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Te Manuhiri Tuarangi Maori Intelligencer 1861: Number 13. 01 October 1861 |
Commentary|
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TE
AND
Maori Intelligencer.
"Kia Whakakotahitia te Maori me te Pakeha."
VOL. 1.] AUCKLAND, OCTOBER 1, 1861.—AKARANA, OKETOPA 1, 1861. [Nos. 13 & U
" LET THE PAKEHA AND THE MAORI BE UNITED."
To the Native Chiefs of New
Zealand.
MY FRIENDS,—
At the command of my
Queen and yours, I am about to
leave you, but I cannot do so with-
out bidding you farewell. My mind
is dark at leaving you in an unset-
tled state, and I desire to offer you
the counsel of a departing friend.
The greatest difference between
the Pakeha and the Maori is, that
the Pakeha,, however numerous they
may be, submit to the law, and
"KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI."
Ki nga Rangatira Maori o Niu
Tirani
E AKU HOA,—
He kupu na to tatou
Kuini—toku, to koutou—ka mahue
nei koutou i a au, ka haere nei hoki
ahau. Ko tenei, kahore au e pai ki
te haere puku, engari, kia whai
poroaki iho ano au ki a koutou.
E pouri ana taku whakaaro ki a
koutou ka waiho raruraru nei e au,
a e mea ana, auau ko tetahi kupu
tohutohu maku me puta atu ki a
koutou, he hoa aroha hoki tenei no
koutou ka haere nei.
Na, te tino mea i rere ke ai to
te Maori ahua i to te Pakeha, koia
tenei, Ahakoa tinitini te Pakeha, e
rongo katoa ana ki to Ture, kei te
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3 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
depend on it for protection and!
redress. Among the Maori, instead
of an equal law for all, the will of
the strong has been law : crime goes
unpunished and wrong unredressed,
if the wrong doer have a strong
arm.
If a Pakeha has a quarrel or
thinks himself wronged, he goes to
the Magistrate or the Judge, who
decides impartially whether the com-
plainant be powerful or weak. The
Magistrate is the protector of the
widow and the orphan. If the
Maori thinks himself wronged, he
appeals to the sword, even if against
his own lawful Sovereign: but the
sword cannot decide who is right, it
can only decide who is strongest.
The sword may deceive you by
letting you have trifling advantages.
but it will always decide eventually
against the few and the weak.
The Pakehas therefore show their
love to you best when they wish you
to be subject to a law which will be
u
a shelter and a protection to you,
even against themselves, should they
increase and multiply, and greatly i
exceed you in numbers and power.
i
But you say that Pakeha law is
not plain and easy to be understood.
Then go to Governor Grey, who is
your friend, and ask him to help you
to establish Courts among yourselves,
Ture anake tona whakawhirinaki-
tanga hei taiepa mona hei whakaora,
mona i te he. Ki te Maori, to
kotahi tonu he ture mo katoa, kei to
kaha Maori te tikanga ko tona ture
tenei, ko te kino te whiua, ko te he
te whakatikaia, mehemea he ringa
kaha te ringaringa nana te mahi he.
Mehemea he tautohetohe ta te
Pakeha, he he ranei e homai ana e
tetahi ki a ia, ka tika tonu ia ki te
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 3
and he will not fail to do what is
good for you.
O J
Many of your quarrels arise from
the intricacies of your titles to land;
!
but if you go to the Governor, he
will help you to establish some sys-
tem by which they may be made
more clear and secure, for you and
your children after you. Let the
chiefs and old men mark the bound-
aries of the land which belongs to
O
their Hapus, and let them write the
names of the heads of the families
which compose the hapu. If these
are taken to the Governor, he will
show you how to have them regis-
tered, and made secure.
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Finally, I speak to the chiefs of
the Waikato, Ngatihaua, Ngatiawa,
Taranaki, Ngatiruanui, and all who
have taken up arms against Her
Majesty. Be not deaf, but hearken
to the warning of a friend who
leaves you! There are two roads
before you—the road of life and the
road of death ! Choose the road of
life and peace, and avoid the road of
" confused noise, and garments rolled
iu blood."' i
Be not halt or lame, but let your
feet ruu swiftly to your friend, Sir
George Grey: Listen io him, and do
what he enjoins. Then it will be
well with you, and wish the children
who come after you., and the sun will
ka meatia ano e ia nga mea e pai ana
mo koutou.
Ko tetahi take ngangare ki a
kouto\\u, kei te whenua. he tu a
takawhiwhiwhiwhi no nga tikanga
o o koutou whenua; engari, ki to
ahu koutou ki a te Kawana, mana e
tohutohu ki te whakatakoto i tetahi
! tikanga hei whakamataara, hei wha-
kamarama, hei whakapumau hoki ki
a koutou, ki o koutou tamariki hoki
i muri i a koutou. Ma nga Ranga-
tira ma nga kaumatua e whakaatu
nga rohe o nga whenua o o ratou
hapu, me tuhituhi hoki nga ingoa o
nga tumuaki whanau i roto i tena
hapu i tena hapu. Ko enei me kawe
ki a te Kawana, mana e whakaatu
he tikanga kia tuhituhia ki te puka-
puka o te Kawanatanga hei whaka-
tuturu, hei whakapumau.
Ko taku kupu whakamutunga, ki
nga rangatira o Waikato, o Ngati-
haua, o Ngatiawa, o Ngatiruanui, ki
nga tangata katoa hoki i whakatika
nei ki te whawhai ki a, te Kuini.
Aua e turi, whakarongo ki te kupu
whakatupato a to koutou hoa ka
wehea atu nei i a koutou. E rua
I enei huarahi e takoto nei kei to kou-
tou aroaro, ko te huarahi ki te ora
ko te huarahi ki te mate, Whiri-
whiria ! Engari, waiho i te huarahi
I o te ora o te rangi mane, whakarerea
te huarahi o te " ngangau kau, me
te kakahu i whakatakataka ki te
toto."
Aua kei te kopa, aua hei te
i turingongengonge, engari, whati-
I whati waewae te oma atu ki to kou-
• tou hoa ki a Kawana Kerei. Wha-
karongo ki a ia; whakamana hoki
tana kupa. Pena, e kite koutou i
te pai, me o koutou tamariki i muri
i a koutou : whiti ana te ra ki a
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4 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
shine upon a happy and a prosperous
people.
Farewell.
Your friend,
T. GORE BROWNE.
Governor.
Government House, Auckland,
September 26, 1861.
GOVERNOR BROWNE is shortly about
to take his departure, and proceed to
Sydney. This is his farewell letter
to you, to the Natives, written ia
accordance with his affection.
The new Governor, (or rather the
former Governor,) that is, Governor
Grey, has arrived from Africa,
coming hither at the command of the
Queen. He came in a War Steamer,
and arrived here, in Auckland, on
the 26th of September. All the
Pakehas and the Maories collected
together to meet him on the shore,
for their joy was great on his
account.
Now, this is the original Parent,
who has returned to us in the midst
of confusion; and hence we advise,
that all the children, whether Maori
or Pakeha, should listen to his voice,
to that of the father, that prosperity
and quietness may grow up amongst us.
About Law.
THE ENGLISH SYSTEM.
CHAPTER V
Of the Office of Magistrate.
IN a previous number, we endeavoured
in a plain and simple manner, to ex-
plain the necessity and origin of laws
to regulate society, and the first prin-
ciples on which they are founded.
It is because no man is capable of
taking an impartial view of matters
in which he is personally interested,
that society gradually recognised the
koutou, ki te iwi ata noho i runga
i te pai me te ora.
Hei konei ra.
Na to koutou hoa aroha,
T. GORE BROWNE,
Na Te Kawana.
Whare o te Kawanatanga,
Akarana, Hepetema 25, 1861.
