THE MAORI MESSENGER. 2 TE KARERE MAORI.

" Mist overhangs the mountain of
Taranaki, that may wet both good
and evil." We may add that a
dark cloud overhangs a portion of our
island that may yet obscure the sun
of Maori prosperity.

We have rejoiced to mark a rapid
improvement in the character of the
Maori. We hoped it would continue
until his civilization was complete.
But now the thoughts of some have
taken another course. Hence the
confusion—the mutual distrust of the
Maori and the Pakeha.

If the desire had not gone after
the Maori King, the union between
the dark and the white skins would
increase. But now a root of dissension
has been planted. The Maori King
is that root. It is

1. A root of rebellion: The history
of the ancient Jews is familiar to you.
JEHOVAH was their King. In process
of time they yielded to discontent.
They clamoured to have a King from
among themselves, like the Gentile
nations. Well, their request was
granted, and Saul was made King.
From that time began their sorrow.
It was a spirit of rebellion against

JEHOVAH. Let us apply this to
the Maories. VICTORIA has been
acknowledged as Queen for both
Maories and Pakehas in New Zealand.
Our Queen has been a kind parent.
The proofs of her regard for her
Maori subjects have been ever
increasing in the establishment oi

schools, hospitals, newspapers, &c.
Now some say, Let us renounce the
authority of the Queen and elevate
one of ourselves to be a Maori King.
This is an act of rebellion.  The
Scriptures say, "You cannot serve
two masters," and "if a house be
divided against itself it cannot stand."

te huinga o nga iwi Maori ki Whai-
ngaroa, "Kua tu te kohu ki tena
maunga ki Taranaki, maku aua nga
tangata o te kino o te pai i taua ko-
hu." A kia ki atu hoki matou, kua
tu te kapua ki tetahi wahi o to tatou
motu e pouri ai pea akuanei te ra o
to te Maori painga.

Hari ana matou no te mea e kake
haere aua te Maori i runga i nga ti-
kanga o te pai. Hua noa hoki e
mau tonu. a pakari rawa; oti ra kua
rere ke inaianei te whakaaro o etahi.
Nakonei i tupu ai te raruraru, i noho
tupato ai te Maori me te Pakeha. Mei
kaua i kawea te hiahia ki runga ki te
" Kingi Maori," penei ka kotahi hae-
re ano te kiri mangu me te km ma.
Tena ko tenei ka takoto te take we-
hewehe. Ko taua ritenga kingi te
take.

1. He take whakakake: Ka ma-
rama ki a koutou nga ritenga  o nga

Hurai o mua. Waiho aua ko IHOWA
hei kingi mo ratou. Nawai a, ka
amuamu ratou; tohe ana ratou. kia
whakaritea tetahi o ratou ake hei
kingi, kia pera ano me nga tauiwi
katoa. Heoi ra, tukua ana to ratou.
hiahia kia puta. Na, whakakingitia
ana, ko Haora. No reira hoki i ti-
mata ai to ratou mate, no te mea he
tikanga tutu tera ki a IHOWA, te
Kingi o Iharaira. Na, me whakarite
tenei ki nga Maori. Kua whakaae-
tia a Wikitoria, hei Kuini mo ratou
ngatahi me nga Pakeha. Waiho ana
to ratou Kuini hei matua atawhai;

tupu haere ana te mahi o tona aroha
ki tona iwi Maori ki runga i nga ti-
kanga kura, hohipera, ta pukapuka,

aha, aha. Na, ka mea ano etahi me
whakarere i te mana o te Kuini, Me
whakaaro ano tetahi o tatou hei ki-
ngi mo te Maori. Koia matou i mea
ai he whakakake tenei. Ki ta te Ka-
raipiture, " E kore hoki e pono te
mahi ki nga rangatira tokorua," me
te " whare hoki ka wahia e kore ia

THE MAORI MESSENGER.

3

TE KARERE MAORI.

Let there be one law for the  Maori
and the white man, under the sov-
ereignty of the Queen, then prosperity, 
will increase. But if some will wander
from this road, they are like refractory
children who run away from their
parents; they are rebels.

2. A root of destruction: If you
have read the  chapters on English
History contained in former numbers
of the Maori Messenger,  you will
remember that when our ancestors
were somewhat like yourselves, they
divided the country into seven king-
doms. But what was the result?
They were always at war with each
other. The country was swimming
with the blood of her own children,
until at length they all submitted to
one King, and tranquillity  was re-
stored. Had it been that you Maories
had a King in times past, before the
whites came, you would have un-
derstood the principle of unity under
one head. Because you had not, you
consented to reccive Queen VICTORIA
as your protector. Just now one has
been designated a King. It is not
likely that all will be satisfied with
the appointment. Some will oppose
it; so will you return to your former
strifes, and be fighting and destroying
each other.

Do not forget that the Maori is
rapidly growing in wealth. You have
abundance of wheat and other market-
able produce; also horses, sheep, cattle,
vessels, and other European property.

The King movement will divert
your thoughts to your Maori gatherings;

industry will slacken, your interests
will be neglected, your stores of food
will be exhausted by waste, and you
will relapse into poverty.

e tu." Kia kotahi ano te ture mo
te Maori mo te Pakeha ki raro iho i
te maua o te Kuini, ka tupu haere te
ora. Heoi, ka poka noa etahi he
ara ke, ka pera ia me nga tamariki
tutu e whakarere noa ana i tona ma-
tua, ara, ka whakakake.

2. He take whakamate: Mehe-
mea i titiro koutou ki nga upoko ko-
rero o te " Karere Maori" i mua ra,
mo nga tukunga iho o Ingarani o na-
mata, i te mea e rite ana ona tangata
ki te ahua o te Maori, ka mahara
koutou ki o ratou " Kingi Maori."
Tokowhitu. nga kingi i whakaritea e
ratou; otira i pehea ra te mahi?
Whawhai tonu ana ra—rerengia ana
te whenua i nga toto o aua tamariki;

a, muri rawa iho, ka waiho kia kota-
hi te kingi mo ratou katoa, ua ka ta-
koto te marietanga. Mehemea ra
kua kingitia tetahi i mua i te wa ka-
hore ano te Pakeha i puta mai, penei,
kua mohio nga Maori ki te ritenga
kingi hei whakakotahi i a ratou. No
te kore o ratou i whakaaetia ai a
KUINI WIKITORIA hei tiaki mo te iwi.
Inaianei ka karangatia tetahi hei ki-
ngi. E kore pea te katoa e pai; ka
kino etahi ki a ia kua kingi tia nei,
ka hoki ano koutou ki nga ritenga
maori o mua, ka whawhai tetahi ki
tetahi, ngaro iho! Ko tenei hoki;

kia mahara koutou e kake haere aua
te Maori, e whiwhi nui aua ki te tao-
nga. E whiwhi nui ana koutou ki

te witi me era atu kai o te mara;

me te hoiho, me te hipi, me te kau;

me te kaipuke hoki, me nga tini tao-
nga o te Pakeha. Ma te mahi kingi
ka riro pohehe ai o koutou whaka-
aro i nga runanga Maori; mahue
ana te ahu whenua, hapa ana te pai
mo te iwi, maumauria ana nga kai
—muri rawa ake ka mate i te rawa
kore! Ko nga kura hoki e whaka-
tupu-haeretia ana, me nga tikanga
ano hold o te karakia e whai ora ai
te tangata; ma te ohorere ki te rite-

THE MAORI MESSENGER.

