TE

AND

Te Manuhiri Tuarangi and Maori Intelligencer

" Kia Whakakotahitia te Maori we te pakeha."

VOL. I.] AUCKLAND, JULY 15, 1861.—AKARANA, HURAE 15, 1861. [No. 9

"LET THE PAKEHA AND THE MAORI BE UNITED."

About Law.

I.—THE ENGLISH SYSTEM.

CHAPTER ii.

Some of the Maori people have perhaps
seen the Pakeha's mode of administering
justice in the courts of law, and the satis-
factory way in which such proceedings are
conducted. An account shall be given of
one of these cases that all may understand.

One morning Mr. Nathan, a Merchant of
Auckland, on coming to his store, found it
had been broken into and entered by some
persons, and that two guns had been stolen
and carried away. He considered for a
time who could have committed this robbery.
At last his suspicion fell upon the pakehas
named Putu and Whakana, and he went to
the Police Magistrate, Mr. Matthew, and told
of the taking of his two guns, and his suspi

cion that Putu and Whakana were the thieves.



" KIA WHAKAKOTAHlTlA TE PAKEHA ME TE MAORi."

Mo NGa Ture.



I.—NGA TIKANGA PAKEHA.

UPOKO ii.

Kua kite pea etahi o nga tangata maori i
nga whakariteritenga whakawa a te pakeha,
i te pai hoki o ta ratou whakahaere tikanga.

Me whakaatu atu nga korero o tetahi,
kia mohiotia ai e te katoa.

I te haerenga mai o Natana o tetahi
pakeha hokohoko o Akarana Iti tona whare
taonga i te ata, na, tae rawa mai, kua
pakaru te whare: kua tomokia ete tangata,
a kua riro nga pu e rua i te tahae. Wha-
kaaroaro noa ia, na wai ranei na wai ranei
tenei tahae. Na, ka mea ia, na Puta pea
raua ko Whakaea. Na, ka haere ia ki te
kaumatua whakarite, ki a Te Matiu; a ka
korerotia atu te rironga o ana pu e rua,
me tana whakaaro na Putu raua ko Whakana
te tahae. Na ka mea a te Matiu, Kia

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

Mr. Matthew then ordered these men Putu
and Whakana to be apprehended. Then all
came together before him, Mr. Nathan and
those persons who had anything to say about
the theft, with the men also who were charged
with having committed it.

When all the statements were completed,
Mr. Matthew thought, "Yes, it is probable
that these two men are the thieves," they
must be detained, that they may be tried
when the Supreme Court sits. Then he said
to Mr. Nathan and to those persons who gave
evidence about the robbery " you must re-
turn when the Supreme Court sits"; and
money was appointed by him to be forfeited
should any one of them neglect to appear.

When the appointed day arrived, the judge
and thirty six men of mature age assembled.

Whence are these thirty-six elders? I will
tell you. At the beginning of the year the
Judge selected certain men of good thoughts
and good deeds and fit and proper persons
to hear and give judgment in matters of
dispute; and their names were written in a
book.

Then this book was given by him to the
Sheriff. This is the man whose duly it is to
see that the sentence of the Court is carried
into effect. Then, on one of the days ap-
pointed for the Court the Sheriff summonses
of those thirty-six men.

Before the sitting of the Court of the
"twelve," another Court sits, that of the
twenty three, who must listen to the evidence
and say whether there is a sufficient reason
for sending the case for a trial or not. If
they say there is a sufficient reason, then the
prisoner is sent to be tried by the Court of
the Twelve. The case of Putu and his com-
panion was dealt with in this manner, and
the Court of the twenty-three said, "Let
them be tried," Then these two were taken
into the Court House, and the person who
writes down what is done by the Court arose,
(this is the person who sits below the Judge)
to read the words of the charge made against
them: saying, "You two persons, Putu and
Whakana, are charged with having broken
into the house of David Nathan in Auckland,
on the night of the 20th of May last, and
stolen from thence two guns. the property of
David Nathan."How say you. Putu? is it

true that this was done by you, or not?" And
Putu said, " It is false." Then the Regis

trar said, "How say you, Whakana? have
you committed this robbery, or not?" And
Whakana said, "It is false." Then the
Registrar wrote down the words of Putu and
his companion in his book.

hopukia mai a Putu raua ko Whakana. A
ka rupeke mai ki tona aroara a Natana
ratou ko nga tangata kei a ratou nei tetahi
kupu ma taua tahae, mo nga tangata hoki
i kiia na raua te tahae.

Ka poto a ratou korero, na ka mea a te
Matiu: " Koia pea na raua." Me pupuri
raua, kia whakawakia ina noho te komiti
nui." Na, ka mea ano ia ki a Natana ratou
ko era 'tangata- i whai kupu mo taua tahae:

"Me hoki mai koutou ina noho te komiti
whakawa nui;" a i whakaritea ano e ia
nga moni e homai, ki te kore tetahi o
ratou e haere mai.

Ka taka mai taua ra, na, ka rupeke mai
te tino kai whakarite whakawa ratou ko
nga kaumatua e toru tekau ma ono.

Nowhea ena kaumatua e toru tekau ma
ono? me whakaatu a! u e ahau. I te
timatanga o te tau ka whakaarohia e nga
kaaro pai, mahi pai, nga mea e tika ana
hei whakarongo whakawa; a ka tuhituhia
o ratou ingoa ki te pukapuka.

Na ka homai e ia taua pukapuka ki te
Heriwhi, (ko te tangata kei a ia nei te
whakaaro mo te kupu a te komiti-whakawa,
kia mahia.) A ka taka mai tetahi o nga ra
mo te komtii-whakawa, na ka korerotia atu
e ia, e te Heriwhi, etahi o aua tangata e
toru tekau ma ono.

Na, kahore ano i noho te komiti o te
tekau ma rua, kua noho tetahi atu, ara, to
te rua tekau ma toru hei whakarongo i nga
korero, hei mea, l* He take ranei to te kupu
whakawa, kahore ranei." Ki te mea
ratou, 't He take ano," na ka tonoa te
herehere kia komititia e te komiti o te
tekau ma rua. I peneitia ano a Putu ma, i
komititia e te rua tekau ma toru, a ka mea
ratou. " Tukua kia whakawakia." Na,
ka kawea raua ki te whare whakawa, a ka
whakatika mai te kai tuhituhi whakawa, (te
tangata hoki e noho ana i raro iho i te tino
kai whakarite whakawa,) ki te korero i nga
kupu whakawa mo raua: a ka mea, "E
Putu raua ko Whakana, e korerotia ana
, korua, na korua i wahi te whare o Rawiri

Natana i Akarana, i te po o te 20 o tenei
Mei kua pahemo nei, i tahae hoki nga pu e
, rua i roto, nga pu hoki a Rawiri Natana.
IE pewhea ana koe, e Putu? e tika ana
i ranei nau, kahore ranei?" Na, ka mea a
Putu, "He horihori." Na ka mea te kai
tuhituhi, "E pewhea ana koe, e Whakana?
nau ranei tenei tahae, kahore ranei?" Na,
ta mea mai a Whakana,  He horihori."
Na ka tuhituhia e te kai tuhituhi whakawa
nga kupu a Putu ma ki roto ki tana puka-
puka.   

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

3

The Registrar then took thirty six pieces
of paper and wrote upon them the names of
those thirty-six elders, and threw the names
into a box; they were then shaken, and taken
out singly, the Registrar pronouncing audibly
the name taken by him, and calling the per-
son bearing that name to come forth from the
thirly-six. and to sit in a place apart from the
others. He continued calling them until the
number of twelve was completed.

After the twelve had been caused to sit,
the Registrar arose and administered the oath
to every man of the twelve. This is the oath
I will say truly, whether the robbery was
committed by these two prisoners, or was
not by them. As I speak truth, so may I be
blessed by God." And when these words are
repeated by any person, the New Testament
is kissed by him, as a token of his fear of
God, and of His anger, if he should swear
falsely. (The oath is a very great word.
Lying generally, is not forgotten by God.
He regards only in one way Gehazi, Ananias,
Sapphira and any other person who practices
lying. But the oath—the wickedness is
enormously  great of the person who swears
falsely, and kisses the book upon a lie. To
do so is to show contempt for God. Hence
the Pakehas are afraid and shrink from
speaking falsely, when they swear in the
presence of the Judge.) Every man of the
twelve comes and kisses the Testament, and
the prisoner looks, and if he sees one whom
he thinks will not perhaps speak truly he may
object to him and require that he shall not
be one of the twelve. Putu and Whakana
did not object to any one, as they believed
those twelve to be just men.

When the twelve had been all sworn the
Registrar read again the charge which he had
previously read to the prisoners. He then
told the twelve to listen to the evidence of the
witnesses.

Then a person acquainted with the mode
of proceeding", got up to set forth the charge
of the prosecutor Nathan, in order that the
twelve might obtain a knowledge of the na-
ture of his charge against the prisoners.

David Nathan then stood up and look oath
that he would speak the whole truth and the
truth only. He then said, " I am a merchant
of Auckland. 1 left my store on the 20th of
May at 5 o'clock in the afternoon; there are
two doors to the store, one secured by a lock,
one by a boll. At 7 o'clock next morning I
returned to that building; the door had been
broken open; an entrance had also been forced





Ka tahi ka mau te kai tuhituhi ki etahi
pukapuka e toru tekau ma ono, a ka
tuhituhia e ia ki aua pukapuka nga ingoa o
aua kaumatua e toru tekau ma ono, a ka
maka e ia nga ingoa ki roto ki tetahi
 pouaka; ka whakaoioia, na, ka tangohia
, takitahitia mai; me te korero nui i te ingoa
"i tangohia mai e ia, me te karanga hoki i te
tangata nona tena ingoa kia haere mai i roto
i te 36, kia noho ki tetahi wahi ke i tahaki.
Pena tonu tana karanga, a rite noa te tekau
ma rua.