NA, meake ka riro atu a Kawana
Paraone, ka whiti ki tawahi, ki Poi-
hakeni. Ko tana pukapuka poro-
poroaki tenei ki a koutou, ki nga
tangata Maori, i runga ano i tana
aroha.
Ko te Kawana hou, (otira, ko te
Kawana tawhito ano,) ara, ko Ka-
wana Kerei, kua tae mai nei i
Awherika: he mea tono mai hold
na te Kuini kia haere mai. I rere
mai i runga i te Tima Manuao, a i u
mai ia ki konei, ki Akarana, i te 26
o Hepitema. I rupeke katoa nga
Pakeha me nga Maori ki tatahi, ki
te whakatau i a ia, i te nui hoki o ta
ratou haringa mona.
Na, ko te Matua-tupu tenei kua
hoki mai nei i runga i ta tatou raru-
raru : koia matou ka mea ai kia
rongo katoa nga tamariki, ahakoa
Maori, ahakoa Pakeha, ki tana reo,
ki ta te matua, kia tupu ai te pai,
me te rangimarire i roto i a tatou.
Mo nga Ture
NGA TIKANGA PAKEHA.
UPOKO V.
Mo nga tikanga o te Kai-whakawa.
I to matou korero i tena niupepa;
he mea ata whakahaere e matou nga
ture, me te oroko timatanga : me te
tika o te ture, kia noho pai ai nga
tangata katoa.
Te take i tu ai tenei tangata te
Kai-whakawa, hei mahi, hei whaka-
tika i nga raruraru me nga totohe o
te mano ; no te mea, ekore e tika te
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 5
necessity or having scattered over tae
country a body of men whose sole
business it is to hear and determine
questions of right and wrong between
litigant parties—men who have been
engaged from their youth in the study
of the laws, and who from good char-
acter and honest conduct arc selected
by the Governor to administer justice
to all who come before them with
complaints of injuries sustained or
promises broken. These gentlemen
are not selected as is the case gene-
rally amongst the Maories in select-
ing their Chiefs, because their fathers
are Magistrates or Chiefs, or because
they are rich, but because in the
opinion of the Governor, they arc
well qualified by education, patience
and honesty of purpose, to judge
rightly the questions brought before
them, and discover on which side the
right is.
Magistrates are charged with the
conservation of the peace—so that in
time of agitation and disturbance,
the Magistrate has power from the
Queen to interfere, and if open force
is used either against the authorities,
or amongst the people themselves, he
may call other people to his assist-
ance, and quell the disturbance.
It is the duty also of the Magistrate
to keep and cause to be kept all the
laws and ordinances for the good of
the peace. He hears all cases of
theft, injury to the person, and other
offences, and if he thinks that the man
accused really committed the offence
of which he is charged, he sends him
to the Gaol, to be tried again by the
Judge of the Supreme Court and a
jury. But in many minor offences
the Magistrate is empowered to try
the case and sentence the accused
himself without a second trial by the
Supreme Court Judge.
whakawa tana he, e ia, e te tangata
nona te totohe ; koia hoki i meinga
ai, ma te tangata ke e whakawa te
totohe a etahi, kia tika ai tana wha-
karongo, ki nga korero a tetahi, a te-
tahi, o te hunga no raua te ngangau.
A ko te hunga hei kai whakawa, kei
nga tangata i akona mai i te taitama-
rikitanga, a tae noa ki te kaumatua-
tanga, koia nei hei Kai-whakawa ; a
tetahi pai e noho ai ratou hei penei,
he kupu pono, he tika no to ratou
mahi, i te roa o ta ratou mahinga :
nakonei i whiriwhiria ai tenei hunga
hei Kai whakawa.
Ko te Kawana hei whiriwhiri i nga
Kai-whakawa, i te hunga hei titiro, a
hei whakarite i nga he o ratou e
haere atu ana ki aua Kai whakawa
nei.
E hara, i te mea, kei nga uri ra-
ngatira anake. Kei nga tamariki o
nga Kai-whakawa hei whakawa ano,
kahore ; otiia, kei nga tangata i nui
ona whakaaro ; a he whakaaro ano
no te Kawana he tangata kua matau
ki nga tini mea a te Pakeha, a e tika
i a ia te arahi me te whakatika i nga
he o nga tangata katoa, e haere atu
aua kia ratou ; mana e ata titiro i a
wai ranei te tika; i a wai ranei te he.
Ma nga Kai-whakawa e tiaki kei
poka te he ki te tokomaha; a ki te
mea ka poka etahi tangata ki te wha-
kararuraru i te kino ; ko te mana o
te Kuini kei ana Kai-whakawa, e tika
ai to ratou karanga ki te tini atu o
te Pakeha, hei pehi i taua raruraru.
Tetahi mahi ano a te Kai-whaka-
wa ; he tiaki i nga ture ; e noho
marire ai te mano, kei takahia aua
ture e te tangata.
A mana e whakawa nga mea tahae,
nga unga patu ranei ki te tangata ;
a ki te mea, ka kitea te pono, o te
tahae ranei o te unga patu ranei, ka
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6 TIS MANUHIRI TUARANGI AND MAORI INTELLIGENCE R.
The Magistrate is always ready to
listen to complaints made by one
man against another, and when the
complaint is made, he will issue a
summons for the defendant to appear
before him on a certain day. But it
must be remembered that he will
then hear both sides, and decide as
his judgment may influence him. It
sometimes happens that the Magis-
trate does not think that the com-
plainant has been injured at all,
sometimes not to so great an extent
as the plaintiff supposes. His deci-
sion will sometimes therefore dissat-
isfy the complainant. But he should
not on that account accuse the Ma-
gistrate of being unjust. As already
explained, the Magistrate has no in-
terest or feeling on one side or the
other, and will decide according to
the right as it appears to him at the
hearing;. He has no interest in the
matter, and will interpret the laws
without fear or affection. The com-
plainant is like a man looking through
green glass when all things appear
to him green; the defendant looking
through red glass sees everything
red—-but the Magistrate looking
without any glass at all sees things
in their natural colors. Therefore if
he says that a thing is white it is
foolish for the man with the red glass
to say it is red, or the man with the
green glass to say it is green, al-
though to them it may appear that
they are speaking the truth.
meinga e taua kai whakawa, kia he-
rea, a ma te tino Kai-whakawa nui,
me te tekau ma rua. e whakawa ano.
Ko etahi he, he mea whakawa ano e
ia, a mana te tangata kara, e tuku ki
te whare-herehere : e kore enei mea
e kawea ki te aroaro o te tekau ma
rua, ratou ko te Tino Kai-whakawa.
! E ata whakarongo te Kai-whaka-
wa ki nga korero o te tangata, ano
Ehaere atu ki te korero, whakahe ana
i te mahi a tetahi tangata ki a ia, koi
reira ano hoki, te tuhia ai he hamene
ki taua tangata i utaina nei ki a ia
nga kupu whakahe ; a kei te ra i ka-
rangatia e taua hamene me haere atu
aua tangata ki te aroaro o te Kai-
whakawa ko reira te ata whakara-
ngona ai nga korero o raua tokorua;
a kei a raua korero te matauria ai e
te Kai-whakawa te tangata i a ia te
he, a ka whakahe iho i reira.
He mea ano, ka whakaaro te Kai
whakawa, kahore he take o te tanga-
ta nana te whakapae, e whakahengia
ai taua hoa totohe ; a na konei, ka
amuamu tetahi o ana tangata. Otira
ekore e tika, ma tenei e mea ai te ta-
ngata, he whakawa he ta taua wha-
kawa ; i aha ranei nga mea o te Kai-
whakawa i peratia ai e ia te otinga.
