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Te Wananga 1874-1878: Volume 5, Number 6. 09 February 1878 |
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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—6. NEPIA, HATAREI, PEPUERE 9, 1878. Pukapuka 6
HE PANUITANGA KI TE IWI MAORI.
E mahara ana pea te Iwi Maori, ma te Runanga o
TE WANANGA rawa ano e whakaae ka pata ai
TE WANANGA nupepa ki te tangata tono kia tukua
. atu he nupepa ki a ia. Na, he mea atu tenei ki te
iwi, ma koutou e tono ka tino tukua atu TE WANANGA
nupepa kia koutou, kei te hiahia hoki raua, ko te
moni a te tangata te tikanga e puta ai he nupepa ki
a ia. Ko te utu mo te tau, kotahi pauna e rua hereni
me te hikipene. 39
MAKI TONORE
KAI-WHAKA-MAORI; RAUA KO PARAHI,
KEI TE AVENUE WHANGANUI.
KUA tu mana hei Kai-riihi, hei Kai-hoko ranei i te whenua
Maori, a hei Kai-whakaputa whenua i te Kooti
Whakawa. Otira, mo nga mahi Maori katoa, mo nga mea o
mua, mo nga mahi o naianei.
MAKI TONORE.
. Hune 2, 1877. 16
PANUITANGA.
KIA KITE! KIA KITE!
KUA HOKI MAI A RENETI RI NEPIA NEI,
A he tini tini noa atu ana
Koti, Tarautete, Wekete,
Potae, Kiapa,
Kaone, Paraikete, Raka,
Me nga tini mea katoa e paingia e te Maori.
HAERE MAI KIA KITE
I te whare Hoko o
R, E N E T I M A
Hei tawahi ake o te Kooti Whakawa Tawhito i
Nepia, I Te Hekipia Rori 44
PAERANI ME ANA HOA,
KAI HOKO I NGA MEA RINO KATOA.
Te Wananga
Kotahi Putanga i te Wiki.
HATAREI, 9 PEPUERE, 1878.
HE kore no te tini o te Maori o nga motu nei, i kite a
i mohio ki te tikanga e pai ai te tuhituhi Pitihana ki
te Paremata, koia matou i mea ai, me panui e matou
nga kupu a tetahi tangata i tuku mai ai kia matou,
hei titiro, hei mea kia ata marama i nga Maori e noho
mamao ana i te wahi e tu ai, a e mahi ai te Pare-
mata. Koia nei nga kupu a taua tangata.
Ko te 7 tenei o nga tau e haere tonu ana ahau ki te
Paremata whakarongo ai, matakitaki ai hoki i nga
whakahaere a te Kawanatanga ratou ko te runanga
nui me nga mema i whiriwhiria mo te Paremata.
Heoi i au e matakitaki ana, e whakarongo ana i te
Paremata, ka rongo ahau kotahi pea te Wakene ki
tonu i nga Pitihana a nga iwi o te motu nei kei te
Paremata e takoto huhua kore ana. Kaore kau he
ritenga tahi o aua tu Pitihana, ka homai etahi kia
kite ahau ka kite ahau i te he i mahue ai aua Piti-
hana te whakahaere, koia tenei.
1. He kore kaore i tika te whakahaerenga o nga
take korero o roto o aua Pitihana.
2. Ko te ahua o aua Pitihana, he penei me te reta
whakaatu korero atu nei naku ki toku hoa ake.
3. He kore tangata hei whakamarama i nga korero
me nga take i tuhia ai taua Pitihana ki te Paremata,
\_io 1UJZ a;.. Y&.'.; ,->.
THfe WANANGA.
HE PANUITANGA TENA KIA KITE KOUTOU.
: t , "TIHE MAURI-ORA."
KAMA—S. NEPIA, HATAREI, PEPUERE 9, 1878. PUKAPUKA 5.
- f • T
HE PANUITANGA KI TE IWI MAORI.
f: * • : ",""'*.' ^^^^^^^^
T71 matara ana pea te Iwi Maori, ma te Runanga p
JjJ Ta WANASTGA rawa ano e whakaae ka puta ai
TE WANANGA nupepa ki te tangata tono kia tukua
atu he nupepa ki a ia. Na, he mea atu tenei ki te
iwi, ma koutou- e tono ka tino tukua atu TE WANANGA
nupepa kia koutou, kei te hiahia hoki rana, ko te
moni a te tangata te tikanga e puta ai he nupepa ki
a ia. Ko te utu mo te tau, kotahi pauna e rua hereni
me te hikipene. 39
MIKIKI: TO NOIRE
KAI-WHAKA-MAORI^RAUA KO PARAHI,
KEI TE AYENUlFwHANGAlNriTI.
' ~Tf tJA tu maua hei Kai-riihi, hei Kai-hoko ranei i te whenua
•V' Maori, a hei Kai-whakaputa whenua i te Kooti
Whakawa. Otira, mo nga mahi Maori katoa, mo nga mea o
mua,' nao nea mahi o naianei.
- MAKI TONORE.
Hune 2, 1877. 15
PANUITANGA.
KIA KITE! KIA KITE!
KUA HOKI MAI A HENETI RI NEPIA NEI,
A he tini tini noa atu ana
Koti, Tarautete, Weliete,
Potae, Kiapa,
Kaone, Paraikete, Raka,
Me nga tini mea katoa e paingia e te Maori.
HAERE MAI KIA KITE
I te whare Hoko o
RENETI M .A.,
Kei tawahi ake o te Kooti Whakawa Tawhito i
v'- 'Nxm, I TE HEKIPIA ROKI, 44
PAERANI ME ANA HOA,
KAI HOKO I NOA HEA RINO KATOA.
KEI a ratou nga taonga mea rino, maha rawa, pai raw», i v
te taone o Nepia nei. Ko a ratoa uta-he ngawari raw» *
atu i nga toa katoa, ara :—
He Parau, he rakaraka, me nga mea katoa mo te mahi aha
whenua, lie pu, he paura, he hota, he tingara.. He pura-
pura kaari, purapura maara. He hapara, he kaheru, he tiini
parau, he tiini kuri, he pereti, he pune, he kapu, me nga me»
katoa mo roto o te whare.
Haere mai! Haere mai ! Kanui te ngawari o nga uta.
NGA MONI KUA TAE MAI EI TE WANANGA I HANUSBI
ME PEPTJEBJ, 1868.
* •• *.,
Hakiri whi Porewa ... *•» ••• ••• S O O.
TeBaihi ... ... ... ... ... 4 O O
Tuhakariana ... ... ... ... ... 2 O O
PeneNgahiwi ... ... ... ... 1 2 6
Kawana Hunia ... ... ... ... 1 2 O
Manahi Ratu ... ... ... ... ... O IO O
Ko kihipene Na Karaitiana i mau mai ... 2 5 " O
Topia Turoa ... ... ... ... ... 2 G O
Nikera te Koro ... ... ... ...12«
Hore Wainohu ... ... ... ... 1 O O
Hama Mataora ... ... ... ... 1 O O
Ihaka Whaitiri ... ... ... ... 1 10 O
Kawiri Whatino ... ... ... ... 1 O O
84 ISanattJ&a.
JttotiVi^ i te Wild.
""-~~""lEATA^ElT^EPU^^STS.
KOTAHI Nupepa nei ko Te Terekarawhe o Nepia ~
e maix tonu ana ki te korero nutara mo te Kawana-
tanga o Kawana Kerei ma. I ia ra, Iia ra, helcorero"
kino tonu tana, a no te whitu o nga ra o te marama
nei i tino puta kino rawa ai ana korero tito. E hara
i te korero tikanga ana korero engari e ki ana aia e kite
ana aia i nga whakaaro o Te Kawanatanga ki ano i
kiia ki te ao nei, he atua ko taua Nupepa. Tetahi
kupu a taua Nupepa e kiana mo Takerei te Rau. E
ki ana taua Nupepa ko Takerei Te Rau te tino ranga. .
1 tira o nga motu nei i pahika ke • ak* i te Hini, rag» ;
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TE WANANGA.
