TE MANUHIRI TUARANGI AND THE MAORI INTELLIGENCER
" Kia Whakakotahitia te Maori me te pakeha."

VOL. I.]

AUCKLAND, MAY 15, 1861—AKARANA, MEI 15, 1861.

[Nos. 4 & 5

LET THE PAKEHA AND THE MAORI BE UNITED."

THE Ngatiawa, tired of fighting,
have at length laid down their arms,
and the Ngatiruanui, Taranaki, and
Waikato, have retired from the late
scene of conflict to their own coun-
try.

Early in March last, some of the
Waikato chiefs expressed a desire
that the war should be brought to a
close. Wiremu Tamihana Tara-
pipipi, of the Ngatihaua, accordingly
went to Taranaki, add wrote a letter
to Major-General Pratt, the Com-
mandor of the Forces, praying for a
truce of three days, that he might
have an opportunity of consulting
with the insurgent natives about
making peace. The armistice vvas



' KIA WHAKAKOTAHITIA TE PAKEHA ME TE MAORI."

Ko te pakanga kei Taranaki kua
mutu: he hohatanga ua Ngatiawa
te mea i whakamutua ai e ratou te
whawhai; a, ko Ngatiruanui, ko
Taranaki, ratou ko Waikato, kua
mahue tia te takiwa i kekeri ai, a,
kua motu mai ano ki o ratou kai-
nga.

No te timatanga o Maehe, i puta
ai te kupu a etahi o nga Rangatira
o Waikato, kia whakamutua te wha-
whai. Na reira a Wiremu Tame-
hana Tarapipipi i haere ai ki Tara-
naki: a, tuhituhia ana e ia tona
pukapuka ki a Parati (ara, ki te
tino Rangatira Hoia) kia purutia te
whawhai mo nga ra e toru, kia puta
ai tana kupu ki nga tangata Maori o
i te whawhai, kia houhia te rongo.

2 TE MANUHIRI TUARNAGI AND MAORI INTELLIGENCER.

granted, but, as nothing satisfactory
transpired, the fighting was resumed
on the fourth day.

Soon after this, Mr. McLean (the
Native Secretary) proceeded to
Taranaki, and held meetings with
the Ngatihaua mid Ngatiawa, who
were in arms against the Queen.
These tribes expressed an earnest
desire for peace: Mr. McLean
returned to Auckland and informed
the Governor of what had taken
place.

Shortly afterwards, His Excellency
and suite embarked in Her Majesty's]
ship Victoria, and landed at Tara-
naki on the 27th of March. The
term's of peace, which we give below,
were offered by the Governor and
accepted by Hapurona and other
Ngatiawa natives. William King,
however, although he was the most
earnest in asking for peace, left for
Waikato without seeing the Go-
vernor.

We publish also the conditions
upon which the Governor is pre-
pared to make peace with the Nga-
tiruanui and Taranaki.

TERMS OFFERED BY THE GOVERNOR
TO THE WAITARA INSURGENTS.

HAPURONA AND NGATIAWA,—

For twelve months you have been carry-
ing arms against Her Majesty the Queen and
the authority of the Law; you have now
laid down your arms and expressed your
desire for peace; believing you to be sincere,
I have come from Auckland for the purpose
of stating the terms upon which it will be
granted, and upon which her Majesty's
gracious pardon and protection will be
extended to you.

They are  as follows:—



Na, whakaaetia ana taua takiwa e te
Rangatira Hoia: otira, kahore ona
ahatanga, kahore he tikanga kupu i
puta ake i nga tangata, na reira ka
timata ano te -whawhai i te wha o
nga ra.

I muri tata iho, ka haere a Te
Makarini (te Hekeretari Maori) ki
Taranaki: a, turia aua te korero e
Ngatihaua, raua ko Ngatiawa, ara,
e te hunga kua mau patu Id a te
Kuini, Na, ka nui rawa te hiahia a
nga iwi nei, kia mau ai te rongo:

koia a Te Makarini i hoki mai ai ki
Akarana, kia rongo ra te Kawana i
nga korero.

Muri tata iho, ka eke a te
Kawana, ratou ko ana hoa Ranga-
tira, ki te manuao, ki a Wikitoria,
ka rere ki Taranaki, a, ka u ki
reira, i te 27 o Maehe.

Ko nga korero e mau ake i raro
nei, koia nga kupu i whakaaetia e
Hapurona ratou ko aua hoa, i mau
ai te rongo a te Kawana ki a ratou.

Tena ko Wiremu Kingi, ahakoa
nana ano te tino karanga kia houhia
ai te rongo,—kihai tena tangata i
noho kia kite i a te Kawana, otira,
tahuti ana ia ki Waikato.

Tenei hoki te Whakapuakanga a
te Kawana, i te tikanga e whakaae
ai ia, kia houhia ai te rongo ki
Taranaki raua ko Ngatiruanui.

NGA TIKANGA O TE MAUNGA RONGO
A TE KAWANA KI A NGATIAWA.

E HAPURONA MA, E NGATIAWA,—

Ka tekau ma rua nga marama i hapai pu
ai koutou ki a te Kuini, i whakanoa tu i to
mana o te Ture. I tenei wa, kua whakarerea
o koutou pu, kua puta to koutou kupu mo
te maunga rongo. Na taku mahara he pono
i enei kupu a koutou i haere mai ai ahau i
Akarana, kia rongo ai koutou i nga tikanga
e whakaaetia ai taua maunga rongo, e puta
ui te kupu a te Kuini kia murua o koutou
hara; e tiakina ai koutou.

Koia enei ka korerotia atu nei; 

3

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

1. The investigation of the Title, and the
survey of the land at Waitara to be con-
tinued and completed without interruption.

2. Every man to be permitted to stale his
claims wiihout interference, and my decision
or the decision of such persons as I shall
appoint, to be conclusive.

3. All the land in possession of Her Ma-
jesty's forces belonging to those who have
borne arms against Her Majesty to be dis-
posed of by me as I may think fit.

4. All guns belonging to the Government
to be returned.

5. All plunder taken from the settlers to
be forthwith restored.

6. The Ngatiawa who have borne arms
against the Government must submit to the
Queen and to the authority or the Law, and
not resort to force for the redress of wrongs,
real or imaginary.

1. As I did not use force for the acquisi-
tion of land, but for the vindication of the
Law, and for the protection of Her Majes-
ty's Native subjects io the exercise of their
just rights, I shall divide the land, which I
have stated my intention to dispose or,
amongst its former owners, but I shall re-
serve the sites or the blockhouse's and re-
doubts and a small piece of land round each
for the public use, and shall exercise the
right of making roads through the Waitara
district.

On your submission to these term's you
will come under the protection of the Law
and enjoy your property, both lands and
goods, without molestation.

In conformity with the Declaration made
on the 29th of November, 1859, the rights
of those who may prove their title to any
part of the piece of land at Waitara will be
respected.

DECLARATION OF HAPURONA.

