THE MAORI MESSENGER,

TE KARERE MAORI.

DECEMBER, 1855.

C 0 N T E N T S:

Page. Page.

Apology ................................. 1 The Slumber of the Churches... 9

Geography,   or the  World we Live Corruption of the Church ...... 10

in .................................... 1 The Separation..................... 10

Letters  on History, No. 2. ............ 3 Report of the Inspector of Maori Mills 11

Extracts from Popular Lectures:— Pene  Taui .........................,....... 12

Love of Money...... .............. 5 Letter of Mr. C. O. Davies to his Maori

The Advent.................... ... 6 Friends ........... .................. 14

Progress of the Gospel............ 7 1 Letter of Mr. John White ............ 15

The Good and the Bad............ 7 Letter of Ngapo & others to Mr. & Mrs.

The near approach of the end... 8 young and family on departure from
The Restoration .................. 8 Hokianga ........................... 16

AUCKLAND:

PRINTED AT THE "SOUTHERN CROSS" OFFICE,
FOR THE NEW ZEALAND GOVERNMENT.

THE MAORI MESSENGER

TE KARERE MAORI.



 

No. 9.1 AUCKLAND, DECEMBER 1. 1855.  AKARANA, TIHEMA 1, 1855. [VOL. I.

THE present contactors of the 'Maori Messenger'
having declined to tender for its publication ano-
ther year, we are necessitated to fill up the pre-
sent number with miscellaneous matter already in
type, their contract ending with the present issue.
We are disposed to believe however, that our
Maori friends   will 11 find in the following pages
some information  by no means uninteresting.

The excellent. address of Chief Justice Stephens.
to the Native chiefs who were present at the
trial of Charles Marsden for the murder of the
Rotorua woman Kerara, will appear in our
next.

GEOGRAPHY,

OR

THE WORLD WE LIVE IN.

CHAPTER VII.

When the people of England heard of the dis-
coveries in the New World, as it was called, they
determined to explore some parts of it also. They
hoped still to find a short route to India by sail-
ing due west from England. Some England ships
accordingly sailed on a straight course till they
reached an island which they named New Found-
laud. It is a cold barren country. Its waters
however abound in fish, very large fish, like the
whapuku of New Zealand. The English who are
settled there now salt this fish in great quantities
and send them across to English and to other
countries. After a while other ships sailed from
England to America on a northerly course and
reached Labrador. The English found this a
cold wretched climate, some crossed thence to
Greenland. Gold as it is, they found people living
there. They get little food except seal and whale
flesh, and have to make the seal-skins into clothes.

Ko nga kai ta o te 'Karere Maori' kihai i whakaae
kia timata he mahi ta mo ratou i te tau ka huri
mai nei, ko te mutunga o ta ratou mahi kei te nui
pepa o te marama nei, no reira ka whakapotoa ki
tenei Karere nga korero i taia i mua atu, a takoto
tonu. Otira, e mea ana matou, kei roto ano kei
enei kohikohinga etahi korero e ahuareka ai o ma-
tou hoa Maori.

i Ko te korero pai o te Tino Kai-whakawa Tipene
ki nga Rangatira Maori i pa ki te whakawakanga
o Hare Matenga mo te kohurutanga o te wahine
o Rotorua, a Kerara, e puta tera i te nupepa i
muri iho o tenei.

HE KORERO

MO NGA

WHENUA KATOA O TE AO NEI.

UPOKO VII.

Katahi nei ka ahu te korero ki Ie Nota, ki

North America. Na te rongonga o nga tangata
o England ki te korero o aua whenua hou, ka
mea ratou, me haere hoki tatou ki te kimi i
tetahi kainga hou. Ki ta ratou ki me tika tonu te
rere ki te Hauauru, kei reira pea te kitea ai te
ara tata ki India. Na ka rere tika tonu. Ka u
ki tetahi motu. Tapaa ana te ingoa ko New-
foundland ara ko te whenua i kitea houtia. He
whenua maeke, he whenua kino. Erangi ko te
ngohi i maha, mo te whapuku nei te nui. Ko ta
te Pakeha ika tera e mahi nei i reira. Pani
rawa ki te tote (salt) hei utauta atu ki England,
Id era whenua atu. Na ka rere ano tetahi kai-
puke, i ahu ke ki te Nota. Ka u ki Labrador.
: He kino ano hoki tera. Ka whiti ki Greenland.
Ahakoa kino noa taua whenua—he tangata ano
kei reira. Te kai o reira he kekeno, he tohora.
Ko te kakahu o te iwi he peha kekeno. Ko nga

THE MAORI MESSENGER.

TE KARERE MAORI.

They use dogs to draw their sledges over the ice
There are huge white bears in Greenland.  The
bears in all other countries are brown or black.

The English and the Dutuh have been con-
tinually trying to find a passage through the
r' ' .;,ys cuile-d B:-tthn's and Hudson's Bay.
.....' . •a.t wish lias been to nnd nn opening to

•:-.•.• •;or;,.i west. by which they might re;ich India.
n-;idson's ^ay was so namei after a Dutch cap
tarn, a vcry brave man who first cxplored it.
Again and ag:iin t!ie English have tried to work
their way through the ice. And at last, not long
ago,-an English ship did get through. But we
have now given up the attempt to go by this way.
Two n:en-of-war were lost in the ice only a year
or two before. The ice is too thick for ships to go
safely through.

We must now return to Newfoundland, of which

-we "first spoke, opposite to that island is the river
St. Laurcnce. '!he French gave it that name
They nrst settled in the country around. T!ie
name of the whole country is Canada. Its chief
town is Quebec. There are five !arge lakes in
Canada. Two grcafc rivers rise beyond these
lakes, the Missouri and the Mississippi. The
Mississippi is the largest rivcr in the world. It
runs to the south, and falls into the Gulf of
Mexico. At its mouth stands the city of New
Crleans. There are crocodiles in this river like
those in t!ie Amazon. All the country that lie?
between the two great rivers, the St. Laurence and
the Mississippi, has been peopled by colonists
from England. When the settlers first landed
there, they found very few native people on the
ground. They were not as skilful as the Mexican?'
or Peruvians. They did not cultivate the gronnd.
Their chief employment was to wauder up and
down the land to hunt wild beasts tor food. T!ie!r
houses and canoes were made of the bark of trees,
the slrips of bark were sewn together. The?e
bark canoes are so light that they can be carried
on the back. The English found two new plant?
growing there, which have been greatly prized,
these are the potatoe and tobacco plants. The
Natives in North America first taught the Eng-
lish to smoke. In the great grassy plains inland
are berds of bisons. These beasts are something
like the cow in appearance, only they have a
hump between the shoulder, and the hair is al-
ways black. The bison is very fierce nnd wild.
and roams about in these gre.at plains. The Indian;-
hunt it and kill great numbers ior food. The
English did not seize the land on whicli they
settled. They bought it all of the Indians,
as they are still called. The English settle-
ments have spread over the whole country
westward to the sea. They are almost like
England sow, there are so many !arge towns
and villages, and such good roads, and so
many ships and steamers. The whale ships that
vi;Jt New Zealand come trorn North America.

kuri o reira i pera me o Lapland hei to i nga
kaneke i runga i to huka. He1 bc-ir "no l:ei reira,
he mea nunui. Ko nga boars o rr;i. utu whenua
lie mangu, ko konei, he ma.

Muri iho ka tohea tonutia e nga Pakeha o
England, o Holland ki te kimi haere i roto i nga

kokorutanga nunui o era wahi, o Baffins Bay
o Hudson's Bay, kia kitea ai he ara puta-
nga ki tua. Ko Hudson no Holland. He
tangata maia ki te wakataki i taua ara.
Tapaa tonutia iho tona ingoa ki reira Hudson's
;Bay hei wakamaharata,iiga ki tera tangata.

No muri rawa nei ka tohe ano a Ingarani kia
puta. Kotahi tonu te kaipuke i puta i era tau.
Erua nga man of war i rere ki reira, i mua iti
ake ; a ngaro tonu atu.

No te putanga ka mutu te tohe. Ekore hoki
e pai hei ara kaipuke i te huka.

Na me whakahoki te korero ki Newfoundland.
Kei uta o taua motu he awa nui, ko Saint Law-
rence. Na te ^Yiwi i tapa. Nana hoki i noho
i te tuatahi. Ko te ingoa nui o tera whenua, ko
Canada. Ko te pa nui ko Q,uebec. Erima o
reira roto nunui kei ko atu i nga roto ko
;nga konru o nga awa nunui o Missouri, o Missis-
sipi. Ko te tino awa nui tera ko Mississipi e
rere ana whaka te tonga. Ko te putanga kei te
kokorutanga nui o Mexico (the Gulf of Mexico).
Kei te ko ngutu, awa ko te pa nui ko New Orleans.
He ngarara nunui ano kei te Mississipi, pera me
o te Amazon. Na, ko waenganui o nga awa
nunui i korerotia nei, o St. Lawrence, o Missis-
sipi, haere ki te moana, i nga heke o England
tera i mua,.

Te unga atu o te heke o te Pakeha ki reira.
Ka kite i nga tangata whenua ououtahi nei.
Kakoro i rite kinga tangata o Mexico, o Peru te
tokomaha te mohio, te whai taonga. Ko tenei
iwi he kaewaewa noa iho i runga i te whenua
ki te whaiwhai i nga kuri matakana hei kai.
He iti nei te ngaki i te whenua, ko nga whare
he peha rakau—me nga waka he peha rakau ano.
He mea aukaha, ko te pai o aua waka he maamaa,
ana waha ki te tuara.

Erua nga taonga hou i kite ai te Pakeha ki
reira, he riwai he tupeka. Na tera iwi i whaka-
ako te Pakeha ki te kai paipa. Ko te kuri i nui
ake ko te bison. Kei te tuawhenua ona haere-
nga kei nga mania nunui. Me te kau nei te
ahua. Ko te mea i rere ke ai ko te puku i runga
i nga pokihiwi—lie -pango te huruhuru. He
kuri riri ki te tangata. He ahakoa e patua ana

e te tangata hei kai. Ko nga heke Pakeha i tae
ki reira kua tini haere. Ko nga kainga ehara i
te mea tango, erangi he mea ata utu ki nga iwi
nona te whenua. Kua horapa hacre te noho a
tae noa ki te tai hauatiru, ki California. He
maha nga taone : kua papai nga wh,;;re, -';ga. ara»
ng;a kaipuke, nga tima ; kua pera mo England.
, Ko nga kaipuke patu tohora e rererere mai nei,
I no reira. Ko tenei iwi i mua ai i reto i te kingi-
tanga o England. No muri mai ka wehe-a. Ka
' tukua Id a rato-u nga tikanga mo ratou ano. Ko

THE MAROI MESSENGER  

TE KARERE MAORI.

