TE KARERE MAORI.
NEW SERIES.JULY, 1856.
CONTENTS. .
PAGE.
Peace in Europe ... ... 1
Market Fluctuations ...... 3
Why Men ought to make Money 4
Opening of the New Chapel at Paihia .. 7
Memoir of Jabez Bunting ... . 9
Lament far Jabez Bunting ... 11
The Lavs, No. 11; of the Office of Magistrate. 11
Agricultural, Commercial and Maritime Report—for July 13
Market Prices Current ... ...  ... 16
AUCKLAND:
PRINTED BY WILLIAMSON & WILSON,
 -
FOR THE NEW ZEALAND GOVERNMENT.

THE MAORI MESSENGER.
TE KARERE MAORI.
VOL. 11.]
AUCKLAND, JULY 31. 1856.   AKARANA, HURAI 31, 1856. [No. 7.
PEACE IN EUROPE.
In our last number of the Maori Messen-
ger, we presented our Native readers with a
lengthened account of the assault and capture
of Sebastopol. With  the fall of that stupen-
dous stronghold the war may be said to have
closed, no encounter of any moment having
since occurred. It appears to have been the
final stroke meditated by the allied forces
against the Russian fortresses of the Crimea,
since, almost immediately upon its capture,
the Imperial Guard of France, and the pon-
derous siege Artillery of England returned to
their respective countries.
The Russian armies on the one side, and those
of France, England, Sardinia, and Turkey on
the other never again encountered after the
fall of Sebastopol. All that they did was to
confront and keep a jealous eye upon each
other; and even this was not of long continu-
ance, for Austria being solicitous for the re-
establishment of the peace of Europe  Rus-
sia feeling the ruinous drain that had been
made upon her for men money and the many
munitions required in carrying on a war,—
which had greatly exhausted her productive
powers, and utterly annihilated her trade
and shipping--was very readily disposed to
TE MAUNGARONGA O OROPI.
I TERA Karere Maori, i tuhia e matou, nga
korero, o te whakaekenga me te horonga o te
, Pa o Hapataporo; a ko te horonga o taua
Pa te wa i mutu ai te whawhai; no te mea,
kahore he mea o muringa iho o taua whaka
eke. Ko te taeatanga o taua Pa te mea i
manakitia e te taua, ano ka taea, hoiano, ina
no muri tata iho ka hoki ki wiwi, nga Hoia
tiaki o te Kingi, a ko nga pu repo nunui o
te Ingirihi i kawea era ki Ingarangi.
Kihai hoki nga Hoia o te taua me o to Pa
i papatu i muringa iho o te taeatanga o te
I Pa. Hoi nei hoki te mahi, he tutei tetahi,
i tetahi, a be titiro tupato tetahi ki te tahi;
a kihai ano tenei i "roa, no te mea, na
Ataria te mahi, wawae ia raua, ko te rongo
kia mau, kia noho pai ai Oropi. I pai ai a
Ruhia kia mau te rongo, the matau hoki
nona ki te mate nui o ona tangata, me te
maumau moni. me te kore e pai tana hoko
mea atu ki te tini iwi, me te ngaro noa o te
nui o nga moni hei hoko paura, pu, mata,
me te tini atu o nga mea mo te whawhai.
A ehara hoki taua whawhai nei i te whainga
tango i nga whenua o Ruhia e te taua; otira

THE MAORI MESSENGER.
TE KARERE MAORI.
listen and accede to the friendly proposition;
and as France, England, and Sardinia had
combined their energies not for a war of con-
quest—not for the destruction or spoliation
of Russia -but for the protection of Turkey,
and in defence and maintenance of the liberty
and independence of Europe, the prelimin-
aries of peace were speedily arranged; and
the treaty has since been ratified and ex-
changed.
Early in March, the plenipotentiaries of
Austria, France, England, Russia, Sardinia,
: and Turkey assembled at Paris, and, from
day to day, the terms of peace were discus-
sed and considered, until they were finally
concluded on the 30th of that month.
By those terms, the independence of Tur-
key is guaranteed; and Russia is prohibited
from rebuilding Sebastopol, whose dockyards,
forts, and arsenals, have been razed to their
foundations. Nicholaief. another strong
naval port, is to be dismantled. And no ships
of war are to be permitted to be construc-
ted,
The river Danube, one of the greatest ar-
teries for the agricultural commerce of Eu-
rope, over which the Russians had long ex-
ercised the mastery, is to be thrown fully
open to the ships of all nations.
In the Black Sea, instead of fleets of thirty
or forty ships, carrying from 80 to 120 tre-
mendous guns each, Russia is only to be per-
mitted to keep ten light cruisers, not for pur-
poses of war, but for the suppres-
sion of civil disorder. And, to the
the several ports of the Black Sea and Sea
of Azoff, the several European Nations are
empowered to send Consuls, an official who
represents  the nation by whom be is appoin-
ted, and exercises authority in an especial
degree in watching over and protecting the
rights and interests of his Country's shipping.
In the Baltic Sea, Russia has also been res-
tricted from encroaching upon, or overawing
her neighbours. The forts upon the Aland
Islands which were a perpetual menace to
Sweden, and which were taken and destroyed
by France and England, are not to be re-
built.
In a word, Peace  has been concluded upon
terms, which appear to be satisfactory to all
parties. Throughout Russia it has diffused
the most lively joy. In France, it has been
celebrated with the utmost gaiety and splen-
dour; and it has, there derived an additional
lustre from the birth of a young Prince the
son of the Emperor Napoleon the third.
In England, the rejoicings have been duly
solemnized. And at Melbourne, Sydney, and
be tiaki i Takei, ai te ao katoa, kei ahatia,
e te Ruhia. Ko nga take o te rongo mau,
kihai i roa te korerotanga o era; a ko tenei
kua oti aua korero te whakaae e nga Kingi
mete Kuini o Ingarangi.
I te Marama o Maehe, ka hui hui nga
kai korero, o Ataria, o Wiwi. o Ingarangi,
o Ruhia, o Hatinia, o Takei ki Parihi, he Pa
no te Wiwi. A he mea korero e taua
hunga nei i nga ra katoa nga take mo te
rongo kia mau, a ko te otinga i te 50 o
Maehe. Ko aua korero, e mea ana kia noho
pai a Takei A ko te Ruhia, kia kaua e hanga
houtia te Pa o Hapataporo, kia kaua ano
hoki e hanga hei Pa whawai hei Pa hanga
kaipuke, hei Pa nohoanga hoia; a kia kaua
e hanga he kaipuke manuwao ki reira. Ko
taua Pa kua hinga katoa. A ko Nikaroha,
he Pa ano, e meinga ana taua Pa kia kaua e
nohoia a roto e te hoia, a kia kaua ano e
hanga be manuwao ki reira.
Ko te awa, ko te Tanupa; he awa tenei e
manakitia ana e te mano kai hoko hoko o
Oropi; a i te Ruhia tenei awa, na ko tenei,
me haere te mano katoa ki reira, no te mea
kua noa, mo nga kaipuke katoa o te ao.
I mua he tini nga kaipuke o te Ruhia i te
Moana Mangu, tena ko tenei Kia 10, ano
kaipuke iti, ma ratou ki reira rere ai, hei
tiaki kau i te he o te tangata whenua, e hara
i te mea hei kaipuke whawhai, a i te Moana
Mangu, me te Moana o Etoha, me noho he
tangata ki reira o nga iwi katoa, hei tiaki
ano i o ratou tangata ake o to ratou whenua,
a mo nga kaipuke ano hoki o to ratou iwi
kia tiakini ano e ratou.
I te moana o te Paratika i meinga te
Ruhia kia kaua, nga iwi noho tata ki reira,
e ati atia eia.
A ko nga Pa i nga motu o Arana i puhi
puhia e Wiwi raua ko te Ingirihi ekore ano
e hanga houtia.
Ara kua mau te rongo ki nga iwi katoa, a
e pai pu aua aua iwi katoa, no te rongo ka
mau. I tino hari pu te Wiwi, tetahi take
ano i hari ai, no te mea kua whanau mai te
tamaiti a to ratou Kuini, he tamaiti na te
Hepera Neporiana te Toru.
I Ingarangi i hari pu ano te mano. A i
Merepena, i Poihakena me nga wa katoa o

