THE MAORI MESSENGER.

TE KARERE MAORI.

VOL. VII.] AUCKLAND, NOVEMBER 50, I860.—AKARANA, NOWEMA 30, 1860. [No. 18.

THE present " Messenger" contains
the replies to His Excellency the
Governor's opening address to the
Kohimarama Conference.

Our readers will remark that in
many of them direct reference is
made to the war now raging at Ta-
ranaki, and an earnest desire ex-
pressed that it may be brought to a
speedy termination.

 We, too, concur in the desire for
peace. The present state of affairs 
at Taranaki is much to be deplored.
The war is alike disasterous to Pa-
keha and Maori. The Pakeha suf-
fers much from its manifold evils—
the Maori still more. True, both
fall in battle, but there is this impor-
tant difference,—the oue cau, in a
sense, afford to lose, the other can-
not, The Pakeha will soon recover
his losses, for the country whence
he comes is a never falling fountain
—his people are " like the sands of
the  sea shore for multitude and nu-
merous as the stars of heaven."—
Not so with the Maori. His race,
already fast declining, will surely, if

KEI roto i tenei " Karere" nga puka-
puka a nga rangatira o te Runanga
ki Kohimarama, he whakahokinga ia
na ratou mo nga korero timatanga
a te Kawana.

Ka kite nei koutou, o hoa ma, e
anga nui ana enei pukapuka ki te ko-
rero mo te whawhai e mahi mai na i
Taranaki, puta nut ana hold te hiahia
kia hohoro te hohou rongo.

; Me matou hoki, e pena tahi ana
ta matou hiahia, ara, kia houhia te
rongo. He nui hoki te kino o enei
raruraru e mau nei. E mate ana te
Maori, e mate ana hoki te Pakeha.
Tupu ake nga hua o te whawhai,
mamae ana te Pakeha, nui ke atu te
mamae o te Maori. Ho pono ano, e
hinga ngatahi ana i te parekura,
otira e ahua ke aua i runga i te mate,
inahoki he mea taimaha ki te Maori,
tena ko te Pakeha, he aha ki a ia te
-mate? Ko taua whenua i tupu mai
ai te Pakeha, e rite ana ki te puna
wai e pupu ake ana, e kore rawa   e
mimiti—e rite ana tona iwi ki nga
onepu i te taha moana, me nga whetu
o te rangi i tona tini ! Tena ko te

THE MAORI MESSENGER. 2 TE KAKERE MAORI.

exposed to the ravages of war, ere
long cease to exist, and the land on
which the warrior has spilt his blood
will pass into the hands of strangers!

Some have said that this is what
the Pakehas desire—that with this
intent came they hither—and as the
Norway rat, landing from the ves-
sels of the foreigner, overran the
country and exterminated the indi-
genous one, so in like manner will
the white man himself in course of
time overspread the country and ex-
tirpate the Maori. Friends, it is
not so. Listen, and we will tell you
why they came.

They came to fulfil the vvill
of God who commanded our first
parents saying, " Be fruitful and
multiply, and replenish the earth."
Their own country was teem-
ing with inhabitants — it was
more than full. The people sought
an outlet. It was told them that
New Zealand was a pleasant country

—that here there was room for their
industry—that the Maories were a
peaceful race, converted to Christ-
ianity, and eager   for white men to

dwell among them. Then they came

—bringing their wives and their little
ones—their cattle and their sheep—
their money and their merchandise

and settled on lands that had been
fairly purchased from the native
owners.

They came to establish a home
for themselves and for their chil-
dren after them—to plant colo-
nies—to make fruitful the lands that
had long lain waste. They came to
colonize—not to fight: so they left
behind their weapons of war and
brought their implements of industry
instead. They came for peaceful
settlement: so when they reached
these shores they spread themselves

Maori, e iti haere ana tona iwi
inaianei, a, ki te waiho ma te wha-
whai e ngau, e kore e wheau ka

ngaro atu i te ao nei, a ko tona whe-
nua i maringi nei ona toto ka riro
ma te iwi ke.

 Kua mea etahi, ko ta te Pakeha
tenei i pai  ai, ko tana tenei i haere
mai ai, a e whakaritea aua ki te kiore
Pakeha i eke mai i runga i nga kai-
puke o te Pakeha, tae mai ana ki
tenei motu, ka tini haere, whakanga-
romia aua te kiore Maori; waihoki
ko te Pakeha ka penei ano, ka nui
haere Id tenei motu, na ka tahuri ka
whakangaro i te Maori kia riro ai i
a ia te whenua. E hoa ma, he teka.
Whakarongo mai iana kia korerotia
e matou te tikanga i haere mai ai nga
Pakeha ki tenei motu.
 I haere mai ratou ki te whakarite
i te kupu a te Atua i whakahau iho
ai i te orokohanganga o te tangata,
i mea ai, " Kia hua, kia tini, whaka-
kiia te ao." Apiapi noa to ratou
motu i te tangata—rerere noa te
tangata, kahore he onga mona. Na,
ka rapu putanga ratou. Pata ana
te korero, tenei tetahi whenua pai ko
Niu Tirani, he nui hoki te wahi e
takoto kau ana hei mahinga ma ratou.
Ka korerotia hoki he iwi pai te
Maori, he iwi mau rongo, kua wha-
kapono katoa ki te Atua, a e tangi
ana ki te Pakeha kia noho i waenga
i a ratou. Heotiano ra, ka haere
tonu mai. Ka haere mai,—me a

ratou wahine me a ratou potiki—me
nga hoiho me nga kau—me nga
moni me nga taonga—ka noho ma-
rire iho i runga i nga whenua kua oti
nei te ata hoko ki nga tangata nona
 aua wahi.

I haere mai ratou ki te whakatupu
kainga mo ratou, mo a ratou tamariki
hoki i muri i a ratou. I haere mai
ki te hanga kainga, ki te whakaputa
hoki i nga hua o nga whenua ka roa
nei e takoto koraha ana. Kahore i

THE MAORI MESSENGER.

0

TE KAKERE MAORI.

over the face of the land—scattered
and unprotected—in the full confi-
dence that the natives, having become
their fellow subjecs, were their friends
and would not molest or harm them.
For the Maori people had asked the
King of England to extend to them
his protection and they had been re-
ceived as British subjects.

And when VICTORIA became
Queen she consented to be a
mother to them, and commanded
her Governor saying, "Be kind!
to my Maori children — protect
them from evil, and instruct
them in what is good." Then the
Governor provided schools for their
children—hospitals for their sick—
employment for the industrious—and
endeavoured in many other ways to
elevate their condition, and to make
them worthy to be called children of
the Queen.

Therefore we say that the white
man came not to destroy the Maori,
but to raise him out of the darkness
of barbarism and to impart to him
ail the blessings of civilization. Why
then should the Maori provoke him
to anger?—Why compel him to send
across the seas for firearms and pow-
der, and to train up his sons to
the work of soldiers?—Why pro-
voke the elder brother to rise
and slay the younger? But

haere mai ki te whawhai, i haere mai
ki te whakatupu kainga; heoi, mahue
atu nga hanga whawhai, haria mai ana
ko nga hanga mo te ahuwhenua. I
haere mai ratou ki te noho pai i te
whenua: heoi, no te unga tonutanga
ki uta, ka marara noa atu i te mata
o te whenua—tona kotahi, tona ko-
tahi—ki tera wahi, ki tera wahi—
kahore he kai tiaki; i haere atu hoki.
i runga i te mahara, kua kotahi enei
iwi inaianei, te Maori me te Pakeha,
a e kore te Maori e kino, e aha mai,
kua takoto nei hold te tikanga wha-
kahoa. No te mea hoki kua oti ano
i ta ratou. karangatanga ki te Kingi
o Ingarani kia tauwharea mai ki a
ratou tona maru, kua whakaaetia hoki
ratou he tangata ma te Kingi.  A,
no muri iho, no te whakaturanga i a
WIKITORIA hei Kuini, ka whakaae
ano ia, ko ia hei matua mo te iwi
Maori; ua, puta aua tana. whaka-
haunga ki tana Kawana, ka mea,
" Kia pai to atawhai i aku tamariki
Maori—tiakina, kei pangia e te kino,
whakaakona hoki e koe ki te pai." Ka
tahi ka mahi te Kawana, ka whaka-
turia he kura mo nga tamariki Maori
—ka hanga he wha, re tiaki mo nga
turoro — ka whakaritea hoki he
mahi ma te hunga Maori e anga ana
ki te ahuwhenua—otira, e kore e
taea te korero ana tikanga i whaka-
ritea e ia, hei whakatupu haere i te
iwi Maori, kia tika hoki te ki, he
tamariki enei na te Kuini. -

Na konei hoki matou ka mea ai,
kahore i haere mai te Pakeha ki te
whakamate i te Maori, huatu, i haere
mai Id te whakaora ake i roto i te
pouritanga, kia whiwhi ai ia ki nga
painga katoa o te ao-marama. A,
mo te aha ranei i whakatari noa ai te
Maori i te Pakeha ki te riri?—Mo te
aha ranei tana meatanga atu kia
tikina atu i tawahi nga pu me nga
paura, kia akona hoki e ia aua tama-
riki ki te mahi hoia?—Mo te aha

THE MAORI MESSENGER.

TE KARERE MAORI.

so it has been. The  Queen's
soldiers have more than once been
compelled to shed the blood of those
whom they came here to protect!

The first outbreak occurred at the
 North, and is known as Heke's war.
It is said that some evil-minded and
designing Pakehas spread disaffec-
tion amongst the Chiefs. They cut
down the Queen's flagstaff as an act
of defiance against the Government;

war ensued, and the blood of many
Maories watered the lands of their
forefathers. Peace was at length re-
stored, but the town of Kororareka
having been destroyed, the  settlers

withdrew to another part of the Is-
land. The Ngapuhi have since
lamented their folly, and they have
re-elected the flagstaff, at the same 
time assuring the Governor of their
loyalty and praying for Pakehas to
be located again in their neighbour-
hood.

 Afterwards, war broke out at the
Hutt near Wellington.  Te Rangiha-
eata claimed lands for which he had
already received the full payment.
An appeal to arms was at length un-
avoidable, and many more Maories
fell in the valley of the Hutt. But, as
Tamihana stated the other day in the
Conference, "when Te Rangihaeata
was repulsed and fled to the moun-
tains, the ocean was again calm."

These Natives are now peaceful and
happy—largely sharing in European
industry, and deriving many comforts
from the Pakeha settlements which
now surround them.

Afterwards, again, war broke out
at Whanganui. A European lad had
accidentally wounded a Native with

ranei tana whakatari noa ki te tua-
kana kia whakatika Id te patu i tona
teina? Nei ra, he pepa tonu tana
mahi. Te taea te ahatia, ko nga hoia i
homai e te Kuini hei tiaki tahi i te
Maori i te Pakeha, waiho iho, i
etahi takiwa, hei patu i te Maori!

Tona timatanga, ko taua pakanga
i raro, e huaina ana ko te whawhai a
Heke. E kiia ana, na te hianga o

 etahi Pakeha whakaaro kino, i tupu
 ai te ngakau tutu ki nga rangatira o
raro. Na, ka tuakina e ratou te kara 
 o te Kuini, hei whakapataritari  riri
hoki ma ratou ki te Kawanatanga.
 Na, ka tupu i konei te whawhai, heke
 ana te toto o te Maori ki te whenua
o ona tupuna. Nawai a, ka
mau te rongo, otira, kahore nga
Pakeha i noho, haere ke ana

ratou ki tetahi wahi o te motu
nei, kua  oti hoki ta ratou taone, a
 Kororareka, te tahu e te hoa riri. No
 muri nei ka pouri a Ngapuhi ki taua
mahi kuware; kua whakaarahia
ake ano e ratou te kara, kua puta
hold ta ratou kupu ki a te Kawana,
I mo te pin tonu ki te Kumi, me te
tono hoki kia whakahokia atu he
Pakeha ki to ratou taha noho ai.

Muri iho ka tu te pakanga ki
Heretaunga, i te taha ki Poneke.
Rere ana a Te Rangihaeata ki te
pupuru i nga whenua kua oti ano e
ia te hoko. Tohe ana a—kua waiho
ma te whawhai. Na, hinga nui ana
te Maori Id Heretaunga. Tenei ano
kei ta Tamihana i korero ai ki te
Runanga, " ka pana atu ia ki nga
maunga, heoi, ka marino te moana,"
I enei takiwa kua noho pai taua
hunga, me te rangimarie, me te uru.
hoki ki nga mahi Pakeha, a e whi-
whi nui nei ki nga painga e tupu
mai aua i nga kainga Pakeha kua
nui haere nei ki toua taha.

Muri iho ano ka tu te pakanga ki
 Whanganui. He tangata Maori i tu.
 i te pu o tetahi tamaiti Pakeha, he

THE MAORI MESSENGER.

TE KARERE MAORI.

a gun. The Natives construed it
into an attempt to commit murder.
They accordingly demanded the lad
as payment, and when this was re-
fused them, they cruelly killed four
unoffending and defenceless settlers.
The tribe would not surrender the
murderers, and this resulted in ano-
ther tedious war. The  Whanganui
Natives, too, have since repented of
their conduct, and as a pledge of their
obedience for the future they sent to
the Queen, not long ago, a magnifi-
cent mere pounamu, which had for
many generations been the hereditary
heir-loom of their principal chief.

But will the Mauri never  learn
wisdom? We had long hoped that
war between white man and Maori
had for ever ceased—that this great
hindrance to their progress had been
altogether removed. Not so how-

ever. It is now almost ten months
since a war commenced at Taranaki,
and it is still raging. The circum-
stances which led to it have been
fully explained in former numbers of
the " Messenger." We will now
only recapitulate the main points.

Wiremu Kingi Te Rangitake de-
nied the right of Te Teira and
others to sell their own land
which had been offered to the Go-
vernment. The Governor would
not allow this unjust oppression.
Thereupon Wiremu Kingi defied the
Queen's authority: he turned off the
Government surveyors and erected a
pa as a menace. The pa was de-
molished by the soldiers.

paku noa no tana pu, na whakapaea
noatia e te Maori, he kohuru. Ka
mea hoki ratou. kia tukua taua
tamaiti Pakeha hei utu; no te wha-
kakahoretanga mai, ka anga ratou
ka kohuru kino i etahi Pakeha toko-
wha e noho pai ana, kahore he kino,
kahore he aha. Tonoa ana kia homai
aua tangata kohuru kia whakawakia,
 kahore rawa i whakaae; tona tuku-
nga iho ano he whawhai. No muri
nei ka pouri hold a Whanganui mo
taua mahi poauau; na, tukua ana
ta ratou mere pounamu ki a te
Kuini, hei tohu ia mo ta ratou piri
pono ki a ia. Hira atu te pai o taua
mere; he owha tuku iho ia no to
ratou tino rangatira, he maha nei nga
whakapaparanga.

Otira, ko ahea ranei puta ai te
matauranga o te Maori? I hua noa
matou kua mutu rawa atu te wha-
whai a te Pakeha a te Maori ki a
raua ano, Ka mea matou, kua kore
tenei kino hei arai mo te pai. Kaore,
tenei ano. Ko te tekau tenei o nga
marama i timata mai ai te whawhai
ki Taranaki, a e whawhai nei. Kua
oti ke i a matou nga korero o tenei
pakanga i era " Karere." Me wha-
kahaere kau tenei i nga korero tohu-
tohu.

Puta ana te kupu a Wiremu Kingi
Te Rangitake mote whenua o Te Tei-
ra ma, e hoatu ana e ratou ki te Kawa-
natanga, kia kaua e tukua. Na, ka-
hore te Kawana i pai ki tenei tikanga
takahi tangata. Ka whakakake atu a
Wiremu Kingi i konei ki a te Kuini;

pana atu aua e ia nga kai ruri a te
Kawanatanga, hanga ana hoki i taua
 pa hei whakatari. Na, ka horo i
i nga hoia te pa.

THE MAORI MESSENGER.

TE KARERE MAORI.

Then followed the foul murders
of the Ngatiruanui and Tara-
naki, who, without any just pre-
text, had taken part in the quar-
rel. They soon, however, met with
retributive punishment in the sore
slaughter that befell them at Wai-
reka. We had hoped that this would
prove as alutary lesson to the Waikato
tribes who talked of joining the insur-
gents. But we were mistaken. Our
extra, of the 8th  instant, related how
a party of Ngatihaua and Ngati-
maniapoto warriors were met by
a detachment of soldiers and de-
feated with a heavy loss. Leaving
31 slain on the field, they retreated
homewards and were pursued under
a galling fire by the troops for a con-
siderable distance. Six were taken
prisoners, and we learn that, inclu-
ding those who have since died of
their wounds, their loss amounts to
about 50. The loss on the side of
the troops was only 4 killed and 12
wounded.

We sincerely trust that ere long
it will be our pleasant duty to record
the entire suppression of this out-
break, and the establishment of peace
on a solid, satisfactory, and perma-
nent basis.

POTATAU'S SPEECH TO HIS COUNCIL.

WE have been requested to publish the
following account (by a native) of an inter-
view between the late Potatau and his
Council of elders, which took place in May
last. The words of the old chief indicate
very plainly that he entertained the best
feelings towards the colonists:-

Muri iho ko nga kohuru kino
a Ngatiruanui a Taranaki; i uru po-
kanoa atu hoki ratou ki te whawhai,
kahore kau he take. Otira, kihai i
taro kua pa te whiu tika mo ta ratou
mahi konihi, ara, ko te hinganga nui
o ratou. ki Waireka.  Hua noa
matou ka waiho tenei hei tohu
whakawehi mo Waikato, e mea ana
ki te whakauru i te hunga whawhai.
Kaore, tera ke. Kei tera apiti o te
" Karere," i puta i te 8 o nga ra, kua
korerotia e matou te haerenga o
Ngatihaua o Ngatimaniapoto, tuta-
kina ana e nga hoia, na, hinga nui
ana te parekura, 31 nga tupapaku i
mahue atu. Whati ana te taua, rere
ana whakamuri, na, whaia ana e nga
hoia me te pupuhi haere. Tokoono
nga mea i hopukia oratia. E rongo
ana matou ko nga Maori enei i mate,
nga mea i mahue, nga mea i mate i
te taenga ki te kainga, huia katoatia
50. No te taha Pakeha i mate 4, i
tu a-kiko 12.

Heoi, ko ta matou tenei e mana
wapa nei, ara, kia waiho hei korero
ma matou ko te whakamutunga o te
whawhai, ko te houhanga rongo i
runga i te tikanga tuturu.

NGA KORERO A POTATAU RI TONA RUNANGA.

KUA homai nei kia taia ki tenei nupepa
nga korero a Potatau ki tona Runanga kau-
matua, (he mea tuhituhi na te tangata
Maori); ara, i tona Runanga i te marama
ra o Mei. E marama rawa ana nga korero
a taua kaumatua, ko tana tikanga hoki he
ngakau pai ki nga Pakeha o tenei motu;—

THE MAORI MESSENGER.

TE KARERE MAORI.

Ngaruawahia,

May 26, 1860
These are the words of Potatau which he
uttered in the hearing of his own council—-
the council of eIders:—"Why be concerned
about this thing or that thing? Rather let it
be according to my word—to the word of a
common man—peace and good-will only.
As it is, my regard for the Governor, that is
to say for the Pakeha, is very great. What
is that standing yonder?—A basin [of Euro-
pean manufacture]. That is it. As for
this, William [Tamihana], there is no system.
Wetere and Apihai are the descendants of Ho-
reta and Tawhia. This man, Tiriwa, says he
has found a system. Attend! The work of his
ancestors was to beat out fern root. Te
Waitere also—his work was to beat out fern
root. They both did this for Te Whataka-
raka.

As it is, William, I am very clear about
the object of your coming. Enough, my
heart is satisfied with Apihai and Wetere,
your relatives. Attend! The outside is
skin but the inside is secret." [Meaning
that while persons may resemble each other
in countenance, their thoughts may be widely
different.]

Porokoru then  said: " Friend cut off my
skull and use it as a cistern to hold water
for you."

Potatau: " William, there is no system.
Apihai and Wetere are in my bosom. I am
the head, that is to say, I know that although
a man may say be understands the work [re-
ferring evidently to the selling up of a King]
it is not so, William. Attend! I am nothing
but bones—you and your brother Apihai Te
Kawau have the flesh. Consider this
William! This is a canoe—its name is Hapu-
pararaki, and it belongs to Tapaue."

These are the names of those who heard
these words, viz:  Apihai Te Kawau,
Wetere Kawae, Paramena Te Ruamutu, Te
Reweti Tamahiki, Te Waenganui, Wiremu
Hopihana, Warena Kiwi, Te Raku, Potaki-
rau Mahu, Arama Karaka Te Aho, Porokoru
Titipa, Paratene te Maioha, Maka Te Nahu,
Te Katea Taharape, Warana Te Ahukaramu,
Tarahawaiki, and Koniria Ketokiwaho.

Ngaruawahia, Mei 26, 1860.
Na Potatau enei kupu i korerotia i to ra-
tou nei runanga anake—i te runanga kau-
matua:—"Hei aha te aha, hei aha te aha;

engari kei taku nei kupu, kei ta te tutua, he
pai, he atawhai anake. Ko tenei, ka nui
toku aroha ki a te Kawana,  ki te Pake-
ha. He aha tena e tu na? He peihana.
Koia tena. Ko tenei, e Wi, kahore he tika-
nga. Ko Wetere, ko Apihai, nga uri o te
Horeta o Tawhia. Ka mea tenei tangata, a
Tiriwa, he tikanga tana. Rere! te mahi o
tona tupuna he mahi roi, me Te Waitere, he
mahi roi ta raua ma Te Whatakaraka. Ko
tenei, e Wi, ka nui toku marama ki a kou-
tou ka tae mai na. Heoi ano, ka ora toku
ngakau ki a Apihai, ki a Wetere, ki to wha-
nau. Rere! he kiri kei waho, he puku kei
roto." [Te ritenga o tenei kupu ko te kiri
e kitea ata ana, e rite tahi ana, ko ana wha-
kaaro e rere ke ana.]

Ka ki mai a Porokoru, " E hoa, tapahia
atu taku pane, hei oko wai mou, ka mau atu
e koe."

Potatau: "E Wi, kahore he tikanga.
Ko Apihai, ko Wetere, kei toku uma, ko au
te pane,  ko taku i mohio ai, ka ki te ta-
ngata he mohio ia ki te mahi, kahore, e
Wi. Rere! ko nga wheua anake tenei, ko
nga kiko kei a korua ko to teina ko Apihai
Te Kawau. Whakaaroa mai iana e
koe e Wi. Ko tenei waka, ko Te Hapupara-
raki te ingoa o tenei waka, he waka no
Tapaue."

Ko nga ingoa enei o nga tangata i rongo i
enei kupu, ara:—Ko Apihai te Kawau, ko
Wetere Kawae, ko Paramena Te Ruamutu,
ko Te Reweti Tamahiki, ko Te Waenganui,
ko Wiremu Hopihona, ko Te Warena Kiwi,
ko Te Raku, ko Potakirau Mahu, ko Arama 
Karaka Te Aho, ko Porokoru Titipa, ko
Paratene Te Maioha, ko Maka Te Nahu, ko
Te Katea Taharape, ko Te Warana Te Ahu-
karamu, ko Tarahawaiki, ko Koniria Keto-
kiwaho.

THE MAORMIESSEN&ER.

TE KARERE MAORI.

REPLIES TO THE GOVERNOR'S ADDRESS.

Reply from Ngapuhi.

No. 1.

Sir, the Governor,

This is in answer to that word of yours,
where you say, let evil thoughts be made
known to you. Hearken! We have nothing
to tell you. The only bad thing that takes
place at the present time, is, the Pakehas
without provocation striking the Maories
with their fists, and the Maories striking the
Pakehas. But this is no great matter. The
Maori King is a bad affair as it seeks to do
away with [put down] the Queen's sovereignty.
No, a large house cannot be contained ia a
Maori house. The Pakeha's house is a large
house. Friend, the Governor,  Hearken!
" When I was a child I thought as a child,
but now that I am a man, I have put away
childish things." This is all I have to say
to you.

(A song.)

My heart is filled with love.
Spirit of the Queen,
Thou'rt separate from me.
Whose is the fleet that yonder sails?
Tis thine, O Kuhu!
Return—remain quietly
On shore at Maketu.

(Shipwrecked) we sit here, upon a rock,
And in spirit are with you.
Alas! our canoe,
Deck'd with white feathers
Or Albatrosses from the sea
That you might be admired!
Go North to Hauraki!
To be admired
Of all the Ngatimarus.
Alas! thou'rt stranded
On Auckland shore.

From WIREMU TETE,

(Native Assessor,)
of Waikare, Bay of Islands.

To the Governor.

Reply from Ngapuhi.

No. 2.
Kohimarama, July 14th, 1860.
Sir, the Governor,

Salutations to you. O Pakehas and
Maories, listen!  I am seeking to find the 

Nga Mahi a te Runanga ki
Kohimarama.

HE WHAKAHOKINGA KORERO MO TA
KAWANA.

Na Ngapuhi.

No. 1.
E kara, e te Kawana,—

He kupu ano tenei mo tenei kupu aue
mea nei, konga whakaaro kino kia puta atu
ki a koe. Kia rongo mai koe 1 Kahore
hoki he kupu e mea am ai ki a koe. Heoiano
te kino e puta i tenei taima he pokanoa na
te Maori ki te moto, na te Pakeha ki te mo-
to. Heoiano, e pai ana tenei he; tena ko te
Kingi Maori, he kino tenei, na te mea e
pehi ana i te maru o te Kuini. Kahore, e
kore te temepara nui e pau i te whare Maori,
no te mea he whare nui te whare Pakeha;

tena ko tenei, e kara, e te Kawana, kia ro-
ngo mai koe! "I taku tamarikitanga, e
whakaaro ana ahau me te tamariki; kua
whakatupu tangata ahau ka whakarerea e
ahau nga mea tamariki." Kali taku ki a koe,

(He Waiata tenei.
Kaore te aroha,
Ka totoko noa mai,
Wairua o Kuini
Ka wehea i ahau.
Wai te teretere
E rere i waho ra,
Nou na e Te Kohu.
E hoki koutou,
Ripa ki te whenua
Ki Maketu ra ia.

Tenei matou kei runga i te toka,
Me rauihi noa ki te wairua a kau,
Te waka rue i tataia mai
Toroa i te wai,
Kia pai atu koe.
Haere ki ra ro ra,
Ki Hauraki ra ia,
Hei matakitaki
Ma te nui a Timaru!
Nei ka pae noa ki Akarana raia.

Na WIREMU TE TETE,

He Kai-whakawa,
No Waikare, Peowhairangi.
Ki a te Kawana.

Na Ngapuhi.

No. 2.

Kohimarama,

Hurae, 1860.
E kara, e te Kawana,—

Tena koe! E nga Pakeha, e nga Maori,

THE MAORI MESSENGER.

TE KARERE MAORI.

fault of the Governor, and have not seen it,
night nor day, during the whole term of this
meeting. Is he in the  wrong about land?
No, it is a falsehood to say so. Mr.

McLean and Mr. Henry Kemp have been
appointed as purchasers of laud. It is the
same thing as buying and selling at a store.
So it is with these lands. The Maories 
themselves desired to part with their land 
to the Pakehas. It is not taken from them
by the Governor, or by the Pakeha—no.
So, also, it is their own thought to set up the
Maori King, but i I will not succeed. Its

origin is boastful  pride. It is wished that
the sovereign power of the  Queen should
be lessened; but no, it will not be lessened,
for there was no King of this island in the
olden time—; ill cliiels were equal; and now
ai ihe preseiit lime they are iryin^ lo find}
some means of pulling down ihe powcr of
ihe Queen. Il is p!aying false, as they
did when Governoc Uobson an'ived at
ihe Bay of Inlands; at Waitangi. He
proposed relui'ning lo England, bill every
one of ihe Clneis said, "No, bill come
and live at the Bay of !s!ands." lion"
Heke also consented, but al'ierwards Salan
enlcred inlo his l;earl. I!e cut down ihe
Flagstaff, and ailacked the Europeans.
Waka then roso against him. Aflerwards
ihe Pakc!ias wiih Waka and his ppop!e,
foughl with him. Before long, peace was
cslab ishcd. Il was not like Te llangitake's
proceeuiug. His plan is lo rnurder. This
is very bail. My h"art pron'.tuncns Ihis a
groat criine, a;ul;ny head aches v.-iih disguss,
ai Ibis work. Il is like' iho <-.m of Ngapuhi
io Hie PakeLas by ?«!ai ci,akahia. When ihe
Pa!llia ^as killed, Waka rose against
MalciaSia'iiia, and Ngapuhi did not rescnl il.
Before lliis, a long lime ago, anolhcr iribe
coniinilled an offence, and Ihon absconded.
The Pakekis visiied it upon my anceslo;s,
and Moira was killed. I llien look vengeance
on ihe Pakelias. My anceslcrs also avenged
themselves on ihe Pakeha. Waka next rose
against Kiri, and Ngapuhi said nothingr
against il. These are all alie crimes I j
know of. The fault was wilh the Maories,'
with Ngapuhi, not wil!l t!ie Pakelns.
Enough of ihe.se words.

Friend Hie Govcrnor, I do not ap-
prove of lliis Maori King; bill I wish
io honor the Queen and l!ie Govcr-
nor. I i;nLlersianLl your words. You vvi?ll
peace (o be nniiniaincd under the Queen's
rule, and ihal we may ail live in an
orderly manner anil in quietness under one
proicciing power. Il is well to wipe away
your oiTc;nccs. This is my idea about lliis i

whakarongo mai! E rapn ana altau i ie he
o Kawana, a kahore i kitea e ahau, i nga
po, i nga ra o lenci runanga. He whenua
raiifi le he o Kawana? Kaho re. E teka ana
lenpi kupu, inahoki he moa whakawa roarire
a Te Makahini raua ko Te Henare Kepa hei
hokohoko whenua. E pena ana me nga loa
e hokohoko ana, waihoki, ko nga whenua;

na nga tangata Maori te hiahia ki aua Pake-
ha kia tukua le whenua, e hara i le mea ta-
ngo e aua Pakeha e Kawana ranei; kahore.
i'iQ hiahia ano na te ngakau ano o le tangata
kia whakanuria tenei Kingi Maori, e kore e
tika; na te whakapehapeha iana ritenga.
Ko le maru o te Kuini, kia hoki ki raro,
kahore, e kore e tioki ki raro te maru
o le Kuini, na te mea hoki kahore
ke Ringi o lonei motu i nuia, he riie lonii
nga rangalira katoa. 1 tenei takiwa ka ra-
purapu o raiou whakaaro kia hoki ia maru
o Kuini. E (eka ana; pera hoki me ie taenga
mai o te Kawana Hopihona i te taha hau.
atiu ki Peowhairangi, ki Waitangi. Ka mea
a ie Kawana Hop!hona kia hoki ia ki Inga-
rani. Ka mea nga ra:igalira katoa, katoa,
Kahore. me noho koe i Ppowhairangi." Na
Hono Heke i whakaae, muri iho kua Hie Hata-
na ki tona ngakau. Ko te kara, ko te Pakeha.
Ka whakatika a Te Waka, ko Heke; no
muri ka lahuri le Pakeha ki a Heke ka wha-
whai ratou ko Te Waka ma ki a ia, kihai
roa !ai mau te rongo; kihai penei me ta Te
Rangitake, he mea kohura iana tikanga. E
he ana tenei. He haru nui tenei ki toku
ngakau; e ngarimi ana toku matenga mo
tenei mahi. Pera hoki me te he a Ngapuhi
ki ie hakeka i Matetakahia; ka male le Pa-
keha, ka whakatika a Te Waka, ko Mateta-
kahia, kahoreheaha a Ngapuhi. I mua ani i
namata, lie hapu ke na ralou leliara, lahae-
l'sa ana, oma ana r;?i,on ki (awhiti, whakatika
mai te Pakeha ko oku tupuna, male rawa ko
Moira, ka whakatika au ko le Pakeha, ka
v»'liakaiika oku tupuna ko te Pakeha; ka
whakatika u Te Waka, ko Kiri, kuliore lie
aha a Ngapuhi; heoi ano enei Hura ka kitea
e au ; c hnra i le Pakeha te bara, na le
Maori ano le he, na Ngapuhi. Heoi ano
enei kupu.

