TE  WANANGA
                                                                                                                                                                                                              
        HE  PANUITANGA    TENA  KIA KITE KOUTOU

            "TIHE    MAURI-ORA."
    NAMA—6.               NEPIA,  HATAREI,   PEPUERE 9, 1878.          Pukapuka 6
 
HE  PANUITANGA   KI TE IWI MAORI.
E   mahara ana pea te Iwi Maori, ma te Runanga o
      TE WANANGA  rawa ano e whakaae ka pata ai
  TE WANANGA  nupepa  ki te tangata tono kia tukua
. atu he nupepa ki a ia. Na, he mea atu tenei ki te
  iwi, ma koutou e tono ka tino tukua atu TE WANANGA
  nupepa kia koutou, kei te hiahia hoki raua, ko te
  moni a te tangata te tikanga e puta ai he nupepa ki
  a ia. Ko te utu mo te tau, kotahi pauna e rua hereni
  me te hikipene.                                39

  MAKI  TONORE
   KAI-WHAKA-MAORI; RAUA KO PARAHI,

  KEI TE AVENUE WHANGANUI.
  KUA     tu mana hei Kai-riihi, hei Kai-hoko ranei i te whenua
         Maori, a hei Kai-whakaputa whenua i te  Kooti
  Whakawa.   Otira, mo nga mahi Maori katoa, mo nga mea o
  mua, mo nga mahi o naianei.
                             MAKI  TONORE.
   . Hune 2, 1877.                                    16

 PANUITANGA.
    KIA KITE!   KIA KITE!

  KUA   HOKI MAI A RENETI RI NEPIA NEI,
               A  he tini tini noa atu ana
Koti, Tarautete,  Wekete,
    Potae, Kiapa,             

     Kaone,  Paraikete, Raka,
      Me  nga tini mea katoa e paingia e te Maori.

         HAERE  MAI  KIA  KITE
                I te whare Hoko o

 R,  E  N  E  T  I   M A
    Hei tawahi ake o te Kooti Whakawa Tawhito i
          Nepia,  I Te Hekipia Rori      44

      PAERANI  ME  ANA  HOA,
     KAI HOKO  I NGA  MEA  RINO  KATOA.

 
    Te Wananga
  Kotahi Putanga i te Wiki.
          HATAREI, 9 PEPUERE, 1878.

 HE  kore no te tini o te Maori o nga motu nei, i kite a
 i mohio ki te tikanga e pai ai te tuhituhi Pitihana ki
 te Paremata, koia matou i mea ai, me panui e matou
 nga kupu a tetahi tangata i tuku mai ai kia matou,
 hei titiro, hei mea kia ata marama i nga Maori e noho
 mamao ana i te wahi e tu ai, a e mahi ai te Pare-
 mata.  Koia nei nga kupu a taua tangata.
   Ko te 7 tenei o nga tau e haere tonu ana ahau ki te
 Paremata  whakarongo ai, matakitaki ai hoki i nga
 whakahaere a te Kawanatanga ratou ko te runanga
 nui me nga mema  i whiriwhiria mo te Paremata.
 Heoi i au e matakitaki ana, e whakarongo ana i te
 Paremata, ka rongo ahau kotahi pea te Wakene ki
 tonu i nga Pitihana a nga iwi o te motu nei kei te
 Paremata e takoto huhua kore ana. Kaore kau  he
 ritenga tahi o aua tu Pitihana, ka homai etahi kia
 kite  ahau ka kite ahau i te he i mahue ai aua Piti-
 hana te whakahaere, koia tenei.
   1. He kore kaore i tika te whakahaerenga o nga
 take korero o roto o aua Pitihana.
    2. Ko te ahua o aua Pitihana, he penei me te reta
 whakaatu  korero atu nei naku ki toku hoa ake.
   3. He kore tangata hei whakamarama i nga korero
 me  nga take i tuhia ai taua Pitihana ki te Paremata,
   \_io 1UJZ  a;.. Y&.'.; ,->.

THfe WANANGA.
        HE PANUITANGA   TENA  KIA KITE KOUTOU.

    : t ,   "TIHE    MAURI-ORA."
   KAMA—S.               NEPIA,  HATAREI,  PEPUERE   9, 1878.           PUKAPUKA 5.
                    -        f  •   T
 HE PANUITANGA    KI TE IWI MAORI.
         f:  *   •    :       ",""'*.'                                   ^^^^^^^^
 T71 matara ana pea te Iwi Maori, ma te Runanga p
 JjJ Ta  WANASTGA  rawa ano e whakaae ka puta ai
 TE WANANGA  nupepa  ki te tangata tono kia tukua
 atu he nupepa ki a ia. Na, he mea atu tenei ki te
 iwi, ma koutou- e tono ka tino tukua atu TE WANANGA
 nupepa kia koutou, kei te hiahia hoki rana, ko te
 moni a te tangata te tikanga e puta ai he nupepa ki
 a ia. Ko te utu mo te tau, kotahi pauna e rua hereni
 me te hikipene.                                39


MIKIKI: TO NOIRE
  KAI-WHAKA-MAORI^RAUA KO PARAHI,
  KEI TE AYENUlFwHANGAlNriTI.

' ~Tf tJA tu maua hei Kai-riihi, hei Kai-hoko ranei i te whenua
  •V'   Maori, a hei Kai-whakaputa  whenua  i  te Kooti
 Whakawa.   Otira, mo nga mahi Maori katoa, mo nga mea o
 mua,' nao nea mahi o naianei.
         -                   MAKI  TONORE.
   Hune  2, 1877.                                       15

           PANUITANGA.
   KIA KITE!    KIA KITE!

 KUA    HOKI MAI A HENETI RI NEPIA NEI,
              A  he tini tini noa atu ana

 Koti, Tarautete,  Weliete,
    Potae, Kiapa,

     Kaone,  Paraikete, Raka,
      Me nga tini mea katoa e paingia e te Maori.

        HAERE   MAI  KIA KITE
               I te whare Hoko o

 RENETI              M   .A.,
    Kei tawahi ake o te Kooti Whakawa Tawhito i
   v'-    'Nxm,   I TE HEKIPIA ROKI,      44
      PAERANI  ME  ANA  HOA,

     KAI  HOKO  I NOA  HEA   RINO KATOA.
 KEI   a ratou nga taonga mea rino, maha rawa, pai raw», i v
      te taone o Nepia nei. Ko a ratoa uta-he ngawari raw» *
  atu i nga toa katoa, ara :—
   He Parau, he rakaraka, me nga mea katoa mo te mahi aha
 whenua,   lie pu, he paura, he hota, he tingara.. He pura-
 pura kaari, purapura maara. He hapara, he kaheru, he tiini
 parau, he tiini kuri, he pereti, he pune, he kapu, me nga me»
 katoa mo roto o te whare.
   Haere mai!  Haere mai ! Kanui te ngawari o nga uta.


 NGA MONI KUA TAE MAI EI TE WANANGA I HANUSBI
                  ME  PEPTJEBJ, 1868.
                                                              *   •• *.,
      Hakiri whi Porewa  ...   *•»   •••    ••• S  O  O.
       TeBaihi        ...    ...     ...    ...    ...  4   O  O
      Tuhakariana   ...    ...    ...   ...    ... 2   O  O
      PeneNgahiwi         ...   ...   ...    ... 1  2  6
      Kawana  Hunia      ...   ...   ...   ...  1  2  O
      Manahi   Ratu  ...   ...    ...    ...    ... O IO   O
     Ko kihipene Na Karaitiana i mau mai  ... 2  5 " O
      Topia  Turoa   ...    ...    ...    ...    ...  2  G   O
      Nikera  te Koro      ...    ...    ...    ...12«
      Hore  Wainohu        ...   ...    ...    ... 1  O  O
      Hama   Mataora      ...    ...    ...   ...  1  O  O
      Ihaka  Whaitiri       ...   ...    ...    ...  1 10   O
      Kawiri  Whatino      ...   ...    ...    ... 1  O   O



      84  ISanattJ&a.
  JttotiVi^          i te Wild.
 ""-~~""lEATA^ElT^EPU^^STS.
 KOTAHI   Nupepa nei ko   Te Terekarawhe o Nepia ~
 e maix tonu ana ki te korero nutara mo te Kawana-
 tanga o Kawana Kerei ma. I ia ra, Iia ra, helcorero"
 kino tonu tana, a no te whitu o nga ra o te marama
 nei i tino puta kino rawa ai ana korero tito. E hara
 i te korero tikanga ana korero engari e ki ana aia e kite
 ana aia i nga whakaaro o Te Kawanatanga ki ano i
 kiia ki te ao nei, he atua ko taua Nupepa. Tetahi
 kupu a taua Nupepa e kiana mo Takerei te Rau. E
 ki ana taua Nupepa ko Takerei Te Rau te tino ranga. .
1 tira o nga motu nei i pahika ke • ak* i te Hini, rag» ;

