TE MANUHIRI TUARANGI
AND MAORI INTELLIGENCER

"Kia Whakakotahitia te Maori  me te pakeha."

VOL. I.] AUCKLAND, AUGUST 15, 1861.—AKARANA, AKUHATA 15, 1861. [No. 11,

LET THE PAKEHA AND THE MAORI BE UNITED."

ON the 25th of May, the Governor
addressed a Memorandum to the
Gentlemen who form his Council,

acquainting them with his views and
opinions as to what should be done
for our Maori Brethren, when the
establishment of peace may render it
possible.

This Memorandum was sent to
the great Runanga ; and the Gen-
tlemen who compose that Runanga
have asked the Governor to make it

known to the Maories, that they

may see exactly what the views and
wishes of the Governor are. For





"KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI."

No te 25 o Mei, i tuhituhia e te
Kawana tetahi pukapuka ki nga
Rangatira o tona Runanga, hei wha-
kamohio i a ratou ki ana whakaaro
mo nga mea tika kia whakaritea mo
a tatou hoa Maori, ua ka taea nga
tikanga o te rongo-mau.

Ko taua pukapuka i tukua atu ki i
te Runanga Nui; a kua mea mai
nga Rangatira o taua runanga, kua
tono mai ki a Kawana, kia whaka-
maoritia ano tana pukapuka, kia tino
kite ai nga tangata Maori, i nga
whakaaro, me nga hiahia, a te Ka-

2 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

this reason, the following Memoran
dum is now published.

COPY OF A MEMORANDUM BY HIS EXCEL-
LENCY GOVERNOR GORE BROWNE, C. B.

The near approach of a Session I
of the Assembly seems a proper oc-
casion for the expression of my views
generally on Native Affairs ; but, in
stating them, I shall avoid details,
and confine myself to an indication
of subjects demanding notice and
consideration.

2. So long as the dangerous ele-
ment; contained in the King move-
ment remains unsubdued, so long
will any assistance offered to the
Natives in their search for better
Government, be received with indif-
ference, and attended with little or
no result ; but when the supremacy
of the Queen is fully established, the
first step to be taken should be the
initiation of a system by which the
Natives may be governed through
themselves.

3. I entirely agree with the House
of Representatives in thinking "that
Institutions for the Native people
ought to be based on their free as-
sent, and committed to their guar-
dianship ;" that Native territory
ought to be divided into districts,
and, if possible, one or more Chiefs
iti each, appointed to act as organs
of communication with the Govern-
ment ; that the Runauga lawfully
constituted should have power to re-
commend regulations for the local
affairs of the district; that measures
ought to he taken for the ascertain-
ment and registration of tribal
rights.

4. With this view a circular letter
should be addressed to the most im-
portant Native settlements, informing
them when and where the next Con-
ference will be held, inviting the





wana. Na konei ka panuitia taua
reta inaianei.

TA TE KAWANA PUKAPUKA.

1. No te mea kua tata tenei ki te
huihuinga mai o te Runanga, e tika
ana kia whakapuakina atu e au aku.
whakaaro mo nga mea Maori. Otira,
ekore e puta taku korero ki nga mea
ririki; kati ano i nga mea nunui, i
nga mea taimaha, hei tirohanga ma
te whakaaro.

2. Ko nga tangata Maori e rapu
ana i tetahi tikanga-kawanatanga mu
ratou, ekore rawa e tahuri mai ki a
tatou hei hoa-mahi, i te mea e tu
tonu nei tenei mea-whakatupato, te
tikanga Kingi Maori. Otira, ko tena
kia mate, kia tino whakauria hoki to
mana o te Kuini, i reira, ka timata
rawa te mahi i roto i nga tangata, i
tetahi tikanga ture, e whakapangia
ana, e whakaaetia ana e ratou.

3. E whakaae tonu ana au ki te
kupu a te Runanga, e ki ana, " kia
whakatakotoria nga ritenga pai mo
nga Maori, i runga ano i to tikanga-
whakaae; a kia tukua iho ena rite

nga ki a rat ou, ma ratou hoki e tiaki,
e whakamana." Tetahi, kia takoto
nga rohe mo nga whenua nui o nga
iwi Maori; a kia whakaturia tetahi
Rangatira Maori, e hia ranei, ki roto
ano ki aua rohe, hei kaituhituhi, hei
kai-korero ki te Kawanatanga. Te-
tahi, kia whakaritea tikatia nga
Runanga Maori, kia whai mana ai
te whakatakoto tikanga mo nga mea
ririki o tona Tiriwa : a kia whaka-
turia tetahi Kooti hei whakamohio
mai i nga tikanga o nga Iwi Maori,
kia tuhituhia hoki ki te pukapuka.

4. Koia ahau ka mea ai, kia tuhi-
tuhia he pukapuka ki nga rangatira
o nga tino kainga Maori kia mohio
ai ratou ki te taima me ie whenua e
huihui ai e Runanga nui e haere

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

3

tribes to seek delegates empowered
to express the opinion of their con-
stituents, and indicating as many as
possible of the subjects which will
be proposed by the Government for
their consideration. Among these
subjects the following should be in-
cluded :—

I. Arc the Natives in properly
constituted districts willing to ac-
knowledge any particular Chief, who
shall be the organ of communication
between them and the Governor, and
to whose authority they will submit ?

II. Are they willing to receive the I
visits of a European officer, and ac-
cept his advice ?

III. Do they wish that a fixed
number of Assessors should be no-
minated by the Runangas, subject
to a veto by the Governor, or would
they prefer that Assessors should be
nominated by the Governor, as at
present?

IV. Will they declare the where-
abouts of the Hapus belonging to
their tribe, and give a list of the fa-
milies which compose each Hapu,
and the names of the Chiefs who re-
present it ; and if this can bo affec-
ted. will they be further willing to
register the bouudaries of the land
belonging to each Hapu, with the
names of the Chiefs whom they wish

to act as Trustees of such land for
them,—an assurance being then
given that no purchase would be
made within those boundaries with-
out the assent of the Trustees so
registered ?

 V. The equality of rank among so
many of the Chiefs, and their ex-
treme jealousy of each other, are
likely to offer the most serious ob-
stacles to the recognition of either
single Chiefs or Assessors ; but, if it
is possible to overcome these diffi-





ake nei: me tono hoki ki nga Iwi,
kia tukua mai etahi tangata whai
mana; hei korero mai i nga whakaaro
a te nuinga: me whakaatu hold
ki a ratou i nga tino mea e pai ai te
Kawanatanga kia waiho hei wha-
kaaronga ma ratou. Ko etahi o
nga mea pera, koia enei ka tuhituhia
atu nei:—

I. Mo nga whenua nui ka oti te
karanga, e whakaae ana ranei nga

tangata o aua whenua, kia whaka-
tu ria tetahi rangatira hei kai korero
mo ratou, mo te Kawana: a e rongo
ranei ratou ki tana mana?

II. Ka whakaaetia ranei tetahi
Apiha o te Kawana kia haere i
roto i a ratou, hei hoa korero: a
ka rongo ranei ki taua reo?

III. Ko tewhea ta ratou e pai ai
mo nga Kai-whakarite Maori: kia
whiriwhiria ranei ratou e te Runa-
nga, a kia tukua mai ki a Kawana
kia whakaaetia: kia waiho noa iho
ranei, ma te Kawana anake e kara-
nga, pena me tenei inaianei?

IV. Ka whakaaturia ranei nga
kainga o nga Hapu katoa o te Iwi,
me nga tangata hoki i roto i aua

hapu, me te ingoa o a ratou tino
Rangatira? Na, ka oti tenei, ka
whakaae ranei kia tuhituhia ki roto
ki te pukapuka o te Kawanatanga,
nga rohe o nga whenua o ia hapu,
o ia hapu ; me te ingoa o nga
Rangatira e pai ai ratou kia waiho
hei Kaitiaki mo ena whenua? Me
whakapumau hoki te kupu ki a
ratou; mo nga whenua i roto ano i
aua rohe, kia, kaua rawa e hokona
me kore te whakaae o nga Kai-tiaki,
ka whakaritea nei?

V. No te mea e ririte tahi ana
te tini o nga Rangatira, ka nui rawa
hoki ta ratou puhaehae tetahi ki
tetahi, e kore pea e tino whakaaetia
e ratou tenei tikanga aku, mo te
Rangatira kotahi ranei, mo nga Kai-
whakarite Maori ranei. Otira, ki te

4 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

culties, the relations between the
Government and the tribes will be
much improved, and, ultimately, the
administration of justice will be
greatly facilitated.

VI. The payment of Assessors is
a question of great difficulty. At
present, a number of men are paid
.£10 a year, which is not sufficient
to secure their loyalty, and even the
larger salaries which are given to
some often create jealousies, and
cause dissatisfaction. This, how-
ever, would be greatly simplified, if
a system of election (subject to veto)
were authorised and accented.

VII. Believing as I do that the real
civilization of the Natives is impos-
sible so long as their communal title
continues in its present form, I am
most anxious to induce them to re-
gister the lands belonging to their
different Hapus, as being a great ad-
vance towards individualization of
property and the removal of disputes
attending the alienation of land.

VIII. The power to clothe Native |
Title with a Crown Grant must be
delegated to some one, if we desire
to see communal title really extin-
guished  numerous cases have al-
ready occurred—'more particularly
in the Middle Island—in which the
want of this power has been greatly
felt. If the Assembly be unwilling
to confer this power upon the Go-
vernor, any legislation on the subject
must necessarily be reserved for the
consideration of Her Majesty's Go-
vernment (vide Lord Carnarvon's
Despatch, No. 34 of 10th May,
1859)

IX. The opinion of the three
Judges has been given in reference
to the establishment of a tribunal,'
having jurisdiction in disputes rela-
tive to land over which the Native
Title has not been extinguished.
They have not entered upon details,





mate enei tara, ara, ki te watea tenei
huarahi, i reira ka ngawari noa iho
te mahi o te Kawanatanga raua ko
te Iwi Maori; me tona tukunga iho
hoki,—te kakenga haeretanga o nga
tikanga whakawa katoa.

VI. Tetahi mea uaua rawa, koia
tenei, ko te whakautu, i nga Kai-
whakarite Maori. Inaianei, ko etahi
o ratou e utua ana ki te Tekau Pauna
(£10) mo te tau, otira e kore tena e
nui mo nga tangata pai: a hei nga
utu nui ake e hoatu ana ki etahi
rangatira, ka tupu te hae me te nga-
kau pouri o etahi atu. Engari, ki
i te takoto he tikauga-whiriwhiri mo

nga Maori, ka tangohia hoki e ratou,
(me te tuku mai hoki i nga tangata
ki a Kawana, kia whakaaetia, kia
whakaturia,) i reira ka ngawari haere
te mahi whakariterite.

VII. Ki taku whakaaro, heoi ano
te mea nui rawa, e kore ai nga tangata
Maori e kake, ko to ratou tikanga
maori mo nga whenua : a ka nui
taku hiahia kia whakaae mai ratou,
kia tuhituhia katoatia nga whenua o
nga hapu ki te pukapuka o te Kawa-
natanga. Kia oti tenei, ka haere
ake pea ki te wawahi marire mo ia
tangata, mo ia tangata, a ma reira ka
mutu pu te ngangare me te whawhai,
me ka hokona tetahi wahi ete tangata
nona.

VIII. Ki te pono to tatou hiahia,
kia tino mate te ritenga Maori mo
nga whenua, kia tukua hoki te Ka-
rauna-Karaati mo aua wahi, na, me
whakarite mai te mana ki tetahi
tangata, hei mahi i tera mahi: kua
nui hoki te raruraru i Whakatu, i

Akaroa, i Otako, ina te kore ritenga
pera. Na, ka kore e pai te Runanga,
ma te Kawana tenei e mahi, heoti ra,
me waiho marire kia whakaarohia e
te Runanga nui o te Kuini.

IX. Kua puta mai te whakaaro a
nga Tino Kai Whakawa tokotoru,
mo te whakaturanga i tetahi Kooti

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

5

but it occurs to me that a judicial
officer (query a Judge) residing in
Auckland should have power to
issue a Commission enabling the!
holder to associate two Native As-
sessors with himself, and then to
empanel a Jury, as advised by the
Judges. I am myself inclined to
think that the decision of a Commis-
sioner, with disinterested Native
Assessors, would be safer and more
likely to decide impartially than a
Maori Jury  but I hesitate to advise
anything not exactly in accordance
with the opinion of the Judges ;

such a Court, however constituted,
would be powerless unless both par-
ties consent to abide by its decrees,
but time and experience might give
it additional influence.

X. A much larger staff of Euro-
pean officers will be required if the
Government really undertakes the
civilization of the Maori people. At
present, the difference of language
places communication with the
Maories in the hands of the religious
bodies and a very small number of
Settlers;  few of the latter being
willing to enter the Native service.
The consequence is that Government
is dependant on a very few indivi-
duals, and in many places is almost
unknown by the Natives.

XI. Some of the most populous
districts—such as Hokianga and
Kaipara—have no Magistrate resi-
dent among them and many—such
as Taupo, the Ngatiruanui, Tarana-
ki, and the Country about the East
Cape—have never been visited by
an officer of the Government. The
residents in these Districts have
never felt that they are the subjects
of the Queen of England, and have
little reason to think that the Go-
vernment of the Colony cares at all
about their welfare.





hei whakawa i nga tautohenga katoa
mo nga whenua e takoto tonu ana i
runga i te ritenga Maori. Kihai i
ata oti i a ratou: otira, ki taku wha-
kaaro, ma tetahi Tino Kai-whakawa,
e noho nei i Akarana, e whakarite
tetahi Pakeha rangatira hei whaka-
wa, a mana e karanga nga Kai-
whakarite Maori, kia tokorua, hei.
hoa mona, e kowhiti hoki te tekau
ma rua. Ki au ia, nui ake te paipai o
tenei tikanga whakawa i ta te tekau
ma rua anake ; engari, ma nga
Tino Kai-whakawa e whakaaro.
Otiia, kahore rawa he kaha o tenei
tu Kooti, e kore ra e whai mana, me
kore e whakaaetia tana tikanga me
tana kii, e nga kai tautohetohe katoa.
Tera ake pea, ma te roa ka whai
kaha ai.

X. Ki te mea ka tino tahuri te
Kawanatanga ki te whakakake i te
iwi Maori; me whakarite mai nga
Apiha reo-Maori kia tokomaha noa
atu. Inaianei, no te rerenga ketanga
o te reo, heoi ano nga kai korero ki
te Maori, ko nga Minita anake, me
nga Pakeha torutoru noa iho, a he
takitahi o enei e pai kia tomo ki te
Kawanatanga. No konei, e kore e
tino mohiotia te Kawanatanga i nga
whenua mamao, no te ruarua o ana
Apiha hei kawe tikanga ki nga,
tangata.

XI. Tirohia etahi o nga whenua-
tangata, a Hokianga, a Kaipara—
kahore o reira Kaiwhakawa Pakeha.
Ko etahi atu whenua, me Taupo, me
Ngatiruanui, me Taranaki, me te
taha ki te Ra-whiti, kahore ano i
ata tirohia e tetahi Apiha o te Ka-
wanatanga. Ko nga tangata o era
whenua, kihai i tino mohio, he tama-
riki ratou no te Kuini, ka whakaaro
hoki, kua wareware noa iho te Ka-
wanatanga ki a ratou.

