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Te Manuhiri Tuarangi Maori Intelligencer 1861: Number 16. 15 November 1861 |
Commentary|
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TE MANUHIRI TUARANGI
AND MAORI MESSENGER
"Kia whakakotahitia te Maori me te Pakeha"
VOL. I.] AUCKLAND, NOVEMBER 15, 1861.—AKARANA, NOWEMA 15, 1861. [Nos. 16 & I7
" LET THE PAKEHA AND THE MAORI BE UNITED."
AT THE GOVERNMENT HOUSE, AT
AUCKLAND, THE FOURTH DAY OF
NOVEMBER, 1861.
Present:—
His Excellency the Administrator of
the Government, in Council.
WHEREAS by the 123rd Section
of the " Customs Regulation
Act, 1858," it is enacted that any
goods whatever may, by Proclama-
tion or Order of the Governor in
Council (revocable from time to
time), be prohibited to be exported
or to be carried coastwise, and any
such prohibition may apply to the
whole Colony or to any part thereof;
"KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI."
Ki TE WHARE o TE KAWANA, KEI
AKARANA, i TE WHA o NGA RA o
NOWEMA, 1861.
I reira:—
Ko Te Kawana ratou ko toua
Runanga.
NA, I te mea kua oti te whakarite
i te 123 wahanga o te " Ture
mo nga Tikanga Katimauhe, 1858,"
kia ahei te puru i te taonga, kia
kaua e utaina e kawea ki te tahatika,
ara, me panui me whakahau iho
ranei e Te Kawana ratou ko tona
Runanga; e ahei ano ia te whaka-
kahore hoki, i tenei takiwa i tenei
takiwa, te Panuitanga pera ; a, e
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2 TE MANUHIRI TUARANGI AND MAORI MESSENGER.
and if any goods shall be exported
from the Colony or carried coast-
wise contrary to any such prohi-
bition, or be water borne to be so
exported or carried, they shall be
forfeited; and any person offending
against the provisions of such Sec-
tion, or of any Proclamation or
Order issued in pursuance thereof,
shall for every such offence forfeit
and pay the sum of £500.
Now, therefore, His Excellency
the Administrator of the Govern-
ment, with the advice and consent
of the Executive Council of New
Zealand, in pursuance and exercise
of the said power and authority,
and of all other powers hira in that
behalf enabling, doth hereby order,
that the carriage coastwise of spirits
and strong waters of any descrip-
tion, from any port or place in the
Colony, to any port or place on or
near to the coast, extending from a
point lying midway between the
rivers Ohiwa and Opotiki in the Bay
of Plenty, in the Province of Auck-
land, to and including the river
Nuhaka in Hawke's Bay, in the
Province of Hawke's Bay, shall be
and the same is hereby prohibited
from and after the fourth day of
November now instant.
J. HOLT,
Clerk Executive Council.
ABOUT LAW.
CHAPTER VII.
THE LAWS OF ENGLAND.
§ 4. The Pakeha has many laws
all mon arc not able to remember
them all; therefore men are appointed
ahei ano kia meatia mo Niu Tirani
katoa te purunga, mo tetahi wahi
anake ranei; a, ki te mea ka utaina,
atu i te Koroai nga taonga kua
purua peratia, ki te kawea ranei i na
te tahatika, he takahi i taua Ture
puni; ki te kawea ranei i na te wai
kia utaina kia kawea: na, ka riro ki
te Ture aua taonga; a, ki te mea ka
takahia e tetahi tangata nga tikanga
o taua wahanga o taua Ture, i tetahi
Panuitanga ranei, Whakahaunga
ranei i whakaputaina i runga i te
whakahaerenga o taua Ture, me
utu ia mo ia takahanga mo ia taka-
hanga kia Rima Rau Fauna (£500).
Na, tenei a Te Kawana te whaka-
hau iho nei, i runga i te kupu me te
whakaaetanga o tona Runanga i Niu
Tirani, i runga hoki i te whaka-
haerenga o taua mana, o era atu
mana katoa hoki kua tukua ki a ia
mo tena mea ; ara, kia purua te
Waipiro me nga wai whakahaurangi
katoa, kia kaua e kawea atu i tetahi
wahapu, wahi ranei o Niu Tirani
nei, ki tetahi wahapu, wahi ranei, i
tera takiwa o te tahatika ka timata
atu i tetahi rae i waenganui o nga
awa o Ohiwa o Opotiki i the Bay of
Plenty, i te Porowhini o Akarana;
tae noa ki te awa o Nuhaka i
Hawke Bay, i te Porowhini o
Hawke Bay; a tenei te purua nei,
ka. puru; ko te ra i timata ai ko te
wha o nga ra o Nowema nei.
J. HOLT,
Clerk Executive Council.
MO NGA TURE.
UPOKO VII.
KO NGA TURE O INGARANI.
: § 4. He tini nga ture a te Pakeha,
e kore e taea te mahara e te iwi ka-
toa ; ua reira e whakaritea ai e te
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 3
by the Queen and by the Governor
whose special duty it is to make
themselves acquainted with these
laws, and to administer them for the
people. These are the Judges and
Magistrates. They aro made to swear
that they will decide in accordance
with justice only, and with what the
Law has prescribed as the rule for
each case. It is for the Governor to
select men of patience, integrity, and
wisdom, and appoint them Magis-
trates. All matters of dispute must
be referred to their decision. Their
knowledge is obtained from the books
wherein the laws are written; which
books they read and. study constantly.
Their knowledge is also partly derived
from practice, for if a man work con-
stantly at one work, he will become
skilful in it. It is gained also by
referring to previous decisions.
§ 5, The main objects of the Law
are two: to protect right, and to pre-
vent wrong That which is right is
asserted by the Law; and the man
who holds that right is protected and
supported in bis right. The com-
mission of wrong is forbidden by the
Law; and, if committed, the Law
punishes the man who does that
wrong, or makes him pay for doing
it, and gives redress to the man who
suffered the wrong.
§ 6. In the eye of the Law there are
two kinds of wrong,
One is wrong to the man himself,
or to his property; whereby the man
himself alone suffers inconvenience or
injury. The name of "Civil Injury"
is given to this kind of wrong.
The other kind is to the whole
people; these are great offences.
breaches of the great law. The
name given to this kind of wrong is
"Criminal Offence.'''
§ 7. In the case of a wrong done te
a man himself, he who suffered the
wrong may bring the case to be tried,
Kuini, e te Kawana hoki, etahi ta-
ngata, mana ake taua mahi te wha-
kaakoako i a ratou ano, te whakahae-
re hoki i aua Ture ki te iwi. Koia
nei nga Kai-whakarite-whakawa.
Ka whaka-oatitia ratou kia waiho i
ranga i te tika anake a ratou whaka-
ritenga, kia waiho hoki i runga i ta
te Ture i whakatakoto ai hei tikanga
mo ia mea, mo ia mea. Ko nga tau-
tohetohe me kawe atu ki a ratou, ma
ratou e whakarite. To ratou mohio-
tanga, no nga pukapuka e takoto nei
te tuhituhi nga tikanga o te Ture,
he mea korero tonu hoki na ratou,
he mea whakaaro nui hoki ; tetahi
wahi o te mohiotanga no roto i ta
ratou mahi ; ka roa e mahi ana i
taua mahi, ka tohunga te tangata, ka
nui haere te mohiotanga ; tetahi, he
mea rapu e ratou nga whakaritenga
a nga Kai-whakarite-whakawa o raua
i a ratou.
§ 5. E rua nga tikanga o te Ture.
He tiaki i te tika tetahi; he arai i te
he tetahi. Ko te tika ka whakapua-
kina e te Ture, a ko te tangata i a ia
taua tika ka tiakina, ka awhinatia i
runga i tona tika. Ko te mahi he,
ka riria kia kaua e meatia, a ki te
meatia, ta te Ture, he whiu i te ta-
ngata nana te mahi he, he mea ranei
i a ia kia utu, he whakaora hoki i te
tangata i mate i tana mahi he.
