TE KARERE MAORI
OR
MAORI MESSENGER
"Kia whakakotahitia te Maori me te Pakeha"              
VOL. II]  AUCKLAND,  FEBRUARY  25, 1862.—AKARANA, PEPUERE 25, 1862. [No. 6.
 "LET THE PAKEHA AND THE MAORI BE UNITED"

IT is deemed desirable to publish in
the Maori Messenger" the follow-
ing paper, relative to certain occur-
rences which recently took place in
the Waikato country: and although
we  are persuaded that  the more
thoughtful of the Native people will
make their own comments upon the
strange proceedings of the  Ngati-
maniapoto tribe, still we are unwill-
ing to allow the facts contained in
this article to go forth to the world
unchallenged.
  Upon  mature reflection, the Na-
tives themselves must conclude, that
no possible advantage can be gained
by hostile, demonstrations on their
part.  If Maori chiefs feel aggrieved,
we are quite sure that their wrongs
will be  speedily redressed, if, in a
becoming manner, they apply to the
duly constituted authorities.
       "KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI"

 KUA  ata rite te whakaaro kia taia ki
 te "Karere Maori" te pukapuka i
 raro iho nei, mo etahi mahi i roto o
 Waikato.  He ahakoa e tino matau,
 ana matou, e  kite ano te hunga
 tohunga i roto i nga Maori i etahi
 hua he iho titiro mo ratou ki nga
 tikanga ke a Ngatimaniapoto ; he
 ahakoa ra, ekore matou e  pai kia
 puta, atu ki te ao i runga i te kupu
 kore.

   Ki te ata whakaaro nga tangata
 Maori, ka tino kite ratou kahore he
 tika e ahu ki a ratou i runga i te
 mahi tutu ope. Ki te mea e mamae
 ake ana te whakaaro o etahi ranga-
 tira Maori, ka ata whakarangona, ka
 ata whakaotia nga he, ua hoake e
ratou, i runga, i te mahi marie, ki
 nga tangata kua oti te whakarite he
 mahi mo nga hara.

           TE KARERE MAORI OR MAORI MESSENGER.
  On  what principle, we demand,
did the  chief  Patene  with thirty
armed  men attempt to eject Mr.
Gorst  from  lands  ceded to the
Europeans ? For many years we
have been accustomed to hear from 
the lips of the Native people that
Europeans have a perfect right to
place upon their own lands whom-
soever they please; but in this par-
ticular it would seem, that Patene
Poutama does not approve of the
national voice-does not approve of
laws based upon natural justice.

   The Maori, no doubt, are igno-
 rant of the consequences of such
 unseemly conduct as that of Patene
 and his adherents, the law punishing
 with great severity those who are
 convicted of bearing arms "with
 hostile intent;" but even the Native
 law recognizes offences of this grave
 character; demanding satisfaction in
 various ways.
   The Waikato people, from time to
 time, have professed to feel a sincere
 desire for the maintenance of friendly
 intercourse with their European
 brethren, their own motto being,
 "Religion, Law, and Love; but
 what amount, may we not seriously
 ask, of religious feeling, or lawful
 course of action did Patene Poutama
 and  his thirty soldiers evince in
 their late demonstration at Otawhao
 against Mr. Gorst?
  No runga i tehea tikanga te mahi ,
a Patene ratou ko ona tangata mau
ringaringa e toru tekau, i mea ra
kia pana atu a Te Kote i runga i
nga whenua kua oti te whakatatu, i
mua ai, ki nga Pakeha ? I nga tau
e hira, e rorongo ana matou ki nga
ngutu  o te tangata Maori, ki to te
Pakeha  tikanga ki ana pihi ake ki
te whakanoho i ana tangata i pai ai;
 otira, kahore a Patene Poutama i
 whakaae ki te reo o te iwi katoa i
 runga i tenei whakaaro tika inahoki
tana hua—a, kihai ia i whakapai ki
 nga ture e whakatupuria  ana ki
 runga ki tenei hanga ki te tika.
   E kuare ana pea te tangata Maori
 ki nga hua e ahu mai ana i te mahi
 ahua he, penei me ta Patene ratou
 ko ona tangata, e tino whiu ana hoki
 te Ture i te hunga mau ringaringa,
 "e  ngakau  ana ki te he;" otiia, e
 titiro ana ano te ture Maori ki nga
 hara nui, nga  hara penei, a he kara-
 nga aria kia puta he utu.
 I oti te karangaranga a Waikato
 i ia takiwa, i ia takiwa, ae he nui to
 ratou hiahia kia whakahoa ki o
ratou tuakana Pakeha, na te mea,
ko ta ratou pepeha tenei; "Ko te
Whakapono, ko te Aroha, ko te
Ture," Na, kia ata mea atu e
matou, keihea te nui o te whakaaro
o te whakapono, keihea te whaka-
mananga o te Ture, i runga i te
tikanga a Patene Poutama me ona
hoia e toru tekau, i to ratou ngara-
hutanga i Otawhao ki a Te Kote?

