" LET THE PAKEHA AND THE MAORI BE UNITED,"

      ORDER IN COUNCIL.
G. GREY,
  Governor..
      By His Excellency Sir GEORGE GREY,
 K. C. B., Governor and  Com-
    mander-in-Chief  in and over the
    Colony   of New    Zealand, &c.,
            &c., &c., With the advice and con-
           sent of the Executive Council of
          the said Colony.
 WHEREAS      by an Act of the General
       Assembly of New Zealand, intituled the
" Native Districts Regulation Act, 1858," it is
provided that it shall be lawful for the Gover-
nor in Council from time to time to appoint
Districts for the purposes of the said Act, being
 Districts over which the Native Title shall not
for the time being have been extinguished:
   And whereas it is expedient that the District
hereinafter described should be appointed a
District for the purposes of the said Act:
  Now, therefore, His Excellency the Gover-
nor, by and with the advice and consent of his
Executive Council, doth hereby order, appoint,
and declare that the Territory hereafter des-
      " KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI"

WHAKARITENGA  A  TE TINO RU-
     NANGA O TE KAWANA.
G. GREY,       
    Te Kawana.

      Na Kawana KEREI, Na te Kawana o
          Niu Tirani, ratou ko tona Tino
         Runanga.                  
NO  te mea, kua oti te whakarite e te Ru-
nanga  Nui  o Niu  Tirani tetahi ture e
huaina ana, "Ko te Ture whakatakoto tikanga
ki nga Takiwa Maori, 1858"; a e mea ana taua
Ture, e tika ana ma Te Kawana ratou ko tona
Runanga,  i tenei tiriti tenei wa, e whakariterite
nga  Takiwa hei mahinga mo taua ture, hei
nga Takiwa ia kahore ano te tikanga Maori i
mutu hoa i runga :
  A  no te mea ka pai ano kia karangatia te
Takiwa, meake tuhituhia, hei taunga mo taua
Ture:                            
  Na, tenei a te Kawana te mea nei, rae te
uru ano me te whakaae ano tona Runanga
ki tenei meatanga, tenei te whakarite nei te
karanga nei, ko tenei, whenua ka tuhia ake
nei, hei Takiwa, hei taunga mo taua Ture
Ara;—ka  timata te rohe o taua whenua i te

          TE KARERE MAORI OR MAORI MESSENGER.
         NATIVE POLICY.

 THESE  are some of the thoughts of the Gover-
' nor, of Sir George Grey, towards the Maories
  at this time.    





    His desire is, how to arrange things, that
 there may be good laws made, and those laws
" be put in force; and how all men, both Euro-
 pean and Maori, may be taught to work for
  the common good of the country in which they
 live; that they may be a happy people, rich,
  wise, well instructed, and every year advancing
  in prosperity.                          





    For  it is the desire of the Queen (whose
  heart was dark when she heard of the troubles
  in New  Zealand)  that all her subjects, both
  Europeans  and  Maories, in all parts of these
  islands, should have the benefits of law and
  order; that the lives and persons of all men
  should  be safe from  destruction and injury;
  and that every man  should have for himself
  and  enjoy his own lands, his cattle his horses,
  his sheep, his ship, his money, or whatever else
  belongs to him.  And  it is the desire of the
  Queen  that  all her subjects should help in
  making  the laws by which they are governed,
  and that from  amongst  them shhould  be
  appointed wise and good men as Magistrates,
  to adjudge  in cases of  disputed rights and
 punish the wrong-doer, and to teach the law,
  how it should be obeyed.





    The  Europeans in New  Zealand, with the
  help of the Governor, make laws for themselves,
  and have their own Magistrates; and, because
  they obey those law», they are rich, they have
  large houses, great ships, horses, sheep, cattle,
  corn, and all other good things for the body.
  They have also Ministers of Religion, Teachers
  of Schools; Lawyers, to teach the law; Sur-
  veyors, to measure every man's land; Doctors,
 NGA TIKANGA MO NGA MAORI,

TENEI etahi o nga whakaaro o te Kawana o
Kawana  Kerei, mo nga tangata Maori, i tenei
takiwa.  Ko   tana  e   hiahia nei, he  ata
whakarite  marire i  nga tikanga  e  oti ai
he Ture  pai te whakatakoto,  e meinga  ai
hoki aua ture kia mana,  e ahei ai hoki nga
Pakeha, Maori hoki, te whakaako katoa kia
mahi tahi i te 'pai mo katoa tahi ki te whenua
e nohoia nei, kia tupu ai hoki i runga i te
hari, i te whai rawa, i te mohio, kia whakaa-
kona paitia, kia tupu, ia tau ia tau, i runga i
te pai rae te ora.       
  Ko  te hiahia o te Kuini tenei, i pouri nei
hoki tona ngakau i te rongonga ai ki nga
raruraru o Niu Tirani; na,  tana i pai ai, ko
ona tangata katoa. Pakeha Maori hoki, puta
noa i nga wahi katoa o enei motu, kia whiwhi
ki te pai i roto i te Ture i te noho tika, kia ora
ai nga tangata katoa, kei mate, kei whaka-
kinongia tona tinana, kia takoto pai ai hoki ki
a ia ona taonga mona ake ano, ona mea ake
o  tera tangata o tera tangata, ona whenua,
ana kau, ana hoiho, ana hipi, tana kaipuke, tana
moni, tana aha noa atu. A ko  te hiahia hoki
tenei a te Kuini, kia uru katoa ona tangata ki
te whakatakoto i nga ture whakahaere tikanga
mo  ratou, kia tirohia hoki he tangata momo
he tangata pai i roto i a ratou kia whakaturia
hei Kai-whakarite whakawa, hei whakarite i
nga  tautohetohe, hei whia i te tangata, mahi
he, Hei whakaatuatu i nga  tikanga o te. ture,
kia mana ai.
   Ko nga Pakeha e noho nei ki Niu Tirani e
whakatakoto  ture ana ano  mo ratou, ko te
Kawana  ano ia hei hoa mahi, a he Kai wha-
karite whakawa  ano o ratou; na, maua ana i
a ratou aua ture, na konei ka whai rawa nei,
 ka whai whare nunui, kaipuke nunui, hoiho,
 hipi, kau, kai, me nga mea papai katoa mo te
 tinana. He Minita hoki o ratou mo nga mahi
 o te Whakapono, he Kai-whakaako Kura, he
 Roia hei whakaako ki nga Ture, he Kai ruri
 hei eka i te whenua  o tera tangata o  tera
 tangata, he Rata hei rongoa i nga turoro, he
 Kamura, he Parakimete, me  era atu jam
 tangata e mahi nei i nga mea  papai mo te
 tinana, e whakaako nei i nga  Pakeha  ki
 nga mea papai mo te wairua, mo te hinengaro
 hoki.                                      .•

          TE KARERE MAORI OR MAORI MESSENGER.
the business of the Doctor. But all those
who require the services of the doctor will pay
for them, except such as the Runanga may
decide to be too poor to do so.




   6, About the Lands of the Maories. It will
be  for the Runangas   to decide all disputes
about the lands. It  will be good  that each
Runanga   should make a  Register, in which
should be written a statement of all the lands
within  the  district of that Runanga, so that
everybody may  know, and that there may be
no more disputings about land.



   This, then, is what the Governor intends to
 do, to assist the Maori in the good work of es-
 tablishing law and order. These are the first
 things—-the Runangas,  the Assessors,  the
 Policeman, the Schools, the Doctors, the Civil
 Commissioners to assist the Maories to govern
 themselves, to make good laws, and to protect
 the weak against the strong. There  will be
 many more  things to be planned and to be
 decided; but about such things the Runangas
 and the Commissioners will consult. This work
 will Be a work of time, like the growing of a
•large tree—at first there is the seed, then there
 is one trunk, then there are branches innu-
 merable, and   very many  leaves: by  and
 bye, perhaps, there will be fruit also. But the
 growth of the tree is slow—the branches, the
 leaves and fruit did not appear  all at once,
 when the seed was put in the ground: and so
 will it be with the good laws of the Ka-
 uanga. This is the seed which the Governor
 desires to sow:—the Runangas, the Assessors,
 the Commissioners, and the rest. By and bye,
 perhaps, this seed will grow into a very great
 tree, which  will bear good   fruit on  all its
 branches.  The  Maories, then must assist in
 the  planting  of  this tree,  in the  training
 of its branches, in cultivating the ground about
 its roots; and, as the tree grows, the children
 of the Maori, also, will grow to be a rich, wise
 and  prosperous people, like the English and
 those other Nations which long ago. began the
 work of making good laws, and obeying them
 This will be the work of peace, on which the
 blessing of Providence  will rest,—which  will
 make  the storms to pass away from the sky
 —and   all things become light between the
 Maori, and the Pakeha; and the  heart of the
 Queen  will then be glad when she hears that
 the  two  races are living quietly together, as
 brothers  in the good  and prosperous land o
   
