THE MAORI MESSENGER
TE KARERE MAORI.
No 8.] AUCKLAND, NOVEMBER 1, 1855.) ( AKARANA, NOWEMA 1 1855. [VOL. I.
ORDINATION OF A NATIVE i
D E A ( O N..
ON Sunday, the 23rd of September, the Bishop
of New Zealand, assisted by Archdeacon Abra-
ham, the Revs. . J. F. Lloyd, J. H. Patteson, and
several other clergymen of the Church of Eng-
land, officiated, at the Church of St. Paul, Auck-
land, in the ordination of Riwai Te Ahu, a native
instructor, who was on that day admitted a minis- 
ter of the gospel of Christ. 
As, upon a like occasion, on the 22nd May, 
1853, when Te Rota, another native instructor,
was created a deacon, the church was crowded in
every part, by native and European visitors,
anxious to witness the interesting ceremonial. 
The form of ordination is at all times a solemn
one; but when a people, who but a few short
years since were regarded by the general world as
outer barbarians and bloody minded pagans, send
forth their sons as teachers and preachers of love,
faith, and charity,—of peace on earth and good-
will towards men,—it is little wonder that the
ceremonial which authorises them to enter upon
their holy calling, should draw together crowds
of anxious Christian spectators.
The ceremonial of ordination was performed by
the Bishop in his accustomed fervid  manner, and
both in the English and native tongues. In his
sermon, the Bishop took occasion to trace the
wonder-working providences of God, which had
called a people, seated in great  darkness, into his
marvellous light He drew a striking picture of
the docility, intelligence, and other valuable
qualities of the  native race, proving their great
utility as fellow workers with their European
brethren in the various arts and requirements  of
life. His Lordship  disclaimed all belief in what
he pronounced to be a popular error, that the
coloured race must, as by a law of nature, gra-
TE WHAKARIKONATANGA O TETAHI TA-
NGATA MAORI.
I te Ratapu i te 23 o Hepetema whakamine
mai ana ki te whare karakia o Hana Paora i Aka-
rana, te Pihopa o Niu Tireni, te Ahirikona a Te
Aperahama, a Te Roira, minita, a Te Patihona,
minita, me ara atu minita o te Hahi o Ingarangi,
kia whakapakia a Riwai Te Ahu hei rikona, a, no
reira ka tapoko ia hei Minita i te rongo pai o te
Karaiti.
Kiki tonu te whare i te Pakeha i te tangata
Maori, hiahia nui ana kia kite i tenei mea whaka-
aroha, pera me te whakarikonatanga o Rota i te
22 o Mei 1853.
He mea mana nui te whakapakanga ringa i nga
wa katoa; otira, i te karangatanga o nga tangata
penei, i tirohia tatatia nei e te ao, e noho ana i
roto i te pouritanga o te kuare, i roto i te whaka-
hekenga toto, i nga he nunui—i te karangatanga
o nga tangata penei, hei kauwhau i te whakapono,
i te aroha, i te marie ki te whenua, me te ngakau-
whakahoa ki te tangata, ekore ano e miharo te
ngakau ina nui rawa te kai-matakitaki.
Na te Pihopa nga karakia i roto i te reo Pa-
keha, i to reo Maori; a, puta aroha ana nga kupu
o te Pihopa pora me ona kauwhautanga  katoa. I
te kauwhautanga o te Pihopa, ka whakahaere ia
ki nga mahinga miharo o te Atua ki tenei ao, me
tona karangatanga i te iwi i araia nei e te pouri-
tanga kia kite i te maramatanga nui. I mea
hoki ia, ki te ata marie, me te matau o nga tangata
Maori, me ara atu mea; i mea hoki ki te ngahau
o nga iwi Maori ki te tango i nga ritenga Pake-
ha, ki te mahi i ana tini mea. I whakahe a te
Pihopa ki te korero kua whakaturia nei, ae, e
ngaro nga iwi kiri parauri, ko nga iwi kiri ma ka
tupu haere ka whakatini i a ia. Ka mea a te
Pihopa, ehara i te iwi kin mai ngaro ai nga iwi
kiri pango, engari, ko nga kino i kawea mai o

THE MAORI MESSENGER.
(2)
TE KARERE MAORI.
dually disappear before the white race. It was
not, said he, before the white, but before the vices
of the white, that the coloured race disappeared.
One of the most prevalent, and at the same time,
one of the most deadly of those vices, was
the crying sin of drunkenness; it is one which de-
bases the body, and destroys the soul of man; and |
against the indulgence of this pernicious vice, 
Bishop Selwyn uttered his most fervid  denuncia-
tions. It is much more easy to adopt the vices,
than to engraft the virtues of civilization, upon a
race in a state of transition from pagan barbarism
to Christian light. The sin of drunkenness, long
a stranger to the native people, has made its
stealthy and insidious approaches among them. It
is on the increase. The laws that have been hu-
manely framed for their protection, are evaded.
And it is a source of poignant grief to their best
and firmest friends, that their temporal and eter-
nal welfare should be endangered by such degra-
ding indulgence. We sincerely hope that the
faithful admonitions of the Bishop may carry 11
conviction to the readers of these pages, and that
any who may have yielded to the enticement of
strong drink, will reflect in time, and forsake a 
practice which has slain more victims than the
sword or the gun.
We sincerely trust that the two native teachers
called, respectively, to expound the scriptures to
their fellow-countrymen will not fail to admonish
them on the ruinous consequences of intoxication
—a vice which degrades the intellectual man in-
finitely beneath the level of the unreasoning
brute. Let them point to the extraordinary ad-
vancement which the natives have made in the
many and beneficial arts of true civilisation. Let
them urge them to prosecute the spirit of enter-
prise which has already rendered them remarka-
ble as mariners, traders, and agriculturalists.
These are objects which, as ministers of a Chris
tian church, it is their peculiar province to incul-
cate.
Both Te Rota and Riwai Te Ahu come before their
European and native fellow-Christians with a
high reputation. Their worthiness for the office
to which they have been selected has been openly
proclaimed in the face of a congregation of their
united Christian brethren. They know, and we
trust they feel, the responsibility they have incur-
red; and we also hope that they will demonstrate
their zeal by their works, in the regeneration of
their fellows.
MEMOIR OF PITA WHAKANGAUA.
Head Teacher of Rangitukia, near the Church
Missionary Station, Waiapu.
This worthy Native had been brought to a
knowledge of the Truth many years ago; and, for
the space of ten years, had acted in the capacity
of Teacher to his countrymen. By diligence and
nga iwi kiri ma, na reira ano i ngaro ai. Ko te-
tahi o aua kino e ai ta te Pihopa ko te haurangi.
Nui noa atu te kaha o nga kupu o te Pihopa mo
tenei hara whakamataku. Ko nga kino o te Pa-
keha e ata riro ana i nga iwi orokomaea mai i nga
ritenga o te kuaretanga; ko nga painga ia o te
maramatanga, ekore e hohorotia te tango e ratou.
He roa ke te takiwa kahore i pangia nga iwi Ma-
ori e tera hara e te haurangi; otiia, i tenei
wahi kua taupoki whakarere taua kino ki runga
ki nga iwi Maori. Ko nga ture i whakaaturia hei
pehi mo tenei he, kua pareketia e te tangata; a,
e waiho ana nga he o te kaurangi i roto i nga iwi
hei whakapouri i nga ngakau a o ratou hoa aroha
katoa. E rua hoki he e kitea ana, ko te mate o
te tinana, ko te mate o te wairua, E mea ana
matou i roto i te hiahia nui o te ngakau, kia puta
tonu ki nga whakaaro o nga iwi Maori nga kupu
pai o te Pihopa; a, ko ratou, kua pa, ki tenei
hara, kua whakawaia e tenei he nui, me whaka-
rere i konei. Aua hoki e kiia na te hoari, na te
pu nga tupapaku i tini; engari, na te waipiro
nga parekura i hua ke ake, nana nga patunga
nunui e kitea nei ki te ao.
E mea ana matou, ko nga tangata Maori toko-
rua nei, kua karangatia hei ako i o ratou hoa
ki te ritenga o te Karaipiture,—e mea ana
matou kia kaua raua e wareware ki te ako i te
iwi ki te tini o te he a ahu mai ana i te haurangi,
no te mea hoki, e tukua iho aua te tangata ki
raro riro e tenei hara, kei raro iho tenei hara i te
whakakararehetanga. Me tohutohu e raua ki
te matau haere o nga iwi Maori ki nga ritenga
o te Pakeha, ki to ratou kake haere i roto i nga
takiwa kua mahue ake nei. Kei konei he ako-
ranga mo raua kua oti nei te whakatu hei minita
mo te Hahi.
Ko Rota me Riwai Te Ahu e tu pai ana ki te
aroaro o nga Pakeha Karaitiana me nga tangata
Maori. Ko to raua tikanga pono kua whakakitea
nuitia ki te aroaro o te whakaminenga Pakeha,
tangata Maori hoki i roto i te whare karakia.
E matau ana matou, ki te nui o te mana ka ata
whakama nei ki runga ki a raua; a, kihai ano
pea raua i kuare ki te nui o tenei mana. Na, e
mea ana matou, me whakakite e raua te kaha o
to raua mahi ki nga hua, ki te whakatahuri ki te
pai, te tini o te tangata.
HE MAIMAI AROHA MO PITA WHAKANGAUA.
Kaiwhakaako o Rangitukia, Waiapu.
No mua noa atu i tango ai tenei tangata pai
ki te tikanga o te whakapono; a kua kotahi
tekau ana kau i mahi ai ia ki te whakaako i tona
iwi. Na tana tohe ki te rapu i nga tikanga o te

