TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER

" Kia Whakakotahitia te Maori me te pakeha."

VOL. I] AUCKLAND, APRIL 15, 1861.—AKARANA, APERIRA 15, 1861. [No. 3

LET THE PAKEHA AND THE MAORI BE UNITED."

Parties entitled to the " Manuhiri Tuarangi,

and not receiving if regularly, are re

quested to communicate at once with the Editor,
at the Native Secretary's Office, Auckland,
forwarding, at the same time, full particulars
of address,

THE Maories are anxiously enquir-
ing by what means their condition,
as a people, may be improved. They
are holding their runangas first at
one settlement and then at another,
for the purpose of " finding out
plans" for the better management of
their kaingas, and for the peace,
order, and good government of the
people. This growing desire among;

the people for improvement is a
pleasing feature, and, if properly di-

'KIA WHAKAKOTAHITIA TE PAKEHA HE TE MAORI."

He kupu tenei ki nga tangata kua wha-
kaaetia nei kia tukua te " Manuhiri Tuarangi"
ki a Tatou. Ki te kahore e tae tika atu me
tuhi mai ki te Kai Tuhi o te nupepa, kei te Tari
Maori, kei Akarana, me whakaatu mai ano
hoki i tona kainga kia tika ai te tukunga atu.

KEI te rapurapu nga Maori i nga
tikanga e kake haere ai te iwi. Tu
ana nga runanga ki tena kainga ki
tena kainga ki te kimi tikanga mo
nga kainga kia whakaritea pahia, mo
nga tangata kia noho pai, kia noho
mane. He tohu pai tenei, te ngakau
mea i te iwi kia tupu haere, a, ki te
whakahaerea tikatia te mahi, he pai
ano nga hua.

2 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

rected, cannot fail to be productive
of good.

Friends, unless you have the de-
sire, you can never rise high in the
scale of civilization, or stand on
terms of equality with the Pakeha.
But that the desired end may be at-
tained, your thoughts must take a
right course; otherwise the time
and efforts spent in the runangas
of which we have spoken will be
thrown away, and no permanent
good will result.

If you were acquainted with the
history of our English ancestors you
would find that the present greatness
of their country is the work of a very
long time, during many generations.
It needed the experience of many
years to discover the means whereby
as a people they could dwell at peace,
and be ever advancing in prosperity
and happiness. Now the true basis
of England's greatness is her Chris-

tianity. So also must it be here.
Here alone is the foundation on which
the superstructure will remain sted-
fast. This is the tree which yields
only good fruit. From Christianity
springs love, and this is the source
of all good institutions, such as hos-
pitals, schools, and the like. If
Christianity ruled over all Pakehas
and Maories, there would be no
strife, no fighting. It is, and always
has been, the desire of the Govern-
ment that the Pakehas and Maories
should live together as brothers—
that they should be one people—
living under Christianity and the
Law. The requirements of the law
rest upon the precepts of Christianity.
Its object is, to punish the evil and
to encourage the good. It is by
reason of the supremacy of the law
that the Pakehas obey it; and peace
prevails  among them. So, in like
manner, will the law, when generally
acknowledged, put an end to fighting
-among the Maories also. Now, if



E hoa ma, ki te kahore e puta nui
te hiahia, e kore ano hoki koutou e
kake haere, e kore ano e rite ki te
Pakeha. Otira, ma te haere tika
ano o te whakaaro, ma reira anake ka
pono ai te mahi. Ki te kahore e
whakahaerea tikatia nga whakaaro,
penei, he maumau noa te taima, he
maumau noa te mahi i roto i aua
runanga, e kore ano hoki e puta he
tikanga pai.

Mei matau koutou ki nga ritenga
o nga tupuna o Ingarani onamata,
penei, ka kite koutou, he roa no
tana mahi, i te tini ano o nga wha-
katupuranga, i rite ai to reira painga.
Kahore ia i matau wawe ki nga
tikanga e noho rangimarie ai tona
iwi, e kake haere ai i runga i te pai,
i runga i te whai rawa,—he maha
ano nga tau i rapu ai. Na, ko te
tino take o tona nuinga, o to Inga-
rani, ko te Whakapono. Waihoki

to konei. Hei konei ano te turanga
e pumau ai te whare. Ko te rakau
tenei e whakahua ana i nga hua pai
anake. Tupu rawa ake ta te Wha-
kapono, ko te aroha. No reira hoki
nga ritenga pai i puta ai—nga kura,
nga hohipera, nga aha, nga aha.
Mei kaha rawa te Whakapono
i roto i te Pakeha me te Maori,
[penei, kahore he raruraru, kahore
he whawhai. Ko ta te Kawanatanga
tenei i pai ai, unua ra ano taea noa-
tia tenei, kia whakatupu tuakana,
teina, te Pakeha me te Maori— kia
whakakotahitia hei iwi kotahi—kia
noho ngatahi ratou i roto i te
Whakapono, i roto i te Ture.
E takoto ana nga ritenga o te
ture i runga i nga tikanga o
te whakapono. Hei pehi ia i te
kino, hei whangai i te pai. Na
te mana o te ture i rongo ai nga
Pakeha; na, tau ana te rangimarie
ki waenga i a ratou. Mana hoki,
ma te ture, ana whakaritea nuitia, e
' whakaoti te whawhai i roto i nga

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

3

the people really desire to elevate
their condition they will observe the
law in the use of their understanding.
It is not good to live in ignorance.
The book of " Laws" has been pub-
lished for the use of the Maories,
that their minds may be enlightened.
Here the Maori reader will find all
the principal laws of the Pakeha ex-
plained in a way that will meet his
comprehension, and printed in his
own tongue. But, friends, if you
were acquainted with the English
language, all our books would be
open to you. With this view, have
schools been instituted by the Go-
vernor in conjunction with the Mis-
sionaries, that your children may be
taught our language, and so enabled
to understand our books. In this
way would knowledge rapidly spring
up among you. And if you under

stood our tongue you would hear
and read the speeches in our Legis-
lative Assemblies. So your jealou-
sies would disappear, and your ears
would no longer be turned to the
lying lips of those who circulate
false reports among you. By this
means may the thoughts of the Pa-
keha and the Maori become one.
No longer then will one be an alien
to the other, but they will be united,
and the glory of Englishmen will
rest upon the Maori. In this way
alone can the influence of the Native
population in this land be made
permanent. Let the law be supreme,

and then all subjects of strife will be
submitted to its arbitration. Then
there would be no misery like that
which now darkens Taranaki. All
disputes would be referred to the
judge, who, after carefully examin-
ing the evidence on both sides,
would decide impartially between
the disputants, and so put an end to
all strife. Then there would be no
need of fighting. Peace and order
would prevail in all the kaingas, and



iwi Maori. Na, mehemea e tino
hiahia ana te Maori kia kake haere
tona iwi, me whakarite ia i te ture i
runga i te matauranga. E kore
hoki e pai kia noho tonu i roto i te
kuaretanga. Kua taia ki te perehi
te pukapuka o "Nga Ture," hei
tirohanga ma te Maori kia marama
ai tona whakaaro. Kei roto i tenei
pukapuka nga ture nunui katoa o te
Pakeha, kua ata whakamaramatia,
kua taia hoki ki te reo Maori. Heoi,
mei mohio koutou, e hoa ma, ki te
reo Pakeha, ka tahi ka puare o ma-
tou pukapuka katoa. Koia nga
kura i whakaturia ai e te Kawana
ratou ko nga Mihinare, hei wha-
kaako i o koutou tamariki ki to ma-
tou reo, kia taea ai e ratou o matou
pukapuka. Ma konei ka kokiritia
ai te matauranga i roto i a koutou.
No ka riro te reo Pakeha, ka rango-
na, ka kitea hoki e koutou nga
korero i roto i nga runanga Pakeha,
ara, o nga Kai-whakarite ture. Penei,
ka pahure te tupato, e kore nga
taringa e tahuri Id nga ngutu teka e
whakatupu haere ana i nga korero
horihori i waenga i a koutou. Ma
konei ka haere tahi ai te whakaaro
o te Maori o te Pakeha. Heoi ano
meatanga, he tau tangata ke, otira

ka whakakotahitia he iwi kotahi, na,
ka tau te kororia o te iwi Pakeha ki
runga ano i te iwi Maori. Ko te
tikanga ra tenei e mau tonu ai te
mana o te Maori ki tenei whenua.
Me waiho ano ko te Ture hei runga
rawa, na, ka homai nga tautohetohe-
nga ki te aroaro o te Kai whakawa,
mana e ata hurihuri marire i nga
korero a tetahi a tetahi; na, ko tana
whakaritenga iho, hei mutunga
rawatanga tena mo te ngangare.
Penei, kahore he tikanga whawhai.
Na, ka tahi ano ka tau te rangimarie
ki nga kainga katoa, ka haere nui te
whakaaro o nga tangata i runga i
nga mahi pai e tupu ai te iwi; na,
ka tahi ka ata mutu nga tini paka-

4

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

the thoughts and energies of the
people, instead of being distracted
by intertribal differences, as at pres-
ent, would be directed towards their
own amelioration.