§ 6. Ki a te Ture titiro, e rua nga
tu mahi he.
Tetahi, he mahi he ki te tangata
ake, ke ona mea ake ranei, a ko te
tangata ake ka rara, ka mate i taua
mahi he. Meinga ana he ingoa mo
tenei tu mahi he, he hara-hiwhiri.
Tetahi, he mahi he ki te iwi nui
tonu ; he hara nui enei, he mea ta-
kahi i te Ture nui. Meinga ana he
ingoa mo tenei tu mahi he, he hara-
kirimina.
§ 7. Ko te mahi he ki te tangata
ake, ma te tangata i mate i taua he e
kawe kia whakawakia, e tono ki te-
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4 TE MANUHIRI TUARANGI AND MAORI MESSENGER. and may ask for redress by law. Here is an instance of a Civil Injury. Suppose Tamati owes Hone money, and will not pay him; then Hone will go to the Magistrate, and he issues a Summons-paper to bring Tamati, that he and Hone may both come and state their case before the Magistrate on a day fixed for hearing them. When they come, the Magistrate hears what they both have to say, and if he sees that Hone is in the right, he orders that the money shall be paid by Tamati. Here is another instance. Suppose Hemi's horse has destroyed wheat belonging to Wiremu, and Hemi is not willing to pay for the damage; then Wiremu proceeds as in the for- mer case: he goes to the Magistrate, who issues his summons to Hemi and hears what both have to say; then, if he think it right that Hemi should pay Wiremu, he orders this to be done. As the name of this kind of wrong is a Civil Injury, so the Summons •also is called a " Civil Summons " § 8. In the case of a wrong to the whole people, that is, a Criminal Of- fence, the Law does not leave it at the will of the man who has suffered by that wrong, or at that of his relations, to say whether it shall be tried or no. The Law demands for this kind of wrong, for Criminal Offences, that the Queen, or the Governor, and the Magistrates, shall take dare that such offences do not pass without being brought to .trial. The name given te this kind of wrong is, we have said, "Criminal Offence;" such as killing a man, burning a house, assaulting any person, and the like. tahi tikanga whakaora mona i runga i te whakawakanga. Na, tenei te ritenga o te hara-hiwhiri, me wha- karite. Na, he moni pea na Hone kei a Tamati, a kahore a Tamati e utu i aua moni; na, ka haere a Hone ki te Kai-whakarite-whakawa, nana e tuku te pukapuka Hamene hei tiki i a Tamati kia haere mai kia korero tahi raua ko Hone ki tona aroaro. Ka whakaritea e ia te ra hei haere- nga mai. Na, ka tae mai raua, ka whakarongo ia ki ta raua korero, a ki te kitea e ia he korero tika ta Hone, ka whakahaua iho e ia kia utua aua moni e Tamati. Na, me whakarite ano. He whiti pea na Wiremu i pau i te hoiho a He- mi, a kahore a Hemi e pai ki te utu ka mahia peratia ano e Wiremu, ka hae- re ia ki te Kai-whakarite-whaka- wa ; ma te Kai-whakarite-whakawa e tuku Hamene hei tiki i a Hemi; a ka whakarangona e ia ta raua kore- ro, a ki te mea tona whakaaro he tika ano kia whai utu a Hemi ki a Wire- mu, ka whakahaua iho e ia kia pera ano. Te ingoa o tenei tu mahi he, he " Hara Hiwhiri" me tona Hamene hoki he " Hamene Hiwhiri" § 8. Ko te mahi he ki te iwi nui tonu, ara, ko te Hara-Kiri- mina, e kore e waiho e te Ture ma te tangata i mate i taua mahi he, ma ona whanaunga ranei, te whaka- aro kia kawea kia kaua ranei e kawea kia whakawakia. Ko ta te Ture i whakarite ai mo enei tu mahi he, mo nga Hara-Kirimina, ma te Kuini ano, ma te Kawana ranei, ratou ko nga Kai-whakarite-whakawa te wha- kaaro, te mahi, kei tukua noatia te hara pera, engari, kia whakawakia ano. Te ingoa o enei tu mahi he, ko nga " Hara-Kirimina"', koia nei ko te Whakamate-tangata; ko te Tahu- whare ki te ahi; ko te Rere kino ki te tangata; ko nga mea pera.
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 5
In the eye of the Law, a Criminal
Offence is committed not against the
injured person only, but against the
whole people; such are the offences
just spoken of. For this reason it is
left to the Magistrates to see that
they are prosecuted and the offenders
brought to trial.
The punishments appointed for this
kind of offences are various. For a
great offence, a great punishment;
for the lesser offence, a lesser punish-
ment: death for some; fur others,
imprisonment; for others, payment;
that is, what the Pakeha calls a
Fine.
§ 9. A man who lives under the
the Law has an obligation to the
Law, and the Law has one in return
to him. His obligation to the Law is
Obedience ; that of the Law to him
is Protection from injury from any
other; for the Law prevents his being
molested in person or in property.
If there were no Law, the weak
would be oppressed by the strong and
there would be much confusion.
But the Law enables men to live
securely ; a covenant of combination
is entered into by all the people, to
bring into unison the thoughts of all.
and to collect together the power and
might of all, as a protection to each
individual from oppression or injury,
Now there are three principal
things which the law is intended to
protect.
(1.) A man's life, health and good
name.
(2.) A man's liberty, which must
not be restrained without authority
The only man authorized to restrict
the liberty of another is the Magis
trate, and that upon just cause, a
the commission of some wrong. J
a man be imprisoned by the Magis
trate without cause, from malice of
abuse of his power, the Magistral
will himself be punished by the Law
Ki ta te ture tikanga, ehara te
Hara-Kirimina i te hara ki te ta-
ngata anake i mate, erangi he hara
ia ki te Iwi katoa ; ara, te hara pera
me enei i meatia ake nei, na reira
ka meinga ma nga Kai-whakarite-
whakawa e mahi, e mea kia whaka-
wakia.
Ko te whiu e whakaritea ana mo
tenei tu hara, he mea rererere ke;
mo te Hara nui, ko te Whiu nui; mo
te Hara iti, ko te Whiu iti: he Wha-
kamate mo etahi; he Whareherehere
mo etahi; he Utu mo etahi, ara, he
" Utu-whaine" ta te Pakeha ingoa
mo taua utu.
§ 9. Ka noho te tangata i raro i
te Ture, he koha tana ki te Ture, a
he koha hoki ta te Ture ki a ia. Ko
tana ki te Ture, he rongo. Ko ta
te Ture ki a ia, he tiaki, kei tukino-
tia ia e tetahi tangata, kei homai te
he ki a ia, ki tona tinana ranei, ki
ona mea ranei. Ki te kore he Ture,
ko te iwikore ka pehia e te tangata
kaha, a nui noa atu te raruraru. Na
te Ture i ora ai i tika ai te noho.
He Kawenata tuhonohononga ia na
nga tangata, na te iwi katoa, he
whakakotahitanga whakaaro na ka-
toa, he huinga i te kaha i te uaua a
katoa hei tiaki mo ia tangata mo ia
tangata o ratou, kei whakatupuria
kinotia e tetahi, kei pehia hetia.
E toru enei tino mea o te tangata
e meinga nei te Ture hei tiaki.
(1.) Ko te ora o tona tinana me
tona ingoa pai.
(2.) Ko tona tinana kia haereere
. noa, kaua e herea pokanoatia. Heoi
te tangata mana e here tetahi tangata,
ko te Kai-whakarite whakawa anake,
s me take tika ia, me mahi he tau
tangata. Ki te herea huhuakoretia
5- e te Kai-whakarite whakawa, he
ngakau kino, he whakahaere he
ranei nana, ko ia, ko te Kai-whaka-
r. rite whakawa ka. whiua e te Ture.