E hoa, e Kawana, P kore au e pai ki tenei
Kingi Maori, ko tuku pai tora kia whaka-
honore au ki a Kuini, ki a Kawana hoki.
E n,alanriu ana e au au kupu. E me;i una
tioki koe kia tau le rangiiiiarie ki runga ki
te maru o te Kuini, kia noho tika, kia noho
pai ki runga ki le maru kotahi. E liba an;i
kia iinirua uu hara. Tenei taku whakaare
mo tenei huihuinga. E mea ana inuinu k'sii

THE MAORI MESSENGER.

TE KARERE MAORI.

meeting We wish to swear truly to our
words. Look well at these words. If you
and Rangitake fight, and if any man from
this meeting joins Rangitake in the war, he
will have broken his word now spoken. I
don't? peak of the Ngapuhi. We mean to
sleep [remain quiet,] for ever and ever.
Amen.
From your affectionate friend,

TANGO HIKUWAI.
To Governor Browne,
Auckland.

Reply from Parawhau.

No.1.
Kohimarama, July 16th, 1860.
Father, the Governor,

Salutations to you! This is my word
which I send that you may view it; and
although it may not be correct, it will
nevertheless have come before you. It is
this.—You have commenced to explain
matters to us, to the Maori Chiefs. Con-
tine to do so every year. If this is to be the
only lime—this day in the year 1860—
then the light that shines from the candle
set up in this dark house, will cease at once.
I ask, will it have any effect or not? I say,
therefore, let this be done every year, lest
these sheep which are now gathered under
your wings and under the wings of the
law should stray. Enough of that word.
Here is another. I think that some of the
Ngapuhi Maories should take part in the
administration of justice, and in all the
matters dealt with by the English runanga.
I think that some of the  Maories who are
competent should lake pan in that work.
Enough.

This is a word on another matter. In
selling land, we receive but a small price per
acre, namely, two shillings per acre for the
good portions, and sixpence per acre for the
inferior. This causes disatisfaction. The
heart is not content with that price.
Enough upon that.

This is another word. Father, the Go-
vernor, I sought in vain, to detect a fault in
your words. I could not find one. This is
what I saw  this belt which you have belled
round these Maori Chiefs. Consider care-
fully what the runanga understand about it.
This bell or bond of union will not break.
Had it been a pongi bell which you had
bound these Chiefs with, it might break;  but
as It is a belt of gold, I say, it will not part.

That subject is done with. Another

oati pono a matou kupu. Tirohia enei ku-
pu e koe. Ki te whawhai korua ko Te Ra.
ngitake, ki te peke tetahi tangata o roto o
tenei huihuinga ki roto ki a Te Rangitake,
kua he enei kupu, e ki nei te tangata, hau-
nga ahau, te taha ki Ngapuhi, ko te moe
matou, ake ake. Amene.

Naku, na tou hoa aroha,

Na TANGO HIKUWAI.
Ki a te Kawana Paraone,
Kei Akarana.

Na Parawhau.
No. 1.

Kohimarama,

Hurae 16, 1860.
E pa, e te Kawana.

Tena koe! Ko taku kupu tena ki a
kue kia matakitakina e koe. Ki te mea e
kore e tika, ahakoa ka puta ki tou aroaro.
Na, koia tena, kua timata koe ki te whaka-
marama i nga tikanga ki a matou, ki nga ra-
ngatira Maori, me penei tonu e koe i roto i
nga tau. Ki te mea ko tenei ra anake i
roto nei i te tau I860, ko konei mutu ai te
whakamarama i tenei kanara ka tiaho nei
ki roto ki tenei whare pouri. E mea ana
ahau e ohooho ranei, kahore ranei; koia
ahau i mea ai, peneitia ano e koe i roto i nga
tau. Kei wawara ke enei hipi kua wha-
kamine nei ki ou pakau, ki o korua pakau
ko te ture. Heoi ano tena kupu.

Na, tena ano tena kupu aku ki a koe. E
mea ana ahau me whakauru etahi Maori o
Ngapuhi hei hoa rapu i nga ture whakawa, i
nga mea katoa e kitea ana e te runanga.
Kia uru tetahi Maori tika ki aua mahi.  He-
oiano tena. He kupu ke ano tenei, ko te
hoko whenua. E puta iti ana ki a matou te
utu o te eka. Ko te utu tenei mo te wahi
pai, erua hereni, mo te wahi papaku, he hi-
kipene. E awangawanga ana te ngakau, e
ahua kino ana ki tenei utu. Heoiano tena
kupu.

He kupu ano tenei. E pa, e te Kawana,
rapu noa ahau i tetahi he i roto i au kupu,
a kihai ahau i kite. Ko taku tenei i kite ai;

na, ko tenei whitiki kua whitikiria nei e koe
ki anei rangatira Maori. Kia ata whakaaro
koe ki te matauranga o tenei runanga. E kore
hoki tenei whitiki, e kore hoki tenei paere
e motu; penei he whitiki pongi tenei ka oti
nei te paere ki anei rangatira, e motu; tena
ko tenei, he whitiki koura, ka mea ahau, e
kore e motu. Heoi ano tena kupu.

Na, he kupu ano tenei. I whakatapokoria 

THE MAORI MESSENGER.

TE KARERE MAORI.

matter. The Treaty of Waitangi has
been brought forward, and I say, therefore,
that the Ngapuhi have come under your
wings like chickens. Heke's doings covered
over those words at Waitangi; but that was
nothing the thatch had scarcely blown from
your house, when it was replaced, and all
made right, and the goods in the house
were saved. You have made known in the
midst of this runanga the treasures conferred
upon us by Governor Hobson in the Treaty
of Waitangi. This letter is concluded.
From our loving son,

WIREUMU POHE.
To Governor Gore Browne.

Reply from Parawhau.
No. 2.

Kohimarama, July 14th, 1860
Father, the Governor,

Salutations to you! These are my
thoughts. Hearken! The root of the evil
is the selling up of a king for the  Maories.
Another [root of evil] is war; another
is land—like that which caused Wiremu
Kingi Te Rangitake's war. Another evil
is, the joining of other tribes in Wiremu
Kingi Te Rangitake's war; and another is,
other tribes joining the Maori King. Here
are two roots [or causes]. These cause
perplexity, and are unauthorised. It is
stealing the  love of God and the love of the 
Queen from the people of New Zealand.
This is a robbery committed in the time of
peace, and under the  protection which the
Queen has extended to the people of New
Zealand. It is trampling upon the kindness
of the Queen to the  Pakehas who have
prospered in New Zealand, and to the
Maories who have grown up under the
merciful care of God; and also upon the
kind protection which the Queen has ex-
tended to both Pakehas and Maories in New
Zealand.

Father, the Governor, salutations to you!
If a man persists in kicking' at the law, or
in trampling upon the law, the law says,
Let him die. This Ietter is finished.

From your loving son,

TE MANIHERA TE IWITAHI,

Of Te Parawhau, Whangarei.
To Governor Gore Browne.

Reply from Parawhau.

No. 5.

Kohimarama, July 14th, 1860.
Friend, the Governor,—

Salutations to you! I have a word to
say to you. I am patiently enduring the

nga kupu o te Tiriti i Waitangi. Koia ahau
ka mea nei kua uru tahi Ngapuhi ki raro ki
ou pakau, kua pena me te heihei. Na ko ta
Heke te mea i hipokia ai aua kupu i Waita-
ngi, otira e hara tera, he purepure rere rawa
ia nga toetoe o tana whare. I muri iho ka-
tohia ano, na, kua pai ano, kua ora ano nga
taonga o taua whare; na, kua puaki nei i a
koe i waenganui o tenei runanga nga taonga
a Kawana Hopihona i tuku ai ki te Tiriti ki
Waitangi. Heoi tena reta.

Naku, ua tou tamariki aroha,

Na WIREMU POHE.
Ki a te Kawana Koa Paraone.

Na Parawhau.
No. 2.

Kohimarama,

11 "rae 14, I860.
E pa, e te Kawana—

Tena koe! Tenei toku whakaaro. Kia
rongo koe! Ko te take o te he ko te wha-
katu kingi mo te tangata Maori; tetahi, he
whawhai; tetahi, he whenua—ta Wiremu
Kingi Te Rangitake, tana take; ko tetahi he,
he uru atu no tetahi iwi ki roto i te wha-
whai a Wiremu Kingi Te Rangitake; tetahi
he, he uru atu no tetahi iwi ki roto ki te
Kingi Maori. Ka rua enei take: tetahi, he
whakararuraru enei take, he pokanoa tenei,
he tahae i te aroha o te Atua, a, i te aroha o
te Kuini, ki nga tangata o Niu Tireni; he ta-
hae tenei i runga i te rangimarie, i te maru
mai o te Kuini ki runga i nga tangata o Niu
Tirani. He takahi tenei i te atawhai o te
Kuini ki nga Pakeha kua tupa nei ki Niu
Tireni, me nga tangata Maori kua tupu ake
nei i te maru atawhai o te Atua; tetahi, i te
maru atawhai o te Kuini ki runga i nga ta-
ngata Maori i nga Pakeha o Niu Tireni.

E pa, e te Kawana, tena koe! Tena koe!
Ki te kaha te tangata ki te whana i te ture,
ki tu takahi ranei i te ture, e mea ana te ture
kia mate ia, mate rawa. Heoi tenei reta.
Naku, na tou tamaiti aroha,

Na TE MANIHERA TE IWITAHI,

Te Parawhau, Whangarei.
Ki a te Kawana Koa Paraone.

Na Parawhau.
No. 5.

Kohimarama,

Hurae 14, 1860.
E hoa, e te Kawana,—

Tena ra ko koe!  He kupu taku ki a

THE MAORI MESSENGER.

12

TE KARERE MAORI

evils of this world. Some time ago, when
my relatives fought against the  Europeans, I
did not rise up.

A little later, in a dispute about land
(Manga Kahia), we were nigh to death, but
we remembered the Government; we
restrained ourselves and were saved. Again:

a woman was this time the cause of
dissension. She was carried of by Pene. I
went to fetch that woman, for she belonged
to me. But she was detained by Ngapuhi,

and in the affair my young relative was
killed; but we thought upon the Govern-
ment, not upon this man, and left it to the
laws.

After this, land (Te Wairoa) involved us
in a quarrel, as you are aware. Paikea and
Tirarau were at variance. We were again
in danger, and again the recollection of the
Government caused us to refrain, and we
thus saved ourselves. Therefore, friend,
Governor, these are the proofs of my for-
bearance with  respect to the evils of the
world,  and of my respect for the laws of the
Government.

Friend, the Governor. The Ngapuhi do not
approve of this King who is being set up.
All that we approve of is the name of the
Father, the  Son, and the Holy Ghost—that
is to say, the Queen, the Government, and
the Law. This is all I have to say.

A Song:

No threat to strike
Has e'er escaped my lips.
The paddle's splashing sound
Is by Rehu, at the South.
The stream of hasty words
Hath now produced alarm.
But shall the fruitful tree
Be crippled in its growth?
Let the  presence of thy body
Cheer the spirit of thy friend,
An 1 your returning feet
Be to me the token
Of your undying love.
From Kinikini I will dive
Into Mokau's lovely waters,
And thus the  region enter 
Of the departed spirits.
For vain is it to hold
In this my fond embrace
Beloved Morianuku!

My words are ended.

From your loving friend,

TAURAU TE TIRARAU.
TO the Governor.

koe. E whakamanawa nui ana ahau ki
nga kino o to ao. Na. i mua ka whawhai
taku whanaunga ki te Pakeha, kahore au i
whakatika.

Muri iho he whenua te take, ko
Mangakahia, tata ana matou ki te mate,
ka mahara matou ki te Kawanatanga, ko

whakaorangia matou e matou ano. Muri
iho he wahine te take, na Pene i kahaki.
Haere atu au ki te tiki atu i taku wahine,
tangohanga mai e Ngapuhi, mate rawa taku

tamaiti; ka mahara matou ki te Kawanatanga,
kahore matou i mahara ki tena tangata,
ka waiho ki runga ki te ture. Muri iho.
he whenua te take, ko te Wairoa, e mo-
hio ana hoki koe. E whawhai ana a Paikea
raua ko Te Tirarau, tata ana matou ki te
mate, ka mahara  ano matou ki te Kawana-
tanga, a ka whakaorangia ano matou e ma-
tou ano. Na, e hoa, e Kawana, koia tenei
ko taku whakamanawanuitanga ki  nga  kino o
te ao, ara. ki te ture o te Kawanatanga.

Na, e hoa e Kawana, e kore Ngapuhi e pai
ki tenei Kingi ka whakaturia nei. Heoiano ta
matou i pai ai ko te ingoa o te Matua, o te
Tamaiti, o te Wairua Tapu,  ko te Kuini,
ko te Kawanatanga, ko te Ture hoki. Heoi-
ano aku kupu ki a koe.

He Waiata:

Kaore te ki patu
Te makere noa i te ngutu,
He puoru waihoe
I a Te Rehu i runga,
E manatu ana roto
Ki te hau korero

E herengia koia te rakau kahuhua.
Ko to tinana ra
Te waiho atu i te hoa.
To kai waewae
Te tuku mai ki ahau
Kia huaia atu
E aro tauana mai.
Ka titiriwha,
Te ripa Kinikini.

Ki nga tai omanga 
I te ipo Mokau,
Me ruku ware au
Te reinga tupapaku.
Me whakamau kau
Ki Morianuku,
Ki taku tahu tupu,
I awhi ai maua.
—Heoi ano te kupu.

Naku, na tou hoa a roha,

Na TAURAU TE TIRARAU.
Kia te Kawana.

THE MAORI MESSENGER. 13 TE KARERE MAORI.

Reply from Ngatiwhakaue.
No. 1.

Kohimarama,

July 13, 1860.
Friend, the Governor,—

Salutations to you! We have seen your
speech. It is good. This is what in my
opinion is right, and will be the means of
benefiting both races—the Pakeha and the
Maori. It is that the Maori should take
part in the Pakeha runanga. Although the
Maori may not understand the Pakeha lan-
guage, Pakehas who  understand Maori may
interpret for their Maori friends.

2. It is right for you to explain to us the 
good intentions of, our Queen, who is so
gracious to the Maories in New Zealand,—
to tell us of her kindness and regard for the 
Maori people, and of her sending Governors,
from the first down to yourself, to shew us
what is good. Friend, we are rejoiced
because of this light which is, set up in this
Island. The light I speak or is the Governor
who stands here explaining to us the laws of
our Queen, and pointing  out the path to
your Maori friends.

3. This word also which  yon have spoken,
about the  sovereignty of the Queen, which 
has covered this Island, is right. It is
right in my opinion because we were not

aware that any other  nation were likely to
come to lake our island of New Zealand.
We thought that you were the only foreign-
ers coming to this island. And now, O
Governor, I seek in vain to detect a fault in
your words; nothing  but what  is right has
been found by me. I have thought, there-
fore, of placing my land under your protec-
tion some of these days; and, when  I return
to my tribe, to appoint a great committee
to! ay down properly the boundaries of our
lands, and when this is completed to hand
them over to our Queen to be taken care of.
1 fully agree with this, that good may spring
up for our children, and, indeed, for all the 
Maories, and that the property of the poor
and of persons of low degree may he pro-
tected, so that your Maori friends may pro-
perly thrive in Nevv Zealand. 

4. You have reminded us also of the
meeting at Waitangi where the sovereignty
of these islands  was ceded to the Queen.
My thoughts are similar. I am for yielding
up the management of all matters in this
island to our kind Queen. I think in my
heart that the Maori should be the same as
the Pakeha, and that they should have but

Na Ngatiwhakaue.
No. 1.

No Kohimarama,

Hurae 13. 1860.
E hoa, e te Kawana,—

Tena koe; Kua kite matou i au korero,
e pai ana. Ko te pai tenei ki taku whaka-
aro, ko te mea hoki tenei e tupu ai te pai ki
nga iwi erua, ki te Maori ki te Pakeha, kia
uru tahi nga  Maori ki te runanga Pake-
ha; ahakoa kaore i mohio ki te reo Pakeha,
ma nga Pakeha mohio ki te reo Maori
e korero mai ki tona hoa Maori.
 2. E tika ana kia korerotia mai e koe nga

 tikanga pai a to tatou Kuini e aroha tonu
 mai nei ki nga iwi Maori o Niu Tireni. me
te atawhai, me te pai o nga manakitanga
mai a te Kuini ki tona iwi Maori, me te tu-
kunga mai i nga Kawana tae mai ana ki a
koe, e whakatika mai nei i nga tikanga pai ki a
matou. E hoa, e hari ana matou mo tenei
maramatanga e tu nei ki tenei motu ki
Niu Tireni, ara, ko te  marama tenei, ko
te Kawana e te nei, e whakapuaki nei i nga
 ture a to tatou Kuini, e tohutohu nei i te

huarahi ki ou hoa Maori.

3. Waihoki ko tenei kupu e korerotia mai
nei e koe, ki te whakatauwharetanga mai o
te maru kingi o Io Iaua Kuini, ki runga ki
tenei motu ki Niu Tireni, e tika ana. Tona
tika ki taku whakaaro,  kaore matou i mohio
e haere mai ana tetahi iwi ke atu ki te tango
i to tatou motu i Niu Tireni; e ki ana matou
ko komou anake te iwi Pakeha e haere mai
ana ki tenei motu ki Niu Tireni. Na, ko tenei,
e hoa, e te Kawana, e rapu noa ana ahau i
 tetahi he o au kupu, kaore ahau i kite i te
he; engari ko taku i kite ai i roto i au ko-
rero ko te tika anake; no reira ahau i wha-
kaaro ai kia tukua atu oku oneone ki a koe
hei mana, hei tiaki a nga ra e takoto ake
nei; ina hoki atu au ki oku hapa, kia wha-
karitea tetahi komiti nui ma matou mo nga
 rohe o matou oneone kia takoto tika, hei
reira ka hoatu ai ma to tatou Kuini e tiaki.
E tino whakaae ana ahau ki tenei kia tupu
ai te pai ki nga tamariki, otira, ki nga
Maori katoa; me nga taonga o te rawakore
kia uakina, me nga mea o te tutua, kia tia-
kina, kia tupu pai ai ou hoa Maori i Niu
Tireni.

4. Waihoki ko te whakamaharatanga ki
te Komiti o Waitangi, tino tukua atu ana
nga tikanga me nga mana ki a te Kuini;

waihoki me taku whakaaro e pena tonu ana,
e tino hoatu ana i nga tikanga o tenei motu
o Niu Tireni, ki to tatou Kuini atawhai. E
mea ana hoki ahau i roto i toku ngakau, kia
penatia te Maori me te Pakeha, kia kotahi

THE MAORI MESSENGER.

U

TE KARERE MAORI.

one parent, namely, the Queen—so that they
may be called the children of one mother.

5. Friend, the Governor, hearken! Do
not suppose that I am speaking as behind
your back. No: I am confronting you and
expressing my thoughts. Do not think that
I am keeping anything back. I am not
doing so. These words are given to you in
the light, as you, in the light, have given the 
Queen's words to her Maori people.

6. Friend, I agree that disorderly persons
should be punished by the law, and that dis-
putes should be peaceably ad, justed. This is
another word of mine to you. If a Maori
is unjustly killed by a Pakeha, I shall not
kill the murderer, but will give him up to
the law to put him to death. The law
shall judge him and decide upon the merits
of the case, and separate the right from the
wrong [i.e. the guilt or innocence of the

accused]. Also, if a Maori presumes un-
justly to kill a Pakeha, I will give him up
into the hands of the law. Although he
may be a Chief, he shall be given up to
suffer for his offence; for I am not willing
to bring upon the innocent the punishment
due to the crimes of one man. Enough on
this subject.

7. I shall now make some remarks on the
7th clause [of the address]. It will not per-
haps be properly replied to by me. This is
all that I can say on this subject. We thought
that perhaps this war would spread over the
world, and an idea came into my mind that
we had better side with the Pakeha that he
might be as a parent [to protect us]. The
Governor will treat us with kindness.
Having settled this in our minds, the anxiety
of our hearts ceased on the 11th March, 
1860.

8. Friend, the Governor of New Zealand,
hearken! Do not suppose that we are
looking towards the  unwarrantable proceed-
ings of Waikato.  No. Attend! It would
have been right had this selling up of a King
for New Zealand been commenced a long
lime ago; but as it is, he has been set up in
the midst of the enlightened laws of our
Queen, and therefore we do not at all ap-
prove of that King, and will never acknow-
ledge him. Although they may endeavour
to draw us to take part in their  work, we
will not do so. Listen to this simile. If
that [with which they will endeavour to draw
us] were a chain or a rope [i.e., a strong 
bond] then they might succeed; instead of
which it is merely green flax joined by lying
the leaves together. When one pulls, it

to raua matua, ko te Kuini, kia meinga ai
he tamariki na te wahine kotahi.

5. E hoa, e te Kawana, whakarongo mai!
Kei ki mai koe e korero tuara atu ana ahau
ki a koe, kahore, e anga nui tonu atu ana ano
toku aroaro ki a koe, me taku whakinga atu
ano i aku whakaaro ki a koe. Kei mea koe,
tenei te kaiponuhia atu nei nga whakaaro;

kahore, e tino marama ana te hoatutanga o
enei kupu ki a koe, me tau homaitanga, e
homai marama ana i nga kupu a te Kuini ki
ona iwi Maori.

6. Ehoa, e whakaae ana ahau ki nga tangata
tutu kia whiua, mo nga tangata tautohetohe kia
whakaritea paitia. Tenei ano tetahi kupu
aku ki a koe. Ki te mate te Maori i te Pa-
keha he patu pokanoa, e kore au e patu,
engari ka tukua marietia atu ano e au, ma
te ture e whakamate. Otira, ki te ture te
tikanga, mana e titiro te he me te tika.
Waihoki ki te pokanoa te Maori ki te patu
pokanoa iho i te Pakeha, ka tukua atu ano
e au ki te ringa o te ture; ahakoa rangatira
me tuku atu ano hei utu mo tona he, e kore
hoki au e pai kia kumea mai te mate o te
tangata kotahi ki runga i te tangata hara
kore. Heoti ano tenei.

7. Ka timata hoki; ko tetahi o enei i te 7
o nga rarangi, ekore pea e tino rite i au te
whakarite. Heotiano taku e whakarite atu,
i maharahara ano matou, e! tena pea tenei
whawhai e haere katoa ki te ao. Katahi
ano ka tupu ake he whakaaro i roto i au,
engari ano me haere tatou ki te Pakeha
hei matua mo tatou, e atawhaitia ano tatou
e te Kawana; no reira ka mum te mahara-
hara i roto i o matou ngakau i rotu i nga
ra o Maehe 11, 1860.

8. E hoa, e te Kawana o Niu Tireni, wha-
karongo mai! Kei ki mai koe tenei matou
te titiro atu nei ki tenei mahi pokanoa a
Waikato, kahore! Inana, e tika ana ano,
mehemea i timata mai ano i mua tenei wha-
katu Kingi ki Niu Tireni, ka tika; tena ko
tenei, he mea whakatu noa ake i roto i nga
ture marama a to tatou Kuini; no reira e
kore rawa matou e pai ki taua Kingi, hore
rawa, hore rawa; ahakoa kukume atu ratou
i a matou kia haere atu ki ta ratou mahi,
kahore. Tena iana, whakarongo mai ki tenei
kupu whakarite: mehemea he mekameka
tera taura, he ropi ranei, ka tika; tena, he
taura harakeke, he mea whitikitiki, kei te
puritanga atu a te tangata, te kumenga mai,
kua motu; ta te mea e hara hoki i te mea
whiri, na reira i motu ai. He ritenga tenei

THE MAORI MESSENGER.

TE KARERE MAORI.

parts, inasmuch as it is not twisted. This
may be compared to the presumptuous work
which has been set on foot in New Zealand.
A chain will not break, nor will a rope.
Paint is used to preserve the chain, and oil
for the rope. The kindness of our Queen
as made known by her Governors to her
Maori friends in New Zealand is like the
paint and the oil.

9. Friend, the  Governor, here is a question
I wish to ask you. What can be done to put
down this Waikato King Movement? In
my opinion it will die of itself if you agree
to what I now propose. I will fully explain
it to you. Would it meet your approbation
to erect a fence, that is, to make a law for
all Waikato, to stop their being supplied
with blankets, shins, trousers, coats, sugar,
tobacco, and all such things?

Let none of these things reach the Maori
tribes of Waikato. This, in my opinion,
would put an end to the Maori King. Let
the Rangiaohia Pakehas also return to
Auckland in the same way as the Kawhia
settlers have been taken away. This, is in
my opinion, would bring to an end the
Maori King. Enough on this subject. It
is ended.

And now, 0 friend, the  Governor, I can-
not find expression for the many proofs of
your goodness, nor am I able to reply to the
words of the Queen which you have read in
the presence of your Maori friends.

This is the end of what I have to say to
you.

From your friend,

ERUERA WIREMU KAHAWAI.

Reply from Ngatiwhakaue.

No. 2.
Kohimarama, July 14, 1860.

Father, the Governor,—

We salute you! On the 10th of July we
assembled before you, to hear an exposition
of your just thoughts.

2. Listen Father! This is a pledge and
an assurance which we now give you. We
have agreed to trust the protection  of our
land and other possessions to the  laws.

3. We now abide by the Treaty of
Waitangi.

4. One reason why we truly consent to
the Queen is, that murderers be severely
punished, and that all violent persons and
thieves, and all who otherwise transgress
the Law, may  be judged.

mo tenei mahi pokanoa i hanga nei ki
Niu Tireni; tena ko te mekameka e kore
rawa e motu, me te ropi hoki, e rite tonu
ana ona tikanga. He peita mo te mekameka,,
hei panipani kia ora ai; ko te hinu mo te
ropi; hei ritenga tenei mo nga mahi atawhai
a to tatou Kuini i homai nei ki tana Kawana
hei whakapuaki ki ona hoa Maori o Niu
Tireni.

9. Na, e hoa e te Kawana. Tenei ano
taku kupu patai atu ki a koe. Me pehea ra
te tikanga e mutu ai tenei mahi whakatu
Kingi a Waikato? Ki taku whakaaro, ka
mutu noa iho tera Kingi mehemea ka pai
koe ki taku, ka ki atu nei. Me tino whaka-
marama atu ano e au ki a koe. Ekore ra-
nei koe e pai kia hanga he taiepa? ara,
ko te taiepa tenei, kia hanga he ture mo Wai-
kato katoa, katoa; ko te ture tenei, kia puritia
te paraikete, te hate, te tarautete, te koti, te
huka, te tupeka, otira nga mea katoa, me pu-
puri, kaua rawa e tukua ki nga iwi Maori o Wai-
kato; ko te mea tenei e mutu ai te Kingi,
ki taku whakaaro. Waihoki ko nga Pakeha
o Rangiaohia me whakahoki mai ki Akara-
na, me pena ano me te whakahokinga mai i
nga Pakeha o Kawhia. Na, ko te mea te-
nei e mutu ai te Kingi Maori ki taku wha-
kaaro. Heotiano tenei, ka mutu.

Na, ko tenei, e hoa e te Kawana, ekore e
taea e au te korero atu te tini o au pai, me te
kupu a to tatou Kuini i korerotia nei e koe
ki te aroaro o ou hoa Maori. Ka mutu i
konei aku korero atu ki a koe.

Na tou hoa,

Na ERUERA WIREMU KAHAWAI.

Na Ngatiwhakaue.

No 2.

Kohimarama,

Hurae 14, i860.
E pa, e te Kawana,—

Tena ra ko koe! No te tekau o nga ra
o Hurae i huihui ai matou ki tou aroaro ki
te whakarongo i au tikanga pai.

2. Na, e hoa, whakarongo mai ra, he
whakapumautanga tenei no a matou wha-
kaaro ki tou aroaro. Na, kua whakaae ma-
tou kia waiho ma te ture e tiaki o matou
whenua me o matou taonga katoa.

5. Ka pena ano te ritenga o ta matou inai-
anei me te ritenga o Waitangi.

4. Na, ko te take tenei i tino whakaae ai
matou ki a te Kuini kia whiua nuitia te ta-
ngata kohuru, kia whakawakia te tangata
tautohe, me te tangata tahae, ara, menga mea
katoa e he ana ki te ritenga o te ture.

THE MAORI MESSENGER. 16 TE KARERE MAORI

5. Father, we will faithfully adhere to
the Queen. See! We have kept back
nothing, but have expressed all our thoughts,
and we have no cause of dissatisfaction to
bring forward in reply to the invititation con-
tained in your address. The  heart is at
rest and its thoughts have been made
manifest to yon. Nothing has been with-
held by us. Every thing has been carefully
examined. Your children may now rest in
peace and contentment.

6. Father, the malice in men's hearts.
leave to God. What the eye sees that alone
can the laws deal with. There are many 
Europeans who have learnt to speak Maori.
What then is the reason?—why are we not
admitted into your Councils to deliberate on
matters affecting us both? One of our
proverbs says—" Grow, 0 Law. Embrace,
O Runanga." Enough on this subject.
What follows is about the Maori King. We
searched for some means of pulling down
this Maori King and found none, and for this
reason, that he bartered the overshadowing
protection of the Queen's name for the title 
of Maori King. The only thing we see is,

that we will treat it with indifference. (Luke
xiv. 11.) Do not make war upon him with
words, for all the Chiefs are on your side.
0 Governor! first look to the root from
which this thing, the Maori King, has sprung.
Secondly, look at our words expressing our
disapprobation of this Maori King, and, if
this is not sufficient, let us know your own
thoughts and how you would have us act.

Enough from your friends:

From WINIATA PEKAMU,
TOPiNE TE AMOHAU,
TAIAPO TE WAIATUA,
NGAHURUHURU,

HENARE TE PUKUATUA.

Indeed, from the assembly of Whakaue. 

Reply from Ngatipikiao.

Kohimarama, July, 1860.
Father, the Governor,—

Salutations to you! On the 10th day of
July we assembled before you to listen to the
statement of your views and intentions, and
we have seen that they are good. Enough
upon that subject.

