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Te Manuhiri Tuarangi Maori Intelligencer 1861: Number 16. 15 November 1861 |
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TE MANUHIRI TUARANGI AND MAORI MESSENGER "Kia whakakotahitia te Maori me te Pakeha" VOL. I.] AUCKLAND, NOVEMBER 15, 1861.—AKARANA, NOWEMA 15, 1861. [Nos. 16 & I7 " LET THE PAKEHA AND THE MAORI BE UNITED." AT THE GOVERNMENT HOUSE, AT AUCKLAND, THE FOURTH DAY OF NOVEMBER, 1861. Present:— His Excellency the Administrator of the Government, in Council. WHEREAS by the 123rd Section of the " Customs Regulation Act, 1858," it is enacted that any goods whatever may, by Proclama- tion or Order of the Governor in Council (revocable from time to time), be prohibited to be exported or to be carried coastwise, and any such prohibition may apply to the whole Colony or to any part thereof; "KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI." Ki TE WHARE o TE KAWANA, KEI AKARANA, i TE WHA o NGA RA o NOWEMA, 1861. I reira:— Ko Te Kawana ratou ko toua Runanga. NA, I te mea kua oti te whakarite i te 123 wahanga o te " Ture mo nga Tikanga Katimauhe, 1858," kia ahei te puru i te taonga, kia kaua e utaina e kawea ki te tahatika, ara, me panui me whakahau iho ranei e Te Kawana ratou ko tona Runanga; e ahei ano ia te whaka- kahore hoki, i tenei takiwa i tenei takiwa, te Panuitanga pera ; a, e
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2 TE MANUHIRI TUARANGI AND MAORI MESSENGER. and if any goods shall be exported from the Colony or carried coast- wise contrary to any such prohi- bition, or be water borne to be so exported or carried, they shall be forfeited; and any person offending against the provisions of such Sec- tion, or of any Proclamation or Order issued in pursuance thereof, shall for every such offence forfeit and pay the sum of £500. Now, therefore, His Excellency the Administrator of the Govern- ment, with the advice and consent of the Executive Council of New Zealand, in pursuance and exercise of the said power and authority, and of all other powers hira in that behalf enabling, doth hereby order, that the carriage coastwise of spirits and strong waters of any descrip- tion, from any port or place in the Colony, to any port or place on or near to the coast, extending from a point lying midway between the rivers Ohiwa and Opotiki in the Bay of Plenty, in the Province of Auck- land, to and including the river Nuhaka in Hawke's Bay, in the Province of Hawke's Bay, shall be and the same is hereby prohibited from and after the fourth day of November now instant. J. HOLT, Clerk Executive Council. ABOUT LAW. CHAPTER VII. THE LAWS OF ENGLAND. § 4. The Pakeha has many laws all mon arc not able to remember them all; therefore men are appointed ahei ano kia meatia mo Niu Tirani katoa te purunga, mo tetahi wahi anake ranei; a, ki te mea ka utaina, atu i te Koroai nga taonga kua purua peratia, ki te kawea ranei i na te tahatika, he takahi i taua Ture puni; ki te kawea ranei i na te wai kia utaina kia kawea: na, ka riro ki te Ture aua taonga; a, ki te mea ka takahia e tetahi tangata nga tikanga o taua wahanga o taua Ture, i tetahi Panuitanga ranei, Whakahaunga ranei i whakaputaina i runga i te whakahaerenga o taua Ture, me utu ia mo ia takahanga mo ia taka- hanga kia Rima Rau Fauna (£500). Na, tenei a Te Kawana te whaka- hau iho nei, i runga i te kupu me te whakaaetanga o tona Runanga i Niu Tirani, i runga hoki i te whaka- haerenga o taua mana, o era atu mana katoa hoki kua tukua ki a ia mo tena mea ; ara, kia purua te Waipiro me nga wai whakahaurangi katoa, kia kaua e kawea atu i tetahi wahapu, wahi ranei o Niu Tirani nei, ki tetahi wahapu, wahi ranei, i tera takiwa o te tahatika ka timata atu i tetahi rae i waenganui o nga awa o Ohiwa o Opotiki i the Bay of Plenty, i te Porowhini o Akarana; tae noa ki te awa o Nuhaka i Hawke Bay, i te Porowhini o Hawke Bay; a tenei te purua nei, ka. puru; ko te ra i timata ai ko te wha o nga ra o Nowema nei. J. HOLT, Clerk Executive Council. MO NGA TURE. UPOKO VII. KO NGA TURE O INGARANI. : § 4. He tini nga ture a te Pakeha, e kore e taea te mahara e te iwi ka- toa ; ua reira e whakaritea ai e te
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 3 by the Queen and by the Governor whose special duty it is to make themselves acquainted with these laws, and to administer them for the people. These are the Judges and Magistrates. They aro made to swear that they will decide in accordance with justice only, and with what the Law has prescribed as the rule for each case. It is for the Governor to select men of patience, integrity, and wisdom, and appoint them Magis- trates. All matters of dispute must be referred to their decision. Their knowledge is obtained from the books wherein the laws are written; which books they read and. study constantly. Their knowledge is also partly derived from practice, for if a man work con- stantly at one work, he will become skilful in it. It is gained also by referring to previous decisions. § 5, The main objects of the Law are two: to protect right, and to pre- vent wrong That which is right is asserted by the Law; and the man who holds that right is protected and supported in bis right. The com- mission of wrong is forbidden by the Law; and, if committed, the Law punishes the man who does that wrong, or makes him pay for doing it, and gives redress to the man who suffered the wrong. § 6. In the eye of the Law there are two kinds of wrong, One is wrong to the man himself, or to his property; whereby the man himself alone suffers inconvenience or injury. The name of "Civil Injury" is given to this kind of wrong. The other kind is to the whole people; these are great offences. breaches of the great law. The name given to this kind of wrong is "Criminal Offence.''' § 7. In the case of a wrong done te a man himself, he who suffered the wrong may bring the case to be tried, Kuini, e te Kawana hoki, etahi ta- ngata, mana ake taua mahi te wha- kaakoako i a ratou ano, te whakahae- re hoki i aua Ture ki te iwi. Koia nei nga Kai-whakarite-whakawa. Ka whaka-oatitia ratou kia waiho i ranga i te tika anake a ratou whaka- ritenga, kia waiho hoki i runga i ta te Ture i whakatakoto ai hei tikanga mo ia mea, mo ia mea. Ko nga tau- tohetohe me kawe atu ki a ratou, ma ratou e whakarite. To ratou mohio- tanga, no nga pukapuka e takoto nei te tuhituhi nga tikanga o te Ture, he mea korero tonu hoki na ratou, he mea whakaaro nui hoki ; tetahi wahi o te mohiotanga no roto i ta ratou mahi ; ka roa e mahi ana i taua mahi, ka tohunga te tangata, ka nui haere te mohiotanga ; tetahi, he mea rapu e ratou nga whakaritenga a nga Kai-whakarite-whakawa o raua i a ratou. § 5. E rua nga tikanga o te Ture. He tiaki i te tika tetahi; he arai i te he tetahi. Ko te tika ka whakapua- kina e te Ture, a ko te tangata i a ia taua tika ka tiakina, ka awhinatia i runga i tona tika. Ko te mahi he, ka riria kia kaua e meatia, a ki te meatia, ta te Ture, he whiu i te ta- ngata nana te mahi he, he mea ranei i a ia kia utu, he whakaora hoki i te tangata i mate i tana mahi he. § 6. Ki a te Ture titiro, e rua nga tu mahi he. Tetahi, he mahi he ki te tangata ake, ke ona mea ake ranei, a ko te tangata ake ka rara, ka mate i taua mahi he. Meinga ana he ingoa mo tenei tu mahi he, he hara-hiwhiri. Tetahi, he mahi he ki te iwi nui tonu ; he hara nui enei, he mea ta- kahi i te Ture nui. Meinga ana he ingoa mo tenei tu mahi he, he hara- kirimina. § 7. Ko te mahi he ki te tangata ake, ma te tangata i mate i taua he e kawe kia whakawakia, e tono ki te-
