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Te Wananga 1874-1878: Volume 4, Number 2. 13 January 1877 |
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Abstract 
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Commentary|
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TE WANANGA.
HE PANUITANGA TENA KIA KITE KOUTOU.
\_\_\_\_\_\_\_\_\_"TIHE MAURI-ORA."
NAMA—2.\_\_\_\_\_\_\_\_\_\_\_\_\_NEPIA, HATAREI, HANUERE 13. 1877. PUKAPUKA 4.
PANUI MO TE WATI.
Ki te mea ka rokohanga te tangata i te whenua mamao noa
atu, a ka taapu tana Wati. He mea ako atu tenei kia mohio
ai taua tangata ki te whakahaere ano i tana Wati kia tika ai. !
Me titiro te tangata ki te wa e puta mai ai te ra, a e too ai te
ra. kei reira te wa tika mo te taima mo te Wati :—
KA PUTA TE RA. KA TOO TE RA..
HE PANUI KI NGA TANGATA KATOA, Ł TUKUA
ATU ANA TE WANANGA KIA RATOU. I
Ma te tini e hoe te waka ka tere ai, ma te ahu whenua
ki te ngaki kai, ka ranea ai he o ma te kai tahu kai, a e
ora ai a tamaroto, whai hoki, ma te utu mai a nga kai
tango i TE WANANGA nei, ka hua ai he moni hei utu mo
te mahinga i tenei Nupepa mo te Maori. He mea atu
tenei ki nga tangata e tukua atu ana TE WANANGA nei kia
ratou, ara, ki te hunga ki ano i utu i a ratou utu tau mo
TE WANANGA, kia tukua mai a ratou utu. kia kaha ai TE
WANANGA ki te ami rongo korero mo te iwi. He toetoe
ano te toetoe, he raupo ano te raupo, he kakaho ano te
kakaho, otiia ma te ringa tangata e raweke aua mea ka
kiia ai he whare. He korero ano te korero, he minamina
ano to te ngakau kia rongo i nga korero o nga mahi katoa
a te iwi, otiia ina te moni ka noho ai aua rongo korero ki
TE WANANGA. Koia matou i mea atu ai, kana e whaka- |
tikia TE WANANGA ki nga kai, ara, ki te utu tau mo taua
Nupepa nei, kia kaha tonu ai ki tana mahi mo te iwi.
TENEI TE TINO KUPU KIA KOUTOU. KI NGA
IWI MAORI KATOA O AOTEAROA.
A TE marama o Tihema nei ka haere atu nga tangata
toko-rua o te Komiti o TE WANANGA ki nga kaainga katoa
o Aotearoa nei. He rapu atu ta raua i te kupa kia wha-
kaaetia e nga iwi Maori, kia hirihiria nga karakia, kia
whakairoa te papa, a kia puhipuhia TE WANANGA o te iwi
Maori, kia aranga ai nga tapu o taua atua nei. A kia
taraia ano hoki nga hoe. kia aukahatia ano hoki te waka i
noho ai taua WANANGA, e te iti, e te rahi, e te pio o te iwi,
kia kaha ai, kia huhu ai reo o taua WANANGA ki te iwi
katoa, i te roa o te tau.
HE TANGATA MATE.
No TE 29 o Tihema, i mate ai a Tamati Marino, te tino
rangatira kaumatua o Ngatiturangiheke. E kii» e 80 on»
tau. He kupu whakamaharatanga enei na matou mo
Tamati Marino. He tangata aia e tino mohiotia ana •
te iwi o Aotearoa, no te mea hoki, i haere aia ki te wha-
kamariri i nga iwi i nga ra o te pouri i Waitara. Whai-
hoki i tae ano aia ki te haumi i te Pakeha i nga ra o te
Pakeha i noho mataati ai i Taranaki. He nui noa atu
nga Maori me nga Pakeha i tae ki te nehunga, o taua
kaumatua, a ki te tangi ki to ratou tipuna kua mate.
Te Wananga.
Kotahi Putanga i te Wiki.
HATAREI, 13 HANUERE, 1877.\_\_\_\_\_\_
Ko NGA KORERO ROANGA O TE KORERO UPOKO O NGA.
KII A TE WAKANGA I TE PUTANGA o TE WANANGA I
TERA WIKI, E KORE E TAEA TE TA I TENEI, TAIHOA ANO
KA TAIA B MATOU.
TE WAKA MAORI KUA HAHUA ANO.
No te meera tae hou mai i Poneke, i tae mai ai te
Waka Maori, ona e puta hou ana mai i te mate. He
tini noa atu nga ra ona i kiia ai, ka puta, ka puta.
A no nga marama kua pahure nei, nga Apiha o Te
Tari Maori, i haereere ai ki nga tini wahi o te Koroni
| nei korero pati pati haere ai kia tahuri te iwi Maori
kia utu i te Waka Maori kia mahia ano taua Nupepa.
A i tono ano hoki aua Apiha kia tuhi tuhi pukapuka
nga Maori, a kia tuku Pitihana aua Maori ki te Pare-
mata, he tono aua pukapuka me aua Pitihana kia
kaua e mutu te mahia te Waka Maori. A ko te Etita
tawhito o taua Nupepa, i eke i te Taima o Te Kawa-
natanga i era wiki, a i haere aia ki nga iwi o Hereta-
unga me Ngaiporou. He mea nana kia tini he tangata
Maori ki te utu i te Nupepa i Te " Waka Maori," ki»
mahia ano taua Nupepa. A e ki ana te Etita O Te
" Waka Maori," " ko te utanga mo taua " Waka,"
" ko te tika, ko te aroha, ko te pono," ka hoatu ki
nga tangata utu i taua " Waka," e kore a hoata ki te
tangata utu kore i taua " Waka." He tini tika- nga
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TE WANANGA.
nga o aua kupu. He mea hoki na matou kia aamia
mai te nui o aua tu mea, kia tukua mai kia matou
hei taonga hoatu ma matou ki Ngatihokohe ma,
Nui Tireni
Te Pokera
Te Karini i a Henare Rata,
Te Omana, a Tatana, a Kenirohi
Te Puruhia ki nga Wiwi
Te Wananga.
Published every Saturday.
SATURDAY, JANUARY 13. 1877.
NOTE.—OUR LEADER IN CONTINUATION or THE
ONE WHICH APPEARED IN LAST WEEK'S NUMBER IS
UNAVOIDABLY POSTPONED TILL NEXT ISSUE.
THE WAKA MAORI REDIVIUS.
BY the last Wellington mail we have received the
first number of the re-issue of the Waka Maori. The
possibility of its reappearance has been spoken of for
for some time, and for the last two months officers of
the Native Department Lave been touting all
over the country, getting the Natives to write letters
and send petitions to the Government asking them
not to discontinue the paper. The former editor,
1 Mr. Grindell, was enabled to use the Government
steamer a few weeks ago to do a canvassing tour
I through the Hawke's Bay "and Poverty Bay districts.
| Having or professing to have by such means ac-
i quired a sufficient amount of Native support to justify
| the step, the paper is now republished. The editor
announces that the Waka Maori, laden with " cargoes
| of justice, love, and truth," will henceforth be sup-
plied only to persons paying for it. Several consider-
ations suggest themselves at once on reading this
statement. The first is that we should like to order
a few cargoes of such scarce articles to be consigned
to us for gratuitous distribution amongst the
apostles and members of the " Ring." Justice and
truth have been entirely out of stock with them for a
long time past, and the only supply of love they have
on hand at present is an inordinate love of their Maori
Neighbor's lands, " and other things that are his."
i The second consideration is in the nature of an en-
quiry. If, under the new regime, the Waka Maori
is to be paid for, are we not fairly warranted in assum-
ing that the circulation of the defunct paper consisted
in the distribution of copies " free gratis for nothing ?"
This is what it comes to : a paper printed by the
Government,—whose editor was paid tor by the Go-
; vernment,—whose columns were filled with libellous
and partizan attacks upon those who differed from
the Government, was distributed amongst Europeans
and Natives without charge. No wonder the Waka
Maori was held in such " high estimation"—for a
newspaper, though unreadable, is, if got for nothing,
sure to be in large demand for wrapping parcels.
The Waka would, however, mislead its readers, by
this reference to paid subscriptions, to think that it is
now appearing without Government support. On
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TE WANANGA.
looking at the imprint, however, we find that it is
printed and published " under the authority of the
New Zealand Government." by the Government
printer. This is in direct and flagrant violation of
the vote of the House last session. We are sorry for
the Government of an honest, well-meaning man like ]
Major Atkinson that it has lent itself to such a
nefarious transaction, and he and it may rest assured
that ihe matter will not be the last or the least
question which will occupy the attention of Parlia-
ment at its next session. We thought we had done !
with. such, cases of high-handed disregard of the votes i
of the Assembly when we bade farewell to Sir Julius
Vogel, but it would seem that some of the present
Ministers have suffered in political rectitude by the
company which they have so long kept. If the Waka
Maori, laden with, its cargoes of justice, love and i
truth, were being launched upon the newspaper ocean
without the ways being covered with. Government
grease, we could wish it heartily, though we feel un- | •
successfully. " good speed." "Where is this seeming
economy of the Government ? The few pounds they
have saved by indiscriminate reductions in the Con-
stabulary and other services will be more than swal- i
lowed up by the cost of the Waka Maori, and the
* i
money which is being spent in the libel case of Rus- |
sell v. Grindell,—being spent in the interest of |
Messrs. Ormond, Sutton, Kinross, and their confreres
to save them if possible from the Nemesis of what
they are pleased to term Repudiation.
As for the matter of the number now under con-
sideration, it is, regarded from a professional point
of view, simply execrable. We should imagine
from the somewhat senile and slightly drivelling na
ture of its contents, that it still remains under the
management of its old editor. The bottled wrath of
three mouths is wonderfully flat and stale. The editor
evidently has arrived at that stage when ho can only
successfully accomplish the composition of short reli-
gious tracts and small Christmas books for very
young children. We have no doubt that in a short
time he will get back to the old stories about
Robert the Bruce, the Franco-Prussian War, the Dis- ,
covery of Globigerinae, and other similar subjects
which require no brains, a small quantity of paste.
and a moderately sharp scissors. i
We laugh at the Waka's mysterious threatenings
about the disloyalty of the WANANGA, coming as they i
do from from people whose loyalty is in exact pro
portion to the amount and to the punctual payment
of their " screw." The Editor of the Waka Maori
would turn Hauhau to-morrow if it only paid.