6

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

XII. In the Hudson Bay territory,
and in other Colonies where the Eu-
ropeans have assumed the duties
connected with the Government of
partially civilized tribes, it has been
found necessary to have officers re-
gularly trained and educated for
those duties ; the Government re-
lies on these officers for information,
and for the steady maintenance of
the influence by which the civiliza-

tion of such tribes may be perma-
nently improved. In New Zealand
the Government is, and always has
been, unable to perform its duty for
want of a sufficient number of Agents
so trained and qualified for the ser-
vice required of them. In a short
time, many of those on whom we now
depend will cease to be available,
and then there will be very great
difficulty in replacing them. I am,
therefore, strongly of opinion that
the Native Department should be
entirely remodelled ; that a Native
service should be established, and
that increase of pay and advance-
ment should be offered as a reward
for fidelity and efficiency. Without
some such system the Government
will never be able to take its proper
part in establishing Institutions for
the Native race, or obtain any real
hold upon their confidence.

XIII. The establishment of a cen-
tral school for the instruction of As-
sessors in the practice of the rudi-
ments of our law, is also another
subject which I strongly recommend
for consideration. Instruction in
Maori, &c., &c., might be given at
the same Institution, to young men
wishing to enter the Native service.

XIV. The education of the
Maories has hitherto been entrusted
solely to the religious bodies, and the
effect has been necessarily confined
to. certain districts. There is no
school at all Northof Auckland, no





XII. I tetahi taha o Amerika, me
etahi atu whenua e noho tahi ai nga
Pakeha me nga tangata Maori, kua
takoto he tikanga-whakaako mo nga
Apiha e waiho ana hei kai-mahi
mo te Kawanatanga; he mea wha-
katupu hoki. Ka, ka tau te wha-
kaaro o te Kawanatanga ki aua
Apiha hei korero, hei tuhituhi ki a
ratou i nga mea katoa e tupu pai ai
te Iwi, me te whakamana tonu o to
ratou reo. 1 Niu Tirani, e kore e
ahei te Kawanatanga te whakaoti i
tana mahi, no te torutoru noa iho o
nga Apiha mohio hei whakamahi i
nga tikanga i roto i te Maori: no te
timatanga ra ano tenei he, a mohoa
noa nei. E kore e taro, ko te toko-
maha o nga Apiha o naianei, ka riro
atu ranei, ka mate ranei; a, me tiki
atu ki whea he tangata matau hei
whakakapi i to ratou turanga ? Koia
au ka mea ai, kia tino whakahoutia
te Whare o te Hekeretari Maori, kia
whakaritea he mahinga hou, a kia
whakanuia hoki te utu mo nga
Apiha e pono ana, e mohio ana ki
taua mahi. Me kore he ritenga
pera, e kore rawa e ahei te Kawana-
tanga te whakaoti tikanga mo te iwi
Maori, ekore ano hoki e whakapo-
nohia tana mahi e taua iwi.

XIII. Tenei hoki tetahi whaka-
aro aku kia ata tirohia e te Runanga,
ara, te whakatu i tetahi Kura Nui,
hei ako i nga Kai Whakarite Maori
ki nga tikanga o te Ture. Ko nga
taitamariki Pakeha hoki, e hiahia
ana kia tomo ki te mahi maori a te
Kawanatanga, me tuku mai ano ki
taua Tuihana (Kura Nui) kia wha-
kaakona ratou ki te reo maori, ki te
aha, ki te aha.

XIV. No mua ake nei, kua waiho
te whakaakoranga o nga tamariki
maori ki nga Hahi anake ; a, no
reira kahore ano i nui haere te wha-
katuranga o nga Kura. Kahore
rawa he kura ki raro atu o Akarana;

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

7

school has ever existed in many of

the most populous places—more
particularly in the Ngatiruanui
country ; and in one school only is
any attempt made to give it instruc-
tion in agriculture. Govemment is
not less bound to care for the secu-
Iar instruction. of its people than the
Church is for their religious teach-

ing.

XV. To feed and clothe the pu-
pils, as practised by the religious
bodies, would require too great an
outplay to admit of general adoption ;

hut schoolmasters (having a know-
ledge of agriculture) might be ap-

pointed to reside in Native kaingas ;

we should thus take education to the
homes of the Natives, instead of
bringing the children away tor a
short period, and then leaving them
to relapse into former habits when
they return to their own people.

XVI. The system of purchasing
land requires alteration. I do not
cater into this subject, as my views
are explained in my printed Des-
patch (No. 80, of 29th September,
1859).

XVII. Roads (not necessary
metalled) through Native districts
are absolutely necessary for the pro-
gress of civilization and the mainte-
nance of peace. The Assembly
should, therefore, be asked to make
advances for this purpose.

In conclusion, 1 will recapitulate
my opinions briefly :—

1. Elicit the views of the Natives
at the next Conference, and be
guided by their wishes as far as
possible.

2. If they will consent to the ap-
pointment of Chiefs (acceptable to
themselves) to be organs of commu-
nication with the Government, give
these Chiefs proper salaries.

3. In districts where Chiefs are
so appointed, attach an English;





ka maha hoki nga whenua tangata,
penei me Ngatiruanui, kahore ona
kura; a, kotahi tonu te kura e wha-
kaakona ai nga ritenga o te ngaki-
whenua. Na, me whakaaro te Ka

wanatanga kia whakaakona ona
tangata ki nga mea whakawhenua;

me te Hahi hoki e whakaako aua
ki nga mea whakawairua.

XV. Kia whangaia nga tamariki,
kia kakahuria, e kore e taea, i te
maha o nga Kura : engari, me wha-
karite nga Kai-whakaako (nga mea
mohio hoki ki nga tikanga ngaki-
whenua), kia noho tuturu i te kainga
Maori. Kia pera, ka kawea rawatia
atu te matauranga ki te kainga o te
tangata; ekore e tangohia kautia
mai nga tamariki ki tahaki mo tetahi
wahi potopoto, a ka mutu, ka whaka-
hokia atu ano ki tona iwi, mahi tonu
atu i ana ri tenga tavvhito.

XVI. Ko te tikanga Hoko-whenua,
me whakarite ke. E kore tenei e
korerotia inaianei, no te mea kua oti
katoa aku whakaaro te tuhituhi ki te
Runanga o te Kuini, i te 29 o Hepi-
tema, 1859.

XVII. E kore rawa e kake te
Maori, ekore rawa e mau tonu te
rongo, me kore nga rori (nga hua-
rahi). Me whakarite hoki e te hu-

nanga nga moai mo tenei mahi:

ehara i te mea kia tino whakaotia nga
huarahi ki te kowhatu.

Heoi ano : ka mutu. Ko te hui-
huinga tenei o aku whakaaro :—

1. Hei te Runanga mo nga Maori
e haere ake nei, unuhia mai a ratou
tikanga pai, me nga mea e hiahiatia
ana e ratou, hei tohu mo te whakaaro.

2. Ki te mea ka whakaae mai
ratou kia whakaturia etahi Rangatira
(ara, nga tangata e paingia ana e
ratou) hei. kai-korero ki te Kawana-
tanga, me hoatu ki aua rangatira te
utu tika.

3. I nga whenua ka oti te whakatu
he Rangatira pera, me whakarite

8

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

officer to each, in order to act as his
adviser, and assist him in the admin-
istration of justice.

4. Where this plan cannot be in-
troduced, appoint a European Magis-
trate to act as adviser to the Runa-

ngas, and to make regular circuits
through each district, accompanied
by one or two Assessors. Police-
men will also be required in each
district.

5. Constitute Runangas legally,
and allow them to make rules and
elect Assessors, subject, in both
cases, to approval by the Governor.
The rules, when approved, to be
carried out by the Assessors, under
advice of the Magistrate.

6. Divide the Native territory in-
to geographical districts, and ap-
point a European officer to reside in
each district, as above stated.

7. Establish a central school for
the instruction of -Native Assessors
in the rudiments of the administra-
tion of justice, and for instructing
young Englishmen desiring to fit

themselves for employment in the
Native service.

8. Remodel the Native service
and increase the number of officers.

9. Open registers for land belong-
ing to Native communities, entering
therein the names of Trustees where
such communities shall be willing to
appoint them, engaging that the land
so registered shall not be bought by
the Crown without the consent of
the said Trustees.

10. Pass an Act giving power to
issue Crown Grants in commutation
of the Native tenure to land.

11. Establish a tribunal to which
resort may be had for the determina-
tion of any questions in difference





hoki tetahi Apiha Pakeha hei kai-
whakaako mona, kia tika ai tana
mahi i te Ture.

4. Mo nga whenua ekore e tango
i tenei tikanga, me whakatu he
Kai-whakawa Pakeha, hei whakaako
i nga Runanga, hei haereere hoki i
taua whenua ki te whakawa, me
tetahi Kai-whakarite Maori hei hoa
mona. Me whakarite hoki he Pori-
himana (katipa) mo nga tiriwa pera.

5. Whakaritea tikatia nga Runa-
nga ki te tikanga a te Ture : tukua
atu ki a ratou te mahi i nga Ture iti,
me te whiriwhiringa i nga Kai-wha-
karite Maori, otira, ma te Kawana
ano e whakaae ki aua tangata, me
aua Ture. Kia oti aua Ture te
whakaae, ma te Kai-whakawa Pa-
keha ratou ko nga Ateha e whaka-
rite.

6. Wahia te whenua Maori ki te
ritenga o nga Tiriwa; a, whakaritea
he Apiha Pakeha hei noho i tenei
tiriwa, i tera tiriwa.

7. Whakaturia tetahi Kura nui,
hei whakaakoranga i nga kai-wha-
karite Maori Id nga tikanga katoa a
te Ture; i nga taitamariki Pakeha
hoki, e mea ana kia whakaakona

ratou mo te mahi-Maori.

8. Whakahoutia nga tikanga o te
Whare o te Hekeretari Maori: kia
tokomaha hoki ona Apiha.

9. Whakaritea nga Pukapuka nui,
kia tuhituhia nga whenua o nga
Maori ki roto, me te ingoa o nga
Kai-tiaki kua oti i a ratou te whiri-
whiri: me kii rawa atu ki nga ta-
ngata, ekore ra e hokona e te Ka-
rauna nga whenua kua peratia, me

kore te whakaae o aua Kai-tiaki.

10. Hanga tetahi Ture hei wha-
katikatika i te hoatutauga o nga
Karauna Karaati, kia whakakahoretia
ai te ritenga Maori i runga i nga
whenua.

11. Whakatuturia tetahi Kooti
hei whakawa i nga tautohenga whe-

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

9

relating to land between the Crown
and any Natives, or between the
Natives themselves.

12. Give secular instruction (in-
cluding the rudiments of agricu

lture) in the Native kaingas.

13. AIter the system of purchas-
ing land—(see printed Despatch No.
80, of 1859)—and for the present,
purchase only in districts which re-
main undisturbed.

14. Make bush roads through the
heart of the Native districts—more
particularly through the Waikato to
Taranaki, and thence to Whanga-
nui.

T. GORE BROWNE.
Governor.

Government House. Auckland,
25th May, 1861.

TARANAKI.

Friends, the Natives of New Zealand, all,
all, all the tribes!

Let your ears attend. Listen to my
address; it is not an address of anger, but
of affection. It is the address of a father,
an address for your benefit, that you may
live. Life is good, death is bad, war is bad,
the destruction of men is bad. There is no
ground to justify your war against the
Europeans ; consideration, consultation,
and mutual arrangement would be far better.
Therefore it is that I address you and write
to you, and it is for you to listen that you
may clearly understand the purposes of the
Europeans.

In the beginning Governor Hobson was
sent here by the Queen and by the Chiefs of
England. He was not sent to lake away
your lands; there was no wish nor desire
for that; rather he was sent as a Protector,
lest all your lands should be taken away from
you by the many Europeans and other
people coming here without authority.

Well, when the first Governor arrived
here, he found many of your lands already
transferred to Europeans, ceded by the
Natives by sale. It' was not the Governor
who ordered those places to be bought, it





nua o nga Maori ki te Karauna,

ranei, ki a ratou whaka-tangata
Maori ano ranei.

12. Whakariteritea he Kura mo
nga kainga Maori, me te whakaako
i nga tangata ki te ngaki pai i te
oneone.

13. Whakahoutia te tikanga Ho-
ko-whenua, ki te ritenga o taku
pukapuka ki tawahi, i te tau 1859.
Kati ano te hokohoko inaianei, hei
nga wahi anake kahore ano i pangia
e te raruraru.

14. Tahuri ki te hanga huarahi
(nga rori) i waenga rawa o nga
whenua Maori : erangirangi tetahi
kia na roto o Waikato, puta noa ki
Taranaki, tae tonu atu ki Whanga-
nui.

Na T. KOA PARAONE,

Te Kawana.
Whare o te Kawana,

Akarana, Mei 25, 1861.

TARANAKI.

E hoa ma, e nga tangata maori o Niu Ti-
rene'. katoa, katoa, katoa nga iwi!

Tahuri mai o koutou taringa. Whaka-
rongo mai ki taku korero. E hara i te koa
rero riri, he korero aroha ia, he korero,
matua, he korero whakaora. Ka pai te ora
ka kino te mate, ka kino te whawhai, ke
kino te maumau tangata. Kahore he take,
e tika ai ia koutou whawhai ki te Pakeha-
engari me whakaaro, me korero, me whaka-
rite, Koia ahau ka mea ai. maku e korero.
maku e tuhituhi, ma koutou e whakarongo
kia ata matau koutou ki nga tikanga o te
Pakeha.

I te timatanga ka tukua mai a Kawana
Hopihona e te Kuini, e nga rangatira o Inga-
rangi, kihai ia i tukua mai hei tango i o kou-
tou oneone, kahore ia i pai ki tena; engari
i tukua mai hei tiaki, kei tangohia nuitia e
te tino o nga Pakeha o nga iwi ke e haere
noa mai aria.

Na, rokohanga mai ana e (e Kawana tua-
tahi, he maha nga whenua kua riro ki te Pa-
keha, he mea tuku na te Maori, he mea ho-
ko. E hara i a Kawana i mea kia hokona,
ehara i a Kuhu i mea kia hokona: na tena;

10 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

was not the Queen who ordered those]
places to be bought, it. was each European 
for himself that bought for himself, and each
Native for himself sold. What the Governor
and the Queen did vvas to order an investi-
gation, and so the Governor caused an ex-
amination to be made of all the sales of land
that had been effected, and for some pieces
more payment was awarded.

Look now at Taranaki! When the Euro-
peans arrived, that was a land of war by
the Waikato. The people were dispersed,
some taken as slaves to Waikato, some in
alarm bad fled to Kapiti, and the remnant
who were left were remaining in fear. And
Waikato was urging to come and make an
end, to tako away the remnant for slaves
and to lake the land for themselves.