Formerly this American people and the kingdom
of England were all one, but after a. while they
separated and became independent. All the differ-
ent settlements there are now united under one
Government, and because of this union they are
called the United States. The seat of Govern-
ment is at Washington, but the chief town of all
is New York. To the west of the United States,'
is a great chain of high mountains which runs
from north to south. It is part of the same chain
we spoke of in South America, ou the other side
of these mountains is California. Further north
the land is barren and very cold. The country to
the extreme northwest belongs to the Russians who
came thither from Asia by way of Siberia. They do
not mind the cold, they are used to it. The Rus-
sians go there to trade in beaver skins, which  are
very valuable. The beaver is a small animal with
very soft fine black hair, which is used for men's
hats The beaver is a skilful little creature and
builds houses for itself by the sides of the rivers.
It can live either in or out of the water. It col-
lects bark of trees and sticks to make its house of
and covers these over with clay. In the North
the Esquimaux people live. This is the  common
name for all the native, people in the north as far
as Greenland. They all have sledges and dogs to
carry them about over the snow.

LETTERS ON HISTORY.

No. II.

In entering upon the history of mankind from
its earliest period, we must have recourse to the
writings. of the Jewish Nation, which have ever
been esteemed sacred by that people; and of
which the authenticity has been acknowledged
by the most enlightened portion of mankind. It
would, therefore, be impardonable to pass over
these celebrated records, which  have so long at-
tracted the veneration of Christains, and the ridi-
cule of infidels, to amuse the fancy with an ab-
surd tissue of fabulous narratives of kings who
never reigned, or of heaven-born heroes who
only existed in the exuberant imagination of a
superstitious priesthood The Jewish an-
nals are by far the most ancient that have come
down to us; and are apart from the advantage
they derive from being of Divine authority, with-
out exception the most rational and probable.
In availing ourselves of the contents of these
sacred books, we shall be compelled, for want
of space to confine ourselves to a few of the prin-
cipal events and characters recorded therein,
and have much pleasure in referring our readers
to a clear and succinct History of the Jewish Na-
tion which has been compiled by a gentleman
connected with the Church Missionary Society.

nga heke kotoa ki reira, kua huia atu ki roto
ki te tikanga kotahi . No te kotahitanga ka kiia
the United States. Ko te whakamaori tanga, ko
nga iwi kua whakakotahitia. Ko te pa noho-
anga o to ratou Kawana ko Washington. Era-
ngi ko te pa nui rawa ko New York.

Na kei te taha ki te hauauru. o nga United
States, he maunga teitei e rarangi aua, puta noa ki
te Nota. Ko aua maunga ano i koretia ra i
South America. Kei tua o aua maunga ko Cali-
fornia. A neke ake whaka te Nota he whenua
kino, he maeke. A ko te pito mutunga mai o
te whenua, i nga tangata o Russia tera. He mea
whakawhiti i Asia, i Siberia. He aha ki a ratou
te maeke? Ko te tini taonga o era wahi, ko te
huruhuru o te beaver. He kuri iti nei te beaver.
He maenene te huruhuru, he mea pai. No
reira i hango ai hei potae tangata. He kuri
mohio te beaver ki te hanga whare mona. Kei
te taha o nga awa nga turanga . He peka rakau
ona whare, ka pani ai ki te uku. Na neke atu
ki te Nota rawa, ko nga Esquimaux. Ko te
ingoa nui tenei mo era iwi a tae noa ki Green-
land. Kotahi tonu te tu o nga tangata, o nga
koneke o nga kuri maori hei toi aua koneke.

Ka mutu i konei te korero mo North America,
mo America katoa.

HE PUKAPUKA WHAKAPAPA.



I te mea ka timata tatou te whakaaro ki nga.

korero o mua, me tahuri atu tatou ki nga puka-
puka o nga Hurai; he kupu hoki enei kua tapu
ki taua iwi, kua whakaponohia e nga iwi wha-
kaaro katoa. Mo konei ra, e kore e tika kia
kapea enei nga kupu tika kua painga e to hanga
whakapono, kua kataina e te tangata whakapono-
kore kia whakarongo ki nga korero parekareka
mo nga kingi kihai rawa i whai mana ki nga
toa-taua ranei i whai oranga  kau i roto i nga
kupu tekateka o te ariki tekateka. Ko nga kore-
ro tino namata hoki enei; a, ahakoa tino tapu, no
te mea na te Atua mai, ko nga mea enei kia tino
whakaponohia. I te mea e tirotirohia nei e tatou
nga tikanga me nga korero o enei pukapuka, me
rapu anake ano ki nga tino kupu, i te roa hoki;

a mea whakamaharahara koutou ki tetahi pukapuka
whakapapa kua oti nei te tuhituhi e tetahi o nga
Mihinere o te Hahi o Ingarani.
 Ko Kenehi, he korero mo nga mea o te timata-

nga o te ao, i te mea kahore ano te tangata i

THE MAORI MESSENGER.

 



(4)

TE KARERE MAORI.

The book of Genesis relates almost en-

tirely to events which transpired before any his-
tory existed, must have been committed to its
author either by tradition or revelation: if by

the former, some variety in names and dates
might creep in without invalidating the authority
of the book; and of the latter we are expressly
told—2. Peter, i. 21—"Holy men of God spake
as they were moved by the Holy Ghost." The
book of Exodus is partly historical—as relating
the release of the Israelites from the bondage to
which they had been subjected by the Egyptian
monach; and partly legislative—as containing
the first code of laws of which we have any re-
cord, and also the institution of certain rites and
ceremonies, which are retained by the Jews of
the present day. The book of Leviticus is of
a legislative character, while that of Numbers re-
lates more particularly to the divisions and
family histories of that people, during their
journeyings in the wilderness of Sinai; and
Deuteronomy consists principally of a repetition
of the laws promulgated in the former books, |
but contains little historical matter except the
relation of the death of Moses, added by some
succeeding writer. In all these works, which
are commonly called Pentateuch, or the Five
Books of Moses, the author positively declares
that the laws and ordinances he gives to the
people are the commands of the Supreme Being,
expressly revealed to him; but, in regard to
historical facts, he appeals occasionally to the
testimony of their own knowledge, and the tradi-
tions which they had received from their fathers.
The continuation of this history, as contained in
the book of Joshua, was probably written by the
person whose name it bears; and there seems
some ground for the supposition that, as he had
long been a devoted and favoured adherent of
Moses, he may have penned the account of his
predecessor's death. The book of Joshua con-
tains a narrative of the conquest of Canaan by
the Israelites, and the miraculous passage of their
numerous hosts through the bed of the river
Jordan. This also must have been completed
by some other person, who relates the death oi
that faithful and chivalrous leader by whom they
were safely established in their long promised
home. The book of Judges was probably writ-
fen by different persons, at different times, and
consists of detached portions of history in which
the chronological order is not strictly observed,
and in some places is not easy to adjust. It re-
lates to a troublesome period of barbarism and
ignorance, when the Israelites were so harassed
by intestine commotions, overpowered by their
enemies, or employed in repelling their agres-
sions, that they had but little leisure to attend
to the accuracy of their national annals. When
we come to the books of Samuel, the prospect
begins to grow a little clearer. The affairs o
the Israelites began, under the  administration o

timata te tuhi whakapapa ki nga kauwhau o mua;

a he mea tuku iho ranei e te tangata ki ona
tamariki, he mea ako ranei e te Atua. Me he
mea na te tangata, e kitea ano pea etahi kupu i
he, otira e kore e hei te whakateka katoa; me he
mea na te Atua, e mea ana nga Karaipiture, ''Na
nga tangata- tapu o te Atua i korero, he mea
whakaako e te Wairua Tapu." Ko tetahi wahi  i
o te pukapuka o Ekouhe he kupu whakapapa;

he horero hoki ki te putanga mai o te iwi o Iha-
raira i te whenua o Ihipa, i te kainga i whaka-
tau rekarekatia ai ratou e te kingi o Ihipa: ko
tetahi wahi he tikanga ture—kei reira hoki te
whakapuakanga mai o nga ture tuatahi, me nga
tikanga whakapono e puritia nei e nga whaka-
paparanga Hurai o enei ra.  He tikanga ture ka-
toa nga korero o Riwitiku; ko Nga Tauanga e
whakahua ana i nga hapu, i nga whanau, i nga
ahatanga o taua iwi, i to ratou haereretanga i te

koraha o Haina.  Ko Tuiteronomi e whakahaere
ana i nga kupu o era pukapuka; me nga korero
mo te matenga o Mohi, he mea apiti e tetahi atu
tangata. Ko enei pukapuka—ara ko te Petetiu-
ka e kiia ana e Mohi he mea ako ki a ia e te
Atua hei ture mo to tangata: mo nga korero
whakapapa kau, e whakamaharaha ana ia ki a
ratou mea i kite ai, i rongo ai i o ratou matua. Na
Hohua pea te pukapuka e mau nei i tona ingoa;

a nana pea i tuhituhi nga korero mo te matenga o
Mohi, he tino hoa aroha hoki ia no taua kaumatua.
E korero ana hoki ia ki te rironga o te whenua o
Kanaana i nga Hurai, me to ratou whitinga atu i

te awa o Horano. Na tetahi atu tangata i tu-
hituhi enei korero whakamutunga, me te matenga
o taua tangata toa, whaiwhakaaro, i whakano-
hoia ai ratou. ki te whenua i korerotia atu ki o
ratou tupuna. Ko te pukapuka o Nga Kaiwha-
I kawa he tuhituhinga motu ke, na te tangata
 maha, a he korero kihai i ririte tonu nga wa i pa
ai; na konei i pakeke ai. He korero hoki mo
nga wa o te tutu, o te tatauranga, i nga ra e wa-
rea ana ratou ki te totohe, ki te whawhai; kihai
hoki i whatea o ratou whakaaro ki nga tuhituhi-
nga whakapapa. Ka tae ki nga pukapuka o
Hamuera ka marama haere nga korero; ka tima-

THE MAORI MESSENGER.

TE KARERE MAORI.



that prophet and judge to assume a more set-
tled appearance, and the Scriptural historians
seem to have written in a more connected man-
ner. In the books of the Kings and the Chroni-

cles the age of each of the Kings of Judah at his
accession, and the duration of his reign, are ex-
pressly mentioned; so that not only the whole
term of each of their lives, but also the whole
duration of the Jewish monarchy, from the acces-
sion of David to the Babylonian. Captivity, may
be easily calculated. All the outlines and lead-
ing facts are so clearly exhibited, and so firmly
corroborated by collateral evidence, by the per-
petual observance of solemn festivals, instituted
in commemoration of important events, and by
their connection with the contemporary circum-
stances of other nations, (particularly the Egyp-
tians and Babylonians,) that, considered as a his-
tory of national events, the Jewish records have
a claim to authenticity infinitely superior to any
history of the same antiquity. The history of
the Jews during the existence of that nation.
first as one, and then divided into two kingdoms.
is simple, clear, and connected; and it also ex-
hibits transactions of a period in which the
Greeks were only just emerging from. a state oi
barbarism,— Contributed.

EXTRACTS FROM
POPULAR LECTURES OF THE DAY

BY EMINENT CLERGYMEN OF THE CHURCH OF ENGLAND.

LOVE OF MONEY.