So much for the "Waka Maori." We do not in-
tend to take much notice of its future issues, not out
of any discourtesy to the paper itself, but because we
have, we rejoice to say, much more important and
profitable business on hand. \_\_ ••
TE HUI A NGA MAORI I TE NEHUNGA O TA
TANARA MAKARINI.
\_\_\_\_
E mea ana te Nupepa Te " Herora," na Te Neana to
korero ki taua Nupepa, i haere mai tetahi Maori ki Pou-
rerere i te Ratapu kua pahure tata nei, a i haere mai taua
Maori i Patangata, a i mea taua Maori, i rongo aia na te
Tari o TE WANANGA, i tono nga karere ki Te Waipukurau
a, ki nga kaainga Maori katoa o uta ki te mea
atu ki nga Maori, kia kaua nga Maori e haere
mai, ki te nehunga o Ta Tanara Makarini. E mea
atu ana matou TE WANANGA be tino korero pono
kore rawa taua korero. Mei tino panuitia pea te rongo
mate a Ta Tanara Makarini, penei, kua nui rawa atu pea.
he Maori e haere mai ki te nehunga o Ta Tanara Makarini,
A e mea atu ana matou, na te aba ranei i kore ai e teka mai
te tini o te Maori. Otiia, e hara kau i TE WANANGA nei
te take i kore ai e tere nui mai te Maori ki taua nehunga
a Ta Tanara Makarini. A ko taua teka a taua Nupepa a
Te " Herora," he pera ano me ana teka i kiia i mua mo
nga Maori o Heretaunga nei, a e kore nga Maori o Here-
taunga, me a ratou hoa Pakeha e akoako nei i te tika e
raru i aua tino korero teka a taua Nupepa mo ratou.
ATTENDANCE OP NATIVES AT SIR
DONALD McLEAN'S FUNERAL.
A VERY important conversation upon the above mat-
ter took place between an old lady, from Pourerere,
and the " Sairey Gamp" of the Herald on Tuesday last.
We do not know whether the talk took place over a
cup of the beverage " that cheers but not inebriates,"
or whether, during the friendly discussion of small
scandal, they drank their gin out of a teapot. In the
latter case it would be interesting to know whether
the Editor of the Herald was so far able to conquer
his natural instincts as to drink fair. Judging from
the maudlin tune of " Our Home Letter," in the
same number, we should think not. To return, how-
ever, to the talk. One of the old ladies, Mr. Charles
Nairn, with many significant nods and winks and
shrugging of shoulders, told (in a whisper almost) to the
Herald Editor how, on Sunday last " as ever was," he
had been told at Pourerere by a Maori who had heard
! it from another Maori that another Maori (No. 3)
! had arrived there from Patangata, where he (Maori
No. 3) had been told by another Maori (No. 4), who
had heard it from another Maori (No.5) that, it was
said that the " Repudiation Party" had sent mes-
sengers to the inland Natives to warn them against
coming in to Sir Donald McLean's funeral.
, The breathless attention with which the Herald's
" Sairey" listened to this "orrible tale," and the sur-
prise with which she heard its thrilling conclusion,
i can be better imagined than described. As she her-
self remarks, - such fact* speak for themselves ; we
make no comment." We will, however. And first a
word to the general public. The statement that any
attempt was made to stop the Natives coming to Sir
Donald McLean's funeral is absolutely untrue. On
the contrary, they were advised and encouraged to do
so.
A second word—for the Editor of the Herald.
' Meau in spirit, and full of " envy, malice, and
all uncharitableness" as that person is, he can quite
imagine that others are prepared like himself to fight
an underhand battle, or to war with the dead. The
" facts," as he is pleased to term the statement made,
are about the style of facts on which much of the
slander and misrepresentations of the Herald are
usually based. By the way, the Editor of the Herald
achieved a sort of small half-joke some three or four
years ago when he christened, the Natives and their
• advisers the " Repudiation Party." Such a
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TE WANANGA.
Clive, Hampden Auckland
Mr. Charles Nairn.
Hawke's Bay,
TA TANARA MAKARINI.
Nui Tireni
Ta Tanara Makarini
SIR DONALD McLEAN.
SOME of the newspapers have been expressing them-
selves about the late Sir Donald McLean in terms of
extravagant grief and praise. The New Zealand
Times is a notable case in point. The Evening Post
says of the leader in the Times on Sir Donald
McLean :—" Every person of good task is disgusted
" at the whining, canting, sanctimonious, milk-and-
"water article which. appears in this mornings issue
" of the Times with respect to the late Sir Donald
" McLean. The article is disgraceful to the idiot
" who wrote it, to the editor who admitted it into the
" columns of his journal, and even to the paper itself
" in which it is published." This is written of the
most extravagant of the articles to -which, we have
called attention, and very correctly sums it up in a
few words. We have felt very much tempted to
take some of those writers to task ourselves, for the
provocation is great, but we will not depart from our
previously expressed determination to avoid all bitter
or unkindly criticism of the dead. The occasion may
arise when circumstances may compel us to adopt a
different course; then we shall be quite prepared
from a sense of duty to condemn, as we now are, from
a feeling of sorrow and personal sympathy, to draw
a veil over, the past. In the meantime we shall per-
mit the hired mourners to do their " keening" with-
out interruption or remark.
TE MAHI POOTI, A NGA RA E HAERE AKE NEI.
He matenga no Ta Tanara Makarini, koia i kore ai he
Mema ki te Paramata rao Nepia nei. A kua timata nei
ano nga Pakeha ki te mahi i nga tikanga e tu ai he Mema
hou mo Nepia ki te Paremata. A kua kiia e o ratou hoa,
ko Te Tipini, ko Te Roori, ko Tatana, ko Te Piukanana
nga Pakeha e Pootitia hei Mema. A toko-toru o aua
Pakeha kua panui i a raua whakaaro. E kore matou e
korero wawe i a matou whakaaro mo aua Pakeha, kia
puta ra ano nga whakaaro a aua tini Pakeha ki te iwi.
E mea atu ana matou ki nga iwi Maori, kaua rawa koutou
e whakaae noa ki te Pooti mo aua Pakeha, ahakoa ko
wai ranei ko wai ranei: taihoa me tatari e tatou, me titiro
kia mohio ai tatou.
THE COMING ELECTION.
THE death of Sir Donald McLean has left a vacancy in
the representation of one of the seats for Napier in the
Parliament. Already the Europeans are busy about the
election of a successor. The names of Messrs. Tiffin,
Stuart, Rhodes, Sutton, and Buchanan are mentioned as
intending candidates. Three have already written ad-
dresses. We shall wait to hear from the others before
saying anything about the merits of the various candi-
dates. We hope the Natives will be careful not to pro-
mise their votes to anyone.
NGA HUA O NGA MAARA KAI A TE MAORI.
Ka nui te koa o matou ki te rongo korero mai kia
matou, he nui te tupu me te pakari pai o nga Hua o to
Maara a nga Maori. Whai hoki e hauhakea paitia ana
aua Hua o te Maara a ki ano i kino noa i te ua me te
awha o te rangi. He tau hua no te kai, ara ki ta to
Maori. He tau witi, kanui ano te pai o aua kupu nei kia
tuhi tuhia, no to mea i nga tau kua pahure tata nei, he
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TE WANANGA.
tau mate anake no te kai i te awha. Ma matou e mahi i
aami nga korero o te utu o te witi hei ako ma TE WANA-
NGA ki nga iwi Maori.
THE NATIVE HARVEST.
WE are glad to hear from all sides that the Native crops
are looking firstrate, and are being got in without damage
from the weather. It is in fact a most favorable season,
what the Natives call a " tau witi," or a " wheat year."
We are glad to be able to record this, as for some years
past the results of grain-growing have not been very
encouraging. We shall endeavor to keep the Maoris who
have grain to sell posted up in the correct prices.
NGA RONGO KORERO.
He tino kupu pai rawa atu nga kupu, me nga
mahi o te Hui i Omahu i te 24 o Tihema 1876, koia
matou i mea ai he koa no matou i mea ai kia whai
korero ano matou mo aua kupu o taua Hui.
He ako tonu ta TE WAKANGA nei i te ako penei,
ma te mahi Karakia ki te Atua pono a nga Iwi Maori
ka noho pai ai, ka marire ai nga mea e pataritari nei
i te Maori ki te kino, ma te Karakia ki te Atua pono
ka whai mana ai nga Rangatira Maori ki o ratou iwi,
a ki nga Pakeha tika ano hoki o te ao nei. Ma te
Karakia ki te Atua Pono, ka tino whai mana ai nga
Mema Maori ki Te Paremata.
He mea hoki na matou ko Te Karaipi-ture te tino
kupu Tapu a Te Atua, a e ki ana Te Karaipi-ture.
o te wehi, (ara ko te Karakia pono) ki te Atua, ki te
timatanga o te matauranga " A na te Atua pono te
kupu, kia rapua e tatou te matauranga pono i aia a
mana tatou e ako ki te mohio e nui ai, e ata noho ai.
a e koa ai tatou i nga ra katoa o tatou e noho ana i te
ao nei a ki tera ao atu ano hoki. Ma etahi o nga
kupu, me nga tikanga o te Hui i Omahu i whakata-
koto ai, e koa ai te ngakau o nga Minita o nga Hahi
o Te Atua o enei motu, a o nga Hahi katoa ano hoki
o Te ao katoa, A ma aua korero ano hoki me aua
tikanga e hari ai te ngakau o nga Minita tawhito o
Te Hahi i Nui Tireni, Nga Minita na ratou i mahi
ako timatanga nga Iwi rae nga kaumatua Maori kua
ngaro noa atu ia tatou. Ma aua mahi i Omahu e
mea ai aua Minita Koroheke, ahakoa i mahi nui ano
ratou, a kahore i tino kitea te aro nui mai o nga iwi
katoa ki te Karakia pono i nga ra o ratou i ako ai i
mua, ko tenei na te Hui i Omahu i kitea ai nga tika-
nga kua ahua pihi ano, a ko tenei ka tupu ano te
Hahi, a ka matua nga mea i akona e nga Minita o te
Hahi, ara o nga Minita kua tino Koroheke i te mahi-
nga ki nga motu erua nei. A ka koa aua Minita aua
Korohe no te mea ka mahi te Maori i te mahi, e tupu
ai, e nui ai, e ora ai, a e whai mana ai te Maori, a e
kakama ai ki te Karakia ki te Atua pono.