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4 TE MANUHIRI TUARANGI AND MAORI MESSENGER. and may ask for redress by law. Here is an instance of a Civil Injury. Suppose Tamati owes Hone money, and will not pay him; then Hone will go to the Magistrate, and he issues a Summons-paper to bring Tamati, that he and Hone may both come and state their case before the Magistrate on a day fixed for hearing them. When they come, the Magistrate hears what they both have to say, and if he sees that Hone is in the right, he orders that the money shall be paid by Tamati. Here is another instance. Suppose Hemi's horse has destroyed wheat belonging to Wiremu, and Hemi is not willing to pay for the damage; then Wiremu proceeds as in the for- mer case: he goes to the Magistrate, who issues his summons to Hemi and hears what both have to say; then, if he think it right that Hemi should pay Wiremu, he orders this to be done. As the name of this kind of wrong is a Civil Injury, so the Summons •also is called a " Civil Summons " § 8. In the case of a wrong to the whole people, that is, a Criminal Of- fence, the Law does not leave it at the will of the man who has suffered by that wrong, or at that of his relations, to say whether it shall be tried or no. The Law demands for this kind of wrong, for Criminal Offences, that the Queen, or the Governor, and the Magistrates, shall take dare that such offences do not pass without being brought to .trial. The name given te this kind of wrong is, we have said, "Criminal Offence;" such as killing a man, burning a house, assaulting any person, and the like. tahi tikanga whakaora mona i runga i te whakawakanga. Na, tenei te ritenga o te hara-hiwhiri, me wha- karite. Na, he moni pea na Hone kei a Tamati, a kahore a Tamati e utu i aua moni; na, ka haere a Hone ki te Kai-whakarite-whakawa, nana e tuku te pukapuka Hamene hei tiki i a Tamati kia haere mai kia korero tahi raua ko Hone ki tona aroaro. Ka whakaritea e ia te ra hei haere- nga mai. Na, ka tae mai raua, ka whakarongo ia ki ta raua korero, a ki te kitea e ia he korero tika ta Hone, ka whakahaua iho e ia kia utua aua moni e Tamati. Na, me whakarite ano. He whiti pea na Wiremu i pau i te hoiho a He- mi, a kahore a Hemi e pai ki te utu ka mahia peratia ano e Wiremu, ka hae- re ia ki te Kai-whakarite-whaka- wa ; ma te Kai-whakarite-whakawa e tuku Hamene hei tiki i a Hemi; a ka whakarangona e ia ta raua kore- ro, a ki te mea tona whakaaro he tika ano kia whai utu a Hemi ki a Wire- mu, ka whakahaua iho e ia kia pera ano. Te ingoa o tenei tu mahi he, he " Hara Hiwhiri" me tona Hamene hoki he " Hamene Hiwhiri" § 8. Ko te mahi he ki te iwi nui tonu, ara, ko te Hara-Kiri- mina, e kore e waiho e te Ture ma te tangata i mate i taua mahi he, ma ona whanaunga ranei, te whaka- aro kia kawea kia kaua ranei e kawea kia whakawakia. Ko ta te Ture i whakarite ai mo enei tu mahi he, mo nga Hara-Kirimina, ma te Kuini ano, ma te Kawana ranei, ratou ko nga Kai-whakarite-whakawa te wha- kaaro, te mahi, kei tukua noatia te hara pera, engari, kia whakawakia ano. Te ingoa o enei tu mahi he, ko nga " Hara-Kirimina"', koia nei ko te Whakamate-tangata; ko te Tahu- whare ki te ahi; ko te Rere kino ki te tangata; ko nga mea pera.
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 5 In the eye of the Law, a Criminal Offence is committed not against the injured person only, but against the whole people; such are the offences just spoken of. For this reason it is left to the Magistrates to see that they are prosecuted and the offenders brought to trial. The punishments appointed for this kind of offences are various. For a great offence, a great punishment; for the lesser offence, a lesser punish- ment: death for some; fur others, imprisonment; for others, payment; that is, what the Pakeha calls a Fine. § 9. A man who lives under the the Law has an obligation to the Law, and the Law has one in return to him. His obligation to the Law is Obedience ; that of the Law to him is Protection from injury from any other; for the Law prevents his being molested in person or in property. If there were no Law, the weak would be oppressed by the strong and there would be much confusion. But the Law enables men to live securely ; a covenant of combination is entered into by all the people, to bring into unison the thoughts of all. and to collect together the power and might of all, as a protection to each individual from oppression or injury, Now there are three principal things which the law is intended to protect. (1.) A man's life, health and good name. (2.) A man's liberty, which must not be restrained without authority The only man authorized to restrict the liberty of another is the Magis trate, and that upon just cause, a the commission of some wrong. J a man be imprisoned by the Magis trate without cause, from malice of abuse of his power, the Magistral will himself be punished by the Law Ki ta te ture tikanga, ehara te Hara-Kirimina i te hara ki te ta- ngata anake i mate, erangi he hara ia ki te Iwi katoa ; ara, te hara pera me enei i meatia ake nei, na reira ka meinga ma nga Kai-whakarite- whakawa e mahi, e mea kia whaka- wakia. Ko te whiu e whakaritea ana mo tenei tu hara, he mea rererere ke; mo te Hara nui, ko te Whiu nui; mo te Hara iti, ko te Whiu iti: he Wha- kamate mo etahi; he Whareherehere mo etahi; he Utu mo etahi, ara, he " Utu-whaine" ta te Pakeha ingoa mo taua utu. § 9. Ka noho te tangata i raro i te Ture, he koha tana ki te Ture, a he koha hoki ta te Ture ki a ia. Ko tana ki te Ture, he rongo. Ko ta te Ture ki a ia, he tiaki, kei tukino- tia ia e tetahi tangata, kei homai te he ki a ia, ki tona tinana ranei, ki ona mea ranei. Ki te kore he Ture, ko te iwikore ka pehia e te tangata kaha, a nui noa atu te raruraru. Na te Ture i ora ai i tika ai te noho. He Kawenata tuhonohononga ia na nga tangata, na te iwi katoa, he whakakotahitanga whakaaro na ka- toa, he huinga i te kaha i te uaua a katoa hei tiaki mo ia tangata mo ia tangata o ratou, kei whakatupuria kinotia e tetahi, kei pehia hetia. E toru enei tino mea o te tangata e meinga nei te Ture hei tiaki. (1.) Ko te ora o tona tinana me tona ingoa pai. (2.) Ko tona tinana kia haereere . noa, kaua e herea pokanoatia. Heoi te tangata mana e here tetahi tangata, ko te Kai-whakarite whakawa anake, s me take tika ia, me mahi he tau tangata. Ki te herea huhuakoretia 5- e te Kai-whakarite whakawa, he ngakau kino, he whakahaere he ranei nana, ko ia, ko te Kai-whaka- r. rite whakawa ka. whiua e te Ture.