Ka oti te tekau ma rua te whakanoho, na
ka whakatika ake te kai tuhituhi whakawa,
a ka whakaoati i ia tangata i ia tangata o te
12. Ko te oati tenei: "Me korero tika atu
e ahau, na enei herehere te tahae, ehara
ranei i a raua. Ki te pono taku korero,
manaakitia mai ahau e te Atua." A ka
whakahuatia enei kupu e tetahi, na, ka
kihitia e ia te Kawenata, hei tohu mona e
wehi ana i te Atua, i tana riri hoki, ki te
oati teka ia. (He kupu nui whakaharahara
te oati. He kupu teka noa atu, e kore e
wareware i te Atua. Kotahi ano ko ta te
Atua tikanga ki a Kihehai, ki a Anania ki
a Hapaira, ki te tangata ano hoki e anga
ana ki te korero teka. Ko te oati ia—he
nui whakaharahara te kino ki te oati teka,
ki te kihitia e ia te pukapuka i runga i te
teka. He takahi hoki tena i te Atua. No
reira wehi noa iho nga pakeha, hopohopo
noa ihu ki te korero teka ina oati ratou i
te aroaro o te kai whakarite whakawa).
A ka haere mai ia tangata ia tangata o aua
12 ki te kihi i te Kawenata, na ka titiro mai
te herehere, a ka kitea e ia tetahi, e mea ai
ia, ekore pea e tika tana korero, na, ka
whakakahore ia ki a ia, ka mea kia kaua taua
tangata e tukua ki roto ki te 12. Kihai a
Putu raua ko Whakana i whakahe ki tetahi;

i whakaaro hoki he hunga tika aua 12.

Ka poto nga 12 te whakaoati e te kai
tuhituhi whakawa nga kupu whakawa i kore-
rotia e ia ki nga herehere; a ka mea mai ia
kia whakarongo ki nga kai whakaatu.

Na, ka whakatika ake tetahi tangata mohio
ki nga tikanga, hei whakapuaki i te kupu a
Natana, a te tangata nana te whakawakanga,
kia ata mohio ai te 12 ki te tikanga o aua
kupu whakawa mo nga herehere.

Na, ka whakatika a Rawiri Natana, a ka
oati, "Me whakaatu katoa e ia te pono, ko
te pono anake." Na ka mea ia: He kai
hokohoko ahau no Akarana. I waiho e ahau
tabu whare hoko i te 20 o tenei Mei kua
pahemo nei, i te mea ka taka te toru o nga
haora i te ahiahi; e rua nga tatau o te
whare hoko, he mea ki, he mea tutaki ki te
tutaki. Ka taka te whitu o te aonga ake, ka

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

at the end of the building and the window had
been removed. 1 went to Smith, the
constable and the building was examined by
myself and David Cooper; and it was found
that two guns were gone. Tvvo weeks after-
wards, I and Smith went to the house of these
prisoners. We found the door locked —
Whakana came and said ' What are you two
doing here?' We said, 'We wish to go
into the house.' After some delay, the door
was unlocked by him. There was but one
room within, a small one, and two beds in
it, we then looked in one of the beds, and
two guns were found thrust under the cover-
ing of the bed. Whakana then said he did
not know where they came from. I looked
at them. I knew them to be mine."

Then those guns were laid down before
Nathan, and he said, "These are the guns
which were stolen out of my house; they are
also those which I saw in the bed."

Then the Judge asked Whakana and Putu
if they had anything to say; and they cross-
examined Nathan, but his word continued
firm.

David Cooper then stood up and look the
same oath as David Nathan, and said, " I
am the keeper of Mr. Nathan's store. I re-
member the 21st of May. I remember
going to Mr. Nathan's warehouse when I got
up in the morning. No person was with me
when I went there. I found the door open.
I fetched Mr Nathan: we both went in toge-

ther; some of the goods were found lying on 

the floor as if thrown about by some person.

We saw that an entrance had been broken open,

and shut again. Some caps had been taken

out of the boxes and two loaded guns had

been taken from the top of the cupboard. I

should know the guns."

The two guns were then shown to him,

and he said, "This gun belongs to my mas-

ter, this gun also is his."

Then one of the Twelve asked Cooper

whether Nathan had not at some time before

sold a gun like that to any person. And

he said "We have sold guns like these, and

we have in the store other guns like these."

The Judge then asked, " Was the opening
under the window a large one? could a man
pass through it?" And Cooper said, "It
was, I got in through it."





hoki mai ahau ki taua whare; na, kua wahia
te tatau nui; i wahia mai hoki be ara i te
pito o te whare, i tangohia atu hoki te wini.
Na, ka haere ahau kia Te Meti ki te katipa,
a ka tirotirohia te whare e maua ko Rawiri
Kupa; na, ka kitea, e rua nga pu kua riro.
E rua nga wiki i muri iho, na, ka haere atu
maua ko Te Meti ki te whare o nga herehere
nei. Rokohanga atu e ki ana te tatau. Na,
ka haere mai a Whakana, a ka mea mai,
"E aha ana korua i konei?" Ka mea atu
maua, "E mea ana maua kia haere ki roto
ki te whare." Roa iho, na, ka kiia e ia te
tatau. Kotahi ano te ruma i roto, he mea
nohinohi, a e rua nga moenga i roto: na,
ka rapu maua i roto i tetahi o nga moenga,
a ka kitea nga pu e rua e kuhu ana i raro i
te whariki o te moenga. Na, ka mea mai a
Whakana, kihai ia i mohio nowhea ranei.
Ka titiro iho ahau, ka mohio, naku."

Na, ka whakatakotoria aua pu ki te aroaro
o Natana, a ka mea ia» " Koia ano ena nga
pu i tahaetia i roto i toku whare; ko aku ano
hoki i kite ai i roto i te moenga."

Na, ka mea mai te tino kai whakarite
whakawa ki a Putu raua ko Whakana, me
kahore a raua kupu; na. ka uiuia e raua a
Natana, otiia i mau tonu te kupu a Natana.

Na, ka whakatika ake a Rawiri Kupa, a
ka oati i te oati ai a Rawiri Natana, ka mea
" Ko ahau te kai tiaki o te toa a Natana. E
mahara ana ahau ki Mei 21. E mahara ana
ano ahau ki toku haerenga ki te whare hoko
a Natana i taku marangatanga ake i te ata.
Kahore hoki oku hoa i toku haerenga atu.
Rokohanga atu e ahau e tuwhera ana te
tatau. Na, ka tikina atu a Natana e ahau;

a ka haere tahi maua ki roto; na, ka kitea
etahi o nga taonga e takoto ana i raro, he
mea rukeruke na te tangata. I kite maua, i
pokaia atu he ara na raro i te wini; i wahia
mai hoki nga papa. Ko taku pouaka i wa-
hia, a tutakina iho ano. Ko etahi potae i
tangohia mai i roto i nga pouaka; a kua
riro etahi pu e rua, he mea puru, i runga i
te kapata. Ka mohio ano ahau ki nga pu."

Na, ka whakaritea mai ki a ia nga pu e
rua. "Na toku rangatira tenei pu: me
tenei pu hoki, nana."

Na, ka ui mai ki a Kupa tetahi o te 12,
"Me kahore tetahi pu pera i hokona i mua
e Natana ki tetahi tangata?" A ka mea mai
ia, "I hokona ano e maua etahi pu penei:

a kei a maua ano, kei roto i te whare, etahi
atu pu penei."

Na, ka ui mai te tino kai whakarite wha-
kawa, " He nui ranei te poka i raro i te
wini? e u ranei te tangata na reira?" A ka
mea mai a Kupa, "Ae, i tika ano ahau na
reira."

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

5

Then James Smith stood up and being
sworn said, "l am the chief-constable of
Auckland. I remember going to the store
of Nathan on the 21st of May, In the morn-
ing. I saw that the entrance had been made
through the side of the building, also that
the boards had been cut. The opening was
2 feet two inches in length, and 18 inches wide;

the window was small, containing 4 panes of
glass; the window was taken quite out. Two
weeks after, Nathan and I went to the house
of these prisoners, Puta and Whakana, in
the evening; I knew that house, and knew
that those men were living there. I told one
of the constables to fetch Whakana. When
Whakana came I asked him to let me go in:

He did not consent at once. After some lime,
he unlocked the door: then, I began to
search. Two beds were in the house. One
was large, the other was small. I saw two
guns under the small bed, they were concealed
under the bed clothes. The house contained
bat, one room; it was fourteen feet long and
eight feet wide."

The guns were then shown to him and he
said, "These are the guns which I saw in the
bed. Whakana said he did not know any-
thing about these guns. I then apprehended
him. Afterwards I caused Putu to be appre-
hended."

Smith was then cross-examined by the pri-
soners but none of his words were changed.

Then the Judge said, " James Smith, how
do you know that house to belong to the pri-
soners?" And he said, "My house is near
there. I am quite sure that is the house in
which these prisoners lived; I have seen them
going in and out there. There has been no
week during which I have not being walking
about near that house."