Father, the Governor,—We have con-
sented that the  Queen shall  be our pro-
tection, in this our island of New Zealand, to
guard us against the evil desires of the
world. Father, we here attach ourselves to

5. Na, e pa, ka piri pono ra matou ki a
te Kuini. Me titiro iho ra e koe, kaore i
huna, kaore i kaiponohia, engari kua tukua
katoatia atu ki a koe, a kaore he lake pouri
hei whakahokinga atu ma matou i to kupu.
Kua tatu nei hoki te ngakau, kua whakamara-
matia atu ki a koe. A he aha ra te mea i ma-
hue iho i a matou? I oti rawa i a matou te titiro;

a, ko au tamariki katoa ka noho i runga i te
ora Ine te ngakau tatu.

6. Na, e pa, ko te mauahara i roto i to
ngakau o te tangata, ma te Atua tena e titiro,
a ko te mea e kitea ana e te kanohi ma te
ture tena e whakawa. A, he tini ra nga Pa-
keha kua reo Maori, a he aha ra te take i
whakaputaia ketia ai, te whakaurua ai ma-
tou ki roto ki o koutou runanga ki te huri-
huri whakaaro mo matou mo koutou? A, tenei
ano te whakatauki nei, " E tupu, e te ture, e
awhi e te runanga!" Heoiano ena, ka mu-
tu. Ka ahu enei ki te whakarite mo te taha
Kingi Maori nei. Kimi noa matou i tetahi
kupu hei pehi mo te Kingi Maori nei, e hoki
ai ki raro, na kihai rawa i kitea. Ko te ta-
ke i kore ai e kitea e matou, i hokoa e ia
te ingoa taumarutanga mai o te Kuini ki te
ingoa Kingi Maori. Na, heoi te mea i kitea
e matou hei pehi mo te Kingi Maori nei, me
whakaitiiti noa iho e tatou—(Ruka 14, 11).
Kaua rawa ia e whakawhawhaitia ki te kupu,
no te mea hoki kua uru katoa nga rangatira
ki a koe e te Kawana. Ka tahi, tirohia atu
e koe ki te take e tupu ai tenei mea te Ki-
ngi. Ka rua, na, ko a matou na kupu wha-
kahe enei, mo te Kingi Maori nei. Na, ki
te kore i enei, mau e whaki mai, inana! ira
ra! Heoiano.

Na ou hoa,

Na WINIATA PEKAMU,
Na TOPINE TE AMOHAU,
Na TAIAPO TE WAIATUA,
Na IS NGAHURUHURU,
Na HENARE TE PUKUATUA.
Ara, na te Runanga o Whakaue.

Na Ngatipikiao.

Kohimarama,

Hurae, 1860.
E pa, e te Kawana,—

Tena koe! No te tekau o nga ra o Hu-
rae ka huihui atu matou ki tou aroaro ki te
whakarongo i au ritenga pai. Na, kua kue!
matou i to pai o tau ritenga. Heoi tera.

2. E pa, e te Kawana, kua whakaae matou
ko te Kuini hei maru mo matou i runga i to
tatou motu i Niu Tireni, hei tiaki mo nga
hiahia kino o te ao. Na, e pa, ko to matou
piringa tenei ki a te Kuini; tetahi, ko to ma.

THE MAORI MESSENGER.

47

TE KARERE MAORI.

the Queen, who is the source of our wealth;
but as to foolishly acknowledging this Maori
King, we will not agree to that; and for
this reason, that we have experienced great 
kindness at the hands of our Queen and of
our Governor. Father, we will faithfully
adhere to the Queen as a guardian for our
children. Father, we are not able to speak
to all the points you have set before us [in
the  address]: we can only say what we
have already said.

And now, 0 Father, the Governor, we
salute you! This is all we have to say to 
you.

From TE RIRI TUKU TE PUEHU,
REWI.

Reply from Tapuika.

Kohimarama, July 13, 1860.

Friend, the Governor,

Hearken to my words! There is nothing
left for me to say more than what I have
already said in my letter. I have said that
I desire peace and that evil will be forsaken
by me. My desire is toward God who
caused the sun to shine on New Zealand. If
he find any fault in me I myself suffer. My
desire is toward the Queen. Her goodness
consists in this: the evil man is punished
when his offence is proved—he himself
suffers the penally for it,—and the  good
man is protected.

Friend the Governor,—This is my word
to you. Make peace with your enemy—
Wiremu Kingi Te Rangitake. If peace is
made between you, men will the words of
the Governor's address, at the commence-
ment of this Conference, be fulfilled. I
refer to these words, " that the two races
of New Zealand may prosper." Take no
notice of mat [Maori] King. Know this, it is
like one dog snarling at another who is in
possession of food coveted by both. Another
comparison is, Satan, for Satan calls himself
a God.

Now therefore, 0 Governor, hear my
words! Should any one inierferc with  me
in the possession of my piece of land, I
will refer the matter to the  Magistrates. It
is my wish to do the same with regard to
every thing belonging to me, and, whether
the  parties concerned be Maori or Pakeha,
to let all matters be submitted to a regular
tribunal.

This is all I have to say to you.

MOHI KUPE.
To Governor Browne.

tou whakawatanga. Tena ko tenei kia to-
mo kuware matou ki tenei Kingi Maori, ka-
hore matou e pai, ta te mea he nui te ata-
whai o to matou Kuini, me to matou Kawa-
na hoki. Na, e pa, ka piri pono matou kia
te Kuini hei atawhai mo a matou tamariki.
Na, e pa, e kore e taea te whakarite au ri-
tenga e matou. Heoi, ko a matou ano ena i
whakaritea ai ko ena korero.

Na, e pa, e te Kawana. Tena ra koe,
Heoiano a matou korero ki a koe.

Na TE RIRITUKU TE PUEHU,
Na REWI.

Na Tapuika.

Kohimarnma,

Hurae 13, 1860.
E hoa, e te Kawana,—

Whakarongo mai ki taku korero. Ka-
hore he kupu i toe iho i au, heoti nano
kei taku pukapuka. Ko taku kupu tenei, ko
toku pai ko te atanoho, ko te kino ka mahue
i au. Ko toku hiahia ko te Atua, ko te ta-
ngata nana i whakawhiti te ra ki Niu Tire-
ni. Otira mana e kite mai i oku hara, tona
utu ano ko au ano. Tetahi o aku e pai ai ko
te Kuini; ko te pai ona, ko te tangata kino
ka whakawakia, ka kitea tona he, ko ia ano
te utu mo tona mahi he; ko te tangata pai
ka ora ano ia.

E hoa, e Kawana. Tenei ano taku kupu
ki a koe. Houhia te rongo ki tou hoa
whawhai, ki a Wiremu Te Rangitake. Ki
te mate ta korua rongo ka rite te kupu e ko-
rerotia nei i tenei nupepa i te timatanga iho
o taua korero a Kawana. Ko te kupu tenei,
"kia noho pai nga iwi erua i Niu Tireni."

Kei whakaaro koe ki tera Kingi. Kia mo-
hio koe e rite ana ki te kuri e ngangara ana
ki tetahi kuri i aia ta raua kai pai. Tetahi
ona whakarite, o taua Kingi nei, ko Hatana,
e mea ana hoki u Hatana he Atua ia.

Ko tenei, e hoa e Kawana, whakarongo
mai koe ki taku kupu. Ki te pokanoa tetahi
ki toku pihi kainga me kawe atu ki nga kai
whakawa. Ko taku tena e pai ai, me wha-
kawa i oku taonga katoa, ahakoa Maori,
ahakoa Pakeha, ka whakawakia katoatia.
Heoiano taku kupu ki a koe.

Na MOIHI KUPE.
Ki a Kawana Paraone.

THE MAORI MESSENGER. 18 TE KAKERE MAORI.

Reply from Tuhourangi.

Auckland, July 18, 1860.
To the Governor.
Friend,

These are the sentiments of this tribe,
the Tuhourangi, which we will now state to
yon. You have said that both the irrational
and the good thoughts should be expressed.

 The first thing [we will speak of] is our
doubt about the difficulty between you and
Wiremu Kingi.

We think that you were too hasty in
applying your lash to William King. your
error was in not following the precept given
by Paul to Timothy in his second epistle—
4th chapter and 2nd verse—" Reprove,
rebuke, exhort, with all long-suffering and
doctrine." Had you corrected him ac-

cording to this rule, all would have been
clear, inasmuch as he is the son, and you
the father, and the interpreter of the law
relating to secular matters. We now
greatly desire that peace should be made
between you and William King. If you
comply with our request for peace, it will
be agreed to by those who are implicated
in those troubles, and the minds of all,
having the same object in view, will be at
rest. This is our mind respecting this
matter, about which we are now in doubt.

The second thing is, our mind with re-
ference to the Maori King. We do not
agree to this thing because it has no
foundation. Our ancestors knew no Kings
[over them]. This is the reason we know
nothing about this presumptuous thing.
Our decided opinion respecting it is, that it
should be brought to naught. The way to
do this and to put down that King will be
to close the channels of wealth. When
cattle, wheat, pigs and other produce are
brought [to market] they should not be
bought, and they [the King's supporters]
would thus be prevented from obtaining
money to be devoted to making their King

great: rather let them remain poor. It
will be for you to establish this rule for the
towns and for the traders living in Native
Districts. It will also be necessary to give
some mark of distinction to the people who
acknowledge the Queen, that the Europeans
may know them when they come to sell their
produce.

If you act upon this suggestion of ours it
will not be long before this Maori King will
come to nothing. This is all upon that
subject.

This is the third subject upon which we
will now express our sentiments to you.

Na Tuhourangi.

Akarana,

Hurae, 1860.
Ki a te Kawana.

E hoa,—Tenei nga whakaaro o tenei iwi
o Tuhourangi ka korerotia atu ki a ko".
Nau i mea kia korerotia nga whakaaro kuri
me nga whakaaro pai.

Te tuatahi: ko te awangawanga ki ta ko-
rua raruraru ko Wiremu Kingi. E mea
ana matou i he te hohorotanga o te panga o
to whiu ki a Wiremu Kingi. Eo te he, ki-
hai i rite ki ta Paora ki a Timoti—te 4 o
nga upoko te rua o nga rarangi—"Kia riri,
kia whakawa, kia tohe ki te manawanui-
tanga katoa, ki te whakaako." Mei whiua
 e koe ki tenei kupu, kua marama katoa, ta-
temea he tamaiti ia, he matua koe, he kai
whakamarama i te ture o te tinana. Ko te-
nei, e tino hiahia ana matou kia houhia ta
korua rongo ko Wiremu Kingi. Ki te mana
i a koe tenei kupu rongo-mau ka mana hoki
i nga tangata e raruraru ana i roto i tenei
he, ka tatu katoa nga whakaaro ki te ture
kotahi. Heoi tera whakaaro me te awanga-
wanga.

Te tuarua: ko ta matou whakaaro mo te Ki-
ngi Maori. Ekore matou e pai, no te mea he
take kore. E hara i o matou tupuna te mahi
Kingi, nakonei i kuware ai matou ki taua
mahi pokanoa. Ko ta matou tino whakaaro
mo tera mahi, he whakakahore kia mutu.
Te take e mutu ai, me kati nga huarahi tao-
nga, e mutu ai tena Kingi. Ki te puta mai
nga kau, nga witi, nga poaka, nga mea ka-
toa, kaua e tangohia, ke puta te moni e ka-
wea ana hei whakanui i to ratou Kingi; ko
tenei, me waiho ratou kia rawakore ana.
Na, ko tenei, mau tenei e whakatakoto ki
nga taone, ki nga Pakeha e noho takitahi
ana i waenga i nga iwi Maori. Tetahi hoki.

whainamatia  nga iwi Maori kua kuinitia, kia
matau ai nga Pakeha i te haerenga mai ki
te hoko i a ratou mea. Ki te rite mai tenei
i a koe—enei kupu a matou—e kore e wheau
ka memeha taua Kingi Maori. Heoi tera.
Te tuatoru: tenei a matou whakaaro ka
korerotia atu nei ki a koe. Te tuatahi, ko
te whakapono, nau i homai ki a matou, ta-
ngohia nuitia ana e matou; no te mea kua
kite matou i tona pai, me te oranga o te
wairua me te tinana i roto i a Ihu Karaiti to
tatou Ariki. Te marua, na te Rongo-pai
hoki i tuhonohonoa ai nga iwi katoa ki te
ngakau tahi, ki te whakaaro tahi. A, muri

THE MAORI MESSENGER.

19.

TE KARERE MAORI.

Firstly, it is to you that we owe the intro-
duction of Christianity which has been
generally embraced by us, because we per-
ceived its excellence and the salvation of
soul and body in our Lord Jesus Christ.
Secondly, it was through the Gospel that all
the tribes became united in heart and mind.
Afterwards came the law of the Queen,
which we at once assented to, perceiving in
it a means of settling differences connected
with temporal matters, as it would be left

for the law to clear away these difficulties.

As evidence of our tribe having accepted the 
Queen's Government we point to our
Assessors and to the Runanga which has
been established among us to represent and
administer the law, that henceforth we may
not do what is wrong, but that the law may
deal with future offences, in order that our
minds may be at rest and free to attend to
our spiritual concerns.

Our words in reply to your address end
here.

From TUHOURANGI.
To Governor Browne.

Reply from Ngaiterangi, 

Kohimarama,

July 16, 1860.
Friend, the Governor,—

Salutations to you! Hearken!  These are
the thoughts of our hearts on these laws
which have been explained to us. We have
discovcred no fault whatever with the Queen
or with you, 0 Governor, and we therefore,
come to you as to our father. "For there
is one God, and one Mediator between God
and men, the man Christ Jesus." We have
therefore thought in our hearts that there
are two races inhabiting  New Zealand, viz.,
Pakehas and Maories, that have been united
by the law, and are now as one. What
we are- pleased with, is, the Govern-
ment, and the bestowing upon us of the
laws for the punishment of great offen-
ces, about land, and murder, &c., and also
for the correction of small offences. We
highly prize these laws. Witness the word
in Matthew, 5th chapter and 5th verse,
"Blessed are the meek for they shall inherit
the earth." Enough on that subject. And
now 0 Governor   hearken, you and your
runanga! We have sought for some means
of suppressing this King that he might be
altogether put down, but have not been able
to find any; the reason is, that he has sold the
protecting name of the Queen for the title of
Maori King. The only plan we can sec to
put down this Maori King is, for us to treat

iho ko te ture o te Kuini, pai tonu matou.
Nga take i pai ai, he mutunga no nga
raruraru o te tinana, kua waiho ma te ture
e whakaatea nga he. Kia kite iho koe i
nga tohu o to matou urunga ki te kuinitanga,
koia enei, ko te nohoanga o tenei iwi ki raro
ki te karauna o te Kuini, ko te aranga ake o
te kai whakawa i waenganui i a matou, me
te runanga hoki hei pupuri i nga tikanga o
te ture kia kore ai e he a mua atu, kia wai-
ho ai nga he e takoto mai nei, ma te ture
tena e titiro, kia tatu ai nga whakaaro ki nga
mea o te Wairua. Ka mutu a matou kupu
whakahoki mo au kupu i te nupepa nei.

 Na TUHOURANGI.
Ki a Kawana Paraone.

Na Ngaiterangi.

Kohimarama,

Hurae 16, 1860.
E hoa, e te Kawana,—

Tena koe! Whakarongo mai! Ko o
matou whakaaro i roto i o matou ngakau mo
enei ture kua korerotia. Kaore rawa ma-
tou i kite he i a te Kuini, i a koe, e te Kawa-
na; koia matou ka tomo atu nei ki a koe hei
matua mo matou. No te mea hoki, " Ko.-
tahi hoki te Atua, kotahi te takawaenga o te
Atua onga tangata, ko te tangata, ko Karaiti
Ihu,"  1 Timoti 2, 5. Koia matou i whakaaro
ai i roto i o matou ngakau, e rua enei iwi e
noho nei i Niu Tireni, he Pakeha he Maori,
a, na te ture i whakakotahi; a, kua kotahi
inaianei. Ko ta matou i pai ai ko te Kawa-
natanga, ko te homaitanga i te ture mo nga
he nui, whenua, kohuru tangata; mo nga
he iti, tona kai whiu ko te lure. Ka mata-
popore matou ki enei ture, u tonu matou;

inahoki  te kupu i a Matiu 5, 5, "E hari ana
te hunga rangimarie, ma ratou hoki e noho
te whenua." Heoti tera kupu. Ko tenei,
e Kawana, kia rongo mai koutou ko to runa-
nga; Kimi noa matou i te tahi kupu hei
pehi mo te Kingi nei e hoki ai ki raro, kihai
rawa i kitea. Ko te take i kore ai e kitea,
i hokoa e ia te ingoa taumarutanga o te
Kuini ki te ingoa Kingi Maori; na, heoi te
mea i kitea e matou hei pehi mo te Kingi
Maori nei, me whakaitiiti e tatou. Kaua rawa
e whakawhawhaitia, no te mea hoki kua uru

THE MAORI MESSENGER. 20 TE KARERE MAORI.

the matter with indifference. Do not put it
down by force, for all the Maori Chiefs are
with you, O Governor. This is our view of
the matter. Another thing that we know is,
that that King movement will not prosper,
as there is no fruit. It is said in Matthew
7th chapter and 16th verse, ''Ye shall know
them by their fruits." Enough on that
subject.

Friend, the Governor,—There are two
feuds at Tauranga,—one about land, and the
older to seek payment from us for the men
killed just lately,—in the month of February.
But we are now holding to the law. We
will not conceal anything from you, for we
are now united under our kind Queen.

 This is another matter. Our land at Tau-
ranga was owned formerly by a different
people, by Ranginui. Our ancestors made

war upon them and look the land. It was
inherited by their children, and has thus
descended io us. Now the descendants of
the conquered tribe, who are related to us
through inter-marriage, insist upon having it
back. This is not right, inasmuch as we
were the conquerors and our " mana" over
this land has never been lost. Enough of
that. This is what we have thought in our
hearts respecting the terms of the Waitangi
Treaty. They are as they should be, and by
adhering to them our present plans will
prosper. Yes—we consent that she, that
is, the Queen, shall have the sovereignty, so
that she may look to these two races, the
Pakeha and Maori. Yes, we will cling to
you, O Queen, and [to you] O Governor!
There is no power that can put down the
Queen for we are now united.

Friend, the Governor,—Be kind to your
Pakeha and Maori children. Our hearts
are set upon promoting the good of New
Zealand. This is all we have to say to you,
O Queen, and O Government.
From TOMIKA TE MUTU,

WIREMU PATENE WHITIRANGI,
HAMIORA MATENGA TU,
HAMUERA TE PAKI.

Reply from Ngatiawa (of Te Awa-o-te-Atua).

Kohimarama,

July 14, 1860.

My Father, the Governor,—

(salutations to you! I have arrived in
Auckland and have seen you. I have beard
your words. They are very good. I ap-
preciate them very highly. Therefore, O
Father, I am greatly rejoiced at this expres-
sion of your views and intentions. How-

katoa nga rangatira Maori ki a koe, e te
Kawana. Na, heoi te mea i kitea e matou,
ko tetahi mohiotanga hoki o matou, e kore
e tupu taua Kingi, i te hua kore, inahoki te
kupu i a Matiu 7, 18, "Ma o ratou hua ka
kitea ai." Heoi tera kupu.

Ko tenei, e hoa, e te Kawana. Ko nga
pakanga ki Tau ranga erua, ko tetahi he
whenua, ko tetahi he rapu utu mo nga ta-
ngata i mate i a matou i tenei wa nei ano, i
a Pepuere. Heoi, kei te pupuru matou
inaianei i runga i te ture. E Kore matou e
huna atu ki a koutou, no te mea ka piri
koki tatou, ara, ki to tatou Kuini atawhai.
Tenei hoki tetahi: ko to matou whenua ko
Tauranga, he iwi ke i mua, i a Ranginui. I
whawhaitia e o matou tupuna, a riro ana i a
ratou, ka tupu nga uri ka waiho iho ki a
ratou, a, tae mai ana ki a matou i naianei.
Eo nga momo whakaururu e tohe ana kia
hoki ki a ratou, a, e kore e tika, no te mea
hoki he toa no matou, kaore ano toku mana
i hoki ki raro i tenei whenua. Heoi tena
kupu. Tenei ano ta matou i whakaaro ai i
roto i o matou ngakau mo nga ritenga o
Waitangi. Koia na ano te tikanga, ma taua
ritenga hoki ka tupu ai he painga mo enei
ritenga kua korerotia nei e tatou. Ae, ha
whakaae pono matou ki aia te mana, ara,
ki a te Kuini, hei tirotiro mo enei iwi erua,
mo te Pakeha, mo te Maori. Ae, ka piri
atu matou ki a koe e te Kuini, e te Kawana;

no te mea hoki kahore he mana hei pehi mo
te Kuini, no te mea kua kotahi nei tatou
inaianei.

E hoa, e te Kawana. Kia atawhai ki o
tamariki Maori, Pakeha. Ko nga whaka-
aroaronga i roto i o matou ngakau, ara, kia
tupu he painga ki Niu Tireni. Heoiano ta
matou kupu ki a koutou, e te Kuini, e te
Kawanatanga.

Na TOMIKA TE MUTU,
Na WIREMU PATENE WHITIRAINGI,
Na HAMIORA MATENGA Tu,
Na HAMUERA TE PAKI.

Na Ngatiawa (o Te Awa-o-te-Atua).

Kohimarama,

Hurae 14, 1860.
E pa, e te Kawana,—

Tena koe! Kua tae mai ahau ki Akarana
nei, kua kite nei ahau i a koe, kua rongo nei
 ahau i o korero ano. E pa, ka nui te pai o
taku whakaaro ake. Heoi, e pa, ka nui te
 hari o toku whakaaro ki enei tikanga au.
Ara, e pa, kotahi te he ko enei take e tu

THE MAORI MESSENGER.

21

TE KARERE MAORI.

ever, still, 0 father, there is something
wrong. I refer to these  tvvo things;—the
Taranaki affair, and the proceedings of Wai-
kato. These cause doubt in the mind, for I
am a Maori.
With reference to the proceedings of 

Waikato: had the course you are now fol-
lowing been adopted sooner, this project of
Waikato would not have stood It was be-
cause you had no remedy for evils arising
among the Maories themselves that some of
the tribes have sought by means of this King
project (to create an authority) which should
deal with these evils of the Maories connect-
ed with the lands and every thing else.
Now, hear me! I have not joined myself to
you, neither have I joined myself to the
King. 1 have been standing aloof from both 
hitherto, but novv I intend to join myself to
you, and every thing I have. For now only
for the first time have I heard your name
now, this very day. I have no other thought
than to approve and to make good your
words. Enough.

From me—from your friend,

 TE MAKARINI,

(Ngatiawa,)
of Te Awa-o-te-Atua.

Reply from Te Tawera.

July 13th, 1860.
(Clause) 6.  Yes, we will not conceal evil
things if we detect them. Listen to what I
have to say to you. You will know bow to
act, for you are a wise people at finding
means for the correction of our errors,
which we submit to be dealt with by the
laws of the Queen, our sovereign. Hearken!
I am willing that my property and my land
should be guarded by the law of our Queen,
that evil doers should be punished—whether
chiefs or slaves, let them be given up to you
for their misdeeds,— and that disputes should
be amicably arranged according to the law
of our Lord in Heaven. Another thing: let
anger not be hastily stirred, but let there be
forbearance. Do not be in haste to go to
war. Let the Waikato follow their own
devices. It is want of knowledge which has
led them to set up a King for themselves to
usurp the Queen's sovereignty. Another
thing: let us not be too ready to take up
this matter, lest it bring us into trouble.
Hearken! In my opinion, you do well to
be on your guard, for this thing is trampling
upon your authority. Father, salutations
to you, the father of the people of this

mai nei, ko Taranaki, ko la Waikato mahi.
No reira ka ahua raruraru te whakaaro, ta
te mea he Maori ahau.

Na, mo ta Waikato mahi: mehemea i
penei to tikanga i mua kua kore e tu tenei
mea a Waikato; na te kore tikanga au mo
nga raruraru Maori ake i rapu ai etahi o
nga iwi Maori i tenei tikanga Kingi, hei
whakariterite i nga raruraru Maori, i runga
i o ratou whenua, i o ratou mea katoa. Na,
kia rongo mai koe, kaore ano au kia uru ki
roto ki a koe, kaore ano hoki au kia uru ki te
Kingi, i tahaki tonu au e te ana. Engari
ka tahi au ka whakaaro ki te tomo atu ki a
koe, me aku mea katoa, na te mea, ka tahi
ano au ka rongo i tou ingoa—no naianei
tonu. Heoiano aku whakaaro, he whakapai,
he whakatika ki o korero. Heoi ano.

Naku, na to hoa,

Na TE MAKARINI,

(o Ngatiawa,)
 Te Awa-o-te-Atua .

Na Te Tawera.

Hurae 13, 1860.

(Rarangi) 6. Ae, kaore e huna e matou
nga mea kino, me ke mea ka kitea e matou.
Na, whakarongo mai ki taku korero atu ki a
koutou. Ea taea ano e koutou, no te mea
he iwi matau koutou hi te rapu tikanga mo
a matou he ka tukua atu nei ki te ture a te
Kuini—to taua Kuini. Na, whakarongo!
E pai ana ahau kia tiakina aku taonga, aku
whenua, e te ture o to tatou Kuini, mo te
tangata mahi he kia whiua; ahakoa pononga,
ahakoa rangatira, ka tukua atu ki a koutou,
nona i mahi he; mo te tangata tautohetohe
kia whakaritea paitia, kia rite ai ki te ture o
to tatou Ariki i te Rangi. Na, tenei tetahi:

kaua e noho ki te riri, engari kia manawa-
nui. Kei hohoro ki te whawhai. Waiho
Waikato i kona mea noa ai, he kuaretanga
no te whakaaro, i whakaaro kingi ai mo
rato" hei tango i te maru o te Kuini. Na,
tenei tetahi: kaua e whakataria te wha-
whakaaro kei waiho hei take he ki
a tatou. Whakarongo mai! E mea ana
toku whakaaro, ka tika tou tupato ki a koe,
no te mea he takahi i tou mana. E pa,
tena koutou, te matua o nga tauiwi o tenei
motu, te matua o nga pani, o nga pouaru,

THE MAORI MESSENGER.

22

TE KAKERE MAORI.

island, the father of the orphan, the widow,
the sick, and of the Pakeha and Maori
children!

(Clause) 10.  Yes, your thoughts are just.

I agree with your good words to your
children who are separated for you, and have
been joined to the English, that the protec-
tion of the Queen may overshadow us for
ever and ever.

(Clause) 11.  I am rejoiced that my land
should come back to me. Yes; I have been
to the Court to seek justice. It was in  1859.

It was about my vessel, and I saw there how
the Law worked.

It is well that we should adhere to the 
Queen as our parent and our head for ever.
Let the Pakeha be united with the Maori;

let us be grafted into the good olive. Here

is another word. It was ignorance that
caused blood to flow in New Zealand;

therefore let ignorance be put down. This
is another word: it refers to the Pakeha.
These words of the Pakehas cause great
offence. They say, "No good the Maori;

go outside." Persons merely passing are
sworn at. This is a bad custom of the
Pakehas living in our various settlements.
There are many other offences committed by
Pakehas and Maories. This causes ill
feeling. Your thoughts turn one way, and
ours another, and thus we become separated.
The words of our Heavenly Father are," I
have great and continual sorrow in my
heart." This is my acknowledgment of oar
offences: murder, land-taking, adultery,
swearing, deceit, wrangling, upstast pride,
malice, theft, witchcraft, railing, anger,
lying, and provocation. Enough, it is ended.
We are not competent to form a judgment
respecting your thoughts and the views you
have made "known to us, for we are ignorant
people, and cannot take upon ourselves to
scrutinize your laws or the good regulations
that you have set up in Auckland. Listen
to the Word of God;—"Agree with thine
adversary while thou art in the way with
him." this is another word to you: I see
no fault in you, or in the written speech
which you have sent to us. Enough, my
ideas are exhausted.

From TAMATI HAPIMANA,

Of Tapuika, Tawera,
  Son of Rongotoa.

o nga turoro, o nga tamariki Maori, Pa-
keha!

(Rarangi) 10. Ae, ka tika tau whakaaro,
ka whakaae ahau ki to korero pai ki o tama-
riki kua motuhia atu na mou, kua honoa atu
ki to Ingarani ritenga, kia waiho ko te maru
o te Kuini ki runga i a matou mau ai ake
ake, amene!

(Rarangi) 11. Kua koa au kia hoki mai
toku whenua ki ahau. Ae. Kua tae au ki
te whare whakawa ki te rapu tikanga mo
toku kaipuke, imua, i te tau 1859, no reira
ka kite ahau i a te ture mahi. E pai ana
ano kia pin matou ki te Kuini hei matua mo
matou mo ake tonu atu. To tatou tumuaki,
ko nga Pakeha ka honoa ki nga Maori  ka 
honoa ki te oriwa pai. Na, tenei ano te
kupu: na, te kuaretanga i heke ai te toto ki

Niu Tirani, a me pehi i ona kuaretanga. Na,
tenei ano tetahi kupu: no nga Pakeha te hara
nui hoki—te kupu penei o nga Pakeha,
"nokuru Ie Maori, haere ki waho." Kei
waho ano e haere noa atu ana, he kanga noa
mai ki te tangata. Ko aua ture ano nga ture
kino o nga Pakeha e noho nei tatou i to tatou
kainga. Ko te tini noa iho o nga hara o te
Pakeha, o te Maori; na konei i he ai nga
whakaaro, ka rere ke o matou, ka rere ke o
koutou na whakaaro, wehe ke atu ana to
koutou, wehe ke mai ana to matou. He
kupu no to tatou Matua i te Rangi, "He
tangi nui taku tangi, ko te mamae hoki kei
toku ngakau e kore e mutumutu." Na, he
whaki ha ra tenei naku ki a koe: ko te hara
kohuru, ko te hara tango whenua, ko te hara
puremu, ko te hara kanga, ko te hara ma-
minga, ko te hara tautohetohe, ko te hara
whakahihi, ko te hara mauahara, tahae, ko
te hara makutu, ko te hara taunu, ko te hara
riri, ko te hara korero teka, ko te hara wha-
katoi. Heoi ano, ka mutu. Na, e kore
matou e mohio ki te rapa i au whakaaro i
korero mai nei ki a matou, no te mea he
hunga kuare matou ki te rapu whakaaro i o
koutou ture, i o koutou ritenga pai, e tu nei
i Akarana. Na, whakarongo mai ki te kupu
o te Atua, "Hohoro te hohou i te rongo ki
tou hoa whawhai i a korua ano i te huarahi."
Na, tenei hoki tetahi kupu ki a koe: kahore
au i kite i te he i a koe, i o korero i
tuhituhi mai nei ki a matou i to pukapuka.
Heoi ano aku whakaaro, kua pau.

Na TAMATI HAPIMANA,
No Tapuika, no Te Tawera,
Tamaiti ki a Te Rongotoa.

THE MAORI MESSENGER.

23

TE KARERE MAORI.

Reply from Ngatimahanga.