Well, the Europeans arrived at Port
Nicholson and bought the laud, Taranaki
also was bought. Tuarau sold it; it was
sold wholesale, all, extending to Mangaoraka
to Waiongana, to Waitara, to Te Taniwa,
and further Northward. Also the Governor
had conversation with the Waikatos to
induce them to cease striving for Taranaki,
and gave four hundred pounds to Potatau.
And so the antagonism of Waikato ceased,
and Taranaki became occupied by Euro-
peans, inasmuch as it had been bought by
Europeans. Thus for the first lime the way
was opened for the return of the people of
Taranaki, that they might return to their
own habitations. When they returned, the
Europeans had arrived, and both dwell to-
gether and prospered together. The Euro-
peans indeed were a defence for the Maoris.
If the Europeans had not been there, the
Maoris would certainly never have returned
to Taranaki for fear of Waikato. By and
by the Maoris forgot this; they remembered
not that it was through the Europeans that
they returned to their lands, and that it
was through the Governor that the Waikatos
stayed away. And so the Maoris began to
dispute with the Europeans, and to drive
away those who were already settled at Wai-
tara,Waiongana,Mangaoraka,and Puketapu.
And so Governor Fitzroy directed those
Europeans to return to the town: therefore
their houses were pulled down, their farm's
broken up, and they removed to town, be-
cause the Maoris ejected them. This begin-
ning of wrong was by the Maoris, They
should have remembered that it was through
the Europeans that they returned in safely
to their homes, through the Europeans that
they dwelt in safety, and so have lived to-
gether in peace. Thus would they have
prospered together, and great indeed would





Pakeha ano tana hoko, na tena Pakeha ano
tano hoko, me te tangata Maori ano nana i
tuku. Engari la Ie Kawana ta te Kuini he
whakawa. Na, tahuri ana a Kawana ka
whakawakia nga whenua kua hokona nei, a
ka whakanui ake i nga utu mo etahi.

Titiro hoki ki Taranaki! Rokohanga mai
ana e te Pakeha, e pakangatia ano tena
whenua e Waikato; kua rupeke nga tanga-
ta, kua riro etahi hei taurereka ki Waikato,
kua whati etahi ki Kapiti i te wehi, toe iho
nga moke e noho mataku ana. A kei te to-
he ano a Waikato kia oti, kia riro ano i a
ratou nga moke, kia tangohia ano e ratou ta
whenua. Na ku tae mai te Pakeha ki Po-
neke, ka hokona te whenua, ka hokona a
Taranaki; na Tuarau i tuku; i tukua nui-
tia hoki to whenua katoa puta noa ki Mangao-
raka, ki Waiongana, ki Waitara, ki te Ta-
niwa, ki raro atu. Na, ka korero a Kawana
ki Waikato kia kati te tohe ki Taranaki, ho
atu ana e wa rau pauna ki a Potatau. Na,
ka mutu ta Waikato tohe, na, ka nohoia a
Taranaki e nga Pakeha, he mea hoki kua
hokona e te Pakeha. Katahi ka tuwhera te
ara hei hokinga ma nga tangata o Taranaki,
kia hoki ki to ratou kainga. Hoki rawa atu,
kua noho te Pakeha, noho tahi ana ora tahi.
Ko te Pakeha hoki hei tiaki mo te Maori.
Mei kore te Pakeha, e kore rawa e hoki nga
Maori ki Taranaki i te wehi hoki ki Wai-
kato.—Nawai a, ka wareware te Maori ki
tenei; te mahara ia, na te Pakeha ia i hoki
ai ki tona oneone, na te Kawana hoki i noho
atu ai a Waikato. Na, ka ngangare te Maori
ki nga Pakeha; na, ka peia nga mea kua
noho ki Waitara, ki Waiongana, ki Mangao-
raka, ki Puketapu. Na, ka kiia aua Pakeha
e Kawana Pitiroi kia hoki ki te taone, na,
ka pakarua o ratou whare, ka wawahia o
ratou paamu, ka hoki ki te taone, he mea
hoki na te Maori i pei atu. Na te Maori
tenei timatanga he! te mahara ratou na te
Pakeha i hoki ora ai ratou, a me noho tahi,

TE MANUHIRI TUARANGI "AND MAORI INTELLIGENCER.

11

have been the prosperity both of Natives and
Europeans. Ejection was the wrong, and
this ejection was by the Maoris. This ejec-
tion was a great fault, it has not yet been
atoned for.

THE FIRST ERROR.

Well, was it because of no payment that
wrong was done? No, the Governor urged
the natives to receive payment, so that those
settlers might remain; he offered great pay-
ment, but the natives persistent in urging
that they should be ejected. This was the
first wrong, this ejection of the settlers who
had become established on their farms.

THE SECOND ERROR.

Well, Governor Grey arrived: and he
gave consent for William King to come
back to Waitara, and Potatau also consented.
But that consent vvas for him to occupy the
North side of Waitara; instead of which he
came and occupied the South side. Novv
that was another wrong, his falsehood to the
Governor. On the North side is his place,
but he went and occupied the South side;

why did he not remember that that place
belonged to another man, and not allow
himself to occupy wrongfully. Now this
was the second fault, this occupation unauthorised.

THE THIRD ERROR.

However, the resident natives proceeded
to sell land at Taranaki, selling a part to
the Europeans and reserving a part for
themselves, dwelling together and prospering
together. Then sprung up the scheme of
the land league, and the house was built at
Ngatiruanui called Taiporohenui; meetings
of all the tribes were held that they might
be of one mind to hold Ihe Sand, an oath
was taken, and the law of death to the land
seller was made. Now this was the third
error. Selling land is right when it is sold
by the rightful owner, but for other tribes
to interfere to prevent the sale is wrong.
It is not that land is scarce, land is plentiful.
It is not that it is taken by the Europeans
without payment; it is properly paid for by
the Governor. For what reason then is this
oath taken to hold the land? What sort of
an oath think you is this? It is a dangerous
oath, an oath that will lead to the destruc-
tion of men. Now, William King joined in
this oath, and Katatore also and others;

many were the people who joined in this
third error.

THE FOURTH ERROR.

Observe, the consequence of this error
was the death of Rawiri and his party! This





ora tahi; penei, kua rangatira tahi, kua nui
noa atu he rangatiratanga mo te Maori, mo
te Pakeha. Na Peiatu te he, a na te Maori
tena Peiatu. He he nui tena peinga, kahore
ano i ea noa tena he.

KO TE HE TUATAHI.

Tena, na te utu kore koia tenei he? Ka-
hore, i tohe ano te Kawana kia utua e ia
kia noho ai aua Pakeha, i nui ano te utu i
whakaaturia e ia, e te Kawana ; kaore, ka
tohe tonu ano te Maori kia peia atu. Kote he
tuatahi tena ko tena Peinga atu i nga Pakeha
kua u o ratou pou ki o ratou paamu.

KO TE HE TUARUA.

Na, ka tae mai a Kawana Kerei; na ka
whakaae ia ki a Wiremu Kingi kia hoki ki
Waitara; na, ka whakaae a Potatau. Otiia,
taua whakaaetanga, kia noho ia ki te taha ki
raru o Waitara; kaore, ka haere mai, ka
nohoia te taha ki runga. Na, ko tetahi he
tena, ko tona teka ki a Kawana. Kei te ta-
ha ki raro ano tona wahi, ka anga ka noho
ki te taha ki runga; te mahara ia, he ta-
ngata ke nona tena wahi, kaua ia e noho i
runga i te papa he. Na, ho te he tuarua te-
nei, ko tenei noho pokanoa.

KO TE HE TUATORU.

Heoi ra, ko noho ka hokohoko ano nga
tangata i etahi whenua o Taranaki; tukua
ana tetahi wahi ki te Pakeha, puritia ana te-
tahi wahi mo ratou ano ; noho tahi ana, ra-
ngatira tahi ana. Na, katahi ka tupu te ti-
kanga puru whenua, ka hanga te whare ki
Ngatiruanui, ko Taiporohenui, ka runangatia
nga iwi kia kotahi te whakaaro ki te puru
whenua: na, ka oati, ka takoto te tikanga
whakamate mo te tangata tuku whenua. Na
ko tehe tuatoru tenei. E tika ana te tuku
whenua, me ka tukua tikatia e te tangata
nona; tena ko te iwi ke kia rere ki runga,
pupuri kau ai, ka he. E hara i te moti
whenua, e nui ana te whenua. E hara i te
tango noa na te Pakeha, he mea utu marie
na te Kawana. He aha koia i oatitia ai te-
nei Ukanga puru whenua? Ue oati pehea
koia tenei oati? He oati he tenei oati, he
oati whakamate tangata. Na, ka uru a Wi-
remu Kingi ki tenei oati, me Katakore hoki,
me era atu, tokomaha nga tangata i uru ki
tenei he tuatoru.

KO TE HE TUAWHA.

Na, ko te tukunga iho o tenei he, ko te-
matenga o Rawiri ma.  Ko te tuatea tenei.

12 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER

was the fourth error. Rawiri weni peaceably
to offer a bit of land to the Europeans, and
the word of Katatore was sent to him, a
word of challenge to fight. Rawiri replied
he should not fight, he should not carry
arms. He went peaceably to trace the
boundaries, and the fighting party of Kata-
tore had arrived with their guns. Why did
they not notice that Rawiri's party had no
guns, lay theirs down on the ground and not
fight with guns? Alas they fired! many fell
and seven were killed. 0 this was an error
indeed! The hand of the European had not
as yet touched that land; why then did not
Katatore go to the Europeans and converse
about it and object. If that were his piece
the Europeans would not interfere to pur-
chase it without bis consent. He should
have remembered that laud is not to be
compared with men; man is a sacred trea-
sure; if man be killed he cannot be restored
to life again, but as for land It cannot be

killed.

Now began greatly to increase the confu-
sion and war and the destruction of men:

and that place Taranaki became exceedingly
bad. Wiremu Kingi joined in this evil. also
Ngatiruanui and all Taranaki, and Katatore
also was killed by an ambuscade; and then
some considered that as this confusion began
with Kaiatore he would also be the end of
it, in as much as he had now received pun-
ishment for his killing of Rawiri and parly.
But no, Wiremu Kingi persisted in urging
on war, and the fighting and the destruction
and waste of men became exceedingly great.
It began with the killing of Rawiri ana party,
and went on to the killing of many. Count-
ing up all, how many do you think? Hence
I say it was a great wrong the wrong of kill-
ing Rawiri and parly.

THE FIFTH ERROR.

Wiremu Kingi should have remem-
bered the evil of this work of war,
and not have gone and again urged on
war, This evil work was begun by Katatore
and he was destroyed, and many other men
beside; well, drop it, let there be no more
of it. But no, Wiremu Kingi persists again
in urging ou this work of destroying men,
and proceeds to make war against Europeans,
war against the Governor! And what indeed
was the Governor's wrong? None. On Ihe
arrival of the Governor there was an assem-
bly of the people, and his speech to them
was good, for their lasting good only was
his speech. They had seen the evil (of war),
seen it for five or six years they had seen
the evil of wars and fighting, now let them





Haere pai ano a Rawiri ki te tuku i tetahi-
whenua ki te Pakeha, ka puta mai te kupa
a Katatore, he kupu tono whawhai. Na, ka
ki atu a Rawiri, e kore ia e whawhai, ekore
ia e mau pu. Haere pai ana ia ki te para i
nga rohe, kua noho te ope o Katatore me o
ratou pu. Te titiro ratou kahore he pu i a
Rawiri ma, na, ka whakatakotoria a ratou
ki te whenua, kaua e whawhai pu. Aue,
ka pupuhi! ka hinga! male rawa nga toko-
whitu ! Na, ko te he rawa tenei. Kahore
ano i pa noa te ringa o te Pakeha ki taua
whenua, te haere a Katatore ki te Pakeha,
korero ai, whakakahore ai. Me he mea no-
na tena wahi, e kore e hokona pokanoatia
e te Pakeha. Te mahara ia e kore e rite te
whenua ki te tangata; he taonga tapu te ta-
ngata ; ka male te tangata e kore e taea te
whakaora, tena ko te whenua e kore e taea
te whakamate. Na katahi ka nui haere te
raruraru, te whawhai, te whakamate tanga-
ta, kino noa iho tena kainga a Taranaki.
Uru ana a Wiremu Kingi ki tenei kino, me
Ngatiruanui me Taranaki katoa. Na, ka
mate ano a Katatore, he mea tahapa; ka-
tahi ka whakaaro etahi, I timata tenei raru-
raru i a Katatore, ko ia hoki hei mutunga,
ka whiwhi hoki ia ki te utu mo tana patunga
i a Rawiri ma. Kaore, ka tohe tonu ano a
Wiremu Kingi ki te whawhai, a nui noa atu
te whawhai, te maumau tangata. No te
matenga o Rawiri ma i timata ai, a, te ma-
tenga o te tokomaha ra ano. Huia katoa-
tia., tokohia ranei? Koia ahau ka mea ai, he
he nui tena he, te matenga o Rawiri ma.

KO TE HE TUARIMA.

Te mahara a Wiremu Kingi ki te
he o tenei hanga o te whawhai, kaua
ia e anga e tohe ano ki te whawhai. 1
timatangia tenei mahi e Katatore, me te nga-
ro tonu iho ia, me te tokomaha noa atu nga
tangata; na, kati! me whakamutu. Kaore,
ka tohe tonu ano a Wiremu Kingi ki tena
mahi he, maumau tangata, ka anga ka
whawhai ki te Pakeha, ka whawhai ki a Ka-
wana ! He aha koia ta te Kawana he? Ka-
hore. Te taenga mai o te Kawana, na ka
runanga nga tangata; tana kore o ki a ratou
he pai, mo te pai tonu tana korero; kua
kite ratou i te kino i nga tau e rima, e ono,
kua kite ratou i te kino o te whawhai o te
pakanga, na, me whakarere tena mahi, me
whakarere te pakanga whenua, te kohuru,

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

13

abandon that. work, let them abandon fight-
ing about land, and murder, and all evil
doings, and be guided by the law. As to
the land let them cultivate it. The land is
extensive and lying waste. If any man have
a desire to sell a portion of his property
because of the great extent of his land and
because he cannot accomplish the cultivation
of the whole, it is good that he should sell a
part to Europeans. And if a part be sold,
then that will greatly increase the value of
the part, left for himself; then there will be
much gain for Inu upon that part which is
left for himself. But the Governor said he
would not interfere to purchase land, of
which it was nut known who was the right-
ful owner, And also the Governor said, he
would not allow any other man to interpose
to prevent the sale of land offered for sale
by the rightful owner thereof. And these
two words ure words of strict justice. Then
stood up Teira, and describing his piece of
land offered it to the Governor and Mr.
McLean, and called out to them, " Give me
your consent, Governor! give me your con-
sent McLean! Will not you two give me your
consent?" And his speech was interpreted
by Mr. McLean to the Governor, and then
shortly Mr. McLean called out and said, "If
that piece shall be found to be yours the
Governor" consents. And then Taylor im-
mediately took his mat (Parawai and laid it
down at the feet of the Governor, and then
the people said "Waitara is gone!" Observe,
Wiremu Kingi did not run and take up that
mat and say to the Governor, "that is my
mat, that is my piece that Teira is handing
over to you;" nothing of the sort: all he
did was to stand up and say to the Governor,
"I shall not let it go,— no— no— no." And
then his people1 arose and went silently
away, with an air of anger and defiance.

THE SIXTH ERROR.

Not so Piripi. He described another
piece, but Waka called out, •> That
piece is mine, payment for my dead,
slop Piripi," and so his offer was ended at
once. But as for Taylor, how could the
Governor refuse him? It was not the Go-
vernor who asked, it was Taylor who offered,
it was Taylor who pledged Ihe land with
the mat, and it was Wiremu Kingi who was
loo idle to spring and lake it up.