He mea atu ta matou ki nga Rangatira me nga
Iwi, na ratou nei te Hui i Omahu, a ki nga Iwi me
Rangatira o nga Iwi Maori o Aotearoa o Te Waipo -
unamu katoa, kia toa, kia kaha, a Ko Te Atua pono
hei aaahi ia koutou. A kia kaha te tautoko i te
Mema Maori o Te Paremata, i a Karaitiana Takamo-
ana, kia kore ai te makutu, me nga tikanga kino a
te Maori o mua, me nga tikanga Hauhau, mo nga
tikanga o Te Karakia Tariao, kei pata ano i ana
tikanga hukehuke nga kino o nga tau kua pahure tata
nei kia tatou.
He mea atu ta matou ki nga Iwi Maori. Ten»
titiro koutou ki nga Upoko korero o nga tikanga i
mahia i Omahu ki nga Upoko nama 9. 10. 11. 12.
A ka ki atu ano matou, kia kaha, kia maia, ki te
mahi i te mahi Kuru Tepara, i te mea hoki he raa
noa atu te pai o te noho kai kore i te Waipito. Ah-a
koa e kiia ana hara Te tangata Kuru Tepara i te me»
e rite ana tona mana ki te mana o te Minita Karakia
o Te Hahi, ahakoa. Otiia e mahi ana Te Kuru
Tepara kia ora te tinana, a ko Te Wairua ano hoki
ta te Minita o te Hahi e ako ai, a ko raua tahi e mahi
ana i te ora mo te tinana me te Wairua kia kore e
whakamatea ki te mate mau tonu ake ake.
AT a meeting held at Omahu on December 24th, 1876, the
tribe» of New Zealand gave expression to their feelings
and determinations in such a manner that we could
allow such a manly and enlightened proof of the pre-
sent state of the Maori mind to pass unnoticed by u».
From the first issue of TE WANANGA, we have endeavored
to let our Maori friends see what power for good for the
chiefs especially, for the Maori members of Parliament
what certain statis, and to the Maori people generally
what peace would come to them, if the tribes of New
Zealand would again join in the worship of the only
Living and True God. We say this from a firm convic-
tion that the scriptures are the Word of God, and as the
scriptures say—" The fear of the Lord is the beginning
of wisdom," God Himself, therefore, has appointed that
we are to seek wisdom in and by a knowledge of Himself
alone. Some of the subjects discussed at the Omahu
meeting will be read by the minister and people of the
various denominations of the Church, not only in New
Zealand, but in all parts of the world, with exceeding
delight ; and we do not doubt but that the hearts of
those old missionaries who are still with us, who have spent
their energies, lives and voice in teaching the word of God
to the Maori of the past, will again beat with a throb o£
gladness to see that now, even now, just as they are passing
away, the signs of the work which they accomplished
in almost dispair, is giving proof of a harvest of honor,
happiness and gladness, to the Maori tribes of New Zea-
land. We say to the chiefs and people who were at the
Omahu meeting and to all the chiefs and tribes of New
Zealand, be strong : act like true men, and let God be
your guide ; Help Karaitiana, the Maori member for the
East Coast Electoral Maori District to prvent in the
district, which he represents as member in the Parlia-
ment, all acts, or promulgation of Makutu, Hauhauism,
also the new and more than foolish babble which some
of the Waikato tribes have of late taught the people to
repeat as their religion. We call the attention of the
Maori tribes to the resolution No. 9, 10, 11, and 12, passed
at the Omahu meeting, and would urge once more ( as all
the tribes know we have done from the first ) every Na-
tive to espouse the cause of Good Templars as the
grandest act of man, from which must come by the acts
of of man more blessing than language can tell to his
fellow man ; we say that although a Good Templar may
not be put in the position of a minister of the Gospel,
yet those who practice and teach Good Templarism ara
the ministers of man for the good of the body of mao
even as the Gospel ministers teach for the good of the
soul. The Good Templar is the true assistant to the
minister of God, as they two work each for the some de-
ject, viz., to save the body and soul from eternal destruc-
tion. \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_
KO NGA PUTAKE ENEI I OTI I TE HUI KI
OMAHU, TIHEMA 24, 1876.
1.—Ko nga iwi katoa o nga Motu e raa nei, o Te Wai-
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TE WANANGA.
pounamu, o Te Ika-a-Maui, me whakakotahi ki te whaka-
haere i nga tikanga tika mo te iwi Maori.
2.—Ko nga Pire " Whenua Rahui," ko te " Whakakore
i nga Porowini," ko te " Hawhe i nga whenua," (Pire a
Te Makarini), me te Ture " Kooti Whakawa Whenna
Maori 1873," na enei mea i kore ai te hui nei e pai ki te
Pooti Mema mo nga Kaunihera mo nga takiwa e toru
tekau-ma-iwa.
3.—Ko te take i tarakina ai enei Pire, ko te tunga
tauatanga o te Kawanatanga tawhito.
4.—I whakaaetia te hai ki Matatua. Mehema ka haere
nga iwi katoa o te Motu nei ki reira.
5.—Ki te kore te Motu nei e whakaae ki te hai ki
Matatua, ka tu ano he hui ki Pakowhai a te wiki tua-tahi
o Maehe e haere ake nei. Me haere mai nga tangata
Mohio o nga iwi katoa ki tana Paremata whakapuaki ai i
a ratou kupu. He powhiri atu tenei i a koutou kia haere
mai.
6.—I tutara i te hui te whakahe katoa nga Ture e
hangaia ana e te Kawanatanga mo nga whenua Maori.
Te take o te whakahe, be riro ma te Kawanatanga anake
• hanga, kaore he whakaaturanga ki nga iwi o nga Motu
7.—Ko te whakapai a te hui me nga iwi o te Tai
Rawhiti kia Ta Hori Kerei me ona hoa Mema e whaka-
haere nei mo nga iwi Maori o nga Motu e rua.
8.—Whakaotia ana te kupa a Karaitiana Takamoana i
whakapuaki ai i roto o te Paremata mo te haere o etahi
tangata ki Ingarangi, kei te Maehe e haere ake nei, katahi
ka tino whakaotia. Mehemea ka whakaae nga iwi o nga
Kota e ma, a hei reira ka whiriwhiri i nga tangata mo
taua haere.
9.—Ko nga tangata whai atua Maori, kana e haere mai
1d ta takiwa o te Mema o te Tai Rawhiti. Erangi me noho
atu, me ona atua Maori i tona kaainga.
10.—Ko nga tangata makutu o roto i taua takiwa, otira,
i te Motu katoa, me taha o ratou atua ki te ahi.
11.—Ko te kai waipiro ka whakakorea.
12.—Te kapa tino tuturu a te hui i muri o enei take i
runga ake nei. Ko te tono Minita. Maori kia te Pihopa kia
Ngapuhi, kia Ngatiwhatua kia tukua mai a Wiremu
Pomare hei Minita mo Ngatikahuhunu ki Heretaunga,
me tono ano hoki kia te Pihopa, me Ngatiraukawa, kia
tukua mai hoki a Pineaha Te Mahauariki hei Minita mo
konei.
NA TAREHA TE MOANANUI, NA NOA TE HIANGA,
RENATA KAWEPO, „ URUPENI PUHARA,
„ KARAITIANA TAKAMOANA. „ TE HAPUKU,
„ HENARE TOMOANA, ,, PAORA KAIWHATA,
„ HENARE MATUA.
Me Te Komiti Katoa.
THE following were the subjects discussed and passed
at a meeting held at Omahu on December 24th, 1876 :—
1.—That all the Maori tribes of the two islands, the
Waipounamu ( South Island) and Te Ika-a-Maui ( North
Island ) act together, to carry out a true and just policy
for the good of all the New Zealand race.
2.—On account of the "Native Reserves Act,"
the " Abolition Act," Sir Donald M'Lean's Bill, " Native
Lands Act, 1876," which takes half the proceeds of sales
of Native lands, and the " Native Lands Court Act, of
1873." this meeting cannot agree to vote for the election
of officers for the thirty-nine Counties.
3.—The objection to these Bills is the continuance of
the old Government in power.
4.—The meeting of the tribes to take place at Matatua,
at the Whakataane House, in the Bay of Plenty, will be
agreed to, if all the tribes wish to assemble there.
5.—If the tribes of these (two) islands do not agree to
-meet in the large carved house at Whakataane, the tribes
will again meet at Pakowhai in the first week of March,
1877, to which meeting all the learned men of the tribes
are by this clause Invited to attend.
6.—This meeting condemns all the Acts framed by the
Government in respect to Native Lands, and the and the
reason for the tribes condemning these Acts, is, that the
Government alone frame such Acts without the knowledge
and co-operation of the New Zealand tribes of these
islands.
7.—This meeting and all the tribes of the East Coast
herely pass a resolution of thanks to Sir George Grey.
K.C.B., and member of the New Zealand Parliament, and
those members who worked with Sir George Grey, for
the manner in which they used their influence and voice
to assist the Maori tribes of these two islands.
8.—The words which Karaitiana spoke before the
General Assembly of New Zealand, in respect to chiefs
going to England was folly agreed to by the meeting. At
the meeting in March next this matter was fully discussed.
and if the tribes of the two islands agree, chiefs will
select who are to proceed to England.
9.—All men who practice or cling to the ancient Maori
superstitions, or repeat the rites used and words repeated
to their Maori gods, are hereby told not to come within
the bounds of the district of the Maori member for the
Maori Eastern Electoral District ; but such men are to
keep away with their gods, and stay at their own
places.
10.—And wizards and witches in the Eastern Maori
Electoral District (that is in all the North Island ) are
hereby ordered to burn their gods in the fire.
11.—All use and drinking of intoxicating spirits must
be given up.
12.—And the real and steadfast word which this meet-
ing agreed to, after the above resolutions, was, that they
ask the Bishop Ngapuhi and Ngatiwhatua tribes for a New
Zealander ordained by the Church, from Ngapuhi and
Ngatiwhatua, that is, for the Rev. Wiuemu Pomare, to bo
sent to be the minister for the Ngatikahungunu tribe at
Heretaunga. That the Bishop and Ngatiraukawa also be
asked to send the Rev Pineaha Te Mahauraki as minister
for this district also.