Whanganui, [i.e., Kohimarama,]

July, 1860.
Friend, the Governor,—

Salutations to you! Chiefs who dispense
love to all nations— Salutations to you all!
These are my thoughts which I have made
known to all the tribes in the South and in
the North, concerning the sin of those people
who are seeking evil. I now say to you:

Hold fast the word of our friend, Potatau.
Hold fast kindness. Wherefore I say, be
strong to suppress evil among the  people,
that every tribe may rejoice, and that the
words of the Scriptures may be fulfilled,
" Thou shall love thy neighbour as thyself,"
This also is one of my thoughts. The oyster
cleaves to the  rock in the midst of the sea:

though it be dashed by the waves it does
not fall off. By the rock is meant the
Queen, and by the oyster the people of
Whaingaroa and Aotea. Enough.

From TE WAKA TE RUKI.
To the Governor, and to Messrs. McLean
and Smith.

Reply from Ngatiwhatua.
No. 4.

Orakei, July 16, 1860.

Friend, Governor Browne,

Listen to us, enlist we speak to you and
explain our views and sentiments. They
are the  same as in lime past, even from
Governor Hobson's time down to your own
the present. We have always firmly ad-
hered to you and to the Queen's sovereignty.
Do not suppose that we are holding to the
New Zealand customs. It is not so; for it
was we who called you as a groat and power-
ful people to establish yourselves on our
lands, on the shores of the Waitemata, that
you might be a parent to us, and that we
might be your child. We are in a peculiar
manner your people, and part of the nation
which the Queen reigns over. Now, there-
fore, our system shall not be a different one
from yours, for the town is one, and the
offences committed here by the Maories the
law will punish. It is for this reason that
we so strongly press upon you the subject
of the 13th clause of your printed  address,
where you say that it is ignorance of the
English language which excludes the Maori
from your councils and assisting in framing
laws for the Maories and Pakehas.

Hearken! Although unacquainted with

Na Ngatimahanga.

Wanganui, [ara, Kohimarama,]

Hurae, 1860.
E hoa e te Kawana,—

Tena ra koe! E nga rangatira e tuku
ana i te aroha ki nga iwi katoa, tena koutou
katoa! Tenei ano aku whakaaro kua pua-
kina ki nga iwi katoa i runga, i raro, mo
nga hara hoki o te iwi e rapu ana ki te he.
He mea atu tenei naku ki a koe kia mau te
pupuri i te kupu a to hoa, a Potatau, kia
mau ki te atawhai. Koia au i mea ai ki a
koe, kia kaha ki te pehi i nga kino a te iwi,
kia puta ai te haringa ki roto ki te whakaaro
o ia iwi o ia iwi, kia rite ai ki ta te Karaipi-
ture e ki ana, "Arohaina atu o koutou hoa
tata, ano ko koe." Tenei ano hoki tetahi o
kau whakaaro. E rite ana ki te tio e piri
ana ki te toka kohatu i waengamoana; aha-
koa pakia e te ngaru e kore e taka i taua
toka kohatu. Te tikanga o tenei toka, ko te
Kuihi, te tikanga o te tio, ko nga tangata, e
noho ana ki Whaingaroa, ki Aotea. Heoi
ano.

Na TE WAKA TE RUKI.
Ki a Kawana raua ko

Te Makarini, ko Te Mete.

Na Ngatiwhatua.
No. 1.

Orakei, Hurae 17, 1860.
E hoa, e te Kawana Paraone,

Kia rongo mai koe i ta matou nei kupu,
i ta matou nei tikanga; he tikanga tawhito,
he tikanga pumau no Kawana Hopihona
tuku iho ki a koe, i naianei, piri tonu ki a
koe, ki to te Kuini mana. Kei ki koe, kei
te pupuri matou i nga tikanga o Niu Tirani,
kahore, ta te mea ko koe, na matou koe i
karanga hei iwi nui ki to matou whenua ki
Waitemata, hei matua mo matou, ko matou
hei tamaiti ki a koe, ko matou ko to tino
iwi, ko tetahi wahi o te iwi kotahi e tirohia
mai nei e te Kuini; koia ra tenei, ta matou
nei tikanga, e kore e rere ke i tau tikanga,
ta te mea he taone kotahi. Ko nga he o
konei o nga Maori ma te ture ano e whiu;

koia matou e tino tohe atu nei ki a koe i tau
kupu i te 13 o nga rarangi o tau nupepa,
na te mohio kore o nga tangata Maori ki te
korero Pakeha te uru ai ki roto ki ou runa-
nga whakatakoto tikanga mo te Maori, mo
te Pakeha. Kia rongo mai koe! He aha
koa te mohio kore noa ai ki te reo Pakeha,
me tuku atu ano ou hoa, nga rangatira
Maori, ki ou runanga; he tokomaha nei hoki
o matou hoa Pakeha, hei whakamaori mai i
nga korero o te runanga. Ma konei tatou ka

THE MAORI MESSENGER.

24

TE KARERE MAORI.

the Pakeha language, yet allow your friends,
the Maori Chiefs, to enter into your councils,
for we have many Pakeha friends, who can
speak Maori, to translate into English and
Maori what is said io the council. By this
means we shall have one law and one way of
proceeding for the Maories and Pakehas; for
the Maories are a numerous race, and have
many ways of proceeding.

2 This is another subject   the Waikato

movement. Hearken! to us! The fault is
your own. Some time ago we informed
you of its commencement, and that Potatau
was set up as a King. You answered that
you did not believe in it, and that it was
mere child's play, but if all this island
were to acknowledge it, (the Maori King,) 
then you would believe in it. You would
return beyond the seas and this island
would be covered with desolation. Your
fault is this. Had you extinguished
it (the Maori King movement) some lime
back, it would have disappeared ere
this. Friend, why should we concern
ourselves about that upstart project?
We must treat it with contempt and alto-
gether ignore it. Had many tribes joined in
supporting that piece of unwarranted pre-
sumption, we might think it worth our con-
sideration.

 3. There is another subject: it is to ask
you who it was that separated us—the
Pakehas and the Maories. Was it the
Maori or was it the Pakeha? We consider
that you have done so, for they are your
councils which enact laws for the people,
and also for that which is used to shoot birds
as an article of food tor the people. Hearken!
These things, (arms and ammunition,) must
be left beyond the seas if they are to be kept
from the Maories. The Maories and the
Pakehas do not fear the law. The Maories
and the Pakehas are buying and selling guns
and powder at the present time. The
Maories are drinking spirits at the present
time, and do not regard the law. It would
be better not to have these things here, in
our island of New Zealand, lest they should
become a cause of dissension between us.

4. We have also this request to make to
you:—Let Crown Grants be given by you to
us the Maories, though the land be our own,
for we have entered under your wings,—we
have become one, under one system.
Should you refuse Grants, this will also
be a cause of separation between us, the
Maories and the the -Pakehas.

5. This is another subject: let not the
lands be bought carelessly, but let them
be surveyed by the surveyors of the Go-

kotahi ai ture, kotahi ai tikanga, mo te
Maori, mo te Pakeha; ta te mea he iwi
nui te Maori, he maha ana tikanga.

2.  Tenei amo tetahi, ko te mahi a Wai-
kato.  Kia rongo mai koe!  Kia rongo mai koe!  Nau te he.Nau te he.

Imua, kua korero atu matou ki a koe i te
timatanga, ka whakaturia he Kingi, ko Po-
tatau, mea mai ana koe, e kore koe e wha-
kapono, he mahi tamariki, erangi mei wha-
kaae katoa tenei motu, katahi koe ka whaka-
pono. Ka hoki koe ki tawahi, kua kapi
tenei motu i te ngaro. Ko to he tenei. Mei
tineia ano i mua kua kore noa iho inaianei.
E hoa, hei aha atu ma tatou taua tikanga
whakahihi? Me whakahawe e tatou, me
whakakahore noa the e tatou taua tikanga;

erangi mei nui nga iwi ki tera tikanga poka-
noa ka whakaaro ai tatou ki tenei mea teka-
teka.

5. Tenei ano tenei: he kupu patai atu
ki a koe. Nawai ra tatou i wehewehe, te
Maori me te Pakeha? Na te Maori ranei,
na te Pakeha ranei? Ki a matou, nau, ta te
mea, ko o runanga hei hanga ture mo te
tangata, mo nga mea e puhia nei ki te manu,
e kainga nei e te mangai o te tangata. Kia
rongo mai koe! Ko enei mea, me waiho atu
i tawahi. Kahore te tangata Maori me te
Pakeha e wehi ana i te ture. Kei te hoko
pu, paura, te Maori me te Pakeha inaianei.
Kei te kai waipiro te Maori inaianei,
e kore e wehi ki te ture; erangi kaua enei
mea e waiho ki konei ki to tatou motu ki
Niu Tirani, kei waiho hei take wehewehe i a
tatou.

4. Tenei ano tenei kupu tono atu ki a koe
mo etahi pukapuka Karauna Karati kia tukua
mai e koe ki a matou, ki nga Maori; aha-
koa no matou ano te whenua, kua uru nei hoki
matou ki raro ki ou pakau, kua whakako-
tahitia te tikanga kotahi. Ki te kore koe e
homai Karati, he tikanga wehewehe ano
tenei mo tatou—mo te Maori, mo te Pakeha.

5. Tenei ano tetahi: ko nga whenua kaua
e hokoa noatia; me ruri marire e nga kai 
ruri a te ture. Kia toru marama whaka i-

THE MAORI MESSENGER.\\

TE KARERE MAORI.

vernment. Let the lands be advertised
for three months before purchasing them,
that the Pakehas and the Maories may be
informed, and let the  sellers themselves
point out the boundaries. When Ihe lands
are surveyed and the notice published in
the newspaper, you, the Governor, should
give us a paper authorising the sale of
those lands. When we receive that paper
we shall be at liberty to sell the land as we
please, in the same manner that wheat and
potatoes are sold as we please; that we may
be upon the same fooling as the Pakehas,
having one law for the guidance of Maories
and Pakehas—that we may be like the
Pakehas, who dispose of their lands to one
another.

6. We would also speak about what you
said in reference to invasion by a foreign na-
tion—that is, that you would oppose the
enemy alone. Hearken! now! Should any
one come here to attack our town, we will be
ready to die with you. We say this because
we have lately heard, since we went to make
peace with Te Tirarau, that Waikato had
proposed to attack this town, and that they
were only restrained by the firmness of
Potatau. It was vexation at being prevented
from carrying out their designs which caused
them to go to the assistance of Te Rangi-
take, to fight against the Queen.

7. This is another subject—the errors
of the Maories. The land is a cause of
strife. It must be arranged by you and
by the Maori Chiefs. You must also deal
with cases of murder where one Maori kills
another, such as these which have lately
occurred but which have not been dealt with.
There are also offences in connection with
women. We must find means also of dealing
with these. You must not say that we
alone must see to this matter. This will not
be right; we must work together.

Enough. From us—from your loving
friends,—from the assembly at Orakei,

Auckland.

From PAORA TUHAERE,
TE KEENE,
MOI,

TE REWETI,
TE WIREMU,
REIHANA,
TE KEEPA,
ERUERA,
TE HAPIMANA,
MAAKA,
TAARE,
HUNIA,
PARAMENA,

tenga ki nga Pakeha, ki nga Maori, ka hoko
ai i taua whenua. Ko te hunga e hoko
whenua ana, ma ratou ano e whakatika ng-
rohe. Ka oti te ruri nga whenua, me nga
whakakitenga o te whenua i roto o te nu-
pepa, mau, ma te Kawana e homai te puka-
puka kia hokoa aua whenua; ka riro mai
taua pukapuka i a matou ka tahi matou ka
hoko noa atu i te whenua, me te witi, me te

riwai e hokoa noatia nei e matou, kia rite

tahi ki te Pakeha, kia kotahi ture hei wha-
katika i te Maori i te Pakeha, kia rite ai ki

te Pakeha e hoko nei ki tetahi ki tetahi i ona
whenua.

6. Tenei ano tetahi kupu ki a koe, mo 
tau kupu i ki nei ki te puta mai tetahi iwi
ke ki te whawhai mai ki a tatou, mau anake
e whawhai atu. Kia rongo mai koe! Ki te
poka mai tetahi iwi ki te whawhai ki to pu-
toi! laonc, me male malou me koutou, ;ei io
mea kua mohio matou i naianei, i meri i::.
matou i haere nei ki te hohou rongo ks a 'ie
Tirarau, ka ki Waikato kia patua tenei ir;o;;c.
Na te kaha o Potatau ki io riri i ona i\\v: ka-
iahi ka rongo. Ko Io rnlou riring-a, :w E.;;

ralou tikanga kahore nei i puia, ko io :-aioa
haei'enga ki le whakanui i a Te Rangitake,
hei whawhai mai ki te Kuini.

7. Tenei tetahi, mo nga lie'oleMao;'!. Ke
lake whawhai te whenua. Mau, ma r;g'A r;'-
ngatiraMaori, e whakakite. Ko nga koi;yri-c;z
te Maori ki a, ia Maon ano, me whaka: !L.J a;;o
koe i tena, penei me enei kohuru kua mahue
ake nei kahore nei i whakaritea. He he ao
kei te wahine: me mahi ano tena i t;ie^.
Kei ki koutou roamalonanakee mahi; ekore
e tika, erangi ma tatou labi. Ueoiano, n;i
matou, nao hoa arolia, na te runanga e noho
nei ki Orakei, Akarana.

Na PAORA TciiAEnE,,
" TE KEENE,
<t Moi,

(; TE REWETI,
" TE WIREMU,

" l{ EI HANA, l
" TE KEEPA,

" Er,L'nr.A,
" TE HAPIMANA.
<t MAAKA,
i< TAARI-:,

<( HUMA,

'' PARAKENA,

THE MAORI MESSENGER.

TE KARERE MAORi.

PAOKA KAWIIARU,
TE KARU,
ARAMA KARAKA,
TE WIRIHANA,
TAUTARI,
TE WAKENA.

Reply front Ngatiwhatua.
No. 2.

Orakei, Auckland, '

July 11.. i860.
Friend l!ie Covcrnor,—

S:ilnl;ilions to your This is my " idea
nho!ii ibi.s Conference wliicli you !i;hvo con-
vened in discuss malters conncclcd wiih ihe
wcl!-irc and advancement of llic iwo races
dwelling in New Zealand. This is to give
yon iny opmioTi on llie subject, in days
gone by the Maoii people lived in ft lawless
manner. When the missionaries c;mio, Ihe
Maori pcop!e cmbarkcd in l!ie canoe of
Chrisliamly. Aficrwanjs came iho lav. or
England, and ihiswns added as a v.-asl*. bop.s'd
[or upper plank] to [the canoeof] C'nris!kinily.
iicre were two things, and bot,h were good,
in my opinion. I am now seeking tos- (he
iaka and aukaha ["Ihe slrip of wood tli;u
covers ihe join! of ihe side p'ank. and llic
cord lliat fastens it,] that is, for love, anu
for the union of llie two r;ices. 'In one re?-

pect it [union] is complete, but in anoth!';'it
is not yet so. I allude to guns and powu'er
•which are closed lo l!ie Maories bni open to
the Pakelias. I am not finding fauii v»'iih
you, for I know your thoughts on that
subject. |
Anoiher subject, is, the lands of (.be Maoncs
which have not vel been so!d io Ihe Govor-
nor. I have considered what is said in llic
sixlh clause of llie addressrcfetTi ngio l!ie pro-
teclion ofproperty. I am of opinion that
some of such lands might be handed ovcr t,o
your charge,'bnt that oihers could not.-* The
question will ihere!bre liave lo be so left.
!hat each tribc or individual may act as he
thinks fit. But I do not think that the
Maori lands could bo sctllcd in Ibis way,
because if we sell ihcm to the Govcrnmcnt
we shall not be" able to buy ihcm badv
again tor ourselves. The portions of land
which are reinrne:l by ihe Governnicnt lo
(he Maories go to the Chiefs only ; llie
inferior people wander about wilbonl land
io cullivate: or if it be said lliat each man
should relain his own land, lie would not
l)e able lo keep it; the Chief would sell it,
;md the owner would not be able lo retain
it, through fcaroflhc CDief. Nor can ihe

PAORA KAWHARUy

TE KARU,
ARAMA KARAKA,
TE WIRIHANA,
TAUTARA,
TE WAKENA.

Na Ngatiwhatua.
No. 2.

Ora kei, A ka ra na,

11 u rae 17, 1860.
E hoa, e lc Kawana,-—

Tona koe! Tenei taku whakaaro mo te-
nei Siuihi.ii kua karangatia nei e koe kia hui-
hui mai ki te rapu tikanga e pai ai, e
I u pu i a'iii ai nga iwi e rua e noho nei i Niu
Tireni. He whakaatu atu tenei naku i taku i
mohio ai. I nga ra o mua i noho kurarura-
ru lenei iwi te tangata Maori: te taenga
mai o nga niihinare ka eke tenei iwi te
Maori ki runga ki tenei vvaka ki te whaka-
po?:o; muri iho ka tae mai le lurc o Inga-
rani ka whakapiriUn hei rauawa rno te wha-
knpono. E rna enei, he pai anake ki tohu
whakaaro. Rapu ake ahau inaianei ko nga
laka mo nga aukaha, ara, ko te arolia me te
kotahitanga o enei iwi e rna. Ko lelab;

walii kua rite, ko tetahi pahi kaliore ano.
Taku e mea nei kahore ano, ko te pu ko te
panri», o pnru ana ki nga Maori e tuwhera
ana ki nga Pakeha ; olira chara tenei i te
; whakawa naku i a koe, e mohio ana hoki
^ ahau ki tau whakaaro mo taua mea.

, Tetahi mea, ko nga whenua a nga Maori
, kaliorc nei ano i hokona ki lc Kawana.

Kua rapu ahau i tenei kupu i te tuaono o nga
nama o lc nupepa [a io Kawana] rao te !ao-
nga o te tangata kia tiakina pakia. Ki toku
whakaaro ko e'ahi o nga oneone pera e taea
te hoatu U a koe kia tiakina, ko etahi ekorc e
taea. Heoi, me wvaiho ano i ta tena iwi, i ia
tena iwi, i pai ai, i Ia ia tangata ranei i pai ai;

otiia e kite ana ahau e kore e oti nga oneone o
nga Maori i tenei whakaaro. Ki te mea hoki ka
hokona atu ki te Kawanatanga e kore e taea
e matou te hoko, kia hoki mai ano ki a ma-
tou. Ko nga wahi whenua e whakahokia
mai ana e le Kawanatanga ki nga Maori e
riro ana i nga rangalira anake, ko nga tutua
ka hacrccre noa, ka kore he mahinga kai. Ki
le mea ranei ma ia tangata ma ia tangata e
tiaki tona whenua e kore ano e mau, ka
hokona e nga rangaiira. E kore ia e kaha
ki lc pupuri i te wehi i nga rangai! ra. E
kore ano hoki e ahei kia hokona ki nga mo-
ni utu whenua tetahi atu whenua, kei rere
mai ano te nuinga ki runga ki te wahi i ho-
kona houlia, haunga ia nga whenua i wlia-

THE MAORI MESSENGER. 27 TE KARERE MAORI.

money received in payment for land be ex-
pended in the  purchase of other land, lest
loo many should come and occupy the
newly purchased piece. I do not refer to
the lands which have been properly disposed
of to you. It is for the above reason  that I

say, let this man who has been set up by
the Waikatos remain to be a friend to the
poor [or inferior people] lest they suffer
from the grasping propensities of some of
the Chiefs. I refer to my own tribe, the the
Waikato. Let both the Chief and the poor
person live. Do not you however either
agree to it [the King movement] or (try to)
suppress it. So that if it prove a failure, you
did not agree to it, or if it turn out well, you
did condemn it. According to my foolish
thoughts, also, what the Waikatos are now 
doing is partly good. My reason for calling
it good is, the character of the principles 

" 5 .A-i.u-.^'^--^-^- .ty-»v.y~f--<-;«'«^i^--i.,,. •'-(«•';-•

laid down byroiatau. Ue ;s d"ad, hui Ins
word still lives : "Hold fast lo Clin?i.ianSiy,
to the law, and to love : of wlial account is
anything else ?" These were lliy pirning

words left by Potatau, " A fier me, be kind
to the white skin and io ihe black skin."
And these were not merely words spoken by
him [cluring his life]; he acted upon lliese
principles. Ears have heard it and eyes
have seen it. Produce [troni Waikato]
is still brought to town Ior sale lo t.lieir
Pakeha friends in the same mannei'as bcfore
the setting up of the King. In ihe mouti) of
March or April, in the year 1869, some ol'
the Watkalos proposed to attack and dcsn'oy
Auckland, but llieir scheme was condemn ed
by Potatau and by the majorily of I'ue
Waikato chiefs ; in ccnseqiipnce of whio!i
those men went to Taranaki to iig!it Uie
Queen's soldiers, on ihe prelexi ofesconins
the Ngaiiruanuis, lest they should ho killed
by ihe Pakebas when passing through iheir
lerritory. It was lliey also who raised the
false report which you beard, namely lliat
Ihaia and the Pakehas were lying in wait at
Parininihi [while cliffs] for the Ngatiruanui.
Potatau, however, was suspicious lest those
people should slay at Taranaki to fight
against ihe Queen. When they were well
on llieir way, Kcwi was sent to be Ihcir
guide. When lliey rcached Parininihi,
Itewi proposed ihai liiey should leave tbeir
guns there, and Ihat they should proceed
unarmed. They would not listen, and Rewi
reiurned. ^ Tbe,pAdncJiales.g^lai^-^X^
kaio at Paetai, and which were co:idrmed at
ihe grcat meeting at Ngaruawahia, were
these. TheAIaori king aiid, his,svi^b;o,l, ihe
flag, were" lo1 be set"up upon a fuiinda!.ion.
!he nalu';-e of svli!i:h '^as ux^!ain'-"J by Poa-

kaaetia likaiia ki a koe. "l Kuia ahai-i ka mea
nei ki a koe, me waHio te tangata e whaka-
luria nei e Waikato, hei hoa mo nga mina,
kei mate i te whakaaro apo o etahi o nga
rang'atira o toka iwi ano ia, o Waikato.
Taku e mohio ake nei, kia ora tahi ai te ra-
ni;:n,ira me te tutua; otiia kaua e whakaae-
tia e koe, kaua ano hoki e pehia : mo te he
rawa ake, kihai i whakaaetia; mo te tika ra-
wa ake, kihai i whakahengi^. E mea ana
hoki toku whakaaro kuare, c pai ana tetahi
waiu o te in;ihi e mahia nei e Wa.ikam.o. Te
lake i moa ai ahau, he pai, ko nga tikanga i
wliakaiakoiori;!i e Potatau. Male alu ia, ko
te kupu e ora ana, " Kia mau ki te whaka-
pono, ki te lure, ki te aroha; hei alia ie
aha, hei aha te aha?" Ko te ohaaki tenei
i waiho iho e Potatau, " E muri, kia atawhai
ki te kirima, ki te kii'i mangu." E hora i
te mea ko te kupu anake i whakapuakina
kauna, engari kua mahia ano hoki, kua ra-
ngoi;a e te taringa, kua kitea e te kanohi.
Ko nga mea hokohoko e kawea mai ana ki
nga taone hoko ai ki o ratou hoa Pakeha,
pera lonu ano me te ritenga o mua atu o te
whakaturanga Kingi. 1 nga ra hoki o Maehe
pea, o Aperira ranei, i te tau 4860, i mea
etahi o Waikato kia tikina mai a Akarana.
nei kia patua, olira i whakahengi^ la ratou.
tikanga e Potatau, e te tokomaha hoki o
nga rangaiira o Waikato; no reira liaei'e
ana aua tangata ki Taranaki whawhai mai
ui ki nga hoia a te Kuini, wliakapekangia
as;a e ralou, he arahi i a Ngatiruanui kei
paina e te Pakeha ki tona wahi; na ralou
hoki taua korero horihori i rongo ra koe.
kei Parininihi a Ihaia raiou ko nga Pake-
l;a e whanga mai ana i a Ngatiruanui. Olira
i tupato a Potatau kei noho atu taua iwi i
Taranaki whawhai mai ai ki te Kuini, ka
maro ki te haaralii, ka tonoa atu a Re\\vi l.ei
kai arahi. Te taenga ki Parininihi ka me-
inga e Rewi kia wailioiia nga pu i reira,
kia baere kau noa atu, kihai i rongo; no
reira, hoki mai ana a Rewi.

^ Ko te tikanga a Waikato i whakapuakina
nuitia i Paetai, a i whakaetia ki Ie runanga
nui i Ngaruawahia, he penei, ko te Kingi
Maori me te tohu o iaua Kingi, ara mo te
kara, me ta ki runga ki nga kupu i whaka-
i puakia ra e Potatau i te hui ki Waikato, hei
; whakaputa i io pai ki ngt wuhi katoa o Niu.
Tireni. Ko te pai tenei i whiriwhiria e ra-
lou, konga whawhai ki etahi wahi o le inuiii
1 nei, inaha minita, ma nga rangaliraA!aori,

THE MAORI MESSENGER.

28

TE KARERE MAORI.

tau at the Waiuku meeting. It was to pro-
mote peace throughout New Zealand, which
vvas to be attained in this manner. In case
of war occurring in any part of this island,
the ministers, with disinterested Maori and
Pakeha chiefs, should interpose to suppress
it and arrange the matter in dispute, The
passions of the parties concerned in the
dispute would be loo much excited to allow 
justice to be done. It was not attempted to
provide for cases in which you might be a
party concerned. It will be for you to tell
your Maori friends (what is to be done).
Waikato is now wailing for a word from
you to go to investigate the question of Wm.

King's land. It is impossible to believe the two
statements  made. The Pakehas say that the
land is Te Teira's only; the Maories say
that   it is partly Wm. King's. It is there-
fore thought that it would be well to send
some Pakehas and Maories, just men, to
examine (into the case). This is all.
From your friends,

RETIMANA TE MANIA,

WIREMU HOPIHONA TE KARORE. 

Na Ngatitoa.

No. \\.
Kohimarama, July 20, 1860.
My loving friend, Governor Gore Browne,

I am but just recovered from a serious
illness. I now wish to write a letter to you
to express my appreciation of the clear
address you read to us on the 10th July,
1860. I quite understand your words and
the meaning of all I have read in that
address. I shall be very sorry if this title of
Maori King, invented by the tribes south of
Auckland, continues to gain ground. But
we must. endeavour to suppress it in order
that this name of disgrace may quickly dis-
appear from this island. I am unable to
put any other meaning upon the words
which I have read with so much satisfaction
than that which they so clearly convey res-
pecting the continued affection and love of
the Queen to her Maori  people. I do not
include those who are in arms against the
Queen at Taranaki, but I mean those who are
living quietly under the sovereignty of the
Queen of England and of New Zealand. Your
word also respecting our lands, recommend-
ing that they should be properly surveyed and
brought under the operation of the wise laws
of England, is clear. It has given us great
satisfaction: now it will be clear. This
runanga does not blame  you with reference
to the war which Wiremu Kingi is now carry-

Pakeha hoki, kahore nei i tata ki taua he, e
tiki, e whakarite, e pehi hoki, no te mea e
pawerawera ana te ngakau o taua hunga e
whawhai ra, e kore e tukua te tika kia
puta. Ko te taha ki a koe kihai i taea te
whakarite, mau ano e whakaatu ki o hoa
Maori. Heoi, kei te tatari a Waikato i na-
ianei ki tetahi kupu i a koe kia haere ki te
titiro i te oneone o Wiremu Kingi, no te mea
e hore e taea te whakapono nga korero e
rua. Ko nga Pakeha e mea ana no Te Te-
ira anake te whenua, ko nga Maori e mea
ana no Wiremu Kingi tetahi wahi: no reira
 i meatia ai me tono etahi tangata pono, Pa-
 keha, Mauri, ki te titiro. Heoiano.

Na o hou,
Na TE RETIMANA TE MANIA,
WIREMU HOPIHANA TE KARORE.

Na Ngatitoa.
No. I.

Kohimarama,

Hurae 20, 1860.
E taku matua aroha, e Kawana Koa
Paraone.—

Ka tahi nei au ka ora ake i te mate nei.
Ka mahara au kia tuhituhi pukapuka atu ki
a koe, hei whakamoemiti atu maku ki a koe,
ki taku Ariki, mo te marama o nga kupu o
tau pukapuka i panuitia ra ki a matou i te
10 o nga ra o Hurae, i te tau 1860. Marama
katoa o kupu ki taku whakaaro, me tuku
korero i taua pukapuka. Kei te nui taku
pouri me ka tupu ake tenei ingoa pokanoa i
runga atu o Akarana, otira me tami haere
kia ngaro whakarere atu tenei ingoa tutua i
runga i tenei motu. Kahore hoki e taea e
au te whakaputa ke i nga kupu ahuarekareka
nui ki toku ngakau mo te aroha mau tonu o
te Kuini ki tona iwi Maori, haunga te iwi e
whawhai mai nei ki a te Kuini i Taranaki;

otira ko nga tamariki e noho tonu nei ki ra-
ro i te mana o te Kuini o Ingarani, o Niu
Tireni hoki. Ka marama hoki to kupu kia
whakaaetia mai e koe o matou whenua kia
ruritia i runga i nga tikanga marama o Inga-
rani. Ka koa matou mo tenei, ka tahi ka
marama. Kahore he kupu whakahe a te
runanga nei mou mo runga i te pakanga a
Wiremu Kingi e whawhai mai nei ki a te
Kuini. Kua marama katoa hoki nga tika-
nga i te whakahaerenga mai a Makarini i

THE MAORI MESSENGER.

29

TE KARERE MAORI.

ing on against the Queen. All the particulars
relating to the Taranaki land have been

made clear to us by the explanation which
Mr. McLean has given. This runanga is now
satisfied that Wiremu Kingi was wrong in
resisting the Queen's authority
From your humble servant,

TAMIHANA. TE RAUPARAHA.
To Governor Gore Browne,
Auckland.

Reply from Ngatitoa.
No. 2.

Kohimarama,

July 20th, 1860.

These are the subjects upon which I wish to
speak in the Maori Conference at Kohimarama:

1. Land is the main root from whence spring
the frequent quarrels of the Maories of this
Island. This is the ruin of Ihe Maories, causing
them to destroy and murder one another.

Let the Governor now consent that those
wars among the Maories be made to cease.
This runanga, now stands as a light to both races,
Io Ihe Pakeha and to the Maori. Let this
runanga be a beckoner to those who are going
astray, following the old customs of the Maories,
that they may come back into the good path

which the Governor has pointed out as that by

which the Maori race in New Zealand may attain
to what is for their welfare, and the two races —
the Pakeha and the Maori—may preserve mutual
friendship. There is but one Queen who is a pa-
rent for these two races, who thus stand in the
mutual relation of elder and younger brothers.
It is this runanga by which a light appears
above the horizon like the morning star.

2. Future sales of land by the Natives to the
Government should be conducted by a Commis-
sioner, to be appointed as follows:—Let the
Governor select a Pakeha gentleman, and a
Maori Chief as an Assistant, and let them con-
duct the negotiations for lands offered for sale by
the Maories to the Government. Let them inves-
tigate the title, conduct the purchase, and make
all the arrangements. In my opinion the system
of land purchasing by the Government would
by such an arrangement be clear.