, Kahore hoki e pa te Kai-whakawa ki
nga mea e whakawakia e ia, kahore
ana whakahuangatanga atu ki tetahi
ki tetahi, nakonei ekore taua Kai-
whakawa e hori, ekore e wehi ki te-
tahi, ki tetahi ; ekore ano te Kai-
whakawa e aroha ki tetahi, ki tetahi;
otiia e riterite te tukunga iho o te
whakawa 1d a raua ngatahi.
Ko te tangata nana nga kupu wha-
; kapae, e rite ki te tangata e araia ana
ana kanohi e te karehe karerarera ;
. a na reira, ki tana titiro, e ahua ka-
rerarera ana nga mea katoa. A ko
te tangata i whakapaea, e penei ana
me te tangata kua arai araia kanohi
e te karehe whero; nakonei ka ahua
whero nga mea e kitea ana e Ia.
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 7
The Magistrate is paid by the Go-
vernor for the discharge of his duties.
This is for two reasons—Firstly, be-
cause he is as much entitled to be
paid for his time and work as other
people,—and secondly, in order that
he may not be tempted by poverty to
accept bribes or presents from people
who think that he may be softened to-
wards them by gifts. Parties also
suing before him pay small fees, in
order that no man may come and
get a summons against another man,
unless be feels that he has good
ground of action. These fees are
paid to the Government, and are not
for the use of the Magistrate.
THE DECREASE OF THE MAORIES.
It, is said that in bye-gone days, the Natives
were many, that all the bays of the sea, and
the valleys of the land were full of them:
that the hills and plains were covered with
men, and that the country was densely po-
pulated. Perhaps, thai is correct, for we
observe the desolated villages, the old pas
empty, the cultivations overgrown with
weeds, and the kumara gardens in possession
of the fern. The hills are standing on
which the pas were built, the fortifications
still are there, and the kumara stores arc
open, but as for man, where is he?
Let us calmly search out the reasons why
the Maories of this country are on the de-
crease, let it plainly come out, that we may
sec the way by which they may be pre-
served.
Some say that the Pakeha is ihe cause,
and that men have been killed by his foreign
customs imported into this land. We do
Tena ko te Kai-whakawa, kahore
he karahi arai i ana kanohi, nakonei
e kitea tikatia ana e ia nga mea ka-
toa, na te kore arai o nga kanohi o
te Kai-whakawa ; ma konei ki te
puta te kupu, he mea ma te mea koia
ano; a, he mea whero te mea, koia
anu ; be hori hoki kia whakateka aua,
tangata e araia ra o raua kanohi
hoki i mea ai he kupu pono o rana
kupu.
Ke te Kawana hei utu i nga Kai-
whakawa, mo a ratou mahi, no te
mea me utu ano ratou mo nga mahi
e mahia e ratou. A, tetahi take ano
e tika ai te utu, kei ahuareka ki nga
o
moni homai kia ratou o nga tangata,
e whakawa ana. Kei waiho aua
moni hoatu hei whakapati i te wha-
• kawa.
Tetahi mea ano, e utua te Kai-
whakawa e te tangata kei karangatia
1 take koretia tetahi tangata ki te
> whakawa ; me ka whai tikanga, me
1 whakawa ano. Ko enei moni e ho-
- atu ana e nga Kai-whakawa, kia te
Kawanatanga.
TE ITINGA HAERETANGA O NGA
MAORI.
E KI ana, i tokomaha nga Maori i nga ra o
mua, i tini non atu te tangata, kii katoa una
nga kokorutanga o nga moana, me nga awa-
awa o le tuawhenua; ho tangata kau nga
mania me nga pukepuke, a kapi a.ia le
whenua. E tika ana pea tena ; e titiro ana
matou ki nga kainga mahue, ki nga pa
tawhito e tuhera kau ana, ki nga mahinga
kai kua whakatupuria e le otaota, ki nga
i ngakinga kumara kua riro i le rarauhi. Tu
ana nga pukepuke i nohoia he pa tangata,
ara ana nga maioro, tuhera ana nga rua
kumara, tona ko le tangata, keihea?
,• Me rapu marire tatou i nga lake i iti haere
ai nga tangata o te motu nei, kia ata maunu
marire ano, kia kite ai tatou i te ritenga e
- ora ai le tangata.
, E ki ana etahi, na te Pakeha te take, na
ona ritenga ke kua tae mai ki uta nei, te
tangata i patu. Kahore matou i mohio, na
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8 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
not know that it arises from the Pakeha.
The Pakeha is but of to-day, but the few-
ness of the people is of former generations.
The Pakeha was residing at his own place,
after the majority of the Natives had been
lost. And when the Pakeha finally arrived
hither, the inhabitants had gone back, and
become few. Is it lately, think you, that
the pas have fallen ? did the Pakeha destroy
them? is it now, for the first lime, that the
kaingas are deserted, and that the residence
of man is thickened over with fern? On the
contrary, it was in past times, in the lime
when the Maori alone inhabited the land,
and when as yet, he had not seen a Pakeha.
1. Now, one reason why men have de-
creased, is, the savage wars of former times.
The Maori is a man of war: his food is
anger: his grounds of auger are many,
that is, cursing, witchcraft, tapu, women,
land, an eel pa, a shark fishing, these are
all grounds of quarrel. But according to
the proverb the great causes are two:
" men are destroyed because of women and
land." But passing over ihe grounds of
contention, it is the loss of men that we are
searching after. From what we have heard,
men have been (principally) destroyed by
Maori slaughter. What can have destroyed
the former owners of the pas which are still
standing about Manukau, Waitemata and
Otahuhu? It is reported that all these pas
were formerly full of men. But where are
they now, as the places are all wide open?
Why are there no inhabitants for Taranaki?
All its tribes are gone; entirely slain by
Waikato and Ngapuhi, by this people and
that: that was the great battle-field of New
Zealand. And why have the many thousands
of Waikatos disappeared. " There is Hongi
hika, the importer of bullets, making an
entire destruction of Waikato."
And what has destroyed the men of Kai-
para? The tides of that great sea are ever
flowing, and the fish are ever coming, but
there is no man to kill them: their thousands
have been put to sleep by war. Hence (the
proverb), " Koromiko (small bush) is the fire-
wood, with which is roasted the Moa." Just
so, the patu-maori was the implement
whereby men were destroyed. And men
weep for their people who have disappeared
by war, and say to us, " Why did you not
hasten hither during the lifetime of the in-
habitants? if the word of God had come
quickly, the thousands who have dwelt in
the land would now have been alive."
2. Another reason, is the murder of chil-
dren. We have heard that that practice
te Pakeha. 3No naianei hoki te Pakeha, no
mua noa atu te korenga o te tangata. E
noho ana te Pakeha i tona kainga, kua ngaro
noa atu te lini o te tangata. Tae rawa mai
le Pakeha, kua hoki iho, kua tokoono te
tangata. No naianei koia te horonga o nga
pa? Na te Pakeha ranei i patu? Katahi
koia ka takoto kau nga kainga, ka ururuatia
nei nga nohoanga tangata e le rahurahu?
Huaatu, no mua ano, no nga wa i nohoia le
whenua e le Maori anake, kahore ano te
Pakeha i kitea noatia e ia.
1. Na, tetahi take i ngaro ai te tangata,
ko nga pakanga kino o mua. He iwi pakanga
hoki te Maori: tana kai, he riri; ona take
riri, he maha; ara, he kanga, he makutu, he
tapu, he wahine, he oneone, he pa tuna, he
hiinga mango—he take riri katoa enei. Otiia
ki ta te whakatauki e rua nga lake nui;
" he wahine, he oneone, e ngaro ai le
tangata." Haunga ia nga take riri, ko te
ngaromanga o te tangata ta matou e rapu
nei. Ki ta matou i rongo ai, i ngaro le
tangata i te patu Maori ano. Tena, na te
aha i ngaro ai nga tangata nona nga pa e tu
nei kei Manukau, kei Waitemata, kei Ota
huhu? E mea ana, i kii katoa enei i a i te
tangata i mua. Keihea ianei e tuhera kau
nei, kahore he tangata ? Na te aha i kore
ai he tangata mo Taranaki? Rupeke rawa
ona iwi. Tukitukia rawatia e Waikato, e
Ngapuhi, e tera iwi e tera iwi. To Niu
Tirani parekura nui hoki tera. Na te aha
hoki nga mano lini o Waikato e ngaro ai?