                       TE WANANGA.
Rangatira Maori, a he tangata e tino rangona ana e
nga iwi katoa o te ao, a mei pai a Takerei, penei,
kou  hei tu i e taranga o Potatau. E ki ana matou,
ki ano matou i rongo noa ki ana korero a tana Nupepa.
He mea  hoki na matou, ko Potatau, na Tapaue aia, a na
Tapane ano hoki a Takerei. A tokowaru nga tama-
riki a Tapane, na te tuarua o ana tamariki ko Potatau.
na te tua ono ko Takerei. Ara ka teina a Takerei, a
ko te whaea o Takerei ko Here, he wahine no Ngati-
haua.  A  e ki ana matou, ko  te tamaiti tuaono a
Tapane ko Huiarangi, tokowha ana tamariki, a na te
tua rua a nga tamariki a Huiarangi ko Takerei, ara ka
teina ano, E ui ana matou na wai te Nupepa  nei i
ko teka teka i ki ai ki o te Maori tikanga. He  tito
 kaa ano nga korero o tana Nupepa, koia ano a Karai-
 tiana i mea ai, ko te tino o te. korero hori hori na taua
Nupepa.  He  mea na matou kei whakarongo te Pake
 ha ki tana Nupepa, koia i taia ai enei e matou, kahore
a matou pai whakahe atu i a te Nupepa korero.
Te     Wananga


 Published  every Saturday.
     SATURDAY,  FEBRUARY  9, 1878.
Since Sir George Grey and the present Ministry have
succeeded to power, there has not been one issue of
the Napier Daily Telegraph in which  that Ministry
has not  been assailed in the most rabid and unpro-
voked  articles, on the acts  and  intentions of  Sir
George  Grey and his colleagues. But  over  all the
unfounded  assertions and childish babble that were
over put into print the leading article of the Telegraph
of  the seventh instant may  fairly claim precedence,
even beyond all its former effusions of myth and
fiction. The public are not only regaled with a few
facts from history about an  old chief, but the Tele-
graph haft assumed to itself the power of reading the
unspoken  thoughts of public men. We  are told that
Takerei Te Rau was " the greatest chief in New Zea-
land," that " the deceased chief had been known to
 all the tribes," that " he  had  been a  chief of the
 greatest importance," that " it was due to his rank,
 on the establishment of a King over the Maoris, that
 the honor  of the position should be first offered to
 him."   We  are ignorant of the above historic facts,
 but we can say for a truth that Takerei Te Rauanga-
 nga was descended from Tapaue." That Potatau (the
 so-called Maori King) was descended from the same
 Ancestor. Tapaue  had eight children. Potatau  was
 descended from the second child, and Takerei from
 the sixth, which gives him a very low standing in
 regard to rank ; and not only so, his mother, Here,
 was a Ngatihaua woman. But more than this, the
 sixth child of Tapane was called Huiarangi, who had
 four children.  Takerei was  the offspring of the
 second son of that chief, which again gives him a low
 position in regard to first class chiefs. Such  asser-
 tions, therefore, as those used by the Telegraph must
 have been given by some one to that paper as a hoax,
 so that in this attempt to give some of the history of
 the past, it might exceed so far that line of demarca
between   fiction and fact as  to make  it utterly
impossible for that paper ever again to come back into
the regions of truth.
  We  have not space  to waste, or we could show
that all the assertions contained in the leader of the
date quoted are as  far from fact as they are full of
animus.  We   are not only surprised that such unmiti-
gated trash should  be read  by the  civilized com
munity, but we are astonished at the gullibility of ihe
conductors of the paper in issuing such nonsense to
the public. The aim of the whole thing if evident.
That aim is, at whatever cost of truth or fair dealing,
to damage Sir George Grey and the people who are
striving with him to make  peace between the two
races, and to  raise New  Zealand  to the  highest
position in the Colonial  Empire.   Such, a design is
wicked, and those who, like the proprietors and chief
supporters of the Telegraph, attempt, for their own
selfish purposes, to  carry it  into execution,  will
assuredly reap their reward in the scorn and contempt
of the whole community, European and Maori alike.


KAUA  nga kai korero o te WANANGA  rei e riri, no ta
mea, na nga korero a Waikato kia Kawana Kerei ona
i kore ai he korero kohi kohi me te korero o te wha-
whai i tenei putanga o te nupepa nei.

WE  must beg of our subscribers and readers to excuse
us in not giving the usual locals and war news as
most of our space is occupied with the very lengthy
report of the meeting of the Premier with the Wai-
kato tribes.
TE  KORERO  A  WAIKATO  KIA
KAWANA     KEREI  MA.
KOIA nei nga korero i tukua mai i te waea. No te tahi o
Pepueri nei i tukua mai ai, a he mea tuhi tuhi mai i Te
Whakaiaroa i Te Kopua i Waikato.
No te ata nei i haere atu ai a Kawana Kerei mai Areka,
a i ma te waka a Iwi To Wheoro ko etahi ma uta etahi, Na
Te Wheoro  i arahi i te ope haere ma uta. Ko to uta te ma
kua tae wawe ki te kainga, a ko te wahi i u ai te waka o
te opo i eke mai i taua waka, ko te Kongutu o te awa o
Waiapa, e Te Kopua. Hui katoa te ope haere ia Kawana
Kerei, e tae ki te kotahi rau. Ka haere atu taua ope ma
waenga ngakinga.  Ko te tangata kainga i noho mai i
tona marae, a e rua pea mano o te tangata whenua, e noho
tata ana i ana teneti. Ko Kawana Kerei ratou ko ana hoa
i mua ota  ratou tira haere. Ano katata taua ope  ki te
tangata whenua, ka whakatika mai te tuahine a Tawhiao,
me  te tototoki i tana ringa, he hiriwa a ranga o taua
tokotoko, a he taane nga hoa haere mai o taua wahine.
Ko te wahine i mua. Ko aua tangata i muri atu, me nga
tao i a raua ringa e mau haere mai ana. He waiata haere
mai ta aua tangata. Ko te wahine ra, i haere puku, ano
ka tata kia Kawana Kerei ma ka tahuri, a nana i arahi to
ope ki te kainga. Ka noho a Kawana Kerei ma i nga
Hea (nohoanga Pakeha). Ko te mano i noho ki raro. Ko
Matutaera anake i tu maro tonu. Ka puta taua wahine
nei. He mangu  nga kakahu, me te kopare rarauhe i tana
mahunga  e kopare ana, me te waiata haere mai ratou ko
ana hoa. He taane nga  hoa.  Kotahi i te taha katau
kotahi i te taha maui o taua wahine, ano ka tae ki nga
kupu o to waiata e whakahua ai te mano, ka waiata teiwi
katoa. He  tangi taua tangi mo nga iwi kua mate atu,
mo nga Rangatira Maori, hoa a Kawana Kerei i mua
E tu maro tona ana a Matutaera Tawhiao, he \_
tona rae whitiki ana me te piki kotuku, He horo i te