4

TE KARERE MAORI.

Again; schools are being multiplied,
and the ordinances of Christianity by
which you may be elevated are being
increased among you. The excitement
of the King movement will interfere
with the schools, and will make you
indifferent to the claims of Christianity.
Once more; the whites and the Maories
are fast becoming one people. The
Queen has established schools that
the Maori youth may learn the English
language, and be induced to adopt
our customs. But threatening words

are expressed at the King gatherings;

the whites become suspicious of the
designs of the Maories, and confidence
is disturbed. The Maories celebrate
their war-dance; their youth indulge
in bluster and rudeness towards the
settlers; the administration of the
Government is treated with contempt;

and therefore the white people say
" We must become soldiers — the
natives are meditating evil against us."
If this state of things be allowed to
continue, there must be trouble and
destruction. The King movement is
the root of it.

3. A roof of folly: To sensible minds
this Maori King is mere childish
play. Where is the knowledge, or
where are the resources of the  Maori
people for the establishment of a se-
parate kingdom? Some of you have
said that it is the path of your ex-
altation. But in what way? You are
now receiving from the whites who
have come to dwell amongst you those
things which shall secure your advance-
ment as a people. Let the Maories
be isolated, and by what means shall
their King become great? Where are

his officers who can build towns, form
roads, establish courts, &c? Can he
accomplish any of these things without
the teaching of the white man? Or,
if he could, has he the money where-
with to pay for them? You say, " Leave
us to our own customs—to faith, love,
and law." Ridiculous! Leave  you
to yourselves and you will relapse into
your former state, and your king will

nga kingi ka hoki iho nga mahi o te
kura, ka ngoikore hoki te ngakau ki
nga tikanga o te Whakapono. E tu-
pu ngatahi ana te iwi Pakeha me te
iwi Maori, e whakakotahi ana.
Kua oti e Te Kuini te whakatakoto
nga kura hei ako i nga tamariki
Maori ki te reo Pakeha, me ona rite-
nga katoa. Heoi ra, ka whakapu-
taina nga kupu whakaoho e nga ru-
nanga o te kingitanga, ka noho tu-
pato nga Pakeha ki nga whakaaro
o nga Maori, ka tupu te tikanga we-
hiwehi. Ka tu te ngarahu. o te
Maori, ka whakatoatoa nga tamariki,
ka whakahihi atu ki nga Pakeha, ka
korero tawai ki nga tikanga o te Ka-
wanatanga. Na konei ka mea ai te
Pakeha, "Me whakatupu hoia tatou,
ka kino hoki te whakaaro o to Maori
ki a tatou." Ka haere penei te tika-
nga, ka raruraru, ka mate; ko te ri-
tenga hoki o te " Kingi Maori" te
take.

3. He take whakakuare:   Ki ta te
whakaaro he mahi takaro tenei, te
Kingi Maori,—e rite ana hoki ki ta
te tamariki mahi. Keihea koia to te
Maori matauranga, e rite ai? Keihea
ranei ona mea e oti ai ta te Kingi

I mahi? Mea ana etahi o koutou, ko
te huarahi tenei ki te rangatirata- 

nga.  Ma te pehea ra? E whiwhi
ana koutou inaianei ki nga mea mana
koutou e whakarangatira, no te mea
hoki kua noho te Pakeha ki waenga

i a koutou me ona tikanga pai. Ki te
motuhaketia nga Maori, ki a ratou
ano, ma te aha ka rangatira ai te ki-
ngi? "Kei hea. ona Kai-whakariterite 
e oti ai nga taone, nga huarahi, nga
whakawakanga, nga aha nga aha?
E taea ranei e ia nga mahi nei ki te
kahore he Pakeha hei whakaatu?
A ki te rite tena, e whai moni ranei
ia hei utu, me kahore he Pakeha hei
whakatakoto. Mea mai aua koutou
" Me waiho ki runga i to matou tika-
nga haere ai—te whakapono, te aro-

THE MAORI MESSENGER.

5

TE KARERE MAORI.

sit in poverty together with his sub-
jects—fern-root his diet, and a mat
his garment!  But we read in the Book
that " they that wear soft clothing are
in Kings' houses." No, friends, it
will not answer. Do you say you will
disappear before the white man—that
your land will be gone—and that he
brings many vices among you? It is
not the white man that destroys you,
but your ignorance, and persistance in
what is wrong. These are your des-
troyers: your idleness in neglecting
the health of the body, your improper
food, drunkenness and quarrelling.

There is sufficient land for both the
white man and the Maori. There is
also one rule for both. The Pakeha
who is thoughtful and careful acquires
land for his use, and accumulates
wealth; the thoughtless Pakeha gets
none. The Maori, if industrious, may
do the same. It is the Maori alone
that lays down a rule that no Pakeha
shall possess land within the limits of
his territory. Not so with the Pakeha.
He is pleased that the Maori should
live together with him on land sold to
the Queen, and laid out by her sur-
veyors. The Government also en-
courage the settlement of Maories in
our midst by making Reserves for
their benefit, out of land for which
they themselves have received the
payment.

Vices, it is true, come with the
whites. But is it not so also in your
plantations? The wheat and the tares
grow together. You gather the wheat
and reject the tares. The laws of
the Queen aim at the suppression of
evil and the promotion of what is
good. Let her laws prevail over the
land, and the man that doeth well
will prosper; but, on the other hand,
leave the Maories to themselves and
they vvill suffer.

ha, me te ture." Hanga noa! Ka
waiho ano ki ta te Maori, ka hoki ano
ki nga ritenga o mua, ko tona kingi
ano ka noho rawa kore ratou ko ona
tangata—he aruhe tana kai, he ngeri
tona kakahu!" Oti, ko te Pukapuka
e mea ana " Kei nga whare o nga
kingi te hunga i nga kakahu ma-
nene."

 Kahore, e hoa ma, e kore e rite.
Tena pea koutou e mea ana ka nga-
ro koutou i te Pakeha—ka riro i a
ia te whenua katoa—ka homai e ia
te tini o nga kino? E hara i te Pa-
keha e ngaro ai koutou; kaore, na
to koutou kuare, na te tohe ki nga
mahi he. Ko nga mea enei e ngaro
ai, ko te noho mangere ki nga mahi
o te tinana, ko te kai kikino, ko te

whawhai me te ngangare.