I hereby declare that the Terms of peace
proposed by the Governor have been read
and fully explained to me, and that I under-
stand them thoroughly; and I declare that,



1. Me haere tonu ano te kimihanga o nga
take o te whenua ki Waitara, mo te ruri
ano hoki o taua wahi; a me whakaoti rawa;

kaua ano hoki tetahi tangata e rere ki runga
whakahe ai.

2. Me puaki noa mai te kupu o ia tangata
o ia tangata e pa ana ki taua whenua; kaua
e whakararua tana korero. A me whaka-
mana, me whakapumau rawa, te kupu o te
tangata e whakaritea e ahau hoi whakatika
ake i nga tangata no ratou ake to whenua.

3. Ko nga whenua o nga tangata kua
hapai riri nei kia te Kuini, e nohoia ana e
nga hoia, ka mahia e ahau ki te ritenga o
taku e pai ai.

4. Ro nga pu katoa o te Kawanatanga me
whakahoki mai.

5. Ko nga taonga katoa o nga Pakeha kua
oti nei te muru, me whakahoki mai i naia
tata nei ano.

6. Ko Ngatiawa i hapai pu nei ki te Ka-
wanatanga, me whakaae kia te Kuini, ki te
mana hoki o to Ture; a kaua ano e mau
patu a mua atu nei, hei whakaputa i ta ra

tou whakaaro e mea ai, ahakoa tika te take,
he ranei.

Na, no te mea kihai ahau i tono hoia atu
hei tango i. te whenua, otira hei hapai ake i
te mana o te Ture, hei tiaki hoki i nga
tangata o te Kuini, kia ahei ai ratou te
pehea ranei te pehea ranei ki a ratou whe-
nua ake ano, ka wawahia e ahau te whenua
kua meinga, nei e ahau kei ahau te tikanga,
ka hoatu ki nga tangata no ratou ake te
whenua i mua, otira ka mau tonu ano etahi
wahi i ahau—koia enei:—Ko te turanga o
nga pa rakau o nga pa oneone, ko tetahi
pihi nohinohi i waho o aua pa, hei wahi ma
te Kawanatanga; a ka mau ano i ahau te

tikanga mo te hangai nga huarahi i te ta-
kiwa katoa o Waitara.
Ma koutou ka whakaae ki enei tikanga, ka

riro mai koutou ki raro ki te maru o te
Ture; a ka waiho kia koutou ake ano te
tikanga mo o koutou taonga, mo o koutou
whenua—ekore e ahatia.

Ki runga ano ki te ritenga o te pukapuka
i panuitia i te 29 o nga ra o Nowema i te
tau 1859, ka maharatia ano nga wahi o nga
tangata e kitea ana e pono ana to ratou
paanga ki te pihi whenua i Waitara.

WHAKAPUAKANGA A HAPURONA.

E whakaae ana ahau ki nga tikanga o te
maunga rongo a te Kawana, i korerotia mai
ki au. E mohio pu ana ahau ki aua tikanga;

a, e whakaae ana ahau, moku, mo oku

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

on behalf of myself and people, I agree to
abide by, and fulfil them.

(Signed), HAPURONA PUKERIMU.

These Terms have been read
and explained in our pre-
sence and made thoroughly
to be understood this 8th
day of April, -1861.

(Signed), J. A. WILSON, Missionary
C. M. S., of the District of Auck-
land,

MOKE,

DONALD McLEAN, Native Secretary.

I, Hapurona, speak for myself, for all
these men whose names are here unto sub-
scribed, for the women and children.

Ko Whaititiri Aperahama,
Te Waka, Topine,
Mota, Himiona,
Wereta, Ropata,
Renata, Matene,
Te Whaitere, Te Matenga,
Ihakara, Tio,
Hoera, Horima,
Te Watarauhi, Hetaraka,
Wi Whangaroa, Hone Te Rau,
Te Otene, Ko Kerei,
Pereni.

Te Herewini, Ko Mohi,

Arapata, Rupene,

Wi Pepene, Te Teira,

Te Harawira, Karira,

Eruera, Timotiu,

Tamati, Horopapera Hapurona

Kiwi Maire (child), Karipa Kerei, 

Hoeta, Ko Ke,

Pita, Hapurona Tamaiti,

Women.
Karoraina, Apikaira,
Maraia, Hariata,
Mere Poka, Ka,
Heni, Ani,
Ka, Here,
Hara, Metepera,
Hana Nepo, Mere,
Ramari, Mata,
Rakapa, Roihi,
Reti, Oriwia,
Hariata, Peti,
Peti.

(Signed), From me,

From HAPURONA.

Witnesses  MORE,

  DONALD MCLEAN, Native Sec



tangata, kia whakapumautia, kia whakarite
e matou, aua tikanga.

HAPUROHA PUKERIMI

I korerotia, i whakaaturia
enei tikanga—a marama noa,
i to matou aroaro, i tenei ra,
i te 8 o nga ra o Aperira, i te
tau 1861.

TE WIRIHANA, Minita o te Hahi

Ingarani,
MORE,
TE MAKARINI, Hekeretari Maori.

Ko au ko Hapurona e korero nei moku
mo enei tangata katoa e mau nei nga ingoa
ki raro nei, mo nga wahine, mo nga tama-

riki.

Ko Whatitiri, Aperahama,
Te Waka, Topine,
Rota, Himiona,
Wereta, Ropata,
Renata, Matene,
Te Whaitere, Te Matenga,
Ihakara. Tio,
Hoera, Horima,
Te Watarauhi, Hetaraka,
Wi Whangaroa, Hone Te Rau,
Te Otene, Ko Kerei,
Pereni.

Te Herewini, Ko Mohi.

Arapata, Rupene,

Wi Pepene. Te Teira,

Te Harawira, Karira,

Eruera, Timotiu,

Tamati, Horopapera Hapurona

Kiwi Maire (tamaiti), Karipa Kerei,

Hoeta, Ko Ke,
Pita, Hapurona Tamaiti.

Wahine.

Karoraina, Apikaira,
Maraia, Hariata,
Mere Poka, Ka,
Heni, Ani,
Ka, Here,
Hara, Metepera,
Hana Nipo, Mere
Ramari, Mata,
Rakapa, Roihi,
Reti,  Oriwia,
Hariata, Peti,
Peti.

Naku, na HAPURONA.

Kai Titiro,   MORE,

      MAKARINI, Hekeretari Maori

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 5

DECLARATION OF PATUKAKARIKI

I hereby declare that the Terms of peace
proposed by the Governor, have been read
and fully explained to me, and that I un-
derstand them thoroughly; and I declare
that, on behalf of myself and people, 1 agree
to abide by, and fulfil them.

(Signed),
WIREMU NGAWAKA PATUKAKARIKI,

his x mark.
These Terms have been read
and explained in our pre-
sence, and made thoroughly
to be understood, this 15th
day of April, 1861.

(Signed),
TE WAKA NENE, x
FRED. A. WELD, Native Minister.
DONALD MCLEAN, Native Secretary.

TERMS OFFERED BY THE GOVERNOR
TO THE TARANAKI AND NGATI-
RUANUI.