 New Zealand.    
te tika o nga kakahu, o nga tini mea hoki e
mate ai te tangata e ora ai te tangata. Ko te
mahi  tenei ma te  Rata.  Otira, ko  nga
 tangata katoa e rongoatia ana e te Rata, me
 utu ano ; heoi ano nga tangata ekore e utu,
 ko nga rawakore kua tirohia e te Runanga
 he tino rawakore, e kore e ahei i a ia te utu.
  6. Mo nga whenua o  nga tangata Maori. 
 Ma nga Runanga e whakarite nga tautohetohe
 katoa mo nga whenua.  Ka  pai ano ma ia. 
 Runanga ma ia Runanga e mea kia tuhituhia
 ki tetahi Pukapuka nga whenua katoa puta
noa ki nga rohe o te Takiwa o taua Runanga,.
 kia mohio ai nga tangata katoa, kia kore atu
ai he tautohetohe whenua a muri ake nei.
  Na, ko ta Te Kawana tenei e mea nei, he
atawhai i te tangata Maori i runga i te mahi
 pai nei i te whakau i nga tikanga o te Ture o
 te noho tika. Ko nga mea tuatahi enei; ko
nga. Runanga,  ko  nga  Ateha,  ko  nga
Karere, ko  nga Kura,  ko  nga  Rata, ko
nga  Tumuaki-whakahaere, hei whakauru hei
 tohutohu i nga tangata Maori ki  te mahi
 kawanatanga,. ki te mahi whakatakoto ture
 pai, a ki te tiaki i te iwikore kei pehia e te
 mea kaha. He   tini ano ra ia nga mea kia
tataai, kia whakaritea; otira, ma nga Runanga
ratou ko nga Tumuaki-whakahaere o tango-
tango whakaaro mo aua mea. He mahi roa te
mahi nei, pera me te tupu o te rakau  nui;
 tona, timatanga, ko te nganga kau, ka pihi
 ake kotahi te tupu, muri iho ka maha nga
 manga ka tinitini nga rau, nawai a, ka whai
 hua ano hoki, pea. Engari, ko te tupu o te
 rakau kihai i hohoro, ko nga manga me nga
 rau me nga hua, kihai i rangitahitia te putanga 
 i te ra i kuhua ai te karihi ki te oneone; a e
 pera ano hoki i nga ture pai a te Runanga.
 Ko te tinaku tenei e mea nei a Te Kawana
 mana e whakato, ara, ko nga Runanga, ko nga
 Ateha, ko nga   Tumuaki-whakahaere, me
 era atu.  Tenei ake. pea ka tupu tenei pura-
pura hei rakau nui, rakau whai hua pai ki
 ona manga katoa. Na. ko tenei, mo mahi tahi
 nga tangata Mauri ki te whakato i tenei rakau
 ki te ata whakatakoto i nga manga,  ki te
 ngaki i te oneone ki nga pakiaka, a tupu ana
 te rakau, tupu ana ano hoki nga iwi Maori
 hei iwi. whai-rawa, mohio, me te hua ano nga
 pai katoa i a ratou, pera hoki me te Iwi  o
 Ingarani, me era atu Iwi hoki no mua noa atu
 nei i timata ai ta ratou mahi whakatakoto i
 nga ture pai, mahi rongo hold ki nga  ture.
Ko  tenei mahi, he mahi no te rangimarire,
 tena hoki e tau iho te manaakitanga  o Te
 Atua, mahea ake nga po o te rangi, marama
 tonu iho te takiwa ki nga tangata Maori ki
 nga Pakeha; ka tahi hoki ka hari te ngakau o
 Te Kuini i te rongonga ai kei te ata noho tahi
 nga  iwi e. rua, hei teina hei tuakana, ki te
 whenua  pai, whenua hua, ki Niu Tirani,

          TE KARERE MAORl OR MAORI MESSENGER,
PRINCE ALFRED—HIS VISIT TO SOUTH
             AFRICA.

  In the year I860, Prince  Alfred paid a
visit to South Africa, during the period of
Sir.George Grey's residence there as Gover-
nor-in-Chief.  He is the second son of Vic-
toria, the Queen of England, and went to
Africa in the man-of-war   "Euryalus," In
 which he is serving in a subordinate capacity.
 For it is the desire of the Queen, and of
 Prince Albert, that their sons should  not
 grow up in idleness, and ignorance of their
 people; hence the first is sent into the army,
 and the second into the navy, in accordance
 with the usage of their ancestors; and hence
 also do they visit different parts of the earth,
 that they may become acquainted with the
 various nations, and with their several cus-
 toms.
   On the arrival of Prince Alfred, he and
  Governor Grey took a journey into the inte-
  rior of the country, to see the natives of those
  >arts; and  after much  travelling, they
  reached a place called Heald Town. This
  s the centre of one of the most important of
  the frontier native locations, and includes a
  population of about 6000 people. This vil-
  age is a regular laid out township, contain-
  ing many neat cottages and farms, and the
  residences of a few European  inhabitants.
  There is also a flour mill, a church, and a
  large school.  This Institution was establish-
  ed by Governor Grey for the use of the
  Fingoes who live in that neighbourhood.
    When  the Prince and the Governor arrived
  at Heald Town, they attended Divine Wor-
  ship, at which about 700 of ihe Aborigines
  were present.  Major Cowell, the Instructor
  of the Prince, was also there, with Captain
  Tarleton, the chief of the man-of-war. About
  1400.scholars were  also collected together.
  At the conclusion of the service, the follow-
  ing address in the Kaffir language was pre-
  sented to the Prince:—
  ADDRESS  TO HIS  ROYAL  HIGHNESS  PRINCE
                  ALFRED.

    We  the undersigned Captains and head-
  men of the Fingo tribes of the Heald Town,
  and the district of Fort Beaufort, beg  to
  tender you our  heartfelt thanks on your
  arrival at this place. We   desire through
  your Royal Highness  to inform our great
  mother of our  happiness, of the token of
  kindness she has shewn towards us in per-
  mitting one of the Royal family to visit our
  country.
 ARAWHERA  TE  PIRINIHA—TANA
  HAERENGA MAI KI AWHERIKA.

  No te tau 1860 ka tae mai a Arawhera te
Piriniha ki Awherika, ki te taha ki runga, i
te mea e noho ana a Kawana Kerei i reira
hei Tino Kawana mo tera whenua. Ko te
tuarua tera o nga  Tama  a  Wikitoria te
Kuini o Ingarani: a ka tae ake ia ki Awhe-
rika i runga ano i tona manuao (te Euryalus)
e noho tonu ai ia kia whakaakona ano* ki te
mahi.  Ko  te hiahia hoki tena a te Kuini
raua ko Piriniha Arapeta, kia kaua e tupu a
raua tamariki taane i runga i te mangere, i
 te kuware hoki ki to ratou Iwi. No reira
 ka tukua atu te maatamua ki roto ki te Hoia,
 me to muri ki runga ki te manuao, ki te ri-
 tenga ano a nga tupuna: a no reira hoki ka
 haere tonu raua ki nga wahi katoa o te ao,
 hei tirotiro i tenei iwi, i tera iwi, hei mohio
 hoki ki a ratou tino tikanga.
   Te taenga mai a te Piriniha Arawhera ka
 haere ake raua ko Kawana Kerei ki uta, kia
 kite raua i nga tangata Maori o te Tuawhe-
 nua : a ka roa e haere ana, ka tae ake raua
 ki tetahi wahi, ko Hiri-taone te ingoa. Ko
 waenga  nui tenei o tetahi o nga  takiwa
 Maori e takoto ana i tua atu o te robe ki nga
 Pakeha, a e ona pea mano  tangata (6000)
 o taua whenua. Ko  tenei kainga kua taone-
 tia rawatia, me ona whare papai, me nga
 paamu, me nga nohoanga Pakeha ta takoto
 nei: tera hoki te Mira-paraoa, me te Whare
 Karakia  me  te Kura nui. I whakaturia
 tenei Tuihana e Kawana Kerei mo nga Pingo
 (nga tangata Maori) e noho ana Uaua takiwa.
    Hei te  taenga a te Piriniha raua ko te
 Kawana ki Hiritaone, ka tomo raua ki roto
  ki te Whare K» rakia, karakia ai: e whitu
  raua pea (700) o nga tangata Maori i reira.
 I roto hoki a Meiha Kawera te Kai-whaka-
  ako o te Piriniha, raua ko Kapene Taratone
  te Rangatira o te manuao. Kotahi mano,
  ewha rau (1400) o nga tamariki Kura hoki,
  kua hui mai ki reira. No te mutunga o te
  Karakia ka  korerotia ki a te Piriniha tenei
  pukapuka aroha, e takoto iho nei; he mea
  tuhituhi ki te reo o nga Kawha.
  " Whakapuakanga  korero ki a te Tino
    Rangatira, ki a Piriniha Arawhera.'''
    "Ko  matou tenei (kua tuhia iho nei o ma-
  tou ingoa) aru, nga Kapene me nga Tumuaki
  o nga Pingo o Hiritaone, o te takiwa hoki o
  Piupoata, ka tuku atu nei ki a koe i ta ma-
  tou whakapai mou ka tae mai nei ki tenei
  whenua.  £ mea ana matou kia whakapua-
  kina atu e koe ki to matou Matua nui, ki a
  te Kuini, ta matou haringa mo tana tohu

