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Aotearoa - Maori Recorder 1861-1862: Volume 1, Number 2. 01 January 1862 |
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THE RECORDER
NO. 2. ]\_\_\_\_\_\_\_\_AUCKLAND, JANUARY, 1862. \_\_\_\_\_\_\_[VoL. 1.
SINCE the publication of the Recorder many changes have taken place
in the religious, social, and political circles of the country, but the
more important events, which particularly interest the public, are the
appointment of Sir George Grey to the Governorship of New Zealand,
and the establishment and consolidation of the Fox ministry.
The weighty question of the day is, we presume, the native diffi-
culty, and no ordinary amount of labour,, honesty of purpose, and
persevering patience, will be required to disentangle our complicated
relations with the native tribes. IT were easy "to impose laws upon
them, to give them piles of statutes'" forgetting, or seeming to forget,
. that " the Maories are men of like passions and feeling's, and to be
acted on by the same motives as ourselves. " Some there are, indeed,
who profess " to see in the dark skins of the natives a warrant for
dealing with them on principles different altogether from those on
which we should deal with each other " but we trust that a theory so
repugnant to the best tellings of our nature, is held by comparatively
few.
The aspect of native affairs has been sufficiently gloomy to create
uneasiness, and though the portentous cloud still lingers in the
horizon, we are warranted in believing that the local self government
about to be accorded to the native people will restore confidence—will
be the means of rekindling that kindly interchange of sentiment which
long existed between the races—will give back to us the peaceful and
sunny skies we were wont to enjoy.
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THE RECORDER.
TE TEIRA AND WAITARA.
It is not, we presume, genially known that Teira, who sold the famous
600 acres of land at Waitara to the New Zealand Government, admits, now,
that the land was not his own. This admission was openly made in. the
presence of many credible witnesses, to whom he pointed out lands within
the disputed block as the personal property of William King. Teira stated
most emphatically that, independently of Kingi's claims, that he, Kingi, held
in trust many allotments belonging to absentees, and that they were also
included in the land surveyed by Government.
Teira made a farther confession, namely, that he acted wrongly in ceding
the land in question, he having no proper title apart from King, and that the
notable 600 acres was, as King had previously declared, " the bed-room of
us all. "
" It" [i. e. the Waitara] says the heroic Teira, " does not belong to one
man. Each man has a piece. The site of the pa we now occupy belongs
to Pirikawau and Koro. The marshy ground is William King's. The land
beyond [i. e. adjoining] the soldiers' barracks belongs to William King. The
side [taha] towards Waitara [the Waitara river] is William King's. The
side inland of the soldiers' fortress or camp belongs also to William King. "
. Prior to the commencement of hostilities at New Plymouth it was asked,
" Has the Taranaki land claim been thoroughly investigated ? If so, when—
where—and by whom?" We may be permitted to add, What will the
British, public think of Teira's confession in the face of Colonel Gore Browne's
trustworthy despatches ?
SPEECH OF THE LATE POTATAU TE WHEROWHERO AT
WAIUKU.
Steadfastly adhere to Christianity, steadfastly adhere to Love; stead-
fastly adhere to Law. Is anything beyond this worthy of your consider-
ation ?
" The Gospel is not purchasable, it is a free gift, held out for all.
" In former times, O Maori, thy god was Uenuku the man eater; but
to day, you have another God, even the mighty God of heaven.
" Let war be ended in New Zealand between the European and Maori.
'• Let all crimes, whether great or small, be adjudged according to law,
though the evil spirit may set himself up to counteract this advice. "
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THE RECORDER. O
THE CHIEF TE WETINI TAIPORUTU.
Te Wetini Taiporutu was a leading chieftain of the Ngatihaua, being a
nephew of the great Waharoa, father of William Thomson Tarapipipi, who,
says the author of "The Maori King Movement, " is " remarkable for his
intelligence, his desire for self improvement, and his love of peace; " it is
added that " his dignified carriage marks him out as one of nature's nobles. "
Hanu, the father of Taiporutu, was a chief of the Ngatiwhanaunga of
Coromandel, and a blood relation of the celebrated Hooknose, with whom
he resided for some years, and periodically visited after his permanent settle-
ment among the Waikatos.
At the great meetings held in the Waikato country from time to time, the
oratorical powers of Te Wetini were brought into play, on which occasions
his burning sarcasms and patriotic zeal elicited the warm plaudits of his
auditors. He was an ardent admirer of Potatau, and an energetic advocate
of the great land league or king movement. To the European settlers he
was courteous, manifesting in Ms transactions with them a desire to please.
" I knew Taiporutu well, " says an old Coromandel settler, " he used to
visit my station in company with Hooknose. I traded with him; he also
worked for me, and I found him to be both honest and straightforward. He
was very friendly to the white people, and was much respected by them. "
Rangiherehere, Te Wetini's mother, had another son by her first husband,
Hanu, named Paora Te Ahuru, who headed one of the divisions which at-
tacked the redoubt at Taranaki, and who, on that memorable occasion, re-
ceived a bullet wound in the neck and a bayonet wound in the side; he,
however, succeeded, after three of his firelocks had become useless, in wrench-
ing a rifle from a British soldier; with it, and the bayonet in his body, he
withdrew, exhibiting them as trophies of his heroic daring.
In November, 1860, Te Wetini, with a number of followers, proceeded to
Taranaki. On reaching the scene of hostilities he encamped with his little
band, numbering about 100, where he was attacked by an army of 1000-
under General Pratt, December, 1860. After " two hours fighting" he was
discomfited and slain, thirty-seven of his chivalrous host perishing with him.
Thus ended the earthly career of the far famed Waikato Chieftain Te
Wetini Taiporutu, who was honorably mentioned by the Commander-in-
Chief of our Forces as " the Prime Minister of the Maori King. "
It is a singular coincidence that Hanu and Te Wetini, father and son, fell
in battle at Taranaki, the former fighting against the Ngatiawa and the latter
with them.
A MAORI SERMON.
BY MATAIA.
The lame man healed, Acts the 3rd.
1. Let these words be gathered up and put into a bag. God wishes that
his words should be gathered into a bag. Wheat and other grain are put
into their respective baskets; so in like manner God is desirous, not that his
words should -be left upon the ground, but that they should be gathered and
put into a bag, and this bag is the heart.
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*
2. Peter and John went to the temple; that lame one was there. The
lame one was anxious to obtain money. This is the wish of other men also,
and their tribes, to have money. But Peter said, to him, " I have neither
silver or gold, but I give unto you the words of Jesus Christ, Arise —walk"
The lame one sprang to his feet, and stood up among those who were
whole, and walked into the temple. Now the revealer of this thing money is
Paul, whose word was sent to Timothy saying, " The love of money is the
root of all evil. "
3. It was the strength of Christ that first made him whole. Here is the
proof, " Jesus Christ is exalted as a Prince and a Saviour. " There is no
mystery in the Scriptures regarding the incarnation of Jesus Christ, and the
cause of his mission to earth.. All the books of Scripture are very clear on
this matter, and they all agree, so that it seems like one page. When he
died, death had no power to retain Him. Death tried very hard to bind him
with its cords, but He could not be held. He went down into the earth, but
after three days he came up to the light of the world, and went to the right
hand of the Father, where He is now seated.
- Let us ever look up to Jesus Christ the Saviour. Let the words for our
instruction end here.
A FRAGMENT OF A MAORI LAMENT
FROM SIR, GEORGE GREY'S COLLECTION, PAGE 10.
Nought but the spreading leaves
Of Rongotau's and Pani's progeny
Seem pleasing now, - like honored guests
Treasures held in high repute my sons,
By your aged mothers.
Now distant from us; who may tell the distance ?
I retched you from Hawaiki;
Where ye were created infants, ani anon
Ye grew to manhood;
Thy fathers now that ye are gone
Will move the winds that play in death's dark chambers
And the ill omens will be seen again
And weariness and faintness will o'ertake the tribe,
Ye were favored with baptismal rights
Of Tutorohakina and Tutenganahau
That ye might in battle fields, my sons.
Ward off the wielded weapon,
And ward off that dread that scares at. times the brave.
Mighty ye were in fight, greedy of renown
As were your fathers at Kairau of yore.
Ye flew to battle fields — plunged beneath, the wave as the Kawau*
And drew up thence the from the great deep sea.
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Your fame shall gain the lofty summit of Haumatao
And when the lauds beyond shall ask, " whose sons are these ? '"
" They were known, " we'll say " when victories were won;
They were known when standing on the bow
Of the canoe, or moving on the armies
Lifting high —making great their people. "
Yes ye were known; tho' young and tender then
Your arm gave stroke for stroke.
Ah ! why did I not leave my son at Ngaengae
Then Totaraiahua had not seen thee,
Nor levelled at thee the fatal gun
And now ye haste away in companies to Manukau
You and your fathers.
Now let the yearnings of my spirit cease
Since ye nobly fell in battle"
Pani, Rongotau and Matua, the parent kumaras or sweet potatoes from which the
numerous varieties the poet calls " progeny " have been propagated.
The land of spirits—eternity.
Hawaiki, the country of the New Zealander prior to his landing on the New Zea-
land shore.
The poet supposes that departed spirits have power over the winds of the " po "
or eternal night.
Deified men.
Name of a place.
A sea-bird—emblem of a great chief
The fish, barracuda. As the sea-bird captured its prey from among many fishes
choosing the best, so his sons struck down in the fight the renowned chieftains of the
tribes.
A mountain.
A place.