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6 TE MANUHIRI TUARANGI AND MAORI MESSENGER. (3.) A man's land, property, pos- sessions, and all things whatever belonging to him are protected by the Law, for him to bold, to use, or to dispose of them, without inter- ference by any other, except by the authority of the Law. § 10. We will here explain the procedure of the Law, which has been called the parent and guardian of a man. whereby he is enabled to dwell in prosperity and security and himself and his property are protected from interference and injury at the hand of others. We will give you the names of those who hold and admin- ister this Law, that is, of those per- sons who are appointed to take care that the Law be not trampled on : we will also explain their respective duties. § 11.—T. THE QUEEN. The first is the Queen. She is the great head and guardian of the Law. The Queen's representative in New Zealand is the Governor. There are many lands occupied by the Queen's subjects, distant and widely separated, and she is therefore not able to supervise them all. For this reason she has selected some of the Chiefs of her people, and sent them to some of those lands as Governors, heads of the people, and chief admin- istrators of the Law in those places, to act for her in distant parts. It is from ber that they have their author- ity and their instructions ; and they represent her in those countries. In this way the Governor of New Zea- land is appointed, § 12—.11. THE GOVERNOR. The great .powers, for the adminis- tration of the Law which, in England are vested in the Queen, have, here, been delegated by her to the Go- vernor. He must conduct affairs in accordance with Law as he may deem (3.) Ko te tangata Whenua, Tao- nga, Rawa, me ona mea katoa, ka tiakina e te Ture, hei pupuri mana, hei mahi mana, hei tuku atu mana, kaua e ahatia e te tangata. Heoi te mea e pa ai te tangata, me whai tikanga pera na te Ture ano. § 10. Na, me korero i konei nga tikanga o tenei Ture i meinga nei ko te matua tenei nana i tiaki te tangata, i tika ai tona noho i runga i te ora, i runga hoki i te tikanga rangatira, i takoto pai ai hoki ona rawa, nana hoki i arai te mahi poka- noa me te tukino pokanoa a te tangata kei tata ki a ia. Me whaka- atuatu nga ingoa o nga Kai-whaka- haere me nga Kai-pupuri o tenei Ture, ara, o te hunga kua whakaritea hei tiaki, kei kapea kei takahia nga tikanga o te Ture; me korero hoki nga tikanga o a ratou mahi. § 11.—I. Ko TE KUINI. Ko te Kuini hei tuatahi. Ko ia hei tino Tumuaki, ko ia te tino Kai- tiaki o te Ture. To te Kuini ahua ki Niu Tirani, ko te Kawana. He tini nga whenua e nohoia ana e o ta Kuini tangata, he tawhiti, he tatahi noa atu, a ekore e ahei taua tirotiro i a ratou katoa; na reira, ka whaka- ritea e ia etahi Rangatira o tona iwi, ka tonoa e ia ki aua whenua hei Kawana, hei Tumuaki mo ngea Kai- whakahaere o tona Ture ki aua whenua. Nana nga tikanga i a ratou, ko ratou hei ritenga .mona ki aua wahi. I peratia ano tana wha- karitenga i te Kawana mo Niu Tirani nei. § 12. —II. :Ko TE KAWANA. Ko nga tikanga nui o te whaka- haere Ture e mau nei i a te Kuini, ki Ingarani, kua tukua ki a te Ka- • wana, ki konei. Ko taua whaka- haere me waiho i runga i tana e whakaaro ai hei pai mo nga tangata
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 7 it best tor the benefits of all ; he has also the Queen's instructions, and must conduct affairs in obedience to them. Sometimes he has to apply to the Queen for advice and fresh in- structions. § 13. The Governor can direct the troops and send them to any place, or order them to do anything, and they must obey him. In case of war, either if another nation were to in- vade this country, or, if strife arose among ourselves, the Governor could ask the Queen to send hither ships of war and troops, and the Queen would send at once of her numerous fleets and soldiers, until that war or that strife was at an end. Nor, even though all her many thousand ships and soldiers should be required, would they be withheld, but more and more would continually be sent until the object should be accomplished. § 14. The Governor is at the head of all Magistrates in New Zealand. His duty is to keep the Law from being broken by others, and to pro- tect the people : but he must execute the duties of his office in accordance with the laws laid down. The Law is above him: he must take care that the Law is not trampled on by others; and he must take care also that he do not govern contrary to the Law. From the Queen downwards, all are subject to the Law. § 15. Another part of the Gov- ernor's office is to assent to the execution of the Law. If a man has "been tried for murder, and found guilty, and been sentenced by the Judge to death, the Governor must first consent before he can be put te death. The Governor has the power to lighten the punishment of any cri- minal; for he may in his discretion katoa, kia tika ano ia i runga i ta te Ture. Ko a te Kuini korero kei a ia, a ka waiho tana whakahaere i runga i ta te Kuini i korero ai ki a ia. Kei etahi meatanga ka tuhituhi pukapuka ia ki a te Kuini, mana e homai tikanga ki a ia. § 13. Kei a te Kawana te tikanga mo nga Hoia; mana e mea kia haere ki tera wahi, kia aha ranei, he wha- karongo kau ta ratou. Mehemea ka ara te whawhai, ko te iwi ke ranei e whakaeke mai ana i tenei whenua, ko te taututu ranei ki a tatou nei ano ranei; ma te Kawana te puka puka ki a te Kuini kia tonoa mai he Hoia, he Manuwao ; a ka tonoa tonutia mai ano e te Kuini aua tini Hoia me ana Manuwao, taea noatia taua whawhai, taua tutu ranei, te pehi. Ahakoa poto katoa mai ona mano tini Hoia, Kaipuke, e kore e kaiponuhia atu, engari kia taea ra ano te wahi i unga mai ai. § 14. Tetahi tikanga o te Kawana, hei tino tumuaki ia mo nga Kai- whakarite whakawa ki Niu Tirani. Ko tana, he tiaki i te Ture kei taka- hia, he tiaki ano hoki i nga tangata. Erangi, me waiho tana whakahaere- Kawana i runga ano i ta te Ture i whakatakoto ai. Ko te Ture kei runga, ko ia kei raro. Tana tupato, kei takahia te Ture e nga tangata: tana tupato ano hoki, kei puta ke i ta te Ture tana whakahaere. Timata mai i a te Kuini ra ano, neke iho, neke iho, kei raro anake i te Ture; rongo katoa ki te Ture. § 15. Tetahi tikanga a te Kawana, mana te kupu kia whakatutukiria nga kainga iho a te Whakawa. Ki . te whakawakia tetahi tangata mo te hara kohuru, pono ana tona hara, kiia iho ana e te Tumuaki Tino Kai-whakarite whakawa kia whaka- : matea; ma te Kawana e whakaae, katahi ka whakamatea. Kei a te , Kawana ano he tikanga muru i te