"Money answereth all things." would seem to
be the motto of the age. To judge of men's
thirst for money, they-have no wants which it
will not meet; and one cannot but feel that the
hoarding, bargaining, grinding, sharp spirit one

sees is not a sin, but the master sin of the age.
"They that will be rich"—that lay themselves
out to be rich—scheme to be rich—are intent on
being rich—."fall into temptation and into a snare,
and into many foolish and hurtful lusts which
drown men in destruction and perdition;" and so
subtle is the poison, the "love of money," that it
causes even the believers "to err from the faith,"
so that they thus "pierce themselves through with 
many sorrows.''' So insatiable is this covetous-
ness, that it increases with that which ought to
satisfy it; and the avaricious heart is one that
never says "it is enough." But it goes on "join-
ing house to house, and laying field to field," as if
there were no  who had forbidden this accumu-
lation, or had pronounced a "woe" against it. Do
we not know lamentable instances occasioned by

ta hoki te noho pai o te iwi o Iharaira, i te mea
ko ia to ratou kaumatua. I nga pukapuka o nga
Kingi, o Whakapapa, e korerotia ana nga tau o
nga kingi o nga Hurai i te wa i whakaturia ai
ratou hei kingi, me nga tau o tona kingitanga;

na konei tatou i mohio ai, haunga anake ano ki
 ratou tau i ora ai, otira ki te tunga ai o to ratou
iwi, no nga ra ano o Rawiri a taea noatia te ka-
wenga hereheretanga ki Papurona. Ki te wha-
kamatautauria enei korero e tatou ki nga whaka-
 apa o etahi iwi—( ara, o Papurona, o nga Itipi-
ana,) e kitea e tatou te pono o nga kupu, me nga
tikanga karakia hoki kua tuku iho nei ki enei
whakatupuranga. Mo konei ra, ka whakaarohia
e tatou enei mea katoa, ka kite tatou i te tino tika,
i te pono, o nga whakapapa o nga Hurai. Ko
nga korero o tenei iwi, ahakoa i te huihuinga
kotahitanga o o ratou hapu, i to ratou wehewehe-
nga ranei, he kupu ngawari, marama, maro tonu:

e whakapuaki aua hoki i nga korero o nga wa i
noho kuware ai te tini o nga iwi o te ao.

————O————
KORERO KOHIKOHI
KO NGA KAUWHAU ATAAHUA O ENEI RA,

NA. NGA MINITA WHAKAPONO NUI O TE HAHI O INGARANGI. 

 TE AROHA KI TE MONI


"Ma te moni ka taea ai nga mea katoa" kua
waiho koa hei whakatauki mo enei whakapapa-
ranga. Engia ano kahore be hiahia o te tangata i
kore ai e na i tera mea i te moni, ina te manawa-
pa tonu ki ia taru. A, he tika ianei te whakaaro
e kiia nei, ko te aroha ki te moni te hara nui o to
tatou nei whakatupuranga; no roto hoki o ia hara,
te kaiponu, te tautohetohe ki te hoko, te nanakia
noa iho. "Ko te hunga e hiahia ana kia whai
taonga,"—e uekaha nei ki te whai taonga,—e
whakatakoto tikanga nei kia whai taonga,—"ka
taka ratou ki te whakawainga, ki roto, ki te tini
o nga hiahia kuare, whakamate, e whakatotohuria
ai nga tangata ki te mate, ki te ngaronga;" a, na
tenei rongoa whakamate, te aroha ki te moni" ka
rere ke te whakaaro o nga tamariki o te tika, ka
"haere ke i te whakapona, a hua werohia ratou e
ratou ano ki nga mamae maha." Whakahiakai
tonu tenei mahi apo, a, nui haere ana te hiahia i
roto i tona whiwhinga ki te moni, a, horerawarawa
he meatanga ake o te ngakau apo "kati ano ra i
tenei." Otiia, totoro tonu nga kawei o te ngakau
apo ki te "tuhono atu i te whare ki te whare, i te
mara ki te mara," wareware noa ki te kupu "aue"
a te Atua mo nga tikanga penei. Ekore ianei
tatou e whakamahara ki nga mate nunui i kitea i
runga i te mahinga o tenei hara?—whakarino ana

THE MAORI MESSENGER.

TE KARERE MAORI.

this sin? how men's hearts are steeled—their
sympathies dried up—their natural affections
blighted—their honesty destroyed—their reli-
gious profession utterly discarded? What exam-
ples does our own day furnish of this insatiable
" love of money," in the haste with which men
and women are flocking to Australia! How are
all the tics of home, of country, of kindred, felt
as nothing in comparison of the love of gold! How
are danger and fatigue of the severest kind all

compensated by the hope of gold! How are des-
titution of the means of grace, and all the evils
of a lawless state of society, encountered for
the sake of gold!—The Rev J. W. Reeve, M.A.

THE ADVENT.

He will come in his glory. Whilst an un-
thinking and unbelieving world is neglecting still
hia great salvation, that event will break on
mankind in a day when they are not aware, and
in an hour when they think not. All things
shall be going on in their accustomed order; the

merchant busied in his schemes of commerce and
speculation; the senator intent upon the affairs of
legislation; the pleasure-seeker eager as ever to
slake his thirst with waters whereof whosoever
drinks shall thirst again; the money seekers press-
ing all the  magnificent energies of mind and body
into the pursuit of the gold which is dug out of
the earth; and all save the elect people of God
immersed in the things of time and of sense, to
the neglect of the unseen and eternal. . . .
Ungodliness may become more daring than ever.
infidelity assume a bolder attitude, and every
form of antichrist continue with more deadly
hostility to oppose the progress of divine truth.
The taunt of the scoffer of the last days shall be
heard on every side,—"Where is the promise of
his coming?" But, meanwhile, in the midst of
an infidel generation, there will have been a cry
of the elect people of God, "Why tarry the wheels
of his chariot?" The voices of the martyred!
dead shall join the loud complaint, "How long, O
Lord, holy and true, dost thou not judge and
avenge our blood on them that dwell on the
earth?" From many and many a saint the cry
shall be beard, " Come, Lord Jesus, come quick-
ly;" till at length the slumbering world shall be
startled by the approach of the Son of Man, and
the recompence to be showered on the redeemed,
no less than the judgments to be executed on
them that obey not the gospel, shall combine to
establish the truth of the saying, " Shall not God
avenge his own elect who cry day and night unto
him, though he bear long with them? I tell you
that he will avenge them speedily." And who
can tell whether we may not be standing now up-

te ngakau o te tangata i tenei hara—mimiti ana
te puna o te aroha i tenei hara—ko te aroha
whakamatua, whakateina e pehia ana e tenei hara

—e whakangaromia ana to ratou tika e tenei hara,

—a, ko to ratou hipoki o te pono, e whiua ketia
ana. He tini ianei nga tauira o tenei wa e kitea
nei e tatou, ara, te hunga tino "aroha ki te moni,"
i te rerenga wharoro o nga tane me nga wahine
ki te whenua koura o Atareiria! Ko nga mea
nei herehere i te tangata, ko te kainga tupu ko
nga whanaunga, he mea noa era ki te hunga
e aroha ana ki te koura! Ko temauiui ko
te mate kihai rawa i maharatia e te hunga
manako ki te koura! Ko nga ritenga o te
karakia, me nga hara, nunui i roto i te mano o te
hunga kino, kihai i whakaaroa e te hunga mana-
wapa, ki te koura!—Te Reewa, Minita, M. A.

TE PUTANGA MAI.

E puta mai ia i tona kororia. E ware ana te
ao ki te he, e whakapono kore ana, e ruke ana i
te ora mo ratou, i te ra e kore ai e mahara, i te
haora e kore ai e whakaaroa e ratou e te ao, ko
reira pu ano puta mai ai. Ko nga mea katoa, o
o te ao e penei ano me nga mea e tirohia nei ka-
hore he rerenga ketanga; ko te kai hoko, e hoko ana
ano i ana taonga; ko te kai whakahaere tikanga e-
mahi ana ano i ana mea; ko te tangata rapu mea
ahuareka  e whai haere ana ki nga wai o tenei ao,
ekore nei e mutu te hiainu i te inumanga ai o
ara tu wai; ko te kai rapu moni e ngahau ton u
ana, te tinana me te wairua ki te kohikohi i nga
koura o tenei ao; A, ko nga tangata katoa e tata-
nga ana ki ia mahi korerawa he rapunga ki
nga mea e ora tonu ana, ko nga tamariki ia o te
Atua e anga ana nga whakaaro ki tera ao . . .
Tera pea e nui haere te kino ki te ao, ko nga
tangata whakahe i te Atua e tu maia ki runga;

ko nga ritenga he katoa o anatikaraiti e moiri ki
runga, ki te pehi i nga tikanga tapu o te rongo
pai. E puta ano te kupu tawai o te hunga taunu
"kei hea te korero mo tona putanga mai?" Otiia,
i i waenganui ano o enei mea whakateka i tenei
whakatupuranga he, e puta te reo o nga tamariki
o te Atua, "ko teaha ra i roa ai nga wira o tona
hariata?" E oho nga reo o te hunga pono i patua
; no te tika, e mea ratou, "E te Ariki e tapu ana,
e pono ana, ko ahea koe whakawa ai, rapu utu ai,
mo to matou toto ki a ratou e noho ana i te whe-
, mua?" a, ka puta ake te tangi o te tini o te hunga
pono, "Haere mate te Ariki e Ihu, hohoro mai,"
a, nawai ra, ka oho rere te mauri o te ao i ie
Tama a te tangata. Ko reira whiwhi nui ai te
hunga aroha pono ki nga mea whakahari, ko
reira aue ai te hunga whakapono kore ki nga
mate e taupoki ana ki runga ki a ratou, a, ko
taua wahi kitea ai te pono o te kupu, "A ekore te
Atua e tohe ki te utu mo ana i whiriwhiri ai, e
karanga nei ki a ia, i te ao i te po, ahakoa whaka-
rea ia ki a ratou? ka mea atu ahau ki a koutou,
ka hohoro ia te tohe utu mo ratou." A, kowai i

THE MOARI MESSENGER.

(7)

KO TE KARERE MAORI.

on the very margin of these events? Who can
tell how near we may now be to the time when
the cry, " Behold be cometh," shall pass from lip
to lip and from tongue to tougue of all the inhab-
tants of the earth.—The Rev. R. Bickerstith,
M.A.

THE PROGRESS OF THE GOSPEL.

We sec little that savours of a mellennial state
of purity and holiness. Satan, as yet maintains a
usurped dominion over the kingdoms of this

world ... It may be asked. Is there no
time when we may expect the fulfilment of that
promise, that "the earth shall he full of the glory
of God as the waters cover the sea?" Assuredly
my brethren, we do expect such a time; but we
connect it, not with that which we have endeav
oured to show that both scripture and experience
declare to be partia! and interrupted its results,
blessed as those results are; we do not connect it
as an immediate consequence with the publication
of the Gospel in the missionary efforts of the pre-
sent dispensation; but we anticipate it as the re-
sult of a far more glorious expectation; when "the
God of heaven shall set up a kingdom, which
shall never be destroyed;"—when Daniels vision
shall be realized and "then shall be given to the
Son of man dominions and glory, and a kingdom
that all people, nations, and languages shall serve
Him."—Rev. E.Auriol, M. A.