         TE KARERE MAORI OR MAORI MESSENGER,
  We  feel glad in our hearts that your
Royal,Highness will be able to see for your-
self bow we have advanced since we have
been  taken under the care of the English
Government, as ,a few years ago we
were; under slavery to the  Kaffirs, and
treated by them as dogs.  And  we  trust
that your visit upon the frontier will be the
means  of increasing our loyalty and of our
becoming  more   willing subjects of her
Majesty's Government.               
   Trusting that our great and highest Chief,
God, will keep you in health and happiness,
during your visit in this country, and take
you back in safety to our great mother the
Queen, &c."
   After this was read, it was handed to the
 Prince, with the translation.
   Afterwards, the following Address was
 presented to bis Excellency the Governor:—
 "To  HIS EXCELLENCY SIR GEORGE GREY,
     K.C.B., GOVERNOR AND COMMANDER-IN-
     CHIEF, &c.,—
   " We, the undersigned Chiefs and head-
 men of the Fingo tribes of Heald Town,
 avail, ourselves of the present opportunity of
 welcoming you back amongst us, to become
 our great Chief again.
   " We trust that we shall never forget the
 great benefit we have derived from your
 fatherly advice to us, and the many ad van-
 tages you have conferred upon us, one of
 which will stand as a memento as long as
 we  live—namely,  the Industrial School.
 We  now see—what we never saw before—
 our children learning to read and write in
 their own language, and many of them also
 to read and write in English.
    "We  can assure your Excellency, when
  you left this Colony, our hearts felt sorry,
 for fear you would not come back again.
 But we now  bail your presence upon the
  Frontier  with   feelings of  loyalty  and
 pleasure.  And  we  pray  that the Lord
  would afford unto  you,  with his Royal
  Highness Prince Alfred, the best of health."

    Having looked over the different parts of
  the Institution, the Prince and his com-
  panions returned.
    The paramount Chief of the Gaikas, with
  bis principal counsellors, accompanied his
  Royal  Highness   Prince  Alfred, in  the
  "Euryalus," from  the Frontier to Cape
  Town.  These men  saw, in their journey
  and  voyage, many  sights to them  very
  wonderful.   But, ia their own eyes, the
  most admirable of all was the sight of a
  number  of hardy, bare-footed lads, assisting
aroha ki a matou, i te whakaaetanga ki tetahi
o ana tamariki kia haere mai hei tirotiro i to
matou whenua.
  E koa  ana o matou  ngakau, no te mea
ka kite pu koe i ta matou kakenga haereta-
nga i a matou e tiakina ana e te Kawanata-
nga o Ingarani, ahakoa e noho taurekareka
ana, e noho kuri ana matou ki nga Kawha,
i nga tau i mua ake nei. A e mea ana ma-
tou, ma tenei, matou haerenga mai ki konei,
ka whakanuia ta matou aroha me ta matou
whakarongo  ki a te Kawanatanga o te Kuini.
   Ka inoi hoki matou, kia tiakina tonutia
koe e to tatou Tino Rangatira, e te Atua, i a
 koe e haereere ana i tenei whenua, e hoki
 ora ana koe ki a te Kuini, ki to matou tino
 Matua."                 ;
   Na, ka oti tenei pukapuka te korero, ka
 tukua mai ki a te Piriniha, me tona whaka-
 maoritanga ano ki te reo Pakeha.
   A, ka mutu, ka whakapuakina ano e ratou
 tenei korero ki a te Kawana.
   " Ki a Ta Kerei, te Tino Kawana.
   Ko  matou ra (kua tuhia iho nei o matou
 ingoa) ara, nga Kapene me nga Tumuaki o
 nga Pingo o Hiritaone, ka tawhiri atu nei ki
 a koe, i tenei wa, mo tau hokinga mai ki
 tenei Whenua (ki Awherika) hei Rangatira
 nui mo matou.
   Ki ta matou, ekore e taea te wareware
 nga tino painga katou kua puta mai ki a ma-
 tou, na tau korero whakaako  ranei, na te
 mahi ranei i au tikanga aroha. Tenei hoki
 tetahi ka mau tonu nei i a matou, hei wha-
 kamaharatanga ki a koe, a mate noa, ara, te
 Kura  Tuihana.  Kihai kitea imua, otira e
 kite ana matou inaianei, i a matou tamariki
 e whakaakona ana ki te korero pukapuka, ki
 te tuhituhi, ki ta ratou reo; ko etahi hoki
 ki te reo o nga Pakeha.
    No tou haerenga atu i ienei whenua (i a
 Awherika) i tino pouri o matou ngakau, kei
  kore koe e hoki mai: tena ko tenei, ka hari
  tonu matou i ta matou kitenga i a koe, kua
  hoki mai nei ki tenei wahi. A ka inoi atu
  matou ki le Atua, kia tino whakaorangia ko-
  rua ko Arawhera le Piriniha."
    Na, ka oti katoa nga wahi o te Tuihana
  le tirotiro, ka whakatika le Piriniha, ratou
  ko ana boa, ka hoki.
    Hei te hokinga mai a te Piriniha ki Kepa-
  taone, ka rere tahi mai i a ia te lino Ranga-
  tira o nga Kaika, ratou ko ona kai korero i.
  runga i le manuao.   I to ratou rerenga
  mai, be maha nga mea whakamiharo i kitea
  ai e  ratou.  Otira, ki ta  ratou  kii, ko te
  mea  whanamiharo rawa, koia tenei, ko te
  uru tahi o te tamaiti a te Kuini o Ingarani,
  ki roto ki nga tamariki e horoi ana i te kai-

          TE KARERE MAORI OR MAORI MESSENGER.
at daybreak in washing the decks, foremost
amongst whom  in activity and energy was
the son of the Queen of England. These
are  their own expressive words  on  this
Subject, in a letter to Captain Tarleton, the
Captain of the Euryalus: —
   " Sandilli and his councillors give thanks.
By  the invitation of, the Great Chief, the son
of ihe Queen of the English people, are we,
this day, on board this mighty vessel.
  '" The invitation was accepted with fear.
 With dread we  came on board, and in
trouble have  we witnessed the dangers of
the great waters: but  through your  skill
have we  passed through this tribulation.
   "We  have seen what our ancestors beard
not of Now have we grown old and learnt
wisdom.  The  might of England has been
fully illustrated to us, and now we behold
our madness in taking up arms to resist the
authority of our mighty and gracious Sove-
reign.  Up to this lime have we not ceased
to be  amazed at the wonderful things we
have witnessed, and which are beyond our
comprehension.  But one thing we under-
stand—the  reason of England's greatness,
when  the son of her great Queen becomes
subject to a  subject that be  may  learn
wisdom, when  the sons of England's Chiefs
and Nobles leave the homes and wealth of
 their fathers, and, with their young Prince,
endure  hardships and  sufferings in order
 that they may be wise and become a defence
to their country. When  we  behold these
 things we see why the English are a great
and  mighty nation.
   " What we have now learnt shall be trans-
mitted to our wondering countrymen, and
handed down to our children, who will be
wiser than  their fathers, and your mighty
 Queen shall be their Sovereign and ours in
all lime coming."
   ANCIENT SCRIPTURAL HISTORY.

                    CHAPTER                      V.
                 ABRAHAM.
   Abraham's  native place was to the East
 side of Canaan. According to good authori-
 ties it was near to the kainga of Noah.
 When Abraham  was sixty years old, Noah
 died: and it was at that period Abraham
 was separated by God as a man for himself.
 He migrated twice: once to Haran, where
 he resided until the death  of Terah,  his
 father. Then  it was that he was  told to
 remove out of Canaan, He went way into a
puke.  Koia enei a ratou kupu mo tena, i
roto ano i ta ratou pukapuka ki a Kapene
Taratone, te Rangatira o te manuao.
  "Ko  te whakapai tenei o te Rangatira o
nga Kaika, ratou ko  nga tangata o  tona
Runanga.  No  te karangatanga o te tino
Rangatira, o te tamaiti o te Kuini o Ingarani,
ka noho matou i runga i ienei kaipuke nui
i Ienei ra.
  Whakaae mataku ana matou ki tenei ka-
rangatanga. Eke noa ano matou i runga 5
te wehi, a pororaru noa iho matou i roto i
nga kino o te moana nui; otira, ha tou mo-
hiotanga, kua puta ake matou i tenei mate.
Ko  ta matou i kite nei, kihai i rangona e o
matou tupuna.  Katahi hei matou ka tupu
kaumatua, ka tango i te matauranga. Ko te
mana o Ingarani kua whakakitea nuitia mai
ki a matou; a katahi nei ano matou ka kite
i ia matou porangitanga ki te hapai patu ki
to matou  Kuini nui, Kuini atawhai. Hira
rawa ta matou miharotanga ki nga mea nu-
nui i kite ai matou, a ekore e mohiotia.
Otira, kotahitahi te mea e matauria ana, ara,
ko te lake e nui ai a Ingarani; inahoki, ko
tetahi o nga tamariki a te Kuini ka rongo
tonu ki tetahi o ana tangata, kia whakaakona
ai ki te mohiotanga: ko nga tamariki a nga
lino Rangatira o Ingarani, ka whakarere nei
i o ratou kainga, ine le rawa o o ratou ma-
 tua, a ka haere tahi nei i to ratou Piriniha, i
roto i le tini o te mate, kia waiho ai ratou
hei tohanga, hei kai tiaki mo to ratou whe-
nua.  Na, ka kite matou i enei mea, ka tahi
matou ka mohio ki te take e nui ai, e kaha
ai te Iwi o Ingarani.                   
   Ko  ta matou e  kite atu nei, ka panuitia
ki nga tangata whenua hei whakamiharota-
nga  nia ratou, a ka tukua iho ki a matou
tamariki, meake ka mohio ake i o ratou maa-
 tua. A ko ta koutou Kuini kaha rawa, ka
 waiho tonu hei rangatira mo ratou, mo ta-
 tou, ake tonu atu."
     NGA KORERO O NAMATA.