Rangatira Maori, a he tangata e tino rangona ana e
nga iwi katoa o te ao, a mei pai a Takerei, penei,
kou hei tu i e taranga o Potatau. E ki ana matou,
ki ano matou i rongo noa ki ana korero a tana Nupepa.
He mea hoki na matou, ko Potatau, na Tapaue aia, a na
Tapane ano hoki a Takerei. A tokowaru nga tama-
riki a Tapane, na te tuarua o ana tamariki ko Potatau.
na te tua ono ko Takerei. Ara ka teina a Takerei, a
ko te whaea o Takerei ko Here, he wahine no Ngati-
haua. A e ki ana matou, ko te tamaiti tuaono a
Tapane ko Huiarangi, tokowha ana tamariki, a na te
tua rua a nga tamariki a Huiarangi ko Takerei, ara ka
teina ano, E ui ana matou na wai te Nupepa nei i
ko teka teka i ki ai ki o te Maori tikanga. He tito
kaa ano nga korero o tana Nupepa, koia ano a Karai-
tiana i mea ai, ko te tino o te. korero hori hori na taua
Nupepa. He mea na matou kei whakarongo te Pake
ha ki tana Nupepa, koia i taia ai enei e matou, kahore
a matou pai whakahe atu i a te Nupepa korero.
Te Wananga
Published every Saturday.
SATURDAY, FEBRUARY 9, 1878.
Since Sir George Grey and the present Ministry have
succeeded to power, there has not been one issue of
the Napier Daily Telegraph in which that Ministry
has not been assailed in the most rabid and unpro-
voked articles, on the acts and intentions of Sir
George Grey and his colleagues. But over all the
unfounded assertions and childish babble that were
over put into print the leading article of the Telegraph
of the seventh instant may fairly claim precedence,
even beyond all its former effusions of myth and
fiction. The public are not only regaled with a few
facts from history about an old chief, but the Tele-
graph haft assumed to itself the power of reading the
unspoken thoughts of public men. We are told that
Takerei Te Rau was " the greatest chief in New Zea-
land," that " the deceased chief had been known to
all the tribes," that " he had been a chief of the
greatest importance," that " it was due to his rank,
on the establishment of a King over the Maoris, that
the honor of the position should be first offered to
him." We are ignorant of the above historic facts,
but we can say for a truth that Takerei Te Rauanga-
nga was descended from Tapaue." That Potatau (the
so-called Maori King) was descended from the same
Ancestor. Tapaue had eight children. Potatau was
descended from the second child, and Takerei from
the sixth, which gives him a very low standing in
regard to rank ; and not only so, his mother, Here,
was a Ngatihaua woman. But more than this, the
sixth child of Tapane was called Huiarangi, who had
four children. Takerei was the offspring of the
second son of that chief, which again gives him a low
position in regard to first class chiefs. Such asser-
tions, therefore, as those used by the Telegraph must
have been given by some one to that paper as a hoax,
so that in this attempt to give some of the history of
the past, it might exceed so far that line of demarca
between fiction and fact as to make it utterly
impossible for that paper ever again to come back into
the regions of truth.
We have not space to waste, or we could show
that all the assertions contained in the leader of the
date quoted are as far from fact as they are full of
animus. We are not only surprised that such unmiti-
gated trash should be read by the civilized com
munity, but we are astonished at the gullibility of ihe
conductors of the paper in issuing such nonsense to
the public. The aim of the whole thing if evident.
That aim is, at whatever cost of truth or fair dealing,
to damage Sir George Grey and the people who are
striving with him to make peace between the two
races, and to raise New Zealand to the highest
position in the Colonial Empire. Such, a design is
wicked, and those who, like the proprietors and chief
supporters of the Telegraph, attempt, for their own
selfish purposes, to carry it into execution, will
assuredly reap their reward in the scorn and contempt
of the whole community, European and Maori alike.
KAUA nga kai korero o te WANANGA rei e riri, no ta
mea, na nga korero a Waikato kia Kawana Kerei ona
i kore ai he korero kohi kohi me te korero o te wha-
whai i tenei putanga o te nupepa nei.
WE must beg of our subscribers and readers to excuse
us in not giving the usual locals and war news as
most of our space is occupied with the very lengthy
report of the meeting of the Premier with the Wai-
kato tribes.
TE KORERO A WAIKATO KIA
KAWANA KEREI MA.
KOIA nei nga korero i tukua mai i te waea. No te tahi o
Pepueri nei i tukua mai ai, a he mea tuhi tuhi mai i Te
Whakaiaroa i Te Kopua i Waikato.
No te ata nei i haere atu ai a Kawana Kerei mai Areka,
a i ma te waka a Iwi To Wheoro ko etahi ma uta etahi, Na
Te Wheoro i arahi i te ope haere ma uta. Ko to uta te ma
kua tae wawe ki te kainga, a ko te wahi i u ai te waka o
te opo i eke mai i taua waka, ko te Kongutu o te awa o
Waiapa, e Te Kopua. Hui katoa te ope haere ia Kawana
Kerei, e tae ki te kotahi rau. Ka haere atu taua ope ma
waenga ngakinga. Ko te tangata kainga i noho mai i
tona marae, a e rua pea mano o te tangata whenua, e noho
tata ana i ana teneti. Ko Kawana Kerei ratou ko ana hoa
i mua ota ratou tira haere. Ano katata taua ope ki te
tangata whenua, ka whakatika mai te tuahine a Tawhiao,
me te tototoki i tana ringa, he hiriwa a ranga o taua
tokotoko, a he taane nga hoa haere mai o taua wahine.
Ko te wahine i mua. Ko aua tangata i muri atu, me nga
tao i a raua ringa e mau haere mai ana. He waiata haere
mai ta aua tangata. Ko te wahine ra, i haere puku, ano
ka tata kia Kawana Kerei ma ka tahuri, a nana i arahi to
ope ki te kainga. Ka noho a Kawana Kerei ma i nga
Hea (nohoanga Pakeha). Ko te mano i noho ki raro. Ko
Matutaera anake i tu maro tonu. Ka puta taua wahine
nei. He mangu nga kakahu, me te kopare rarauhe i tana
mahunga e kopare ana, me te waiata haere mai ratou ko
ana hoa. He taane nga hoa. Kotahi i te taha katau
kotahi i te taha maui o taua wahine, ano ka tae ki nga
kupu o to waiata e whakahua ai te mano, ka waiata teiwi
katoa. He tangi taua tangi mo nga iwi kua mate atu,
mo nga Rangatira Maori, hoa a Kawana Kerei i mua
E tu maro tona ana a Matutaera Tawhiao, he \_
tona rae whitiki ana me te piki kotuku, He horo i te
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TE WANANGA;
hope, a he maa whitiki ano hoki ki to whitiki ahua kare-
rarera. Ano ka mutu te tangi ka karakia Hauhau te iwi
kainga. Ka oti tera ka korero a Tawhiao ka mea,
Haere mai, haere mai, haere mai, he haere mai tau ki
te hunga na ratou koe i karanga roa i a koe, he haere mai
a e maua mai ana e koe au tikanga, haere mai kia kite
hoki koe i a matou, ko nga mea ano kua oti, e kore ena e
taea te roiroi. Kaua e titiro ki nga mea kua rereke
Haere mai kia kite. Haere mai e te Matua. Haere mai,
Nau e Kerei i mau mai te ora. Ka tuhuri a Tawhiao ki
te iwi ka mea. E te iwi whakarongo, whakarongo. Ko
Kawana Kerei tenei. Ka tahuri ano a Tawhiao kia
Kawana Kerei, ka mea. Haere mai e Te Matua o te iwi
Tena koe."
Roa noa te noho korero koretanga, ka tu a Te Tapi-
hana ka mea. "Haere mai haere mai, haere mai ki
Waihingatu. Haere mai ki aku whanaunga. Haere mai
kia kite i au iwi e taku tuakana, e taku Matua, e taku papa.
