TE



                                             AND
                 Maori Intelligencer
                      
       "Kia Whakakotahitia te Maori me te pakeha."
VOL. 1.]   AUCKLAND,  OCTOBER 15, 1861.—AKARANA, OKETOPA  15, 1861.  [No. 15
       " LET THE PAKEHA ANO THE MAORI EE UNITED."

IN  times past, this land was over-
spread with  evil and darkness and ;
error—there was  no one  to publish 
what was good, there was no one to
suppress what was evil.
  But in the coarse of time came the
Missionaries, and announced to you
the word  of  God.  Perceiving the
goodness  of the Missionaries' address,
you  were pleased with it, and em-
braced it, and accepted for yourselves
the system of the Gospel.

  Now,  the work of the Missionaries,
in the first place, was to speak to you
by word of mouth, after which they
taught you reading—then the  Scrip-
tures of God  were  translated, and
after being printed, were distributed
        " KIA WHAKAKOTAHITIA TE PAKEHA HE TE MAORI"

I MUA, i kapi tenei whenua i te kino,
; i te pouri, i te he ; kahore he kai
 whakapuaki mo te pai, kahore he
 kai atiati mo te kino.

   Na wai a, ka tae mai nga Mihi-
 nare, ka korero ki a koutou i te ku-
 pu a te Atua. Titiro ano koutou ki
 te pai o a nga Mihinare korero, ahu-
 arekatia ana, manaakitia ana e kou-
 tou, hapainga ana hei tikanga mo
 koutou ko nga tikanga o te Whaka-
 pono.
   Na, ko a nga  Mihinare, he mea
 korero mangai atu ki a koutou i te
 tuatahi, muri iho, ka whaakaakona
 koutou ki te korero pukapuka : na,
 ka whakamaoritia ko nga Karaipi-
 ture tonu a te Atua ; taia ana ki te

2     TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
amongst you  that every one might
see them.
  And  then came the Government,
introducing the system of English Law
—that  system was also explained to
you  by word of  mouth, and  you
looked on to see how  the Pakeha
applied his own  laws  to  himself.
You  observed that evil and unau-
thorized conduct was  rebuked and
punished by this law—that what was
right was approved of, although done
by  a man of little consequence, and
that what was wrong was condemned,
 although done by a man  of station.
 At the present time some of the Na-
 tives have begun to understand, and
 consent to the propriety of this Law
 as a law for all the inhabitants of
 New Zealand, whether European or
 aboriginal.
   There  is not another nation in the
 world whose  laws are so good—in
 England  only is the Law  so very
 good and just—and the whole of the
 people have love for their Law, they
 are obedient to it, they reverence it,
 they magnify it. The  man of  evi]
 intentions stands in fear, because he
 knows that the whole community
 will assert the law, and that they will
 all support its Administrator, that is,
 the Magistrate—and hence he would
 have no escape.

   And   hence also the Policeman
 though  alone, is not afraid to go and
 apprehend the man who has offended
  against the law—the  whole people
  are as a back (support) to him—thus
  he is able, by himself, to seize that
  offender. But, were it not for the
  great respect in which  the  people
  hold their law, although a great body
  might go to apprehend him, he might
  be taken, or he might not.
    Therefore  it is that this system is
  thus laid before you, that you may
  adopt it; the same as the principles
 perehi, tukua ana ki a koutou hei
 titiro iho ma tera, ma tera.
  Na, ka tae mai, ko te Kawanata-
nga ; homai ana, ko nga tikanga o
te ture o  Ingarani; korerotia ma-
ngaitia atu ana ki a koutou aua ti-
 kanga ; matakitaki mai ana hoki
 toutou ki ta te Pakeha whakahaere
i tana ture ki a ia ano. Kitea ana
 e koutou, ko te mahi kino, pokanoa,
 ka riria, ka whiua hoki e tenei ture ;
 ko te tika ka whakatikaia, ahakoa
 tangata iti, a ko te he ka whakahe-
 ngia, ahakoa tangata nui Inaianei,
 ko etahi o nga tangata Maori kua
 timata te matau, te whakaae, ki te
 pai o tenei ture hei ture mo nga ta-
 ngata katoa o Niu Tirani, Pakeha,
 Maori hoki.


   Kahore he  Iwi ke atu o te ao i
 pera te pai o tona Ture : i a Inga
 rani anake ano te Ture i tino pai, i
 tino tika; a e aroha ana te Iwi katoa 1d
 tona Ture, e rongo ana i tona Ture.
 e whakahonore aua, e whakanui ana
 i tona Ture. Ko te tangata whaka-
 aro kino, e wehi ana, ta te mea, e
 mohio ana ia, ko te Iwi katoa kei te
 hapai i te Ture, a ko katoa ka riro
 hei hoa whakakaha  i te Kai tiaki
 o te Ture, ara i te Kai-whakarite-
 whakawa;  na, kahore he rerenga
 moua.
  Na konei hoki, kahore he wehi o te
 Katipa porihimana ki te haere atu,
i tona kotahi, ki te hopu i te tangata
 kua whai hara ki te Ture; ko te lwi
 katoa hoki hei tuara mona : na, ka
 taea ano taua tangata hara te tiki
 atu e tona kotahi. Tena, me i kaua
i te manaaki nui o te Iwi ki taua
r Ture, haere kau pea te ope nui ki te
 tiki; e riro mai ranei, kaore ranei.

s   Na konei i peneitia ai te whakata-
7 koto i enei nga tikanga ki o koutou
s aroaro, hei tango ma koutou ; penei

     TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.  S
of the Gospel have been placed before
you by  the Missionaries. Now,  if
you see that these things are good,
accept and embrace them, that we
may all quickly sit under one shadow,
viz,, that of the Law, and that we
may  all grow up  and prosper to-
gether.

      ABOUT  LAW.
         CHAPTER VI.
   THE  LAWS  OF ENGLAND.

  1. This is an explanation of that
which is called the Law,—the Law
of England,—the Law of the Queen.


  There are two kinds of Law  in
force in the world;—one is the Divine
Law—the  other is Human Law.
  Divine Law  is that which is writ-
ten in  the  Holy  Scripture.  This
prescribes rules for the spirit and the
conscience of a man; it puts a bridle
on his heart to guide and to control
it. The Law  of God condemns the
evil thoughts and evil desires of the
heart of which  the outward actions
are  the manifestations. This Law
prescribes the punishment   of evil,
whether  hidden  within  the  heart,
 or manifested in the actions.