         TE KARERE MAORl OR MAORl MESSENGER.
                           
pointed out his errors; but he used no threats
of removal, and seemed only half in earnest.
The great and unlooked for obstinacy of the
Magistrate terminated the proceedings; the
soldiers were manuvoured into the road again
and marched away; there was a general rush
of the public into the road to see the army
march through a puddle that extended across
the road, but the red officer deployed into
single file in a masterly manner, and the men
crept by the hedge side, so the hopes of the
public were disappointed.

 In the afternoon Taati paid Mr Gorst a
visit, and said that his Runanga would not
agree to appoint him to be Assessor. He said
they were afraid lest they should lose their
"mans" and that it was owing to fear that no
one ventured to accept the Governor's plans.
All the Runangas had agreed that no Magis-
trate and no additional school-masters should
be admitted into the district, but he said that
the violent proceedings of Ngatimaniapoto
were not sanctioned by the rest. Mr Gorst
pointed out to him that they had come, with
arms and threats, upon the Queen's land, which,
on their own principles was wrong. Three or
four Waikatos from Kihikihi were also down   

tangata kotahi; engari kia ata rongo ia ki te
kupu a Matutaera me Waikato katoa. Ano
ko Patene, "Ko ahau a Kingi Matutaera, a
kua whakaae nga runanga katoa kia pana atu
a Te Kote, a Te Karaka. He toke raua, he
parangia hi ika na te Kawana; a, ki te waiho
kia noho raua, e mau i te maunu etahi o nga
iwi i roto o Waikato. Hono tonu te tono
a Patene kia haere a Te Kote, tino whaka-
kahore ana a Te Kote. Ka mea ake a
Patene, he tono marie tenei nona kia haere
a Te Kote; ki te tohe ia ki te noho, ekore e
wheau ka hokia mai ano ki te tono ato i a
ia. I mea, mana ano e tango a Te Kote
raua ko Te Karaka me a raua taonga—ekore
e ahatia raua me nga taonga—ka hapainga
atu ki te waka, ka tonoa kia haere, oti atu.
I mea atu a Te Karaka, me hiki a Te Kote
ka tae ki te waka; a, te taenga ki te waka,
ekore ia a Te Kote e hoe. I whakatika a
Patene ki te kupu a Te Karaka. I tu ano
ki te korero tetahi Maori, be bate paranene
whero whakahekeheke  te kaha, e meinga
Rangiaowhia, humarie ana nga mata i te
ana ko Ihaia, he rangatira whai maana no
tirohanga atu. I puaki tana kupu ki nga
he a Te Kote; otira, kihai i puta i a ia he
kupu pana mo Te Kote ma, a i ahua ngoikore
mai nga ki o taua tangata. " No te kitenga i
te tino pauauatanga o te Kai-whakawa, i
kona  tata te mutunga   o te rohe takiritia
ana; no te taenga ki te huarahi, kote tonu
atu nga hoia. Oma  whakarere atu ana te
taha ki a Te Kote ma ki te ara, kia ata kitea
atu te hikitanga o nga wae o te ope ra i roto
i te reporepo e takoto haere ana i te hua-
 rahi; otira, i whakatakitahitia e te Apiha
 whero ra, nga hoia o tona ope, whakataha
 marie ana ki tahaki, a ngoki haere ana nga
 tangaia i te taha o te taiepa otaota, te mana
 hoki nga hiahia whakakata o te tokomaha.
   I te muri awatea ka puta a Taati kia kite
i a Te Kote; a, mea mai ana ia, kihai tana
 runanga i pai kia waiho ia hei Kai-whakawa.
 I mea ia, he wehi no  ratou kei ngaro to
 ratou mana; a, i ki ake hoki, na te wehi te
 whakaaetia ai e te tangata nga tikanga a te
 Kawana Kerei.  Mea ake ana hoki, i wha-
 kaae nga runanga katoa kia whakakorea he
 Kai-whakawa ki aua wahi; a, kia kaua e
 apitia mai etahi atu Kai-whakaako mo nga
 kura;  I mea ia, ko nga tikanga; ririhau a
 Ngatimaniapoto, kihai i whakaaetia  e te
 tini. I mea atu a Te Kote, i puta mai taua
 hunga a Ngatimaniapoto me a ratou pu, me
 o ratou korero whakawehiwehi ki runga ki
 nga whenua o te Kuini; a, ki to ratou tika-
 nga, ki to nga Maori, he he tera mahi.
 Tokotoru, tokowha nga tangata o Waikato i
                 