Haere mai, haere mai, haere mai. Haere tu mai, kia
maranga o kanohi, a me titiro koe ki nga wahi au e titiro
nei. Haere mai ki Waihingatu ki te kainga a Uenmku.
Haere mai, tere mai e te moana, rere mai i te moana nui a
Kiwa, i te moana nui a Tawa, a kia tae ra ano koe ki te
whenua a Tapihana. Haere mai ki au. Haere mai ki te
Matua kia Potatau, haere mai. Tena koe. Ka tahuri a
Tapihana ki te iwi ka mua. Ko Kawana Kerei tenei, kua
tae mai ki konei. Kua tae mai ki to tatou kainga, a e
noho nei a Kawana Kerei, kua tae mai ki to tatou marae.
Ka tahuri ano a Tapihana kia Kawana Kerei, ka mea. E
taku hoa, haere mai ki au, haere mai ki taku kainga."
Ka rautu era. Ka whakatika a Kawana Kerei ka mea.
E aku hoa, tena koutou katoa, e tangi atu ana ahau kia kou-
tou katoa, tena koe o Tawhiao, tena koutou nga uri katoa
o Potatau o toku hoa kua ngaro atu i a tatou. E tangi
atu ana ahau kia koutou ki nga Rangatira o Waikato, o
Ngatimaniapoto, nga kanohi o nga iwi kua mate atu.
Tena koutou nga Rangatira me nga uri katoa o aku
hoa kua mate atu, tena koutou katoa.
Ka tu a Te Ngakau, ka mea. Haere mai, haere mai ki
Waikato. Haere mai kia kite i nga raru raru e karapoti
nei ia matou. Haere mai kia kite he kanohi he kanohi,
kia kite i nga kanohi i waihotia iho e nga iwi kua riro
ki to po. Haere mai kia kite i to matua. Haere mai kia
titiro matou ki ou kanohi, kia titiro koe ki o matou ka-
nohi, kia titiro atu kia titiro mai. Haere mai kia au ki to
kanohi o to hoa (o Potatau) ka whakahua a To Ngakau i
te waiata. (Kahore te waiata i tuhia e te Nupepa) ka
mutu te waiata a te tangata ra, ka mea. Haere mai
haere mai, me o hoa. Heoi enei kupu ka mutu enei ki."
Ka mutu era, ka whakatika mai aua wahine, he tuahine
no Tawhiao, ka hariru kia Kawana Kerei. Ka kaa te kai,
ka kai te iwi nei * roa noa, ka mutu, ka noho noaiho te
iwi. Eo te kai i tukua ma Kawana Kerei ma, he tini, he
tini. He kau, he Pipi kowha, He Huahaa, He Mango.
He ra no te kai anake te ra tuatahi nei, a i noho a Kawana
Kerei raua ko Te Hiana i tana kainga i taua po, ko a raua
hoa i hoki ki Areka.
Ko nga Rangatira Maori i tae ki taua Hui, ko Rewi o
Ngatimaniapoto, ko Honana, ko Ponana, ko Taonui, ko
Te Puku, ko Tukorehu, ko Te Rangikahuari, ko Tawhiao.
ko Manuwhiri, ko Patara, ko Te Maioha, ko Hoani te
Meiha. A no Nepia etahi, no Taranaki etahi.
Pepuere 2
No te 11 o te Haora o te ra nei, i haere mai ai te tira
tangata ki nga Teneti a Kawana Kerei ma. Ko Tawhiao
i mua o taua tira, e haere mai ana, muri atu ko nga tama-
riki taane tokorua, muri atu ia raua, ko te tini o te Ranga-
tira Maori, Ano ka mutu te hariru, ka noho a Tawhiao i
te taha o nga waewae a Kawana Kerei, ko Manuwhiri i tu
tonu, ko Rewi i mua atu o Kawana Kerei e noho ana.
Ka korero a Manuwhiri, ka mea " He kupu kotahi nei
taku e korero ai mo Kawana Kerei, kei te kapakapa tu te
ngakau ki te haere mai i haere mai nei. A koi te mahara
ahau ki nga tau kua pahure. Ko te tekau ma whitu tenei
o nga tau oku i kite ai i ft koe. Heoi na aku kupu e kaha
ai te ki atu i tenei wa."
Ka tu ko Hauauru o Ngatimaniapoto ka mea." Ano ka
kite kite tatou ia tatou he kanohi ne kanohi ka puta he
korero. Ka tahuri a Hauauru kia Hoani Nahe mema o te
Paremata ka mea. Haere mai o taku tuakana, Haere mai
e Hauraki, haere mai ki Waikato, haere mai ki nga uri i
ora ake o Pare-waikato, koia nei nga uri i ora ake o Pare-
waikato o Pare-Hauraki. Haere mai me o taonga o Hau
raki. No te tuatahi i haere mai aua taonga i Hauraki a
ua te kaipuke ua Karamaene i kawe ki reira, ara he kupa
ua o Tupuna i rongo ai matou, na o Tupuna aua kupu a ko
tenei mau e homai aua taonga ki konei. (Ka whakahua
aia i tana waiata, kihai i tuhia taua waiata e te kai tuhi)
Heoi na atu kupu kia koe, ka tahuri a Hauauru kia Te
Heu Heu, ka mea. E tama e Te Heu Heu haere mai ki
Waikato. Haere mai, i te mea hoki kua tae mai a Kawana
Kerei ki konei. I haere mai aia me to tamaiti (mo Potatau
Kaumatua taua kupa Tamaiti). Haere mai ki te aroaro o
Kawana Kerei. Haere mai. Haere mai ki konei, kei
konei ano ahau e tu ana. Haere mai kia kite ia matou,
kia pono ai te kupu a to tuakana i a koe (mo Potatau
Kaumatua taua kii.)
Ka tu a Hoani Nahe, ka mea." Karangatia, karangatia
tenei te haera nei, ehara te haere i te haere nera me nga
ra o mua, he haere mai ta matou, kia tino mahara ai kou
tou, a kia matau ai koutou ki nga mea o mua, me te ma
hara ki nga ingoa e kiia na e koutou ko matou nga kanoni
o a koutou matua. A he haere mai ta matou he hoa ma
koutou e kore matou e whakahua i te mea e ahua hopo
hopo ai koutou i tenei korero a tatou, engari me korero
koutou i a koutou whakaaro kia rongo ai ta koutou hoa a
Kawana Kerei, raua ko Tawhiao. E hoa e Kawana
Kerei, e te matua, me nga taitamariki, me aku hoa
kua rongo ahau i nga kupu a Manuwhiri, ko te tekau rea
whitu tenei o nga tau oku i rongo ai i tana reo. A e koa
ana ahau ki tana reo e ki mai nei i enei ra. E mahara
ana ahau ki nga ra kua pahure. I nga ra o mua i mohio
ahau ki a koutou maatua, ratou ko Potatau, a ko Potatau
taku hoa. A i noho tahi maua ko Potatau, a i aroha ahau
ki aia me te iwi, a i kaha taku tautoko i te mahi pai, kia
noho ora ai te iwi, otiia i tupu ano te kino. A ko tenei e
kore e whawhai, me mahi e tatou i nga mahi e takoto nei
i o tatou aro aro, a me tautoko tatou i te mahi pai anake i
enei ra. He mahi uaua te mahi e mahi ai tatou, a he
tangata kotahi ahau. E kore pea e oti i au te mahi nui,
otiia ma tatou e mahi i nga ra e haere ake nei. Kua tae
mai nei ahau a kua kite nei tatou he kanohi, he kanohi, a
kua korero he mangai he mangai, a he tupu hou tenei no
te rakau, waiho maku e whakaahuru te rakau kia tapu pai
ai, kia tupu ai ma nga Rangatira katoa o Waikato, me
Ngatimaniapo, a ma ratou ahau e tautoko i taua mahi nui
nei. Ma ratou e mahi e tupu ai taua rakau. Maku e
mahara nga kupu a Manuwhiri, a ma tatou katoa o mahi
te mahi e pai ai te pai a nga ra e haere ake nei, A kia
mutu te kino, a kia tupu te pai, ka koa taka ngakau. Ho
kaumatua ahau, a ko Potatau, me aku hoa tawhito kua
riro. E koa ana ahau, ki te mea, i au ka tino koroheke, ka
puta te pai. A ko taku tino hiahia tenei, kua mate nei
hoki aku hoa tawhito, a ka tupu he uri taitamariki, ko
ratou me mahi tahi i au, kia puta ai te pai
Ka tu a Rewi ka mea, " E marama ana to huarahi.