THE MOARI MESSENGER.
(3)
KO TE KARERE MAORI.
perseverance he bad acquired a very considerable
knowledge of the Scriptures, and his views of the
Divine plan of Salvation were very clear; and he
had been ardent in the pursuit of knowledge, that
he might impart it to his people. He availed
himself of all the means within his reach, while
any Missionary remained here; and on the Station
being vacated, he went to Uawa twice to school,
spending some time on each occasion, during my
occupancy of that Station. I saw much of him
then, and his quickness of perception and earnest-
ness of application to his studies, increased my
interest in him; withal, there was a deep wrought
piety and singleness of purpose, not often found
so conspicuously as in him.
The Waiapu Station had been subject to trials
in the removal of its Missionaries. Mr. Stack
had left under a painful affliction, and many
months elapsed before he was succeeded by the
Rev. C. L. Reay, who was removed by death he-
fore he had been a year in that District. An-
other interval of many months occurred, when the
Rev. R. Barker was appointed to the charge of
the Waiapu Station, which he occupied but for a
short time, and the people were again left with-
out a Minister for nearly a year. The religious in-
struction of the people of Rangitukia and the
adjacent villages devolved upon Pita, during
those several intervals. Having visited this
Station many times whilst he was performing the
duties of Head Teacher, I had ample opportunity
of acquainting myself with the nature of the dif-
ficulties with which he bad to contend, and the
temper and spirit by which he was actuated
under trials of no ordinary kind. I saw much
that I admired, and felt a deep sympathy for
him.
In February 1854, I came to take charge of
the Waiapu Missionary District, and found that
portion of it which was more immediately con-
nected with the Station, and the scene of the
labors of the deceased, in a far better state than
the remainder The regular Public Services had
been held, the Adult Schools and Bible Classes
had been continued, and the Teacher was devo-
ting all his energies to promote the advancement
of his people.
Soon after my arrival, he began gradually to
decline, the Measles having had a debilitating
effect upon his constitution. He continue 1, how-
ever, to attend wholly, or in part, to his duties
until a few months before his death; and when
not able to teach, he continued to attend the Pub-
lic Services. He greatly delighted in the preach-
ing of the Gospel, and when he could no longer
attend the means of grace, he made diligent
enquiries upon the Sermon or Lecture delivered.
During the many months of his declining health
I had much intercourse with him, and saw a
gradual improvement with regard to his spiritual
state. He looked forward to a glorious immor-
kupu, i mohio ai ia ki nga Karaipiture; i tika ai
ano hoki ana whakaaro mo te whakaoranga o te
wairua o te tangata. I whakauaua ia ki te kimi
matauranga, kia ahei ai ia te ako i tona iwi. I te
mea e noho ana te Mitinare ki taua kainga ki te
Papanui, kipai i mutumutu tana ui ki nga mea
kihai i marama noa ki a ia; a ka mahue ia i
tana Minita, tuarua ona hokinga ki Uawa noho ai
kia akona i taku kura, i au e noho aua i reira.
No taku kitenga i tona ngakau rapurapu, i te
! marama hoki o ana whakaaro, i nui ai taku
aroha ki a ia: tenei ia te mea i tino nui ai ia, ko
te nohonu o tona whakapono, me te tika o ana
whakaaro.
He kainga mahue a Waiapu i te Mitinare.
Hoki mate ana a te Taka (Stack) ki rawahi.
Roa noa iho, ka noho ko te Rei (Reay); kihai
ia i tau tahi ki reira, ka mate. Taka te marama,
roa noa iho te takiwa, ka noho ko te Paaka,
(Barker); a mahue ake tana mahi, haere ana ki
whenua ke. Kotahi tino tau i noho Mitinare-
kore ai Ngatiporou; a ko Pita anake aue te tino
Kaiwhakaako o taua iwi. No aku tini hokihoki-
nga mai ki konei i mohio ai ahau ki a ia, ki ana
mahi, me tana tohe ki te mahi, ahakoa araia e te
tini o te mea. Kite ana ahau i te pai o ana
mahi, tupu ake te aroha ki roto i taku ngakau
mo tenei tangata.
No Pepuere 1854 ahau i haere mai ia ki tenei
kainga, a no reira ahau i kite ai ko nga kainga i
tutata ki te Wharekura, i tata mai hoki ki a ia,
nga kainga i tino kake ai te mahi o te whaka-
pono. Rite tonu te karakia nui, kihai i mahue
i a ia Kura kaumatua me te Patai; a poto katoa
ana mahara ki taua mahi ki te whakaako i tona
iwi.
No muri tata iho i taku taenga mai, ka pa te
mate ki a ia: na te mate Koroputaputa hoki i
timata. Ahakoa ia turoro ana, kihai i mutu
tana mahi whakaako, a tae noa ki te marama i
hemo ai ia; otira i nga ra i kore ai ia e mahi ki
te ako, i hari tana ngakau ki te whakarongo ki te
kauwautanga o te Rongo-pai. No ka nui te kaha
o tana mate, ka kore ia e puta ki waho, tohe tonu
ia ki te ui ki nga tangata i rongo ki nga kupu i
kauwhautia. I nga marama i hemo haere ai ia,
i hokihoki tonu ahau kia kite i a ia, a kite ana
ahau i te tupu haere o tona whakapono. I rapu
atu ia ki te oranga mutunga kore.
Kihai i mahue te rapu i nga mea katoa e ora
ai ranei ia, e ngawari haere ai ranei te mamae:
otira erua nga ra i mua ake i tona hemonga, ka
mohio au he maumau mahi. Kua mohio hoki ia,
ina hoki tana kupu, "Kua mutu, me rapu atu
ahau ki muri." Whakamaharatia  ake ia e ahau
ki te kupu o Paora i a ia ka tata te mate,—
2 Tim. ii, 7, 8—mea mai ana ia, "Ae, ko Paora
ra tena, ko te tangata i whiwhi nui ki te Wairua
Tapu. Heoi ano maku ko te whakawhirinaki ki
runga ki te aroha o te Karaiti." Ka mea atu
 ahau ko te Karaiti anake ano te turanga mo te

THE MAORI MESSENGER.
(4)
TE KARERE MAORI.
tality. All was done for him that could be de-
vised, both with a view to his recovery, and the
alleviation of his sufferings. Two days before his
death it was evident to me that no means  could
be of avail, and he too was fully aware of this and
said, "I see that all is over, I must now look to
the end." I reminded him of what St. Paul said,
when in the prospect of his speedy departure—2
Tim. 10.7, 8.—to which he replied, "Yes, that
was St. Paul's experience;  but he possessed a
 large measure of ihe Holy Spirit. All that I, a poor
sinner, can do is to cast myself on the mercy of
Christ." I remarked to him "Christ is the only foun-
dation upon which a sinner can fix his hopes of
salvation." He replied, with emphasis, " Christ
is an immoveable foundation." We joined in
prayer, and at a late hour I left him When I
called upon him the following morning he was
dozing, and I did not converse with him. In
ihe evening, he appeared to be fast sinking into
the arms of death. I observed to him that the
same Omnipotent arm that conducted Israel 
through the Red Sea was with them when they
passed over Jordan. He raised his head, and
assented to what I said; remarking further, " I
cannot speak much, I am very weak; all I can
say is, Christ alone! Christ alone! Christ
alone!" This thrilled through my soul. What
more could he say? What stronger evidence
could I have that Christ, whom he had served,
was sustaining his servant in the hour of his
extremity? I left him with indescribable feel-
ings, and breathed a prayer that my last end
might be like his. When I saw him the next
morning, he recognised me, and appeared in
joyful hope, saying, " I am now near my de-
parture." I commended him to Christ who had
purchased him with his own blood, and said,
" Now you are going to see the Saviour as he is;
yes, and to join the Church above, containing
some of every age of the  world from Abel to the
present time; some from among all nations, and
also from New Zealand." This was the last time
I saw him. I had occasion to go some few miles
to see a sick man who was reported to be near
his end, and on my return was met by a mes-
senger who said, " Pita has slept." He died
May 30th, l855, aged about 40 years. On the
2nd June his remains were followed to the
grave by about two hundred Natives, all of whom
evinced a sincere regard. " Blessed are the
dead which die in the Lord, even so saith. the
Spirit, for they rest from their labours." On the
3rd I preached two sermons, with a view to im-
prove the event: in the  morning, " Christ is the
only foundation,"—1 Cor. iii, 11 in the
evening, " The Life and Death of the Christian"
Phil. i, 21. The congregations were large and
deeply attentive.
In conclusion, I may mention some of the prin-
cipal features of his character:—the cleanliness
of his person and comparative neatness of his
whakapono o te tangata. Kaha tonu tana wha-
kaae mai, "Ko te Karaiti anake ano te turanga,
ekore e nekeneke." Kara'ksa ana maua, a ka po
ka hoki ahau. I te ata ka hoki atu au, rokohina
atu e moe ana ia, kihai i whakaohokia. I taku
taenga atu i te ahiahi e whakahemohemo ana ia.
Ka mea atu an, "Na taua ringa ano i whiti ai te
iwi o Iharaira i te Moana Whero ratou i whaka-
whiti i Horana." Ara ake ana ia "ki te whakaae
ki aku kupu; ka ki mai " E ngoikore ana ahau,
heoi nei he kupu maku, Ko te Karaiti anake!
Ko te Karaiti anake! Ko te Karaiti anake !"
Oho ana taku mauri i enei kupu; me pehea atu
hoki he kupu e mohio ai ahau kei te whakamaio
ngitia ake e te Karaiti tona pononga i te taima o
tana whakamamaetanga. Hoki maharahara ana
ahau ki taku whare, me te inoi ano hoki kia pena
he whakahemokanga maku. I te ata ka haere
atu ano au e whakatumanako ana ia ki te oranga
o tona wairua, ka ki mai, "Ka tata au te haere."
Ka tukua atu ia e ahau ki a te Karaiti, i hokona
ai ia, ka mea atu, "E haere atu ana koe kia kite
i te ahua o to tatou Kaiwhakaora; e tapoko atu
ana koe ki te hahi o te Karaiti i runga, ki te
tutuki i etahi o nga tangata o nga whakatupu-
ranga katoa, no Apera ra ano a mohoa noa nei; i
etahi o nga iwi katoa, me o Nuitireni hoki."
Heoi ano taku kitenga i a ia; i haere hoki ahau
ki tetahi kainga tutata kia kite i tetahi tangata
e whakahemo ana, a i an e hoki mai ana ka tu-
taki rau te karere, ka ki mai ia ki au, "Kua moe
a Pita " No te 30 o nga ra o Mei, 1855, ia i
hemo ai, i te 40 o ona tau. I nehua ia i te rua
nga ra o Hune, e rua pea rau nga tangata i tae
ki te urupa, i nui hoki to ratou aroha mo to ratou
Kaiwhakaako. "E hari ana te hunga e mate ana
i roto i a te Karaiti, ae ra e ai ta te Wairua, e
okioki ana hoki ratou i o ratau mahi." I te 3 o
Hune e rua oku kauwhautanga mo tona matenga:
i te ata "Ko te Karaiti anake ano te turanga
pono,"—1 Koriniti iii, 11; i te ahiahi, "Te ora-
nga me te matenga o te tangata whakapono,"—
Piripai 1, 21. He tini nga tangata i whakarongo
ki enei kawhautanga,
Me korero ano e ahau etahi o nga mea i tino
paingia ai a Pita:—mo te ma o tona kiri me te
pai o ona kakahu, me te rite hoki o ana mahi
whakaako: te pai ano hoki o tona kainga, me te
aroha o nga tangata ki a ia. Nana te tikanga nei
kia patua te pere i te atatu, tapa ana "Ko te pere
horoi'' kia whakaohokia ai nga tangata mo te
karakia  mo te kura; kia whai takiwa ai hoki mo
te horoi i o ratou kanohi. Ko to rua o nga pere
i patua i to putanga o te ra, He tikanga pai
renei, a e mau tonu nei ano. Tenei hoki tetahi