To the Chiefs of the Taranaki (or Ngatiruanui)

Tribe.
Before I leave New Plymouth I will state
to you the term's on which I am willing te
grant you peace. In dictating these term's
I cannot overlook the outrages that you have
committed. Whatever may have been the
dispute in reference to the land at Waitara
it was a matter with which you had no con-
cern. Without even pretence of quarrel
with the Queen's Government, or her Euro-
pean subjects, you have taken advantage of
the disturbances caused by another tribe to
set the authority of the Queen and the Law
at defiance to attack Her Majesty's troops;

to burn, destroy, and steal property; and
treacherously kill without provocation Her
Majesty's subjects while engaged in their
peaceful occupations. Moreover, you have
driven off the settlers from land which,
years ago, you had sold and been fully paid
for, and have avowed your intention of re-
possessing yourselves of it and retaining it
by force. However much I may condemn
the offences committed by the Ngatiawa, I
look on those perpetrated by you to be of a
far more serious nature, and before I can
consent to grant you peace I shall require
restitution and compensation for the past,
and explicit declaration of your intention to
conduct yourselves as peaceable and orderly
subjects of Her Majesty for the future.



WHAKAPUAKANGA A TE PATUKA-
KARIKI.

E whakaae ana ahau ki nga tikanga o te
maunga rongo a te Kawana, i korerotia mai
ki au. E mohio pu ana ahau ki aua tikanga;

a, e whakaae ana ahau, moku, mo oku
tangata, kia whakapumautia, kia whakaritea
e matou aua tikanga.

WIREMU NGAWAKA PATUKAKARIKI,

tana x tohu.
1 korerotia, i whakaaturia
enei tikanga—a, marama noa,
i to matou aroaro, i tenei ra,
i te 15 o Aperira, i te tau
1861.

TE WAKA NENE, x
TE WERA, Minita mo nga tikanga

Maori,
TE MAKARINI, Hekeretari Maori.

NGA TIKANGA O TE MAUNGA RONGO
A TE KAWANA KI TARANAKI RAUA
KO NGATIRUANUI

Ki nga Rangatira o Taranaki, o Ngatiruanui.

I mua i taku hokinga atu i Ngamotu, ka
whakapuakina atu e ahau nga tikanga e pai
ai ahau ki te hohou i te rongo kia koutou.
I ahau e whakaaro ana ki ena tikanga, tenei
ano ahau te mahara nei ki nga mahi kino
kua mahia e koutou. Ahakoa pehea ranei
te tikanga o te raruraru mo te whenua i
Waitara, ehara tena i te mea e pa atu ai
koutou. Ahakoa kahore he putake o to
koutou hapai kino ki te Kawanatanga o
te Kuini, ki ona tangata Pakeha ranei, kua
uru koutou ki te kino o tetahi iwi ke atu,
kua whakanoa i te mana o te Kuini, o te
Ture ano hoki; kua whawhai ki nga hoia o
te Kuini, kua tahutahu, kua patu, kua tahae
puku, kua muru i nga taonga; kua kohura
take kore i nga tangata o te Kuini, i te mea
e mahi noa anu ratou i a ratou mahi. Tenei
ano hoki tetahi. Kua aruarumia e koutou
nga Pakeha i runga i te whenua kua hokona,
kua tukua e koutou ake ano i nga tau kua
pahure atu nei; a kua puta ia koutou kupu,
ka tangohia e koutou ka puritia taua whenua.

Ahakoa nui taku whakahe i te mahi o
Ngatiawa, ki taku titiro, nui rawa atu to
koutou hara. No konei au i mea ai, me
matua whakahoki mai e koutou nga taonga,
me whakautu nga mea e ngaro atu ana—ka
tahi ahau ka whakaaro ki te hohou i te
rongo kia koutou. Me whakapuaki mai to
koutou kupu tika, kupu pono, kia mohio ai
ahau ka noho pai koutou, ka mahi tika, i
nga wa e takoto ake nei; a ka pumau tonu
koutou hei iwi pono mo te Kuini.

6

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

I require—

1. Entire submission to the Queen and
the Law.

2. All plunder now in your possession
to be forthwith given up, and compensation
made for that which is not returned, and
for property destroyed and injured. I

3. That all mails shall be permitted to
pass without interruption, and the mail car-

riers protected.

4. That people, goods, and cattle shall be
allowed to pass without molestation.

The grave offence of killing unarmed set-
tlers and children is one against the Queen
and the Law, and will not be overlooked.
Whenever those men who are charged with
having committed that offence are taken by
the Officers of Justice they will be tried, and
the law will declare whether they are guilty,
and, if guilty, what punishment they shall
suffer.

(Signed), I. GORE BROWNE,

Governor.
Ngamotu, April 13, 1861.

RENATA'S LETTER.

We have seen a Ietter from Renata,
written at the Pawhakairo, in February,
1861. This letter is a long one, and con-
tains many subjects; and although, in our
view, some of the parts are correct, yet the
greater portion of the letter is neither cor-
rect nor well-informed.

This Chief,. Renata, belongs to the Ngati-

kahuhunu tribe, residing at Ahuriri. He is
a thoughtful man, and of a good disposition
towards his race: but his thoughts have now
become one-sided, and he has given way to
murmuring at everything which is done by
the Government. What can be the cause of
our friend's acting thus? We can only
imagine that he has been instructed by some
evil-disposed European: or that it arises
from his own sadness at the great destruction
which the Natives have met with, in their
war with us, at Taranaki. If he grieves
over his people, it is right to do so, as we
also grieve much at their suicidal conduct.
But what can wo do, so long as the Natives
persist in fighting?

We had imagined that we could live
peaceably in this land, the same as in Euro-
pean lands abroad: and, if any cause of
trouble arise, whether springing from the



Koia enei nga tikanga ka tonoa e ahau:—

I. Me tino whakaae  pono koutou ki te
mana o te Kuini, o te Ture ano hoki.

2. Ko nga taonga katoa o nga Pakeha i a
koutou me whakahoki mai, inaianei tonu
ano; a me homai he utu mo nga mea e
ngaro atu ana, mo nga mea kua pakarua,
kua whakakinotia.

3. Me tuku nga meera kia haere i runga
i o koutou kainga, kaua e ahatia,—me tiaki
pai hoki nga kui pikau i te mera.

4. Me tuku nga tangata, nga taonga, me
nga kararehe kia haere noa i nga huarahi,
kaua e ahatia.

Ko te hara nui ko te kohuru i nga tangata
haere noa, i nga tamariki, he hara nui tena
kiu te Kuini, ki te Ture ano hoki—me mahi
ano tena. Kei to wa ano e hopukina ai nga
tangata e meinga nei na ratou taua hara, e
nga kai whakahaere i te Ture, ka whaka-
wakia ratou: a ma te Ture e mea, mehemea
i pono pu te whakapaenga o te hara kia
ratou; a mehemea kua hara ratou, ma te
Ture ano e whakarite te whakawakanga mo
ratou.