          TE KARERE MAORI OR MAORI MESSENGER.
After shaking hands with the enemy and 
 loitering about for five or ten minutes, as
 nobody seemed disposed to begin, Mr. Gorst
 went away into the house. One of Mr. Mor-
gans teachers was soon sent in to ask Mr.
 Gorst' to come out and talk to them, they also ,
 invited Mr. Morgan to come and listen, though
 they disclaimed all intention of meddling with
 him; it was Mr. Gorst not he that was to be
 driven away. When Mr. Gorst got out, a man
 in the road was reading a written declaration
 of loyalty to the King purporting to fee signed
 by 2079 persons. The  only phrase that was
 distinctly heard, for he read very badly was
 the Bishop and Morgan  and other false pro-
 phets." An adjournment was then proposed to
 the shade the church field, so they sat down
 on the church steps; the army was reformed,.
 reprimanded by the red officer for allowing
 the boys to poke fun at it, maneuvered through
 a gap in the hedge into the field, and drawn up,
with guns and bayonets, a couple of yards
before the party. Patene came forth in
front and made an oration. He dwelt on
the wrong committed by the Governor in
sending up a magistrate when they had passed
a resolution that none should be allowed
to come; it was no use Mr Gorst saying that
he had never judged any Maori, Patene had
seen in the newspaper that the Governor had
sent him up a magistrate. Mr Gorst
said he was on his own piece and Patene
had no right to meddle with him. Patene
said he would not let Mr Gorst stay unless
he would consent to become a trader, and sell
blankets and tobacco, and give up being a
Magistrate. Mr Gorst said that he could pay  
no attention to the words on one man; he must
hear what Matutaera, what all Waikato, said
to this. Patene replied that he himself was King
Matutaera, and that all the Runangas had
agreed that Mr Gorst and Mr Clarke should
be driven away; they were worms, baits that
Sir George Grey was fishing with, and if they
were suffered to remain some of the tribes in
Waikato would inevitably be caught. He
repeatedly ordered Mr Gorst to go. Mr
Gorst positively refused. Patene then said that
this time he had told Mr Gorst quietly to go,
but if he persisted in remaining he should soon
come back and send him away, he should
take Mr Clarke and Mr Gorst, he said, with their
goods (he would not hurt either them or their
goods) and put them into a canoe and send
them away. Mr Clarke said that he and Mr
Gorst would have to be carried down to the
river, and would not help paddle. Patene
replied that was just. A Maori in a striped red
flannel shirt, said to be Ihaia, an influential