THE SEVENTH ERROR.

So also when at the payment of
of the money. All were assembled
at the Town; Taylor described again the
boundaries, Mr. Parris made known the





nga he katoa, me whakarite ki te ture. Na,
ko te whenua, me mahi te whenua, e nui
ana te whenua e takoto kau ana. Ki te hia-
hia te tahi tangata ki te hoko i te tahi wahi i
o tana, he nui hoki no tona whenua a ekore
e oti i a ia te ngaki, e pai ana kia hokona
te tahi wahi ki te Pakeha. Na, ki te hokona
tetahi wahi katahi ka nui haere te pai o te
wahi i toe ki a ia, katahi ka nui he taonga
mona ki runga ki taua wahi i toe ki u ia.
• Otiia, i ki atu a Kawana, e kore ta e hoko
pokanoa i te whenua kahore ano i mohiotia
te tangata nona taua wahi. I ki atu hoki a

Kawana, e kore hoki ia e tuku i te tangata
ke kia rere pokanoa ki te pupuru i te whe-
nua e tukuna ana e te tangata nona. He
kupu tika rawa enei kupu erua. Na ka tu
a Te Teira ki runga, ka whakaaturia tona
wahi, ka tukuna ki a Kawana raua ko Muka-
rini. ku karanga atu ki a raua, " Whakaae
mai e te Kawana! Whakaae mai e te Maka-
rini! E kore korua e whakaae mai ?" Na,
ka whakamaoritia tana korero e te Makarini
ki a te Kawana, ka tahi a te Makarini ka
karanga, "Ki te mea nou tena wahi, kei te
whakaae a te Kawana." Na, ka tahi a Te
Teira ka tango i tona Parawai ka whaka-
takotoria ki te aroaro o te Kawana, na ka
mea nga tangata, "ku;» riro a Waitara." Na,
kahore a Wiremu Kingi i rere ki te tango i
taua Parawai, ki te ki atu ki a Kawana,
"Noku tera Parawai, noku tera wahi ka
tukuna nei e Te Teira:" kahore i pena, he-
oti ano tana, ka tu ki runga, ka ki atu ki a
Kawana, "e kore e tukua e ahau, kahore,
kahore, kahore." Na, ka whakatika tona
nuinga, ka haere puku noa atu ratou, me te
ahua pouri, me te ahua tono riri.

KO TE HE TUAONO.

E ngari la Piripi; i whakaaturia e
e ia tetahi wahi, na karangatia ana
e Te Waka, tt Noku tera wahi, hei
utu kaki,—kati tau, e Piripi:" a, mutu tonu
iho tana. Tena, ko ta Te Teira, e taea hoki
e te Kawana te aha ? E hara i a ia i tono.
Na Te Teira i tuku, na Te Teira i whaka-
tapu ki te Parawai, na Wiremu Kingi i ma-
ngere, te tupeke atu ki te tango ake.

KO TE HE TUAWHITU.

I pena ano i te hoatutanga o nga
moni. Hui katoa ana ratou ki te
taone, karangatia ana e Te Tei ra nga rohe,
korerotia atu ano a Parete nga tikanga o

14

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

purposes of the Governor, and said to them,
" If there be a piece of land belonging to
others within the boundaries that have been
described, and the owner thereof is not wil-
ling to sell, such piece will be left out."
Wiremu Kingi stood up and repeated his 

former words, he would not let the land go,
there should he no return for the Governor's
money, let it be kept by Paris, don't let it
be given to Taylor and parly. Mr. Parris
inquired, "Does not that piece of land be-
long to Taylor?" He replied, "It belongs
to Taylor and all of us, but as he is setting
it adrift to sea, I shall seize upon it and
drag it ashore again." And so they all rose
up and went away, just as they marched
off on the former occasion. He did not
describe, peaceably, his piece, so that it
might be left out, All that Taylor con-
tended for, was, that his own piece should
be transferred by himself to the Governor.
And so it always was with Wiremu Kingi;

he would not converse, he would not show
his piece, he would interfere to retain
Taylor's.

THE EIGHTH ERROR, THE RESISTING OF THE SURVEY.

Mr. Parris had informed Wiremu
Ringi of the day when the surveyors would
go. Well, why did he not go and meet
them and show to them his piece? If he had
so gone, and if he had said to them, "Come
here and I will show my piece of land to
you," and then having shown it, said to 
them, "with me is mine, and with Te Teira
is his; thus all would have been well.
It was not so; they forcibly took away the
things of the surveyors, dragged away the
chain, contended, quarrelled, and appeared
angry and defiant. The surveyors all look
it quietly, looked on quietly, and quietly
returned without contending, without quar-
relling.

THE NINTH ERROR.

When the Governor arrived at Tara-
naki with Troops, after the surveyors
had been resisted, he sent off mes-
sengers to Wiremu Kingi to invite hi in
to come to him for conversation. The mes-
sengers look with them the Governor's
"safe conduct" to Wiremu Kingi; after long
searching for him ihey found him, and tried
to persuade him to go for conversation, and
left with him the Governor's "safe conduct."
as a passport, or road for him, hoping that
perhaps he might follow after them. But
no, he followed not! If he had only come
up to the Governor for conversation "in this
way it might have been settled, settled well.
and no fighting. the Governor waited in





Kawana, kaki atu ki a ratou, "Ki te mea he
pihi whenua ano no te tangata i roto i nga
rone kua karangatia, a e kore e pai taua ta-
ngata kia hokona, ka kapea taua wahi ki wa-
ho " Na ka tu a Wiremu Kingi ki runga,
ka korero, ko aua kupu ano, e kure ia e tu-
ku, kahore he utu mo nga moni a Kawana,
me waiho ki a Parete, kana e hoatu ki
a Te Teira ma. Ka patai atu a Parete,
"E hara koia i a Te Teira taua wahi?"
Ka ki ake, "No Te Teira ano, no matou
katoa hoki; otiia, nana i tuku ki te moana,
naku i rere ki runga, maku e to ki ma." Na,
ka whakatika katoa ano ratou, ka tahuti,
pera me to ratou tahutitanga i mua. Ka-
hore i whakaaturia marietia tona wahi kia
kapea ki waho. Heoti ano ta Te Teira i tohe
ai, ko tona ake wahi kia tukua, e ia ano. ki
a Rawana. I pera tonu ta Wiremu Kingi,
e kore e korero e kore e whakaaturia tona
wahi, he pupuru kau tana i to Te Teira.

KO TE HE TUAWARU, KO TE PANANGA I NGA
KAI RURI.

Kua korerotia e Parete ki a Wiremu
Kingi te ra e haere ai nga kai ruri. Na, he
aha ia te haere ai whakaatu ai i tana pihi ki
a ratou? Mei haere penei, mei ki atu ki a
ratou, t( Haere mai, maku e whakaatu taku
pihi ki a koutou," na, ka whakaaturia; na.
ka ki atu, " Ki ahau ano tuku, ki a Te Teira
ano tana,"—penei, kua pai. Kahore i
penei, i tango kiao i nga mea o nga kai ruri,
i kukume kino i to tiihi, i tautohetohe, i
ngangare, i ahua riri, i ahua tono whawhai.
Noho pai ana nga kai rari, titiro mane ana,
hoki marie ana, kahore i rohe, kahore i nga-
ngare.

Mei noho a Wiremu Kingi ki te tiaki i te
whenua i kiia nona, me te ahua tangata,—
nei ra i ngoki noa ahu; te hukinga mai, kei
te hanga puku i te pa whawhai, i hanga
potia i runga ano i te whenua i mahue.

KO TE HE TUAIWA.

Ka tae a Kawana ki Taranaki me
nga hoia, i te mea kua pana nga kai
ruri, ka tukua ano he karere ki a
Wiremu Kingi, kia haere mai ki a ia, kia
korero. Haere ana nga karere me ta te
Kawana pukapuka-tonu-ora ki a Wiremu
Kingi; na, ka roa ratou e rapu ana i a ia,
ka kitea, ka tohe ratou kia haere ake ki te
korero ; ka waiho ta Kawana pukapuka-
tohu-ora ki a ia, hei huarahi ake mona, ka
hua, e haere ake ranei i muri i a ratou.
Kahore, kihai i haere ake. Mei haere ake
ki a Kawana ki te korero, penei, kua oti, oti
pai, kua kore te whawhai. Tatari kau a
 Kawana e toru nga ra e toru nga po, na,
 katahi ka haere nga hoia ki Waitara. Ehara

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 13

vain three days and three nights, and then
the soldiers went to Waitara. It was not
for the purpose of fighting that they went,
but to survey the land of Taylor.

THE TENTH ERROR, THE ABANDONMENT OF THE
LAND WHICH WIREMU KINGI NOW SAYS IS HIS.

If it were his, why did he not remain and
keep possession of his place? No, it was
not his, and therefore he ulterly abandoned
it. On the arrival of the soldiers there
were no men at all. All had cleared away
with their carts and their bullocks and hor-
ses, and all their property. If it was so
that his was a part of that land, then let
him remain indeed upon his own place, and
say to the Governor, his was that place.
Thus they might have talked and arranged,
and ended all peaceably. Instead of that,
be neither came to the Governor to talk,
nor remained on his place to talk, but
abandoned entirely the land to Taylor, and
to the Governor, and to the soldiers. If
Wiremu Kingi had remained to defend what
he calls his land like a man, but he slunk
away, and when he came hack it was to
stealthily build a fighting pa in the night on
the land which he had abandoned.

THE ELEVENTH ERROR, THE BUILDING OF TU IS
PA ON THE LAND THAT HAD BEEN LEFT.

Abandoned was that land by Wiremu Kingi

it had been given up by Taylor to the Go-
vernor, it had been occupied by the soldiers,
it had been surveyed by the surveyors, and
and was finished completely, and well, with-
out fighting. If W. Kingi had then rightly
considered he would never have gone and
built a fighting pah there ; rather he should
have seen the land was gone, that he had
abandoned it, having been sold by Taylor:

well then let him go peaceably and talk
peaceably, but as for fighting! never!
fighting! never! Nay, but the pah is actually
built, and built too upon that land ! and it
was not built in the day lime, it was built
stealthily in the night! at break of day it
was up! Then began the evil. A letter
was immediately sent to them by the Colonel,
and they would not look at it, but sent it
back insolently, with every indication of de-
fiance. Then went the soldiers to destroy
or break down that pah. The Maoris fired
on the white men, and two Pakehas were
killed. Hence, I say, they inflicted the first
slaughter, by them was the first death, and
by them also was the second, all through
their building of their first pah upon the
land that had been sold.





i te haere ki te whawhai, he haere ia ki te
ruri i te whenua o Te Teira.

KO TE TAHI TEKAU O NGA HE.

I whakarerea kautia te whenua e
kiia nei i Wiremu Kingi, nona. Me
he mea nona, he aha ai to noho
tonu ai, pupuru ai i tona wahi? Kahore,
e hara i a ia, koia i whakarerea ra

watia ai. Te taenga atu o nga hoia, kahore
kau he tangata ; kua rupeke katoa, me o ra-
tou kaata, me o ratou kau, me nga hoiho,
me nga taonga katoa. Me he mea nona te-
tahi wahi o tena whenua, me noho ano ia i
runga ano i tona wahi, korero ai ki a Kawa-
na, nona tena wahi. Penei, kua korero ma-
rie. kua rite marie, kua oti marie. Nei ra,
ka hore i haere ki a Kawana ki te korero
kahore i noho ki te korero, i whaka mahuetia
rawatia te whenua ki a Teira, ki a Kawana,
ki nga hoia.

KO TE TAHI TEKAU MA TAHI O NGA HE, KO TE
HANGA PA I RUNGA I TE WHENUA KUA
MAHUE.

Kua whakamahuetia taua whenua e Wiremu
Kingi ma, kua tukuna e Te Teira ki a te
Kawana, kua nohoia e nga hoia, kua ruritia
e nga kai ruri, kua oti, oti rawa, oti pai,
kahore kau he whawhai. Mei whakaaro
tika a Wiremu Kingi i reira, ekore e tahuri,
e hanga pa whawhai; engari ka kite ia, kua
riro te whenua i whakarerea e ia, he mea
tuku na Te Teira, na, me haere mane, me
korero marie; ko te whawhai, kauaka, kau-
aka tena. Kaore, ka hanga rawa ano i te
pa i runga ano i taua whenua; e hara i te
mea hanga awatea, i hanga pukutia, i hanga
potia ; ao ake te ra, kua tu ! Na, katahi
ka he. Tukuna rawatia tona pukapuka e te
Kanara ki a ratou: kihai i tirohia, i whaka-
hokia kinotia, me te ahua tono whawhai
ano. Na, katahi ka haere nga hoia ki te
wawahi i taua pa; na nga Maori i pupuhi
nga Pakeha: mate rawa nga Pakeha tokorua.
Koia ahau ka mea ai, ua ratou te matangohi,
na ratou te matenga tuatahi, na ratou te
matenga tuarua ;—na la ratou hanganga i te
pa tuatahi i runga i te whenua kua tukuna.

36 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

THE TWELFTH ERROR. THE COMING OF THE TRIBES 1
FROM THE SOUTH.

Wiremu Kingi caused this. The
Europeans went not to quarrel with
them; they never went there to seize
upon their lands. And when the Maoris
came, they did not go to Waitara to the 
land in dispute, but they unwarrantably
move on the Town, fully intending to sack 
the Town and destroy all men women and
children. Only think of the work of Maori-
ism ! It is said that the Governor brought
the soldiers from other lands. That is true,
but they are not soldiers belonging to other
lands. Soldiers have no home, there only
is the soldier's home, where there is evil;

when evil springs up at any place, there the
soldiers assemble to put down that evil and
end it. When the evil is ended that is
enough, they then go to other places. The
Governor did not assemble the soldiers here
for the purpose of destroying the Natives;

his only object was to suppress evil. The
Europeans have no wish for the Natives to
perish, nor has the Queen, nor has the
Governor, nor his any of all the Europeans
such a wish. If it had been so, then would have
been collected the many thousands of soldiers
of England for this work, then where would be
the Natives to match them? Many thousand
soldiers might be killed, and there would he
abundance more from England  as for the
Natives, if any of them are killed, from
whence can they be replaced? All that
these few soldiers came here for, was to put
an end to the wrong. But as for the Na-
tives who have collected from other places,
it is to kill men, to destroy the Europeans
they came, for hence without cause they slew
children.

THE THIRTEENTH ERROR.

Yes, that was the thirteenth wrong,
the slaving of the children and unarmed
settlers. They should have remembered that
not one Native had yet been slain, two Eu-
ropeans had been killed at Waitara; those
children and those settlers were going about
their common work, not going to fight, but
going after firewood, after sheep, after cattle.
Never have the Europeans killed like that,
never have the Europeans made war in that
way. It is called an uprousing. Nay, but
it was an up-Maoriing, a going back. to their
savage Maoriism. They say it was the way
of their forefathers, and that the Europeans
war according to the customs of their fore-
fathers. No, those customs are abandoned
by the Europeans. If we had acted on the
customs of our forefathers of former days,





KO TE TAHI TEKAU MA RUA O NGA HE, KO TE
HAERENGA MAI O NGA IWI O RUNGA.