THE MAORI MESSENGER.
3
TE KARERE MAORI.
the other Colonies there have been the same
Joyful demonstrations which we may ere
long expect to witness in New Zealand.
Whatever  cause of rejoicing the nations of
Europe may have for the restoration of peace,
the inhabitants of these Colonies have in-
finitely greater. Although there were no
Russian men of war to attack our coasts, or
capture our merchant ships, still, trade was
impeded, and colonisation impaired. This is
now at an end. The men required to recruit
our armies and fleets, will have their atten-
tion diverted to other pursuits. Numerous
and splendid ships, employed in the  transport
of troops and stores, will have to return to
the legitimate pursuits of commerce. Emi-
gration will revive; and, with the intelligence
that has recently  gone forth of the fresh dis-
coveries of rich and extensive gold fields in
New South Wales, it is but reasonable to
conclude that there will be another great
influx of population from Europe, of which
New Zealand will, in due time, receive her
share, and for whose future supplies of food
her native agriculturists would do well and
wisely to make timely preparation.
Such are the happy fruits of peace; and
in its fortunate and honourable restoration,
we heartly congratulate all our readers.
MARKET FLUCTUATIONS.
OCR Native readers will observe in the mar-
ket prices current published in this journal
every month, that the prices of wheat, pota-
toes, and other New Zealand produce, are
subject to constant change and fluctuation,
arising from circumstances which many of
the Natives do not yet fully understand, and
which they are sometimes apt to attribute to
a disinclination on the part of the Europeans
io give them a fair value for their produce,
This, however, as we shall presently show,
is not in reality the case.
During the last few years a great many
Europeans from England and other parts of
the world have been attracted to the neigh-
bouring colonies, in search of gold. In fact,
many of the Maories have gone to Port
Philip, Geelong. and other parts of Australia
in search of gold also Now these numbers
required to be fed; and as there was not
much wheat grown in Australia, that neces-
sary article of food became scarce; and New
Zealand  being  within a few days sail of Port
Philip, they sent over here to purchase wheat
and potatoes, for which they gave high
prices. The Natives as well as the European
farmers in this country hoped that those
prices would continue; but many of the people
of New South Wales, finding the  prices so
reira i koa ano; a meake, nei hoki, te" hari-
ai tatou okonei, mo te rongo mau.
Mehemea, he take to nga iwi o Oropi e
hari ai ratou; penei ko tatou te hunga e
tino whai take e hari ai tatou mo Ie rongo
mau, no te mea, na taua whainga i he ai
tatou i kore ai he taonga mo tatou i kore ai
he tangata e haere mai ki konei. Na ko
tenei kua mutu te kino. Ko nga tangata o
te hoia me nga heramana, Kahore nei e
whai mahi no te rongo ka mau, ka tu noa
hoki nga kaipuke, na reira ka ahu ke nga
mahi a taua tini pakeha nei. Ko nga
kaipuke uta uta hoia, ka kahore nei he,
mahi pera ano ma ratou, ka ahu ke mai ki
te tino mahi, mo te iwi, a ko te rongo o te
koura kua kitea hou tia nei, ma reira te nui
mai ai te Pakeha ki reira, a ko te koha o te
pai o reira e kai ano tatou. Na ko te kai
ma taua iwi rapu koura kei konei pea, me
mahi e nga tangata maori, kia mata te ngaki
kia nui.
Ko nga pai tenei o te rongo mau, ko tenei
e te iwi kia hari pu tatou no te mea kua pai
ano te noho o te Ao.
NGA RITENGA HOKO HOKO.
TERE e ata kitea e o matou hoa Maori i nga
rarangi o tenei nupepa i ia, i ia Marama nga
utu mo te witi, mo te riwai, me ara  atu kai
e manokohia ana,—nga kai o Nui Tireni.
Na, ko nga utu mo enei kai, ekore e tuturu,
e piki ana, e heke ana nga utu; otira, ekore
te tini o nga tangata Maori e ata matau ki
nga take i penei ai. E whakaaro ana etahi
o nga tangata Maori, he owha kore na nga
Pakeha ki a ratou i penei ai, he kaiponu i
nga utu tika mo aua tini kai e kawea mai
nei; otiia, ehara tera i te take. Tenei ano
nga take me whakaatu atu e matou.
I roto i nga tau kua puhure ake nei, he to-
komaha nga Pakeha no Ingarangi me ara
atu whenua i whai mai ki nga koura o Ata-
reria; ae ano hoki, he tokomaha nga tanga-
ta Maori i anga ki reira keri ai i te koura ua,
ko aua tini tangata i haere ki Pohiripi, me
ara atu wahi o Atareiria, ki te keri koura,
me whangai ki te kai ka ora ai. Na te tini-
tini o ratou i kore ai te kai, a, no te mea, e
whitu ano nga ra o te rerenga atu i Nui Tire-
ni ki Poi Heripi,  ka reia mai a konei ki te
kai ma aua mano,—ko nga kai ra enei, he
witi, he kapana me a ra atu mea. I whaka-
aro am nga kai ngaki whenua o konei, nga
I Pakeha, me nga tangata Maori, ae, he tutu-
ru aua utu nunui; otiia, ka kitea e nga ta-

THE MAORI MESSENGER.
4
TE KARERE MAORI.
very high left off gold digging; and having
a large extent of fine rich land, they turned
their attention to wheat growing. The crops
raised by them this last year have been so
abundant and good that they do not require
to send to New Zealand for grain; therefore,
the price of that article has fallen very much.
Other articles of consumption have fallen in
proportion; so that the European and Native
farmers in New Zealand have been greatly
disappointed.
Great quantities of wheat and potatoes
have been raised in California, and conveyed
to New South Wales; and if a scarcity of
food was to arise in New Zealand, ample sup-
plies could be obtained from the same sources.
This need not discourage the Natives from
growing crops, as they are always sure of a
remunerative price for what they grow; but
they should not obstinately lose opportuni-
ties of sending their produce to market, by
waiting for a higher price, as they are already
aware that these fluctuations are as likely to
cause a reduction as an advance in price.
Markets are always very uncertain; the
price one day is not the same the next. A
vessel loaded with flour coming into Auck-
land now would reduce the price of wheat
even lower than it is at present, as no one
would purchase; while, on the contrary, if
there was no supply, the price would rise in
proportion to the demand. The wisest course
is to sell when a fair price can be obtained;
as nothing is gained by keeping perishable
articles beyond a certain time,—it may even
result in great loss to the holders  of such
property.
WHY MEN OUGHT TO MAKE MONEY.
EVERY individual of the civilised world, from
the moment when he is able to work, turns his
attention to making money. Every white man
in this colony is engaged in doing so, and every
day more of the Maories are becoming rich and
important by striving to do so. Why is this,
and ought it to be so? This question we should
like to discuss with our native readers in this
article.
Does money make men more happy, and did
not the old Maories do better to sit down, and
ngata o Atareiria ka nui te utu mo te kai, na
mahue i a ratou te keri koura, tuturi ana ki
te ngaki whenua, rokohanga iho, he nui no»
atu nga whenua papai, nga whenua momo-
na, o reira, hei ngaki mo ratou ko nga kai o
a ratou mara i tauhou, he nui, no reira te
manako mai ano ratou ki o konei kai no ko-
nei koa, i heke ai te utu o nga kai o Nui Ti-
reni, heke katoa hoki te utu o nga taonga.
No o te itinga o te utu o nga witi me ara atu hua
o te whenua, ka puta nga kupu amuamu o
I nga Pakeha o nga tangata Maori. Na he
nui te witi me te riwai i whakatupuria ki
Kareponia a, utaina mai ana ki Atareiria.
Na, me he mea. he mate kai to Nui Tireni,
ka  kawea mai he oranga e aua tini whenua
e ngaki mai ra. Otira, kaua e pouritia e
nga tangata Maori, me ahuwhenua tonu ra-
tou ki te ngaki; kote mea, ia, kaua ratou e
uekaha ki te pupuri i nga kai ki nga kainga
 kia turia he utu nui, no te mea hoki, ekore
e ata matauria te kakenga o te utu te heke-
nga ra nei.
Nui atu te rere ke o tenei mea o te hoko,
horerawa ona tuturutanga, he rangi ano kei
runga he rangi ano kei raro. Ki te mea, ka
rere mai he kaipuke tomo i te paraoa, ki
Akarana nei, ka heke iho ano te utu o te
witi i te torutoru o nga kai noko, ko te nui
o te kai, no reira i ahua he ai. Na, me he
I mea, kahore he kai, e iti ana ki nga makete,
ko reira kake ai te utu. Na, me he mea, ka
tika te utu mo nga kai, kahore kau he pai o
te waiho ki nga kainga, erangi, me hoko, kei
pirau, kei kino nga kai i runga i te waihota-
nga, a, haere rawa ake ka hoko, ekore e
manakohia i te kahua he, a, ka mutunga ki te
kore.
NGA TAKE E MAHI AI TE TANGATA
KIA WHIWHI AI RATOU I TE MONI.
Te mea e manakohia ana e te ao katoa
he moni; kote mahi mataati o te tangata, he
moni. Nga Pakeha o tenei whenua, te mea
e mahi ai ratou he whakaranea moni; a
he moni ano hoki ta nga tangata maori e
rapu nei ratou i nga ra katoa, e whakanui
nei hoki ratou ia ratou.
Kia aha ai tenei mahi, a he tika ranei kia
mau tonu? Ko te mea tenei ma tatou e ui
ui ai i tenei pukapuka.
Ma te moni ranei e tino koa tonu ai te
tangata? Ianei he mea tika te mahi a nga
kahika o mua; whiwhi kau ano i te kai mo
nga ra rua rua nei ano, ka noho ratou, kihai
i whakaarohia te kai mo te nuinga atu o
te tau, te rite ranei ki ta te Pakeha mahi, e
whai tonu nei ratou ki te kai i nga ra katoa,

