TE KARERE MAORI
NEW SERIES.-MAY, 1856.
CONTENTS.
PAGE.
The Laws and Customs of the Pakeha—concluded .. 1
Account of Bishop Selwyn's visit to the South, .. 4
Kaipara ... ... ... . ... 9
Letter from Hokianga Chiefs ... ... .. 12
Speech of Aperahama Taonui ... ... .. 14
Agricultural, Commercial and Maritime Report—for May 15
AUCKLAND;
PRINTED BY WILLIAMSON & WILSON,
FOR THE NEW ZEALAND GOVERNMENT.

THE MAORI MESSENGER.
TE KAKERE MAORI.
VOL. II.]
 AUCKLAND, MAY 31, 1856
—AKARANA, MEI 31, 4856; [No. 5.

THE LAWS AND CUSTOMS OF THE
PAKEHA 

(Continued from our last number)
The forefathers of the Pakeha wished that
the Laws should be administered justly and
properly in all places in our country; there-
fore the Laws were all written in a book, that
they might be clearly understood by all gen-
erations.
They also endeavoured to assign to every
offence its punishment, and for this purpose
classified all offences under their different
heads; all cases of theft by themselves, acts
of violence to the person by themselves; cases
of breaking into houses by themselves; this
kind of offence under this head, that kind of
offence under that head and so on. And they
said: All the offences under the same head
are not of equal magnitude; for in one case
of theft the crime may be greater than in an-
other. If a man were to steal five pounds
from a poor widow, or from a person who
had been very kind to him, and he bad used
great fraud in connection with the theft, his
crime would be far greater than that of a man
who stole five pounds carelessly left in his
way by a rich man. But the Law could not
inflict a heavy punishment in the one case and
KO NGA TIKANGA A TE PAKEHA  

I whakaaro o matou matua kia tika, kia
rite, te whakawao nga wahi katoa o to ma-
tou kainga; koia i tuhituhia katoatia ai nga
ture kite pukapuka, kia ata mohiotia ai e
nga whakapaparanga katoa.
Ai mea ano ratou kia ata whakaritea te
utu mo tenei hara, mo tenei hara, koia i
whakararangitia  ai nga hara i raro iho i te-
nei upoko, i tenei upoko; ko nga tahae ki a
ratou whakatahae, ko nga patu ki a ratou
whakapatu, ko nga wawahi whare ki a ratou
whakawahiwhare; nga hara o tera upoko ki
tera upoko, nga hara o tera upoko ki tera
upoko. A i mea ano ratou: E kore e rite
nga hara o te tahi upoko te nui; e nui ana
hoki te hara o te tahi tahae i te hara o te ta-
hi tahae. Ki te tahaetia e te tahi tangata e
tahi pauna e rima a te tahi pouaru rawakore,
a te tahi tangata ranei i nui nei tana atawhai
ki a ia, ki te tangata nana i tahae; a he nui
tona tinihanga i taua tahaetanga; he nui noa
atu tona hara i to te tangata i tahaetia ai nga
moni e rima i mahue whakaaro kore noa iho
e te tahi tangata taonga nui. Otiia e kore e
taea e te ture te mea kia nui te whiu mo te
tahi, kia iti mo te tahi; he tahae tonu ano
ki ta te ture; engari ma te kai whakarite

THE MAORI MESSENGER.
TE KAKERE MAORI.
a light one in the other; each is simply a
theft in the estimation of the Law; but the
Magistrate has the power to distinguish.  The
Law says only: "If a man steal, he must be
imprisoned; but not for more than four
years." The Magistrate must consider for
how many of these years which have been ap-
pointed the thief shall be imprisoned.
This is also a circumstance which increases
the guilt of theft, if anything is taken or rifled
from the person of the individual; or any thing
which he can see at the lime, and is not will-
ing to give up; or if he is intimidated in order
to make him let it go. In such cases the
laker must be imprisoned; but not for more
than eight years. If a man is attacked by
another with the intent to lake away some of
his property, although the robber may not
succeed in getting what he wished, be must
be imprisoned; but not tor more than three
years.
This is also a circumstance which increases
the crime of stealing, when the house is
broken open in order to steal any of the pro-
perty contained therein. The thief is impris-
oned, but not for more than eight years.
If a house is broken into during the night
by  any person for the purpose of stealing any
property contained in it, or of doing any evil
act therein, although the object for which the
house was broken into by him be not effected;
he must be imprisoned, but not for more than
six years.
And when a man is imprisoned, the Mag-
istrate may appoint that he shall be made to
labour all the days of his imprisonment.
If one man murders another the murderer
must be put to death.
If any persons trespass without leave upon
the fields of others and destroy crops, or cut
down trees; or if one man make a false accusa-
tion in writing against another; we do in this
way. We leave for the Magistrate to decide
whether payment shall be made; and for the
Twelve to say what the nature and amount
of the payment shall be.
We do not permit it the person who seeks
redress from the law to have any thing to do
with adjudging the terms of satisfaction. For
we think thus: the heart of the man will be
angry and grieved and he will not perceive
where he is to blame. In his mind, the  fault
is all on the side of the other. It must not
be left for him or tor his relations to say what
satisfaction should be given for the injury done
to him: lest they should make an extravagant
demand and their award should not be a fair
one. And if it should he found that one of
the Twelve is a relative or a friend of one of
whakawa. Heoi ano ta te ture:"E tahae te
tangata me here; otiia kaua e neke ake i
te wha nga tau e herea ai." Ma te kai wha-
karite whakawa e whakaaro kia hia ranei,
kia hia ranei, o enei tau i whakaritea nei, e
herea ai taua tahae.
Tenei ano te tahi mea e nui ai te hara o te
tahae, ki te tangohia, ki te pahuatia, te tahi
mea e mau ana ki te tinana o te tangata; te
tahi ranei o ana mea e kitea atu ana e ona
kanohi, a e kore nei ia e pai kia tukua atu;
ki te whakawehia ranei ia kia tukua ai e ia.
Me here te kai tango; otiia kei neke ake i te
waru o nga tau. Ki te whakaekea te tahi
tangata, he tango hoki i te tahi o ana mea,
na, ahakoa kahore i riro mai te mea i a ia,
me here ia; kaua ia e neke ake nga tau i te
toru.
Ki te wahia te tahi whare e te tahi tanga-
ta i te po kia tahaetia ai te tahi mea o roto,
kia meatia ai ranei te tahi  mea kino i roto,
ahakoa kahore ano i taea e ia te mea i wahi
ai ia i te whare; me here, e kore e maha
ake i te ano nga tau.
A, ki te herea te tangata, ma te kai wha-
kawa e mea kia whakamahia ia i nga ra ka-
toa e herea ai.
Ki te kohuru Maori te tahi tangata i te
tahi tangata ka whakamatea te tangata nana
i kohuru.
Tenei ano te taui atu ture: otiia e kore e
taea te korero aianei.
Ki te haere pokanoa hoki etahi tangata ki
nga mara a etahi, a ka tikopuratia ana kai,
ka tuakina ranei ana rakau; ki te tuhituhi
ranei te tahi tangata i te tahi pukapuka wha-
kapae teka mo te tahi tangata, ka pena ano
matou. Ka waiho e matou ma te kai wha-
karite whakawa e mea me utu ranei; a ma
te tekau ma rua e mea hei te aha ranei, hei
te aha ranei, te utu.
E kore hoki e tukua e matou nga tikanga
o te whakariterite ki te tangata nana te wha-
kawa. E mea ana hoki. matou: ka riri, ka
mamae te ngakau o te tangata; e kore ia e
whakaaro ki ona he. No tera katoa te he,
ki tana. E kore ano hoki e waiho mana,
ma ona whanaunga ranei, e mea. hei te aha
te utu mo tona matenga: kei neke rawa ake
la ratou, a e kore e tika ta ratou whakari-
tenga. A ki te kitea te tahi o te takau ma
rua he whanaunga, he hoa ranei, mo te tahi
o nga tangata na raua te totohe, e kore ia e
waiho i roto i a ratou; kei whakaaro ia ki
tona hoa, a e kore e Uka te whakariterite.
He mea he rawa ta te tangata Maori ritenga 
mo te tangata e korerotia ana kua hara ki
te tahi atu. Ka ara te tahi taua, a e kore e
ata whakatakina te tikanga o te korero; he-