THE MAORI MESSENGER.
dress; the  order with which he proceeded with
his public duties; the superior style of his
house and premises; and the consequent respect
he secured from others. He had adopted the
novel plan of having the morning prayer bell
rung at daylight, which he called " the washing
bell;" this was to give timely notice to prepare
for prayers and school, and to appear with clean
face and hands. This practice is too good to be
discontiued. Another trait was his eagerness for
a large and substantial Church; and he had
•done. much by way of preparing material. During
his illness he witnessed with great interest the
progress of its erection, and contributed largely
towards the support  of the Native workmen. He
greatly abhorred the Native superstitions, and
never failed to express his opinion of them; and
whenever he witnessed any conduct he deemed
inconsistent with the profession of Christianity,
he reproved the offender, while he watched with
jealous care over the conduct and behaviour of
all. In his last illness, he on several occasions,
warned the careless, and reproved the unruly.
For the old of both sexes he felt a strong solici-
tude, and urged them to reside in the village;
assuring them that the only way to promote their
spiritual welfare was to be regular in the attend-
ance on the appointed means of grace. He
rejoiced in seeing provision being made for the
young, saying " the perpetuity of the Church at
Waiapu rests with them "
He was strongly attached to those who had
been instrumental in the progress of the Mis-
sionary work; and frequently expressed himself
in terras of the highest admiration of their labor
of love. He likewise evinced sincere gratitude
for the little attentions that were shewn him in
his affliction; and when he perceived his end
was near, he sent a very affectionate message to
all the members of my family residing at
Waiapu. " The memory of the just is blessed."
CHARLES BAKER,
Church Missionary.
C. M. Station, Waiapu, June 6th, 1855.
REPORT
Of Mr. Interpreter Davis's  visit to
Hokianga.
Auckland, July 5th, 1855.
SIR,—I have the honor to report my return from
Hokianga, and in accordance with your instruc-
tions to inform you that in my intercourse with
the Native tribes residing en the banks of that
river, and the surrounding districts, the most
friendly disposition was evinced towards the Go-
vernment of the Colony, and the settlers gener-
ally.
It is not necessary to name the various Chiefs
I have met during my tour, suffice it to say, that 
ko tana tohe ki tetahi whare-karakia  nui, a he
tini nga mea i kohikohia e ia mo taua whare. I
te mea ko turorotia ia, kihai i wareware ki tenei
mahi, a he tini ana kai i homai ai mo te kai
whakaara. He nui tona whakarihariha ki nga
horihori Maori; a ina ka kite ia i te he o tetahi
tangata karakia, kihai i mahue i a ia te riri;
me te tiaki ano hoki i te ahua o nga tangata
katoa. A i te mea e whakahemo ana ia, i whaka-
oho tonu ia i te hunga whakaaro kore; i tohe ki
nga koroheke me nga kuia kia noho tutata ki te
Whare-kura, kia ahei ai ratou te hokihoki tonu
ki nga karakiatanga. I hari ano ia ina kite i nga
tamariki e akona ana, i mea hoki ia "ma nga
tamariki nei e tuku iho te whakapono ki muri
nei."
Nui atu tana aroha ki nga kai whakatupu i to
whakapono, me to ratou mahi aroha ki te tangata
Maori. Kihai ano hoki ia i wareware ki a ratou
i tiaki i a ia i tona turorotanga, a ka mohio ia ka
tata ia te hemo, tonoa mai ana e ia he kupu
poroporoaki, aroha, ki a ratou katoa e noho ana i
taku whare. "E whakapangia ana te whaka-
maharatanga ki te tangata tika."
CHARLES BAKER,
Church Missionary.
Mission Station, Waiapu,
June 6th', 1855.
KORERO
O te Haerenga o Te Reweti kai-whaka-
maori ki Hokianga.
Akarana, Hurai 5, 1855.
E Mara,—Ue mea atu tenei i roto i te honore-
tanga, ki toku hokinga mai i Hokianga, a, kia
mea atu hoki e au, i toku huihuinga ki nga hapu
Maori e noho ana i nga parepare o te awa o Hoki-
 nga, me nga wahi tutata, whakahoa tonu te
tangata ki te Kawanatanga, ki nga Pakeha katoa
ano hoki.
Ekore ano e whakahuatia i konei, nga ingoa o
nga tini rangatira i kitea e ahau, i toku haerere
nga; otira, i whakauru ahau ki roto ki te tini,

THE MAORI MESSENGER.

(6)

TE KARERE MAORI.

I have availed myself of every opportunity afforded
of entering into familiar conversation with the
native people, in order that I might fully ascer-
tain their real sentiments. And here I may ob-
serve, that there is an earnest desire on the  part
of the Aborigines to assimilate themselves to
European usages, and a very great anxiety that
their surplus lands should be occupied by the
English farmer and trader. Several touching
appeals were made to me on this subject, and it
was asserted that in consequence of the fewness of
European settlers the people were obliged to
travel many scores of miles in guest of employ-
ment and clothing.

The great advantages derivable from the loca-
tion of Europeans in the vicinity of the Maori
settlements seem to be fully known and apprecia-
ted by the New Zealander. In corroboration of
this statement I may mention that on the 15th of
May, I was invited by the Chief Rangatira Moe
tara, to a conference with himself and people,
when the following speech was delivered, which
appeared to embody the feelings of the assembly:

SPEECH OF THE CHIEF TAKU.

"My son, Mr. ———— My sentiments to
you shall be uttered even as speeches of
old. My son, our father Moetara died, and

the void was filled up by the Rangatira who now
stands here. You who used to be with us, have
come now only as a visitor, but your relative is left
to take your place, together with his children.

"During former years even until this time, we
have been exclaiming, 'Alas! there is no town!
alas! there is no town!' We are impoverished
and neglected as you now see us. We know that
love is in your heart towards us, therefore we wish
you to carry with you our thoughts, and lay them
before the Governor, in order that something

may be devised to remedy the present state of
things.

"My son, we the people of Hokianga have been
overlooked. The Bay of Islands has its Magis-
trate, and Kaipara too; but the Magistrate of
Hokianga appears before us in the form of a piece
of paper. Yes, my SOD, the Magistrate here is re-
presented by paper. No living man deigns to
come hither for the purpose of settling our dis-
putes.

"We are weary of this mode of living while
others are enjoying the advantages of civilization,
and your presence amongst us now, has encouraged
us to hope that our forlorn condition will be con-
sidered and some means made use of for our ad-
vancement.

"False speeches, and blighted hopes my son,
are not of to day; former generations felt them,
and we are feeling them now. If you have caused
us to hope my son, others have done the same,
and this like the past may prove a fallacy that
may sicken the heart more and more. We are
prepared to think so my son, nevertheless your 

kia ata rongo ai ahau i o ratou whakaaro tuturu
i te mea e korerorero nei. Na, kia mea atu ahau
i konei, he hiahia nui to nga iwi Maori kia tango
ki nga ritenga Pakeha, a, kia riro atu nga whenua
takoto kau hei kainga mo nga Pakeha, hokohoko,
mo nga mea ngaki whenua. I puta ano ki au
nga korero whakaaroha mo tenei mea, a, i kiia mai
ki au na te torutoru o nga Pakeha noho ki ara
wahi, ka haerea e nga tangata nga maero takite-
kau ki te rapu mahi, ki te mea koheka mo ratou.

Ko nga painga e ahu mai ana i te nohoanga
Pakeha ki nga wahi tutata ki nga kainga Maori,
e ata kitea ana e te iwi o Nui Tireni. E kitea te
pono i tenei mea, ina mea ata i te 15 o nga ra o
Mei, ka tonoa au e Rangatira Moetara kia wha-
karongo ki te korero o ratou ko ona tangata i
runga i te whakaminenga no reira i puaki ai tenei
korero, no te tokomaha ia enei whakaaro:—

 KORIRO O TE RANGATIRA MAORI o TAKU

"E tama e Hare Reweti, me whakapuaki aku
korero ki a koe, me nga taki o nga kahika o tua
iho. E tama, ka mate a Moetara, ora ake ko

Rangatira e tu nei tatou, kua riro atu koe he haere
•a manuwhiri mai tau i tenei wahi, ko to whanau-
nga ia ko Te langa ratou ko ona tamariki hei
whakakapi i tou turanga.

"I ara tau tuku iho ki enei wahi, e karanga
 tonu ana matou, 'Aue! kahore he taone! Aue!
  II kahore he taone!' E rawakore nei matou, e kitea
nei e koe. E matau ana matou he aroha kei roto
kei tou ngakau, no konei matou i mea ai kia
kawea atu o matou whakaaro ki a te Kawana, me
kore ra nei e rapua tetahi tikanga hei whakaora
i a matou.

"E tama, he hunga mahue matou nga tangata
o Hokianga E whai kaiwhakawa ana a Tokerau,
a Kaipara hoki, tena ko te kai whakawa o Hoki-
anga, he pukapuka te kai-whakawa o konei; Hore-
rawa i kitea mai he tangata ora hei whakarite i o
matou he i enei wahi.

"Kua hoha matou ki tenei tu tikanga, pera ia,
e whiwhi ana te rau o te iwi ki nga painga o nga
tikanga Pakeha; a, no tou taenga mai ki konei,
ka whakaaro matou he painga pea tenei: mea
ake pea tangotango whakaaro e puta ai he wahi
; ki a matou.