Rangiaowhia chief, with a merry good
humoured face, also addressed Mr Gorst and
poauau o taua hunga hoia. Hei aha—hei
mea whakakata  mo  te tangata.  I pikitia
nga taiepa e te kura o Te Mokena  ki te
matakitaki; a, he tini nga rangatira wahine,
Pakeha  hoki o nga kainga tutata, e tirotiro
ana; ko nga tamariki, ko nga mea whanau
hou, ko nga hoiho, ko nga Maori. Tu huhua
kore te 30 o nga hoia ra i waenga, te ai he
kahuatanga; heoi ano hoki te mea  i tu
huhua  kore,  ko ratou. Ringaringa ana
matou  ki te hoa riri, no te ngoikoretanga
mai o taua ope, no te kupu koretanga hoki
ka haere a Te Kote ki te whare. Roaroa
iho, tonoa ana tetahi o nga kai-whakaako o
te kura o Te Mokena ki te tiki i a Te Kote,
kia haere mai ki te korero. I tono ano hoki
ratou i a Te Mokena hei whakarongo i nga
korero.  Ki ta ratou korero, ekore e ahatia
a Te Mokena, engari, ko te tangata e pana
ana, ko Te Kote.  I te haerenga atu o Te
Kote ki waho, e panui ana tetahi tangata i te
pukapuka  whakaae ki te Kingi; i kiia ko
nga  tangata i tuhituhi i o ratou ingoa ki
taua pepa, 2079. Ko te kupu o taua puka-
puka  i tino rangona e Te Kote koia tenei,
 "Ko te Pihopa, ko Te Mokena, rae era am
poropiti teka."  No konei ka  meinga  kia
 haere ki te marae o te whare karakia, ki te
 wahi hauhau. Noho ana i waho ake o te
 tomokanga ki te whare karakia, whakarara-
 ngitia ana ano taua ope ra te 30, a riria iho
 e te Apiha i te kahu whero ra, mo to ratou
 taunutanga, mo to ratou whakakatakatanga
 e te tamariki. Whakatekateka noa te ope
 ra, a ra rototia ana i te pakarutanga o te
 taiepa, ka taka ki tua ki  te wahi watea,
 whakararangitia ana, tu tona me nga pu,
 ne nga peneti i pahaki tata mai o Te Kote
 ma.  Ka  puta a Patene i konei, tu ana ki te
 whai korero i mua mai o te ope ra. I mea
 ia ki te he o te Kawana mo tona tononga
 atu i te Kai-whakawa, no te mea, kua puaki
 ta ratou kopu, ta nga Maori i roto i te
 runanga, kia kaua te Kai-whakawa e haere
 ake ki Waikato. He aha ki a ratou te kupu
 a Te Kote,  i ki atu ra, kahore ano  ia i
 whakawa  hoa i tetahi Maori i tona taenga
 atu, a mohoa noa.  I ki a Patene, kua kite
 ia i roto i nga nupepa, na te Kawana ia i
 tono ki reira hei Kai-whakawa, i mea ake
 a Te Kote, e tu ana ia i runga i tona pihi
 ake;  a, he he te tikanga a Patene e tono
  noa ra i a ia kia haere.  I mea  a Patene,
 ekore ia e pai kia noho a Te Kote ki taua
 Wahi;  engari ki te whakaae a Te Kote kia
 waihotia iho hei kai hoko, paraikete noa,
 tupeka noa, a, me mutu tana mahi Kai-
 whakawa,  katahi ano ka whakaaetia tona
 nohoanga ki reira. Mea atu ana a Te Kote,
 ekore ia e whakarongo ki te kupu o te