                     TE WANANGA;
    
  hope, a he maa whitiki ano hoki ki to whitiki ahua kare-
  rarera. Ano ka mutu te tangi ka karakia Hauhau te iwi
 kainga.  Ka  oti tera ka korero a Tawhiao  ka  mea,
    Haere  mai, haere mai, haere  mai, he haere mai tau ki
  te hunga na ratou koe i karanga roa i a koe, he haere mai
  a e maua mai ana e koe au tikanga, haere mai kia kite
  hoki koe i a matou, ko nga mea ano kua oti, e kore ena e
  taea te roiroi.  Kaua  e titiro ki nga mea kua  rereke
  Haere  mai kia kite.  Haere mai  e te Matua.  Haere  mai,
  Nau e Kerei i mau mai te ora. Ka tuhuri a Tawhiao ki
  te iwi ka mea. E te iwi whakarongo, whakarongo. Ko
  Kawana  Kerei tenei. Ka  tahuri ano a Tawhiao kia
  Kawana  Kerei, ka mea. Haere mai e Te Matua o te iwi
  Tena koe."
    Roa  noa te noho korero koretanga, ka tu a Te Tapi-
  hana ka mea.  "Haere  mai haere mai, haere mai  ki
  Waihingatu.   Haere mai ki aku whanaunga. Haere mai
  kia kite i au iwi e taku tuakana, e taku Matua, e taku papa.
  Haere   mai, haere  mai,  haere mai.   Haere  tu mai, kia
  maranga  o kanohi, a me titiro koe ki nga wahi au e titiro
  nei.  Haere mai ki Waihingatu ki te kainga a Uenmku.
  Haere mai, tere mai e te moana, rere mai i te moana nui a
  Kiwa, i te moana nui a Tawa, a kia tae ra ano koe ki te
  whenua a Tapihana.  Haere mai ki au. Haere mai ki te
  Matua kia Potatau, haere mai. Tena koe. Ka  tahuri a
  Tapihana ki te iwi ka mua. Ko Kawana Kerei tenei, kua
  tae mai ki konei. Kua  tae mai  ki to tatou kainga, a e
  noho nei a Kawana Kerei, kua tae mai ki to tatou marae.
  Ka tahuri ano a Tapihana kia Kawana Kerei, ka mea. E
  taku hoa, haere mai ki au, haere mai ki taku kainga."
    Ka rautu era. Ka whakatika a Kawana Kerei ka mea.
  E aku hoa, tena koutou katoa, e tangi atu ana ahau kia kou-
  tou katoa, tena koe o Tawhiao, tena koutou nga uri katoa
  o Potatau o toku hoa kua ngaro atu i a tatou. E tangi
  atu ana ahau kia koutou ki nga Rangatira o Waikato, o
  Ngatimaniapoto, nga kanohi o nga iwi kua mate atu.
    Tena koutou nga Rangatira me  nga uri katoa o aku
  hoa kua mate atu, tena koutou katoa.
    Ka tu a Te Ngakau, ka mea. Haere mai, haere mai ki
  Waikato.  Haere mai  kia kite i nga raru raru e karapoti
  nei ia matou. Haere mai kia kite he kanohi he kanohi,
  kia kite i nga kanohi i waihotia iho e nga iwi kua riro
  ki to po. Haere mai kia kite i to matua. Haere mai kia
  titiro matou ki ou kanohi, kia titiro koe ki o matou ka-
  nohi, kia titiro atu kia titiro mai. Haere mai kia au ki to
  kanohi o to hoa (o Potatau) ka whakahua a To Ngakau i
  te waiata. (Kahore te waiata i tuhia e te Nupepa) ka
  mutu  te waiata a te tangata  ra, ka mea. Haere  mai
  haere mai, me o hoa. Heoi enei kupu ka mutu enei ki."
    Ka mutu era, ka whakatika mai aua wahine, he tuahine
  no Tawhiao, ka hariru kia Kawana Kerei. Ka kaa te kai,
  ka kai te iwi nei * roa noa, ka mutu, ka noho noaiho te
  iwi. Eo te kai i tukua ma Kawana Kerei ma, he tini, he
  tini. He kau, he Pipi kowha, He Huahaa, He  Mango.
  He  ra no te kai anake te ra tuatahi nei, a i noho a Kawana
  Kerei raua ko Te Hiana i tana kainga i taua po, ko a raua
  hoa i hoki ki Areka.
    Ko nga Rangatira Maori i tae ki taua Hui, ko Rewi o
  Ngatimaniapoto, ko Honana, ko Ponana, ko Taonui, ko
  Te Puku, ko Tukorehu, ko Te Rangikahuari, ko Tawhiao.
  ko Manuwhiri, ko Patara, ko Te  Maioha, ko Hoani  te
  Meiha.  A  no Nepia etahi, no Taranaki etahi.
                                           Pepuere 2
    No  te 11 o te Haora o te ra nei, i haere mai ai te tira
  tangata ki nga Teneti a Kawana Kerei ma. Ko Tawhiao
  i mua o taua tira, e haere mai ana, muri atu ko nga tama-
   riki taane tokorua, muri atu ia raua, ko te tini o te Ranga-
  tira Maori, Ano ka mutu te hariru, ka noho a Tawhiao i
  te taha o nga waewae a Kawana Kerei, ko Manuwhiri i tu
  tonu, ko Rewi i mua atu o Kawana Kerei e noho ana.
    Ka  korero a Manuwhiri, ka mea " He kupu kotahi nei
  taku e korero ai mo Kawana Kerei, kei te kapakapa tu te
  ngakau  ki te haere mai i haere mai nei. A koi te mahara
  ahau ki nga tau kua pahure. Ko te tekau ma whitu tenei
o nga tau oku i kite ai i ft koe. Heoi na aku kupu e kaha
ai te ki atu i tenei wa."         
  Ka tu ko Hauauru o Ngatimaniapoto ka mea." Ano ka
kite kite tatou ia tatou he kanohi ne kanohi ka puta he
korero. Ka tahuri a Hauauru kia Hoani Nahe mema o te
Paremata ka mea. Haere mai o taku tuakana, Haere mai
e Hauraki, haere mai ki Waikato, haere mai ki nga uri i
ora ake o Pare-waikato, koia nei nga uri i ora ake o Pare-
waikato o Pare-Hauraki. Haere mai me o taonga o Hau
raki. No  te tuatahi i haere mai aua taonga i Hauraki a
ua te kaipuke ua Karamaene i kawe ki reira, ara he kupa
ua o Tupuna i rongo ai matou, na o Tupuna aua kupu a ko
tenei mau e homai aua taonga ki konei. (Ka whakahua
aia i tana waiata, kihai i tuhia taua waiata e te kai tuhi)
Heoi na atu kupu kia koe, ka tahuri a Hauauru kia Te
Heu Heu, ka mea.  E tama e Te Heu Heu haere mai ki
Waikato. Haere mai, i te mea hoki kua tae mai a Kawana
Kerei ki konei. I haere mai aia me to tamaiti (mo Potatau
Kaumatua taua kupa Tamaiti). Haere mai ki te aroaro o
Kawana  Kerei.  Haere  mai.  Haere  mai ki konei, kei
konei ano ahau e tu ana. Haere  mai kia kite ia matou,
kia pono ai te kupu a to tuakana i a koe (mo Potatau
Kaumatua  taua kii.)
  Ka tu a Hoani Nahe, ka mea." Karangatia, karangatia
tenei te haera nei, ehara te haere i te haere nera me nga
ra o mua, he haere mai ta matou, kia tino mahara ai kou
tou, a kia matau ai koutou ki nga mea o mua, me te ma
hara ki nga ingoa e kiia na e koutou ko matou nga kanoni
o a koutou matua. A  he haere mai ta matou he hoa ma
koutou e kore matou e whakahua i te mea e ahua hopo
hopo ai koutou i tenei korero a tatou, engari me korero
koutou i a koutou whakaaro kia rongo ai ta koutou hoa a
Kawana  Kerei, raua ko Tawhiao. E hoa e Kawana
Kerei, e te matua,  me nga taitamariki, me aku  hoa
kua rongo ahau i nga kupu a Manuwhiri, ko te tekau rea
whitu tenei o nga tau oku i rongo ai i tana reo. A e koa
ana ahau ki tana reo e ki mai nei i enei ra. E mahara
ana ahau ki nga ra kua pahure. I nga ra o mua i mohio
ahau ki a koutou maatua, ratou ko Potatau, a ko Potatau
taku hoa. A i noho tahi maua ko Potatau, a i aroha ahau
ki aia me te iwi, a i kaha taku tautoko i te mahi pai, kia
noho ora ai te iwi, otiia i tupu ano te kino. A ko tenei e
kore e whawhai, me mahi e tatou i nga mahi e takoto nei
i o tatou aro aro, a me tautoko tatou i te mahi pai anake i
enei ra. He mahi  uaua te mahi e  mahi ai tatou, a he
tangata kotahi ahau. E kore pea e  oti i au te mahi nui,
otiia ma tatou e mahi i nga ra e haere ake nei. Kua tae
mai nei ahau a kua kite nei tatou he kanohi, he kanohi, a
kua korero he mangai he mangai, a he tupu hou tenei no
te rakau, waiho maku e whakaahuru te rakau kia tapu pai
ai, kia tupu ai ma nga Rangatira  katoa o Waikato, me
Ngatimaniapo, a ma ratou ahau e tautoko i taua mahi nui
nei. Ma  ratou e mahi e  tupu ai taua rakau. Maku e
mahara nga kupu a Manuwhiri, a ma tatou katoa o mahi
te mahi e pai ai te pai a nga ra e haere ake nei, A kia
mutu  te kino, a kia tupu te pai, ka koa taka ngakau. Ho
kaumatua ahau, a ko Potatau, me aku hoa tawhito kua
 riro. E koa ana ahau, ki te mea, i au ka tino koroheke, ka
 puta te pai. A ko taku  tino hiahia tenei, kua mate nei
 hoki aku hoa tawhito, a ka tupu he uri taitamariki, ko
 ratou me mahi tahi i au, kia puta ai te pai
  Ka tu a Rewi ka mea, " E marama ana to huarahi.
 Haere mai, haere mai, kia kite ia matou. Haere mai, kia
 tata mai ta koutou titiro ia matou. Kia marama ai ta
 koutou titiro kia matou. Ka kito nei tatou ia tatou, ma
 reira, e tini ai te kite kitanga o tatou ia tatou i nga ra
 e haere  ake nei.   Haere  mai  kia kite ia matou.  Haere
 mai kia kite ia matou. He kitenga mau ia matou i enei
 ra, ma reira e tini ai ano an kitenga ia matou, a ma reira
 e marama   ai to titiro kin matou. Haere mai. Heoi  na
 aku kupu kia koe, koia te mutunga o taka korero. Ka
 tahuri a Rewi ka korero ki te iwi ka mea' Whakarongo
 whakarongo, kua kite nei tatou ko Kawana Kerei kei
 konei, hei a hea ra he kitenga ano ma tatou i a ia. Wha