"Ehara i te mea, e tama no naianei tena mea
te korero takoto ki te be; kua kitea te he o te
korero e nga whakapaparanga ka mate, a, tuku
iho ki a matou e ngau nei ano Ki te mea e
tama, e manako ana te ngakau ki to taenga mai,
kua manako atu i nga wa kua pahemo; a, ko tenei
pea, ka kawa haere te ngakau, he mea hoki ka
mutunga ki te kore. Ae e tama, me whakaae i
konei ki te kore, otiia, ko to aroha, ekore tera e
aha, na tena i koa ai te ngakau.

"Ko nga mea e whakaaroa e koutou, kia tata-
nga, no te mea, e ngaro haere ana matou, a, mea
ake ngaro rawa i te kanohi tangata. Me mutu
taku korero i konei."

THE MAORI MESSENGER.

(7)

TE KARERE MAORI.

kindly feeling towards us in this matter rejoices
our spirits.

"Whatever is intended to be done, let it be done
quickly, for we are rapidly passing away, and soon
you will see us no more. Here let my speech be
ended."

I mentioned to the Chiefs that it would afford
me great pleasure to forward their views to the
Government, and that it was desirable that their
sentiments should be committed to paper.
Accordingly on the following day the enclosed
was handed to me for translation:—

 "May 16th, 1855.

" O SIR, THE GOVERNOR,

" Salutations to you. We the Chiefs of the
heads of Hokianga have assembled for the pur-
pose of searching out something for our improve-
ment. We are looking to you, do you think of
us therefore, in reference to Europeans coming to
reside amongst us. We are all young; our
elder chief is Rangatira Moetara. The old men

were killed in looking after the property of Mr.
Clendon, at Motukauri, where the natives robbed
him and his vessel. 

" The people of Hokianga have done no
wrong that they should be thus deserted by the
Europeans. We have heard that the remaining
Europeans are going to leave, and there will be
no ministers and no magistrates,—the magistrate

will be only a paper. In former times Korora-
reka was a good place, but the people behaved
badly; nevertheless, the Europeans went there 11
again to reside. All the people living along the
shores of the Bay of Islands did evil formerly,
hut Hokianga has not injured the Europeans.

" There are many Europeans coming to Auck-
land from Port Philip, but you send them back.
Let them come hither, for we assembled at
Mangungu at the landing of the first Governor,

and consented to his remaining in this land;

that is to say our consenting was the writing of
our names—the names of Moetara's people.

" Do not be fearful of the bar, the Pilot will
attend to that; and the sea has already been
surveyed by the Europeans.

" There are potatoes here, and wheat, and
maize, and all other things;  for the soil is the
parent of all that grows. Be quick, and let us
have some Europeans in the summer;—next
summer.

" These are all our thoughts to the Governor,
namely those of fifty Chiefs at the heads of the
Hokianga, who assembled to consent to the
writing of this letter.

" (Signed) RANGATIRA MOETARA,

"At Pakanae,
"To the Governor. " Hokianga."

* The vessel alluded to was the schooner "Fortitude,"
which was plundered by a tribe named Te Hikutu. The
Chief Moetara assembled his men and demanded the
delivery of the stolen property; the delinquents fired on
Moetara's party, and a conflict ensued and about
twenty-five chiefs of standing were slain.

 Their signature to the Treaty of Waitangi.

I mea atu au ki nga rangatira, e pai ana ahau
kia kawea atu o ratou korero ki te Kawanatanga,
otira, he mea tika kia tuhituhia o ratou whakaaro
ki te pukapuka. Na i te aonga ake o te ra, ka
tae mai ki au nga korero i muri iho kia whaka-
maoritia:—

"Mei 10, 1855.
" E mara e te Kawana,—

"Tena ra ko koe, Ko matou nga ranga-
tira o te wahapu o Hokianga kua huihui ki te
rapu i tetahi tikanga e whiwhi haere ai matou ki
nga painga mo te tinana. E titiro ana matou ki
a koe e te Kawana, ki etahi Pakeha hei noho i
roto i a matou. E tamariki ana matou; ko
Rangatira Moetara te kau matua. I mate nga
kau matua i te meatanga ki nga taonga, ki te
kaipuke hoki o Te Kerenene, i pahuatia ki
Motukauri.

" Kahore ianei he kino o nga tangata o Hoki-
anga i whakarerea noatia e te Pakeha. Kua
rongo matou, e haere ana nga Pakeha e noho
nei; a, kahore he minita, kahore he kai-wha-
kawa;—heoi nei te kai-whakawa he pukapuka.
I mua ai, he kainga pai Kororareka, otira, i tutu
nga tangata, haere ana ano te Pakeha ki reira.
Ko nga iwi noho i nga tahataha o Tokerau i
tutu i mua ai, tena ko Hokianga kahore ano ana
kino ki te Pakeha.

" He tini nga Pakeha e haere mai ana ki
Akarana i Pohiripi, otiia, e whakahokia ana e
koutou. Engari, tukua mai ki konei, no te mea
hoki i whakaae matou ki te Kawana tuatahi
kia noho i tenei whenua, ara, ko te whakaae
tenei ko te tuhinga o nga ingoa o nga tangata o
Moetara.§

"Kaua koe e wehi ki te kaiwaka, ma te Pairata

te whakaaro ki tena, waihoki, kua oti te moana
te whakatatutu e te Pakeha.

"He riwai ano enei, he witi, he kanga, me ara
atu mea, ko te whenua hoki te matua o nga mea
e tupu ana.

" Hohoro te whakaae ki etahi Pakeha mo
matou i te raumati,—tenei raumati ano.

" Heoi ano o matou whakaaro ki a koe e te
Kawana, nga whakaaro o nga rangatira o te
wahapu o Hokianga, erima te kau o ratou i
whakamine ki te whakaae i te tuhituhinga o
tenei pukapuka.

" NA RANGATIRA MOETARA,

" Kei Pakanae,

" Hokianga.
" Ki a te Kawana, Akarana."

• Ko te kaipuke e whakahuatia nei ko te "Potituri"
i murua e Te Hikutu. Ko Moetara i huihui i ona
tangata, a, tonoa ana e ia nga taonga i murua ra kia
tukua mai. Puhia ana a Moetara ma e te kai muru, a,
hinga iho i reira erua te kau ma runa o nga rangatira.

 Ko te tuhinga o a ratou ingoa ki te pukapuka o
Waitangi.

THE MAORI MESSENGER. 

(8).

TE KARERE MAORI.

Amongst other Chiefs, resident in the vicinity
of the Bay of Islands, I had the satisfaction of
meeting with Pene Taui, the late leader of the
rebel natives at Ohaeawai. With his intelli-
gence, amiable disposition, and civilized manners,
I was particularly struck. His settlement bears
evident marks of industry, and energy. Ploughs
and drays,—substantially fenced grounds,—meet
the eye of the traveller, together with a good
weather-boarded  store built by himself. I found
him extremely communicative, and literally
thirsting for useful information, and anxious to
abandon all the Maori practices which are preju-
dicial to the interests of his people, over whom
he has a large amount of influence.

The native disturbance at Whangaruru be-
tween Hori Wehiwehi and Manu, is likely to be
speedily terminated, as the Resident Magistrate,
Mr. Clendon, in conjunction with several leading
Chiefs, were about to visit the belligerent parties,
for the purpose of establishing peaceful relations,
on my departure from Russell.
I have the honor to be

Sir, |
Your obedient servant,. 
C. 0. DAVIS.  

The Native Secretary, 
Auckland.

———0———

Mimi, October 9th, 1855.
Friend Mr. M'Lean,

Salutations to you. I have received your letter,
and do you hearken, I am treasuring up your
good sentence to me. Do you also retain my
good sentence. Do you hearken, I will not inter-
fere with the quarrel of the Ngatiawa, for the
quarrel of the Ngatiawa tribe does not concern
me. Hearken, the name of my tribe is the Nga-
timutunga, and we are living peaceably on our

own lands at Te Kawaka, Motunui and Mimi, at
Whakarewa, at Wairuatangata. The boundary
of our land ends at Napahau thence to Pukehinau
and Ohaupu, thence to Mangahia Moki and Pae-
ngaroa. These are the lands we claim, [and the
people within these boundary lines will not inter-
fere with the present feud,] Do you hearken,
the Ngatimutunga tribe originated with my
ancestors. Do not regard the speeches of the people
of Taitapa because they are thievish, and do not
regard the speeches of the Ngatitama who are
living at Port Nicholson. I will not accede to
their words because I am standing on my own
land. Do you hearken, let your love be great in
reference to my words, even as I pay deference
to your words relative to my not joining the feud
of the Ngatiawa.

Friend Mr. M'Lean, this is another word I
have to say to you. All the men of Ngatiawa
who are living at Arapawa and about here have

I ro to i etahi rangatira noho ki nga wahi
tutata ki Tokerau ko Pene Taui, te rangatira o
be taua Maori i" te whawhaitanga ki Ohaeawai i
kitea & ahau. Ko tona matau nui, ko ana tika-
nga marama, me tona mane nui i kitea e ahau,
a, miharo ana ahau ki ona tikanga. E kitea ana
ki tona kainga- nga tohu o te ahuwhenua. Tu
ana nga Parau me nga terei—te taiepa papai
hoki, me te whare pai, he papa, he mea hanga
ano e ia. I ngawari taua rangatira ki te korero,
a, hiahia nui ana ia, kia whiwhi Ki nga matau-
ranga Pakeha. Ko nga ritenga Maori e kino,
ana ka oti te whakarere e ratou ko ana tangata,
a, he nui te mana o tana kupu, ki tona iwi.

Ko te whainga ki Whangaruru a Hori Wehi-
wehi raua ko Manu e oti tata pea, inahoki e
haere ana te Kai whakawa a Te Kerenene ratou:

ko etahi rangatira Maori whai mana ki te hohou
i te rongo. Whano whakatika ratou i toku
haerenga mai i Kororareka.
No ko au

I roto i te honoretanga'

E Mara
To pononga rongo

TE REWETI, Hare Oriwa.
Ki te Kai-tuhituhi

O nga mea Maori,

Akarana.

——a——

 Mimi, Oketopa 9, 1855.