THE GOOD AND THE BAD.

Contemplate the two classes—the good fish and
the bad, the lost and the saved. What are the
lost? Helpless, Hopeless, Christless, but not
senseless. There is a time when they will feel
more acutely than they do now, and when they
shall feel the depth of the misery and woe into
which they have been plunged, because they
would not come to Christ that they might have
life. Picture to yourself the saved, the blessed.
See them without sorrow, see them without a
tear, for God himself will wipe away every tear
from their eyes. See them having fought the
good fight, hereafter wearing the crown of life
which God has laid up for all that love the Lord's
appearing. Do you believe this? If so, let me
ask, do you not feel burning zeal for Christless
souls? Can you, I say, help feeling, not only for
your own soul, but for the souls of the numbers
who are now perishing for lack of real, saving
knowledge of Jesus Christ our Lord? And yet
what time is there to spare? We heard the other
night that the signs of the times show symptoms
that the net is being hauled on shere, for that
great separation to take place. I never felt the
force of our Lord's words more strongly than
when I heard, it is believed that there is but one
island that has not already had that gospel

tohu eharaianei tenei i te tu tatanga pu o enei mea e
korerotia  nei? Kowai hoki te matau ae ra nei ko
te tatanga tenei o te wa e puta ai i te ngutu o te-
tahi o totahi, i te arero o tetahi o tetahi, o nga
tangata katoa o tenei ao, "Na! e haere mai ana
ia !"  Te Tikatiti, Minita M. A.

HUINGAHAERETANGA O TE RONGO PAL

Ekore tatou e kite i te nui o te tapu, i te pai i
roto i te ao, e karanga ai te tangata ko te mire-
nuima tenei. I tenei wahi, ko Hatana ano te
rangatira o tenei ao ko nga rangatiratanga kei i a
ia. ... Ka mea pea te tangata, kahore he
wahi e rite ki te kupu "E tokii te whenua i te
kororia o te Atua, me nga wai e taupoki nei i
nga rua o te moana?" Ae e aku teina, tenei ano
tona wahi e rite ai. Otiia, kahore e rite i tenei
wahi, no te mea e whakahe ana te karaipiture me
te whakaaro e te tangata, ahakoa he nui nga tika-
nga pai e kitea ana i tenei wa; ekore matou e
mea, ka rite tenei kupu i roto i te kauwhautanga
o te Rongo Pai, i nga tini Mihinere i roto i 
whakatupuranga; otiia tera a tu ano nga mea kor-
oria nui o matou i maha a ai, hei whakatu mai
i taua kupu, kei te takiwa ano e "whakatu ai te
Atua o te rangi he rangatiratanga, ekore  nei e
tineia;"—a te wa e rite ai te moemoea o Raniera,"
ko reira hoatu ai ki te Tama a te tangata nga
kingitanga, nga kororia, me te rangntiratanga kia
tuturi ki a ia nga tangata, nga iwi, me nga reo
katoa"—Te Auriora,, Minita, M.A.

NGA MEA KINO ME NGA MEA PAL

Ata whakaaro ki  hunga e rua,—nga ika
pai, me nga ikakino, te hunga mate, me te hunga
ora. Heaha ianei te hunga mate? Ko ratou e
manako kore ana, e ngoikore ana, e Karaiti kore
ana; otira, ehara ratou i te hunga kua purua nga
whakaaro. Tenei ano te wahi e puta nui ai nga
whakaaro o ratou, e rongo ai i te nui o te mamae,
no te mea hoki, kahore i tahuri mai ratou ki a te
Karaiti kia ora ai. Titiro ki te hunga i whakapaia.
Titiro atu ki a ratou hore he koingo; horerawa he
roimata e heke ana; ma te Atua hoki e muru nga
roimata i o ratou kamo. Ti tiro ki a ratou i whawhai
nei i te whawhai pono, a, e mau ana nga karauna o
te oranga i runga i a ratou, te karauna, kua oti nei
te taka e te Atua mo ratou katoa e aroha ana ki
te puta nga mai o te Ariki. E whakapono ana
koutou ki tenei? Ki te mea e whakapono ana
koutou ki tenei, ekore e mura nui te aroha i roto
i a koutou ki te hunga Karaiti  kore? E kore
ianei koutou e aroha nui kia a koutou ano, ki te
mano hoki o te tangata e mate nei i te mataura-
nga kore ki a Ihu Karaiti te Ariki? A, keihea te
roa o te wa e tu kau ai? I rongo tatou i tera po
e kumea ana to kupenga kiuta, hei whiriwhiringa
mo nga mea, kino me nga mea pai. Katahi ka
tino mana nga kupu o te Ariki ki toku ngakau, i
taku rongonga, kotahi ano mota e toe nei i te ao,

THE MAORI MESSENGER.

TE KARERE MAORI.

preached to them for a witness, Our Lord said,
" This gospel of the kingdom shall be preached
in all the world for a witness unto all nations, and
then shall the end come." I never felt the excel-
lency, and I think I may say the solemn impor-
tance of our British and Foreign Bible Society
more, than when I heard that the word of God
was now in circulation in one hundred and forty-

eight different languages or dialects. I feel that
fact speak to my own heart. May it speak to yours.
—The Ban. and Rev. II. Montague Villiers, M.A.

THE NEAR APPROACH OF THE END.

An uneasy, feverish expectation of some great,
jndescribable revolution, fills the thoughts, and
escapes from the lips, even of worldly observers
in watching the history of the last fifty years.
There seems to be a tone of earnest, busy prepa-
ration in every department of Providence. It was
a parting message to the beloved Daniel, when the
vision was sealed unto the  time of the end,—
" Many shall run to and fro, and knowledge shall,
be increased." When before have these words
been so signally verified? When was communi-
cation so rapid, or the number of travellers so
greatly multiplied? The sea is ploughed by
ocean steamers; the earth is belted by railways

the air itself has its new pathways, along which
intelligence travels  with the speed of lightning
When was knowledge, in almost every field of
thought, so immensely increased? Our micro-
scopes are searching out wonders of life in every
drop and atom around us, and gigantic telescopes
fathom the abysses of heaven, and detect worlds
and systems of worlds never seen before by the eye
of man. .... Our earth itself, under the
piercing gaze of science, becomes one vast, mag-
nificent, sepulchral monument, rich with hidden
memorials of the unsuspected works of the Creator 
in long forgotten ages. The wonders of the past
are unveiled to mankind to prepare them for the
greater wonders of the coming future. ....
May we not conclude that the time is come fully
to unseal the vision, and that the man greatly
beloved will soon, according to the promises,
stand in his lot at the end of the days —Rev. F.
R Birks, M.A.

THE RESTORATION.

The Saviour intends to make a restitution of
the face of creation. It shall be the world's jubi-
lee day. Our earth shall at last bring forth her
increase. The king shall at length have his own
again. At last the ninety seventh Psalm shall

kahore ano i whiwhi noa ki te te kauwhautanga
o te rongo pai hei tohu. I ki iho to tatou Ariki,
"A ko tenei rongo pai o te rangatiratanga e kau-
whautia i te ao katoa, hei tohu ki nga iwi katoa,
ko reira puta mai ai te mutunga." Katahi nei
ano au ka kite i te pai, i te mana whakamataku o
te Runanga ta Paipera o Piritena, me era atu
whenua, i rongo hoki au, kua tuwhaina te kupu o
te Atua i roto i nga reo ke, kotahi rau ewha te
kau ma waru. Tapoko tonu tenei rongo ki roto
ki toku ngakau. Tukua hoki ki tapoko ki o kou-
tou ngakau.—Na Motekiu Wiria, Minita Honore
M. A.

TE TATANGA O TE MUTUNGA.

E kitea ana te hopohopo, me te awangawanga,
a, e whakaaro ana, e puta ana nga kupu o te
hunga whakapono kore i roto i nga tau erima te
kau ka pahure, engia ano ka tata pu mai tetahi
hurihanga nui ki tenei ao. I roto i nga mahi o
te Atua e tirotirohia nei hoho ro tonu ana. Ko
te kupu whakamutunga ki tera tangata i aro-
haina nuitia ki a Rani era, i te hiritanga o te
Moemoea ki te wa o temutunga, ''He tokomaha
e haerere, a ko te matauranga ka whakanuia."
Nonahea ianei enei kupu i rite ai i mua ake nei?
Engari, katahi nei ano ka rite. Mahea ianei te
hohorotanga o te karere o te tangata haere, i
rite ki te wa e nohoia nei? E pohutu haere ana
nga kaipuke mamaha i runga i te moana nui;

kua karapotia te ao e te hariata mamaha; ko
nga rangi kua waiho hei kawe haere i nga rongo
o te ao, pera te hohoro me te uira e rapa nei.
Nonahea ianei i penei te matauranga o te tangata
me te takiwa e kite nei tatou? Ko nga koata
nonohi e whakaatu ana i nga mea i te tini o nga
mea ora e karapotia nei tatou; a ko nga koata
nunui, e whakaatu ana i nga rangi o runga riro,
e kitea ana nga ao mano tino kahore e kitea e te
kanohi tangata i mua  atu. . . . Ko to tatou
whenua i roto i nga mahi te hunga o te tangata,
he wa tikanga kau, he wa mea ora; ko nga
i mahi miharo o te Atua kua hura ki runga i roto
i nga tanumanga i ngaro ai i te tirohanga o nga
whakapaparanga kua mate atu. Ko nga mea
miharo o nga takiwa o mua e whakaritea nei
hei arataki i te tangata ki nga mea miharo whano
nei whakakitea ki te ao. .... Ekore ianei
e tika ta tatou kupu kua puta nei ano te wa e
rite ai, e whakakitea ai te moemoea o te tangata
i arohaina nuitia, a, ka rite tata te wa e kitia ai
te kupu ki a ia kia tu ia i tonu turanga i te
mutunga o nga ra. —Te Piaka, Minita, M.A.

TE WHAKAORANGA.

E mea ana a te Karaiti kia whakaorangia e ia
nga mea katoa o te ao. Ko to te ao hakari nui
tera, a taua ra. I te mutunga ano ka. whakatupu
ano to tatou ao i nga hua pai. Ka riro atu ano
i te Kingi taua mea, A, e rite te iwa te kau

THE MAORI MESSENGER.

(9)

TE KARERE MAORI.

be fulfilled, and men shall say, "The  Lord I
reigneth let the earth rejoice."

Then He intends to fulfil the prophecies of
Enoch, John the Baptist, and St. Paul; "to exe-
cute judment, upon the ungodly" inhabitants of
Christendom-—"to burn up the chaff with un-
quenchable fire" and "in flaming fire to tako
vengeance on them that know not God and obey
not the Gospel."