TAREHA TE MOANANUI, RENATA KAWEPO,
KARAITIANA. TAKAMOANA, M.H.R., HENARE TAMOANA,
HENARE MATUA, NOA TE HIANGA,
URUPENI PAHARA, TE HAPUKU,
PAORA KAWHATA.
And all the Committee.
KORERO PAREMATA.
He Korero enei no nga korero a te Komiti rapurapu i
nga tikanga o nga mea ki te taha Maori, a he mea ta
aua kupu e matou, ki te ukanga o aua korero i whaka-
maoritia ai e nga kai Whaka Maori o te Kawanatanga.
£ hara ia matou taua tu reo Maori. Ue ta ta matou kia
rite pu ki ta ratou i mahi ai, a na ratou tana whakamaori-
tanga i nga kapa a te Komiti, e hara ia matou.
EDITA WANANGA.
KO TE KUPU A TE KOMITI MO RUNGA I TE PUKAPUKA-
INOI A TE MOANANUI ME OKA HOA E 60.— E ki ana nga
Kai-inoi ko a ratou moni maina-raiti kahore e utua tikatia
ana ki a ratou i nga ra i whakaritea ai a kahore e puta ana
ki a ratou etahi moni a ratou.
Kua whakahaua ahau kia ki penei atu ki te Whare :—•
1 runga i nga kupu i whakina i te aroaro o te Komiti e
mahara ana ratou kua korerotia hetia nga tikanga ki aua
Maori mo nga moni e puta ki a ratou i runga i te mana o te
pukapuka whakaaetanga mo te keri koura ki Hauraki.
Ko nga pukapuka moni e ahua tika ana te whakahaere a
kahore i kitea tetahi whakaroanga take kore i te utunga o
nga moni.
Engari e mahara ana te Komiti me whakatuwhera e ta
Kawanatanga tetahi tikanga kia ahei ai te tirotiro nga puka-
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TE WANANGA.
puka moni e tetahi tangata tika e whakaturia ana e whaka- ]
mana ana ranei e nga Maori. ]
(HOANI PARAIHI.)
JOHN BRYCE
Tumuaki. ;
Akuhata 1. 1876.
TE KUPU A TE KOMITI MO RUNGA I TE PUKAPUKA-INOI A
MEIHA KEPA :—E tono aua te Kai-inoi kia whakawakia
tuaruatia tetahi whenua kua whakataua e te Kooti ; te take i
tonoa ai e ki ana ia kahore i rite nga tikanga o te Ture.
Kua whakahaua ahau kia ki penei atu ki te Whare :—
E whakaaro ana te Komiti me whakawa tuarua te tikanga
ate Kai-inoi i te aroaro o te Kooti Whakawa Whenua Maori
a e mea ana ratou kia tonoa atu ki te Kawana kia whakahaua
e ia taua whakawa tuarua.
Tetahi kupu a te Komiti kia tino tupato te whakahaere te
whakamana i nga tikanga o te tekihana toru tekau ma toru
(33) o '' Te Ture Whenua Maori, 1873," mo te ruritanga o
nga whenua. Ko te ruritanga o nga whenua e whakahuatia
ana i roto i te pukapuka-inoi he mea mahi kau i runga i te
tikanga o nga teihana kahore i haerea nga roho, ko tenei
korenga whakamana i te Ture te take nui pea o te pouri-
tanga.
HOANI PEREIHA.
JOHN BRYCE.
Akuhata 8, 1876 Tumuaki.
KO TE KUPU A TE KOMITI MO RUNGA I TE PUKAPUKA-
INOI A ANARU MAKIWHARE ME ONA HOA 417 :—1. E tono ana
nga Kia-inoi kia whakatokomahatia nga Mema Maori ki roto
ki te Runanga o nga Rangatira i kowhiria i runga i te pooti a
te iwi.
2. Ko nga Mema Maori o te Runanga Whakatakoto Ture
me whakatu e te Iwi Maori.
3. Me whakatu he Kaunihera Maori ki roto ki nga takiwa
o Niu Tireni.
Kua whakahaua ahau kia ki penei atu ki te Whare :—
1. Notemea he Pire kei te aroaro o te Whare inaianei tona
tikanga he whakatokomaha i nga Mema Maori, kahore te
Komiti e mahara kia whai kupu ratou mo tenei.
2. Inahoki ko te mana mo te whakatu i nga" Mema o te
Hunanga whakatakoto Ture kei te Kawana, kahore te Komiti
e marama ki te whai kupu mo tera wahi o te pukapuka-inoi
e tono nei kia whakaturia nga mema o reira e te iwi.
3. E mea ana te Komiti me titiro pai e te Whare te tono i
Toto i te pukapuka-inoi kia whakaturia he Kaunihera Maori.
(HOANI PARAIHI)
JOHN BRYCE,
Tumuaki.
Akuhata 9, 1876.
Ko TE KUPU A TE KOMITI MO RUNGA I TE PUKAPUKA-INOI
A MEHA TE MOANANUI ME ONA HOA 165 :—E ki ana nga
Kai-inoi ko etahi whenua kei Hauraki kua tutakina e te
Kawanatanga a e mate ana ratou i taua tikanga.
E tono ana ratou kia whakatokomahatia nga mema ki roto
ki te Runanga o nga rangatira i kowhiria i ranga i te pooti a
te iwi a e mea ana ratou ko nga Mema Maori o te Runanga
Whakatakoto Ture ma te iwi e whakatu : e inoi hoki ana
ratou kia tukua nga Maori kia noho i roto i nga Runanga
tekaumarua (Huuri) a e whakaatu mai ana ratou i etahi
whakawakanga i meatia e ratou kua tika kia whiriwhira e te
Huuri i uru tahi ai te Maori me te Pakeha.
Kua whakahaua ahau kia ki penei atu ki te Whare :—
1. E whakaaro ana te Komiti ko te tikanga whakahaere
penei i nga whenua Maori ka nui te ahua raruraru a ko tenei
ne* katoa e tono ana kia tino whiri whira e te Whare.
2. Notemea kei te aroaro o te Whare te korero mo te
whakatokomaha i nga mema Maori ki reira ata whiriwhira
ai pea, kahore te Komiti e whakaaro he tino tikanga kia
whai kupu ratou mo tenei.
A, mo ranga i te inoi i roto i te pukapuka-inoi kia waiho
ma te iwi e whakatu nga mema o te Runanga whakatakoto
Ture, kahore te Komiti e marama ki te tohutohu atu i tetahi
Kupu, inahoki ko te mana whakatu kei te Kawana.
3. Mo runga i te tikanga kia noho he Maori ki roto ki nga
Runanga tekaumarua (Huuri) e whakaaro ana te Komiti kei
"Te Ture mo nga Huuri, 1868," tetahi mana mo te ahua o
taua mea inaianei.
Ko taua tikanga kahore ano i whakaotia tuturutia a kahore
e taea te whakaoti engari mo te Kawana i runga i te mana
kua hoatu ki a ia e taua Ture e hanga i etahi tikanga whaka-
haere.
E mea ana te Komiti he mea tika kia whakahaeretia te
raana e tau ana ki te Kawana i runga i taua Ture kia ahei ai
te whakauru i nga Maori ki nga Runanga tekaumarua
(Huuri) mo nga ahua whakawa e whakahuatia ana e te Ture
e uru ai ratou.
(HOANI PARAIHI)
JOHN BRYCE.
Tumuaki.
Akuhata 9, 1876.
HE TURE.
NA te Kawanatanga tenei whakamaoritanga i nga kupu o
te tahi Ture i kiia e te Paremata hei Ture i te tau 1876.
EDITA WANANGA.
HE Ture hei whakanui i te whakahaerenga o te mana o te
Koote Whakawa Whenua Maori kia ahei ai te whakata
riwhi mo nga tangata Maori Whai Karaati e mate Oha-
aki kore ana, mo etahi atu tikanga hoki e tau ana ki nga
ritenga nao nga Maori e mate pora una.
Oketopa 31. 1876.
Notemea e pai ana kai hanga he tikanga e kitea ai te
riwhitanga ki nga whenua me era atu mea kahore i raro i nga
tikanga o nga Ture Whenua Maori, n kua karaatitia ki etahi
tangata Maori i runga, i nga ritenga ka whakahuatia i muri
iho nei : A notemea tera, ano pea he mea tika i runga i etahi
tikanga kia kimihia nga tangata e tika ana. i runga i te
tikanga Maori kia whiwhi ki nga taonga o tetahi tangata
Maori kua mate oha-aki kore :
Na tenei ka meingatia hei Ture e te Runanga Nui o Kia
Tireni e noho huihui aua iroto i te Paremete i runga hoki i
te mana o taua Runanga nga ritenga i raro iho nei : —
1. Te Ingoa Poto o tenei Ture ka kiia ko - Te Ture Riwhi
mo nga Maori e mate oha-aki kore ana 1876."
2. Ko te kupu " tangata o te iwi Maori" e whakahuatia
ana i roto i tenei Ture e tae ana ki nga hawhekaihe me a
ratou uri i te taha Maori.