               TE WANANGA
 karongo, whakarongo, me rongo katoa koutou. Hei hea 
 ano ra he kitenga ma tatou i a ia me mutu i konei (a tatou
korero). Kua hui hui nei hoki tatou a kua noho a hoa
kia tu ano he hui ma tatou ka korero ai tatou i era.
Ka tu a Kawana Kerei, ka mea. "E hoa e Rewi, kua
rongo ahau i au kupu. E whakaae aua ahau ki to kupu,
me horo tonu taku kite kite ia koutou a na reira pea, e
mohio ai tatou ki te whakaaro, a e tae ai ki te otinga pai.
Ka tu a Rewi, me te Hiiri, a Potatau Kaumatua i tana
ringa. Ka morewa rawa ake taua Hiiri i aia te hapai ki
runga, ka ki atu aia ki te iwi o Maniapoto, me Waikato.
E korero ana ahau kia Waikato, ko te Kawana tenei i nga
ra o te Kawana raua ko Potatau, i nga ra i tupu ai
te raru raru. A ki ano maua i kitekite noa ia
maua, e ki nei hoki a Manuhiri i nga tau ka tekau
ma whitu nei tau, kaua e amu amu waiho nga mea
o mua hei ware ware, kaua e amu amu. Ahakoa kua
mate a Potatau, kaua tatou e ware ware kia Potatau.
Ahakoa kua mate aia, e kiki mai ana an tana wairua ki
au, e mea ana kaua e amu amu waiho nga mea o mua hei
ware ware. Tena kia kite tatou i a ia kia whakaaturia te
noho i au tana wairua ko te wairua o Potatau i konei.
Titiro, titiro kua kiia te kupu maku e ki te ki, hei ki e
korero ana kia koutou ka ki au i te ki. (Ka waiata a
Rewi, ko te waiata kihai i tuhi tuhia e te kai tuhi tuhi.
Naku na Rewi i ki etahi e nga kupu o te waiata nei a e
mea ana aku kupu hou kia kaha te whangai i te tamaiti,
kia tawhai he ai te tupu, ka pono i etahi ra nga mea e kiia
nei, e tika ana te kupu e kiia nei ka tekau ma whitu nga
tau o tatou i kite kite ai ia Kawana Kerei. E whakaaro
ana matou ki nga ra ona e Kawana ana.
Ka tu a Te Tapihana ka mea E whakaae ana ahau ki
o korero e mea nei, me tahi tahi nga taru kia pai ai te tupu
o te rakau. Maku a Kawana Kerei e arahi ana hoki aia
apopo, maku anake aia e arahi, a mana ahau e whakahoki
mai. Ehara taua mahi aku i te tino mahi nui e amu amu
noa ai te tangata i enei ra o Tukareto, kaua e waiho i te
arahi i a ia, koia ahau i mea ai maku pu ano aia e arahi.
Ano ka mutu te korero, ka turia te oma oma a te tama
riki maori, a he pihikete te utu o te mea i puta i ana hoa.
Ka maoa te tina, he mea unga a Tawhiao ratou ko ana
tuahine kia kai tahi ia Kawana Kerei.

                             TE WANANGA.
ing the place of rendezvous, which was about half a mile
from  the river, the scene presented was very animated
and picturesque. At the base of a low range stretched a
semi-circle of tents, in front of which were seated 2,000
Natives-men, women,  and children—in every conceiv-
able variety of costume. There was  perfect stillness, as
the hand  of visitors, with Sir George Grey and Ministers
in front, marched  slowly forward.  At  some distance
away one of the sisters of the King came forward with a
silver-mounted wand in hand, and  followed at regular
distances by two male Natives bearing spears. The men
sang a few words of a chant, but the women, although
one was an old friend to Sir George Grey of many years,
did not utter a word, but turning slowly, led the way to
the place of meeting. Then chairs were handed to the
 principal visitors, who sat down, while perfect stillness
pervaded the  assembly  All were seated on the ground
 but the King, who stood in the centre leaning on a long
tick like an alpenstock, and preserving the immobility,
 and something of the appearance of an Egyptian statue.
 At last a woman,  an" immediate relative of the King,
 dressed in black and with a wonderful head dress of ferns,
 came forward, and  beating her lap slowly with a rod,
 chanted a plaintive dirge, which was joined by two male
 supporters on her right and left, and ultimately after by
 the greater portion of the assembly. It was a tangi for
 old chiefs, the friends of Sir George Grey, now dead. As
the monotonous wail rose and fell on the ear there was a
 wild sympathy that was really affecting, as one thought
 of its being the wail of a people who  had lost not only
 their country, but so many of their clansmen.
   All this time Tawhiao preserved the same immovable
 attitude, looking neither at his visitors nor friends. His
 appearance is that of a man about fifty years of age, very
dark, and deeply tatooed. He wore a binder of green flax
 around his head, with a feather, embroidered dark waist-
 coat, a white shirt, and a rather handsome shawl around
 his loins, which he wore  like kilts ; he had also a green
 binder round  his waist.  After  the tangi there were
 Hauhau  prayers with responses, after which there was a
 long silence. The King  throughout all maintained the
 same  unmoved  attitude. At length, standing as he was,
 and  at first without altering his attitude, he spoke the
 following address of welcome  to Sir George Grey:—
 "Welcome,  welcome, welcome. You come to those who
 have called you many times. You come  bringing with
 you your  rules. Come  and  see what curs are.  The
 inevitable must be endured.  Do not think of the altera-
 tions that have taken place. Come, and see.  Come, oh
 father! come, come, come. Oh, Grey,you bring healing."
 Then   turning his head  to  his people.) ' Listen, oh
 listen. This is Governor Grey."   (Then  turning to Sir
 George.)   " Oh, come, father of the people. Salutations
 to you."
    Again  there succeeded  an  interval of silence, after
 which  the chief Tapehana, an old man with a grey beard
 and grey hair, standing in front of the King, who had
 resumed  his  statuesque attitude, addressed a speech of
 welcome to  Sir George Grey.  He  said :—" Welcome,
 welcome.   Come  to Waihingatu.  Come  to my relatives.
 Come   and see your people, my elder brother, my father,
 my  parent.  Come,  come, come.   Erect and Iift up your
  eyes, and look around. Come to Waihingatu, the place
 of abode of Uemiku. Come over the sea, sailing on the
  great ocean of Kiwa, over the great sea of Tawa, until
 you have reached the land of Tawhiao.  Come ashore.
 Welcome.   Come  to me. Come  to your father. Potatau,
 come.   Greetings to you." (Then turning to the tribes)
 " This is Sir George Grey. Here he has come to the place
  of our abode, and here he sits. He has come to our
  village."  (Then  to  Sir George) "Oh, friend, come to
  me ; come to our village." The speaker then sat down, 
 but Tawhiao  remained standing.
    After another long  interval of silence, during which
the visiting party assumed the same stillness, Sir George
Grey stood up, and replied in Maori. Immediately the
Natives were all attention. Sir George  Grey spoke  as
follows :—" Oh, my friends, I greet you all. I sympathise
with you all. Greetings to Tawhiao  and  all the des-
cendants of Potatau, my friend, who is dead. I greet
you, all the chiefs and tribes of Waikato  and Ngati-
Maniapoto, the representatives of our friends who have
departed this life. I greet you chiefs and all the people
of Ngatimaniapoto and  Waikato.   I greet you all, and
the representatives of all my friends who have departed
this life. I greet you all." The Premier then sat down.
  Then the chief Te Ngakau,  an aged man with short
grey hair, and with  a sack-cloth-like scarf around  his
shoulders, spoke an address of friendliness and welcome,
concluding with a song. He said :—" Welcome, welcome
to Waikato. Come  and see the troubles that surround us.
Come that we may see each other face to face, the" faces
that have been left by those who have gone into darkness.
Dome and see your father. Come, that we may look into
each other's eyes; that we may look at you, and you may
look at us. Come to me and the representatives of your
friends. Come  and bring great thoughts." (Then he
sang.) " Welcome.   Come with your friends. That is
all now.  It is ended."
  The speaking then finished, this part of the proceeding
ending about noon. The people rose up, and the King's
sister and another Native female came and shook hands
with Sir George  Grey.   Then,  at a signal from Te
Ngakau, the assembly scattered. Operations were at once
set in active preparation for feeding the visitors. Several
hours were spent in cooking and feasting, the two parties
keeping apart from one another, but the King Natives,
with the most lavish hospitality, corning forward with
great solemnity, and heaping up  large piles of food in
front of their Maori  visitors. There   were baskets of
cooked potatoes, slain and quartered bullocks, long strings
of cooked  pipis, strung like beads ; many   scores of
baskets of potted meat; and piles of dried shark thrown
down  and rattling like dried sticks. Appropriate  food
was also forwarded to the Europeans of the party, and
the afternoon was given to festivity. The day has been
beautifully suitable—a gentle wind and clouded sky.  It
was  understood that the first day would be given  to
feasting and welcome, and that business would be taken
to-morrow.   Sir George Grey, Mr. Sheehan, and a few
others remain to-night, and four tents have been set up
for their accommodation.  Most of the party, however,
return tonight to Alexandra. It is expected that a long
private interview will take place to-night between the
Premier   and Tawhiao.
   Among the Natives assembled with the King were
 chiefs from a great distance, such as Napier, Taranaki,
&c.   Of the two great tribes, there were present of the
Ngatimaniapoto the chiefs Rewi, Hanana, Ponama, Tauni,
Puku, Tukorehu, Te  Rangikahuari; and of the Waikato
there were present Tawhiao, Manuhiri, Patara Te Maiohu,
Hoani  Te Maiha.
  I  should add that, though the ceremonies of to-day
were  exceedingly formal and  of a  staid character, the
 reception and welcome are regarded by friendly Natives
 and Europeans as very cordial, and the highest anticipa-
 tions are formed of a complete and permanent peace.
  Among  those accompanying the Premier there was Mr.
 Marshall Wood, the eminent sculptor. Most of the party
 come into Alexandra  for the night, leaving the three
 Ministers and the interpreters, who camp on the field, and
 will have a private interview with Tawhiao and the chiefs
 It is expected that talking in public of a more practical
 kind will be resumed in the morning.
                                        February 2
   There were no particular interviews between Sir George
 Grey and the Native chiefs last night, but this forenoon, at
 eleven, a procession appeared advancing towards the tents,