THE MAORI MESSENGER.
3
TE KARERE MAORI.
the persons who are disputing, he will not
be permitted to remain among them; lost he
should be biassed in favour of bis friend and
should not adjudge fairly. The custom of the
Maori people in reference to any man who
is said to have injured another is very wrong.
Ah armed party gets up; the circum-
stances of the case are not carefully enquired
into; but the property of that man, and of
others who were not concerned in the matter,
is plundered by them. This is exceedingly
wrong. Rather, when a man does wrong,
let him forfeit a portion of his own property
(as the Twelve may appoint) and let it be given
to the man who was injured by him. Al-
though a man may do wrong, his property and
food should not be wastefully destroyed.
This is a very great sin. For food is given
us by God; and why should it be wasted?
And if a man borrows money or property,
and does not repay it, be may be sued at law,
and the amount of money to be paid by him
will be adjudged: and if be has no money,
his property may be sold and the man Will
be paid who lent him the money or goods; and
if he have no property. he may be put into
prison.
Upon the arrival of the days appointed for
the Session of the Court, the Judge and the
Twelve assemble. They do not assemble at
any time or any other days than those ap-
pointed: because each has bis own business
to attend to; and they are living scattered
about in different places. Also there is not
a Judge in every place or community, neither
is it proper that the offender should be ap-
prehended and tried forthwith. There should
be some interval, in order that the circum-
stances may be carefully investigated,
that they may be generally known, and that
those persons may come forward who can
give any evidence with reference to the mat-
ter for which be has been apprehended. By
this means also it will be clearly seen, whe-
ther the apprehension of that man is just or
unjust.
These Court Sessions are for great matters.
But there are many other lesser cases occur-
ring at limes when they cannot be brought
forward  for trial, but which would cause
much trouble and inconvenience to persons
if not arranged without delay. The Pakehas
have therefore adopted the mode suggested
to Moses by his father-in-law Jethro (in Ex-
odus xviii. 13—26.) They have appointed
certain men of mature age to adjust the
smaller matters; and the more important ones
are left for the Judge and the Twelve.
These are the cases which are heard by
these Magistrates. If the property stolen be
oti, marua ana e ratou taua tangata me nga
tangata hoki kihai i tata ki tona hara. He
mea he rawa tenei. E nguri, ki te hara te
tangata, me tango etahi o ona taonga (i a te
tekau ma rua e whakarite ai,) ka hoatu ki te
tangata i mate nei i a ia. Ahakoa hara te
tangata, e kore e maumauria oha taonga,
ana kai. He hara nui rawa hoki tenei. Na
te Atua hoki te kai; a, hei aha i maumau-
ria ai?
A ki te tango te tangata i te moni tarewa,
i te taonga ranei, a, e kore e utua e ia, na,
ka whakawakia ia, a ka ata whakaritea ehia
ranei aua moni: a ki te kahore ana moni,
na ka hokona ona taonga, a ka utua te ta-
ngata nana i homai aua moni, aua taonga
ranei: a ki te kahore ona taonga, na, ka ka-
wea ia ki te whare herehere.
Ka taka nga ra e whakaritea mo nga ko-
miti whakawa, ka huihui mai te tekau ma
rua ratou ko te kai whakarite whakawa. E
kore ratou e huihui noa mai i e tahi rangi
ke ake: no te mea e warea ana ratou ki ta-
na mahi, ki tana mahi; a e noho whakawa-
wa noa atu ana i tera wahi, i tera wahi. Ka-
hore ano hoki he kai whakarite whakawa i
tenei kainga, i tenei kainga. E hara ano
hoki i te mea pai, kia hopukia te tangata ha-
ra, a whakawakia tonutia iho. Engari, kia
whai takiwa, kia ata pataia ai te tikanga, kia
rangona ai hoki e te nuinga, kia haere mai
ai nga tangata e whai kupu ana mo te mea i
hopukia ai ia. Ma tenei hoki kaata kitea
ai, he he ranei, be tika ranei, te hopukanga
o taua tangata.
Mo nga mea nui ia aua komiti whakawa.
Tena ano ia etahi mea ririki, tona tini, i nga
wahi e kore e tata ki nga whakawakanga; a,
ahakea ririki, he nui te pouri o te ngakau,
te he hoki ki te tangata, ki te kahore e ho-
horo te whakaritea. Na, kua tango te Pa-
keha ki te tikanga i whakaaturia e Hetero
ki tana huaaonga ki a mohi (i Ekoruhe xviii.
13—26.) Kua whakarite hoki i etahi kau-
matua hei whakarite i nga tikanga o nga
mea ririki: ko nga mea nui, ka waiho ma
te tino kai whakarite whakawa, ratou ko te
te kau ma rua.
Ko nga mea enei e whakarangona aria e
aua kaumatua. Ki te mea he iti nga taonga
i tahaetia, a he tamaiti nana i tahae, ma enei
kaumatua e whakarite ena mea. E mea ana
hoki matou: e kore e ai kia whiua te ta-
maiti harakore ki te whare herehere; kei
whakaakona e nga tangata i roto i taua
whare ki nga mea kino. E ngari, ka kitea
tona he, ka whiua ai ia ki reira.

THE MAORI MESSENGER. 4 TE KARERE MAORI.
of small value, and if the thief be underage,
these Magistrates can deal with such cases.
For we think: it is not well to send an inno-
cent child to prison; lest he should be taught
evil things by the men who are there: Rather,
let bis offence be proved before sending him
there .
If a man assault another. these Magistrates
will appoint what satisfaction must be made.
For we do not permit the person assaulted
to appoint the payment for an assault upon
himself; but this must be done by one of those
Magistrates, And when the matter has been
settled by him, that is the end of it; all ill
feeling ceases. But if the person assaulted
wishes to obtain satisfaction, he must not let
three months pass. before applying Tor it to
the Magistrate. If he delay, and three months
pass, be cannot then claim any further satis-
faction .
If horses, cattle, goats or pigs trespass upon
a man's cultivation, and damage is done by
them to the cultivation; the Magistrate must
appoint what payment shall be made for the
damage done to that cultivation.  ——
 This is the Pakeha mode for the punishment
 of the unruly, and the prevention of social
feuds. Now, ye Maori people, consider it.
Is yours good, or equally good? Remember
also that by this we have become great, and
tour wealth has increased, and by yours you
are few, and poor, and disorderly,
The great principle of the Pakeha is this:
hat there shall be one law for all: no indi-
vidual is permitted to stand up to redres bis
own wrong, which be may have suffered at
the hands of another: but it must be left for
the Judge and the Twelve to adjudge. Were
the Maori people to do this, they would then
see prosperity. If you persist in the old
way—listen,—you will experience the truth
of these words "The Lord maketh a fruitful
land barreness for the wickedness of them that
dwell therein." How shall advancement and
prosperitv be attained? By carrying out the
rules which God has laid down for us.
Bear in mind these two words.
1. Let each individual man henceforth
cease to accompany the fighting parties.
Leave for the Judge and his assistants the
management of all matters in dispute.
2. Suffer the wrong doer to be punished.
Let no one be punished for the offence of
another person.
THE END.\_\_\_\_\_
ACCOUNT OF BISHOP SELWYN'S VISIT
TO THE SOUTH.
The following account of Bishop Selwyn's
visit to the Southern portion of his diocese,
Ki te patu huhua kore te tahi tangata i te
tahi tangata: ma aua kaumatua e whakarite,
me aha te utu. E kore ano hoki e tukua e
matou te tangata i patua kia whakarite i te
utu mo tona patunga; engari ma te tahi o
aua kaumatua. A ka rite mai i a ia, heoi
ano; mutu tonu iho te mauahara. Otiia ki
te rapu utu te tangata i patua, kaua e tukua
kia taka nga marama e toru, toe haere ki te
kaumatua ki te tono utu. A, ki te whaka-
roa ia. a ka taka aua marama e toru, heoi
ano utu mo taua patunga.
Ki te haere nga hoiho, nga kau, nga nane-
nane, nga poaka ranei ki ta te tangata ma-
ra, a ka kino tana mara i a ratou; ma taua
kaumatua e whakarite, me aha te utu mo
taua meatanga ki taua mara.
 Ko ta te Pakeha tikanga tenei mo Ie whiu
ite tutu, mo te whakakore i te pakanga.
Tena, e te tangata Maori, whakaarohia, e
pai ana ranei, e rite ana ta koutou te pai?
Kia mahara hoki, na tenei i nui ai matou, i
nui ai hoki o matou taonga: na ta koutou i
tokotorutoru ai koutou, i rawakore ai, i noho
kino ai.
Ko ta te Pakeha tino tikanga tenei; kia
kotahi ano ture mo te katoa: kaua e tukua
te tangata kia whakatika ake ki te rapu utu
mona, ina ahatia e te tahi atu tangata; e
ngari me waiho ma te kai whakarite  ratou
ko te tekau ma rua e whakarite. Me i pe-
nei te tangata Maori, katahi ia ka kite i te
pai, Ki te tohe koutou ki to mua tikanga,
kia rongo mai koutou, ka kite koutou i te ti-
kanga o enei kupu,"A ka whakaururuatia
e Ihowa te whenua hei utu mo te kino o nga
tangata i noho i runga." Me aha e kake ai,
e ora ai? Kia rite te mahi ki ta te Atua i
whakatakoto mai ai.
Kia mahara ki enei kupu e rua:
1. Kati, e tera tangata, te haere ki te taua.
Waiho ma te kai whakarite whakawa ratou
ko ona hoa te Ukanga mo te totohe.
2. Tukua kia whiua te kai mahi i te kino.
Kaua hoki te tahi tangata e whiua mo te ha-
ra o te tahi atu tangata.
 HEOI ANO.
TE HAERE A TE PIHOPA HEREWINI
KI RUNGA.
i He korero tenei i te haere a Te Pihopa
 Herewini ki runga, he mea homai na te Ki-