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8 TE MANUHIRI TUARANGI AND MAORI MESSENGER, and if be shall see just cause for so doing, either pardon altogether, or remit a portion of the penalty. But on the other hand, the Governor can- not increase any man's punishment. § 16. Another part of the office of the Governor is to assent to the enactment of any new Law, or to the change of any existing one by the Council appointed for framing laws, so that they may be valid and become law. § 17. It is also the duty of the Governor to appoint Magistrates and other persons for administering the Laws, and to assign to them their duties. All this he does as the Queen's Representative. If the Ma- gistrates neglect their duties, or mis- conduct themselves in the performance of them, they may be punished. § 18. These functions the Gover- nor exercises for the benefits of all alike ; they are exercised by him for self aggrandisement, for the increase of his own fame and reputation : his only object in their exercise is the peace, welfare, and prosperity of the people. This is the grand object: it is for this that Laws are framed; it is this that the Governor and all his officers must seek to promote. ON BRINGING UP CHILDREN RESPECTABLY. CHAPTER 3. KNOWLEDGE. 1. Let him know his years. But this is for the parents,—when a child is born let the day of his birth be written in a book. It is not right to allow a man to be like a dog. The dog does not know his own age: he is born, lives and dies, hara, whakamama ranei i te whiu e kiia iho ana e te Whakawa kia whakapangia ki te tangata hara. Mana ano te whakaaro; ki te tirohia e ia he take tika mo te muru, mo te whakamama, e ahei ano tana muru, tana whakamania ranei tetahi wahi. Erangi kahore he tikanga i a te Kawana hei whakanui i te whiu i whakaritea mo te tangata hara. § 16. Tetahi, ma te Kawana e whakaae te Ture whakatakoto hou, whakaahua ke ranei, e te Runanga whakatakoto Ture, ka mana ai, ka whai-ture ai. § 17. Tetahi, mana e whakatu nga Kai-whakarite whakawa me nga Kai-whakahaere o te Ture, mana e whakarite a ratou mahi; ko to te Kuini ahua hoki ia. Ki te mangere aua Kai-whakarite whakawa, ki te he ranei ta ratou whakahaere, e ahei ano ratou te whiu. § 18. Na, ko enei mahi a te Kawana ka mahia e ia hei pai mo nga tangata katoa; kahore e mahia e ia hei whaka-rangatira-nui i a ia, hei whaka-whai-mana, hei whaka- whai-ingoa ranei mona ake : heoi tonu te whakaaro mana i runga i enei mahi katoa ana, ko te iwi kia tupu i runga i te pai, i te ora, i te rangimarie. Ko te mea nui tenei, ko te mea tenei i whakatakotoria ai nga Ture, a, ko te mea ano hoki tenei hei whai ma te Kawana ratou ko ana Apiha Kai-whakahaere katoa. NGA TIKANGA E RANGATIRA AI NGA TAMARIKI. UPOKO III. Ko te Matauranga. 1. Kia mohio ki ona tau. Otiia ma nga Maatua tenei; ka whanau he tamariki, me tuhituhi ki te pukapuka te ra i whanau ai. ) E hara i te mea tika kia pena me te kuri. E r kore e mohio te kuri ki ona tau; tona wha- nau noa, tona tupu noa, tona mate noa; a,
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 9 but is ignorant as to bis years, how many they are. It is even so with some of the Maories; they do not know their years, nor the month nor the day in which they were born, because their parents had not written it down. It is said in the 90th Psalm, " Teach us to number our days, that we may apply our hearts unto wis- dom" ; but how can you number the days when you don't know when the days commenced? "The days of our years are three score years and ten," but if a man is ignorant of the day on which he was born, how will he be able to count his days? If he does not know the first, he will not know the second, nor the third, nor any; and thus he is entirely ignorant as to his days and years. Look at the Pakeha; every European knows the day on which he was born, and on which his children were born; and when the child reaches the twenty first of his years, then for the first time, he is called a man, or an adult; and then only does he enter on his property. The day, the month, and the year on which he was born, is written down by his parents, and so he always knows, and can always count. Some parents know not how to do this, but at the present time, you know how to write. Even so, let it be written down, lest your children be ignorant of their birth day, and thus be like beasts without under- standing. 2. Let the children learn reading and arithmetic.—I observe that the fathers know how to read and write, but the children are in a state of ignorance. This is a great mistake. The Pakeha's system is that the knowledge of the child shall be greater than that of the father, and that each successive generation shall in- crease in wisdom. And thus the res- pectability of the Pakeha is continually increasing. The knowledge of the son is beyond that of the father, and his res- pectability will increase in proportion to his knowledge. Hence I say that the Maori does very wrong who leaves his children in a state of ignorance. Is it for the parents to be knowing, and the chil- dren to be ignorant? No, no. In such a case, the respectability of the children will decrease, until at last it be entirely gone. Rather let them be taught and put to school. The European is always instructing his children: he arranges kuare noa iho ki ona tau, e hia ranei? E pena ana ano etahi tangata Maori; e kore e mohio ki ona tau, e kore e mohio ki te tau i whanau ai. e kore e mohio ki te marama i whanau ai, e kore e mohio ki te ra i whanau ai, no te mea kihai ona Maatua i tuhituhi. E ki ana Nga Waiata 90-12. "Akona matou ki te tatau i o matou ra kia anga ai te nga- kau ki te whakaaro." Ha! me pehea te tatau i ona ra, kahore nei i mohio ki te ti- matanga o ona ra ? "Ko nga ra o o matou tau, e whitu tekau tau;" otiia, ki te he te tangata ki tona ra i whanau ai ia, me pehea tana taiau i ona ra? Kahore i mohio ki te tuatahi, e kore ano hoki e mohio ki te tua- rua, ki te tuatoru, ki le tuahia ranei; a, he noa iho ki ona ra, ki ona tau. Titiro ki te Pakeha; kei te mohio katoa nga Pakeha ki tona ra i whanau ai ia, i whanau ai ona ta- mariki; a kia tae te tamaiti ki te rua tekau ma tahi o ona tau, katahi ka kiia he tangata, be kaumatua; katahi ka eke ki tona ranga- tiratanga. Na ona Maatua hoki, i tuhituhi te ra me te marama me te tau i whanau ai ia, me te tatau tonu ake, me te mohio tonu ake. Kahore o koutou Maatua i mohio ki tenei; engari i naianei kua mohio koutou ki te tuhituhi. Ina, me tuhituhi, kei kuare o koutou tamariki ki te ra i whanau ai ratou, kei pera me te kararehe mohio kore. Kia mohio nga tamariki ki te korero puka- puka, ki te tuhituhi ki te whika. Titiro ana ahau ki nga Maatua e mohio ana ki te korero pukapuka, ki te tuhituhi, ko ana tamariki kei le kuare. Ka nui le he o tenei. To te Pakeha tikanga, kia hira ake le matauranga o le tamaiti i to te matua, me te kake haere le matauranga o ia whakapapaparanga, o ia whakapaparanga. No reira i nui haere ai te rangatira langa o te Pakeha. Ka hira ake le matauranga o le tamaiti i to tona matua; ka hira hoki tona rangatiratanga i runga ano i nga tikanga o le matauranga. Koia ahau ka mea ai, ku nui le he o nga tangata Maori e waiho nei i ona tamariki kia kuare ana. Ko nga Maatua koia kia mohio, ko nga tamariki kia kuare? kauaka, kauaka. Penei, ka iti haere te rangatiratanga o nga tamariki, ka kore noa iho.—Engari; me ako, me kura. Kei te ako tonu le Pakeha i ana tamariki; me te whakarite ano tetahi Pakeha hei kai whakaako, hei mahi kura; me te mahara ano ki te utu ki a ia mo tana mahi kura kia pono ai; me te tuku tonu ano i ana tamariki ki le