                             TE  WANANGA.
handed by Tawhiao, and followed by his two sons and
various chiefs. After they had shaken hands with  Sir
George Grey and the members of the party, the King sat
down at Sir George Grey's feet. Tawhiao was arrayed in
 a striking head-dress  of black feathers, a black alpaca
 coat, buckskin trousers tucked into gaiters and boots.
 His two sons, the eldest of whom is a godson of Sir George
 Grey, and is called by his name, were dressed in good
 tweed  coats and  bright-colored shawls, kilt fashion.
 Manuhiri, who stood long in silence while the others sat,
 was in Native costume of flax mats. Rewi, who sat in
 front of Sir George Grey, was also in mats at length.
    Manuwhiri  spoke with considerable feeling with refer-
  ence to seventeen years ago, when he last saw Sir George
 Grey.   He said: " I have only word to say of Sir George
  Grey.  The heart is still throbbing with the emotion of
  the occasion, and I am only thinking now of how many
  years have passed. It is now 17 years since I saw you
  last. That is all I can say now."
    After a long pause Hauhaura, a chief of the Ngatimani-
  apoto, spoke.  He said : " Whan we  see one  another's
  faces we can speak." [Then addressing Hoani Nahe, who
  is from the Thames.] " Come, my elder brother. Come
  Hauraki. Come to Waikato. Come  to the remnant of
  Pare Waikato.   These are the remnants of Pare Waikato
  and Pare Hauraki.  Come, bringing with you treasures of
   Hauraki.   When   those treasures were first brought to
    

                                 TE  WANANGA.
 feel, when passing through this enormous encampment,
 that we are in the midst of people who so lately were
 our deadly, enemies. At every place one goes one is met
 by the most frank and friendly greetings, and Sir George
 Grey's  tent has all the afternoon been the scene of cordial
 Interviews with chiefs and their relations. Meantime, on
 the plains opposite the Native encampment,  pedestrian
 races of adults and children have been proceeding, to the
  great delight of the people, Mr. J. C. Brown being inde-
 fatigable in getting up events for money  prizes. The
  King and his principal chiefs took tea in the tent with Sir
  George, and every vestige of distance or reserve has dis-
  appeared.
                                           February 3.
    Sir George Grey has decided not to leave Alexandra
  this evening. Deputations are here from the other Wai-
  kato settlements, asking that he should visit them. He
  will visit Te Awamutu to-morrow, and will probably not
  reach Auckland till Tuesday.
    Tapihana, one of the speakers at the late meeting, seems
 to have lost influence considerably with the Natives. It
  will be remembered that he was one of the prisoners of
  the Hulk.  Tapihano,  as will be seen from  his speech,
  evidently wanted  to associate himself with Sir George
  Grey, by conveying him down the river in the canoe, but
  he disappeared from the camp, and was not in the canae.
    Te Wheoro  will accompany Rewi to Wellington during
  next session. Rewi is about to build a good house at Te
  Kopua, as he said he was ashamed of not being able to
  lodge the Premier and Native Minister better.
    Several of the Natives spoke about  getting reaping
  machines  to enable them to go much more extensively into
  wheat cultivation. During the whole meeting not a word
  was said about the giving  back Waikato ; on the  con-
  trary, Tawhiao and Manuhiri were anxious to have grants
  for small pieces of land to which Potatau was entitled at
  Mangere, Pokukapau,  and Ngaruawahia, showing that
  they take for granted the confiscation, and now for the
  first time acquiesce in it.
    Rewi  said to Sir George  Grey this morning that he
  must  see the Kingites four times—the first was the plant-
 ing of the tree, the second would be the promoting of its
  growth, and at the third and fourth times the tree will be
  flourishing and bear fruit. Rewi pressed upon Sir George
  that  it was  an unfortunate thing that certain persons
  should be  allowed to pass the border and negotiate for
  lands.  Rewi also had a conversation with Mr. Sheehan in
  reference to some  land  disputes, the principal feature
  being  that these pieces are all beyond the confiscated
  boundary.   All his conversation was an acceptance of the
  position left by the war. The  blocks of land referred to
  aro Horohora  (the property of Williamson  and Cock),
  Otautahanga  (the property of Messrs. Tole), and Kokako,
  at Patere.   Mr. Sheehan  promised  to inquire into the
  matters, and send Rewi an early answer. Rewi showed
  Sir George and  Mr. Sheehan  the  seal of Potatau. Sir
 George said he had the  origin?! sketch from which Mr.
  Watt  cut the seal. Rewi said he had made the sketch.
    Two   children connected  with the principal Hauhau
  families are going to St. Stephen's School, Auckland.
    Mr  Sheehan had a good deal of business with the Hau-
  haus, just as if they had been Queen natives. There can
. be no doubt that Sir George Grey, throughout, has been
  much  indebted to Major Te Wheoro for his active exertions
  in the matter.  For   any success  that may  result, the
  Natives themselves will be in part entitled to the thanks of
  the colony of New Zealand.