Na TAMATI KOA PARAONE,

Na te Kawana.
Ngamotu, Aperira 15, 1861.

TE PUKAPUKA A RENATA.

KUA kite nei matou i tetahi pukapuka a
Renata, i tuhituhia ki te Pawhakairo, i
Pepuere, 1861. He hanga roa ra tenei reta,
ho maha hoki nga mea o roto: a, ki ta matou
titiro, e tika ana ano etahi kupu, otira. ko
te nuinga o te pukapuka, e he ana, e kuware
ana.

No Ahuriri tenei rangatira, a Renata, no
Ngatikahununu. He tangata whai whakaaro
ia, he tangata, ngakau-pai ki tona iwi, otira,
kua titaha rawa; ana whakaaro inaianei, kua
riro rawa i te amuamu ki nga tikanga katoa
a te Kawanatanga. He aha ra i peneitia ai
te ritenga a tu tatou hoa, he aha ranei?
Heoi ano ta matou i kite ai: he mea wha-
kaako ranei e tetahi Pakeha kino—he pouri-
tanga noatanga ranei, nana, ki te mate nui
o nga tangata Maori, i la ratou pakanga mai
ki a matou ki Taranaki. Me he mea e
pouri ana ia mo tona iwi, e tika ana: me
matou hoki e tino pouri ana, mo la ratou
tikanga whakamomori i a ratou. Otira, e
taea e matou te pewhea, i te tohe tonu a
nga tangata Maori ki te whawhai?

Hua noa matou he noho marire ta tatou i
konei, pena ano me nga whenua pakeha i
tawahi; a, ki te puta ake te raruraru, na
nga rangatira ranei, na te tangata noa iho

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

7

chiefs, or from other men generally, that the 1
Law should decide it. But we have only
now heard that such errors are to be settled
by insurrection. Our wrongs and troubles
will rather be increased—and that without
end—by the adoption of such a remedy.

The letter of Renata is full of censure,
upon us, the Europeans, not considering
that we were the means of introducing

everything which is good into this Island.

For what was the benefit to be derived from

maori customs when we first came hither?

What, indeed? It was from us-that is, from

the introduction of Christianity and Govern-

ment, that the native people were enabled to

dwell together, in peace. This assertion can

neither be condemned nor overthrown.

Nevertheless, good and evil have grown 

up together, amongst us, as with other na-

tions of the world, and how can we prevent
it, considering the evil to which the heart is
disposed? It is not that we consent for
such weeds to grow up—not at all, but be

cause ..hey will grow. Everything will not
be finished in a single day. But our work
is, to tread down what is evil, to crush it
till it dies, that we may dwell kindly to-
gether. Hence it is, that wo say to Re-
nata, and to all others who think like him,
" cease to condemn the Government for the
evils which arise in our midst. Rather, let
us all endeavour to uproot whatever is
wrong, and to leave nothing growing but
what is excellent."

This has ever been the desire of the
Queen, and of the Governors, and of all the
Assemblies, that we should all live together
without offence. That is, that we should

not be affected by jealousy, or quarrelsome-
ness. or boasting, or doing what is unlawful,
or disobedience, or fighting; but, that our
love, one towards another, should ever be
manifested amongst us. You all know that
the great fault of the maories is the deaf ear.
From the very birth itself, this evil is allowed
to grovv: it is not cut down by the Parents.
And hence our present trouble, because the
maori has no ear to listen to counsel. Had
you submitted to the Law, like every Pake-
ha race, we should not have had this quarrel
and hatred to look at. On the contrary, we
should have continued to dwell in a state of
honesty and peace; and all our offences
would have been freely given-up to be adju-
dicated by the Magistrate. You will all
assent to the truth of this.

What Renata says in reference to the
Waitara! and is not correct. The portions
belonging to William King have neither
been bought, nor taken from him. If he



ranei, ma te Ture ano e whakarite. Tena,
ko te pakanga, katahi nei ano kia rangona,
kia riterite ai nga he i a ia. Engari, ma
tenei ka nuihaere ai nga he, ka raruraru
tonu ai nga tikanga—a ekore e mutu.

Kii tonu te pukapuka a Renata i nga kupu
whakahe mo matou mo te Pakeha: te wha-
kaaro ai ia, na matou katoa nga pai i riro
mai ai ki tenei motu. Ko te aha hoki te pai
a nga ritenga Maori i to matou orokotaenga
mai ki konei? Ko te aha? Hua atu, ua
matou ano—ara, na te Whakapono raua ko
te Kawanatanga—te tino tikanga, i noho pai
ai nga tamariki a tenei iwi Maori. Ekore
tenei kupu e taea te whakahe, te whakataka.
Ahakoa, kua tupu tahi te pai me te kino i
roto i a tatou, pena ano me to nga iwi katoa
o te ao, e taea e matou te aha, i te kino
kau a te ngakau? Ehara i te mea, na matou
te whakaae kia tupu ai tena taru kino,—
hore rawa: hua atu, na tana tupu ano.
Ekore hoki e oti katoa nga mea katoa i te
ra kotahi. Heoi ano ta matou, he tami tonu
i te kino, he takatakahi kia mate, kia noho
tahi ai tatou i runga i te ngakau pai. Koia
matou ka mea ai ki a Renata, ratou ko nga
tangata whakaaro pera, Kati rawa te wha-
kahe i te Kawanatanga mo nga mahi kino e
hanga ana i roto i a tatou. Engari, me tohe
tonu tatou, kia hutia katoatia nga vvahi he,
kia waiho ia, ko nga pai anake, kia tupu pai
ana.

Ko te hiahia tonu tenei a te Kuini, a nga
Kawana katoa, me nga Runanga Pakeha,
kia noho tahi ai tatou i runga i te harakore.
Ara kia kaua tatou e mate i te hae, i te

ngangare, i te whakahi, i te pokanoa, i te
tutu, i te whawhai; otira, kia whakaputa
tonu atu te aroha, a tetahi ki tetahi. E
mohio katoa ana koutou, ko te tino he tenei
a te tangata Maori, ko te taringa-turi. No
te matua mai ano, ara, no te whanautanga,
ka tukua ra e koutou tenei kino kia tupu
ana: ekore rawa e tapahia e nga matua. No
reira ia tatou nei raruraru, na te kore-taringa
a te Maori ki te whakarongo i te kupu. Mei
rongo koutou ki te Ture. pera me nga
iwi Pakeha katoa, kiano nei tatou i kite i
tenei whawhai, i tenei mauahara. E rangi
ra, kua noho tonu tatou i runga i te Ture, i
runga i te rangimarie: a, ko nga he katoa,
kua tukua noatia atu, kia whakaritea e te
Kaiwhakawa. Ka whakaae mai koutou ki
tenei kupu.