               UPOKO  v.
           KO   APERAHAMA.
    No te taha ki te rawhiti o Kenana le
 kainga tupu o Aperahama. Ki ta nga mea
 mohio i whakaaro ai i tata toua kainga ki to
 Noa. Ka ono tekau nga tau a Aperahama,
 na ka mate a Noa: no taua wa ano hoki a
Aperahama  i tikina ai, i wehea ai e te Atua
 hei tangata mana. E rua ona hekenga mai '•
 ko tetahi ki Harana: a noho ana i reira, a
 mate noa tona papa a Tera. Ka tahi ia ka
 kiia kia heke mai ki Kenana, Haere ana

          TE KARERE MAORI OR MAORl MESSENGER.
strange land, he and bis wife and all belong
 ing to him, not having two thoughts or the
least misgiving about it. And  from that it
 is that his faith is so much commended, from
 the steadfastness of his heart in God's word,
 in God's love and in God's power. 
 This was the light to shine in the midst
 of darkness.  It was like the runners of the
 hue which creep about amongst the grass.
   And now it could be said that God has
 found a resting place in the earth. Abra-
 ham  and his offspring were made deposita-
 ries, of His discourse and His plans. They
 were called to be His own people, and He
 was to lay down laws for them.
 And so Abraham dwelt in Canaan: he
 dwelt as a stranger, and did not come into
 possession of the Iand. Although it had all
 been pointed out by God, as for him, yet
 neither he nor his grandchildren possessed
 it nor until 450 years had passed, that is,
 at the lime when they returned from Egypt,
 "and commenced in a. body to lake possession
  of Canaan.  But  Abraham  wailed quietly,
 and when  his wife Sarah died, be peaceably
 purchased a sepulchre in that country, as a
 resting place for his dead.
  This was the design of God, as a trial of
  the constancy of the affection of His people.
 The same was done to Job, and our Lord
 Taho was tried by Him.
     Abraham's faith was steadfast. Not having
   a child born to himself, he prayed to God.
  God consented and declared that "by that
  son should al the nations of the earth be
  'blessed." Now the heart of Abraham was
   joyful on account of his son Isaac. Before
   he had fully grown up, God demanded that
  he should  be slain by his father, as a sacri-
   fice. Enough, Abraham assented forthwith,
  and led hira up to the mountain, that he
  might be slain and burnt as an  offspring.
  'And  thus was  his faith fully seen. God
   saved Isaac from being sacrificed by him;
   Abraham  was honored as his friend, and his
    descendants were  increased into • a great
   people.  And  hence it was  that he was
    called, the " father of the faithful," the same
    as the Apostles were called the foundation
   of the Church. Worship was commenced
   by them, and they made known the system.
   The fruits of his faith are to be found in the
   Scripture. The living branch which cleaves
    to the root, will bring forth fruit: and  iri
   the living heart which adheres to God and
     his Son, will also be manifest the fruits of
   faith.
   Abraham was a man of peace; but in
   former times he was courageous to rescue
ki tenei whenua tangata ke, me tana wahine,
me ana aba, me ana aha; te ai he whakaaro-
aro rua, he manukanuka, he aha, he ahai
No reira hoki i whakamoemititia ai tona
whakapono ; no te u o tona ngakau ki ta te
Atua kupu, ki to te Atua aroha, ki to te Atua
kaha.
  Ko  te rama  ienei hei tiaho i roto i le
pouri.  E rile ana ki te kawei o te hue e
 totoro ana i roto i le otaota.
  Ka  tahi ka ai be taunga mai mo te Atua
 ki le ao. Ko Aperahama, ratou ko ona uri,
 ka meinga hei waihotanga iho mo ana korero,
 mo ana tikanga. Ka kiia ratou he iwi nona;
 ko ia ano hoki hei Kai-whakatakoto Ukanga
 mo  ratou.
   Heoi, noho ana a Aperahama ki Kenana.
 He noho manene tana. Kahore  hoki i riro
 noa mai i a ia. Ahakoa i whakaaturia ka-
 toatia mai e le Atua mona, kihai i riro mai i
 a ia, i ana. tamariki, i ana mokopuna, a taka
 noa nga tau e wha rau e toru tekau—ara,
  taea noatia te wa i hoki mai ai ratou i Ihipa,
  i anga nui ai ki te tango i Kenana. Otiia
  tatari marie ana a Aperahama, a ka mate
  tana wahine a Hara, hokona marietia ana e
  ia tetahi tanumanga ki taua whenua hei
  takotoranga mo tana tupakaku.
    Ko ta le Atua Ukanga hoki tenei he wha-
  kamatautau i e pumautanga o te whakaaro o
  ana tangata. I peratia a Hopa, me to tatou
  Ariki ano hoki, i whakamatauria ano ia.
    U tonu te whakapono a Aperahama. Ka
  kore ano te tahi tamaiti e whanau mana, ka
  inoi ia ki te Atua. Na ka whakaae mai le
  Atua, a ka mea "Ma tau tamaiti ka mana-
  akitia ai nga iwi katoa a te ao." Na, koa
  noa iho te ngakau o Aperahama  ki tana
  tamaiti ki a Ihaka. Kihai i tino kaumatua
  noa, kua mea mai le Atua kia whakamatea ia
  e tona papa hei whakahere. Heoi, whakaae
  tonu mai a Aperahama; a kawea ana ki
   runga ki le maunga kia maripitia, kia tahuna
   e ia hei whakahere. Ka tahi ka kitea nuitia
   tona whakapono. Na whakaorangia ana e
   le Atua a Ihaka kei mate i a ia; a whakanuia
   ana a Aperahama hei hoa mona: ko ona uri
   hoki i whakanuia rawatia hei iwi nui. No
   reira ano hoki ia i kiia ai, ko " Te matua o
   te hunga whakapono." Nana hoki te tauira
   o te whakapono; pera me nga Apotoro i kiia
   nei ko  ratou le turanga o te Hahi.   Na
   ratou hoki i timata le karakia, i whakaatu
   nga Ukanga.  E  takoto ana i roto i te Ka-
   raipiture nga hua o tona whakapono. Ka
   piri ora te manga ki le lake, ka whai hua.
    Ka piri ora le ngakau ki te Atua raua ko
   tona Tamaiti, ka Kitea ano hoki nga hua o te
 whakapono.

          TE KARERE MAORI OR MAORI MESSENGER.
his friends: he had no heart to seize any-
thing for himself. He was a man  steadfast
at worship, nor did bis heart forget his in-
significance in the sight of God.

 Abraham also commenced  the circumci- 
sion, which was the same as  the baptism i
established by Christ. But that was a plan 
 which caused blood to be  shed, because 
 Christ was not yet dead,  and . that blood 
 referred to his blood. That system of  cir- i
 cumcision  is still in practice wild the off-
 spring of the Jews, and with the Arabs who
 are descendants of his son Ishmael.
        Obituary
     DEATH OF TE KAHUKOTI.   
   . The death of this chief of the Ngatipaoa,
 called Te Kahukoti, has  perhaps  already
 been heard of. Te Karamu was also another
 of his names.  He  died in the month of
 August,  in consequence  of drinking and
  being drunk  with ardent  spirits, and this
 took place at his own village, Taupo, situa-
  ted on the coast of Hauraki. He was stag-
  gering home on the side of the cliff, when
  before long,  his fool slipped, he fell on to
  the beach, and there met with instant death.
  You will find all the circumstances recorded
  in the letter of Tamati Ngapora.
    Enough.  This death of Te Karamu was
  not announced to the Government  before
  the end of October. On  hearing of it, the
  Governor  despatched one of his Magistrates,
  to make inquiry into the circumstances at-
  tending it.  And  then it was discovered,
  as Tamati Ngapora  narrates, that the fault
  belonged alone to Kahukoti who had sur- 
   rendered himself to the constant use of spirits,
   and to drunkenness, for years past; and also,
   thai if the liquor was not supplied to him
   peaceably, he would take it by force, and
   drink it off. Hence is seen the propriety
  of the following advice, that the Maories
   should be very cautious lest they be entirely
   given up to the use of spirituous liquors. It
   is not only for Waikato, for a single people,
   but  for all the  native inhabitants of  the
   island that this word of camion is given in
   reference to the spirits, which arc so largely
   consumed, both by men  and women, in
   every Town.   Yes Friends, carefully avoid
   partaking of that food, for there is death
    within.
                Mangere,
                   September 2nd 1861,
   This korero is about one of the Hauraki
  Chiefs who is dead
  He tangata ata noho a Aperahama. Otiia
he toa ki te awhina i ona hoa inamata.
Kahore ona ngakau kaiapa mea mana.  He
tangata uaua ki te karakia. Kihai i ware-
ware tona ngakau, he Ui noa iho ia ki ta te
Atua  Titiro.              .               
  Na Aperahama  hoki i timata te kotinga;;
e rite ana ki te iriiringa i whakaritea nere
te Karaiti. Otiia be tikanga whakaheke toto
tenei, no te mea kahore ano i mate noa a te
Karaiti, a ko aua toto hei tohu mo ona toto.
E  mau nei ano inaianei taua tikanga o te
 kotinga i ona uri, i nga Hurai, ratou ko nga
 Arapi, ko nga uri o (ana lama o Ihimaera.
    korero  Tupapaku.