"Tena Hongihika, nana le houtaewa, huna
kautia Waikato ki le mate !"
Na le aha hoki nga tangata o Kaipara i
huna ? Pan kau ana hoki nga tai o tera
moana nui, tere kau ana nga ngohi i roto,
kahore he tangata hei patu; kua whakamoea
ona lini e le pakanga. Na, «' He koromiko
, le rakau i taona ai te Moa." Koia ienei, he
, patu Maori te rakau i ngaro ai le tangata.
Na, tangi ana te tangata mo tona iwi kua
ngaro i le kino, mea ana ki a matou, "Te
[ hohoro mai koutou i te oranga o te tangata;
mei hohoro mai te kupu o te Atua, kua ora
. tenei le mano o te tangata he: noho i le
5 whenua."
2. Tetahi take, ko te mahi kohuru tamariki.
Ki ta matou i rongo ai, i nui te mahi pera i
mua. Ka whanau mai ho tamaroa, ka
whakaorangia pea tera e nga maatua, kia ai
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 9
was groat, formerly. If the child born were
a sou, that probably would be saved by
the parents, that there might be men for
the wars: but if a girl, it, was strangled.
The mother who loved her child, would not
destroy it; but as for another (woman) she
vvould strangle hers, without scruple, lest it
should grow up a trouble to her. Three,
four, five, six, seven, have been strangled
by one mother: had she brought up her
girls, they would now have been probably
alive as partners of some of those young
men, who are unsuccessfully looking out for
wives; and would be dwelling in the land,
for the increase of its population. But,
perhaps this sort of work has now ceased,
men having seen the wrong of it. The
Gospel has taught them the heinousness of
this offence, and so the children are now
saved, whether boys or girls. It is good
that the children should live, and that this
bad practice should be entirely discontinued.
3. Another reason is the promiscuous inter-
course of the young girls. We know that this is
a thing of shame (to write about) but how
can it be helped, when the Maori persists
in it. Are we to hide this part, think you?
It cannot be hidden. All men know that
the Native girls make haste to this evil
work; nor are they many years old before
they adopt the practice, and either commit
fornication, unrestrained, amongst the Mao-
ries, or else flee away to the Pakeha. But,
the fault is with the parents, who allow them
all to sleep together, thus being collected
the men, the women, the young men and
the girls, ten or twenty of them in one
house. This sin was practised much more,
formerly, iu the whare-puni. The system of
sleeping in the whare-puni is ended, but the
promiscuous sleeping together is not ended:
they still mix, and still fornicate. Now,
when a young girl commences this evil
work, and has many paramours, the end of
it is disease. She is afflicted with many
ailments which continually weaken the
body : and when she grows up, and is mar-
ried, very likely she has no children. This
is one of the reasons why there are so many
barren amongst the Maori women. i
4. Another reason, is the overworking of
the. females. This has been the Maori system
from bye-gone days, to throw upon the
women all the heavy work, such as carrying
firewood, food, and all kinds of heavy bur-
dens. The husband has no respect to his
pregnant wife, but casts all the weighty
burdens upon her, and so brings on abor-
tion, or the child is still-born. There is
the spouse grumbling at his wife, because
be tangata hapai patu; ka whanau mai he
kotiro, ka romia. Ko te whaea i aroha ki
tana tamaiti ekore e kohuru; tena ko tetahi,
roromi tonu iho i tana kei ai be raruraru
mona. Tokotoru, tokowha, tokorima, toko-
ono, tokowhitu, kua romia e te wahine
kotahi: mei atawhaitia ana kotiro kua ora
pea tenei hei hoa mo etahi o nga tangata
takakau, e kimi kau ana i te wahine mana,
kua noho i te kainga hei whakatupu tangata.
mo le ao. Otiia kua kore pea tenei mahi
inaianei, kua kite nga tangata i le he; na te
Kongo Pai ratou i whakamohio ki te nui o
tenei he, katahi ka whakaorangia nga
tamariki, ahakoa tane, ahakoa wahine. Ka
pai kia ora nga tamariki, kia whakarerea
rawatia tenei he nui.
5. Tetahi take, ko te mahi puremu o nga.
tamahine. E mahara ana matou, he mea
whakama tenei. E taea hoki te aha i te ho
o te Maori ? Kia huna koia i tenei wahi ?
Ekore e taea te huna. E matau katoa ana
nga tangata, e hohoro ana nga kotiro Maori
ki tenei mahi kino; kia hia ake ranei ona
tau kua taka ki te pena, kua moe tahae i
roto i te tokomaha o nga Maori ranei, kua
rere ranei ki le Pakeha. Otiia, na nga
matua le he, na to ratou tikanga moe huihui;
e huri nui ana hoki ki roto ki le whare
kotahi—nga tane, nga wahine, nga taitama.
nga kotiro—te tekau, le hokorua kei te
whare kotahi. I tino nui rawa tenei he i
mua i roto i nga whare puni. Kua mutu te
moe whare puni, otiia kahore ano i mutu le
moe huihui—e moe nei ano, e tahae nei ano.
Na. ka pa le kotiro Ui ki tenei mahi kino,
ka tokomaha ona tane, be mate te tukunga
iho- Ka paangia e nga mate maha, ka ngoi-
kore noa iho tona tinana ; a ka tupu ake ka
kaumatua, ka marenatia, ekore pea e whai
tamariki. Ko tetahi take tenei i tokomaha
ai nga pakoko i roto i nga wahine Maori.
4.
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10 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
they have no living children, not recollect-
ing the reason why no living child is born
to them, viz., the overworking of bis wife,
whilst in a state of pregnancy. This wea-
kens the person of the wife, and induces
disease.
5. Another reason, is the intermarrying of
the women with the males of the same sub-tribe.
In one rasp, the father sleeps with the widow |
of his son; in another case, the son sleeps
with the widow of his father (stepmother).
Bul, passing over these works of madness,
every tribe is eager to retain its own girls
as wives for its own young men. Instead of
marrying the daughters into other tribes,
and sending away their sons to look for
wives amongst other people. This is one
ground why the Maori has become weak,
and his children few, viz., the intermarriage
of near relations with each other.
6. Another reason is bad food. It is said
that formerly the food of the Maori was
good, viz., the kumara, fern root, pohue,
birds rats, eels, salt fish: and it is said
that man was stronger during that period.
At the present time, the fern root and the
pohue have been left off, the rats have dis-
appeared, the birds have diminished, the
kumaras have almost ceased to be cultivated
—and men have turned to putrid corn.
Great indeed is the badness of that exceed-
ingly bad food : for the doctors say that one
portion of the putrid mass passes off into
the blood, and so creates disease: that it
conies forth as akiaki, hori, mahake, koiangi,
and sickness generally. The mother eats it
as she is suckling her child; the child swal-
lows it in the milk of its mother, and so it
devours death.
And hence it is that so many children die,
because of the badness of the food. Rather
let it be cow's milk, and bread, and wheat,
and pork, and mutton, and beef, with salt to
the potatoes, that the children may grow up
lustily, and that strength may be given to
both male and female.