This was all the evidence of the witnesses
against the prisoners. The Judge then said to
Putu, " Is there no person who can speak a
word in your behalf?" And he said, "No,"

The Judge put a similar question to Whak-
ana. And Whakana said."I have a person,
George Newman, who will speak in my
behalf."

Then George Newman stood up, and,
being sworn, said, "I am a labourer of
Auckland. 1 lived three weeks with Putu
and Whakana in their house. There were
two beds in the room; Whakana and I slept
together in the large bed, until I left."





Na, ka whakatika ake a Hemi Meti, a ka
oati, ka mea, "Ko ahau te tino katipa o
Akarana. E mahara ana ano ahau ki toku
haerenga ki te whare toa o Natana i Mei 21,
i te ata. I kite ahau, kua pokaia he ara na
te pakitara te whare, i tapahia atu hoki nga
papa. E rua putu e rua nga inihi te roa o
te poka; kotahi tekau ma waru inihi te
whanui; he iti te wini, e wha nga karaihe;

i tangohia rawatia te wini. E rua nga wiki
i muri iho ka haere maua ko Natana ki te
whare o nga herehere nei, o Putu raua ko
Whakana, i te ahiahi; i mohio hoki ahau ki
tena whare, i mohio kei reira aua tangata e
noho ana. Na, ka mea ahau ki tetahi o nga
katipa, kia tikina atu a Whakana. Te hae-
renga mai o Whakana, ka mea atu ahau kia
I tukua ahau ki roto. Kihai ia i pai wawe.
Roa iho, ka kiia e ia te tatau; na, ka timata
ahau te rapu. E rua nga moenga i roto i
te whare. Ko tetahi he mea nui, ko tetahi
he mea nohinohi. I kitea e ahau nga pu e
rua i raro iho i te moenga nohinohi, i huna
hoki i raro i nga kakahu o te moenga. Ko-
tahi ano te ruma o te whare; kotahi tekau
ma wha putu te roa, e waru nga putu te
whanui."

Na, ka whakaaturia mai nga pu, a ka mea
ia, " Ko nga pu ena i kitea e ahau i te moe-
nga. Ka mea mai a Whakana, kahore ia e
mohio ki aua pu. Na, ka hopukia ia e ahau.
Muri iho, ka mea ahau kia hopukia a Putu."

Na, ka uiuia mai a Meti e nga herehere,
otiia kihai i taka tetahi o ana kupu.

Na, ka mea mai te tino kai whakarite
whakawa, "E Hemi Meti, na te aha koe i
mohio ai, no nga herehere nei taua whare?"
A ka mea ata ia, "I re: ra tata hoki toku
whare. E tino mohio ana ahau, ko te whare
tena i noho ai nga herehere nei; i kite ahau
i a mua e tomotomo ana ki reira. Kahore
hoki he wiki i hapa o toku haereerenga i te
taha o tera whare."

Heoi ano ta nga kai whakaatu i te hara o
nga herehere. Na, ka mea te tino kai wha-
karite whakawa ki a Putu, "Kahore ranei
o tangata hei korero i tetahi kupu whakaora
mou?" A ka mea mai ia, " Kahore."

I penei mai ano te tino kai whakarite
whakawa ki a Whakana. A ka mea mai a
Whakana, "Kotahi ano toku tangata ko
Hori Niumana."

Na, ka whakatika a Hori Niumana, a ka
oati, ka mea, "He kai mahi ahau no Aka-
rana. E toru aku wiki i noho ai ahau ki a
Putu raua ko Whakana i to raua whare. E
rua nga moenga i te ruma; i moe tahi maua
ko Whakana i te moenga nui, a haere noa
ahau."

6 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

The person who spoke the words of David
Nathan to the twelve then stood up. This
was his speech. "Friends, my words to you
will be few; because you see here the men
who stole these guns. You have just heard
the evidence upon oath of Nathan and his
storekeeper; that these are the guns which
were stolen from the house; the guns have

been looked at by them, and they are certain
that these are the very same guns. Now,
where did these guns come from? You have
heard what James Smith said upon oath, that
they were found by him in the house of these
prisoners; and Nathan says he was there
when they were found. And where were the
guns found? under the bedclothes. Why
were they concealed there? lest any one
should see them. Is this what men do with
their guns? When have we seen a man hiding
his gun under the bed? In my thought, it
may be seen by this that the theft was by
these men: if the theft was not by both of
them, it was by one of them." Then the
Judge said to Putu, "Have you anything to
say to the Twelve?" And Putu said, "My
guns were my own, they were bought with
my money."

When He had finished, Whakana said, " I
know nothing about those guns, and they
were not found in my bed. George Newman
bad sworn that the bed in which the guns
were found was not mine,—the large bed
was mine, the small one was Putu's."

Then the Judge said to the Twelve, " Gen-
tlemen of the jury, David Nathan and James
Smith have svvorn that these guns were found
in the house of these prisoners; and David
Nathan and David Cooper have sworn that 
these are the guns which were stolen from
the house of David Nathan. The point which
you have to consider is this: whether it has
been clearly shewn that the theft was com-
mitted by these prisoners. The law is this:

If any properly is stolen, and not long after-

wards it is found in the possession of any
person, and that person in whose possession
it is found cannot give a satisfactory account
of it, he shall be held to be guilty of the theft.
But you must consider the kind of property
stolen. All property is not alike, as regards
continuance in possession. If a silver coin
is lost and ten days afterwards it is found in
the possession of some person it would not
be right to say that it was stolen by that per-
son. Because it is a thing which is constantly
passing from hand to hand, it does not re-
main long with one person. But there are
other kinds of properly which  are not treated
in that way; but remain long in possession,





Na, ka whakatika ano te kai whakapuaki
i nga kupu a Rawiri Natana ki te tekau ma
rua. Ko tana taki tenei: "E hoa ma, he
ouou aku kupu ki a koutou; he mea hoki,
ka kite nei komou i nga tangata nana i tahae
nga pu nei. Kua rongo nei koutou ki te
oati a Natana raua ko te kai tiaki o tana toa;

ko nga pu enei i tahaetia i roto i te whare;

kua tirohia e raua nga pu, a e tino mohio
ana, ko aua pu ano enei. Na, nowhea enei
pu nei? Kua rongo nei koutou ki te oati a
Hemi Meti, kua kitea e ia i te whare o nga
herehere nei; ae mea ana a Natana, i reira
ano ia i te kitenga. I kitea nga pu hoki ki
whea? ki raro iho i nga kakahu moenga.
Na te aha i huna ai ki reira? kei kitea e te
tangata. E pena una ano ranei nga tangata
ki a ratou pu? Nowhea tatou i kite ai i te
tangata e huna ana i tana pu i raro i te moe-
nga? Ki taku whakaaro, ma tenei e kitea
ai na enei tangata te tahae: ki te kahore i
tahaetia e raua tokorua, i tahaetia e tetahi o
raua." Na, ka iwa te kai whakarite wha-
kawa ki a Putu, " Kahore ranei au kupu ki
te 12?" Na, ka mea a Putu, "Naku ano
aku pu, he mea hoko ki taku moni."

Ka mutu ana korero, ka mea atu a Wha-
kana, "E kore ahau e mohio ki ena pu;

kahore hoki i kitea ki toku moenga. Kua
oati nei a Hori Niumana, ehara tena i toku
moenga i kitea ai nga pu: noku hoki te
moenga rahi; no Putu te mea nohinohi."

Ka tahi ka (noa te tino kai whakarite wha-
kawa ki te tekau ma rua, "E te tekau ma
rua, kua oati nei a Rawiri Natana raua ko
Hemi Meti], i kitea enei pu ki te whare o enei
herehere; a kua oti ano a Rawiri Natana
raua ko Rawiri Kupa, ko nga pu enei i
tahaetia i roto i te whare o Rawiri Natana.
Ko te mea tenei hei whakaaro ma koutou;

kua ata whakaritea mai ranei, na enei here
here nei te tahae. Na, ko te tikanga tenei o

te ture: ki te mea ka tahaetia tetahi taonga,
a ekore e taro i muri iho ka kitea ki tetahi
tangata; a ekore e tikangatia nga kupu a te
tangata i kitea nei taua taonga ki a ia, na,
ka kiia nana ano i tahae. Otiia, me ata
whakaaro ano e koutou nga mea i tahaetia.
E kore hoki e rite nga taonga katoa, te mau
roa. Ki te ngaro tetahi moni hiriwa, a,
tekau nga ra i muri iho ka kitea ki tetahi
tangata, ekore e tika te mea na taua tangata
i tahae. No te mea hoki he mea whitiwhiti
noa, ekore e takoto roa ki tetahi tangata.
Tena ano ia etahi taonga e kore e penatia,
engari e mau roa ana ki te tangata; no te
mea ekore aua taonga e whakaaria mai kia
hokona ina tahaetia, kei oho te tangata, kei
mohio. Na, i te tahaetanga o enei pu, no te

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

because such property when stolen cannot be
offered for sale, lest men's suspicion should
awake, and they should discover the theft.
Now in the stealing of these guns, it was the
second week after that they were found in i
the house of these prisoners."

"This is also another thing for you to con-
sider, the behaviour of the person who is ac-
cused. What account did he give of the
stolen property? was it shewn openly by him,
in the same manner as the goods of a man
which are known not to be stolen? Was his
conduct like that of a man who knew that He

had stolen the properly and hidden it lest his
theft should be discovered?"
'' If you are agreed that this is the thieves'

house; then you must consider, whether the
theft was committed by both of these two, or
by only one of them."