                [FROM. THE PRESS AGENCY.]
                              ALEXANDRA, February 1.
     The following  accounts of the native meeting was
  brought by special messengers on horseback:—Sir George
  Grey, Mr Sheehan, Mr Dignan,  and Mr  J. C. Brown
 proceeded up the river in Te Wheoro's war canoe, paddled
by 43 of Te Wheoro's natives. He  arrived at Kopua at
ten minutes to eleven o'clock. In the meantime Te Wheoro
was conducted overland. The  Hon.  Mr  Fisher, Messrs
George Grace, Hoani  Nahe, Rewito  Raikato, the press
Agency's special reporter, the Rev. Wi Bardon, Warana
One Te One Te Awaitaia, Henu Neiro, Te Kui, Makariri.
Te Kaihi, Hargreave, Moi  Hanu,  Ngaropi,  Tautari, and
Eta Hohaia, went overland. They reached Kopua shortly
before the arrival of Sir George  Grey's canoe.  At the
junction of the Waipa and  Mangakarua  and Ngakohia,
rivers the party had a fine view of the exciting scene. The
canoe was rowed at great speed against the rapids the
chiefs giving the time. The following chiefs were in the
canoe:—Hene    Kukutai,  Hori  Kukutai, Ratima,  Hero
Wini, Te Wharepu, Te  Whara. Hohoputu,  Te Mapuenu-
huata Ngawharau.
  Here Sir George Grey  and party landed.  The horses
were taken charge of by the natives. We walked on some
distance, until we came in sight of the native camp. A
great number of tents were pitched on  the grass plain.
Sir George was received by Takiwaru (who wore peacock's
feathers) as he entered the village, and was welcomed by
the women who  called out. Haere mai, Ekoro." The natives
were formed  in a dense line on the south side of the plain
extending several hundred yards, quite 3000 being present;
including women  and children.
  Sir George Grey  and party wero accommodated  with
chairs.  Before taking their seats, the Europeans stood in a
groups and were received by the women and men in s
 tangi which lasted several minutes. It was a very mournful
scene. Then the party sat down. The tangi was continued.
The women  exclaimed,  "Here is Sir George Grey and
 those who have gone before"—in allusion to the spirits of
 departed, as if they were present. Then the Tarioas com-
 menced prayer, invoking God  to protect and enlighten
 them and all the world. Tawhiao was dressed in Maori
 fashion, with fern on his head, a sign of mourning ; hia
 arms were bare. He  stood a long  time leaning on his
 taihia, with bowed head. Te Ngakau looked greyer than
 at the late Sir Donald M'Lean's meeting. Rewi kept out
 of sight. Tutawhiao, the King's son, sat in front with
 bowed head. His head was dressed in mourning, in token
 of death- Tawhiao  remained silent nearly a quarter of
 an hour, and perfect stillness was observed by the natives.
   Tawhiao   then said, ''Welcome, welcome, welcome.
 Come to those who have called you many times. Come,
 bringing with you your rules ; come see what  our's are.
 The inevitable must be endured. Think not of the altera-
 tions that have taken place. Come and see. Come, oh
 father. Come, come, oh Grey. You bring hearing with
 you.   Listen, oh. listen. This is Governor  Grey (turn-
 ing his head towards his people.) Oh, come, father of
 the people.  Salutations to you.
   A very long pause followed. Tapihana then stood up
 and said," Welcome, welcome to Waihingatu. Come to my
 relations. Come  see your people. My   elder brother, my
 father, our parent, come, come, come. Lift up your eyes
 and look around. Come to Waihingatu, the place of abode
 of Uenuku. Come  over the sea, sailing ou the great ocean
 of Kiuia, over the great sea of Tawa, until you have
 reached the lands of Tawhiao. Come ashore. Welcome.
 Come to us. Come to your father Potatau, come. Greet-
 ings to you. (Turning to the tribes.) This is Sir George
 Grey.  Here he is. Come to the place of our abode, and
 here he sits. He has come  to our village. Oh,  friend,
 come to me. Come to your village."
   The Premier, after some minutes stood up, the natives
 being immediately all attention. He  spoke  in Maori as
 follows :—" Oh, my friends. I greet you all. I sympathise
 with you all. Greetings to Tawhiao and all the descend-
 ants of Potatau, my friend who is dead. I greet you all
 chiefs and tribes of Waikato and Ngatimaniapoto repre-
 sentatives of my friends who have departed this life. I
 greet you  all."

                            TE WANANGA.
Te Ngakau said Welcome, welcome to Waikato.
Come and see the troubles that surround us. Come that
we may see each other face to face - the faces that have
been left by those who have gone into darkness. Come
and see your father. Come, that we may look into each
other's eyes that we may look at you and you may look
at us. Come to me, and the representatives of your
friends. Come and bring good thoughts. (Song)
Welcome. Come with your friends.
 The meeting then broke up, and the Europeans com- 
  menced fraternising with the Natives, who were dispersed 
  over the ground in most picturesque disorder. Some of 
  "the women   were having tangis over their long absent
   relatives.                                                      
     All  the afternoon was spent in feasting, the only ex- 
   citement being the division of the food, great quantities 
   of beef were drawn to the quarters of the various tribes, 
   wheeled in sledges made at Kawhia. There was  a great 
   supply of dried sharks strung on poles—a most coveted 
   luxury, but its unsavory smell was sufficient to repel the 
   Europeans  to a distance. The  Natives brought over a
   great  quantity of cooked  potatoes, dried mussels and
   pipis to the  tents pitched .for Sir George Grey's party.
   These  were partaken of  with great relish; but Com-
   missary-General Seymour   George  and  deputy Grace
    fortunately provided a large supply of tea, sugar, steak,
   bread and butter, with plates, but some of the Europeans
    of Sir George Grey's party were to be seen picturesquely
    reclining on the grass eating clumps of bread and steak
    in their hands, using clasp-knives. Sir George Grey him-
    self preferred this fashion. After the alfresco lunch, the
    Europeans dispersed themselves about the encampment of
    tents pitched along the east side of the paddock. During
    the afternoon there were numerous battles royal between
    the dogs and pigs over the quarters of beef promiscuously
    scattered about on the grass. The whole scene was one
    of most admired disorder.  Groups  of Maoris, attired in
    rare colours, scattered over the encampment, made a
    picturesque scene. During the afternoon Sir George Grey
    bad  to summon  all his resolution to resist the blandish-
    ments of the aged rangatiras, who yearned to rub noses
    with him. Sir George Grey and Mr. Sheehan, during the
    afternoon, said to Mrs. Morgan, the wife of the man who
    was killed at Ngaruawahia, they  will probably make
    some provision for her large family.
       Your special (Press Agency's) visited Rewi, whom he
    found  with three other principal Ngatimaniapoto chiefs in
    a small tent. On being introduced, Rewi shook hands
    warmly.   He is a man slightly below the middle height;
     his face closely tatooed; slight whiskers, inclining to grey-
    ish; features somewhat thin, but more regular than those
     of average Maoris ; hair closely cut ; countenance shrewd
     and intelligent, but begining to show signs of advancing
     age, being slightly wrinkled. He smiles goodhumoredly
     when pleased. He  was attired in a fine flax mat with an
     ornamental border. He reclined on some fern on the floor
     of his tent during the interview, but kept his eye fixed 
     sharply on the face of your representative. The follow-
     ing conversation took place:—Reporter: " I am  glad to
     see you in this time of peace. " Rewi: " Yes ; it is good
     to live quietly in our own places. " Reporter: " Perhaps
    you would be offended at the mention of the war in Tara-
    naki in which you were engaged. " Rewi :" No : When
     war is over our anger dies away. Speak." Reporter:"
     Do you remember your attempt to storm number three
     redoubt, Huruangi, Taranaki, when the sentries thought
     the attacking party were sheep ?" Rewi (laughing) : " Yes.
        Reporter : " I was a soldier then." Rewi (apparently
     interested, and again stretching out his hand and shaking
    the  reporter's cordially):" I welcome you. You and I
     have fought, but this ia the first time we have talked face
    to face. Formerly gunpowder smoke obscured our eye-
     sight." After, some farther conversation, Rewi asked for
      the loan of the reporter's pipe which being a meerschaum,