The family cemetery. The idea is that the departed ancestors would conduct
the spirits of his sons to the abode allotted to them.
THE OX MAN.
The sons of a settler at Hokianga killed an ox belonging to certain natives and the
young men having made their escape to the Otago gold fields, payment was demanded
of the father, who refused to recognise the claim. It was argued that the beef had
been salted and was in the settlers house, ia his keeping; but the appeal was unavail-
ing. Shortly after this, Sir George Grey arrived in the district, when the natives in
question despatched a messenger to the settler for a bottle of rum. This demand met
with a more ready response, and the Maori returned bottle in hand. The owners of
the stolen ox immediately waited on their friend, and holding up the bottle of spirits
just sold said, " Mr. ————, if you do not at once pay for our ox this rum will be
taken to the Governor, and you will be obliged to pay a fine that will purchase many
oxen. " This had the desired effect. The cash was handed over to the natives by the
crest-fallen ox-man.
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THE RECORDER.
THE LUST FOB GOLD.
Is there an infinite uncreated Being ? Is there a future state ? Is
man an immortal responsible creature ? are questions which every one
in these days of hollow profession and insatiate mammonism should
ask his own heart.
The burning lust for gold evinced by thousands now running hither
and thither, goading one another on in frantic excitement regardless
alike of health and Christian duty, that they may, if possible, in the
unseemly scramble, secure a few handfuls of the precious ore, practi-
cally ignores, or treats with indifference, the solemn fact that man is
personally accountable to that Great Arbiter who will " bring every
work into judgement, with every secret thing whether it be good, or
whether it be evil. "
The possession of money is a blessing, designed to benefit the
human family; but comparatively few, unhappily, are sufficiently wise
to be invested with so grave a responsibility—so important a trust.
Some make a god of gold, hoarding it up till its rust annihilates
every moral principle that ennobles man; and they pass on from the
theatre of their muckering insanity, groping their way through thick
darkness to that world where conscience—long dethroned by the dumb
idol they habitually worshipped, —will regain its supremacy, and ever
after, with terrible severity, assert its potent sway.
Otters expend the gold they amass upon selfish gratifications, being
captivated by " the lust of the eye, and the pride of life; " rejecting
with indifference or disdain the sublime truths of religion. These
are the stalking skeletons of our. species, —the solemn triflers, who,
when about to be despoiled of the " purple and fine linen" they idol-
ize, shrink into their own nothingness, as mere earthworms, writhing
in helpless agony, and withering beneath, the glance of an offended
Deity.
The baneful effects of the love of money are visible on every hand,
having noiselessly crept, not only into the state chambers of the re-
splendent palace, but into the thatched cottage of the labouring poor,
and even into the cheerless hovel of the wayside; beggar.
It is, however, most consolatory to know that a few are left on the
earth; as friendly beacons amidst the deep gloom of civilized worldly
wisdom which, overspreads our globe, who are enabled to maintain the
true dignity of man; and to look with steady gaze into the future—
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THE RECORDER. 7
to the no distant period when his high, destinies shall be unfolded, to
the wonderment of admiring angels. These are Christians, they shall
be like Him, their Elder Brother, and they shall see Him as He is.
These enlightened ones, while they shun with abhorrence the sordid-
ness of the, insentient miser, and look with pity upon the cold hearted
selfishness of the worldling or religious professor, —these benignant
almoners of Heaven's munificence,, being blessed with a true heart,
ever really to ameliorate the woes of their suffering fellow mortals, will
not fail to press upon the objects of their charity the soul stirring
lessons inculcated in the Saviour's precious words, —"I counsel thee to
buy of me gold tried in the fire, that thou mayest be rich. "
THE PATRIARCH JOB.
This eminent man, as the Scriptures inform us, resided "in the land
of Uz, " which some fix in Idumea, and others in Mesopotamia.
There is much difficulty in determining the time at which Job lived.
Many suppose it to have been before the age of Abraham, whilst others
conclude that it was not long prior to the departure of the Israelites
from Egypt.
Job, as the book bearing his name records, had seven sons and
three daughters, possessed vast riches, and was " the greatest of all
the men of the East. "
Those who, like Job, " fear God and eschew evil, " are a terror to
Salary and he determines by every conceivable art to lead their feet
astray, and to ruin their souls; for he knows that their influence will
be felt by all with whom they may come in contact. No wonder then
that the piety of the patriarch excited the hatred of the great enemy,
he asked permission; therefore, to afflict him, thinking thereby that
he should succeed in dissevering this true branch from its living vine;
Satan, then, cannot harm the believer unless he obtain permission.
What a consolation is this to the tempted followers of the cross!
Permission having been granted to the " accuser of the brethren. "
Job was quickly deprived of his children and all he possessed. Heavy
as were the tribulations he had to endure, it is recorded to his honor
that his pious exclamation was, " Blessed be the name of the Lord. "
Job was subsequently afflicted in his own person with a loathsome
disease. During its varied stages the discussions between himself and
his friends Eliphaz, Bildad, and Zophar, took place, and which were
brought to a close by the Almighty, who came near in a cloud.
Job's personal appearance on the approach of his friends is touch-
ingly alluded to by the sacred penman. It is said, " And when they
lifted up their eyes afar off, and knew him not, they lifted up their
voice and wept,... They sat down with him seven days and
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8 ' THE RECORDER.
seven nights, and none spoke a word unto him, for they saw that his
grief was very great. "
After this severe test of. the faith and patience of his beloved ser-
vant, the Almighty raised him to his former greatness, and gave him
sons and daughters who were the comfort of bis old age. He lived
to enjoy the society of " his sons' and his sons' sons, even to four
generations. "
The impressive history of this man of God is closed with a solemn
declaration, —an announcement of commanding importance to the
writer as well as the reader, " So Job died, being old and full of days. "
PEACE.
" Glory to God in the highest and on Earth peace good will towards
men " was the proclamation, which announced the birth of the world's
Redeemer; and the gospel of the Prince of peace fully recognizes the
principle of universal brotherhood, its adherents feeling it to be their
high vocation to address themselves against ignorance and sin; for now
as of old, the weapons of warfare which are mighty, —which, calm the
upheaving surges of the human breast, so that the lion becomes lamb-
like, are meekness and love.
We give effect to the benevolent tendencies of our nature by devi-
sing means for the augmentation of the world's happiness and the mi-
tigation of its evils, —become fellow workers with our Divine Master
in the great school of philanthropy loving our enemies, and doing
unto others as we would they should do unto us.
" In instructing us to consider" says Robert Hall " a
portion of our fellow creatures as the proper objects of enmity, it re-
moves as far as they are concerned, the basis of all society, of all ci-
vilization and virtue; for the basis of these is the good will due to
every individual of the species as being a part of ourselves. From
this principle all the. rules of social virtue emanate. Justice and hu-
manity, in their utmost extent, are nothing more than the practical
application of this great law "
IS LENGTHY PRAYER PROFITABLE ?
The wise and good readily admit the fact that it is impossible for
anyone to continue in the spirit of prayer beyond the term of a few
minutes. Some say two minutes, others confine it to three, and on
extraordinary occasions it is limited to five. But there are few persons
engaging in prayer for a period of five minutes who are not chargeable
with tautology, if not in words, at least in ideas. The safer and
better plan, therefore, is to adopt the two minute system, so that the
whole soul may be in the prayer, which has never been the case in
lengthy prayers, and never, indeed, can be.
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SPECIAL SERVICES FOR 1862.
The Evangelical Alliance in England have set apart the first week in Jan-
uary 1862 for special prayer, and have solicited the cooperation of Churches
throughout the world, so that Heaven may be moved to pity our guilty
earth, and bless it with a rich Pentecostal shower. It is ardently hoped
that the New Zealand Christians will arouse themselves from the slumber
into which they have fallen, and join their efforts with those of their British
brethren for the obtainment of the inestimable blessing we so much need—
the outpouring of the Holy Spirit.
"LET EVERY SOUL BE SUBJECT TO THE HIGHER POWERS. "
BY LORD NUGENT.
The Divine Law, even in the Old Testament, can in no case be cited as countenanc-
ing the principle of Retaliation, strictly defined. And in the New it seems to be ut-
terly forbidden, not only by the general spirit of the Christian Morality, but also in
express terms by the words of our Lord, repealing what " hath been said, an eye for
an eye, and a tooth for a tooth" (Matt. T. 38), and by the words reserving to the Al-
mighty alone the prerogative of vengeance also (Heb. x. 3O. ) The words of inspira-
tion can nowhere be at variance with each other. God cannot contradict himself.