   TE MATENGA O TE KAHUKOTI.
   Kua rongo pea nga tangata ki te matenga
 o tenei Rangatira o  Ngatipaoa, ara, o  te
 Kahukoii: ko le Karamu hoki tetahi ingoa
 ona.  No nga ra o Akuhata i male ai—he
 kainga waipiro, he haurangi (e take—a mate
 ana ia i tona kainga i Taupo, i tetahi taha
 o Hauraki.  Haere rori ana ia i te taha o te
 pari, a kihai taro, kua paheke te wawae, kua
 taka rawa ki tatahi, a mate tonu iho i reira.
 Tera katoa e takoto ana i roto i te pukapuka
 a Tamati Ngapora.
    Heoti.  Kihai korerotia tenei matenga a
 le Karamu ki a le Kawanatanga, a tae noa
 mai  ki nga ra whakamutunga o Okitopa.
 A, le lino rongonga o taua mea, ka tukua
 atu e te Kawana, tetahi o ana Kai-whakawa,
  hei kimi i nga Ukanga a taua matenga. A,
  koia ano, kei ta Tamati Ngapora—nana ano,
  na te Kahukoti tana kai tonu i te waipiro,
  me tana haurangi tonu hoki i nga tau katoa:
  a ienei hoki, ka kore e homai noamai ki a ia
  nga kai pera, na ka tangohia kahatia e ia, a
  kainga ake.  No  konei hoki te tika o nga
  kupu i raro nei, kia tino tupato ai te Maori
  kei riro rawa ratou i tena kai, i te waipiro.
  Haunga  ano a  Waikato, a te iwi kotahi,
  otira mo nga tangata Maori katoa o te motu
  nei tenei kupu whakatupato mo te wai-rama,
  e kainga nuitia ana e te taane e te wahine, i
  nga Taone katoa. Koia ano, e le Whanau,
   kia tupato rawa ki tena kai, no te mea hoki
   he mate kei roto.
                   Mangere,
                     Hepetema 2, 1861. .
   He  korero Ienei mo tetahi o nga rangatira o
              Hauraki kua mate.
     1 le rua tekau ma rua o nga ra o Akuhata
   o te tau nei 1861. Ka haere a te Kahu-
   koti ki Waitawa ki te whare o tetahi Pakeha
   ko te Kautu te ingoa.  Te taenga atu o na

          TE KARERE MAORI OR MAORI MESSENGER.
  On  the 22nd August, 1861, Kahukoti
wept to Wai tawa, to the house of a Pakeha
named Kaata (Castle). Te  Kahukoti went
to that Pakeha, and urged him to give him
some  spirits, the Pakeha however,  was
unwilling to give him any. Te Kahukoti
then got angry and told the Pakeha to leave
that place. The  Pakeha  was terrified at
this, and gave  him  two  bottles of spirits
which were drank by him and his companions.
Te Kahukoti and one of the women got in-
toxicated.  In Ihe evening, when  U  was
quite dark, Te  Kahukoti  returned to Te
Kawakawa,  with one of the women to lead
 him ; in the middle of the road TeKahukoti
said to the woman,  return you and fetch
 Mere (who  bad been  left drunk at the
Pakeha's place). The  woman  said No, I
 will go on to lead you. Te Kakukoti said,
 Go back, and fetch Mere, I am  all, right.
 The woman  then left him sitting where this
 conversation look place, and went to fetch
 the one they had left behind at the Pakeha's
 place. After the departure of ihe women,
 this man got up  and, walked on by the
 descent towards the inland, he went along
 the ledge of rock, and a little beyond, pro-
 bably, down  he  fell, his forehead struck
 against a stone and there be lay. When
those women came to the place where one
 of them had left him, they looked about, for
 him in vain, he bad gone: they called, but
 he did not answer. They supposed that he
 had reached the village, and they went on.
 Bad  it been daylight, they would probably
 have seen him lying.  They  reached  the
 village and asked if Kahukoti had arrived,
 No.  They at once sent men to track him;
 they went as far as Kaata's house, but could
 not see him.  On  the following morning
 they renewed the search by the water side,
 and found his shawl; a little farther on, the
 blanket; and beyond, they found Te Kaku-
 koti, dead: be was lying face down, among
 the seaweed.

   Hearken, O  tribes. The deceased was a
 great chief, a relation of Potatau's. Scoff at
 my  loss O man,   say that he was  rightly
 served.  Let  his fault be. a warning to us
 This is another of my words.  "Lei  him
  that thinketh he standeth take heed lest be
  fall." There is another thing, this man's sin
 we  have  seen, and ye have also your sins
 within you.

    There has been another death, here  a
 Manukao,  Wi   Kaihoho, of Paketapapa
 He  is quite dead; he died from  sickness
 and is being taken to Te Onepu near Tau-
Kahutoki ki taua Pakeha, ka tohe kia hoatu
he waipiro mana; otiia kahore te Pakeha ra
i pai ki te hoatu; ha riri a le Kahukoti, ka
mea  ki le Pakeha kia haere atu i taua wahi.
 Tingia e le wehi taua Pakeha, hoatu ana e
rua nga pounamu waipiro: ka whakainuinu-
 mia ma ratou ko ona hoa, ka haurangi ko te
 Kahukoti me tetahi o ana wahine.  A i. te
ahiahi, i te mea kua pouri rawa, ka hoki
a te Kahukoti ki te Kawakawa, me tetahi 6
nga wahine hei kai arahi; a waenganui o te
 huarahi ka mea  a le Kahukoti ki te wa-
hine, e hoki koe ki te tiki i a Mere (i mahue
atu hoki i te kainga o te Pakeha ra e haura-
ngi ana): ka mea le wahine ra, kahore, me
 haere tonu ano ahau ki le arahi i a koe; ka
mea atu ano a te Kahukoti, haere koe e hoki
 ki te le Uki i a Mere, e ahua pai ana ahau.
Waihotia iho e te wahine ra kia noho ana i
 e wahi i korero ra rana, hoki ana ki te tiki
 i tera i mahue atu ra i a raua i te kainga o
te Pakeha.  I muri ano i le wahine ra, ka
whakatika  le tangata nei ka haere, te heke-
nga  atu i uta i te tuawhenua, ka haere i
 runga i te papa kohatu, nekeneke kau atu
 hoki pea, Ta—u! ka hinga te tangata nei;
 ka whara te wahanga o nga tukemata i te
 kohatu; heoiano takoto tonu iho. Tae noa
 mai nga wahine ra ki te wahi i waiho iho ai
 e tetahi, tirotiro kau ana kua riro; karanga
 noa, kihai i O mai: heoi ano ka whakaaro
 kua tae ki le kainga: ka haere tonu: mehe-
 mea pea he awatea e kitea atu e takoto ana.
 Tae noa atu ki te kainga, ka patai Kua tae
 mai a te Kahukoti? "Kahore." Tonoa tonutia
 atu he tangata ki le whakataki haere, a, tae
 noa ki te whare o le Kaata, hore ake i kitea.
 Ao ake le ra, i le ata ano, ka whakatakina
 haeretia i te taha tai, ka kitea ko te horo,
 neke kau atu, ka kitea ko te paraikete, i ko
 rawa atu ka kitea a te Kahukoti kua male, e
 takoto tapapa aha i roto i le rimurimu.

   Whakarongo  mai e nga iwi, he rangatira
 nui tenei tangata kua male nei, he teina ma
 tuakana kia Potatau. Tawaia mai taku mate
 e te tangata, whakakaitoatia mai; otiia tenei
 taku kapu kia koe e le tangata e whakakaitoa
 ana, Ko tona henga hei whakatupato i a ta-
 tou: tetahi atu o nga  kupu  nei ra, ko te
 tangata e mea ana e tu ana ia, kia tupato ia
 hei hinga.  Tenei ano  tetahi, Ko tona be
 ienei i kitea nei e koutou, tena hoki o kou-
  tou nei he kei roto i a koutou.

    Tenei hoki tetahi atu tupapaku kua male,
  no te tai ki Manuka nei, no Puketapapa, ko
  Wi Koihoho, kua mate rawa, i mate kongenge,
 a e haria pa  ki te Onepu, e tata ana ki

          TE KARERE MAORI OR MAORI MESSENGER.
rangaruru, there to be buried. He died on
the 1st September, 1861. Enough.
        From your loving friend,
                     TAMATI NGAPORA.