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10 TE MANUHIRI TUARANGI AND MAORI MESSENGER. with another Pakeha as instructor and 1 school manager, remembering to give him proper remuneration for his work at the school, and always sending his children < to school from year to year ; three years. 1 four, five, and sometimes many more. And pray why do not the Maories the same ? Some will say, " We have no money as payment for the schooling, and as salary for the teacher." Stop ! cease to talk in that manner. You have plenty of money for guns and powder, for to- bacco, and for fine clothes, and for all kinds of waste. The land is also exten- sive, but unworked, whereby property and money might increase to you, and serve as payment for the schooling, and knowledge and respectability of your children. But let the parents do some part of it. The fathers know how to read books and write; why do they not teach their children that they may grow together in knowledge and wisdom and respectability. And arithmetic also. The desire of some for figures and their knowledge of that work is great: hence I say that arithmetic is not a hidden thing; some understand a certain portion of that science, then why do not all the children understand and get into the practice of figures ? 3. But the chief of these things is to be found in the English language.—This is the main source, that is, the spring from which will arise knowledge for our chil- dren. I therefore advise that our off- spring be acquainted with the English language. There are the books, there are the illustrations of arithmetic, and there the treasury of knowledge for raising the position of our children. Say not that the Maori tongue will always obtain in this land. By no means; the Native language will be lost by constant decrease, and the language of the Pakeha will be the language of this country and of our children, so that they may become Pakehas and rangatiras. Observe! the English tongue has reached every part o: the world, and is understood and spoken by many people, who have adopted it a; their own language; and this language will be received by our children, in future years, and will be a source of intelligence and wealth, and respectability for them But if they are not possessed of it, wha than ? Enough: if our children do no know the English language, that language kura, a, tau ake, tau ake; kia toru iau, kia wa, kia rima, kia maha noa atu. He aba koia nga Maori le pena ai ? Kei te ki mai etahi, " kahore he moni hei utu mo te kura, hei utu mo te Kai-whakaako." Kati! kati le pena mai te kupu. E nui ana u koutou moni mo le pu, mo te paura, mo te tupeka, mo te kakahu whakapaipai, mo te maumau noa iho. E nui ana hoki te whenua, te ma- hia kia nui ai he taonga, he moni mo koutou. hei utu kura, hei utu matauranga, hei utu rangatiratanga mo a koutou tamariki. Otiia ma nga Maatua tetahi wahi. Kei te mohio nga Maatua ki te korero pukapuka, ki le tu hituhi; he aha koia nga Maatua te ako ai i nga tamariki kia mohio tahi, kia marama tahi, kia rangatira tahi? Me te whika hoki. Ka nui te hiahia o etahi ki le whika, me tana mohio ki tena mahi; koia ahau ka mea ai, ehara i te mea ngaro te whika: kua matau etahi ki tetahi wahi o tena mahi ; e aha le matau katoa ai, kia kite katoa nga tamariki i te tikanga o tena mahi, o le whika ? e 1 o. Otiia, kei roto hei te reo Pakeha te tino tikanga o enei mea. Ko le lino putake tenei, 2 ara, ko te puna tenei e pupu ake ai te matau- i ranga mo u tatou tamariki. Koia ahau ku mea ai, kia mohio a tatou tamariki ki te reo Pakeha. Kei reira te pukapuka, kei reira le tikanga o te whika, kei reira te taonga o te matauranga e rangatira ai o tatou tamariki. Kei mea koutou, ko le mau tonu le reo Maori ki ienei whenua! ka ngaro le reo Maori, ka iti haere hoki; ko le reo Pakeha hei reo mo ienei whenua, me o tatou tamariki hoki, hei Pakeha, hei rangatira. Titiro hoki! Ko te reo Pakeha kua tae ki nga wahi katoa o te ao, a kua mohiotia kua korerotia e nga iwi maha kua tangohia hei reo mona; a, ka ta- ngohia ano tenei reo e o tatou tamariki, i nga tau e takoto ake nei, hei reo mo ratou, hei matauranga mo ratou, hei taonga mo ratou, hei rangatiranga mo ratou. Ka kore, ka n. aha? Heoi ra; ka kore a tatou tamariki e mohio ki te reo Pakeha, ko le reo Pakeha te nui haere, ko ratou le iti haere. Ko le reo Pakeha, ka kake, Ua tupu, ka teitei rawa ; ko
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 11 will increase, and they will decrease, The Pakeha's tongue will advance and grow, and reach very high, but as for our children, they will be low and insig- nificant. • And hence I exclaim, the English language! the English language! That is it which will provide a position for our children: and it will be good. By the Pakeha's language have been brought the greatest treasures to this land. By the Pakeha's language have come the ship, the book, the worship; by that foreign tongue (have come) the greatest of all treasures whereby man can be benefited, both in this world and the other. Good will it be for this treasure, that is, the English language, to be completely adopted by our children. The Euro- peans are desirous that you should accept their language, that is, that the Maori and the Pakeha should equally under- stand the English language, that they might receive equal knowledge and be equal in station. For that reason the Governor has established schools, and granted money for the purchase oi clothing and bocks for the Maori chil- dren, and the English gentlemen have consented to this system for the raisins of the Native youth. Just you consider for whom is this benefit designed, in the establishment of schools and institutions by the Governor. It is not for the ad- vantage of the Pakeha: he is otherwise provided with schools and institutions and colleges, and bis children constantly attend at their English schools. But the schools for the Natives are for the advan- tage of your children; a manifestation of love from the Governor, from his Chiefs, and from all the Pakehas towards your- selves. Even so, and you must allo\\\\ your children to go to school, with kind and thoughtful intentions concerning them. It is not the right tiling for the Governor and the Pakehas only to have to buy the clothes, food