         TE KARERE MAORI OR MAORI MESSENGER,
thief only, whose thoughts are bent upon
getting what he can.
   Friend, the Editor, send this to be pub-
 lished in the Karere.
                 From      HONANA.


   To the Editor of the Maori Messenger.
            Auckland, Oct. 29lh, 1861.
 Mr. Editor,—
   I have a  word to say to you about a
 wrongdoing of the Maori, which I have
 seen.  I write this word to you that men
 may hear of and forsake it.
   This is the wrong:  the extortion of the
 Maori towards European travellers. When
 the Pakeha comes to a river, perhaps be
 sees a native in his canoe, and asks to be
 put  across.  This is but a  trifling service,
 and so also should be its remuneration; per-
 haps sixpence would be sufficient: but the
 Maori opens wide his mouth and exclaims,
 One  pound.  Or, if the traveller is in want
 of a horse, or of a  man  to assist or guide
 him, very great indeed is the payment which
 is named and pressed for; hence the word
 of the Pakeha which says that the Maori is
 a covetous man.
    But let not the native misunderstand what
 the Pakeha means.  He  does not say that
 men  are to work for nothing, or travel with-
 out payment.  Not so; but that he should
  only receive a proper remuneration. It is
 very wrong simply to increase the demand,
 because the man  is in difficulties. This is
  not according to Scripture; nor is there left
 any room for love in such conduct. On the
  contrary, disappointment,  dislike, alterca-
  tions and anger, are the consequence of
  this hard system.
   And therefore it is that I advise the natives
  to be gentle in demanding payment for small
  services, and in their complaints of that
  which is just, the practice of Europeans
  would perhaps be a good system for you to
  adopt.
          From your affectionate friend,
                         From BROWN,
  EXTRACT OF A LETTER FROM HENARE POTONGA,
               OF TAUPO.
 Do not engage yourselves in the foolish
actions of the world, but let your actions
be just. Look searchingly at one end of the
matter, and should you not discover the
principle, then look at the other end; per-
adventure the evil is concealed in the centre
thereafter 
hae anake, nana nga whakaaro, ki te hamu
mea mana.
  E koro, e te kai tuku korero, tuku atu ra
enei korero kia taia ki te Karere.    
                       Na HONANA.


   Ki te Kai tuhituhi o te Karere Maori.
           Akarana, Oketopa 29,1861.
E Hoa,—                       
  He kupu, ano taku ki a koe mo tetahi
mahi  kino a te tangata Maori,  i kite nei
ahau.   Ka tuhituhia, atu tenei ki a koe, kia
ata rangona e te tangata, a kia whakarerea
iho. Ko te he ano tenei, ko te pakeke o nga
Maori ki nga Pakeha haereere. Te taenga
atu a te Pakeha ki tetahi awa, ka kite pea i
te Maori i runga ano i tona waka, a ka tono
atu kia whakawhitia ia ki tawahi. He mahi
iti te mahi nei, me tona utu ano, kia kotahi
pea te hikipene. Otiia, ka hamama noa te
waha  o te Maori, ka karanga ake, Kia kotahi
 pauna.  Ka mea atu ranei te Pakeha haere
 ki tetahi hoiho, ki tetahi tangata ranei, hei
 kawe i a ia, hei arataki, na ka nui noa atu
 te utu e tonoa ana, a pakeke noa. No reira
 te kupu a te Pakeha, e ki ana, he tangata
 apoapo te Maori.
   Otira, kei he te tangata Maori ki  ta te
 Pakeha e mea  ai. Ekore e kiia kia mahi
 kau te tangata, kia haere utu kore ia; kahore
 ra, engari, kia utua ia ki te utu tika. He
 mea he rawa hoki tena kia whakanuia kautia
 te utu i runga i te matenga a te  tangata.
 Ehara tenei i ta te Karaipiture: kahore hoki
 he putanga aroha  i roto i te mahi penei.
 Erangi he pouri, he mauahara, he tautohe,
 he riri, te tukunga  iho o  tenei tikanga
 pakeke.
   Koia au ka  mea atu nei ki nga tangata
 Maori, kia ata hanga te tono utu mo nga
 mahi ririki, me te whakakino i te utu tika.
 Tera pea, kei te ritenga Pakeha, te tikanga
 pai ma koutou.
                   Na te hoa aroha,
                         Na PARAONE.
 HE  KUPU WHIRIWHIRI RO  TE PUKAPUKA A
         HENARE POTONGA, O TAUPO.
   Kanaka  e mahia nga mahi kuare o te ao;
  engari, kia tika te mahi. Ata tirohia i te
  pito, ki te kore e kitea [te tikanga] tirohia i
  tetahi pito, tena pea kei waenganui e takoto
  ana te kino.