TE KATIPA.

WE have to record the death of the
Native Chief, Te Katipa Te Awarahi,
which took place at Marairohia,
Waiuku, on the 25th of last month.
A contributor has furnished us with

the following short account of the
lamented Chief:—

Te Hemara Te Katipa Te Awarahi
was a Chief of the Ngatiteata.—a
tribe descended from the renowned
Tapaue and Teatairehia. He was a
man of a shrewd mind, and possessed
considerable influence over his peo-
ple. In the days of his youth, when
the old Maori customs prevailed, he

was regarded as a brave warrior;

and since the arrival of the Pakehas
he has been their avowed friend,
and was accustomed to regard himself
the guardian of the Waiuku Town-
ship. He was a member of the
Church of England. He manifested
a strong desire to have a school
established in his district, and shortly
before his death he had set apart a
portion of land for that purpose.

Te Katipa was an industrious man.
According to the old Maori proverb,
" the spirit of his ancestor Tapaue
had been inherited, by him." " His
hand was diligent to weed his
cultivations." He was seldom idle.
He took no delight in the old customs
of this land, and was often heard to
repeat the Maori proverb, tf That
which accrues from bravery in battle
is short-lived, but the diligent hus-
bandman secures a substantial re-
turn." He was ever thirsting for
Pakeha knowledge. He kept himself
clear from many of those things
which trouble the Native people, and



nga a nga iwi, tetahi ki tetahi, e
whakararuraru tonu nei i a koutou.

TE KATIPA

WAIHO iho hei korero ma matou ko
te matenga o Te Katipa Te Awarahi,
i mate ki Marairohia, i Waiuku, i
te 25 o nga ra o Maehe. Tenei nga
korero mo taua kaumatua kua mate
nei, he mea tuhituhi mai na te-
tahi:—

Ko Te Hemara Te Katipa Te
Awarahi, he rangatira no Ngatiteata.
He uri hoki ratou no Tapaue raua

ko Teatairehia. He tangata mohio
ia ki te whakahaere tikanga, a i
manaakitia nuitia e tona iwi. Ki
nga mahi o mua, i te taitamarikita-
nga o Te Katipa, he toa ia, a, i nga
ra o Te Pakeha kua tae mai ki tenei
whenua, he hoa tiaki ia no ratou; ki
tana, ko ia ano te kai tiaki o tera
taone o Waiuku. No te Hahi o
Ingarani a Te Katipa; a, i puta nui
ano tana hiahia ki tetahi Kura mo
tona kainga. A, i te mea kua tata
ki te mate, kua oti ano e ia te kara-
nga tetahi pihi whenua hei turanga
Kura.

He tangata ahuwhenua a Te Ka-
tipa ki te mahi. Koia ano kei ta te
whakatauki, " kihai i taka te para-
para o tona tupuna, o Tapaue, tuku
iho ki a ia." i( Nona hoki te ringa
tango taru." E kore ia e noho
mangere. Kahore ia i ngakau ki
nga mahi o mua, penei tonu hoki
tana kupu, " & hara i te toa taua, he
toa paheke, tena ko te toa ngaki kai,
he toa e kore e paheke." I manaaki
tana ngakau Id nga mohiotanga o te
Pakeha, a kihai hoki ia i uru ki nga
tini mea e whakararuraru nei i te
Maori, ina te pepeha, (t nona hoki

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

5

so, according to the Maori saying,
"his pillow was not disturbed by
dread of evil."

The illness which terminated fa-
tally was, it is supposed, brought
on by a severe injury which he
sustained some time ago when as-
cending the Awaroa River in his
favourite canoe, Te Toki-o-Tapiri.
In attempting to prevent his canoe
being damaged by an overhanging
tree, he was jammed between them,
and his chest severely bruised.

NATIVE MEETING.

A LARGE meeting of Natives took
place last week at Coromandel. A con-

siderable body of the Hauraki Na-
tives had come across in order to hold
a public korero in reference to some
of their relatives who had fallen at
Taranaki. They were received by
the Natives of the place with kind
demonstrations, and a large feast was
prepared for their entertainment.
Roast beef, boiled and roasted pork,
potatoes, fowls, plum-pudding, and
bread, contributed largely to the bill
of fare. Tea was substituted for
beer, which was interdicted by com-
mon consent. There were about
500 Natives present, and from 100
to 150 European settlers,, who had
responded to a general invitation to
the feast. With alternate feasting
and korero, the meeting lasted over
a period of five days. We are
assured that the utmost good order
prevailed , and that mutual confidence
and good feeling was expressed on
all sides.

The Queen's flag was hoisted in
token of allegiance, and the principal
speakers strongly expressed their
determination to stand by it. On
the first day of the meeting the
Maori flag was hoisted by some one
who was present, but on the follow-
ing day it had disappeared.



te urunga kihai i whakaarahia e hau
kino."

Te take o tona mate i hemo ai, i
whara kino ia i te rakau, i te mea
e hoe mai ana i tana waka pai, i Te
Toki o Tapiri, i Te Awaroa. He
wehi nona ki tana waka kei pakaru
i te rakau e tauwharewhare mai ana,
ka haere ia ki te pei mai, na ka
rokohanga te akinga o te waka ki te
rakau, ka whara tona uma.

HE HUI MAORI.

No te wiki kua pahure ake i tu ai
te hui nui ki Waiau. Ko te nuinga
o Hauraki i whiti mai ki reira ki te
whakatu korero mo o ratou wha-
naunga kua hinga nei ki Taranaki.
Karangatia ana, powhiritia ana e nga
tangata whenua, na ka takoto te
hakari, e hara i te hanga! He
piwhi tunu, he poaka tunu, he poaka
koropupu, he riwai, he manu, he
puringi, he taro,—ko nga kai enei i
rawe ai te hakari. Tana i inu ai,
he ti —i puta nui hoki te whakaaro
kia kaua te pia e tukua. Huihui
nga tangata Maori i noho ki tenei
hakari, e rima pea rau, na, ko nga
Pakeha i tikina atu hei hoa mo
ratou, tae ana ki te 100, ki te 150
ranei, Na, ka kai, ka korero te
hanga nei, a, poto noa nga rangi e
rima. E korerotia mai nei, hore rawa
he kino o roto o taua hakari, engari,
he pai, he aroha, putanoa, putanoa.

I whakaturia ano te kara a te
Kuini, na, puta nui ana te korero,
mo te piri tonu ki a ia i raro i taua
kara. I te ra timatanga o te hui, i
whakaturia e tetahi te kara Maori.
Ao ake ano te ra, kua kore.

6

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

The chief speakers were Te Tani-
wha, Te Karoro, Maihi Mokongohi,
Renata, Tu, Pokaia, Ngapaka, Ma-
tenga Ngapara, Karihau, Te Hura,
Paengahuka, Kahukoti, Te Patara
Pouroto, Haora Tipa, Rihari,
Wiremu Kingi, Wirernu Hoete,
Te Hotenui Taipari, Rawiri, Paora
Tipa, Patene, and Karaitiana.

AN ACCOUNT

OF THE VARIOUS EXPEDITIONS OF THE WAIKATOS
AGAINST THE NGATIAWA AND OTHER SOUTH-
ERN TRIBES: WRITTEN BY WIREMU NEHO TE
AWAITAIA, OF WHAINGAROA.