5. In future when land is sold to the Govern-
ment, portions should be set apart for the pauper
Maories. Let the Governor appoint a Pakeha
and a Maori Chief as trustees for lands so appro-
priated, and let these superintend them. so
that the possession of such lands may be rendered
secure, lest there should be disputes among the
Maories as in times past. In my opinion the
Reserves would then be clear.

nga Ukanga o taua kainga, o Taranaki. Ka-
tahi nei ka mohio te runanga nei na Wiremu
Kingi ano tana he ki te whakatupu whawhai
mai ki a te Kuini.

Na to pononga Hi,

Na TAMIHANA TE RAUPARAHA.
Ki a Kawana Koa Paraone,
Kei Akarana.

Na Ngatitoa.
No. 2.

Kohimarama,

Hurae 20, 1860.

Ko aku whakaaro tenei hei korero maku
ki te Runanga Maori i Kohimarama.

1. Te putake nui i hua ai nga pakanga
ki nga iwi Maori o te motu nei, he oneone:

nga putake i ngaro ai nga tangata Maori i
a ratou ano te patu, te kohuru.

Me whakaae mai a te Kawana kia whaka-
kahoretia aua pakanga i roto i nga tangata
Maori, i tenei takiwa, ka tu nei tenei runa-
nga hei marama mo nga iwi erua, mo te
Pakeha mo te tangata Maori. Ko tenei
runanga hei kai powiri i nga iwi e haere
he ana i nga ritenga tawhito o te Maori,
kia hoki mai ki te huarahi pai, ki ta te Ka-
wana i whakarite nei hei painga mo nga
tangata Maori o Niu Tirani, kia aroha tonu
ai nga iwi e rua, te Pakeha me te tangata
Maori. Kotahi tonu te Kuini hei matua mo
enei iwi e rua, e whakatuakana nei te
Pakeha ki te Maori, me te Maori hei teina
ki nga Pakeha; koia ra tenei ko te runanga
nei. Ka puia ake nei te maramatanga i te
pai, mehemea ko Kopu e marama nei i te
pai.

2. Ko nga tikanga mo nga whenua
me ka hokona atu e nga tangata
Maori ki te Kawanatanga inaianei i runga
i tenei runanga ka whakaritea nei.
Me kowiti e te Kawana tetahi Pakeha
rangatira. me tetahi rangatira Maori hei hoa
mo taua Pakeha, hei whakahaere i nga
tikanga mo nga whenua e hokona e nga
 tangata Maori ki te Kawanatanga. Ko
ratou hei kai titiro,  hei kai hoko, hei kai
whakamarama, ka tahi pea ka marama ki
taku whakaaro nga tikanga mo nga whenua
e hokona ana ki te Kawanatanga.

5. Ki te utua ano etahi o nga whenua ki
te Kawanatanga, me ata whakarite marire
tetahi pihi whenua hei oranga mo nga
Maori rawakore o nga tangata Maori. Ma
te Kawana ano e whakarite tetahi Pakeha,
me tetahi rangatira Maori, hei kai-tiaki mo
aua whenua whakatapu, hei kai whakahaere
hoki, kia marama ai te noho a nga tangata

THE MAORI MESSENGER.

30

TE KARERE MAORI

4. For persons of this class have not the
means of purchasing lands from the Govern-
ment.

5. The money paid for the land by the
Government should be distributed among the
real owners in the following manner:—If there
are two hundred persons, a Chief should receive
21, the person next in degree to the Chief, 11.,
and those of inferior rank 10s. This is the
reason why the Maories are not able to purchase
Government lands,—they do not obtain
 large sums of money. If  301. were received by
one man, or even 201., then it would be possible
to purchase Government lands.

6. Another suggestion I would make with
reference to our lands is this:—That portions of
them should be set apart for the benefit of the
Maori people. If the Governor approved, these
lands might be leased to the Pakehas, and the
proceeds applied to churches, mills, medical
attendance, and in defraying other expenses con-
nected with Maori towns; also to the improve-
ment of roads, that they may be like the roads
of the Pakeha; provision also should be made out
of this fund for the entertainment of Maori
visitors.

7. With. reference to the law for reputed
wizards. Let not such a man [a wizard] be
murdered. It will be for the Governor to re-
prove those who believe in witchcraft. If they
persist in such belief, let the case be brought
before  the magistrate, that the truth or falsehood
of this Maori practice may be made to appear,
and that this foolish thing may he abolished.

8. Another thing is, that the Governor should
allow of provision being made for the Maori
ministers. Let land to the extent of five hun-
dred acres be taken from among the lands of the
Maories, and other portions, as sites for schools
for the children, and for Maori churches.

If land could be thus made available for the sup-
port of Maori ministers, the necessity for money
contributions from the Maori people for the main-
tenance of their ministers would cease. The land
would furnish a permanent source of income.
The Governor's permission is necessary in order
to carry this into effect.

These are my thoughts.

TAMIHANA TE RAUPARAHA.

i runga i taua pihi whenua, kei taupatupatu,
me nga Maori o mua; ki taku whakaaro, ka
tahi pea ka marama nga whenua rahui.

4. No te mea, e kore aua tangata e
kaha ki te hoko whenua i te Kawanatanga i
te kore o ratou moni hei uta whenua mo
ratou.

5. Ko nga moni e riro mai ana i te utu-
nga atu o te whenua ki te Kawanatanga ka
tuhatuhaina ki nga tangata no ratou ake
taua wahi. E rua rau nga tangata, ko te
rangatira kia (21.) rua pauna mona; ko te
tangata iti iho i te rangatira, kia kotahi
pauna; ko te tangata i raro rawa i tetahi
rangatira, kia tekau hereni mona. No konei
i kore ai e kaha nga tangata Maori ki te
hoko whenua, ki nga whenua o te Kawa-
natanga, he kore e whiwhi nui ki te moni.
Mehemea i toru tekau pauna i te tangata
kotahi, i rua tekau ranei, kua taea te hoko
etahi whenua Pakeha.

6. Ko tetahi tikanga aku i whakaaro ai
mo etahi tikanga ano mo o matou whenua,
kia wehea mai ano etahi wahi, hei wahi
whakatapu mo matou ano, mo nga tangata
Maori. Ki te pai a te Kawana kia retia
atu ki te Pakeha; ko nga motu o taua wahi,
Lei moni mo nga wkare-karakia, mo nga
mira, mo te takuta, me nga rongoa hoki;

me etahi atu mahi o nga taone Maori; mo
nga huarahi hoki kia whakapaia, kia rite ki
nga huarahi Pakeha; hei moni aroha atu
hoki ki nga manuhiri Maori.

7. Ko nga ture mo nga tangata e ki ana
i he tohunga makutu. Kaua e patua te
tangata ki te kohuru i a ia. Ma te Kawana
e riri atu nga tangata e mau ana ki te wha-
kapono ki aua makutu. Ki te kaha rawa te
tohe o taua tangata ki te whakapononga i
taua makutu, me tono ki te Kai-whakawa,
kia ata kimihia te uka me te he o te mahi
Maori, kia whakakahoretia rawatia atu taua
mea kuare.

8. Ko tetahi, kia whakaae mai a te Kawana
ki tetahi o ranga mo nga minita Maori. Kia
rima nga rau eka. i roto ano i nga whenua o
nga tangata Maori, me tetahi wahi whenua
hoki, hei turanga kura mo nga tamariki, mo
nga whare karakia Maori hoki.

Ki te mea ka rite taua whenua hei oranga
mo nga minita Maori, ka mutu te kohikohi
moni a nga tangata Maori ma a ratou minita,
ka waiho ma taua whenua e whangai nga
minita i nga tau katoa. Ma te Kawana e
whakaae mai tenei e tika ai.

Noku nga whakaaro nei,

No TAMIHANA TE RAUPARAHA.

THE MAORI MESSENGER.

TE KARERE MAORI

Reply from Ngatitama.

Friend, Mr. McLean,—

I find no fault with the Governor's address. I
consider that his words are perfectly right. We
are not able to criticize or io say that they are
wrong. This is what I am thinking. I have
not as yet heard any good words from any of the
Chiefs whom you and the Governor have called
together. This is my word—hearken, both of
you. What I desire is, that you should urge
those whom you have appointed to the conduct
of affairs to be diligent, and that you should
continually remind them of their duties, year by
year, and month by month, that they may not
continue ignorant, but that they may zealously
emulate their elder brethren, the Pakehas. And
do not you let them be few in number, but let
there be many of them, that the voice of some
one or other of them may strengthen their work.
By this means will the people be drawn to your
good things.

0 Governor,—This is what I desire: that 
some regulation  should be made for my place,
commencing at Whakatu (Nelson), and reaching
as far as Aorere (Massacre  Bay). I say also, let
me frequently hear from you, that I may be put
in remembrance year by year, and month by
month, lest working long by myself [left to my-
self] I should  forget my duty. While his sup-
porters are at at hand, a man will not be idle.
Enough.

From WIREMU TE PUOHO.

Reply from Ngatiraukawa.

[Kohimarama,]

Otaki [place of abode].
Friend, the Governor,—

I thank the Queen for the love she has shown
in sending the Ministers and Bishops to save this
island. On their arrival here they found the
Maori people eating one another. By Chris-
tianity they were saved. I will say no more
about that.

Friend, the Governor,—I do not question the
truth of your words, because I perceive that they
are right. They are right, inasmuch as there
have been many payments made for that land.
The wrong now rests with the Maories. This
is to ask you to send a surveyor to survey our
lands, that there may be no disputing amongst
us. I would also speak to you about the color
[flag]. Should you become offended at it, you
will perhaps send the soldiers, and wish me also
to become a soldier. I shall not consent, for it
was through fear of such an event happening
that I came here to you. Should you attach no
importance to that flag, do you appoint police to
protect the stores at Otaki. I have also a word
to say about the wants of the body:—that you
should let us have powder, shot, and caps.

Na Ngatitama.

E hoa, e Te Makarini,

Kahore aku whakahe mo a te Kawana
kupu. E mea ana ahau he tika tonu ana
korero. Kahore ano hoki e taea e matou te
hurihuri, te whakahe ranei. Tenei te mea e
whakaaro nei, kahore ano au i rongo ki etahi
kupu pai a nga rangatira katoa i karangatia
nei e korua ko Kawana. Tenei taku kupu,
kia rongo mai korua. Te ritenga e pai ai
au, kia puta ta korua kupu akiaki ki nga
tangata i waiho nei e korua hei kai whaka-
haere tikanga, kia whakamaharahara tonu
korua i nga tau, i nga marama ranei, kei
kuare tonu ratou, kia kaha ai hoki la ratou
whai atu i muri i o ratou tuakana Pakeha;

aua ano hoki ratou e whakaououtia e korua,
engari kia tokomaha ano ratou, kia ai te
mangai o tenei o tera ranei, hei whakakaha
mo ta ratou mahi; penei ka riro mai nga
tangata ki roto ki ou painga.

E te Kawana! Ko taku tenei e pai nei,
kia hanga tetahi ritenga mo toku kainga,—
timata atu i Whakatu tae noa rano ki Ao-
rere. E mea ana hoki au kia puta hohoro
ake i a korua etahi kupu whakamahara moka
i roto i nga tau, i nga marama ranei, kei
mahi roa ahau ko ahau anake, a wareware noa
iho ahau. Ei te noho tona kai-whakakaha, e
kore ano hoki ia e mangere. Heotiano.
Na WIREMU TE PUOHO.

Na Ngatiraukawa.

[Kohimarama,]

Otaki [ko tona kainga].
E hoa, e te Kawana,—

Kei te whakapai atu ahau ki a te Kuini
mo te putanga mai o tona aroha, ki te tuku
mai i ana minita, i ana pihopa, hei whakaora
i te motu nei. Rokohanga mai te tangata
Maori e tahuri ana ki te kai i a ia ano, na
te whakapono i ora ai. Heoti ano tena. E
hoa, e te Kawana, kahore ahau e whakahe
atu ki au korero, ta te mea kua rongo ki te
tika o au korero; ko te tika tenei, ka maha
nga utunga o taua whenua; ko tenei, kei
te tangata Maori te he. He kupu atu ano
tenei naku ki a koe, kia tukua ake tetahi kai
ruri mo o matou whenua, kia kore ai he
tautohe i a matou.  He kupu ano tenei
naku ki a koe mo te kara. Ki te puta he
whakatakariri mou ka tonoa ake pea e koe
nga hoia, ka mea hoki koe ki a au hei hoia:

kaore ahau e pai, ta te mea na te wehi hoki
ki taua mahi i ahu mai ai ki a koe. Ki te
whakangakau-kore koe ki taua kara, wha-
karitea he Pirihi hei tiaki mo nga toa i
Otaki. He kupu ano tenei naku mo nga
mea o I e tinana--kia tukua mai te hota, te

THE MAORI MESSENGER.

TE KARERE MAORI

1 have another word to you, 0 Governor, or
rather to your surveyors. I am going to find
fault with those who purchase the land. The
fault is here. You have agreed as to the correct-
ness of our weighing the wheat and potatoes and
everything else, but when we express a desire
to have the land weighed, the land purchasers
will not consent. This is where you do wrong.
You are blinding our eyes with respect to the
land.

With reference to what you said at Ihe first, I

will mention the forbearance  of Ngatiraukawa,
on the occasion of the fight at Wairau, the arrest
of Rauparaha, and the dissensions among Nga-
tiapa and Te Raneiri—the people who have pro-
voked us. The Ngatiraukawa were not pleased

with their deeds. These thoughts are ended.

From TE MOROATI KIHAROA.

Reply from Wanganui.

Kohimarama,
July 16, 1860.

0 Governor,—

Salutations to you! The words we have
spoken in the midst of this committee are to the
effect that the Maori and Pakeha races should
be united as one people. There is no departing
from this. It is known to you, 0 Governor,
that Christianity is the main foundation of all
things. If I understand and follow the precepts
of Christianity, I shall find Salvation in Chris-
tianity, and if we understand the precepts of the
Law, we shall find salvation in the laws. Chris-
tianity is able to save us, and the law is able to
save us. It is useless to repeat these things.
Our idea is that the law should be the ruler of
man whilst he lives. Do you hearken! Chris-
tianity and law had only been tried by us for a
short space, when the precepts of both were dis-
regarded. It has also been said, " He that
putteth his hand to the plough and looketh back
is not fit for the Kingdom of Heaven." We
have not yet attained to wisdom. The bridle
is put to our mouths but we refuse to receive it.
Our wish is union. Righteous and good works
are the roots which will support unanimity.
Another thing, humility and passive subjection
to the Queen's authority

 0 Governor, there is only one thing which
you will not have from us. The lands which
remain to us we will not surrender. The land

we sold in time past was settled satisfactorily

without leaving any cause of trouble or confusion
behind. We have no object in view than that
of retaining it for our children after us. We
shall be willing to place them in the hands of the
Government for the purpose of being subdivided
that they may be fairly apportioned among our
relatives

paura, te kiepa. He kupu ano tenei ki a
koe, e te Kawana, otira ki au kai ruri. He
whakahe tenei naku ki nga kai hoko whenua;

ko te he tenei, kua whakaae koutou ki te
tika o ta matou paunatanga i nga witi, i
nga taewa, i nga mea katoa. No ta matou
tohenga atu kia paunatia te whenua, kahore
nga kai hoko whenua e pai. Ku tenei to
koutou he, e tanu ana ano koutou i o matou
kanohi ki te ritenga o te whenua. Ko tera

korero au i te tuatahi, ira, he whakaatu naku
i te manawanui a Ngatiraukawa i nga wha-
whai i Wairau, i te hopuranga o Te Raupa-
raha, i nga tohenga tangata o Ngatiapa, o
Te Raneiri,—ko nga iwi tenei e tahuri ana
mai ki te whakataratara; kahore a Ngati-
raukawa i pai ki ta ratou mahi. Heotiano
enei whakaaro.

Na TE MOROATI KlHAROA

Na  Wanganui. 

Kohimarama,

Hurae 16, 1860.
E te Kawana,—

Tena koe. Ko a matou kupu tenei ki
waenganui o tenei komiti, he whakakotahi i
nga iwi Maori me nga Pakeha. Kaore hoki
he putanga ketanga. Kei te mohio ano koe,
e te Kawana, ko te whakapono te tino tu-
mautanga o nga mea katoa. Ki te mohio au
ki te tikanga o te whakapono ka ora i te wha-
kapono, ki te mohio hoki matou ki te tika-
nga o nga ture e ora i nga ture. E taea e
te whakapono te whakaora i a matou, e taea
ano e te ture te whakaora i a matou. Kei
maumau whakahua noa i enei mea. Ko ta
matou, ko te ture hei rangatira  mo te tangata
i te oranga. Kia rongo mai koe. Kua tahi
maro te whakapono, me te ture, kua kapea
ki muri. Tenei hoki tetahi kupu, " Ko ia
ka pa nei te ringa ki te parau, ka tahuri ki
muri e kore e pai mo te rangatiratanga
o te Rangi." Kahore matou i te kite wha-
kaaro; ahakoa whangai i te, paraire ki o matou
mangai e kore matou e kai. Ko ta matou ti-
kanga he whakakotahi. Ko nga mahi tika
ko nga mahi pai, te pakiaka pupuri i te nga-
kau tahi. Ko tetahi, he ngakau whakaiti, he
ngakau whakatupapaku i roto i a te Kuini.
E Kawana, kotahi tonu te mea e hara ai
koe i a matou, ko o matou wahi whenua i
toe ki a matou,—e kore tena e whakaaetia
e matou. Kua rite hoki a tatou whenua i
hoko ai i mua, kaore he raruraru, kaore he
aha. E hara i te mea hei aha ranei, he tohu
ano mo a matou tamariki, mo a mua. Me
tuku atu ano ki te Kawanatanga kia rohero-
hea, kia tika ai te tuhanga ki nga whanau-
nga. Ko a matou whakaaro tenei kahore

THE MAORI MESSENGER. 55 TE KARERE MAORI.

These are our thoughts. We are not living I
according to the customs of our ancestors lest
we should be humbled by God. We have no
part in this presumptious undertaking as some
other tribes have—no! 0 Governor, do you con-
sent quickly to give us some law for leasing lands
at Whanganui and Rangitikei. Let it be a strong
law, sufficient to meet the case of our lands.
These are the thoughts of our Pakeha friends;—
they wish to lay out a town at Putiki, and we
consented to ask you to enact a special law for
our lands. Friends, do this that it may be set-
led soon, and let it be like the law for the Pake-
ha lands. Muzzle not the ox that treadeth out
the wheat.  Let the law concerning leasing of
lands be passed soon that the people may
speedily understand it, and that there may be no
doubt or uncertainty about it. There are more
difficulties about the selling of land than the
leasing of it. Behold! there is no bloodshed
occasioned by the leasing system, but by the
selling there is. Be quick and give us the law.
We and our Pakeha friends have made our ar-
rangements. These words are ended. Confirm
these words of ours. Let them have effect.

About Mr. Churton:—This is another subject
and it relates to our desire to have a guardian
for us and those who come to us upon the invi-
tation of the Government. We do not mean the
Maori gatherings. We will provide for those
ourselves. That which we desire of you is on
behalf of those from a distance who are invited
by the Government. It will be for you to pro-
vide a house, food, and a Pakeha to take charge.
Mr. Churton (?) is the name of the Pakeha [ we re-
commend]  Let him make all arrangements.
The reason of our liking that Pakeha is that we
have not yet seen any fault in him. He has
lived amongst us for many years and we have
not seen anything wrong in him. Our reason
for not liking a stranger is that we have seen
the evil of that.

From your loving friends, in our Lord Jesus
Christ,

From TAHANA TUROA,
HORI PAIPAI,

HORI KINGI TE ANAUA,
TE MAWAE,
HOANI W. HIPANGO,
METE KINGI,
KAWANA. PAIPAI,
TAMATI WIREMU,

of Whanganui.

Reply from Ngarauru.

 Kohimarama,

July 16, 1860.
Friend, the Governor,—

Salutation to you! Hearken! now to my words!
I will not participate in the misdoings of other
people. But should another do that which is
right, 1 will lake part in that good work. If i I
be evil, neither 1 nor my tribe will have any-

matou i te noho i runga i te tikanga o nga
tupuna, kei whakaitia matou e te Atua.
Kahore matou i runga i te tikanga whaka-
hihi nei, penei me etahi iwi, kahore. E te
Kawana, hohoro te whakaae i nga ture reti
whenua ki Wanganui ki Rangitikei. Ko teta-
hi ture kaha kia whakataua ki runga ki o ma-
tou whenua. Ko te whakaaro tenei o matou
hoa Pakeha, kei te hiahia kia mahi taone ki
Putiki, whakaae ana kia korerotia ki a koe,
kia wehea he ture mo o matou whenua. E
hoa ma, mahia mai kia hohoro te oti, kia rite
ki nga ture mo nga whenua Pakeha. Kaua
e herea te mangai o te okiha e patu ana i te
witi. Kia hohoro te mahi i nga ture reti
whenua, kia hohoro te marama nga tangata,
kaua e rapurapua tona tikanga. He mea pa-
keke te hoko whenua i te reti. Titiro!
Kahore he toto o te reti; no te hoko whe-
nua te toto. Hohoro te homai te ture ke.
Kua rite a matou tikanga ko o matou hoa
Pakeha. Ka mutu enei korero. Whakapu
mautia enei kupu a matou kia mau, kia piri.

Mo Tiatene,:  He kupu tenei mo tetahi
kai tiaki mo matou, mo nga tangata hoki
e haere mai ana ki nga komiti mo te Kawa-
natanga, kaore, haunga nga komiti Maori,
ma matou te whakaaro ki tera. Ko te mea
i tohe  ai matou ki a koe ko nga tangata o
tawhi e karangatia ana e te Kawanatanga,
mau e whakarite he whare, he kai, he Pa-
keha hei tiaki. Ko te ingoa o te Pakeha ko
Tiatene; Mana nga tikanga katoa. Ko ta
matou i pai ai ki taua Pakeha kahore matou
i kite i tetahi he o taua Pakeha. Kua maha
nga tau e noho ana ki waenganui o matou,
kahore matou i kite i te he. Ko ta matou i
kore ai e pai ki tetahi Pakeha ke, kua kito
matou i te he.

Na o hou aroha, i roto i to tatou Ariki, i a
Ihu Karaiti.

Na TAHANA TUROA,
HORI PAIPAI,
HORI KINGI TE A ANAUA,
TE MAWAE,,
HOANI W. HIPANGO,
METE KINGI,
KAWANA PAIPAI.

TAMATI WIREMU, 

o Whanganui.

Na Ngarauru.

Kohimarama,

Hurae 16, 1860.
E hoa, e te Kawana,—

Tena koe! Kia rongo mai koe ki taku
korero i naianei. E kore au e pai kia uru
au ki roto ki te he o te tangata ke, engari;

ka mahi pai tetahi tangata ke, ka uru atu
au ki roto ki ana mahi pai; ka mahi kino,

THE MAORI MESSENGER.

TE KARERE MAORI.

thing to do with it. My people said to me, " Go,
seek that which is good from the Governor, that
you may hear the correctness or otherwise of Ihe
reports which have come to us. If you see any-
thing good, bring it as a treasure for us all."
Friend, the Governor,—Let kindness appear
towards me and my people, as well as to my
Pakehas. Let a letter  be written by you to
[Major]  Durie and [Colonel] Wyatt, that they
may be kind to me and to my people. Let a

Ietter also come from you to us during each
year and month to encourage us.

This is also another of my words: I do not
like the schemes which are being devised by
some: rather do I prefer those works which
have been appointed by God and the Queen, to
carry them out all the days of my life.

Friend, the Governor,—This is also another

word of mine. Let the restrictions on the sale
of powder and shot be removed, that we, the
people who belong to the Government,
may buy. In the case of those who are disa -
fected to the Government, the restrictions should
remain in force,

Friend, the Governor, confirm this word of
mine to you. This is all I have to say to you.
From me,

From PEHIMANA MANAKORE,

of Waitorara, Pakaraka.

I now address  you on another subject. Mr.
Churton (?) a Pakeha now residing   at Whanganui,
is the person we should like to have appointed
for us. Friend, the Governor, consent that we
may have Mr. Churton, through whom we may
communicate.

Let a good house be built at Whanganui. Do
you give directions about this. Be pleased to
confirm these words of mine to you. Enough.

From MANAKORE,

of Waitotara.

Reply from Ngatikahungunu.
No. 1.

Maramara Kohikohi,

July 14, 1860.
Friend, the Governor of New Zealand,—

1. Salutations to you! You have invited us,
the men of Turanga, to assemble in your pre-
sence and to express our thoughts before you
and before your runanga.

2. Bishop Williams has also informed us
about the Queen and her kindness towards New
Zealand. She governs the Pakeha race in En-
gland and  authority is also over this island.

5. There is no other nation that will presume
to fight against New Zealand. It is for the
English only to do Ibis, for there have been

kaore au e pai, matou ko toku iwi. I ki
mai ratou—Haere, whai atu i te pai ki a
te Kawana; kia rongo koe i nga korero e
haria mai nei, ka kite koe i te pai, mauria
mai hei taonga mo tatou. E hoa, e te Kawa
na,—Kia kitea te atawhai i a matou ko toku
iwi, me aku Pakeha. Kia puta he reta mau
ki a Te Ture, ki a Waiata, kia atawhai ki a
matou ko toku iwi; kia puta ake hoki he
reta mau ki a matou i roto i nga tau katoa, i
nga marama, hei whakamarama i a matou.
Tenei ano hoki tetahi o aku kupu. Kaore
au e pai ki nga tikanga e mahia mai nei e te
whakaaro o te tangata, engari nga mahi i
whakaritea marietia e te Atua, e te Kuini
hoki, hei mahi maku i nga ra katoa o toku
oranga ake. E hoa, e te Kawana, tenei ano
hoki tetahi kupu aku: ko te  ki nga pau-
ra, me nga hota, kia whakatuwheratia, kia
hoko matou, nga tangata o te Kawanata-
nga; engari nga tangata kaore e pai ki te
Kawanatanga, me tutuki ki a ratou.

E kore, e te Kawana,—Whakamana enei
korero aku ki a koe. Heotiano aku korero,
ki a koe.

Naku,

Na PEHIMANA MANAKORE,
o Waitotara, Pakaraka.

He kupu ke tenei naku ki a koe. Ko Tua-
tene te Pakeha kei Wanganui e noho ana:

ko ta matou tera i pai ai hei tangata mo ma-
tou. E hoa, e te Kawana, me whakaae koe
ki a Tuatene mo matou, hei tangata korero
mo matou. Kia hanga he whare pai ki
Wanganui. Mau e whakarite kia hanga.
Whakamana enei korero aku ki a koe.
Heotiano.

Na PEHIMANA MANAKORE,
o Waitotara.

Na Ngatikahungunu,
No. i.

Maramara Kohikohi,

Hurae 14, 1860.
E hoa, e te Kawana o Niu Tireni,—

Tena koe! Kua karangatia matou e
koe, nga tangata o Turanga, kia huihui
mai ki tou aroaro kia korerotia a matou nei
whakaaro, ki tou aroaro, ki te aroaro o tou
runanga.

2. Tera ano nga korero mo te Kuini te
whakapuakina ana e Te Pihopa Wiremu;

mo te Kuini, mo tona atawhai ki Niu Tireni,
kei a ia ano e pupuri ana nga tikanga mo
nga iwi Pakeha ki Ingarani, ko tona mana
kei runga kai tena motu.

3. Kahore he iwi ke hei pokanoa ki te
whawhai mai ki Niu Tireni, ma nga tangata
ana o Ingarani; inahoki ka toru enei nganga-

THE MAORI MESSENGER.

TE KARERE MAORI.

three quarrels already, and these were between
the English and the New Zealanders.

4. It will be for the Maori chiefs to consider
that document which was written at Waitangi.
From the first Governor even to the last there
has been but one word  love, kindness and
good-will towards us. Now, therefore, my dear
friends, let this be held fast in the love of God.

5. As regards the evils at our own place: we
are giving our attention to these causes of per-
plexity. To some extent we are successful in
dealing with them, for we are desirous that the
good customs of the Pakehas should prevail
amongst us.

6. We assure you that we have no other
object. Oar thoughts take but one direction and
are not bidden. Yet there is another word
floating on the wind, namely, that as soon as
the war against Taranaki is ended, the Governor
will commence hostilities against Turanga. Such
is the report we have heard; There are ques-
tions at issue at Turanga. There is a difference
with a Pakeha named Read, about one of their
young men, named Tipuna, who was lost in
Read's vessel. The correspondence relating to
this case has reached the Government.

We shall now carefully consider these words
of the Queen and of the Governor [contained in
the Address] and we shall hold fast these assu-
rances of good-will which have been given us.

7. It is true; there are false reports current
in the mouths of unbelievers, even those with
which you are acquainted.

8. This is what we say. We do not in any
way consent to the Maori King, that he should
be King over New Zealand.  Let those tribes
have the King to themselves. We have also
great names in our district, such as Hinemati-
oro, Te Kaniotakirau Hirini; yet we should
not approve of any of these being made King—

no!

9. These are our words respecting this para-
graph [the ninth]. The settlement of the matter
between you and Waikato and William King
rests with yourselves. Our thoughts are occu-
pied with one thing only, namely, to attend to
the good which is set before us by the Queen,
and by God. The protecting power of the God
of Heaven is upon His children, upon such as
call upon Him, day and night. So, likewise also,
the Queen's authority is over whatever pertains
to, or concerns, our temporal welfare.

10. 11 is right that you should ask for our
opinions. They are as follows. There is one
body, one faith, one baptism, and one Parent,
even God in Heaven. The Queen, in England,
shall be the parent of the people of New

Zealand.

11. It is well that we should be reminded of
our kind treatment by the Queen, in order that
it may be properly appreciated.

re, na nga tangata ano o Ingarani na Niu
Tireni.

4. Ma nga rangatira Maori te whakaaro
ki taua pukapuka i tuhituhia ki Waitangi.
Me i nga Kawana tuatahi tuku iho ki o muri,
kotahi ano te kupu he aroha, he atawhai,
he manaaki ki a matou. Ko tenei, e aku
hoa aroha, kia mate te tiaki i runga i te aro-
ha o te Atua.

5. Ko nga tikanga mo nga kino ki to
matou nei kainga: tera ano te tirohia ana
 e matou nga raruraru, a, e rongo ana ki
a matou, e mea ana hoki matou kia tipu
ai nga tikanga pai a te Pakeha ki a matou.
 6. Ko ta matou tenei ki a koe. Kaore a
matou tikanga ke, kotahi ano te  o a ma-
tou nei whakaaro e kore e huna. Otira, te-
nei ano tetahi kupu e haere ake ana i runga
i te hau, kia mutu te whawhai ki Taranaki
ka tahi ka timata te whawhai a Kawana ki
Turanga. Ko nga kupu tenei i rongo ai
matou. Tera ano etahi tautohetohe kei Tura-
nga, he totohe ki te Pakeha, ki a Te Rire, mo
to ratou tamaiti i mate ki tona kaipuke. Ko
Tipuna te ingoa o taua tamaiti. Kua tae
mai hoki nga korero mo tera he ki te Ka-
wanatanga. Ko tenei, ka ata tirohia iho e
matou enei kupu a te Kuini, a te Kawana, a,
ma matou hoki e pupuri enei korero kua
takoto nei ki a matou mo te atawhai.