         TE KARERE MAORI OR MAORl MESSENGER
                                                                                                                                                                                                                                                                                        
    INJURIOUS SUPERSTITIONS.

THE  following paper was published in the
year 1856, but as the evils which Takerei Te
Rau and  his friends particularize are on the
increase in some   places, it is considered
advisable again to remind our Native readers
of the injurious tendency of these heathen
practices; and the most effectual mode of
doing this perhaps, is to place in their hands
the sentiments of their own countrymen on
 this subject.

         Taupiri, November 20th, 1856.
   O ye Tribes, and ye divisions of Tribes,
and the men who  rightly think in the midst
of the tribes. Do you be strong, and put all
evil down in the tribes.
   The following are the things which cause
evil in the Tribes:—
   Witchcraft.—Do  not sanction this nor
 allow it to be said it is right: Witchcraft
 is a falsehood, Acts, 13 c. 6-12: this evil is
 growing in the tribes, and, a person being
 accused falsely, was murdered, and thus our
 relations are killed, because we believe a lie,
 and  think witchcraft is true. Truth,  be
 thou strong to oppose evil: and thou, great
 thought, work the things which make for
 peace, that the people may live in good.
   Put away all Maori gods, from amongst
 the tribes, and cease to believe them, that
 the Almighty may not be angry, Deut., 32 c.
 13-42 v., Exod., 20 c. 1-6 v.
   Let the works of the Native gods be spoken
 of, that is, the deeds and ceremonies of the
 Native Priests, who when   they  use their
 incantations over a sick person require goods
 to be given to them, which if not done they
 pretend their incantations cannot succeed,
 as they have no offering for their gods;
 money  being given they perform their cere-
 monies, and these not succeeding, they have
 recourse to a false accusation, which is that
 some person caused the death.
   This is also another false practice of these
 men (the Priests;) they use the influence of
 the New Testament in conjunction with their
 own  incantations to gain the attention and
 sanction of the people who may have turned
 to Christianity : and also to try to enlist the
 assistance of a Christian teacher  to  have
 family prayers with the sick person morning
 and evening, which if a Christian teacher
 does, the people who may hear of it, are
 led to believe that the acts of these Priests
 are sanctioned by the ministry, and as such
 they sanction it, not knowing that there is
 future evil in such doings.
   In future days do not go after others gods
NGA MAKUTU, ME NGA MEA WHAKA-
       MATE, A TE MAORI.

I TAIA ano tenei pukapuka i raro iho nei
i te tau 1856; otira, ko nga he i ata whaka-
atu ria e Takerei Te Rau me ona hoa e kaha
haere ana i etahi, wahi, kua whakaaro iho
me  whakakite ki nga  kai korero o tenei
nupepa nga kino e aha wai ana i nga ritenga
Maori o nga wa pohehe, a, ko te huarahi tika
pea ienei, ko te whakatatu ki o ratou ringa-
ringa nga whakaaro o ratou whaka-Maori ki
tenei tu mahi.