THE MAORI MESSENGER.
TE KARERE MAORI
communicated by the Native Deacon, the
Rev. Riwai Te Aha, who accompanied him,
will, we doubt not, be read with interest by
many of our Maori friends.
TO THE EDITOR OF THE " MAORI MESSENGER."
SIR,  Will it be good to you to insert this
letter of mine in the" Maori Messenger."
Should you disapprove cast it aside.
RIWAI TE AHU
St. Stephens School, Tamama,
Auckland, April 11th, 1856.
On our arrival in Auckland In January last
after visiting the Southern Island, Stewarts
Island, the Chatham Islands and Port Nich-
olson, at there request of some of my European
friends I write an account of our tour for in-
sertion in the "Maori Messenger." The
Bishop and party left Auckland in his schoo-
ner "Southern Cross," on the 26th of Sep-
tember 1855 to visit the settlements in Stew-
art's Island. We reached Nelson on the 1st
October having been five days at sea, we had
fair winds and sailed five knots an hour.
At Nelson we found the Ngatiawa, Ngati-
tama, Ngatirarua, Ngatikoata, and Ngatikuia
tribes, with their principal chiefs. They were
awaiting the arrival of His Excellency the
Governor and Mr. McLean to complete cer-
tain purchases of land in that district. The
Ngatitama wished to sell Poutama, a little to
the south of Mokau, some of the chiefs with
Henare Te Keha and Matenga Te Aupouri
were much distressed to hear of theTaranaki
feud and the uncalled for interference of other
tribes, who thus aggravated the quarrel in-
stead of promoting the interests of humanity
by putting an end to it.
Ou the Sabbath, these tribes assembled for
worship in the Church of the Rev,— But the
clergy man at Nelson. The words of Christ
were read condemning those who suffer their
thoughts to be engrossed by temporal con-
cerns only and give no heed to secure the
wealth which will satisfy the soul and fit man
for heaven, and who slight the love of God
to us.
Shortly after this, we sailed for Massacre
Bay, and the Bishop landed to see the native
people residing at Motupipi. They are but
few in number and are much scattered; they
have also been greatly reduced by deaths
from sickness. Here we were presented with
several baskets of potatoes by Aperahama
Mati Mali and Eruera Te Keha, as a token of
kona tangata Maori i haere tahi i a ia. E mea
ana matou ka paingia tenei korero e te toko-
maha o o matou hoa Maori.
Ki te kai tuhi o te " Karere Maori."
Ekore ranei koe e pai mai ki te hoatu i taka
pukapuka ki roto i te  " Karere Maori." Ki
te kore koe e pai, maka atu.
Naku,
NA RIWAI TE AHU.
St. Stephens School, Taurarua,
Aperira 11, 1856.
No to matou taenga mai ki Akarana nei.
I te hokinga mai i tera Motu i te tonga i (e
Waipounamu. I nga Motu ririki iho erua i
Rakiura, i Warekauri. Me Poneke hoki, i
nga ra o tenei, Hanuere 1856. Ka tuhia e
au nga korero o to matou haerenga. Na
etahi o nga hoa Pakeha i whakahau mai, hei
tuku atu ki roto i te " Karere Maori." Ka
kite au tuhia iho nei.
No te 26 o Hepetema, 1855, I rere atu ai
matou ko te Pihopa ma i Akarana nei i ru-
nga i tona kaipuke i te "Southern Cross",
ki te tirotiro haere i nga tangata o nga kai-
nga o tera motu o te tonga, i te Waipouna-
mu. Erima tonu nga rangi i rere atu ai, ka
u ki Whakatu (Nelson) no te tahi o Oketopa
i tae ai, na te tika o te hau na te tere hoki o
te kaipuke, 11 maero te tere i te haora ko-
tahi.
Na ko nga hapu Maori i rikohanga atu ki
reira, ko Ngatiawa, ko Ngatitama, ko Ngati-
rarua, ko Ngatikoata, ko Ngatikuia, me ona
tangata nunui. E tatari mai ana ki a te Ka-
wana hou, raua ko Makarini, mo nga whe-
nua o reira ki a whakaotia te hoko.
Ta Ngatitama, hei hoko kia Makarini, ko
te Poutama i runga iti atu o Mokau. Ka
tumatatenga mai etahi o nga kaumatua, a
Henare Te Keha raua ko te Matenga Te Au-
pouri, ki te pakanga i Taranaki, ki te rere
kau o etehi hapu ki te whakanui i taua paka-
nga; kaore i tahuri ki te atawhai i te tanga-
ta, ki te whakakore i taua pakanga.
Na, i te Ratapu, ka huia e maua ko te Pi-
hopa aua rangapu ki te whare Karakia o te
Pata Minita o Whakatu. Korerotia nuitia
atu ana nga kupu, whakahe a te Karaiti mo
nga tangata e whakapau katoa ana i nga
whakaaro ki runga i nga taonga mo te tina-
na anake, ka whakakore te whakaaro ki te
taonga nui e ora ai te wairua, me te tinana
ki te rangi, me te aroha hoki o te Atua ki a
tatou.
Muri ka rere atu ki te Taitapu ka hoe atu
a te Pihopa ki utu ki a kite i nga tangata
Maori i Motupipi, kaore i tokomaha nga ta-

THE MAORI MESSENGER.
TE KARERE MAORI.
friendship. These people also belong to the 
Ngatiawa tribe. Our slay here was short;
we returned at once to Motueka, near Nel-
son. Our vessel did not go quite to the  set-
tlement but anchored at some distance, the
Bishop wishing to avoid being continually
obliged to watch the vessel on the Sabbath,
to prevent her getting aground. as we did
when having to go to Massacre Bay. On that
occasion we should have been wrecked had
the place where the vessel struck been a reef
instead of a sandbank «
We then came to Motueka, the Bishop car-
rying bis own knapsack for eight miles. We
were nearly upset in the Motueka river in
the night. We arrived at the settlement but
found few inhabitants they had mostly
died off during the last two years. Of the
two tribes Ngatirahiri and Ngatirarua, forty
had died during that period —their houses
stand there empty. The survivors say they
were carried off by small pox, but the teach-
er of the place and one of the old chiefs of
Ngatirahiri say that just before death a mu-
cus was discharged from the mouth of the
appearance and smell of spirituous liquor.
From this it was known that it was rum which
destroyed many of them, tor they were in the
habit of drinking it.
On Sunday the Bishop preached to the
remnant of this tribe on the covetousness of
Simon, and the word which the Apostle
Peter spoke to him as recorded in Ads viii,
18, 19, and cautioned them against suffering
their thoughts to run too much after the per-
ishing riches of this world and to forget Christ.
He also spoke of the evil of drinking, showing
that by Its means the Maori race must quick-
ly disappear and the Divine displeasure be
incurred.
Afterwards we sailed to Waitohi in Queen
Charlotte's Sound, to see a part of the Ngati-
awa who are there. Upwards of a hundred
men and women assembled for worship in
the Chapel, with the Ngatitoa of Wairau and
the Rev, — Pattison administered the Holy
Communion to them. Two pounds, three
shillings and twopence were given for the
works of love in the Lord.  The Bishop went
over land to Wairau and Awatere to visit
the shepherds in those places.
I aIso cautioned this assembly against the
use of intoxicating drinks, lest intemperance
should prove the means of exterminating the
Maori race for the constitution of the Maori
is not strong. He has not lived upon beef
'which makes the muscles firm; and when
sickness takes him he soon sinks. The race
may not survive twenty years longer should
ngata o reira, na te takitahi o te noho ko
etahi, kua mimiti i te mate turoro, ka homai
etahi kete riwai ma matou, e Aperahama Ma-
timati, e Eruera Te keha he mea aroha noa
mai ki a matou, ko nga tangata o reira no
Ngatiawa ano. Kaore matou i taro iho ki
reira, hoki tona mai ki Motueka, e tata ana
ki Whakatu, kaore i tae atu to matou kaipu-
ke, i tu noa mai he wahi ke, he whakaaro no
te Pihopa kei aroaroa tonu i te Ratapu ki te
kaipuke. I eke hoki to matou kaipuke ki
reira i te rerenga mai i Whakatu, i te rere-
nga atu ki te Taitapu, me he tahuna kowha-
tu kua pakaru, nei ra he one na reira i ora
ai.
Na haere mai ana matou ki Motueka. . Na
te Pihopa ano te pute o ona kakahu i waha, 8
maero te roa o te ara. Wahi iti nei kua tahu-
ri matou i te po. i te awa o Motueka. Ka
tae atu matou, ki taua kainga kaore i toko-
maha nga tangata, ko te nuinga kua ngaro i Ie
kongenge, e rua tonu nga tau i ngungua ai;
E wha tekau ki te matenga. E rua nga ha-
pu nona nga tupapaku nei, no Ngatirahiri,
no Ngatirarua, ko nga whare kau e tu ano.
Ki ta nga tangata i ora o taua kainga, na te
mate pukupuku i tino rupeke ai o ratou hoa
i te kongenge.
Ki ta te Monita o taua kainga, rae tetahi te
kaumatua o Ngati rah i ri, E marere kau ana
te tupapaku, kua puta mai te parapara i te
waha, penei tonu te ahua me te waipiro, ko
te kakara, rite tonu.
No konei i mohiotia ai, na te wairama
etahi hapu i huna, no te mea, ko ta ratou kai
tera he rama.
I te Ratapu ka kauhau te Pihopa ki nga
morehu o taua kainga i te Whakaaro
apo o Haimona, me te ki anga atu a te apo-
toro a Pita Nga Mahi 8. 18. 19.
He whakaaro no te Pihopa ki nga tangata
Maori kei rere nui te whakaaro ki nga tao-
nga pirau o tenei ao, ka mahue te whakaaro
kia te Karaiti.
Ka whakaatu hoki ki a ratou i te kino o te
waipiro, ma reira e ngaro poto ai te tangata
Maori, e kino ai hoki ki te Atua.
Muri iho ka rere atu ki Waitohi i Arapa-
wa ki a kite i tetahi pito o Ngatiawa i reira.
Na kotahi rau whenau nga tane ine nga wa-
hine i hui ai ki te Karakia, me Ngatitoa i
Wairau, na te Patihana i whakatakoto te
Hapa a te Ariki ma taua iwi. E rua pauna
e toru herengi, e rua pene (21 3s. 2d.) nga
moni i ho mai, mo nga mahi aroha i roto i
te Ariki. Ko te Pihopa i haere atu ma uta
ki Wairau ki Awatere ki te tirotiro i nga Pa-
keha tiaki hipi.
Na ka whakamaharahara atu hoki au ki