E ranea ana te whenua mo te Pakeha
me te Maori. Kotahi tonu ano te rite-
nga: ko te Pakeha whai whakaaro, e
rongoa ana i ona moni, ka riro mana
he wahi whenua hei whakatupuranga
mea mana, a ka nui haere; tena
ko te Pakeha whakaaro kore, kahore
mona. E pera ano hoki te Maori
me ka rite taua mahi. Na te Maori
anake tenei tikanga i whakatakoto,
ara, kia kaua te Pakeha e whai kai-
nga i waenga o toua whenua. Ka-
hore te Pakeha i penei. Pai ana ia
ki te Maori kia noho tahi me ia i nga
wahi kua riro nei mo te Kuini, kua
oti hoki te whakatakoto e ona kai
whea. E pai ana hoki te Kawana-
tanga kia whakauru mai te Maori,
inahoki e rahuitia ana te whenua mo
ratou ki ia wahi ki ia wahi—he
mea whakahoki i roto i nga whenua
i ata hokona paitia ki a ratou ano.

E riro mai ana ano nga kino i roto
i te Pakeha; e rite ana hoki ki a
koutou mahinga kai—" ka tupu nga-
tahi te witi me te taru." Heoi ra, ko
nga witi e kohikohia ana e koutou,
ko nga taru e whakarerea ana. Ko-
ia ano hoki, ka mahi tonu nga

THE MAORI MESSENGER.

6

TE KARERE MAORI.

When the rain descends upon
the earth, and the sun shines,
it  brings forth its fruits for
man's support. If God withhold the
rain of heaven the earth is dried up 
and man perishes. In like manner,
should our Queen be pleased to aban-
don the Maories to themselves and
allow no white man to dwell among
them, but be entirely separate, similar
results would follow—the Maori district
would soon become dry and barren.
It would be as in the days of lsrael
of old, when the light shone on their
dwellings, while darkness sat upon
the Egyptians in the same land.
The fountain "will not be exhausted
but the streams may dry up. Like-
wise if the  whites should agree to with-
draw from the Maories, leaving the
latter on their own land, and subject
to their own king, the supplies would
continue in the  white man's territory
but would entirely cease in that of
the Maori. Ere long they would

mourn their destitution—both they
and their king! Then, as aforetime,
they would apply for whites to live
among them. They would importune
the Queen to buy their waste lands
which rats alone occupy, that her
authority might be universal and per-
manent in the land, tor the cultivation
of what the king promoters profess to
desire—" Christianity, love, and law.''

You observe then the folly of this
Maori Play-King, for 'tis nothing more.

WE print below an excellent letter
from Mr. Busby, formerly British
Resident, and now a settler, at the
Bay of Islands. We feel sure that

Ture o Te Kuini hei pehi i te kino,
hei whangai i te pai. Tukua ra kia
puta nui ona tikanga i te mata o te
whenua, a ka rangatira haere te ta-
ngata e mahi tika ana; tena ko te-
nei, ka waiho ma te Maori anake e
mea, ka tino mate ia.

Kia whiti iho te ra, kia heke
iho te na, ka tahi te oneone
ka whakatupu i ona hua e ora ai
te tangata. Ka puritia e Te Atua
te ua o te rangi ka maroke te whe-
nua, ka mate te tangata. Koia ano, me
ka pai Te Kuini kia whakarerea nga
Maori ki a ratou ano, kia kahore
nga Pakeha e noho i roto i a ratou,
kia watea ano, penei, ka ma roke, ka
hua kore te oneone o te taha Maori.
Ka pera hoki me Iharaira imua—
whiti ana te marama ki runga i to
ratou. kainga, tau ana te pouritanga
ki nga Ihipiana, kei taua whenua ta-
hi. E kore e maroke te puna wai, 
ko nga awaawa anake e mimiti; wai-
hoki ra, ki te whakaae nga Pakeha
kia wewehe atu ratou i nga Maori,
kia motu ke te Maori i runga i tona
wahi, me toua kingi ake, penei, ka
pupu tonu ake te wai i te nohoanga
Pakeha, ka mitihia to te Maori. E
kore pea e wheau ka tangi ia i te ko-
re taonga mona—raua tahi ko tona
kingi. Ka tahi ano ka pera me
to mua tikanga, tangi haere ana

ki te Pakeha mona. Ka tohe
ano kia whakaaetia e Te Kuini
kia hokona ona whenua takoto noa,
e nohoia aua e te kiore maori, kia
tupu ai hoki tera e korerotia ana o
nga tangata o te Kingi, ara, " Te
whakapono, te aroha, me te ture."

Kati, ka kite koutou he tikanga
kuare tenei kingi-takaro, he mahi
tama riki hoki ia.

Tenei te mau nei te reta a Te Pu-
hipi, ara, ko te apiha tena o Ingarani,
i tukua tuatahitia mai ki Niu Tirani,
a e noho nei inaianei ki Peowhaira-

THE MAORI MESSENGER.

7

TE KARERE MAORI.

our Maori readers will peruse with
interest the words of their old and
well-tried friend.

WE have to announce the death of
the much respected chief of Waikato,
POTATAU TE WHERO-WHERO. He
died at Ngaruawahia on the  27th
instant, uttering with his last breath
words of gratitude and good-will to
the Pakeha.

The Waikato people had inaugurated
their King—his first proclamation had
just issued—when Death stepped in
and put an end to the  empty mockery!

Let our Maori friends take the hint.
They have had their desire. They
made themselves a King—a higher

power interfered and took him from
them.

They have played out their game;

now let them be satisfied.

Mr. Busby compares the King
movement to an irritating ulcer at
the extremity of the finger. If the surgeon
cannot heal it he will amputate at
the first joint, and if the disease still
spreads he will amputate the finger,

lest the body he troubled. Now, the
first joint is taken off. Let the sore be
healed lest it become necessary to re-
move the whole finger.

IN our last issue we reported Mr.
McLean's address to the runanga at
Whaingaroa. We now lay before our
readers a report of the speeches delivered
on that occasion by the principal chiefs
of the Whaingaroa, Aotea, and Waipa
tribes.

These speeches are short and pithy.
Their tone is very friendly to the settlers,
and no sympathy is expressed either for
Te Rangitake's proceedings or for the
Maori King movement.

ngi. Pai rawa tana reta. Heoi, ka
waiho hei matakitaki, hei minamina
ma to taha Maori—ko nga korero
hoki o toua hoa pono o mua noa atu.

He rongo tenei kua puta, kua he-
mo tera kaumatua pai o Waikato, a
POTATAU TE WHEKOWHEKO. I moe
ki Ngaruawahia i te 27 o nga ra o
tenei marama. Ko aua kupu poroa-
ki, i tono hemonga, he atavwhai, he
pai ki te Pakeha.

Kua rite to Waikato Kingi—kua
puta tana panuitanga tuatahi. E
hara! Pa mai ana te mate—tona
mutunga, to taua mahi hanga noa!

Na, me whakaaro nga hoa Maori
i konei. Kua rite tana hiahia, ta
Waikato. Tu ana tana kingi—na-
wai a, ka whai tikanga to runga atu
kaha, riro aua taua kingi!

Heoi kua rite tona takaro; kati,
me whakamutu i konei.

Ko te kupu tenei a Te Puhipi e
mea ana, e rite aua te mahi kingi ki
te whewhe e tupu ana i te poro o te
matikara. Ki te kore e ora, ka po-
 nahia atu e te takuta; a ki te ngau
i haere te mate ka tapahia nuitia te
matikara, kei raru hoki te tinana ka.
 toa. Ko tenei kua motuhake te po-
 ua tuatahi; tukua kia ora te mate,
kei meinga kia motuhia nuitia te ma-
tikara.