There is a passage, often quoted in what appears to us to be a somewhat mistaken
sense, —a passage which might perhaps appear, at first sight, hard to reconcile in spirit
with the Christian Doctrine enforced in so. many parts of the New Testament, and
which might seem to carry with it into that Dispensation also the authority for vesting
a power of vindictive and expiatory punishment in the hands of men bearing office as
civil rulers. "For he" (the Ruler, as the context is usually interpreted). "is the min-
ister of God; a Revenger, to execute wrath upon him that doeth evil" (Epistle to the
Romans, xiii. 4. )
We will venture to submit for consideration that these words may appear to refer,
not to the Civil Power, but to the Power of God—to the Supreme Powers having
dominion over the Soul, as in contradistinction to human authority—"the powers that
be. " It is fit to be remarked that the words " he is the minister, &c., " can hardly
with propriety be held to refer to the plural antecedent " Rulers. " For this would
confuse the sense by a false concord in grammer. Let us shortly examine the whole of
this passage, so often cited in support not only of the Vindictive Authority given to
magistrates, but also of the doctrine of a Divine Bight delegated to them. For, be it
observed, if it can truly be taken ia support of the one, we can escape from taking
it as also asserting the other, and impeaching the lawfulness of the original title under
which the sovereign of these realms now fills the throne. " Let every soul be subject
to the higher powers. " The word thus used in the first verse, and which is rendered
" higher, " we venture to suggest is never found but as signifying dominion over the
thing or person specified in the context—as, for example, in 1st Epistle Peter, xi. 13,
where it is applied distinctly to the sovereign power as supreme in as far as regards the
" ordinances of man; "—and that the Greek word for " soul" is nowhere in the sacred
writings used to signify man in the mere civil or social sense, but bis immortal and
spiritual part; and that the passage must therefore be taken in the plain and simple
construction of the words, " Let every Soul be subject to the Powers which have do-
minion over it, —i. e., the Powers of God. We proceed. " For there is no power but
of God. The powers that be are ordained of God. " How the word here rendered
" ordained" will, on reference to the original Greek, be found to be the very same com-
pound word (only divided here by what the grammarians call a Tmesis) which, in the
former part of the same verse, is properly translated " subject to. " We would then
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10 THE RECORDER.
venture to suggest that, if in the former part the word be properly rendered—and of
this there is no dispute, —it should in the latter part also bear the same sense. It would
then run, " For the powers that be are subject to those of God. " In perfect accord-
ance with the doctrine contained in the first part of the verse.
We now proceed to the third verse. " Rulers are not a terror to good works, but
to the evil. Wilt thou then not be afraid of the power ?" &c. For "he is the minis-
ter of God to thee for good, " &c., and " he beareth not the sword in vain"....
" a revenger, " &c. Here is a manifest false concord, if this prerogative of vengeance be
construed as delegated by the Almighty to the " Rulers, " who are mentioned in the
plural number; whereas the verb is, in both, cases, in the singular. We seek then in
the context, and we find " the Power" to be the immediate antecedent. And the sen-
tence is perfect if thus rendered, as is warranted by the construction of the Greek ver-
sion. "' For it" (i. e., ia reference to the former verse, the Power of God) " is the min-
ister of God, a revenger to execute wrath upon him that doeth evil. "
We deeply feel with what diffidence and humility it is that any suggestion touching
the construction of a doctrinal passage in Holy Writ should be offered. Yet we do
offer this, as appearing to us to reconcile the passage with grammar, with the ordinary
sense which the words elsewhere bear, and, above all, to be in precise accordance, again,
with the declaration, which cannot be at variance with any other passage of the in-
spired writings, " Vengeance belongeth to ME, saith the Lord. "
TO THE EDITOR OF THE " RECORDER. "
SIR—Much verbiage has appeared in the public prints on the subject of
roads in Native Districts. I, for one, cannot see what benefit would accrue,
either to Natives or Europeans, from such a proceeding, and am glad to see
that the authorities have, under existing circumstances, confined the opera-
tions of the troops to the formation of roads upon Crown Lands.
Dec. 3O. X.
TO THE EDITOR OF "THE RECORDER. "
DEAR SIR, —It is time the attention of the Public was drawn to the con-
dition of very many children in this city, almost destitute of the means of
subsistence, and quite deprived of parental influence and religious training.
I mean those who are orphans, literally, and others, virtually orphaned by
desertion. To these might be added such children as have drunken, or other-
wise worthless parents. All alike imperatively call for some immediate action
on their behalf. I believe sixty to be a low estimate of their number. These
children are cast loose upon the world, and are dependent upon the charity of
individuals, who, perhaps, with families of their own, have, without any
further charge, to eat the bread of carefulness. If something is not done
these children will grow up without moral training, and become men and
women uneducated, depraved in their habits, and miserable in their lives, —
hardly knowing right from wrong; what must their influence be upon their
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THE RECORDER. 11
companions, —nays more, upon society generally ? The scourges and pests
of society, will they not become criminals and castaways ? and will they not
go to swell the mob that may rule an election, and decide a contest in a way
which all right thinking men must deprecate. If not on the ground of com-
mon brotherhood and humanity, yet surely, for the sake of the community.
something will be done.
Establish and maintain an orphanage. It is a work of time. There is
urgent need for one now, therefore the greater necessity for set-
ting about it at once. It will cost a great sum of money and require a
permanent income. Not half so much as the men of our city waste upon
things that are injurious to themselves and less than Christians can afford to
give.
It appears then to me and will upon consideration I believe to you, that
there exists beyond all doubt a necessity for an orphanage. It is within our
means to establish one. It is our duty; will all heartily help us to say It shall
be done? I for one, will be only too willing to give all the help I can.
Perhaps the best course to pursue would be for a few of those who feel in-
terested, to form themselves into a Committee, to ascertain what accommo-
dation &c., &c., would be requisite, to estimate roughly what the cost would
be, to arrange for a public meeting.
I am,
Your"s truly,
H. E. I. C.
Auckland, 19th Decr. 1861,
TO THE EDITOR OF " THE RECORDER.
SIR, —I beg to suggest, through the medium of your Magazine, the neces-
sity and advantage of establishing public baths at some convenient spot ad-
jacent to the city. At present, I am certain that many persons deny them-
selves the healthful pleasure of sea-bathing simply because of the inconveni-
ence of indulging it in the uncomfortable and exposed places now generally
resorted to for that purpose. Of course there are some enthusiastic bathers
whom no amount of inconvenience would deter from their favourite exercise,
but it will, I think, be generally admitted, that if public baths, similar to
those established in Sydney, Melbourne, and other colonial seaports, existed
here, they would be hailed as a valuable boon by the community, and would
induce a large number of our population to indulge in a delightful luxury
which they are now virtually compelled to forego. It matters little, I think,
whether the project be taken up by Government or by private enterprise, so
that the public be supplied with a desideratum, which would not only be a
great source of enjoyment, but which would largely contribute to promote the
general health of the community.
I remain, Sir,
Yours obliged,
THE WAITEMATA.
Auckland, Dec. 21.
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12 THE RECORDER.
TOTAL ABSTINENCE SOCIETY,
The members and Committee of this society meet monthly: the former at
the Odd Fellows' Hall, and the. latter in the Rooms of the Young Men's
Christian Association. There is also an annual soiree.
The President of the Society is Captain Haultain, the Vice-President
MB. W. Rattray, and the Secretary, MR. Osmund Lewis.
The influence of the band of patriotic men connected with the honorable
cause of teetotalism in Auckland is by no means inconsiderable. We in-
dorse their opinions with all heartiness, and wish that their usefulness may
speedily be increased a hundred fold.
ANOTHER VICTIM TO CRINOLINE.
A lady who had been engaged as governess in a family at the Bay of Is-
lands district, incautiously venturing too near the fire, her dress ignited, and
though immediate aid was promptly rendered, it proved unavailing, the rai-
ment worn by the unfortunate lady being that patronised by the fashionable
world at the present time, and which, amongst the circles of the fair sex,
has occasioned so lamentable a sacrifice of life.
Now what is fashion ? " Fashion" says a spirited writer of the day,
" means change; instability of mind; absence of all principles of propriety
and taste. None but a simious or imitative people could have a. fashion.
Fashion is but a false and fickle goddess, set up for the benefit of her high
priests, the. tailors and milliners. She is a cruel goddess too, for like
Moloch, she makes many of her worshippers pass through the fire to her
"When will some noble woman come among us, some Deborah to over
throw the hideous idol ? "
SMOKING.
" Tobacco, " says the Secretary of the British Anti-Tobacco Society, " is
one of the main causes of the diseases of humanity; it lies at the foundation,
of some of the most virulent maladies which afflict mankind; it has an, es-
pecial influence on the brain, and is one of the many causes of lunacy. The
constituent properties of tobacco are highly poisonous and anti-vital. One
of the characteristics of tobacco is its secret and unsuspected power of making
inroads on the physical and mental constitution; hence, dyspepsia, hypochon-
driasis, heart affections, paralysis, apoplexy, and lunacy. "
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THE RECORDER. 13
We might quote other authorities, and dilate freely on this interesting
topic, but our space reminds us that the present article must Le limited.
May we not hope, however, that sufficient has been advanced to engage the
serious attention of the New Zealand smokers, and though their name be
legion, the honest investigation of this grave question, will, we are not slow
to predict, lead them to discover the costliness, filthiness, and banefulness of
tobacco.
THE RIFLE MOVEMENT IGNORED.
It will be seen that the English people have repudiated the old cru-
sading spirit of the dark ages which mock patriots have sedulously attempted
to revive in the form of what has been designated the "rifle movement. "
The arguments adduced by the advocates of moral suasion are sufficiently
weighty to command consideration; till these are refuted, therefore, we are
bound, in all fairness, to respect the conscientious scruples so tenaciously held
by the anti-war league.
" The attempt to make rifle corps a national institution" says a compe-
tent authority, the Report of the Hartwell Peace and Temperance Festival
" has proved an utter abortion—a total failure. Englishmen will not be
carried away by this military delusion, by this false cry, and. have not come
forward in any large numbers in response to it. For instance,, in the town
of Southampton in which we should have expected much sympathy with this
movement, out of 45, 000 inhabitants only fifty were found to attend a meet-
ing; again, in Plymouth, which is a place largely imbued with military influ-
ence, and 70, 000 people, although the question had been agitated for weeks,
only twenty-four persons came forward and enrolled themselves. The patri-
otic songs of the justly celebrated poet Martin Tupper at Aldbury did not
have their calculated effect, only four persons attended, two of whom were
Messrs. Tupper and sou. A few. days ago, The Daily News commenced its
leading article by the ominous words, ' The rifle movement stagnates, ' and
in our opinion, the more it stagnates, the better for the. country. "
THE BAND OF HOPE.