THE MAORI MESSENGER.
TE KARERE MAORI
intemperance become general. Some of them
replied that the Pakeha had introduced
nun as he bad done the other things which
the Maori desired and it would not her proper
to refuse the one gift while using the others.
Then as to the passing away of the Maori
people it would be as God pleased and it was
His care. I replied  that it should be the care
of man to use every precaution for his well
being because God has given him an intelli-
gent spirit as a ruler and judge within him
And who will say that God will approve of
those who destroy themselves.
Leaving these people we went on to Port
Cooper and the  places adjacent. The Ngai-
tahu assembled to meet the Bishop, but their
number was not great on account of their
living so widely separated. The Bishop also
went to the inland town of Christchurch to
see the English people and the Ngaitahu at
Kaiapoi. That people complained that no
minister had been provided for them; but
that the clergymen were all congregated to-
gether on the East side. The Bishop promised
that if they would unite and live in one place
so as to be near their minister one should be
sent to them, but they must undertake to
provide for his subsistence, as  England has 
left the people of New Zealand to support
their own pastors.
The Ngaitahu tribe are diminishing greatly
the whole number from Kaikoura to Stevv-
arts Island would not exceed 1000. They
live in settlements distant frorn each other as
far as from Auckland to Waikato or from
Waikato te Taranaki, and the individuals at
each settlement are not many.
When we arrived at Otakou we did not see
any of the  people, but heard only that they
had abandoned religion. The Magistrate in-
formed us that the Maori chiefs of that place
were greatly addicted to intemperance. The
Bishop went northward  from  Otakou to
Moerangi to visit the European and Maori
people living there.
Leaving Otakou we proceeded to Stevvart's
Island where we saw only five persons—we
returned the same day to The Bluff.
The tribe living here are half castes. There
were four Maori women and some men and
the Europeans. Two ha If caste wo men were
married here, one to a European and one to
a halfcaste man. They gave us geese, but-
ter, milk and fowls. They attended service
on the Sabbath and behaved with decorum
not giggling as the half castes do who live
near the clergy men, and who are very dif-
ferent in their general conduct. The Bishop
went to the New River and to Jacob's River
taua whakamenenga kei inu ite rama, kai 
ngaro taua te Maori i te rama, no te mea, he
marumaru noaiho nga kiko o te tangata
Maori, kaore i kai i te piwhi, ki a maro ai
nga kiko, ko te paanga mai o te mate hohoro
tonu. ekore pea e tae ake ki te 20 o nga tau
ka ngaro taua, na, whakahokia mai ana eta-
hi o ratou, na te Pakeha ano i ho mai te ra-
ma, me etahi mea atu ekore hoki e tau te
whakakawa atu, kei te Atua ano te whaka-
aro ki a hohoro ranei te ngaro, ka whaka-
hokia atu, eau. kei te tangata ano te whaka-
aro ki a ia, no te mea kua homai e te Atua te
wairua mahara hei rangatira mo roto i a ta-
tou, hei kai whakawa.
Ko wai hoki e mohio ki te painga mai o
te Atua kinga tangata e kohuru ana i a ratou
ano.
Na ka mahue mai enei iwi, ka rere atu ki
Whangareupo (Port Cooper), me nga
wahi tutata mai ki reira. Ka hui mai a
Ngaitahu ki a te Pihopa, kaore i toko maha,
na te tatahi o nga nohoanga. I tae atu ho-
ki a te Pihopa ki tetahi taone i te tuawhenua
ki (Christchurch), kia kite i nga Pakeha, me
Ngaitahu i Kaiapoi.
Na ka amuamu mai tera iwi. mo te kore e
manakohia atu ki te tahi Minita mo ratou.
Na hui atu nga Minita, ko te Rawhiti anake,
ka mea atu te Pihopa, Erangi me huihui ka-
toa koutou nga tangata o konei ki a kotahi
te nohoanga, ki tata ai ki te Minita. Kei
reira ka unga mai ai he Minita mo koutou,
kei a koutou ano te whakaaro ki te-
tahi oranga mo te Minita. No te
mea, kua tukua mai e Ingarani ma
Nui Tireni ano e whangai ona Minita
ko Ngaitahu haere ana ki te ngaro i te ko- 
ngenge, ki te huihuia katoatia atu i Kaikoura,
a tae noa atu ki Rakiura nga tangata i ora
(1000.) Ko te noho i tatahi no atu, i penei
me Akarana nei ki Waikato, me Waikato ki
Taranaki, a kahore i tokomaha nga tangata
ki te kainga kotahi.
I te taenga atu ki Otakou, kahore matou i
kite i o reira tangata, i rongo kau atu, kua
kore te Karakia o reira, ki te korero mai a
te kai whakawa Pakeha o reira, e nui ana te
haurangi o nga rangatira Maori o tenei kai-  
nga. Ko te Pihopa i haere ki te nota o
Otakou a Moerangi, ki a kite i nga Pakeha,
me nga tangata Maori.
Ka mahue mai Otakou, ka rere atu ki Ra-
kiura (Stewarts Island.) Tokorima tonu nga
tangata i kite ai matou i reira, i taua rangi
ano i u atu ai, Hoki tonu mai ki Awarua
(Bluff.)
He awhe kaihe te hapu e noho ana i reira,
tokowha nga wahine Maori, mo etahi o nga

THE MAORI MESSENGER. 8 TE KARERE MAORI.
to visit the Maori people of those places. On
arriving be found that the greater number of
those he had seen on bis previous visit bad
died
He spoke affectionately to the survivors
and said to them. You should unite toge-
ther and live in one village, so that a pastor
and a medical man may be sent to live amongst
you that you may not be like sheep or cattle
which lie down and die alone in the plain
instead of dying like human beings. The
minister also is overburdened when bis people
are so scattered, Another thing is the Maori
people are less kind to their missionaries when
be visits them. They also ask exorbitant
prices for food and for the services of persons
to accompany him and for taking him across
the rivers.
After this, we bent our course towards the
Chatham Islands. On our arrival the people
of the of the Island assembled. The Bishop
spoke to them to the following, effect. On
my former visits you were engaged in good
works and many were then living who have
since died  you have now returned to evil
works, and to drinking of rum, which will
cause the Maori people quickly to disappear,
many of you have already passed away. They
asked for a minister and the Bishop told them
they must make provision for his maintenance
to which they assented being exceedingly
anxious to have one stationed among them.
One of the chiefs of the island having no-
ticed that our supply of frewood was exhaus-
ted gave the Bishop some from his own stock
and refused to receive any payment. They
also put food on board for us, re fusing pay-
ment.
These people are engaged in producing
potatoes and wheat for sale to the Europeans
and in breeding cattle, sheep, and horses.
They have permanently settled here not in-
tending to return again  to their own homes
at Poutama, Mimi, and Te Kaweka.
We now sailed for Port Nicholson. The
Maories there are stedfastly adhering to what
is good and still maintain their Christian pro-
fession. They have kept the position they
took when Christianity was first embraced by
them; no change has taken place up to this
time. They have not been led astray through
love of gain or intemperance, so as to forsake 
religion, and there is only here and there i
man who is an habitual drunkard. 
tane me nga pakeha. Tokorua nga wahine
kaihe i marenatia i reira, ki te Pakeha, ki
te awhe kaihe; ano, I ho mai noa mai hoki e
ratou he kuihi, he pata, he waiu, he heihei
ma matou, 1 ahua marie hoki te Karakia-
tanga i te Ratapu, kahore i katakata, kaore
i penei me te tini o te awhe kaihe e noho ta-
ta nei ki nga Minita; e rere  ke nei te tu.
Ko te Pihopa i haere atu ki te Awa Hou, ki
Aparima. Ki a kite i nga tangata Maori, o
aua kainga. Tae noatu, kua. mimiti te nui-
nga o ana i kite ai i era tau i te mate konge-
nge. Naka puta ano tana kupu aroha ki a
ratou, kia huihuia nga oranga ki a kotahi te
kainga. Hei reira, ka unga mai ai i tetahi
Minita i tetahi Rata mo koutou. Kei rite to
koutou mace, ki to te hipi ki to te kau, te
mate kotahitahi ki te parae, te rite kite ma-
tenga o te tangata . Na hei patu hoki i nga
Minita te noho takitahi a nga tangata. Te-
tahi, he rere ke no nga tangata Maori ki ona
Minita i nga haerenga atu. ki te tirotiro
i o ratou kainga. He whakanui mai i te utu
mo nga kai, mo nga boa haere tahi i te Mi-
nita. I nga whakawhitinga hoki i nga awa .
Ka anga te rere ki Warekauri, ka tae atu,
ka huihui nga tangata, o taua Moutere, ka
mea atu te Pihopa. 1 mua i era taenga mai
oku e mahi and koutou i te pai, e ora ana
hoki etahi o koutou. I naianei, kua hoki ki
nga mahi kino, ki te inu Rama, ma konei nga
iwi Maori ka hohoro ai te ngaro, inahoki kua
ngaro etahi o koutou i te mate turoro. Na
ka tono mai i tetahi Minita mo ratou ka mea
atu te Pihopa, kei a koutou ano he oranga
mo te Minita. Whakaaetia mai ana taua
kupu, he nui no to ratou hiahia ki te Minita .
Na ka pau nga wahie o to matou kaipuke,
ka kite tetahi o nga rangatira o taua motu,
iho mai noa ana etahi wahie ma te Pihopa i
tana whakapu, kaore i pai ki a utua atu i
utaina noatia mai hoki nga kai mo matou,
• kaore he utu atu.
Na e kaha ana tera iwi kite ngaki i te ri-
 wai, i te witi, hei hoko ki te Pakeha, e ata-
whai ana i te kau, i te hipi, i te hoiho. He
 noho tonu atu ta tera iwi i reira, ekore e ho-
ki mai ki to ratou kainga tupu, ki Poutama,
ki Mimi, ki te Kaweka.
 Na, rere mai ana ki Poneke, ko nga ta-
ngata Maori o reira. E u tonu ana ki te
pai, ki te Karakia, ko tona tu tonu o te ti-
matanga o te rongo pai ki reira, kaore i te
 rere ke a tae noa ki enei tau. Kahore i te 
 kuraruraru ki te moni, ki te wairama, ranei,
 ka whakarere i te Karakia, he tangata kotahi
 nei e moe tonu ana nga kanohi ki te waira-
 ma.
Haere atu ana maua ko te Pihopa ki Ota-