   Those to whom the Divine Law is
 committed, and whose duty it is to
 expound it, are the Bishops, Minis-
 ters, and Teachers.

   Human Law  lays down rules for
 the guidance of the bodily and out-
 ward actions of men. Man cannot
 look into the heart of man, therefore
 he cannot frame a Lavv to control the
 Heart, as he can to control the body.
 It is the evil acts of men, the mani-
me  nga tikanga o te Whakapono i
whakatakotoria ki o koutou aroaro e
nga Mihinare. Na, ki te kitea e kou-
tou he mea pai enei, tangohia, ma-
naakitia, Ma wawe te noho tahi ta-
tou ki raro i te maru kotahi, ara, i
to te Ture; kia tupu tahi ai tatou i
runga i te pai.

     MO NGA TURE.
           UPOKO  vi.
KO  NGA  TURE  O INGARANI.

   § 1. He korero whakaatu tenei i
nga tikanga o tenei mea e whaka-
maoritia atu nei tona ingoa, Ko te
 Ture,—-Ko te Ture o Ingarani,—
 Ko te Ture o te Kuini.
   E rua nga Ture e whakahaerea
 ana i te ao nei; he Ture Atua teta-
 hi ; he Ture tangata tetahi.
   Ko te Ture Atua, koia tera kua
 takoto te tuhituhi kei nga Karaipi-
ture Tapu.  He whakatakoto ta te
 Ture Atua i nga tikanga mo te wai-
 rua, mo te hinengaro o te tangata.
 He paraire tana i te ngakau o te ta-
 ngata. He  whakahe  ta te Ture
 A tua inga whakaaro kino, i nga hia-
 hia kino o te ngakau, tona putanga
 ki waho, to aua hiahia kino, ko nga
 mahi kino a te ringaringa. He wha-
 kaatu ta taua Ture i te whiu mo te
 kino, ahakoa kei roto i te ngakau e
 huna ana, kei waho ranei i te tinana
 e whakaputa ana.
   Ko  te hunga kei a ia te tikanga
 whakahaere, whakaatuatu hoki i nga
 tikanga o te Ture Atua, ko nga Pi-
 hopa, me nga Minita, me nga Kai-
 whakaako.
   He whakatakoto ta te ture tangata
 i nga tikanga mo te tinana, mo nga
 mahi a te tangata. Ekore te tangata
 e tau hei titiro i te ngakau o te ta-
 ngata, na reira, e kore e ahei taua,
 whakatakoto Ture hei paraire mo te
 ngakau, erangi hei paraire mo te ti-

4    TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER,
festations of their evil thoughts, which
are condemned by human Law. Hu-
man Law  prescribes punishment for
evil deeds.


  Those to whom the charge of hu-
man  Law  is committed, and whose
office it is to administer and expound
it are, in England, the Queen,—and
here, the Governor with the Magis-
trates and those who have been com-
missioned  for that purpose by  the
Queen.  Its Guardians and those who
enforce it are all right-thinking men,
that is, the People as a body.
  Whether the Law be Human  or
Divine, it ought to have the same
fountain, that is, GOD. Divine Law
was revealed by God  Himself; and
good Human Law is built up by man
upon  Divine Law.   That,  Divine
Law, was first; this, Human Law,
afterwards.  That  is for within, this
is for without.  Evil is from within.
While  yet within, it is seen by GOD,
and is condemned by His Law, and
will be punished by him.   But  it
must  first show itself before it can be
seen by man, or be condemned and
punished by his Law.

  Matters  relating to the  Divine
Law,  that is to Christianity, will not
be spoken  of here. What  we  desire
now  to speak of are Human Laws,
that is, The Queen's Law, which pre-
 scribe rules for the actions of men;
which  condemn  evil actions and
punish them.
   2. Formerly, when  the ancestors
 of the Pakeha  lived in ignorance,
 England  possessed no good Law.
 There was then no Restrainer of the
 wrong.  Then a man's own strength
 was his Law:  a law of oppression
 towards the weak. Men  lived then
 in anarchy and fear. It was a state
 of things like that which  prevailed
 nana. He whakahe ta te Ture ta-
 ngata i nga mahi kino a te tangata, i
 nga putanga atu onga whakaaro kino
 hei mahi kino. He whakarite ta te
 Ture tangata i nga whiu mo aua
 mahi kino.
   Ko te hunga kei a ia te tikanga
 whakahaere, whakaatu hoki i nga
 tikanga o te Ture  tangata, ko te
 Kuini ki Ingarani, ko te Kawana ki
 konei, ko nga Kai-whakarite-whaka-
 wa hoki me nga tangata i whakaritea
 e te Kuini mo taua mahi. Ko te
 Kai-tiaki me te Kai-whakamana, ko
 nga tangata whakaaro tika katoa, ko
 te Iwi nui tonu.
   Ahakoa Ture Atua, Ture tangata
 ranei, kia kotahi ano tona take, ko
 te Atua ano. Ko te Ture Atua, he
 mea whakaatu mai na te Atua: ko te
 Ture tangata i pai, he mea hanga e
 te tangata ki runga ki te Ture Atua.
 No mua tera, te Ture Atua, no muri
 tenei, te Ture tangata. Mo roto te-
 ra, mo waho tenei. No roto te kino.
 I roto ano, kua kitea e te Atua, e
 riria ana e tona Ture, a ka whiua
 ano e ia. Engari, kua puta ki waho
 he mahi  kino, ka tahi ka kitea e te
 tangata, ka tahi ka ahei te riri e tana
 Ture, ka tahi hoki ka ahei te whiu
 e tana Ture.
   Ko  nga tikanga o te Atua, ara, o
 te Whakapono,  e kore e korerotia i
 konei. Ko  ta tatou e korero ai inai-
 anei ko nga tikanga o te Ture ta-
 ngata, ara, o te Ture o te Kuini, e
 whakatakoto nei i nga tikanga mo
 nga mahi a  te tangata, e riri nei, e
 whiu nei i nga mahi kino.
   2.1 mua, i te mea e noho kuware
 ana nga tupuna o te Pakeha, kahore
 i whai Ture pai a Ingarani; kahore
 he Kai-atiati mo te mahi he. I rei-
 ra, i waiho ko te kaha o te tangata
 hei ture mana, hei ture pehi i te ta-
 ngata iwi kore.  Noho wehi, noho
 he noa iho te noho o te tangata i rei-
 ra. Ko te ahua i pera me te ahua o

     TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.   5
throughout New Zealand but a short
time ago.   Men  lived in disorder,
strife, and mutual  aggression;—kill-
ing each other, and doing every evil
thing natural to a state of ignorance.