The President of this excellent and interesting Society ia Mr. P; H. Corn-
ford, and its Secretary, Mr. Battley. It meets every alternate Thursday.
evening. There is an annual Festival, on which occasion the young people;
numbering at present about 850, walk in procession; displaying their, many
colored banners, each bearing a characteristic device. Such a band, of youth-
ful reformers, eager to grapple with the bacchanalian: monster, and to expel him
from the homes he has impoverished and demoralized, must call forth the
admiration of every benevolent mind. The Divine blessing will assuredly
be vouchsafed to a society whose efforts are directed to the extermination of
an evil which has so long and so effectually retarded: the, progress, of morality
and. religion.
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14 THE RECORDER.
THE TONIC SOL FA SYSTEM.
A class taught upon this system has been organised by "Mr. French, of New-
ton; the following is a specimen of the characters used in this notation —
Worthy, worthy is the Lamb, Worthy, worthy is the Lamb.
THE MECHANICS' INSTITUTE.
There is little elegance in the building called the " Mechanics' Institute, ''
but the reading room, and that used for public meetings, are spacious and
comfortable, and have been of great utility to the Auckland public. There
is an extensive library in connection with the Institute, and its list of English
and local journals is large and well selected.
YOUNG MEN'S CHRISTIAN ASSOCIATION.
This useful Institution has effected much good in Auckland, and we trust
that the ramifications of its usefulness will be rapidly extended. There are
some standard, works in the library, and the Rooms are furnished with the
popular periodicals and newspapers of the day. We are not without hope
that the indefatigable Secretary, Mr. Shalders, will induce the Committee of
the Association to dispose of the present property, and to erect a more capa-
cious edifice in a pleasanter and healthier situation.
TRUE AND FALSE INDEPENDENCE.
" There, John, did'nt I tell you that Uncle Robert's visit would well repay us for
the trifling sum I spent in making our home fit to receive hira?" said a portly farmer's
wife, as she hastily closed the door of her best parlour, with an eager desire to make a
private communication to her husband.
" I am not at present aware that Mr. Atherton's stay here has benefited ua, beyond
the pleasure which, we have derived from his society, " her spouse somewhat drily re-
marked.
" But I called you in here to make you aware of it, " the lady returned; " and now
I hope you will at last give me credit for good management. "
" Pray what may this vast advantage be, my dear?" John Dudley inquired.
" Why nothing less than that Uncle Robert has generously offered to adopt our
Harry, and make him his heir. "
No exclamation of rapture followed this speech.; on the contrary, her spouse only
gave a significant shrug of the shoulders.
" Why, John, you don't seem at all pleased, " she observed, a little crest-fallen.
" Surely you are not so foolish as to overlook the benefit it will be to our dear boy
because you would not like to part with, him. "
" You quite mistake my motives, Betsy; I should be sorry to throw a barrier in the
way of our son's happiness, but——"
" Oh, then you are of my way of thinking, after all; I thought you could not be
ao blind to the interests of——"
*' Nay, now don't be so hasty in your conclusions, my dear, " Dudley interrupted in
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THE RECORDER. 15
hia turn by saying; " for to own the truth, though I am most grateful for your uncle's
generous offer, I am doubting whether the acceptance of it would really advance the
boy's happiness. "
" Why surely you cannot be in earnest. Not for Harry's happiness to be brought
up a gentleman!"
"Will you listen to my reasons for this, as you deem it, strange assertion ?"
" You can never say anything that will convince me you are right, " said the lady
tartly.
" Perhaps not, my dear, but I will try. Harry's character is not one likely to be im-
proved by affluent circumstances; he is inclined to be indolent and extravagant; and
the luxuries his uncle's wealth would afford would tend to increase his imprudence. "
" But don't you see, John, that while Tom will make his own way in the world,
Harry appears only cut out for a gentleman ?"
" You are pleased with the prospect of your son's inclinations being gratified, " said
he, seriously; " but wealth is only desirable when the possessor has the wisdom to use
it aright; otherwise, it becomes a positive evil. "
Mr. Atherton was rich, and being a bachelor various speculations had been made by
his relatives as to which among them would inherit his property
To do Mrs. Dudley justice, ambitious plans for her children was her chief failing,
for she was a tender wife and mother, a clever manager, a kind mistress and good
neighbour.
John Dudley though generally firm, had his weak points, and his good lady had the
tact to discover and work on them. Finally, the united pleadings of mother and son
overruled his objections, and Mrs. Dudley gratefully accepted the offer.
We will now pass over a period of five-and-twenty years. Henry Dudley had in-
herited his uncle's property; but having married a lady, like himself, of expensive
tastes, he was constantly embarrassed.
Thomas Dudley had also married; but the woman of his choice was as unlike the wife
of his brother as it was possible for two individuals to be. He had also fulfilled his
father's prophecy by making his own way in the world.
The quiet family at the " Elms" were one morning thrown into excitement by Henry
Dudley's carriage stopping at the garden gate. Thomas gave his brother a hearty wel-
come. When the brothers were alone Henry remarked, " I wish to consult you Thomas
on a little matter which causes me some uneasiness. "
" You are not in difficulties, I hope ?"
" Just a little embarrassed; you know my income is not large considering the appear-
ance I am obliged to support, and——"
" Obliged to support beyond your means!"
" You know nothing of the world, Thomas. In order to support my station——"
" You must sacrifice peace of mind, truth, and justice. Is it not so, Henry ? I know
a little more, perhaps, of such things than you imagine. "
" I thought you would act a brother's part, and assist me a little, instead of taking
me to task aa though I were a prodigal. "
Henry Dudley required of his brother a loan of one hundred and fifty pounds, which
sum was placed at his disposal; but on the eve of his departure the post brought a
letter stating that his affairs were hopelessly involved. Mrs. Dudley and her daughters
were in a truly pitiable state of mind when the truth could no longer be concealed from
them; but we regret to say that their altered circumstances produced no change in
the habits of this unhappy family.
Items of Intelligence.
POLITICAL—
Sir George Grey and suite had returned from Waikato, where a sumptuous Native
feast was given in honor of His Excellency's visit.
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16 THE
A new system of Government is being introduced among the Maori to the no small
satisfaction of the Mends of order.
The Provincial Council ia to meet this month, for the dispatch of business.
The Native Office eo long and loudly complained of has been Very wisely allowed to
die out.
As Teira has admitted that the land at Waitara he sold to the Government belonged
to W. King and others, should not the whole of his lands be at once confiscated ?
It is, we understand, the intention, of Government to allow the Natives, under cer-
tain restrictions, to lease and sell their lands to the settlers.
The cost of the late war and its attendant expenses is estimated at £800, 000.
RELIGIOUS—
A noon-day prayer-meeting on Mondays and Thursdays is held in the Rooms of the
Young Men's Christian Association; also a prayer-meeting on the second Friday of
every month at 8 o'clock p. m.
LOCAL—
A very superior building is being erected in Queen Street adjoining the New Zea-
land Bank as an Auction Mart for MB. S. Jones, the upper floor of which will be
used as a public Assembly Room.
The Provincial Authorities are bestowing a considerable amount of labor on the sew-
erage of the city.
Henderson & Macfarlane are erecting a fine brick structure near the wharf, which
will add materially to the improvements in Queen-street.
Our correspondence will show that the benevolent of our city are seriously
contemplating as to whether the time has not fully come for the establishment of an
orphanage.
THEY WAKE.
V
They wake ia Eden, where the bowers They wake on Ararat's dark steep,
Were twined by angel hands; That wore its funeral shroud
Where first the viper nipped the flowers When high above that mournful deep,
That graced those spotless lands. The how lit up the cloud.
The wake in Nineveh's proud halls, They wake in Egypt's marble urns,
Where art maintain'd her sway, Enshrined in rich perfume;
Till time displaced her sculptured walk, Where priest and artist vied by turns
And bore her sons away. To grace the kingly tomb.
They wake where He awoke—whose call
Shall rend the earth and skies; —
Then, —starting from his nightly pall,
Each sleeper shall arise.
Auckland,
PRINTED AT THE " RECORDER " OFFICE, AUCKLAND.
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KO AOTEAROA.
*' E matau haere te hinengaro ki te whakamahia tonutia; otira, ka ngoi-
kore haere, ka hinamoe, ki te waiho kia mangere ana, "
TE putanga tuatahi o "Aotearoa" tuku pu ana te rangi.
Te takanga mai o enei, nga takiwa, mahea ana tetahi wahi
o te purorohu, piwatawata ana te kapua pouri, maene ana
te kiri o te tangata i te tautawhitanga mai o te ra.
Horahia, horahia te pai ki nga iwi. E tika ana; ko te
pai me hora. Karangatia kiuta te matua hei kai i nga mau
o te whenua, kia mihia koki nga morehu—nga waihotanga
a mate te toa, e horo nei i te whanau a Tiki, e kawhaki ki-
no nei i nga nui ki nga hau o te po.
Kati ki a mate, ko a mate ano. Whakatupuria tenei
kia tupu, kia hou nga weri ki roto ki te matua-whangai, ki
a Papatuanuku; —te tangata, te tangata; te otaota, te ota-
ota. Ma nga rau o te wao nui a Tane e whakawairakau te
oneone; ko te toto tangata, kati atu i te uaua panapana ai.