Pakeha gentlemen, and Maori Chiefs of
Taranaki, hearken! We cannot well de-

lineate the character of our forefathers and
fathers. Their work was continual fighting.
There was no light period during those
times, that is to say, during the evil of Wai-
kato towards Taranaki, indeed, throughout
all New Zealand. Their custom was to
fight, Waikato with Taranaki and Taranaki
'with Waikato; and so it continued until the
war in which Hanu the father of Te Wetini
Taiporutu was killed. After that there was
the great expedition of Te Waharoa, Pohe-
pohe, Tuterangipouri and all the Ngati-
maniapoto. Poraaki and parly were slain at
Poutama by the Ngatiawa. After that
again there was the great expedition of
Waikato, Ngatihaua, Ngatimaniapoto, Nga-
tipaoa, Ngatimaru, and Ngapuhi. They
proceeded to. Poutama. There were 1000
on one side and 1000 on the other side. A
battle was fought and the Ngatihau of
Whanganui were defeated. Tangi was the
Chief (who was slain). The payment was
Te Ahiweka who was carried alive by Te
Raparapa to the pa and there killed. After-
wards there was another expedition from 
Waikato, which went to Turanga, and
thence all round to Wairarapa, Kapiti,
Wellington, Whanganui, Ngatiruanui, Tara-
naki, Ngamotu, and Waitara. They were
met there (at Waitara) by the Ngatiawa, a
battle ensued, and the Waikatos were defeat-
ed at Ngapuketurua. They were surrounded
by the Ngatiawa at night, but Ngatirahiri
came and fetched them away under cover-of
the darkness, and they went to Pukerangi-
ora. They were protected by the Ngati-
rahiri in their pa: hence the name "Pig-
sty" [from their being enclosed in the pa



Ko nga tangata enei i a ratou te
nuinga o te korero:—ko Te Tani-
wha, Te Karo ro, Maihi Mokongohi,
Renata, Tu, Pokaia, Ngapaka,
Matenga Ngapara, Karihau, Te
Hura, Paengahuka, Kahukoti, Te
Patara Pouroto, Haora Tipa,
Rihari, Wiremu Kingi, Wire-
mu Hoete, Te Hotenui Taipari,
Rawiri, Paora Tipa, Patene, ko
Karaitiana

HE WHAKAHAERE KORERO

MO NGA TINI TAUA O WAIKATO KI A NGATIAWA;

KI ERA HOKI NGA IWI O RUNGA: HE MEA
TUHITUHI NA WIREMU NERO TE AWAITAIA, O
WHAINGAROA.

E nga rangatira Pakeha, e nga rangatira
Maori o Taranaki,—Whakarongo mai! E
kore e ata whakahaerea atu e matou te rite-
nga a nga tupuna, a nga matua. Ko tana
mahi tenei be whawhai tonu. Kahore be
wahi marama i roto i aua wahi, ara, ki te
kino a Waikato ki Taranaki, otiia ki Niu
Tireni katoa. Ko tana ritenga tenei, he
whawhai ta Waikato ki Taranaki, he wha-
whai la Taranaki ki Waikato, a, taea noatia
te whawhai i te matenga o Hanu, matua o
Te Wetini Taiporutu. Muringa mai ko te
ope nui i a Te Waharoa, a Pohepohe Tute-

rangi-pouri, a Ngatimaniapoto katoa. Mate
atu a Poraaki ma ki Poutama i a Ngatiawa.
Muringa iho ko te ope nui ano a Waikato,
a Ngatihaua, a Ngatimaniapoto, a Ngatipaoa,
a Ngatimaru, a Ngatiwhatua, a Ngapuhi.
Haere atu ana ki Poutama. He mano tetahi,
he mano tetahi. Ka turia ki te parekura, ka
hinga ko Ngati-hau o Whanganui. Ko Ta-
ngi te rangatira. Te whakautu ko Te Ahiwe-
ka. Na Te Raparapa i whakaora ki te pa patu
ai. Muringa iho ano, he ope ano na Wai-
kato ka haere mai ki Turanga, taiawhio tonu
atu i reira, Wairarapa, Kapiti, Poneke.
Whanganui, Ngatiruanui, Taranaki, Nga-
motu, Waitara, ka tutakina e Ngatiawa i re-
ira, ka whawhai, a, hinga ana Waikato ki
Ngapuketurua. Ka whakapaea e Ngatiawa
i te po, ka tikina mai e Ngatirahiri, ka wha-

kahekea i te? o, ka haere ki Pukerangiora. Ka
tiakina e Ngatirahiri i roto i te pa, koia a
<t Raihe poaka." Ka nui te rangatira o tenei
iwi. 1 a ratou e noho ana i taua pa ka tukua
mai te karere ki Waikato, tokorua—kotahi
i mau, patua iho—kotahi i ora. Ko te ingoa
o te mea i ora ko Rahiora; tona hapu, ko
Ngatimahanga. Ka tae mai ki Waikato, ka
hapainga a Ngatihaua, Ngatimahuta, ara, a

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

7

like pigs in a sty]. Great was the influence
of this tribe. While they were slaying in
the pa two messengers were dispatched to
Waikato. One of them was captured and
put to death, the other escaped. The name
of the one that escaped was Rahiora. He
belonged to the Ngatimahanga tribe. When
he reached Waikato the Ngatihaua arose,
with the Ngatimahuta and all Waikato, and
went to Taranaki When they had passed
Mokau the Ngatiawa ceased to besiege the
army protected by the Ngatirahiri, and fled
to Okaki. Te Rauparaha was slaying there,
having migrated from Kawhia. On the
arrival of the Waikato they were attacked,
and Te Hiakai, Hore, Mama, Te Kahukahu
and Korania were slain. They were killed
by Te Rauparaha and the Ngatiawa. They
fled to Te Kanawa, Te Wherowhero, Te
Hura, and Te Toea. The battle lasted till the
evening. Their payment was Takaratai of

the Manukorihi. The real cause of their
being saved [i.e., of any escaping] was
because of Hemi Te Ringapakoko, a young
Chief of Ngatimahanga. He was a son of
Whakaari, and elder brolher to Wiremu
Nero. Waikato escaped on this occasion.
They remained during the night, and when
it was near daylight they proceeded to
Pukerangiora. A messenger was dispatched,
and then it was beard that these defeated
Waikatos were on their way to join the other
defeated Waikatos. When they met they
wept, and great indeed was their weeping.
No tribe was equal to the Ngatirahiri in
nobleness, or to Puketapu, Motutoheroa,
Rauakitua, Tautara, and Matotoru, that is
to say, to this influential tribe, in trial they
(generously) spared the Waikatos.

Some lime after this, the Waikatos again
went, and also the Ngatipaoa, Ngatihaua,
Ngatimaniapoto, Ngatimahanga, Ngatihou-

rua, Ngatiteata and Ngatimahuta.: in all,
one thousand six hundred. They went to
Mokau. Poutama, Parininihi, Pukearuhe,
Kukuriki, Te Taniwha, Waitara, Ngamotu,
and reached Taranaki They found no men
there—they had all fled to the mountains.
We came back without having done any-
thing, only that some of them were slain on
the mountains. They came on to Tonga-
porutu, and Waikato fell at Tongaporutu.
The Chief that was killed was Te Raro-
Tutahi. The payment for him was sixty of
the Ngatiawa. Tuhira, a woman of high
rank, was captured there. They returned
and stayed again at Waikato. Their love
continued firm for those Chiefs who had
saved the Waikatos, and they therefore
remained quiet and did not return to Tara-



Waikato, katoa, ka haere ki Taranaki Ka
taka i Mokau, ka mahue i a Ngatiawa te
whakapae i taua ope e tiakina nei e Ngati-

rahiri, ka whati Ngatiawa, noho noa atu i
Okaki. Ko Te Rauparaha kei reira e noho
ana i tana hekenga atu i Kawhia. Ka tae atu
Waikato, ka whakapaea, ka hinga ko Te Hi-
akai, ko Hore, ko Mama, ko Te Kahukahu,
ko Korania. Na Te Rauparaha, na Ngatia-
wa i patu. Ka whati, a ka tae ki a Te Ka-
nawa, ki a Te Wherowhero, ki a Te Hura,
ki a Toea, ka taimau te riri, a, ahiahi noa.
Te whakautu ko Takaratai o Manu-korihi.
Te tino take i ora ai. na Hemi Te Ringapa-
koko, tamaiti rangatira o Ngatimahanga.
Na Whakaari tenei tamaiti, he tuakana ki a
Wiremu Nero. Na, ka ora i konei a Wai-
kato, a, ka noho i te po, ka whano ka awa-
tea, ka haere ki Pukerangiora. Ka tae te
harere, ka iangona, ko tenei Waikato mate
e haere atu ana ki tera Waikato mate. Ka

tutaki kia raua, ka tangi, he rahi ano te ta-
ngihanga i reira. Heoi ano, ka hoki mai i
reira. Kahore he iwi hei rite mo Ngatira-

hiri, te rangatira, ano Puketapu, mo te Motu-

toheroa, mo Rauakitua, ano Tautara, ano
Matotoru, ara, mo tenei iwi rangatira, ana
whakaaro ki te whakaora i Waikato.