Then He intends to raise his dead saints, and
gather his living ones; and to set up an empire
on earth, in which every knee shall bow to Him,
and every tongue confess that Christ is Lord.—
Rev. J. C. Ryle B. A.

THE SLUMBER OF THE CHURCHES; 

The day of Christ will be SUDDEN and SUR-
PRISING. "At midnight there was a cry made."
Is not this " the voice of the archangel and the
trump of God," mentioned by St. Paul? "At
midnight," when deep sleep falleth upon man,
when the world shall be utterly sunk in careless
and ungodly living, and " dead in trespasses and
sins," the startling cry shall be heard, " Behold
he cometh!" When also the great body of the
visible church shall not be expecting Christ, but
looking rather for a millenium of her own,. Christ

will come, and "the idols he will utterly abolish."
It is quite possible to make an idol of a good
thing; and our great religious societies, though
very excellent in themselves, are sometimes made
the objects of a kind of. idolatry, which is much
to be lamented. When they aro made to occupy
a place which is not their own, and expected to
fulfil a mission which Scripture assigns to another
instrumentality, they become idols. It is the re-
vealed purpose of the present dispensation to take
out of the Gentiles a people for God's name; and
the gospel as never done more than this in any
place, or any period of the church's history.
To speak therefore of our institutions, as if they

were going to con vert the world, and to " fill the
earth with the knowledge of the glory of God as
the waters cover the sea," is only another way of
putting the church in the place of Christ, and is
a species of Gentile conceit which is reproved by
the Apostle. When. Christ comes again, he will
not find a converted, but an unbelieving and care-

less world; and he will find a church that will
have been made unwatchful by expecting a mil-
lenium of blessedness instead of expecting HIM.—
Rev. W. Brock, M.A.

ma whitu o nga Waiata, "Ko Ihowa te Kingi,
kia koa te ao katoa."

Na, ka whakaritea e ia nga poropititanga o
Enoka, o Hone Kai-iriiri, o Paora; "ki to. wha-
kaoti i te whakawakanga mo te hunga kino" e
noho ana i Oropo—ki te tahu i "te papapa ki te
kapura ekore e taea te tinei." A " i roto i te
ahi whakamura ki te rapu utu ki a ratou kahore
nei i matau ki te Atua, kahore i whakamana i
te Rongo Pai."

Na, e ara i a ia te hunga pono kua mate e
kohikohia e ia aua hunga pono e ora ana, a
ka whakaturia ki tenei ao tona rangatiratanga, a,
e koropiko katoa nga turi ki a IA, a. ko nga
mangai katoa e whakaae ko te Ariki ano te Atua.
TeRaira, Minita, B. A.

TE HINAMOE O NGA HAHI;

Ko te ra o te Karaiti e oho rere, e tuku tata.
"I waenganui "po ka pa te karanga." Ehara
ianei tenei i "te reo o te tino Anahera me te
tetere o. te Atua," i korerotia e Paora? " I
waenganuipo,"—i te wahi e parangia ai te tan-
gata e te moe, i te wa e ngaro ai te ao i te hara,
i te raruraru, i te mea "e ngaro ana i te hara me
te kino" ko reira oho rere ai te karanga. "Na!
ka puta Ia!" I te wahi ekore nei te nuinga o te
Hahi e whakaaro ki te putanga mai o te Karaiti,
otira e titiro ke ana ki tana ki ta te Hahi mano
tau ake, ko reira ano a te Karaiti puta mai ai, a,
ka "whakangaromia rawatia e ia nga whakapa-
koko." Ko etahi mea e pai ana, otiia ko aua
mea pai he mea ano ka waiho hei whakapakoko.
Na ko o tatou runanga karakia, me nga Hahi
hoki e pai ana mai iaia, he mea ano ka waiho
hei whakapakoko, no konei i pouri ai te wairua
o etahi. Ko te turanga mo te Hahi i whaka-
ritea e te Atua, e te Karaipiture, i pai; otira ki te
kawea e te tangata he turanga ke, ko reira kitea
ai kua waiho nga ritenga o te Hahi hei whaka-
pakoko, E mea ana te kupu ko te ritenga tenei
i enei takiwa he whiriwhiri i tetahi iwi mo te
Atua i roto i nga Tauiwi; ae ra, i roto i nga wa
katoa o te Hahi e kitea ana te pono o tenei tika-
nga. Na, i nga korero e kiia nei, ma nga tika-
nga o te Hahi e whakatahuri te ao ki te pono,"e
whakaki te whenua ki te matauranga o te kororia
o te Atua me te moana e kapi nei i nga wai," he
whakatu tenei i te Hahi ki te turanga pu- mo te
Karaiti; a, he whakapehapeha tenei na nga
Tauiwi, i whakahekea nei e te Apotoro. I te
putanga mai ano o te Karaiti, ekore e roko-
hina mai eia te ao, e whakapono nui ana; otira
he ao whakapono kore, he ao poauau, a, ko te
Hahi ekore mataara, no te mea hoki e wha-
kaaro ana ki te Mireniuma o ratou ake,
kihai i ahu te whakaaro ki te putanga mai ONA.
—Te Poraka, Minita, M. A,.

THE MAORI MESSENGER.

(10)

TE KARERE MAORI,

CORRUPTION OF THE CHURCH.

With reference to the end of the dispensation
we are told in 2 Tim. iii, that "in the last days
perilous times shall come. For men shall be
lovers of their own selves, covetous, boasters, proud,

blasphemers disobedient to parents, unthankful,
unholy, without natural affection, truce breakers,
false accusers, incontinent, fierce, dispisers of
those that are good, traitors, heady, high minded
Iovers of pleasure more than lovers of God," these
are the characteristics of human society ever since
the Church began, ever since Adam fell; but in
characterizing these present days, called the latter
times it is added " Having a form of godliness
without the power thereof." This is to he the
characteristic especially of the latter times. Here
then you have Satan watching the actions of those
men, who had left his dominion, marking their
humility, devotion, earnestness of feeling, and
studying how the counterfeit of these could be
produced, without the operation of the Spirit of
God- We are not speaking of hypocrites, or open
and evident liars, we put them aside; they could
not poison and corrupt the Church; they could
not act their part well enough; they would be
detected too soon.—The Rev . A. R. C. Dallas
M.A.

THE SEPARATION.

It is impossible to avoid the fact that the
separation will be visible. As the advent of the
king is visible, so the sons of God will he mani-
fested, and the mere professors will he as
manifestly rejected. It is written that Christ
"will stand upon Mount Olivet." And in Jeru-
salem His glory will appear. It it written that
the gathering of the nations will be at Jerusalem,
and it at Jerusalem that the great decision will
be made. But of this I would speak with humility;

all I would urge is, the manifested separation
between the elect and the called by the Lord
Himself in a distinct locality, when the as yet
unseen reality of true faith will be revealed, and
the as yet undetected hypocrisy of the formalist
will be exposed. And if is possible to conceive of
the state of Egypt, when it was eveloped in a
darkness which might he felt, while the land of
Goshen was full of light, we may form some idea
and but a faint one of that awful moment when
all the particles of light scattered as they now are
throughout the world, reflecting their influence

according to their size and power on surrounding
objects, shall he, gathered up in one centre, and
when all beyond the limits of that orb or circle of
glorious light will be emphatically "outer dark-
ness,"—the darkness of disappointment and des-
pair. Oh! how great the blessedness of the mel-
lennial Church, for "the Lord God doth lighten
it, and the Lamb is the light thereof." This is

NGA HE I ROTO I TE HAHI.

I te pito mutunga o te 2 o Timoti iii kei " nga
ra o te whakamutunga nga wa whakamate. E
aroha ki te moni, e whakapehapeha, e whakaputa,
e korero kino, ekore e hohou i te rongo, e whaka-
pae, ekore e tapu. Ekore e aroha, ekore e pehi i
te ngakau, e kawe-riri, e whakakino ki te hunga
pai. E tuku tangata, e hikaka, e whakatuma, e
aroha ki te takoro, nui ke atu i te aroha ki te
Atua, ko nga kino enei e kitea ana i roto i te
tangata i te orokotimatanga o te Hahi, i te taka-
nga hoki o Arama; otira, i roto i enei ra, i nga
wa o te whakamutunga, kua oti te apiti tenei ku-
pu," ko te ahua o te whakapono kei i a ratou, e
whakakahore ana ia, i tona kaha." ko te tino ti-
kanga tenei o nga wa o te mutunga. Na, ka kite
nei koutou i a Hatana e titiro whakatau ana ki
nga mahi o nga tangata i whakarere ra i ana tika-
nga, e titiro ana ia ki to ratau marie, aroha, kaha
hoki; a, whakaaro ai ia, me aha e rite ai enei
mea i te tangata ki te kahore te "Wairua o te
Atua., Ehara ianei tenei i te korero mo te hunga
tinihanga, i te hunga korero teka, e wehea ketia
ana e matou; kahore he kaha o te hunga penei
hei patu, hei tuku rongoa mate ki te Hahi; ekore
ianei e ata tika ta te hunga pera, ekore hoki e
wheau ka kitea nuitia to ratou, mahi.—Te Taria-
ha, Minita M.A.

TE WEHEWEHENGA.

Ekore e taea te whakangaro i tenei kupu, te
wehewehenga i te tirohanga o te tangata. E
kitea nuitia ana te putanga mai o te Kingi, a, e
kitea nuitia nga tamariki o te Atua, a, ko nga
hunga kino e kitea nuitia nga mate. Ka oti te
tuhituhi ko te Karaiti, "e tu ki runga ki Maunga
Oriwa." A i Hiruharama ka kitea tona ko-
roria. Kei Hiruharama te huinga nui o nga
iwi a te wehewehenga whakamutunga. Otiia,
me whakapuaki taku kupu mo tenei i runga i te
ngakau wehi. Ko taku ano e Id atu nei ko te
wehewehenga o te hunga pono o te hunga kino
i te wahi i whakaritea e te Ariki; ko reira koa
ata kitea ai, te tino tika o te whakapono, me te
tino he o te mahi a ngutu kau. Me he mea e
ata matau tatou ki te pouritanga nui o Ihipa, i te
whenua o Kohena i marama kehokeho, ko reira

matau iti ai tatou ki te pouritanga e takoto ake
nei. Ko nga mea marama e kitea nei e tatou
e awhio haere ana i te ao, ka kohikohia, a ka
whakakotahitia te whitinga o ia maramatanga, a, i
waho o taua maramatanga whakamura, ko te
pouri kerekere—te "pouritanga whakawaho" te
pouritanga manako kore, te pouritanga mamae
Ano te pai o te Hahi Mireniuma i reira ! "Ko
te Ariki hoki te Atua kaha rawa raua ko te Reme

THE MAORI MESSENGER.

(11)

TE KARERE MAORI.

the brightness of his coming who will consume
the wicked one. And what must be the black-
ness of darkness in that confederacy, from which
every remnant of piety truth, and holiness is for
ever removed!—Rev. W. R. Freemantle, M.A.

REPORT OF THE INSPECTOR OF MAORI
MILLS.

To the Native Secretary.