Heiaha, te ingoa toa toa ? Heiaha te aha ?—kapako te pai, engari
tena. Heaha ? Me here pu te Ture, na te mea, ko " te ma-
hi a te tikanga he rongo mau, te whakaotinga o te tikanga
he ata noho, he ngakau tatu, ake, ake, ake. "—
Ihaia, xxxii—17.
KO KAWANA KEREI.
Na te tohunga o Kawana Kerei ki te whakaaro, na te ti-
ka hoki o ana ritenga ki nga iwi reo ke e noho rurua ana—
na te ata haere o tana mahi ki te whakaora tangata, koia i
tonoa mai ai e tawahi, hei tiaki, hei atawhai i tenei motu.
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18 AOTEAROA.
Kua matau te tangata ki a Kawana Kerei, na reira, ka-
hore he hopohopo o te ngakau, kahore he matakakatanga,
e aro nui mai ana tana kupu ki nga mea e paingia ana e ia,
ki nga mea hoki, e kinongia ana. Ka mahi te uri ranga-
tira!
KO TE POKIHA.
Kua rongo nga hoa Maori ki nga mahi tika a Te Pokiha.
Tanu noa te hunga whakaaro kore i o ratou he, hura tonu
a Te Pokiha; no ka kitea nuitia a ratou tikanga poauau,
peia kinotia ana ki waho. I tenei wa, ko nga turu honore
kei i a Te Pokiha ma; a kia mohio mai nga iwi Maori
katoa, e kaha tonu ana a Te Pokiha i roto i-enei ra ki te
whakarangatira i te taha Maori, kia purero ake ai. Ko te
tangata tika ano, ka korerotia paitia e te hunga whakaaro,
ka arohaina e te ngakau.
KO KAWANA PARAONE.
Kua hoki a Kawana Paraone ki tawahi, kihai i ata rite
te wa o tona nohoanga ki Nui Tireni ka tonoa atu ra e te
rangatira o te runanga a Kuini. Titiro noa ki ana mahi i tona
orokokawanatanga taeanoatia te ra o tana haere, kihai rawa
i kitea e te whakaaro tetahi pai nui ana, kia kotahi. Engari
ko te hira o tana he e kitea nuitia ana e te tokomaha.
I whakaritea taua Kawana e nga maori ki te mira, tika
atu he tangata e huri ana, pera tonu. Ko nga pakeha kuare
me nga pakeha ngakau kino i paingia e ia; na ratou i
whakariroiake tona whakaaro; a, te, mutunga o tana mahi
poauau, ko te rewanga o te toto Pakeha, Maori hoki, kirunga
o Taranaki.
TE KORERO A POTATAU TE WHEROWHERO
KI WAIUKU.
Kia mau ki te Whakapono; kia mau ki te Aroha; kia
mau ki te Ture.
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AOTEAROA. 19
•
Heiaha te aha, heiaha te aha ? Ehara i te taonga hoko
te rongo pai; he taonga horatu; he taonga tarewa.
I mua, ko tou atua, e te Maori, ko Uenuku kai-tangata;
i naianei, he atua ke tenei, ko te Atua nui o te rangi.
Me whakamutu te whawhai ki Nuitireni, a te Maori, a te
Pakeha.
Ko nga hara katoa, hara nui, hara iti, me whakawa ki te
ritenga o te ture. Waiho ma te wairua kino e rere ki ru-
nga poke ai.
Pukaki, Hepetema 13th, 1861.
Whakarongo mai e nga pakeha e noho ana ki Akarana
me nga tangata maori, he korero tenei mo tetahi tangata o
te Akitai ko Epiha Putara te ingoa, i mate i te kaata, no
te 13 o Hepetema 1861 I haere ia ki Purewa. Ko te tino
take o tana haere, he aroha ki tana tamaiti ki a te Keene
Tangaroa, tuakana a Mohi Teahiatengu. Ko tenei tangata
he matua ki a Mohi raua ko te Keene, he rangatira ano ia no
te Akitai. I rongo ia kua mate te mokopuna a te Keene
he kotiro ko Katene te ingoa i te Kura ano ia a Pirimona e
noho ana. Ka aroha ia Ka haere, a Ka eke ia ki runga Kite
Kaata ratou tokotoru EO Arama-KaraKa te Matuku me tana
tamaiti hoki me Takerei. Ko tenei tangata he rangatira
he mokopuna Ki a Apihai-Awarua-Te Kawau. Ka haere
atu ratou i Pukaki Ka tae Ki O tahuhu Ka tika ratou i te rori
Ki Pamiua, no te taenga atu o to ratou Kaata ki te Pamu
a Ranana, Ka Kitea atu taua Pakeha e haere ana
mai i waenga pamu Ka tae mai Ki te taha o te taiepa, Ka
patai mai " haere ki whea ?" katahi a Arama Karaka ka
mea atu " e haere ana ki Purewa " katahi Arama Karaka
ka tahuri ki te pupuru i nga reina o ta ratou hoiho, ka
whiua mai e taua pakeha te kohatu ka u ki te puku o te
hoiho ka rere, ki hai i taea te pupuru. Peke noa, peke noa
ki hai i taea te pupuru; i tai atu o te heketanga ka whati
te rakau o te Kaata ka taupoki, ka mate kotahi ka ora to-
korua. Ko te iwi i kite i te matenga ko Ngatipikiao, ko
Tuhourangi me nga pakeha hoki me te Rata o nga hoia, me
nga Apiha hoki i kite katoa ratou; i ki hoki te Rata me
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20. AOTEAROA.
nga Apiha kia waiho kia ratou kia rongoatia, a he tika ano
ta ratoa whakaaro no te mea he nui no to ratou aroha ki te-
nei tangata ko te take i tohe ai nga tangata maori kua ki-
te ratou kua mate rawa koia ratou i tohe ai kia mate mai
ki, te kainga, a heoi ano ka riro mai i a ratou. Ka haere
mai ratou ka tutaki kia Hori Kereama ka homai e ia
te rongoa. No te 16 o nga ra o taua marama ano ka hemo
taua Kaumatu nei.
E hoa ma e aku hoa aroha, tenei ano tetahi whakaaro
aku, ka hua ahau ki nga rori o Kuini hei haerenga mo nga
wera, mo nga kopa mo nga matapo, no te mea kua ki kou-
tou e kore te Pakeha e pokanoa ki te tangata Maori. Te-
nei ano te whakatauki a toku Tupuna " Whitikoreke ka ki-
tea koe. " Ko te take o Whitikoreke ko enei tangata ko
Epiha raua ko Erietara no te Akitai no te hapu kotahi.
E hoa ma tirohia koa taku he mo enei tangata kua waiho
nei Ki raro i te ture; i mea ahau MA TE TUBE E HOPU TE HARA.
Ko tenei mau tonu mai te ringa o te hara Kia au. E rua
oku mate, ko nga tangata, ko te whenua hoki tetehi; aha-
koa mangu taku kanohi he Pounamu taku ngakau. Ki ta-
ku ianei, kinongia te hara ahu atu ki te pai.
Heoi ano.
Na to koutou hoa aroha,
NA MOHI TE AHIATENGU.
No Pukaki.
TE MATENGA O PAORA TE PUTU.
No Ngatitamatea tenei rangatira a Paora Te Putu; tona kainga
ko Koputauaki, i Hauraki. He tangata pai noa atu a Paora; he
tangata whakaaro nui ki te Atua; ko te tangata tenei i manaakitia
e Hauraki katoa. I puta nui te kupu whakapai mona i nga Pakeha
a i nga Maori, ta te mea, i kitea nuitia tona tika i te orokonohoanga o te
Pakeha ki tenei motu taeanoatia tona hemonga. He tangata matemate a Paora
Rongoa noa nga hoa Pakeha kihai i taea te putake o te mate. Ka kitea i
konei te tika o te kupu o te Apotoro a Pita, " Bite tonu hoki ki te tarutaru
nga kikokiKO Katoa, te Kororia Katoa ano hoki o te tangata ano he puawai
tarutaru., "—i Pita 1—24. I te 19 o Mei 1861, Ka Kitea te ahua mate o
Paora e ona whanaunga. No taua ra Ka mea ake a Paora, " Kua toimaha
ahau.
I te 20 o nga ra ka pataia iho e Mataia " E Paora, e marama ana
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AOTEAROA. 21
koe?" ka mea ake ia, " Ae e marama ana tetahi wahi, e pouri ana
tetahi wahi. " Ka meatia atu, " Ae e Pao, kei ngaro te wahi marama i
te wahi pouri. Kei ngaro a te Karaiti i te wahi pouri. " Ka mea ake
ia, '' E takoto nui ana a Ihu Karaiti, kahore he mea hei hunahuna;
e takoto nui ana. "
I taua ra ano ka patai a Paora ki a Mataia, " Ko wai ma ena
wahine e marenatia mai na i waho na ?" Ka mea atu a Mataia.,
' Kahore he wahine e marenatia mai nei i tenei ra; ko Ihu Karaiti
anake kua marenatia ki tona Hahi" kamea ake a Paora, "Koia hoki,
e ki ana te kupu a Paora, ka mate te tinana mo te kino, he oranga ia
te wairua mo te tikanga—'Roma viii—10. Me ta Ihu Karaiti
" E matemate koutou i te ao nei otira, kia maia, kua toa ahau i te
ao nei"—Hoani xvi—33.