Muri iho ka haere ano Waikato,
Ngatipaoa, Ngatihaua, Ngatimaniapoto,
Ngatimahanga, Ngatihourua, Ngatiteata,
Ngatimahuta, hui katoa e 800 topu
(ki te Pakeha, 1, 600). Haere ana,
Mokau, Poutama, Parininihi, Pukearu-
he, Kukuriki, Te Taniwha, Waitara, Nga-
motu, tae noa atu ki Taranaki Kaore he
tangata—kua whati ratou ki runga ki te ma-
unga. Hoki kau mai ana matou, otiia i patua
ano ratou ki runga ki te maunga. Haere
mai ana, ka tae mai ki Tongaporutu, ka hi-
nga ko Waikato i Tongaporutu. Te ranga-
tira i mate, ko Te Raro-Tutahi; tana utu ko
Ngatitama, 60 takitahi. Ko Tuhira, wahine
rangatira, i mau i reira. Ka hoki mai ka
noho ano ki Waikato. Ko te aroha, mau
tonu ki aua rangatira nana nei i whakaora i
a Waikato. Noho ake, kihai i hoki ki Tara-

naki. Otiia ko te ngakau tumanako tonu ki
a Te Hiakai ma, kihai nei i ea te mate.

8 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

naki. They longed, however, in their hearts
to seek satisfaction for Te Hiakai and parly,
whose deaths had not yet been avenged.

After a considerable interval, Rauakitua,
Tautara, and Te Wharepouri, sent Ngatata to
fetch the Waikatos. 'The cause of this was
that Te Karawa, a son of Rauakitua, had
been killed at Tangahoe by Te Hanataua of
Ngatiruanui. Whereupon Waikato con-
sented. Not a hapu remained behind. They
went to the Ngatitama, and to the Ngatimu-
tunga. (Their place is Urenui.) They pro-
ceeded to Te Taniwha and Manukorihi  at
Waitara. That war parly sojourned there,
and Wiremu Te Awaitaia and all his tribe
dug a pit in the earth, and then a canister
of powder and one hundred bullets were
thrown into it, thus taking possession of
Waitara. They then went to Puketapu;

Te Motutoheroa was there [i.e., joined them].
They went to Ngamotu; Rauakitua was
there, and Tautara, Matotoru, Te Whare-

pouri, and Titoko. Matters ended well in i
that quarter, and they went on to Tarakihi,
to Okomakokahu, and to Taranaki itself. The
Taranakis were defeated there. They fell
at Maru, at the very base of the Taranaki
Mountain. They fled from thence, and
vent to Orangituapeka and to Waimate.
Both these pas were taken, and they (i. e.,
the attacking parly) went in pursuit of Te
Hanataua, but did not succeed in taking
him; They then went on to Waitotara,
and there they (the Taranakis) fell. Tupuna,
Te Urukorari, and Te Ahiahi were killed on
the side of the Waikatos. This avenged
the death of Te Karawa, son of Rauakitua,
We now turned back, and arrived again at
our homes in Waikato. Waikato continued
to bear in mind the death of Hiakai, which
was still unavenged. When Te Ao-o-te-
rangi and party—sixty of them—went to
Taranaki, they (i. e., many of them) were
murdered. It was Te Wharepouri who saved
the life of Te Ao and others. The Waikato had
thus two causes. The Waikato were contin-
ually talking about that death, and the matter
was at length referred to Potatau. The
Waikatos assembled together, but nothing
was done. This was continually repeated,
but it never resulted in anything. Te
Hiakai was uncle to Potatau and also to
Wiremu Nero, or, in other words, he was a
father to them. When the counsel of Te
Ao-o-te-rangi and Muriwhenua was not
heeded, Muriwhenua applied to his rela

tive, Wiremu Te Awaitaia. (He said)
"Son, are you not willing that the death of
Te Hiakai should be avenged?" (The reply
was) "I am willing." In consequence of



Roa rawa, ka tukua mai e Rauakitua, e
Tautara, e Te Wharepouri, ka tukua mai
ko Ngatata, ki te tiki mai i Waikato. Tona
take, ko Te Karawa, he tama na Rauakitua,
i mate ki Tangahoe i a Te Hanataua o Ngati

ruanui. Heoi, whakaae ana Waikato,
kihai tetahi hapu i noho. Haere ana, ka
tae ki a Ngatitama, ki a Ngatimutunga.
(Tona kainga ko Urenui.) Ka haere, kei Te
Taniwha, kei Manukorihi, i Waitara, ka
noho ki kona taua ope, ka keria te rua e
Wiremu Te Awaitaia me tona iwi katoa, ka
tuwhera, ka maka iho ano te waipapa paura
me nga mata kotahi rau, hei taumaha mo
Waitara. Ka haere kei Puketapu, ko Te
Motutoheroa i reira. Ka haere kei Nga-
motu, ko Rauakitua i reira, ko Tautapa, ko
Matotoru, ko Te Wharepouri, ko Titoko.
Heoiano, ka oti mai te pai i tera wahi, ka
haere kei Tarakihi, kei Okomakokahu, ki te
pu o Taranaki Ka hinga i reira a Taranaki,
—i hinga ki Maru, ki te take tonu o Tara-
naki Maunga. Heoi, ka whati mai i reira,
ka ahu ki Orangituapeka, ki Waimate. Ka
horo enei pa e rea, haere tonu atu ki te
whai i a Te Hanataua, a, kihai i mau.
Haere tonu, Waitotara, ka hinga i reira. Ko
Tupuna, ko TeUrukorari, ko Te Ahiahi, o o
Waikato i mate. Na, ka ea i konei te male
o te Karawa, tama o Rauakitua. Na, ka
whati mai, tae ana mai ki to matou kainga
ki Waikato. Whakaaro tonu a Waikato ki
te mate o Te Hiakai, kihai ano i ea noa.
Ka taka nga ra o te haere a Te Ao-o-te-
Rangi ki Taranaki, ko ratou 60 takitahi, ka
kohurutia ratou, a, na Te Wharepouri i ora
ai a Te Ao roa; ka rua take ma Waikato.
Ko te mahi a Waikato he korero tonu ki
taua mate ra ano, heoi, ka waiho te tikanga
ki a Potatau. Huihui kau Waikato, kore
kau ake. Pera tonu te mahi, a kore kau
ake. Ko Te Hiakai he matua keke ki a
Potatau, ko Te Hiakai ano he matua keke ki
a Wiremu Nero; otiia he matua ki a raua.
Ka taka te whakaaro i a Te Ao-o-te-Rangi,
i a Muriwhenua, ka tonoa e Muriwhenua ki
tana tamaiti ki a Wiremu Te Awaitaia—" E
tama, e kore koe e pai ki te mate o Te
Hiakai kia takitakina?" (t E pai ana." Ko
tenei whakaaetanga, ka whakatika a Ngati-
tipa, a Ngatitahinga, a Ngatihourua, a Nga-

timahanga, a Ngatihaua, a Ngatiwehi. Hui
katoa, 540 takitahi. Ka haere Aotea, ko
Te Hutu i reira, Kawhia, ko Te Kanawa i
reira, ko Tukorehu, ka maro tonu te haere,
Mokau; ka rongo Waikato, ka tapiritia mai
a muri i a matou e Waikato, kei te haere

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

9

this consent, the Ngatitipa arose, together
with the Ngatitahinga, Ngatihourua, Ngati-
mahanga, Ngatihaua, and Ngatiwehi, num-

bering in all 540 men. They went to Aotea,
and were joined there by Te Hutu; to
Kawhia, where they were joined by Te
Kanawa and Tukorehu; and thence they
went straight on. When they reached
Mokau they heard that other Waikatos had
joined them in the rear, and were coming
on. Our party started from Mokau. and
killed ( some of the enemy) a little way
beyond. They advanced as far as Parini-

nihi, that is, to the Waipingao stream;

others were killed there, and Ngarape,
Chief of Ngatitama, taken prisoner. The
attacking force still advanced, one party
proceeding inland, and the others by the
great coast road. Those pursued by the
inland party were overthrown with a very
great slaughter. Te Ao-o-te-rangi, Chief
of Ngatitama, was killed. Ue was shot by
Wiremu Te Awaitaia. Those pursued
by the Coast party were overthrown, and
the slaughter did not end until they had
reached Urenui. Tutawharangi was taken
prisoner, but Manukawehi was allowed toes-
cape. We then returned, and stayed at
Arapawa. The Waikatos now came up, for
the first time, and found that we had routed
the enemy.