Na Wiremu Kingi ano tena. Kihai nga Pa-
keha i haere ki te whawhai ki a ratou, kihai i
haere ki te tango i o ratou oneone. To ratou
haeretanga mai, to nga Maori, kihai i haere
ki te whenua o te pakanga, i poka ke ki te
taone, i mea rawa ko te taone kia taupokina,
me nga tane, me nga wahine, me nga tama-
riki! Aue, te mahi nanakia! E ki ana na
Kawana i kawe mai nga hoia i nga whenua
ke. E tika ana, otiia, ehara nga hoia i aua
whenua ke. Kahore o te hoia kainga, heoti
ano to te hoia kainga ko te kainga o te he;

ka tupu te he i tetahi kainga, ko reira nga
hoia huihui ai, mahi ai i te he, kia kore.
Kia mutu ra ano te he, heoi ano, ka haere
ano ki etahi kainga ke. Kahore a Kawana
i huihui mai i nga hoia hei whakangaro i
nga Maori: heoti ano tana, ko nga he kia
mutu. Kahore o te Pakeha hiahia kia mate
te Maori; kahore o te Kuini  kahore o te
Kawana  kahore o nga Pakeha katoa hiahia
pena; mei pena kua huia mai nga mano tini
o nga hoia o tawahi ki tena mahi: na, kei
hea he tangata Maori hei rite? Mano tini
te hoia ki te mate, me te hua mai ano i
tawahi. Tena ko te Maori, ka ngaro etahi
ki te mate, ka hua mai ano koia i hea?
Heoti ano ta nga hoia torutoru nei i haere
mai ai. hei whakakahore i te he. Tena ko
nga Maori i hui mai i nga wahi ke, he patu
tangata, he huna i te Pakeha i hui mai ai;

koia i patua huhuakoretia ai nga tamariki.

KO TE TAHI TEKAU MA TORU O NGA HE. 

Koia tena, ko te tahi tekau ma toru tena o
nga he, ko te patunga i nga tamariki, i nga
Pakeha haere noa. Te mahara ratou, kahore
ano tetahi Maori i mate noa ; tokorua nga
Pakeha i mate i Waitara; ko ena tamariki
me ena Pakeha e haere noa ana, e hara i te
haere ki te whawhai, he haere ia ki te
wahie, ki nga hipi, ki nga kau. Kahore te
Pakeha i patu pera, kahore te Pakeha,
whawhai pera. E ki ana, he uru maranga !
Huaatu he uru maori, he hokinga whaka-
muri ki tona nanakiatanga maoritanga. E
ki ana, ko te ri tenga o ona matua, me nga
Pakeha e whawhai ana i runga ano i nga
tikanga whawhai o ona matua. Kahore,
kua whakarerea ena tikanga e te Pakeha;

mehemea ko nga tikanga o o matou matua
onamata, pena kua. mano tini nga hoia kua

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 17

then had there been many thousands of
soldiers collected here, all Ihe land would
have been seized and all the Natives des-
troyed. Shall the Europeans indeed return
to their customs of olden lime? Shall the
Natives indeed go back to their old customs?
No indeed, the Europeans will not so go
back. So neither let the Natives so go back.
Let him not say it was an uprousing. If
indeed the settlers had been going to fight,
and had their arms with them, then it had
been an uprousing: guns and guns, scouts
and scouts, slaying and slaying, van guard
and van guard an uprousing and an up-
rousing, a killing by surprize and a killing
by surprize: both sides alike. But in this
case, they were children going about their
common work. settlers going as usual after
their sheep and cattle and farm's, and were
killed without cause: this surely is not the
proper work for a van guard: this is murder,
as Wi Tako said " the evil of this is greater
than all the evils of all the world." Call this
an uprousing, a van guard (or the front or
nose of the war party), and it is near joining
the teeth; this work is like cannibalism,
both bad.

THE FOURTEENTH ERROR WAS WAIREKA.

When the Governor heard of this kind of
slaughter children and settlers, then he be-
came anxious about the Pakehas still a Omata,
(Mr. Brown the Minister, and others,) and
sent some soldiers to fetch them, lest they
should be slaughtered in the same vvay. On
the soldiers marching up they were seen and
met by the Natives, who began to fight and
to surround them, and called out " Drive the
earth-diggers into the sea'" And so they
fought; two Europeans fell dead; and as
for the Maoris many were killed, their pah
was stormed, and their colours brought

away.

THE FIFTEENTH ERROR, THE COMING OF WAIKATO.

But it was without authority that
they joined in this war; it was not Waikato
Proper. On the return of Ngatiruanui they
were escorted by some of Ngatimaniapoto.
Mr. Parris met them at Mimi to conduct
them to the Town that they might return
peaceably to their ovvn place by the same
road that they had gone. Rut Io!
they propose that Parris be murdered!
Waikato it is true saved him, but they went
straight to Wiremu Kingi, and he detained
them ; indeed for this purpose he had before
sent his letters to Waikato. Hone Pumipi





hui mai, kua tango nui i nga whenua katoa

kua patua nuitia nga tangata katoa. Me

hoki koia te Pakeha ki ona ritenga onamata.

Me hoki koia te Maori ki ona ritenga

tawhito? Ekore rawa te Pakeha e hoki

pera; me te Maori hoki, kaua ia e hoki

pera. Kaua ia e ki he uru maranga; engari

me i haere nga Pakeha hei whawhai, me o

ratou rakau, penei, he uru maranga tena,

 he pu he pu, he toro he toro, he patu he

patu,he upoko taua he upoko taua, he uru
maranga he uru maranga, he patu whaka-
ara he patu whakaara, rite tahi. Tena ko
tenei, he tamariki haere kau noa atu; he
Pakeha haere kau noa atu ki ona hipi, ki
ona kau, ki ona paamu; ka patua huhua
koretia; e hara tenei i te upoko taua, engari
he kohuru: me te kupu o Wi Tako, " Nui
atu te he o tenei i nga he katoa o te ao
katoa." Ka kiia tenei, he uru maranga !
he ihu taua! —ina, e tata ana tenei ki te uru
niho: ko te mahi penei, ko te kai tangata—
raua tahi raua.

KO TE TAHI TEKAU MA WHA O NGA HE, KO
WAIREKA.

Ka rongo a Kawana kua patua penei-
tia nga tamariki, me nga tangata noho noa
iho, ka tahi ka rapurapu ki nga Pakeha e
noho ana i Omata, (a Paraone, minita, me
etahi atu,) ka tahi ka tonoa he hoia hei
tiki i a ratou, kei patua peratia hoki ratou.
te haeretanga atu o nga hoia, na ka kitea
mai, ka whaia mai, na ka mea kia whawhai,
kia karapotia; kapa te karanga, "Whiua
nga keri whenua ki te moana." Na ka
whawhai: hinga ana nga Pakeha tokorua,
mate rawa ; ko nga Maori ia, he tokomaha;

horo ana to ratou pa, riro ana i nga hoia o
ratou kara.

KO TE TAHI TEKAU MA RIMA O NGA HE, KO
TE HAERENGA WAI O WAIKATO

Otiia i uru pokanoa ratou ki tenei
whawhai ; e hara i a Waikato nui.
Te hokinga o Ngatiruanui, haere ana
etahi o Ngatimaniapoto hei kawe. Whaia
ana ratou e Parete ki Mimi hei arataki i a
ratou ki te Taone, kia hoki pai ai ratou ki to
ratou kainga, na te ara i haere ai ratou.
Kaore, ka kiia a Parete kia kohurutia! Na
Waikato ia i whakaora, otiia i haere tonu
ano ratou ki a Wiremu Kingi; puritia ana
ratou e ia. he mea hoki kua tuhituhia ona
pukapuka ki Waikato. Tae kau a Hone
Pumipi ki te Taone, kai kau i nga kai a te

18 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

went deceitfully to the Town, partook de-
ceitfully of the white man's food, received,
deceitfully the white man's presents, said
deceitfully to the white man, he was retiring
to his own place; but no indeed, on return-
ing to the camp of his party he remained to
fight. Then they built a pah at Puketakau-
ere, jeered and taunted the soldiers, defied
them, danced the war dance, drew near and
proceeded to cut raupo off the land that had
been sold to the Europeans, and fired on the
soldiers. Indeed, evil was at hand! By
Waikato! But it was through Wiremu
Kingi they came. It should have been re-
membered that Waikato formerly desolated

this land, and Waikato destroyed the people.
And it was Waikato also who had long ago
handed over this land to the Europeans;

Umph ! and now they come back to kill the
Europeans upon the very land that they
themselves had sold to the Europeans!
Four Hundred pounds were given by the first
Governor long ago to Waikato, and now
"Waikato turns round upon the tapu of that
four hundred pounds. What an infatuated
people! of all others, this people. But it
was Wiremu Kingi who allured and de-
ceived. They should have thought of the
four hundred pounds, and not have sought
ihe blood of man; they had long enjoyed
that gold, they had seen the proceeds, the
blood of that gold,—enough,—don't seek to

mingle there with other blood, lest their
own blood should be mingled therwith , lest
God should mingle them with the earth
which they themselves had long since sold.

THE SIXTEENTH WRONG WAS THE BUTCHERY
OF THE WOUNDED.

When the fight at Puketakauere was
ended, the wounded Pakehas were pursued
and slain. On the arrival of Messrs. Govett
and Whiteley to ask that the dead might be
fetched away, they were refused. They
then proposed that they should go and bury
them, but were nut allowed. They asked to 
be allowed to go and see them, but this also
was refused. Lo ! when the Maories went
to bury them, some were found alive, and
were slain at once! This was very shock-
ing. This was cruel work ; never did the
Pakeha do like that. Look at Wihona, and
at Poari and at Renata : they were taken
alive, (wounded, some of them,) but they
were treated kindly by the Pakeha, doctored,
cured, clothed, liberated, and sent back in
a friendly way to their own places. This. is
always the custom of the English towards
men that are wounded. It is wicked cruelty
to butcher such men.





Pakeha, whiwhi kau i nga taonga o te Pa-
keha, ki kau ana ki te Pakeha, ka hoki ia ki
tona kainga ;—kaore, te hokinga ki te puni,
noho tonu iho ki te whawhai. Na, ka hanga
te pa ki Puketakauere, ka tawai ki nga hoia,
ka tono whawhai, ku turia te waewae, ka
whakatata ka hnere ki te tapahi raupo i
runga i te whenua kua riro i te Pakeha, ka
pupuhi ki nga hoia. Heoi ra kua ma te
kino. Na Waikato! Na Wiremu Kingi i
mea kia haere mai. Te mahara na Waikato
i kino ai tenei whenua i mua, na Waikato i
matemate ai nga tangata. Ko Waikato
hoki, kua tukuna ketia tenei whenua e Wai-
kato ki te Pakeha; kaore ! ka hoki mai
ano ki te patu Pakeha i runga ono i te whe-
nua i tukua e ia ki te Pakeha. E wha hoki
nga rau pauna i hoatu e te Kawana i tuatahi i
mua ki a Waikato, ka hoki ano a Waikato
ki runga ano ki te tapu o aua rau pauna e
wha. Katahi te iwi porangi, ko tena iwi!
Otiia, na Wiremu Ringi i poapoa, i tinihanga
Te mahara ratou ki nga ran pauna, kana e
whai ki te toto tangata; kua roa ratou e
rahurahu ana i aua koura, kua kite ratou i
nga hua nga toto, o aua koura; kati, kaua
e whai kia apitia tetahi toto ke atu, kei apiti
hoki o ratou toto, kei apitia ratou e te Atua
ki te oneone kua tukua ketia e ratou.

KO TE TEKAU MA ONO O NGA HE, KO NGA TA-
NGATA KUA TU. KA PATUA.

Ka whawhai i Puketakauere ha mutu, na,
ka whaia nga Pakeha kua te, a ka mau, ka
whakamatea. Te taenga atu a To Kopete
raua ko Te Whaitere ki te tono i nga tupa-
papu kia tikina, kihai i whakaae. Ka tonoa
kia tanumia e raua, kihai i tukua. Ka tonoa
kia kite rawa, kihai i whakaae. Heoi: ka
haere nga Maori ki te tanu, rokohanga atu
kei te ora ano etahi: a, whakamatea tonutia
iho! Na, ka kino rawa tenei—he mahi na-
nakia tenei—ekore rawa te Pakeha e pena.
Titiro ki a Wihona, ki a Te Poari, ki a Re-
nata: mau ora ana ratou (kua tu etahi), na,
ka atawhaitia e te Pakeha, ka rongoatia, ka
whakaorangia, ka whakakakahuria, ka tukua,
ka whakahokia paitia ki o ratou kainga.
Ka Pena tonu te tikanga o te Pakeha mo nga
tangata kua tu. He kino nanakia te patu
tangata pena.

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 19

THE SEVENTEENTH WRONG WAS THE LURKING
PLACES AND AMBUSCADES, 

This is not fighting like men, it is fighting

like pirates. Just like the cruel, cowardly

beasts that creep and crouch, and lie down

and wait secretly to catch harmless and

unarmed men, and devour them. This is

not fighting, that is fighting that the Maori

proverb refers to where it says, the sun

is seen up, men are seen down. Many

settlers have been thus butchered by the

Maories but the Pakehas have never acted

in that way. He sitteth in the lurking

places of the villages in the secret places

doth he murder the innocent. He lieth

in wait secretly as a lion in his den, he lieth

in wait to catch the poor, he doth catch the

poor, when he draweth him into his net.



THE EIGHTEENTH WRONG WAS MAHOETAHI

For what reason indeed was the quarrel
taken there? Surely for this, to be near the
town. Advancing towards the town, to
destroy it with its women and children
Ah ! the madness of the Maori! he should
have considered that Waitara was the ground
of quarrel, and not have taken it to another
place. So it was at Waireka, and with a
similar result. The Maori broke out in
either places, and great part of his force was;

destroyed. What indeed, could there be
at Mahoetahi that they should go there?
And Wiremu Kingi also stood idly looking
on in the distance; he hastened not to the
rescue of his visitors and allies, the Wai-
katos! What a brave man !

THE NINETEENTH WRONG WAS THE LYING LETTERS
AND FALSE REPORTS.

Wiremu Kingi wrote and sent his Idlers
to the South and to the North, reporting
falsely of the Europeans killed, and of the
Maoris also. According to his statement
there were thousands, thousands upon thou-
sands of the English killed; and of the
Natives, scarcely any. What is Ihe good of
such falsehood? That it might be thought
by distant natives that the English win be
beaten by the Maori. Yes, yes, beaten
indeed ! Just think—beat these thousands
here, and swarms will come from beyond
sea, springing up from the fountain, how-
ever, let all reports be true—whether Pake-
has are killed, or whether Maories are
killed, let the reports be true.

THE TWENTIETH WRONG WAS THE REFUSAL
OF PEACE.

Some of the Chiefs of Waikato went to
the Governor, and sued for peace, and so





KO TE TEKAU MA WHITU O NGA HE, KO NGA KONIHI
KO NGA TAHAPA.