THE MAORI MESSENGER.
5
TE KARERE MAORI
leave off working when they had enough food
for a few weeks, instead of troubling themselves
with making provision for the next year or the
year after, as Ihe white men do, and as the
Maories are beginning to do? Now this ia a
difficult question to answer, but still we think
we shall be able to show that although money
does not always make men happy, still it is
their duty to spend a great portion of their life
in making it.
Money is both a good and an evil. So is the
sea. It helps the merchant to carry his pro-
perty for thousands of miles, and sell it where
it is wanted, and then it is a good, but some-
times it drowns the poor sailor, and there it is
an evil. In the same way, money sometimes
makes men happy, and sometimes unhappy; but
there is this great difference, that while the best
and cleverest sailor is sometimes drowned, money
would never make people really unhappy if
they strive to earn it for a good purpose, and
know how to make a good use of it.
Some people make money, only because they
like to feel that they are rich, and to go an
count over their money. Such men don't like
to spend it at all, but will go and bide it where 
it is of no good, either to themselves or others.
They are generally very miserable men; and in-
deed, in English they are called misers, which
means miserable—and so they must be, for they
work very hard, and, after all, their money is of
no more use to them than a heap of stones; it is
even worse, for they are afraid of losing it,
and even will make themselves wretched, by
thinking that somebody will have their money
after their death. For these men money is
truly an evil.
Other men act in just a contrary manner.
They work day and night, to make money,
and when they have made it, they spend it like
fools. Such men you may often see
a kua penei nei hoki nga Maori, i tenei
takiwa.
He kupu patai tenei, ekore e ata marama
wawe; otira e mea ana matou, e marama
tenei, ko te nuinga o ta te tangata mahi, kia
riro ki te rapu moni ma ratou.
He pai to te moni, a he kino ano hoki
tona. He pai  mo etahi mea; a mo etahi
mea he kino.
Waihoki e penei ana nga pai, me nga
kino, o te moana.
Ma te moana e kawe nga mea a te tangata,
i te roa o te ara ki te kainga mamao, ki te
wahi e paingia ai e te tangata nana nga mea
hei hokonga mo aua mea, kei ko nei te pai
o te moana; otira, e mate ana ano te hera-
mana ki te wai,—ko te kino tenei o te
moana.
Te moni: ona pai me ona kino, koia nei;
he mea ano, e koa ana te ngakau o Ie tan-
gata i a ia, he mea ano, e pouri ana i a ia.
Tena ko te moana, he mea ano e mate ana
te tangata mohio, ahakoa tohunga e mate
tahi ana me te kuare i a ia.
Tena ko te moni, ekore te tangata e pouri
iaia, mehemea e mahia tikatia ana e te
tangata; a mehemea e whakaritea ana ki nga
tikanga i hanga ai.
He tangata ano e kohi ana i te moni, hei
meatanga iho ma tona ngakau, he tangata
whai moni aia; a hei whawha ma ona ringa-
ringa; ki tenei tu tangata he mea he kia
ngaro te moni i aia; kia mau tonu ai iaia, he
mea huna eia, he moni enei kahore e pai ki
te tangata nana; ranei ki te tokomaka atu
a te ao .
He iwi mokemoke tenei tu tangata; a ki
Engarangi e meinga ana tona ingoa, he
noho pouri ahuareka kore; koia ano he
iwi ahuareka kore tenei iwi tangata, he iwi
uekaha ki te mahi i te po i te ao, a ko nga
moni mo aua mahi kahore ana pai kia ratou,
me he haupu kohatu te rite; otira me he
kohatu e pai, tena he moni, e manawa pa
tonu ana te ngakau kei riro i te tahae, a
tau tonu te pouri, no te mea ka mate aia te
tangata nana i mahi aua moni kei tona ma-
tenga te riro ai i te tangata ke.
Mo enei tu tangata he pona rawa ano he
kino to te moni mo rato.
He tangata ano; e tino ahu ke ana tana
mahi i te moni, he maia ano ia to ratou; ano
ka tini, ka kuare pu te hokonga e ratou.
E kite ana ratou i nga takiwa i riro mai ai
 a ratou moni, e rori haere ana, i te kawenga
a te waipiro, ano ka pau nga moni hei penei
ano ma ratou. mo tenei tu tangata ano he
kino kei roto kei te moni.
Ko ratou ano hei, whakaturoro ia ratou;

THE MAORI MESSENGER.
TE KARERE MAORI.
after they have received their wages,
drinking at public houses, and rolling about
drank, till all their money is gone, and they
are obliged to go back and work. For such
men, money is an evil. They destroy their
health, lose their good name, and when they
get old, and don't work any longer, they have 
nothing to live on, and most depend for their
subsistence on the charity of others.
Now, for both these men money is an evil,
because they don't know, or won't learn how to
employ it when they have got it. The one does-
not use it; the other makes a bad use of it.
Money, however, is not only an evil from
the manner of employing it, but also from the
manner of making it.
Some men are so anxious to make money
that they are always on the look out for the
slightest opportunity of putting some gains into
their own pockets. -They will never do another
person a service for nothing, if they think there
is any chance of getting payment for it, and if
they know that they must be employed they
will ask three or four times as much as they
otherwise would. If a traveller comes to a
man of this sort, and asks him to put him in his
canoe across a river, and the man knows that the
traveller must go and has no choice, he will make
him pay three or four times more than is
just.  Such a man is not really happy when he
does get his money, for the Bible says, " Do
as you would be done by?" and this man does
not do so, and no man is happy, who disobeys
the laws of religion. Other men are so anxious
to make money that they are not to be trusted.
They are always trying to get other people's
property, and though they cannot steal it for
fear of the punishment of the laws, they try to
cheat and defraud them of it. For all these
men money is an evil. They are so anxious to
make it, that they think of nothing else, and
forget all their duties to their families and their
friends and their country; they do no good
during  their life, but only make enemies and
unhappiness, and when they are dead they are
quite forgotten or only remembered as bad and
selfish men.
We might tell of many other ways in which
money is an evil, but we will now see how
money may be made good.
We have said before it was the duty of men
to work and make money. Now, he must do
this, not in order to spend it foolishly, but in
order to make himself and others happy and
comfortable. A man ought to work not only
for ihe present time, but he ought to make
provision for the future, so that if he is pre-
vented from working either by old age or by
sickness, he may have something to live on.
He should also work for his wife and children,
so that if he dies, they may have something to
live on. If a man has spent all his money
ko te rongo rangatira o ratou, ko ra tou ano
hei whakakahore; ano ka kaumatuatia,
kahore he rawa hei hoko mea ma ratou;.
nakonei, ka peo ki te tokomaha hei whangai.
Na ma enei tu tangata he kino kau te
moni, no te mea, kahore i matauria e ratou
te ara tika hei mahinga mo te moni.
Ko tetahi kihai i hokohokona ana moni,
ko tetahi, he kina kau ano te mahinga o
tana.
Tenei ano hoki tenei he o te moni; he he
no nga mahi e riro mai ai.
He ngakau pa na etahi tangata ki te kohi
moni ma ratou na reira ekore te wahi iti noa
ake nei e mahia e ratou, me kahore he utu.
A ki te mea ka meinga tenei tu tangata
kia mahi; ka tohe aia kia nui rawa te utu
mona; mona hoki i tonoa nei kia mahi.
Ki te mea ka puta te tira haere ki te kai-
nga o tenei tu koroke, a ka mea taua tira
haere kia whakawhitia i te awa, ka tonoa te
utu whakaharahara; e raru hoki ratou ki te
mea ka turi aia, ki te whakawhiti, a koia nei
te take i tona nui ai aia kia rahi te utu.
A kahore ano hoki he ahua reka ana whi-
whi tenei tu tangata i te moni; no te mea e
meana te karaipiture,  "Ko ngu mea katoa
e pai ai koutou kia meatia e te tangata kia
koutou penatia atu hoki e koutou ki a ratou"
a kahore tenei tangata e penei kahore hoki
he tangata noho ngakau mane; ana, tahuri-
ke aia i nga ture o Te Atua.
He tangata ano, no te tino manawapopo-
retanga ki te moni mana, na reira ekore e
waiho te taonga tangata iaia takoto ai; a e
whai tonu ana ia ki to te tangata taonga kia
riro noa mana: a na te wehi kei he i te wha-
kawa koia te tahae ai, otiia, he nuka he hia-
nga nga take e aru ai tenei tangata kia riro
ai i aia o te tangata taonga mona.
Mo enei tu tangata, he kino mo ratou te
moni; he hiahia nui no ratou, kia whiwhi-
ai ratou i te moni na konei ka whakapaua
katoatia ana whakaaro ki reira, a kahore he
mahara atawhai ki o rato u tamariki, ki nga
huanga ranei: kahore ano hoki he whakaaro
hapai i te rongo o te whenua o ona matua.
Kahore he kai mahi o ratou a mate noa,
otiia he hikaka tonu, koia i kinongia ai e te
tokomaha, a tena e mate, kahore a te tanga-
ta whakaroaro ki aia, ko te mahara kia aia,
he penei, "e he tangata kino he tangata
apo."
He tini noa atu nga take e kino ai te moni
Na ko tenei me whai e tatou ki nga take e
meinga ai he pai te moni.
I mea matou, he tika kia mahi te tangata
kia whiwhi ai aia i te moni.
Kahore matou e penei, e me mahi te ta-