Then the Judge read the evidence of the
witnesses, of David Nathan and of David
Cooper, James Smith and George Newman.
Their evidence was also all written in a book
For this also is a practice of the Pakeha, to
write all that is said at a trial. When any
witness stands up in the Court House his words
are written by the Judge, that they may be;

remembered exactly by both the Judge and
the Twelve; and if afterwards it is found that
He has made any false statement, that false
witness will be punished. This is the reason
why the evidence is carefully written down
by us.

When the Judge finished his address to
the Twelve, the Registrar stood up and said
to the Twelve. " Gentlemen of the jury,
consider you verdict."

Then the Twelve went into a room by them-
selves. to consult together and turn over in
their minds the words which they had heard.
A constable was placed at the door to prevent
any person from speaking to them.

In a short time the Twelve returned into
Court and the Registrar asked them, '•'Are.

you agreed in opinion?" And the one who
had been appointed by them as their spokes-
man, said: "Yes."

Then the Registrar said, "In your belief,
is Putu guilty of this theft, or is he not
guilty?"

And the spokesman said, "He is guilty."

Then the Registrar wrote down the verdict
of the Twelve.

Then the Registrar said again, " In your
belief, is Whakana guilty of this theft, or is
be not guilty?"

And the spokesman said, "He is not
guilty."

And the Registrar wrote down the verdict
the Twelve.





rua o nga wiki i muri iho, ka kitea ki te
whare o nga herehere nei.

"Tenei ano hoki (etahi mea hei whakaaro
ma koutou, ko te ahua o te tangata e wha-
kapaea ana. I pehea ia ki aua taonga i
tahaetia ra? I whakaritea nuitia ranei e ia,
a peratia me nga mea a te tangata e mohio
iana ehara i te mea tahae? I rite ranei tana
mahi ki ia te tangata e mohio ana he mea
tahae? I huna e ia taua mea kei kitea tana
tahaetanga.

"Ki te rite a koutou whakaaro, ko te
whare tahae tenei; na, me ata whakaaro

ano- koutou, na raua tokorua te tahae, na
tetahi ranei o raua."

Na, ka korerotia e te kai whakarite wha-
kawa nga kupu a nga kai whakaatu, a Ra-

wiri Natana, a Rawiri Kupa, ratou ko Hemi
Meti, ko Hori Niumana. I tuhituhia katoa-
tia hoki a ra tou kupu ki tetahi pukapuka.

Ko ta te Pakeha tikanga hoki tenei, te
tuhituhi i nga korero o te whakawakanga.
Ki te whakatika ake tetahi kai whakaatu i
roto i te whare o te komiti whakawa, na, ka
tuhituhia ana kupu e te kai whakarite wha-
kawa. kia ata maharatia ai nga kupu e te
kai whakarite whakawa ratou ko te 12; a,
ki te mau tetahi o aua kupu i muri iho he
korero teka, na, ka whiua taua kai whakaatu
teka. Koia i ata tuhituhia ai nga kupu o

matou.

Ka mutu nga korero a te tino kai whaka-

rite whakawa ki te 12, na ka whakatika ake
te kai tuhituhi whakawa, a ka mea atu ki te
12, "E hoa ma, whakaarohia te tikanga o
tenei whakawakanga."

Na, ka haere te 12 ki tetahi ruma, ko ratou
anake, ki te korerorero, ki te hurihuri i nga
kupu i rongo ai ratou. A ka whakaturia
tetahi katipa ki te tatau, kei korero mai
tetahi tangata ki a ratou.

Kihai i taro, ka hoki mai te 12 ki te whare
whakawa, a ka ui mai te kai tuhituhi wha-
kawa, " Kua rite ranei a koutou whakaaro?"

A ka mea mai tetahi i whakaritea e ratou
hei kai korero, "Ae."

Na, ka mea mai te kai tuhituhi whakawa,
"Ki ta koutou whakaaro, na Putu ranei
tenei tahae, ehara ranei i a ia?"

Na, ka mea mai te kai korero,*' Nana ano
te tahae."

Na, ka tuhituhia e te kai tuhituhi whaka-
wa te kupu a te 12.

Na, ka mea mai ano te kai tuhituhi wha-
kawa, "Ki ia koutou whakaaro, na Wha-
kana ranei tenei tahae, ehara ranei i a ia?"

A, ka mea mai te kai korero, " Ehara i a
ia."

Na, ka tuhituhia o te kai tuhituhi wha-
kawa te kupu a te 12.

8

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

Then the Judge directed that Whakana 
should be discharged; and that Putu should
be detained; and that he should be brought
when the Court sat on the following day.

Next day, the Judge ordered Putu to be
brought before him. Then the Registrar
said, "What have you to say, Putu, why
the punishment appointed by the Judge
should not be inflicted upon you?" And he
had nothing to say. Then the Judge said,
*' That he should 'be taken to another coun-
try, where the Governor should appoint;

and that he should be kept there seven
years."

This is the custom of the Pakeha. When
a man commits an offence, he is appre-
hended and punished, and no further satis-
faction is sought afterwards.-—Chief Justice1
Martin.

Correspondence.

TO THE NATIVES.

FRIENDS, —

Tena koutou. Let me now say a few
words about

THE CAUSES OF WAR:

—But, when all collected together, there
they are in James, 4th chapter, 1st verse:

** From whence come wars and fightings!
among you? come they not hence, even of
your lusts that war in your members?"
That is, all the wars, from the creation of
the world, have sprung from cupidity, from
jealousy, from ambition, from pride, and
from an evil heart. From these have re-
sulted cursings, adulteries, thefts, murders
and land-stealing. And hence wars have
sprung up.

But, according to my opinion, these are
not grounds of war; not of sufficient im-
portance. But according to you, they are
\\ery great things indeed: and therefore I
say, let us duly consider these things.

1. Cursing.—Look here, this is my
thought about the curse: no man is de

stroyed by being cursed. A man simply
swears at you, but his curse does not affect
you: his curse returns to himself, for his
own destruction. And therefore say, fight
not with the cursing man—let him go on
swearing-his curse will rebound on him-
self, with all its consequences, for his own
ruin.

2. Adultery.—This is also my thought
about adultery. That is a great evil, but I
know that the sin is not only with the man





No, ka mea te (ino kai whakarite whaka-
wa kia tuku a Whakana; kia puritia hoki a
Putu, kia kawea mai hoki apopo ina noho
te komiti.

I te aonga ake, ka mea te tino kai whaka-
rite whakawa kia kawea mai a Putu ki tona
aroaro. Na, ka mea te kai tuhituhi whaka-
wa, " E Putu, e pehea ana koe, kei whaka-
pakia mai ki a koe te whiu i whakaritea e te
tino kai whakarite whakawa?" A kahore
ana kupu. Na. ka mea te tino kai whakarite
whakawa, "Ria kawea ia ki tetahi whenua
ke, ki ta te Rawana e whakarite ai: a kia
whitu nga tau e puritia ai ia ki reira."

Ko ta te Pakeha tikanga tenei, ina hara
tetahi tangata. Ka mau, na, ka whiua: a,
kore ake he rapunga utu i mui i iho.— Na te
Matini, Tino Kai-Whakawa, 1846,

KI NGA TANGATA MAORI.

E HOA MA,—

Tena koutou. Me korero atu
e au inaianei etahi kupu

Mo NGA TAKE o TE WHAWHAI.

—Otiia, huihuia katoatia, koia ano tena, kei
a Hemi 4.1.: "I ahu mai i hea koia nga
pakanga me nga ngangaretanga i a koutou?
kahore koia i ahu mai i kona, i a komou
hiahia e whawhai ana i roto i a koutou wahi?"
Ara, ko nga whawhai katoa no te oroko-
hanganga mai o te ao, no reira ano, no te
hiahia, no te hae, no te whakakake, no te
whakapehapeha, no te ngakau kino. Ona
putanga mai, he kanga, he puremu. he
tahae, he kohuru, he tango whenua. Na
tenei hanga nga whawhai.

Otiia, ki taku whakaaro, e kore e tika
enei mea hei take whawhai; he mea nonohi
hoki. Tena, ki a koutou he mea nui noa
atu; koia ahau ka mea ai, kia ata whakaaro
tatou ki enei mea.

1. Te Kanga. Rere! Taku whakaaro
mo te kanga; e kore e mate te tangata i te
kanga. Kanga kau mai ana te tangata ki
au, e kore rawa e piri mai tona kanga ki au.
Kanga kau ana te tangata ki a koe, e kore
rawa e piri tona kanga ki a koe; hoki aua
ano tona kanga ki a ia, hei whakamate ano
i a ia. Koia ahau ka mea ai, kaua e wha-
whai atu ki te tangata kanga—-waiho kia
kanga ana, e hoki ana ki a ia tana kanga,
me nga utu hoki, hei whakangaro ano i a ia.

2. Te Puremu. Tenei hoki taku whakaaro
mo te puremu. He kino nui ano tena, otiia
e mahara ana ahau, e hara i te tane anake

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

9

—part of it is with the woman, and part of
it is attributable to you all. With all of
you is established the custom of sleeping
together, gathering and sleeping together
promiscuously, men, women and girls, mar-
ried and single, all sleeping together in one
house, like swine herding together! This
is also another reason: your causeless re-
tention of your women, not making arrange-
ments for them to lake husbands in holy
marriage. Now the end of all this system of
herding and detaining, is this, adultery and
fornication. Even so, the error is your own:

it is not from the man only, it is not from
the woman only, it is not from their two
selves alone, but it is from you all, for you
are all alike wrong. Therefore, do not war
'with a man simply for this, for you are all
accessory.