and books, but you must provide some part yourselves And the children must be allowed to re- main at school. Think not that they will hastily learn in one or two years, but let them be many years, that their know ledge may go on increasing. A tree does not reach its maturity in one year. An< do not allow of their constantly returning oil visits to the Native village: that will a tatou tamariki, ka papaku iho, ka kore iho. Koia ahau ka mea ai, ho te reo Pakeha! Ko te reo Pakeha! Koia tena, hei rangatiratanga mo a tatou tamariki. Ka pai hoki! Na le reo Pakeha hoki i kawe mai nga taonga nu- nui ki tenei whenua. Na le reo Pakeha le kaipuke, na te reo Pakeha le pukapuka, na to reo Pakeha te karakia, na te reo Pakeha te lini noa atu nga taonga e rangatira ai te ta- ngata ki ienei ao, ki tera ao atu. Ka pai kia riro putake ai ienei taonga nui i a tatou ta- mariki, ara te reo Pakeha. Kei te hiahia nga Pakeha kia riro to ratou reo i a koutou, ara kia mohio tahi te Maori me te Pakeha ki le reo Pakeha, kia uru tahi ai ki ienei mataura- nga, kia rangatira tahi ai. No reira a Kawana i whakarite ai i nga Kura, me te tuku ano i nga moni hei hoko kakahu, hei hoko puka- puka mo nga tamariki Maori: me te whakaae ano nga rangatira Pakeha ki tenei tikanga, hei rangatiratanga mo nga tamariki Maori. Ma koutou koa e whakaaro, ma wai tenei ra- , ngatiratanga i whakaturia ai nga kura, nga Tuihana e le Kawana. E hara i te rangati- ratanga mo te Pakeha; tera ke ona Kura, ona Tuihana ona Karete, me te haere tonu ano, ona tamariki ki ana kura Pakeha. Tena ko nga kura mo nga Maori, hei rangatiratanga tena mo a koutou tamariki; he aroha no le Kawana, no ona rangatira, no nga Pakeha | katoa, ki a koutou. Ina, me tuku koutou i o koutou tamariki ki te kura, me le mawhai ano, me le mahara ano ki a ratou. E hara i le mea tika ma te Kawana anake, ma te Pakeha anake, e hoko kakahu, kai, pukapuka; hua atu, ma koutou ano tetahi wani. Me te waiho tonu ano nga tamariki ki te kura. Kaua e mea, kia wawe te mohio i te tau kotahi, te tau rua; engari kia maha nga tau, me te tupu tonu tona matauranga. Ekore hoki e umiki te rakau ki tona tutukitanga i te tau kotahi. Kaua '. hoki e mea kia hokihoki, kia kopikopiko ki le kainga Maori; e kore e tupu le matauranga ki te pena: engari, kia piri tonu ki te kura me nga Maatua e hohoki ana kia kitekite i ona tamariki. Me te kawe atu ano i etahi kai ma ' ratou, kakahu mo ratou. Kaua e riro nga ' kakahu o le kura ki le kainga Maori; he mea hoko ki nga moni o le Pakeha mo te kura, mo te kura anake ena kakahu. Kaua hoki e • wehi ki te ma/it, e pai ana le mahi. E hara i le mahi taonga mo le Pakeha, he mahi kai ia ma ratou, he mahi whare mo ratou, he mahi taonga mo ratou, ara mo nga tamariki 1 o te kura. Mc te mahara ano ki le kupu o
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12 TE MANUHIRI TUARANGI AND MAORI MESSENGER. not cause their knowledge to grow; out let them remain steadily at school, and the parents go backwards and forwards to see them. And let them carry some food and clothing for them. Let not the school clothes be taken to the kainga Maori. Those clothes were bought with the Pakeha's money for the school, and for the school only. And do not be afraid of work, for work is good. It is not that they may work for the advantage of the Pakeha, but it is that they may raise food for themselves, and build houses for themselves, and reap benefits for themselves: that is, for the children of the school. Remember the word of Paul: " If a man is not willing to work, neither let him eat." But the parents must take an interest in it, and I say to them, cease to bring up your children in ignorance,—cease to hold them fast in foolishness and error,—cease to be un- feeling to them, but take them to school and shew them kindness, and carry them food and clothing. Happy is the man who possesses understanding; this is a greater treasure than silver, or gold, or anything else which men can desire, Even so, therefore, let our children ob- tain knowledge. Paora, "Ki te kahore e pai tetahi tangata ki te mahi kei kai ia." Otiia ma nga maatua tetahi: e ki atu nei ahau ki nga maatua, kati le whakakuare i o koutou tamariki; kati te pupuri i a ratou ki te kuare, ki te he; kati le pakeke ki a ratou, engari me kawe ki te kura, me le atawhai ano, me le kawe am ano le kai ma ratou, he kakahu mo ratou. Ka hari te tangata e kite ana i te matauranga; pai atu tenei taonga i te hiriwa, i te koura, i nga mea katoa e hiahiatia ana e te tangata; ina, kia whiwhi ki le matauranga o tatou tamariki. ANCIENT SCRIPTURAL HISTORY. CHAPTER 4TH. THE BUILDING OF BABEL. The descendants of Noah were found sit- ting together on the side to the Eastward, having one language; but by and bye, when they had become numerous, they went to search for a dwelling place for themselves. On their arrival at a suitable place, they de- termined to build a very lofty house, as a place of gathering for the whole, and that they might get a great name for themselves in time to come. But God was not willing. His design was that they should be scattered abroad, that the land might quickly be filled with inhabitants. Besides which, if they all dwelt together, wickedness would hastily spring up. And so He confounded their language, so that one did not understand the conversation of another. And thus the people of the earth were divided. Nimrod, a grandson of Ham, dwell at Babylon, ia a great city to tao side of the •East. That land formerly belonged to Asshur, and when he was driven forth by Nimrod; NGA KORERO O NAMATA. UPOKO 4. KO TE HANGANGA O PAPERA. Rokohanga iho e noho huihui ana nga uri o Noa i te taha ki te rawhiti; kotahi ano hoki o ratou reo: a ka neke ake, ka toko- maha, na ka haere ki te rapu kainga mo ratou. A te tuponotanga ki tetahi wahi pai, ka mea kia hanga tetahi whare tiketike rawa hei huihuinga mai mo ratou, kei pakaru haere ratou; hei ingoa nui ano hoki mo ratou a mua. Otiia kihai te Atua i pai. Ki tana me tohatoha noa atu, kia hohoro ai te whenua te kapi i te tangata. Ki te noho •huihui ano hoki, ka hohoro te tupu o te kino. Na, whakaputaina ketia ake e ia o ratou reo, te mohio ratou ki nga korero a tetahi a tetahi. Katahi ka wahia nga iwi o le ao. I noho a Nimerata, he mokopuna na Hama, ki Papurono, ki tetahi pa nui ki te taha ki rawhiti. Ko Ahura tera whenua i mua; a ,ka peia nei e Nimerata, ka heke ki te taha