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6 TE MANUHIRI TUARANGI AND MAORI MESSENGER.
(3.) A man's land, property, pos-
sessions, and all things whatever
belonging to him are protected by
the Law, for him to bold, to use, or
to dispose of them, without inter-
ference by any other, except by the
authority of the Law.
§ 10. We will here explain the
procedure of the Law, which has
been called the parent and guardian
of a man. whereby he is enabled to
dwell in prosperity and security and
himself and his property are protected
from interference and injury at the
hand of others. We will give you the
names of those who hold and admin-
ister this Law, that is, of those per-
sons who are appointed to take care
that the Law be not trampled on :
we will also explain their respective
duties.
§ 11.—T. THE QUEEN.
The first is the Queen. She is the
great head and guardian of the Law.
The Queen's representative in New
Zealand is the Governor. There
are many lands occupied by the
Queen's subjects, distant and widely
separated, and she is therefore not
able to supervise them all. For this
reason she has selected some of the
Chiefs of her people, and sent them
to some of those lands as Governors,
heads of the people, and chief admin-
istrators of the Law in those places,
to act for her in distant parts. It is
from ber that they have their author-
ity and their instructions ; and they
represent her in those countries. In
this way the Governor of New Zea-
land is appointed,
§ 12—.11. THE GOVERNOR.
The great .powers, for the adminis-
tration of the Law which, in England
are vested in the Queen, have, here,
been delegated by her to the Go-
vernor. He must conduct affairs in
accordance with Law as he may deem
(3.) Ko te tangata Whenua, Tao-
nga, Rawa, me ona mea katoa, ka
tiakina e te Ture, hei pupuri mana,
hei mahi mana, hei tuku atu mana,
kaua e ahatia e te tangata. Heoi te
mea e pa ai te tangata, me whai
tikanga pera na te Ture ano.
§ 10. Na, me korero i konei nga
tikanga o tenei Ture i meinga nei
ko te matua tenei nana i tiaki te
tangata, i tika ai tona noho i runga
i te ora, i runga hoki i te tikanga
rangatira, i takoto pai ai hoki ona
rawa, nana hoki i arai te mahi poka-
noa me te tukino pokanoa a te
tangata kei tata ki a ia. Me whaka-
atuatu nga ingoa o nga Kai-whaka-
haere me nga Kai-pupuri o tenei
Ture, ara, o te hunga kua whakaritea
hei tiaki, kei kapea kei takahia nga
tikanga o te Ture; me korero hoki
nga tikanga o a ratou mahi.
§ 11.—I. Ko TE KUINI.
Ko te Kuini hei tuatahi. Ko ia
hei tino Tumuaki, ko ia te tino Kai-
tiaki o te Ture. To te Kuini ahua
ki Niu Tirani, ko te Kawana. He
tini nga whenua e nohoia ana e o ta
Kuini tangata, he tawhiti, he tatahi
noa atu, a ekore e ahei taua tirotiro
i a ratou katoa; na reira, ka whaka-
ritea e ia etahi Rangatira o tona iwi,
ka tonoa e ia ki aua whenua hei
Kawana, hei Tumuaki mo ngea Kai-
whakahaere o tona Ture ki aua
whenua. Nana nga tikanga i a
ratou, ko ratou hei ritenga .mona ki
aua wahi. I peratia ano tana wha-
karitenga i te Kawana mo Niu
Tirani nei.
§ 12. —II. :Ko TE KAWANA.
Ko nga tikanga nui o te whaka-
haere Ture e mau nei i a te Kuini,
ki Ingarani, kua tukua ki a te Ka-
• wana, ki konei. Ko taua whaka-
haere me waiho i runga i tana e
whakaaro ai hei pai mo nga tangata
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 7
it best tor the benefits of all ; he has
also the Queen's instructions, and
must conduct affairs in obedience to
them. Sometimes he has to apply
to the Queen for advice and fresh in-
structions.
§ 13. The Governor can direct the
troops and send them to any place,
or order them to do anything, and
they must obey him. In case of war,
either if another nation were to in-
vade this country, or, if strife arose
among ourselves, the Governor could
ask the Queen to send hither ships of
war and troops, and the Queen would
send at once of her numerous fleets
and soldiers, until that war or that
strife was at an end. Nor, even
though all her many thousand ships
and soldiers should be required, would
they be withheld, but more and more
would continually be sent until the
object should be accomplished.
§ 14. The Governor is at the head
of all Magistrates in New Zealand.
His duty is to keep the Law from
being broken by others, and to pro-
tect the people : but he must execute
the duties of his office in accordance
with the laws laid down. The Law
is above him: he must take care that
the Law is not trampled on by others;
and he must take care also that he do
not govern contrary to the Law.
From the Queen downwards, all are
subject to the Law.
§ 15. Another part of the Gov-
ernor's office is to assent to the
execution of the Law. If a man has
"been tried for murder, and found
guilty, and been sentenced by the
Judge to death, the Governor must
first consent before he can be put te
death. The Governor has the power
to lighten the punishment of any cri-
minal; for he may in his discretion
katoa, kia tika ano ia i runga i ta te
Ture. Ko a te Kuini korero kei a
ia, a ka waiho tana whakahaere i
runga i ta te Kuini i korero ai ki a
ia. Kei etahi meatanga ka tuhituhi
pukapuka ia ki a te Kuini, mana e
homai tikanga ki a ia.
§ 13. Kei a te Kawana te tikanga
mo nga Hoia; mana e mea kia haere
ki tera wahi, kia aha ranei, he wha-
karongo kau ta ratou. Mehemea
ka ara te whawhai, ko te iwi ke ranei
e whakaeke mai ana i tenei whenua,
ko te taututu ranei ki a tatou nei
ano ranei; ma te Kawana te puka
puka ki a te Kuini kia tonoa mai he
Hoia, he Manuwao ; a ka tonoa
tonutia mai ano e te Kuini aua tini
Hoia me ana Manuwao, taea noatia
taua whawhai, taua tutu ranei, te
pehi. Ahakoa poto katoa mai ona
mano tini Hoia, Kaipuke, e kore e
kaiponuhia atu, engari kia taea ra
ano te wahi i unga mai ai.
§ 14. Tetahi tikanga o te Kawana,
hei tino tumuaki ia mo nga Kai-
whakarite whakawa ki Niu Tirani.
Ko tana, he tiaki i te Ture kei taka-
hia, he tiaki ano hoki i nga tangata.
Erangi, me waiho tana whakahaere-
Kawana i runga ano i ta te Ture i
whakatakoto ai. Ko te Ture kei
runga, ko ia kei raro. Tana tupato,
kei takahia te Ture e nga tangata:
tana tupato ano hoki, kei puta ke i
ta te Ture tana whakahaere. Timata
mai i a te Kuini ra ano, neke iho,
neke iho, kei raro anake i te Ture;
rongo katoa ki te Ture.
§ 15. Tetahi tikanga a te Kawana,
mana te kupu kia whakatutukiria
nga kainga iho a te Whakawa. Ki
. te whakawakia tetahi tangata mo te
hara kohuru, pono ana tona hara,
kiia iho ana e te Tumuaki Tino
Kai-whakarite whakawa kia whaka-
: matea; ma te Kawana e whakaae,
katahi ka whakamatea. Kei a te
, Kawana ano he tikanga muru i te
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8 TE MANUHIRI TUARANGI AND MAORI MESSENGER,
and if be shall see just cause for so
doing, either pardon altogether, or
remit a portion of the penalty. But
on the other hand, the Governor can-
not increase any man's punishment.
§ 16. Another part of the office of
the Governor is to assent to the
enactment of any new Law, or to the
change of any existing one by the
Council appointed for framing laws,
so that they may be valid and become
law.