7. E tika ana: ko nga korero horihori
tenei e haere aua i runga i te ngutu o te
tangata, o te hunga whakapono kore; koia
tenei ka marama.

8. Tenei ta matou, kahore a matou nei
whakaae ki te Kingi Maori, i whakaaetia
ai mo Niu Tireni. Mo enei iwi ano tona
Kingi. Tera ano nga ingoa nui o toku kai-
nga, ko Hinematioro, ko te Kaniotakirau
Hirini. Heoi, kaore matou i pai kia whaka
turia hei Kingi, kahore.

9. Tenei hoki te kupu mo tenei rarangi:

kei a korua ko Waikato, ko Wiremu Kingi,
te whakaaro mo ta komou. Ki ta matou nei

whakaaro kotahi ano, he whakarongo ki nga
tikanga pai a te Kuini, a te Atua. Tau ana
te maru o te Atua o te Rangi ki runga ki anu
tamariki, e karanga ana ki aia, i te ao i te
po, me to Kuini mana mo te tinana, mo nga
painga katoa, mo nga tikanga katoa.

10. E tika ana kia pataitia mai e koe a
matou whakaaro. Tenei, kotahi tinana, ko-
tahi whakapono, kotahi iriiringa. kotahi Ma-
tua, ko te Atua kei te Rangi. Ko Kuini kei
Ingarangi hei Matua mo nga tangata o Niu
Tireni.

11. E pai ana kia whakamaharaharatia
nga tikanga pai a te Kuini ki a matou, kia
ata mohiotia ai. Ko nga kai whakawa e noho

THE MAORI MESSENGER.

56

TE KARERE MAORI

The Magistrates at Turanga do not thoroughly 
understand how to apply Ihe law to the Maori
and Pakeha offences. 

12. It will be well that the war in New Zea-
land be dealt with deliberately. Let nothing be
done hastily. Let care be taken to distinguish
the great evil.

After this Conference, the only thing which is
likely to cause trouble in the midland portion of
this Island is, the Maori King, whose pretensions
set him up above every thing.

The evil lies in interfering in the war for the
purpose of obtaining power. This is a great
offence. It is a piece of arrogant assumption.

15. We are one in love. The law has united
us. Of the ten commandments, four relate more
particularly to our duty towards God, and the
other six to our duty towards man. Our thoughts
lie in these words.

14 This is good, as it shows in what manner
good-will one towards another should be mani-
fested. The heart which has enmity towards
God or man is an evil thing. Love to God and
man is peace with God, the Queen, and her
subjects.



IS. These things occupy the attention of the
Turanga people,—the cultivation of wheat and
the conveyance of it to Auckland, and the buy-
ing of clothes, and vessels, of which we have
three. These are the names of the vessels we
own this year, 1860,—-the "James," the "Hen-
ry," and the " Tui."

46. Friend, no foreign nation will presume to
molest New Zealand, for good rules have long
been laid down for the Pakehas and the Maories
in this Island, that they may dwell in peace and
quietness. We shall not unite with any foolish
tribe who may join others in fighting against the
subjects of the Queen. We shall not strike out
any new path. There is but one law,—the law
of God for the spirit, and the law of the Queen
for those things which concern the body and our
temporal welfare.

17. (We accept) the congratulations on our
improved condition, which you offer us on be-
half of the Queen of England. God also
bestowed His blessing on Abraham and Sarah.
It was promised that their seed should be as the
stars, and as the sand on the seashore for mul-
titude. So let this blessing rest upon the people
of New Zealand, even as the  love of God upon
the whole world. It is on this account that we
prize the precepts of Christianity.

18. Your prayer for the blessing of God
upon the deliberations of your Councils,
when assembled before you, is very proper.
11 is also the practice of the Church to
pray to God that He would subdue the
hearts of the unruly. Leave this to God.
We shall now try to understand your propo-
sitions and the real meaning of the subjects

ana ki Turanga, kaore kia marama te whaka-
haere i nga tikanga o te ture mo nga he
Maori, Pakeha.

12. E tika ana: ko nga tikanga whawhai
o Niu Tireni, me ata mahi marire, Kaua e
kaikatia. Me ata titiro marire te he nui.
I muri o tenei runanga, heoiano te taha hei
whakahe mo waenganui o tenei motu, ko te
Kingi Maori e hapaikia ana i ana tikanga ki
i runga ake. Ko te kino o roto, ko te whaka-
uru ki roto ki te whawhai, kia riro te mana
i aia. He be nui tenei, he tikanga whaka-
kake.

 13. Kotahi tonu to matou aroha, na te
ture i kotahi ai. Tera hoki i roto i nga ture
10. Ka wahia nga ture, 4 ki te Atua, e 6
ki te tangata. Ka noho a matou nei whaka-
aro i roto i enei kupu.

14. He mea pai tenei; he whakamarama
i nga tikanga mo te aroha o tetahi ki tetahi.
Ko te ngakau mauahara ki te Atua ki te
tangata, he kino, ko te aroha ki te Atua ki te
tangata, he maungarongo ki te Atua, ki a
Kuini, ki ona tamariki.

15. Ko nga tikanga tenei o Turanga, ko
te mahi i te witi, ko te kawe mai ki Akara-
na, ko te hoko kakahu, ko te hoko kaipuke
—ko "Tiemi," "Henare." "Te Tui." Ko
nga ingoa tenei o nga kaipuke kua riro mai
i a matou o roto o tenei tau 1860.

16. E hoa, kaore be iwi ke e pokanoa ki
Niu Tireni, kua takoto hoki nga tikanga pai
imua mo nga Pakeha, mo nga tangata Maori,
o tenei motu, kia noho pai marire. E kore
matou e whakauru ki roto ki tetahi iwi po-
auau, e whakauru ana ki te whawhai ki nga
tangata o te Kuini; kahore hoki he pokanga
ketanga o ta matou. Kotahi tonu ture, ko
te ture a te Atua, mo te wairua, ko te ture a
te Kuini, mo nga tikanga katoa mo te tinana,
mo te pai, mo te ata noho.

i 1. To kupu manaakitanga ki runga ki a
matou, ara, a te Kuini o Ingarangi: tera hoki
ta te Atua manaakitanga ki a Aperahama
raua ko Hera, i karangatia, kia pera te tini
ona uri me nga whetu, me te onepu i te taha
o te moana te tini. Na, kia penei hoki te
taunga o tenei manaakitanga mo nga tangata
o Niu Tireni, me ta te Atua aroha mo te ao
katoa; koia i matapoporetia ai e matou nga
tikanga a te Karaiti.

18. He pono tau inoi ki te Atua kia tuku
mai ki runga ki au runanga katoa ina hui
huia ki tou aroaro. Tenei ano hoki ng-
mahi a te Hahi, he inoi ki te Atua kia wha
kamutua to ratou ngakau tutu, ma te Atua
te whakaaro; ko tenei, ka ata rapua ma-
riretia nga tikanga mo te rapu i au

THE MAORI MESSENGER.

57

TE KARERE MAORI.

which are here fully laid before us. Enough
From your loving friends,

TAMATI HAPIMANA TE RANGITUAWARU,
TAMIHANA RAUTAPU,
TE WAKA PEROHUKA,

of Turanga.

Reply from Ngatikahungunu.
No. 2.

July 16, 1860.
Friend, Governor Browne,—

Salutations to you, in Iho work of promoting
the temporal welfare (of the people). At this
time your words are folly laid before us and ours
before you.

As to difficulties which may arise after this
Conference, the tribes who have assembled here
to listen to your words must arrange these, con-
jointly with the Government.

There is another case of dispute at Turanga,
at Makaraka. It is about the land of Te Kamu
Kahutia and Raharuhi Rukupu. Our desire is
that the dispute about that land should be quietly
settled. This is our view respecting that piece

of land. Horses and cattle have been offered
as payment for that land; but it will be for the
Government to settle this matter with the par-
ties who own the land, so that it may be pro-
perly arranged, and that the Maories and Pake-
has of Turanga may dwell peaceably together.

Friend, when cases of dispute or difficulty
(like this) come to your knowledge, do you send
some one to talk the matter over quietly with
us in order that what is right may be done, lest
evil should grow up among us; rather let there
be one law and one rule of action, namely, that
we should love one another as brethren. Thus
will the love of the elder brother towards his
younger brother, the Maori, appear, even by care-
fully training us in that which will benefit both.

This is also a word from Paretene Pototi to
me, that I should go and hear the words of the
Governor. These were his words: "Go and
tell the Governor to make peace (with William
King) and stop the war, so that both Maories
and Pakehas may live and prosper together."

These are the words of those who stayed at
home at Turanga. They were spoken by them.

The words of one old chief of Te Kemara
Manutahi, were to the same effect—love to the
Pakeha and love to the Maori, and that peace
should be made between the Governor and Wil-
liam King.

Another old man, Pita Tutapaturangi, ex-
pressed himself to the same effect—for good
alone, and that the people of every place should
dwell in peace.

The words of another old man, named Hare
Tauomanaia, were the same—lor good alone,

tikanga, mo te marama o enei tikanga ka ta-
koto nui nei ki o matou aroaro. Heoiano.

Na o hoa aroha,

Na TAMATI HAPIMANA TE RANGITUAWARU,
Na TAMIHANA RUATAPU,
Na TE WAKA PEROHUKA,

o Turanga.

Na Ngatikahungunu.
No. 2.

Hurae 16, 1860.
E hoa, e Kawana Paraone,

Tena koe, i runga o nga mahi hei wha-
katipu mo te tinana. I tenei taima ka noho
nui au kupu ki o matou aroaro, me a matou
nei kupu ki tou aroaro. Engari ko nga he
o muri o tenei runanga, ma nga iwi kua ru-
peke nei ki te whakarongo ki tau kupu e ata
mahi nga he, ma te Kawanatanga hoki.

Tera ano tetahi raruraru kei Turanga,
kei Makaraka, mo te kainga o Te Kamu Ka-
hutia, o raua ko Raharuhi Rukupo; e mea
ana matou mo taua kainga kia ata whakaritea
mariretia. Ko te whakaaro tenei a matou,
ko taua kainga, kua tu nga hoiho, nga kau,
mo taua kainga, hei utu. Heoi, ma te Ka-
wanatanga e ata mahi taua whenua, ma te

hunga hoki nona te kainga, kia takoto pai
ai nga tikanga, kia noho pai ai nga tangata
Maori, me nga Pakeha o Turanga.

E hoa, ko nga tika raruraru e mohiotia ana
e koutou me tiki ake, me ata korero, kia
mahia tikatia ai nga ritenga pai, kei tupu te
he ki runga ki a matou: kia kotahi ai ture.

 kia kotahi ai tikanga, he aroha tetahi ki te-
tahi ki te aroha whakateina. Ma konei ka
kitea ai te aroha o te tuakana ki nga teina
Maori, ma te ata whakahaere i nga tikanga
pai mo tatou.

Tena ano tetahi kupu na Te Paretene Po-
toti ki au, "Haere ki te whakarongo i nga
korero a Kawana." Tenei tana kupu, "Ha-
ere atu ki a Kawana kia houhia te rongo o
ta raua whawhai, kia tipu ai te Maori, kia
tupu ai te Pakeha." Heoi.

Na te hunga tenei korero i noho atu i te
kainga i Turanga, koia tenei ko a ratou
kupu.

Na tetahi kaumatua, na Te Kemara Manu-
tahi, kotahi ano te kupu, he aroha ki te
Pakeha, ki nga tangata Maori, kia houhia
ano te rongo a Kawana raua ko Wiremu
Kingi.

Na tetahi kaumatua, na Pita Tutapatura-
ngi kotahi ano te ara o te kupu, mo te pai
anake, mo te ata noho, o nga tangata o ia
wahi, o ia wahi.

Na tetahi kaumatua, na Hare Tauomanaia,
kotahi ano te kupu, he pai anake, kia hou-

THE MAORI MESSENGER.

38

TE KARERE MAORI.

and that peace should be made between you
(and William King).

Eraihia Te Kotuku's words were to the same
effect—good-will towards the Pakehas and the
Maories.

We have no other sentiments.

From Na TAMATI HAPIMANA TE RANGI,
" Na TAMIHANA RUATAPU,
" Na TE WAKA RUATAHUNA,
From the people of Turanga Nuiarua.

This is the word of Te Waka Perohuka:—
Friend, the Governor,—

The people of Turanga are engaged in only
one kind of work, namely, cultivation of wheat,
sailing of vessels, and building of houses for
the worship of God. The thing upon which our
minds are most set in connection with the Pa-
keha is, buying Auckland vessels  and other valu-
able property, that we may have one canoe, lest
we should trust to the Maori canoe, and evil
should ensue. All the people of Turanga will
now take their stand on that which is good, and
on that alone. These are the names of the
places which are united in this determination:—
Te Wairoa, Te Whakaki, Nuhaka, Nukutaurua,
Te Mahia, Te Mahanga, Whareongaonga, Ma-
raetaha. Wherowhero, Turanga, Pouawa, Wa-

ngara. Puatai, Nawa, Tangoiro, Kaiaua, Toko-
maru, Waipiro, Whareponga, Tuparoa, Te Ho-
ro, Rangitukua, Waiapu, Horoera, Te Kawaka-
wa, Punaruku, Wharekahika, Ko Rete, Toka-
kuku. These are all the people.

The above-named places have but one law
—Christianity alone, and they respect the au-
thority of the Queen and of Governor Gore
Browne.

Now, 0 my elder brethren. Bring forth
those things which we so greatly desire,—guns
and powder,—the things which are desired by
us, the people who are under the law, that we
may speak the same words. If you consent to
this, it will be well.

This is a word of mine. In the summer I
came here to speak about a mill for our place at
Turanga, for Pakohai. I agreed with Mr. Smith
that the Government should undertake to direct
what should be done as regards the arrangements
for the erection of that water mill, as I had
deposited my money with the Government in
order that the necessary steps might be taken.
I am anxious to have this affair settled. At the
close of this Conference, let this matter be ex-
plained, that we, the parties concerned, may
hear about it. Then let some Pakeha be pointed
out who will undertake to build it.

From your loving friend,

TAMATI HAPIMANA TE RANGI.

To Governor Browne,

The director of all things,
Auckland.

hia ano te rongo o ta korua whawhai.

Eraihia Te Kotuku, ko taua kupu ano, mo
te pai ki nga Pakeha, ki nga Maori.
Heoi ano a matou nei tikanga.

Na TAMATI HAPIMANA TE RANGI,
Na TAMIHANA RUATAPU,
Na TE WAKA RUATAHUNA,
Na te hunga o Turanga Nuiarua.

Na Te Waka Perohuka tenei kupu.

E hoa e Kawana,—

Kotahi tonu to Turanga mahi, he mahi witi,
he mahi kaipuke, he mahi whare karakia ki te
Atua. Ko ta matou tenei e mate nuia ai o
roto o nga tikanga Pakeha, ko te tiki mai
ko te hoko i nga kaipuke o Akarana nei, ko
te hoko hoki i nga taonga, kia kotahi ai he waka
mo tatou, kei tukua ki te waka Maori koi he.
Ka noho i konei o Turanga tangata katoa,
ko te pai anake. Ko nga ingoa tenei o nga
kainga ko tahi ano ture:—Ko te Wairoa, ko
te Whakaki, ko Nuhaka, ko Nukutaurua, ko
Te Mahia, ko Te Mahanga, ko Whareonga-
onga, ko Maraetaha, ko Wherowhero, ko
Turanga, ko Pouawa, ko Wangara, ko Pu-
atai, ko Nawa, ko Tangioro, ko Kaiana, ko
Tokomaru, ko Waipiro, ko Whareponga. ko
Tuparoa, ko Te Horo, ko Rangitukia, ko Wai-
apu, ko Horoera, ko Te Kawakawa, ko Pu-
naruku, ko Wharekahika, ko Rete, ko To-
kakuku. Ka mutu nga tangata.

Kotahi ano ture o enei kainga, ko te wha-
kapono anake ki te Atua, hei whakaaro hoki
mo nga tikanga a te Kuini, a te Kawana
Koa Paraone.

Ko tenei, e aku tuakana, whakaputaina
mai nga mea e matenuitia ana e matou, te pu,
te paura, nga mea e hiahiatia ana e matou
e te hunga o runga o te ture, kia rite ai a
tatou korero. Me he mea e whakaaetia ana
tenei kupu e koe, e pai ana.

Tenei ano taku. I te raumati ka tae mai
ahau ki te korero Mira mo to matou nei kai-
nga mo Turanga, mo Pakohai. Ka rite a
maua korero ko Te Mete, ma te Kawanata-
nga e mahi, e tohutohu nga tikanga mo taua
Mira wai, ta te mea kua noho aku moni ki a
te Kawanatanga, mana e mahi. E mea ana
ahau kia wawe ahau te kite. A te mutunga o
ta tatou runanga ka whakarite ai i taua ko-
rero kia rongo hoki matou, te hunga o runga,
i taua korero. Heoi, kia whakamaramatia
hoki tetahi Pakeha hei hanga.

Na to hoa aroha,

Na TAMATI HAPIMANA TE RANGI.
Ki a Kawana Paraone,

Ki te kai whakatika o nga mea katoa,
Akarana.

THE MAORI MESSENGER.

59

TE KARERE MAORI.

There is now a dispute at Turanga with Mr.
Read, a Pakeha. It is a dispute with the
people to whom the young man, Tipuna,
belonged. These are the names of the par-
lies: — Hori Te Hika, and Rapata Wha-
kapuhia. These are the men who oppose
the good which the well-disposed try to
effect. We believe that these people wished to
lay hands upon Captain Read and rob him of a
horse. On hearing of the design of that party,
we published it abroad, that their proceedings
might be put a slop to, for I had heard the par-
ticulars of Ihe case respecting that young man.
I said, the wages due to Tipuna from Mr. Read
amount to . . . . . . 31. O O

To this sum Mr. Read added . . 21. O O

This sum was added to conciliate the other  party
and the parents of the deceased. However they
did not consent to accept that money from Mr.
Read. Enough, I have now stated to you the
particulars of this dispute for your information.
We, the old men, discountenance the proceedings
of those two men, in order that they may not
work folly, but that the people may experience
the benefits of living under one law. These are
they who trample on the good words of the wise,
and of the elders of the Church. Enough.

We have told you all that relates to our place.
Do you regard these our words. I shall now
recite a song.


Yonder is Matariki,

Star of the season,

Taking his rest.

He now sends a summons

For me to depart.

Overwhelm'd is my spirit,

And dark is my heart,

As 1 approach the chief

And look upon bis carvings.

Bruis'd are my bones,

Consum'd is my flesh,

And my eyes, pluck'd out,

Are hanging from their sockets.

Utter now the incantation,

And lift high the offering—

For 1 shall soon depart

To a far and distant land.

Friend, Governor Browne,—

Let the name of this paper be "Matariki"
[name of the Pleiades], It is Matariki who

Tera ano tetahi tautohetohe kai Turanga
mo Te Rire (Pakeha), he tautohe na te hunga
ano nona te tamaiti, a Tipuna. Ko nga
ingoa tenei o taua hunga. Ko Hori Te Hi-
ko, ko Rapata Wakapuhia.

Ko nga tangata tenei e pehi haere ana i
runga i nga ritenga pai a te hunga whakaaro
pai. E mea ana matou ki te tikanga a taua
hunga e tohe ana kia pa to raua ringaringa
ki te Pakeha, ki a Kapene Rire, kia murua
te hoiho; heoi, ka rongo matou ki te wha-
kaaro o taua hunga, ka korerotia nuitia ta-
ua tikanga, kia whakamutua te ritenga o taua
hunga. Kua tae mai hoki i ahau nga korero
mo taua tamaiti. Ka korerotia e au, ko
nga moni a Te Rire hei utu mo taua mahi a
Tipuna . . . £300
Ka homai ano e Te Rire he

moni . . . .200

Ka . . 500

—Hei whakangawari enei moni mo te hu-
nga nei, mo nga matua. Heoiano kihai te
whakaaro a te hunga nei i pai kia tango ki
aua motu a Te Rire; heoi ko te raruraru te-
nei ka whakaturia atu nei kia rongo koe.
Ko matou ano ko nga kaumatua e whakaka-
hore ana i te ritenga o taua hunga tokorua,
kia kaua he mahi hianga, kia noho ano
nga tangata i runga i te pai o te ture kotahi.
Ko te hunga tenei e takahi ana i nga kupu
tika a te hunga whai whakaaro, a nga kau-
matua o te Hahi. Heoi.

Ka mutu nga tikanga o to matou nei kai-
nga. Mau e ata titiro iho enei korero a
matou. Tenei taku tau:

Tera Matariki te whetu o te tau,

E whakamoe mai ra,  

He homai ona rongo,

Kia atu au,

Ka mate nei au

I te matapouri,

I te mataporehu,

O roto i ahau

E whakatutuki ana

Ki ta te rangatira,

Ki tana whakaironga

Kuru rawa i aku iwi,

Kohi rawa i aku kiko,

Poka rawa i aku karu,

Tare ana i waho ra

Whanake te hikihiki,

Haere purangi te hua

Ki runga,

Maka ki tawhiti.

Ki nga whenua ahau.

E hoa, e Kawana Paraone,—

Ko te ingoa tenei mo tenei nuipepa.
Ko Matariki, na Matariki i huihui nga kai

THE MAORI MESSENGER.

40

TE KARERE MAORI.

brings together all kinds of food, and assembles
the stars.

The Governor invited all the chiefs to assemble
hither, therefore this name will be applicable to
this paper when printed, viz., Matariki.

From your loving friend,

TAMATI HAPIMANA TE RANGI,
A teacher in the Church of England,

under Bishop Williams.
To the Governor,
Auckland.

Reply from Ngatikahungunu.
No. 3.

Kohimarama, Auckland,
July 16, 1860.

Friend, Governor Browne,—

Salutations to you! Friend, Mr. McLean,
salutations to you, and to your runanga—inclu-
ding Messrs. Smith, Clark, Kemp, Buller,
Baker, and the Rev. Mr. Burrows.

Friends, salutations to you all, the explainers
of the laws of the Queen and the Government.

Friend, Mr. Burrows: salutations to you, the
explainer of the laws of the Most High.

Friends, this is our word. We are not able
at the present time to express to you our opinion
with reference to the various subjects contained
in the Governor's address. This is what we will
say.  That which the Governor has set before
us is good, for he it was who brought knowledge
to New Zealand,—the knowledge of good, and
the knowledge of evil. The evil thing is the
gun: its evil is that human life is destroyed by
it. Then there are the Ministers: through
them peace reigns among the tribes of New
Zealand.

Friend, Mr. McLean, we address this to you.
I do not belong to Waikato, that I should know
any thing of this new system. Do not say that
I am hiding my thoughts from you. Friends,
this is our saying: the system of Waikato is a
system that will cause great disturbance among
the well disposed of the tribes of New Zealand.
There is another reason why we do not recog-
nise that new system. There has been no new
law given to the people of this island concerning
King making; therefore the doings of Waikato
appear dark to us. The only laws that we have
been taught are (to the effect) that we should
take part in the schools, that we may be in-
structed in good things. These are the good

things that are to be learnt: the work of School-
masters, of Ministers, and of Bishops. That is
all on that subject. This is another, that some
of us be appointed Magistrates, or Directors, or
Governors. These are the only laws we have
seen. the other is that we should " do our
duty in that state of life unto which it has
pleased Cod to call us."

Now, friends, that new system has reached
Wairarapa, and those who have joined them-
selves to it are one hundred in number.

katoa, nga whetu.

Na Kawana i karanga nga rangatira katoa
kin huihui mai, nokonei i marama ai te ingoa
mo tenei pukapuka ina perehitia, ko Mata-
riki.

Na to hoa aroha,

Na TAMATI HAPIMANA TE RANGI.
Kai whakaako o te Hah? o Pihopa Wiremu,

o Ingarangi, ruranga.
Ki a Kawana, Akarana.

Na Ngatikahungunu.
No. 5.

Kohimarama, Akarana,

Hurae 16, 1860.
E hoa, e te Kawana Paraone, -

Tena ra koe! E hoa, e te Makarini,
tena ra koutou ko ou hoa runanga, ko Te
Mete, ko Te Karaka, ko Te Kepa. ko Te Pu-
ra, ko Te Peka, ko Te Para (Minita).

E hoa ma, tena ra koutou katoa, nga kai
whakapuaki i nga ture o te Kuini raua ko te
Kawanatanga.

E hoa, e Te Para. Tena ra koe, te kai
whakapuaki i nga tikanga a te Runga Rawa.

E hoa ma, tenei ta matou kupu. E kore
e taea e matou te whakatepe atu ki a
koutou nga tikanga o roto o nga nupepa a
 te Kawana, i tenei takiwa.  Tenei ta matou
kupu, e pai ano nga tikanga o ana nupepa,
no te mea nana te mohiotanga i homai ki Niu
Tireni nei, te mohiotanga ki te mea kino,
ki te mea pai. Te mea kino he pu; tona
kino, he kai tangata. Muri atu i tenei, ko
nga Minita, ka mau te rongo ki nga iwi o
Niu Tireni.

E hoa, e Te Makarini, he kupu tenei na
matou ki a koe. E hara ahau i te tangata
tae ki Waikato e mohio ai au ki te take o
tenei tikanga hou. Kei mea koe kei te huna
atu au ki a koe. E hoa ma. tenei ta matou
ki, he tikanga whakararuraru te tikanga a
Waikato, i nga iwi e noho pai ana i tenei
motu. Ko tetahi take i kore ai matou e mo-
hio ki taua tikanga hou, he kore ture mai ki
nga tangata o tenei motu mo te mahi kingi;

na konei i ahua pouri ai ki ta matou i kite
iho ai mo te mahi a Waikato. Heoiano nga
ture i akona mai ki a matou, kia uru ki nga
Kura, kia akona ki nga tikanga pai. Ko
nga tikanga tenei kia ako te tangata ki te
mahi kai whakaako, ki te mahi minita, ki te
mahi pihopa. Ka mutu tena. Tenei ano
tetahi; kia tu te tangata hei kai whakawa,
hei kai whakahaere tikanga ranei, hei Ka-
wana ranei. Heoiano nga ture i kitea iho
ai. Ko tetahi, kia akona nga mahi Maori i
pai ai te Atua, hei mahi mana.

THE MAORI MESSENGER.

41

TE KARERE MAORI

Now, friends, let the doings of Wairarapa be
known to you. One hundred have nothing to
do with this business. They are treating the
Pakehas with kindness.

Friend, Mr. McLean, hearken! Some
of our difficulties (of the people of Wai-
rarapa) are settled. There is one matter
which is a source of confusion. Our lands
which we retain are a cause of disagree-
ment amongst ourselves, also between the
Maories and the Pakehas. There is yet
another: those lands which have been re-
turned to us by the Government. They are
not yet settled. There is one piece of land
that is causing trouble—the place of your
friend Manihera, and of his father Rawiri.
It is called Ngatupiri, and has been taken by
the Government. We consider that this will
be a source of difficulty among the people of
Wairarapa.

Friend, the Governor,—These faults that
we have been pointing out are on your side.
Friend, this is our word. To three of the Go-
vernors my district has been unknown. But
Governor Grey knew my place, Wairarapa,—
both he and Mr. McLean. Governor Browne
does not know Wairarapa. There is only one
place that he stays at, and that is Auckland.

Friend, I have a word to say to you. Put
an end to your fighting with Wiremu Kingi,
in order that the love of the Queen may be
manifest to the Maori people, and that it may
be a true word when one says, " I belong to
the Queen—I belong to the Governor—I
peace myself under the Queen and the Gover-
nor." Friends, these are our words, " Agree
with thine adversary whilst thou art in the
way with him." There is also another word,
" Let them both grow together till the har-
vest."

Friends, this is another word to you, that is, to
the runanga of the Government. Do you give
us guns, powder, shot, and caps, to shoot birds
with, that this word may be made good, which
says that the Pakehas and the Maories are one
people. If you do not fulfil our desire, then
it is not true that the two races are equal.

You say that  you are keeping off evil na- 
tions and that no other strange people have
come here. You perhaps refer to the French
when you say that we must be on our guard
against a foreign nation. Friends, there is no
other nation besides yourselves that can dis-
turb the peace of the earth. These words are
ended. You can approve or disapprove of
them.

Na, e hoa ma, ko taua mahi hou, kua tae
ake taua mahi hou ki nga tangata o Waira-
rapa. Ko nga tangata kua uru ki taua mahi
hou (100) kotahi rau. Na, e boa ma, kia
mohio koutou ki te tikanga o Wairarapa.
Kotahi rau kei te noho noa iho, kei te atawhai
i te Pakeha.

E hoa, e te Makarini, kia rongo mai
koe. Ka mutu ena raruraru o matou,
o nga tangta o Wairarapa. Tenei ano
tetahi take raruraru, ko nga whenua e puri-
tia ana e matou, e waiho ana hei take raru-
raru mo matou, mo nga Maori mo nga Pa-
keha. Tenei ano tetahi: ko nga whenua

whakahoki mai a te Kawanatanga, kahore
ano i takoto pai noa. Kotahi te whenua
kei te raruraru ko te kainga o to hoa, o Te
Manihera raua ko tona matua ko Rawiri, ko
Ngatupiri. Kua riro i te Kawanatanga te
tango. Ko ta matou mohio hei take rarura-
ru tena mo nga tangata o Wairarapa.

E hoa. e te Kawana, nou enei e whakaaturia
atu nei e au ki a koe. E hoa, tenei ta ma-
tou kupu, he kainga ngaro toku kainga i nga
Kawana tokotoru; engari a Kawana Kerei i
mohio ki toku kainga, ki Wairarapa, raua ko
Te Makarini. Ko te Kawana Paraone kahore
e mohio ki Wairarapa. Kotahi ano te kai-
nga i hou iho ai a te Kawana Paraone, ko
Akarana anake.

E hoa, he kupu tenei naku ki a koe, kia
whakamutua ta korua riri ko Wiremu Kingi,
kia rite ai te aroha o te Kuini ki nga tangata
Maori, kia rite ai te ki nei, " no Kuini ahau,—
no Kawana ahau: ka tomo ahau ki a te
Kuini,—ki a te Kawana." E hoa ma, tenei
ta matou kupu, '' Houhia te rongo ki tou
hoa whawhai i a korua ano i te ara." Tenei
ano tetahi kupu, "Tukua kia tupu tahi a
taea noatia te kotinga." Na, e hoa ma, te-
nei tetahi kupu aku ki a koe, ara, ki te ru-
nanga o te Kawanatanga, kia homai he pu,
he pura, he hota, he kepa, hei pupuhi manu
ma matou, kia rite ai te ki nei, te kotahita-
nga o nga iwi erua, o te Pakeha o te Maori.
Ki te kore e whakaritea mai e kore taku
kupu, e kore e rite te ki kotahi o nga iwi
e rua. Inahoki e ki ana koe, ko koe kei te tuta-
ki i nga iwi kino. Kahore he iwi ke atu e tae
mai ki tenei motu, o rangi ko koe anake.
Mo Wiwi pea to kupu e ki nei koe kia tupato
tatou ki tetahi iwi ke. E hoa ma, kahore
he iwi ke atu, ko koe anake hei whakakino
i te ao nei. Ka mutu enei kupu. Ma kou-
tou e whakatika, e whakahe.