Kihai tika nga korero a Renata,
mo te whenua i Waitara. Kahore ano i
hokona nga wahi o Wiremu Kingi, kahore
ano hoki i tangohia. Me he pihi ano tona i

8

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

has a piece there, within that boundary, the
Governor has proclaimed, from the very
commencement, that it must be left out.
This is not the source of his contention, but
because the Governor consented to purchase.
the lands of other proprietors. No new
system of land purchase has been adopted at 
Taranaki. During the Government of Cap-
tain Fitzroy, Sir George Grey, and Colonel
Wynyard, and down to the present time, the
same system has been in operation. It is 
nothing but a slander to say that a different
plan has been adopted now. As to the first
purchase (i.e. the Town) and Omata. and Ta-
taraimako, and Waiwakaiho, and the Hua.
and Puketapu—the very same plan of pur-
chase was adopted in reference to them all,
and non-proprietors were not allowed to in-
terfere. And even so with Waitara. The
hapu which is wishful to sell land, sells it, and
it is good: the hapu which is wishful to keep
the land, keeps it, and that is also good.
Now where is the new system which is spoken
of? We cannot see it and therefore we say,
let every man take good heed to his conver-
sation, lest he break forth into slander and
lies.

As to what he says about the Native chiefs
who assembled at Kohimarama, we will let
that alone. It may be true, or it may be
false: who can discern a man's heart? But
what we do know, is this: that the Gover-
nor's invitation reached Ahuriri, and was
placed in the hands of Renata himself. And
the fault was his own which kept him away;

and so likewise with other chiefs. There-
fore, let them not murmur now, at those
who came to the Conference. Jealousy is a
bad and childish thing. -"

All that talk about the maori-king, we will
also leave where it is. The coming time
will shew the meaning of those words.
They may be right, or they may be wrong.
The future will disclose all.

Friends! This is all. If you have a
true desire to see what is just, move hither,
and come closer—sit not at & distance, nor
in a state of darkness. But rather come to
the light, that all the thoughts of your heart
may be rendered light, loo.

THE
PHYSICAL EDUCATION OF CHILDREN.

To PARENTS,—

Here you are ever inquiring of us the
reason why your children die off. You ob

serve the children of the Pakeha, that they
are many, and increasing, but as for your



reira, i roto i taua rohe," kua karangatia
noatia e te Kawana, i te timatanga ra ano,
kia kapea atu ki waho. Ehara tenei i te
putake o tana tohe; otira, ko te whakaae-
tanga a te Kawana, kia hokona nga whenua
o nga tangata ke. Kore rawa he tikanga hou
mo te boko whenua i Taranaki. I runga i

te Kawanatanga a Pitiroi, a Takarei, a
Winiata, rite tonu ano tenei tikanga—a, tae
noa mai ki aianei ano. He tito kau te kupu,
e ki ana, kua whai ritenga ke inaianei. Ko
te hokonga tuatahi (ko te Taone), ko Omata,
ko Tataraimako, ko Waiwakaiho, ko te
Hua, ko Puketapu—rite tahi ano te tikanga
hoko mo enei wahi katoa—-a, kihai tukuna
nga tangata-ke kia rere kau ki runga.
Waihoki, ko Waitara. Ko te hapu e mea
ana ki te hoko, e pai ana,—ka hokona: ko
te hapu e mea ana ki te pupuru, e pai ana
ano hoki,—ka purutia. Na, kei whea ra te
tikanga hou, e karangatia nei? Kahore ano
matou i kite. Koia matou ka mea ai, kia
ata whakaarohia e te tangata ana korero, kei
puta kau ake he whakapae-teka, he korero
horihori.

Ko tena korero mo nga Rangatira Maori,
i hui ma ra ki Kohimarama, me waiho ma

rire. E tika ana ranei, e he ana ranei: ko-
wai ka kite atu i roto i te ngakau o te ta-
ngata? Heoi ano ta matou e mohio ai, ko
te pukapuka-karanga a te Kawana, i tae atu
ki Ahuriri, i tae rawa atu ki te ringa a Re-
nata. Nana ano tana tikanga i noho atu ai,
me tetahi atu rangatira, me tetahi atu. A,
kaua rawa ratou e amuamu inaianei ki era
tangata i rupeke mai ki taua Hui. He mea
kino te hae, he mea tamariki hoki.

Ko tena korero katoa mo te kingi-maori,
me waiho hoki kia takoto ana. Ma nga ra
e toe ake nei, ka kitea ai te pewheatanga o
ena kupu. Mana ka tika, mana ka he: kei

roto ano i nga ra, te mohiotanga mai.

Heoi ano e te Whanau. Me he pono te
hiahia kia kite koutou i te tika, me nekeneke
mai kia tata—ana e noho atu—pouri tonu
atu: engari, haere mai koutou ki te mara-
matanga, kia marama katoa ai nga whakaaro
a te ngakau.

NGA TIKANGA E ORA AI NGA
TAMARIKI.

Ki NGA MATUA.

Tenei koutou to patai tonu mai na ki a
matou i te putake e matemate nei o koutou
ltamariki. Titiro ana koutou ki nga tama-
riki a te Pakeha, e tokomaha ana, e nui

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

9

own, they are being lost in death. We have
heard the word of some mistaken men, as-
serting that they are destroyed by the maori
god, that is, by the evil spirit, and by witch-
crart. Others say that it is the arrival of the
Pakeha in this land, which is causing your
children to melt away. aid that hence you
are grieved with us.

Now, listen! This opinion and this style
of talking is wrong, and you must give it up.
This affliction which causes your darkness
arises neither from the Foreigner nor the
maori-god, but is occasioned by yourselves,
the Parents. It is from your own mistakes,
and foolish dealing and idleness towards
your children: not being cautious to avoid
such evils as engender disease.

Friends! Let your thoughts be straight,
even at (he present whilst your children are
being spared to you. Do not destroy them,
but save them, that they may live. The
letter of the aged minister inserted below
—read: and all his good counsel, accept
for adoption amongst yourselves.—EDITOR.

(From the "Haeata"

FRIENDS'. MEN OF NEW ZEALAND;—

I have a word to say to you about your
children. Our children have to inhabit the

world after we are gone. We are going to
another world, to another kainga. After us,
our children will go to the same place: we
shall see our children there, and they will
see us. It is right that we should go first,
and our children follow after.

But, according to my observation, your
children are already going. The children
are slipping away first. They are hastily
carried off by death, and, gathered away into
the other world. Now, this is not right.
"Where shall we find men to inhabit the
earth? The children having gone, and we,
old folks having followed after— where shall

we find men for this, our world? Perhaps
it is because of the wrong-doings of the
Parents, that God takes away the children,
that they may the more quickly escape to a
better place. And when the parents reach
that world, the children will turn round
and judge them. The children will judge
the parents, because of the improper manner,
in which they have brought them up. The
children will sit in the kingdom of God, and
the Parents will be cast into outer darkness.

Hence, I say, let us think the matter over
carefully, and search out some good plan
whereby our children may be preserved.



haere ana: tena, ko a! koutou, e ngaro ana
i te male. Kua rongo matou ki te kupu a
etahi tangata poauau, e ki ana, Na te Atua
Maori a i patu, ara, na te kikokiko, na te
makutu. Ko etahi e mea ana, na matou, na
te Pakeha, ka tae mai nei ki konei, te tino
tikanga e iti haere ai a koutou potiki; a, na
reira, ka pouri mai koutou ki a matou.