§ 17. It is also the duty of the
Governor to appoint Magistrates and
other persons for administering the
Laws, and to assign to them their
duties. All this he does as the
Queen's Representative. If the Ma-
gistrates neglect their duties, or mis-
conduct themselves in the performance
of them, they may be punished.
§ 18. These functions the Gover-
nor exercises for the benefits of all
alike ; they are exercised by him for
self aggrandisement, for the increase
of his own fame and reputation : his
only object in their exercise is the
peace, welfare, and prosperity of the
people. This is the grand object: it
is for this that Laws are framed; it is
this that the Governor and all his
officers must seek to promote.
ON BRINGING UP CHILDREN
RESPECTABLY.
CHAPTER 3.
KNOWLEDGE.
1. Let him know his years. But this
is for the parents,—when a child is born
let the day of his birth be written in a
book. It is not right to allow a man to
be like a dog. The dog does not know
his own age: he is born, lives and dies,
hara, whakamama ranei i te whiu e
kiia iho ana e te Whakawa kia
whakapangia ki te tangata hara.
Mana ano te whakaaro; ki te tirohia
e ia he take tika mo te muru, mo te
whakamama, e ahei ano tana muru,
tana whakamania ranei tetahi wahi.
Erangi kahore he tikanga i a te
Kawana hei whakanui i te whiu i
whakaritea mo te tangata hara.
§ 16. Tetahi, ma te Kawana e
whakaae te Ture whakatakoto hou,
whakaahua ke ranei, e te Runanga
whakatakoto Ture, ka mana ai, ka
whai-ture ai.
§ 17. Tetahi, mana e whakatu
nga Kai-whakarite whakawa me nga
Kai-whakahaere o te Ture, mana e
whakarite a ratou mahi; ko to te
Kuini ahua hoki ia. Ki te mangere
aua Kai-whakarite whakawa, ki te
he ranei ta ratou whakahaere, e ahei
ano ratou te whiu.
§ 18. Na, ko enei mahi a te
Kawana ka mahia e ia hei pai mo
nga tangata katoa; kahore e mahia
e ia hei whaka-rangatira-nui i a ia,
hei whaka-whai-mana, hei whaka-
whai-ingoa ranei mona ake : heoi
tonu te whakaaro mana i runga i
enei mahi katoa ana, ko te iwi kia
tupu i runga i te pai, i te ora, i te
rangimarie. Ko te mea nui tenei,
ko te mea tenei i whakatakotoria ai
nga Ture, a, ko te mea ano hoki
tenei hei whai ma te Kawana ratou
ko ana Apiha Kai-whakahaere katoa.
NGA TIKANGA E RANGATIRA AI NGA
TAMARIKI.
UPOKO III.
Ko te Matauranga.
1. Kia mohio ki ona tau. Otiia ma nga
Maatua tenei; ka whanau he tamariki, me
tuhituhi ki te pukapuka te ra i whanau ai.
) E hara i te mea tika kia pena me te kuri. E
r kore e mohio te kuri ki ona tau; tona wha-
nau noa, tona tupu noa, tona mate noa; a,
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 9
but is ignorant as to bis years, how many
they are. It is even so with some of the
Maories; they do not know their years,
nor the month nor the day in which they
were born, because their parents had not
written it down. It is said in the 90th
Psalm, " Teach us to number our days,
that we may apply our hearts unto wis-
dom" ; but how can you number the days
when you don't know when the days
commenced? "The days of our years
are three score years and ten," but if a
man is ignorant of the day on which he
was born, how will he be able to count
his days? If he does not know the first,
he will not know the second, nor the third,
nor any; and thus he is entirely ignorant
as to his days and years. Look at the
Pakeha; every European knows the day
on which he was born, and on which his
children were born; and when the child
reaches the twenty first of his years, then
for the first time, he is called a man, or
an adult; and then only does he enter on
his property. The day, the month, and
the year on which he was born, is written
down by his parents, and so he always
knows, and can always count. Some
parents know not how to do this, but at
the present time, you know how to write.
Even so, let it be written down, lest your
children be ignorant of their birth day,
and thus be like beasts without under-
standing.
2. Let the children learn reading and
arithmetic.—I observe that the fathers
know how to read and write, but the
children are in a state of ignorance. This
is a great mistake. The Pakeha's system
is that the knowledge of the child shall
be greater than that of the father, and
that each successive generation shall in-
crease in wisdom. And thus the res-
pectability of the Pakeha is continually
increasing. The knowledge of the son
is beyond that of the father, and his res-
pectability will increase in proportion to
his knowledge. Hence I say that the
Maori does very wrong who leaves his
children in a state of ignorance. Is it for
the parents to be knowing, and the chil-
dren to be ignorant? No, no. In such
a case, the respectability of the children
will decrease, until at last it be entirely
gone. Rather let them be taught and
put to school. The European is always
instructing his children: he arranges
kuare noa iho ki ona tau, e hia ranei? E
pena ana ano etahi tangata Maori; e kore e
mohio ki ona tau, e kore e mohio ki te tau i
whanau ai. e kore e mohio ki te marama i
whanau ai, e kore e mohio ki te ra i whanau
ai, no te mea kihai ona Maatua i tuhituhi. E
ki ana Nga Waiata 90-12. "Akona matou
ki te tatau i o matou ra kia anga ai te nga-
kau ki te whakaaro." Ha! me pehea te
tatau i ona ra, kahore nei i mohio ki te ti-
matanga o ona ra ? "Ko nga ra o o matou
tau, e whitu tekau tau;" otiia, ki te he te
tangata ki tona ra i whanau ai ia, me pehea
tana taiau i ona ra? Kahore i mohio ki te
tuatahi, e kore ano hoki e mohio ki te tua-
rua, ki te tuatoru, ki le tuahia ranei; a, he
noa iho ki ona ra, ki ona tau. Titiro ki te
Pakeha; kei te mohio katoa nga Pakeha ki
tona ra i whanau ai ia, i whanau ai ona ta-
mariki; a kia tae te tamaiti ki te rua tekau
ma tahi o ona tau, katahi ka kiia he tangata,
be kaumatua; katahi ka eke ki tona ranga-
tiratanga. Na ona Maatua hoki, i tuhituhi
te ra me te marama me te tau i whanau ai
ia, me te tatau tonu ake, me te mohio tonu
ake. Kahore o koutou Maatua i mohio ki
tenei; engari i naianei kua mohio koutou ki
te tuhituhi. Ina, me tuhituhi, kei kuare o
koutou tamariki ki te ra i whanau ai ratou,
kei pera me te kararehe mohio kore.
Kia mohio nga tamariki ki te korero puka-
puka, ki te tuhituhi ki te whika. Titiro ana
ahau ki nga Maatua e mohio ana ki te korero
pukapuka, ki te tuhituhi, ko ana tamariki
kei le kuare. Ka nui le he o tenei. To te
Pakeha tikanga, kia hira ake le matauranga
o le tamaiti i to te matua, me te kake haere
le matauranga o ia whakapapaparanga, o ia
whakapaparanga. No reira i nui haere ai te
rangatira langa o te Pakeha. Ka hira ake le
matauranga o le tamaiti i to tona matua; ka
hira hoki tona rangatiratanga i runga ano i
nga tikanga o le matauranga. Koia ahau ka
mea ai, ku nui le he o nga tangata Maori e
waiho nei i ona tamariki kia kuare ana. Ko
nga Maatua koia kia mohio, ko nga tamariki
kia kuare? kauaka, kauaka. Penei, ka iti
haere te rangatiratanga o nga tamariki, ka
kore noa iho.—Engari; me ako, me kura.