   Official Notification,
         NOTICE.
   As it is desired to protect certain, Birds
 recently imported into this Colony for the
 Public Benefit:
   NOTICE IS HEREBY GIVEN, that any person
 found destroying the  imported   Swans,
 Geese, or Divers, or injuring their Nests or
 Eggs, will be prosecuted according to Law.
             (Signed) HENRY SEWELL,
     Chairman of the Public Domains Board.
 6th Dec., 1861.

         Attorney-General's Office,
           Auckland, 18th December, 1861.
  HIS    Excellency the  Governor  has been
         pleased to appoint
     EDWARD  MARSH WILLIAMS, Esq.,
 of Russell, Bay of Islands, to be A Resident
 Magistrate.
                    HENRY SEWELL,
                  Auckland, Dec. 19th, 1861.
  HIS     Excellency the Governor directs it to
         he  notified that on his recent  visit to
  the Waikato,  he   had the pleasure of ascer-
 taining that the sentiments of the Lower Wai-
  kato Natives are of a very friendly character ;
  and that he has good reason to hope that those
  of the Upper  Waikato  will before long  be
  known to be of the same character
    tu order that no misapprehension should exist
  regarding the movements  of troops about to-
  take place, Mis Excellency further directs it to
  be notified, that these are only made with a
  view of placing in security for the future Her
  Majesty's subjects, Native and European, in-
  habiting the country lying between Auckland
  and the Waikato river ; and of completing the
  roads» which are now in process of construction
  through land belonging to the Government,
  and which will prove of great advantage to all
  the inhabitants of the Waikato:  and that no
  intention exists of interfering with the Native
  inhabitants of that river.
             By  His Excellency's command,
                        H. SEWELL.
                                           «
Tauranga-ruru, ki reira nehu ai. No Hepe-
tema 1, 1861, i hemo ai. Heoi ano.
      Na  to koutou boa aroha,
                 Na TAMATI NGAPORA,


  panuitanga na te kawana.
          PANUITANGA.
   No te mea e hiahiatia ana kia tiakina, kia
 rahuitia etahi mahu  i utaina mai ki tenei
 motu hei painga mo te tokomaha;
   NA, HE PANUITANGA  TENEI, ki te kites te-
 tahi tangata e whakamate ana i ngu manu
 kua utaina mai nei, ara, i nga SWANS kuihi
 nunui), i nga GEESE (kuihi ahua ke), i nga
 DIVERS (manu rukuruku) ranei ki te raweke
 ranei i nga kohanga, ki te wahi ranei, i nga
 hua heki, ka whakawakia taua tangata ki te
 ritenga o te Ture.
                      H. SEWELL,
       Ara, Na te Pane o te Runanga mo
                    te Kaari o Pukekawa.

           Attorney General's Office,
              Akarana, Tihema 16,1861.
 KUA    pai a te Kawana kia whakaturia a
          EREUERA MAEHE WIREMU,
 o Paihia, Peowhairangi, hei Kai-whakawa
 Tuturu.
                      HENRY SEWELL.
                Akarana, Tihema 19, 1861
 NA   Te  Kawana tenei i mea kia panuitia.
    No  tona haerenga ki Waikato inaia tata
 ake nei, ka koa iu ki tona rongonga ki nga
 whakaaro o nga  Maori o te pito whakararo, e
 ahua  pai ana, e tino ahua whakahoa ana ki a
 ia.  A, tenei ano tetahi take i whakaaro ai ia,
 tenei ake pea te pera ai ano hoki nga whakaaro
 o era o te pito whakarunga.
    Na, he mea kia kore e puta ake he whakaaro
 tupato i runga  i te  haerenga o  nga hoia
  ka tata nei, ka mea nei Te  Kawana,  heoi
  nei tona take he tiaki kau i nga tangata, Pa-
  keha ranei, Maori ranei, o te takiwa ki waenga-
  nui o A karana o te awa o Waikato, kia noho wehi
  kore ai ratou a muri ake nei; a hei whakaoti
  hoki i nga rori e mahia nei i runga i nga
  whenua o te Kawanatanga; ma aua rori hoki
  ka whiwhi nei ano nga tangata o Waikato ki
  te pai: engari, kahore kau he whakaaro o ta
 Kawana  kia rere noa ki runga kia aha ato
  ranei ki nga tangata o taua awa.
                  Na Te Kawana i mea,
                         H. SEWELL

          TE KARERE MAORI OR MAORI MESSENGER.
  Maori Correspondence.

                Wakatane,
                     May 10. 1861.
Friend the Governor,
    Your messenger of 1st March reached
us.  Harken to my welcome to that Manu-
hiri Tuarangi *« Welcome stranger from
afar.   There is  no  food in the village;
the food for you is at a distance. Welcome."
Welcome   the thoughts from those great
Mountains  (Hikurangi and Edgecumbe.)
Come   and see this canoe,the Mata-atua.
She is lying in a shed and those who have
the care  of her have thatched it with toetoe,
lest the rain should drip, and the wind blow
 upon her, and  lest the canoe should be
broken.  Enough.
           From the runanga of
                      WEPIHA  APANUI.
                 Rotoiti, June 19, 1861. 

 Go my letter to the Governor, —
   Friend,—Salutations to you.  Hearken to
 my thought. Formerly we  were in ignor-
 ance; when the sun shone, then only were
 we warm, that is, we knew what that word
 warm  meant.   Hearken,  our land affairs
 will not resemble those at Waitara. That
 land will not be an example for our land,
 for  the  plan  pursued   at  Waitara  is
 a wrong  one.  According to my thought
 you got the land, and the Chief of the land
 got the money, and afterwards went to fetch
 the land which you bad acquired, and now
 both Pakehas and Maoris, have died (through
 it).  This is the error that I have seen. St.
 Paul says to the Romans that  the wages of
  sin is death," but  that God  gives us life
  everlasting in  Jesus Christ  our  Lord."
  Enough, O friend. In my opinion, men do
  not think to choose life. They prefer death,
  thus making good the words of Paul. Ac-
  cording to my thought, God gave knowledge
  to the world; why then do men trample
  upon the laws of God ? The root of this
  death is the Maories.   Friend, when  this
  korero reaches  you, if you  see that it is
  correct send it to be primed, that my Maori
  friends may hear this thought. Enough.

               From HAPETA TE IRIKAU,
                       Teacher of Mourea.

  To His Excellency the Governor,
           Auckland.
     He Reta Maori.

                   Wakatane,
                        Mei 10, 1861.
E hoa, e te Kawana,—
  Kua tae mai tau karere o le tahi o nga ra
o Maehe.  Na, kia rongo mai koe ki taku
karanga mo taua Manuhiri Tuarangi; "Ha-
ere mai, e le Manuhiri Tuarangi.  Kahore
he kai o te kainga, kei tawhiti te kai man.
Haere mai."  Haere mai e nga whakaaro,
nga whakaaro a era maunga nunui; haere
mai  kia kite koe i tenei waka, i a te Mata-
atua.  Tenei, ienei waka kei te wharau, kei
 roto i te whare e takoto ana: ienei ano nga
 kai tiaki o tenei waka le uwhi ana ki He
 toetoe kei tuturutia, kei puhia e le hau, kei
 pakaru te waka. Heoi ena kupu.
         Na le runanga,
                   O WEPIHA  APANUI.
                 Rotoiti, Hune 29, 1861.
 Haere ra e taku reta ki a Kawana,—
     E koro, tena koe. Whakarongo  mai
 koe ki taku whakaaro. 1 mua, e kuare ana
 matou;  no te whitinga o le ra, kaiahi matou
 ka mahana,  ara, ka mohio ki le tikanga o
 tena kupu o le mahana. E koro, kia rongo
 mai koe, e kore e penatia te tikanga o  a
 matou whenua  me  Waitara, e kore (aua
 whenua e waiho hei tauira mo o matou whe-
 nua, ta te mea ko le tikanga o Waitara he
 Ukanga he: ko le he tenei ki taku whakaaro,
 ko le whenua kua  riro atu i a koe, ko le
 moni kua riro atu i le Rangatira o te whe-
 nua, muri iho hoki atu ana ano ki te tiki atu
 i taua whenua kua riro ke am na hoki i a
 koe, na  kua male te Pakeha  raua ko  te
 Maori.   Ko  taku he ienei e kite ai, ara, e
 mea  ana te kupu a Paora ki le hunga o
 Roma, "Te  mu  hoki o te kino, he mate:
  ko ta te Atua ia e homai ai be oranga tonu-
  tanga, i roto i a Karaiti Ihu i to tatou Ariki."
  Heoi, e hoa, ki taku, kaore tena hanga te
  tangata i whakaaro ko te ora tana e pai ai,
  engari ko le male  tana e pai ai, ara kua
  mate, kua rile ano ki le kupu a Paora. Ki
  taku whakaaro, na te Atua i homai nga
  mohiotanga i homai ki te ao. He aha ra le
  tangata ka takahi ai i nga lure a le Atua?
  Heoi ena.  Ko le putake o tenei mate na le
  Maori.  E koro, mehemea ka tae atu enei
  korero  ki a koe, ki te kite iho koe e Uka
  ana, hoani kia perehitia, kia rongo ai oku
  hoa tangata Maori i ena whakaaro.  Heoi
  ano.
                 Na HAPETA TE IRIKAU,
        Kai-whakaako o Mourea, Te Rotoiti.