THE MAORI MESSENGER.
TE KARERE MAORI,
 accompanied the  Bishop to Otaki. The
people here assented to the proposal that
they should provide fop their minister lest
the should want food or clothing. That is the
settlement which was most advanced, ia civil-
isation of any at that end of the Island and
on this account it has been praised by the
Governor, the Bishop and many clergymen
and gentlemen from other parts of this island,
and the good reports of those people may
probably have reached even to England.
Now, however, the account of them is differ-
ent, and the heart of their minister, the Rev.
Archdeacon Hadfield, is much pained about
his people among whom he planted the Gos-
pel and introduced other good things.
The Bishop returned from Whanganui to
Port Nicholson where he left the vessel and
came hither overland by the East Coast.
This account has been written by me. By
Riwai Te Ahu.
For the perusal of all.
KAIPARA.
Considerable agitation has for some period
past been existing in Kaipara, and has in a
less degree extended its injurious influence to
Hokianga and even to the East coast. In
years gone by, before the British Government
had come to prevent fighting, and enable all
ihe tribes to live at peace, the Ngapuhi and
Ngatiwhatua lived on ill terms with each other.
After the arrival of this Governor the fighting
ceased and the Ngatiwhatua returned to in-
habit the shores of the Oruawharo, Otamatea,
and Kaipara, the Ngapuhi continuing to reside
on the upper parts of the Wairoa. The
boundaries of their lands were not defined,
but as the chiefs of each party were nearly
related in blood, they were from that lime,
until recently on friendly terms with each
other. At a meeting held at Mungauhare
last December. Tirurau and Parore commit-
ted the very imprudent act of attending with
a large body of men armed with guns. This
was very foolish conduct, and in the end some
of the young men discharged their guns with
blank  charges. It appeared to the Ngatiw-
hatua who were at the meeting that one of
the guns was aimed at Paikea, and some said
that this gun was loaded with ball. But this
 was not so, nor, as all the Europeans present 
agreed, was it aimed at Paikea. However,
it seems that the Ngatiwhatua wanted to
quarrel with Tirurau and Parore, in order to
ki, ka whakaaetia mai tana kupu e nga ta-
ngata o reira kia whangaia to ratou Minita,
kei waiho te Minita kia mate ana i te kai i te
kakahu.
A hoki atu ana i Whanganui ki Poneke.
I mahue i a ia te kaipuke ki reira, tika mai
ana ma te ta ki te rawhiti o te motu nei.
Naku i tuhi enei korero,
NA RIWAI TE Anu,
Hei titi ro iho ma tena ma tena—
Ko te kainga tera i nui ake o tera pito ki
te whakatupu i nga mahi pai, no reira i ko-
rerotia pai tia ai e te Kawana matoru o Niu
Tireni, e nga Pakeha rangatira, e te Pihopa
o Niu Tireni, e nga Minita tau hou, ki etahi
kainga o tenei motu, a tae noa atu pea ki
Ingarani, te korero pai mo nga tangata o te-
ra kainga.
Inaianei, he rango ke. Heoti mamae
noaiho te ngakau o to ratou Minita o te
(Arch.) Harawira ki tana iwi i whaka tupu
ai ki te rongo pai, me nga mahi pai.
KAIPARA.
HE roa te wa i raru raru ai Kaipara: a i tae
rawa ano taua ngakau ki Hokianga, ki te tai
Tokerau ano hoki.
I nga ra o mua i te takiwa kiano te kawa-
natanga i tae mai hei whakamutu i te wha-
whai Maori; kia noho pai ai nga iwi Maori,
tetahi ki tetahi; i taua takiwa i noho a wha-
whai a Ngapuhi. Ki a Nga Tiwhatua, no te
taonga mai o te kawanatanga, ka mutu taua
totohe; a ko Nga Tiwhatua i haki ki Orua-
wharo, ki Otamatea, ki Kaipara, noho ai:
ko Ngapuhi i noho i te matawai o te Wai-
roa.
Ko nga rohe kihai i ata takoto mo nga
whenua; no te mea he huanga nga rangatira
a aua hapu, kaia i noho pai ai tetahi ki te-
tahi.
No te turanga korero i Mangawhare i te
marama o Tihema o tera tau, i haere mai a
Te Tirarau raua ko Parore me a raua ta-
ngata, he pu kau io raua hoa; he mea he
rawa tenei.
No te roanga puhia ana nga Pu a etahi o
nga tamariki, otiia he paura kau ano i
ro Io.
I mea Nga Tiwhatua i whakatakotoria te-
tahi o aua pu kia Paikea, a i mea ano hoki
ratou i puru taua pu i te mata, otira he hori
hori enei kupu; i moa ano hoki nga Pakeha
i kite, ehara i te pu whakatakoto kia Pai-
kea.
He mea ano na Nga Tiwhatua ki te

THE MAORI MESSENGER.
10
TE KARERE MAORI.
advance their claims to the land, and used
this firing as an excuse. Although they were
wrong in doing this, yet it must be admitted
that Tirurau and Parore were still more fool-
ish in ordering their young men to attend a
meeting armed. The Europeans were sur-
prised because they respected these chiefs,
and thought they were too wise and too much
acquainted with the laws to be guilty of an
act which could do no good and might do
much harm, and which in any case was an
idle childish display. However. Parore has
since in some measure restored his fair fame
by writing to the Governor a letter expres-
sing his regret for his imprudence. It is
thought that Paikea who is the principal chief
of the Kaipara Ngatiwhatua would not have
taken serious offence at this foolish affair if
he bad not been urged thereto, by two or three
young chiefs, who were anxious to cause a
separation of all lies between Ngatiwhatua
Ngapuhi, and ultimately supersede Paikea
and Pautene in their chieftainship.
The Ngatiwhatua, after this meeting, re-
turned to their own settlements, and the
young men, by constantly talking and think-
ing over their injuries, made themselves ex-
ceedingly angry. They held committees,
rowed about in boats and canoes filled with
guns from one place to another, talked much, 
and wasted a vast deal of time, which should
have been devoted to squaring timber and
discharging the debts which they owed to
white men . Finally, they spent a long time
in building a pa at Otakanini, to defend them-
selves against Tirurau, who they said was
coming down upon them with a large force;
although all this lime that chief was hard at
work with his people cutting and squaring
spars for the use of the British Navy in our
contest with Russia. He bad too much wis-
dom to waste his time in foolish talk and
empty displays .
When the resident Magistrate & Mr. White
of the native department, went amongst them,
with the Governor' s instructions to mediate
between the tribes, and. if possible, arrange
some terms which might ultimately lead io a
settlement of the Kaipara difficulties, the pro-
positions of Ngatiwhatua were after some al-
terations and much discussion, accepted by
those gentlemen, and in application to Parore
and Tirurau these chiefs in a manly and
straight forward manner, at once gave in their
adherence to the terms. The principal article 
in this agreement is, that no debate, and no
proceedings of any sort respecting  the dispu-
amuamu ma ratou kia Te Tirarau raua ko
Parore, koia te kupu mo aua pu nei i wha-
kanuia ai, a te take o tana amuamu be whe-
nua, he he Nga Tiwhatua, a he he ano hoki
ta Te Tirarau raua ko Parore, ko toraua he
tenei i whakaae raua kia mau pu mai o raua
tamariki ki te whakaminenga.
I miharo nga Pakeha, ki te kuare o tenei
mahi; tohu noa hoki ratou; kua matau
rawa aua rangatira ki nga ture, ma reira e
kahore ai tenei tu mahi, he he hoki te tuka-
ngaiho, a kahore he pai i roto o te mahi po-
auau, o te whakaari ari kau i te Pu.
Ko tenei kua kite a Parore i te he o ana
tamariki mo te maunga mai o a ratou pu a
kua tuhi tuhi aia kia te Kawana, mo taua
mahi he.
E meinga ana e te whakaaro mei kaua te
kupukupu a nga rangatira taitamariki, penei
ekore e whakanuia e Paikea taua mahi kuare
o nga pu i puhia ra, a na aua rangatira i mea
koia i nui ai ia Paikea i kahore ai te kitekite
a Paikea i ana whanaunga ia Te Tirarau
raua ko Parore, a kia riro i aua rangatira
taitamariki te kupu mo nga mea katoa. Ko
Paikea raua ko Paratene me noho noai-
ho.
No muringa iho o taua huihui ka hoki
Ngatiwhatua ki o ratou kainga; he Korero-
rero tonu na nga tai tamariki kia ratou ano,
koia i ri ri ai te tokomaha tu ana aratou ko-
miti; hoea ana o ratou waka me nga pu i ru-
nga; ko te mahi tenei i nga ra katoa. Ka-
hore ranei, te haere ki te whakapakoko
rakau, hei utu mo nga mea a te Pakeha.
Tetahi mahi a ratou, he hanga pa ma ra-
tou i Otakanini, be pa tenei mo ratau, kei
patua e te Ti ra rau, he mea na ratou e hoe
atu ana a Te Tirarau ki reira me taua ope,
he hori kau ianei enei mea. Ko Te Tira ra u
i te ngahere ke aia me aua tangata e mahi
rakau ana hei rakau mo nga kaipuke a Kuini
hei hoa riri mo Ruhia: hei aha ma na, ma
te tangata mohio, ekore aia e maumau i ana
ra, ki nga mahi kuare, poauau.
I haere Te Kaiwhakawa raua ko Te Waiti
kai whakamaori o te tari hoko whenua, ki
Kaipara na te Kawana raua i tono hei ho-
hou i te rongo kia Te Tirarau raua ko Pai-
kea ko te roanga o nga korero o Ngatiwha-
tua, whakaaetia ana a ratou korero e te
kaiwhakawa raua ko te Waiti.
Kawea aua aua korero kia Te Tirarau raua
ko Parore, a pai ana raua, te tino kupu o
taua whakaaetanga a Ngatiwhatua ratou ko
Te Tirarau, koia nei kia kaua e kupukupu
tetahi ki te tahi, kia kaua he korero a ra-
tou i Kaipara. kia kaua e korerotia e ratou
te whenua e totohetia e ratou, otiia kia haere