Kei te ako tonu le Pakeha i ana tamariki;
me te whakarite ano tetahi Pakeha hei kai
whakaako, hei mahi kura; me te mahara ano
ki te utu ki a ia mo tana mahi kura kia pono
ai; me te tuku tonu ano i ana tamariki ki le
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10 TE MANUHIRI TUARANGI AND MAORI MESSENGER.
with another Pakeha as instructor and 1
school manager, remembering to give him
proper remuneration for his work at the
school, and always sending his children <
to school from year to year ; three years. 1
four, five, and sometimes many more.
And pray why do not the Maories the
same ? Some will say, " We have no
money as payment for the schooling, and
as salary for the teacher." Stop ! cease
to talk in that manner. You have plenty
of money for guns and powder, for to-
bacco, and for fine clothes, and for all
kinds of waste. The land is also exten-
sive, but unworked, whereby property
and money might increase to you, and
serve as payment for the schooling, and
knowledge and respectability of your
children. But let the parents do some
part of it. The fathers know how to
read books and write; why do they not
teach their children that they may grow
together in knowledge and wisdom and
respectability. And arithmetic also. The
desire of some for figures and their
knowledge of that work is great: hence
I say that arithmetic is not a hidden
thing; some understand a certain portion
of that science, then why do not all the
children understand and get into the
practice of figures ?
3. But the chief of these things is to be
found in the English language.—This is the
main source, that is, the spring from
which will arise knowledge for our chil-
dren. I therefore advise that our off-
spring be acquainted with the English
language. There are the books, there
are the illustrations of arithmetic, and
there the treasury of knowledge for
raising the position of our children. Say
not that the Maori tongue will always
obtain in this land. By no means; the
Native language will be lost by constant
decrease, and the language of the Pakeha
will be the language of this country and
of our children, so that they may become
Pakehas and rangatiras. Observe! the
English tongue has reached every part o:
the world, and is understood and spoken
by many people, who have adopted it a;
their own language; and this language
will be received by our children, in future
years, and will be a source of intelligence
and wealth, and respectability for them
But if they are not possessed of it, wha
than ? Enough: if our children do no
know the English language, that language
kura, a, tau ake, tau ake; kia toru iau, kia
wa, kia rima, kia maha noa atu. He aba
koia nga Maori le pena ai ? Kei te ki mai
etahi, " kahore he moni hei utu mo te kura,
hei utu mo te Kai-whakaako." Kati! kati
le pena mai te kupu. E nui ana u koutou
moni mo le pu, mo te paura, mo te tupeka,
mo te kakahu whakapaipai, mo te maumau
noa iho. E nui ana hoki te whenua, te ma-
hia kia nui ai he taonga, he moni mo koutou.
hei utu kura, hei utu matauranga, hei utu
rangatiratanga mo a koutou tamariki. Otiia
ma nga Maatua tetahi wahi. Kei te mohio
nga Maatua ki te korero pukapuka, ki le tu
hituhi; he aha koia nga Maatua te ako ai i
nga tamariki kia mohio tahi, kia marama
tahi, kia rangatira tahi? Me te whika hoki.
Ka nui te hiahia o etahi ki le whika, me tana
mohio ki tena mahi; koia ahau ka mea ai,
ehara i te mea ngaro te whika: kua matau
etahi ki tetahi wahi o tena mahi ; e
aha le matau katoa ai, kia kite katoa nga
tamariki i te tikanga o tena mahi, o le
whika ?
e
1
o. Otiia, kei roto hei te reo Pakeha te tino
tikanga o enei mea. Ko le lino putake tenei,
2 ara, ko te puna tenei e pupu ake ai te matau-
i ranga mo u tatou tamariki. Koia ahau ku
mea ai, kia mohio a tatou tamariki ki te reo
Pakeha. Kei reira te pukapuka, kei reira le
tikanga o te whika, kei reira te taonga o te
matauranga e rangatira ai o tatou tamariki.
Kei mea koutou, ko le mau tonu le reo Maori
ki ienei whenua! ka ngaro le reo Maori, ka
iti haere hoki; ko le reo Pakeha hei reo mo
ienei whenua, me o tatou tamariki hoki, hei
Pakeha, hei rangatira. Titiro hoki! Ko te
reo Pakeha kua tae ki nga wahi katoa o te
ao, a kua mohiotia kua korerotia e nga iwi
maha kua tangohia hei reo mona; a, ka ta-
ngohia ano tenei reo e o tatou tamariki, i nga
tau e takoto ake nei, hei reo mo ratou, hei
matauranga mo ratou, hei taonga mo ratou,
hei rangatiranga mo ratou. Ka kore, ka
n. aha? Heoi ra; ka kore a tatou tamariki e
mohio ki te reo Pakeha, ko le reo Pakeha te
nui haere, ko ratou le iti haere. Ko le reo
Pakeha, ka kake, Ua tupu, ka teitei rawa ; ko
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 11
will increase, and they will decrease,
The Pakeha's tongue will advance and
grow, and reach very high, but as for
our children, they will be low and insig-
nificant.
• And hence I exclaim, the English
language! the English language! That
is it which will provide a position for our
children: and it will be good. By the
Pakeha's language have been brought the
greatest treasures to this land. By the
Pakeha's language have come the ship,
the book, the worship; by that foreign
tongue (have come) the greatest of all
treasures whereby man can be benefited,
both in this world and the other. Good
will it be for this treasure, that is, the
English language, to be completely
adopted by our children. The Euro-
peans are desirous that you should accept
their language, that is, that the Maori
and the Pakeha should equally under-
stand the English language, that they
might receive equal knowledge and be
equal in station. For that reason the
Governor has established schools, and
granted money for the purchase oi
clothing and bocks for the Maori chil-
dren, and the English gentlemen have
consented to this system for the raisins
of the Native youth. Just you consider
for whom is this benefit designed, in the
establishment of schools and institutions
by the Governor. It is not for the ad-
vantage of the Pakeha: he is otherwise
provided with schools and institutions
and colleges, and bis children constantly
attend at their English schools. But the
schools for the Natives are for the advan-
tage of your children; a manifestation of
love from the Governor, from his Chiefs,
and from all the Pakehas towards your-
selves. Even so, and you must allo\\\\
your children to go to school, with kind
and thoughtful intentions concerning
them. It is not the right tiling for the
Governor and the Pakehas only to have
to buy the clothes, food and books, but
you must provide some part yourselves
And the children must be allowed to re-
main at school. Think not that they
will hastily learn in one or two years, but
let them be many years, that their know
ledge may go on increasing. A tree does
not reach its maturity in one year. An<
do not allow of their constantly returning
oil visits to the Native village: that will
a tatou tamariki, ka papaku iho, ka kore
iho.
Koia ahau ka mea ai, ho te reo Pakeha! Ko
te reo Pakeha! Koia tena, hei rangatiratanga
mo a tatou tamariki. Ka pai hoki! Na le
reo Pakeha hoki i kawe mai nga taonga nu-
nui ki tenei whenua. Na le reo Pakeha le
kaipuke, na te reo Pakeha le pukapuka, na
to reo Pakeha te karakia, na te reo Pakeha te
lini noa atu nga taonga e rangatira ai te ta-
ngata ki ienei ao, ki tera ao atu. Ka pai kia
riro putake ai ienei taonga nui i a tatou ta-
mariki, ara te reo Pakeha. Kei te hiahia nga
Pakeha kia riro to ratou reo i a koutou, ara
kia mohio tahi te Maori me te Pakeha ki le
reo Pakeha, kia uru tahi ai ki ienei mataura-
nga, kia rangatira tahi ai. No reira a Kawana
i whakarite ai i nga Kura, me te tuku ano i
nga moni hei hoko kakahu, hei hoko puka-
puka mo nga tamariki Maori: me te whakaae
ano nga rangatira Pakeha ki tenei tikanga,
hei rangatiratanga mo nga tamariki Maori.