Another kind of bad food which is injuring
the Maories, is Tobacco. Those who under-
stand it say that it creates disease in those
who indulge in it largely; that it dries up the
juices of the body, weakens the stomach, af-
fects the mouth, causes the blood to ascend
and compress the brain, and reduces the in-
dividual into a state of complete weakness.
It is opposed to the pregnancy of the wife:
not that it will altogether prevent it, but it
is said that the woman who indulges greatly
in that food, gradually decreases in strength.
Is not this perhaps one reason why so
many children die? Just look at this: be-
take i kore ai le whanau ora mai tetahi
tamaki mo raua, ko te mamahi o tana
wahine i a ia e hapu ana. He mea whaka-
ngoikore tenei i te tinana o te wahine, he
take male hoki.
S. Tetahi take, ko te whakamoenga o nga
wahine ki nga tane o tona hapu ano. He mea
ano, ka moe le matua ki te wahine o tona
tamaiti kua mate; hemea ano, ko le pouaru
o le mama ka moea e tana tamaiti. Otiia,
haunga enei mahi poauau rawa, e kaha aua
nga iwi katoa ki to pupuru i ana kotiro hei
wahine mo ana ake tamariki. Te marenatia
nga tamahine ki nga iwi keke noa atu ; (e
tuku i nga (ama kia kimihia he hoa mona i
roto i nga iwi Ue noa atu. Ko tetahi take
tenei i ngoikore haere ai le Maori, i toko-
ouou ai a ratou tamariki, ara, le marena-
tanga o nga huanga ki a ratou huanga.
6. Tetahi take, he kai kino. E ki ana, i
mua i pai te kai a te Maori —he kumara, he
aruhe, he pohue, he manu, he kaingaru, he
tuna, he mataitai; e mea ana ano, i kaha
rawa te tangata i tera wa. Inaianei, kua
mahue le aruhe, me te pohue, kua kore le
kaingaru, kua iti haere le manu, kua iti
haere hoki te ngaki o le kumara, kua tahuri
I te tangata ki le kaanga piro. Ka nui le
kino o tena kai, kino whakaharahara. E
mea ana nga mea mohio, nga raata, e rere
ana tetahi wahi o te piro ki roto ki nga toto
o le tangata hei whakatupu male —tona
pakarutanga mai he akiaki, he hori, he
mahuki, he koiangi, he whakamate. Kui
ana nga whaerere i te mea e whakangote
aua i tana tamaiti, kai ana le tamaiti i ienei
piro i roto i le waiu o tana whaea, kai ana
hoki i le mate.
No konei i tokomahu ai nga tamariki ki
le male, RO te kino o le kai. Engari le
waiu kau, te rohe taro, le witi,-le poaka, te
hipi, le kau, me te tote hei kinaki riwai, kia
tupu kaua ai nga tamariki, kia whai kaha
hoki nga tane me nga wahine.
Ko tetahi kai kino e kohuru ana i le Maori
ko te tupeka. E ki ana nga mea mohio, he
• mea whakatupu mate tenei mo le tangata e
! whakanui ana i tana kai tupeka: e whaka-
mimiti ana hoki i nga wai o tona tinana, e
• whakangoikore ana i tona puku, e whaka-
I kawa ana i le waha, e mea ana i nga toto
• kia rere nui ki runga ki te mahunga pehi
, ai, e whaka-iwi kore ana i te tinana katoa.
: E whakakore ana i te hapu o te wahiue;
ehara i te tino whakakahore, otiia e ki ana,
ko te wahine e kai nui ana i tenei kai, ka iti
. haere tona kaha.
) Ehara tenei i tetahi take i mate ai le toko-
• maha o nga tamariki ? Titiro hoki, kahore
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 11
fore the child is strong enough to walk
upright, he has tasted the pipe, his father i
has taught him to fetch a cinder for his pipe,
and the child has sucked it as he went.
And pray what was he sucking? He was
sucking in disease for himself. Many are
the children who have been affected by this
food. }
7. Here are other reasons, the badness of
the houses, and the clothing, and the filth
of the person. Cold 5s a ground of dis-;
ease. Look at the houses of the Maori,
are they warm houses? does not the
wind wail within, and the rain enter?—is
there no warm vapour rising up from the
earth? This kind of house is the murdering
of men. Bad clothing is a cause of illness.
Can a man be healthy in a blanket, when he
uses it as a garment for both day and night?
Wheti he goes a journey, his blanket is his |
robe; when he goes to work, the blanket is
the same;—when he lies down to sleep,
that is it. whether wet or dry: and so on,
right away, until it is too thin and broken,
and devoid of all warmth and goodness.
Have we still to look for the cause of man's
decrease, and why the majority are taken
away ?
The uncleanness of the body is a cause of
disease, but the Maori dwells in filth: he
leaves the dirt to cleave to his skin, and to
shut up those pores whence the perspiration
and evi! fluids might issue.
Do you still look for the reasons why the
greater number of the children disappear?
1s it a thing not to be understood? Not at
all : it lies on the surface all disclosed. Bad
food, bad houses, insufficient clothing, and
filth. These are the murderers.
8. This is also another thought, the evil of
our work towards God. We remember that
of the various nations who persevered in in-
doing, not one escaped; viz.. the men in
the days of Noah, the inhabitants of Sodom
and Gomorrah, the Canaanites, and the men
of Babylon, of Nineveh, of Tyre, of Sidon,
and all the rest. This is the plan of God,
of the Creator and Governor of all the earth,
and of the Judge of men, according to the
Prophet Isaiah (ch. 60-12), " For the
nation and kingdom that will not serve thee
shall perish: you, those nations shall be
utterly wasted." Hence we say, on the
decrease of any people that God is the chief
cause—seeking satisfaction for wrongs com-
mitted, He destroys the people who turn
away from his word, and will not listen to
his servants; but as for those who obey him,
and submit to his -laws, these he will pre
serve as salt for the earth.
ano i kaha noa ki te haere tu, kua kai le
tamariki i te paipa, kua akona e te matua ki
e tiki ngarahu mo tona paipa, kua momi-
momi haere te tamaiti. E momimomi ana i
Le aha? E momimomi ana i te mate mona.
He tokomaha nga tamariki kua hinga i tenei
kui.
7. Tenei etahi take, ko te kino o nga whare,
o nga kakahu, me te paru o te tinana, He
lake mate te maeke. Titiro ki nga whare o
le Maori. He whare mahana ranei.' Ekore
e tangi le hau i roto, ekore e puta te ua?
Kahore he pumatao o roto e rere ake ana i
le whenua. He kohura tangata tenei tu
whare. Ue take mate ano te kakahu kino;
e ora ranei te tangata i le paraikete, he
kakahu mona i te ao i te po ? Ka haere ki
te haere, he paraikete tona pakikau; ka
haere ki le mahi, ko taua paraikete ano; ka
takoto ki te moe, koia tera, ahakoa maku,
ahakoa maroke; a angeange noa iho, pakaru
noa iho, kahore he mahanatanga, kahore
he aha. Me rapu koia ki te take i male ai
le tangata, i ngaro ai le tokomaha?
Ue lake male te paru o te tinana, otiia e
noho anu le Maori i roto i le paru: waiho
anu te paru kia piri tonu ki tona kiri, tutaki
rawa nga wahi i puta ai le werawera me
nga kino i roto.
Me mahara koutou ki le lake i ngaro ai le
tokomaha o nga tamariki. He mea ngaro
koia? Kao, e takoto kau ana, e hura ana;
ko te tupeka, ko le kai kino, ko le whare
kino, ko to kakahu kore, ko le paru, nga
kai kohuru.