E hoa e te Makarini, kua tae mai tau puka-
puka ki au kia rongo mai koe kei te pupuru au i
tau kupu pai, ki a pupuru koki koe i taku kupu
pai, ki a rongo mai koe e ma ekore au e rere ki

runga ki te kino a ngatiawa ta te mea he  iwi ano
au ko ngatimutunga, koia ano au e noho i runga
i toku oneone nei, i te kaweka i te motunui i mi-
mi i wakarewa, i wairuatangata te rohe mai ko
ngapahau, kokiri ki pukehinau, rere ki opau ha-
rere ki mangahia, rere ki moki, rere ki paenga-
roa heoi ano ka rohe mai toku, ka rohe atu ko
ngatitama. Kia rongo mai koe noku ake ano ia na
oku tupuna i karangatia au ngatimutunga, kei
whakarongo koe ki nga korero a nga tangata o te
Taitapu ta te mea he tikanga tahae, kei whaka-
rongo koe ki nga korero a nga tangata o ngatita-
ma e noho ana i Poneke ekore e tika i au ta te
mea e tu ana au i runga i toku oneone, kia rongo
mai koe ko to aroha kia nui to aroha ki aku ku-
pu, me koe hoki i ki mai na ki au kei rere au ki
runga i te pakanga a ngatiawa pai tonu au.

E hoa e te Makarini, ko te tuarua tenei o aku
kupu atu ki a koe, kua tango katoa nga tangata
o Ngatiawa e noho ana i arapawa; i konei hoki i

THE MAORI MESSENGER.

TE KARERE MAORI.

all received payment for Aropawa but I have not,
neither for my land, nor for my dead.

Be loving towards me.

(Signed) RAUMOA.

GEOGRAPHY,

OR

THE WORLD WE LIVE IN.

CHAPTER VI.

We have now ended the description of Europe
and Asia and Africa, and must begin to describe
America. We speak of it last, because it was
not known to our forefathers. It was not till the
Portuguese were sailing round Africa, on their
way to India, that it was discovered. Some
people thought the voyage round the Cape of
Good Hope was too long, and said it would be
better to sail straight to the westward and find
a short way to India. Some Portuguese
ships had sailed to the west till they reached
several little islands. They landed there and
named them the Azores. But the man who first
discovered America was an Italian named
Columbus. He was a sailor, and had for years
been up and down from one land to another.
His delight was to visit and explore new
countries. He had long believed that if he
were to sail westward he should reach India. He
was laughed at by his friends, but this did not
change his opinion* For eight years he lived in
Spain, continually urging the king to give him
some ships for the voyage. The king at last
unwillingly consented, and let Columbus have
three small leaky vessels; they were not bigger
than large schooners.

These vessels had great oars, or sweeps, for
the sailors to use when there should be no wind.
He took a great deal of food on board—for who
could tell when they might see land. The
sailors were very unwilling to go with him.
They only agreed, to go for fear of the king's
displeasure. At last they sailed, and soon
landed at the Azores. They had to wait there
to repair the ships. As soon as all was finished
they sailed due west, no one knew where; they
had only the compass to guide them. The wind
was fair day after day. They never had to shift
or take in sail. For two weeks they sailed on
with this fair wind. Then the sailors got fright-
ened. There was a great quantity of seaweed
floating on the top of the water. All round the
ship, as far as they could see, the sea was
covered with these weeds. The sailors said—
" no doubt the sea ends here; we have come to
shallow water, and there are hidden rocks below,
and if we try to sail further the ships will strike
on these rocks and be dashed to pieces." Colum-
bus, however, was not afraid. He urged the
sailors to go on. They sailed on again—on,
on; but still they saw no land. Then the sailors

nga utu o arapanea, ka  ai kahore mo taku one
one, mo aku tupapaku.

Ki aroha mai i ana koe ki au.

R. RA,
Na Raumoa.

HE KORERO

MO NGA
WHENUA KATOA O TE AO NEI.

UPOKO VI.
Na kua mutu. ra te korero mo Europe, TOO

Asia, mo Africa. Ka timata i konei te korero

mo America. Kahore a America i mohiotia e nga
tupuna. No muri rawa nei i kitea ai. No te wa
hoki i rererere ai nga kaipuke o Portugal ki
Africa ki te whakataki i te ara hei putanga ki
India. I a ratou e tohe ana, ka mea etahi he roa
ke tera. Erangi me poka ki te hauauru; ma te ara
tata. No Portugal ano tetahi kaipuke i tika
whaka te hauauru. A ka u ki etahi motu ririki.
Tapaa ana he ingoa ko Azores. Nako te tangata
nana Amerika i kite i te tuatahi ko Columbus.
No Italy taua tangata. He tangata mohio he
maha ona tau i rererere ai ki tera whenua ki tera
whenua. I ngakau nui hoki ki te matakitaki
whenua. Kua tuturu rawa tana whakaaro. Kia
tika tonu te rere ki te hauauru, ka u ki India.
Kataina ana ia e ona hoa otira i mau tonu tana
whakaaro Ewaru ona tau i tohe ai ki te kingi
o Spain, kia riro mai he kaipuke mona. Whakaae
whakauaua mai ana te kingi. Etoru nga kaipuke
i tukua mai ki a Columbus. He kaipuke kikino
nei, me te kuni nei te ririki. He hoe ano i
runga i nga kaipuke hei hoe mo nga rangi e mate
ai te hau. He nui te kai i utaina ki runga i nga
kaipuke. Ko wai ka tohu, e hohoro te u ki ata.
Ko ona hoa i haere whaka uaua. Na te wehi
tonu ki te kupu o te kingi i haere ai. Na rere
atu ana. Ka u ki nga motu ki nga Azores. He
pakaru no nga kaipuke i rere ai ki reira. No te
otinga, ka maro tonu te rere ki te Tuauru. He
oti ano te kai whakaatu i te ara, ko te compass.
He tika tonu te hau, kihai nga ra i tukutukua.
Erua nga wiki e rere ana, me te tika tonu te hau,
katahi ka mataku nga hoa. Ka kite hoki i te
raupo moana e tupu ana i runga i te kare o te
wai, a kapi ana te moana i taua taru. Ka mea
nga hoa, "ko te mutunga mai tenei o te moana
He wahi papaku tenei he toka kei raro. A ka
eke nga kaipuke ki reira ka pakaru " Kihai a
Columbus i mataku a tohe tonu ki te haere. A
rere noa rere noa kihai i kite wawe i te whenua
Na ka amuamu ano nga hoa. Ka mea atu "me
hoki tatou. Ko te wha tenei o nga wiki o to
tatou rerenga mai i nga motu. Kahore pea he
whenua o tua atu." Ka mea atu tera. "Waiho
ra kia toru hoki nga po e rere ai a ka kore e kitea
te whenua, ka hoki ai tatou." Ka whakaae
mai nga hoa. I rere nei, rere nei. Kua tata ki

2

THE MOARI MESSENGER.

(10)

KO TE KARERE MAORI.

began to murmur, again, and said to Columbus—
" We must go back. It is now four weeks since
we left the Islands. There is no land beyond."
Columbus answered—" Let us wait three more
days. We will still sail on, and if then we have
not reached land we will return." This they
agreed to; and so they sailed on, on, and then
they knew they were getting near land
Some one saw a carved stick floating on the
water. Then a branch of a tree was seen with
red berries on it. On the third day, towards
evening, they sighted an island. When the
day dawned, they landed. They found people
on the island, who were very kind and hospita-
ble to the strangers, and gave them kumaras and
corn to eat. They were fine looking people;

quite naked; their skins were not black. Their
canoes were small, like the Maori tiwai. Colum-
bus went round the island to explore it. When
he saw the cotton-tree growing there, and the
people wearing gold ornaments, he said to him-
self, this must be one of the islands of India.
This was, of course, a mistake of his. He sailed
from thence to some much larger islands—to (
Cuba and Hayti. The natives there also were
very hospitable to him and his men. He soon

after sailed back to Europe. They had been
seven months and a fortnight away when they
landed in Spain. The king and all his people
received them with great joy. They all sup-
posed that he had found a short route to India.
Columbus soon sailed again, and many other
ships now accompanied his. Some sailed to the
islands; some sailed to the mainland. Some
sailed along the seacoast, southwards, till they
reached the narrow isthmus of Panama. The
Spaniards landed, and crossed the isthmus, and
reached the shore of the Pacific ocean. Great
was their delight and wonder at finding this new
sea. They built a city in the middle of the
isthmus and called it Panama.

After Columbus's death, when the country
had been carefully explored, it was found that it
was a new land, and not India as he supposed.
It was then called America. But the name
which Columbus gave to the islands still re-
mains; we call them the " West Indies."
When the Spaniards crossed from the islands to
the mainland, they landed first in Mexico. It
lies to the north of Panama. The Mexicans
were tall men, not darker than Maories. They
were not tatooed. The country was full of
people, who were very wealthy.

The Spaniards found corn growing in Mexico
It was first brought from there to Europe and
elsewhere. It is still called " Indian corn."
Columbus gave it the name. The Mexicans had
one very large city. inland, built by the side of
a lake. The Spaniards wondered to see so
many fine houses and huge idol temples there.
The Mexicans were very skilful in carving and
weaving, and in other European trades. The
religion of this people was very evil and cruel.

te whenua. Ka kitea tetahi rakau whakairo e
rere ana. Ka kitea, tetahi peka rakau me nga
Hua whero e mau ana. I te toru o nga ra, i te
ahiahi, ka kitea atu te motu e tu mai ana. Ao
: ake te ra, ka u atu ki reira. Ko nga tangata
whenua ehara i te mangu. He iwi ahua pai. E
haere kiri kau ana. Nui atu ta ratou atawhai ki
nga tauhou. Whangainga ana ki te kaanga ki
te kumara. He waka ano o tenei iwi. He waka
tiwai. Na ka haere, ia ki te tirotiro i te motu,
Ka  kite ia i te cotton e tupu ana, i te gold e mau
! ana i nga tangata. No reira i he ai tona wha.
kaaro, i mea ai ko tetahi motu tenei o India.

A rere atu ana ano ia ki etahi motu i nunui
; ake. Ki Cuba ki Hayti. Atawhaitia ana e nga
tangata whenua. Ka mutu. Hoki ana ia ki
Europe Ewhitu nga marama me nga wiki erua
o te ngaronga atu ka tae mai ki Spain. Nui atu
te kou o te kingi, o te iwi katoa. Ka mea te iwi
i ko te ara tata, ano tera ki India. No muri mai
ka hoki ano a Columbus ki reira. Katahi ka
maha nga kaipuke ki te rere ki era whenua. Ko
etahi i whiti rawa, ki te tuawhenua. I haumiri
etahi i te tahatika whaka te tonga a tae noa ki te
kuititanga o te whenua. A poka ana ma uta ki te
moana o tua. Ki to tatou moana. Na ka hanga
he pa i te kuititanga; tapaa iho ko Panama.