           Taupiri, Nowema 20, 1836.
  E nga Iwi, e nga Hapu, e  nga tangata
whai whakaaro i roto i nga iwi, Kia kahu
komou  te pehi i nga he e tupu ana i roto i
nga iwi.
  Ko nga mea enei hei whakahe i nga iwi.
  Ko te Makutu: kaua e whakaaetia he tika
te makutu: he pokanoa—Nga  Mahi 13,
6-12.
  No te mea, ko tenei he e tupu tonu ana
i roto i nga iwi, whakapaeatekatia iho tetahi
tangata, kohurutia iho: mate kau ana to tatou
whanaunga,  mo  tenei mea horihori a te
tangata, he tika te makutu.
  E te Tika, kia kaha to pehi, e te Whakaaro
nui, e mahi: whakatupuria nga hua o  te
rangimarie, kia noho ai nga iwi i runga i te
pai.
  Ko  te atua maori, whakakahoretia i roto
i nga iwi, kaua e whakaponohia. Kei  riri
mui te Atua—Tiuteronomi 32, 15-42, Eko-
ruhe 20, 1-6.
  Me  korero nga ritenga a te atua maori,
ara a te Tohunga maori. Ka pure i te turoro,
me homai nga taonga ki a ia i mua: ki te
kore e homai he taonga, ka mea ia ekore e
tika, kahore hoki he hoatutanga maku ki te
atua.  Na  konei hoatu ana i te moni e nga
tangata, katahi ka karakia te tohunga; kua he
kua mate te tupapaku, ka tahuri ka whaka-
paeteka, na nga tangata te he koia i mate ai.
  Tenei  ano tetahi mahi horihori a taua
tangata: e whakaurua aua nga tikanga o te
Rongo  Pai ki roto i tana, kia pai ai nga
tangata o te Hahi ki a ia. Whakarite ana e
te tohunga tetahi kai whakaako o te Hahi
hei karakia mo te turoro, i te ata, i te ahi-
ahi.  Ka rongo nei nga tangata he tikanga
Mihinare nga tikanga a te tohunga, na reira
i pai ai nga tangata, kihai i whakaaro he he
kei roto. I nga wa e takoto ake nei, kaua
koutou e whai ki etahi atua ke atu, hei kai
whakaora  mo  koutou, 1 Nga Kingi  1s,
17-40, 2 Nga Kingi 1, 5.
  Tenei ano etahi mahi a te atua maori.
  He tohutohu, na Mea i tahae te mea a

         TE KARERE MAORI OR MAORI MESSENGER
Great is the deceit of the Wahu Priests
who repeat their incantations over sick per-
sons, which having been seen by the New
Zealanders, they follow after these deceits
and incantations but their incantations are
of New Zealand, but the language is that of
Wahu, so that these new incantations may
mislead the people.
Let us remember the deceit and evil in
the years gone by.
In the year 1855, there came a man of
the name of Kariri, whose new name adheres
to him of Wahu. The money which he
received for his many diseases was 30l.
In the year 1854, the works of the Aokatoa
were spoken of great was the amount of
money which he received for his work.
He pointed out and told the people of their
Ko te moemoea, me te takiri me te ma-
takite, ko enei nga hoa whakakaha o te atua
maori.
Me korero nga ritenga o enei mea.
Te moemoea he mea noa iho, he kimi
hanga noatanga iho na te ngakau i roto i te
tinana, i te mea e moe ana. Te Takiri he
ruha, i te mahinga koia i ohooho a i nga iwi,
ka pera ano ana ngenge i te haerenga.
Te Matakite he hurihanga no nga roro:
na riera kii noa iho, kua kitea e ahau tetahi
mea.
Tera ano tetahi mea kino e mau ana i te
ngakau o te tangata. Kei whakapono ki
enei mea horihori. Kei whakawaia tatou
e te Wairua kino.
Ko ta matou whakaaro tenei, kia hira noa
ake ta koutou whakaaro i runga i te matau-
ranga, i nga mahara tupato kia kitea ai e
koutou nga mea e rere ke ana, kia taea ai e
koutou nga hangareka a te Rewera te tu ki
te riri, Epeha 6, 11-17.
Ko te karakia a te Wahu.
Ka nui te tinihanga o nga Wahu e pure
tororo ana, te kitenga o nga tangata o Niu
Tireni tango ana i tetahi mahi tinihanga
mana, ko tana karakia he Niu Tireni, ko
tono reo he reo Wahu, kia he ai nga tangata 
he karakia hou.
Kia mohio tatou ki te tinihanga i roto i
nga tau kua pahemo nei.
I te tau 1855, ka puta mai ko te Kariri:
ko tona ingoa hou e piri ana ki a ia, ko
Wahu. Nga moni i pau mo tana mahi
maauiinga, 30l.
I te tau 1854, ka rangona te mahi a
te Ao katoa, nui atu te moni i riro mo tana
mahi. He tohutohu tana, he mea atu ki nga
tangata he mate to koutou, mana e tango, 