3. 1 te mea kua mate ka mate ranei tetahi tangata o te
iwi Maori kahere nei i hanga oha riki pukapuka tuku i nga
whenua (e hara nei i te whenua i whakatuturutia o to Kooti
Whakawa whenua Maori) kua riro tuturu a ia me nga
whenua e tika ana tana take i runga i etahi o nga tikanga ka
korerotia i raro iho nei ara :—
(1) 1 te mea kua tuturu ia ake raua ko tetahi tangata
ko etahi atu tangata ranei ki tetahi whenua e puritia
ana i runga i te tikanga mau tuturu i karaatitia e te
Karauna ki etahi atu whenua kua karaatitia e te
karauna ki a ia ake. raua ko tetahi atu tangata, ko
etahi atu tangata ranei, ka peratia ranei karaati-
tanga ki a ia a muri ake nei
(2.) 1 etahi whenua take ranei ki etahi whenua pehea
ranei te tikanga te whai taketanga ranei e tika ana
ki ta te rure kia taka ki a ia i te taima o tono
matenga ;
(3.) I raro ranei i etahi tikanga whakarurutanga
whakaaetanga ranei i meatia i runga i to ingoa mo
te taha ki a te Kuini e te Kawanatanga o te Koroni
ranei, i raro ranei i etahi pukapuka whakataungai
ranei i oti i etahi Kooti whakarite utu. whakatika-
tika hoki, i etahi ranei o nga Kaiwhakahaere e te
Kawanatanga, i nga Komihana ranei kua whakaturia
e te Kawana ranei ratou ko tona Runanga Whaka-
haere :
(4.) I raro ranei i tetahi pukapuka whakatuturu take
kua oti te whakaputa ka whakaputaina ranei i muri
iho nei i raro i nga tikanga o te rarangi wha o " Te
Ture mo te tai Rawhiti 1868 ;
ka whai mana te Kooti Whakawa Whenua Maori, a i runga
te tono a tetahi tangata e ki ana e whai paanga ana ia ki te
whenua pera ka ahei te Kooti ki te kimi i nga tikanga ki te
whiriwhiri i runga i nga korero e maharatia ana e tika ana
kia whakapuakina ki tona aroaro, ko wai ranei e tika ana i
runga i te tikanga Maori hei riwhi mo te paanga mo te
tikanga o taua tangata kua mate pera ano mehemea na te
Kooti Whakawa Whenua Maori ano i whakatau i runga i te
mana o nga Ture Whenua Maori te paanga o taua tangata
kua mate.
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TE WANANGA.
Ka whai mana te Kooti i runga i te pukapuka whakatau
he mea Miri rawa ki tono hiiri ki te ki ko wai ma ranei nga
tangata, pehea hoki to ia wahi, e maharatia ana e te Kooti
hei riwhi tika mo te tangata kua mate ; a ko nga tangata ka
whakahuatia i roto i taua pukapuka whakataunga, i runga i
to ia wahi, ka kiia ko ratou nga riwhi tika o te tangata kua
mate pera tonu mehemea ano kua oti te tuku e ia ki a ratou
i runga i te pukapuka oha-aki. Ko te ra timatanga o te
mana o nga riwhi ka whakatuturutia i roto i te pukapuka
whakataunga a te Kooti.
Ka whai mana tonu te Kooti i runga i tenei Ture ki te
whakarite i te ra i muri o te matengi o te tangata whai
karaati kua mate e timata ai te maoa o nga riwhi ki te
whenua e whakahuatia ana i roto i te pukapuka whaka -
taunga.
4. I te mea kua mate tetahi tangata Maori e whai taonga
ans ki Niu Tireni na kahore i tukua e ia ki tetahi tangata, ka
tika me te tangata ma nga tangata ranei e ki ana e whai
tikanga ana ratou ki taua taonga kia tono ki tetahi o nga
Kai-whakarite Whakawa o te Kooti Whakawa Whenua Maori
kia, whakaputaina tetahi pukapuka tuturu hei whakaatu ko
wai te tangata ko wai ma ranei nga tangata e tika ana ma
ratou tana taonga i ronga i te tikanga Maori i runga ranei i
tetahi mea e tino ahua rite ana ki te tikanga Maori ; a ko wai
ki tona whakaaro te tangata tino tika hei whakahaere i nga
taonga o taua tangata kua mate ra.
He mea kia mana ai tenei tikanga ka whai mana te Kai-
whakarite Whakawa e tae atu ai tetahi tono ki te whaka-
haere i nga mana katoa e tan aua ki s ia i runga i te rima
tekau ma whitu o nga rarangi o " Te Ture Whenua Maori
1873," a i muri o tana ata kimihanga ka tika kia whakapu-
taina e ia tetahi pukapuka tuturu tuhi rawa ki tono ingoa
hiiri rawa ki te hiiri o te Kooti.
5. Ko ia pukapuka tuturu pera hei whakamana i te Kooti i
mana nei e whakaputa nga pukapuka whakahaere i nga mea- i
tanga katoa, ki te whakaputa i aua tu pukapuka ahakoa e
apititia ana be pukapuka oha-aki kahore ranei i runga i
tetahi atu tikanga ranei, a i te mea kua whakahareretia e te
tangata e nga tangata ranei kua whakahuatia o ratou ingoa
ki roto ki tetahi pukapuka tuturu i runga i nga ture e whai
mana ana ka tika tonu kia whakaputaina te pukapuka
whakahaere ki a ratou ahakoa pehea ranei te rerenga ketanga
o tetahi Ture.
6. Ko te pukapuka whakatuturu tetahi tauira pono ranei
e whakaputaina ana ranei e te Kai-whakarite Whakawa i
runga i te mana o tenei ture ta tiakina ki roto ki te Kooti
nana i whakaputa aua pukapuka whakaheare ina puta aua
pukapuka.
Ko nga ture katoa mo te whakaputa pukapuka whakahaere
me te whakariteritenga o nga takoha mo nga pukapuka
whakahaere i nga taonga o nga tangata kua mate ka tau ki
nga pukapuka pera e whakaputaina ana i raro i nga mana o
o tenei ture mehemea ia kahore he whakarerenga ketanga i
whakahuatia i roto i tenei ture.
7. Metemea kua timatatia tetahi whakawa ka timatatia
ranei s mua ake nei i roto i te Hupirimi Kooti na ka puta
tetahi awangawangatanga mo runga i tetahi tikanga tuturu
mo runga ranei i tetahi tikanga Maori e tau ana ki tetahi
whenua kua oti te Karauna karaati ahakoa i put i runga i te
mana o tehea ture a e meatia ana kia kimihia tona tikanga
ka whai mana te Hupirimi Kooti tetahi ranei o nga Kai-
whakarite whakawa o taua Kooti ki te tuku i taua
tikanga awangawanga kia kimihia kia whakatutu-
rutia e te Kooti Whakawa Whenna Maori penei me te
mana a tana Kooti mo te whenua Maori i runga i " Te Ture
Tikanga Maori, 1865."
8. Mehemea kua tukua tetahi tikanga pera me tera kua
whakahuatia i ranga ake nei, me tahuri te Kooti Whakawa
Whenua Maori ki te kimi i nga tikanga o tana kapu, me
whakaatu i tana whakatuturutanga ki te Hupirimi Kooti i
runga i nga tekihana kotahi ran matahi kotahi ran ma rau o
" Te Ture Whenua Maori, 1873," mo runga i nga tikanga tuku
pera mo nga whenua Maori. \_\_\_\_\_\_\_\_\_\_\_
TE PAREMATA.
WHARE PAREMATA.
TUREI, OKETOPA 17, 1876.
Ka mea a TE Hiana i te tau i muri iho ka mahi ahua
ke nga tikanga o Te Kawanatanga, i te mea hoki kahore
kau he mea kia mana te mahi nama moni a nga Porowini,
a e kore e kiia kia ora aua Porowini, engari me mate
rawa atu ana Porowini ki te mutu rawa atu a ratou mahi.
A ko nga tikanga o taua mahi, i kiia me mutu, a kihai
rawa i ahua rangatira te mahinga i mutu ai taua mahi.
Ko te kupu tuatahi a Te Kawanatanga i mea ai, ko nga
Porowini o te motu ki Aotearoa nei me mutu. A i nga
ra o Te Pokera, te Tumuaki o Te Kawanatanga i haere ai
ki Ingarangi, i aia i haere ai ki Akarana, i mea ata aia
ki nga Pakeha o Akarana, e kore nga Porowini o Te
Waipounamu e whakakahoretia. A i te tau 1875, i
tino he ano ia ratou aua tu korero, i te mea hoki
i kiia me mutu ano hoki nga Porowini o Te
Waipounamu, a na reira nga Mema o Te Waipounama" i
whakaae ai i te tuatahi ki nga Porowini o Aotearoa kia
mutu, i te mea hoki i kiia ko a ratou Porowini me ora,
ano ka whakaae aua Mema, kiia ana me mate ano hoki o
Te Waipounamu Porowini. Koia aia a Te Hiana i mea
ai, he mea whakawai nga Mema o Te Waipounama i
whakaae ai kia mahia nga Porowini kia rauta. A e mea
ana ahau a Te Hiana, me korero e ahau te ahua o Te
mahi Kawanatanga o nga motu nei i enei tau kua pahare
tata nei. I kiia te kii, ki nga tangata o Aotearoa nei, ki
te kore te iwi o Aotearoa nei e whakaae ki te whakaka-
hore i nga Porowini, ka kore he moni ma ratou i nga
moni utu whenua hei mahi i nga mahi mo te iwi. A kiia
ana te kii ki nga Pakeha o Te Waipounamu, me whakaae
ratou kia kore nga Porowini kia man ai te utu o nga
whenua kia ratou. Koia ahau i mea ai, ko aua tikanga
katoa nei e penei ana ona ritenga, e hara te mahi a Te
Kawanatanga i nga Porowini kia whakakahoretia, i ta
tino mahi mohio a o ratou ngakau, e hara ano hoki i te
mea mahi mohio nui e ratou aua mea, mo aua Porowini
kia kahore. Te take i kiia ai, a i maharatia ai Te Ture
whakakahore i nga Porowini, he kawenga na te pukuriri
a Te Kawanatanga, mo tetahi Ture a ratou i whakahengia
e te Paremata nei, na reira ahau a Te Hiana i mea ai, n*
aua tini mea a Te Paremata nei i mohiotia ai, he tika.
rawa ano kia rapu rapu te Kawanatanga i te ui nei, me-
hemea, etika ana kia whakakahore te Paremata nei i nga
Porowini, ara kia rapua te tikanga o te mana o te Pare-
mata nei mehemea he mana whakakahore ranei te mana
o Te Paremata hei whakakahore i nga Porowini. A *
nga ra ano o tatou e korero nei i tuhituhi pukapuka Te
Kawana ki te Hupiritene o Otaki. He korero na raua mo
te mana a te Paremata nei e tika ai te kii a tenei Paremata,
ki whakakahoretia nga Porowini, a i aua pukapuka nga
kupu i tuhituhia e te Kawanatanga, a kua kite te Paremata
nei i aua kupu i tuhituhia e te Kawanatanga ki Ana
pukapuka a Te Kawana raua ko tana Hupiritene o Otakou.