Haere mai, haere mai, kia kite ia matou. Haere mai, kia
tata mai ta koutou titiro ia matou. Kia marama ai ta
koutou titiro kia matou. Ka kito nei tatou ia tatou, ma
reira, e tini ai te kite kitanga o tatou ia tatou i nga ra
e haere ake nei. Haere mai kia kite ia matou. Haere
mai kia kite ia matou. He kitenga mau ia matou i enei
ra, ma reira e tini ai ano an kitenga ia matou, a ma reira
e marama ai to titiro kin matou. Haere mai. Heoi na
aku kupu kia koe, koia te mutunga o taka korero. Ka
tahuri a Rewi ka korero ki te iwi ka mea' Whakarongo
whakarongo, kua kite nei tatou ko Kawana Kerei kei
konei, hei a hea ra he kitenga ano ma tatou i a ia. Wha
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TE WANANGA karongo, whakarongo, me rongo katoa koutou. Hei hea ano ra he kitenga ma tatou i a ia me mutu i konei (a tatou korero). Kua hui hui nei hoki tatou a kua noho a hoa kia tu ano he hui ma tatou ka korero ai tatou i era. Ka tu a Kawana Kerei, ka mea. "E hoa e Rewi, kua rongo ahau i au kupu. E whakaae aua ahau ki to kupu, me horo tonu taku kite kite ia koutou a na reira pea, e mohio ai tatou ki te whakaaro, a e tae ai ki te otinga pai. Ka tu a Rewi, me te Hiiri, a Potatau Kaumatua i tana ringa. Ka morewa rawa ake taua Hiiri i aia te hapai ki runga, ka ki atu aia ki te iwi o Maniapoto, me Waikato. E korero ana ahau kia Waikato, ko te Kawana tenei i nga ra o te Kawana raua ko Potatau, i nga ra i tupu ai te raru raru. A ki ano maua i kitekite noa ia maua, e ki nei hoki a Manuhiri i nga tau ka tekau ma whitu nei tau, kaua e amu amu waiho nga mea o mua hei ware ware, kaua e amu amu. Ahakoa kua mate a Potatau, kaua tatou e ware ware kia Potatau. Ahakoa kua mate aia, e kiki mai ana an tana wairua ki au, e mea ana kaua e amu amu waiho nga mea o mua hei ware ware. Tena kia kite tatou i a ia kia whakaaturia te noho i au tana wairua ko te wairua o Potatau i konei. Titiro, titiro kua kiia te kupu maku e ki te ki, hei ki e korero ana kia koutou ka ki au i te ki. (Ka waiata a Rewi, ko te waiata kihai i tuhi tuhia e te kai tuhi tuhi. Naku na Rewi i ki etahi e nga kupu o te waiata nei a e mea ana aku kupu hou kia kaha te whangai i te tamaiti, kia tawhai he ai te tupu, ka pono i etahi ra nga mea e kiia nei, e tika ana te kupu e kiia nei ka tekau ma whitu nga tau o tatou i kite kite ai ia Kawana Kerei. E whakaaro ana matou ki nga ra ona e Kawana ana. Ka tu a Te Tapihana ka mea E whakaae ana ahau ki o korero e mea nei, me tahi tahi nga taru kia pai ai te tupu o te rakau. Maku a Kawana Kerei e arahi ana hoki aia apopo, maku anake aia e arahi, a mana ahau e whakahoki mai. Ehara taua mahi aku i te tino mahi nui e amu amu noa ai te tangata i enei ra o Tukareto, kaua e waiho i te arahi i a ia, koia ahau i mea ai maku pu ano aia e arahi. Ano ka mutu te korero, ka turia te oma oma a te tama riki maori, a he pihikete te utu o te mea i puta i ana hoa. Ka maoa te tina, he mea unga a Tawhiao ratou ko ana tuahine kia kai tahi ia Kawana Kerei.
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TE WANANGA.
ing the place of rendezvous, which was about half a mile
from the river, the scene presented was very animated
and picturesque. At the base of a low range stretched a
semi-circle of tents, in front of which were seated 2,000
Natives-men, women, and children—in every conceiv-
able variety of costume. There was perfect stillness, as
the hand of visitors, with Sir George Grey and Ministers
in front, marched slowly forward. At some distance
away one of the sisters of the King came forward with a
silver-mounted wand in hand, and followed at regular
distances by two male Natives bearing spears. The men
sang a few words of a chant, but the women, although
one was an old friend to Sir George Grey of many years,
did not utter a word, but turning slowly, led the way to
the place of meeting. Then chairs were handed to the
principal visitors, who sat down, while perfect stillness
pervaded the assembly All were seated on the ground
but the King, who stood in the centre leaning on a long
tick like an alpenstock, and preserving the immobility,
and something of the appearance of an Egyptian statue.
At last a woman, an" immediate relative of the King,
dressed in black and with a wonderful head dress of ferns,
came forward, and beating her lap slowly with a rod,
chanted a plaintive dirge, which was joined by two male
supporters on her right and left, and ultimately after by
the greater portion of the assembly. It was a tangi for
old chiefs, the friends of Sir George Grey, now dead. As
the monotonous wail rose and fell on the ear there was a
wild sympathy that was really affecting, as one thought
of its being the wail of a people who had lost not only
their country, but so many of their clansmen.
All this time Tawhiao preserved the same immovable
attitude, looking neither at his visitors nor friends. His
appearance is that of a man about fifty years of age, very
dark, and deeply tatooed. He wore a binder of green flax
around his head, with a feather, embroidered dark waist-
coat, a white shirt, and a rather handsome shawl around
his loins, which he wore like kilts ; he had also a green
binder round his waist. After the tangi there were
Hauhau prayers with responses, after which there was a
long silence. The King throughout all maintained the
same unmoved attitude. At length, standing as he was,
and at first without altering his attitude, he spoke the
following address of welcome to Sir George Grey:—
"Welcome, welcome, welcome. You come to those who
have called you many times. You come bringing with
you your rules. Come and see what curs are. The
inevitable must be endured. Do not think of the altera-
tions that have taken place. Come, and see. Come, oh
father! come, come, come. Oh, Grey,you bring healing."
Then turning his head to his people.) ' Listen, oh
listen. This is Governor Grey." (Then turning to Sir
George.) " Oh, come, father of the people. Salutations
to you."
Again there succeeded an interval of silence, after
which the chief Tapehana, an old man with a grey beard
and grey hair, standing in front of the King, who had
resumed his statuesque attitude, addressed a speech of
welcome to Sir George Grey. He said :—" Welcome,
welcome. Come to Waihingatu. Come to my relatives.
Come and see your people, my elder brother, my father,
my parent. Come, come, come. Erect and Iift up your
eyes, and look around. Come to Waihingatu, the place
of abode of Uemiku. Come over the sea, sailing on the
great ocean of Kiwa, over the great sea of Tawa, until
you have reached the land of Tawhiao. Come ashore.
Welcome. Come to me. Come to your father. Potatau,
come. Greetings to you." (Then turning to the tribes)
" This is Sir George Grey. Here he has come to the place
of our abode, and here he sits. He has come to our
village." (Then to Sir George) "Oh, friend, come to
me ; come to our village." The speaker then sat down,
but Tawhiao remained standing.