I TAIA ki tena Karere nga korero a
Te Makarini ki te runanga Maori ki
Whaingaroa. Ko tenei ka hoatu e
matou hei tirohanga ma te kanohi ko
nga korero a nga rangatira nui o
Whaingaroa, o Aotea, o Waipa.

He ruarua nga korero a tena a
tena, otiia e whai whakaaro ana. He
atawhai anake tona tikanga ki te
Pakeha, a kahore he korero hei
whakatika mo te mahi a Te Rangi-
take, mo te mahi Kingi ranei.

THE MAORI MESSENGER.

8

TE KARERE MAORI.

DIED

At Mokau, 911 the 11th instant, TAKEREI
WAITARA, a chief of the Ngatimaniapoto.
A Maori correspondent writes, "His end
was good and his spirit departed in peace;

he had never injured either Pakeha or
Maori up to Ihe lime of his death; he did
no evil in this world; his only employ-
ment was pulling down evil and carrying
out the laws of God and the  laws of the
Queen."

Correspondence

Victoria, June 22, 1860.

OLD MEN and fathers of the  Maori nation,
listen to the words of an old  man and a
father, whose children and grandchildren
are natives of the same land as your children
and grandchildren. Many of your children
never, perhaps, heard the name of Te Pu-
hipi, Ihe man who was first sent by the 
King of England to reside in their country.
But to you my name was familiar before
they were born.

Whenn King William sent me to this
country, he did not send me to govern
eithereither my own countrymencountrymen or thethe Maories,

but to live with them and give them  good
advice. There was then no law. I had
no power to punish evil-doers. I could
only write to the King who, from time to
lime, sent a ship-of-war to inquire whether
the King's people and the Maori people
were living and trading together in peace
and friendship By-and-bye, the King's
people increased in this land, where there
was no law and no governor. The people
required to be governed by law. King
William died and Victoria was Queen.
Queen Victoria was not less a friend to the
 Maori race than King William. She sent
Captain Hobson to tell them that if they
would become one people with her own
children she would become a mother to
them, and would extend to them the pro-
tection of her law. When Captain Hobson
arrived, I sent letters to all the chiefs of the
North who were near enough to assemble
at my house at Waitangi. They came in
great numbers and considered the matter.
Their old missionaries, who had given them
the word of God, advised them to listen to
the words of the Queen. They were good
words, and would keep alive the Maori
race. For two days they assembled, and
discussed the matter. Captain Hobson said,

KUA HEMO

A TAKEREI WAITARA, he rangatira no Nga-
timaniapoto. I moe ki Mokau, i te 11 o
nga ra o tenei marama. E tuhituhia mai
ana tetahi Maori, "Hemo pai ia, haere
pai tona wairua; kahore ana he ki te
Pakeha, ki nga tangata Maori; mate noa
ia, kore rawa ana kino ki tenei ao; heoi
ano tana mahi ki tenei ao, ko te patu i
nga kino, ko te mahi ki nga ture o te
Kuini o te Atua."

Wikitoria, Hune 22, 1860.

E NGA KAUMATUA, e nga matua o te iwi
Maori. Whakarongo mai ki nga kupu o
tenei kaumatua o tenei mama hoki, ko ana
tamariki me ana mokopuna i whanau mai
ki te whenua i whanau mai ai o koutou ta-
mariki me o koutou mokopuna. He tini pea
o koutou tamariki kahore ano kia rongo
noa i te ingoa o Te Puhipi, ara, o te tangata
i tonoa tuatahitia  mai e Te Kingi o Ingarani
ki te noho i tenei whenua. Engari ko kou-
tou e matau ana ki toku ingoa i te mea ka-
hore ano ratou kia whanau noa.

I te mea ka tonoa mai au e Kingi Wiremu
ki tenei whenua, e hara i te mea ke; Kawana
mo nga tangata o toku iwi, mo nga Maori
ranei; engari kia noho tahi ahau me ratou,
ki te whakaatuatu hoki i nga kupu tika.
Kahore kau he ture i reira, kahore he mana
i a au hei whiu i te hunga tutu. Heoiano
taku, he tuhituhi kau ki te Kingi; a i tenei
wa i tenei wa ka tonoa mai e ia he kaipuke
manuwao hei tirotiro i ana tangata  i nga
Maori hoki, ara, me he mea, kei te noho pai
raua kei te hokohoko tonu i roto i te wha-
kahoatanga. i te rangimarie. Tuku atu, ka
tini haere nga tangata o Te Kingi ki te whe-
nua nei, ki te whenua kahore nei he ture
kahore he Kawana. I mea nga tangata ki
te ture hei whakahaere tikanga ki a ratou.
Ka mate a Kingi Wiremu, ka tu ko Wiki-
toria hei Kuini. Kaore i hoki iho to Kuini
Wikitoria aroha ki nga Maori i to Kingi Wi-
remu. Ka tonoa mai e ia a Kapene Hopi-
hona hei ki atu ki a ratou, ki te pai ratou kia
uru tahi ratou ko nga Pakeha ki a ia, penei,
ko ia hei whaea mo ratou, a ka tauwhare ho-
ki ki a ratou te maru o te ture. Ka u mai
a Kapene Hopihana, katahi ka tukua e au
he pukapuka ki nga rangatira  katoa o Karo
i tata mui, kia huihui mai ki toku whare ki
Waitangi. Rupeke mai ana, tokomaha noa
atu, na, ka ata hurihuri marire i taua mea.

THE MAORI MESSENGER.

TE KARERE MAORI.

Take a week to consider. They would not
wait till the end of the week, but said to
Captain Hobson, Come from your ship of
war and finish the matter.

A Then was signed the Treaty of Waitangi,
the covenant between the Queen and her
Maori people, by which the Natives of New
Zealand became subjects of the Queen, and
the Queen became the protector of the
Maori race. The shadow of the land went
to the Queen, the substance of it remained
to the Maori race. The Queen promised to pro-
tect each man—and every man; so that
every man's land should be his own. And
the Maories agreed that when they wished
to sell the land they should sell it only to
the Queen, because when Queen Victoria
became Queen of New Zealand, it was not
lawful for any of her people to buy land,
but only for those whom she appointed.
The treaty was carried over the Islands, and
all the principal chiefs entered into the
covenant. But some one will perhaps say
to me, I did not sign the treaty; I am not
bound by it. Friend, tell me this: Can one
stone slop the flow of a liver? Can one
man stand against a thousand? If he does!
not turn and go with the rest of the army,
will he not be trodden under fool by it? 

Tell me now, has this river, which began
to flow in your land when Victoria became
Queen, brought you evils or has it brought
you blessings? Has it overflowed its banks
and swept any of you from your homes?
Or has it not, rather, covered its banks
with all kind of riches? Where were
your cattle? Where were your horses and
and ploughs? Where were your mills and
the wheat to grind in them? Where were
your fruit-trees—your apples and peaches—
your vines and figs? Where were your
warm blankets, and all manner of clothes?
Your jaws ached with eating the fern root.