A i mea taua tuhituhi a te Kawanatanga ki aua pukapuka,
kua tae mai te whakaaro a nga tino Roia ki te Kawana-
tanga, a e mea ana aua Roia, e tino tika pu ana te mahi
a te Kawanatanga e mahi nei. ki te whakakahore i nga
| Porowini. A he mea panui aua kupu a te Kawanatanga
ki nga pito katoa o nga Motu nei, i te ra ano i whakaaturia
ai aua kupu ki te Paremata nei, a na aua kupu a te
Kawanatanga i mea ai pea, te tini o te Pakeha, he pono
ano, kei te mahi tika te Kawanatanga ki te whakakahore
i nga Porowini, inahoki e whakaae ana nga Roia nui.
Otiia, i nga ra i korerotia ai aua mea nei e te Paremata
nei, kihai ana kupu a te Kawanatanga i pono, kahore kaa
he kapu a nga Roia nui, i mea, e tika ana kia whaka-
kahoretia nga Porowini. He mea mahi nukarau aua kupu
a te Kawanatanga, kia newha ai nga kanohi a te iwi, kia
ki ai te iwi, kua tae mai te kupu whakaae a nga Roia.
kia ratou, a e tika ana te mahi a te Kawanatanga e naahi
nei ki te whakakahore i nga Porowini. A no te uinga ki
te Tumuaki o te Kawanatanga, mea mai ana aia, kahoro
kaa he kupu mai a nga Roia nui ki aia, e tika ana te mahi
e mahia nei mo nga Porowini kia mutu. A he tika ano
te ki e kiia nei, no te tau 1875, tae noa ki te tau 1876,
kihai rawa te Kawanatanga i mahi i te mahi rapurapu
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TE WANANGA.
kia kitea ai te tika ranei, o Te Paremata e mahi nei i nga
Porowini kia whakakahoretia. A kia mahia ranei e Te
Kawanatanga o Nui Tireni, ki te Kawanatanga o Ingara-
ngi, kia mahia tetahi Ture e Te Paramata o Ingarangi
kia tika ai te mahi a tenei Paremata, kia mutu tika ai
ta mahi o nga Porowini o enei motu. E pai ana hoki kia
mahia taua mahi b tenei Kawanatanga no te mea, i aua
ra, i Ingarangi a Te Pokera, a mei mahia taua kupu e uia
nei, penei mana pu ano e mahi ki nga Mema o Te Pare-
mata o Ingarangi. A ko Te Pokera te tino tangata o
taua Kawanatanga i aua ra, a he mohio aia ki te whakata-
koto kupu ki nga Mema o Te Paremata o Ingarangii A
mei kiia mai e te Paremata o Ingarangi e kore e tika kia
mahi whakakahore te Paremata o Nui Tireni i nga Poro-
wini o enei motu, penei, he tangata mohio a Te Pokera,
a mana e korero kia marama ai nga Mema o Te Paremata
o Ingarangi, kia mahia ai he Ture a Te Paremata o Inga-
rangi kia tika ai te mahi a tenei Paremata ki te whaka-
kahore i nga Porowini. Mei penei he kupu ma te Kawa-
natanga, penei kua ahaua tika ta ratou mahi. Mei penei
na " No te tau 1875 i kiia ai e te tokomaha o Te Paremata
nei, nga kupu whakakahore i nga Porowini, otiia i mea
te whakaaro o te hunga e hopohopo ana ki taua kupu
whakaae ki nga Porowini kia whakahoretia, a i ahua
whakaae ano hoki etahi atu Pakeha mohio, ki aua kupu
hopohopo mo aua Porowini kia kaua e whakakahoretia
aua Porowini, a e kore e tika kia mahia e Te Paremata
nei te mahi whakakahore i nga Porowini. A ko matou
ko Te Kawanatanga e ahua mea ana, e tika ana pea te
hopohopo a aua Pakeha, a e mea ana matou te Kawana-
tanga kia mahia te mahi whakakahore i nga Porowini ki
te tikanga o Te Ture, koia matou i mea ai, i nga ra o Te
Paremata e mahi kore ana, ka mahi matou te Kawanata-
nga , kia mohiotia ai, Mehemea, e mana ana ta matou
mahi whakakahore i nga Porowini, a ki te mea kahore he
mana a matou ko te Paremata nei ki te whakakahore i
nga Porowini, penei ka mahi matou i te mahi e mana ai
ta matou whakakahore i aua Porowini, ara kia mahia he
te Ture e te Paremata o Ingarangi kia mana ai te ki a
tenei Paremata kia mutu aua Porowini." Mei pera he kupu
ma Te Kawanatanga o Nui Tireni, penei e mea atu ahau
e pai ana aua kupu, i te mea hoki e mahi ana Te Pare-
mata nei i te mahi i whakaaetia e Te Ture. A mei
mahia he Ture e te Paremata o Ingarangi, hei whaka-
kahore i nga Porowini a mei mea te tokomaha
o te Paremata nei. kia whakakahoretia nga Porowini.
penei he mea tika kia mana taua kupu i te Paremata katoa,
kia mana ai te Ture me ona mea katoa. Tena, kihai aua
tikanga i rapua e te Kawanatanga o Nui Tireni, kihai nga
kupu, me nga. whakaaro o nga Mema whakahe ki nga
tikanga o te Kawanatanga, i maharatia e te Kawanatanga,
i mea hoki te Kawanatanga, i mahi ratou ki o te Ture
tikanga o te timatanga mai ra ano o a ratou mahi, a kihai
ratou i rapurapu kia tino mohiotia ta te Ture i ki ai mo a
ratou mahi, koia matou i mea ai, me ata titiro e tatou taua
titanga, a me mahi tatou ki nga tikanga o taua mahi, kia
tino mohio ai tatou e mahia aua e tatou nga ritenga o te
Ture. E mohio aua ahau ki tenei mea ki te mahi Koia, a
he mea ano e ki ana nga Roia, ko ta ratou i mohio ai e
tika ki ta te whakawa e mahi ai, tena e kawea ta ratou
mohio ki to whakawa, he ana ta ratou i mahara ai. a riro
ana i te hoa tautohe te papa o ta ratou whakawa. Whai-
hoki ko te mahi e kiia nei e te Kawanatanga, ko ratou e
tika ana ki te mahi whakakahore i nga Porowini, a tena
pea a nga ra e whakawakia ai taua mahara a ratou, ko
ratou e he. E ui atu aua ahau ki te Kawanatanga, ka
pehea koutou, a e ui ana ahau ki te Paremata nei. e pehea
koutou, a e ui ana ahau ki te Koroni katoa nei, e pehea
koutou, ana kiia e te whakawa, i he ta koutou mahi wha-
kakahore i nga Porowini. E kiia ana ma te Kawanatanga
e whakamutua nga he o te Kawanatanga, e ki ana ahau
e kore ahau e mohio ki tenei mea ki te Kawanatanga o
mau roa ona mahi a nga Apiha o enei ra, i te mea hoki
ka he ratou nga Apiha o tenei Kawanatanga, ka haere ke
ratou, a ka waiho te mahi kia mahia e te tangata ke. E
hara taua haere a ratou i te mea he noho kia oti tuturu ta
ratou mahi i timata ai. Mehemea koa ma ratou ma nga
Apiha o te Kawanatanga e utu nga moni e maumaua noa-
tia nei, penei ka ki atu ahau, na ra te tika, mana ano ma
te hunga i te he e utu ta ratou he, penei e kiia, he tino
tenei no te mahi tau tika o te he ki te hunga i he. Otiia,
e kore e penatia te mahi mo ratou, ko a ratou utu tau e
riro i a ratou, a ka korero ratou i a ratou mahi i mahi
ai mo te iwi. E mea atu ana ahau ki te Paremata
nei, tena koa titiro tatou ki tenei kupu aku. O te ra mai
ra ano i mea ai te Kawanatanga kia whakakahoretia nga
Porowini, kahore ano a ratou a te Kawanatanga kupu mo
nga moni o te Koroni nei, a mo nga moni ano hoki e
mahia ana ki nga mahi mo te iwi. A ko nga Mema o te
Paremata nei i mahi rapurapu i nga tikanga o nga moni
e pau ana i te Kawanatanga te utu ki nga tini mea mo te
iwi, a ka korero aua Mema ki te Paremata nei kia wha-
akina nga whakaaro o aua Mema ki te Paremata mo aua
moni, e kore rawa e aro atu te ki a aua tu Mema, a e kore
te Paremata nei e whakarongo ki a ratou kupu. He nui
noa atu nga mea i korerotia mo te tikanga o te mahi wha-
kakahore i nga Porowini, otiia, kahore kau he tikanga
kotahi i mahia ki te tika me te pono, he mea mahi nga
korero katoa ki te tikanga o tenei whakaaro, ki te mea ka
whakaaetia te kupu a mea, ka he ranei te Kawanatanga,
ka tika ranei, a ko te ora o te Kawanatanga te mea i nui
I te manaaki a nga Mema i korero ai ki nga tikanga mahi o
te Paremata nei. I mea hoki te tu korero a nga Mema,
he Kawanatanga whakakahore Porowini tenei Kawana-
tanga, a ki te mea ka haere ke taua Kawanatanga nei, penei,
ka tu he Kawanatanga hou, ma taua Kawanatanga hou
pea e mea kia tu tonu nga Porowini. A e mea atu ana
i ahau ki te Paremata nei. he mea ui a pakiki e ahau nga
whakaaro o aku hoa, ara o nga Pakeha e mahi tahi nei
ratou i nga mahi ki te Paremata kei e kiia ana e ratou he
mahi tika. He ui naku ki a ratou whakaaro mo a ratou e
kite ai i nga tikanga o nga mahi nui e mahia ana ki te aro
aro o Te Paremata nei, a he nui a ratou kupu whakahe ki
etahi o nga mahi e mahia ana ki ta Paremata nei. A ko
aua Mema e whakahe ana i nga mahi a Te Kawanatanga
ia ratou e korero ana i waho o te Paremata, i nga ra o
ratou e Pooti ai i roto i te Paremata nei, e Pooti ana mo
te Kawanatanga a ratou i whakahe tata ra ratou i waho
o Te Paremata. A he pena tonu te mahi a aua tu Mema
mo nga mea e kiia aua e Te Kawanatanga hei mahi ma te
Paremata i tenei tunga o te Paremata. He nui te kupu
whakahe a aua Mema ki aua mahi a Te Kawanatanga ia
ratou i aua Mema e korero aua i waho o le Paremata,
tena e tapoko mai aua Mema ki te Paremata, he nui no a
ratou whakaaro ki te whakakahore i nga Porowini, i
i Pooti ai ratou mo te mahi a te Kawanatanga e whaka-
! hengia ana e a ratou whakaaro. Koia ahau i mea ai, i
nga tau e toru kua pahure tata nei na taua kupu whaka-
[ kahore i nga Porowini i ta ai te Kawanatanga i to ratou
tunga e tu nei. A ki te tikanga o a ratou mahi katoa i
I mahi ai, kua kore noa atu he mana o ratou e tu ai hei
Kawanatanga, kahore rawa nei he mohio i Te Kawanata-
nga, e oti ai i a ratou whakaaro nga mahi e tika ai te
! whakakahore i nga Porowini, A no te mea na ratou i kii
! te kii mo nga Porowini kia whakakahoretia, a i mea
i ratou na ratou pu ano taua mahi, koia i hui atu ai te tini
! Mema o te Paremata nei ki te Pooti kia ratou. A e penei
atu ana ahau, ahakoa Pooti noa te tokomaha o nga Mema o
te Paremata nei ki te Kawanatanga, he Pooti ta aua Mema
. ; i nga mea e hengia ana e a ratou mohiotanga, a Pooti ai
ratou i nga mea e kiia ana ano e a ratou mahara e he ana
te Kawaeatanga. E pono ano i au aku kupu. E mea atu
aua ahau ki nga Meina o te Paremata nei, ia nei, i penei
ano a koutou kupu, ara o te hunga e Pooti ana mo to
Kawanatanga, mei kore te tikanga o te mahi e ki nei kia
whakakahoretia nga Porowini, e kore te Kawanatanga e
tu tonu, penei i nga wiki e rua ano kua he, a kua mutu te
mahi o te Kawanatanga nei. A a nga ra e oti ai te mahi
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TE WANANGA.