Na, kia rongo mai koutou: e he ana tenei
whakaaro, me tenei tu-korero—me whaka-
rere atu. Ko tenei mate e pouri nei koutou,
ehara i te Pakeha, ehara i te Atua maori:

otira, na koutou ano, na nga matua. Na
koutou ra te he, me te mahi kuware, me te
mangere ki a koutou tamariki; te tupato ai
koutou ki nga mea kino katua e matemate
ai ra tou.

E hoa ma, kia tika ra pea te whakaaro,—
inaianei ano,—i te moa e noho ana nga
tamariki ki a koutou. Aua ratou e patua,
engari whakaorangia kia ora.

Ko te pukapuka a te Minita kaumatua, i
raro nei, korerotia; a ko ana kupu pai,
tangotangohia hei tikanga ma koutou.—
KAI TUHITUHI.

No te "Haeata."

E HOA MA, E NGA TANGATA O NIU TIPENE,—

He kupu taku ki a koutou mo a koutou
tamariki. Ko a tatou tamariki hei noho i te
ao i muri i a tatou. Ka haere nei tatou he
ao ke, he kainga ke. Hei muri ka haere
ake ano o tatou tamariki ki taua kainga ano;

ka kite tatou io tatou tamariki i reira, ka
kite hoki ratou i a tatou. E tika ana ko
tatou ki mua, muri iho ko a tatou tamariki.

Otiia, ki taku titiro atu, kei te haere nei
o koutou tamariki. Ko nga tamariki ka
pahemo atu ki mua. Ko nga tamariki ka
hohoro te paanga e te mate, ka rupeke atu
nei etahi ki tera ao. Ehara tenei i te moa
tika. Keihea koia he tangata mo te ao nei?
Ko nga tamariki ka rupeke, ko tatou hoki
ko nga kaumatua ka riro,—kei hea koia he
tangata mo te ao nei? He tikanga he poa
no nga matua i tangohia ai nga tamariki e
te Atua, kiu wawe te riro atu ki te kainga
pai. Akuanei ka tae atu nga matua ki tera
ao, na, ka tahuri nga tamariki ka whakawa
i a ratou. Ko nga tamariki hei whakawa i
nga matua mo o ratou tikanga he ki o ratou
tamariki: ko nga tamariki hei noho i te
Rangatiratanga o te Atua; ko nga matua ka
panga ki te pouritanga i waho rawa.

Koia ahau ka mea ai me ata whakaaro
tatou, me ata rapu he tikanga pai mo a tatou
tamariki, kia ora ai.

10

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

Look here,—one good thing for the chil-
dren refers to the mother. Let the mother's
food be good, because she has to nurse the
child. If the mother eat improper food, the
evil of it will affect the child, which may be
either internally destroyed, or stillborn.

1. One thing—let not the mother Ie killed with
heavy work. I have seen a pregnant woman,
carrying potatoes, Firewood, and heavy bur-
dens. What are the husbands doing, that

they do not lake up these heavy pikaus? Bo
you not observe the Pakehas? The men
take the heavy work, and leave the light to
the women « Work is good, and is not to be
found fault with. It is not a good thing for
women to be idle, but let the work be light
and easy, lest the child be internally injured,
or brought forth stillborn.

2. Now, when the child is born, let it have
suitable clothes let them be soft, warm, and
clean. Natives are not careful about this.
The child is wrapped up in a nasty cloth,
dirty or wet,--and so left in that condition.
The child is wrapped up in a rough blanket.
On the contrary, look at the Pakeha, and at
bis caution about his children. His chil-
dren's clothes are always soft, and good, and
clean and dry. When they are wet, they
are taken off, when they are dirty they are
taken off, when they are torn they are taken
off; the children are dressed in dry and
suitable clothing, and the dirty things are
washed out. 

3. Another good thing for children is
Washing. The Pakehas plan with his chil-
dren, is to put them into a tub of warm |

vvater, morning and evening, and to wash
the body all over with soap: that being
done, it is dried with a nice towel, and I

-rubbed with the hand that it may be tho-
roughly dry, and the body quite warm:

-after that, clean clothes are put upon it.

4. Again, about the Bed. Have a suitable
bed for the child: let it not sleep on the

earth, but on a bedstead, lest it be injured
by the moisture of the ground. Let it not
sleep between the parents, Jest it be injured
by the heat: but let the parents and the
child sleep in separate beds. Let it have a
night-gown, and not be laid naked in the
blankets, lest it should be hurt with the
roughness. Let different clothes be used for
day lime, and night, with sheets and blan-
kets. But be very careful to have them
quite dry. The bed also must be very dry.
Take them often outside that the sun may
shine upon them, and the wind blow upon
them, that the bed and blankets and sheets
may be quite dry. And when the sheets are
dirty, let clean ones be put on, and the soiled



Rere: tetahi tikanga pai mo nga tamariki,
kei te Whaea. Kia pai te kai ma te whaea,
ko te whaea hoki hei whangai i te tamaiti.
Ka kai te whaea i te kai kino ka pa iho te
kino o taua kai ki te tamaiti, na ka mate i
roto, ka whanau mate mai ranei.

1. Tetahi, kei mate te whaea i nga mahi
taimaha. Kua kite ahau i te wahine hapu e
waha ana i te riwai, i te wahie, i nga
pikaunga taimaha. E aha ana nga tane te
tahuri ai ratou kinga pikaunga taimaha?
E kore koutou e titiro ki nga Pakeha? Na,
ko nga mahi taimaha ma nga tane, ko nga
mahi mama ma nga wahine. Kahore he he
o te mahi. e pai ana te mahi; e hara i te
mea pai kia takoto mangere te wahine, otiia
kia mama kia ngawari te mahi, kei mate i
roto te tamaiti, kei whanau mate mai ranei.

2. Na, ka whanau mai te tamaiti, kia pai
he kakahu mona; kia ngawari te kakahu, kia
mahana, kia ma. Kahore te tangata Maori
i tupato ki tenei; e takai ana i te tamaiti ki
te kakahu kino, paru, moku,—kino tonu
iho, paru tonu iho, moku tonu iho. E takai
ana i te tamaiti ki te pahikete taratara.
Engari me titiro ki te Pakeha me tana
tupato ki ana tamariki, ngawari tonu te
kakahu mo ana tamariki, pai tonu, ma
tonu, maroke tonu. Ea moku ka tangohia,
ka paru ka tangohia, ka kino ka tangohia,
ka whakakakahuria ki nga mea pai ki nga
mea maroke, ka horoi nga mea kua kino.

