kahore nei i ata kite i te mea iti, whakauta ana
i o ratou kupu ki runga ki nga mea katoa.—Na
Koto na.

PEPEHA.

E taimaha ana te mata, ko te koura, e taimaha
ake ana; otira, i roto i nga mea katoa o te ao, e
tare ai te whenua, e tangi ai te rangi, he tangata
mangere te mea taimaha.—He Marikena.

Kei te tangata whakaaro awangawanga, kahore
he mea e oti i a ia, ekore hoki e mau te ngakau, no
reira te oti ai.—Na Pahu.

PANUITANGA KI NGA KAIKORERO.

Kua rite i a te Kawanatanga nga tikanga o te

mahi mo te Karere Maori a nga takiwa e takoto
ake nei, no reira ka mutu i tenei nupepa peketua
mo nga marama o Maehe o Aperira te mahi o te
tangata i a ia te tikanga o te Karere i naia tata
nei.

HE MEA TAKI TE WHARE WHETU O TE TONGA.