         TE KARERE MAORI OR MAORI MESSENGER.
              Hauraki, July 11, 1861.

Friend the Governor,—
  Salutations to you. This is what I have
to say to you. Hearken: on  the 9lh July
an entertainment was given at Kauaerunga
by the Pakehas of Hauraki, by Mr. John
Priestly and by Mr. C. Priestly. This Hakari
was  given in consequence  of their being
about to leave Ka Kauaeranga; 300 persons
were present at the feast. Riwai arose and
said, come  O Taraia, welcome.   Taraia
then stood up and  said, I will not forsake
my parent the Governor, that is, the Pakeha
—I  will not listen to the words of lying men.
This is my word  to you, the Queen, the
Queen!   Friends, turn to our parent the
Pakeha.   When  he  ceased, Te Hoterene
Taipari arose and said, Taraia and I unite
in saying, the Queen, the Queen, do not let
us heed the talk that we hear. Let us keep
to this word, the Queen, the Queen. Riwai
again  arose and  said, This is right, my
friends, this is right. This is what I say.
Hearken, at Kokopu let there be no soldiers
at Opukeko let there be no soldiers,—at
the Kerepehi let there be no soldiers. This
is what I propose in regard to what you two
have said.  They  consented, and said yes.
Hauauru arose and said, at the same time
taking up a stick, this is Kokopu, the Go-
vernor, has one part and we have the other.
If the voice of the Governor touches his own
part, it will be right, his word will be right
as regards his own portion, and the arrange-
ment  of our portion will be with us. Do
not let us listen to what we hear, that the
Governor  intends sending soldiers, be will
not send soldiers to this part, but if the men
of Hauraki go to Waikato then perhaps the
Governor  may  decide upon  sending  bis
soldiers here. If we hear Queen! Queen!
then it will be right; we will keep to  this.
Hearken.   I will send this korero to the
Governor, that he may hear  it, and let it
also be  sent to the Editor  of the Maori
Messenger.  Enough.

            From  your friend,
                       HAUAURU  TAIPARI.

To His Excellency the Governor,
         Auckland.
             Oruanui, August 24, 1861.
   Go my  loving letter to meet Governor
Grey,  and see whether he has arrived in
 Auckland.  Friend Governor Grey.  Salu-
             Hauraki, Hurae 11,1861.
E hoa, e te Kawana,—
     Tena   koe.  He  korere tenei.   ia
rongo mai koe. No te 9 o nga ra o Hurae
tetahi hakari ki Kawaeranga, na nga Pakeha
o konei o Hauraki, na Hone  Pirihitere, na
Hare Pirihitere. Ko  te take i hakari ai, be
haerenga no raua i tenei whenua i Kawae-
ranga.  Huihui ana nga  tangata ki te kai,
ko  nga tangata  enei, 300 (e toru rau ta-
ngaia).
  Ka whakatika ko Riwai, ka taki, ka kara-
nga, ka mea, "Haere mai, e Taraia." He
karanga tonu  i a Taraia. Ka  mutu, ka
whakatika ko  Taraia, ka mea, " Ekore e
mahue i ahau toku matua a le Kawana, ara,
te Pakeha; ekore ahau e  whakarongo, ki
nga kupu  a nga tangata korero  horihori.
Ko  taku kupu  tenei ki a koutou, Kuini,
Kuini.  E  hoa ma, tahuri mai ki to tatou
mama  ki te Pakeha." Ka mutu, ka whaka-
tika ko Te Hotereni Taipari, ka mea, "Ko
ahau ko Taraia, ka karanga nei ahau, Kuini,
Kuini.  Kei  whakarongo  tatou  ki  enei
korero  e rongo nei tatou, engari waiho i
runga  i ienei kupu, Kuini, Kuini."  Ka
whakatika ano ko Riwai, ka mea, " Ka tika,
e  te whanau,  ka tika; Tenei taku. Kia
rongo mai korua. Ko Kokopu, kaua e homai
he hoia ki reira; ko Opukeko, kana he hoia
ki reira; ko te Kerepehi, kaua be  hoia ki
reira.  Koia  tenei taku  tikanga  mo   ta
korua."  Ka whakaae mai korua, Ae. Ka
whakatika atu a Hauauru,  ka mea, " Kia
rongo mai koutou. [Ka kapo ia, a Hauauru,
ki te rakau; ka mea,] Ko Kokopu tenei: i
a  te Kawana  tetahi wahi, i a tatou tetahi
wahi.  Ki le pa mai te reo o te Kawana ki
tana wahi, e tika  ana ano tana kupu ki
tawahi; ko ta tatou, ma tatou ano te tika-
nga ma ta tatou, kaua tatou e whakarongo
ki nga korero ka homai e le Kawana he hoia
hei noho.  Kahore ia e  homai mo  tenei
wahi, engari ki le mea ka haere ki Waikato
nga tangata o Hauraki, katahi pea ka whai
tikanga a le Kawana mo una hoia kia haere
mai.  Mehemea   ka rongo  tatou, Kuini
Kuini, katahi ka Uka.   Me noho  tatou i
runga  i tenei korero. Kia rongo mai kou-.
tou.  Ra  tukua e ahau: tenei korero ki te
Kawana,  kia rongo; a me tuku ano hoki ki
te Karere Maori. Heoiano le korero nei.
              Na  to hoa.
                 Na HAUAURU TAIPARI.  
                        Oruanui,
                   Akuhata, 24, 1861.
   Haere atu ra e taku reta aroha ki te wha-
katau atu i a Kawana Kerei, pehea kua tae

         TE KARERE MAORI OR MAORI MESSENGER.
tations to you, you have come back to your
place, to New Zealand, to be our Governor,
to carry out good regulations for your Maori
people in all parts of New Zealand. Friend,
I greet you with affection, because you have
returned to us and to the Pakehas. Enough.
         From your loving friend,
                   HOHEPA TAMAMUTU, .
                             of Taupo.
To His Excellency,
    Governor Grey,
           Auckland.


             Putiki Waranui,
                 September 4th, 1861.
  Friend, Salutations. Are  you in Auck-
land, or where are you?  This is a letter
of ours to seek for your love for us, because
you have come back to be our father. Come
and take your stand in New Zealand. Wel-
come.   Come  quickly, to make light the
parts of New Zealand that are in darkness.
   On the 1st September, Mr. Taylor held a
meeting at Kanihinihi on the subject of the
 Gospel of God, for the uniting of both races
under  the protection of God and  of the
Queen.
         From  your loving friend,
              TE KAWANA  TAWITORANGI,
               HORI KEREI TE NAEROA
 To Governor Grey


                       Waitara,
                 September 14th, 1861.
 Friend, the Governor,—
  Salutations to you. Great is my love for
 you. The words you spoke to me are as life
 to my heart, to them will my heart and I
 cleave day and  night; they shall be as a
 Rata (tree) to shelter me; they shall be as a
 wall to shelter my body. If winds blow
 you, O Governor, will be the house of shelter
 for the orphan, the true and loving father
 who  will build a house for us, your children.
   O friend, the Governor. You have caused
 joy in my loving heart. Convey, O Gover-
 nor, my  love to Queen  Victoria, that she
 may  know that her mana is still over me in
 this world. Let your love for me continue,
 as my  body and your loving thoughts are
 united in one.
          From  your loving friends,
                   HAPURONA  PUKERIMU,
                 TE WAKA TE HUKA.
 To Governor Browne,
      Auckland.
mai ki Akarana. E hoa, e Kawana Kerei,
tena ra koe, te hoki mai nei ki to kainga ki
Niu Tirani, hei Kawana mo matou, hei wha-
kahaere i nga ritenga pai ma o hoa Maori i
nga wahi o Niu Tirani. E hoa, tena koe, he
mihi atu tenei kia koe mo to hokinga mai kia
matou, me nga Pakeha hoki.
       Heoti ano, na tou hoa aroha,
               Na HOHEPA TAMAMUTU,
                          No  Taupo,
Ki a Kawana Kerei.


                 Putiki Waranui,
                  Hepetema 4,1861.
  Kia Kawana Kerei: e  hoa, tena ra koe.
Kei Akarana ranei koe, kei whea ranei koe.
He reta kimi atu ienei na matou i tou aroha
ki a matou, no te mea kua hoki mai koe hei
matua mo matou. Haeremai  ki Niu Tirani,
tu ai: haere mai, kia hohoro mai, hei wha-
kamarama  i nga wahi e pouri ana o Niu
Tirani nei. Ki te tahi ra o Hepetema ka tu
 te hui a Te Teira, ki Kanihinihi, mo te rongo
pai o te Atua, kia kotahi ai nga iwi, i raro
 o te maru o te Atua o te Kuini hoki.