3. Theft.—It is not right to kill a man for
theft. It is right to have him tried, that he
may suffer punishment for his theft: but as
for killing and fighting, that must not be.

Treasure is a small thing, but man is a large
thing.

4. Murder.—This is indeed a great crime.
But your system of open warfare on account
of it, is wrong. Look you! you follow
after, and enter into war with the tribe at
large, and they turn round, and engage in
war with you, and so the evil increases.
They fall on this side, and they fall on that
side: one side seeks to avenge its dead,
and the other side seeks to avenge its dead:

one side is ferocious and the other side is
ferocious; one side is brave and the other
side is brave—and there is no end to it.
The man who committed the original mur-

der, and who was the cause of the war, is
perhaps safely ensconced within the Pa: he
is not dead: the slain are only the innocent!
and thus many are sacrificed as utu for the
crime of that one man. And therefore
say, it is not right to go to war ou account
of Murder, in as much as other men are slain,
and the criminal himself remains unhurt.

5. Land.—This is the great source of war,
the land: and hence the great suspiciousness
of men at the present time. This is my
thought on this subject. There has been no
proper rule laid down for the land. There
have been fightings about land, in former
limes. One tribe has driven off another,
and one tribe has driven off another; the
slain have fallen on one side, and the slain
have fallen on the other side; all have fallen
together on that same land. The end—it
vvas not ended, it was not ended well, it was
not finally settled. Overtaken by the Gos-
pel, by religion, the tribes turned to worship,





te kino, na te wahine ano tetahi wahi, na
koutou katoa ano tetahi wahi. Na koutou
katoa ano te tikanga moe huihui, huihui noa
ana, moe noa iho ana: nga tane, nga wahine,
nga kotiro, nga mea hoa, nga mea takakau,
—moe huihui noa ana i roto i te whare
kotahi, pena me nga poaka e huihui noa
ana! Tenei hoki tetahi: e pupuru noa ana
koutou i o koutou wahine, e kore e whaka-
ritea marietia, kia marenatia taputia ki tetahi
hoa mona. Na, ko te mutunga o tenei mahi
huihui, o tenei mahi kaiponu, koia tenei, he
puremu, he moe puku. Kaore, na koutou
ano te he, ehara i te tane anake te he, ehara
i te wahine anake, e hara i a raua anake;

na komou katoa ano, e rite tahi ana i te he.
Waihoki, kaua e whawhai kau ki te tangata
mo tenei, no katoa hoki te he.

5. Te Tahae Taonga. E kore e tika kia
patua te tangata mo te tahae taonga. E tika
ana kia whakawakia, kia utua tana tahae e
ia: tena ko te patu, ko te whawhai, kauaka
tena; he mea iti te taonga, he mea nui te

tangata.

4. Te Kohuru. Engari tena, he hara nui.
Otiia, ko ta koutou tikanga whawhai nui, e
he ana. Rere! Whai kau ana koutou ki te
nuinga whawhai ai, me ta ratou tahuritanga
mai ki te whawha; ano ki a koutou,—-na,
katahi ka nui haere te kino: hinga ana ta
tetahi, hinga ana ta tetahi; whai una tetahi
ki te utu mo ona tupapaku kua mate, whai
ana tetahi ki te utu mo ona tupapaku kua
mate; riri ana tetahi, riri ana tetahi; maia
ana tetahi, maia ana tetahi; a, kore noa iho
he mutunga. Ko te tangata nana te kohuru
mataati, nana te take, e ora tonu ana pea
taua tangata i ro to i te pa; kahore ia i mate;

mate ke ana ko nga tangata hara kore! a,
tokomaha noa atu nga tangata hei utu mo te
hara o tena tangata kotahi; koia ahau ka
mea as, e kore e tika te whawhai mo te
kohuru; he mea hoki, ka mate ke, ko nga
tangata ke: ko te tangata i te hara, kihai i
mate.

5. Te Whenua. Ko te tino take e nui ai
te whawhai, koia tenei, ko te whenua. No
reira te tino tupato o te tangata inaianei.
Tenei taku whakaaro mo tenei. Kahore ano
i ata takoto he tikanga mo te whenua. No
mua ake ano nga pakanga whenua. Pana
aua tetahi iwi i tetahi, pana ana tetahi iwi i
tetahi, hinga ana nga  tupapaku o tetahi,
hinga ana nga tupapaku o tetahi—hinga tahi
ana ki taua whenua ano. Te mutunga,
kihai i mutu, kihai i mutu pai, kihai i ata
rite. Rokohanga mai e te Rongo Pai-e te
whakapono; tahuri noa ana nga iwi kite
karakia, whakamutu noa i te whawhai, kihai

10

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

and gave over their wars, but without laying 
down regulations for the land. Enough:

this tribe worshipped and so did that, sup-
posing that all was right, instead of which,
there was the mistake lying below, and they
were worshipping on a wrong foundation.
The Pakeha made his appearance to pur-
chase land, and now, in particular, the error
sprung up. Now, for the first lime, this
tribe and that tribe remembered the lands
for which they had fought, and on which, in
past time, their slain had fallen, and they
rushed to hold it fast: one tribe hastened to

let it go, another tribe hastened to keep it
back: one exclaimed it belonged to him,
another said it belonged to him: one strove
lor it, and another strove for it: one was
angry about it and another was angry about
it: one fought for it and another fought for
it, and there were slain on this side and
slain on that side;—and so the evil spread
like fire. They did not consider that the
•wrong was owing to the deeds of the past,
that a proper settlement was not effected by
war then, and cannot thus be effected now.
Man alone was destroyed, whilst the land
was left in confusion—and so it remained.
Nothing but fruitless quarrelling that could
settle nothing; and therefore I say cease to
fight about land, for it is neither proper nor

just. Perhaps you are saying,  The Gos-
pel intruded itself hither, before the land
was settled, and hence the confusion." No,
—Had the Gospel not appeared, the land
would still have remained unsettled. It
would still have been nothing but fighting,
until all were destroyed; for land cannot be
property adjusted by contentions. But per-
haps you are saying, ''We had supposed
that Religion would put a slop to these evils,
and settle all things." That is correct: if
men would but cleave to the principles of
the Gospel, no evils would grow up, at all.

6. This is also another cause of war.-

Unreasonable jealousy towards the Pakeha.
Needless fear of the white man. I say that
the thought of the Maori concerning the
Pakeha is not correct. Here you are saying
that your lands will be taken, without con-
sideration by the Pakeha, that you will be
driven away, and that you will be entirely
extirpated by the Pakeha. Now, listen
to me. Say not that I am a Pakeha,
and that I only respect the Pakeha. Not
at all: I love you also. I am a Pa-

keha, but I have been long separated
amongst yourselves, and hence I ad-
vise you to consider my words. Now, I
understand the principles of the Pakeha; I
know on what grounds they went to other





i ata takoto nga tikanga mo nga whenua.
Heoi, karakia ana tena iwi, tena iwi; hua
noa kua pai ngatahi, kaore, kei raro te he e
takoto aua, e karakia ana i runga i te papa
he. Te putanga mai o te Pakeha ki te hoko
whenua, na, katahi ka tupu ake te he; ka
tahi ka mahara tenei iwi, tera iwi, ki te
whenua i whawhaitia e ia, i hinga ai ona
tupapaku i mua, na, ka rere ki te pupuru;

rere ana tetahi iwi ki te tuku, rere ana tetahi
iwi ki te pupuru; mea kau ana tetahi, nona,
mea kau ana tetahi, nona; tohe ana tetahi,
tohe ana tetahi; riri ana tetahi, riri ana
tetahi; whawhai ana tetahi, whawhai ana

tetahi; ngaro ana to tetahi, ngaro aua to
tetahi;--na, ka toro haere te kino. Te
mahara ratou, no to mua mahi te he, kihai
i takoto te tikanga i mua i te whawhai, ekore
ano hoki e takoto inaianei. Ngaro kau ana
ko te tangata, ko te whenua e takoto he
ana,—e he tonu ana. Maumau ngangare
kau, ekore e rite, koia ahau ka mea ai, kati
te whawhai mo te whenua, e kore e rite, e
kore e tika. Kei te ki mai pea koutou," Na
te Rongo Pai i pokanoa mai, i te mea, kahore
ano i rite te whenua, HO reira te he."
Kahore. Mei ko re te Rongo Pai, e kore
ano hoki e rite. Tona whawhai tonu, a
ngarongaro noa te tangata. E kore rawa e
rite te whenua i te whawhai. Tenei pea
i koutou te mea mai na,"Hua noa matou,
ma te whakapono ka mutu katoa ai nga kino,
ka rite katoa ai nga mea." E tika ana: me-
hemea ka u tonu te tangata ki nga tikanga o
te Rongo Pai, e kore rawa e tupu te kino.