SIR,—I beg to report that in my late tour of
inspection of the Maori Mills I visited the fol-
lowing places. After landing at Maketu where
they have not yet decided upon building a Mill,
I proceeded to Roto Ru» where two mills are in
course of erection. The one at Ohinemutu is com-
pleted by the millright, but the Natives have not
finished the Mill-dam, having but little wheat to
grind, they are content to put it off till next sea-
son. The mill at Te Ngae is also commenced, and
will probably be finished in time for the next
crop. The new mill at Patetere was ready for
grinding when I arrived there, and as they had no
miller, I stayed with them to assist in grinding
their wheat, and also to instruct one of the Natives
to manage the Mill in future by themselves.

At Otorokai also, two of the Natives were
chosen to act as millers; I therefore stayed with
them to instruct them to grind and to manage
the Mill.

At Maungatautare I found the Mill very much
out of repair, and not in a condition to grind their
wheat, from having had so many different persons
engaged as millers. I was therefore obliged to do
some repairs to the Mill, and then instruct one of
themselves to grind and take care of the Mill in
future.

At Rangiawhia three Mills were in operation,
one of which had undergone some repairs to the
water wheel; there is also another Mill partly
built, bat shut up for the present, the natives not
having the money ready to pay the instalment
due to the millwrights. A new Mill has been
erected at Te Rore on the Waipa and has com-
menced grinding. The Mills at Mohoanui and
Wata Wata have also been in operation this sea-
son. A new Mill has just commenced building at
Terike on the Waikato; at Taupiri the Natives
have not finished the dam. The Mill has ground
about 40 tons of Flour this season, and a new Mill
is about being commenced at Kawhanga, near
Rev. R.Maunsell's and an agreement has been en-
tered into with the Millwright to build a Mill at
Waiuku.

In taking a general review of the state of the
Maori Mills for this season, I find there have been
thirteen in operation, five in the course of erection,
seven about being commenced, for which money
and materials have been already collected, and
four standing in an unfinished state. 

te tempera o reira." Ko te maramatanga tenei o
tona haerenga mai, ki te tinei i te tangata kino.
Ano te pouri kerekere te potangotango o tera
ope he mea kua, tauwehea atu i a ratou te pono,
te tika me te tapu;— Te Pirimianeta, Minita, M.A.

KORERO O TE POITINI TE KAI TITIRO I NGA
MIRA MAORI

Ki te Kaituhi o nga mea Maori.

EMARA,—Kia mea atu ahau ki a koe i toku
haerenga ki te titiro i nga Mira Maori, i tae atu
ahau ki enei kainga. I taku whakauranga ki
Maketu, ka haere au ki Rotorua. Kahore ano nga
tangata o Maketu i whakaae noa ki te mira mo
reira. Erua nga Mira e hanga ana ki Rotorua;

kei Ohinemutu kua oti tera, kahore ano ia te
whakapuru i oti noa i nga tangata Maori, e mea
ana ratou mo tera tau ka whakaoti i te whaka-
mate. Kua timata te hanga o te mira ki Te Ngae,
tera pea e oti a te kotinga witi o tera tau. Ko
te mira hou i Patetere i rokohina atu e ahau o
huri ana, a, no te mea, kahore he huri a ratou, i
noho au i reira ki te whakaako i a ratou kia ahei
ai te mahi te mira e ratou ano, a muri ake nei.

Tokorua nga tangata Maori i Otorokai i whiri
whiria hei kai huri i te mira, noho ana ahau i
reira ki te ako i a ratou.

I Maungatautari nui atu te pakaru o te mira
kihai pai ki te huri witi, he tokomaha no nga kai
huri; otira, hanga ana e ahau, a, akona iho nga
tangata.

E toru nga mira o Rangiaohia, e mahi nei, ko te
wira, o tetahi i hanga houtia. Kotahi mira e
hanga ana otira, ekore e oti wawe, kahore ano i
whai moni noa nga tangata hei utu mo te kai
hanga. Kotahi mira hou kei Te Rore i Waipa,
kua timata te huri paraoa o tera. Ko nga mira
i Mohoanui i Whatawhata, kua huri witi i tenei

tau. Kua timata he mira hou ki Tireke, i Wai-
kato. Kahore ano nga tangata o Taupiri i wha-
kaoti noa i te whakamate o te ratou mira. E wha
te kau tana paraoa i hurihia e tenei mira i te tau
nei; a, ko to mira hou i Kauanga, i te kainga o
Te Manihera, kua timataria te hanga; kua oti
hoki te korero mo te mira ki Waiuku.

I toku tirohanga ki nga Mira Maori i tenei
tau, kotahi te kau ma toru e huri ana i te poraoa,
erima e hanga ana, ewhitu me ake nei hanga, kua
oti hoki te kohikohi nga mea mo enei e
whitu, ewha nga mira e tu ana kahore ano i oti
noa te hanga.

THE MAORI MESSENGER.

(12)

TE KARERE MAORI.

Three of the above Mills, it will be perceived,
are now managed by Native millers; and I have
no doubt that, with a little assistance which I
shall be able to give them when I travel that way,
they will be able to carry on the works of their
respective Mills for their own benefit and satis-
faction.

Your most obedient

Humble servant,

H. BOYTON,

Inspector of Native Mills
Auckland, Nov. 12th, 1855.

PENE TAUI.

It is with feelings of deep regret that we record
the death of the notable and deservedly respected
Chieftain Pene Taui. During his brief illness a
 large body of Natives assembled at the Ohaeawai
pa, many of whom surrounded the couch of their
dying leader, eager to show their respect, and to
hear his last commands.

The parting words of a friend, when about to
enter the unexplored regions of eternity, are gene-
rally treasured up in the memory of the weeping
attendants; and the New Zealander attaches so
much sacredness to the last injunctions of a de-
parted relative, that he considers himself bound
to carry them out, whether they be good or evil
Happily, the advice of the Chieftain whose loss 
we mourn was of a character that warrants our
strongly recommending it to the serious considera-
tion of all the Ngapuhi Tribes.

"Let the law of kindness prevail," said Pene
Taui on his death bed, "and cast away the evil
usages; then that which is evil will have to
travel ere it comes in contact with that which is
good." The evident meaning of this is, that the
possession and enjoyment of religion by the Na-
tive people will effectually remedy the evils in-
herent in our nature,—a sentiment not only cre-
ditable to the head hut to the heart of the de
parted one.

The following is an extract from a letter addressed
to the Resident Magistrate, Mr. Clendon, imme-
diately after the demise of Pene Taui:—

"The Ngatirangi numbering two hundred and
fifty sat by him These men heard his words on
the morning of the day he died. This was his
word 'Let the law of kindness prevail, and cast
away the evil usages; then, that which is evil will
have to travel, ere it comes in contact with that
which is good.' When these words were ended,
he fell asleep."

The following will show that, although Pene
Taui has been consigned to the cold grave, he is
not forgotten:—

"Sire, Mr. Clendon," writes Mitai, "this is my
sentence to you, regarding these words [ i. e. the

Etoru o nga mira e korerotia nei e hurihia ana
e nga tangata Maori ano. A, e mea ana au, i nga
wahi e haere atu ai ahau ki enei wahi ka akona
ra tou ki te mahi huri a, ekore e roa rawa ka ata
matau ratou ki te mahi i o ratou mira katoa. He
painga mo ratou ano te matau ki te huri i o ratou
mira.

Na ko ahau

Tou pononga rongo,

TE POITINI,
Kai-titiro i nga Mira Maori.

Akarana, Nowema 12, 1855.

PENE TAUI.

Ano te whakaaroha ki tenei korero ka tuhia
iho nei, te matenga o tera Rangatira aroha, rongo
nui, a Pene Taui. I tona turorotanga, kihai nei
i roa, whakamene ana ki Ohaeawai te tini o te
tangata, a, karapotia ana te moenga o to ratou
tumuaki me ake mate. I whakauaua te iwi ra,
kia whakakitea to ratou aroha, kia ata rongo hoki
ki tona mangai ana kupu poroporoaki.

Ko nga kupu poroporoaki a nga hoa i te wahi
e turangi whakarere ai ki tera kainga hou, ki te
Po,—ko ana kupu e kohia ana ki nga hinengaro
o te hunga e tangi ana i te taha o te tupapaku;

a, ki te ritenga o te iwi Maori, ko aua poroporo-
aki, ahakoa kino, ahakoa pai, me whakarite e te
hunga i ora, ta te mea hoki he kupu tapu era.
Otiia, ko nga akoranga o te Rangatira e tangihia
nei e tatou, he kupu tino pai, na konei, ka, kara-
nga atu matou kia nga iwi katoa o Ngapuhi, kia
mana aua kupu pai a Pene Taui i a ratou.

Ano ko Pene Taui i te takanga ai,—"Tangohia
te ture atawhai; whakarerea te ture o te kino;

waiho ma tekino e aru ki te ture o te Pai." Ko
te whakamaoritanga o tenei, ki te mea, ka tino
tapoko te whakapono ki te ngakau ka mau pu i
reira, poto katoa nga kino i  a ia te turaki,—he
kupu ata tika tenei, a, na tenei i kitea ai te
matau o te tupapaku, me te kaha o tona ngakau
ki te rapu i te pai.

Ko nga kupu i muri iho nei i tuhituhia atu ki
a Te Kerenene Kai-whakawa, i muri tata iho o
te mareretanga o Pene Taui:—

"Ko Ngatirangi erua rau erima te kau o nga
tangata, i noho i tana aroaro. Ko nga tangata
enei i rongo i ana Kupu i te ata o te ra i mate ai
ia ko taua kupu tenei, kia tangohia ki te ture
atawhai; kia whakarerea te ture o te kino;

waiho ma te kino e aru ki te ture o te pai. Ka
mutu enei kupu ana, ka moe ia."

Ko nga korero i muri nei hei whakakite ki a
tatou, ahakoa kua mate a Pene Taui, kua takoto
matao ki te urupa kihai ano nga tangata i ware-
ware ki a ia:—

I " E kara e Te Kerenene'' e ai te Mitai, "he
I kupu tena ki a koe mo enei kupu. Ki te kawea

THE MAORI MESSENGER.

(13)

TE KAKERE MAORI.

last words of Pene Taui] If these words
should be printed, let some copies be given to us
Enough—the conclusion.

"Salutations to you all, bearing in mind your
affection for your loving friend Pene Taui.''

The names of the  tribes who attended on this
painful occasion, their Chiefs and number of men,
we subjoin.

Tribes  Chiefs. Men
Te Urikapana Piripi Korongohi and   164 

Taipa I
Ngatiwai Hikuwai 39
Ngatihine Maihi Paraone Kawiti 128
Ngatirangi, Tribe of the deceased 250

581

Pene Taui was the son of a warrior Chieftain
named Tawhiao; he was far more previleged than
his father, for during his youthful days he had the 
happiness to hear from the lips of the early Mis-
sionaries that Gospel which proclaims " peace on
earth, good will toward men."