THE MAORI MESSENGER
11
TE KARERE MAORI.
ted lands should take place at Kaipira, but,
in order to avoid hostile collision, the whole
question should be discussed at Auckland in
the presence of the Land Commissioners.
The tribes at Hokianga were then visited, 
and these unanimously pledged themselves in
no way to assist either side, if any quarrel
look place, but to interpose their good offices
in arranging any difficulties which might sub-
sequently arise. Their speeches were most
loyal and full of intelligence, though com-
plaining, and with some apparent justice that
they had not received as much encouragement
and notice from the government as the Maories
inhabiting the East coast. A letter then
written, as well as a speech by Abraham Tao-
nui is published in this paper, and we cam-
mend both to the attention of our readers.
The quarrel at Kaipara,  being then in a
fair way for final and complete arrangement,
and the hostile attitude of the tribes being in
the meanwhile changed for forbearaace and
conciliation, it only remains for us to lament
that so much valuable time should have been
wasted, so much energy misplaced, and so
many ties of friendship and blood should have
been broken, in consequence of one foolish
act. If Tirurau had not brought the guns to
the meeting, none of these disturbances would
have happened. Surely that chief will be
much grieved when he knows that his act has
given an opportunity to the young chiefs of
Ngatiwhatua almost to supersede Paikea his
first cousin. However, let it be known that
the government  will continue to recognize
Paikea and Paratene as the chiefs, and will
not allow the young men to aspire beyond
their proper position.
It is to be hoped that we shall never again
see the country agitated by foolish jealousies,
or greedy ambition, for let it be constantly
remembered that the Government of this
country will never be found giving its influ-
ence in support of any tribe that commences
a quarrel by intimidation and carries it on
by violence.
mai ratou katoa ki Akarana ki te aroaro o te
Kawanatanga ki reira korero ai i nga mea o
taua whenua e totohetia nei e ratou.
No muri o tenei mea e haere te korero ki
nga iwi o Hokianga, i mea ratou ekore rawa
ratou e pa ki taua whawhai i Kaipara, otira
e haere atu ratou ki te hohou o te ro-
ngo.
Ko nga korero o nga rangatira o Hokia-
nga. Kamu rawa te pai me te tika me to ma-
tau o a ratou, korero, he tika te kupu amu
amu a ratou, no ratou kihai i maharatia e te
Kawanatanga. Ki etahi Pakeha kia noho i
Hokianga engari nga Maori o te tai marangai
i maharatia e Kawana, ka Hokianga ka-
hore.
Ko te pukapuka, i tuhi tuhia mai a ratou,
me te korero a Aperahama Taonui. kua taia
ki tenei nupepa, he mea atu tenei me korero
aua mea e o matou boa Maori na te mea he
pai no aua korera.
Na ko tenei, kua tua pai aua iwi kia ratou
ko te rongo me ake pea mau, no te mea kua
takoto te korero mo te huihuinga e rite ai te
korero mo nga mea katoa.
Ko matou e mea ana, he tini nga ra i mau
maua noa tia e taua iwi ki te hameme i o ratou
he, na reira i pouri ai te ngakau a etahi i
kuare ai e tahi.
Mei kore te maua mai nga pu e Te Tirarau
penei kahore he raruraru.
E pou ri pea a Te Tirarau ana rongo na
aua pu i maua mai e ana tamariki, i takea ai
te whakaaro a nga rangatira o Paikea ma,
kia riro ia ratou te kupu mo ratou ano, a ko
Paikea kia noho noa iho kaua mana kupu ti-
kanga; otiia kia matau nga tangata, ki to te
Kawanatanga, whakaaro, ko Paikea raua ko
Paratene, ekore raua e ngaro ki raro o te to-
komaha, ekore ano hoki nga taitamariki e
tukua, kia whakahokia a Paikea ma ki raro
ia ra tou.
,  E mea ana o matou whakaaro kia kaua
rawa he raruraru ki tenei whenua a muri nei
ara te ngaungau tu a hae a tetahi rangatira ki
tetahi. Ko te hae ra tenei, he mea na e tahi
tangata ko ratou hei tino tumuaki, ko te to 
komaha, hei muringa, e mea aua matou kia,
kaua tenei mea otiia kia noho a rangatira te
tangata o toua nuinga.
Kia matauria tenei kupu, ekore rawa te
Kawanatanga o tenei whenua e pa, e whaka-
nui i nga Maori e whakahihi ana ki etahi
hapu Maori, ekore ano hoki, e whakanui i te
hapu Maori e pakani ana ki tetahi hapu.
I tenei wa, kua mane te noho o nga tangata
o Kaipara; a ki te mea, ka ata whakaata
nga kupu o nga rangatira Maori, ana haere
mai ki te korero ki nga rangatira o te Kawa

THE MAORI MESSENGER. 
IS
TE KARERE MAORI. 
Fortunately the Kaipara difficulties have
resolved themselves favourably, and if the
contending parties are moderate in their con-
duct and demands before the Land Commis-
sioner the titles to the land in dispute will
be settled, and the entire district ready for
immediate transfer to the Crown. As the
Maories are anxious to sell nearly the whole of
this contested tract of country, together with
other large blocks in the vicinity, violent or
exorbitant demands before the Commissioner
will be foolish and ruinous to them, as the
result will be indefinitely to postpone the
completion of all purchases in that neighbour-
hood. Consequently no towns can be estab-
lished and no white men will settle there,
until all their matters are satisfactorily ad-
justed. Let the Maories therefore be warned
and lake caution in time. One unjust demand
or one foolish act now, or at the meeting,
might cause them to undergo years of poverty
and regret.
Mangungu Hokianga,
March 24th, 1856.
Friend the Governor,
Salutation to you; long may yon live; and
may God protect the Queen and yourself.
May you be pleased to hearken kindly to
these our words, which are but two or three.
We have heard from Mr. John White the
word you sent by him,—that all quarrels
should cease; we your children consent, and
say yes;—we do not say yes yes, no no; but
we say yes and mean yes and amen.
We still remember the letter which we
sent to England by the Rev. W. Yates; the an-
swer to which was this ' King William became
our Parent and sent Mr. Busby the British
Resident, when laws were made for this land.
Then again there was another letter sent
to England to King William containing our
thoughts, which we have continued to cherish
even to these the days of Victoria Queen of
England.
 These were our thoughts in the Treaty of
Waitangi, which Treaty was worded thus:
We the tribes of  New Zealand residing to
the North of the Thames being now  assembled 
in the tenth Moon of the Native year to make
Laws, to protect commerce and prevent war,
and protect our Land, since we asked the
King of England to become our Parent in
this our childhood let our chieftainship be
lost with the Sovereignty of our Land, which
natanga, penei ekore e taro te tika ai ki te
hoko, nga wahi e paingia ana kia tukua i
roto o Kaipara.
E meinga ana e te korero, e meatia ana e
ratou kia tukua te nuinga o te whenua e
ngaugautia nei e ratou, kia hokona kia te
Kawana, me etahi whenua ke atu ano o reira
na ki te mea ka kupu nui, ka kupu apo, te
rangi o te korero o to ratou runanga penei
ka mau te kupu hoko mo nga whenua o Kai-
para, makonei, ka takoto roa ai aua whenua
ia ratou ano, ekore ai e hokona wawetia ai e
te Kawanatanga.
Makonei ano hoki e kore ai e noho wawe
te Taone, me etahi pakeha ki Kaipara; note
mea, ekore e tae ki reira i te tupato ki nga
he e mahia nei i reira,
Kia  mohio nga rangatira ki te whakahaere
tika, kia ata hapai i te kupu, kia pai te kupu
kia atahua, i nga ra o te runanga: note mea
ka kupu kino taua runanga ma reira pea ka
tutuki poto ai nga mahi whakakoa mo te
ngakau.
Mangungu Hokianga,
March 24th, 1856.
E Hoa e Te Kawana.
Tena ra ko koe; kia ora tonu koe, a ma
Te Atua te Kuini e tiaki, a koe ano hoki. Na
kia whakarangona ata whaitia, mai e koe, a
matou kupu rua rua.
Kua rongo matou, kia Hone Waiti ki au
kupu; kia whakamutua te whawhai; ka
whakaae atu matoa ou tamariki ki a koe;
ae, ekore matou e pai ki te whawhai: ko ta-
matou ae e hara i te penei ae ae, kahore,
kahore, otira he ae ano he amene. 
E maharatia tonutia ana e matou, te pu-
kapuka i kawea e te Peti ki Ingarangi; ka
whakamatuatia a Kingi Wiremu kia matou;
no reira, ka tonoa mai a te Puhipi, ka wha-
karitea i reira, he Ture mo tenei whenua.
Ka kawea atu ano he pukapuka ki Ingara-
ngi,. kia Kingi Wiremu; a taea noatia nga
ra o Wikitoria te Kuini o Ingarangi; a taea
noatia te Tiriti o Waitangi.
I penei ra te korero o taua pukapuka. Ko
matou ko nga Iwi o Nuitireni i raro mai o
Hauraki, ka ou nei te hui hui ki te runanga
ki Waitangi, a te ngahuru i tenei tau; ki te
whakarite ture, kia tika ai te hoko hoko;
kia mau pu te rongo; kia whakarerea te
whawhai; kia mahara ano, ki te whakaora-
nga mo to matou whenua; koia matou ka
mea ai ki te Kingi o Ingarangi, kia wai ho-
ia hei matua kia matou, i to matou tamariki-
tanga; kia whakakahoretia to matou Ranga-
tiratanga; ko te kingitanga ko te mana i te
whenua: o te whakaminenga o Nuitireni