Your women's backs were broken under
their burdens—your children perished for
want of milk; you shivered in the cold.
If a man planted a garden of kumaras,
could be eat them in peace? Of what use,
would a man say, is it to plant? I have
planted for four years, but I have not

I mea nga Mihinare kaumatua, te hunga na
na i kawe mai te kupu o te Atua, ka tika
kia whakarongo ratou ki nga kupu o te
Kuini. He kupu pai aua kupu, ma ena ha
ora ai te iwi Maori. E. rua nga ra i runanga
ai ratou, i korero ai mo taua mea. Ka mea
a Kapene Hopihona, kia kotahi wiki, me
ata whakaaroaro i roto i taua wiki; otira, 
kahore nga rangatira ra i tatari kia pau te

wiki: ka mea kia Kapene Hopihana  Haere
mai i to manuwao kia whakaotia tonutia
ake te mahi nei. Na, ka tuhituhia i reira
nga ingoa ki te Tiriti o Waitangi. Ko te
Kawenata tera o te Kuini ratou ko tona iwi
Maori, ko te Kawenata ra i riro ai nga Maori
o Niu Tirani hei tangata mo le Kuini—i
waiho ai hoki te Kuini hei maru mo te iwi
Maori. Ko te ata kau o te whenua, i riro i
a te Kuini, ko te tinana o te whenua i waiho
ki nga Maori. I mea hoki te Kuini ko ia hei
kai tiaki mo ia tangata mo in tangata; a ka
whakapumautia hoki ki ia tangata tona ake
whenua. Wkakaae ana nga Maori, mana
ka hiahia ki te hoko whenua, ka hokona ki
te Kuini anake; mo te moa, ka tu a Kuini
Wikitoria hei Kuini mo Niu Tirani kahore i
tika kia hoko noa iho ana tangta i te whe-
nua, engari manga tangata anake kua wha-
karitea e ia. He mea kawe haere  te Tiriti
nei ki nga wahi katoa puta noa i te motu
nei, a uru ana nga tino rangatira katoa ki
taua Kawenata. Tena. e penei mai pea eta-
hi ki an, Kahore taku ingoa i tuhituhia ki te
Tiriti, e kore hoki e mana mai ki runga ki
a au. E hoa, whakaaturia mai tenei. Ka
puru ranei i te kohatu kotahi te rere o te
awa? Ka tu ranei te tangata kotahi ki te
mano kotahi? Ki te kore ia e tahuri, e ha-
ere pera me te haere o te mano, e kore ranei
ia e takahia ki raro i o ratou waewae

Tena, korero mai. He kino ranei kua
kawea mai ki a koutou e tenei awa i timata
nei tona rere i te ra i tu ai a Wikitoria hei
Kuini, he pai ranei? Kua ngaro koia ona
tuparipari i te waipuke, kua tere atu ranei o
koutou whare? Huaatu kapikapi katoa ona
tahataha i te rawa. 1 hea o koutou kau, o
koutou hoiho, o koutou parau, o koutou mi-
ra me nga witi mo roto? 1 hea o koutou
rakau hua, o koutou aporo me o koutou pi-
titi, o koutou waiua me o koutou piki? I
hea o koutou paraekete mahana me era atu
tini kakahu? Ko o koutou kauae i ngenge
i te ngaunga o te roi, nga tuara o o koutou
wahine i whati i te pikaunga, a hemo noa
iho nga tamariki i te waiu kore. Wiri ana
koutou i te maeke. Me he mea i ngaki te
tangata i tana maara kumara, tena e kainga
mariretia ranei e ia nga kai? Ko te kupu

TE KARERE MAORI.

gathered. Before the kumaras were ripe a
cry rose. Lo! the taua is at hand; I made
haste to gather a few kumaras and carry
them to the  pa, but they were not ripe, they
would 1 not keep. The Taua carried off or
destroyed the  rest. Listen, Friends! "'The
earth is the  Lord's and the fulness thereof."
(Psalm   xxiv.) When God created man upon
the earth He said to them, " Be fruitful and
multiply, and replenish the  earth, and sub-
due it." (Genesis i. 28.) The people of
England have not been disobedient to this
command. Their own island is full of in-
habitants. They have replenished all North

America, to which New Zealand is as
Taupo to the ocean. They are spreading
over Australia and Africa. Have the Maori
race fulfilled  the command of God? Have
they replenished New Zealand? Have
they not rather destroyed and devoured 
each other, until they became few and
small in numbers? The Ngapuhis invaded
Waikato,—Waikato rose upon Taranaki —
Taranaki destroyed  the South. Who ran
count the  numbers whose blood watered
the earth was  not the  Pakeha who rose
against them. It was Maori who rose upon
Maori; every man's hand was against his
brother. When man's wickedness is great
upon the earth, God suffers them to destroy
each other until there are none left. But
He will not allow His earth to remain for
ever waste. He "formed it to he inha-
bited." Isaiah xlv. 18.) He calls another

nation to fill its waste places, and to make
its deserts to blossom and bring forth
fruit. Take heed, friends, that ye are not
rebelling against God as well as against the
Queen. Bo not forgetful of what you were
before the Queen cast her mantle over you.
Then you were naked and destitute of all
things; now ye are rich and increased in
goods. Dwell in peace and oppose not the
law of the Queen. The Maori nation is in-
corporated into the  body of which the

Queen is the head. The power of the
Maori people is like that of the little finger
of the left hand. If an ulcer breaks out in
the point of the little finger it gives disturb-
ance to the whole body. If the surgeon cannot
heal the ulcer he will say, Cut off the first
joint of the little finger, lest the corruption
spread  over the whole finger. If the whole
finger is diseased, he will say, Cut off the
whole finger; it is not fit that the whole
body should suffer for so small a member.

THE MAORI MESSENGER.

11

TE KARERE MAORI.

Two ulcers have broken out—one at Tara-
naki—one at Waikato. Teira has sold his
land to the Queen. Wiremu Kingi says "the
! and shall not go to the Queen. The land
is Teira's; let Teira keep bis land; I will
not suffer it to be sold; because, though the
land is Teira's, the power is mine. I am
Waitara; let Teira live under my shadow."
Friends, this is a great mistake of Wiremu
Kingi's. In former times, before the Queen's
shadow covered the  land, when a strong
man armed kept this palace, his goods were
in peace; but when a stronger than he
came, he was overcome, and his goods taken
from him. This was Maori custom. In
those days Wiremu Kingi, being stronger,
could overcome Teira. But when the Queen
promised to every Maori that he should be
as one of her own people, the law came
the law is the strength of the weak man—
and the  law says every man's land is his
own to sell to the Queen or to keep; no
one shall lake it from him because he is
weak; no one shall  prevent his selling it if
he wishes to sell it. If the Governor
allowed Wiremu Kingi to overcome Teira
he would make the Queen false to the pro-
mise she made to every Maori man when she
entered into the treaty.