The misrepresentations of designing persons
seems to have had a baneful influence upon the
mind of our departed friend, and marred the 
Christian instructions he received.  We learn
that in 1845, Pene Taui took up his gun to fight
for a phanton which he called his "liberty,"
whereas in reality, he bad never been, that we
are aware of, in bondage to any man, or any
foreign power. 

When the famous Hone Heke was wounded, the
leadership of the rebel army was intrusted to Pene
Taui, who distinguished himself in a variety of
ways, worthy of a better cause. The whole ar-
rangements of the Ohaeawai fortress were under
his control, and he had command of the chief
division of the Ruapekapeka Pa. But we for-
bear to dwell upon these matters; it is painful to
reflect that the natives were fighting at that time
for they knew not what. Pene Taui became con-
scious of this after a while; and upon the estab
lishment of peaceful relations, he attached himself
to the Europeans, and up to his death evinced the
most friendly feelings towards them.

Pene Taui was about 40 years old when he ex
pired, tho' to a casual observer he appeared much
younger. His figure was tall and robust, and his
carriage dignified. Intelligence and amiability
were visibly written on his countenance He was
independent, brave, and affectionate. The com-
mand of the Great Apostle — "Be not forgetful
to entertain strangers,"—was in every sense of
the world attended to by Pene Paui and his house-
hold.

Of the religious experience of our lamented
friend we know comparatively little; but we
are hoping that the pastoral visits of the Rev. R
Davis, Minister of the Church of England, were
made an especial blessing to his soul. We are

ki te perehitia  kapu me homai tetahi ki a
matou. Heoi ano, ka mutu.

"Tena ra ko koutou me te aroha i to koutou
hoa aroha i a Pene Taui."

Ko nga hapu, me nga rangatira me nga
tangata i huihui ki te mareretanga o te rangatira
ra koia enei:—

Nga Hapu. NGA Rangatira. Nga Tangata.
Teurikapana Piripi Korongohi

raua ko Taipa 184

Ngatiwai Hikuwai 39
Ngatihine Maihi Paraone Kawiti 128
Ngatirangi Na te tupapaku 25O

He tamaiti a Pene Taua na tetahi rangatira
toa. ko Tawhaio te ingoa. Engari a Pene i tona
matua, no te mea hoki i rongo ona taringa ki te
akoranga o nga Mihinere tuatahi, i te itinga ai.
 rongo ia i te kupu o te rongo pai e pa nuitia
lei ki te ao, "hei maunga rongo ki runga ki te
whenua, hei whakaaro pai ki nga tangata."

Na te korero whakangau ke o te tangata i
tamia ai nga tikanga o te whakapono i roto i te
ngakau o to tatou hoa, no reira nga whakaaro i
rere ke ai.  Ina hoki i te 1845 ka mau a Pene
Taui ki tana pu ki te whawhai i te mea wairua
kore i kiia iho e ia, ko tana "mana." Otira, ki
to matou whakaaro, kahore i ahatia tona mana,
kihai ano ia i herea e te tangata, e te iwi ke ra
nei.

I te tunga o tera Tangata rongo haere o Hone
Heke, ko Pene Taui i waiho hei rangatira mo te
Lope, a, nui atu ana mahi tohunga i kitea i reira.
Na mei haere aua mahi ana i runga i te tika, ka
kiia he pai. Ko te korero mo nga ritenga katoa
o te pa o Ohaeawai i a ia anake ano i a Pene
Taui; a, ko te nui o te pa o Te Ruapekapeka i
a ia hoki te tikanga. Otira, ekore e tika kia

whakanuia te korero mo tera mahi, no te mea
hoki, i whawhai take kore nga tangata Maori i
reira, he mea whakaaro kau, he mahi whaka-
wairua. I matau a Pene Taui ki te he o tera
mahi, a, no te maunga rongo ka tapiri a Pene ki
te Pakeha, aroha tonu ki te Pakeha, mate noa
ia.

E meinga ana 40 tau o Pene Taui i te matenga
ai; otiia, ki te titiro-atu, e tamariki ana ano ia.
He tangata roa ia, he tangata nui, a, rangatira
ana te takahi o te wae. Ko te matau, ko te
marie nui i kitea ki tona mata i te mea e tirohia
atu nei. He tangata maia tera, he tangata wha-
kaaro, he tangata aroha. Ko nga kupu o te Apo-
toro nui i maharatia nuitia e Pene Taui ratou ko
taua whanau, ara te kupu e ki nei,—"Kaua kou-
tou e wareware ki te atawhai i te manuwhiri."

Ko te whakapono o Pene Taui kihai i ata
matauria e matou; otiia, e mea ana na nga hae-
renga atu o Te Reweti Minita o te Hahi o Inga-
rangi ki te karakia i a ia e mate ana, na ana
whakaakoranga pea i marama ai i pai ai tona
wairua. E manako ana te ngakau ki a Pene

THE MAORI MESSENGER.

(14)

TE KARERE MAORI.

hoping that he realized an interest in the adora-
ble Redeemer, and that altho' the "earthly house
of this tabernacle" was thus  prematurely "dis-
solved," he could say, by living faith, I "have a
building of God; an house not made with hands,
eternal in the heavens."

C. O. DAVIS 

Auckland, December, 1855.

MY MAORI FRIENDS.

Salutations,—Since I last wrote to you many
events of importance have transpired throughout
the world, and even in these  ends of the earth we
are not without changes. But in the midst of
all this turmoil on earth, one thing, my friends is
certain, and that is, that we are all travelling on
to another state of being consequently, the sooner
we prepare for it. the better for ourselves

It is natural for us to he pleased when we are
praised, and certainly it is most gratifying to have
the favorable opinion of the good and great; but
those are no less our friends who tell us of our
faults, and if we are actuated by proper feeling-
we shall be thankful to receive information on
this point.

I am not going to particularize now. all I hear
and all I see wrong in you, suffice it to say, that
my heart is deeply pained in coming to the con-
clusion that you are less influenced by the sacred
principles of religion than you once were. A host
of evils existing amongst you may he traced to this
unhappy defection. You will I am sure admit,
that if you are good Christians—really converted
to God—you would be good citizens, and loyal
subjects of the Great Queen of England; and you
would prefer the excellent English laws, so justly
appreciated by generation after generation of en-
lightened Englishmen, to your own barbarous
laws, that must fail before the light of Chris-
tianity, and which indeed according to your own
acknowledgment, have been weighed in the balances
and found wanting.

There is much to he done for you yet, altho'
much has been done, and it is owing to the care
of a paternal Government for your interests
that I am permitted to address you thro' the pre-
sent medium. See then that you are grateful for
the many benefits you derive from the Coloniza-
tion of these islands and let the world judge of
you by your actions, always bearing in mind the
words of the blessed Saviour,—"Be not overcome
of evil, but overcome evil with good."

From your old and true friend.

C. O. DAVIS.
Auckland, December, 1855.

Taui ae, i whiwhi, ia ki te aroha o te Ariki whaka-
ora, a. ahakoa kua oti te tenei runga i te taitama-
riki tanga" te whare wharau whakawhenua," i tika
ano te ki ake e ia, i roto i te whakapono, he
whare ano taku, "no te Atua, ehara i te whare
hanga a ringaringa, e mau tonu ana i te rangi."

NA HARE RAWETI.

Akarana, Tihema, 1855.

E OKU HOA MAORI.

Tena ra ko koutou. I muri iho o tera tuhi-
tuhinga aku ki a koutou, he tini nga tikanga nui,
kua kitea ki te ao, a, i enei topito o te ao e kite
ana tatou i nga mea rere ke. Otira, i roto i nga
raruraru o tenei ao, kotahi mea e tino pono ana,
ko to tatou haerenga ki tera ao atu. No konei
 koa, e hoa ma, i whakaaroa ai, ka nui te tika ina
mahara tatou ki te haere pai atu ki tera ao mutu-
nga kore.

He tika ianei kia ahuareka tatou ina whaka-
paia tatou e te tangata, ae ra, he mea ahuareka
tera, ina korerotia paitia tatou e te hunga ranga-
tira, e te hunga pai. Otiia, ko te hunga whaka-
puaki i o tatou he, he hoa ano tera no tatou, a, ki
te mea, e tika ana o tatou whakaaro, ka pai ano
tatou ua korerotia mai nga he e tirohia ana e te
tokomaha.

Ehara taku i te whakaatu ki & koutou i nga
kino katoa e kite nei au e rongo nei kei roto i a
koutou Otira, ko taku ka mea atu nei he nui
ao te pouri o toku ngakau mo te ngoikore haere
o te whakapono i roto i te iwi Maori, kahore i
 penei to koutou kaha ki te karakia me nga wa o
mua. Ko te putake tenei i tupu ai te tini o te
he i roto i a koutou. Na e whakaae koutou ki
tenei ki te mea, he tino Karaitiana koutou—ki
te mea, kua tino tamariki koutou ki te Atua—
penei ka tupu pai ta koutou tikanga ki te Kuini
Nui o Ingarangi, a, ka paingia ketia e koutou
nga ture Ingarihi, e whakapaingia nei e tenei
whakatupuranga e tenei whakatupuranga, — ka
paingia ake i a koutou ture raruraru, kua whaka-
aetia nei, kua ata tirohia e koutou, a, kahore kau
i kitea te pai.

He nui ano ia nga mea e mahia ai mo koutou,
kahore nei ano i oti noa; otiia, he nui ano nga
mea kua oti; a, na te whakamatuatanga o te
Kawana, koia i tika ai taku tuhituhi ki tenei
nupepa Mo konei ra, kia wakawhetai ki enei
, mea,—ki nga pai e ahu mai ana i te whakanohoanga
o te Pakeha ki enei motu; ma te ao katoa e ma-
; takitaki mai a koutou mahi; a, i roto i nga mahi
 katoa maharatia te kupu o tatou Kai-whakaora
tapu,—"Kei mate koe i te kino, otira, ko te kino
kia mate i te pai."

Na to koutou hoa tawhito, pono hoki,

Na HARE REWETI.
Akarana, Tihema, 1855.

THE MAORI MESSENGER.

(15)

KO TE KARERE MAORI.

TO THE EDITOR OF THE MAORI MESSENGER.

Sir,—Having lately had occasian to visit the
Kaipara district, I have much pleasure in trans-
mitting to you an account of what I saw in that
part of the country, knowing that it will meet
with a hearty welcome from all your native
readers.

On my arrival at Whangarei. in the steam
boat Won. a Wonga, I was met by the chief Te
Manihera who. it had been arranged, was to ac-
company me to Kaipara. He proved to be ex-
ceedingly hospitable, rendering me every assist
ance, procuring me a horse, and also a native to
carry my necessaries. I was informed that Te
Manihera, as well as the chief Te Tirarau, owned
shares in the steamer Wonga Wonga.