THE MAORI MESSENGER.
13
TE KARERE  MAORI.
is held by the  principal chiefs of this Assembly.
This Document was also sent to the King
of England, and in answer to which he sent
the first Governor.
 The Treaty of Waitangi was the giving- up
of the Sovereignty of this Land.
When some of the Ngapuhi people fought
against the Government, they did not think
of these documents, and the agreements
which they contained.
We, the Chiefs of Hokianga remembering
these things, rose up to put a stop to this
evil, because by it the laws were made of
more effect, and for this many of the tribes
condemn us; but these tribes do not remem-
ber the laws, viz., the Treaty of Waitangi.
We say again, our consent is not yes, yes,
no, no, but we mean yes. And we further
say our work shall be to prevent all evil for
ever and ever.
If you should hear of any quarrel in Hoki-
anga, heed it not: be assumed that we, the
Chiefs, will unite to preserve order and
peace.
Let these words be printed in the "Maori
Messenger," and send us each a few copies,
so that these, our words, may be always with
us, lest by forgetfulness and stupidity the
laws may again be broken, as in days gone
by.
 This is also another word from us. Will
you have the old Land Claims in Hokianga
surveyed? so that Europeans may buy them
when they ask for land from the Government.
for we desire to have white people to live
amongst us. This must be as you like.
This is all from your loving friends.
(Signed)
Makoare Taonui
Mohi Tawhai
Aperahama Taonui
Otene Pura
Wiremu Waka Turau
Tiopira Taoho
Rana Te Waha
Rihari Watene Raumati
Te Riti
Kaihau
Hena e Taramoeroa
Rawiri Mutu
Wataranihi Muriwai
Wiremu Hopihana Tahua
Wiremu Patene Pura
Mohi Tarewarewa
Arama Karaka Pi
Hoena Tahi Paru
Paora Matangi
Hekopa Taitua
ko meatia  nei, kei nga tino Rangatira anake
i tomatou huihuinga: ka kawea atu ano ten-
ei pukapuka ki Ingarangi: ka tahi ka tu-
kua mai ko te Kawana tuatahi; no reira te
Tiriti o Waitangi; (ara te pukapuka whaka-
aetanga a nga Rangatira o Nuitireni, ki te
Kawanatanga mo tenei whenua.)
Na ka whakatika Ngapuhi ka patua te Pa-
keha; kihai i mahara ki aua ture, a
takahia ana; whakaaro ana matou nga Ra-
ngatira o Hokianga, ki te pehi i taua he, mo
nga ture i takahia.
Heoi e mea ana nga iwi katoa, i he to ma-
tou whakatikanga ki te pehi i taua whawhai,
Otira kihai ratou i matau ki te whakarite-
nga o ana tu re.
Koia matou ka mea atu nei; ehara ta ma-
matou ae i te penei ae, ae, kahore, kahore,
koia matou ka mea ai; ko ta matou mahi
tenei, he takahi i te kino; a ake tonu atu.
E rongo koe i tetahi raru raru e tupu ana
kei Hokianga; he mea noa ano, ki ano i ra-
ngona noatia e te runanga.
Me ta enei kupu ki te Nupepa; ka whaka-
hoki mai ai e tahi kia matou, kia tu katoa ai
matou i te Nupepa: mo te paanga ki te he,
ka maharatia ano aua kupu; kei pera me
ana ture i mua, na te wareware, na te kuare
takahia ana, otiia kei a kao te whakaaro.
 Tenei ano te tahi o matou kupu; ekore
ranei koe e pai, kia ruritia nga kainga o Ho-
kianga nei; kia nohoia ai e te Pakeha ina
haere atu te Pakeha ki te hoko kainga ia koe.
He hiahia no matou ki tetahi Pakeha hei hoa
noho mo matou. Otiia ki te pai koe .
Heoiano na ou hoa aroha.
Na Makoare Taonui
Mohi Tawhai
Aperahama Taonui
Otene Pura
Wiremu Waka Turau
Tiopira Taoho
Rana Te Waha
Rihari Watene Raumati
Te Reti
Kaihau
Henare Taramoeroa
Kawiri Mutu
Watarauhi Muriwai
Wiremu Hopihana Tahua
Wiremu Patene Pura
Mohi Tarewarewa
Arama Karaka Pi
Hoera Tuhi Paru
Paora Matangi
Hekopa Taitua
Wiremu Tana Nguru
Pangari
Hoterene Matangi
Atama Tohu

Wiremu. Tana Nguru
Pangari
Hoterene Matangi
Arama Tohu
Rangatira Moetara
Hakaraia
Te Puhi
Tete
Taonui 
SPEECH OF APERAHAMA TAONUI
" I will speak first, let old men Iisten
while youth speaks; should I make an er-
ror, I was invited. I will tell you one
thing in English History; it is related that
England had a King who was an ill tempered
man, who by his evil doings made dark the
hearts of his people.
The Barons of England (that is the Chiefs
of those days as we are now of New Zealand)
met and demanded of this King certain 
terms which they required him to sign, some
of which were that every man should enjoy
his own property, and that the Chiefs of the
King should not lake any thing by force, un-
less the law allowed it. This document
which the King signed was called "Magna
Charta." From this has come all England's
good.  Now, if we Chiefs agree to any thing
this night in this assembly, we might call it
" Magna Charta."
We have ills to complain of, evils to cry
over. Let us be of one mind and the Go-
vernor will answer us kindly and give us our
wish. Let us give up our native mode of
administering Law. Let no drunkenness be
known amongst us.
Let all quarrels be settled according to the
good laws of England—let us ask for the  old
Land Claims to be surveyed, so that two good
things may result from it. First, if they are
surveyed now, ye old Chiefs who sold the
Land will be able to point out the exact
boundaries, and thereby prevent any quarrel
arising out of ignorance on this matter.
And second, if these lands are surveyed the
Government will show them to Europeans
who may wish to buy land, and so induce
white men again to live amongst us.
It is our own evils which have caused Eu-
ropeans to leave us.
Ye old men have said in your Meeting
you would put evil from amongst you, and
that you would judge and punish all of-
fenders of the law. Let me ask, if we
young Chiefs break the Laws of England,
we of course shall be punished» but if one
of you old Chiefs offend, whom we all look
upon as sacred, tell me what man amongst
us will dare to punish him who has age to
Rangatira Moetara
Hakaraia
Te Puhi
Tele
Tuohu.
Ko nga tangata o tenei huihui 330.
KIA KAWANA PARONE,
Te tino Kawana, o Nuitireni,
Kei Akarana,
TE TAKI; A APERAHAMA. TAONUI
Kia  korero hoki ahau, hei whakarongo ma
te kaumatua, ta te tamariki korero, ki te mea
ka he tetahi o aku kupu, he mea patai; koia
ahau i korero ai Tenei hoki tenei korero
aku, e meinga ana imua, taua kingi no Inga-
rangi he kingi kino, he tangata, ngakau riri.
na ana mahi ka pouri te ngakau o tana iwi.
Ka huihui nga Parona o Ingarangi (he ra-
ngatira to Parona no Ingarangi he penei ho-
ki me tatou; rangatira Maori o tenei motu.)
Korero ana ratou, ka mutu; haere ana ki
taua kingi; meatu ana ki aia kia whakaae ki
nga kupu kua rite ia ratou, a me tuhi tuhi
tona ingoa hei tohu whakaae, koia nei etahi
o nga mea i whakaaetia e taua kingi; ko te
tangata i whai taonga, mana ano ana taonga,
a ko nga rangatira o te kingi kia kaua e ta-
ngo noa i te taonga o nga mokai, engari ma
te ture e whakaae ka tango ai. Ko te ingoa
o taua pukapuka nei ka "Makana Tata" i
takea mai te pai o te Pakeha i taua pukapu-
ka. Na ko tenei e te iwi, ki te mea ka wha-
kaae tatou i tenei po, ki te aha ranei ki te
aha ranei, penei he" Makana Tata" te ti-
kanga, no te mea, he he tatou, nei amuamu-
 tanga, a he kino o tatou e tangi ai tatou ano
Kia tapatahi te whakaaro, ma konei ka kupu
pai mai a te Kawana, a ka whaakaae mai ki
to tatou e pai ai; me whakarere  koia pea o
tatou turu Maori: me whakamutu te kai 
waipiro, ko a tatou he katoa ma nga tu re o
Ingarangi e whakarite. Me meatu e tatou
kia ruritia nga kainga kua riro i te Pakeha,
erua hoki pai kei roto i tenei, ka ruritia enei
whenua i te mea e ora ana nga kaumatua i
hokona ai aua wahi, penei e tika ia ratou te
whakaatu nga kaha, makonei e kore ai he
totohe ki ana whenua, he pia tenei.
Tenei hoki tenei pai, ka oti te ruri o aua
wahi, ka whakaritea aua whenua e te Kawa
na ki te Pakeha haere atu ki aia hoko whe-
nua ai, a kei ro to o tenei te hoki mai ai he
Pakeha noho tahi mo tatou.
Na o tatou he i mahue ai tatou i te Pake-
ha.
I mea koutou nga kaumatua i ta koutou
whakaminenga, ka peia te kino i o koutou
aroaro, a ma koutou e whakawa Nga he o to-
hunga takahi i nga ture, he ui atu tenei na-

THE MAORI MESSENGER.
TE KARERE: MAORI.
protect, birth to uphold, and Tribes to con-
tend for him?
Will you agree with us young men, that
if one of you offend and are found guilty,
you will obey the Laws as though you were
common men? If you do not, all your
words to the Governor are but idle talk.
These are the words of a young man
Let others now speak.
AGRICULTURAL, COMMERCIAL, AND
MARITIME REPORT.
FOR MAY.
The supplies of wheat, oats, flour, potatoes,
and other produce which continue to pour
into the Sydney and Melbourne Markets, not
only from the interior of those Colonies but
from Chili and California, have had the ef-
fect of depressing prices even lower than
those stated in our last report.
By the last advices, received per Ihe Wil-
liam Denny steam ship, and which date to
the 17th of the present month, we learn that
very little was doing, and that the markets
were exceedingly quiet.
Flour of first quality was 261. second
quality 241 per ton. Wheat 8/6 to 0/6 per
bushel. Potatoes 31 to 51. per ton. And
onions from 151 to 201. per ton.
The depression of prices in Australia have
occasioned a corresponding decline in the
Auckland markets; the millers having been
obliged to submit to a reduction of 51. per
ton on flour; and to make their purchases of
grain at a proportionate reduction of price.
Wheat, we are happy to learn, is beginning to
arrive more freely; by which means money
is being circulated and the lately inactive
coasting vessels are again obtaining employ-
ment. It is of great importance that the
farmers of New New Zealand should be able to
export largely and increasingly to Australia,
let the market prices there be what they may.
If our farmers do not do this, Australia will
look to other sources for supply, and New
New Zealand will lose a ready and beneficial cus-
tomer. Let the prices, not of one season but
of four or five. be estimated, and the New
Zealand grower may depend he will find the
mean to be greatly in his favour.
There has been no arrival from England
during the present month. The beautiful
ship Josephine Willis, a vessel of nearly a
thousand tons burthen, which we mentioned
in the last number of the Messenger as being
shortly expected in Auckland, was unhappily
wrecked on the coast of England, on the 3rd
of February, on her passage hither. She
was passing a place called Folkestone about
8 o'clock in. the evening, sailing at the rate
of seven knots, when she was run into amid
ships by a large iron steamer named the Man-
gerton. which after cutting her down to the
ku, kia koutou; e ai te mea ka  he nga ture
o Ingarangi ia matou tamariki, ka be matou.
Ki te mea ka he nga ture ia koutou kauma-
tua, te hunga na ratou nga kupu e tapu ana,
ko wai o matou e maia, ki te whakahe, ia
koutou i te wehi i o koutou kaumatua ta -
nga i te rangatiratanga, i te wehi o te toko-
maha hei tiaki ia koutou.
Ka whakaae mai ranei koutou nga kauma-
tua, ki ta matou ki ta te tamariki, ki te he
koutou, a ka whakawakia, tera ranei e ro-
ngo koutou ki nga ture, ano, he penei kou-
tou me te tokomaha; ki te kore koutou e
whakaae ki tenei, he hameme kau ano nga
kupu kia Kawana, hoiano nga korero a te
taitamariki.
Kia korero hoki etahi tatou.
KORERO HOKOHOKO, KAIPUKE, MO
TE NGAKI WHENUA ANO HOKI.
Mo MEI.
Na te nui o te whiti, oti, paraoa, parete,
me era atu kai, e kawekawea ana ki Poiha-
kena, ki Poheripi, i nga kainga o uta, i Hiri,
i Karengonia ano hoki, i hoki haere ai nga
utu mo enei mea, iti iho i nga utunga o tera
marama.
Kua rongo matou ki nga nupepa o te 17 u
tenei mara ma, i utaina mai ki a " Wiremu
Tene," Tima, kahore i nui te hokohoko.
Ko te Paraoa pai, 261, tuarua, 241., mo te
tana. Ko te whiti 8s. 6d., 9s. mo te puhe-
ra. Ko te Parete, 31. ki te 51, mo te tana.
Ko te Aniana, 151 . ki 201. mo te tana.
No to hoki haere o nga utu i Ateria i hoki
ai hoki nga utu o Akarana; kua tangohia
hoki e nga kai huri paraoa 51 i runga o te
tana paraoa, na konei i iti ai te utu o te whi-
ti. Kua rongo matou kua timataia te kawe
honohono mai i te whiti; kua whai mahi ho-
ki nga kaipuke re rere ki nga tahataha.
He mea nui tenei mo nga kai ngaki whiti o
tenei motu kia kake haere te kawe kai atu
ki Ateria, ahakoa nui, iti ranei, nga utu i
reira. Ki te kore o tatou kai ngaki e penei,
ka rapu atu nga tangata o reira ki etahi atu
whenua; a ka ngaro atu i a tatou tena kai-
nga hei pukairanga mo nga kai o konei.
Kaua ra te kai hoko e titiro ki te iti o te utu
mo te tau kotahi; me wha kaaro e ia nga utu
o era atu tau, a ka kite ia he puna whai ra-
wa tena ki a ia.