8. Tenei Ietahi whakaaro, Ao te he o nga
mahi ki te Atua. E mahara ana matou ki
nga iwi katoa i tohe tonu ki le he, kihai
tetahi i ora ; ara, ko nga tangata i a Noa
ma, ko nga tangata o Horoma o Komora, ko
nga Kanaani, ko nga tangata o Papurona, o
Ninewe, o Taira, o Hairini, ko te tini noa
atu. Ta te Atua ritenga tenei, ta le kai
hanga, ta te Kawana o le ao katoa, ta le
Kai-whakawa o le tangata, e ai ta Ihaia
poropiti (Upoko 60. 12). "Te iwi hoki, me
le kingitanga ekore e mahi ki a koe, ka
ngaro ratou, inn, ka moti rawa aua iwi."
No konei matou ka mea nei, ka iti haere
tetahi iwi, na le Atua le lino take, hei utu
mo te kino. E whakangaromia aua e ia le
iwi e tahuri ke ana i tona kupu, ekore e
rongo ki ana pononga; tena ko te iwi e
rongo tonu ki a ia. e haere tonu ana i runga
i ana lure, e whakaora ana ia i enei, hei
tote mo le ao.
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12 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCES.
DIED.
On the 13th of June, 1861, at Tokanui, TE
HEREKIEKIE TAUTEKA, one of ihe most im-
portant Chiefs of Taupo and Whanganui.
One of his last words to his tribe was,
that they should be . hospitable to the
Pakehas who might visit Taupo.
Raglan, July 15, 1861-
The death of Te Warena Kiwi at Wai-
kawau. His sickness commenced there in i
May. In the middle of the night his fare-
well words were spoken. He said, " My
sons, keep firmly together below. Here am
I." His second word was, "Let it be silently
considered in the heart." His third, " My
youngest child, hold fast to goodness."
These were his only parting words to his
tribe. All mourned, small and great. That
same night also he recited a song.
How constantly words come in the eighth
month,
But I do not listen to the slandering tongue;
From the side of the heavens I hear the fore-
runner of a war party,—
I am greater than those that are spoken of.
I will ascend to the summit of Tirani,
And gaze after my beloved till mine eyes are
weary.
I will lake her hand and lead her like a
captive,
And like a bird I will float on the waters of
Karena:
They dare not meddle with the wandering
steps of Te Tua.
I will cross the bays yonder at Reao;—
The sun descends "like a spirit of Hinemati-
oro.
What, oh friend, are your thoughts on the
matter?
With me is the fault, an evil report will re-
turn to the people.
It cannot be held, the rustle is heard :
'Tis a bird lying in the sand al Rangitoto,
1 shall be a budget of talk upon the beach.
When the day dawned be was looked for
in vain: he had disappeared. Persons
were sent out on horseback to search for
him. Waata went to Waikato, and Te
Wairama to Whaingaroa. Ft rained very
hard on that day. He was found at Kawa:
there he wept for his children. He re-
mained at Kawa, and on the 8lh that good
old chief died. He had never done the
least wrong to his Pakehas who resided at
his place at Whaingaroa up to the lime oi
Korero Tupapaku
I MATE.
te 13 o Hune, 1861, ki Tokanui, a TE
HEREKIEKIE TAUTEKA, tetahi o nga tino
rangatira o Taupo, o Whanganui. Ko
tetahi o ana kupu whakamutunga ki tonu
iwi, koia tenei, "Kia atawhai koutou ki
nga Pakeha e haereere mai ana ki Taupo."
Whaingaroa, Hurae 15, 1861.
Te matenga o Te Warena Kiwi, ki Wai-
kawau. 1 timata ano te paanga o tona mate
ki reira, i nga ra o Mei; a i waenganui po
ka puta tana poroporoaki. Ku mea ia, E
Le whanau, kia piri ki raro; tenei ano au."
A ka puta ano te tuarua o ana kupu :
"Mahia pukutia i roto i le ngakau." Te
tuatoru : " Taku potiki, kia mau, kia mau
ki te pai." Heoi ana oha ki tona iwi. Ka
puta te aroha ki te iwi katoa, ka mihi te iti
te rahi, ka whakahuatia tana waiata i taua
po ano:—
Kaore te korero e paki mai i te ra o te
waru,
Tu ra atu e te ngutu, ko wai au e rongo atu,
He tohu taua mea i rangona e au ki te
taha o te rangi,
E tia ano au i te mea kohi mai o tikirau
te ngutu,
Ka eke ano au to puke ki Tirani,
Tirohia e le tau ka hei te kaituhi,
Ka mau ai ki te ringa, he makai riro mai,
Kei te manu whakaawe tapua ana au te
wai ki Karewa,
Te rahua mai le hikoinga wae i a Te Tua,
E whiti le kauhoea e au nga kari tumai o
Reao i waho.
Rere a wairua te tonga o tera hei a Hine-
matioro ;
Pehea e kere te whakaaro ki a koe i te
he rawa i au ka tuturu,
Ka hoki te rongo kino ki te iwi,
E taea te ra whai mai ka ngaehe pu nei te
aroaro,
He manu i takoto ki te one ki o Rangitoto,
He menenga kororo au ki te akau.
Ao noa ake te ra, titiro kau ana kua riro
noa atu. Ka tukua ngu kai kimi i runga i
nga hoiho, haere ana a Waata ki Waikato,
haere ana a Te Wairama ki Whaingaroa.
Ka ua te ua nui i taua ra. Rokohanga mai
i Kawa e noho ana, ka tangi ki taua tamaiti
i reira; a noho tonu iho ia ki Kawa, a te 8
o nga ra o Mei ka mate taua kaumatua pai.
Kaore rawa tetahi wahi he mana ki ana
Pakeha e noho ana i tona kainga i Whai-
ngaroa, a mate nua atu ia. Kua maka ano
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 13
his death. He had set his seal before the
Government in Auckland, and it could not
be broken by man, That covenant still re-
mains; Maori evil has not yet climbed over
u. The Pakeha side, however, are climb-
ing over the covenant entered into between
him and Governor Wynyard, when he was
Governor in Auckland. Although he beard
that the Pakehas were to be attacked on
account of Erieatara, and though that slain
man was a relative of his, he did not rise.
He still remembered his seal, and was de-
termined that it should not be broken.
When he died his oath to the Governor was
unbroken. Whai did he care for anything
else? His dying words were on kindness,
goodness and joy, and also on those works
which benefit man. His words while living
at Whaingaroa were always such as these.
These were his words to his relatives up to
the time of his death. We never heard any
other word from our father. His words
will remain after his death. We now still
abide by the advice left us by our parent:
we still continue to hold J to it. His word:
live; although the man is dead, his word!
will never die. They are like the Cover
nor's words to the Maori chiefs, which an
still kept by this man and that man. House
building was the kind of industry the Go
vernor approved of, and that which would
civilize the people. Such was the charade!
of our old chief, and he died in the mids
of his true work, which is now held by me
We are now considering the clouds in the
sky, as to whether they are while or dark
I am seeking to know. Let the matter be
carefully deliberated upon by the thoughtful
and intelligent,— let the thoughts not b
undecided. Look to the sides, and if the
evil cannot be found there, look to the ends
or it may be in the middle. Hearken, <
father! leave your erring children to then
selves: they are children who have n
thought. Can the Maories dig under th
earth where the sea is rolling over their
beads? That is what you (Pakehas) alone
can do; or who could acquire a mind like
yours? You who can send a canoe up to the
sky ! You alone can do that, your wisdom
From your son,
Kiwi KUAO.
hoki o ia tana hiri ki le aroaro o le Kawana-
tanga i Akarana, a kaore i taea le wahi e
ietahi tangata, e takoto nei ano taua kawe-
nata, kaere ano i pikitia e le kino Mauri,
engari le taha Pakeha e piki mai una i tu
raua kawenata, i whakatakoto ai i nga ra o
Kawana Winiata, i a ia e Kawana aua i
Akarana. He ahakoa, puta mai nga rongo
a Waikato, ka whakaekea te Pakeha mo
Erietera, nona ano tena tupapaku, kaore iu
| i oho, mahara tonu ano ia ki tana hiri, kei
pakuru. A mate nou ia i runga i tanu oati
ki ngu Kawanatanga katou, He aha muna
nga mea katoa ? Heoi ano tana oha i tonu
matenga, ko le atawhai, ko te pai, ko te
hari, ko le toi whakatupu tangata ano hoki.