Ma koutou koa e whakaaro, ma wai tenei ra-
, ngatiratanga i whakaturia ai nga kura, nga
Tuihana e le Kawana. E hara i te rangati-
ratanga mo te Pakeha; tera ke ona Kura,
ona Tuihana ona Karete, me te haere tonu
ano, ona tamariki ki ana kura Pakeha. Tena
ko nga kura mo nga Maori, hei rangatiratanga
tena mo a koutou tamariki; he aroha no le
Kawana, no ona rangatira, no nga Pakeha
| katoa, ki a koutou. Ina, me tuku koutou i o
koutou tamariki ki te kura, me le mawhai ano,
me le mahara ano ki a ratou. E hara i le
mea tika ma te Kawana anake, ma te Pakeha
anake, e hoko kakahu, kai, pukapuka; hua
atu, ma koutou ano tetahi wani. Me te waiho
tonu ano nga tamariki ki te kura. Kaua e
mea, kia wawe te mohio i te tau kotahi, te
tau rua; engari kia maha nga tau, me te tupu
tonu tona matauranga. Ekore hoki e umiki te
rakau ki tona tutukitanga i te tau kotahi. Kaua
'. hoki e mea kia hokihoki, kia kopikopiko ki le
kainga Maori; e kore e tupu le matauranga
ki te pena: engari, kia piri tonu ki te kura
me nga Maatua e hohoki ana kia kitekite i ona
tamariki. Me te kawe atu ano i etahi kai ma
' ratou, kakahu mo ratou. Kaua e riro nga
' kakahu o le kura ki le kainga Maori; he mea
hoko ki nga moni o le Pakeha mo te kura,
mo te kura anake ena kakahu. Kaua hoki e
• wehi ki te ma/it, e pai ana le mahi. E hara
i le mahi taonga mo le Pakeha, he mahi kai
ia ma ratou, he mahi whare mo ratou, he
mahi taonga mo ratou, ara mo nga tamariki
1 o te kura. Mc te mahara ano ki le kupu o
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12 TE MANUHIRI TUARANGI AND MAORI MESSENGER.
not cause their knowledge to grow; out
let them remain steadily at school, and
the parents go backwards and forwards
to see them. And let them carry some
food and clothing for them. Let not the
school clothes be taken to the kainga
Maori. Those clothes were bought with
the Pakeha's money for the school, and
for the school only. And do not be
afraid of work, for work is good. It is
not that they may work for the advantage
of the Pakeha, but it is that they may
raise food for themselves, and build
houses for themselves, and reap benefits
for themselves: that is, for the children
of the school. Remember the word of
Paul: " If a man is not willing to work,
neither let him eat." But the parents
must take an interest in it, and I say to
them, cease to bring up your children in
ignorance,—cease to hold them fast in
foolishness and error,—cease to be un-
feeling to them, but take them to school
and shew them kindness, and carry them
food and clothing. Happy is the man
who possesses understanding; this is a
greater treasure than silver, or gold, or
anything else which men can desire,
Even so, therefore, let our children ob-
tain knowledge.
Paora, "Ki te kahore e pai tetahi tangata ki
te mahi kei kai ia." Otiia ma nga maatua
tetahi: e ki atu nei ahau ki nga maatua,
kati le whakakuare i o koutou tamariki; kati
te pupuri i a ratou ki te kuare, ki te he; kati
le pakeke ki a ratou, engari me kawe ki te
kura, me le atawhai ano, me le kawe am ano
le kai ma ratou, he kakahu mo ratou. Ka
hari te tangata e kite ana i te matauranga;
pai atu tenei taonga i te hiriwa, i te koura, i
nga mea katoa e hiahiatia ana e te tangata;
ina, kia whiwhi ki le matauranga o tatou
tamariki.
ANCIENT SCRIPTURAL HISTORY.
CHAPTER 4TH.
THE BUILDING OF BABEL.
The descendants of Noah were found sit-
ting together on the side to the Eastward,
having one language; but by and bye, when
they had become numerous, they went to
search for a dwelling place for themselves.
On their arrival at a suitable place, they de-
termined to build a very lofty house, as a
place of gathering for the whole, and that
they might get a great name for themselves
in time to come. But God was not willing.
His design was that they should be scattered
abroad, that the land might quickly be filled
with inhabitants. Besides which, if they all
dwelt together, wickedness would hastily
spring up. And so He confounded their
language, so that one did not understand the
conversation of another.
And thus the people of the earth were
divided. Nimrod, a grandson of Ham, dwell
at Babylon, ia a great city to tao side of the
•East. That land formerly belonged to Asshur,
and when he was driven forth by Nimrod;
NGA KORERO O NAMATA.
UPOKO 4.
KO TE HANGANGA O PAPERA.
Rokohanga iho e noho huihui ana nga uri
o Noa i te taha ki te rawhiti; kotahi ano
hoki o ratou reo: a ka neke ake, ka toko-
maha, na ka haere ki te rapu kainga mo
ratou. A te tuponotanga ki tetahi wahi pai,
ka mea kia hanga tetahi whare tiketike
rawa hei huihuinga mai mo ratou, kei
pakaru haere ratou; hei ingoa nui ano hoki
mo ratou a mua. Otiia kihai te Atua i pai.
Ki tana me tohatoha noa atu, kia hohoro ai
te whenua te kapi i te tangata. Ki te noho
•huihui ano hoki, ka hohoro te tupu o te
kino. Na, whakaputaina ketia ake e ia o
ratou reo, te mohio ratou ki nga korero a
tetahi a tetahi.
Katahi ka wahia nga iwi o le ao. I noho
a Nimerata, he mokopuna na Hama, ki
Papurono, ki tetahi pa nui ki te taha ki
rawhiti. Ko Ahura tera whenua i mua; a
,ka peia nei e Nimerata, ka heke ki te taha
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 13
he migrated to the North, to a river which ,
flows into the Euphrates, and there built;
Nineveh.
Egypt was settled by Mizraim, one of the
sons of Ham. That was the land which
hastened to forget God, and turn to idolatry,
Although their knowledge of worldly things
was great, what good did they derive, from.
that, so long as God did not dwell in the
heart?
Enough, the race of man became depraved,
and " the glory of the incorruptible God was
changed into an image made like to cor-
ruptible man, and to birds, and fourfooted
beasts and creeping things."
Also some of the descendants of Shem
adopted other systems of false worship.
They recognised gods in the sun, moon, and
stars; and those things, together with fire,
were worshipped by them.
The earth was formerly enlightened, but
now it is covered with darkness.
Obituary
Tikirahi, Waikato,
September 17, 1861.
The death of Tiriti Paraone, one of the
female Chiefs of Ngatitipa, a grand-daughter
of Kukutai. Great was the grief of the
tribe at the death of this woman: she did
not discover her thoughts to us, the men in
health. All that she thought about was the
pain of her body, and hence she did not
make known her mind. Perhaps, her chief
thoughts were about God. It was right for
her to think about God, the Saviour of the
soul: not only about the death of the body,
because the body is simply dust, but the soul
passes away into life.
On the 16th of the days of September,
1861, Tiriti Paraone died. All that the
survivors could do was to weep : what good
could that weeping do to the deceased; it
was only crying to the body that was dead,
whereas the living body (the soul) had gone
away to its rest.
Waikare, Waikato,
July 26th, 1861.
Friend Mr. McLean,-—
Salutations to you, and to your loving
friend Te Rata Te Horohau. He is asleep
in the tomb. He died this day, the 26th
day of July.
Friend Mr. McLean, this 5s an expression
of our love for you on account of the Go-
vernors dear friend and yours, during his
residence at Rangitoto. Friend, we are
ki te nota, ki tetahi awa e rere mai ana ki
Uparati, a hanga ana e ia a Ninewe ki reira.