Friends, one word more. It is a new
thing in the earth for a strong nation to
come upon a weak one, and say to it, You
are weak and we are strong; nevertheless
we will not take your  land, but buy it from
you when you wish to sell it. The strong
nation look the land because it was a strong
nation. In this way, also, did the Maories
—a strong tribe drove out a weak tribe,
and possessed its lands. The Queen has not
dealt thus with you. She has secured you
in possession of your lands, but she has
done more than that;—to some of you she
has lent money to build mills, that you
might eat bread instead of fern-root; to
some she has lent money to buy vessels to
carry their wheat to market. She did ail
this because you were weak and ignorant.
She has cherished you as a nurse cherisheth
her children.

Now, I who write these things to you, do
not belong to the Governor nor to the
Queen. 1 am a private man dwelling on

tahi, kei haere te pirau ki te matikara katoa;

me he mea kua pa te mate ki te matikara  
katoa, heoiano, ka poroa katoatia, ekore o
pai kia mamae kau te tinana mo tera wahi iti.

E rua enei whewhe kua tupu. kei Tarana-
ki tetahi, kei Waikato tetahi. Kua hoko a
Te Teira i tona whenua ki a Te Kuini. E
mea ana a Wiremu Kingi,"  E kore te whenua
e tukua ki Te Kuini. No Te Teira ano te
whenua, ki a ia tona whenua, e kore e tukua 
e au kia hokona; no te mea hoki, ahakoa
no Te Teira ano tona whenua, kei au te ma-
na. Ko au a Waitara, me noho a Te Teira
i raru i taku maru." E hoa ma, he pohehe
nui tenei na Wiremu Kingi. I mua i te mea
kahore ano kia kapi noa tenei whenua i te
maru o te Kuini, ka tiakina tonu whare 
e te tangata kaha. e mau patu nei te ringa-
ringa, ka ata takoto ona taonga i tona whare;

otira ka tae mai te tangata i kaha atu i a ia
mate ana ia, riro atu ana ona taonga. Ko
te tikanga Maori tenei. I aua ra e mate a Te
Teira i a Wiremu Kingi, ta te mea, ko ia te
tangata i kaha ake; engari, no te putanga
o te kupu a te Kuini ki nga tangata Maori,
kia waiho hei tangata mana, ara, kia rite
ano ki ano tangata ake, na, kua tae mai te
ture, ko te ture te kahanga mo te iwi kore.
E mea ana te ture, ki ia tangata tona  ake
whenua, hei hoko ranei ki te Kuini, hei pu-
puru ranei mana ake, ekore e tukua kia ta-
ngohia pokanoatia e tetahi tangata i runga i
tona iwikore. Ekore e pai kia mea tetahi
tangata, kaua ia e hoko, me he hiahia tana
kia hokona. Me he mea ka tukua Te Teira
e Te Kawana kia pehia e Wiremu Kingi, pe-
nei ka he i a ia te kupu a te Kuini i puta nei
ki nga Maori katoa i te tuhinga o taua Tiriti.

E hoa ma, kia kotahi am kupu. He mea
hou tenei ki te ao, ara te haeremai o tetahi
iwi kaha, ki te iwi kaha kore, penei ai, E
kaha kore ana koe, e kahu ana au, he aha-
koa, ekore to whenua e tangohia noatia,
engari me hoko marire, ana hiahia ki te hoko.
I mua i tango te iwi kaha i te whenua, no te
mea, he kaha tona. Na, i penei ano hoki
nga Maori; pana ana nga iwi kaha kore e te
iwi kaha, riro ana o ratou whenua Ka-
hore te Kuini kia pera ki a koutou, engari,
kua whakapumautia e ia ki a komou o kou-
tou whenua. Na, e hara i te mea ko tenei
anake—tera ano, kua tukua e ia he moni
hei hanga mira ma koutou, kia kai ai koutou
i te paraoa, kia mahue ai te kai roi; kua tu-
kua he moni ki etahi hei hoko kaipuke, hei
uta i o ratou witi ki te makete. Te take i
penei ai ia he iwi kaha kore koutou, he hu-
nga kuare; na, atawhaitia ana koutou e ia
me he matua whangai e atawhai nei i ana ta-
mariki.

THE MAORI MESSENGER.

TE KARERE MAORI.

my own land, as each of you dwells on his
own land. When Captain Hobson came to
New Zealand, the Queen's letter to me said,
Do you go to Sydney, there will be an office
for you there. Captain Hobson also said to
me, Be with me; take part in my govern-
ment. Nevertheless,  I have lived a private
man on my own land at Waitangi. I sold
my land at Port Jackson to live here. I
brought my cattle and my sheep from Port
Jackson—two ships' full. The Ngapuhi
gave me land and I gave the Ngapuhi cattle
and horses. They are now rich in cattle
and horses. They and I live in peace and in
friendship. I am  as one of you. The Go-
vernor does not know that I am writing this
letter to you. Perhaps he will see it in the
newspaper, perhaps not.

I write it because these are troublous
times, and I foresee that evil will come upon
you if you do not turn from your-folly. I
have  read all your speeches at Waikato.
The flagstaff  is a challenge to the Queen.
Think you if the King of France had set up
a flagstaff under the shadow of the Queen
the  Queen would have forborne so long?
No! 500 ships-of-war would have been
upon the seas and numerous soldiers upon
the land. Why has she not dealt so with 
you? Because you are but children in know-
ledge—she has treated you as children. But
friends, these ulcers  must be healed.

Therefore I remind you, as an old friend,
to cast away your fully, and let the land be
in peace.

From your old Friend,

From TE PUHIPI.

WHAINGAROA MEETING.

(Continued from our last.)

WILLIAM NERO TE AWAITAIA rose and said:

This is my speech.  There is a fountain above
in Heaven and  from this fountain the Earth
is supplied.  The Missionaries came bring-
ing what they had received from Heaven for

 Na, ko ahau ko te tangata e tuhi nei i
enei kupu ki a koutou, ehara ahau i te ta-
ngata mahi ki te Kawana ki te Kuini ranei,
he tangata noho iho ahau i runga ano
i toku oneone, me etahi o koutou e noho na
i runga i o koutou oneone. No te taenga
mai o Kapene Hopihona ki Niu Tirani, i mea
te pukapuka o te Kuini ki a au, Haere koe
ki Poihakena, tena te mahi mau kei reira. I
mea ano hoki a Kapene Hopihona ki a au,
Me noho tahi taua, me uru koe ki toku Ka-
wanatanga. Otira, kua noho tonu au i ru-
nga i toku whenua i Waitangi. I hokona
atu e au taku whenua i Poihakena, he mea
kia noho ai au ki konei, riro mai ana aku
kau me aku hipi i Poihakena, erua nga kai-
puke tomo tonu. Homai ano e Ngapuhi, ko
te whenua, hoatu ana e au ki a Ngapuhi he
kau he hoiho. E noho tahi ana matou i roto
i te rangimarie i te pai. E pena ana hoki
au me tetahi o koutou. Kahope te Kawana
i te mohio, kei te tuhituhi ahau i te pukapu-
ka nei ki a koumu. Kia taia ki te nupepa
ka kitea pea e ia, kahore ranei. He wa ra-
ruraru enei, koia i tuhituhia ai e an, be mo-
hio noku era e tau te kino ki a koutou, ki
te kore e mahue i a koutou to koutou mahi
kuare. Kua tirohia katoatia e au a koutou
korero ki Waikato. He karanga whawhai
koa tena kara ki te Kuini. Whakaaro hoki,
me he mea i whakatu kara te Kingi o te Wi-
wi i raro i to te Kuini maru, e penei ranei
te roa, ka whakatika ki te riri? Kahore pea;