6. Tenei hoki tetahi take whawhai, Ko te
Tupato kau ki te Pakeha. Ko te wehiwehi
kau ki te Pakeha. E mea ana ahau, kahore
ano i tika te whakaaro o te tangata Maori ki
te Pakeha. Tenei koutou te mea ana, ka
tangohia kautia to koutou oneone e te Pa-
keha, ka peia noatia atu koutou, ka whaka-
ngaromia rawatia koutou e te Pakeha. Na,
kia rongo mai koutou. Kei ki koutou, he
Pakeha ahau, a e aroha kau ana ahau ki te
Pakeha; kahore, e aroha ana hoki ahau ki
a koutou. He Pakeha ano ahau, otiia, kua
riro ke mai ahau ki to koutou taha, koia
ahau ko mea a;, kia whakaaro mai koutou
ki taku korero. Na, e mohio ana ahau ki o
te Pakeha tikanga; e mohio aua ahau ki
nga tikanga i haere ai ratou ki nga whenua
i mua; e mohio ana hoki ahau ki nga tika--

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 11

lands formerly, and I know on what grounds
they have come to this Island now. In
times past, the Pakeha went in ignorance to
the! and of ignorant people. The Pakehas
were ignorant, as also were the tribes who
possessed the land. The Teacher had not
gone beforehand. It vvas not tike this island,
the Teacher and the Gospel first, and afier-
wards the settler. It was not so formerly:

the Pakeha went ignorantly into the midst of
ignorant tribes, one not knowing the lan-
guage of the other, and the other not know-
ing his language. They arranged simply
for a block of land on which to reside, sup-
posing that the aborigines would dwell
peaceably. But not so. Before long, that
ignorant people began to plunder the Pa-
kehas of their property, thinking perhaps
that the foreigner would not detect it. And
after they had thus been robbing for a long
time, then the Pakeha rose up to seek pay-
ment. He did not wish to destroy the
people at large, nor to fight with them, but
he sought for the individual who had com-
mitted the offence. And then the majority
turned round, and fought openly, and com-
mitted murder. Enough: the Pakeha then
arose to defend and save himself. The Pa-
keha strove to put an end to the evil, and
that they should not fight, but that people
persevered in doing wrong. Enough: the
evil went on increasing. and the Pakeha in-
creased in strength: if the aborigines in-
creased, the foreigner increased in a greater
proportion. Enough, they were destroyed.
The evil did not arise from the Pakeha, but
from ignorance: from the ignorance of one,
and from the ignorance of the other: from
the mistakes of one, and from the mistakes of
the other. In this manner were the abori-
gines of Hobart Town and Port Jackson, and
other lands, destroyed.

But, my heart rejoices for New Zealand!
here we have another system, one of know-
ledge. When the Pakeha arrived, your
language was known, and you had adopted
good principles. They spoke kindly to you,
and yon spoke kindly to them: they ar-
ranged properly for lands to reside on, and
they lived quietly. It is good that they
should come, to dwell as friends amongst
you, and make you great. You yourselves
cannot fill up the land. God created the
land as a residence for man, specially com-
manding "Be fruitful and multiply and re-
plenish the earth"; but this land can by no
means be occupied by yourselves. It is
therefore my opinion that God permitted
the Pakeha to come, by whom you will be





nga i haere mai ai ratou ki tenei Mom inai-
anei. I mua, e haere kuare ana te Pakeha
ki nga whenua o nga iwi kuare: kuare ana
nga Pakeha, kuare ana aua iwi nona te
whenua. Kahore i tae nga kai-whakaako  ki
mua. Kahore i penei me tenei Motu,—ko
nga kai-whakaako ki mua, ko te Rongo Pai
ki mua, muri iho, ko te Pakeha noho whe-
nua. Kahore i penei i mua, haere kuare
noa atu ana nga Pakeha ki aua iwi kuare, he
kau ana tetahi ki to tetahi reo, he kau ana
tetahi ki to tetahi reo. Whakariterite kau
ana i tetahi wahi whenua, hei nohoanga mo
ratou, hua noa e noho pai nga tangata whe-
nua: kaore, kihai roa, na, ka tahuri taua
iwi kuare ki te tahae i nga taonga o te Pa-
keha,—hua noa pea, ekore te Pakeha e
kite. A, roa rawa, e tahae ana, na, ka
whakatika te Pakeha ki te rapu utu. Kihai
i mea kia whakamatea te nuinga, kihai i mea
kia whawhai ki te nuinga, huaatu, i whai
tonu ki te tangata nana te hara. Kaore, ka
tahuri nui mai, ka whawhai nui, ka kohuru.
Heoi, ka tahuri te Pakeha ki te tiaki i a ia,
ki te whakaora i a ia. Tohe noa ana te
Pakeha, kia whakamutua te kino, kia kaua e
whawhai, tohe tonu ana taua iwi ki te kino;

heoi, nui haere ana te kino, nui haere ana
ano te kaha o te Pakeha;—memeha haere
ana te tangata whenua, tini haere ana te
Pakeha. Heoi, ka ngaro ra I E hara i te
Pakeha te take o te kino; kaore, na te
kuare: na te kuare o tetahi, na te kuare o
tetahi; na te he o tetahi ki tetahi, na te he
o tetahi ki tetahi. I penei nga tangata
maori o Hopataone i ngaro ai, o Pohakene
huki, me era atu whenua.

E I ka hari toku ngahau mo Niu Tireni!
he tikanga ke to konei! he tikanga mohio!
Tae rawa mai nei nga Pakeha, kua mo-
hiotia to koutou reo, kua tangohia e koutou
nga tikanga pai, Korero pai ana ratou ki a
koutou; korero pai ana koutou ki a ratou.
Whakarite pai ana ratou i tetahi whenua hei
nohoanga mo ratou—noho pai ana. Ka pai
kia haere mai ratou hei hoa noho mo kou-
tou, hei whakanui i a koutou. E kore hoki
e kapi te whenua i a koutou, Hanga kau
ana te Atua i te whenua hei nohoanga
tangata; ki kau ana, " Kia whanau kia tini,
kia kapi te whenua." E kore rawa tenei
whenua e kapi i a koutou. Kuia ahau ka
whakaaro ai, na te Atua i tuku mai nga
Pakeha hei whakanui i a koutou, hei tiaki i

12 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

enlarged and protected and remain free.
"He hath made of one blood all nations of
men, for to dwell on all the face of the
earth, and hath determined the limes before
appointed and the bounds of their habita-
tion." Acts xvii c., 26. But for the Pakeha
of England, this island would long since have
been taken by other nations. Say not that
you can hold it fast; no, it will not be held
by you. But so long as it is held by the Pa-
keha, by the English Pakeha, it will not be
taken by another nation. I know what are
Ihe errors of the Pakeha, and I also know
what are the errors of the Maori. I knew
them formerly, when the Pakeha first ar-
rived: then I considered what was wrong
both in the Maori and the Pakeha. And
where is the tribe which does no wrong?
But in my opinion, from the smaller offences,
we shall not go entirely wrong.

7. This is also a ground of War, the
detaining of a Criminal.—A man turns to
and commits Theft or Murder, he takes re-
fuge with his people, and his people hold
him and rescue him. His crime now at-
taches to them—they have adopted Ins of-
fence—and now they are all transgressors.
Even so, the tribe to whom belonged the
property, or the person murdered betake
themselves to seek amends, and they fall on
the people of the offender, inasmuch as they
have all adopted his crime. And so the of-
fence increases greatly. They fight boldly
and murderously: and many are the inno-
cent men who are slain as utu for the offence
of a single individual. Alas! that a righte-
ous man should be wasted over the crime of
a bad man, Rather look at the Ngapuhis,
in the case of Maketu—that was the way.

That man murdered the Pakeha, and he
was the payment, and himself only. He was
calmly judged, he was quietly condemned:

his murder was compensated, evil was ended.
and the innocent were saved. That is it,
that is the proper method, that is the right
system, that the one man who has committed
the crime should die, and that the innocent
and peaceable should remain alive—that
there may be men to dwell on the earth.

Maori Correspondence

Te Keretu, Bay of Islands,

January 30th, 1861.
SIR, THE GOVERNOR,—

I greet you. That is my love to you.
This is my word to you. Hearken. You





a koutou, hei whakarangatira i a koutou.
" Nana hoki i hanga ki te noho tahi, nga iwi
katoa hei noho i te mata o te whenua; nana
hoki i whakarite nga taima me nga rohe o
nga nohoanga." Titiro ki Nga Mahi 17. 26.
Me kore nga Pakeha, o Ingarani, kua riro
ke noa atu tenei Motu i nga iwi ke. Kei
mea koutou, ma komou e pupuri,—kahore,
e kore e mau i a koutou. Engari, na nga
Pakeha—na nga Pakeha o Ingarani, i pupuri
to koutou whenua, i kore ai te riro i te iwi.
ke. E mahara ana ano ahau ki nga he o te
Pakeha, e mahara ana ano ahau ki nga he o
te tangata Maori. I mahara ano ahau i mua,
i i te pito taenga mai o te Pakeha, i mahara
i ano i reira ki nga he o te Pakeha, ki nga he
i o te tangata Maori. No hea hoki te iwi he
kore? Otiia, ka whakaaro ahau, ko nga he
 noa iho nei, e kore e kino rawa.

7. Tenei hoki tetahi take whawhai, Ko te
kaiponu i te tangata hara. Na ka anga
tetahi tangata, katahi ka tahae, ka kohuru
ranei, na ka rere atu ki tona nuinga, ma
tona nuinga ia e pupuru e whakaora. Na.
ka riro i. a ratou tona hara, ka rere ratou ki
runga ki tona hara, na ka hara katoa ratou.
Waihoki, ka whakatika te iwi nona nga
taonga, nona ranei te tangata i kohurutia,
ka tahuri ratou ki te rapu utu, ka tahuri ki
tona nuinga, he mea hoki kua tangohia tona
hara e ratou katoa. Na, katahi ka tino nui
te hara! Whawhai nui ana, hinga nui ana.
Na, ka tokomaha nga tangata hara kore, hei
utu mo te hara o te tangata kotahi! Aue!
maumau te tangata tika mo te hara o te
tangata he.