Pena tonu ana kupu i a ia e noho nei i tona
kainga i Whaingaroa. Ko tana kupu tonu
ienei ki tana whanau a mute noa atu ia,
kaore matou i rongo ki tetahi utu kupu a to
matou papa, kia rere ruatia iho ki a matou,
i muri iho i tona matenga, a tuku iho ano
hoki ki a matou inaianei; kei nga whaka-
rerenga iho ano matou a to matou matua
> inaianei, a te mau nei ano. fie ki ora te
ki, he tangata mate te tangata, ko te kupu
• ia e kore rawa e mate, pena hoki me a
Kawana kupu ki ngu rangatira katoa. Maha
noa atu ano hoki ana kawenata i whakarite
• ai ki ia tangata ki ia tangata, a ienei ano le
tiakina nei e tera tangata e tera tangata, he
toi hanga whare hoki ta Kawana, ara, he toi
whakatupu tangata. Ko le ahua ano hoki
. tera o ta taua kaumatua nei a male nou atu
3 ia, i runga ano i tana pono, a mau iho ano
. ki a au i konei. He maharatanga ake tenei
2 kei le pehea ra le kapua o le rangi, he kapua
ma ranei, he kapua pouri ranei. He kimi
B ake Ienei naku. Na, kia ata hurihuri ma-
e rire mai ano hoki, e nga tangata whai wha-
, kaaro, whai mahara ano hoki, e noho aua,
e whakaaro pai ana, kei pokai kuha te wha-
i- kaaro, ata tirohia i nga taha, a ekore e
u kitea, tirohia i te pito, tena pea kei waenga-
nui e takoto ana le he. Kia rongo mai
r koe, e pa, waiho ou tamariki e poauau ana,
he tamariki hoki e kore e mohio ki te wha-
kaaro, e taea ia nei e te Maori i te whenua
e le keri, a ka waiho le moana i runga puke
n ai, mau anake tena. A e taea ano hoki e
wai tau whakaaro kia tukua le waku u ku
rere whaka-te-rangi; nau anake tena, au
o mahu noa atu tou matauranga ki nga mea
katoa, kaore ena i le Maori nei. Koia au
ka ki nei i taku ki be tamariki whanau hou,
kaore ano i mohio noa ki le mahara. Kia
mahara ki nga hipi ngaro o te whare o
Iharaira. Kaiahi nei matou ka kitea e
koutou. Taia atu e koe. Na tou tamaiti,
Na Kiwi KUAO.
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14 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
Taupo, Tokanui,
July 12, 1861.
Friend Governor Browne,—
Salutations to you, the friend of our
great Chief Te Herekiekie Tameka who died
on the 15th June, 1861. Friend, we his
people are in great grief for Te Herekiekie.
We grieve for the good thought which he
left to the people of Taupo and Whanganui.
The good of that Chief was his great thought
for the things relating to God; secondly, his
kindness to the Maories; thirdly, his great
kindness to the pakehas north and south and
throughout this island ; fourthly, the quarrels
of the Maories with the Pakeha and the feuds
amongst the Maories used to be settled by
him, as be was a peacemaker in all Maori
quarrels; fifthly, his wealth in Maori and
Pakeha property. He bad a large flour
mill erected at Taupo, and had acquired a
great deal of Pakeha properly. These ideas
were given to him by God, hence the grief
of the whole tribe for him. Enough.
This is a Tangi for Te Herekiekie by his
younger brother Takuira Tauteka :—
In the evening I attempt in vain to sleep,
It seemeth, O father, as tho' thou wert
waking me
And causing me to start.
I feel the ill effects of constant weeping
during these many years.
You were likened to a gentle wind.
Great is the pain within me,
You will disappear like the Moa, leaving
no offspring.
My forest of Totaras nourished by your
ancestors grew well.
Kie, with the rear party, go to your
father*.
If but for this alone thou shouldst be wept,
For the meeting winds, the inland and the
see breeze which fan the peak of
Tongariro
And sweep o'er the sands of Rangipo.
There stand, and weep like the current of
Kaiwaka, which weeps for man.
For thou art lost to me.
This is all. From us all.
From Hare Tauteka,
Takuira Tauteka,
Kingi Herekiekie,
Paurine Poka,
And from all the tribe.
To His Excellency Governor Browne.
Taupo, Tokanui,
Hurae 12, 1861.
E hoa e te Kawana Paraone,—
Tena ra koe, te hoa aroha o to matou
rangatira nui, o Te Herekiekie Tauteka. Kua
mate nei ia i nga ra o Hune 13, 1861. E
hoa, he nui to matou pouri, to nga iwi o
taua tangata, to Te Herekiekie Tauteka. I
pouri ai matou, ko aua whakaaro pai i
waiho iho ki nga iwi o Taupo, o Whanganui.
Ko le pai hoki o taua rangatira, he whakaaro
nui ki nga mea o le Atua; tuarua, ko le
atawhai ki nga Maori; tuatoru, ko te ata-
whai nui ki nga Pakeha o runga, o raro,
whawe noa tenei motu i tona atawhai ki nga
Pakeha; tuawha, ito nga kino a te Maori ki
te Pakeha, me a te Maori pakanga e puta
i a ia, ta le mea he maunga rongo ia ki nga
whawhai katoa a te Maori; marima, ko
tana whai taongatanga ki nga mea Maori, ki
nga mea Pakeha, ki te mira nui huri paraoa
kua tu ki Taupo: otira, he nui nga taonga
Pakeha kua poto i a ia. Ko enei whakaaro
na te Atua i whakaputa ki a ia. E hoa, no
konei to matou mate, ki au, to nga iwi
katoa. Heoti ano.
He tangi tenei mo Te Herekiekie, na
tona teina, na Takuira Tauteka:—
Whakamira waiho le au noa taku moe i
te ahiahi nei,
Mehemea, e pa, kei le whakaara koe i
taku moe,
Kia witirere au ki runga ra.
Ka tahi te hanga kino he tangi aue tonu i
nga tau maha nei.
I whakaritea koe he matangirau ririki;
He mamae ano kei roto i au.
Huna koutou ki te huna i le Moa kai tupu,
Ko le uri taku wao totara i whakawaia e
o tupuna, ko te hauru tupu ake.
Haere ra, e Kie, i te tira whai muri, kei o
matou Kotahi,
Ko a koe i mihi ai ho ai mo nga hau
parua, mo le hau o uta, mo te hau o
waho,
E papaki mai nei le tihi ki Tongariro,
E wani haere una te one ki Rangipo,
Ta mai i kona, whakapuna waru ai le tai
o Kaiwaka, he tai mihi tangata.
Ka ngaro i au, i.
Heoti ano. Na matou katoa,
Na Hare Tauteka,
Na Takuira Tameka,
Na Kingi Herekiekie,
Na Paurine Poka,
Otira na te iwi katoa.
Ki a te Kawana.
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TE MANUHIRI TUARANGI AND MAORI INTELLIGENCES. 15
HEIGHT OF MOUNTAINS IN NEW
ZEALAND.
Mountain. Locality. Feet.