5. Tetahi tikanga pai mo te tamariki, ko
te horoi. Ta te Pakeha tikanga mo ana
tamariki, me tuku ki te tapu i te ata i te
ahiahi, me te wai mahana, me te hopi, me
te horoi katoa te tinana: ka mutu ka muku-
mukua ki te tauera pai, ka mirimiria ki te
ringaringa, kia tino maroke kia tino mahana
te kiri, na, katahi ka whakakakahuria ki
nga kakahu ma. -

4. Tetahi, ko te moenga. Kia pai te moe-
nga mo te tamariki, kaua e moe ki raro ki
te whenua, engari me peeti, kei mate i te
haumoku o te whenua. Kaua e moe i roto
i nga matua, kei mate i te werawera; me
moenga ke mo nga matua, me moenga ke
mo te tamaiti. Kia pai hoki te kakahu,
kaua e moe kiri kau i roto i nga paraikete,
kei mate i te taratara. Me kakahu ke mo
te awatea, me kakahu ke mo te po, me etahi
hiti me etahi paraikete. Otiia, kia nui te
tupato kia tino maroke. Me te peeti hoki
kia tino maroke. Me whakahokihoki tonu
ki waho kia whitingia e te ra, kia puhia e te
hau, kia tino maroke ai te peeti, me nga
paraikete, me nga hiti. Na, ka paru nga
hiti, me tango ke hei te mea ma, me horoi
nga mea paru. Kia nui hoki te tupato ki te

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 11

ones washed. Also be careful lest the sleep
be disturbed, and the child injured by lice
and fleas. Do not sleep with a fire in the
house, because of the charcoal.

5. Again, in reference to the House. The
house of the maori is a bad one, a house
where all sleep together, a little house, a
smoky house, an unventilated house, an of-
fensive house. If the older people are af-
fected by the dampness of the ground, by the
smoke of the fire, by the stench of the cin-
ders, and by the closeness of so many sleep-
ing together, how will it be with the chil-
dren? According to my thought, children
can never be healthy in a house like that.
The earth-covered house is also bad in an
equal degree. Rather, the houses of the
Pakeha, great and high —with many rooms
also, so as not to sleep all together. Ono
room for the parents, and another for the
children. A separate house for this man
and his children, and a separate house for
that man and his children. With beds also,

that they may not lie together, or on the
ground. When will the Maoris do like
this? Not observing how the Pakehas chil-
dren increase, and are healthy:—the world
is full of the children of the Pakeha, but as
to maori children, where are they?

6, Again, about Nursing, I observe the
maories carrying their children on their
backs: they carry them naked: the parent
is bare, and the child is bare, with only a
rough blanket to cover over both. The dirt
of the parents skin, and  the diet of the
child's skin, and the perspiration arising
from both. And the blanket rubbing against
the child, and the sun and the wind striking
its head. Can the child be preserved after
that fashion? According to my opinion, it
cannot be saved. The diseases of the father
fly to the child, and it dies. Look at the
Pakeha mode of nursing his children: it is

not at all like that: the child is carried in
the arms and with its clothes on.

7. Again, about the Food!. Let the
mother's food be good. If the mother eat
unwvholesome food, it flies to the milk: and
when the child sucks, it becomes affected in
the bowels. Potatoes are good food for the
mother, but they must be eaten with salt.
Much salt is eaten by the Pakeha. The Pa-
keha mixes salt with all his food: but as for
the Maori, he uses no salt at all, and this
perhaps is the cause of some of those diseases
which afflict both parents and children.
Hence 1 advise the mother to take salt with
her potatoes, as also with pork, and fish. and
flour: let it all be eaten with salt. Another
kind of suitable food for the mother, is tea,



kutu, ki te puruhi, kei moe kino te tamaiti,
kei oho, kei mate. Kei moe ahi hoki i roto
i te whare, ka kino te ngarahu.

5. Tetahi, ko te whare. Ka kino te whare
o te tangata Maori, ha whare moe-huihui,
he whare iti, he whare paoa, he whare
pumahu, he whare piro. Ko te haumoku o
te whenua, ko te paoa o te ahi. ko te piro o

te ngarahu, ko te pumahu o te tokomaha,
na, ka matemate nga kaumatua, ka pehea
koia nga tamariki? Ki taku whakaaro e
kore rawa nga tamariki e ora ki te whare
pera. Ka kino hoki te whare puni, ko taua
kino ano. Engari nga whare Pakeha, he
whare nui, he whare teitei. He ruma maha
hoki, e kore e moe huihui. He ruma ano
mo nga matua, he ruma ano mo nga tama-
riki. He whare ano mo tena tangata kotahi
me ana tamariki, he whare ano mo tena
tangata kotahi me ana tamariki. He peeti
hoki, e kore e moe whenua, e kore e moe

 huihui. Ahea te tangata Maori te pena ai?

Te titiro ki te Pakeha he nui haere nei ana
tamariki, e ora nei hoki;—ka kapi te ao i
te tamariki Pakeha, tena ko te tamariki
Maori, keihea nei?

6. Tetahi, ko te hihi. Titiro ana ahau ki
te tangata Maori e waha ana i ana tamariki,
e waha kiri kau ana; kiri kau ana te matua,
ki ri kau ana te tamaiti, me te paraikete
taratara hei uwhi mo raua. Ko te paru o
te kiri o te mama, ho te paru o te kin o te
tamaiti; ko te werawera o te kiri o te mama,
ko te werawera o te kiri o te tamaiti. Me
te paraikete e kanikani ana i te tamaiti,—
me te ra me te hau e patu ana i tona
mahunga. E ora koia te tamaiti ki te pera?
Ri taku whakaaro e kore e ora. Ka rere te
mate o te matua, ka rere ki te tamaiti, ka
male. Titiro ki la te Pakeha hiki i ana
tamariki, e kore rawa e pena; tana hiki he
hiki ringaringa, tana waha he waha kakahu.

7. Tetahi, ko te kai. Kia pai te kai ma
te whaea. Ka kai te whaea i te kai kino,
ka haere te kino o taua kai ki roto ki te
waiu; ka ngote te tamaiti, na, ka ngau te
mamae i roto i a ia. He kai pai ano te
riwai ma te whaea; me kinaki ki te tote.
Ka nui te tote e kainga ana e te Pakeha. E
whakananua ana te tote e te Pakeha ki roto
ki ana kai katoa, katoa; tena ko te Maori,
kahore rawa he tote, no reira pea etahi o
ona mate i mate ai nga kaumatua, nga
tamariki hoki. Koia ahau ka mea ai, mo
kinaki nga riwai e te whaea ki te tote; my
te poaka hoki, me te ika hoki, me te paraoa
hoki, me kinaki katoa ki te tote. Tetahi

12

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

mixed with milk, and a little sugar. As for
tobacco, don't touch it, that is bad food
for the mother: let that be left for the old
men and old women. What, would you
have a women to smoke whilst she is suck-
ling her child? Don't do such a thing—
don't do it. Putrid corn also, and spirituous
liquors, must be given up entirely, together
with all kinds of putrid food, they must be
avoided. Now. if the mother's milk falls
short, the child must be fed with other good
food But what good food has the maori
for a child so circumstanced? None. Neither 

potatoes, nor kumaras, nor fish, nor
pork is good for it. Rather let it be cow's
milk, to supplement the milk of its mother:

let it be mixed with a small quantity of flour,
or arrowroot, and let it be thin. Then boil
it well, and mix it with a little sugar. But
when the child has grown-up a little, then
let it be fed with stronger food, and tried
with a little flour, i.e. Pakeha bread: also
with some potatoes, and a little pork, and
fish, but all to be eaten with salt. Let
the maori be very cautious about the food
for his children, after being weaned from the
breast. In my opinion, this is the reason
why so very many of the maori children die:

because of the want of suitable food for them
after the lime of weaning. Think much
about this: for I tell you that this is the
period during which most of the maori chil-
dren die, it is their being weaned from their
mother's milk, and no food, equally nutri-
tious being supplied in its place.