Na Mitiraima, na tetahi o nga tama a
Hama, a Ihipa i noho. Ko te whenua tera
i hohoro le wareware ki te Atua, te tahuri
Ui le whakapakoko. Ahakoa i nui to ratou
mohio ki nga mea maori, ma kona ka aba
ai, ki te kahore e nohoia te ngakau e te
Atua?
Heoi, ka heke haere te tupu o le tangata:
a, " whakaputaia ketia ake te kororia o te
Atua ora kia rite ki te tangata ki te mea
pirau noa, ki nga manu, ki nga kararehe
wae wha, ki nga mea ngokingoki."
Ko etahi hoki o nga uri o Hema i anga ki
tetahi atu karakia poauau. Hua noa ratou
he atua te ra, te marama, nga whetu, a
karakiatia ana aua mea, me le ahi, e ratou.
Nawai i marama, i marama te ao, na,
kua pouri noa iho.
Homo Tupapaku.
Tikirahi, Waikato,
Hepetema 17, 1861.
Te matenga o Tiriti Paraone, o tetahi o
nga wahine rangatira o Ngatitipa, be moko-
puna na Kukutai. Ka nui te mamae o te
iwi ki le matenga o tenei wahine: ko aua
whakaaro ia kihai i puta iho ki a matou, ki
nga tangata ora. Heoi ano tana i whakaaro
ai ko te mamae o tona tinana, na konei ka
kore e puta he whakaaro mana. Heoi ano
pea tana i whakaaro ai ko te Atua. He tika
ano kia whakaaro atu ia ki te Atua ki te
Kai-whakaora o te wairua: haunga ano te
matenga o te tinana, no te mea hoki he nehu
kau te tinana, ko te wairua ia e haere una ki
te ora.
No te 16 o nga ra o Hepetema kamate a
Tiriti Paraone. Heoi ano ta nga tangata
ora he tangi kau atu: hei aha ma te tangata
kua mate tena tangi ? Tangi kau atu ki te
tinana mate, kua riro noa atu te tinana ora
ki tona okiokinga, ara, te wairua.
Waikare, Waikato,
Hurae 26, 1861.
E hoa, e Te Makarini,—
Tena koe, korua ko tou hoa aroha ko te
Rata, Te Horohau. Kua moe ia ki te urupa
i ienei ra, le 26 o nga ra o Hurae.
E hoa, e Te Makarini, he whakaputanga
aroha atu tenei na matou ki a koe mo to
• korua hoa aroha ko te Kawana, i a ia e noho
i | atu ana i tona Rainga i Rangitoto. E hoa,
5 he nui ra to matou pouri ki tona matenga; i
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14 TE MANUHIRI TUARANGI AND MAORI MESSENGER.
greatly grieved because of his death; our
grief is great as, in our opinion, he was a
very good man. We strongly urged him
some lime ago, while still in health, to come
to Waikato to his tribe, but he would not
listen up to the time of his being taken ill.
His sickness commenced at the time of your
return from Taranaki. On the 13th day of
June, we arrived at the Tamaki, and found
that his malady had greatly increased. We
urged him to allow us to carry him to
Waikato, but he would not listen to our
word. His heart was still thinking of the
Governor and you. We returned to Wai-
kato, and after three weeks came back again
to the Tamaki, Auckland. He grew much
worse, and on the 22nd July, we came away
with our invalid. On the 26th he died.
His dying words were words of affection for
the Governor and you. On the 29th, the
Maories assembled together to weep for him:
the "tangi" continued until the 2nd August,
when they buried him. Enough. Friend, I
send this korero to the be printed in the
Maori press.
From Tewi Panawaka.
Maori Correspondence
Masterton, Wairarapa,
8thSept., 1861.
Go, my letter, to Auckland. Friend,
tena ra koe, I now write Lo you because our
thoughts are clear in reference to our un-
authorized acceptance of the king system,
which we now see is wrong. Now, hear
this word, the king has been returned to
Waikato, there to do his work. There is no
king here (now) at Masterton ; but the work
here is that of the runanga with regard to
any offences of the Maori to the Pakeha, or
of the Natives amongst themselves.
Friend, — Our hearts, that is, of the
Maories, are now cheerful at the news which
has reached us about our Governor,
Governor Grey, that he is coming here as a
Governor for New Zealand. If this be cor-
rect, write to us, that we may hear of his
arrival.
From Wiremu Paraone.
Rangitukia, Waiapu, July 17,. 1861.
Our loving friend Governor Gore
Browne,—
Friend, salutations to you. We
do not approve of the Maori King, we
nui ai to matou pouri he tangata pai rawa ia
ki ta matou vvhakaaro. He nui ta matou
tohe ki a ia i mua, i te takiwa e ora ana ia,
kia hoki mai ia ki Waikato hei tangata mo
te iwi, kihai i rongo, kihai i aha, taea noatia
le takiwa i pa mai ai tona mate; i to koutou
hokinga mai i Taranaki ka pa tona male.
No le 13 o nga ra o Hune ku tae atu matou
ki Tamaki, rokohina atu e matou kua nui
noa atu tona mate : ka ngare mai matou kia
amohia mai e matou ki Waikato, kihai i
whakaae mai ki ta matou kupu; whakaaro
tonu tona ngakau ki a korua ko le Kawana.
i Hoki mai ana matou ki Waikato, e toru o
matou wiki ka hoki atu ano matou ki Tamaki
i a Akarana. Kua nui haere le mate; u no
le 22 o nga ra o Hurae kaiahi matou ko ta
matou turoro ka haere mai. No le 26 o
nga ra kaiahi ka taka ta matou turoro. Ko
tana kupu i tona matenga he kupu mihi ki a
korua ko le Kawana. No te 29 o nga ra
kaiahi ka huihui mui a Waikato ki le tangi
! ki a ia, a tae noa ki le rua o nga ru o Aku-
hata e huihui ana ki le tangi ki le nehu i a
ia ki le urupa. Heoi ano.
E hoa, mau e tuku i enei korero kia taia
ki te perehi reo Maori.
Na Tewi Panawaka.
He Reta Maori.
Mahitaone, Wairarapa,
Hepitema 8, 1861.
Haere atu ra e taku pukapuka ki Aka-
rana. E hoa, tena ra koe. Ka tahi ano au
ka tuhi atu ki a koe: ka marama ake hoki
le whakaaro mo to matou pokonoa ki le
mahi kingi, a kitea iho e he ana. Na, kia
rongo hoki koe ki ienei kupu, kua whaka-
hokia te kingi ki Waikato, mahi am ai.
Kua kore he kingi ki konei, ki Maihitaone
nei; engari le mahi kei konei he runanga
mo nga he o le Maori ki le Pakeha, mo
nga he o te Maori ki a raua Maori ano.
E hoa, kua ora le ngakau e matou, o nga
Maori, ki te rongo o to tatou Kawana, o
Kawana Karei kua tae mai nei ki a matou,
e haere mai ana ia hei Kawana mo Niu
Tirani. Ki te pono, me tuhi mai, kia rongo
atu hoki matou ki tona taenga mai.
Na Wiremu Paraone.
Rangitukia, Waiapu, Hurae 17, 1861.
E to matou boa aroha, e Kawana Koa
Paraone,—
E hoa, tena koe. Kaore matou e
pai ki te Kingi Maori ; erangi ta
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TE MANUHIRI TUARANGI AND MAORI MESSENGER. 15
are for the Queen, who sent the Gospel to
us, and by whom we have been benefitted.
Friend, your thought regarding us is good.
Formerly we were living in the midst of evil
—killing one another, but on the introduc-
tion of the Gospel we felt the benefit of it,
Friend the Governor, let the korero in the
letter come back to us. it 5s ended.
From the runanga of Rangitukia,
EPINIHA,
Of Te Mate Panikokihi
Official Notification
Attorney-General's Office,
September 27th, 1861.