   After  a while, Christianity was
brought to England. Then arose the
         
thought in the minds of men to lay
 down a law to suppress evil, to cause
 good to flourish, and to secure peace.
 Thoughtful men saw that without
 law and order they could never be-
 come  a great, noble, and wealthy
 people.  So  they  framed and laid
 down Laws.
   The men who  framed these laws
 were the principal Chiefs, the Sages,
 the Bishops, and  men appointed for
 that purpose by  the people.  The
 King was the head, to make sacred
 and to confirm them. These formed
 a council for the laying down of laws;
 and whenever it was desired to make
 any  new law, or to alter an existing
 one, it was for these councils to do
 so: and down to this day is the same
 plan  adopted.   The   councils for
 framing laws are still engaged upon
  this work. Therefore all men greatly
 honour, magnify, uphold, and highly
  prize their Law. No man may resist
  that law or trample on it, nor disobey
  those who administer and guard it,—
  the magistrates and the constables:
  the body of the people uphold and
  strengthen it. No  one opposes the
  Law, which  is the parent of men,
  except the wrong-doer; and the rest
  of the community will not allow him
  to have his will. All the people will
  support the law; and, if the wrong-
  doer  resist, all the people will as it
  were  become  constables, and will
  take him where he will be tried and
  punished  for bis  offences by the
  Law.
te tangata Maori i muamua ake nei,
puta noa te motu nei, he noho kino
noa iho ; he pakanga, he tunuhuru-
huru, he patu  tangata, he aha, he
aha ; ko a te kuware ko ana mahi.
tika!
  Nawai a, ka tae te Whakapono ki
Ingarani; muri iho ka tupu te wha-
kaaro kia whakatakotoria he Ture,
hei pehi i te kino, hei whakatupu i te
pai, hei whakaatanoho. I maharatia
hoki e te hunga whakaaro nui, ki te
 kore he Ture hei whakaatanoho, e
 kore e tupu  hei iwi nui, rangatira,
 whai rawa. Ka  tahi ka hanga e
 ratou he Ture, whakatakoto rawa,
 whakapumau rawa.
   Ko te hunga mana e whakatakoto
 nga ture, ko nga tino Rangatira, me
 nga Kaumatua mohio, me nga Pi-
 hopa, me nga tangata hoki i. whaka-
 turia e te iwi katoa hei mahi i taua
 mahi. Ko te Kingi ano he Tumuaki,
 hei whakatapu, hei whakapumau ;
 ko enei hei Runanga whakatakoto i
 nga Ture, a kei te wahi e meatia ana
 kia hanga he Ture hou, kia whaka-
 putaina ketia ranei tetahi o nga Ture,
 ma enei Runanga e mahi. A, tuku
 iho nei ki eneira, ko taua ritenga nei
 ano e mau  nei, ko nga Runanga-
 whakatakoto Ture te mahi nei ano i
 taua mahi. Na  reira ka whakaho-
 noretia, ka whakanuia, ka whaka-
 mana,, ka matapoporetia nuitia e te
 iwi katoa tana Ture; e kore e tukua
 tetahi tangata kia whakanehenehe
  kia takahi i taua ture kia tutu ranei
 ki ona Kai-whakahaere, ki ona Kai-
 tiaki, ki nga Kai-whakarite-whakawa,
 ki nga Katipa. Ko  te iwi nui tonu
  hei hapai hei whakakaha. Heoi te
  tangata e whakakino ki te ture i mei-
  nga hei matua mo nga tangata, ko
  te tangata mahi kino ano ; a, e kore
  tana tikanga e puta i te tokomaha o
  te iwi hei pehi hei hapai i nga tika-
  nga o te Ture, a ki te whakaneha-
  nehe ia ka riro katoa nga tangata

6    TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
  8.  The people of England were
not so fortunate in days of old as are
the people of New  Zealand  now.
When  they began to frame for them-
selves laws, in generations long past,
they had no example to direct them.
They  had to open for themselves a
road  through the thick bush ; some-
times right, sometimes wrong; try it
here, and find it wrong:; try it there;
 try it on the right hand, if Wrong, try
 it on the left hand: where should the
 right road be found?
   Another  difficulty, arising from
 their ignorance, was that the guides
 and leaders themselves pulled different
ways.  One would  say, Here is the
 right path; another would say, Nay,
 but here: and, after much quarreling,
 scarcely were they able to settle any-
 thing. How   could it be otherwise
 with blind guides'? It was not until
 after much  contention, and many
 generations had passed, that all were
 agreed upon one  system and were
 willing to walk in one path.
   In the  present day the Maori is
 more  fortunate. A  path has  been
 cleared and  opened  through  the
 forest: it lies before him: he has but
 to walk in it. A wise and a generous
 people, the English, have settled in
 his land; and  this people are willing
 to teach him, and to guide him in the
 well-made road which themselves have
 travelled for so many  generations;
 that is, in the path of the perfected
 law,—in the path by which themselves
 have attained to all the good things
 which they now  possess; wisdom,
 prosperity, quietness, peace, wealth,
 power, glory, and  all other  good
 things which the Pakeha  possesses
 Let there now be no doubt nor hesi-
 tation, but be patient and earnest and
 follow the direction of those who have
 been appointed to show you the right
 and the finished path.. If a man seek
hei katipa kawe i a ia kia whakawa-
kia, kia whiua tona hara e te Ture.
  § 3. Na, kihai i penei te waimarie
o nga tangata o Ingarani i mua me
to nga tangata Maori o Niu Tirani
waimarie inaianei. Tana timatanga
ki te whakatakoto Ture mana, i era
whakatupuranga noa atu ia; na, ka-
hore he pukenga, kahore ona Kai-
tohutohu.  Tana kuhu  noa ki te
wawae ara mona  i te ururua; tika
ana, he ana; whakamatauria i kona,
kitea ana te henga, whakamatauria i
ko ra ; pokaia ki matau, ka he, po-
kaia ki maui: kei hea ranei te ara
  Tetahi hoki, ta te kuware hanga,
taukumekume ana nga Kia-arahi, nga
Kai rapu tikanga.  Iua, te ara tika ;
ina ke ra; kahore, ina ke te tikanga;
nawai, nawai a,—taea ititia ana etahi
tikanga te whakatakoto  e ratou i
te tautohetohe. Me  pehea u  ana
i  te  matapo   o  nga  Kai-arahi.
Waiho   kia whawhai  ana, a, tini
noa  nga whakatupuranga, ka tahi
ka oti ki runga ki te tikanga kotahi,
ka haere tahi i te ara kotahi.
  Ko  tenei e nohoia nei, he waima-
rie to te tangata Maori; kua oti te
huarahi te para, kua waea te ururua,
e takoto nei i tona aroaro te huanui,
he haere kau tana i runga. Kua no-
hoia tona whenua e te iwi mohio, ata-
 whai hoki, ara, e te Ingirihi; a, pai
tonu tenei iwi ki te whakaako i a ia,
ki te arahi i a ia i runga i te ara kua
 oti te mahi, kua haerea hoki, ka tini
 nei: nga whakatupuranga, ara, i te
 ara o tana Ture oti, i taua ara hoki
i taea ai e ia nga taonga pai e mau
 nei i a ia, te Whai-tikanga, te Ma-
 tauranga, te Ora, te Atanoho, te Ra-
 ngimarie, te Whai-rawa, te Mana, te
 Rangatira, me te tini atu o nga pai e
 mau nei i te Pakeha. Ko tenei kaua
 e rapurapu te whakaaro, kaua e awa-
 ngawanga- erangi kia manawanui,
 kia hiahia pono, kia tika hoki te whai
 i muri i nga Kai-arahi e whakaritea

    TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.    7
to strike out for himself a new path
through the fern, ere long he will be
exhausted, and  will desire to return
to the wide and open path, to the
path which has beaten hard and firm
by travelling.



         ROTORUA.
                 Te Motutapu-a-tinirau,
                         Feb. 11. 1861.
  This is an account of the journey of Te
Waiatua, and his companions, Te Aweko-
tuku, Ropata Korokai, Temuera Amohau,
Petera Te Pukuatua, Utuha, Te Wiremu Te
Kohika.   This was the desire of that chief,
to go to the Rotoiti and make known  his
 thoughts to the Ngatipikiao, because that
 people were dark, in consequence  of the
 desire of the chiefs and a  portion of the
 Arawa, who  wish in vain to bring a herd of
 Pakehas to Maketu, and to cause the Arawa
 to cease showing kindness to the place where
 the carved and ornamental head piere has
 been set up, namely, Auckland. The chiefs
 and a portion of the Arawa wish to dispose
 of Maketu to the Pakeha, the other portion
 wish  to hold  it, and this desire to sell and
 desire to hold has been  the cause of their
 becoming estranged, and of a division in the
 Arawa  tribe. Te Waiatua and the great
 committee therefore looked at the advantage
 and disadvantage of selling or holding, and
 the> decided that it would  be bad  to sell
 Maketu  to the Pakehas. Hence  the desire
 of Te Waiatua towards the word of the Go-
 vernor, who had said to him—'4 Friend, Te
 Waiatua, go;  and when you reach your
 own   place, deliberate well, lest anything
 hurtful should touch  your people."   Te
 Waiatua therefore decided that there should
 be  no Pakehas at Maketu, that the hearts of
 other tribes of the Arawa who are now angry
 might be at rest. The  great committee of
 Rotorua and Tarawera confirmed the words
  of that chief Te Waiatua, that there should
 be no Pakehas at Maketu, and that the men
  should live.  For this, therefore, Te Wai
 ama  and his companions embarked on board
  their canoe, the 'Waikatohu'—she was ;
  carved canoe.  On the 12th February they
  started from  Te  Motu-tapu-a-tinirau am
  pulled towards Te Rotoiti. They  had left
  the island but a short lime when they were
  met  by a letter from the Ngatipikiao. The
  words  in that letter were—" Friend, Te
  Waiatua.  If you are coming to us about
ana hei tohutohu i te ara tika, i te
ara kua oti. Ki te anga hoki te ta-
ngata ki te poka  i tetahi ara hou
mana 1d waenga rarauhe, e kore e roa
kua mate i te ngenge, kua mea ano
1d te hoki ki te ara nui, marama, ki
te ara ka maro nei i te takahanga.


           ROTORUA.
                 Te Motutapu-a-tini-rau,
                      Pepuere 11, 1861.
  He  korero  tenei no te haerenga o Te
Waiatua  ratou ko ana  hoa haere, ko Te
Awekotuku, ko Ropata Korokai, ko Temuera
Amohau, ko Petera Te Pukuatua, ko Utuha,
 ko Te Wiremu Te Kohika.
  Ko te hiahia o taua rangatira nei, i mea
 kia kia tae rawa  atu  ia ki te Rotoiti, kia
 korero atu ia i ana whakaaro ki a Ngatipiki-
 ao, ta te mea kei te ahua pouri tonu taua iwi
 ki te ritenga o le hiahia  o nga rangatira-
 tanga, apiti atu hoki  ki tetahi taha o  te
 Arawa; e minamina noa nei kia whai kahui
 Pakeha ki runga o Maketu, kia kore ai he
 atawhaitanga atu ma le Arawa ki te kainga
 kua lu le pare Whakairo, le pukiore Wha-
 kairo, ara, ki Akarana.
   Na, e penei ana le whakaaro o nga ranga-
 tira, me tetahi taha o te Arawa, kia tukua a
 Maketu ki te Pakeha:  he pupuri to tetahi
 taha o te Arawa, a waiho ana te pupuri me
 te tuku o Maketu ki te Pakeha, hei mea
 whaka-tangata ke i roto i taua ingoa kotahi,
 i a te Arawa.  Na, tirohia ana e Te Wai-
 atua raua ko te komiti nui o Rotorua, te ora
 me te mate i roto i aua mea nei, i te pupuri
 me te tuku. A, ko te mate mo matou i kitea
 e taua komiti nui o Rotorua, tae noa ki le
 I Waiatua, kei te tuku ano o Maketu ki te
  Pakeha: no konei ka puta te hiahia o te
  Waiatua ki te kupu a le Kawana i ki mai ai
 ki a ia, E noa e le Waiatua, haere ra : e tae
  ki tou whenua kia ata tu ou whakaaro, kei
' i paangia tou iwi e le mate. A, ki ana a te
  Waiatua kia kore he Pakeha ki Maketu, kia
  marie ai le ngakau o tetahi hapu o te Arawa
  e ngaua nei ki te riri. Whakapumautia iho
  e te komiti nui o Rotorua, o Tarawera, le
 kupu a taua rangatira nei a te Waiatua, kia
 kore he Pakeha ki runga o Maketu—ko le
 tangata, me tohu kia ora.
   Na, koia tenei, ka eke atu ate Waiatua
 ratou ko ana hoa rangatira i runga i to ratou
J waka i a Waikatohu, be waka whakarei. Te
5 12 o  Pepuare ka marewa  atu ratou i te
 Motutapu-a-tinirau, ka hoe whaka-te-Rotoiti.
  Wahi iti o taua motu i mahue ake i to ratou