On Thursday, December 6, we set out from
Wangarei, calling at a settlement by the way,
called Otaika, where the old Maori mothers vied
with each other in their kindly attentions to pre-
pare us some food. In vain we urged that we
had breakfasted but an hour before. To all this
they turned a deaf ear; and we were obliged to
stay and partake of new potatoes and milk, to
which my native companions added honey and
enjoyed their meal with an evident relish. The!
honey was procured from hives which they keep
beside their cultivations

Further on, in the course of our journey, we
passed by a farm « in the Mangatapere Block,
which Te Tirarau has purchased from the Go-
vernment. It is now partly in cultivation under
the superintendence of Europeans. This is.
perhaps, one of the  most gratifying circum-
stances to the European heart. It makes the
white man feel proud of the Maori, when he
sees him entering into competition with him as
an agriculturist, and becoming individual land
holders, under a title derived from her Majesty
Queen Victoria. It is calculated to prove to
other and distant countries that the Maories per-
ceive the value of European institutions, and
that they are perfectly competent to follow and
profit by the example which Europeans have set
them. It is an act of great sagacity on their
part, this desire which has arisen for purchasing
land under a grant from the Crown. It will pre-
vent ill will and quarrelling amongst themselves,
and is. therefore, an example which we should
be happy to see followed by all the tribes of New
Zealand.

In the evening, we arrived at a settlement
called Wharekohe on the Wairoa, where we again
experienced the kindly welcome of native hospi-
tality. They not only treated us to new. potatoes
and fish, hut set a can of new milk before us with
an ample accompaniment of tea, sugar and good
cabin biscuits, to which we did every justice being
hungry enough after our summer day's ride. Our
horses were put into one of their fields where
there was an abundance of grass, and where they
were kept for the nest four days.

KI TE KA.I-TUHI O TE KARERE MAORI.

Emara,—Tena ra kokoe; he pai naku ki aku
mea i kite ai i taku haerenga ki Kaipara; koia
ahau i mea ai, me tuhi tuhi aua mea kia kitea ai
e nga tangata Maori katoa.

No taku taenga ki Whangarei, i runga i te
Tima ia te Wonga Wonga ka tutaki ki au a te
Manihera ko te rangatira ia hei arahi i au ki
Kaipara; a nana te hoiho i eke ai au, a ko te
kai kawe i taku pikaunga nana i whakarite. I
rongo au ko te Tirarau raua ko te Manihera i uru
ki to utunga o to Tima, te Wonga Wonga.

No te Turei te 6 o nga ra o Tihema ka whaka-
tika matou i Whangarei, a kihai i roa te
tukunga atu noho ana matou i Otaika, ka tahuna
he kai e nga wahine o te kainga, mea atu ana,
kua kai; te rongo te aha, me pehea i ana mata
ritenga ki te tuku kai ma te manuwhiri, ka
tukua te kai te riwai hou, te waiu kau, ko aku
hoa ia he mea kinaki a raua ki te honi; ko te
kai hoki ia ma te Maori e parekareka ai te kaki
e pangoro ai te whata-roa-a Manaia.

I pahaki tata atu o te kainga nei ka kite matou
i te whenua a te Tirarau i hoko ai ki te Kawana-
tanga, ko te pukapuka o Kuini Wikitoria kei aia;

he mea pai rawa ki te Pakeha kia hoko te
tangata Maori i te whenua kia riro atu ai te
Mapi a Kuini ia ratou, ko te mea hoki tenei e
mutu ai, nga tini mahi powauau o te whenua, a
he mea pai ano hoki ki te Pakeha, kia mahi te

Maori i te Pamu; no te mea ka titiro mai nga
tangata o tawahi, ka whakapai ki nga iwi Maori
ki ta ratou mahi tauira i nga mea e akona ana e
nga ture a te Kuini; he mea pai tenei kia hoko
whenua, a te Tirarau he nga whenua kua riro ia
Kuini; a e meana nga Pakeha katoa he tauiaa
pai tenei, whai hoki kia penei nga iwi katoa o
tenei motu.

Note ahiahi ka tae matou ki Wharekohe; ka
tahuna ano he kai ma matou i reira, ehara i te
kai Maori anake, i te ika, me teriwai hou anake.
Otira he ti he huka he waiu kau me te pihikete
nga mea i homai; tingia e te hiakai, a he roa mo
to matou haerenga, i te tini kainga rapea i kai ai
matou.

THE MAORI MESSENGER.

(16)

TE KARERE MAORI.

On the  morrow, a canoe was procured for us;

but finding we made but little progress
against the flood tide, three of Te Tirarau's
people went with us to Te Tirarau. We arrived
after night fall, and found the Chief, with his
tribe, in the Kauri Forest of Mogonui people
volunteered to take us to Te Tirarau. We
reached. them in time for evening family worship;

which being concluded Te Tirarau entered on the
subject of land purchased from himself and his
people by Mr. Commissioner Johns on. The na-
tives in this part are certainly not to be lightly
spoken of. The respectful manner in which they
received the massages of the Commissioner of the
district, and the satisfaction they expressed re-
garding the manner in which the lands were
purchased and paid for, displayed an amount of
sincerity of purpose and confidence of proceeding,
which it would be well to see observed throughout
New Zealand.

Having slept comfortably in a tent provided
by Te Tirarau, I awoke at dawn just in time to
join in family worship. This over, I was furnished
with a tin hand bason, towel, and scented soap,
with which,—to use the expression of Te Tirarau's
wife—to wash the sleep from my eyes. Having
breakfasted, we set out on our return journey,
and having mounted our horses arrived in due
course at Wangarei.

I am yours, &c., JOHN WHITE,
Interpreter to the Land Purchase Department.

At the particular request of the Native Chiefs
resident at the heads of Hokianga, we give inser-
tion to the following letter, which is another
instance of the gratitude of the Native people

Farewell Mr. & Mrs. Young and family.  Go
in peace carrying with you our friendly feelings
Farewell the friends of Moetara, Paratene, and
numerous other deceased Chiefs  of our tribe.
Farewell O father under whose care the natives
in many places have flourished. Your departure
is propitious, for you leave us, not in an unfriendly
way, hut in peace, and we sit here in peace. But
it was not our wish that you should leave; your
departure has emanated from yourself.

Farewell O father! You are leaving the Hokia-
nga, and know that the love of our hearts is too
deep to be expressed  in words. Now that you are
leaving, we shall probably see no other Europeans.
Lo sorrow keen lies deeply buried
In this heart of mine, and ever and anon
Its chord is like to break,
When shall I behold thy face again O Mother?
Far distant is thy home, and long the road.
Else would I journey onward, and sit me down
Upon the crown of Auckland's mountains,
Then should I see thee, and my heart
Be light again.

Farewell O father! Go hence with your children.
(Signed) NGAPO and all the tribe.

PRINTED AT THE 'SOUTHERN CROSS' OFFICE.

Ko omatou Hoiho i tukua ki roto ki o ratou
taiepa ki te wahi kai, a po wha i noho ai i reira.

Ao ake i te ata, ka homai he waka, he kaha no
te tai pari kihai i pakuku to matou waka, na
konei ka eke mai nga tangata a te Tirarau toko
toru hei hoe ia matou.

No te ahi ahi matou i u ki Manganui, ki te
wahi totoanga rakau, a te Tirarau; tae atu matou
e karakia ana tera, mutu iho ano, ka korero a te
Tirarau i nga korero o te hokonga whenua kia te
Honiana tetahi o nga kai hoko whenua mo te
Kawanatanga; ekore e tika kia huna te tika o
tera iwi, engari kia penei matou; i pai rawa
matou ki te tika o to ratou mahi, te tahi pai ano
he whakarongo tika no ratou ki te kupu o te kai
hoko whenua o reira a he whakapai no ratou ki
ana kupu, a he pai ano hoki no ratou ki nga mahi
o taua kai hoko whenua a Kuini; kia penei pea
 te ahua o nga iwi Maori katoa o tenei whenua ka
hari te ngakau o nga rangatira Pakeha.

Na te Tirerau te Teneti i moe ai ahau, ao ake
ka karakia ano matou, ano ka mutu, ka homai te
pehini me te taora me te horoi kakara,.
"e ai ta te wahine o Te Tirarau" hei horoi i te-
hiamoe o aku kanohi." Kai ana matou ka mutu,.
ka ake ano matou ki nga Hoiho, a kihai i ata po.
te ra ka tae matou ki Whangarei..

Naku na

HONE WAITI,
Kai Whakamaori o te Tari Hoko Whenua

Na te tino tono o nga Rangatira Maori e noho-
ana i te wahapu o Hokianga ka taia ki te nupepa-
tenei pukapuka; na enei korero ka kitea ano te
aroha o nga iwi Maori.

Haere atu ra e Te langa e Mata, koutou ko a 
korua tamariki. Haere atu ra e Moetara, e Para-
tene e ia tangata mate, e ia tangata. Haere atu-
ra e te matua i whakatupuria ai te tangata o ia
wahi o ia wahi. E pai ana to haere, he haere pai
kahore koe i haere kino; waiho iho matou noho
pai ana. Otira, kei i a koe ano te tikanga o to
haerenga.

Haere atu ra e pa, haere atu i Hokianga; ekore-
te aroha e puta ki waho. Heoi ano to matou ki-
tenga i te pakeha i tou tinana i konei.

Kaore te aroha e wahi pu
Kei te tau o taku ate.
Me aha e Mata i te roa
O te whenua, penei e reia
Ana, noho ana taka iti.
Te tihi ki Akarana
Kei roto mai na koe
Kei ora ai au na, i

Haere atu e pa me au tamariki.

NA NGAPO na ratou katoa na te iwi

ME MEA TA KI TE WHARE HUTARANA KOROMO.'

No. 11, NEW SERIES, VOL. I.

Vaccination of the Natives.

ALL the NATIVES are informed
 that on the Monday and Friday of

every week from eleven o'clock till one, a
Surgeon will be in attendance at the
office of Mr. McLean for the  purpose of
vaccinating the Native people.

II. J. ANDREWS,

Surgeon.
Auckland, April 1, 1855

F O U N D,

BY a Native, Wiremu Tamihana Te
Whakaahuru, a DINGY, painted
black outside and white inside.

Apply to

Mr. Interpreter DAVIS.

Auckland,

November, 1855.

FOR SALE,

A WORK in the Maori language
- entitled "Signs of the Advent."

 Apply to

 C. O. DAVIS .

 Auckland, November, 1855.


e

Te Okaokanga o nga iwi Maori.

KIA rongo nga iwi Maori katoa, kei
 nga Manei, me nga Parairei, ka
noho ki te whare-tuhituhi o Te Makarini,
i te te kau ma tahi o nga haora, taea noa-
tia te tahi, te Rata hei oka i nga tangata.

II. J. ANDREWS,

Kai-Toutuu.
Akarana,

A peri ra 1, 1855.

KUA KITEA.

E  Wiremu Tamihana Te Whakaahuru
 he poti iti, he mangu te ta o waho,
he ma to roto.

Anga mai,

Ki TE KAIWHAKAMAORI

KI A TE REWETI.

Akarana,

Nowema, 1855.

HEI HOKO,

HE  Pukapuka reo Maori i huaina. nei
ko Nga Tohu o Te Putanga o te

 Ariki.

Anga mai ki a
i TE REWETI.