e mahia nei mo nga Porowini kia whakakahoretia, ko aua
ra pu ano te kore ai be Mema e Pooti mo te Kawanatanga
o enei ra, a ka marara ke noa atu aua Mema i te Paremata,
e penei me te hukarere e whitingia ana e te ra, e memeha
noa iho. A penei e kore he hiku mo te taniwha i wiwi
nei nga Mema o te Paremata, a ko te noho noa iho taua
Kawanatanga i o ratou nohonga mahi kore, ki reira tatari ai
kia atiatia ratou e nga Apiha o te Kawanatanga hou. E
mea ana ahau, ko te tikanga whakakahore i nga Poro-
wini nei, te mahi, i hapainga e te Kawanatanga i nga tau
kua pahare nei, hei arai i nga whakaaro o te hunga pakiki
ki nga moni e whakahaua ana e te Kawanatanga mo nga
mahi a te iwi. A e mea ana ahau na taua arai tonu a
ratou, kia kaua e ui nia te mahinga o te moni a te iwi e
ratou, koia i whakaaetia ai e te Paremata nei, nga tini
mea i tonoa e taua Kawanatanga kia whakaaetia e te
Paremata nei. A i whakaaetia ai aua mea nei e te Pare-
mata nei, he mea hoki na te Paremata, na te Kawanata-
nga te whakaaro kia mutu nga Porowini. Kahore ano
ahau i kite noa, a i mohio noa. Ko te Kawanatanga kua
motu tata nei, ko te Kawanatanga e ta nei, ko tehea te
Kawanatanga, pono ranei, tika ranei o raua Kawanata-
nga. Otiia e mea ana ahau, ko te Kawanatanga i tu i nga
ra o te timatanga o te Paremata nei i timata ai tana mahi
ko taua Kawanatanga, e kore e hopohopo ki te whakamutu
i tana tohe kia kore nga Porowini, mehemea, ma taua
mahi a ratou e tu tona ai ratou i to ratou nohoanga Ka-
wanatanga. A mehemea, e kore e mau tonu i nga ringa-
ringa o taua Kawanatanga, nga moni a te iwi, me nga
whenua o Te Koroni, e kore taua Kawanatanga e hopo-
hopo ki te naahi whakakahore i nga Porowini hei Huna, a
kaa whina e ratou taua mahi rao nga. Porowini hei Hona
ki te moana kapa kapa ai. E kite atu ana ahau i nga
paparinga o te Pirimia a Meiha Atikina e mene mene ana,
otiia e kore aku kupa e korero nei e he i aia. Heoi ra, ka
mea atu ahau, ko te tino Tumuaki, ko te tangata nana
raw* ano nga tino mahi, ko te whetu kimo kimo mai i
roto i te poari, kua tino pe an ke ana mahi i mahi ai. a e
kore rawa aku tikanga e pena pu me ona te whakariroi
ke. E ngari aia, e kororirori noa iho ana tikanga kia tini
«i he Mema o te Paremata nei ki te Pooti i ana tikanga e
korero ai ki te Paremata nei. E hara taku i te tino kupu
ke atu i nga tikanga o te mahi whakakahore Porowini.
i te mea hoki, e kore te Kawanatanga ranei, te hunga
whakahe ranei i etahi o nga mahi a Te Paremata nei e
mea kia tino muta pa ana tikanga whakakahore i nga
Porowini. I te mea ano hoki, ki te hoki ano tatou ki te
tau 1874, penei, e he ana nga mahi o aua tau, i runga rawa
ake o nga mahi ka mahia nei e nga Takiwa. E hara i te
mea i pata te kupu i te tau 1874, kia mahia tetahi mahi
ke ata i nga mahi e mahia ana e nga Porowini, no te mea
i puta ana kupu i te tau 1870 a tae noa ki te tau 1874.
Ina hoki i taka tunga tuatahi ki te korero ki te Paremata
nei, i mea taka kupu i aua ra, e kore rawa te Porowini o
Akarana e man tonu tana mahi, ki te mea e kore e tauto-
kona tana Porowini e Te Kawanatanga, a e kore e kaha
tana Porowini ki te whakahaere i ana mahi, i nga ra ona
e kore e whakaahurutia e te Kawanatanga.
(Nei ake te roanga.)
PARLIAMENTARY.
HOUSE OF REPRESENTATIVES
WELLINGTON, TUESDAY. OCTOBER 17, 1876.
ABOLITION.
Mr SHEEHAN, continued : There was to be no longer any
borrowing power given to the provinces ; they were no
longer to live, but were to be abolished. A stop was put
to the whole o± that previous programme, aua it was
reversed without the slightest regard to the ordinary rules
of decency and good faith. The first proposal was to
abolish the provinces in the North Island. The then
Premier of the colony, while on his way Home and about to
undertake a journey—the fact of his being about to do 6o
having been carefully concealed from this House—when
attending a large meeting of the electors of Auckland
City East deliberately repeated the assurance given to this
Chamber that the Abolition proposals would not extend to
the South Island, and that the Government would strictly
abide by the letter and spirit of the proposals they had
made to the House. In 1875. we had a complete reversal
of these proposals, and abolition was to be made general
throughout the colony. I contend that the acquiescence
even of that section of the people which has given
acquiescence to that proposal has been obtained by a
fraudulent representation of facts. To show how this
colony has been governed during the last few years, I
may say that in the North Island, in order to obtain assent
to this abolition, statements were made that the Land
Fund should be made colonial revenue ; while in the
South Island the Government made statements of an
exactly opposite character. There the people were told,
" Unless you assent to abolition you will lose your Land
Fund, and it will become colonial revenue." All these
circumstances, to my mind, point to this conclusion : that
as the change was not the result of deliberate statesman-
like conviction ; as it was conceived in a moment of irri-
tation, caused by the refusal of this House to adopt
another policy which this Chamber at any rate has since
repealed by a large majority ; and looking at the fact
that all these warnings and assurances were given to the
Government, it was their bounden duty to have taken
some ordinary precautions for the purpose of satisfying
themselves that they were right in the course they were
about to ask the House to pursue. Only a few days age,
in the correspondence that took place between the Gover-
nor and the Superintendent of Otago upon the question of
the power of the Assembly to pass the Abolition Act,
there was a memorandum submitted by Ministers, and in
that memorandum, as has already been pointed out, there
was a deliberate suggestion that Ministers had obtained
and possessed legal opinions justifying the action they
had taken. That memorandum travelled throughout the
length and breadth of the colony on the same day on
which it was published, and I have no doubt that very
many persons on reading it thought that Ministers did
hold legal opinions justifying their assertion that this
Assembly had power to pass the Abolition Act. But
when the matter came to be discussed here, what turned
out to be the case ? Why, that the statement in the
memorandum was simply a Jesuitical statement, a cun-
ningly devised statement, to induce people who knew no
! better to believe that such opinions were obtained ; and
the Premier was compelled to admit, in reply to a ques-
tion put to him, that the Government possessed no opinion,
no memorandum, no correspondence bearing upon the
question of the right of this House to pass the Abolition
Act. That shows that, between the session of 1875 and
• that of 1876, another period of nearly twelve months was
allowed to elapse without any action being taken by the
Government for the purpose of obtaining an opinion ia
1 favor of the power of this Assembly to pass this Act, or.
if that opinion was against them, of getting an Act passed
i by the Imperial Parliament giving that power. The con-
ditions of the case during last year were quite as favor-
able as those of the year before, because the then Premier
i was making a visit of a somewhat lengthened kind in
England, and he did not return to the colony until about
! February or March last. So that for some months after
this House rose Ministers had the advantage of a cham-
pion of their own at Home who could have put a case
favorably to their view, and have obtained a legal opinion
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TE WANANGA.
If that opinion was not in their favor, they had the advan-
tage of a gentleman of great tact and experience in England I
to put before the Imperial Parliament the necessity of pass-
ing an Act to give the power asked for. If the Government J
said, " In 1875 the House adopted by a large majority the
Abolition proposals of the Government, but doubts have
been raised on the Opposition side. and. to a certain ex-
tent, have been confirmed by persons holding moderate
views as to the power of the Assembly to pass such a law. We
recognise the fact that this is a great and. im-
portant change, and we are desirous that it
should be made in accordance with the law.