The party now urged an attack upon Puke-
rangiora. The cause of this was, what they
had heard from slaves in that pa, who be-
longed to Rangiwahia and Hautehoro.
Hautehoro had said "This*** shall be the
weapon to destroy Waikato." The good
conduct of the Ngatirahiri was, in conse-
quence thereof, trampled  upon by the Wai-
katos. Had they been permitted to go by
the outer side, they would not have gone to
Pukerangiora. However, the pa was as-
saulted and taken, and with the fall of the
pa great indeed was the slaughter Some
of the Waikatos also were killed. When
the Ngatimaniapoto saw that Pukerangiora
had fallen, they adopted Tukorehu's pro-
posal, and proceeded to attack the other pa
at Ngamotu. As soon as they arrived they
attacked the pa. This was done by those
tribes who had gone before, namely, Muri-
whenua, and Te Ao-o-te-rangi. Wiremu
Awaitaia stayed and did not flight. The
number of those who stayed behind was
540. The fighting was left to the party
that came last. They numbered 1, 200.
The attack was made, but the pa was not
taken. Some of the attacking parly fell
there, and the expedition returned home to
Waikato.

ake aua iwi. Ka hapainga maua i Mokau,
patu noa atu maua i tahaki tata atu. Haere
tonu Parininihi, ara, i te awa i Waipingao.
Ra patua i reira, ka mau ko Ngarape,
rangatira o Ngatitama. Haere tonu te kai
patu, tika aka i uta tetahi ara, tika ana i te
ara nui, ki te taha ki te moana tetahi.
Hinga ana ta te ara ki uta, he matenga nui;

ka mate ko Te Ao-te-rangi, rangatira o Nga-
titama. Na Wiremu Te Awaitaia tera
tangata 5 pupuhi. Ka hinga la tera ara i te
taha ki te moana, ka patua tonutia, mutu
noa mai i Urenui. Ka mau ko Tutawhara-
ngi. Ko Manu-kawehi i whakaorangia. Ka
tahi ka tae ake a Waikato; rokohanga atu,
kua hinga i u matou.

Ka tohea e te ope ko Pukerangiora
kia whakaekea; otiia ko te take i rongo
ki nga parau kei roto i taua pa, a Ra-
ngiwahia, a Te Hautehoro—i ki hoki a
Te Hautehoro, "Ko tenei** hei patu mo
Waikato." Na kona ka takahia te pai a
Ngatirahiri e Waikato. Mei tukua kia haere
i waho, kihai i tae ki Pukerangiora. Heoi
'ka tauia tena pa, ka horo. He matenga nui
ano i te matenga o taua pa, a, i hinga ano
hoki a Waikato. Ka kite Ngatimaniapoto
ka horo a Pukerangiora, ka riro i a Tuko-
rehu te whakaaro, ka haere ki te whakaeke
i tera pa i Ngamotu. I te taonga ka tauia
taua pa. Ko nga iwi i haere nei imua, ara,
ko Muriwhenua, ko Te Aoterangi. Ko Wi-
remu Awaitaia i noho, kihai i whawhai. Ko
te tokomaha o ratou i noho 540. Ka waiho
te riri ki taua ope o muri nei, to ratou
tokomaha 1, 200 takitahi, ka riri, a, kihai i
horo taua pa. Ka mate etahi tangata o te
ope ki kona. Ka hoki mai te ope ki tona
kainga ki Waikato.

10 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

Afterwards, those tribes residing at Tara-
naki removed, and went southward. The
Puketapu stayed. The names of the men
were Kapuiawariki, Waiaua, Te Huia, and 
Poharama. The pa they occupied was
called Mikotahi. Beyond them were the
Ngatiruanui; they also did not go. Not a
man remained in Waitara, throughout all
its Boundaries.

When the Waikatos heard that people
were slaying again at Mikotahi, they started
out again to slay them, They attacked
Namu, but it was not taken; and then they
came back to invest Mikotahi. They suc-
ceeded in taking them (of Mikotahi) pri-
soners, and brought them alive to Waikato.
This was the conquest of Taranaki by
Waikato for the inhabitants had all fled.
There were no men left to retain possession
(of the land). The strength was on the
side of Waikato; there was no strength with
Te Rangitake.

After a while, the Ngatimahanga Ngati-
tahinga, Ngatitewehi, and Ngatimaniapoto,
numbering in all 540, rose again, and went
to Taranaki. This parly searched in vain
for men; they could not find any. It was
a mere remnant of a tribe that worked at
(catching) the lampreys of Waitara. Ihaia
was present on this occasion, He went |
with us. He accomponied us in order to
look at his place at Waitara. Waikato
was again marked" by Wiremu Awaitaia
and his people. The "mark" was a gun
used for shooting men. This was the se-
cond marking " The party then returned
to their own homes. Then the Gospel was
introduced. After the arrival of the Gospel
I always restrained the people (from going
to war). I, Wiremu Nero Awaitaia, and all
my tribe, have accepted the Word of God.
After the  introduction of Christianity, the
Waikatos carried the war further on,
namely, to the Ngatiruanui, because there
were no men whatever at Taranaki. Many
other fights took place. Subsequently, a
Waikato war parly went against the Ngati-
ruanui. Te Ruaki was the pa invested.
When I heard of that pa being besieged,
I look the Word of God to the Waikato
party and also to the Ngatiruanui. The
work of the Gospel could not well be carried
on. Eighty of us went. We spoke to the
Waikatos, and said that this should be the
last war of the Waikatos. Enough. That
pa was taken by the Waikatos; they came
back, remained, and believed in God. On
our return, we came by Rangituapeka and
Tumatua. There were no inhabitants be-
yond that. We passed through the desert-



I muri, ka heke aua iwi e noho ana
ki Taranaki, ko tona hekenga i ahu atu
ki te Tonga. Ka noho ko Puketapu.
Ara, nga ingoa o nga tangata, ko Ka-
puiawariki, ko Waiaua, ko Te Huia,
ko Poharama. Ko te pa i noho ai ratou ko
Mikotahi. I tua atu i a ratou ko Ngatiruanui.
Kihai hoki ratou i haere. Kahore kau he
tangata i noho i Waitara, puta noa i ona
rohe katoa. Ka rongo Waikato kei te noho
ano nga tangata i Mikotahi, ka hapainga ano
ki te patu Ia rato u, ka whakapaea ko Te
Namu, kihai i horo. Ka  hoki mai ki e
whakapae i Mikotahi, heoi, ka whakahekea
oratia mai ratou, ka noho i Waikato. Ko
te rironga tenei o Taranaki i Waikato: no
te mea kua whati nga tangata, kahore he
tangata hei pupuri. I riro te kaha i Wai-
kato, kahore he kaha o Te Rangitake.

Muringa iho, ka whakatika ano Ngatima-
hanga, Ngatitahinga, Ngatitewehi, Ngatima-
niapoto, to ratou tokomaha 540 takitahi.
Ka haere ano ki Taranaki. Kimi kau ana
tenei ope i te tangata, kihai rawa i kitea.
He morehu kau nga tangata nana i mahi nga
piharau o' Waitara. Ko Ihaia ano tenei, e
haere tahi nei matou ki te titiro i tona kai-
nga i Waitara. Ka makatia ano a Waitara
e Wiremu Awaitaia ratou ko ona iwi —ko te
maka, he pu pupuhi tangata nei. Ko te
tuarua tenei o aku makatanga. Heoi, ka
whati mai ano tenei ope ki ona kainga.
Heoi, ka puta mai te Rongo Pai i konei. I
te taenga mai o taua Rongo Pai ka purutia
tonutia e ahau. Ko au tenei, ko Wiremu
Nero Te Awaitaia, kua tango nei i te Kupu o
te Atua, me toku iwi katoa. I roto i taua
Rongo Pai ka neke haere atu te whawhai a
Waikato ki a Ngatiruanui, no te mea, ka-
hore kau he tangata o Taranaki. He maha
ano etahi whawhai. Muri iho, ko te ope a
Waikato ki a Ngatiruanui; te pa i whaka-
paea ko Te Ruaki. Ka rongo au kei te
whakapae taua pa ka tahi ka kawea te Kupu
o te Atua ki to Waikato ope. ki a Ngatiruanui
hoki. E kore e ata whakahaerea e te Rongo
Pai ona mahi. Ko matou i haere 40 topu.
Ka puta ta matou kupu ki Waikato hei wha-
whai whakamutunga tenei ma Waikato.
Heoi, ka horo taua pa i Waikato, ka hoki
mai, noho ake. whakapono ana ki te Atua.
Ko to matou hokinga mai, o Rangituapeka,
o Tumutua. Ka mutu atu nga tangata i
reira. Ka haere mai matou i te takiwa
tangata kore i Taranaki, a, tae noa mai ki
Ngamotu. Ka rokohanga mai he morehu e
noho aua i te motu i Moturoa. Heoi, ka

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 11

ed district of Taranaki, and came to Nga-
motu. We found a remnant living on the
island of Moturoa. We passed through the
inhabited district of Waitara, and came to
Mokau. There we saw the face of man. The
people residing there were the Ngatimani-
apoto. When we arrived at Waikato,
Christianity had greatly spread.