HIS Excellency the Governor has been
pleased to appoint
WILLIAM BAILEY BAKER, Esq., J.P.,
Lo be a Resident Magistrate.
HENRY SEWELL.
THE following is a List of the Unclaimed
I Maori Letters in the Post Office, Auck-
land, Quarter ended 30th September, 1861.
Hareata Haumuate, Auckland.
Paiore Hirene, Auckland.
Hira Apihai, Orakei.
Te Mete Hekena, Tamaki.
Hapeta Huarari. le Karahu, Auckland.
Hare, Awitu, Manukau.
Hohaia, Taurarua.
Hone te Apa, Tamaki, Auckland.
Hare Rewiti, Three Kings.
Anaru Mahakiwa, Auckland.
Te Moananui, Hauraki.
Te Ruini, Mataharehare, Auckland.
Te Matenga, minister, Auckland.
Moihi, Ohau.
Te Kerehi, Auckland.
Karena, Kohikohi, Manukau-
Wiremu Pohe, Whangarei.
Paora, Tirirangi.
Ruini Ngaengae, St, Stephen's, Taurarua,
Kori, Papakura.
Ringori le Ao, Auckland.
Reihana te Mohi, Whatawhata.
Ropata Hurumutu, Wainui, Kapiti..
Ruia, Hauraki.
Tarata Ahurewa, Waikowhai, Manukau
Wiremu Tumohe.
Maraku Tihorewaru, Ihutaroa, Waikato
Tirikohua, Papakura, Auckland.
matou e pai ai, ko te Kuini, nana
hoki i homai te Rongo Pai ki konei, i kite
ai matou. Ae ra, e hoa. ka pai to whakaaro
ki a matou. E noho ana matou i mua i
runga i le kino, i le patu tetahi ki tetahi;
puta mai te Rongo Pai ki a matou, na kona
! matou ka kite i te pai. E boa e Kawana,
kiu hoki mai nga korero o tenei pukapuka
ki a matou. Ka mutu enei korero ki a koe.
Na te runanga o Rangitukia.
EPINIHA,
O Te Matepanikokihi.
panuitanga na te Kawana.
Attorney-General's Office,
Akarana, Hepetema 27, 1861.
KUA pai a le Kawana kia whakatuna a
WIREMU PEIRI PEKA
hei Kai-whakawa Tuturu.
HENRY SEWELL.
HE RETA MAORI enei, kei te Whare
Meera i Akarana e takoto ana, i le 50
o nga ra o Hepetema, 1861.
Ki a Hareata Haumuate, Akarana.
Ki a Paiore Hirine, Akarana.
Ki a Hira Apihai, kei Orakei.
Ki a te Mete Hekena, kei Tamaki, Akarana
Ki a Hapeta Huarari, te Karahu, Akarana.
Ki a Hare, kei Awitu, Manukau.
Ki a Hohaia, kei Taurarua.
Ki a Hone le Apa, kei Tamaki, Akarana.
Ki a Hare Rewiti. Tiri Kingi.
Ki a Anaru Mahakiwa, kei Akarana.
Ki a te Moananui, Hauraki.
Ki a te Ruini, kei Mataharehare, Akarana.
Ki a le Matenga, minita, kei Akarana.
Ki a Moihi, kei Ohau.
Ki a to Kerehi, kei Akarana.
Ki a Karena, kei le Kohikohi, Manukau.
Ki a Wiremu Pohe, kei Whangarei.
Ki a Paora, kei Tirirangi.
Ki a Ruini Ngaengae, St. Stephen's, Tau-
rarua.
Ki a Rori, kei Papakura, Akarana.
Ki a Ringori te Ao, kei Akarana.
Ki a Reihana te Mohi, kei Whatawhata.
Ri a Ropata Hurumutu kei Wainui, Kapiti.
Ki a Kuia, Hauraki.
Ki a Tarata. Ahurewa, kei Waikowhai,
Manukau.
Ki a Wiremu Tumohe.
Ki a Maraku Tihorewaru, kei te Ihutaroa.
Ki a Tirikohua, kei Papakura, Akarana.
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16 TE MANUHIRI TUARANGI AND MAORI MESSENGER.
Field & Garden Calendar,
DECEMBER.
The work for this month is the same as
that for the one just passed: that is, working
the garden, planting out seeds, uprooting
the weeds, erecting fences, carting wood,
shearing the sheep, and making hay as food
for the horses.
January, also, is exactly similar to this.
\_\_\_\_\_\_\_\_ALMANAC.\_\_\_\_\_•
DECEMBER—31 days.
New Moon on the 2nd.
Full Moon on the 17th.
* SUNDAY 17 Tuesday
2 Monday 18 Wednesday
5 Tuesday 19 Thursday
4 Wednesday 20 Friday
S Thursday 2I Saturday
6 Friday 22 SUNDAY
7 Saturday 25 Monday
8 SUNDAY 24 Tuesday
9 Monday 25 Wednesday
10 Tuesday 26 Thursday
11 Wednesday 27 Friday
12 Thursday 28 Saturday
15 Friday 29 SUNDAY
14 Saturday 50 Monday
15 SUNDAY 31 Tuesday
16 Monday
SONG,
BY RAUNIKURA, GRANDMOTHER OF TE AWHE,
CHIEF OF NGATITEMATERA, HAURAKI.
Rain, rain, raining down from without,
Here I am within, knowing not what to do,
Now that the wind has moderated, the
anger of the sky appears,
Very great, O Waero, is the fame of your
hatchets:
Why give you not one to me to suspend
at my wrist,
That I may bear off the sapling which
grows in the wood.
But here I sit doubled up like an invalid.
My thighs bent up beneath me,
As one who is on a journey.
O wind, oh ! for thy swiftness,
To whirl me off to the mists of Pounui
Were I only once there,
Nothing should tempt me to return,
To be an object of commiseration,
For those al home to weep over--Eh !
Maramataka
TIHEMA.
Ko nga mahi mo tenei marama, rite tahi
ana ki o tera kua pahemo atu ra: ara, te
mahi kaari, te whakato purapura, le ngaki
otaota, le hanga taiepa, te kaata rakau, te
waruwaru i nga hipi, me te whakamaroke i
nga tarutaru hei kai mu te hoiho. Me
Hanuere hoki, rile tonu ki tenei.
MARAMATAKAHAERE.
TIHEMA—al ona ra.
A te 2 o nga ra kowhiti ai te Marama.
A te 17 o nga ru hua ai te Marama.
1 RATAPU 17 Turei
2 Manei \\8 Wenerei
o Turei 19 Tairei
4- Wenerei 20 Parairei
5 Tairei 21 Hatarei
6 Parairei 22 RATAPU
7 Hatarei 25 Manei
8 RATAPU 24 Turei
9 Manei 25 Wenerei
10 Turei 26 Tairei
H Wenerei 27 Parairei
12 Tairei 28 Hatarei
15 Parairei 29 RATAPU
14 Hatarei 3O Manei
15 RATAPU 31 Turei
16 Manei
WAIATA,
NA RAUNIKURA, TUPUNA WAHINE O TE AWHE,
RANGATIRA O NGATITEMATERA, HAURAKI.
E ua, e te ua, ua mai i waho na,
Kei roto au nei huri ai ki le whare.
Ko te riri a te rangi, te mauru te hau:
Nui noa, e Wae, ou rongo piharoa;
Te homai nei kia tui i taku ringa:
Kia mau atu au te kaho lu ki te whao.
Ko to te tapapa, haumaruru tonu iho.
No raro nga turi ka hui whakarunga,
He ahua tiara. E hau, tou tere
Hei whiu i a au le rehu ki Pounui.
Kia tae ki reira, ekore e hoki mai ki muri.
Hei manatunoa ma te ta ngaia ki taku whare,
Ka tangi nei roto—E-.