THE MAORl MESSENGER.

42

IE KARERE MAORI.

Friends, Mr. McLean, and the Governor,—
We have a desire that you should hold a Con-
ference at Wellington. Do cot refuse, but
consent, in order that the Governor may see
the people of the South. Enough.
This is a Maori song:—
The lessening cloud
Is slowly coming
O'er Tawake's lofty peak!
Oh! how my affection
For my own beloved
Is dwelling in my heart.
I was taunted in my youth
As the unknown offspring
Of a distant land.
 Oh! that I were placed
On the bow of Rewarewa,
The Governor's own canoe,
To journey to a distance.
When I cross the Raukawa,
With my eyes blind-folded,
I shall not gaze on Ngawhatu.
Bat when we gel beyond,
Then 1 will look around,
And view the place in Cloudy Bay,
The nook which Kupe crossed,
When he performed the feat
Of skimming o'er the sea.
Tell me, whence came those 
In whom I put my trust?
Brave to face the battle,
And strong for my support,—
Let me ever cling to them
And find in them my hope.

From your loving friend,

HOANI WIREMU POHOTU,
From your loving friend,

NGATUERE TAWHIRIMATEA,
of Wairarapa.

Reply from Ngatikahungunu.
No. 4.

July 14, 1860.
To the Governor.

Friend,—Salutations to you! I have come
into your presence to hear your words. The
words I sought are those which you have
spoken, that is, that the Pakehas and Maories
should cleave to each other and live together,
and work together, and that they should be of
one mind. These words were spoken by the
first Governors. They have remained dovvn
to the present time and are now spoken by
you. Your words all are to the same effect:

they all mean good, Friend, I must say to
you concerning this word, that our union is
nominal—that our bodies are united, while
our hearts are divided, that is to say, the

* Ngawhatu is the name of a sacred rock, in Cook's
Strait, on which a person is not to look on his first
passage across those waters. It was therefore cus-
tomary, in former times, to blindfold strangers when
passing this spot, lest, inadvertently, they should incur
the displeasure of the presiding deity.

E hoa e Te Makarini, raua ko te Kawana,
—E mea ana matou kia kawea ake tetahi
hui ma korua ki Poneke. Kei turi korua,
erangi me whakaae mai korua kia kite ai a
te Kawana i nga tangata o runga. Heoi, he
waiata Maori tenei:—

Te ao mauru,
E ata haere ana,
Na runga ana mai
Te hiwi kei Tawake,
Ka tahi te aroha
Ka makuru i ahau,
Ki te tau ra, e,
I rangia i te itinga,
Pirangi noa ake,
Ki te kiri moutere,
Te utaina au,
Te iho o te Rewarewa, .

Te waka o Kawana, 
Hei whiu ki tawhiti,  

Kia koparetia te rerenga
I Raukawa kia huna iho,
Kei kitea e Ngawhatu,
Kia hipa ki muri ra,
Ka titiro kai waho,
Kia kite noa ake,
Te Koko kei Kararupe,
Nga mahi a Kupe
I topetopea iho.
Nohea nga uri
I nui ai taku puku,
Mo nga ri ri ra
Ka huia ki ahau.
Waiho i roto nei,
Ka nui te ngakau.

Na to hoa aroha,

Na HOANI WIREMU POHOTU,
Na to hoa aroha,

Na NGATUERE TAWHIRIMATEA,
No Wairarapa.

Na Ngatikahungunu.
No. 4.

Hurae 14, 1860.
Ki a te Kawana.

E hoa e,—Tena ra koe! Tenei ahau
kua tae mai nei ki tou aroaro kia rongo am
ki au kupu. Ko te kupu e rapu nei ahau,
ko enei kupu kua korerotia mai nei e koe,
ara, te kupu nei kia piri tonu te Pakeha raua
ko te Maori, kia noho tahi raua, kia mahi tahi,
kia mau ki te whakaaro kotahi. Ko taua
kupu, na nga Kawana tuatahi tae noa mai
ki a koe inaianei. Kotahi ano ritenga o a
koutou kupu, mo te pai anake. E hoa, me
ki atu ahau ki a koe mo tenei kupu, kei te
piri ko o taua tinana, ko te ngakau e tauwehe
ke aua,—ou, o te Pakeha, oku hoki, o te

THE MAORI MESSENGER

45

TE KARERE MAORI.

hearts of the Pakehas and of the Maories.
The cause of the separation is this: some
Pakehas, both low people and" gentlemen,
have said that we, the Maories, are dogs in
your estimation. These words are not of to-
day; but from the time of the first arrival of
the Pakehas to This island these words have
been used. There is only one word that is
true, and that is the word of God. These
words of mea are of two kinds —good and evil.
These words have a tendency to separate us.

Your word also about the protection of this
island by the power of the Queen, which se-
cures us from aggression by other nations, is
correct. The island is preserved in safety by
the name of the Queen. Your request that I
should speak my thoughts, that you may hear
them, is also right.

Friend, the Governor,—I gave my land
whilst the sun was shining The parts that
were retained were named whilst the sun was
shining. The portions that were returned by
the Queen were named whilst the sun was
shining, Nothing was done in the dark.
These lands are not yet settled so that each
man may have his own. This has caused
other thoughts to spring: up; the lands not
being speedily settled. Friend, this is why
some men have made themselves a King. In
my opinion there is only one true King, even
JEHOVAH  in Heaven, and all people who dwell
beneath the skies should serve him only.

Friend, the Governor,—I heard nothing
good of the first Governors. Only one Go-
vernor has conferred on the Maories the good
things of the spirit and of the body, and has
taken notice of the Maori children.

Friend, the Governor,—These words that
you have spoken vvill not come to pass because
the evil has now become deep. Why did you
not devise some mode of proceeding during the
years that are now passed? Now that This
island is in confusion through the King move-
ment, and through fighting, do you for the
first time take steps in the matter.

Friend, I will not say many more words to
you, for this reason, that I and my Pakeha
friends are living together under one law.

This is all I have to say to you.
From

RANIERA TE IHO-O-TE-RANGI.

Reply from Ngatikahungunu.
No. 5.

July 16th, I860.
To the Governor.

Sit,—Salutations to you! We have a word 
to say to you. Let one place for assembling |
your conference be here in Auckland; and we 
say also that you must go to Wellington and 

Maori. Ko nga tikanga nana i wehewehe
ko te kupu a etahi Pakeha tutua, rangatira
hoki, e ki ana, he kuri noa iho ahau, te
Maori, inaianei ki a koe. E hara hoki ina
ianei enei kupu, no te orokotimatanga mai
ano ou, o te Pakeha, ki tenei motu i mau
ai ki taua kupu; a e haere tonu nei ano aua
kupu. Kotahi anake kupu e pono ana
i te ao, ko te kupu o te Atua; tena ko ta
te tangata kupu e ngakaurua ana, mo te pai,
mo te kino. Na enei kupu i wehewehe hae-
re nga tikanga. Waihoki ko tenei kupu au,
na te mana o Kuini i ora ai tenei motu, i
kore. ai e tae mai etahi iwi ke. E tika ana
tenei kupu; na te ingoa o Kuini i ora ai tenei
motu. Ko tenei kupu au, kia korerotiakorerotia atu
oku whakaarowhakaaro kia rongorongo koe, e tika ana.

E hoa, e Kawana, ko toku whenua i hoatu
e ahau i te ra ewhiti ana, konga wahi i puritia,
i karangatia i te ra e whiti ana, ko nga wahi i
whakahokia mai e Kuini, i karangatia ano i te
ro e whiti ana, kahore i mahia i te pouritanga.
Ko enei wahi kahore ano kia takoto noa ki
ia tangata ki ia tangata. E hoa, na konei i
puta ai he whakaaro ke, no te mea hoki ka-
hore i hohoro te whakarite wawe ki ia ta-
ngata ki ia tangata. E hoa, ko te tikanga
tonu tenei i mahi ke ai etahi tangata he Ki-
ngi mo ratou. Ko taku whakaaro ia, kati ano
he kingi pono, ko Ihowa i te Rangi. Me
mahi nga iwi katoa i raro iho i te rangi ki
aia anake. E hoa, e te Kawana, kahore
ano ahau i rongo tikanga pai i nga Kawana
tuatahi. Kotahi anake te Kawana nana i
whakawhiwhi nga tangata Maori ki nga pai-
nga mo te wairua, mo te tinana, ki te tiroti-
ro hoki i ona tamariki Maori. E hoa, e te
Kawana, e kore e rite enei kupu i korerotia
mai nei e koe, no te mea hoki kua noho ra-
wa ki runga i te hohonutanga o te kino.
He aha ra koe te whakatakoto tikanga ai i
enei tau ka pahure ake nei? No te taima i
raruraru ai tenei motu, ki te mahi Kingi, ki
te whawhai, katahi ka puta he whakaaro
mau. E hoa, e kore e maha atu aku kupu
 ki a koe, no te mea hoki e noho ana ahau
i runga i te tikanga kotahi, matou ko oku
I hoa Pakeha. Heoi ano taku kupu ki a koe.

Na RANIERA TE IHO-O-TE-RANGI.

Na Ngatikahungunu.
No. 5.

Hurae 16, 1860.
Ki a te Kawana,—

E ta, tena ra koe! He kupu atu tenei na
matou ki e koe, ko tetahi takotoranga Hui
ou hei konei, hei Akarana nei; ka meatu nei
hoki maua ki a koe, mo haere hoki koe ki

THE MAORI MESSENGER.

TE KARERE MAORI.

there hold another conference. This is the
desire of all the chiefs of the head of this
island of New Zealand. Sir, we are in earnest
in what we now say to you. It is the unani-
mous wish of the chiefs of the South that you
should go to Wellington to confer with them, 
that you may know all your people, and that
you may know the people of the King; so that
you may place your people in order under the
authority of the Queen, that she may make
matters right for her subjects who live under
her rule; so that our shortcomings as subjects
of the Queen may be made straight by you.
The lands that you have given to us, to your
children, are not yet settled, that is, we have
not received Crown Grants for them. That is
one grievance. There is another: our lands
are sold to you, but we have not yet received
the payment and we have become like dogs
through waiting for the  price of our lands.
One desire of ours is, that these causes of dis-
content should cease. Those are evils to which
we are constantly subject. There is another:

the supporters of the Maori King are trying
to get us, the Queen's subjects, to join them
in their fruitless undertaking. That King
movement has no object in view, save this—
hearken !—to take the lands in the territory of
the Queen and to usurp the Queen's sovereign-
ty. Your word was right when you said that
this is rebellion against the Queen. Yes, that
word of yours is right. Now This is ours to
you. Marshal your people living in this island
in New Zealand, that you may know which are
yours; and it will be for you to provide for your
children. Do you provide for them by per-
mitting them to be supplied with all your goods
and commodities and causing them to dwell in
peace and security. The subjects of the
Maori King must look to their King to do the
same for them.

Sir, this is a true word. Now therefore
perform it, that you may soon witness the
effects. Let the King see to the supplying of
his subjects, and getting their debts paid. These
are our ideas, which form the subject of dis-
cussion in all our runangas, that is to say, the
Maori runangas,-—namely, that you should
act upon those suggestions. It is ended.

A Song.

I am no more on the Maori side—
1 have turned to that of the Pakeha:

Let these blankets be the payment.

From

WIREMU WAKA and
KARAITIANA TE KOROU.
(Both of Wairarapa.)

Poneke, ki reira tetahi runanga au whakata-
koto ai. Ko te mea tena e hiahiatia ana e
nga rangatira katoa o te upoko o te mom
nei, o Niu Tireni. E Ia he ki pono tena ki,
e kiia atu na ki a koe, ko te ki katoa tena a
nga rangatira  o runga, kia haere ake koe ki
Poneke korero ai, kia mohiotia katoatia e
koe ou tangata, kia mohiatia e koe o te
Kingi tangata, kia whakararangitia e koe ou
tangata ki raro ki te maru o te Kuini, a
mana e whakatotika ona tangata e noho ana
i raro i tona maru; ara, ko nga wahi e ha-
pa ana o te mahi a te Kuini kia whakatotoka-
tia e koe. Ko nga whenua e homai ana
e koe ki a matou, ki ou tamariki, kahore
ano kia ata oti noa, ara, kia riro mai he
Karauna Karati. Ko tetahi raruraru tena.
Ko tetahi, ko o matou whenua e hokoa atu
ana ki a koe, kahore -ano i riro mai nga
utu ki a matou, a ka pena matou me te
kuri i te tataritanga ki nga utu o matou
whenua. Ko tetahi wahi tena o matou noi
whakaaro kia whakautiotingia ena wahi raru-
raru. Ko nga he tena e puta ana i nga
taima katoa ki a matou. Tenei tetahi: ko
nga tangata o te Kingi Maori e tohe ana ki
a matou, ki o te Kuini tangata, kia riro i
aia i taua mahi huakore. Kaore ianei ona
take tahi o taua mahi Kingi. Ko tona take
tonu tenei, kia rongo mai koe. He tango
whenua tonu i nga wahi i a te Kuini, kia
riro to te Kuini mana i aia. Ka tika hoki
to kupu e ki nei koe, he whakakake tenei ki
te Kuini. Ae, he tika tena kupu au. Na, tenei
hoki ta maua ki a koe, kia whakararangitia
e koe ou tangata e noho ana i tenei motu i
Niu Tireni, kia ata mohiotia ai e koe ou ta-
ngata, a, hei a koe he oranga mo ou tamariki.
Ko te ora tenei e puta mai ana i a koe, ko
nga taonga katoa, ko ou rawa katoa, ko te
noho pai i runga i te marietanga. Ko te
Kingi Maori ko ona tangata, kai te Kingi he
oranga mo ona tangata. E ta, he ki pono tena
ki. Tena oti, mahia kia awe te kitea e koe.
Ma te Kingi he rawa mo ona tangata, me
tona nama. Ko nga whaakaaro tena e tau-
tohetohe ana i roto i o matou runanga ka-
toa, i o nga Maori, ara, kia whakamahia e
koe ena kupu katoa. Ka mutu.

He waiata:

Kati hoki au ki te taha Maori,
Ka huri tenei ki te taha Pakeha,
Ka whakamua ahau
Ki nga paraikete nei.

Na WIREMU WAKA, raua ko
KARAITIANA TE KOROU.
(No Wairarapa enei tangata.)

THE MAORI MESSENGER.

TE KARERE MAORI.

Reply from Ngatikahungunu. 

No. 6.

Friend the Governor,—

Salutations to you! I approve of what
yon said—that we were to look at certain
words in your address. I found that in the
second paragraph you mention our gracious
Queen. I say that this is quite correct, for
this island was lying in darkness. The Queen
was there teaching the word of the Scriptures.
She saw these words," Go ye therefore, and
teach all nations, baptizing them in the name
of the Father, the Son, and the Holy Ghost;

teaching them to observe all things whatsoever
I have commanded you. He that believeth

and is baptized shall be saved; he that belie-
veth not shall be damned." The Queen then
said, "Send Missionaries to teach them, and
I will pay them." These are the men whose
salaries are paid by the Queen—1st, the Min- 
isters, Sadly, the Doctors, 3dly, the school-
teachers. What excites my wonder is the en-
lightenment of the principles. She says no-
thing about her substance being consumed in
that way by me—that is, in instructing the
Maori. There are other things besides which
I cannot perfectly enumerate.

This is another thing: her keeping away
evil people of other nations and causing them
to remain away at their own place?,—not per-
mitting them to come to this island.

Here is another thing: it is in the third
paragraph. Hearken! My Pakeha friends,
the portion of land set apart by the Governor
for each individual is not clear, inasmuch as he 
has not received any document to confirm his
title. The Government merely says," This is
for you." Afterwards comes a Pakeha. The
Maori says to him, " This place was given to
me by the Government." He (the Pakeha)
states that his money has been paid to the
Government. When some person from the
Government comes, that man (the Pakeha)
speaks to him on the subject, and he assents.
The Government officer then says to the
Maori, " Perhaps your portion had better be
here," but afterwards that again is taken
away! This is in reply to the second and
third paragraph,

This is a word of ours on the sixth. This
is my suggestion: if a man steals, let him
pay, and if he does not pay, let him be sent to
prison. If he commit a murder, let him suffer
the penalty. These are the things that so di-
vide the Maories. If one man offends and
is apprehended. the whole of his tribe rise.

This is a word of ours on the seventh para-
graph. We think that the false reports  came

Na Ngatikahungunu.

No. 6.
E hoa, e te Kawana,—

Tena koe! E whakapai ake ana ahau
ki a koe i ki mai nei kia tirotirohia atu e
matou etahi kupu o roto i tau nupepa: ki-
tea ana e au i te rarangi tuarua e ki ana
ki a Kuini atawhai, mea ake ana ahau he
tika tonu tenei, ina hoki ko tenei motu i
roto i te pouritanga e noho ana; tera te
Kuini te kimi mai ra i te kupu o to Karai-
piture, kitea ana, ina te kupu i kitea iho
e ia, " Haere koutou, akona nga tauiwi ka-
toa. iriiria ratou ki te ingoa o te Matua, o
te Tamaiti, o te Wairua Tapu: akona ra-
tou kia rongo i nga mea i mea ai ahau ki

a koutou; ko ia e whakapono ana, a ka
oti te iriiri, ka whakaorangia; otira, ko ia
e kore e whakapono, ka meinga kia mate."
Ka tahi te Kuini ka mea, " Me tono tetahi
minita hei ako i a ratou, maku ano e utu."
Ko nga tangata tenei i utua nei e ia, ko nga
minita ka tahi, ko nga takuta ka rua, a ko nga
kai whakaako kura ka toru; koia nei tonu
taku i whakamihi ake ai, ko te marama o
nga tikanga, ta te mea kahore ana meata-
nga mai mo ona taonga kua pau nei i au,
ara, i te whakaakonga i te Maori Tenei
ano te nuinga e kore e taea e au te whaka-
tepe marire atu. Tenei ano tetahi, ko tana
tutakinga atu i nga iwi kino kia noho atu i
o ratou na kainga, kaore e tukua mai ki
tenei motu.

Tenei ano hoki tetahi, kei te rarangi tua-
toru. Kia rongo mai koutou, e aku hoa
Pakeha, ko nga wahi e kiia ana e te Kawa-
natanga mo te tangata kotahi kei te kore
ano e marama, ina hoki ra kaore ano he pu-
kapuka whakapumau kia riro mai i aia. Ka
kiia mai e te Kawanatanga, "Mou tenei."
Muri the ka puta mai tetahi Pakeha, ka ki
atu te Maori, "Na te Kawanatanga tenei
kainga i homai moku:" ka ki mai hoki ia,
"Kua riro atu hoki aku moni i te Kawana-
tanga." Kia tae mai nga tangata o te
Kawanatanga, ka ki atu taua tangata,
ka ki mai ia, " Koiano, kati, kei
konei pea mou", muri iho ka riro ano.
Rarangi tuarua, matoru, tenei taha.
Tenei ano hoki tetahi kupu a maua mo
tenei rarangi maono. Ko to maua tenei:

ki te tahae te tangata, me utu; ki to kore
he utu, ka tika kia tukua ki te whare-he-
rehere. Kohuru, ko ia ano te utu. Ko
nga mea tenei e tino tauwehe ana te ta-
ngata Maori. Ka he te tangata kotahi, ka
tikina mai ka oho katoa tona iwi ki runga.

Tenei hoki tetahi kupu a maua nei mo
te rarangi tuawhitu. E ki ana maua no

THE MAORI MESSENGER.

46

TE KAKERE MAORI.

from the Pakehas. These are the men who
profess to be the loving friends to the Maories.
It was such doings that disturbed Wairarapa.
False reports were the cause.

Now with regard to the eighth paragraph.
Friend, the Governor,—When we heard that
a King was elected for New Zealand our
thoughts were these: this is a theft, inasmuch
as this name belongs to the Pakehas. You
did not say to the Maories, " Here is a name."
These are the things which were freely  given
by you Pakehas to the Maories: first, guns,
—secondly, Christianity,—and thirdly, cloth-
ing. Again: some of us have been made
Ministers and others Assessors. We have been
baptized and the names of our fathers have
been given up. According to Maori custom
each man is a Chief at his own place, or over 
his own tribe. It is the system of you Pake-
has only to have but one chief.

This is another thing. We have seen
in the Scriptures that it is not well that
there should be two masters as one would
quarrel with the other; and, in like
manner, it is not well to have tvvo Kings
over one country, for one will teach one
thing and the other another.  Which ear is to
listen to which? The  right way is to appoint
right persons to regulate matters, so that the 
work may progress properly.

Friend the Governor,—Do not suppose that
our thoughts will even be similar to those of
the men of Waikato. Our thoughts do not
tend that way. There is but one thing we
would mention, and that is your quickness in
apprehending. O Governor,—I mean, that
the Maories and Pakehas have so soon fallen
(in battle).

These are my thoughts with respect to the
eleventh paragraph. You say, it is defying
the Queen. It, however, resembles child's
play. A child attempts to build a house,
another asks, " Who says that that is the way"?
He replies, " This is the way." And so with
the Maories who are making a King for them-
selves. Some say, " It is right," and others,
" It is wrong." Some say, " Acknowledge
the King," and others, " I will not acknow-
ledge that King: he is a cannibal King." One
finds fault with the other, and I therefore com-
pare it to child's work.

Friend, the Governor,—The Bishop and
Ministers have turned, and still continue to
turn me [my thoughts] upwards, but I now
look downwards and quietly offer my land to
the Queen, and my oath is before God. It is
this: a man offers his place and says, " We

nga Pakeha te korero parau, koia tenei,
ko nga tangata e hoa aroha ana ki te
Maori. Ko te tikanga hoki tera i ohooho ai
Wairarapa, na runga i enei mea, i te ko-
rero parau.

Mo te rarangi tuawaru. E hoa, e te
Kawana, i to maua rongonga kei te hanga
he Kingi mo Niu Tireni, penei tonu ake o
maua nei whakaaro, he tahae tenei; koia
tenei te tahae, ko tenei ingoa hoki no te
Pakeha. Kahore koutou i ki mai ki nga
Maori, "Tenei ingoa mou." Tenei ano nga
mea i homai pai e koe, e te Pakeha, mo
te Maori  he pu, ka tahi, he whakapono,
ka rua, he kakahu, ka toru. Tenei hoki
etahi o matou kua minitatia, ko etahi kua
kai-whakawatia. Ko maua nei kua iriiria,
ko nga ingoa o maua nei matua kua mahue.
Inaia taku, ta te tangata Maori, he ranga-
tira tonu tena tangata, tena tangata, no
tona kainga ake, iwi hoki. I a koe anake
i te Pakeha tenei tikanga, kotahi tonu tou
rangatira to te Pakeha. Tenei te tuarua o
a maua nei i kite ai, no roto i te Karai-
piture. E kore e pai kia rua nga rangatira,
ka riri tetahi ki tetahi, ka he tetahi ki te-

tahi; koia tenei, kahore e pai kia rua Ki-
ngi ki te kainga kotahi; akuanei he ako
ke ta tetahi, he ako ke ta tetahi, a ma
ehea taringa e whakarongo ta tetahi, ta te-
tahi, inano te tika kia kotahi kai whakahaere
tikanga kia kiia ai e tipu pai te mahi.

E hoa, e te Kawana, kei mahara koe, era e
pena o matou nei whakaaro me nga tangata
o Waikato. Kaore matou i te whakaaro
pena: kotahi tonu ta maua e mea ake nei,
ko te hohoro ou, e te Kawana, ki te hopu,
ara, koia tenei ko te hinga wawetanga o te
Maori, o te Pakeha.

E mea ana te whakaaro oku mo te ra-
rangi tekau ma tahi nei, e ki nei he wha-
kahihi mane. ae, otira e rite ana ki te
mahi tamariki. Ka mahi te tamaiti i te
whare hangahanga noa iho, ka mahi tetahi,
ka ki atu tetahi, " Na wai i ki pena ai?"
Ka ki mai tetahi, "Ae, penei ai." E rite
ana hoki ki te Maori e hanga nei i tetahi

Kingi mo ratou. Ko etahi e ki ana e tika
ana, ko etahi e ki ana e he ana; ko etahi
e mea ana kia whakaae ki te Kingi, ko
etahi e mea ana, " Kahore ahau e pai ki tena
Kingi, he Kingi kai tangata." E whakahe
mai ana, e whakahe atu ana; no reira i
whakaritea ake ai e au ki te mahi tamariki.
E hoa, e te Kawana, ko te hurihanga ano
a nga pihopa me nga minita i au ki runga,
e huri tonu nei ano ki runga; toku tahu-
ritanga iho ki raro, ko toku whenua ka

THE MAORI MESSENGER.

47

TE KARERE MAORI.

hereby offer our place to the Queen; we give
it up in this year of our Lord Jesus Christ."
Enough.

From KARAITIANA TE KOROU,
 WIREMU WAKA.

Reply from Ngatiporou.
No. 1.

July 16th, 1860.
Friend, the Grovernor,—

Salutations to you, sent hither by that lady
the Queen, to protect the two races dwelling
in This country of New Zealand from aggres-
sion by foreign nations,—by her, who in times
past, waged cruel war against other races,
destroying some, driving the survivors away,
and then seizing the  land and assuming the
power. (Referring to the 12th clause in His
Excellency's address.)

When the Queen heard of me, the Maori,
living in this country of New Zealand, and
that some of her own people had come to
settle amongst us, then wag her kindness to-
wards us manifested. Before you came, Mis-
sionaries were sent by her to preach to us the
Gospel of God. The first word of the Gospel
was—repentance, absolution, forgiveness of
sins, and peace. When the Missionaries ar-
rived, they beheld us, and explored the coasts
of our land. They saw that many of us were
in the depth of misery. Some were bound by
the chain of the enemy and some were devour-
ing one another. Then did their hands seize
us by the the forelock, and draw us thence,
and we stood forth from the gulf of darkness.
Then, for the first time, did we behold light
and salvation, which have remained to us to
this day. Those who were bound were re-
leased, and those who were devouring one
another were parted. The  customs of the
Maories were then made by the Missionaries to
give place to the works of the Gospel of God.
Cannibalism and other evil practices of this
land were all abolished and superseded by the
works of God. The Missionaries pointed out
to us that we had a father in heaven, even
God, and that he created us.

Friend, the Governor,—In my opinion it
was right that the Queen should make war
upon other nations, and it was also right that
she should send the Missionaries here and that
she should have shown her love to the people.

hoatu pai e au ki te Kuini, a tae atu ana
taku otitanga ki te Atua. Koia tenei: ka
tuku te tangata i tona wahi ka mea, "He
tukunga atu tenei na matou i o matou kai-
nga ki a te Kuini, ka tukua atu nei i te
tau o to tatou Ariki o Ihu Karaiti." He-
oiano.

Na KARAITIANA TE KOROU,
Na WIREMU WAKA.

Na Ngatiporou.
No. 1.

Hurae 16, 1860.
Ki a te Kawana.
E hoa, e te Kawana,—

Tena koe! I tonoa mai na koe e te wa-
hine na, e te Kuini, hei tiaki i enei iwi e rua
e noho nei i tenei whenua, i Niu Tireni, kei
tukinotia e tetahi iwi ke—te wahine riri kino
na imua ki nga iwi ke, whakamate rawa i
etahi, pei rawa atu i nga mea i ora, tango
iho ia ki te whenua, riro rawa i aia te mana
o te whenua.

2. Ka rongo ia ko ahau ko te tangata
Maori kei tenei whenua kei Niu Tireni, ko
etahi o tona iwi Pakeha kua whakaurua mai
hei hoa noho tahi, ka tahi ka puta ake tona
ngakau aroha ki te tangata, ka tonoa mai e
ia i mua i a koutou ko nga Mihinare hei
kauwhau i te Rongo-pai o te Atua ki a matou.
Te kupu tuatahi o te Rongo-pai, ko te ripe-
neta, ko te wetekanga me te murunga
hara, me te maunga rongo. Ka tae mai
nga mihinare, ka titiro ki a matou ka kimi
haere i te taha tika o to matou whenua,
ka kitea matou e rato u. Ko etahi o
matou i roto i te kopu o te mate e noho ana,
ko etahi e mau ana i te mekameka a te hoa
riri, ko etahi e ngangau ana ki a ratou ano;

ka tahi ka mau o ratou ringaringa ki nga
makawe o matou rae, ka kumea ake, tu ana
matou i waho o te pouritanga; ka tahi ano
matou ka kite i te maramatanga me te oranga
e piri tonu nei Iti a matou inaianei. Ko nga
mea e here ana ka wetekia, ko nga mea e
ngangau ana ka waoa; ka tahi ka whakaka-
paia nga mahi a te tangata Maori e nga Mi-
hinare ki nga mahi o te Rongo-pai o te Atua;

pau katoa nga ritenga kino, kai-tangata, o
tenei whenua o Niu Tireni, i nga mahi o te
Atua. Te kupa a nga Mihinare ki a matou,
he whakaatu tera mo to tatou matua, ko te
Atua kei te Rangi, nana hoki tatou i hanga.

E hoa, e Kawana,—He pono ki taku wha-
kaaro te riri a Kuini ki nga iwi ke, he pono
ano hoki tana tononga mai i nga Mihinare
me tana aroha ki te tangata; he pono ano
ki taku whakaaro ake. I pera hoki te Atua i

THE MAORI MESSENGER.

48

TE KAKERE MAORI.

This is quite correct in my view. The same was
done in limes past. God visited the heathen
nations with His wrath and allowed His own 
people to occupy their lands. After wards,
God manifested His love towards men, and
sent His Son into this world to seek men and
to preach the acceptable year of the Lord.

Friend, the Governor,—The first shadow
which the Queen spread over me was Chris-
tianity. This is the chain that has held me
and caused me to dwell in peace, happiness,
and goodwill. I could not break away from
this chain, and I could not turn hack to the
evil customs and the cannibalism of our Maori
ancestors.

Friend, the Governor,—1, of the Ngatipo- 

rou tribe, am conducting myself properly at
my place, and am engaged in following out the
precepts of the Gospel of God. This shall be
my aim all the days of my life—even till
death. Accordingly, I consider it to be my
duty to send my children to Turanga to the
school of Bishop Williams, that they may be
taught the good customs of the Pakeha.

Friend, the Governor,—On your arrival
here, the powerful hand of God had already
united these two races together. Still  you
must stand as guardian on the one side of these
two races and the Holy Spirit of God on the
other. The enemy also on one side is Satan,
and the enemy which you have to guard us
against is the foreigner. Hitherto, no foreign
nation has come to destroy these two races,
but they are found to be quarrelling between
themselves, even in the presence of their pro-
tectors. It is precisely the same as in days of
old, when I had no guardian. I mean; under
the old Maori system.