I te muri awatea o taua rangi ka mea a Paora, " kei mahue nga
kupu nei. " Ka puaki i reira tetahi o ana kupu " Ko te mea e herea
e koe ite whenua, e herea ano hoki i te rangi; a ko te mea e wetekia
e koe i te whenua, e wetekia ano hoki i te rangi"—Matiu, xvi—19.
Ka mea iho ia, " Ko nga kupu a te Atua, waihotia ihe i te
ao hei mahi ma nga poropiti. Ka mea ano ia, ' Ki te mea, hei roto i
a te Karaiti tetahi he mahinga hou ia; kua pahure nga mea tawhito,
kua whakakahoretia nga mea katoa. —2 nga Koriniti v. —17.
Ka mea atu a Mataia " E Pao, heoi ano to hiahia ki te Korero i
tenei ra ? " Ka mea mai ia, " E iti ana Koia ena ? " Ka mea atu a
Mataia, " E nui ana. " Ka ake ano a Paora, " He wahi ano Ka
puta mai te Kaha, he wahi ano Ka puta, mai te ngoikore, inahoki
puta mai te Rewera Ka tohe mai Ka pana, Ka tohe mai Ka pana, Ka
puta mai te pai, ka tukua mai. " E ki ana te kupu, wha whaitia te
rewera, a, ka oma ia i a koutou "—Hemi iv. —7.
Ka ki ake ano ia " Kaore, kaore, ma te kaha ano, kia kaha nga
tane. " Ka nui te tika o tenei kupu a Paora inahoki e mea ana nga
Karaipiture, " Kia mataara, kia oho, ko to koutou hoa whawhai hoki
ko te rewera ano he raiona tangi e haereere ana e rapu ana ki awai ra
nei kia horomia eia. "—i Pita v—8.
I te 25 o nga ra ka ki ake a Paora, " Tokotoru kei te rangi tokotoru
kei te whenua huihuia kotahi ano"'—i Hoani v—7.
Ka mea a Paora ki te rangi tona wahi i hiahia tia e ia " Kei reira
a Ihu Karaiti a kei te ringaringa matau o te matua. " — Nga
Epiha i—20. Ka mea ano ia " ko Ihu Karaiti toku kai tiaki. "
I te 29 o nga ra ka mea a Paora ki a Riria, " Kia mau ki te
Karakia. " Ka ki ake a Paora " Katahi ano au ka mea kua tata taku
haere no te mea kua maro te ara" Hoani xiv—6. " Ko ahau te
huarahi te pono me te ora. "
I te karakiatanga ka tangohia a Hoani iv whakaritea ana e Mataia
nga kupu katahi ka mea ake a Paora, " Ae ka tika to korero. Kahore
he whakaaro, kei nga tane kei nga wahine—Kia Kaha KO te wahi Ki
au e marama ana, "
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22 AOTEAROA.
I te 1 o nga ra Ka Kiia atu, e tatari ana matou Ki to Kupu whaka-
mutunga.
Ka mea ake ia KO te Kupu ano tenei kia Koutou, "Kia kaha nga tane
Kia Kaha nga wahine ki te whakapono. " Ka mea ano a Paora Ki tona
hoa " E noho Koe hei tangata ora Ka haere au nei Ki toku Kainga. "
" Ki whea ? " "Ki te rangi, —Ki te rangi; Ka whai Ki reira. " "Ka
hari nga tupapaku e mate nei i roto i te Ariki... Ae ra e ai ta
te Wairua Kia okioki ratou ia ratou mahi"—Whakakitenga—xiv—13*
Te Ngaki Whenua.
I nga ra o Hanuere me parau te whenua, ka waiho kia
takoto. I a Pepuere me rui te oti me te pare. I a Maehe
ruia te karahe me te korowa. I a Aperira me parau ano te
oneone mo te witi. I a Mei me rui te witi me te pare
Ingarihi. I a Hune i a Hurai ruia te witi, pokaia te riwai.
I a Akuhata pokaia te riwai, ruia he pare. I a Hepetema
he riwai. I a Oketopa te riwai whakamutunga, te kanga,
te paukena, te merengi, te kumara. I a Noema, te kanga
matamuri, te kumara, te merengi, te paukena me ara atu
mea. I a Tihema hutia te runa, te puwha, tahuna ki te
ahi.
Ki nga hoa Maori.
B hoa ma tena ra ko koutou i roto i te mahi tohu o te
Atua i o tatou tinana. Tena koutou i a tatou korero, i a
tatou whakaaro, i a tatou mihi ki a tatou ano.
B hara i te hanga te waimarie mai o te Atua ki a tatou,
inahoki, e ta nei te manawa, a, ko nga patu kua whakaturia
ki te kopaenga whare. I nga wahi kua pahure ake nei i
tahuna te rarauhe o te koraha, a, whano kai te ahi ki nga kau-
ri nunui o te wao; ko tenei, kua oti te tinei, kahore he mu-
ra, kahore he pongeretanga.
Rere ! e hoa ma, ehara te ingoa toa, ko te pai hei
nui tena mo te tangata, haere iho ki ona uri, ki tenei, ki te-
ra whakapaparanga.
Ki te pataia mai au e te tangata, " E pehea ana te po ? "
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AOTEAROA. 23
E hau kore ana te po, e titi ana nga whetu, e whiti ana te
marama, he wa paki
Na, heoi ano te kupu ki a koutou, rae tapapa ki runga ki
te Whakapono. Ki te tuhonoa tikatia te rakau, ka tupu
ka whai hua; a, Ko nga hua o te whakapono, he rangima-
rie, he tika, he hari.
Akarana Noema 1861. Na Hare Reweti.
Te Mahi Whangai Hipi.
Ki te tahuri nga hoa Maori ki tenei mahi, ki te whangai
hipi, tena e whiwhi ratou i nga pai e hua mai ana i te whai-
rawatanga. E mohio ana ratou, ko nga weruweru paranene,
tarau, hate, aha noa, he huruhuru hipi, e ia whatu e te Pa-
keha. Ko te hiahia ki te huruhuru hipi i roto i nga tau,
nui atu. He homai ta te Maori, he rere wharoro tangata-
ngata taone ki taua mea, hei uta atu mona ki tawahi. He
mea weiti nga huruhuru, utu pauna ai; mo te pauna 1 he-
reni 3 pene; mo te hanarete £7. He mea ano ka nui atu i
tenei utu, ma te ahua pai o te huruhuru te ahua he ranei, e
nui ai e iti ai nga utu. Ko tetahi pai o te hipi hei mau mo
te kainga, hei kai ma te manuwhiri, ma te tangata whenua,
a, hei hoko atu kia hua mai ai te rawa, kia ahua tangata ai
te Maori ki nga ritenga mo te taha ki te tinana.
NGA WAHI TAPU I HIRUHARAMA.
Ko nga Hahi enei e noho mai i Hiruharama, e tautohetohe mai ra ki a
ratou ano mo nga wahi tapu i takoto ai a te Karaiti.
Ko te Hahi Kiriki 2, 000, ko nga Ratini 1, 000, ko nga Amini-
ana 350, ko nga Ropita 100, ko nga Hiriana 20.
/ roto i te rangatiratanga o Takei i ona whenua, —
Ko te Hahi Kiriki 13, 730, 000, ko nga Aminiana 2, 400, 000, ko
nga Ratini 900, 000. *
TE WAIPIRO.
Ka nui te rangatira o nga whakaaro o nga iwi Maori e pehi nei i te kai waipiro; ka
nui hoki te tutua o nga Maori e tohe nei kia whakapuaretia taua wai patu tangata.
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24 AOTEAROA.
Mawai e tatau nga kino i roto i te waipiro ? He mano, a, ko te tukunga iho he mate.
"E mate te tinana, e mate te wairua i taua mea. Eo te matua o tenei kai ko Hatana;
ko nga tangata e kai ana, na Hatana era iwi kua mau ke i nga rore, i nga mekameka o
Hatana taua hunga porangi, a, ko te wahi kua oti te whakataka mo ratou ko te reinga, kei
reira te mamae mutunga kore; a, kahore o reira waipiro hei whakamakuku i nga arero
muramura; ko te waipiro o reira he ahi whanariki.
E tino wehi ana te tangata whakapono ki te waipiro, ki te waina, ki te pia, ki nga
wai whakahaurangi katoa. ' Te take i wehi ai kei pa ia ki tera kai, kei he ki te aroaro o
tona matua i te rangi, kei he hoki ki te aroaro o te ao. Kahore te tangata e piri ana
ki te Atua i pai kia pa ona ngutu ki taua kai, e mahara ana hoki ratou ki ta te Atua
kupu e mea nei—" Ta te waina, he whakahi, ta te rama, he riri whakamara. Te hu-
nga katoa e whakapohehetia ana e tera, kahore o ratou matau. "—Whakatauki xx—1
NGA WHIKA.
Uruti................................................... 1
Tene................................................ 21
Hanareti.......................................... 321
Tauhana....................................... 4, 321
Tene Tauhana................................. 54, 321
Hanareti Tauhana........................... 654, 321
Miriona..................................... 7, 654, 321
Tene Miriona........................... 87, 654, 321
Hanareti Miriona..................... 987, 654, 321
Tauhana miriona..................... 1, 987, 654, 321.
HE TEPARA.
TE WEITI MO TE RIWAI, MO TE KAPIA ME ARA ATU MEA.
16 Taraina..... 1 Aunihi
16 Aunihi..... 1 Fauna
14 Pauna...... 1 Tone
28 Pauna..... 1 Kuata
4 Kuata..... 1 Hanarete
20 Hanarete.... 1 Tana.
MEHUA KOA.