Na i muri iho i te matenga o Columbus ka ata
matakitakina nga whenua, a ka mohiotia ehara
tenei i India. He whenua hou. Tapaa iho ko
America. Erangi ko te ingoa o India i tapaa
hetia e Columbus ki aua motu. E mau tonu nei
ano. Ko West Indies. Ko te whenua i u atu ai
ratou i te whitinga atu i nga motu ko Mexico. Kei te
Nota o Panama. He tini o reira tangata. He
tangata roroa me te tangata Maori nei te ahua o
te kiri Otiia kahore he moko. He iwi whai
taonga hoki. I kitea hoki ki reira te kaanga. No
reira te kaanga. E mau tonu nei te ingoa i tapaa
hetia e Columbus ki taua kai ki te kaanga "Indian
Corn. He pa nui noa atu to tera iwi i waenga o
te whenua. I te taha o te roto e tu ana. Tini
noa iho nga whare papai me nga temepara kara-
kiatanga ki nga whakapakako. He iwi mohio
tera ki te whakairo, ki te whatu kakahu. Ki te
tini o nga mahi a te Pakeha.

He kino rawa te karakia a tera iwi. Ko te
kino he patu tangata hei whakahere ma o ratou
Atua. Ko nga papa o nga temepara poke katoa
 i te toto tangata. Ko nga ko-iwi i kainga.
E rangi i tohe atu etahi o nga Pakeha kia karakia
ratou ki te Atua. Kahore ratou i hohoro te pai
mai. He kitenga hoki no ratou, i nga mahi
nanakia a te Pakeha. Na ko etahi o nga Pakeha
i haere atu ki te Nota, tae noa ki California.
Otiia kahore i kitea te koura o reira. Ko etahi
i rere whakate tonga, i to tua moana, i te moana
hou. Na, rere atu aua i Panama, rere haumiri
tonu A, ka u ki Peru. He tini nga tangata
whenua o reira. He iwi pai, mahaki. Whaka-
pai tonu mai ki nga Pakeha. Kia ratou he atua

THE MAORI MESSENGER.

(11)

TE KARERE MAORI.

They offered men as sacrifices to their Gods.
The wills of their temples were all stained with
human blood. Some of the Spaniards tried to
teach them to worship the true God. But the
Mexicans did not readily listen to them. The
Spaniards. behaved so cruelly to their country-
men.-

Some of the  Spaniards went northwards as far
as California. There was no gold then found
there. Others sailed from Panama, southwards.
along the shores of the Pacific ocean, till they

reached Peru. They found a gentle, mild people
living there, who received the strangers in a
most friendly manner. They thought these
strangers must be gods. They had never seen
ships or horses, or men with white skins before.
There were an immense number of inhabitants
in Peru. The soil- of Peru is not good. Hardly
any rain ever falls there. It was only through
the industry of the people that there was abun-
dance of food. They dug trenches in all direc-
tions to bring water from the rivers to their
plantations; and they used to fetch the dung of
sea fowls from rocks far out to sea. to enrich the

dry soil. The people of Peru had many very
good laws. No one was allowed to be idle.
There were officers appointed to divide out the
land, that every man might have enough to grow
food on for himserf, his wife and his children.
The strong were expected to provide food for the
old men and women and for the sick.

The Peruvians were very careful that all the 
food grown in one year should not be used up
and wasted. Some portion was always- stored
up; and so if a year of scarcity came, there
was still enough left for the people to live on.

The Spaniards found" many new animals in
Peru. One, called the Llama, is very like the
camel in appearance, only smaller. It is of great
use there for it can climb the steepest hills.
Peru is a very mountainous country; carts can-
not be used; and the Llama is trained to carry
all packages. Its wool is very soft and fine, and
is woven into cloth. There is a great deal of
gold and silver in Peru. The religion of the
people was not so evil as that of the Mexicans.
They worshipped the sun. They had kings to
rule over them, and supposed that these were
descended from the sun,—that they were his
children.

The Spaniards did not settle down peaceably
in Peru. They thought of nothing but how to
get gold; and this greediness for gold led to
wars and to slaughter of the Peruvians. At last,
peace was made, and since then the two races
have lived on there together.

Some of the Spaniards travelled further south-
wards till they reached Chili. Chili has a very
fertile soil: wheat, and vines, and oil, grow

abundantly there. The Spaniards brought the
seed with them. And they brought also cows
and horses from Europe, which soon multiplied 
in the land. The chief town ia Chill is on the

ririki pea te Pakeha. Katahi taua iwi ka kite i
e kaipuke, i te hoiho, i te tangata kiri ma. Na
ko te whenua ehara i te oneone pai, e iti ana te
ua. Engari na te uaua o te tangata i hua ai nga
kai. E keria ana he waikeri hei rerenga atu mo
nga wai o nga awa, hei whakamakuku inga mara.
E tikina ana hoki e taua iwi he paru- manu
nunui nei i nga toka i waho i te moana. Hei
wakamomona i te oneone. He tikanga pai to
tera iwi. Kahoro he tangata i tukua kia noho
mangere. Ko nga kai wakariterite hei tuwha
atu i etahi wahi whenua ki ia tangata ki ia tau-
mata hei mahinga kai mana, ma tana hoa ma ana
tamariki. Ma nga tangata kaha, nga koroheke
nga ruruhi nga turoro e whangai. Ko tetahi
tikanga pai he rongoa i nga kai kei pau wawe.
A mo te puta rawa mai o te tau mate kai e takoto
tonu ana te oranga mo ratou. He tini nga kuri
nou o reira. Ko te kuri pai ake i ahukahuka
ki te kamera. Otiia iti iho i te kamera. Ko
tona ingoa he Lama Ko te pai o te Lama, he
mohio ki te haere pari. He whenua maunga a
Peru ekore e taea e te kaata. Ko taua kuri hei
kaata hei waha taonga. He pai rawa te huru-
huru e whatua ana hei kakahu. He nui te Gold
te Silver  o Peru. Ko te karakia a tera iwi kihai
i pera me to Mehiko te kino. Ko to ratou atua,
re ra e whiti iho nei ki ta- ratou ki, ko o ratou
kingi he uri nona, no te Ra. Kahore i pai te

•noho  o nga Spaniards i reira. Heoi ano ta ratou
i kimi ai he koura. No reira i pakanga ai. No

•muri iho ka noho tahi hoki. Na ka neke haere
ano nga Pakeha whaka te tonga ka tae ki Chili.
Erangi tera he whenua momona. I maua ano te

witi, te vine te olive ki reira whakato ai. Tona
tupu. I kawea ano te kau, te hoiho ki reira.
Kua tini noa iho. Ko te pa nui kei te takutai
mo. Ko Valparaiso. Na, ko tua atu ko te iti-
ika o te whenua; ko Patagonia. Ko taua wahi,

he whenua maeke, noho rawa kore ana te iwi.
Ko ta ratou kai he ika. Ko nga kakahu, he peha
kekeno, he peha kuri. Na, ko nga tangata o
Spain nana nei i noho a Peru a Chili i tuturu
tonu iho to noho ki reira. Ko nga kainga
i tata tonu ki te moana. He maunga teitei nana i
arai te horapa haere ai ratou ki te tuawhenua ki
: e rawhiti. Ko aua maunga i rarangi tonu mai
mo i Panama a puta noa ki te pito ki te tonga,

THE MAORI MESSENGER.

TE KARERE MAORI.

sea coast. Valparaiso. To the south of Chili
the land narrows in. The name of this part is
Patagonia. It is very cold there and the people
are wretchedly  poor. They live chiefly on fish.
Their clothes are mostly skins of the seal and of
beasts.

The Spaniarda settled in Peru and Chili.
Their towns and villages lie along the shores of
the Pacific. There is a great chain of mountains
running from North. to South—from Panama to
Cape Horn—which prevent their spreading aver
the country to the eastward. These mountains
are the Andes. They are very high—much
higher than Tongariro, Some of them have
volcanoes; and there are often violent earth-
quakes both in Peru and Chili.

To the east of these countries lies a large tract
of country called Brazil. It is very fruitful and
is watered by many rivers. Three of these are
very large. The Orinoco which runs northwards.
The largest of all, the Amazon runs eastwards.
And the La Plata runs southwards to the sea.
These, rivers all rise in the Andes. The interior
of Brazil is covered with thick forests. These
forests are full of wild animals and monkeys and
beautiful parrots. The rivers swarm with lizards
and a kind of crocodile like, those in Egypt. The
native people live inland in the woods spoken of On
the sea coast are many Portuguese towns When
the people of Portugal heard that the Spaniards
had settled in Mexico and in Peru and in other
parts, some thought they would also go and
settle in other parts of America. So they
came to Brazil and brought the coffee bush and
the sugar cane and rice and cotton and planted
them there. All these grow now in great abun-
dance. On the south of Brazil are great plains
uninhabited. Here are immense herds of wild
cattle. The Portuguese brought cows into the
country and they have multiplied all over the
land. There is Gold in Brazil it is washed down
by the floods from the mountains. And a great
deal of iron and salt is  found there. It is dug
from mines. The chief town of Brazil is Rio
Janeiro.

SICILIAN WOMEN GRINDING IN A MILL.