 22 years, and I have known; the estate ever since it has
 been  occupied.  The  situation of the .property is very 
 favorable, the land being intersected by the great southern 
 highway through the province, and also by the railway.
 The  nature of the soil is limestone formation, and it grows
  surface grass with  remarkable facility. It is also emi-
  nently adapted  for the breeding of stock  a quality in
  which  a considerable portion of the most valuable land in
  Hawke's Bay  is found to be  deficient ; the result being
  that land of the same nature as that of the Te Aute estate
  is very much sought after. I am not aware of the extent
  of the surface-sown grass upon the property, because for
  some years I have not been through the eastern portion
  of the estate, but I should imagine that a very consider-
  able portion of it has been surface-sown during the last
  twenty-four years, as the paddocks round  the Mission
  Station have always  afforded large quantities of grass
  seed.  With  regard  to the  carrying capacities of  the
  estate I should say that when properly grassed it ought to
  carry all round—that is, if it were managed in a proper
  manner  under a mixed system of agriculture and pastur-
  age—something   like 2 sheep to the acre.  Of course
  when  I say so, I mean that there ought to be a certain
  portion of the estate always under crop, such as ripe
   turnips, rye, or other forage plants. I also think there
  ought to be cattle as well as sheep on the run, but then
  supposing there were nothing but sheep upon it, it ought
  to carry 2 sheep to the acre all round. I understand the
  number  of sheep at present on the run (I speak only from 
  hearsay, and from what I have seen in the newspapers in
  the  course of this enquiry)  is about seven thousand.
   These are the property of the Trust, and I consider that
  within three years, at all events, that number might very
   easily be increased to ten thousand. A suggestion was
   made before the Committee in 1875 by Mr. Williams that
   the estate would produce a much larger income if cut up
   into suitable holdings and  let on improving  leases. I
   quite endorse that opinion, and I think that if the pro-
   perty were cut up into eight or ten holdings it would not
   be  sub-divided too much.  The western portion of the
   property, owing to facility of access is capable of being
   more sub-divided than the eastern portion, but even the
   eastern portion might be divided into three or four hold-
   ings, which would be very  eagerly competed  for. Of
   course I recommend that the estate, whether leased in one
   block or in a number of blocks, should be submitted to
   public tender. Opinions may  differ as to what rent the
   land may be worth; but I think the best way of ascertain-
   that would be to submit it to public competition. I am
   the more in favor of Mr. Williams suggestion that the
   land  should be  sub-divided, because I think by  that
   means the property would be more rapidly improved. In
   that case the sheep would have to be sold ; and if their
   quality is as good as I apprehend it is from the care that
   has been taken of them during a long course of years in
   Breeding, I think they would realise £3000 at the least.
   They  should also be sold by public auction. Now, with
    regard to the rental, I have considered the matter care-
   fully, and I think that if the land were sub-divided and
    leased for 14 years with certain stipulations as to moderate
    improvements during the early years of the lease, a rent
    per acre all round of 5s. 6d. might be obtained during the
    first three years, and for the remaining eleven years 7s. 6d.
    per acre. I consider that a moderate computation. There
    are, as you are aware, perhaps, about seven thousand acres
    in the estate. I think the tenants ought to be bound to
    see that a certain portion of land each  year should be
    grassed. I estimate that the tenants under a proper system
    of management should take off the land a gross sum of
    25s. per acre annually. That would amount  to £8,750,
    and would include the sales of wool and surplus stock and
    possibly crops. Of that sum one third (£2,900) would go
    for rent; another third, for expenses, and the other third
    for interest on capital and improvements; but after a year

                    TE WANANGA.
the school, it has been conducted very well, but the com-
plaint is that the scholars came from the East Coast or
other places outside of Hawke's Bay.
  365. Do you know why the Hawke's Bay tribes have
not sent their children to the Te Aute school ?—They al-
ways  professed to be dissatisfied with the way in which
the school was managed in the first place ; they complain-
ed that the scholars had to do menial work.
  366. Have  you any personal knowledge of the matter
yourself ?—I have been at the school in early days and I
know  they had a great deal of work to do. The parents
seemed  to dislike their doing that. It was the King
movement,  however that broke up the school ; but there
were never very many scholars. That might he seen from
the reports I made in 1862.

  The  following evidence was taken by commission in
Hawke's  Bay, at the desire of the Committee.
TE  MUERA, being duly sworn, states, in reply to questions,
                     as follows:—
   1. Did the Natives assembled at Te Hauke  meeting
 (Te Hapuku's  pa) see the petition re Te Aute  school
 estate before signing their names ?—I did not see the
 petition.
   2. Was  the petition read to the Natives at the meeting
 before they signed their names ?—I did not hear it read
 or explained.
   3. Was  there a letter sent from Napier to Te Hauke,
 forwarding blank sheets of paper requesting signatures ?
 —There  was a letter sent with enclosures. Henare Matua
 read the letter as follows :—Friend, let the Natives sign
 their names to the two enclosed papers to send to the
 Upper House and Lower  House, (ko nga korero moroto
 ma taua e whakahaere i konei) the contents of which will
 be arranged by us in Napier.
   4. By whom  was the letter written, and to whom sent ?
 —I believe it was signed by Mr. Grace and sent to Henare
 Matua.
   5. Was  the letter read to the meeting ?—It was.
   6. What  was stated in the letter ?—See answer to No. 3.
   7. Was  the letter read more than once to the meeting ?
 —Only  once.
   8. Did the letter refer to the drawing up of the peti-
 tion ?—See  reply to question No. 3.
   9. Did the letter propose where the petition should be
 drawn up ?—Yes ; at Napier.
   10. Was the Te Aute estate among the subjects brought
 formally  before the meeting,  or was  it mentioned inci-
 dentally by Renata Kawepo?—Renata   Kawepo  brought
 up the  subject, and it was discussed by the meeting ;
  some consented, but others did not.
    11. Did not Renata complain that the Ngatiwhatuiapiti,
 the owners of the land, did not support him in what he
  said in reference to the Te Aute estate?—I  did not hear
  Renata make  that complaint.
    12  Did not Tamati te Maruhaere, of Patangata, pro-
  test against signatures being taken without having the
  petition before them?—He  did protest, on account of the
 suddeness of the demand to sign their names.

    I, Jas. S. Master, declare that the above is a correct in-
  terpretation of the statements given by the said Te Muera
  in reply to the above-written question.
                                 JAS. S. MASTER,
                                               Interpreter.
                     I declare the above to be correct.
                                     S. LOCKE, R M.
    Napier, 15th October, 1877.

    NOA  TE  HUKE being duly sworn, states, in reply to
                      questions  as follows :—
    1. Did the Natives  assembled at Te Hauke   meeting
  (Hapuku's pa) see the petition re Te Aute school estate
before signing their names? — I did not see the  petition
  2. Was  the petition read to the Natives at the meeting
before they signed their names?—I did not hear it read
  3. Was  their a letter sent from Napier to Te Hauke
forwarding blank sheets of paper requesting signatures
—Yes;  I heard there was a letter sent from Napier.
  4. By whom was the letter written, and to whom sent
—I  did not hear who  wrote it; I believe it was sent to
Henare Matua.
  5. Was  the letter read to the meeting ?—I did not hear
it read.
  6. What  was stated iti the letter ?—I do not know the
contents of the letter.
  7. Was the letter read more than once to the meeting?
—I do not know.
  S. Did the letter rifer to the drawing up of the petition ?
—I  heard it was in reference to the petition.
  9. Did the letter propose where the petition should he
drawn up ?—I do not know.
  10. Was  Te Aute estate among  the subjects brought
formally before the meeting, of was it mentioned incid-
entally by Renata Kawepo ?—The Te  Aute estate matter
was brought up by Renata and discussed by the meeting,
  11. Did not Renata complain that the Ngatiwhatuiapiti.
the owners of the land did not support him in what he
said in reference tothe Te Aute estate ?—There was some
thing said in reference to that subject, but I do not know
what it was.
  12. Did not Tamati Te Maruhaere, of Patangata, pro-
test against signatures being taken without having the
petition before them?—Tamati   did  protest against the
hurried manner in which the petition was got up.
   I, Jas. S. Master, declare that the above is a correct in-
terpretation of the statements given by the said Noa Huke
iu reply to the above written question.
                                 JAS. S. MASTER,
                                             Interpreter.
              I declare the above to he correct.
                                    S. LOCKE, B. M.
   Napier, 16th October, 1877.