3 parikona.................. 1 inihi
4 inihi........................ Iringa
12 inihi........................ Iputa
3 putu........................ 1 iari
2 iari........................ 1 patamo
5½ iari........................ 1 rote
40 rote........................ 1 parenga
8 parenga.................. 1 mairo
3 mairo..................... 1 riki
69½ mairo..................... 1 tikiri
MEHUA TAIMA.
60 hekene............... 1 mineti
60 mineti............... 1 haora
24 haora............... 1 ra
7 ra..................... 1 wiki
4 wiki.................. 1 marama
365 ra 6 haora......... 1 tau
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AOTEAROA, 25
TE PAIPA, TE TUPEKA.
He kai kino te tupeka, he kai piro, he kai whakatutua,
he kai whakamate tangata. He tini nga mate e ahu mai
ana i te tupeka, na ngarata i titiro, a, ko etahi o nga
rangatira whaiwhakaaro o Ingarangi kua runanga kia
whakamutua taua kai nanakia.
Ekore te tangata whakaaro nui ki te Atua e kai i tera
taru kino, e mahara ana hoki ia, ko tona tinana kua waiho
hei temepara mo te Atua Wairua Tapu, a ki te kai ia i tera
mea, e pei atu ana i tona kai atawhai, ara i te Atua.
He kaiwhakamangere tangata te tupeka, a, ko nga hua
o te mangere, he korero kino, he kanga, he tahae, he hiahia
kino, me te tini atu o nga he.
He kai tahae te tupeka i te rawa o te tangata. Hoko
kau ia i tera kai, ekore e makona, he paoa kau te putanga,
piro noa nga tangata wainamu ki taua paoa, a, nui atu te
whakarihariha i te tirohanga atu o te hawareware o nga
mangai a Paipa raua ko tona teina ko Tupeka.
He kai whakatutua. E heke te mana o te rangatira, e
heke i te paipa, ka whakataukiria ia, "He ware. " Na, ko
nga pai e ahu mai ana i te tupeka horerawa kia kotahi;
kimi noa, kimi noa, kihai i kitea kia KOTAHI.
TE MATENGA O TE KARAMU KAHUKOTI
NGAURANGA
I te 12 o nga ra o Akuhata i te tau nei ka mate a Te Karamu Kahukoti.
He rangatira nui tenei tangata, he teina-ma-tuakana 1d a Potatau. Ko te
take i mate ai, he Waipiro. Tawaia mai taku mate e te tangata; whaka-
kaitoatia mai; otiia, tenei taku kupu ki a koe e te tangata e whakakaitoa
ana, ko tona henga hei whakatupato i a tatou. Nei ra tetahi atu kupu—ko
te tangata e mea ana e tu ana ia, kia tupato ia, kei hinga.
I haere pai a Te Karamu i taua ra ki te uhunga i roto, hoki mai i reira,
ka noho ki te whare o Te Kata, he Pakeha kei Waitawa te kainga. Nga
hoa haere ko Mere Piriruma, ko Arapera Rangipaeroa. Ka turuawaenga, ka
tae atu ratou ki te pikitanga i pahaki atu o te tumu ki Te Kawakawa. Ko
Rangipaeroa o ratou i ora; nana a Te Karamu i kukume ake i eke ai. No
te ekenga ki runga ka haere raua, ka mahue te hiwi, ka noho a Te Karamu,
ka mea atu ki te hoa " Haere ki te tiki i to whaea i a Mere. " Hoki ana a
Arapera, me te karanga iho, " Kati mai ano koe i Kona noho ai, Kia tae ake
maua. " Ka mea atu te tangata ra " Haere, e marama ana au. " Ka hoki te
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26 AOTEAROA.
wahine ra, a Arapera, ka riro ake a Mere, tae rawa atu ki te nohoanga
o Te Karamu tirotiro kau ana. Ka pa te karanga, " E Kahu e ! E
Kahu e ! " Kihai i o mai. Whakaaro ai nga wahine Kua tae Ki te
Kainga. Tae rawa atu Ki te kainga Kahore Kau. Ka rapua i te po e
tona pononga e Poto, Kihai i Kitea. I te ata Ka kitea e takoto ana i
Powhetau i te mutunga tai. Ka tae atu te Kai Korero ki te kainga o
Mata. " Kua moe a Te Kahukoti"' Hohoro tonu te Karakia ata o
ma, Ka Kaere ki te tiki i te tupapaku, kawea atu ana ki te
Huihui ana nga iwi ki te uhunga. Ka korero a Te Taniwha—" E
aku teina whakamutua te kai rama, ka poto tonu tatou i te rama. Ma
koutou e titiro, he ara ke tenei, he ara hou. Ko te ara o a tatou
tupuna, he mate noa iho he mate pai tera. "
I korero hoki a Haora, i tohe ki te iwi kia whakarerea tera kai
whakatutua tangata, whakamate tangata; maumau te tangata kia
patua huhuakoretia e tenei kai nanakia; heoi, kahore e mohiotia te
whakaaro o Ngatipaoa, Ka mutu ra nei ka aha ranei. Kia mohio nga
tangata Katoa, ko ia e kai ana i te waipiro e haurangi ana, he tangata
pu ia no te rewera, tona Kainga ina mate KO te ahi whanariki. E tino
wehi ana te tangata tika ki tenei Kai, ekore ia e pai kia pa ki ona
ngutu, kei riro ia Ki te Whakawainga.
Ko te waiata tenei a Te Kahukoti i te uhunga Ki a Paora Te Putu i
mua tata atu o tona matenga. Ano he mea whakarite mona ano tona
waiata, mei te tika o nga Kupu.
Kaore te po nei te maturu te hau,
Te tahuritanga ake ki te konaenga whare;
Tahuna mai e tama ki te aihi taraiti;
Ka muri aroha au, te tonga o te ra,
Te rerenga ki te rua, mawai ano e tapapa ?
Whakaopeope ai te rere mai o te ao;
Mawai au e kawe nga tumu kei Otaki?
Te kakau tango rua nahau nei e Puke.
Kei te muri koe Pene, nana, rawa i tuatahi.
Nana rawa i tuapeka ki te iti i ahau;
He inumanga Rama i haurangi ai au.
Hepetema 11, 1861.
Ehoa e Tetotorewa e Patene e Aperahama e Haora e nga rungatira katoa
o ngati Paoa tena kou tou kototatou ai tua ehoa ma kati te tone ki te kai
i te waipiro ka ngaro tototo i runga i totatou oneone i tena rongoa whaka-
mate kua mate te rangatira o Waikato o koutou i te waipiro. He aha ta
ko utou e tohe whakamutua heoiano.
NA MATENE RUTA.
No Ngaruawahia, Waikato.
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AOTEAROA. 27
TE PETIKOHA.
I nga ra o nga Apotoro ringihia ana e te Atua tona Wairua Tapu i runga
i te kauwhau a Pita, a, tahuri ana ratou, ki te pono. I muri mai o tera
wa, ka whai petikoha, tau ana te Wairua ki tenei, ki tenei ini i runga i a
ratou inoi kaha, I naianei kua rangona te Petikoha ki Airangi, ki Kata-
rangi, ki te tini o nga whenua, tau iho ana te Wairua Tapu ki a ratou,
rongo pu ake ratou i tona mana nui i roto i nga huihuinga a, mano tini
nga tangata i whiwhi ki te murunga hara.
Na, heaha ra i whakah apa ai tatou i nui Tireni ki nga mahi o te
Wairua Tapu ? He kaha kore na tatou ki te inoi, ki te whakapono,
inahoki ka oti te tuhituhi, —" Waiho tenei hei whakamatau moku e ai ta
Ihowa o nga mano me kahore e tuwhera i au nga matapihi o te rangi ki a
koutou, a, ka ringihia atu e ahau he manaakitanga ki runga ki a koutou,
a kia kore ra ano he takotoranga"—Maraki iii. 10.
TE RETI WHENUA.
Ki ta matou nei titiro, he mahi tika te reti whenua, ara te utu tau.
Ko te mahinga o te oneone ki te hunga reti; ko te papa oneone ki
nga tangata na ratou te whenua. Ko te wai-u ma te tangata kei te
oneone, mana ano e mahi, koia te pepeha a namata, " Mahia e tona
ringa tino kai tino makona. "
TE WHANGAI KAU.
Tetahi mahi e whai rawa ai nga iwi Maori, he whangai kau. Ehara
te tangata Maori i te mohoao, e matau ana ano ratou ki nga painga e
ahu mai ana i taua mahi. Ko tenei kia whai ngoi te tangata ki tenei
mea tika Kia purero ake ai tetahi wahi o te taha Maori i runga i nga
tikanga whakatangata, te ahuwhenua, te whangai kau, hoiho, hipi,
poaka, me era atu mea.
WAIKATO.
Kei te noho noa iho a Waikato; ko te kaha o tona hiahia kei runga
kei te pai. Ko te mahi a te tangata he ngaki whenua, he hanga whare
Karakia. Ko te huihui nui mo nga runanga Maori, e kiia ana kei i a
Hanuere te tu ai; ko Ngaruawahia te nohoanga; te take he unuunu i
a ratou tikanga. Ko etahi o nga rangatira o Waikato kua tae mai
ki te mihi ki a Kawana Kerei, kua hoki i runga i te marama, na te
mea, ko te pai i whakataturia mai ki a ratou.
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28 AOTEAROA.