8    TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
Maketu,  stay away."   Te Waiatua  and
his companions  did  not  agree to this;
they landed at Mourea, one of the Nga-
tipikiao pas, and  as soon  as   they had
reached the door of the house Te  Awe
Kotuku   arose. Call and  bid our  friends
welcome ; here they come, here they paddle
in our sea. They were making us strangers
to each oilier al the lime that Maketu was
offered to the Pakehas: your word was, O i
friends, that the land should be held. Te
Awekotuku ceased, and



  Te Pukuatua Te  Whatapoto, of Ngatipi-
kiao, arose and said,—I have nothing to say,
O  friends, only one word,  and that is, to
hold the land. You sell it to the Pakehas,
and  I will hold it.
  Te Waiatua  arose, and said,—That is the
cause of our coming. I and the great com-
mittee of Rotorua and Tarawera viewed both
those questions, the selling and the holding
of Maketu, and we saw that there would be
death in it: we  therefore concluded that
there should be no Pakehas upon Maketu,
and that the men should live.
   Their hearts  were  rejoiced at this, and
they said to Te Waiatua —It is very good, O
friend.  We   are  satisfied. As you  are
united with us in holding our Maketu, we
have no objection to your coming, as now
we  are of one mind.
  Te Waiatua, and Temuera Amohau said,
—If  you, O  friends, Te Wata, Te Ratapu,
and  Hapeta, desire to dispose of Maketu for
what  you like, to this one or to that, it will
not be let go, for it is fast in the hands of
Te  Arawa;  Maketu, and all its parts are to
be held.

 The talk at Mourea being ended, they em-
 barked in their canoe on the fourteenth, and
 paddled to Pukeko. The only words spoken
 by the Ngatipikiao there, were, " Friend,
 Te Waiatua, return from hence, there is no
 one there; those you wish to argue with are
 at Wiwi and Wawa' (a proverb). They are
 at places far distant from Maketu."
   Te  Waiatua  and party did not listen to
 the Ngatipikiao, in trying to stop  them.
 They again embarked in their canoes on that
 lake, and landed at Komuhumuhu, they
 found there were men in that pa, twenty
 in number. They went to Te Mapu Te Ka-
 newa and Matene Te Iwaiwa, and slept. On
 the following morning, the 15th, they com-
 menced  to talk.
   Te Awekotuku  arose (and said), Here we
waka, ka tataki i te pukapuka o Ngatipikiao.
I mea te kupu o taua pukapuka, "E hoa, e
le Waiatua, mehemea ko Maketu te take o
to haere mai ki a matou, noho atu !" Kihai
i whakaae a te Waiatua ratou ko ana hoa:
hoe tonu, u tonu atu ki Mourea, he pa tua-
tahi tena no Ngatipikiao.  Tau  kau  ki te
whatitoka o te whare.
  Kei runga ko Te Awekotuku: Karangatia,
e taku whanau!  Tenei te haere nei, te hoe
nei i o tatou moana, no te whaka-tangata ke
hoki i a tatou i le takiwa o te tuku o Maketu
ki te Pakeha : me tau kupu hoki, e te wha-
nau, e ki na  koe, puritia te whenua. Ka
mutu a te Awekotuku.
  Kei runga ko Te Pukuatua Te Whatapoto,
no Ngatipikiao: Kahore aku kupu, e  hoa
ma;  kotahi ano taku kupu, he pupuri i le
whenua.  Mau  te tuku ki le Pakeha, maku
te pupuri.
  Kei runga ko Te Waiatua : E hoa, ko te
take tena o ta matou  e haere nei, he tiro-
hanga iho naku, na te komiti hoki o Rotorua,
o Tarawera, ki te ahua o aua kupu e rua,
ki  le tuku o Maketu  ki le Pakeha, ki te
pupuri, a he mate kei roto: a, na reira ka
mea taku whakaaro, me mutu he Pakeha ki
runga o Maketu,  ko te tangata kia ora.
  Na, hari ana o ratou ngakau: ki ana mai
ki a le Waiatua, Ka pai, e hoa, ka ora tatou
e ai ki ta to whakaaro kua pupuri tahi tatou
ki ta tatou Maketu, kaore matou e whaka-
 kino ki to haere mai, ta le mea kua lu a
 riterite o tatou whakaaro.
  Ka mea atu a te Waiatua raua ko Temuera
 Amohau, Ki te hiahia koutou, e boa ma, e te
 Wata, e le Ratapu, e Hapeta, kia tukua a
 Maketu ki ta koutou i pai ai, ki a wai ranei,
 ki a wai ranei, kaore na hoki e riro; tona
 maunga tena o Maketu i roto i to ringa, e te
 Arawa. Kia mau a Maketu, me ona wahi
 katoa.
   Ka mutu te korero i Mourea, ka eke ano
 i runga i to ratou waka; te 14 o nga ra ka
 hoe i te Rotoiti, ka u ki Pukeko. Heoi te
 kupu  i kiia mai e Ngatipikiao i reira, "E
 hoa e te Waiatua, e hoki koutou i konei:
 kaore he tangata o raro ake nei: ko nga
 tangata o tena wahi ka tohea na e koutou,
 ' kei Wiwi kei Wawa,' a kei nga wahi e
 mamao  atu ana i te Rotoiti."
   Kihai i rongo a te Waiatua ma ki tera
 arainga mai a Ngatipikiao. Ka eke ano ki
 runga i to ratou waka, ka hoe ano i taua
 moana, ka u ki te Komuhumuhu.  Ee
 tangata ano to taua pa, e rua tekau; tae noa
 ki a le Mapiu e Kanewa raua ko Matene te
 Iwaiwa, ka moe ; ka ao te ra i le 15 o nga
 ra, ka timataria te korero.
   Kei runga ko le Awekotuku: tenei matou,

     TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.   9
are, friend, our errand is to preach. " In
those days John  the Baptist, went about '
preaching  in the wilderness of Judea, say-
ing, Repent ye, for the Kingdom of Heaven I
is al hand," and so on to the end.       r
                                                                              
  Te Waiatua arose, and said,—Friends Te
Mapu  and Matene, do not wonder al our I
visit to you. I thought, when I proposed to 1
 bring Pakehas to Maketu, that all would 1
 have been favorable alike, but of the Arawa 
 one portion is in favor of it, but you, O Nga- 
 tipikiao, are against it.  I have therefore 
 thought, O Te Mapu, that the mailer had '
 better rest, and that Maketu had better be
 left in accordance with the views of the other J
 portion of the Arawa, lest when life returns
 to the world he finds the man dead. There-
 fore, friends, let there be no Pakehas  at
 Maketu, that your mind may  be al rest, O
 Ngatipikiao. This is my thought and that
 of the great committee of Rotorua and Tara-
 wera,  that you may   obtain life, joy, and
 peace, and that we may secure permanent
  safety. These are my  thoughts, O friends.
    Te Mapu, Chief of Ngatipikiao, arose and
  said,—Friends,  it is correct.  Friend Te
  Waiatua, it was you who were in such a
  hurry to sell your land, and it was you who
  saw that there was death in so doing. Your
  own  knowledge brought life. Friend, it is
  good.  You  have said that there shall be no
  Pakehas at Maketu.  The  thoughts of the
  Ngatipikiao, O friend, are like the sun now
  shining.  Friend, Te Waiatua, I salute you
  and  your good thoughts. That Chief, Te
  Mapu,  then look off his cap, and the Chiefs
  bowed  to each other. They were also ap-
   pointed as arbitrators in any future dispute
  that might occur amongst the Arawa. The
   friends of each merely assented, saying,—
   Yes,  O  Chiefs, be strong, and let  your
   thoughts regarding Atuatahi, the  star o
   Heaven, be alike, lest Te Mangoroa ascent
   above  it, so that long life may result, a life
   of joy and peace.
      Matene  arose, and said,—It is you, (
   friends, that have decided that there should
   be  no Pakehas at Maketu. I merely ap
   prove.  I salute you and your good thoughts
   O Te Waiatua.
      As  for me, 1 say that we should enter
    into an agreement on the subject. Peter
   and Temuera Te Amohau said—Yes. Ar
    so it was decided. This was the end of the
   talk at Komuhumuhu.

      On the 16th day of that month they r
    turned to Rotorua, and Te Waiatua remain
    at Te  Motutapu-a-tinirau, with his thought
e hoa, le haere i runga i te kupu kauwhau,
" Haere ana  a Hoani te kai iriiri i aua ra,
kawhau  ana i le koraha o Huria; mea ana.
Ripeneta  koutou,  kua tata mai  hoki  e
rangatiratanga o  te rangi;" tae noa ki te

Kei runga  ko te Waiatua: E hoa ma, e te
Mapu,  e Matene ! Kei ahua rapurapu o
koutou whakaaro ki a matou ka tae mai nei
ki a koutou.  E boa ma, ka hua ra ahau i
 mea ai kia whai Pakeha ki Maketu, e rite
 katoa to pai to te Arawa:  pai ana tetahi
 taha, kino ana koe, e Ngatipikiao; na konei,
 e le Manu, ka mea taku whakaaro, kati pea,
 me waiho te tikanga o Maketu ki te wha
 kaaro a tetahi taha o te Arawa, kei hoki roa
ake le korou ora ki te ao,  kua ma  e te
 tangata. Na, e boa ma, kaua he Pakeha ki
 Maketu, kia waiho marie ai to whakaaro, e
 Pikiao.  E ai ta taku whakaaro, i mea ai,
 tae noa hoki ki ta te komiti nui o Rotorua, o
 Tarawera,  kia tau ai he ora roa, be ora
 hari, he ora  rangimarietanga, kia tau he
 oranga mo  tatou i te takiwa nei. Tuturu
' rawa ienei whakaaro i au, e hoa ma.
1   Kei runga ko te Mapu, rangatira o Ngati-
 pikiao: Haere mai e hoa ma, ka Uka hoki,
; e hoa e te Waiatua, nau ano to hohoro ki le
  tuku i to whenua, nau ano to kite iho he
 mate, nau ano to mohiotanga kia ora ; na e
 hoa, ka pai, kua meatia e koe kia kore be
 I Pakeha ki Maketu. Ano ra, e hoa me te
 ra e whiti iho nei, le whakaaro o Pikiao.
 Na, ko ienei, e hoa e le Waiatua, tena ra
 korua ko to whakaaro pai! Maunu te potae
taua rangatira nei, o le Mapu, ka whaka-
honore ki a raua whaka-rangatira  Me  te
whaka-tuturu ano i a raua hei kai wawao
e mo a te Arawa he e takoto mai nei i mua i
 to aroaro. He whakaae kau ake ta nga hoa
 o tetahi o tetahi; ae, e nga rangatira nei,
 tena, kia kaha, kia rite ai a korua whakaaro
 ki te ingoa o le whetu o te rangi, ki a Atutahi,
 kei kakea e te Mangoroa, kia tupu ai hoki
 he ora roa, he ora hari, he ora rangimarie-

Kei runga ko Matene: Na koutou ano, e
1d hoa ma, i whakatuturu mai te whakakore
Pakeha ki runga o Maketu. Ue whakapai
 kau atu taku. Tena ra korua ko to wha-
   kaaro pai, e te Waiatua. Ko anau e mea
ana, kia whakakawenatatia te tikanga mo a
 tatou korero. Ka mea ata a Petera te Puka
atua raua ko Temuera Amohau, Ae ra <
hoa, kei te pena tona tikanga. Ko te mutu
    nga tenei o le korerotanga i te Komuhu