After another long interval of silence, during which
the visiting party assumed the same stillness, Sir George
Grey stood up, and replied in Maori. Immediately the
Natives were all attention. Sir George Grey spoke as
follows :—" Oh, my friends, I greet you all. I sympathise
with you all. Greetings to Tawhiao and all the des-
cendants of Potatau, my friend, who is dead. I greet
you, all the chiefs and tribes of Waikato and Ngati-
Maniapoto, the representatives of our friends who have
departed this life. I greet you chiefs and all the people
of Ngatimaniapoto and Waikato. I greet you all, and
the representatives of all my friends who have departed
this life. I greet you all." The Premier then sat down.
Then the chief Te Ngakau, an aged man with short
grey hair, and with a sack-cloth-like scarf around his
shoulders, spoke an address of friendliness and welcome,
concluding with a song. He said :—" Welcome, welcome
to Waikato. Come and see the troubles that surround us.
Come that we may see each other face to face, the" faces
that have been left by those who have gone into darkness.
Dome and see your father. Come, that we may look into
each other's eyes; that we may look at you, and you may
look at us. Come to me and the representatives of your
friends. Come and bring great thoughts." (Then he
sang.) " Welcome. Come with your friends. That is
all now. It is ended."
The speaking then finished, this part of the proceeding
ending about noon. The people rose up, and the King's
sister and another Native female came and shook hands
with Sir George Grey. Then, at a signal from Te
Ngakau, the assembly scattered. Operations were at once
set in active preparation for feeding the visitors. Several
hours were spent in cooking and feasting, the two parties
keeping apart from one another, but the King Natives,
with the most lavish hospitality, corning forward with
great solemnity, and heaping up large piles of food in
front of their Maori visitors. There were baskets of
cooked potatoes, slain and quartered bullocks, long strings
of cooked pipis, strung like beads ; many scores of
baskets of potted meat; and piles of dried shark thrown
down and rattling like dried sticks. Appropriate food
was also forwarded to the Europeans of the party, and
the afternoon was given to festivity. The day has been
beautifully suitable—a gentle wind and clouded sky. It
was understood that the first day would be given to
feasting and welcome, and that business would be taken
to-morrow. Sir George Grey, Mr. Sheehan, and a few
others remain to-night, and four tents have been set up
for their accommodation. Most of the party, however,
return tonight to Alexandra. It is expected that a long
private interview will take place to-night between the
Premier and Tawhiao.
Among the Natives assembled with the King were
chiefs from a great distance, such as Napier, Taranaki,
&c. Of the two great tribes, there were present of the
Ngatimaniapoto the chiefs Rewi, Hanana, Ponama, Tauni,
Puku, Tukorehu, Te Rangikahuari; and of the Waikato
there were present Tawhiao, Manuhiri, Patara Te Maiohu,
Hoani Te Maiha.
I should add that, though the ceremonies of to-day
were exceedingly formal and of a staid character, the
reception and welcome are regarded by friendly Natives
and Europeans as very cordial, and the highest anticipa-
tions are formed of a complete and permanent peace.
Among those accompanying the Premier there was Mr.
Marshall Wood, the eminent sculptor. Most of the party
come into Alexandra for the night, leaving the three
Ministers and the interpreters, who camp on the field, and
will have a private interview with Tawhiao and the chiefs
It is expected that talking in public of a more practical
kind will be resumed in the morning.
February 2
There were no particular interviews between Sir George
Grey and the Native chiefs last night, but this forenoon, at
eleven, a procession appeared advancing towards the tents,
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TE WANANGA.
handed by Tawhiao, and followed by his two sons and
various chiefs. After they had shaken hands with Sir
George Grey and the members of the party, the King sat
down at Sir George Grey's feet. Tawhiao was arrayed in
a striking head-dress of black feathers, a black alpaca
coat, buckskin trousers tucked into gaiters and boots.
His two sons, the eldest of whom is a godson of Sir George
Grey, and is called by his name, were dressed in good
tweed coats and bright-colored shawls, kilt fashion.
Manuhiri, who stood long in silence while the others sat,
was in Native costume of flax mats. Rewi, who sat in
front of Sir George Grey, was also in mats at length.
Manuwhiri spoke with considerable feeling with refer-
ence to seventeen years ago, when he last saw Sir George
Grey. He said: " I have only word to say of Sir George
Grey. The heart is still throbbing with the emotion of
the occasion, and I am only thinking now of how many
years have passed. It is now 17 years since I saw you
last. That is all I can say now."
After a long pause Hauhaura, a chief of the Ngatimani-
apoto, spoke. He said : " Whan we see one another's
faces we can speak." [Then addressing Hoani Nahe, who
is from the Thames.] " Come, my elder brother. Come
Hauraki. Come to Waikato. Come to the remnant of
Pare Waikato. These are the remnants of Pare Waikato
and Pare Hauraki. Come, bringing with you treasures of
Hauraki. When those treasures were first brought to
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TE WANANGA.
feel, when passing through this enormous encampment,
that we are in the midst of people who so lately were
our deadly, enemies. At every place one goes one is met
by the most frank and friendly greetings, and Sir George
Grey's tent has all the afternoon been the scene of cordial
Interviews with chiefs and their relations. Meantime, on
the plains opposite the Native encampment, pedestrian
races of adults and children have been proceeding, to the
great delight of the people, Mr. J. C. Brown being inde-
fatigable in getting up events for money prizes. The
King and his principal chiefs took tea in the tent with Sir
George, and every vestige of distance or reserve has dis-
appeared.
February 3.
Sir George Grey has decided not to leave Alexandra
this evening. Deputations are here from the other Wai-
kato settlements, asking that he should visit them. He
will visit Te Awamutu to-morrow, and will probably not
reach Auckland till Tuesday.
Tapihana, one of the speakers at the late meeting, seems
to have lost influence considerably with the Natives. It
will be remembered that he was one of the prisoners of
the Hulk. Tapihano, as will be seen from his speech,
evidently wanted to associate himself with Sir George
Grey, by conveying him down the river in the canoe, but
he disappeared from the camp, and was not in the canae.
Te Wheoro will accompany Rewi to Wellington during
next session. Rewi is about to build a good house at Te
Kopua, as he said he was ashamed of not being able to
lodge the Premier and Native Minister better.
Several of the Natives spoke about getting reaping
machines to enable them to go much more extensively into
wheat cultivation. During the whole meeting not a word
was said about the giving back Waikato ; on the con-
trary, Tawhiao and Manuhiri were anxious to have grants
for small pieces of land to which Potatau was entitled at
Mangere, Pokukapau, and Ngaruawahia, showing that
they take for granted the confiscation, and now for the
first time acquiesce in it.
Rewi said to Sir George Grey this morning that he
must see the Kingites four times—the first was the plant-
ing of the tree, the second would be the promoting of its
growth, and at the third and fourth times the tree will be
flourishing and bear fruit. Rewi pressed upon Sir George
that it was an unfortunate thing that certain persons
should be allowed to pass the border and negotiate for
lands. Rewi also had a conversation with Mr. Sheehan in
reference to some land disputes, the principal feature
being that these pieces are all beyond the confiscated
boundary. All his conversation was an acceptance of the
position left by the war. The blocks of land referred to
aro Horohora (the property of Williamson and Cock),
Otautahanga (the property of Messrs. Tole), and Kokako,
at Patere. Mr. Sheehan promised to inquire into the
matters, and send Rewi an early answer. Rewi showed
Sir George and Mr. Sheehan the seal of Potatau. Sir
George said he had the origin?! sketch from which Mr.
Watt cut the seal. Rewi said he had made the sketch.
Two children connected with the principal Hauhau
families are going to St. Stephen's School, Auckland.
Mr Sheehan had a good deal of business with the Hau-
haus, just as if they had been Queen natives. There can
. be no doubt that Sir George Grey, throughout, has been
much indebted to Major Te Wheoro for his active exertions
in the matter. For any success that may result, the
Natives themselves will be in part entitled to the thanks of
the colony of New Zealand.
[FROM. THE PRESS AGENCY.]
ALEXANDRA, February 1.