Maunga Taniwha, Wangaroa . . 2,151
Aotea . . Great Barrier . 5,130
Cape Colville . •' . 2,800
Rangitoto . Auckland . . 920
Mount Eden . " . 500
Aroha . . River Thames . 1,500
Waterfall. . Upper Thames . 800
Maunganui . Tauranga . . 500
Woody Head . Whaingaroa . 2,570
Pirongia . . Kawhia. . . 2,8.00
Whareorino . Marokopa . . 2,074
White Cliffs . Parininihi . . 900
Paritutu . . New Plymouth . 500
Mount Egmont Taranaki . . 8,270
Tongariro. . Taupo . . . 6,200
Ruapehu . "... 9,195
Mount Edgecombe Bay of Plenty . 2,575
Ikurangi . . Waiapu . . 5,555
Tauperi . . Whanganui. . 1,883
Entry Island . Cook's Straits . 1,780
Rimutaka . . Wairarapa . . 3,770
Mount Arthur . Motueka . . 5,800
Mount Nelson. . . 4,720
Kaikoras . . Middle Island . 9,700
Whakarewa . " . 5,740
Bank's Peninsula Canterbury . 3,050
Takerahaka . Middle Island . 6,700
Otago Range . Otakou . . 3,000
A MAORI FABLE-
THE Lizard and the Shark are said to have
been brothers. The sea was their native
element: but they quarreled and separated:
the former, who was the elder, went to live
on the land, while the latter remained in
the sea. The lizard, at parting, thus cursed
his brother: " Remain in the open sea, to
be served up on a dish of cooked food for
man to eat." "As for you," replied the
shark, " go ashore, and be smoked out of
your hole with burning fern leaves."
Official notification,
Office of Minister for Native Affairs,
Auckland, September 13th, 1861.
HIS Excellency the Governor has been
pleased to appoint
TE HEMARA TAUHIA, of Mahurangi ;
PlNEHAHA WHAREKOWHAI, Of Opukoko
RAWIRI TE MAMARU, of Moeraki;
MATIAHA TIRAMOREHU, of Moeraki;
to be Native Assessors, under the Resident
Magistrates' Courts Ordinance, Session VII,
No. 16.
W, B. D. MANTELL.
TEITEI O NGA MAUNGA O NIU TIRANI.
Ingoa. Wahi e tu ai. Nga putu.
Maunga Taniwha, Ngapuhi . . 2,151
Aotea . . Hauraki . .2,130
Moehau . . Hauraki . . 2,800
Rangitoto . Hauraki . . 920
Whao . . Akarana . . 500
Aroha . . Waiho . . 1,500
Te Rere . . Matamata . . 800
Maunganui . Tauranga . . 500
Karioi . . Whaingaroa . 2,370
Pirongia . . Kawhia . . 2,800
Whareorino . Marokopa . . 2,074
Parininihi . Mokau . . . 900
Paritutu . . Ngamotu . . 500
Haupapa . Taranaki . . 8,270
Tongariro . Taupo . . . 6,200
Ruapehu . Taupo . . . 9,195
Putanaki . Whakatane . . 2,575
Ikurangi . Waiapu . . 5,535
Tauperi . . Whanganui . . 1,883
Kapiti . . Kapiti . . . 1,780
Rimutaka . Wairarapa . . 5,770
Motueka . Motueka . . 5,800
Waimea . Whakatu . . 4,720
Kaikora . Te Wai Pounamu 9,700
Whakarewa . Hurunui . . 5,740
Akaroa . . Katapere . . 3,050
Takerahaka . Te Wai Pounamu 6,700
Otakou . . Otakou . . . 5,000
HE KUPU WHAKARITE MAORI.
E KI ana, ko le Ngarara raua ko te Mango,
he tuakana, he teina. Ko te moana to raua
kainga tuturu; otira, ka ngangare raua, ka
wehewehe: ko te tuakana, ara ko le Nga-
rara, ka tika ki uta, ki te tuawhenua, tena
ko te teina, ka noho tonu ki le moana. Te
haerenga atu a te Ngarara, ka penei tana
kanga ki tona teina:—" E noho ra ki waho
ki te moana nui, kia whakapuharutia koe ki
te tokanga-kai-maoa." Na, te whakahokinga
mai a te teina, koia tenei:—'< Haere ki uta,
kia whakapongia koe ki le ahi-rarauhe."
panuitanga na te Kawana
Whare o le Minita mo nga mea Maori,
Akarana, Hepitema 13, 1861.
KUA pai a te Kawana kia whakaturia a
TE HEMARA TAUHIA, o Mahurangi;
PINEHAHA WHAREKKOWHAI, o Opukeko,
Waiho;
RAWIRI TE MAMARU, o Moeraki;
MATIAHA TIRAMOREHU, o Moeraki;
hai Ateha Maori.
W. B. B. MANTEIL.
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16 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
Field & Garden Calendar
OCTOBER.
FIELD.—Plough up new lands for wheau
next year: and when finished, let it lie
fallow. You may now plant tobacco and
maize. Sow the turnip crop, as winter
food for cattle and sheep. Go on planting
potatoes. Begin to shear the sheep on lands
infested with the burr, lest the wool be
spoiled. Plant out cabbages iu large, quan-
tities as food for cows, and for the increase
of the milk. Look after the weeds in all
springing crops; and be constantly on the
alert, to root up the docks, and when dry,
to burn them. Continue to sow grass and
clover.
GARDEN.—Keep on industriously at all
kinds of garden work. Rest not, for this is
the summer, which will show no respect to
those 'who are too idle to cultivate for
themselves.
\_\_\_\_\_\_\_\_ALMANAC.\_\_\_\_\_\_\_\_\_
OCTOBER—oi days.
New Moon on the 4th.
Full Moon on the 19th.
1 Tuesday 17 Thursday
2 Wednesday 18 Friday
3 Thursday 19 Saturday
4 Friday 20 SUNDAY
5 Saturday 21 Monday
6 SUNDAY 22 Tuesday
7 Monday 23 Wednesday
8 Tuesday 24 Thursday
9| Wednesday 25 Friday
10 Thursday 26 Saturday
11 Friday 27 SUNDAY
12 Saturday 28 Monday
15 SUNDAY 29 Tuesday
14 Monday 50 Wednesday
15 Tuesday 3I Thursday
16 Wednesday
Maramataka.
OKETOPA.
MAARA.—Parautia nga whenua hou, hei
witi mo tera tau; a ka oti, waiho kia takoto
ana. kaua e rakuhia. Me whakato te
tupeka inaianei, me le kaanga-maori. Ruia
le tanipi, hei kai ma le kau, ma le hipi, a le
makariri. Koia tonutia nga taewa. Mo
timata-hoki le wharuwharu i nga hipi, hei
nga whenua hutiwai, kei kino nga wuru.
Whakatokia nga puka, kia maha, hei kai
ma te kau, hei whakanui hoki i tona wai-u.
Me ngaki taru i roto i nga hua hou: me
titiro tonu hoki ki nga runa, kia hutia, a ka
maroke kia tahuna ki te ahi. Me rui tonu i
te karaihi me te korowa.
KAARI.—Me mahi tonu i nga kai-kaari
katoa. Kaua e okioki; ko te raumati hoki
tenei, ekore e whakaarohia te hunga ma-
ngere ki te ngaki kai mana.
MARAMATAKA HAERE.
OKETOPA—o* ona ra.
A te 4 o nga ra kowhiti ai to Marama.
A te 19 o nga ra hua ai te Marama.
1 Turei 17 Tairei
2 Wenerei I8 Parairei
o Tairei 19 Hatarei
4 Parairei 20 RATAPU
5 Hatarei 21 Manei
6 RATAPU 22 Turei
7 Manei 23 Wenerei
8 Turei 24! Tairei
9 Wenerei 25 Parairei
Tairei 26 Hatarei
Parairei 27 RATAPU
12 Hatarei 28. Manei
13 KATAPU 29! Turei
14 Manei 3O Wenerei
15 Turei 3I Tairei
16 Wenerei
!