TURANGA.
Ka nui te ngahau o nga runanga o Turanga ki te pehi i te waipiro.
Ko Hirini Te Kani te rangatira i uekaha ki te patu i tera kai kino.
Ki te inu tetahi tangata i taua wai whakamate, tu tonu atu te Whakawa,
puta tonu atu te utu mo taua he. Kia kaha e te whanau K! tena
mahi rangatira.
NGAPUHI.
Ko te iwi poauau nei tenei ki te tono kau Ki a te Kawana Kia puare
te waipiro Ki a ratou. Inu ratou i te waipiro ka aha ? Ka ora ra
nei ? Kua tutua a Ngapuhi i runga i tenei pohehe ana, Ka hua ra,
nana i hud te Pakeha Kiuta, ko ia kua tango i te Whakapono, kia
marama KehoKeho mana tikanga. Ko tenei e he ana ta Ngapuhi. Patu
noa a runga nei i te waipiro, e pehia mai ana e te pito ra. raro, hoe ana
nga tangata o tenei waka, etahi whaka-te-ihu, etahi whaka-te-kei.
Nga Ingoa o Etahi o Nga Rakau Hua a te
Pakeha e tupu ana i te Whenua nei.
He aporo, he pea, he aperikota, he hepetarima, he paramu, he
metera, he rokuata, he here, he piki, he kuini, he orangi, he remana,
he raima, he kuawa, he kerepi, he maupere, me era atu mea.
TIOKARAWHI,
Ara te Korero mo te Ahua o te Ao
E nohoia nei e Tatou.
1. E porotaitaka ana te ao, ko tona rite kei te poi Maori.
Ko nga raparapa o nga waewae o nga iwi o te Rawhiti e
anga mai ana ki nga raparapa o nga iwi o te Auru; a ko
nga wae o ratou i te taha Raro, e anga ana ki nga wae o te
hunga ki te pito whaka-te-Tonga.
2. E takahurihuri ana te ao i nga wa katoa; kotahi ta-
kahurihuringa o te ao, i roto i nga haora 24.
3. Ko te taiawhiotanga e te ao, ara, ko te roa o te aho
tawhio noa te ao 24, 900 maero. Ko te matotoru o to tatou
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AOTEAROA. 29
ao, ki te pokaia, puta pu, ko te roa o te aho 7, 926 maero.
4. Na haunga te takahuringa o te ao, koia te ra, koia
te po—e kawhaki haere ana ano i a ia, e whakatakahaere
ana i te ra e tu iho nei, koia te hohote, koia te raumati.
Ko te mamao o te ra o to tatou ao 95, 000, 000 maero. Ko
te wahi o te whakatakangahaeretanga o to tatou ao i te ra e tu
iho nei, 365 ra 5 haora; 49 mineti; 57 hekene.
Te Whakapono me te Whawhai.
Ko te Whakapono hei whakaora i te tangata; ko te wha-
whai hei whakataute. Ko te whakapono hei whakapurero
ake i te tangata; ko te whawhai hei whakahauwarea hei
whakatutua. Ko te Whakapono hei whakatapu i te tanga-
ta; ko te whawhai hei whakapiro, hei whakakino. Ko te
whakapono hei manaki i te tangata; ko te whawhai hei
kanga.
E ki ana te Atua, kaua koe e patu; e ki ana te whawhai
me patu. E ki ana te Atua, e koa te hunga hohou rongo,
e ki ana te whawhai, e koa te hunga whakatari pakanga.
E ki ana te Atua, kia aroha ki nga: hoa riri; e ki ana te
whawhai, me mauahara ratou. E ki ana te Atua, murua
nga hara a te tangata; e ki ana te whawhai, kaua o ratou
hara e murua. E ki ana te Atua, me mate te kino i te pai;
e ki ana te whawhai, me mate te kino i te kino. E ki ana
te Atua, ki te mate tou hoa riri -whangainga; e ki ana te
whawhai, ki te whangainga to hoa ririka puhia koe hei utu.
E ki ana te Atua, kia aroha tetahi ki tetahi; e ki ana te
whawhai me riri tetahi ki tetahi. E ki ana te Atua, ka
manakitia te tangata e whakawhirinaki ana ki a Ia; e ki
ana te whawhai, ka manakitia te tangata e tapapa ana ki
runga ki te hoari. E ki ana te Atua me whakarere te hoa-
ri; eki ana te whawhai, kao; me hanga tonu kia matau ra
ano te ao katoa ki te hapai, a, me whawhai nga tangata ka-
toa kia mutu ra ano te hiahia!!!
Ko ahea koia mutu ai te hiahia whawhai a te tangata ?
Kia poto ra ano i a ia nga tangata katoa o te ao te tua ki
raro.
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3O AOTEAROA.
Rewena Paraoa.
Ko nga mea enei hei hanga rewena hei whakamama mo
te paraoa e pokepokea hei kai.
Riwai—3 pauna me kohua me whakakope.
• Tote—2 koko nui ko te kapu ra nei o te ringa
kia ki.
Hapi—2 aunihi taimaha.
Huka—| pauna, ara 8 aunihi.
Paraoa—1 pauna, mea pai.
I te Mane ka kohua i nga Hapi, kia kotahi karaua wai,
kia hawhe haora e koropupu ana, ka riringi i te wai kau ki
tetahi oko, kia matao, me te miraka nei, ka maka te tote,
te huka, me te paraoa, ka kororirori ai. I te Wenetei, me
whiu ki roto nga riwai kohua, 3 ra pauna. I te Taite ka
riringi te wai ki te pounamu ka puru ai hei whakananu mo
te paraoa e pokepokea ana.
Mo te Pokepoke Paraoa.
Ko te tikanga tenei mo te paraoa pokepoke hei kai.,
Paraoa—3½ pauna.
Tote—1 koko iti.
Rewena—2 koko nui.
Wai—½ panikena kia wera iti nei.
Me kororirori enei katoa, me whakatakoto ki te kapata
kia kotahi haora; hei reira ka riringi ki roto kia kotahi
panikena wai ahua werawera. Pokepokea kia pupuru, ki
ta te paraoa ahua ano, kia kotahi kuata haora e waiho ai i
tahaki, ka maka atu ki te oumu kia tunua.
Eo Tapuika.
Ko te korero tenei mo nga tupuna o Tapuika. I ka to-
nu te ahi a Tapuika ki Maketu taeanoatia tenei wahi. Ka
rere a Tapuika ki Rangiuru i a Te Rangihouwhiri ka wha-
kaaro mai ano ki te kainga ka hokia mai. Ehara i te mea
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AOTEAROA. 31
whakaora na te Arawa, engari nona ano tona kaha ki te tia-
ki i Maketu a moroki noa nei. Ko Tapuika te tangata ko
Tapuika hoki te whenua ko nga tupuna enei,
1. Ko Tia
2. Tapuika
3. Makahae
4. Pongare
5. Whatukoro
6. Taua
7. Tawakeroa
8. Marukowhaki
9. Ruangutu — Ko te wahanga tenei ki a
10. Tawakepito Moihi Kupe, ko
11. Tuheke 1. Ruangutu
12. Paruhiterangi 2. Putahore
13. Kamama 3. Tamatehurunga
14. Tupea 4. Te Aruhe
15. Te Moko 5. Te Hautapu
16. Tutea 6. Titoko
17. Paora Paruhi 7. Wharehinaki
8. Moihi Kupe.
WAITARA.
Ko nga korero enei o Te Teira mo Waitara,
" Ehara i te mea no te tangata kotahi [te whenua]; tenei
tangata tona pihi, tona pihi. Ko te pa e noho nei matou i
a Pirikawau, i a Koro. Kei roto i te hopua i a Wiremu
Kingi. Kei tua i te paraki o nga hoia i a Wiremu. Te
taha ki Waitara i a Wiremu Kingi; kei te taha kiuta o te
pa hoia i a Wiremu Kingi. " Na ! na ! na ! na! Keihea
koutou e parare nei, e huka nei te waha ki te korero i a Te
Teira anake te whenua ? Heahea ma, tinihanga ma, tangi
whenua ma, kei hea koutou ?
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32 AOTEAROA.
HIMENE. —No. 1.
Te Mita, C. M. Te rangi—ko " ST. STEPHENS. '
E Ihu, e te kai-wawao,
Te haere ana mai,
Ki au, ki a ia, ki te ao
Katoa, tau atawhai.
Ou toto, mau e whakapa
Hei muru mo nga he
Ahaku, kia we te ma
Eia we te ngakau ke.
Kia we te motuhake au
Hei uri mo te pai;
He manga whakatupu, nau,
Kia hua tonu ai.
E Ihu e te kai-wawao!
I enei, o nga tau,
Kia tata mai, kia pamamao
Te hara, i ahau.
I
HIMENE. —No. 2.
Te mita 8's. & 7's. Te rangi—" QUEENSBOROUG
E te nui, e te Tapu,
E te Wehi, e te Pai !
Ma te ngakau koe e rapu
Tera koe e anga mai ?
Tera koe e whakamana,
I te kupu a te he ?
Mau ano ra nei e pana,
Enei kai kukume ke ?
Nei to kupu, whakaora,
ia, e riro mai;
" Oti ana i au te hora,
*' Aku nui, aku pai,
" Kanaka e pouritia,
" Hei ano ahau, hei Fa;
" Haere ake, — inumia,
" Taku puna whakana. "
Aiarana, 1861.
I TAIA KI A AOTEAROA, KI TE PEREHI MAORI, I