Ehara tena i te whawhai tongata he wha-
whai kirehe tena. Pena me nga kararehe .
nanakia, wawau, e ngoki ana, e kuhu ana, e
takoto ana, e whanga puku ana, na, ka mau
to tangata haere noa (kahore ona pu), a ka
pau' E hara i te whawhai engari; kia
pena me te whakatauki a te Maori ki ana,
"He ra ki runga, he tangata ki raro."
Tokomaha nga Pakeha i patua peratia e to.
Maori; tena ko te Pakeha, kahore ia i mahi
pera. "E noho ana ia i nga wahi piringa
o nga kainga : e kohurutia ana e ia te hunga
hara kore i nga wahi ngaro. E whanga
puku una ia me te raiana i tana aana : e
whanga ana kia hopukia ai te hunga rawa
kore; a, o mau ana i a ia te hunga rawa
kore, ua kumea e ia i roto i tana kupenga."

KO TE TEKAU MA WARU O NGA HE, KO MAHOETAHI.

He aha koia i kawea ai te whawhai ki
reira? Koia tena, kia tata ai ki te taone !
E whakatata ana ki te taone, kia taupokina
ai te taone me nga wahine me nga tamariki.
Aue! te wairangi to Maori: te mahara ia,
ko Waitara te putake o te whawhai: kau-
aka e kawea ketia, he wahi ke. I pena ki
Waireka, me te pena hoki te tukunga iho.
Poka ke te Maori, he wahi ke, me te ngaro
tena iho tona nuinga! He aha koia kei
Mahoetahi i haere ai ki reira? Me Wiremu
Kingi hoki, i te kau mai, i titiro kau mai, i
tawhiti ke: kihai i rere ki te whakaora i
ona manuwhiri, i Waikato I Heinati te ta-
ngata toa!

KO TE TEKAU UA IWA O NGA HE, KO NGA PUKA
PUKA HORIHORI.

Tuhituhi ana a Wiremu Kingi i ona puka
puka, ki runga, ki raro  ka korero tito i
nga Pakeha i mate, i nga Maori hoki. Ki
tana korero, he mano, he mano. he mano
nga Pakeha i mate: ko nga Maori, i kore
noa iho ! He aha koia te pai o te horihori
pena? Ue mea pea kia ki ai nga Maori i ta-
whiti, ka ngaro te Pakeha i te Maori! Ae,
Ae! Ka ngaro koia. Huaatu, ka ngaro
enei mano, ka mui mai ano i tawahi, ka pu-
pu ake i te puna. Engari, ko te korero kia
pono: nana ka mate ko te Pakeha, nana ka
mate ko te Maori, ko ta korero kia pono.

KO TE RUA TEKAU O NGA HE, KO TE TURI. KI
TE MAUNGA RONGO.

Tae atu nga rangatira o Waikato ki a te
Kawana, ka tohe kia houhia te rongo : na,

20 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

the Governor consented. Then wa» sent
down Mr. McLean, and when matters were
arranged, the Governor was sent for and
the Chiefs came from the North, from Nga

puhi and Waikato, etc., as witnesses; and
the terms on which peace was to be made
were laid down; they were written in a
letter which was sent to Wiremu King and
parly for their consent, and they were to
give their consent in writing. It was
understood that all had been arranged, and
that Wiremu Kingi had already agreed,
when to, he sends his daughter to the
Governor! How astonishing is the folly of
that elder! Did the Governor come for the
purpose of talking with women, that that
girl should be sent to him? Nay, but the
Governor came for the purpose of talking

to men—Chief to Chief, man to man, face to
face, that all might be arranged. and all
things set right. Hapurona and his people,
did well; they came to the Governor,
talked, agreed to the terms, and signed
their names, and thus peace was made with
him. But as for Wiremu Kingi, be wrote
a letter to the Governor telling him to go
to Mangere to see him there, and then he
made off to Waikato! What a man he is!
What, had not the Governor come from
Auckland? and also the Pakeha Chiefs and
ihe Maori Chiefs? They came to Waitara
—to Waitara, the place of the dispute—for

what then should they go to Mangere? for

•what should they go to Waikato ? for what
should they go a wandering? Such is the
deceitful conduct of that man. So also of
his going to Waikato. What is there at
Waikato that he should go there? Was it
indeed by Waikato that he was formerly
saved? Was it by Waikato that he returned
to his home? And is it by Waikato that
Waitara shall be given up to him? Ah, this
is wrong indeed—going back to Egypt.

THE TWENTY-FIRST WRONG OF WIREMU KINGI
WAS HIS DEAFNESS TO HIS BEST FRIENDS.

Indeed this was the first wrong, and
the second wrong, and the middle wrong,
and the wrong all through, and the finishing
wrong. This indeed was the root of his
wrong throughout—his deafness, his tramp-
ling upon the words of his best friends.
Governor Grey was a good friend of his, and
he gave him good counsel, but he regarded
it not. Governor Browne was a good friend
of bis, and be gave him good advice, but be
'regarded it not. Mr. Parris was a good
friend of bis, and constantly urged him to
good, to show properly his own land, and
to allow Teira properly to shew his; that





whakaae ana a te Kawana. Na, ka tuku
mai i a te Makarini: na, ka ririte nga kore-
ro, ka tikina a te Kawana: na, ka tae mai
nga Rangatira o raro, o Ngapuhi, o Waika-
to, o hea, hei kai titiro: na, ka whakatako
toria nga ritenga e mau ai te rongo, ka tu-
hituhia ki Ie pukapuka, ka kawea ki a Wi-
remu Kingi ma kia whakaaetia, kia tuhituhia
hoki la ratou whakaaetanga. Ka hua.
kua oti ke, kua rite, kua whakaae ke a Wi"
remu Kingi: kaore, ka tukua mui ko taua
tamahine ki a Kawana! Heinati te poauau
o tena kaumatua. I haere mai koia a Kawana
hei korero wahine, i tukua mai ai taua koti-
ro? Huaatu, i haere mai a te Kawana hei
korero ki te tangata—he rangatira he ra-
ngatira—he tangata he tangata—he kanohi,
he kanohi, kia rite katoa ai nga mea katoa,
kia tika. Engari a Hapurona ma, ko ratou
i haere mai ki a te Kawana korero ai, wha-
kaae ai ki nga tikanga, tuhituhi ai i tona
ingoa; na, ka mau te rongo i a ratou.
Tena, ko Wiremu Kingi tuhituhi mai ana i
tuna pukapuka ki a Kawana kia haere ki
Mangere kite ai i a ia, a tahuti anu ia ki
Waikato! Heinati tena tangata! Ha, ka-
hore ano koia a Kawana i haere mai i Aka-
rana, me nga rangatira Pakeha, me nga ra

ngatira Maori? Ka tae mai nei ki Waitara,
ki Waitara, wahi o te he» mo te aha kia haere e
ki Mangere ? mo te aha, kia haere ki Wai-
kato? mo te aha, kia haere ki Kopikopiko?
 E! he nukarau tena, na tena tangata.

Waihoki, ko ia ka haere ki Waikato E
aha kei Waikato i haere ai ia ki reira? na
Waikato koia i ora ai ia imua? na Waikato
koia i hoki mai ui ki tona kainga ? na Wai-
kato koia ka hoki ai a Waitara ki a ia ? He
—katahi ka tino he rawa ! Ka hoki nei ho
ki ki Ihipa.

KO TE RUA TEKAU MA TAHI O NGA HE, O WIREMU
KINGI, KOIA TENEI KO TE TURI KI ONA HOA
AROHA.

Otiia, ko te he tuatahi tenei, ko te he tu-
arua, ko te he tuawaenga, ko te tuakatoa,
ko te be tuamutunga Koia tenei, ko te tino
pakeke tenei o ona he katoa, ko te turi, ko
ta takahi i nga kupu o ona hoa aroha. He
boa aroha nona a Kawana Karei, me te ho
atu ano i nga kupu pai ki a ia; kahore ia i
rongo. He hoa aroha a Kawana Paraone,
me te korero pai ano ki a ia; kahore i ro-
ngo. He boa aroha nona a Parete me te
tohe tonu ano ki a ia kia pai, kia whakaatu
 ria paitia mai tona wahi, kia tukua paitia a
Te Teira wahi, kia kaua e tautohe, kaua e
whawhai ki tona teina, kia noho pai ai i ru-

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

21

there should be no dispute nor quarrel with
his brother, but that they should dwell in
peace. Deaf and stubborn, he always
trampled on his advice. When as yet the i
war had not commenced, Hoani of Tatarai- 
maka went to Waitara and proposed tu
Wiremu Kingi and friends to allow Teira to
sell his piece, and let them hold their piece:

let the laud be divided peaceably, that there
might be no contention. But they clamoured
him down, and angrily refused to do so.
And yet this same Hoani afterwards joined
them, and went to war against the
Europeans. What a strange creature the
Maori is.

A Maori whakatauki or proverb, applied
to a deceitful man.

So also the Ministers: great was the af-
fection of Ihe Ministers to Wiremu Kingi.
When they saw that trouble was at hand,
they went and talked with him, and advised
with him that he should not strive to bring
on war. Seven Ministers wrote a letter of
friendly advice to him. that he should not
be obstinate, and strive to bring about war
with the English. They were the Ministers
of all the churches of New Plymouth.
Good words, and true words, and sacred
words, were contained in that letter. Alas ! 
he was deaf still. When the Governor came
to New Plymouth when as yet the war had
not commenced, His Excellency sent off
messengers to Wiremu Kingi with a " safe
conduct" for him : a Minister also went,
and they urged him to go and see the Go-
vernor, and by conversation settle all with-
out strife. But alas! he was deaf still.
Afterwards arrived the Rev. J. Wilson, the
Minister, with his good counsel also to
Wiremu Kingi: still he was deaf Which
one, indeed, of all his Ministers wrote to
him to turn and make war against the Eng-
lish ? None—none at all. Take all the
Ministers together, there is not one of them
would say to him << turn and make war
against the English." The Ministers know
that the English are fathers to the Natives
—the English will elevate the Natives—the
English will secure to the Natives their lands
that they be not forced from them by cruel
nations. They therefore urge the Maoris
to submit to those rules whereby alone men
can live and prosper.

Friends, this is all. This writing ends
here, as being already to long. It is for
you duly to consider its words—their justice
and propriety. And if men continue to
strive after evil—if they will not listen to the
Queen, to the Governor, to his Rangatiras,
to their own Ministers, and to all their af-





nga i te rangimarie. Turi tonu, pakeke to-
nu, takahi tonu i ona kupu. 1 te mea ka-
hore ano I timata te whawhai, ka haere a
Hoani o Tataraimako ki Waitara, ka korero
ki a Wiremu Kingi ma, kia tukua e Te Teira
tona wahi, kia purutia e ratou to ratou wahi,
kia kowaewaea marietia, kia kore ai te nga-
ngare. Otira, ka hamamatia ia e ratou, ka
riria, ka whakakahoretia. A muri iho, Ao ta-
ua Hoani ano, ka uru ia ki a ratou, a haere
ano ki te whawhai ki te Pakeha! Koia kau
te tangata Maori;—

''Ko tou pai waewae te tuku mai ki au:

Kia huaina atu, e aro (au ana mai!"

Me nga Minita hoki, ka nui te aroha o nga
Minita ki a Wiremu Ringi. Ka kite ratou,
ka tata te raruraru, ka haere ratou ka ko-
rero ki a ia, ka ako ki a ia, kia kaua ia e
tohe ki te whawhai. Tokowhitu nga
Minita i tuhituhi pukapuka aroha ki
a ia kia kaua ia e pakeke, kaua
e tohe ki te whawhai ki te Pakeha: ku
nga Minita katoa ena o nga hahi katoa u
Ngamotu. Me nga kupu pai, me nga kupu
pono, me nga kupu tapu o roto o taua pu-
kapuka. Ha! ka turi ano. Ka tae mai u
te Kawana ki Ngamotu, i te mea kahore ano
i timata te whawhai, na, ka tukua nga Ka

rere ki a Wiremu Kingi, me te "pukapuka,
tohu oranga," me tetahi Minita: na, ka tohe
ratou ki a ia ki haere ki a Kawana ki te ko
rero, kia oti pai ai, kia kore ai te whawhai.
Rere! turi tonu ano! Muri iho, ka tae mai
a te Wirihona Minita, me tana korero pai
ano ki a Wiremu Kingi; otira, ka turi ano,
ko taua taringa turi ano! Ko tewhea koia
o ona Minita i tuhituhi mai ki a ia kia ta-
huri, kia whai pakanga ki te Pakeha? Ka-
hore ra, hore rawa rawa. Hui katoa nga
Minita katoa, ekore rawa tetahi e mea ki a
ia kia tahuri ia ki te whawhai ki te Pakeha.
Kei te mohio hoki nga Minita hei matua te
Pakeha mo te Maori—ma te Pakeha ka ra-
ngatira ai te Maori—ma te Pakeha ka mau

ai te whenua o te Maori ki a ia ano, kei riro
kino i nga iwi nanakia. Koia ratou ka tohe
ki nga Maori kia rongo ratou ki nga tikanga
e ora ai, e tupu ai te tangata.

Heoi ano e te whanau! me whakamutu i
konei tenei tuhituhi: kua roa ke hoki. Ma
koutou e ata whakaaro nga kupu o roto, te
tika, te pai. A, ka tohe tonu te tangata ki
te kino: ka kore e rongo ki a te Kuini, ki a
Kawana, ki ona Rangatira, ki nga Minita,
 ki nga hea aroha katoa o Niu Tireni, nga

23 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER

fectionate friends in New Zealand, the old
settlers and the new : if they continue to be
deaf to advice, to remain stubborn, and con-
tinue to follow after strife,—then, what
will be the consequence? Friends, we know
not—the misery and death which lie in the
future are beyond comprehension—
" A brave strong to fight, is a slippery
brave:

But brave to plant food, he exists for ever."

Yes, that is it, that is the best mode of
fighting, fighting against the soil—such
brings natural death (he dies of sickness):

but as for fighting against man, that is
nothing but the reinga. Rather submit to
principles of obedience, that the ears may
 hear, that the heart may attend, that we
may all ever dwell together in amity and
peace.

KAWHIA.

Hearken, all ye tribes, North and South,
and throughout this island; and ye Pakehas,
North, South, and throughout this island;

ye Ministers also of the North and South,
and throughout this island. Hearken. On
the 29th day of May was held the Runanga
of Ngatihikairo Te Patupo, and Ngatite-
wehi: one hundred persons were assembled.
The meeting was held at the large house
between Kawhia and Aotea. The object of
that Runanga was to do away with the King
and the Flag.

The first man who arose and spoke was
Hone Wetere. His words were these -

Hearken, all ye tribes, to what I now say.
I say, let the King and the Flag be done away

with at once. advise you now, 0 Ngatihikairo
Te Patupo, and Ngatitewehi, to do away with
what you formerly desired, namely, selling up
a King, and hoisting a Flag. Now let it all be
done away with. Most evil is this work: it is
a work of confusion—it causes divisions among
the people, and a separation from the Pakehas,
the Ministers, and the Government. All have
separated from us. What is the good of this
plan ? now that they have become as parents to
us, and we as children to them ? And what is
the good of this King movement, and this flag
hoisting? We and the Pakehas have become
friends; why then should we be separated now ?
For instance, if a man is betrothed to a woman,
and they become man and wife, supposing a
man unlawfully separated them in Ihe midst of
this love, would not they love still ? They
would continue to love. Now, the Pakehas and
Maories have been long together: they have

lived together, bought and sold together, tra-
velled together, and talked together. Had the





mea tawhito, nga mea hou; ki te mea ka
turi tonu ki te kupu, ka pakeke tonu, ka
whai tonu i te pakanga;—na, ka pewhea ra?
Aua hoki, e tama ma; ekore e taea te wha-
kaaro nga mamae me nga male e takoto ake
nei:—

" He toa riri, he toa pahekeheke:

He toa mahi kai, he toa mau tonu."