On Matt. xxiv. 41,—-'Two women shall be
grinding at the mill,'-Dr. Kitto and others re-
mark that the operation of grinding corn is gene-
rally performed in the East by women, who
usually thus prepare daily the quantity required
for that day by the family of which they belong.
Dr. Clarke, noting tho custom as still existing at
Nazareth says: 'Scarcely had we reached the
apartment prepared for our reception, when, look-
ing into the courtyard belonging to the house.
we beheld two women grinding at the mill. in a
manner most forcibly illustrating the saying of
our Saviour. They were preparing flour to make
our bread, as is always customery in the country
when strangers arrive. The two women, seated

ki Cape Horn. Ko te ingoa nui o aua maunga
nei ko Andes: teitei noa ake i Tongariro nei.
Ko etahi o nga maunga, he puia kei runga. Kei
nga mania o Peru, o Chili, he whenua ru, he ru
kaha rawa. Na ko tua o nga maunga ko te taha
ki te rawhiti he whenua nui noa atu Ko Brazil
te ingoa. He whenua momona tera. He maha
o reira awa. Ko nga awa nunui ake etoru. Ko
Orinoco tetahi e rere aua whaka te nota. Ko te
awa nui rawa. Ko te Amazon e rere ana whaka
te rawhiti. Ko La Plata tetahi e rere ana whaka
te tonga. Ko nga koura o enei awa no nga mau-
nga i korerotia nei. He ngaherehere katoa roto
o Brazil. Engari ko nga kuri e tini tini ana. Te

makimaki, te kaka he kaka papai. Kei roto i
nga awa he tuatara nunui. He mangu, e rite
ana ki to Ihipa. Ko nga iwi tangata whenua kei
te tuawhenua nga nohoanga. Ko te Pakeha kei
waho, kei tatahi. Ko nga Pakeha no Portugal.
No te rongonga hoki ki nga tangata o Spain kua
tae ki Mexico, ki Peru, ki era whenua ka mea nga
tangata o Portugal me haere hoki tatou ki nga
wahi e takoto kau ana Ka kawea atu e ratou te
Coffee, te Sugar Cane, te Rice, te Cotton whakato
ai. Kaha ana. te tupu. He mania nunui ana
kei te taha U te tonga o Brazil. Kahore he
tangata e noho ana i reira. Erangi he kau anake
e haere noa ana he mea kawe atu na te Pakeha
kua tini noa iho. Kei Brazil ano te gold he mea
tere mai i te waipuke. He iron be tote (salt)
hoki etahi taonga o reira. No roto i te whenua
he mea keri. Ko te pa nui o Brazil ko Rio
Janeiro. Heoi ano te korero mo South
America.

KO NGA WAHI HIHIRIANA, E HURI ANA I TE
MIKA.

Ki Matiu xxiv—41. "Tokorua nga wahine e
huri i te mira."—E mea Kua a Rata Kito me ara
atu, ko te huringa e te kaanga ki te marangai, na

te wahine, a, e mahia ana e ratou i roto i nga ra.
nga kai ma nga tangata o te whare. E mea ana
a Rata Karaka i tona kitenga ai i tenei ritenga i
Nahareta,—"Tae kau matou ki te wahi i whakari-
tea ai hei nohoanga ka kitea atu nga wahine
tokorua e huri ana i te mira, a, mahara tonu ma-
tou ki te kupu o te Ariki. E huri ana ratou i te
paraoa hei hanga taro ma matou; ko to ratou
ritenga tonu hoki tenei ina tae atu he manuwhiri.
Ko aua wahine tokorua e noho ana i runga i te
whenua, huri nui nga mata o tetahi ki tetahi; ko

THE MAORI MESSENGER.

(13)

TE KAKERE MAORI.

upon the ground, opposite to each other, held be-
tween them the two round flat stones, such as are
seen in Lapland, and such as in Scotland are
called querns. In the centre of the upper stone
was a cavity for pouring in the corn; and, by the
side of this, an upright wooden handle for moving
the stone. As the operation began, one of the
woman with her right hand pushed this handle
to the women opposite, who again sent it to her
companion,—thus communicating a rotatory and
very rapid motion to the upper stone; their left
hands being all the while employed in supplying
fresh corn, as fast as the bran and flour escaped
from the sides of the machine' But, although
this hand-mill is in general use throughout the
East. where wind or water mills are unknown
yet as its smallnees renders the operation
tedious, a fixed mill is sometimes used in
 large establish men is. This diners little
from the portable mill, except in its size. It acts
in the same manner as the other, and like that, is
worked by women, as appears from our woodcut,
which shows a Sicilian mill of a like description.

CELEBES.

Eastward of Borneo, and separated from it by
the Strait of Macassar, lies the large island of
Celebes It is situated under the equator, and is
said to be 300 miles long, and 240 across in the
broadest part, but from the extreme irregularity
of its figure, no idea of its real dimensions can be
formed from this statement. It is sometimes
called from its chief city Macassar.

The natives of Celebes, are rather short in
stature, and of a light olive complexion. They
consider a flat nose as a particular beauty,
and therefore practice methods to produce that

form during infancy with as much labour and
attention as the Chinese females do to acquire
small feet. Neither men nor women wear any
covering on the head, but their hair which is of a
fine shining black, is ingeniously tied up and
from it hang curls which fall gracefully on the
neck and shoulders. The men adorn their hair
with Jewels which are not used by the other sex,
who merely wear a gold chain round the neck.
Persons of both sexes dye their nails red, and
their teeth either black or red; and these are
considered as very material ornaments. — The
World in Miniature.

MISSIONS

The Missions in the Friendly Islands and in
New Zealand, are happily distinguished front OUT
other Missions in the signal and complete success,
which by the blessing of God, has attended the
labours of his servants. With the exception of
a few British settlers in New Zealand the entire 

nga kohatu porotaitaka e puritia ana e rao. Ko
enei kohatu e penei ana me nga mea e kitea ana
ki te whenua o Raparana. a, ko te ingoa o taua
mea i Koterangi, he kuena. I te waenganuitanga
o te kohatu e tapore ana te kohatu kei reira te-
ringihanga o nga kaanga; a, i te taha o tenei, e
tu ana te rakau puritanga hei huri i nga kohatu.
Ka timata te huri, ua tetahi o nga wahine i
tona ringa matau i pei atu te puritanga ra, a, peia
mai ana e te hoa, hohoro tonu te huri te kohatu
runga i tenei mahinga. Ko o ratou ringa maui
hei whangai i te mira ki te kaanga i te putanga
mai o nga paraoa me nga papapa i nga taha o
taua mea." Otira, ahakoa ko te mira ano tenei e
kitea ana i nga wahi katoa o te Rawhiti—i nga
wahi kahore nei e matau ki te hanga mira hau,
mira wai ra nei, he mea ano ka turia ki nga whare
tangata tokomaha etahi mira tuturu, he hoha
hoki ki te mahi i ara, e te hohoro. Ko te ka-
hua ia o aua mira, e pena ana me a nga wahine e
mahia nei, kia nui ia, tenei. Ko te hurihanga.
he pera ano, a, ko nga kai mahi he wahine, inaho-
ki te whakaahua Hihiriana I te pukapuka.

H E R E P E.

I te taha Marangai o Ponio,— ko te wai o Ma-
kaha kei te takiwa— e takoto ana te motu o He-
repe. E takoto ana tenei motu i te waenganui-
tanga o te ao; a, e meinga ana 300 maero
te roa, 240 maero te whanui i te wahi e raunu-
nui ana. Rokohanga iho, kihai i ata matauria
te nui o tenei motu i te tini noninga. He mea
ano ko Makaha te ingoa o tenei motu e karanga-
tia ana, ko te ingoa ia o te pa nui o reira.

Ko nga tangata o Herepe e tua poto ana, ko ta
kiri ehara i te tino parauri. E whakapai ana ra-
tou ki te ihu pararahi, no konei, i mea tonu ai
ratou i te itinga o te tamariki, kia romia te ihu; ko
te nui o to ratou pai mo tenei mea i pera me to nga
Haini ki te whakaiti i nga waewae a o ratou

wahine.

 Ekore nga wahine, me nga tane e mau. ki te
potae; otiia, ko o ratau upoko e hema paitia ana,
taunuku iho kia pai. Me te waro nei te manga,
kanapa ana, tawerewere ana ki te porokaki, ki te
pokohiwi nga uru koromengemenge. E takaia
ana te kohatu utu nui ki roto ki nga uru o nga
mea tane; kahore a nga wahine mea pera, e heia
una e ratou te mekameka koura. Ko nga tane
me nga wahine e tuku ana nga maikuku ki nga wai,
kia mangu ai, kia whero ai, a, e kiia e ratou, he
mea humane rawa tera, te maikuku pango, pu

wherowhero ranei— Tuhituhinga o te Ao.

————o———

MAHI A MIHINERE.

Ko nga mahi Mihinere i nga matu o Tonga o
Niu Tireni e poka ke ake ana te pai i to te tini
atu o nga whenua, no te mea, i whakapaia putia
enei mahi e te Atua, a kua ata kitea nga hua o te
whakapono i roto i te mahi o ona pononga. I mua
ake nei, ko te tini o nga iwi Maori i noho i te

THE MAORI MESSENGER.

(11)

TE KARERE MAORI.

population of these islands was within a brief
period heathen and cannibal, abandoned to the
grossest vices, and almost continually engaged in
war. Now the inhabitants without exception are
nominally Christians, and about 10, 000 are mem-
bers of the Wesleyan Church, under the care of

twenty seven Missionaries. This state of things,
however encouraging, requires peculiar watchful-
ness, and your missionaries rejoice indeed, but with
"fear and trembling." These infant Churches
need much training is this their transition state,
especially as increased intercourse with Europe
and Australia brings them more frequently in
contact with the vices as well as the virtues of
our civilization. None but a Missionary can
fully understand the difficulty of carry ing on the
progressive work of Christianity among a people
nurtured in heathenism, especially after the first
excitement and novelty attendant upon the intro-
duction of the new religion have subsided.—Re-
port Australian Conference 185-1.

————0————
NATIVE INDUSTRIAL SCHOOL.

During the past year portions of land varying
in quantity from 250 to 1000 acres have been
granted by the  Natives of the different stations to
the Missionary  Society to serve as endowments for
industrial Schools. The Native deeds for these
lands have been forwarded to the Surveyor Gene-
ral's Office, and it is hoped that ere long the
Crown Grants will be issued.

Application has been made to the Home Com-
mittee to send out from England a properly
trained Master and Mistress, in order to the
establishment of a central School in the Waikato
district. Funds have been forwarded to defray the
expense of outfit and passage and to aid in the
purchase of School material.—Wesleyan Mission-
ary Report 1854.