The following accounts of the native meeting was
brought by special messengers on horseback:—Sir George
Grey, Mr Sheehan, Mr Dignan, and Mr J. C. Brown
proceeded up the river in Te Wheoro's war canoe, paddled
by 43 of Te Wheoro's natives. He arrived at Kopua at
ten minutes to eleven o'clock. In the meantime Te Wheoro
was conducted overland. The Hon. Mr Fisher, Messrs
George Grace, Hoani Nahe, Rewito Raikato, the press
Agency's special reporter, the Rev. Wi Bardon, Warana
One Te One Te Awaitaia, Henu Neiro, Te Kui, Makariri.
Te Kaihi, Hargreave, Moi Hanu, Ngaropi, Tautari, and
Eta Hohaia, went overland. They reached Kopua shortly
before the arrival of Sir George Grey's canoe. At the
junction of the Waipa and Mangakarua and Ngakohia,
rivers the party had a fine view of the exciting scene. The
canoe was rowed at great speed against the rapids the
chiefs giving the time. The following chiefs were in the
canoe:—Hene Kukutai, Hori Kukutai, Ratima, Hero
Wini, Te Wharepu, Te Whara. Hohoputu, Te Mapuenu-
huata Ngawharau.
Here Sir George Grey and party landed. The horses
were taken charge of by the natives. We walked on some
distance, until we came in sight of the native camp. A
great number of tents were pitched on the grass plain.
Sir George was received by Takiwaru (who wore peacock's
feathers) as he entered the village, and was welcomed by
the women who called out. Haere mai, Ekoro." The natives
were formed in a dense line on the south side of the plain
extending several hundred yards, quite 3000 being present;
including women and children.
Sir George Grey and party wero accommodated with
chairs. Before taking their seats, the Europeans stood in a
groups and were received by the women and men in s
tangi which lasted several minutes. It was a very mournful
scene. Then the party sat down. The tangi was continued.
The women exclaimed, "Here is Sir George Grey and
those who have gone before"—in allusion to the spirits of
departed, as if they were present. Then the Tarioas com-
menced prayer, invoking God to protect and enlighten
them and all the world. Tawhiao was dressed in Maori
fashion, with fern on his head, a sign of mourning ; hia
arms were bare. He stood a long time leaning on his
taihia, with bowed head. Te Ngakau looked greyer than
at the late Sir Donald M'Lean's meeting. Rewi kept out
of sight. Tutawhiao, the King's son, sat in front with
bowed head. His head was dressed in mourning, in token
of death- Tawhiao remained silent nearly a quarter of
an hour, and perfect stillness was observed by the natives.
Tawhiao then said, ''Welcome, welcome, welcome.
Come to those who have called you many times. Come,
bringing with you your rules ; come see what our's are.
The inevitable must be endured. Think not of the altera-
tions that have taken place. Come and see. Come, oh
father. Come, come, oh Grey. You bring hearing with
you. Listen, oh. listen. This is Governor Grey (turn-
ing his head towards his people.) Oh, come, father of
the people. Salutations to you.
A very long pause followed. Tapihana then stood up
and said," Welcome, welcome to Waihingatu. Come to my
relations. Come see your people. My elder brother, my
father, our parent, come, come, come. Lift up your eyes
and look around. Come to Waihingatu, the place of abode
of Uenuku. Come over the sea, sailing ou the great ocean
of Kiuia, over the great sea of Tawa, until you have
reached the lands of Tawhiao. Come ashore. Welcome.
Come to us. Come to your father Potatau, come. Greet-
ings to you. (Turning to the tribes.) This is Sir George
Grey. Here he is. Come to the place of our abode, and
here he sits. He has come to our village. Oh, friend,
come to me. Come to your village."
The Premier, after some minutes stood up, the natives
being immediately all attention. He spoke in Maori as
follows :—" Oh, my friends. I greet you all. I sympathise
with you all. Greetings to Tawhiao and all the descend-
ants of Potatau, my friend who is dead. I greet you all
chiefs and tribes of Waikato and Ngatimaniapoto repre-
sentatives of my friends who have departed this life. I
greet you all."
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TE WANANGA.
Te Ngakau said Welcome, welcome to Waikato.
Come and see the troubles that surround us. Come that
we may see each other face to face - the faces that have
been left by those who have gone into darkness. Come
and see your father. Come, that we may look into each
other's eyes that we may look at you and you may look
at us. Come to me, and the representatives of your
friends. Come and bring good thoughts. (Song)
Welcome. Come with your friends.
The meeting then broke up, and the Europeans com-
menced fraternising with the Natives, who were dispersed
over the ground in most picturesque disorder. Some of
"the women were having tangis over their long absent
relatives.
All the afternoon was spent in feasting, the only ex-
citement being the division of the food, great quantities
of beef were drawn to the quarters of the various tribes,
wheeled in sledges made at Kawhia. There was a great
supply of dried sharks strung on poles—a most coveted
luxury, but its unsavory smell was sufficient to repel the
Europeans to a distance. The Natives brought over a
great quantity of cooked potatoes, dried mussels and
pipis to the tents pitched .for Sir George Grey's party.
These were partaken of with great relish; but Com-
missary-General Seymour George and deputy Grace
fortunately provided a large supply of tea, sugar, steak,
bread and butter, with plates, but some of the Europeans
of Sir George Grey's party were to be seen picturesquely
reclining on the grass eating clumps of bread and steak
in their hands, using clasp-knives. Sir George Grey him-
self preferred this fashion. After the alfresco lunch, the
Europeans dispersed themselves about the encampment of
tents pitched along the east side of the paddock. During
the afternoon there were numerous battles royal between
the dogs and pigs over the quarters of beef promiscuously
scattered about on the grass. The whole scene was one
of most admired disorder. Groups of Maoris, attired in
rare colours, scattered over the encampment, made a
picturesque scene. During the afternoon Sir George Grey
bad to summon all his resolution to resist the blandish-
ments of the aged rangatiras, who yearned to rub noses
with him. Sir George Grey and Mr. Sheehan, during the
afternoon, said to Mrs. Morgan, the wife of the man who
was killed at Ngaruawahia, they will probably make
some provision for her large family.
Your special (Press Agency's) visited Rewi, whom he
found with three other principal Ngatimaniapoto chiefs in
a small tent. On being introduced, Rewi shook hands
warmly. He is a man slightly below the middle height;
his face closely tatooed; slight whiskers, inclining to grey-
ish; features somewhat thin, but more regular than those
of average Maoris ; hair closely cut ; countenance shrewd
and intelligent, but begining to show signs of advancing
age, being slightly wrinkled. He smiles goodhumoredly
when pleased. He was attired in a fine flax mat with an
ornamental border. He reclined on some fern on the floor
of his tent during the interview, but kept his eye fixed
sharply on the face of your representative. The follow-
ing conversation took place:—Reporter: " I am glad to
see you in this time of peace. " Rewi: " Yes ; it is good
to live quietly in our own places. " Reporter: " Perhaps
you would be offended at the mention of the war in Tara-
naki in which you were engaged. " Rewi :" No : When
war is over our anger dies away. Speak." Reporter:"
Do you remember your attempt to storm number three
redoubt, Huruangi, Taranaki, when the sentries thought
the attacking party were sheep ?" Rewi (laughing) : " Yes.
Reporter : " I was a soldier then." Rewi (apparently
interested, and again stretching out his hand and shaking
the reporter's cordially):" I welcome you. You and I
have fought, but this ia the first time we have talked face
to face. Formerly gunpowder smoke obscured our eye-
sight." After, some farther conversation, Rewi asked for
the loan of the reporter's pipe which being a meerschaum,
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22 years, and I have known; the estate ever since it has
been occupied. The situation of the .property is very
favorable, the land being intersected by the great southern
highway through the province, and also by the railway.