Koia tena, ko te whawhai pai rawa tena,
ko te whawhai ki te whenua—he mate ko-
ngenge tena: oti ko te whawhai ki te ta-
ngata, ko te reinga kau tena. Engari te ti-
kanga-rongo: kia rongo te taringa, kia ro-
ngo hoki te ngakau, kia noho tonu ai tatou i
runga i te aroha, i runga i te rangimarire.

KAWHIA.

Whakarongo mai e nga iwi katoa o
runga, o raro, puta noa tenei motu katoa : e
nga Pakeha hoki o runga, o raro, puta noa
tenei motu katoa : whakarongo mai hoki e
nga Minita o runga, o raro, puta noa tenei
motu katoa.

No te 29 o nga ra o Mei i turia ai te
Runanga o Ngatihikairo, o te Patupo, u
Ngatitewehi; rupeke ake. nga tangata kotahi
rau : i turia ki te Wharenui, kei waengapu
o Kawhia o Aotea.. Te take o taua
Runanga mo te Kingi kia whakakahoretia,
ko te Kara kia whakakahoretia,

Te tuatahi o nga tangata ka tu ka korero,
ko Hone Wetere; ko ana kupu tenei :—

Whakarongo mai, e nga iwi katoa, ki taku
kupu inaianei. E mea ana: ahau kia whaka
kahoretia te Kingi me Ie Kara inaianei. Ho
mea atu tenei naku ki a koutou, e Ngatihi-
kairo, e te Patupo, e Ngatitewehi, kia whaka-
kahoretia ta koutou i hiahia ai koutou i mua
ki te whakatu Kingi, ki te whakaaro Kara
Na, inaianei me whakakahore katoa. Katahi
ano te mahi kino, te mahi raruraru, te mahi
wehewehe i nga tangata—te mahi wehewehe
i nga Pakeha, me nga Minita, me te Kawana-
tanga hoki: kua wehe katoa nei i a tatou.
Tena, he aha te pai o tenei ritenga ? Kua
matua nei ratou ki a tatou, kua tamaiti nei
tatou ki a ratou : a, he aha ano te pai o tenei
mahi Kingi, whakatu Kara, tena kua hoa
aroha nei tatou ko nga Pakeha ; a he aha ano
i wehea ai inaianei ? Tena, ki te mea kua
tau maha te tane raua ko tana wahine e moe
ana, a ka tangohia pokaia noatia e tetahi
tangata i ranga i to raua aroha, e kore ranei
e aroha ? Ka a roha ra, Ia te mea kua roa
rawa te Pakeha raua ko Ie Maori e. noho tahi
ana, e heko tohi. ana, e haere tahi ana, o

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 23

woman been taken away before their love had
grown strong, it would have been good. Had
you done this formerly, when the Pakehas first
came here, the love would not have been great.
Now, 0 friends, do away with (his King, let it
be altogether done away. Let me tell you, 1
distinctly heard Potatau's word : " The only
good works are, the laws, religion, and love
for (he Pakeha." I myself heard these words
from his own mouth. It is you, (he people who
have confused and made wrong the just thoughts
of Potatau. Hearken. Why was he lost to us
so soon ? Because his just thoughts were kept
down by all the men, that is, by the ignorant

minded. Had he remained with the Pakehas,
he would not have died. He is dead, and his
survivors remain, and (hey have done harm as
the men did when deceiving Potatau, and con-
tinuing in that foolish work ; they met their
death at Taranaki, at Waitara. this was by
the work of foolish people. Hearken. My
present word is a true word ; do away with the
King. Will this King movement cause us to
advance? Hearken. If we are extirminated, it
will be our own doing.

Hone Wetere ended, and Wiremu Tauira,
a Chief of Ngatitewehi arose and said ;—

Hearken, Hone Wetere and Kingi Kikikoi. I
agree with the words which Hone Wetere has
spoken before this runanga. Listen, this runa-
nga. Let these works be done away with at
once—the King and the Flag. I asked you, 0
Pingareka, long ago, what was Ihe use of it;

and now that this day I have heard the straight
words, my heart is rejoiced. Hearken, this
runanga. Te Wehi was my ancestor, and he
was averse to all evil; what my ancestor liked
was peace and goodness, and now my thoughts
are the same as those of my ancestor: they are
on religion. Hearken, Hone! I will take part
in this korero. Let this work be put down, now,
today, in this discussion. These are true words.
0, this runanga, let this work be done away
with, now, today. Hearken, all ye Tribes of
this island, and all the Pakehas of the world.
What though this tribe or that tribe talk about
setting up a King, or hoisting a (lag? Hearken!
This is the last lime I shall open my mouth
upon that subject.

Wiremu Tauira ceased, and Hohua Mou-
haere, Chief of Te Patupo arose and said:—

Hearken, Hone Wetere and Kikikoi. My
heart is rejoiced at what has been said at this





korero tahi ana. Mehemea i tangohia te
wahine i mua, i te mea kahore ano i nui noa
tete aroha, kua pai tena; mehemea i pena kou-
tou i mua, i te timatanga taenga mai o te Pa-
keha, na kihai i nui te aroha. Ko tenei, e hoa
ma, whakakahoretia tenei mahi Kingi, kia
kore rawa. Kia ki atu au ki a koutou, i tino
rongo au i te kupu a Potatau. Heoiano te

mahi pai ko nga ture anake, ko te whakapono,
ko te aroha ki nga Pakeha. I rongo tonu au
ki enei kupu, ki tona mangai. Na koutou, na
nga iwi katoa i whakararuraru, koia ka he
nga whakaaro tika a Potatau. Kia rongo
mai koutou: na te aha ia i hohoro ai te ngaro
atu i a tatou? Na te mea e tamia ana ana
whakaaro tika e nga tangata katoa, ara, e nga
whakaaro kore. Mehemea e noho tonu ana ki
te aroaro o nga Pakeha, kihai ia i mate. Na,
 kua mate ia. kua ora ake nga mea ora, kua
whaki noa ano, kua pena ano me te whaka-
wainga a nga tangata i a Potatau. Na, haere
tonu atu i runga i aua mahi kuare, na mate
tonu atu ki Taranaki, ki Waitara, na te mahi
a te iwi kuare. Kia rongo mai koutou: he kupu
pono taku inaianei. Whakakahoretia te Kingi.
Ka tupu koia tatou i tenei mahi Kingi? Kia
rongomai koutou, ka ngaro ra tatou. Nawai?
na tatou ano.

Ka mutu ta Hone Wetere, ka whakatika
ko Wiremu Tauira, te Rangatira o Ngati-
tewehi;—

Whakarongo mai, e Hone Wetere raua ko
Kingi Kikikoi. Ka whakaae an ki nga kupu
a Hone Wetere e whakapuaki nei ki te aroaro
o tenei Runanga. Ria rongo mai koutou, o
tenei Runanga. Me kore tenei mea, te mahi
Kingi me te Kara, me kore inaianei. Kua
ki atu au ki a koe, e Pingareka, i mua, hei
aha, hei aha? Na, inaianei kua tino rongo
au i nga kupu Uka, inaianei ka hari toku
ngakau. Kia rongo mai koutou, e tenei
Hunanga. Toku tupuna ko te Wehi ki te
kino, ko te Wehi ki nga hara katoa; te mea
i pai. ki toku tupuna, ko te ata noho, ko te
pai; inaianei, rite tahi ta toku tupuna i
whakaaro ai. Na, koia tenei, ho te Whaka
pono. Kia rongo mai koe, e Hone Wetere.
Ra tomo au ki tou korero. Tanumia tenei
mahi inaianei ano, i roto ano i tenei korero-
tanga. He kupu pono enei, e tenei Runa

nga katoa, me korero tenei mahi inaianei
ano, me tuku atu enei kupu kia rongo nga
iwi katoa o tenei motu, me nga Pakeha o te
ao katoa, kia ahatia atu tera iwi tera iwi
korero atu ai i aua korero Kingi, whakatu
Kara Ria rongo mai koutou. Ko te wha-
kamutunga tenei o taku hamumu ki (tenei
mea ki te Kingi.

Ka mutu ta Wiremu Tauira, ka tu ko
Hohua Mouhaere, te Rangatira o te Pa
tupo:-—

Whakarongo mai, e Hone Wetere raua ko
Kingi Kikikoi. E hari ana (oku ngakau ki

24 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

meeting, which I have now heard. Hearken.
this meeting. Let a stop be put to this King
work, now, at once, better let us look to what is
being paid this day. Hearken, 0 Hone Wetere.
I am a firm child of God, and my work now is
religion : that has been my work from the first
arrival of the Ministers until the present time ;

that has always been my work. Let the King
and the Flag be altogether done away with : let
the deceitfulness of men cease ; let them cease
to support that King and Flag work, put down
your evil doings, and do Ihe work of life. [He
here recited a song] Hearken, Hone Wetere.
I have sent a letter to Ngaruawahia. I advised
that that King work and setting up a Flag should
be done away with : my word was a true one.
Now that I have heard the opinion of this meet-
ing, my heart is glad, for 1 am not tired of my
religious work. Friends, be strong. Put down
this King work—this work of confusion.

Hohua ceased, and Kingi Kikikoi arose
and said:—

0 Hone and Wiremu ! This work was my
doing; that is, it was Hoani Papita and 1 who
set up Potatau. My work formerly was holding
land : my work was similar to that of the
Pakehas, that is, holding land upon which to
grow food for the sustenance of our children. If
there was a desire to sell, well and good : that
was no fault of the Pakehas, but of us Maoris.
Attend! I have never yet heard a word from
the Pakehas about taking away the land belong-
ing to us Maoris. This i have never yet heard.
Listen attentively, this meeting I have listened
to the young men, to those who were versed in
the Scriptures, and have heard the excellence of
those words. In my opinion, people will not
assemble for a little man [a man of no note],
but only for a great man : so also with Scrip-
ture matters, and King work, it is not well that
everybody should engage in them, but only the
Chiefs. Now, all the men have spoken to
Hoani and me, telling us that the thought is
with them, and also the holding of meetings. I
said, Yes, perhaps. This was folly on my part,
that is, allowing the young men to do what you
have just mentioned, namely this King work.
You have now heard, 0 this runanga, that it
was I who set up this King work. Now, 0 my
children, I abjure this King work, and hoisting
Flags. I will not have it now, no, not at all.
It will not stand now, for my darkness is great.
I know now, for the first time, that the end of
the work of those who took the Scriptures, and
set up the King, is war and death. What is
the good of this war? Let all evil be utterly
trampled down.





tenei korerotanga ki tenei huihuinga ka rongo
nei ahau. Kia rongo mai koutou, e tenei
Runanga. Whakakahoretia tenei mahi, te
mahi Kingi, inaianei ano, engari me titiro
ra tatou ki nga kupu e korerotia ana e (enei
whakaminenga. Whakarongo mai, e Hone
Wetere. Ko ahau to tamaiti pumau a te
Atua; taku mahi inaianei ho mahi whaka-
pono : a, i te oroko-taenga-mai ano o nga Minita
a tae mai ana ki naianei, ko taku mahi tonu
tena. Me whakakahore te Kingi me te Kara,
kia kore rawa. Kati te tinihanga a te
tangata, kati te hapai i tena mahi Kingi, i
tena mahi Kara. Tukua ki raro o koutou
kino, e mahi ki te oranga ; whakahua te
waiata. Whakarongo mai e Hone Wetere, kua
tae taku pukapuka ki Ngaruawahia: i mea
atu au kia whakakahoretia tera mahi, Ie mahi
Ringi me te whakaia Kara : he tino kupu
pono taka kia whakakahoretia. Ka rongo
nei au i tenei huihuinga, ka koa toku ngakau,
Ia te mea kahore hoki au e hohatia ki taku
mahi whakapono. E hoa ma, kia kaha,
tamia tenei mahi Kingi, mahi raruraru.

Ka mutu ta Hohua, ka whakatika ko
Kingi Kikikoi :—

Whakarongo mai e Hohua, e Wiremu.
Naku hoki tenei mea i mahi, ara. naku a Po
tatau i whakautu, na maua ko Hoani Papita;

ara, taku mahi i mua he pupuru whenua ;

rite tonu taku mahi ki ta Ie Pakeha, ara, to
pupuru whenua hei tupuranga kai kia ora
nga tamariki. Ma te hiahia ano ki te noho e
pai ana, e hara tera 1 te he o te Pakeha, e
ngari no tatou ano no Ie Maori. Rere: ka-
hore ano ahau i rongo i kite kia tango noa
te Pakeha i te kainga o tatou o te Maori, ka-
ore ano au i rongo. Kia ata whakarongo
mai iana koutou, e tenei Runanga. Na
e mahi nei na te tangata ahau, ara, i wha-
karongo atu ki nga tamariki ki nga mea kua
kite nga Karaipiture, ka whakarongo atu ki
te papai o nga kupu. Ri taku whakaaro hoki,
e kore e huihui nga tangata katoa ki Ie
tangata iti, engari ki nga tangata nunui anake ;

waihoki me te ritenga Karaipiture me te
mahi Kingi, e kore e pai ma nga tangata toko-
maha, engari ma nga rangatira anake. Na,
inaianei kua korero mai nga tangata katoa ki a
maua ko Hoani, kua mea mai kei a ratou te
whakaaro me te huinga o nga korero. Ka
mea ahau, ae pea, na toku kuaretanga tenei, ko
te rironga ma nga tamariki au e korero mai,
ara, mo tenei mahi Kingi kua rongo mai nei
koutou. E tenei runanga. naku i whakatu
tenei mahi te Kingi, inaianei, e te whanau,
ka kore i au tenei mahi Kingi te whakatu
Kara, ka kore i au inaianei. Kore rawa,
kore rawa, e kore e tu inaianei, ta te mea ka
nui te poari. Katahi au ka mohio ko te mu-
tunga tenei o Ia nga tangata i tango ki tera
mahi Karaipiture ki te whakatu Kingi, ko
tona mutunga tenei, he whawhai, he mate.
He aha Ie pai o tenei mahi ? Takahia rawa-
tia nga kino katoa.

Ta MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

25

Kingi Kikikoi ceased, and Hone Wetere
arose and said:—

Listen, this runanga' When this war com-
menced at Taranaki, I said to all my younger
brothers, Friends, do not you take part in that
bad work. Consequently, my brothers did not
engage in it; they kept out of it until the end
of the war. i now say to you, this runanga, if
a war breaks out at Waikato, whether the Maori
attacks the Pakeha, or the Pakeha Ihe Maori, I
will assuredly not join in that evil work, war—
not at all. This is my concluding word. I laid
this down at the commencement of Ihe war at
Taranaki, and I lay it down now, that you may
hear it, and view it in the days to come. This
is another word of mine. Let us meet together
at some future day, when our Minister (Mr.
Schnackenberg) is with us, that our Minister
may hear our words and consider them. Let
us, however, send our words to all the tribes of
this island, that they may hear and see them.