After a time, Muriwhenui's party again
rose and went to Taranaki and slew the
remnant. The cause was Ngaro-ki-te-uru.
They came back and remained. Thus at
length the evil with Taranaki came to an

end, and religion became the sole concern
(of the people). Under the teaching of
Christianity, the prisoners captured by
Waikato were liberated and sent back to
Taranaki. It was Christianity that induced
Wiremu Te Awaitaia and Paratene Te
Maiaha to carry peace to the Ngatitoa at
Karape. Word was sent to the Ngatitoa to
come back to Kawhia. Their reply was,
The thought is with your ancestors." We
came back and then went to Wellington, to
the Ngatiawa and Rauakitua. We said,
"Come, return to Taranaki". Rauakitua
consented and aid, " Yes, sons, return to
the place—to Taranaki." We said, "Return
with your women." They reached the 
place, and that matter was ended. We
then went to Kapiti—to Te Rauparaha,
Topeora, and Te Rangihaeata—and stayed
there. Te Wiremu (Williams) and Te
Rangitake came, and we crossed the Wai-
kanae (river). Ihaia Kirikumara was one
of the parly. I said,  "Return to Tara-
naki." They consented. I said, " Return
with your women, not with men." They con-
sented, and Reretawhangawhanga gave us his
dog-skin mat. Te Rauparaha did not agree
to go back to Kawhia. We came back to
Waikato, and when Muriwhenua, Te Ka-
nawa, and Pohepohe, beard that the Ngati-
awa had returned to Taranaki, they assented
to it. Afterwards the Ngatimahanga, Nga-

tihourua, Ngatinaho, Ngatimahuta, of
Kawhia, and Ngatimaniapoto, went to Nga-
motu to confirm the peace. The basis of
that peace was that the Ngatiawa should
reside at Taranaki.

I shall not relate here the return of the
Ngatimaniapoto, or Potatau's bringing back
the Ngatiawa, and his selling Taranaki to
Governor Hobson.

Peace was now quite established, and
Ihaia Kirikumara was sent back to Waitara,
to the land of his people, and afterwards
Wiremu Te Rangitake. Both of them re

sided at Waitara. Now, let not Te Rangi-
take, or all New Zealand say—let not the



haere mai matou i te takiwa tangata i Wai
tara, a tae noa mai ki Mokau, ka kite matou
i te kanohi tangata i reira. Ko tenei iwi e
noho ana i reira, ko Ngatimaniapoto. Ka
tae mai ki Waikato, kua nui noa atu te wha-
kapono.

Muri iho ka hapainga atu ano te ope
a Muri-whenua ki Taranaki, ka hinga ko
Te Morehu, tona take, ko Ngaro-ki-te-uru.
Hoki mai, noho ake, ka tahi ka tino oti te
kino ki Taranaki, ka waiho ko te Rongo Pai
anake. I roto i taua Rongo Pai ka whaka-
hokia atu nga tangata i riro herehere mai
Waikato ki Taranaki. Na taua Rongo Pai
ano i kawea ai e Wiremu Te Awaitaia raua
ko Paratene Te Maiaha te maunga rongo ki
a Ngatitoa i Karape. Ka puta te kupu ki a
Ngatitoa kia hoki mai ki Kawhia. Ka puta
ta ratou kupu, "Ki to tupuna te whaka-
aro." Ka hoki mai matou ka tae ki Poneke,
ki a Ngatiawa, ki a Rauakitua. Ki atu ana
matou, "Haere mai, e hoki ki Taranaki."
Ka whakaae a Rauakitua, "Ae, e tama ma,
me tiaki atu ki te kainga, ara, ki Taranaki."
Ki atu ana matou, "Hoki wahine ake."
Tae ake, heoi ano, ka mutu tena. Ka haere
matou ki Kapiti ki a Te Rauparaha, ki a To-

peora, ki a Te Rangihaeata. Ka noho ma-
tou i reira. Ka tae mai a Te Wiremu raua
ko Te Rangitake, ka whiti atu matou ki
Wai kanae. Ko Ihaia Kirikumara ano tetahi.
Ki atu ana ahau, " E hoki ki Taranaki."
Whakaae ana ratou. Ki atu ana ahau,
Hoki wahine ake, kaua e hoki tane ake."
Whakaae ana a Ngatiawa, homai ana te to-
puni o Reretawhangawhanga. Ko Te Rau-
paraha, kihai i whakaae kia hoki ki Kawhia.
Ka hoki mai matou ki Waikato. Ka rongo a
Muri-whenua, a te Kanawa, a Pohepohe, ka
hoki mai a Ngatiawa ki Taranaki, whakaae
ana ratou. Muri iho ka haere atu a Ngati-
mahanga, a Ngatihourua, a Ngatinaho, a
Ngatimahuta, o Kawhia, me Ngatimaniapo-
to, ki Ngamotu, ki te whakapumau i taua
rongo mau ano. Ko te take o taua rongo
mau kia noho a Ngatiawa ki Taranaki.

E kore e whakahaerea atu e au la Ngati-
maniapoto, hokinga, me ta Potatau whaka-
hokinga mai i a Ngatiawa, me tana hoko ano
i Taranaki ki a Kawana Hopihona.

Na, ka tino mau te rongo. Ka tahi
ka whakahokia ko Ihaia Kirikumara ki
to ratou kainga ki Waitara. Ka noho
ko Ihaia, muri atu ko Wiremu Te Ra-
ngitake. Ka noho tahi raua ki Wai-
tara ano. Na, kei ki Te Rangitake me

12 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

Ngatiawa say,—that Ihaia went back to
Taranaki, from Waikato, as a slave. Let
us remember that Joseph was sold by his
brethren to the Ishmaelites and carried as a
slave to Egypt, but eventually became Go

vernor over Egypt.

O Pakehas and Maori Chiefs residing in
New Zealand! It is well. It was the land
holding system of Te Waitere and Wiremu
Kingi that caused the death of Rawiri
Waiaua. That was the commencement of
the murders at Taranaki. After that there
was the murder of Te Waitere. That was
well, as it was in retaliation for his crime. 
The only fault was the selling of the land.
Was it Te Teira's or Te Rangitake's? Ac-
cording to Iaw, a great man should not take
the piece of land belonging to an inferior
man, neither should he take the piece of
land belonging to his equal.

There are two wrong things in this Island
of New Zealand I One is, the war caused
by Te Rangitake, and the other is the selling
up of a King. Attempting to put down the
authority of the Government is a third.
Sufficient are those our thoughts as to
whether the Governor is in the vvrong, or
whether the Governor and Te Teira are in
the right. But  pride takes its own course.
It is ended.

Maori Correspondence.

Tahurikotua,

March 30th, 1861.

FRIEND, THE GOVERNOR,—

Salutations to you, and to that
people vvho understand what is good. The
"Manuhiri Tuarangi" has reached me, and
now I cry—"Welcome, thou Manuhiri
Tuarangi! It was my son who fetched you
from the distant horizon, and brought you
hither. Welcome! Come and sit you down
in our kainga, that I may stand forth, and
thus address you: —Welcome! Welcome,
my elder brethren! Welcome on shore!
There are no people left to welcome you.
Yonder are the people wasting their time,
that is to say, they are doing evil." Let me
recite a song to you:—

Restless is my sleep at midnight.
Many nights we slept together,—
Now distant art thou Hura,
But thy spirit still is near me.
Long I watched, looking for thee,
Thinking thou wast yet alive.
Thou art my beloved,
Precions as the Kahurangi.
It was I who paddled you!



Niu Tireni katoa, kei ki mai a Ngatiawa, i
hoki taurekareka atu a Ihaia i Waikato ki
Waitara. Kia mohio tatou ki te hokonga
o Hohepa, i te hokonga a ona tuakana ki
nga Ihimiraiti, herehere ana ki Ihipa, a
waiho ana ia hei rangatira mo Ihipa.

E nga Pakeha, e nga rangatira Maori, e
noho ana i Niu Tireni! E pai ana. Na te
ritenga pupuri whenua a Te Waitere raua
ko Wiremu Kingi i mate ai a Rawiri Waia-
ua; ko te timatanga tena o te kohuru ki Ta

ranaki. Muri iho ko Te Waitere. E pai ana
tena, hei utu mo tana he. Heoti ano te he,
ko te hokonga i te whenua. No Te Teira
ranei, no Te Rangitake ranei? Ki ta te tu-
re whakaaro, kaua te tangata nui e rere ki
runga ki to te tangata ui pihi whenua; kaua
te tangata nui e rere ki runga ki te te tanga-
ta nui pihi whenua.