THE MAORI MESSENGER.
TE KARERE MAORI.
foolishly, and is going to die, it  makes him very
unhappy to think that he can leave nothing to
his family, and that they will be poor and
miserable. And when a man gets old and
poor because he can't work, the recollection of
all the money which he has foolishly spent,
and which would make him comfortable, comes
into his head, and makes him unhappy. Thus
you see it is the duty of everybody to work and
make money, and if they make use of it in
the way we have spoken of, it is a great good.
And if a man is industrious,  he will always be
able in New Zealand to get enough money for
himself and his family, and if he has worked well
for his children when they were young, they
will work for him when he is old. And the
industrious man need never be too anxious for
money, or try to grasp other men's property,
for there is room enough in the world for all.
We must tell our Maori readers one other
thing. They must not always expect to make
money equally easily, and so when it is easy to
get money, they must pat it by for the time
when it is difficult to get it, and not do as those
who make a great feast one day, and have no-
thing to eat the next. Some years the corn and
ihe potatoes will sell for a good deal less than
other years. The while men know this, and so
if they get much money for their produce one
year, they put it by, and if they do not get so
much the next year, they are still comfortable,
because they have saved up from the former
year.
Our friends can now see what we mean by
money being a good. If properly used it makes
a man and his family comfortable, and prevents
him being miserable, when he is sick or old,
and when he is dying. A man is happy to be
able to leave something to his wife and children.
We therefore wish that our Maori friends may
be successful in their cultivations, and when
 they make money, may learn Io make a good
use of it.
If they do this, they will find it a great good.
OPENING OF THE NEW CHAPEL AT
PAIHIA.
The old Chapel at Paihia in the Bay of Is-
lands which was built by Archdeacon Wil-
liams upwards of 30 years ago. and which
was the first house erected for the worship
of God in New Zealand has been for some
time in a slate of decay: and though it has
been several times repaired it could no
longer be made available for Public wor-
ship.
ngata i te moni kia hanga kinotia, kahore,
otira kia whai mea ai hei tohu i te tinana,
kia noho hari ai ratou ko ana huanga.
Kia mahi te tangata, mo nga mea hei o
mo enei ra, a mo te roanga o nga ra o nga
tau, hei kai mana ana kaumatua ana pa ra-
nei te turoro, te aha ranei ki aia.
A me mahi ano hoki aia kia whai kai ai
ana tamariki me tana wahine. Mo te mate
rawa ake ona; kua whai mea hei waihota-
nga iho mo ana tamariki me tana wahine.
Ki te mea kua maumauanoatia nga monia
te tangata, tena e tata ki te mate; koreira te
pouri ai tana ngakau; no te mea kahore be
moni hei waihoihotanga mo ana tamariki; a
ka pouri ano hoki no te mea ka noho tutua
kai kore ratou.
Tetahi mea e pouri ai ano te tangata ka
haere ka kaumatuatia ka pouri aia mo nga
moni i mau maua noatia eia i te takiwa o ana
tau. E matau ana te Pakeha ki tenei, na
reira, ka nui te utu o ana witi ranei aha ra-
nei i tenei tau, ka waiho paitia e ratou, mo
te kahore rawa ake he utu o ana kai o etahi
tau, ahakoa, ko nga utu kua kohia nei eia .
Na enei korero pea ka kite o matou hoa
Maori i te mea e meinga ai he pai te moni;
ina hoki ka 'whakahaerea paitia ma reira e
ora ai te tangata i te kai; ae koa ai te nga-
kau o ana tamariki.
A e kore ai aia e pouri ana mate turoro,
ana kaumatua, ana tata ano hoki aia ki te
mate ka pai ano no te mea kua whai waiho
tanga mo ana tamariki me tana wahine.
Ko matou ra tena e mea ana, kia whai
moni o matou boa Maori, whaihoki kia ma-
tau ki te ngaki whenua, a ki te whiwhi ra-
tou i te moni kia matau ki te whakahaere ti-
ka i aua moni.
Ki te mea ka penei ratou, ka kite ratou i
te tikanga o tenei ki; he pai kei roto kei te
moni.
TE KAUHAU TIMATANGA O TE WHARE
KARAKIA HOU I PAIHIA.
Ko te whare karakia tawhito o Paihia i To-
kerau, na te Atahikona Wiremu i hanga i
mua; ka 30 tau i tu ai i reira, a he tawhito,
i kahore ai e hui te tangata ki roto karakia
ai, ahakoa hanga nga pakaru o taua whare;
ekore ano e taro ka pakaru ano, he tawhito
hoki no te tinanatanga o te whare. Ko te
whare matamua tenei o tenei motu, hei
whare e karakia-tia ai a roto ki te Atua
pono.
Na te tawhito o taua whare i mea ai nga
tama a te Wiremu, kia kohi kohi moni ra-
tou hei hanga whare karakia hou. Ko te

THE MAORI MESSENGER.
8
TE KARERE MAORI
Under these circumstances the sons of
Archdeacon Williams commenced a sub-
scription for the building of a new Chapel.
The first Chapel was built at the expense of
the Church Missionary Society—a majority
of those who contributed to the erection of
the second building were converted to Chris-
tianity, and baptized within  the walls of the
first.
The Jews who remembered the  glory of
the first temple were sad when they beheld
the foundation of the second, because the
latter building would not attain to the glory
of the former. Bat the temple of Christians
is a spiritual temple, and wherever two or
three are gathered together in Christ's name,
there is He in the midst of them, however
humble the building in which they are assem-
bled. Nevertheless it is meet and right, that
Christians should give freely of the means
which God has given them towards the
building of a House wherein to assemble for
his worship: and the people of the Bay who
are not a wealthy people have freely contri-
buted according to their power.
 When the first Chapel at Paihia was
erected, darkness covered the land, and
gross darkness the people. But the preach-
ing of the Gospel of Christ which first went
forth from Paihia, has now been heard in
all parts of New Zealand. And many it is
hoped have been turned  from darkness to
light, and from the dominion of sin to a
blessed hope of immortal life, so that though
there is no glory connected with either the
first or the second Chapel at Paihia, as the
work of mens hands, yet there is glory to
God in the highest, that be has sent forth his
light and his truth to these uttermost parts
of the earth.
The new Chapel was opened by Archdea-
con Williams on the llth May, 1856, when
it was not capable of containing all the Na-
tives who were assembled. There was at
the same time a collection made towards the
expense of the building which amounted in
all to about 601., of which the Natives con-
tributed about 471. The whole sum col-
lected amounts to about 3001., of which
about 115 1. was contributed by Natives.
The Bishop arrived at Paihia to hold a con-
firmation three days after the opening of
the Chapel, and was much delighted that so
commodious a Chapel should have been
erected by a population so few in number,
and for the most part, so poor in circum-
stances.
whare karakia tawhito, no tawahi nga moni
i utua ai te hanganga; a ko te tokomaha o
te hunga i hoatu moni hei hanga i a whare
hou, i iriiria, a i matou ki te Atua i roto i
te whare tawhito,
Ko nga Hurai i mahara ki te pai o te Te-
mepara o mua, pouri ana ratou i te kitenga
ai i te tuarua o nga Temepara, no te mea
kihai to muri i rite ki to mua, te pai o te
ahua. Ko te Temepara o te Karaitiana he
Temepara whakawairua; "a kite wahie
huihui ai te hunga tokorua tokotoru ranei i
te ingoa o te Karaiti, kei reira aia i waenga
nui o ra tou" ahakoa kino noa te whare e
karakia ai, ahakoa. He mea tika pu ano pai «
kia hoatu pai, kia hoatu nui nga moni kua
homai e te Atua kia ratou; a kia hoatu e te
Karaitiana hei hanga whare, hei whare ka-
rakiatanga ki te Atua.
Ehara nga tangata o Tokerau i te hunga
nui pu a ratou moni, ahakoa; kua hoatu nui
a ratou moni mo te whare karakia,
I te hanganga o te whare matamua i
Paihia, kapi pu te whenua i te pouri, a he
pouri kerekere i runga i nga tangata; a ko
tenei kua puta te rongopai o te Karaiti ki
nga wahi katoa o tenei motu a i haere atu
hoki i Paihia te timatanga o te kauhau.
E meatia ana, kua tahuri etahi o te hunga
noho pouri i roto i te hara ki te maramata-
nga, me te marietanga o te ora whakamutu-
ngakore.
Ahakoa kahore he kororia o aua whare
nei i hanga e te ringa ringa tangata; tena e
kororiatia ana te Atua i te rangi no te mea
kua tae mai nei tana rongo pai ki enei to-
pito o te ao.
No te 11 o nga ra o Mei, 1856, i kauhau
timatanga a te Wiremu i taua whare, a ki-
hai i o nga tangata i reira i taua ra; i reira
ano ka kohi-kohi moni taua whakaminenga
hei utu mo te hanganga o taua whare, a ta-
peke ake 601; na te Maori i hoatu o enei moni
471 Huia katoatia nga moni i kohikohia
mo tenei 500.; a o enei moni na te Maori i
hoatu 1151
No muri tataiho, no te 5 o nga i muri ka
tae atu a te Pihopa, ki te whakapa i etahi
hunga o reira; a ka hari pu tana ngakau i
te kitenga ai o taua whare hou, no te mea, i
kite hoki ia, i te nui o te whare, i te ouou
o nga tangata na ratou nga moni i homai hei
utu mo te hanganga, a e hara hoki koa i te
iwi nui pu a ratou moni, taua hunga na ra -
tou i hanga taua whare.