The nature of the soil is limestone formation, and it grows
surface grass with remarkable facility. It is also emi-
nently adapted for the breeding of stock a quality in
which a considerable portion of the most valuable land in
Hawke's Bay is found to be deficient ; the result being
that land of the same nature as that of the Te Aute estate
is very much sought after. I am not aware of the extent
of the surface-sown grass upon the property, because for
some years I have not been through the eastern portion
of the estate, but I should imagine that a very consider-
able portion of it has been surface-sown during the last
twenty-four years, as the paddocks round the Mission
Station have always afforded large quantities of grass
seed. With regard to the carrying capacities of the
estate I should say that when properly grassed it ought to
carry all round—that is, if it were managed in a proper
manner under a mixed system of agriculture and pastur-
age—something like 2 sheep to the acre. Of course
when I say so, I mean that there ought to be a certain
portion of the estate always under crop, such as ripe
turnips, rye, or other forage plants. I also think there
ought to be cattle as well as sheep on the run, but then
supposing there were nothing but sheep upon it, it ought
to carry 2 sheep to the acre all round. I understand the
number of sheep at present on the run (I speak only from
hearsay, and from what I have seen in the newspapers in
the course of this enquiry) is about seven thousand.
These are the property of the Trust, and I consider that
within three years, at all events, that number might very
easily be increased to ten thousand. A suggestion was
made before the Committee in 1875 by Mr. Williams that
the estate would produce a much larger income if cut up
into suitable holdings and let on improving leases. I
quite endorse that opinion, and I think that if the pro-
perty were cut up into eight or ten holdings it would not
be sub-divided too much. The western portion of the
property, owing to facility of access is capable of being
more sub-divided than the eastern portion, but even the
eastern portion might be divided into three or four hold-
ings, which would be very eagerly competed for. Of
course I recommend that the estate, whether leased in one
block or in a number of blocks, should be submitted to
public tender. Opinions may differ as to what rent the
land may be worth; but I think the best way of ascertain-
that would be to submit it to public competition. I am
the more in favor of Mr. Williams suggestion that the
land should be sub-divided, because I think by that
means the property would be more rapidly improved. In
that case the sheep would have to be sold ; and if their
quality is as good as I apprehend it is from the care that
has been taken of them during a long course of years in
Breeding, I think they would realise £3000 at the least.
They should also be sold by public auction. Now, with
regard to the rental, I have considered the matter care-
fully, and I think that if the land were sub-divided and
leased for 14 years with certain stipulations as to moderate
improvements during the early years of the lease, a rent
per acre all round of 5s. 6d. might be obtained during the
first three years, and for the remaining eleven years 7s. 6d.
per acre. I consider that a moderate computation. There
are, as you are aware, perhaps, about seven thousand acres
in the estate. I think the tenants ought to be bound to
see that a certain portion of land each year should be
grassed. I estimate that the tenants under a proper system
of management should take off the land a gross sum of
25s. per acre annually. That would amount to £8,750,
and would include the sales of wool and surplus stock and
possibly crops. Of that sum one third (£2,900) would go
for rent; another third, for expenses, and the other third
for interest on capital and improvements; but after a year
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TE WANANGA.
the school, it has been conducted very well, but the com-
plaint is that the scholars came from the East Coast or
other places outside of Hawke's Bay.
365. Do you know why the Hawke's Bay tribes have
not sent their children to the Te Aute school ?—They al-
ways professed to be dissatisfied with the way in which
the school was managed in the first place ; they complain-
ed that the scholars had to do menial work.
366. Have you any personal knowledge of the matter
yourself ?—I have been at the school in early days and I
know they had a great deal of work to do. The parents
seemed to dislike their doing that. It was the King
movement, however that broke up the school ; but there
were never very many scholars. That might he seen from
the reports I made in 1862.
The following evidence was taken by commission in
Hawke's Bay, at the desire of the Committee.
TE MUERA, being duly sworn, states, in reply to questions,
as follows:—
1. Did the Natives assembled at Te Hauke meeting
(Te Hapuku's pa) see the petition re Te Aute school
estate before signing their names ?—I did not see the
petition.
2. Was the petition read to the Natives at the meeting
before they signed their names ?—I did not hear it read
or explained.
3. Was there a letter sent from Napier to Te Hauke,
forwarding blank sheets of paper requesting signatures ?
—There was a letter sent with enclosures. Henare Matua
read the letter as follows :—Friend, let the Natives sign
their names to the two enclosed papers to send to the
Upper House and Lower House, (ko nga korero moroto
ma taua e whakahaere i konei) the contents of which will
be arranged by us in Napier.
4. By whom was the letter written, and to whom sent ?
—I believe it was signed by Mr. Grace and sent to Henare
Matua.
5. Was the letter read to the meeting ?—It was.
6. What was stated in the letter ?—See answer to No. 3.
7. Was the letter read more than once to the meeting ?
—Only once.
8. Did the letter refer to the drawing up of the peti-
tion ?—See reply to question No. 3.
9. Did the letter propose where the petition should be
drawn up ?—Yes ; at Napier.
10. Was the Te Aute estate among the subjects brought
formally before the meeting, or was it mentioned inci-
dentally by Renata Kawepo?—Renata Kawepo brought
up the subject, and it was discussed by the meeting ;
some consented, but others did not.
11. Did not Renata complain that the Ngatiwhatuiapiti,
the owners of the land, did not support him in what he
said in reference to the Te Aute estate?—I did not hear
Renata make that complaint.
12 Did not Tamati te Maruhaere, of Patangata, pro-
test against signatures being taken without having the
petition before them?—He did protest, on account of the
suddeness of the demand to sign their names.
I, Jas. S. Master, declare that the above is a correct in-
terpretation of the statements given by the said Te Muera
in reply to the above-written question.
JAS. S. MASTER,
Interpreter.
I declare the above to be correct.
S. LOCKE, R M.
Napier, 15th October, 1877.
NOA TE HUKE being duly sworn, states, in reply to
questions as follows :—
1. Did the Natives assembled at Te Hauke meeting
(Hapuku's pa) see the petition re Te Aute school estate
before signing their names? — I did not see the petition
2. Was the petition read to the Natives at the meeting
before they signed their names?—I did not hear it read
3. Was their a letter sent from Napier to Te Hauke
forwarding blank sheets of paper requesting signatures
—Yes; I heard there was a letter sent from Napier.
4. By whom was the letter written, and to whom sent
—I did not hear who wrote it; I believe it was sent to
Henare Matua.
5. Was the letter read to the meeting ?—I did not hear
it read.
6. What was stated iti the letter ?—I do not know the
contents of the letter.
7. Was the letter read more than once to the meeting?
—I do not know.
S. Did the letter rifer to the drawing up of the petition ?
—I heard it was in reference to the petition.
9. Did the letter propose where the petition should he
drawn up ?—I do not know.
10. Was Te Aute estate among the subjects brought
formally before the meeting, of was it mentioned incid-
entally by Renata Kawepo ?—The Te Aute estate matter
was brought up by Renata and discussed by the meeting,
11. Did not Renata complain that the Ngatiwhatuiapiti.
the owners of the land did not support him in what he
said in reference tothe Te Aute estate ?—There was some
thing said in reference to that subject, but I do not know
what it was.
12. Did not Tamati Te Maruhaere, of Patangata, pro-
test against signatures being taken without having the
petition before them?—Tamati did protest against the
hurried manner in which the petition was got up.
I, Jas. S. Master, declare that the above is a correct in-
terpretation of the statements given by the said Noa Huke
iu reply to the above written question.
JAS. S. MASTER,
Interpreter.
I declare the above to he correct.
S. LOCKE, B. M.
Napier, 16th October, 1877.
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TE WANANGA.
(PANUITANGA)
Ki TE ETITA o TE WANANGA.
Tena koe, E hoa utaina atu tenei panuitanga ki to Nupepa
hei whakaatu i o matou whakaaro. Koia enei a matou kupa,
He whakahonore kia te Kuini, he whaka-pai hoki kia Ta
Hori Kerei, ki tono Kawanatanga, me ona hoa katoa i roto o
te Paremata. Na i te mea, o mohio ana matou tera o whaka-
arohia o tenei Kawanatanga he tikanga, e mama ai te ioka
kua whaka-mana nei ki runga ki te iwi Maori : a tera hoki e
hanga he huarahi e puta mai ai he pai mo nga iwi e rua e
noho nei i Nui Tireni. Ka konei matou ka hiahia ki te
whakaatu ki te Ao, ka hapai, ka tautoko matou nga iwi o
Ngatikahungunu i te Kawanatanga o Ta Hori Kerei.