         TE KARERE MAORI  OR MAORI  MESSENGER.
      THE  ASIATIC ISLANDS.
            NEW GUINEA.
  New  Guinea  is an island of very great
extent, being twelve hundred  miles long.
Before the discoveries of Captain Cook it was
supposed to be connected with New Holland,
and it is still but very imperfectly known to
Europeans.
  The  Natives of New Guinea  have been
generally considered  as belonging  to the
race of Eastern  Negroes.  The  aspect of
these  people is said  to be  frightful and
       NGA MOTU O AHIA.
               NlU KUINEA.
  He motu nui noa atu a Niu Kuinea; ko
tona roa kotahi tekau ma rua rau maero,
(1,200). I mua atu o te rerenga haeretanga
a  Pene Kuki, i whakaaro  te tangata, e
tuhono ana taua motutare ki Niu Horana.; a,
i tenei wa ano, kihai i atu matauria te ahua-
tanga o ia whenua.
  Ko  nga tangata o Niu Kuinea, e kiia ana
e te tokomaha, no nga Nikoro ki te rawhiti.
Ko  te ahua o taua iwi, nui atu te kino, te

        TE KARERE MAORI OR MAORl MESSENGER.                                    
          FROM  MANGATAWHIRI.
  Hira Grey and the other principal Waikato
chiefs have invited Colonel Sir James Alex-
ander and suite To a boating excursion, &c.,
on the Waikato river, an invitation in which
I am  informed, the gallant Colonel will
participate.— New Zealander, Feb. 22.
           VARIETIES.

  THERE is generally more of true piety
exhibited  in a  faithful observance of the
minor  duties of religion than those that
excite the applause and notice of men. Im-
proper motives may prompt to public duties,
 while those duties which escape men's eyes,
and  are intended only for God's observation,
 are not likely to be practised. There was
 more, piety in the devotion of Nathaniel.
 when he bowed  alone beneath the fig-tree,
 than in all the ostentatious prayer of the
 phylactery adorned Pharisees, in corners of
 streets. The poor widow   who  modestly
 east into the treasury her hard earned mile,
 gave greater evidence of piety, than did the
 wealthy Jews  whose  golden coins rallied
 their own praises as they fell into the chesi.
 —Christian  Witness.
          NO MANGATAWHIRI.
  Ko Hira  Kerei me era atu tino rangatira
o Waikato i tuku karere mai ki te Kanara
ki a  Ta Hemi  Rikihana me  tona puni
tangata, kia whakaahuareka ki te hoehoe
haere i roto o Waikato, a, e kiia ana kua
whakaae te Kanara ratou ko nga hoa ki taua
haere.—Niu  Tireni  Pepuere 22.
        WHIRIWHIRINGA.

  Ko nga hua tika o te whakapono e kitea
noatia i roto i nga mea ririki e mahia ana e
te tangata; haunga nga mea e tirohia nuitia
ana  e te tangata. Ko  etahi o nga mahi
nunui e matakitakihia ana e te tangata i roto
i te whakapono, i haere ake i te take he; ko
nga mahi ia e ngaro ana i te kanohi tangata,
e oti puku ana: i roto i te tirohanga iho o te
Atua,—ekore   era e tangotangohia e te tini,
ekore e mahia. He nui ke  ake te whaka-
 pono o  Natanahira i toha koropikotanga
 pukutanga i raro i te rakau karaka, i to nga
 Parihi kahu-whakahoe i tu ki nga koki o nga
 huarahi, inoi whakapehapeha ai. Ko   te
 pouaru rawakore, i whiu nei i roto i te
 marietanga tana moni makari ake nei, i nui
 ake nga hua  o tona whakapono, i to nga
 Hurai whai taonga i horutatangi nei o ratou
 moni nunui i te akiritanga whakakake i roto
 i te pouaka kohikohi.—No te Kai-titiro Ka-
 raitiana.
   AUA koe e titiro ki te tangata manawa-
 popore hei atawhai mou. Kahore ona pai
 ki te tangata; kahore ana whakaaro ki te
 tangata; e whakapaupaua ona maharatanga
 ki a ia anake.—Na awhea.