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 13 he migrated to the North, to a river which , flows into the Euphrates, and there built; Nineveh. Egypt was settled by Mizraim, one of the sons of Ham. That was the land which hastened to forget God, and turn to idolatry, Although their knowledge of worldly things was great, what good did they derive, from. that, so long as God did not dwell in the heart? Enough, the race of man became depraved, and " the glory of the incorruptible God was changed into an image made like to cor- ruptible man, and to birds, and fourfooted beasts and creeping things." Also some of the descendants of Shem adopted other systems of false worship. They recognised gods in the sun, moon, and stars; and those things, together with fire, were worshipped by them. The earth was formerly enlightened, but now it is covered with darkness. Obituary Tikirahi, Waikato, September 17, 1861. The death of Tiriti Paraone, one of the female Chiefs of Ngatitipa, a grand-daughter of Kukutai. Great was the grief of the tribe at the death of this woman: she did not discover her thoughts to us, the men in health. All that she thought about was the pain of her body, and hence she did not make known her mind. Perhaps, her chief thoughts were about God. It was right for her to think about God, the Saviour of the soul: not only about the death of the body, because the body is simply dust, but the soul passes away into life. On the 16th of the days of September, 1861, Tiriti Paraone died. All that the survivors could do was to weep : what good could that weeping do to the deceased; it was only crying to the body that was dead, whereas the living body (the soul) had gone away to its rest. Waikare, Waikato, July 26th, 1861. Friend Mr. McLean,-— Salutations to you, and to your loving friend Te Rata Te Horohau. He is asleep in the tomb. He died this day, the 26th day of July. Friend Mr. McLean, this 5s an expression of our love for you on account of the Go- vernors dear friend and yours, during his residence at Rangitoto. Friend, we are ki te nota, ki tetahi awa e rere mai ana ki Uparati, a hanga ana e ia a Ninewe ki reira. Na Mitiraima, na tetahi o nga tama a Hama, a Ihipa i noho. Ko te whenua tera i hohoro le wareware ki te Atua, te tahuri Ui le whakapakoko. Ahakoa i nui to ratou mohio ki nga mea maori, ma kona ka aba ai, ki te kahore e nohoia te ngakau e te Atua? Heoi, ka heke haere te tupu o le tangata: a, " whakaputaia ketia ake te kororia o te Atua ora kia rite ki te tangata ki te mea pirau noa, ki nga manu, ki nga kararehe wae wha, ki nga mea ngokingoki." Ko etahi hoki o nga uri o Hema i anga ki tetahi atu karakia poauau. Hua noa ratou he atua te ra, te marama, nga whetu, a karakiatia ana aua mea, me le ahi, e ratou. Nawai i marama, i marama te ao, na, kua pouri noa iho. Homo Tupapaku. Tikirahi, Waikato, Hepetema 17, 1861. Te matenga o Tiriti Paraone, o tetahi o nga wahine rangatira o Ngatitipa, be moko- puna na Kukutai. Ka nui te mamae o te iwi ki le matenga o tenei wahine: ko aua whakaaro ia kihai i puta iho ki a matou, ki nga tangata ora. Heoi ano tana i whakaaro ai ko te mamae o tona tinana, na konei ka kore e puta he whakaaro mana. Heoi ano pea tana i whakaaro ai ko te Atua. He tika ano kia whakaaro atu ia ki te Atua ki te Kai-whakaora o te wairua: haunga ano te matenga o te tinana, no te mea hoki he nehu kau te tinana, ko te wairua ia e haere una ki te ora. No te 16 o nga ra o Hepetema kamate a Tiriti Paraone. Heoi ano ta nga tangata ora he tangi kau atu: hei aha ma te tangata kua mate tena tangi ? Tangi kau atu ki te tinana mate, kua riro noa atu te tinana ora ki tona okiokinga, ara, te wairua. Waikare, Waikato, Hurae 26, 1861. E hoa, e Te Makarini,— Tena koe, korua ko tou hoa aroha ko te Rata, Te Horohau. Kua moe ia ki te urupa i ienei ra, le 26 o nga ra o Hurae. E hoa, e Te Makarini, he whakaputanga aroha atu tenei na matou ki a koe mo to • korua hoa aroha ko te Kawana, i a ia e noho i | atu ana i tona Rainga i Rangitoto. E hoa, 5 he nui ra to matou pouri ki tona matenga; i
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14 TE MANUHIRI TUARANGI AND MAORI MESSENGER. greatly grieved because of his death; our grief is great as, in our opinion, he was a very good man. We strongly urged him some lime ago, while still in health, to come to Waikato to his tribe, but he would not listen up to the time of his being taken ill. His sickness commenced at the time of your return from Taranaki. On the 13th day of June, we arrived at the Tamaki, and found that his malady had greatly increased. We urged him to allow us to carry him to Waikato, but he would not listen to our word. His heart was still thinking of the Governor and you. We returned to Wai- kato, and after three weeks came back again to the Tamaki, Auckland. He grew much worse, and on the 22nd July, we came away with our invalid. On the 26th he died. His dying words were words of affection for the Governor and you. On the 29th, the Maories assembled together to weep for him: the "tangi" continued until the 2nd August, when they buried him. Enough. Friend, I send this korero to the be printed in the Maori press. From Tewi Panawaka. Maori Correspondence Masterton, Wairarapa, 8thSept., 1861. Go, my letter, to Auckland. Friend, tena ra koe, I now write Lo you because our thoughts are clear in reference to our un- authorized acceptance of the king system, which we now see is wrong. Now, hear this word, the king has been returned to Waikato, there to do his work. There is no king here (now) at Masterton ; but the work here is that of the runanga with regard to any offences of the Maori to the Pakeha, or of the Natives amongst themselves. Friend, — Our hearts, that is, of the Maories, are now cheerful at the news which has reached us about our Governor, Governor Grey, that he is coming here as a Governor for New Zealand. If this be cor- rect, write to us, that we may hear of his arrival. From Wiremu Paraone. Rangitukia, Waiapu, July 17,. 1861. Our loving friend Governor Gore Browne,— Friend, salutations to you. We do not approve of the Maori King, we nui ai to matou pouri he tangata pai rawa ia ki ta matou vvhakaaro. He nui ta matou tohe ki a ia i mua, i te takiwa e ora ana ia, kia hoki mai ia ki Waikato hei tangata mo te iwi, kihai i rongo, kihai i aha, taea noatia le takiwa i pa mai ai tona mate; i to koutou hokinga mai i Taranaki ka pa tona male. No le 13 o nga ra o Hune ku tae atu matou ki Tamaki, rokohina atu e matou kua nui noa atu tona mate : ka ngare mai matou kia amohia mai e matou ki Waikato, kihai i whakaae mai ki ta matou kupu; whakaaro tonu tona ngakau ki a korua ko le Kawana. i Hoki mai ana matou ki Waikato, e toru o matou wiki ka hoki atu ano matou ki Tamaki i a Akarana. Kua nui haere le mate; u no le 22 o nga ra o Hurae kaiahi matou ko ta matou turoro ka haere mai. No le 26 o nga ra kaiahi ka taka ta matou turoro. Ko tana kupu i tona matenga he kupu mihi ki a korua ko le Kawana. No te 29 o nga ra kaiahi ka huihui mui a Waikato ki le tangi ! ki a ia, a tae noa ki le rua o nga ru o Aku- hata e huihui ana ki le tangi ki le nehu i a ia ki le urupa. Heoi ano. E hoa, mau e tuku i enei korero kia taia ki te perehi reo Maori. Na Tewi Panawaka. He Reta Maori. Mahitaone, Wairarapa, Hepitema 8, 1861. Haere atu ra e taku pukapuka ki Aka- rana. E hoa, tena ra koe. Ka tahi ano au ka tuhi atu ki a koe: ka marama ake hoki le whakaaro mo to matou pokonoa ki le mahi kingi, a kitea iho e he ana. Na, kia rongo hoki koe ki ienei kupu, kua whaka- hokia te kingi ki Waikato, mahi am ai. Kua kore he kingi ki konei, ki Maihitaone nei; engari le mahi kei konei he runanga mo nga he o le Maori ki le Pakeha, mo nga he o te Maori ki a raua Maori ano. E hoa, kua ora le ngakau e matou, o nga Maori, ki te rongo o to tatou Kawana, o Kawana Karei kua tae mai nei ki a matou, e haere mai ana ia hei Kawana mo Niu Tirani. Ki te pono, me tuhi mai, kia rongo atu hoki matou ki tona taenga mai. Na Wiremu Paraone. Rangitukia, Waiapu, Hurae 17, 1861. E to matou boa aroha, e Kawana Koa Paraone,— E hoa, tena koe. Kaore matou e pai ki te Kingi Maori ; erangi ta