Ko tahi ta matou kupu kei muri ; he whakamahara atu ki
nga tangata o te Kawanatanga tawhito kua hinga atu nei me
a ratou Apeha katoa, ahakoa e mahi tonu ana etahi o ana
Apiha ki tenei Kawanatanga, me mutu rawa ta ratou haere
mai ki o matou kainga me o matou takiwa, ki te korero kia
matou mo tetahi mea, ahakoa iti, ahakoa rahi ranei, notemea
kua mato matou i nga mahi a aua tangata, a ke totohe aua
tangata ki te haere mai ki o matou kainga me o matou
takiwa, tera ratoa e panaia kinotia e matou, ua kia mohio
kua puta ta matou kupu, a e koro e rereke atu ta matou mahi.
Kua atu ta matou whiriwhiri i enei mea katoa, heoi ano nga
tangata e pai aua matou kia haere mai kia matou, ko nga
tangata o tenei Kawanatanga me a ratou Apiha hoa, kaore i
uru ki nga ma o te Kawanatanga tawhito.
Ko nga kupu katoa i mua ake nei he mea i oti i a matou i
te Hui ki te Waiohiki, te whiriwhiri, i te po o te l5 nga ra
o tenei marama, 1877.
Heoi na matou katoa na nga iwi e Ngatikahungunu e mau
ake nei nga ingoa, engari kotahi te kupu, kei te toe, ma nga
iwi ote motu nei e pai e kino ranei, koia tenei, me whai mai
ta koutou mahi i te matou, kia kotahi ai a ratou mahi me a
tatou whakaaro, ma reira hoki tatou e ora ai i nga tinihanga i
nga whakawai e karapoti nei ia ratou.
NA TAREHA TE MOANANUI, NA HARAWIRA TATERE,
" RENATA KAWEPO, " HAPUKU,
" HENARE TOMOANA, " URUPENE PUHARA,
" HENARE MATUA, " HORI NIANIA,
" PAORA KAIWHATA, " MANAENA TINIKIRUNGA,
NA MEIHANA TAKIHI,
Ara, na nga rangatira katoa o Ngatikahungunu me o ratoa
iwi katoa.
Waiohiki, 15 Tihema, 1877.
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TE WANANGA.
£100 UTU,
KA utua ki te tangata te moni kotahi rau pauna maua e
whaaki ki nga Pirihimana te tangata nga tangata ranei
nana, na ratou ranei, i whakatakoto nga rakau ki runga ki te
ara o te Rerewei i te takiwa i Hehitinga i te Pakipaki, i te 10
e nga ra o Tihema, i nga Haori i te takiwa o te 5 me te hawhi
i te ahiahi, a te 7 me te hawhi i te ata.
W. J. MIRA,
Tino Kai Tiaki Rerewei.
Rerewei ki Nepia,
Nepia, Tihema 10, 1877.
£100 REWARD.
ONE HUNDRED POUNDS REWARD will be paid to
anyone giving to the police any information that will
lead to the conviction of the person or persons who mali-
ciously placed an obstruction, consisting of a quantity of
Railway Sleepers, on the Railway line between the Hastings
and Pakipaki Stations, within the hours of 5.30 p.m. and
7.30 a.m. of the 9th and 10th December. By order.
W. J. MILLER,
General Manager Napier Section New Zealand Railways.
Napier, December 10,1877. 47
Ka tu i tenei tau ki Karaiwa Te Tariana tino momo
pai.
KO " LITTLE JOHN " TE INGOA.
KO NGA UTU — E wha pauna e wha
hereni mo te uha kotahi. E rua hereni me
te hikipene ma te kai-tiaki i te hoiho. Mehemea
e rua, maha atu ranei nga hoiho a te tangata ka
iti iho te utu i te wha pauna me te wha hereni.
He patiki ano hei haerenga mo nga uha, ka tino pai te
tiaki, engari ki te mate aitua te hoiho kaore he ritenga
Ka tukua he whakaatu ki te tangata nana te hoiho i te
ra e mohiotia ai kua hapu te hoiho.
Me haere atu nga tangata kia.
RAPATA WIRIKINI (ROBERT WILKIN),
Kei Karaiwa Te kai mahi a HENARE RATA.
MANAIA, HE TIMA,
E RERE tonu ana tenei Tima, atu ano i Nepia ki te
Wairoa, kia paki te rangi te rere ai. He tima tenei
e eke ai te Maori, kei te kapene i te Tima, kei Te Taranapira i
Te Peti te korero. Te utu i te kapene mo te tangata eke £1
i te tireti, £0 15 0 i Nepia ki te Wairoa, i te Wairoa ki
Nepia, ko taua utu ano. Mo te tana utanga £1 10, ki te
ritenga o te ruuri, a £1 mo te tana wahie, me nga mea pera.
Ki te mea ka kiia e te tangata nga kupu mo ana mea ka
mahia he tikanga e ratou ko te kapene, mo era.
PANUITANGA.
HE mea atu tenei na TE WARA MA, ki nga iwi Maori, e
mahi wawahi ana ratou i te pounamu mo te Maori, hei
mere, hei Kurukuru, me nga mea katoa e mahia ai te pouna-
mu, hei mea ma te Maori.
A ko te utu, he hikipene mo te inihi kotahi.
TE WARA MA Watimeka.
Hehitinga Tiriti, Nepia,
TE REREWEI O NUI TIRENI.
NEPIA KI WAIPUKURAU
HE mea atu tenei, he whakatupoto ki te iwi Maori,
Kia Kaua ratou e purei Kaari, a mahi purei
ranei i etahi atu mahi purei ana eke ratou i te Rere-
wei, no te mea e he ana taua mahi te purei ki o te
Rerewei tikanga, ara ki te Ture e 31.
Na te MIRA,
Nepia. Tumuaki tiaki Rerewei.
Nei taua ture 31. Ki te mea ka kitea tetahi
tangata i runga i tetahi o nga kareti, i te teihana
ranei, e haurangi ana e takaro ana ranei ki nga mahi
kaari, ara ki te " hipi" me era atu tu takaro, ki te
mea ka whakararuraru, ka aha ranei mo te moni, ki te
mea ranei e whakararuraru ana ia i tetahi tangata
haere o runga i te Rerewe, ka tika kia tonoa ki H ia
kia utu ia i te moni kaua e nukuake i te rima pauna
ka pana hoki ia i taua kareti, taua teihana ranei."
TE TARI O TE WANANGA.
KEI HEHITINGA TIRITI I NEPIA,
i te Tari i taia ai te Haku Pei Taima.
Ko te Kai hoko mo te Nupepa
TE WANANGA
Ko KARATI ma,
KAI HOKO PUKAPUKA,
Hehitinga Tiriti, Nepia.
THE WANANGA OFFICE
HASTINGS-STREET, NAPIER,
where the Hawke's Bay Times was formerly
published.
Agents for Napier—
COLLEDGE & CO.
STATIONERS,
Hastings-street, Napier.
PANUITANGA.
UTU.
E taia ana Te WANANGA Nupepa i nga wiki
katoa. Ko te utu mo te tau, kotahi pauna. Otiia, ki te
tukua ma te Meera, kotahi pauna e rua hereni me te hiki
pene mo te tau. Mo te WANANGA kotahi, ana tikina
atu i nga Toa takotoranga o taua Nupepa, hehikipene mo
te Nupepa kotahi.
NEPIA, Haku Pei Niu Tireni.—He mea ta e HENARE HIRA, a he mea panu
e HENARE TOMOANA, e te tangata nana tenei niupepa, te whare ta
o Te Wananga, i Nepia.
HATAREI, 19 HANUERE, 1878.
NAPIER, Hawke's Bay. New Zealand.—Printed by HENARE HIRA, and
published by HENARE TOMOANA the proprietor of this news-
paper, at the office of Te Wananga, Napier.
SATURDAY, JANUARY 26, 1878.