HONE WETERE.
Kawhia, May 29; 1861.

EGYPT.

On the dispersion of men from Babel,
they carried with them the knowledge of
God to the several countries where they
located. According to the opinion of some,
Noah went away to China, Ham to Africa,
Japheth and his children moved off towards
Europe, whilst Shem and his offspring con-
tinued to reside in Asia, which was the
original residence of mankind.

Although Man had obtained a knowledge
of the true God, it was not long before they
began to worship other gods. They adored
the sun, the moon, and the stars of heaven :

because of their constant revolutions, men
thought that they were living things.

A name of the sun was the name given by
the men of Egypt, to their kings, that is,
this name Pharaoh. When the kings of
that land died, they were worshipped as the
nation's gods. Many indeed were the ani-
mals and the trees which were accepted by
the Egyptians as, their gods. With them,
the cow was a god, and the onion also vvas
a god.

But though such was the ignorance of
the people towards God, great was their
ability and knowledge in building cities for
themselves, and in the ejection of spacious
temples as residences for their gods, and
sepulchres for their king. At the present





Ka mutu ta Ringi Kikikoi, ka whakatika
ano ko Hone Wetere:—

Whakarongo mai e te Runanga nei. Ka
timata te whawhai ki Taranaki, ka puta
taku kupu ki oku teina katoa, E hoa ma,
kei haere koutou ki tera mahi kino. Na,
kahore oku teina i tae ki tera mahi, a taea
noatia nei te mutunga o tera whawhai. I
naianei ka puta taku kupu ki a koutou, e te
Runanga nei; ki te mea ka poka te whawhai
i Waikato, ahakoa na te Maori' i poka, na te
Pakeha ranei, kia rongo mai koutou, ekore
rawa ahau e tae atu ki tena mahi kino ki te
whawhai, kore rawa rawa. Ko taku kupu
whakamutunga, kua whakatakotoria o au tenei
nei i te timatanga o te whawhai ki Taranaki,
a ka whakatakotoria nei ano e au i naianei.
Kia rongo koutou, hei titiro ma koutou i roto
i nga ra e takoto ake nei. Tenei ano tetahi
kupu aku. Me huihui ano tatou a mua ake
nei kia noho tahi to tatou Minita, a Henare,
hei reira korero ano tatou, kia whakarongo
hoki to tatou Minita ki a tatou kupu, hei
hurihuri hoki nana i a tatou kupu. Otira, me
I tuku atu o tatou kupu ki nga iwi katoa o tenei
motu katoa, kia rongo, kia kite ratou.

HONE WETERE.
Kawhia, Mei 29, 1861.

IHIPA.

I te whakamararatanga o nga tangata i
Papera, i kawea ia ratou i matau ai ki te
Atua, ki nga whenua i noho ai ratou. Ki
ia etahi tangata whakaaro i tae atu a Noa ki
Haina; i haere atu a Hama ki Awherika ;

ko Tapeta ratou ko ana tamariki i ahu atu
ki Oropi; ko Hema ia ratou ko tona uri
noho tonu ki Ahia, ara ki te whenua tupu
o te tangata.

Ahakoa kua riro mai i te tangata te
matauranga ki la Atua pono, i timata wawe
ratou te karakia ki nga Atua ke. Ko ta
ratou i karakia ai, ko te ra, ko te marama,
me nga whetu o te rangi. No te haere tonu

o enei mea i whakaaro nga tangata, he mea
ora ratou.

Ue ingoa no te ra te ingoa i hoatu e nga
tangata o Ihipa ki o ratou kingi, ara ko tenei
ingoa ko Parao. Ka mate nga kingi u
taua whenua, ka karakiatia ratou hui atua
mo te iwi. He tini nga kuri ine nga rakau i
whaio ai e nga tangata o Ihipa hei atua mo
ratou. Ki a ratou, he atu te kau. he atua 

hoki te aniana.

Ahakoa i penei te kuware o tenei iwi ki

te atua, he nui ta ratou kaha me te matau-

ranga ki te hanga pa mo ratou, ki te

hanga temepara nui hei nohonga mo o

ratou atua, ki te hanga urupa hoki mo o

ratou kingi. E miharo ana nga tangata

26

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

time men wonder as they look on those
structures. Perhaps you will not believe;

my word, if I write down the size of one of;

those sepulchres. But the word is correct.
That sepulchre is still standing. Many Pa-
kehas have been there, to look at that won-
derful thing. The length of that dead-house;'
is 765 feet: the breadth is the same as the
length :its height is 480 feet. Those;

sepulchres are made with immense stones,
with stones that have been hewn. The
length of one of these stones is 50 feet. The
name of these burying places of the kings is
called a Pyramid, which means the ''like-
ness of flaming fire." At the foundation it
is large and the breadth diminishes till you
reach the top of the pyramid.

According to the learned, those pyramids
were erected before the lime of David, and
in Egypt they still stand, in these our days.

This was the thought of the men of
Egypt who erected the pyramids. They
thought in this way. When man dies, his
soul flees into a horse, or a bird, or a fish.
On the death of that horse or other animal
into which his soul has entered, that soul
transmigrates into another animal or crea-
ture: and so it goes on continually until the
resurrection of its man's (original) body,
This is the reason why the corpses were so
carefully preserved by the Egyptians.

They did not possess the Scripture's to re-
veal to them the destination of the soul of
man, after his death. Nor did God talk
with the voice of a man to the people of
Egypt. They had forgotten the words given
to their forefathers. Hence, although their
knowledge went on growing, in reference
to the things which sustain the body, and
which create a reputation for men in the
world, their knowledge decreased in regard
to what affected the soul, and they became
extremely ignorant of Ihe ways of the God
of heaven. In them was fulfilled the words
of Paul, which says, they "changed the
glory of the uncorruptible God into an
image made like to corruptible man, and to
birds and fourfooted beasts, and creeping
things"





inaianei i a ratou e titiro ano ki aua hanga.
E kore pea koutou e whakapono ki taku
kupu me ka tuhi tuhi e au te nuinga o tetahi
o aua urupa. Otira e tika ana te kupu. E
tu tonu ana hoai taua urupa. He tini nga
pakeha kua tae atu ki te matakitaki ki taua
mea whakamiharo. Ko te roa o taua
whare tupapapaku 763 nga putu; ko tona
whanui e rite ana ki te roa ; ka tona teitei
480 nga putu. He mea hanga aua urupa
ki nga kowhatu rahi, ki nga kowhatu kua
oti te tarai. Te roa o tetahi o nga kowhatu
50 nga putu. He piramira te ingoa o aua
urupa kingi. Te tikanga o tenei ingoa, "he
ahua no te mura ahi." Kei raro e nui ana,
a, e iti haere ana te whanui tae noa ki runga
o te piramira.

Ki ta nga tangata whakaaro i hanga ana
piramira i mua o nga ra o Rawiri ma ; a kei
Ihipa tonu ratou e tu ana i enei ra o tatou
nei.

Ko te whakaaro tenei o nga tangata o
Ihipa nana nga piramira i hanga. I penei
ano ta ratou whakaaro. Ka mate te tangata
haere tonu ana tona wairua hi roto ki tetahi
kuri ranei, manu ranei, ika ranei. I te
matenga o taua kuri, aha ranei i tomokia ai
e taua wairua, i haere taua wairua ki roto
ki tetahi atu kuri, aha ranei; a, i penei
tonu ia taea noatia te whakaaranga o tona
tinana tangata. Ko te lake tenei i ata tia-
kina ai o ratou tupapaku e nga Ihipiana.

Kahore ano i a ratou nga Karaipiture, hei
whakaatu ki a ratou i te peheatanga o te
wairua o te tangata ina mate ia. Kihai hoki
te Atua i korero reo tangata mai ki nga
tangata o Ihipa. Kua wareware ratou ki
nga kupu i homai ki nga tupuna. Nokonei,
ahakoa i tupu tonu la ratou mohiotanga ki

 nga mea e ora ai te tinana, ki nga mea e
whai ingoa ui te tangata i runga i te whenua,
kua ngaro haere la ratou maharatanga ki
nga mea e ora ai te wairua; a kua kuware
rawa ratou ki nga ritenga o te Atua o te
rangi. Kua rite ia ratou te kupu a Paora e

 mea nei, "A ko te kororia o te Atua ekore
nei e mate, kua whakahuatia ketia e ratou
ki te ritenga o te whakapakoko o te tangata
e mate nei, o nga manu, o nga mea waewae
wha, o nga ngarara."

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 27

ANCIENT SCRIPTURAL HISTORY.
CHAPTER II.

THE DELUGE.

When man had thus become wrong, God
had no more regard for the world. He
wished to uproot the bad grass, that new
grass might be freshly planted, that is, that
man sbould be newly created. But our God
is a patient God : hence it is said, he is
slow (he does not hasten) to anger. He |
wailed one hundred and twenty years, and
caused Noah to preach to that generation.
Put by no means would they incline to his!
discourse : eating, drinking, marrying,
trading, planting, building, and such like,
was all they cared for. i

They perhaps thought that the world was
or an immense age, and would last for ever.
But there is Noah working away at his ship,
at the ark which God had told him of.
When it was finished, God ordered him to
lake some of the living creatures into it,
that they might raise stock for the world. |
Then the waters broke loose, from the
heavens above, and from the earth below,
and the high mountains were hidden. The
marks of that deluge are still to be dis-
covered in every part of the world. It is
remembered by every nation. Although
other things may be forgotten, it is well
known that our earth came out of the water.
And it was traditionally known to the an-
cestors of the Maories: hence the saying
that "Maui fished up the earth." That was
Noah.

FIELD AND GARDEN CALENDAR

AUGUST.

FIELD.—Finish Barley sowing. Sow
Spring Wheat. Prepare the land for general
Oats sowing. Begin Potatoe planting.
Prepare ground for Grasses and Clover.
Sow Field Beans in drills two feet apart,
and two bushels to the acre. During the
Winter months let Hay be given to cattle,
lest they be scoured with eating the young
grass.

GARDEN.—The operations are similar to
those of last month. Sow vegetable seeds
of all kinds. Graft the Fruit trees, when
the buds come forth.





NGA KORERO O NAMATA.
UPOKO II

KO TE WAIPUKE.

Ka he nei te tangata, kahore o te Atua
manakohanga mai ki te ao. Na ka mea ia
kia hutia atu nga taru kino, kia whakatokia
houtia etahi taru hou, ara, kia whakatupuria
houtia te tangata. Otiia he Atua manawa-
nui to tatou Atua; koia i kiia ai, E puhoi
ana, (e kore e hohoro) ki te riri. Na, ka
tatari ia, a kotahi rau e rua tekau nga tau.
Ka meinga ano hoki e ia kia kauwhau a Noa
ki tera whakatupuranga. Heoi, kahore noa
iho ratou i aro ki ana korero; he kai kau
ta ratou i pai ai, he inu, he marena, he

hokohoko, he whakato, he hanga whare,
aha, aha.

I mea pea ratou, no namata iho te ao, a
ka mau tonu ano, a ake, ake. Otiia kei te
hanga ano tera a Noa i tana kaipuke, i te
aka i korerotia mai e te Atua ki a ia. Ka
oti, na ka mea te Atua kia kawea e ia etahi
o nga kararehe ki roto hei whakatupu uri
ki te ao. Na, ko te pakarutanga mai o
nga wai o runga o te rangi, o raro hoki i te
whenua, a ngaro noa iho nga maunga tike-
tike. E mau nei ano inaianei i nga wahi
katoa o te ao nga tohu o tena waipuke. E
maharatia ana hoki e nga iwi katoa. Aha-
koa wareware noa ki etahi mea ake, ki etahi
mea ake, e mahara ana ano ratou i puta ake
to tatou whenua i roto i te wai. A i mahara
ano nga tupuna o te tangata Maori; no
reira la ratou nei korero, " Na Maui potiki

i huti te whenua."—Ko Noa hoki tera.—

No te Whakapapa.

MARAMATAKA

AKUHATA.

M A A R A.—Whakaetia te Paari. Ruia
te Whui (te mea hohoro te tupu). Ngakia
nga whenua mo te Oati. Timataia te ko
Taewa. Whakapaia te oneone mo te Ka-
raihi, me te Korowa. Whakahokia nga
Piini-hoiho kia rua putu te tatahi o nga
raranga, kia ruatahi hoki nga puhera kakano
ki te eka. Hei te Makariri katoa, me
whangai nga kararehe ki te tarutaru-maroke,
kei mate i te torere i te kainga kautanga i te
karaihe tupu-hou.

KAARI.—Rite tonu te mahi ki la Hurae.
Ruia nga purapura o nga kai-kaari katoa.
Honoa nga Rakau-hua, me ka pihi ake.

28 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCES.

SEPTEMBER.

FIELD.— Crops for the Field should be
also put down in the course of the current 
month. Sow Oats, Peas, Beans, Mangold-
wurizel, Carrots, and Turnips. Plant the
main crop of Potatoes. Sow Grass and
Clover. Prepare aground for Maize. Finish
planting Gooseberries, Raspberries, Straw-
berries, and Fruit trees. Sow Pumpkins
and Melons.

GARDEN,— Plant, Cabbages, Potatoes, Tur-
nips, and other vegetables. Examine the
grafts of Fruit trees, lest the clay fall off.
Keep down the weeds.

NOTICE.

ALL Natives driving Cattle by way of
Mangatawhiri, are hereby cautioned
against trespassing on the farm of Mr.
SELBY, or of removing or injuring his fences.
The main road is open to all, and no cattle
must be driven or fed on the farms of
Europeans, without their consent.

This notice is occasioned by the trespass
of certain men driving cattle from Ngarua-
wahia, on the 4th July, within the fences of
Mr. Selby; and it is printed that all the
people may hear.





HEPETEMA.

MAARA.—Hei tenei marama me ngaki
katoa nga kai o te Maara. Me whakatupu
te oati, te pii, te piini te mango-watera, te
karati, te korau. Ngakia tonutia te riwai.
Kuia te karaihi me te koroira. Whakapaia
te oneone mo te kaanga. Ria oti te whakato
i nga kupere, i nga rapere , i nga taraupere, i
nga rakau whai hua. Me timata hoki te
ngaki i nga paukena, i nga merene.

KAARI.—Whakatokia nga puka nga taewa,
nga puka, me nga kai pera katoa. Ata
tirohia nga hononga-rakau, kei taka te one.
Ngakia nga taru.

PANUITANGA.

HE mea whakatupato tenei ki nga tangata
Maori e whiu mai ana i te Kararehe, i
na Mangatawhiri mai, kia kaua ratou e
pokanoa ki runga ki te PAAMU o TE HEREPI,
(Selby); kia kaua hoki e nekenekehia, e
pakarutia ranei ona taiepa, e te tangata
haere. Kei te tuwhera tonu te huanui ki
nga tangata katoa: a ekore rawa  tika kia
whiua nga kararehe, kia whangaia ranei, ki
1 runga ki nga paamu o nga Pakeha, me kore
ratou e whakaae.

No te mahi pokanoa a nga tangata whiu
kau i Ngaruawahia, i te 4 o Hurae, ki roto
ki nga taiepa a Te HEREPI, ka taia ai tenei
panuitanga, kia rongo katoa ai te iwi.