 I te 16 o nga ra o taua marama ano ko
 hoki ki Rotorua, ka noho a te Waiatua i te
 Motutapu-a-tinirau, me tona whakaaro au

10   TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.
 hat be would go on to the Ngatipikiao re-
 siding at Maketu and Waitaha.   On  the
 22nd the Ngatipikiao held a meeting at the
 place of Te Puehu, the old Chief of the
 Ngatipikiao; a great number attended.
   Te Puehu  arose to ask for information.
 He said,—"Speak, O Waiatua, and tell us
 the cause of your visit."
   Te  Waiatua  arose, and  said—Yes, O
 Puehu, I supposed when the heart desired
 to have a party of Europeans amongst us,
 that the thoughts of all the Arawa would
 have been the same; but when I came
 amongst the people and upon the land, alas!
 I found that you had two words, O Arawa,
 one to sell Maketu to the Pakehas and one
 to hold it. Which  of these two is right and
 which wrong I do not know.  No  good
 can come  of disputing, there is death in it
 I have come to you now that you also may
 hear that there are to be  no Pakehas at
 Maketu.   The mailer  has been  carefully
 considered by me and by the committee of
 Rotorua and Tarawera, that our thoughts at
 this time may be quieted, O friends.
   Te Puehu  arose, and said,—You are not
 in fault. Your thoughts when you came
 here were very correct, and also your ex-
 planations at the different parts of Rotorua
 and Maketu, that all the Arawa might bear.
 The  only cause the Ngatipikiao had for an-
 noyance was  the speech of the Tutanekai,
 your  tribe, that they were like sand-flies or
 weeds  in their estimation. Although you
 may  say that it was for another man, that
 word was intended for me. And now, O Te
  Waiatua, I have heard the word  of your
  committee at Rotorua, that you are to bring
  us  to trial. I do  not agree  to it; better
  let us come under our ancestors, Rangitihi
  Upokowhakahirahira, Hei and Tia. When
  the road is made across Kawa let the road be
  laid down, then let the land be divided, for
  the whole  territory belongs to  Rangitihi.
  In my opinion our lands in Rotorua should
  be tried in this way. This is my  decided
  opinion.   Friends, it is good.  You,  O
  Waiatua  have  taken your thoughts to  all
  pans of Te Arawa.
    The companions of Te Waiatua did not
  agree with that old chief's word for a Maori
  trial (or investigation), they were undecided.
  The  great committee of Rotorua are decided
  in  their opinion that the great law and the
  Ngatipikiao should settle the matter.
    Hakaraia arose, and  said,—Come, O T<
  Waiatua, and make known your  maw
   thoughts: you expressed them at Tarawera
   and they were viewed by those other tribes
   the Ngaitai, Te Urewera, Te Whakatohea
kia tae rawa hoki ia ki Ngatipikiao e noho
nai ra i Maketu, i Waitaha hoki.
 I le 22 o nga ra o taua marama ano ka
     a Ngatipikiao ki le kainga o te Puehu,
,e kaumatua o Ngatipikiao: tau tini rawa le
nohoanga.
  Kei runga a le Puehu, he patai tana: ka
mea mai, Korero, e te Waiatua, ki te Ukanga
o to haere mai ki a matou.
  Kei runga a te Waiatua : Ae, e te Puehu,
ka hua ra, i tumanako ai te ngakau ki tetahi
ropu Pakeha ma tatou, e kotahi ana te wha-
kaaro o tenei iwi a le Arawa. Tae rawa
mai nei ahau ki runga o le whenua, ki te iwi
hoki, aue ! e rua o kupu, e le Arawa, ko
le tuku o Maketu ki le Pakeha, ko le pupuri.
Ka  Ukanga tika ranei, ka tikanga he ranei
enei kupu e rua; kaore he whakaaro e tupu
tika i runga o te tautohetohe: he mate kei
roto.  Koia taku tikanga i tae mai nei ki a
koutou, kia rongo hoki koutou i te whaka-
korenga Pakeha ki runga o Maketu. I at
whakaarohia ai e ahau, e te komiti hoki o
Rotorua o Tarawera,  kia ata lu ai o tatou
whakaaro i tenei takiwa, e hoa ma.
  Kei runga ko te Puehu: Kaore o he; ka
nui le tika o to whakaaro i to taenga mai ki
konei, me to whakaaro ano tae atu koe ki
nga wahi o Rotorua; me to whakaaro ano i
Maketu,  kia rongo rawa nga  wahi o  te
Arawa.  Heoi  ano le take i pouri ai a
 Pikiao, ko te kii a tetahi ou o Tutanekai, e
 mea ana he namu he otaota ki to whakaaro.
 Ahakoa i kiia e koe mo ietahi tangata tena,
 naku i mea moku tonu tena kupu. Na, ko
 tenei, e boa e te Waiatua, kua rongo nei
 ahau i te kupu a to komiti i Rotorua, e mea
 aua, kia whiua taua e koe ki te whakawaka-
 nga.  Kaore au e pai; engari, e hoa ma,
 ki taku, me tomotomo ano tatou ki roto i o
 tatou tupuna, ki a Rangitihi Upoko Whaka-
 hirahira, kia Hei, ki a Tia. Kei le mahinga
 o Kawa   e whakatakotoria ai te rori, kei
 reira, ki taku, ka roherohe ai le whenua, ta
 te mea hoki, ia Rangitihi te papanui. Me
 penei ki au te whakawakanga  o to tatou
 whenua  o Maketu : he  whakaaro tuturu
 rawa  tenei naku. E  hoa ma, ka pai, E
 hoa e le Waiatua, ka oti le whakahaere o
 whakaaro ki nga wahi o le Arawa. Kihai i
 whakaaetia e nga hoa o le Waiatua le kupu
 engari i awangawanga kau ake te whakaaro.
 E  tuturu tonu ana te whakaaro a te komiti
 nui o Rotorua, ma te lure nui tonu, raua ko
  Pikiao, e whiu.
   Kei runga a Hakaraia : Haere mai, e how
 e te Waiatua, whakahaerea ra o whakaaro r
  whakaari ai e koe i runga o Tarawera, i
  titiro ai nga tauiwi nei, a Ngaitai, a te Ure-
 wera, a te Whakatohea, a Tuwharetoa, a

     TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.  11
the Tuwharetoa, Ngatiwairangi, Ngaiterangi,
and Ngatiawa, and by you also Te Arawa.
Herein  is the goodness of your thoughts,
Maketu is lying on the heap. These are our
sentiments and also those of the Ngatipikiao.
I have been taught from the Scriptures, and
I therefore say : hold the land. I have re-
gard  for our children.
   This finished the conveying of our thoughts
to the different places of Te Arawa.
   Friend the Governor, after these thoughts
 the Arawa were  again united. Enough.
It is ended.
   From your loving friends,
           Pini Te Korekore Te Hiwinui,
          Tamati Te Kaharunga,
          Henare Te Pukuatua.


 field & garden calendar,
             NOVEMBER.
   FIELD.—Hoe the ground well between the
 drills of potatoes and turnips, so as to loosen
 the soil, and destroy the weeds.  In this
 country, for want  of winter frosts, all the
 weeds and docks must be looked after in the
 summer.  Earth  up potatoes and maize.
 This is the month for hay-making: cut the
 grass before it is dry. AU cart work, such
 as fetching stones and wood to the farm, can
 begin  now, as also the erection of fences.
 Wash the sheep well, that the wool may be
 clean; and about the eighth day, when the
yoke  has risen you can begin  shearing.
There are purchasers of wool in every town.
  GARDEN.—Sow   melons, pumpkins and
 cucumbers.  Return to sow more  turnips,
 peas, beans, cabbages, and all other summer
 food.
   Friends: be constant at your work, that you
 may prosperous.
   "Food  raised by another man, will slick
       in your throat:
   But food of your own growing you may
        eat largely, and be satisfied."


              SONG.
 BY A FEMALE PRISONER OF TOHI TE URURANGI,
                 MAKETU.

    My regret is not to be expressed.
    Tears like a spring, gush from my eyes.
   I wonder  whatever is Te Kaiuku  (her
        lover) doing,
   He  who deserted me.
   Now  I climb upon the ridge of Parahaki,
    Whence  I clearly see the isle of Tuhua.
Ngatiwairangi, a Ngaiterangi, a Ngatiawa,
a me koe hoki me le Arawa. Ko te pai
tenei o te whakaaroaro, e te Waiatua, takoto
ana a Maketu ki te tahua; ko au tena tae
noa ki a Pikiao, tupu tonu. He mea tohu-
tohu mai ki au e te Karaipiture; na konei
au i mea ai, puritia te whenua: e aroha ana
ahau ki o tatou uri.
  Ko te mutunga tenei o nga whakaaronga
i whakahaerea ai ki nga wahi o te Arawa.
  E hoa e  te Kawana, i muri i ena wha-
kaaronga, ka anga ano  te Arawa i a ia.
Heoi ano, ka mutu.
      Na o hoa aroha.
         Na Pini Te Korekore Te Hiwinui,
            Tamati Te Kaharunga,
            Henare Te Pukuatua.


      Maramataka
         NOWEMA.
  HAARA.—Kia   pai te tarai i te oneone i
waenganui o nga rarangi taewa, o nga tanipi,
hei whakangawari i te whenua, hei whaka-
maroke i nga taru. I tenei motu, ka ngakia
paitia te otaota i te Raumati anake, na te
kore huka a te Hotoke, hei whakamate. Ko
te marama tenei hei mahi i te taru maroke,
otira, me tapahi i te mea e ngawari ana te
kakau.  Me  timata inaianei nga mahi-kaata
 katoa, ara te uta i nga kowhatu, i nga ra-
kau ki te paamu; me te whakaara hoki i
 nga taepa. Kia  pai te horoi i nga Hipi kia
 ma ai te wuru: a, hei te iwa o nga ra, me
 ka puta ake te hinu, ka tikina atu, ka wa-
ruhia.  Tera ano nga pai hoko wuru, kei
nga Taone katoa.
  KAARI—Whakatokia    nga mereni, nga
paukena, me nga kukuma.  Hoki atu ki te
 rui i nga tanipi, i nga pii, pini, puka, me
 era atu kai katoa a te Raumati.
   E hoa ma!  kia u rawa ki te mahi, kia
 tupu ake he oranga ma koutou.
   " He kai na te tangata, he kai patoi ka ki:
 He kai na tena ringa, tino kai, tino makona."


         WAIATA,
 NO TETAHI WAHINE HEREHERE O TOHI TE URU-
              RANGI, MAKETU.
         Kaore  te aroha,
         E whaki ake nei.
         Puna  te roimata,
        Ka hua i aku kamo.
         Aha le Kaiuku,
         Nana rawai ho mai.
         Tahi ake nei au
          Te hiwi ki Parahaki,

13    TE MANUHIRI TUARANGI AND MAORl INTELLIGENCER.
  I see with regret the lofty Taumo *
  Where dwells Tangiteruru, 
  If I were there, the shark's tooth §
  Would hang from my ear.
  How  fine and pretty I should look.
  But see, whose ship is that tacking?
  Is it yours, O Hu? you husband of Pohiwa,
  Sailing away on the tide to Europe.
  O Toru ! give me some of your fine things,
  For beautiful are the clothes of the sea-god.
  Enough of this:
  I must return to my rags,
  And  entire destitution.

  * Taumo—The name of a high hill at Tuhua, where
there is a Pa.
   Tangiteruru—The name of the Chief of Tuhua.
  § The  largest of these teeth are so highly prized for
ear-drops, that they are  not to be procured, even at
Tuhua,  for less than thirty or forty shillings each.


          ALMANAC.
       NOVEMBER-^   days.
            New  Moon on the 3rd.
              Full Moon on the 18th.
   Marama  le titiro,
   Te motu ki Tuhua.
   Tahi au ka aroha
   Te hiwi ki le Taumo,
   Kia Tangiteruru;
   Kia whakakai
   Au makao Taniwha.
   Ka pai au, ka purotu,
   Wai te kaipuke,
   . E waihape atu ra ?
   Nou na, e te Hu,
   He tau na Pohiwa ;
   E  rere ana ia
    Te tai ki luropi.
   Homai,  e Toru, tetahi kia au.
   A humehume tahi
   Te kahu a te Tipua.
   Kali au ka hoki
   Ki aku pipi pora,
   Ki aku kore noa iho.

  MARAMATAKAHAERE.
   NOWEMA—30   ona ra.
A te 3 o nga ra kowhiti ai te Marama.
A te 18 o nga ra hua ai te Marama.