THE MAORI MESSENGER.
9
TE KARERE MAORI.
MEMOIR OF JABEZ BUNTING.
The life has gone, the breath has fled,
And what has been, no more shall be;
The well-known form, the welcome step,
Oh I where are they, and where is he?
Jabez Bunting Te Rangiataahua was the
son of Te Tuhi the Chief of the Maungaunga
tribe whose settlement was at Purapura, on
the fertile banks of the Waikato. His
mother's name was Te Po, a Chieftainess of
celebrity.
After the death of his parents, Jabez was
taken under the protection of his uncle Wire-
mu Wetere Te Kauwae, a man of consider-
able influence and personal prowess,  one of
the generals of the  Waikato army. Wetere's
children having died in early life, Jabez was
adopted as his son, and became the leading
Chief of the Ngatitamaoho tribe. We have
been furnished with the lineal descent; it is
as follows:
1. Uerata
2. Wharetiepiti
3. Tapaue
4. Te A pa
5. Tupa
6. Rangirara
7. Te Tuhi
8. Te Rangiataahua
Sons of Te Rangiataahua,—
Epiha
Poihi
Kerei,
When Jabez was in his teens he had the
happiness to meet with a missionary, through
whose instrumentality he was led to embrace
the Christian faith. He was baptised at
Hokianga, whither he had travelled for the
purpose of obtaining spiritual instruction;
and the Missionaries were so well pleased
with his intelligence, piety and zeal, that
they were induced to send him forth to in-
struct his benighted countrymen. For many
years be was a consistent and exemplary man;
evincing by his "walk and conversation,"
that he looked through things temporal to
those which are eternal; but alas! like too
many others in these times of general declen-
sion, he lost "the power of Godliness," and
after awhile laid aside even ''the form."
His natural abilities, however,—which
were great,—and the amiability of his man-
ners, endeared him to all; his name was al-
ways mentioned with respect, and his opin-
ions received with deference. He took a
prominent part in all important Maori mat-
ters, and his services, on many occasions,
EPIHA PUTINI TE RANGIATAAHUA,
Mutu ana te ora me te ta o te manawa,
Ko tera i mua ra, hua kore nei, e;
Te ahua i taunga mai, Ie hikoinga awae,
Kei hea ra e, a, keihea koa ia?
Ko Epiha Putini Te Rangiataahua, he tama
na Te Tuhi, te Rangatira o te Maungaunga;
tona nohoanga i Purapura, i nga tahataha
awa o Waikato. Tona whaea ko Te Po,
he wahine rongo nui.
No te mareretanga o nga matua, ka riro
mai a Epiha i tana papa i a Wiremu Wetere
Te Kuwae, hau ana ona rongo ki tawhiti, he
toa,—no mua ia o te riri i roto i nga ope
o Waikato.
I mate tamariki ta Wetere whanau, na
reira ka tamaiti a Epiha ki a Wetere, a, ka
waiho ia hei rangatira mo te hapu o Ngatita-
maoho.
E kiia ana, ko nga tupuna enei o Epiha, ka
uta whakapapa nei:—
1. Uerata
2. Wharetiepti
5. Tapaue
4. Te Apa
5. Taupa
6. Rangirara
7. Te Tuhi
8. Te Rangiataahua
Nga lama a Te Rangiataahua,—
Ko Epiha
Poihi
Kerei
I te taitamarikitanga o Epiha, kite kau ana
ia i tetahi Mihinare, na nga korero a taua
kai-whakaako i tango ai ia i nga tikanga o te
whakapono. I iriiria ia ki reira ki Hokianga
he haerenga nona ki reira ki te whakatau ite
rongo pai o te Atua. No te nui o tona matau
me tona kaha ki te whakapono, tino mana-
akitia ana ia e nga Mihinare, kiia ana ia e
ratou kia haere hei whakaako i nga tauiwi
ki te rongo pai. He hira nga tau i tirohia
ai tana mahi tika, i whakakitea e ia tana
pono i roto i ana korero i ona haerenga, i
whakatau tana titiro ki nga mea o to oranga-
tonu tanga i roto i nga mea memeha o tenei ao;
otira, i pera ia me te tini o nga tangata i
roto i enei wa karakia ngoikore, i whakare-
rea e ia " te kaha o te whakapono," a muri
iho, ka mahue ia ia te " te ahua."
Na tona matau nui, na te rite o tana mahi
ka manaakitia ia e nga tangata katoa. Pai
ana te whakahuatanga o tona ingoa; a ata

THE MAORI MESSENGER
10
TE KARERE MAORI.
were most essential to the Government in
disabusing the minds of the aged warriors of
their deeply rooted native prejudices. At
the great national meetings of the Waikato
tribes, Jabez was always expected to address
the people, and his speeches were invariably
of a soothing character, calculated to allay
the passions; indeed he was, emphatically, a
man of peace.
The last public act of Jabez Bunting, in
conjunction with Te Katipa and other chiefs,
was the delivery to the authorities of the five
young men who assaulted Mr. Sutton, settled
at Waiuku.
At a conference held with his Excellency
Governor Browne, on this subject, Jabez Bun-
 ting observed:
" 0! Governor, we give up into your hands
the young people who did that which is evil.
We have been advising them for their good;
—to be obedient to their keepers, and not to
attempt to escape from prison. We leave
our children with you, O Governor, having
the  fullest confidence in you. and we know
that they will be well cared for, when under
your protection."
Immediately after his return to the Maori
settlement, Jabez Bunting was taken ill. He
was seized with violent pains in the abdomen
on the 21st April, and died on the 22nd, after
having exhorted the people to lay aside their
petty differences, and dwell together in unity,
as brethren. His body was conveyed to
Mangere, by order of the great chief, Te
'Wherowhero, where it was kept till the 28th,
and during the whole of this time tribe after
tribe assembled to pay the last tribute of res-
pect to the departed chieftain. It was sup-
posed that  upwards of eight hundred persons
were assembled on this occasion.
There was much speechifying from day to
day, and amongst other sentiments we heard
the following:
 "Farewell, O our son, Jabez, farewell! go
hence to the tombs of thy ancestors,—go
in peace 1 Jabez, thou art not dead, no, our
son, thou livest in our affections. Behold! O
our son, thy dying request is realized! for,
even before thou an removed from our sight,
the tribes are cemented in a bond of union.
O my people, O Ngatiwhatua, O Ngatipaoa,
Jabez still lives."
Our lamented friend, it is supposed, was
nearly forty years of age when be died; his
person was tall and well formed; his face was
devoid of tatoo, and his features  pleasing and
intellectual.
How much Jabez's loss is deplored maybe
gathered from the fact that so great a multi-
whakaaroa ana e te tini ana mea i whaka-
puaki ai.
Kei nga huihuinga, ka puta ia, a te taea
ano ia e te tini; ko tana wahi ki te Kawana-
tanga he nui, ki te whakawatea i nga tikanga
poauau o nga kaumatua Maori. Ka whaka-
mine nga iwi o Waikato, whakaaro atu ai
ki a Epiha hei whakatakoto i nga tikanga ki
te iwi ka whakatika ia ki te taki, ekore e ngaro
i te humarie o ana kupu, mahaki ana te wha-
kaaro o Ie tini, na te mea, he tangata turaki
ia i te he .
Te meatanga whakamutunga i a Epiha i to
raua haerenga mai ko Te Katipa ma, he ka-
wenga mai i a raua tamariki tokorima i tutu
nei ki a Hutana, nohoia Waiuku.
I te whakaminenga ki a Kawana Paraone
mo taua he, ka puaki te kupu a Epiha.
" E te Kawana, Ka tukua atu ki ou ringari
nga nga tamariki i whakatupu nei i te he.
Kua akona atu ratou kia noho pai kia rongo
ki o ratou kai-tiaki, kei mea ki te oma mai i
te ratou nohoanga. Ka waiho iho a matou
tamariki ki a koe, e te Kawana, e mohio ana
matou ki a koe, ka atawhaitia nga tamariki i
raro o tau tiakanga."
Hoki kau atu ano i a matou nei, ka pang-
ia a Epiha e te mate. I te pito te ngaunga 
a te mate i te 21 o nga ra o te marama; no
te 22 i hemo ai. Waiho iho nga poroporo-
aki ki te iwi, 'E ai te mea, e muri, kia ata-
whai, kia whakahuanga tetahi ki tetahi'
Karangatia ana e Te Wherowhero i te he-
monga ai, kia riro mai ki Mangere. Takoto
i reira taea noatia te 28 o te marama. Kahore
he rangi maori, i kore ai te eke o nga uhu-
nga, ki te whakatau mai i ta ratou tupapaku
E kiia ana hokowha i te menenga ai i Ma-
ngere.
Ao ake; po iho, he mihi tonu ki aia, nei
ano nga kiki:—
"E tama e!—haere atu ra! haere atu!
Haere atu rai nga huara-hi o otupuna, i runga
i Ie rangimarie.
E tama e—! hoki mai ki muri! kei te ora
ano koe e tama, e! kei roto ano koe i te iwi,
Epiha e-! ka rite tau i karanga ai koe. Kiano
i ngaro noa i te kanohi, ka honoa nga iwi.
E Ngatiwhatua e! E Ngatipaoa e! te
ora ki muri e, kei te ora a Epiha!
To tatou hoa e tangihia nei, i kiia e wha
te kau tau ka rokohanga e tana matenga. He
tangata roa a Epiha, he marutuna hoki, kihai
ia i pangia e te uhi o Mataora mate noa. He