Engari tera i Ngapuhi, a Maketu ra, engari
tena. Kohuru ana tena tangata i te Pakeha,
na ko ia hei utu, ko ia anake. Whakawakia
marietia ana, whakamatea marietia ana, na,
ka ea tana kohuru, ka mutu te kino, ka ora
nga tangata kore hara. Koia ano tena, ko
te tikanga pai tena, ko te tikanga tika tena,
kia mate, ko te tangata kotahi anake, nana
I te hara,—kia ora, ko nga tangata hara kore
e noho pai ana. Kia ai he tangata hei
noho i te ao nei.

He Reta Maori

Te Karetu, Peiwhairangi,
Hanuere 50, 1861

E KARA, E TE KAWANA,—

Tena ra koe. He aroha tena noku
ki a koe. Tenei ano te kupu, kia rongo mai

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

13

have heard the words of the Ngapuhi. They
desire to come under the shadow of the
Queen. And this is our thought. I seek;

information from you who point out ihe way
of life and death in the world. This is
another word. We wish to enter the house
of the Queen, and of the Governor—the
house of life. 

These are words of Welcome to you.
Welcome, O Queen, welcome O Governor,
bring the laws, bring kindness and peace.

This is another thing. I am a descendant of
Tara. It was my ancestors who drew the 
Pakehas to shore. They resided at the Papa. 
They are dead, but we" their children live
and are residing here. We therefore say,

yes Father (we say) Let us be covered by

the shadow of the Queen and of the Gover- 
nor.

This is another word. We are orphans,
we have no parents, and hence 1 say. let us
embrace the Queen and Governor as our
parents.

This is another thing. I have consented
that the Queen's road shall pass through my
piece of land. Mr. Kempthorne spoke to
me about it. Enough. Here is also a word
of honour for you:—

"Landed at Matamuku,
Landed at Matarangi;

Landed at your own place,
The land of a stranger."

—These are words to confirm my attach-
ment to you. Send these words to the press,
that they may be (seen) North and South. It
is ended.

From your affectionate friend,
HENARE TE TITAHA,

Pomare's Nephew.
To Governor Gore Browne,
Auckland.

Taupari, May, 22, 1861.
THIS is what I know about this thing, about
the doings of the Manuhiri Tuarangi. When
the body (of strangers) appears, which have
been invited by message, to come and cry
over those who have formerly died, the parly
to whom the corpse belongs, prepare food,
because this thing, the Tangihanga, is a very
great affair. When the guests appear, the
residents shout out their invitation: this is
the call:—

"Welcome, Welcome,
O thou stranger of renown:

My son hath fetched thee from afar,
Right from the stars of heaven,
And dragged thee hither to me.
Welcome."





koe; kua rongo koe I te kupu a Ngapuhi, e
mea ana, kia tomo atu ki ro to ki te maru o
te Kuini. Ko te whakaaro ano hoki a ma-
tou—He rapu atu naku ki a koe ki te kai
whakaatu i te ora, i te mate, ki te ao.
Tenei ano tenei kupu, kia tomo atu matou
ki roto ki te whare o te Kuini, o te Kawana
hoki, ki te whare o te ora.

Tenei ano tenei poroporoaki ki a koe.
Haere mai e Kuini, haere mai e Kawana,
I homai te ture, homai te atawhai, te ata noho.
 Tenei ano tenei. He uri au no Tara: na.,
 toku tupuna i to te Pakeha ki uta. Te kai-

nga i nohoia, ko te Papa, Male atu ratou
 ora ake ko matou, ko a ratou mokopuna, e
 noho nei. Koia ahau i mea ai, ko ia to
 matou matua, me hipoki ki runga ki te
i maru o te Kuini, o te Kawana hoki.

Tenei ano tetahi kupu, he pani matou,
! kahore o matou matua, koia ahau i mea ai,
me awhi atu matou ki te Kuini, ki te Ka-
wana, hei matua mo enei pani.

Tenei ano tenei, kua whakaaetia e ahau te
ora a Kuini, a te Rawana hoki, kia puta i
1 taku pihi whenua. Na Tone te kupu ki
ahau. Heoi ano tenei. Tenei ano tetahi
 kupu whakahonore ki a koe: —

i "Kau ki Matamuku,

I Kau ki Matarangi:

Kau ki ou whenua,
He whenua tauhou."

He kupu whakau naku ki a koe tenei.
Mau e tuku atu ki te perehi ena korero,
 ki runga, ki raro. Ka mutu.

 Na tou hoa aroha,

Na HENARE TE TITAHA,

Iramutu o Pomare.

Ki a Kawana Koa Paraone,
Kei Akarana.

Taupari, Mei 22, 1861.
Tenei taku i mohio ai mo (enei mea mo (e
tikanga o te "Manuwhiri Tuarangi." Ka
puta mai te hui i tikina atu i korerotia kia
haere mai ki te tangi i nga tupapaku kua
mate atu i mua, ka mahi te tangata nona
nga tupapaku i te kai; ko te mea nui rawa
hoki tenei ko te tangihanga. Ka puta mai
te hui, na, ka pa te karanga a te tangata;

whenua, koia tenei te karanga: —

" Haere mai! haere mai!

E te Manuwhiri Tuarangi;

Na taku potiki koe i tiki atu,

Ki te whetu o te rangi,
Kukume mai ai—A,
Haere mai!" ;

14

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

—The only gathering to be invited, at pre-
sent, is that goodness may spring up; and
that this place may be left as a residence
for this stranger Goodness. Let both the
races call out, Welcome, Welcome, that this
kainga may be taken full possession of by
that guest.

If the call is earnest, the stranger is em-
boldened to approach the kainga: but if not
invited, he is not free to come. This is my
(advice), that we be strong to call upon
Goodness to come, and dwell permanently in
this Island of New Zealand.

From your loving friend,

ANONYMOUS.

ANCIENT SCRIPTURAL HISTORY.

CHAPTER I.
BEFORE THE FLOOD.

Had not God revealed it, neither the crea

tion of the world, nor the origin of man,
would have been known. Although many
years elapsed between the creation and Moses,
yet the discourses of Adam reached him
entire, because men in those limes did not
die so quickly. But God shewed these things
to Moses, the writer of Genesis. There
were 4004 years between the Creation and
Christ.

Five Books were written by Moses, viz.,
Genesis, Exodus, Leviticus, Numbers, and
Deuteronomy. These form the commence-
ment of the Bible» which is divided into two
parts, the Old and New Testament. The
Old Testament contains thirty-nine Books.
Those of Moses are at the beginning, and 
that of Malachi is at the end. There were
4500 years between Moses and Christ. It was
from Moses that we heard of the creation of
the world, and of man; of the beginning of
evil, and of God's doings to our ancestors,
even as they are to this day.

In the first place, the heaven and the
earth were made; after that the light;

after which the earth was formed as a resi-
dence for man; last of all, man himself
was made as a finishing stroke, that he might
carry out the intentions of God in the world.
All things, and all animals, were given over
to him. He was to be the rangatira, and
they were to fear him.

Adam, and his wife Eve, were settled in
the garden of Eden. The exact situation of
that garden is not known at the present
time: the appearance of the earth has been





 Heoi te hui e karangatia inaianei, ho Ie pai
 kia puta mai, kia waiho tenei kainga he
 nohoanga mo tenei manuwhiri, mo te pai.
 Ma nga iwi e rua e karanga, Haere mai,
 haere mai! kia riro pu tenei kainga i taua
manuwhiri.

Me he mea ka pono te karanga, ka kaha
 te haere mai o te manuwhiri ki te kainga:

ka kore e karangatia, e kore e kaha te haere
mai. Ko taku tenei, me kaha;  ano te kara-
nga i te pai kia haere mai, kia tino noho anu
 ia ki tenei motu, ki Niu Tireni.
Na tou hoa aroha,

Na INGOA TE WHAKAHUATIA.

NGA KORERO O NAMATA.

UPOKO I.

I,—KO MUA O TE WAIPUKE.

Me i kahore i whakaaturia mai e te Atua,
kihai i mohiotia no hea ranei te ao, no hea
hoki te tangata. Ahakoa be maha nga iho
nga tau o te orokohanganga, a tae noa ki .
Mohi, i tae toitu ano nga korere a Arama ki
a ia; no te mea kihai nga tangata o era
whakatupuranga i hohoro te mate. Otiia i
whakaaturia mai ano e te Atua ki a Mohi ki
te kai tuhi o Kenehi. 4004 nga tau e te oro-
kohanganga ka tae ki a te Karaiti.

E rima nga pukapuka i tuhituhia e Mohi,
ko Kenehi, ko Ekoruhe, ko Rewitikuha ko
te Taunga, ko Tiuteronomi. Ko te timata-
nga enei o te Paipera. E rua nga wahi o
te Paipera, ko te Kawenata Tawhito, ko te
Kawenata hou. E toru tekau ma iwa nga
pukapuka o te Kawenata tawhito. Na Mohi
nga pukapuka timatanga. Na Marakai te
pukapuka whakamutunga. Ko tahi mano e
rima rau nga tau o Mohi ka tae iho ki a te
Karaiti. Na Mohi tatou i rongo ai ki te ha-
nganga o te ao, o te tangata; ki te timata-
nga o te kino; ki nga tikanga a te Atua ki
o tatou tupuna, e rite tonu nei ki ana inai-
anei.