penei, kua rima rau nga manuwao ki te mo-
ana nei, a kua tini hoki nga hoia ki te whe-
nua. He aha ia te pena ai ki a koutou?
No te mea ra he tamariki koutou i roto i te
matauranga. Na, he whakahaere mo te ta-
mariki tana whakahaere ki a koutou. Oti-
ra, e hoa ma, kia whakaorangia ano enei
whewhe. Heoi ra, E hoa ma, e mea ana to
koutou hoa tawhito kia whakarerea to kou-
tou mahi kuare, waiho kia tau tonu te rangi-
marie ki runga ki te whenua.
Na to koutou hoa onamata,

NA TE PUHIPI.

TE HUI KI WHAINGAROA.

(He roanga no tera Karere.)

Ka whakatika ko Wiremu Nero Te Awai-
taia, Ka mea ia:  Taku korero. Te puna
ra kei runga kei te rangi, ko te puna i te ra-
ngi tatu ana ki raro ki te whenua. Ka rere
mai ko nga minita, no te rangi tana ture hei

THE MAORI MESSENGER 13 TE KARERE MAORI.

the salvation of the soul, and they made their
errand clear. After them came the Governor
bringing a law for the preservation of this
body, and he made his errand clear. And
then the people of New Zealand said, It is
good. They consented that you (the Pakeha)
should be a father to them and that they
should be a son to you, that is, to the Queen.
Then I put forth my hand and I secured the
Pakeha as a treasure. There have been
many Maori wars, but I have never taken
any part in them. I had accepted the Mis-
sionaries, and I, therefore, discountenanced
these evils. I considered them a dry (or
empty) cistern. Let us live in peace, be
kind to the Pakeha, and be faithful to the

Governor; let there be no other thoughts.
I am not willing that Waikato should join in
the war, for they have done wrong  they
have deceived Potatau. Their thoughts
are very wrong. Enough. I have finished.

HETARAKA TE AWAITAIA: If the Pakehas
had been overtaken by evil, then they might
leave; as it is we will not let them go. Those
who still talk of leaving shall not go. They
must remain in order that we may afford
each other mutual protection. Enough. My
speech is ended.

TE WATENE: Here also is my speech. That
is correct. The fountain of Heaven is above
all other things. In former times, in the
days of my ancestors, the customs were ex,-
ceedingly wrong. But when the Ministers
came, I found salvation; and afterwards
when the Governors came, things good and
desirable became manifest. Therefore I now
say to the Pakehas, Be firm, be firm to re-
main. This evil (the Maori King movement)
is not mine; it belongs to Waikato. Enough.
I have finished.

HOHEPA (of Aotea): Now, these are my
sentiments. Listen Mr. McLean and all the
people! My desire is that Christianity
should have" our first concern: for all my
fellow-chiefs have professed Christianity. I
desire that you, 0 Governor, should
return to me my riches (the Pakehas), that
we may live together, and that my district
may be filled, for the waste lands (here) are
not yet peopled. I do not consent to those
proceedings (William King's). Leave his
work to himself. Let us remain quiet and
do nothing wrong. This is all. I have
finished.

PETUA (of Aotea): Welcome Mr. McLean
—both you and the Governor. Bestow
something good on this runanga—even now,
Mr. McLean and people of the runanga.
Let me embrace the precepts of God. Let

oranga mo te wairua, marama ana ta ratou.
Muri atu ko te Kawana, he ture tana hei
oranga mo te tinana, marama ana tana. No
reira, ka mea nga tangata katoa o Niu Ti-
rani. Ka pai. Ka mea, ko koe hei matua
mo matou, ko matou hei tama. mou, ara mo
te Kuini, no reira ka tango taku ringa ka
mau i te Pakeha hei taonga. He nui nga wha-
whai o nga Maori, kihai rawa au i aha atu, no te
mea kua tango au i nga minita, he mahi he
hoki te mahi i te kino, he mea he hoki he
puna maroke. Engari me noho pai, me ata-
whai nga Pakeha me piri ki a te Kawana,
kaua he whakaaro ke. Ekore au e pai kia
haere a Waikato ki te whawhai, no te mea,

kua he ratou, kua maminga ratou i a Pota-
tau. Ka nui te he o ta ratou nei whakaaro.
I Heoi ano, ka mutu.

Hetaraka Te Awaitaia:—Me he mea i
rokahanga mai nga Pakeha e te kino ka riro.
ko tenei, ekore rawa ratou e tukua kia haere.
Na, ko enei e mea nei ki te haere, e kore
rawa ratou e tukua kia haere. no te mea, ko
matou hei tiaki i a ratou, me ratou hoki hei
tiaki i a matou. Heoi ano, ka mutu.

Ko Te Watene:  Tenei hoki taku. Koia
ano tera, ko tepuna i runga i te rangi te tino
mea. Na, no mua, no te ritenga o aku tu-
puna ka nui te he o la ratou tikanga, a no
naianei ka tae mai nga minita, ka ora au, a
i muri iho nei, ko nga Kawana, a katahi ka
ata kitea te tino maramatanga me nga painga
ano hoki, koia au e mea nei ki nga Pakeha,
Kia u, kia u te noho. Ehara tenei i au, na
Waikato ke tenei mea. Heoi ano, ka mutu.

Ko Hohepa, no Aotea:—Na, tenei taku,
kia rongo mai koe, e Te Makarini, me te iwi
hoki. Na, ko taku tikanga pai ma tatou,
ko te whakapono, no te mea kua poto aku
rangatira katoa i runga i te whakapono. Na,
e pai ana au ki a koe e Kawana kia whaka-
hokia mai aku taonga (nga Pakeha), ki au,
kia noho tahi ki au, kia kiki katoa toku wahi,
no te mea, kaore ano i kiki noa nga wahi e
takoto kau ana. Kaore au e pai ki tera ma-
hi (ta Wiremu Kingi), mana ano tana mahi.
Engari me noho pai noa iho tatou; kaua e
aha. Heoi ano. Ka mutu.

 Ko Petua, no Aotea:-Haere mai e Te
Makarini, korua ko Te Kawana. Whaka-
ukia te pai ki runga ki tenei runanga. Ata-
nei, e Te Makarini, me tenei runanga hoki.
Me awhi pu ahau ki nga tikanga o Te Atua.

THE MAORI MESSENGER.

14

IE KARERE MAORI.

this runanga give some light to that place. I
desire to serve God, and 1 desire that the au-
thority of the Queen should be recognised
by this meeting.