THE MAORI MESSENGER.
11
TE KARERE MAORI
tude assembled to weep over his remains.
In the death of this chieftain the tribes have
indeed, as they assert, lost a sage counsellor,
and the Europeans a warm hearted friend.
LAMENT FOR JABEZ BUNTING RANGI-
ATAAHUA.
BY HIS WIFE, TE PAEA.
The star Kopu harbinger of morn
Appears in view, an emblem this of the
beloved,
 Methinks returning to me.
My flock of tiny birds, left here to droop
Without a father, o'er you I mourn.
Lo, distant in the south, Taupiri rears its
head
In solitude, while the waters of the Manu-
kau
Are rippling onward.
Death has severed thee from us; and thou
Wast borne to heaven,  we bad lime
To fasten in thine ear thy-heir loom Mo-
tutara.
Come back O father and betake thyself
To thy accustomed slumbers in thy dwel-
ling.
The cord that gives vitality to this frail
heart,
I hold, and fain would cut asunder;
For he who was my talking bird, that
sung.
So sweetly at the dawn of day, has
Disappeared for ever from my gaze.
THE LAWS. No. 2.
OF THE OFFICE OF MAGISTRATE.
In a previous number, we endeavoured in a
plain and simple manner, to explain the ne-
cessity and origin of laws to regulate society,
and the first principles on which they are
founded. It is because no man is capable of
taking an impartial view of matters in which
he is personally interested, that society gra-
dually recognized the necessity of having
scattered over the country a body of men
whose sole business it is, to hoar and deter-
mine questions of right and wrong between
kanohi ataahua tona, kihai tona nui i ngaro i
te tirohanga.
Te hipa hoki te ngaromanga tangata nunui
Kohea ra o nga tauiwi i noho atu i te uhunga
mo Epiha? Waiho nga iwi kia mea
ana, tenei te karangirangi kau i muri nei,
waiho mamae iho nga Pakeha ki to ratou hoa
aroha. Otira, e whakaaro ana matou, he
tokomaka nga Rangatira Maori e hihiko mai
ite huarahi ia Epiha, a ka waiho a ratou hua
pai hei mi haro ma te tini.
HE TANGI NA TE PAEA MO TONA
HOA.
Mo EPIHA PUTINI TE RANGIA.TAAHUA.
Tera Kopu hapai o te ata
Me he mea ko te hoa tenei ka hoki mai.
E mihi ana au taku kahui Tara
I tukua iho ai, ka hinga ki raro e!
Tu ke mai Taupiri i te tonga
Karekare kau ana te tai ki Manuka.
I haere rangitahi ko te rangi ki te mate
Kihai i ponaia te hua i Motutara
Hoki mai pa! to moenga i te whare.
E pupuri nei au te tau o taku ate
Ka ngaro ra e taku manu kohe ata.
Tena ka tiu, ka wehe i a au, i.
NGA TURE WHAKAWA.
Te tua rua o nga Pukapuka Korero, mo nga
tikanga, o te kai Whakawa.
I TO matou korero i tena nupepa; he mea
ata whakahaere e matou nga ture; me te
oroko timatanga: me te tika o te ture, kia
noho pai ai nga tangata katoa.
Te take i tu ai tenei tangata te kaiwha-
kawa, hei mahi, hei whakatika i nga raru-
raru me nga totohe o te mano; no te mea,
ekore e tika te whakawa tana he, eia e te
tangata nona te totohe; koia hoki i meinga
ai, ma te tangata ke e whakawa te totohe a
etahi, kia tika ai tana whakarongo, ki nga
korero a tetahi, a tetahi, o te hunga no
raua te ngangau. A ko te hunga hei kai
whakawa, kei nga tangata i akona mai i te
tamarikitanga a tae noa ki te kaumatuata-
nga, koia nei hei kai whakawa; a tetahi
pai e noho ai ratou hei penei; he kupu
pono he tika no to ratou mahi i te roa o

THE MAORI MESSENGER.
12
TE KARERE MAORI.
litigant parties—men who have been en-
gaged from their youth in the study of the
laws, and who from good character and
honest conduct are selected by the governor
to administer justice to all who come before
them with complaints of injuries sustained
or promises broken. These gentlemen aro
not selected as is the  case generally amongst
the Maories in selecting their chiefs because
•
their fathers are Magistrates or chiefs, or be-
cause they are rich, but because in the
opinion of the governor, they are well quali-
fied by education, patience and honesty of
purpose, to judge rightly the questions
brought before them, and discover on which
side the right is.
Magistrates are charged with the conser-
vation of the peace—so that in time of agita-
tion and disturbance, the Magistrate has
power from the Queen to interfere, and if
open force is used either against the authori-
ties, or amongst the people themselves, he
may call other people to his assistance, and
quell  the disturbance.
It  is the duly also of the Magistrate to
keep and cause to be kept all the laws and
ordinances for the good of the peace. He
hears all cases of theft, injury to the person,
and other offences, and if be thinks that the
man accused really committed the offence of
which the is charged, he sends him to the
Gaol at Auckland, to be tried again by the
Judge of the Supreme Court and a jury.
But in many minor offences the Magistrate is
empowered to try the case and sentence the
accused himself without a second trial by 
the Supreme Court Judge.
The Magistrate is always ready to listen to
complaints made by one man against an-
other, and when the complaint is made, he
will issue a summons for the defendant to
appear before him on a certain day. But it
must be remembered that he will then hear
both sides, and decide as his judgment may
influence him. It sometimes happens that
the Magistrate does not think that the com-
plainant has been injured at all, sometimes
not to so great an extent as the plaintiff sup-
ratou mahinga: nakonei i whiriwhiria ai
tenei hunga hei kai whakawa,
Ko te kawana hei whiriwhiri i nga kai
whakawa, i te hunga hei titiro a hei whaka-
rite i nga he o ratou e haere atu ana ki aua
kai whakawa nei.
E hara i te mea, kei nga uri rangatira
anake. Kei nga tamariki o nga kai whaka-
wa hei whakawa aho, kahore; otiia, kei nga
tangata i nui ona whakaaro; a he whakaaro
ano no te kawana he tangata kua matau ki
nga tini mea, te a Pakeha a e tika iaia te ara-
hi me te whakatika i nga he o nga tangata
katoa, e haere atu ana kia ratou; mana e
ata titiro iawai ranei te tika; iawai ranei
te he.
Ma nga kai whakawa e tiaki kei poka he
he ki te tokomaha; a ki te mea ka poka
etahi tangata ki te whakararuraru i te kino;
ko te mana o te Kuini kei ana kai whakawa,
e tika ai to ra tou karanga ki te tini atu o te
Pakeha, hei pehi i taua raruraru.
Tetahi mahi ano a te kai whakawa; he
tiaki i nga ture; e noho marire ai te mano,
kei takahia aua ture ete tangata.
A manae whakawa nga mea tahae nga
unga patu ranei ki te tangata; a ki te mea,
ka kitea te pono, o te tahae ranei o te unga
patu ranei, ka meinga e taua kai whakawa,
kia herea, a ma te tino kai whakawa nui
me te tekau ma rua, e whakawa ano. Ko
etahi he, he mea whakawa ano e ia, a mana
te tangata hara, e tuku ki te whare herehere
e kore enei mea e kawea ki te aroaro o te
tekau ma rua, ratou ko te tino kai whaka-
wa.
E ata whakarongo te kai whakawa ki nga
korero o te tangata, ana haere atu ki te ko-
rero, whakahe ona i te mahi a tetahi ta-
ngata ki aia, kei reira ano hoki, te tuhia ai
he hamene ki taua tangata i utaina nei ki aia
nga kupu whakahe; a kei te ra i karangatia
e taua hamene me haere atu aua tangata ki
te aroaro o te kaiwhakawa ko reira te ata
whakarangona ai nga korero o raua tokorua;;
a kei o raua korero te matauria ai e te kai
whakawa te tangata e ai a te he, a ka wha-
kahe iho i reira.
He mea ano, ka whakaero te kai whaka-
wa, kahore he lake o te tangata  nana te wha-
kapae, e whakahengia ai tana hoa totohe; a
na konei, ka amuamu te tahi o aua tangata.
Otira ekore e tika, ma tenei e mea ai te ta-
ngata he whakawa he ta taua whakawa; i
aha ranei nga mea o te kaiwhakawa i pe-
ratia ai eia te otinga. Kahore hoki e pa
te kaiwhakawa ki nga mea e whakawakia
! eia, kahore ana whakahuangatanga atu ki
 tetahi ki tetahi, nakonei ekore taua whaka-

THE MAORI MESSENGER.
TE KARERE MAORI
poses. His decision will sometimes there- 
fore dissatisfy the complainant. But he
should not on that account accuse the Ma-
gistrate of being unjust. As already ex-
plained, the Magistrate has no interest or feel-
ing on one side or the other, and will decide
according to the right as it appears to him
at the hearing. He has no interest in the
matter, and will interpret the laws without
fear or affection. The complainant is like a
man looking through green glass when all
things appear to him green; the defendant
looking through red glass sees every thing
red—but the Magistrate looking without any
glass at all sees things in their natural
colors. Therefore if he says that a thing is
while it is foolish for the man with red glass
to say it is red or the man with the green
glass to say it is green, although to them it
may appear that they are speaking the
truth.
•
The Magistrate is paid by the governor for
the discharge of his duties. This is for two
reasons—Firstly, because he is as much en-
titled to be paid for his lime and work as
other people,—and secondly, in order that
he may not be tempted by poverty to accept
bribes or presents from people who think
that he may be softened towards them by
gifts. Parties also suing before him pay
small fees, in order that no man may come
and get a summons against another man,
unless he feels that he has good ground of
action. These fees are paid to the govern-
ment, and are not for the use of the Magis-
trate. In the next number we shall explain
the proceedings to be taken in obtaining a
summons, and at the trial.
AGRICULTURAL COMMERCIAL AND
MARITIME REPORT.
FOR JULY.
There have been few arrivals from any
quarter since we last wrote; and our com-
munications with Australia have been very
limited, in consequence.
The Wheat and Flour markets of Austra-
lia still continue languid; and there does
not appear to be any immediate prospect of
an advance, unless it be in Sydney, and for
a reason which we shall presently explain.
Potatoes are a drug, very difficult of sale;
especially those of New Zealand, in conse-
quence of their being so sadly affected by
the worm. Maize is likewise dull of sale.
wa e hori, ekore e wehi ki tetahi, ki te tahi;
ekore ano te whakawa e aroha ki tetahi, ki
tetahi; otiia e rite rite te tukunga iho o te
whakawa kia raua ngatahi.
Ko te tangata nana nga kupu whakapae,
e rite ana ki te tangata e araia ana ana ka-
nohi e te karaehe karerarera, a na reira; ki
tana titiro, e ahua karerarera ana nga mea
katoa. A ko te tangata i whakapaea, e
penei ana me te tangata kua araia ana ka-
nohi e te karaehe whero, nakonei ka ahua
whero nga mea e kitea ana eia.
Tena ko te kaiwhakawa, kahore he kara-
ehi arai i ana kanohi nakonei e kitea tikatia
 ana eia nga mea katoa, na te kore ami o nga
kanohi o te kaiwhakawa, ma konei ki te
puta te kupu, e he mea ma te mea koia ano
a he mea whero te mea koia ano, he hori
hoki kia whakateka aua tangata e araia ra o
raua kanohi ki te karaehe, na aua arai o a
raua kanohi hoki i mea ai he kupu pono
oraua kupu.
Ko te Kawana hei utu i nga kaiwhakawa,
mo oratou mahi no te mea me utu ano ratou
mo nga mahi e mahia e ratou. A tetahi
take ano e tika ai te utu: kei ahuareka ki
nga moni homai kia ratou o nga tangata e
whakawa ana. Kei waiho aua moni hoatu
hei whakapati i te wkakawa.
Tetahi mea ano e utua te kaiwhakawa e te
tangata kia karanga takekore tetahi tangata
i aia ki te whakawa; mehe tikanga take, me
whakawa ano. Ko enei moni e hoatu ana e
nga kaiwhakawa, kia te Kawana.
Hei tetahi pukapuka ana; ka tuhi tuhia
ano e matou etahi korero, hei ako i nga ara
e taea ai te Hamene: me nga tukanga mahi,
i te whakawakanga.
NGA KORERO MO TE HOKOHOKO ME
NGA KORERO O NGA KAIPUKE,
MO TE MARAMA HURAE.
Kahore. i maha nga kaipuke u hou mai, o
muringa iho o nga tuhi tuhinga o tera mara-
ma; a na reira te puta hou mai ai nga
ro ngo o Atareria kia tatou.
Kote hoko o te Witi me te Paraoa o Ata-
reria ; ki ano i nuku ake te utu; a kahore
he ahua o reira e mea ai meake ka kake te
utu mo aua mea: otiia kei Poihakena pea ka
nuku iti ake; e kake ake ai i reira ka tuhia ano
ki tenei pukapuka. Ko te Riwai; he nui
rawa te Riwai a kahore e manakohia e te
iwi a kahore e hokoa, ko okonei riwai nga
mea, e kore e hokona no te mea he puku iro
kau ano i roto i o tatou Riwai. Te kaanga