 O friend, the Governor, — Let your
side be guarded properly, for the Scrip-
tures say, " He that watcheth, let him
take heed lest he fall." Your error is your
haste to be angry, and your inciting the
wise race to destroy the ignorant race. It was
not left for the foreigner to destroy them, but
you took upon yourself to do it. What is the
good of your talking while it is seen that you
are quarrelling both with the people and about
the land.

Friend, the Governor.—Let your duty of
taking care of and governing the two races
be properly discharged, and let your land pur-
chasing transactions be properly conducted
that you may be blameless. For This is a
present cause of confusion involving both
Pakehas and Maories—even the wrong pur-
chasing of land, the owners of which, not be-
ing satisfied as to the fairness of the price
given for their land. Hence arise disputes
and those evils which destroy men's lives.

mua, i riri ki nga iwi ke, tukua ana ko tona
iwi ake hei noho i nga kainga; muri iho ka
puta tona aroha ki te tangata, ka tonoa mai
e te Atua tana Tamaiti ki tenei ao ki te kimi
i te tangata, ki te kauwhau i te tau pai o te
Ama.

E boa, e te Kawana,—Ko te maru tuatahi
tenei o te Kuini, i whakatauwharetia mai e
ia ki runga ki ahau. Ko te whakapono ki
te Atua, ko te mekameka tenei nana ahau i
pupuri kia noho i runga i te rangi-
marie, i te pai. i te atawhai, i te aroha, i te
maunga rongo. Kihai ahau i kaha i tenei
mekameka, kahore hoki ra i hoki atu ki muri
ki nga ritenga kino, kai-tangata, o nga tu-
puna Maori.

E hoa, e Kawana,—Tenei ahau a Ngati-
porou te tu tika nei i toku kainga, te mahi i
nga mahi o te Rongo-pai o te Atua, hei mahi
tenei maku i nga ra katoa e ora ai ahau, a
mate noa. Ko taku whakaaro i runga i taku
mahi, ko te tuku atu i aku tamariki ki Tura-
nga, ki te kura o te Pihopa Wiremu, kia
whakaakona ki nga ritenga pai o te Pakeha.

E hoa, e Kawana,—Tae rawa mai koe kua
huihui e te ringaringa kaha o te Atua enei
iwi e rua kia kotahi; otira, me tu ano koe i
tetahi taha o enei iwi e rua, ko te Wairua
Tapu o te Atua ki tetahi taha, tiaki ai, ko te
boa riri i tetahi taha. Ko Hatana te hoa riri
i tau taha e tiaki nei, ko nga iwi ke; otira,
kahore ano nga iwi ke i tae noa mai ki te
whakamate i enei iwi e rua, ko raua ano e
ngangau nei ki a raua ano i te aroaro o nga
kai tiaki; rite tonu ki toku ahua o mua, ka-
hore nei oku kai tiaki. I mua i te ritenga o
te kikokiko.

E hoa, e te Kawana,—Kia tika te tiaki i
tau taha, e mea ana hoki te Karaipiture,
"Ko ia e tiaki ana kia tupato kei hinga ia."
Ko to he, he hohoro ki te riri, he whaka-
hauhau i te iwi mohio kia whakamatea te iwi
kuare. Kihai nei i riro ma nga iwi ke e
whakamate, riro tonu mau e whakamate.
He aha te painga o au korero ka kitea nei
hoki tou tututanga ki te tangata, ki te
whenua?

E hoa, e Kawana,—Kia tika to tiaki i nga
iwi e rua, me tau whakahaere tikanga ki nga
tangata, me tau mahi hoko whenua kia tika
tonu, kia kitea ai tou harakoretanga. Ko te
mea hoki tenei e mate tonu nei te raruraru o
te Pakeha, o te tangata Maori, he hoko he i
te whenua; kihai nei i ata marama i te
tangata nona te kainga te utu tika mo tona
whenua, na konei ka totohe, ka whakatupu i
te kino, hei whakamate i te tangata.

THE MAORI MESSENGER. 49 TE KARERE MAORI.

Friend, the Governor,—Those are my in-
most thoughts; Here, also, are others which
I will express to you. Should you punish
me without cause wrongfully, what can I say
to you? I would say this, " You are very un-
just to me, for I have no desire  to fight like
other tribes who are fighting with the Pakeha."
I have no desire to set up a Maori King like
some other deceitful tribe. I have only one
King, who is in heaven, even Christ, who is
King of kings and the Head of all men. I
have no desire to sell land like some who de-
ceitfully sell their land to the Pakeha,—or is
the deceit on the side of the Pakeha? Or.
perhaps, there has been some deceitful dealing
on your part, judging from the serious nature
of the difficulties which have arisen in con-
nection with land. If only men of inferior
rank. were implicated in these difficulties they
might be settled by the Chiefs and be made to
disappear. But, as the Maori proverb says,
"The seas of Maihirangi (surge high)." This
proverb is used with reference to an easterly
gale, and applies to the war about the land
which is going on between the Governor and
Te Rangitake (Wiremu Kingi).

 Friend, the Governor,—Those are some of
my inmost thoughts. There are yet others
which I will express to you.

There are troubles at my place, arising out
of the avariciousness of the Pakehas in
their dealings. The price given for a bushel
of wheat is five shillings, and even as low
as four and three. The price given for a
bushel of corn is three shillings, and for a bas-
ket of potatoes, one shilling. Such dealing
as this is fraudulent. It is for you to look at
it. I consider those Pakehas to be robbers.
They only show us the shadow of the money,
and do not give us cash for our produce. The
only money which those Pakehas give us for
our produce is the rotten clothes which are
rejected in this town; apparently what they
have picked up out of the rubbish trodden
under the feet of all the Pakeha merchants of
this town, and which they bring to us to ex-
change for our produce. Our food is de-
livered to them in sound condition, but the
clothes which they give us are rotten.

Friend, the Governor, I am thinking that
you should make regulations for these things
that we may dwell at peace with these Pake-
has.

Friend, the Governor,—Those are some of
my thoughts. This is another. Let us buy
guns, powder, shot, and caps, for shooting
birds, that we may have something to give
relish to our breakfasts.

Friend, the Governor,—Those are some of
my thought?. This is another. I desire

E hoa, e te Kawana,—Ko aku whakaaro
tena no roto i ahau. Tenei ano etahi, kia
whakina atu ki a koe. Ki te papaki pokanoa
koe ki ahau, me pehea ra he kupu maku ki a
koe? Ko taku kupa tenei ki a koe, ka nui
to he ki te papaki noa i ahau. Kahore nei
hoki oku hiahia ki te whawhai, pera me era 
I atu iwi e whawhai ana ki te Pakeha, kahore
oku hiahia ki te whakatu Kingi Maori, pera
me tetahi iwi tinihanga. Kotahi ano taku
Kingi, kei te Rangi, ko te Karaiti, ko ia hoki
te Kingi o nga kingi, te Rangatira o nga
tangata katoa. Kahore oku hiahia ki te hoko
 whenua, pera me tetahi tangata e hoko tini-
hanga ana i tona kainga ki te Pakeha. No te
i Pakeha ranei te tinihanga? Nou pea tetahi
tinihanga; inahoki te nui o te raruraru ki
runga ki te whenua. Mehemea no te tutua
anake tenei raruraru, tera ano e pehia e nga
rangatira, ka ngaro noa iho; tena ko tenei,
e ai ta te whakatauki Maori, "Tu tonu mai te
tai o Maihirangi." Mo te marangai hoki
tenei whakatauki,  ara, mo te pakanga whe-
nua a te Kawana raua ko Te Rangitake.

 E hoa, e te Kawana,—Ko etahi ena o oku
whakaaro, no roto ano i ahau. Tenei ano
etahi ka whakaaturia atu ki a koe. He raru-
raru ano kei toku kainga, he apo no te hoko
a nga Pakeha o toku kainga. Ko te utu mo
te puhera witi e rima hereni, e wha, e toru;

ko te utu o te puhera kaanga, e toru hereni;

ko te utu mo Ie kete riwai kotahi hereni.
Ka nui te tahae o tenei hoko. Mau e tiro-
tiro te ahua o tenei mahi. Ki taku whakaaro,
he kai muru aua Pakeha, ko te ahua kau o
te moni e whakaaria mai ana ki a matou, ko
te tino moni kahore e tukua mai mo a matou
kai. Ko te motu e tukua mai ana e aua
Pakeha hei mu mo a matou kai, ko te hanga
kakahu pirau e rukea ake nei i te taone nei,
na ratou pea i hamu i ketuketu i roto
i nga akahanga waewae o te hanga tini
kaumatua Pakeha e noho nei i te taone,
 mauria ake nei e ratou hei uta mo a matou
kai. Ko a matou kai e hoatu ora ana ki a
ratou, ko o ratou kakahu e homai pirau ana
ki a matou. E hoa, e te Kawana, e mea ana
ahau mau te whakahaere tikanga mo tenei
mahi, kia ata noho ai matou ko aua Pakeha.

E hoa, e te Kawana,—Ko etahi ena o aku
whakaaro. Tenei ano tetahi: ko te pu, me
te paura, me te hota, me nga tingara, kia
whakapuaretia e koe, hei pupuhi manu ake
ma matou, hei kinaki parakuihi ma matou

E hoa, e te Kawana,—Ko etahi ena o aku
whakaaro. Tenei ano tetahi. E mea ana

THE MAORI MESSENGER.

50

TE KARERE MAORI.

that you will make known to me some rules
for administering justice at my place, for you
 know that the Maories are liable to go wrong.
Thus end my thoughts.

Friend, the Governor,—Salutations to you.
I will take your words to Ngatiporou, to the
people who hold fast what is valuable, and
greedily swallow talk. This is their Maori
incantation (Karakia  Maori):—

The inanga [a fish] swims in the deep

water—
The inanga swims at the bottom:

Oiwiwia, Oirawea!
Give me my treasure,—
It is a treasure !

—(Congratulating themselves on their good
fortune.) Enough. It is finished.
From your loving friend,

Na TE IRIMANA HOUTURANGI,

of Wharekahika.
To the Governor.

Reply from Ngatiporou,

No. 2.

Kohimarama,

July 17, 1860.
Friend, the Governor,—

Salutations to you We will speak our
sentiments to you Ours is a district which
is forgotten by the  Governor. This is why
we say it is forgotten. No Governor has yet
visited our district—the East Cape—up to
your time. Now we think that you should
visit all those whom our Queen has sent you
to protect.

Friend, the Governor,—Your friend the
Bishop does visit us, but you are very remiss
in not visiting us, inasmuch as you are our
protector and benefactor.

Friend, the Governor,—This is our word
with reference to the Maori King. If white
and black agree, it is right, but if it is left for
black alone it will not stand. Enough of
that. i

Friend, the Governor ,—We are all under 
the sovereignty of the Queen, but there are
also other authorities over us sanctioned by
God and the Queen, namely, our Ministers.

0, mother, the Queen,—We salute you!
We have come hither in obedience to your
call: at all events we have heard your words
which will be something to carry back to the
South to our tribe, the Ngatiporou.

Friend, we are engaged ia only one vvork,
and that is teaching our people to live as
they ought and in conformity with the pre-
cepts of Christianity. This is one thing:

sickness has interfered with our giving that 

attention to the Governor's address which
would probably have made it clear to us had
we been well.

ahau kia whakamaramatia mai e koe etahi
tikanga whakawa mo nga he o toku kainga,
E mohio ana hoki koe ki o te tangata Maori
he. Heoiano aku whakaaro, ka mutu.

E hoa, e te Kawana,—Tena ra koe. Tenei
o korero ka mauria e ahau ki a Ngatiporou,
ki te iwi here taonga, horo korero. Ko tana
karakia maori tenei:—

Tere te inanga nei,
Tere ki te auaunga o te vvai;

Tere te inanga nei,
Tere ki te hikuhiku o te wai:

Owiwia, oirawea;

Homai taku taonga ki a au,—
He taonga!

Heoiano, ka mutu.

Na tou hoa aroha,

Na TE IRIMANA HOUTURANGI.

No Wharekahika.
Ki a Kawana.

Na Ngatiporou.
No. 2.

Kohimarama, Hurae 17, I860.
E kore, e te Kawana, —

Tena koe! Tenei o matou whakaaro ka
korerotia atu ki a koe. He whenua to matou
e warewaretia ana e te Kawana; ko te ware-
ware tenei, kahore ano he Kawana kia tae
ake ki to matou whenua, ki lhikepa, a tae
noa ki a koe e tu nei. Ki ta matou wha-
kaaro, me tirotiro katoa nga tangata i tonoa
mai ai koe e to tatou Kuini hei tiaki.

E koro, e te Kawana, erangi to hoa a te
Pihopa e tae ake ana ki a matou; ko koe he
tangata mangere koe ki te tirotiro i a matou,
no te mea ko koe to matou kai  tiaki, to matou.
kai atawhai.

E koro, e te Kawana, tenei tetahi kupu
mo te Kingi Maori. Tenei to matou wha-
kaaro: ma ma, ma pango ka tika, ma pango
anake, e kore e tu. Ka mutu enei.

E koro, e te Kawana, kei roto katoa ma-
tou i te maru o te Kuini: ahakoa tera ano
era mana whakahaere o te Atua raua ko te
Kuini, ko nga Minita. E whae, e te Kuini,
tena ko koe! Tenei hoki matou kua tae mai
ki tau karanga; ahakoa ka rongo nei matou

i au kupu hei maunga atu ma matou ki
runga ki to matou iwi ki Ngatiporou.

E koro, kotahi to matou mahi, he tohu-
tohu anake i to matou iwi kia noho pai, kia
noho tika i runga o te whakapono ki a te
Karaiti.  Tenei hoki tetahi: na te mate i
whakararuraru nga korero a te Kawana.
Meheme he ora, tena e marama.

THE! MAORI MESSENGER.

TE KARERE MAORI.

Friend, the Governor,—We do not consent
to the Maori King. Leave their King to
themselves. With respect to the war between
the Governor and William King, it must be
left to them to finish what they have begun.
Those subjects also are ended.

Friend, the Governor,—Is it by your au-
thority that the European traders of our dis-
trict refuse to give money for our produce, or
is it by their own? Our greatest inconveni-
ence is in not having money for our collections
for our Ministers,—for they refuse to give us
money. We are very much dissatisfied with
the Pakehas of our place.

Friend, the Governor,—It is for you to con-
sider my words favourably  even as I have
obeyed your call to me.

Friend, the Governor. Salutations to you
and to our gracious Queen. These are all my
words to you.

From WIREMU,
 WIKIRIWHI MATEHENOA,

(of Wharekahika.)

Reply from Ngatiawa.

No. 1.

July 14th, 1860.
Friend, the Governor,—

1. Salutations to you. These are my
words to you. England has fulfilled the law
of kindness towards us as regards hospitals,
schools, and the Magistrates. England's
treatment of us in those respects has been
just.

2. This is where England has failed as re-
spects us. Those places where the Maori
lands have not been sold to the Government
do not participate in the privileges which are
enjoyed elsewhere under English law.

3. I would now ask you—Why is not the
law of England made to apply to the lands of
the Maories, and Crown Grants given to the
proprietors?

4. Then as regards cases of murder,—
where one Maori murders another,—the law
does not apply here.

5. The Maories lease their own lands to the
Pakehas. The Law of England does not
sanction this, fearing lest if the Maories turn
their  lands to account in this way, they vvill
not be disposed to alienate them.

6. We would also call your attention to
this fact. Though only three persons should
speak to your Commissioners for purchasing
land, they consent, and although the majority
of the people go to protest against the words of
those three, your Commissioners will not listen
to them.

7. Again: the Law of England does not
permit of the Church of New Zealand being
endowed with Native lands.

E koro, e te Kawana, e kore matou e pai
ki te Kingi Maori—me waiho ki a ratou to
ratou Kingi. Ko te whawhai a Wiremu
Kingi raua ko te Kawana, me waiho ki a raua
ta raua mahi. Ka mutu ena.

E koro, e te Kawana, nau ranei te tikanga
ki nga Pakeha o to matou kainga kia kipitia 
te moni mo a matou kai, na ratou ano ranei?
Ko to matou mate tenei; ko a matou kohi-
kohi mo matou Minita, he kore moni; no te
mea e kipitia ana te moni e ratou. Ka nui
to matou pouri ki nga Pakeha o to matou
kainga.

E koro, e te Kawana, mau te aroha ki aku
korero, no te mea kua aroha ahau ki tau
karangatanga ake i au.

E koro, e te Kawana, tena ko koe, korua
ko to taua Kuini atawhai. Heoiano aku
kupu ki a koe.

Na WIREMU,
Na WIKIRIWHI MATEHENOA,
(O Wharekahika.)

Na Ngatiawa.
No. 1.

Hurae 14, 1860.
E boa, e te Kawana,— 

I. Tena koe! Tenei aku kupu atu ki a
koe. E rite ana nga ture o Ingarani ara,
nga whare turoro, nga kura, me nga kai-
whakawa, e rite ana ena i te ture o Ingarani.

2. Na, tenei nga mea i hapa i nga ture o
Ingarani, ko nga whenua ake o nga Maori
ake, kahore ano i hokona atu ki te Kawana-
tanga, kahore ano te ture o Ingarani i runga
i tena.

3. Na, me ui atu e au i konei ki a koe,
he aha ra te ture o Ingarani te whakama mai
ai ki runga ki nga whenua penei, ara, te
Karauna-Karatitia ai?

4. Na, ko nga kohuru tetahi o nga Maori
ake, ki a tatou ano, kahore te ture o Inga-
rani i runga i tena.

5. Ko to te Maori whenua ake, e retia ana
ki te Pakeha, kahore te ture o Ingarani i
runga i tena, kei whai rawa nga Maori, ka
kaipono i te whenua.

6. Na, tenei tetahi. Ahakoa tokotoru nga
Maori i haere atu ki te korero ki o kai hoko
whenua, heoti whakaae tonu ratou, ara, o
kai hoko whenua. Ka haere atu te tokomaha
ki te pehi i nga kupu o aua tangata tokotoru,
kahore hoki e whakarongo mai o kai hoko
whenua.

7. Na, ko te whenua o nga Maori ake mo
te hahi o Niu Tirani, kahore te ture o Inga-
rani i pai ki tenei.

THE MAORI MESSENGER.

TE KAKERE MAORI.

8. Those who are unwilling to part with
their lands are looked upon by the Govern-
ment as bad men. Enough upon this subject.
 9. We will now refer to what is said in the
9th clause of your speech, referring to the as-
sistance rendered by Waikato to William
King in his war against the Queen.

These are my sentiments in reference to
that subject. Had you refrained from sending
for reinforcements to Port Jackson and else-
where to assist you in fighting Wiremu Kingi,
then what you said [with reference to Wai-
kato] would be correct. Had you looked only
to the Pakehas in New Zealand to carry on
the war against Wiremu Kingi [then what
you say would be right,] but you have sent
for Pakehas from abroad to fight Wiremu
Kingi, whereas the Waikatos are inhabitants
of New Zealand.

10. Concerning the benefits conferred by
the Governor on New Zealand.

As to the first two Governors, we do not
see what good they did for us. The laws of
England were not explained to us by those
Governors. Under Governor Grey's adminis-
tration the laws of England were for the first
time made clear in this Island. He caused
roads to be made, hospitals and schools to be
founded, and Maori Magistrates to be ap-
pointed. 

11. It was the practice of Governor Grey to
pay visits to the Maories. Though there
might be only twenty or thirty residing at
their settlement, Governor Grey would be
 found there, urging them to cultivate the soil
and to do many other useful things. That
was his constant practice.

12. From the time of your arrival up to the
present we have not yet learned what are the
thoughts of the fourth Governor. The first
thing that we hear of your thoughts is, your
being at vvar with Wiremu Kingi and your
haste in sending soldiers to Waitara to fight.
That is what  we have heard concerning you,
even your great baste to send soldiers to fight
- Wiremu Kingi; therefore we are alarmed at
these indications of your thoughts.

From WIREMU TAMIHANA TE NEKE,
TE MANIHERA MATANUIRUHAU,,
HEMI PARAI,
TE RIRA PORUTU.

Reply from Ngatiawa.

No. 2.

 July 16, 1860.

Friend, the Governor,—

Salutations to you! This is what I have to say
to you. I did not witness the arrival of Gover-
nor Hobson, but I saw his Waitangi letters.
It was about the year 1840 that that runanga

 8. Ko nga tangata kahore e pai ki te hoko
i te whenua he tangata kino ena ki te Kawa-
natanga. Heotiano ena.

 9. He kupu ano enei mo to kupu e takoto
nei i te 9 o nga rarangi, mo te haerenga o
Waikato ki te whakauru i a Wiremu Kingi,
hei hoa whawhai ki a te Kuini. Na, tenei
taku mo tena. Ki te mea kaua hoki koe e
tuku karere ki nga Pakeha o Poihakena, o
tetahi wahi atu hoki, hei whawhai ki a Wi-
remu Kingi, ka tika tena. Mei waiho e koe
ma nga Pakeha o Niu Tireni nei hei hoa
whawhai mo Wiremu Kingi, tena ko tau, he
tono mai ka hoki i nga Pakeha o tawahi hei
whawhai ki a Wiremu Kingi; tena ko Wai
kato, no Niu Tireni nei ano ratou.

10. Ko nga painga o nga Kawana ki Niu
Tireni nei. Kawana tuatahi, tuarua, kahore
matou i kite i nga painga o enei Kawana;

kahore i marama nga ture o Ingarani i ena
Kawana. Erangi na Kawana Kerei ka tahi
ano ka marama nga ture o Ingarani ki tenei
motu. Nana i whakahau nga huarahi o tenei
motu kia mahia, me nga whare turoro, nga
kura, nga kai whakawa Maori.

11. Ko ta Kawana Kerei mahi he haereere
ki te titiro i nga Maori; ahakoa e rua tekau,
e toru tekau Maori e noho ana i o ratou kai
nga, na, kei reira a Kerei e titiro ana, e
whakahau ana ki te mahi whenua, ki nga
mahi pai katoa; ko tana mahi tena.

12. Kawana tuawha: kahore ano matou i
rongo noa ki ou whakaaro, o tou taenga mai
rano tae noa ki tenei takiwa. To matou
rongonga ki ou whakaaro ko ta korua wha-
whai ko Wiremu Kingi, koto hohoro tonu ki
te tono i o hoia ki Waitara whawhai ai; ko ou
whakaaro tena i rangona ai matou, ko to
hohoro tonu ki te tono i o hoia ki te wha-
whai ki a Wiremu Kingi. Heoti, ohorere
ana matou ki enei whakaaro ou. Heotiano.

Na WIREMU TAMIHANA TE NEKE,
Na TE MANIHERA MATANGIRUHAU,
Na HEMI PARAI,
Na TE RIRA PORUTU.

Na Ngatiawa.
No. 2.

Hurae 16, 1860.
E hoa, e te Kawana,—

Tena koe! Tenei taku korero ki a koe.
Kihai au i kite i te taenga mai o Kawana
Hopihona, engari i kite au i nga  pukapuka o
Waitangi. No te tau 1840 pea i timata ai taua

THE MAORI MESSENGER.

TE KARERE MAORI.

commenced. He [Governor Hobson] said:

" I am sent here by the Queen to protect you.
Let our thoughts be united. I will take steps
for putting an end to all» evils." His words
were very right, but afterwards it became evi-
dent that his declaration did not apply to us.
For instance, when one Maori was killed by
another, the Governor said, " I am not able to
interfere to punish such offences."

I will also say this to you and to your Pa-
keha friends. The origin of the evil, in Go-
vernor Fitz Roy's time, that is to say, the evil
of Ngapuhi, was the flag. They had bought
"New Zealand" [name of a flag],—that is, a
flag for New Zealand,—of Mr. Williams,
when a Captain of a vessel named Nepia (?)
arrived and planted the flag of England. The
evils towards the Pakehas, in this Island, date
from that time. And when land began to be
sold, evil immediately commenced. The Go-
vernor and his people acted wrongly, and so
also did the Maories. But the fault was prin-
cipally with the Maories themselves. The
Governor's (fault) was his haste to stand up
[i. e. make war.] On this account I am
grieved at the unnecessary sacrifice of the pro-
perty and lives of the Pakehas.  But it is only
your own work, 0 Governor: you have been
similarly engaged in your own country. The
Maori people, moreover, did not know how nu-
merous you are. I say this to you 0 Gover-
nor I This will be the end of our misunder-
standings, that is, of land being bought without
the knowledge of persons appointed by you
as members of the Conference. They will as-
semble at the place and make enquiries among
all the parties concerned, and if it be found
that the party wishing to sell has an exclusive
title, that land may be then bought by the
Governor. This would, perhaps, be a good
plan to adopt, but you must decide as to its
merits.

 This is my word to you: that you should
look to the welfare of your people and that
you should treat them kindly. On our part
our words shall be these; " Let every soul be
subject unto the higher Powers, for there is no
Power but of God." My rule is, 0 Governor,
that man should perform his duty to God, and
his duty as regards the things of this life, such
as providing sustenance, and being industrious
in useful pursuits.

 I have another word to say to you, O Go-
vernor I Let persons be appointed in each
tribe to superintend the sub-division of land,
so that when there is a dispute they may take
steps to get it amicably arranged. Those per-
sons appointed by you would investigate the
title: as, tor instance, if it were a question
requiring that the line of descent from some

runanga. Ra mea ia, "Kua tonoa mai au
e te Kuini kia haere mai ki te tiaki i a kou-
tou, kia kotahi o tatou whakaaro, ko nga he
katoa maku e whakaoti." Tika rawa tana;

no muri ka tahi ka kitea tetahi tikanga kihai
i uru ki a matou, koia tenei ko te kohuru a
te Maori ki a raua tangata Maori. Ka ki te
Kawana, Kaore au e ahei te peke atu ki ena
he. Tenei ano etahi kupu aku ki a koutou
ko o hoa Pakeha: ko te kupu tenei i timata
ai te he i a Kawana Pitiroi, ko te he ki Nga-
puhi. Ko te kara te take. Kua hokona nei
e ratou a " Niu Tireni," ara, te kara o Niu
Tireni, ki a Te Wiremu, ka tae mai a Nepia,
rangatira kaipuke, ka tu i aia te kara o Inga-
rani ki konei, ka timata nga he ki tenei motu
nga he ki te Pakeha. Ka ahu ki te hoko i te
whenua, ka timata tonu, ka he tonu ano nga
mahi a te Kawana ratou ko ana tangata, me
nga Maori; otira  nona ano nga he, no nga
Maori. Ko to te Kawana, he hohoro no te
whakatika. No reira i aroha ai au ki nga
taonga o nga Pakeha ka maumau noa nei,
nga tangata hoki, ka maumau noa ki te mate.
 Otira, ko au mahi ano tena, e te Kawana,
inahoki au mahinga i tou kainga. E kuare
ana hoki te tangata Maori ki tou nuinga. E
penei ana taku ki atu ki a koe, e te Kawana.
Ka mutu i konei te whakapohehe i a tatou,
ara, te hoko ngaro, i nga tangata i whakaritea
e koe hei tangata runanga. Mehemea  ka
hui katoa ratou ki reira ka pataia i nga
tangata katoa, ka tika nona anake, ka hokona
tena whenua e te Kawana, he tikanga pai
pea tenei. Otira, mau e titiro ena te painga.
Ko taku kupu tenei ki a koe kia tirohia e koe
tou iwi, kia atawhaitia pakia e koe. Wai-
hoki ko matou, kia penei ta matou kupu, "Kia
rongo nga wairua katoa ki nga rangatirata-
nga nunui. No te Atua anake hoki nga
rangatiratanga."  Ko taku ritenga tenei, e te
Kawana, kia whakarite te tangata i nga mea
o te Ama, i nga mea hoki mo te tinana,
ara, i te kai, i te ahu whenua, i te mea e tika
ai te tangata. Tenei ano tetahi kupu aku
ki a koe, e te Kawana. Kia whakaritea he
tangata i roto i nga hapu hei kai titiro we-
hewehenga whenua, kia kitea a ratou e tohe
ana tetahi ma ratou,—e whakamarama nga
ritenga e ngawari ai; a, ka rapua e nga
tangata i whakaritea e koe, ka penei pea te
kupu, me whakapapa kia kitea na wai ranei
taua kainga; mehemea no raua lain. ka
tika kia wahia tena kainga. Tenei ano hoki
tetahi kupu aku ki a koe. Ko nga whenua
i pihitia e koe ki nga tangata Maori, ko nga
ingoa e mau i taua pukapuka. Kei te mea au
kia hoatu tona ki ia tangata, ki ia tangata.
ta te mea e takoto tupu ana. Ko etahi ano

THE MAORI MESSENGER.

34

TE KARERE MAORI.

ancestor should be traced and it were found
that loth parties were entitled [i. e. had
claims] to the land in question, it would then
Ie right to divide that land.

This is also a word of mine to you with re-
ference to the land apportioned by you for the
Maories whose names are written in the deed.
I am thinking that each man should have his
allotted portion given to him whereas now the
land is held in common. These are some of
the causes of complaint among the Maories.

 This is also a subject upon which I wish to
speak to you, namely, the purchase of Tara-
naki. Its sale by Tuarau was quite right, in-
asmuch as we had deserted the land and he
went and took it out of the flame of the fire of
Waikato, and then returned to Port Nicholson.
I came to Taranaki and after I had been there
about two years, a party of the Waikatos came
to make clearings for themselves at Waitara.
When I saw that they had come to plant, I
went to meet the Ngatimaniapoto. On my ar-
riving there, Pakaru stood forth and made a
speech, but I did not reply. We went on to
Ngamotu. Thence we returned to Kawhia, I
being one of the party. Whea I next went—
in company with the Rev. Mr. Creed of Tara-
naki—the Ngatihinetu, Ngatimaniapoto, and
Waikato tribes had returned, and I did not see
any great number of our people there. Only
a few of us were there. When the clearings
were burnt off we set to work at once and
sowed them with turnips lest Waikato should
return. It is ended.

From EPIHA KARORO.

tenei o nga amuamu a nga tangata Maori ki a
ratou ano.  Tenei ano tetahi korero aku ki
a koe, mo te hokonga o Taranaki. Ka tika
ano te hokonga a Tuarau, ta te mea kua
mahue i a matou te whenua i tikina mai e ia
i roto i te mura  te ahi a Waikato, ka hoki
ake ia ki Poneke. Ka haere mai au ki Tara-
naki noho ai, e rua pea aku tau ki reira ka
tae mai te ope a Waikato ki te tua wairenga
ma ratou i Waitara. Ka kite au kua tae
mai ki te ngaki i nga huinga, ka haere atu
au ki te whakatau i a Ngatimaniapoto; ka
tae au ki reira, ka tu mai a Te Pakaru
ki te whai korero, kaore au i whakahoki atu.
Ka haere matou, tae noa ki Ngamotu, ka
hoki mai, me au ano, tae noa ki Kawhia.
Hoki noatu maua ko Te Karira, minita o
Taranaki. I taua taima kua hoki mai a
Ngatihinetu, me Ngatimaniapoto, me Wai-
kato katoa. Kihai au i kite i te nuinga o
maua i reira, engari toko-torutoru nei anake
matou i reira. 1 te tahunga o nga wairenga,
ka tikina e matou ka ruia ki te tanapu kei
hoki mai a Waikato. Ka mutu.

Na EPIHA. KARORO.