THE MAORI MESSENGER.
16
TE KARERE MAORI.
which quickly filled and went down. Cap-
lain Canney of the Josephine Willis displayed
the most noble and heroic constancy on this
lamentable occasion, to the last moment of
his own life striving to sustain the courage
and to save the lives of his unfortunate pas-
sengers. Out of 100 souls on board the ill
fated ship, upwards of 70 were lost, her brave
Captain being one of those who perished.,
An inquiry had taken place into the matter;
and, at a Coroner's Inquest held on the bodies
of some of those who were drowned, the Jury
returned a verdict of manslaughter against
the Captain of the steam ship for gross negli-
gence in mismanaging his vessel,
The arrivals  from Australian ports have
been the barque Galatea, 327 tons, from New-
castle with 940 sheep, and 30 tierces beef.
The Maria Louisa 97 tons with 231 sheep
from Melbourne. And, from Sydney the
brig Moa, 236 tons, with 109 sheep, 152 tons
coal, a general cargo of merchandise, and 9
passengers:  the brigantine Montezuma, 136
tons, with goods and 3 passengers: - the
schooner Sisters, 30 tons, in ballast:—And
the steam ship William Denny, 600 tons,
with a very  large cargo, and 26 passengers.
The Sydney whaling brig Phantom 154
tons, came into port from the fisheries to re-
fit and refresh. She transhipped her oil, i 50
moa atu matou meake u mai tetahi kaipuke
nui, pai-whaka hara, kotahi mano tana, ko
Hohepina Wirihi te ingoa: otiia kua totohu
taua kaipuke i te 3 o nga ra o Pepuere. i te
rerenga mai i Ingarangi. E rere pai ana ia
i te ahiahi i waho atu i tetahi kurae, ko Po-
ketone te ingoa, no ka tutuki pu tetahi Tima,
ko te Mangetone, ki a ia, pakaru katoa te
kaipuke, hoki whakamuri te tima, waiho ana
te Hohepa na i Wirihi kia totohu noa i reira.
Nui atu te toa te whakaaro o Kane ki te wha-
kahauhau, ki te whakaora i nga tangata.
Kotahi rau nga tangata i eke ki te kaipuke;
e whitu tekau o enei i paremo i te wai; ko
taua Kapene toa hoki tetahi o nga tangata i
mate. Whakawakia ana tenei mea; turia
ana te whakawao te Korona mo nga tupapa-
ku i kitea, meinga ana e te tekau marua he
whakamate tangata no te Kapene o te tima,
nana hoki i whakatere kino i tana kaipuke.
Ko nga kaipuke u mai enei no nga whaka-
pu o Ateria. No Nukahera, ko te paaka ka-
ratia, 327 tana; 940 hipi. 30 kaho piwhi.
No Peheripi, ko te kune Maria Ruike, 97
tana; 238 hipi. No Poihakena, ko te pere-
ki Moa, 236 tana; 109 hipi, 152 tana waro,
he utanga taonga, 9 tangata eke:—ko te
pereki Matehuma, 136 tana, he utanga tao-
nga, 3 tangata eke:—te kune, Tuahine, 30
tana, he pehi:—kote tima Wiremu Tene,
ki tonu i te taonga, 26 tangata eke.
barrels, on board the Moa.
The departure  during the month of May,
have been the splendid ship William Prowse,
602 tons, for Ceylon, whither she carried 40
tons of New Zealand potatoes as an experi-
mental trial of the market:  The schooner
Grafton 77 tons, with 5 tons kauri gum, 1
ton flax and 21 passengers for Melbourne:—
the brig Wanderer, 173 tons, with 20 tons
copper  ore, 30 tons kauri gum, 700 bushels
wheat, and 6 passengers for Sydney:—the
brigantine Moutezuma, 136, for Chatham Is-
lands:—And the barque Galatea, 327 tons,
for Kaipara, to ship a cargo of spars for En-
gland.
There have arrived, coastwise, 57 vessels
of 1588 tons, with 143 passengers, 8202
bushels wheat, 16 bushels maize, 150 bushels
Oats, 314 bushels apples, 4-½ tons onions, 39
tons potatoes, 2 barrels flour, 6 casks honey,
5 cases fruit, 29 head of cattle, 200 sheep
156 pigs, 274 fowls, 42 casks pork, 2 casks
sperm and 41 casks black oil, 24 bags and 35
tons kauri gum, 2 bales wool, 2566 posts and
rails, 44, 000 shingles, 35.500 feet sawn
timber, 487 tons firewood, 1 cask butter, 21
bags grass seeds, 2 bales flax, 20 tons copper 
ore, 610 feet house blocks, 15 bags low, 25
coils wool lashing, 7 coils rope, 50 pump-
kins. 
The coasters, which have departed with the
usual trade cargoes and supplies, have been
51 vessels of 1798 tons, carrying 76 passen-
Ko te pereki patu tohora. ko Patome, no
Poihakena, 154 tana, i rere mai ki konei ki
te hoko kai. I utaina ona hinu, 150 kaho,
ki runga ki te Moa.
Ko nga kaipuke rere atu, ko te hipi Wire-
mu Parauha, 602 tana, ki Herona; utaina
ana ki runga ki a ia 40 tana parete hei wha-
kamatautau i te hoko o reira:  ko te kune
Karapetona, 77 tana; 5 tana kapia, i tana
muka, 21 tangata eke mo Poheripi: —te pe-
reki Wanara, 173 tana; 20 tana kapa, 30
tana kapia, 700 puhera witi, 6 tangata eke
mo Poihakena:—te pereki Motehuma, 136
tana, mo Whare kauri:—te paaka karatia,
337 tana, ki Kaipara, ki te uta koare mo
Ingarani
Kua u mai ite tahataha, 57 kaipuke, 1588
tana, 143 tangata eke, 8202 puhera whiti,
16 puhera kanga, 150 puhera oti, 314 pu-
hera aporo, 4½ tana aniana, 39 tana parete,
2 kaho paraoa, 6 kaho miere, 5 pouaka hua
rakau, 29 kau, 200 hipi, 156 poaka, 274
heihei, 42 kaho poaka, 2 kaho hinu paraoa,
41 kaho hinu pakake, 24 peke 35 taua kapia,
2 peke huruhuru hipi, 2566 pou kaho,
44, 000 toetoe, 35, 000 putu papa kani, 487
tana wahie, 1 kaho pata, 21 peke purapura
karaihe, 2 takai muka, 20 tana kapa, 610
pou tunga whare, 15 peke ropi, 25 takai
aho, 7 takai whakaheke, 50 paukena.
Ko nga kaipuke rere atu ki te tahataha me
nga taonga, 51 kaipuke, 1798 tana, 70 ta-

SADDLE FOUND.
AT the Otahuhu races a bone na away
with the saddle on his back and came
to Mangere, some of the young men took off
the saddle which is now at Mangere and may
be had by the owner upon application to,
TAMATI NGAPORA.
April lOth, 1856.
VACCINATION OF THE NATIVES.
ALL the Natives are informed that on the
Tuesday, Thursday and Saturday, of
every week, a Surgeon will be in attendance
at 11 a.m. at the Office of the Land Purchase
Department, for the purpose of vaccinating
the native people.
H. J. ANDREWS,
Surgeon.
Auckland, January 1st, 1856.
HEA HOIHO KUA KITEA.
NO te Reihi ki Otahuhu i rere te hohie
 me te nohoanga ano i runga a tae mai 
ana ki Mangere. Na nga tamariki i
wete te nohoanga kei Mangere ano e
takoto ana me Uki ake e te Pakeha nona te
hoiho.
TAMATI NGAPORA.
Aperira 10th, 1856,
TE OKAOKANGA HEI ARAI MO TE
MATE KOROPUTAPUTA.
KIA rongo nga tangata Maori katoa, kei
nga Turei, Taite, Hatarei, o nga wiki
katoa ka noho i te Tari o te Hoko whenua i
te 11 o nga haora, te Rata okaoka i nga tangta
Maori.
H. J. ANDREWS,
Rata.
Akarana, Hanuere 1st, 1856.