We shall therefore, during the recess, and before the new
Parliament meets, which will be elected on the Abolition
question, take steps, first, to ascertain if we have power
to pass such a law : and secondly, if it is found that we
have not, to seek specific powers from the Imperial Par-
liament to abolish the provinces"—if they had taken that
course, I should have been prepared to support them. I
contend there is no harm in our having such a power
inherent in this Assembly ; and if we possessed such a
power, and there was a clear majority in the House in
favor of abolition, it would be the duty of all parties to
abide by the decision of the Assembly and by the new
Constitution. But when we consider that all these ordi-
nary precautions, all these just demands on the part of
the opponents of the measure, have been systematically
neglected, and when Ministers assume that they had this
power from the start, although they had taken no steps
to ascertain the fact from competent authorities, we are
justified in asking that this proposal should be granted,
in order that the question may be decided constitutionally
and legally. In the profession to which I belong. I have
before now known a mau to be perfectly satisfied that be
was right, and that if his case went to trial he would get
a substantial verdict ; but when the case came to trial it
turned out to be completely the other way, his lawyers
were taken aback, and even the counsel on the opposite
side were astonished at getting a verdict. It might
happen, in the case of the Abolition Act, that if proceed-
ings were taken this would be the result. I ask Minis-
ters where they will be, where this Assembly will be,
where the colony will be, if a judicial tribunal should hold
that this Act is ultra vires ! We are told that Ministers
are responsible; but I have no opinion myself of th»
value of such a responsibility. What will happen will be
this : that they will simply abandon those seats, and
somebody else will go in. That is not responsibility. If
they were called upon to pay the public money that will
be wasted, and for the public time taken up in defending
the rights of the people, that would be true responsibility
but there will l>e nothing of that kind. They will have
drawn their salaries fur the last three years, and they will
have kept the attention of the House and the colony from
the expenditure on immigration and public works. I ask
the House to note this fact : that since the introduction of
the Abolition proposals of the Government there has no
been anything like a systematic consideration of ou
finances or of our Immigration and Public Works policy
Any honorable member who may have felt inclined to ask
the House to consider our finances, or who has taken an
interest in immigration and public works, has simply been
throttled if he has attempted to bring these matters under
the attention of the House ; and even if he has been listened
to his proposals have not been supported. Everything
has been tried by the Abolition test. and nothing of im
portance has been discussed on its own merits. Of course
there are small matters which are not of much moment to
parties which have been treated on their merits : but ft
the main questions have been dealt with on the consider
ation of how they would affect the Government. It was
an Abolition Government and if we did not pass their
measures they would go out of office, and somebody else
would come in who might have a leaning to the old form
of Provincial Governments, Now, in this very session I
have been in the position towards the party to which I
have the honor to belong of being obliged from time to
time to sound honorable gentlemen on the way in which
they were going to vote upon public questions before the
House. And I have found that in the lobbies many of the
members who come into this House and vote for the Go-
vernment are loud in their denunciation of their policy.
That has happened upon nearly every large question
brought in by the Government this session. Honorable
members outside the House speak bitterly against these
various proposals : and yet such has been the effect of the
Abolition policy that they have come into the House and
voted against the convictions they deliberately expressed
outside. I say that the Government have simply lived
upon Abolition for the last three year». In all other
essential respects they have shown their unfitness to hold
their positions on those benches. They have shown
themselves incapable of grappling with such a large ques-
! tion as Abolition implies : but because they brought down
i the Abolition proposals and are identified with them, they
have retained a majority of the House. I assert that upon
large questions a majority of members have voted with
the Government when they were of opinion that the
Government were absolutely in the wrong. This is a
statement which is capable of absolute proof. I appeal to
members of this House, who are now voting with the
Government, even with the present small assemblage, if
they have not repeatedly said during the present session
that if it had not been for Abolition the present Govern-
i ment would not have remained in office for a week. If
the Abolition question were once settled, that following
| which now surrounds the Government would dis-
appear like snow under the summer sun, and the mem-
bers of the Government would be left ia solitary glory
upon those benches, with no duty to perform but to hold
office until their successors were appointed. I contend
that the Government have deliberately kept this question
before the country during the last two or three years as a
buffer between themselves and public inquiry into the
administration of the finances and the conduct of public
works. I contend that they have made use of it as a lever
to lift through measures which would not otherwise gain
a majority if it had not been for the fact that they came
from the Government, whose only claim upon the public
was that they bad taken up the policy of Abolition. I
have not yet had experience enough to test the question
whether this Government is more conscientious and pos-
sessed of more principle than its predecessor: but
I I feel perfectly sure that the Government which
i met this House at the beginning of the session
would have been quite prepared to throw Aboli-
1 tion overboard without the slightest consideration or
remorse, if it was necessary to do so iu order to secure a
majority. If, in order to keep in its hands the control of
the public finances and the public lands, it had been
necessary to make a Jonah of abolition, it would have
gone overboard without the least compunction. I see the
Premier smile but I do not believe that in his heart of
hearts he can deny what I am saying. All I can say
is this : that the keystone of the Cabinet, the leading
spirit, the guiding star, a star which has now ceased to
to exist. or at any rate whose orbit has become so distant
that it is no longer perceptible to colonial telescopes, has
made far more remarkable changes, has departed ia one
session to a greater extent from the programme with
e which he opened the session than is suggested in my pro-
o position that he would have thrown over abolition
1] entirely to gain a majority. I am not taking an extreme
view of this Abolition question. I believe myself that
the repeal of abolition pure ami simple is a measure that
neither the Government nor the Opposition could fairly
ask the House to consent to. If we were to go back to the
place where we were in 1874. it would be far more mis-
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TE WANANGA.
Auckland
PANUITANGA KI NGA IWI MAORI
KATOA! KATOA ! KATOA! O NGA
MOTU NEI.
———•——
KI TE kore te Motu nei e whakaae ki te hui ki MATATUA,
Ka tu ano te hui ki PAKOWHAI, a te wiki tua-tahi
o MAEHE 1877, e haere ake nei. Me haere mai nga tangata
mohio o nga iwi katoa ki taua Paremata whakapuaki ai i a
ratou kupu. He powhiri atu tenei i a koutou kia haere mai. ;
TAREHA TE MOANANUI, NOA TE HIANGA,
RENATA KAWEPO, URUPENI PUHARA.
KARAITIANA TAKAMOANA, TE HAPUKU,
HENARE TOMOANA, PAORA KAIWHATA.
HENARE MATUA.
Me te Komiti katoa.
———o———
NOTICE TO ALL THE MAORI TRIBES OF
NEW ZEALAND.
IF the Tribes of New Zealand do not agree to meet in the
large carved house at Whakataane, the Tribes will again
meet at PAKOWHAI in the first week of MARCH, 1877, to
which meeting all the learned men of the people are by this
notice invited to attend.
TAREHA TE MOANANUI RENATA KAWEPO
KARAITIANA TAKAMOANA. M.H.R.
HENARE TOMOANA HENARE MATUA
NOA TE HIANGA URUPENI PUHARA
TE HAPUKA PAOKA KAWHATA
2 And all the Committee.
HE PANUITANGA.
TE HOHIPERA O HAKU PEI.
HE kupu tono tenei na te Komiti o te Hohipera o Haku
Pei, kia aro mai. a kia mahi tahi nga iwi Maori ki te
mahi mo te Hohipera mo nga Pakeha, me nga Maori o ',
Heretaunga.
He mea pai kia homai moni, a he mea pai kia homai he
whenua mo taua Hohipera. A ko nga tino korero katoa e
mohio ai te iwi ki nga tikanga mo taua Hohipera, me uiui ki i
te Komiti, a ki te Tari o TE WANANGA ano hoki.
J. A. METE.
Hekeretari. i
PANUITANGA.
KAUA nga tangata haore i Te Rakautatahi i te Takapau
e mau i te kuri peropero, no te mea ka kitea te kuri i
reira ka patua kia mate.
HORI TAWAI.
29 NEPE APATU.
NOTICE.
ANY one going over the land known as Rakautatahi, at
Takapau, are cautioned not to take dogs with them, as
all dogs found on said land will be killed.
HORI TAWAI.
29 NEPA APATU.
HE PANUITANGA.
HE KUPU TENEI KI TE IWI KATOA.
HE tinitini noa atu aku mea hou i taku Toa i TARATERA,
A naaku e hanga hou nga mea pakarau.
HE TERA WAHINE. HE TERA TAANE,
HE PARAIRE. HE MATINIKERA.
HE KOROPA. HE WEPU,
HE PA, HE KAHU HOIHO.
Ko nga mea pai katoa a te Pakeha mo te Hoiho,
KEI TAKU WHARE HOKO I TARATERA.
E hara i te utu nui aku mea
He tini, a e rite ana ki o Tawahi te pai.
Kei au nga mea mo te MAORI,
Kahore he take e haere ai
Te MAORI,
Ki Nepia hoko mea ai.
22 NA PARAIREI.
HE PANUITANGA.
TE WARA, kai mahi Wati. kei tawahi ake o TE TARI O
TE WANANGA. i Nepia, taku whare mahi Wati.
He mea atu naku ki nga Maori kia kawea mai a ratou Wati
ki au. a maku e mahi. A he tini noa atu aku "Wati hou, me
nga heitiki, me nga kurukuru, me nga Wati, ahua maha noa
atu.
21 NA TE WARA.
PANUITANGA.
HE hoiho i ngaro atu i Nepia. He poka, he pei,
he mangu nga waewae, a he mea, haeana katoa
nga waewae, ko te parani he N RE i to peke katau,
15 ringa te tiketike. I te wa i ngaro ni he taura hou
i te mahunga e mau ana. a i kitea e te tangata e
haere aua i te rori hou ki Taratera i te 24 o Tihenia.
i Ki te mea ka maua mai taua hoiho ki a Te Kare te
• Tumuaki o nga Pirihimana, ka utua te maunga mai.
NEPIA, Haku Pei Niu Tireni.—He mea ta e HENARE HIRA, a he rora panu
I e HENARE TOMOANA., e te tangata nana, tenei niupepa, i te whare ta
o Te Wananga, i Nepia.
HATAREI, HANUERE 13. 1877.
NAPIER. Hawke's Bay. New Zealand. — Printed by HENARE HIRA, and pub-
lished by HENARE TOMOANA, the proprietor of this newspaper, at
i the office of Te Wananga. Napier.
SATURDAY, JANUARY 13, 1ST7.