THE MAORI MESSENGER
14
TE KARERE MAORI.
From a correspondent at Melbourne,—well
acquainted with New Zealand, and the New
Zealand trade,—we learn  that potatoes are
selling in Van Diemen's Land at from 30s.
to 40s. per ton; and at Melbourne, from 50s
to 60s. per ton, bags included. A portion
of a cargo of V.D.L. flour, of first quality
was sold at 211 10s. per ton, bags included
Oats fetched from 5s. to 6s. per bushel
We have said that, in Sydney, there may
possibly be an advance in the Wheat and
Flour markets; and the reason for such a
conjecture is in consequence of the very great
influx of population which is taking place to
some new, rich, and extensive gold diggings
that have recently been opened at the Rocky
River, about 150 or 200 miles from the
head of the navigation of the river Hunter.
To those diggings people are flocking in vast
numbers from all parts of Australia.
The Melbourne steamers are conveying
crowds on every trip to Sydney; and we
regret to learn that large numbers of the
population of New Zealand are preparing to
leave this colony for the same destination.
The brigantine EIeonora, now on the berth
for Sydney, will be full of passengers, and
so also, we hear, will be the William Denny,
steamer, on her return. Is it not a thou-
sand pities that the native proprietors at
Coromandel, instead of interposing ob-
stacles to the gold discoveries in that quarter,
should not rather afford every encourage-
ment to diggers? If, as competent persons
believe, the search should be successful, they
would he certain to secure large returns, and
give an impetus to the prosperity of New
Zealand of which it is, at present, so much
in need. The proprietors of the land at the
Rocky River diggings will acquire immense
fortunes; and it is because of such a vast ac-
cumulation of people in that quarter that
the Sydney Markets  may probably experience
a sudden, but temporary rise.
We regret to hear continued complaints
from our merchants and traders of unwilling-
ness on the part of the native farmers to dis-
pose of their produce at  the current market
rates. This is a sad mistake on their part
and, if long persisted in, cannot fail to be
fatal to their own best interests. The native
growers, we cannot too frequently repeat,
should cause the commercial men of Sydney
to look to New Zealand, as the granary from
whence all their deficiencies may be readily
and cheaply supplied. It is not an occasional
abundant harvest in Australia, that New
ano hoki kahore e nui te boko. I tuhia mai
nga korero e te tahi tangata i Merepena he
Pakeha i haere atu i konei, a e matau ana ki
to konei hoko; koia e mea mai ana, te hoko
i opetaone mo te Riwai he mea ano 30 here-
ni mo te tuna kotahi he mea ano 40 hereni
mo te tana kotahi. A ki Merepena mo te
Riwai, he mea ano 50, a he mea ano 60 he-
reni mo te tana otiia kahore e utua nga peke
i kohia ai nga riwai.
He paraoa no Opetaone i hokona, hui ki
nga peke i aue paraoa, mo te tana kotahi
211  10s. Od. Mo te puhera Oti he mea
ano 5 hereni, he mea 6.
I mea matou, e kake pea te utu mo te wi-
ti me te paraoa,  te take e kake ai he nui no
te Pakeha ki reira, no te mea kua kitea hou-
tia he wahi e keria ai te moni koura, i te
awa o te Rake Riwha. Te mamao o taua
wahi i te awa Hata 120 pea maero te tawhi-
ti. A ki aua wahi nei e hui ana te tini o te
Pakeha;. Ko nga Tima o Merepena, e hono
tonu. ana te uta o te Pakeha ki Poihakena: a
kua rongo matou meake etahi o okonei Pa-
keha haere ki reira; i pouri matou ki tenei
korero. Ko te kune Erinora, e tu nei i ko
nei; e rere ana ko Poihakena a e eke atu ana;
te tini a okonei Pakeha ko to Tima Wiremu:
Tene, a tere rerenga mai te tomo tono ai i
o konei Pekeha, ko reira ano hoki. He aha
ranei nga tangata Maori na ratou nei nga-
whenua i waiau te tuku ai i te Pakeha, kia.
keria nga koura o reira; ehara te kuare e
ngari ko te matau ki te taonga ma tatou, kia
whakaaroa. E mea ana hoki e tahi Pakeha
mei tukua te koura kia keria i waiau a ka
kitea te moni ki reira penei, ko te mea ra i
whiwhi ai te Maori i te taonga; a makonei
ana hoki, te pai ai te hokohoko o ko nei; ko
te mea hoki tenei e ngahau ai ano tenei whe-
nua. Ko nga tangata noho wawe i te wahi
kua kitea nei te koura i Poihakena;  ko ra-
tou te hunga e whiwhi nui i te moni; a na
te mea i hui atu te Pakeha ki reira, na konei
i mea ai e kake ai pea te mu mo te kai o
reira.
Kua rongo matou, e kore e utaina mai
nga kai a nga kai ngaki, ki konei hoko ai,
he mea hoki no ratou ki to naianei hoko.
He hori tenei tu mahi, a ekore e roa te ho
kia ai ano te raru ki taua hunga, no te hoko
i nga kai kia whai mea ai ma ratou hei hoko
taonga; ko te he tenei e he ai ratou.
Ko nga kai ngaki Maori; te hunga hei ti-
rohanga mai ma nga kai hoko o Atareria, ki
te wahi hei whangai ia ratou i nga tau kai
kore o reira. E hara i te mea, kei e tahi
tau o Atareria ka nui rawa te kai ehara i
tenei i he ai te utu o okonei kai: kahore,
otiia na tatou ano te he, he mea hoki na ta-