Ko te rangi me te whenua i hanga i te ti-
matanga, muri iho ko te maramaranga, muri
iho ko te whakapainga o te ao hei nohoanga
mo te tangata; muri rawa iho ko te tangata
hei whakaotinga, hei kai whakahaere i a te
Atua tikanga ki te ao. I tukua katoatia mai
nga mea, me nga kararehe ki a ia. Ko ia
hei rangatira; ko ratou hoki kia wehi ki a
ia.

I whakanohoia a Arama raua ko tana wa-
hine ko Ewe ki te kari ki Erena. Kahore i
mohiotia inaianei te tino wahi o tera kari;

kua rere ke hoki te ahua o te ao i te waipu-

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 15

altered by Noah's flood, and it has not been
revealed by Scripture.

It was by God's design that the mouth of
man was different, and possessed a voice;

and He appointed Adam to give names to
the beasts which he bad made.

Man was quite good when he was first
made, and so was the vvorld: there was !
nothing evil in it. And God determined to
try man, to see whether his thoughts were
stead fast, and whether he would obey God's
word.

He commanded Adam and bis companion, 
that of one of the trees in the garden they
should not eat, lest they died. Enough, 
but Satan the evil Spirit is wishful for com-

panions in misery, and so he deceived them,

and they ate. And now they know that 

they have been false, and trodden under

foot of the word of God, and believed in that

of the devil. And now alas! they two are

driven from the garden  -separated off, lest

they should approach God, the source of

life and the earth is cursed. And here 

began both sin and death. And here com-

menced the disobedience of animals, and 

the overgrowth of weeds in the world.

But, although God was angry, he bad
remembrance to bis love; and when they
 became distressed on account of their
punishment, he showed forth the Saviour, -
who was afterwards born as the seed of the
woman, to bruise the head of Satan; that
is, to put him down, and to destroy his
influence in the earth. And hence the
expression of Eve, "1 have gotten a man
from Jehovah." And hence also she called
her son "Cain," that is, the "acquisition,"
supposing that that was the child who should
destroy Satan.

But man was found groping in the dark.
As to that precious treasure of his-his
son—it was not long before the evil sown by
his father brought forth fruit. And when
it was at length seen, there he was slaying
his younger brother Abel. He killed him
from jealousy, because Ihe offering of his
brother was well-pleasing to God, whilst his
own was rejected, as not springing from
faith. He had brought of the fruits of the
earth, but what God desired was an animal,
a thing possessing blood, as a type of the
blood of his Son, which would shortly be
shed in the world.

According to Scripture, the likeness of
Adam's children was like himself. But God
Lad already laid down a design of bringing
forth a new system, whereby man should
be brought nearer to what was good. And
hence He began to select men. Seth, one
of Adam's sons, was the one appointed by





ke i a Noa; a kihai i whakaaturia mai e te
Karaipiture.

Na te Atua i rere ke ai te mangai o te ta-
ngata, i whai reo ai; (Ekoruhe 4, 11 tu-
kua ana e ia ki; a Arama I e tikanga mo to
whakahua i nga ingoa o ana kararehe i ha-
nga ai. Kenehi 2, 19.

Pai tonu te tangata i tona hanganga ai;

pai tonu hoki te ao katoa: kahore he kino
kahore he aha. Na ka mea te Atua kia wha-
kamatauria te tangata kia kitea ai te pumau-
tanga o tona whakaaro, e rongo ranei ia ki
ta te Atua kupu.

I mea ia ki a Arama ma, kia kaua raua e
kai i te hua o te tahi o nga rakau o te kari;

kei mate raua. Heoi e hiahia ana tera te
Wairua kino a Hatana ki etahi hoa mamae
mona. Na, mamingatia ana a Arama-ma e
ia; a kai ana raua. Hoki rawa ake to raua
mahara, kua teka, kua takahi i ta te Atua
kupu, Kua tahuri ki ta Hatana. Na, peia
ana raua i roto i te kari, motuhia atu ana
kei tata ki te Atua ki te take o te ora, a ka-
kanga ano te whenua. Ka tahi ka timata te
kino me te mate; ka tahi ka tutu te karare-
he, ka kapi ano hoki te whenua i nga taru
kino.

Otira, ahakoa i riri te Atua, i mahara ano
ia ki te aroha: i a raua e pouri ano mo to
raua matenga, ka whakaturia mai he kai wha-
kaora,—tana tamaiti kua whanau i muri nei
hei uri mo te wahine, hei kuru rno te mate-
nga o Hatana, ara, hei pehi i a ia, hei wha-
kamutu i tona kaha ki te ao. No reira nei
ta Ewe kupu, " Kua whakawhiwhia mui
ahau e Ihowa ki tetahi tangata." Kenehi 4,
 No reira ano hoki i huaina ai e ia tana
tamaiti, Ko Keina, ara, ko te taonga; i mea
hoki ko te tamaiti tena, mana e whakangaro
a Hatana.

Otira e whawha noa ta te tangata i roto i
te pouri. Ko tana taonga utu nui, ko tana
tamaiti, kihai i taro kua puta nga hua o te
kino i whakatokia e tona mama. Kitea ra-
watia ake kei te patu i tona teina i a Apera.
1 patua ai, he hae nona ki te whakahere a
te teina i manakohia nei te Atua. Kihai ta-
na i paingia, he kore hoki no te whakapono
hei kinaki. Nana hoki i mau mai ki te hua
o te whenua; a ko ta te Atua i pai ai, ko te
.hipi, ko te mea whai toto hei tohu mo nga
toto o tana Tamaiti meake nei whakahekea
ki te ao.

Ki ta to Karaipiture rite tonu ki to Arama
te ahua o ana tamariki; Kenehi 5, 5, ara, i
rite ratou ki a ia te kino. Otira kua takoto
noa ake ta te Atua whakaaro kia whakatu-
puria houtia he tikanga hou e neke ake ai te
tangata ki te pai. No reira ano hoki i ti-
mata ai te kowae o nga tangata. Ko Heta

36 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

God to supply the place of Abet. He was
the origin of those who indulged in godly
thoughts, and who were called the sons of
God. Cain was the source of the people
without God, and lience the word, "They
have gone in the way of Cain." But wisdom
did not continue with the offspring of Sell).
It was not long before the evil of that system
was seen, viz., of the intermarriage of the

thoughtful with the thoughtless, Within a
man's heart, evil is not conquered by good.
And thus the descendants of Seth dege-
nerated, and he was the only man who
remained steadfast, and did not follow, with
the multitude, to do evil..— Whakapapa Ara.

Official Notification

Office of Minister far Native Affairs,
Auckland, llthJuly, 1861.

HIS Excellency the Governor has been
pleased to appoint

TIPENE MAMAKU, of Kaipara;

TARAPUHI TE RAWHIHI I, of Mawhera;

ARAPATA TE HORAU, of Mawhera;

IHAIA TAINUI, of Mawhera;

KINIHI TE KAO, of Mahitahi;

KEREI, of Mahitahi;

WIREMU POHE, of Whangarei;

to be Native Assessors.

FRED. A. WELD.

HOW TO MAKE LEAVEN.

ANOTHER WAY.

Take a good and raw potato, and scrape
it; after which mix the scrapings with flour
and sugar. Let there be one spoonful of
sugar and four of flour. Mix these with
warm water, about the warmth of milk.
Then pour all into a bottle, and cork it up
with an English cork: place it at the side of
the fire, and leave it standing there for a
day and a night. After which, it will be all
right.





tetahi o nga tama a Arama ta te Atua i wha-
karite ai hei whakapai mu Apera. Ko ia te
pu o te hunga i whakaaro ki te Atua. ara,
! o te hunga i karangatia nei ko nga tama a te
i Atua. (Kenehi 6, 2} Ko Kema te pu o te
hunga Atua-kore; no reira te kupu, "E
haere ana i te ara o Keina." (Hura 11)
 Otiia kihai i mau te mahara o te uri o Heta.
Na ka marenatia ratou ki nga tamahine a
Keina.—Kihai i taro kua kitea te he o tera
mahi, o te marenatanga o te hunga whakaaro
ki te hunga whakaaro kore. E kore e toa
te pai i te kino i roto i te ngakau tangata.
Ka tahi ka heke rawa te tupu o nga uri o
Heta, a ko tahi tonu te tangata i mau ana
whakaaro, kihai i whai (ahi me tona nuinga
ki te kino.—Ao te Whakapapa Ara.

Panuitanga na te Kawana

Whare o te Minita mo nga mea Maori,

Akarana, Hurae 11, 1861.
KUA pai a te Kawana kia whakaturia a

TIPENE MAMAKU, o Kaipara;

TARAPUHI TE RAWHIHI, o Mawhera;

ARAPATA TE HORAU, o Mawhera;

IHAIA TAINUI, o Mawhera;

KINIHI TE KAO o Mahitahi;

KAREI, o Mahitahi;

WIREMU POUE, o Whangarei;

hei Ateha Maori.

FRED. A. WELD.

HE RITENGA MO TE HANGA REWENA.

TETAHI TIKANGA ANO.

Me waru Te Riwai, hei te riwai pai, hei te
riwai maia; a, muri iho me whakaranu te
nehu, me tetahi paraoa, me tetahi huka ano
hoki. Kia kotahi te koko huka, kia wha nga
koko paraoa. Me whakaranu enei ki te wai
mahana, kia pera te mahana me to te waiu.
Ringihia katoatia atu ki te pounamu, me
puru Pakeha, a whakaturia ki te taha o te
ahi, kia kotahi ra, kia kotahi po e tu ana.
Heoi ano kua pai.