E rua nga he o tenei motu o Niu Tireni:

Ko te whawhai a Te Rangitake, ka tahi; ko
te whakatu Kingi, ka rua. Ko te pehi i te
mana o te Kawanatanga, ka toru. Heoti
ano ena, ko o tatou whakaaro ki te he ranei
o te Kawana, ki te tika ranei o te Kawana
raua ko Te Teira. Engari, ua te whakaka-
ke ana ritenga. Heotiano.



Te Reta Maori.

Tahurikotua, Maehe, 50, 1861.
E HOA E KAWANA,—

Tena koe! Tena korua ko te iwi
mohio tikanga pai. Kua tae mai a " Manu-
hiri Tuarangi" ki au, na, ka karanga au—
"Haere mai, e te 'Manuhiri Tuarangi.'
Na (aku potiki koe i tiki atu ki tua o te
rangi kukume mai ai, e! Haere mai! Ka
tae mai, ka noho ki te kainga, ka whakatika
atu au ki runga, ka ki atu, Haere mai,
haere mai aku tuakana! Haere mai ki uta!
Kahore he tangata hei karanga mo koutou.
Tena te tangata kei wiwi kei wawa  ara, kei
te he." Ka waiata atu au ki a koutou:—

Turuawaipo,

Kia moe huri au.

Ko te moe i au ra,

I nui o rangi ra,

I tawhiti Hura,

Tenei to wairua.

Whakarika rawa ma!,

Ka hewa au kei te ao.

He kahurangi te tau.

Naku koe i hoe atu.

Hoatu, kia reia

Nga puke kainga hau,

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

13

Come thou now with me,
That together we may traverse
The windy mountain ridge
Of Totara, bearing South,—
That we may clearly view
The setting of the sun,
Departing like a spirit!
Then standing up, repeat aloud.
The prayer to Unahiroa,*
Who sendeth us the omen.
Then departing, leave me here!

Enough. Send this to the press.
From your friend,

HEPATA TURINGENGE.

Tahurikotua,

March 30th, 1861.

FRIEND, MR. McLEAN,--

Salutations to you and the Gover-
nor! I have seen the "Manuhiri Tuarangi,"
the newspaper which was sent to Hepata.
It is my desire to raise the cry of Welcome!
Welcome! Welcome, my elder brethren!
Welcome on shore! Welcome to me!

For if I do not sound the welcome, my
settlement may not be visited by it.

However, here is my invitation [to the
''Manuhiri:—Welcome, thou my father!
Welcome, thou my mother !

Read the words in Titus, chapter 1, verse
8.

From your loving younger brother,

REIHANA RUNGATERANGI.

Hauraki, January 7, 1861.

FRIEND, THE GOVERNOR,—

I salute you! Listen to my word. 

On the 9th instant, we assembled at Te
Kirikiri, when Hotereni Taipari arose and
requested Taraia to explain his intentions.

Taraia rose up and said:—"I will not
forsake my parent, the pakeha—that is to
say, the Governor."

Hotereni then said:—'• Taraia what you
say is right— quite right. This is why I sent
Hauauru Taipari to speak about the desire
of some of the men of Hauraki to go to Tara-
naki. I said that this korero must be taken
to Auckland, and reported there. Accord-
ingly Hauauru Taipari vvent. Now, how-
ever, I am light [i.e. satisfied]; but it is the
result of my own effort. When Haora and
Te Taniwha came, they found it all settled
by me. But my heart is glad, now that I
have heard your word, that you will not
forsake your parent. It is now right. Let



O Totara i runga.
Kia ma rama te titiro
Te tonga o te ra,
E rere wairua ana.
Tohitutia ra,
Te kawa o Unahiroa,
Nana te whai tohu.
Waiho nei, whanatu na!

Heoi ano. Mau e tuku ki te perehi.
Na to hoa,

Na HEPAPA TURINGENGE.

Tahurikotua, Maehe 30, 1861.

E HOA, E TE MAKARINI,—

Tena korua ko Kawana. Kua kite
au i a" Manuhiri Tuarangi," i te nupepa i
tukua mai nei ki a Hepata. Taku whakaaro,
kia karanga atu au—Haere mai! Haere mai!
Haere mai aku tuakana! Haere mai ki uta!
Haere mai ki au!

Ki te kore hoki au e karanga, e kore
te kainga e pekaina.

Ko tena, haere mai taku matua, haere mai
taku whaea!

1 Tirohia hoki te kupu i a Taituha—te
upoko 1, rarangi 8.

Na to teina aroha,

Na REIHANA RUNGATERANGI.

Hauraki, Hanuere 7, 1861.
E HOA, E TE KAWAKA,—

Tena koe! Kia rongo mai koe.

No to 9 o nga ra ka huihui matou ki Te
Kirikiri—(he whenua tenei). Ka whakatika
ko Te Hotereni Taipari ki te patai ki a
Taraia, kia rangona tana tikanga. Ka mea
a Taraia, "E kore e mahue i ahau taku
matua, te Pakeha, ara, te Kawana."

Ka mea a Te Hotereni, " Ka tika to
korero, e Taraia, ka tika. Ko taku ano
tenei i tuku ai i a Hauauru Taipari ki te
korero mo te hiahiatanga o etahi o Hau-
raki ki te haere ki Taranaki. Mea ana
ahau, me kawe tenei korero ki Akarana
korero ai. Haere ana a Hauauru Taipari
ki te korero. Heoi ano, kua marama ahau
inaianei; otira na taku kaha. Tae rawa
mai a Te Taniwha raua ko Haora, kua
noho noa a! te i ahau. Ko tenei, he oranga
ngakau noku, to kupu e ki na koe, e kore e
mahue i a koe to matua. Kua tika. Kei
whakarongo taua ki nga korero a Waikato,
otira. kia tika hoki taua.

U TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

not you and I listen to the talk of Waikato,
but let us two do what is right. Perhaps,
however, you have two purposes. I have
but one." Taraia replied, '< 1 too have but
one, that is, to have Pakehas as parents."
This is all the talk at the present lime.

From HAUAURU TAIPARI.

A FABLE.

No. 1. —THE BUNDLE OF STICKS.

An old man had several sons. He loved
them all much, and they loved him, but
they did not love each other. They were
always quarrelling and fighting with each
other. Their father was very sorry for this.
He tried to make them love each other, and
he bade them live in peace, but his words
were all in vain. At last the old man fell
ill. When he was dying he called his sons
to his bedside. When they were come he
told them to fetch a bundle of slicks, and
they did so. Then he gave the bundle to
his eldest son, and told him to try and break
it. His son tried and tried again: he was
very strong, but be could not succeed in
breaking the bundle of slicks. Then the
second son tried; then the third son; then
the youngest; but none of them could break
it. Then their father said, "Bring me the
bundle of sticks." They accordingly did so,
and having untied it, he gave a single stick
to each of his four sons, and bade them try
to break that. Each of the sons broke one
slick very easily. It was little trouble to
break a single slick. Then the old man
said, "My sons, I am going to die, and you
four will have my land among you. You
are young men, and you will have many
enemies. How will you be able to protect
yourselves? If you are like this bundle of
sticks no one will be able to overcome you.
If you will not love each other, or bold by
each other, you will be conquered just as
easily as you each broke one stick.

MORAL.

"A house divided against itself cannot
stand."



Pea iana e rua o tikanga,
Ko taku, kotahi tonu."
Ka mea a Taraia, " Kotahi tonu taku, ko
te Pakeha anake hei matua."

Heoi ano nga korero o tenei takiwa.
Na HAUAURU TAIPARI.

HE KORERO TARA

NO. 1.—TE PAIHERE RAKAU.