     Naku, na tou hoa aroha, 
          Na Te kawana Tawito Rangi,
           Na Hori Kerei Te Naeroa.


                        Waitara,
                   Hepetema, 14,1861.
   E hoa, e Kawana, tena koe. Ka nui toku
 aroha atu ki a koe, ko au kupu i korero ai
 ki au hei oranga ngakau moku, hei piringa
 ma maua ko toka ngakau, i te ao, i te po:
 hei Rata maru moku,  au kupu, hei pa a
 whakaruru, mo  toku tinana. Ki  te puta
 tena te hau, ko koe, e Kawana, he whare
 hei marunga mo te pani. Ko koe, te matua
 pono, te matua aroha, hei hanga whare mo
 matou, ko au tamariki.
   E hoa, e Kawana, hari tonu atu toku nga-
 kau aroha ki a koe. Haria atu, e Kawana,
 oku  aroha kia rongo a Kuini Wikitoria ko
 tona mana kei runga i au, e tou ana i te ao.
 Kia aroha tonu mai koe  ki a au.  Kua
 tinana kotahi au ki au whakaaro aroha.
          Na to hoa aroha,
               Na Hapurona Pukerimu,
              Na Te Waka Te Huka,
 Ki a Kawana Paraone,
       Akarana.

          TE KARERE MAORI OR MAORI MESSENGER.
           Orakei, Hepetema 26, 1861.
  This is a letter of welcome to our visitor
from afar. Welcome  father, the Governor,
parent of all the tribes in New  Zealand.
Welcome, the eyes of those who are dead.
Come Whaingaroa, come Hoete, come Hai-
mona, come Hauraki, come faces of the old
chiefs who have died, come to the standing
place of your feet. Come, father, the Go-
vernor.  Great is our love for you. Do not
suppose that we are trampling upon your
rules, upon those of the former Governors;
from  your first arrival up to the coming of
Governor Browne,  those rules of yours are.
still being kept by us, by your people resi-
ding at Orakei, at Kaipara, and at Mahura-
ngi, for these are your real people, the Nga-
tiwhatua. No evil has ever been in our pre-
sence, in that of all the Governors. What
we approve of is, one law for the Pakeha
and Maori, and living in peace. The plan
for peaceful life is, working at wheat, oats,
corn, potatoes, and pumpkins;  growing
food for the body. This is the war we have
been engaged ia since you left, warring with
the land; and now that you have returned
to your  and our  place, you find us still
engaged in the same warfare; fighting with
men  is a work we do not approve. This is
another warfare we approve of, striving with
the Great God of Heaven  for life for our
souls. For there are two laws in the world;
one is the law of God, and the other is the
law of man.  This is the law of man, the
law of the Queen;  it is for the protection of
the orphan, the widow, the poor, the lowly,
the chief, the Maori, and the Pakeha. Wel-
come  back to your people. This parent of
ours, Governor Browne, is going away from
before us, and you have arrived, returned to
us from a distant land, to be a father to us.
The word that we spoke to you when you
first arrived, we repeat to you now. We
will adhere to you for ever; and now we
 shall never be separated from you. Also, if
you bear anyone condemning your tribe, the
Ngatiwhatua,  do not listen. This was also
 our word to Governor Browne, and be lis-
 tened to our word. In like manner listen
 you to our word, lest we, that is, you, should
 be perplexed by the different tribes. Gover-
 nor Browne knew this, you however, are a
 wise man;  you  are not a stranger to this
 land, you are an old resident. And there-
 fore we repeat our "Tangi" for you:—
    Thine O sun, so soft to the skin,
    I am   waiting for the  second and  third
       (month.)
    Friends, look at me.
                        Orakei,
                 Hepetema, 26, 1861.
  He pukapuka powhiri tenei mo te Manu-
hiri Tuarangi. Haere mai, haere mai, e pa
e te Kawana, haere mai e te matua o nga
 wi katoa e noho nei i Niu Tirani, haere mai
e nga kanohi o te hunga kua mate, haere
mai e Whaingaroa, haere mai e Hoete, ha-
ere mai e Haimona, haere mai e Hauraki,
haere mai e nga kanohi o nga kaumatua kua
male, haere mai ki tou turanga waewae,
haere mai i ana. E pa, e te Kawana, ka
nui ta matou aroha ki a koe. Kei kii koe, kei
te takatakahi matou i a koutou tikanga i a
nga Kawana o mua atu i a koe; I to taenga
tuatahi mai, a tae noa mai a Kawana Para
one ko ana tikanga ano a koutou, a e tiakina
nei ano e matou e to iwi e noho nei ki Ora-
kei, ki Kaipara, ki Mahurangi, ta te mea ko
to tino iwi pumau ienei ko Ngatiwhatua;
kahore ano be kino ki o koutou aroaro ki o
nga Kawana  katoa, ko ta matou i pai ai ko
te Ture kotahi mo te Pakeha mo te Maori;
he noho pai anake. Tona Ukanga to te noho
pai, he mahi  witi, he mahi oati, he mahi
kaanga, he mahi riwai, he mahi paukena, he
mahi i nga kai mo te tinana. Ko ta matou
nei whawhai ienei i muri i a koe nei, be
whawhai  ki te whenua, tae mai nei ano koe
ki to tatou kainga kei te whenua  ano ia
matou whawhai: ko te whawhai ki te tangata,
e kore matou e pai ki tera mahi. Tenei ano
tetahi o a matou mea e pai ai matou, ko te
whawhai  ki te Atua nui o te rangi hei ora-
nga mo te wairua; no te mea hoki erua nga
Ture  e whakahaerea ana i te ao, he Ture
Atua tetahi he Ture tangaia tetahi, ko te Ture
tangata tenei ko nga Ture  o te Kuini, hei
atawhai i te.pani, i te pouaru, i te rawakore,
i te tutua, i te rangatira, i te Maori, i te Pa-
keha.   Haere mai ina ki to iwi, ka hoki atu
nei ienei matua o matou a Kawana Paraone
i o matou aroaro, ka tae mai nei ano koe ka
hoki mai i nga whenua tawhiti o te ao ki a
matou hei matua mo  matou; ko ta matou
 kupu ano ienei o mua, ka marua korerota-
 nga atu ki a koe. I to taenga tuatahi mai, ka
 korerotia atu ano ki a koe, ka piri tonu ma-
 tou ki a koe ake ake; inaianei ekore matou
e wehea i a koe: waihoki e rongo koe i nga
korero a te tangata whakahe mo to iwi mo
 Ngatiwhatua, kei whakarongo koe. Ko. ta
 matou kupu ano ienei ki a Kawana Paraone,
 a whakarongo ana ia ki ta matou kupu atu
 ki a ia: waihoki ko koe, me whakarongo ano
 hoki ki ta matou kupu, kei whakararuraru-
 tia tatou e te tini o te iwi, ara a koe. Ko Ka-
 wana Paraone kua mohio; otira he tangata
 mohio koe, e hara koe i te tauhou ki ienei

         TE KARERE MAORI OR MAORI MESSENGER.
   What is this that is wasting me?
   (I look at) the young moon and weep;
  The heart grew wild, fondly dreaming, that
      there might be two spouse in the house.
   I thought, O Grey, that thy visits had ceased,
  But  thou comest stealing hither.
   I start, and find myself in the house,
   Perchance it was the voice of prayer that
      brought thee
  To move the heart to utter its deep love.


      From  your loving friends,.
              Apihai Te Kawau,
               Hikiera Te Tinana,
               Paora Tuhaere,
              Te Keene Tangaroa,
             Te Wiremu Te Whenua,
              Te Reweti Tamariki,

To Governor Grey.
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.
whenua, he tawhito ano koe: koia matou
ka whakahua,  atu nei i ta matou  tangi
mou:—
   E whiti e te ra e mae nei,
   Ki  te kiri. Tenei au ka tatari,
   Ko te rua, kote toru.
   E hoa ma e, tirohia! mai au,
   He aha tenei hanga e kohi nei
   Aku ki ko: he kori po marama,
   Kia a tangi ata au: kahewa te ngakau i .
   Whakawairangi kia pana tokorua
   Te moenga ki te whare. Hua atu e Kerei,
    Ka mutu to haeremai, tenei ano koe te kauto—
    Rohinei, ki a whiti rerea ka kahewa hau,
    Ki te whare i hoaia pea ki te kupu
    Karakia, ki a mana i rotora, ka nui au,
    Te aroha ia.
     Na o hoa aroha,
           Na Apihai Te Kawau,
                Hikiera Te Tinana,
               Paora Tuhaere,
               Te Keene Tangaroa,
             Te Wiremu Te Whenua,
               Te Reweti Tamahiki,
   Na nga Rangatira katoa o Ngatiwhatua.
 Ki a Kawana Kerei.

      Maramataka
           TIHEMA.
   Ko nga mahi mo tenei marama, rite tahi
 ana ki o tera kua pahemo am ra: ara, te
 mahi kaari, te whakato purapura, te ngaki
 otaota, te hanga taiepa, te kaata rakau, te
 waruwaru i nga hipi, me te whakamaroke i
 nga tarutaru hei kai ma  te hoiho.  Me
 Hanuere hoki, rite tonu ki tenei.