THE BIBLE IN RUSSIA.
No association was allowed in Russia for religi-
ous purposes,—no printing presses were permitted
for printing the Bible in modem Russia, and no
versions of the Scriptures were allowed to be im-
ported into Russia except those that were in
English, French, Italian, and German. Not a
single copy of the Bible in modem Russ, the
only language which the people understood wag
allowed to be in circulation. This was forbidden

under the severest penalties and it was believed
that not a copy of the scriptures had been printed
in Russia in the language of the people since 1823.
The Emperor of Russia had within his dominion?
a population of nearly 2, 000, 000 Hebrews but he
did not permit to pass his frontiers for the use of
those people, a single copy of the Scriptures in
Hebrew.—Speech of the Earl of Shaftesbury in
the House of Lords.

pouri i te kuaretanga, tutu ana e whawhai ana,
kai tangata ana. I tenei takiwa kua tahuri te
nuinga o taua motu ki te Whakapono, a, 10, 000
o ratou kua tapoko ki te hahi Weteriana; ko nga
Mihinere  tiaki i enei kahui erua te kau  ma whitu.
Ahakoa, he mea whakaora ngakau tenei, e hari-a-
wiriwiri ana o koutou Mihinere, a, he tika kia
mataara tonu ratou kei poka he he. Ko enei
hahi taitamariki me ata tiaki i to ratou toronga
atu ki te mea tika, i to ratou nei orokomaeatanga
mai i te purorohu o te he, na te mea hoki, e kite
ana i nga pai, i nga kino hoki o te Pakeha, i te
whakaurunga ki nga iwi o Atereria o Oropi. Kei
nga Mihinere anake te matauranga ki te whaka-
tupu haere i tenei mea, i te whakapono, i roto i
nga iwi e penei ana, nga, iwi i akone ki nga rite-
nga Maori i te tai tamarikitanga ai I te houtanga
ai, ngahau tonu ki te tango i nga ritenga o te
whakapono, ka haere ka taunga ka ngoikore haere
te whakaaro.—Pukapuka o ta Runanga o Ati-
reria, 1854.

KURA MAORI AHUWHENUA.

I roto i te tau kua pahure ake nei whakaaetia
ana e nga iwi Maori nga whenua 250 eka, he mea
ano 1000 eka, mo te muanga Mihinere he mea-
tanga mo nga kura. Ko nga pukapuka mo ana
whenua kei te whare tuhituhi: o te tino kai rurir-
a, e mea ana matou ekore pea e taro ku riro mai
nga pukapuka whakaae o te Kuini.

Kua tae te korero ki Ingarangi ki te komiti,
kia tukua mai he kai whakaako me tona hoa
wahine, hei matua mo te kura mo Waikato. Kua
kohikohia he moni hei hoko mea mo raua, hei
hoko hoki i etahi mea mo te kura, hei utu hoki i
to rao ekenga mai.—Korero Weteriana Mihinere
1854.

TE PAIPERA KI RUHIA.

Kahore i whakaaetia e te runanga mo te karakia,
ki tera whenua ki Ruhia. Kahore i whakaaetia
nga mea ta pukapuka hei ta i nga korero o te
Paipera i roto i te reo o Ruhia i enei wahi; kahore
i whakaaetia hia kawea atu ki Ruhia te Paipera i
roto i te tini o te reo; engari enei reo i whakaae-
tia ki reira, te Ingarihi, te Wiwi, te Itariona, me-
te Heamana. Horerawa tetahi Paipera i roto i te
reo hou o Ruhia i tukua kia taia, pera ia, heoi
ano te reo i matauria e nga tangata o Ruhia.
Kihai i whakaaetia te Paipera i roto i te reo o
Ruhia kia tuwhatuwhaina ki toua whenua i te tau
1823 a, moroki noa nei. Me he mea, e kitea he
tangata kawe Paipera ki ia whenua, nui atu te
mate mona. Ko nga Hurai i roto i nga whenua
o Ruhia, 2, 000, 000; otiia, kahore i whakaaetia e
te Epera o Ruhia kia tukua atu i nga kaha o tona
whenua, te Pai pera i ro to i te reo Hiperu hei
titiro mo enei miriona.—Korero o te Eara o Hati-
pere i roto i te Runanga Nui o Ingarangi.

THE MAORI MESSENGER.

(15)

TE KARERE MAORI.

NOTHING IS LOST.

The  drop that mingles with the blood—the
sand dropped on the sea shore—the word you
have spoken—will nut be lost. Each will have
its influence, and be felt till time shall be no more
Have you ever thought of the effect that might
be produced by a single word? Drop it pleasantly

•among a group, and it will make a dozen happy,

•to return to their homes to produce the same
effect on a hundred, perhaps. A bad word may
arouse the indignation of a whole neighborhood;

it may spread like wild-fire, to produce disastrous
effect. As no word is lost, be careful how you
speak; speak right, speak kindly. The influence
you may exert by a life of kindness—by kind
words, holy words, dropped among the young and
old—is incalculable. It will not cease when your
bodies lie in the grave, but will be felt wider and
still wider, as you pass away. Who, then, will
not exert himself for the welfare of millions.

THE NATIVE CHURCHES.

Among the Natives our work presents few fea-

tures of a pleasing character. The  native villages
are supplied every Sabbath by our Native
teacher; but while some maintain their integrity
and great evidence of a growth of grace, the great
majority are contented with the forms of godliness,
their hearts being engaged with the things of this
life. Many have thrown of all their profession,
and altho' they have not returned to heathenism,
yet they neither worship God nor regard his
Sabbaths. The increase of wealth and commerce,

and their extended intercourse with foreigners
have exerted a baneful influence on their condition.

—Australian Conference, Report 1854.

YE SHALL KNOW THEM BY THEIR FRUITS.

"A short, plain, easy rule" says an eminent
divine "whereby to know true from false prophets;

and one that may be applied by people of the
meanest capacity, who are not accustomed to deep
reasoning. True prophets convert sinners to
God; or at least confirm and strengthen those
that are converted. False prophets do not. They
also are false prophets, who, tho' they may de-
clare the very truth, and that clearly and fully,
yet do not adorn, but bring a reproach upon it by
their unholy conduct, and therefore are not sent
of God by his Spirit, but come in their own name
to declare God's word, hence, which is their grand
mark, they do not turn men, 'from the power of
satan unto God.'"—Rev John Wesley.

EKORE E NGARO.

Ko te pata ua e heke ana ki te moana—ko te
kapunga one one e ringihia ana ki tatahi—ko te
kupu kua korerotia—ekore e ngaro. E puta ano
e wahi o ia mea, a e kitea ano i muringa ake.
Kua whakaarohia ranei e koe te mana o te kupu
kotahi? Tukua pakia ki roto i te nohoanga
tangata, ka hari o ratou ngakau; a ka kawea
atu e ratou ki te kainga hei whakahari i te toko-
maha. E oho katoa te pai ite kupu kino; e pera
hoki me te ahi e toua ana ki te ngaherehere, i Iti
te korakora, i nui te weranga. Ka hore nei e
ngaro te kupu, kia mahara ra kia tika, kia nga-
wari, te korero. E kore e taea te whakoaro nga
painga e tupu ake i te kupu aroha, i te kupu
pai, ina hoatu ki te tangata. Ekore e ngaro enei,
•ahakoa takoto te tinana ki te urupa; Engari e
nui haere i nga tau o muringa iho. Kowai ra e
turi ki te whakatupu haringa mo te te tini o te
tangata,

NGA HAHI MAORI.

I roto i nga mahi ki nga iwi Maori kahore i
nui nga mea hei whakaoranga ngakau. E tae
atu ana nga kai-whakaako Maori ki nga kainga

Maori i nga Ratapu katoa Otira, ko etahi e pu-
puri ana i te Whakapono, ko etahi ia, ko te tini,
he karakia a ngutu kau; ko o ratou ngakau e
poka ke ana ki nga mea o tenei ao. He tokomaha
kua whakarere maori i te karakia, a, ahakoa ki-
hai i hoki ki nga ritenga Maori kua mutu te

karakia ki te Atua kua whakanoa ratou i te Rata-
pu. Na te nui o te rawa. na te kaha o te hoko-
hoko na te tino whakauruhanga ki te Pakeha, i
kino ai a ratou tikanga.—Pukapuka Atereiria mo
te Runanga 1854.

MA O RATOU MAHI KA KITEA AI RATOU E
KOUTOU.

"He ture poto, takoto noa hoki tenei e ai ta
tetahi tino tangata tapu," e matauria ai te poropiti
teka. Ahakoa kuare te tangata, ahakoa ia ehara i
te mea whakaaro nui. ka ata kitea enei tohu e ia.
Ko te tikanga o te poropiti pono, he whakatahuri
i te hunga hara he whakau i te hunga
whakapono tika, ekore ianei nga poropiti
teka e penei. Ae ano hoki ra, he poro-
piti teka nga tangata e kauwhau nei i nga kupu
o te pono, e haere tika nei nga kauwhau ki te kai
 whakarongo, otira, ekore nei e tika a ratou mahi.
Na o ratou he, i korerotia kinotia ai te pono. No
konei i kitea ai, ehara i te Wairua o te Atua te
tononga o ratou ki tera mahi; otiia, e haere mai
ana ki te whakapuaki i te pono i roto i o ratou
ingoa ake. Na konei i kitea ai to ratou tino tohu
ekore ratou e whakatahuri i te tangata i te kaha
o hatana ki te Atua."—Na Hone Wetere, Minita.

No. 10, NEW SERIES, VOL. I.

Vaccination of the Natives. |

ALL the NATIVES are informed
 that on the Monday and Friday of
every week from eleven o'clock till one, a
Surgeon will be in attendance at the
office of Mr. Mc Lean for the purpose of
vaccinating the Native people.

H. J. ANDREWS,

Surgeon.



Auckland, April 1, 1855.

FOUND,

BY a Native, Wiremu Tamihana Te
Whakaahuru, a DINGY, painted
black outside and white inside.

Apply to

Mr. Interpreter DAVIS.

Auckland,

November, 1855.

FOR SALE,

A WORK in the Maori language,
entitled "Signs of the Advent."

Apply to

C. O. DAVIS.

Auckland, November, 1855.



Te Okaokanga o nga iwi Maori.

KIA rongo nga iwi Maori katoa, kei

 nga Manei, me nga Parairei, ka
noho ki te whare-tuhituhi o Te Makarini,
i te te kau ma tahi o nga haora, taeanoa-
tia te tahi, te Rata hei oka i nga tangata.

H. J. ANDREWS,

Kai-Toutou.
Akarana,

Aperira 1, 1855.

KUA KITEA.

E Wiremu Tamihana Te Whakaahuru

 he poti iti, he mangu te ta o waho,
he ma to roto.

Anga ma?,

Ki TE KAIWHAKAMAORI

KI A TE REWETI.

Akarana,

Nowema, 1855.

HEI HOKO,

HE  Pukapuka reo Maori i huaina nei
  ko Nga Tohu o Te Putanga o te
Ariki.

Anga mai ki a

TE REWETI.