He tokomaha nga tama a tetahi koroheke.
Nui noa atu te aroha o taua koroheke ki aua
tama ra, me to ratou aroha hoki ki a ia;

tena, kahore i aroha tetahi ki tetahi. He
ngangare tonu te hanga, he whawhai tonu,
tetahi ki tetahi. Pouri noa iho te ngakau o
to ratou papa, ki tenei tikanga a ana tama-
riki. Whai noa ana taua koroua ra, kia ata
noho ratou, kia whakatupu aroha tetahi ki
tetahi; whai noa, hei aha noa iho ana kupu
katoa. Nawai a, ko te matenga o te koro-
heke ra. Toua tatanga ki te hemo, meake
ngaro, ka karangatia ana tamariki katoa kia
haere mai ki a ia, ka tae mai ratou. Na ka
tahi ia ka ki ake ki a ratou, "Tikina, mau-
ria mai tetahi paihere rakau." Ka tahi ka
tikina, ka tae mai. Na, ko tana hoatutanga 
i te paihere rakau rara ki tana tama mata-
mua, ka ki atu ki a ia, "Tena, whatia e
whati ranei i a koe?" Te naomanga atu o
te tama matamua ki te paihere rakau, wha-
kauaua noa, ko tona tangata maroro taua
koroke,—whakauaua noa,—te whati. Ka
tahi ka nanao atu to muri iho i a ia; ko te
toru o nga tama; me to muri rawa lama;

nohea kia whati taua paihere rakau i tetahi
o ratou. Ka tahi ka ki atu te papa, (( Ho-
mai te paihere rakau." Ka homai. Kei te
wetewete te koroua ra i nga herehere ka
oti. Ka tahi ka hoatu takitahitia atu
nga rakau o te paihere, kotahi te rakau
ki tetahi tama, kotahi te rakau ki tetahi ta-
ma, ka rato nga tama tokowha i te rakau.
Ko te meatanga atu o to ratou papa, " Tena,
whaina nga rakau na.'' Te! kua takiwha-

tiwhati anake, tana rakau, tana Takau; he
takikotahi hoki no te rakau roa tetahi, ma te
takiwha, i noa iho. Ka tahi ka mea ake te
koroheke ra. t1 Ka ngaro tenei ahau, ko taku
whenua ka waiho iho mo koutou tahi. Na,
e tamariki ana koutou; tena nga tangata
hei homai i te he ki a koutou i muri i ahau.
Me pehea ra e kaha ai koutou? Ki te wha-
karite koutou ki tenei paihere rakau, kahore
he tangata e kaha ki a koutou. Ki te whai
aroha koutou tetahi ki tetahi; ka piri pu

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 15

OFFICIAL NOTIFICATION

UNCLAIMED LETTERS.

THE following is a list of unclaimed Mao-
ri lelters now lying in the Auckland
Post Office:—

Ki a Henare, kei Auckland.

Ki a Anaru Te Huia,

Ki a Haria la Haumu,

Ki a Karu, kei Okahu, Auckland,

Ki a Te Kune, kei Auckland,

Ki a Revd. I. Te Moanaroa,

Ki a Matin Aohangoroa, kei Ahuahu,

Auckland,
Ki a Te Moananui,

Ki a Anaru Mahakiwaru, kei Auckland,
Ki a Hohaia Nga iwi, kei Taurarua,
Ki a Tamati Pikau Uenukukopako, kei

Mangawai,
Ki a Matini Poutu, kei Matarohui, Wai-

heke,

Ki a Rori, kei Orakei, Auckland,
Ki a Wiremu Tumohe,
Ki a Hirini Taiwhanga, Auckland,
Ki a Hohepa Tamaihengia, kei Akarana,
Ki a Matiu Taupoki, kei Akarana,
Ki a Te Wirihana Te Whiwhi, kei Aka-

rana.

MARKET PRICES CURRENT.

WE give below a list of the current market
prices here of articles in which the Natives
are accustomed to trade. We have quoted
potatoes at 5% per ton, but the market is
just now glutted, and it is difficult to find
sale for them at almost any price. There
is a large and increasing demand for maize.
We have quoted it at frorn 6s. to 7s. but
larger prices may be realized. The prices
of kauri gum and flax will be influenced
very much by the quality of the article
offered:—

Pork (live weight).—5d. per Ib.
Wheat.— 8s. to 8s. 6d. per bushel.
 Maize—6s. to 7s. per bushel



hoki tetahi ki tetahi; e kaha tonu koutou.
Tena, ka tuwehewehe koutou tetahi i tetahi;

ka taea takitahitia koutou. Ka rite koutou
ki nga rakau o te paihere ra, i taki-whati-

whatiia na e koutou, whawhati noa iho,
whawhati noa iho."

TE RITENGA.

Ki te tahuri iho tetahi whare ki a ia
ano, e kore taua whare e tu."

PANUITANGA NA TE KAWANA

RETA TAKOTO NOA.

HE Reta Maori enei, e takoto mai nei i
te Whare Meera o Akarana:—

Ki a Henarere, kei Akarana,

Ki a Anaru Te Huia,

Ki a Hariata Haumu,

Ki a Karu, kei Okahu, Akarana,

Ki a Te Kuhe, kei Akarana,

Ki a Rev. I. Te Moanaroa,

Ki a Matiu Aohangaroa, kei Ahuahu,

Akarana,
Ki a Te Moananui,

Ki a Anaru Mahakiwaru, kei Akarana,
Ki a Hohaia Ngaiwi, kei Taurarua,
Ki a Tamati Pikau Uenukukopako, kei

Mangawai,
Ki a Matini Poutu, kei Matarohui, Wai-

heke,

Ki a Rori, kei Orakei, Akarana,
Ki a Wiremu Tumohe,
Ki a Hirini Taiwhanga, Akarana,
Ki a Henare Tipene, kei Tirikingi,
Ki  Henare Tipene, kei Three Kings,
Ki u Hohepa Tamaihengia, Auckland,
Ki a Matiu Taupoki, Auckland,
Ki a Te Wirihana Te Whiwhi, Auckland.

NGA UTU O TE MAKETE.

E MAU nei te rarangi whakaatu i nga utu ki
tenei wahi mo nga mea e kawea mai ana e
te Maori ki te hokohoko. Panuitia ana, ko
te utu mo te riwai e rima pauna mo te tana,
otira kua ngihangiha te makete inaianei i te
riwai, a kore rawa ake he utu. Engari te
kaanga, e nui haere ana te minaka ki tena
me te kake haere o te utu. Panuitia ana e
matou tona utu, e ono hereni, e whitu hereni,
mo te puhera, otiia, tera ano pea he utu nui
atu i enei. Engari ko te utu mo te kapia,
mo te muka ano hoki, kei tona pai kei tona
kino ranei te kakenga te hekenga ranei o te
utu:—

16

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER 

Oats.—6s. to 6s. 6d. per bushel.
Potatoes.—£5 per tun.
Onions.—2d. per Ib.
Fowls.—4s. per couple.
Turkeys.—10s. "
Geese.— 10s. "
Ducks— 6s. 
Kauri Gum—8 to £9 per ton.
Flax—£15 "
Firewood.—9s. per ton.
Straw.—1s. per bundle.

TARANAKI.

The insurgents at Taranaki have
expressed a desire for peace. His
Excellency the Governor, accompa-
nied by the Native Minister, the At-
torney-Gencral, and the Native Se-
cretary, proceeded thither, in H. M.
S. Victoria, about three weeks since.

From letters received yesterday
we learn that term's of peace have
been proposed by the Governor to
the Ngatiruanui and Taranaki tribes,
and time given for their considera-
tion.

We are anxiously awaiting fur-
ther intelligence, and hope soon to
be able to give our readers some re-
liable information on the subject.



Witi,—8 hereni, tae noa ki te 8 me 1s-

hikipene, mo te puhera.
Kaanga,—6 hereni, 7 hereni, mo te pu-

hera.
Otu,—6 hereni, 6 me te hikipene, mo te

puhera.

Riwai,—£5 mo te tana.
Aniana,—2 pene mo te pauna.
Heihei,—4 hereni, te taki rua.
Pipipi,—10 hereni, te takirua.
Kuihi,—10 hereni, te takirua.
Parera,—-6 hereni, te takirua.
Kapia,— £8, e 9, mo te tana.
Muka,—£15 mo te tana.
Wahie,—9 hereni mo te tana.
Takakau Witi,—1 hereni mo te paihere.

TARANAKI.

Kua puta te hiahia o te hoa riri
ki Taranaki, ara, o te Maori, kia hou-
hia te rongo. I haere atu te Kawana
ki reira, ratou ko Te Weri, ko Te
Witaka, ko Te Makarini, ka toru
nei nga wiki. Ra runga ratou i te
manuwao, ko Wikitoria te ingoa.

He reta enei i tae mai inanahi, me
te korero, kua puta te kupu a te
Kawana ki a Ngatiruanui, ki a Tara-
naki, ki ana tikanga i pai ai hei
houhanga rongo; na kua karangatia
nga ra hei hurihanga ma ratou. Ko
tenei, ka tatari matou kia puta ano
etahi korero. Tenei ake pea, e kore
e roa, kua tae mai nga rongo e tika ai
he korero ma matou ki te nupepa nei.