TE WETINI TE HORO: My opinion is that I
God should claim our first regard, and the 
Queen the second. Let us be faithful to God,
and let us also be faithful to the Queen. Let
us now adhere to both. As to allowing the
thoughts to side with Rangitake—do not.
Great was the sin of Ngatiruanui and Tara-
naki in committing those murders. I quite
disapprove of those murders. Enough. I
have finished.

HONE ROPIHA: Listen people of the runa-
nga—William Nero also! Though I may be
only a common man, listen attentively. Let
the pledge be a true one. Do  not make your
vows to God only, but also to the  Queen.
God is above all—the Queen is on the earth;

therefore I say pledge yourselves to the 
Queen also. As to the talk about Wiremu
Kingi, leave that alone. Though he is a re-
lative of mine—though I belong to that
tribe--still I say, Leave them to their own
choice. But let us live in quietness, and
follow peaceful pursuits, that the  people may
live.

TE KEWENE: Listen Mr.McLean. I have
six Pakehas (under my charge). I am not
willing that any harm should befall my Pake-
has, because they have been like fathers to
me. I am willing that my land should be
filled with Pakehas. I am not willing that
any Pakehas should leave (this place.) Nor
do I consent to Te Rangitake'.s proceedings.
Leave his work to himself. Salutations to
you Mr. McLean. Enough. I have finished.

HONE PIRIHI: This is my speech. Mr.
McLean, your coming here has made it clear.
My regard for the Pakehas is very great,
inasmuch as they have become fathers to me.
The covenant with Te Rangitake I do not
agree to. The only covenant I agree to is
the one entered into long ago (to obey the
laws of God and the Queen). I have finished.

HONE KINGI: No evil has yet arisen in
Whaingaroa. No Pakeha has ever been
hilled within Whaingaroa. It is because the
regard for the  Pakehas continues firm. I
brought  the Pakehas to this place. I gave
(my land) to the Queen, and she gave me
Pakehas. What I say is this, Let the Pake-
has remain, do not let them leave. This is
all.

KANIWHANIWHA: These are my words. Let
the whole runanga listen to them. Mr.
McLean, I say, let the speaking be true.

A ma tenei runanga e hoatu te wahi marama ki
tera wahi. E pai ana au ki Te Atua, kia u
pu ano hoki te mana o Te Kuini ki runga ki
tenei runanga.

Ko Te Wetini Te Horo:—Na, ko toku
whakaaro, ko Te Atua te tuatahi, ko Te
Kuini te tuarua. Na. ko te u ki Te Atua kia
11, ko te u hoki ki a Te Kuini aianei, e ta, kia
u ki enei mea e rua. Na, ko te whakaaro
ki runga ki ta Te Rangitake, kauaka, na, ko ta
Ngatiruanui kohuru raua ko Taranaki, ka
nui te he. E whakaae ana ahau ki tera. Heoi
ano, ka mutu.

Ko Hone Ropiha:—Whakarongo mai e te
runanga,  e Wiremu Nero hoki. Ahahoa he
tutua ahau, me ata whakarongo marire mai
koe, kia pono te oati, aua e whakaoti ki Te
Atua anake, engari ki Te Kuini. No te mea.
kei runga rawa Te Atua, engari ko Te Kuini
kei te ao nei, koia hoki me oati ki a Te Kuini.
Ko te korero ki a Wiremu Kingi, me waiho
marire atu tera; ahakoa he whanaunga ia
noku, ahakoa he iwi ratou noku, me waiho
utu ratou kiu mahi ana i la ratou i pai ai.
Engari ko tatou me noho iho, me mahi nga
tikanga pai, kia noho ai nga tangata.

Ko Te Kewene:—Whakarongo mai, e Te
Makarini.  Tokoono nei aku Pakeha; kaore
an e pai kia pa mai te hara ki aku Pakeha, no
te mea he matua ratou noku. E pai ana au
kia ki toku whenua i te Pakeha. ekore ano
hoki au e pui kia  haere atu aku Pakeha,
ekore ano hoki au e pai ki tu Te Rangitake,
mana ano tana, a tena ano ko koe e Te Ma-
karini. Heoi ano, ka mutu.

Ko Hone Pirihi:  Tenei ano taku. Kua
marama i a koe e Te Makarini, i haere
mui nei. Na ko taku aroha ki te Pake-
ha ka nui, no te mea, kua waiho ratou hei
matua moku. Na, ko te Kawenata kua wha-
karitea ki a Te Rangitake, ekore au e pai,
engari, ko te Kawenata kua whakaritea imua
ki au, ka pai au ki tena (Te Ture o te Atua
me te ture o Te Kuini). Heoi ano taku.

Ko Hone Kingi:—Kaore ano he kino ki
tenei kainga ki Whaingaroa, kahore he pa-
tunga Pakeha ki roto o Whaingaroa. No te
mea, e mau tonu ana te aroha ki nga Pake-
ha, no te mea, naku i tuku mai te Pakeha
ki tenei kainga, naku i hoatu ki a Te Kuini,
a nana i homai ki au; ko taku korero tenei,
me noho nga Pakeha, kaua e haere. Heoi
ano.

Ko Kaniwhaniwha:—-Na, tenei taku kore-
ro, kia rongo mai tenei runanga katoa o ta-
tou mo enei korero. E mea ana au, kia

THE MAORI MESSENGER. 15 TE KARERE MAORI.

Listen. Christianity came first: so says
William Nero. Afterwards the Queen, and
the King (Potatau). The chiefs who consented
to the Queen, were Te Kawana and Paora;

hut afterwards Te Kawana turned aside to
the  Ring. Mr. McLean, you have a white
skin and I have a dark one; but do not sup-
pose that because my skin is dark my heart
is dark also. No: my heart is as clear as a
kahurangi (a semi-translucent jade). There-
fore Mr. McLean, do you love me, and I will
love you. This is all.

TE AO-O-TE-RANGI admonished the runa-
nga not to sympathise with  Te Rangitake.
(He concluded) Yes, my friends, be kind to
the Pakeha! I have the Governor's
"mana," and I therefore have no ill feeling
towards my friend the  Governor.

pono tenei korero e Ma. Kia rongo mai, ko
te whakapono te timatanga e ai ta Wiremu
Nero. A muri iho ko te Kuini, ko te Kingi
(Potatau). Na, ko nga rangatira i pai ki te
Kuini, ko te Kawana raua ko Paora, a no
muri iho, kua huri ke a te Kawana ki te
Kingi. Na, ko koe e te Makarini he ki ri ma,
ko au he kiri mangu, otira, kei mea koe he
mangu au, me toku ngakau he mangu; ka-
ore, otira ko toku ngakau he kahurangi, koia
hoki, me aroha koe ki au e te Makarini, me
ahau hoki me aroha ki a koe. Heoi ano.

Ko te Ao-o-te-Rangi—Ka mea ki te ru-
nanga. kia kaua e ara ki runga ki ta te Ra-
ngitake. Koia e te whanau, kia aroha ki te
Pakeha. Na, he mana ano ta Kawana ki au,
a kihai hoki au i kino ki toku hoa ki a Ka-
i wana.