THE MAORI MESSENGER.
15
TE KARERE MAORI.
Zealand need apprehend; it is the desire of
the native, New Zealand growers to exact a
price for their produce that neither can nor
will be given, and that drives the Australian
consumers to Chili and Carifornia, that New
Zealand has to dread. Let our farmers pro-
duce largely and sell cheaply, and New Zea-
land will speedily cease to be a poor and
struggling country. Now is the time for
exertion. With the return of peace, there
will, in all probability, be a large return of
emigration, and for the food that will be re-
quired every prudent farmer ought to make
immediate and abundant provision.
There has been but one arrival from Lon-
don since our last, the ship Sandford, 624
tons, Captain Hughes, with a cargo of mer-
chandize and 129 passengers.
From Melbourne, we have had the schooner
Grafton. 77 tons, Captain Tonner, with sun-
dry goods and 20 passengers, And the
schooner Zillah, 66 tons, in ballast.
The departures have been the barque
Prince of Wales, 587 tons, Captain Nolan,
for Portsmouth, with a full cargo of kauri
spars and gum from Kaipara, and 16 passen-
gers from Auckland.
For Sydney, the steamer William Denny,
600 tons, Captain Mailler, with 62 passen-
gers, 826 bushels wheat, 66 bags bran, 5
hags potatoes, and 470 bags kauri gum; —
and the brig  Gertrude, 120 tons, Captain
Dunning, with 5 passengers, 2000 bushels
wheat, 1300 bushels oats, 15½ tons kauri
gum, and 7 tuns oil.
For Tahiti and the South Sea Islands, the
schooner Eliezer, 56 tons, Captain Wallace,
with 20, 000 feet kauri timber, 25 tons pota-
toes, 1 ton flour, and 2 tons onions.
For Melbourne. the brig Drover, 174 tons,
Capt. Gollois, with 9 passengers, 175 bags
oats, 16 casks oil, and 140 tons guano.
Seventy-two vesssels of 1995 tons, with
100 passengers, have arrived coastwise with
9347 bushels wheat, 795 bushels maize, 30
bushels oats, 72 bushels barley, 50 bushels
apples, 21½ cwt. onions, 71 tons potatoes, i
ton flour, 5 horses, 20 head cattle, 100
sheep, 62 pigs, 16 tons, 1 cwt. salt pork, 9
casks oil, 30 tons kauri gum, 54 spars» 2850
posts and rails, 98, 500 shingles, 58, 700 feet
sawn timber, 630 tons firewood, 5181bs.
butter, 2 tons flax, 55 tons copper ore, 500
feet house blocks,. 155 fowls, 2 tons, 11 cwt.
tou, kia nui rawa te utu mo tokonei kai; ka-
hore ko te iti, ko te rite te mea tika; ko te
mea tenei i ahu ke ai nga kai hoko o tawahi,
ki nga whenua o Hini me Karaponia hoko ai
i te kai, a koia nei hoki te mea e raru ai ta-
tou.
Engari, kia nui Ie ngaki o te kai, a kia ri-
te te utu, ara ko te rite tenei kia iti, kia ho-
kona ai e te tangata, ma konei e whai rawa
ai tenei whenua. Ko te wa tenei mo te ma-
hi kia ngahau. Nei hoki, kua mau te rongo,
ma konei te ahu mai ai pea te Pakeha ki
tenei moana; a ko nga kai mo te hunga u
hou mai, ko nga kai ngaki, kia kaha te mahi
kai.
He kotahi ano te kaipuke u hou mai i Ra-
nana, i muringa iho o tera puka puka a ma-
tou. Ko te kaipuke ko Hanapota, 624 tana,
Kapene Huihi he taonga nga utanga, a 129
Pakeha eke mai.
Ko te kune Karewhetana no Merepena, 77
tana, Kapene Pauha, he taonga, he Pakeha
i eka mai 20, me te kune Tira ano hoki, i
rere mama mai.
Ko nga kaipuke rere atu, ko te paka, Piri-
nihi o Wera, 578 tana, Kapene Norana; to-
mo tonu i te rakau whakapakoko me te ka-
pia, no Kaipara, 16 Pakeha i eke atu i Aka-
rana.
Ko Poihakena, te lima a 'Wiremu Tene,
600 tana. Kapene Merea, 62 Pakeha eke
atu, 826 puhera witi, 66 peke papapa, 5 pe-
ke riwai, 470 peke kapia, me te Pereki Ka-
taruta. 120 tana, Kapene Taninga; 3 Pake-
ha i eke atu. 2000 puhera witi, 1500 puhe-
ra oti, 15½ tana kapia, 7 tana hinu tohora.
Ko Tahiti me nga motu o te Moana te ku-
ne Iraiha, 56 taua; Kapene Warihi, 20, 000
putu rakau kani, 25 tana riwai, 1 tana pa-
raoa, 2 tana aniana.
Ko Merepena, te Pereke Towa, 174 tana,
Kapene Karaohi, 9 Pakeha ake utu, 175 pe-
ke oti, 16 kaho hinu tohora, 140 tana ku-
ano.
E whitutekau kaipuke, a 1993 tana, a
100 Pakeha eke mai i nga taha taha, 9347
puhera witi, 795 puhera kanga, 50 puhera
oti, 72 puhera pare, 30 puhera aporo, 21½
tana aniana, 71 tuna riwai, 1 tana paraoa, 5
hoiho, 20 kau, 100 hipi, 62 poaka, 16 tana
1 hanaraweiti tote poaka, 9 kaho hinu, 30
tana kapia, 54 rakau, 2850 pou taepa me
nga wawa, 98, 500 toetoe, 58, 700 putu ra-
kau kani, 630 taua wahie, 518 pauna pata,
2 tana muka, 35 tana kapa, 500 putu pou
whare, 153 tikaokao, 2 tana 11 haneraweti
poaka paoa, 300 pauna hinu poaka, 3 tana
paukena, 4700 wawa taepa, 7 takai herehere
wuru.

THE MAORI MESSENGER.
16
THE KARERE MAORI.
bacon, 3OOlbs. lard, 3 tons pumpkins, 4700
palings, and 7 coils wool lashing.
Fifty-eight vessels of 2371 tons, have de-
parted coastwise with the usual supplies and
96 passengers.
In the Auckland Market Prices Current,
which are corrected to the 51st inst., there
is little alteration. Butter, eggs, and poultry 
are lower; tea has, also, receded in price.
The following are the Auckland Market
Prices Current, corrected to date:
BREAD STUFFS
Flour, fine, . . . . . 181 per ton.
Flour, second quality, . . 161 per ton.
Biscuit (prices unsteady) at
from . . . . . 20s.to25s.per
cwt.
Bread per loaf of 2lbs. . . 6d.
Bran ...... 4s. Od.
per bushel
BUTCHERS MEAT.
Beef and Mutton from . . 7d. to 9d.
per Ib.
Pork (fresh and salt) . . 5d.to6d.ditto
FARM PRODUCE.
Wheat, (scarce) . . 5s. 6d. to 6s. 6d. per
bushel
Maize, (plentiful) . . 4s to 5s. per bushel.
Oats, . . . . 5s. per bushel
Potatoes, . 21. 10s to 31 10s per ton
Onions . . . . 1½d. to 2d. per Ib.
Hay (plentiful) . . 51. to 61. per ton.
DAIRY PRODUCE,
Butter Is. 6d. to Is. 8d. per Ib.
Eggs . ls.6d. perdoz.
Poultry 4s. 6d. to 5s. per couple
Ducks . 6s. to 7s per couple.
Geese . 9s. to 10s. each.
Turkies . 10s. to 11s. each.
Hams and Bacon . lOd. to 11d. per Ib.
GROCERIES.
Tea . . . .51. to 51. 5s. per
chest.
Sugar . 3½d. to 5d. per Ib.
Coffee . 10d. per Ib.
Bice . 2d. to 2½ per Ib.
Soap . 55s. per cwt.
Candles . 10d. per Ib.
Tobacco . lOd. to Is. per Ib.
LIVE STOCK.
Horses from . . 151 to 601. per head.
Working Bullocks 301. to 40 1. per pair.
Sheep from . . 20s. to 28s. a head.
Dairy Cows . . 10 1. 10s. to 151. each.
Calves from . . 25s. to 40s. each.
E whatekau kaipuke 2371 tana, i rere atu
ki nga taha taha, he tini noa iho nga utanga,
96 Pakeha i eke atu-
Ko nga utu enei o te hokohoko i Akarana,
a ko nga utu enei o te 31 o nga ra o tenei
marama. He iti te rerenga ke tanga o nga
utu, otiia ko te Pata me te Heki me te Tika-
okao, kua koki nga utu o ia mea; me te Ti
ano hoki kua hoki te utu.
MEA PARAOA.
Paraoa, tuatahi, 181 te tana.
Paraoa, tuarua, 161 te tana.
Taro pakeke, e piki ana e heke ana ngautu,
20s. 25s. te rau.
Taro, te rohi 2Ib., 6d.
Papapa, 1s. od. te puhera.
POAKA ME AHA ATU KAI,
Te piwhi me te pirikahu, 7d. me te 9d. mo
te pauna kotahi.
Poaka, (mea tote, mea tote kore,) 5d. me te 6d
MEA o TE MARA,
Witi, e iti ana taua kai, 5s. 6d. to 6s. 6d. te
puhera.
Kanga—he nui tenei kai, 4s. 5s. te puhera.
Oti, 5s. te puhera.
Riwai 21. 10 s. 31. 10s. te tana.
Aniana, l½d 2d. te pauna.
Tarutaru maroke, 51. 61 te taua.
KAI KE.
Pata, Is. 6d. Is. 8d. te pauna.
Hua heihei, 1s. 6d. mo te tekau ma rua.
Heihei, 4s. 6d. 5s. takirua.
Parera, 6s. 7s. takirua.
Kuihi, 9s. 10s. te mea kotahi.
Pipipi, 10s. 11s. te mea kotahi.
Poaka whakapaoa, lOd. 11d. te pauna.
KAI KE.
Te ti, 51 51. 5s. te pouaka.
Huka, 3½d 5d. te pauna.
Kawhi, lOd. te pauna.
Raihi, 2d. 2 d½. te pauna.
Hopi, 35s. mo te hanereta.
Kanara, lOd. te pauna.
Tupeka, 10d. Is. mo te pauna.
KARAREHE.
Hoiho, 151. 6 1. te mea kotahi.
Kau mahi, 301 401 te takirua.
Hipi, 20s. 28s. mea kotahi.
Kau Waiu, 10l. 10s. 151 te mea kotahi.
Kuwao Kau, 25, 40 hereni mo te mea kotahi

NOTICE.
JAMES McLEOD begs to acquaint Native
Chiefs that he is at liberty to contract
for the putting up of Flour Mills in any part
of the coast, by going through the Govern-
ment for agreement.
JAMES MCLEOD.
Albert-street, Auckland,
July 51, 1856.
SADDLE FOUND.
AT the Otahuhu races a horse ran 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 bad by the owner upon application to,
TAMATI NGAPORA.
April 10th, 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.
it. J. ANDREWS,
Surgeon.
Auckland, January 1st, 1856.
P A N U I T A N G A.
HE mea atu tenei na Hemi Makarauri ki
nga rangatira Maori e atea aua ia ki
te whakaara mira paraoa i nga wahi tutata,
mamao ra nei o te tahataha, ma te Kawana-
tanga e ti tiro nga tikanga na korero he iwi
kia timata mahi ia.
HEMI MAKAKAURI.
Huarahi o Arapeta, Akarana,
Hurai 31, 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 tiki ake e te Pakeha nona te
hoiho.
TAMATI NGAPORA.
Aperira lOth, 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 ngahaora, te Rata okaoka i nga tangata
Maori.
H. J. ANDREWS,
Rata.
Akarana, Hanuere 1st, 1856.