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Te Wananga 1874-1878: Volume 5, Number 6. 09 February 1878 |
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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.