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 15 are for the Queen, who sent the Gospel to us, and by whom we have been benefitted. Friend, your thought regarding us is good. Formerly we were living in the midst of evil —killing one another, but on the introduc- tion of the Gospel we felt the benefit of it, Friend the Governor, let the korero in the letter come back to us. it 5s ended. From the runanga of Rangitukia, EPINIHA, Of Te Mate Panikokihi Official Notification Attorney-General's Office, September 27th, 1861. HIS Excellency the Governor has been pleased to appoint WILLIAM BAILEY BAKER, Esq., J.P., Lo be a Resident Magistrate. HENRY SEWELL. THE following is a List of the Unclaimed I Maori Letters in the Post Office, Auck- land, Quarter ended 30th September, 1861. Hareata Haumuate, Auckland. Paiore Hirene, Auckland. Hira Apihai, Orakei. Te Mete Hekena, Tamaki. Hapeta Huarari. le Karahu, Auckland. Hare, Awitu, Manukau. Hohaia, Taurarua. Hone te Apa, Tamaki, Auckland. Hare Rewiti, Three Kings. Anaru Mahakiwa, Auckland. Te Moananui, Hauraki. Te Ruini, Mataharehare, Auckland. Te Matenga, minister, Auckland. Moihi, Ohau. Te Kerehi, Auckland. Karena, Kohikohi, Manukau- Wiremu Pohe, Whangarei. Paora, Tirirangi. Ruini Ngaengae, St, Stephen's, Taurarua, Kori, Papakura. Ringori le Ao, Auckland. Reihana te Mohi, Whatawhata. Ropata Hurumutu, Wainui, Kapiti.. Ruia, Hauraki. Tarata Ahurewa, Waikowhai, Manukau Wiremu Tumohe. Maraku Tihorewaru, Ihutaroa, Waikato Tirikohua, Papakura, Auckland. matou e pai ai, ko te Kuini, nana hoki i homai te Rongo Pai ki konei, i kite ai matou. Ae ra, e hoa. ka pai to whakaaro ki a matou. E noho ana matou i mua i runga i le kino, i le patu tetahi ki tetahi; puta mai te Rongo Pai ki a matou, na kona ! matou ka kite i te pai. E boa e Kawana, kiu hoki mai nga korero o tenei pukapuka ki a matou. Ka mutu enei korero ki a koe. Na te runanga o Rangitukia. EPINIHA, O Te Matepanikokihi. panuitanga na te Kawana. Attorney-General's Office, Akarana, Hepetema 27, 1861. KUA pai a le Kawana kia whakatuna a WIREMU PEIRI PEKA hei Kai-whakawa Tuturu. HENRY SEWELL. HE RETA MAORI enei, kei te Whare Meera i Akarana e takoto ana, i le 50 o nga ra o Hepetema, 1861. Ki a Hareata Haumuate, Akarana. Ki a Paiore Hirine, Akarana. Ki a Hira Apihai, kei Orakei. Ki a te Mete Hekena, kei Tamaki, Akarana Ki a Hapeta Huarari, te Karahu, Akarana. Ki a Hare, kei Awitu, Manukau. Ki a Hohaia, kei Taurarua. Ki a Hone le Apa, kei Tamaki, Akarana. Ki a Hare Rewiti. Tiri Kingi. Ki a Anaru Mahakiwa, kei Akarana. Ki a te Moananui, Hauraki. Ki a te Ruini, kei Mataharehare, Akarana. Ki a le Matenga, minita, kei Akarana. Ki a Moihi, kei Ohau. Ki a to Kerehi, kei Akarana. Ki a Karena, kei le Kohikohi, Manukau. Ki a Wiremu Pohe, kei Whangarei. Ki a Paora, kei Tirirangi. Ki a Ruini Ngaengae, St. Stephen's, Tau- rarua. Ki a Rori, kei Papakura, Akarana. Ki a Ringori te Ao, kei Akarana. Ki a Reihana te Mohi, kei Whatawhata. Ri a Ropata Hurumutu kei Wainui, Kapiti. Ki a Kuia, Hauraki. Ki a Tarata. Ahurewa, kei Waikowhai, Manukau. Ki a Wiremu Tumohe. Ki a Maraku Tihorewaru, kei te Ihutaroa. Ki a Tirikohua, kei Papakura, Akarana.
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16 TE MANUHIRI TUARANGI AND MAORI MESSENGER. Field & Garden Calendar, DECEMBER. The work for this month is the same as that for the one just passed: that is, working the garden, planting out seeds, uprooting the weeds, erecting fences, carting wood, shearing the sheep, and making hay as food for the horses. January, also, is exactly similar to this. \_\_\_\_\_\_\_\_ALMANAC.\_\_\_\_\_• DECEMBER—31 days. New Moon on the 2nd. Full Moon on the 17th. * SUNDAY 17 Tuesday 2 Monday 18 Wednesday 5 Tuesday 19 Thursday 4 Wednesday 20 Friday S Thursday 2I Saturday 6 Friday 22 SUNDAY 7 Saturday 25 Monday 8 SUNDAY 24 Tuesday 9 Monday 25 Wednesday 10 Tuesday 26 Thursday 11 Wednesday 27 Friday 12 Thursday 28 Saturday 15 Friday 29 SUNDAY 14 Saturday 50 Monday 15 SUNDAY 31 Tuesday 16 Monday SONG, BY RAUNIKURA, GRANDMOTHER OF TE AWHE, CHIEF OF NGATITEMATERA, HAURAKI. Rain, rain, raining down from without, Here I am within, knowing not what to do, Now that the wind has moderated, the anger of the sky appears, Very great, O Waero, is the fame of your hatchets: Why give you not one to me to suspend at my wrist, That I may bear off the sapling which grows in the wood. But here I sit doubled up like an invalid. My thighs bent up beneath me, As one who is on a journey. O wind, oh ! for thy swiftness, To whirl me off to the mists of Pounui Were I only once there, Nothing should tempt me to return, To be an object of commiseration, For those al home to weep over--Eh ! Maramataka TIHEMA. Ko nga mahi mo tenei marama, rite tahi ana ki o tera kua pahemo atu ra: ara, te mahi kaari, te whakato purapura, le ngaki otaota, le hanga taiepa, te kaata rakau, te waruwaru i nga hipi, me te whakamaroke i nga tarutaru hei kai mu te hoiho. Me Hanuere hoki, rile tonu ki tenei. MARAMATAKAHAERE. TIHEMA—al ona ra. A te 2 o nga ra kowhiti ai te Marama. A te 17 o nga ru hua ai te Marama. 1 RATAPU 17 Turei 2 Manei \\8 Wenerei o Turei 19 Tairei 4- Wenerei 20 Parairei 5 Tairei 21 Hatarei 6 Parairei 22 RATAPU 7 Hatarei 25 Manei 8 RATAPU 24 Turei 9 Manei 25 Wenerei 10 Turei 26 Tairei H Wenerei 27 Parairei 12 Tairei 28 Hatarei 15 Parairei 29 RATAPU 14 Hatarei 3O Manei 15 RATAPU 31 Turei 16 Manei WAIATA, NA RAUNIKURA, TUPUNA WAHINE O TE AWHE, RANGATIRA O NGATITEMATERA, HAURAKI. E ua, e te ua, ua mai i waho na, Kei roto au nei huri ai ki le whare. Ko te riri a te rangi, te mauru te hau: Nui noa, e Wae, ou rongo piharoa; Te homai nei kia tui i taku ringa: Kia mau atu au te kaho lu ki te whao. Ko to te tapapa, haumaruru tonu iho. No raro nga turi ka hui whakarunga, He ahua tiara. E hau, tou tere Hei whiu i a au le rehu ki Pounui. Kia tae ki reira, ekore e hoki mai ki muri. Hei manatunoa ma te ta ngaia ki taku whare, Ka tangi nei roto—E-.