                      TE WANANGA.
                    (PANUITANGA)

           Ki TE ETITA o TE WANANGA.
  Tena koe, E hoa utaina atu tenei panuitanga ki to Nupepa
hei whakaatu i o matou whakaaro. Koia enei a matou kupa,
He whakahonore kia te Kuini, he whaka-pai hoki kia Ta
Hori Kerei, ki tono Kawanatanga, me ona hoa katoa i roto o
te Paremata. Na i te mea, o mohio ana matou tera o whaka-
arohia o tenei Kawanatanga he tikanga, e mama ai te ioka
kua whaka-mana  nei ki runga ki te iwi Maori : a tera hoki e
hanga he huarahi e puta mai ai he pai mo nga iwi e rua e
noho nei i Nui  Tireni.  Ka konei  matou  ka hiahia ki te
whakaatu ki te Ao, ka hapai, ka tautoko matou nga iwi o
Ngatikahungunu i te Kawanatanga o Ta Hori Kerei.
Ko tahi ta matou kupu kei muri ; he whakamahara atu ki
nga tangata o te Kawanatanga tawhito kua hinga atu nei me
a ratou Apeha katoa, ahakoa e mahi tonu ana etahi o ana
Apiha ki tenei Kawanatanga, me mutu rawa ta ratou haere
mai ki o matou kainga me o matou takiwa,  ki te korero kia
matou mo tetahi mea, ahakoa iti, ahakoa rahi ranei, notemea
kua mato matou i nga mahi a aua tangata, a ke totohe aua
tangata ki te haere mai  ki o  matou  kainga me  o  matou
takiwa, tera ratoa e panaia kinotia e matou, ua kia mohio
kua puta ta matou kupu, a e koro e rereke atu ta matou mahi.
Kua  atu ta matou whiriwhiri i enei mea katoa, heoi ano nga
tangata e pai aua matou kia haere mai kia matou, ko nga
tangata o tenei Kawanatanga me a ratou Apiha hoa, kaore i
uru ki nga ma o te Kawanatanga tawhito.
Ko  nga kupu katoa i mua ake nei he mea i oti i a matou i
te Hui ki te Waiohiki, te whiriwhiri, i te po o te l5 nga ra
o tenei marama, 1877.
Heoi na matou katoa na nga iwi e Ngatikahungunu e mau 
ake nei nga ingoa, engari kotahi te kupu, kei te toe, ma nga
iwi ote motu nei e pai e kino ranei, koia tenei, me whai mai
ta koutou mahi i te matou, kia kotahi ai a ratou mahi me a
tatou whakaaro, ma reira hoki tatou e ora ai i nga tinihanga i
nga whakawai e karapoti nei ia ratou.
NA TAREHA TE MOANANUI, NA HARAWIRA TATERE,
" RENATA KAWEPO,     " HAPUKU,
" HENARE TOMOANA,      " URUPENE PUHARA,
" HENARE MATUA,        " HORI NIANIA,
"  PAORA KAIWHATA,     " MANAENA TINIKIRUNGA,
NA MEIHANA TAKIHI,
Ara, na nga rangatira katoa o Ngatikahungunu me o ratoa
iwi katoa.
Waiohiki, 15 Tihema, 1877.

                         TE WANANGA.
          £100 UTU,

KA    utua ki te tangata te moni kotahi rau pauna maua e
     whaaki ki nga Pirihimana te tangata nga tangata ranei
nana, na ratou ranei, i whakatakoto nga rakau ki runga ki te
ara o te Rerewei i te takiwa i Hehitinga i te Pakipaki, i te 10
e nga ra o Tihema, i nga Haori i te takiwa o te 5 me te hawhi
i te ahiahi, a te 7 me te hawhi i te ata.
                                W. J. MIRA,
                               Tino Kai Tiaki Rerewei.
  Rerewei ki Nepia,
      Nepia, Tihema 10, 1877.


               £100 REWARD.
 ONE    HUNDRED     POUNDS   REWARD     will be paid to
     anyone giving to the police any information that will
 lead to the conviction of the person or persons who mali-
 ciously placed  an  obstruction, consisting of a quantity of
 Railway Sleepers, on the Railway line between the Hastings
 and  Pakipaki Stations, within the hours  of 5.30 p.m. and
 7.30 a.m. of the 9th and 10th December. By order.
                              W. J. MILLER,
   General Manager Napier Section New Zealand Railways.
       Napier, December 10,1877.                     47
Ka tu i tenei tau ki Karaiwa Te Tariana tino momo
pai.

KO " LITTLE JOHN " TE INGOA.       
KO  NGA   UTU —  E wha  pauna e wha
hereni mo te uha kotahi. E rua hereni me
te hikipene ma te kai-tiaki i te hoiho. Mehemea
e rua, maha  atu ranei nga hoiho a te tangata ka
iti iho te utu i te wha pauna me te wha hereni.
He patiki ano hei haerenga mo nga uha, ka tino pai te
tiaki, engari ki te mate aitua te hoiho kaore he ritenga
  Ka tukua he whakaatu ki te tangata nana te hoiho i te
 ra e mohiotia ai kua hapu te hoiho.
   Me haere atu nga tangata kia.
         RAPATA WIRIKINI (ROBERT WILKIN),
           Kei Karaiwa Te kai mahi a HENARE RATA.







    MANAIA,     HE   TIMA,
  E    RERE  tonu  ana tenei Tima,  atu ano i Nepia  ki te
        Wairoa, kia  paki te rangi te rere ai. He tima tenei
  e eke ai te Maori, kei te kapene i te Tima, kei Te Taranapira i
  Te Peti te korero. Te utu i te kapene mo te tangata eke £1
  i te tireti, £0  15 0 i Nepia  ki  te Wairoa, i te Wairoa  ki
  Nepia, ko taua utu ano.  Mo  te tana utanga £1 10, ki te
  ritenga o te ruuri, a £1 mo te tana wahie, me nga mea pera. 
    Ki te mea ka kiia e te tangata nga kupu mo ana mea ka 
  mahia he tikanga e ratou ko te kapene, mo era.  


                 PANUITANGA.
   HE    mea  atu tenei na TE WARA  MA,  ki nga iwi Maori, e
        mahi wawahi ana ratou i te pounamu mo te Maori, hei
   mere, hei Kurukuru, me nga mea katoa e mahia ai te pouna-
   mu, hei mea ma te Maori.
   A  ko te utu, he hikipene mo te inihi kotahi.   
    TE WARA MA                                     Watimeka.
     Hehitinga Tiriti, Nepia,                         
TE REREWEI   O  NUI TIRENI.

NEPIA    KI    WAIPUKURAU
 HE    mea atu tenei, he whakatupoto ki te iwi Maori,
       Kia Kaua ratou e purei Kaari, a mahi purei
ranei i etahi atu mahi purei ana eke ratou i te Rere-
 wei, no te mea e he ana taua mahi te purei ki o te
 Rerewei tikanga, ara ki te Ture e 31.
                            Na te MIRA,
   Nepia.                Tumuaki  tiaki Rerewei.

   Nei taua ture 31. Ki  te mea  ka kitea tetahi
 tangata i runga i tetahi o nga kareti, i te teihana
 ranei, e haurangi ana e takaro ana ranei ki nga mahi
 kaari, ara ki te " hipi" me era atu tu takaro, ki te
 mea  ka whakararuraru, ka aha ranei mo te moni, ki te
 mea  ranei e whakararuraru ana ia i tetahi tangata
 haere o runga i te Rerewe, ka tika kia tonoa ki H ia
 kia utu ia i te moni kaua e nukuake i te rima pauna
  ka pana hoki ia i taua kareti, taua teihana ranei."
    TE TARI O TE WANANGA.
      KEI        HEHITINGA                 TIRITI          I    NEPIA,
         i te Tari i taia ai te Haku Pei Taima.
           Ko te Kai hoko mo te Nupepa

      TE      WANANGA
                 Ko KARATI  ma,
          KAI    HOKO     PUKAPUKA,
                 Hehitinga Tiriti, Nepia.


     THE WANANGA OFFICE
     HASTINGS-STREET,         NAPIER,
    where  the Hawke's Bay Times was formerly
                       published.
                  Agents for Napier—

   COLLEDGE     & CO.
                   STATIONERS,
                 Hastings-street, Napier.
     PANUITANGA.
                           
                             UTU.
       E taia ana Te  WANANGA     Nupepa  i nga wiki
    katoa.  Ko  te utu mo te tau, kotahi pauna.  Otiia, ki te
    tukua ma te Meera, kotahi pauna e rua hereni me te hiki
    pene mo te tau. Mo  te WANANGA       kotahi, ana tikina
    atu i nga Toa takotoranga o taua Nupepa, hehikipene mo
    te Nupepa  kotahi.


     NEPIA, Haku Pei Niu Tireni.—He mea ta e HENARE HIRA, a he mea panu
         e HENARE    TOMOANA,   e te tangata nana tenei niupepa, te whare ta
         o Te Wananga, i Nepia.
                 HATAREI, 19 HANUERE,  1878.

     NAPIER,  Hawke's Bay. New Zealand.—Printed by HENARE HIRA, and
         published by HENARE    TOMOANA    the proprietor of this news-
          paper, at the office of Te Wananga, Napier.
               SATURDAY, JANUARY  26, 1878.