8. Perhaps men •will say to me, "The
maori has no money for the purchase of that
food, and soap, and clothes, and bedding
and all the rest: the maori has no money
with which to buy them." Lock here, that
statement is false. The maori possesses
great wealth. It is because he wastes his
riches. and because he has no love for his
children, that he cannot supply them will
suitable thing's. And hence I say that the
parents will be judged by the children, when

they reach the other world: i. e., because
of wasting their property, so that nothing is
left with which to buy things for their chil-
dren. Great is the waste of money over the
dead. Five and Six Pounds for a Coffin!
How many more Pounds will you give for a
coffin? Much treasure is buried in the
grave: much money is spent in food for the
mourner: great is the sin of this common
waste of money, and great is God's anger
because of it. The money is wasted over the
dead, and there is nothing left for the living
children. What do you think? Will the
corpse turn to that money, and to those trea-



kai pai ma te whaea, he miraka, ara, he
waiu kau nei, me tetahi ti; me tetahi huka
kia iti. Ko te tupeka, kauaka, he kai kino
tena ma te whaea, me waiho tena ma nga
koroheke, ma nga ruruhi; tena ma te wa-
hine whakangote tamariki e kai tupeka?
Kauaka, kauaka ra pea. Me te kaanga
pirau hoki, me te waipiro hoki» me whakarere
rawa, me nga kai pirau, me whakarere
katoa. Na, ka iti haere te waiu o te whaea,
me whangai te tamaiti ki tetahi kai pai. Be
aha ranei te kai pai a te Maori ma te tama-
riki penei? Kahore. E kore e pai te
riwai, e kore e pai te kumara, ekore e pai
te ika. e kore e pai te poaka. Engari te
miraka, ara, te waiu kau nei, hei apiti mo
te waru o tona whaea; me whakaranu ki
tetahi paraoa nohinohi, ararutu ranei, kia
iti, kia ngawari; me kohua kia maoa, me
tetahi huka kia iti. Na, ka kaumatua ake
nei, katahi ka whangaia ki tetahi kai pakeke,
ka whakamatauria ki tetahi paraoa, ara,
taro Pakeha nei; me etahi riwai, me tetahi

poaka, me tetahi ika, me kinaki katoa ki te
tote. Kia nui te tupato o te tangata Maori
ki te kai ma ona tamariki, me ka mahue te
ngote. Ki taku whakaaro, ko te wahi tenei
e matemate ai te tokomaha o nga tamariki
Maori, ko te kore kai pai mana, ano ka
mahue te ngote-u. Kia nui te whakaaro
ki tenei; e ki atu nei ahau ki a koutou, ko
te takiwa tenei e matemate ai te tokomaha o
nga tamariki Maori, ara, ko te whaka-
mahuetanga o te ngote, ko te korenga
rawatanga o te kai hei rite mo te u ka
mahue.

8. Kei te mea mai pea te tangata, "Ka-
hore o te tangata Maori moni hei hoko i ena
kai, i ena horoi, i ena kakahu, i ena peeti, i
ena mea katoa; kahore o te tangata Maori
moni hei hoko i ena mea." Rere! he
korero teka tena. Ka nui te taonga o te
tangata Maori. He maumau nona i ona
taonga, he aroha kore nona ki ana tamariki,
i kore ai te moni hei hoko mea mo ana
tamariki. Koia ahau ka mea ai, ka whaka-
wakia nga matua e nga tamariki ina ka tae
atu ki tera ao. Ara, no te maumau o te
taonga, te toe etahi moni hei hoko mea mo
nga tamariki. Ka nui te maumau moni mo
nga tupapaku kua male; e rimu pauna, mo te
kawhena, e ono pauna mo te kawhena! E hia
ake ranei nga pauna m ote kawhena! He
maha nga taonga ki roto ki te rua; ka nui
te moni hoko kai ma nga uhunga. E! ka
"ui te he o tenei tikanga maumau moni; ka
nui te ri ri o te Atua ki tenei. Maumau te
moni mo nga tupapaku, kahore rawa mo
nga tamariki ora. Tena: e tahuri koia te
tupapaku ki aua moni ki aua taonga? Ma

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER. 13

sures? And will it lie warm in the grave, in

consequence of its expensive coffin? On the

contrary, it will probably rise up in the day

of judgement, and condemn you, for having

wasted your treasure in the grave, and for 

having stolen your childrens money.

Great also is the waste of money in the

purchase of fine clothes for the adults, and

in tobacco and spirits and horses; and many

other things. And so the corpse is to be

dressed up liked the King; and the adult must

be like a king in the finery and abundance of

his clothing: but as for the children, they

may be lost in dirt, in cold, in hunger and

in poverty.

Perhaps the Native says, "He has no cow

from which to supply his children with

milk." Indeed! And why has he not?

Why? The land is wasted over the maori, 
who does not provide a cow, to give milk

for his children.

Parents! Listen to my affectionate ad-

vice, and leave off these wrong doings lest

all your children be destroyed. But rather

adopt the counsel I have goven you, that

your offspring may be saved, both in this

world, and the next.

J. WHITELEY,
Taranaki. Missionary

NOTICE! We are wishful that men of

understanding should write letters to

us, for insertion in the newspaper. But

only let things of importance be written,

such as anxious thoughts of the heart in

regard to the measures required to promote

the well-being both of the maori and the

pakeha. Let them be sent to the Editor of

the Manuhiri, and he will look at them;

and if the letter is proper, he will insert it

in the paper. We are willing for one por-

tion of it to be employed by the maori in

the expression of his good thoughts, but

the letters of the words be fairly written

that all our time may not be spent in search-

ing them out.

NOTICE

All persons wishing to suppy fresh

vegetables or other produce at the

Camp, at Otahuhu, will be permitted to 

do so at a spot set apart for that purpose,

but under the Camp regulations, which can

be obtained from the Market Master, Otahuhu. 



tana kawhena utu nui ka takoto mahana ai
te tupapaku i roto i te rua? Engari pea, ka
tahuri a te ra whakawa ki te whakawa i a
komou, mo te maumau taonga ki roto ki te
urupa, ano te tahae i nga moni o nga tama-
riki.

Ka nui hoki te maumau moni ki te hoko
kakahu whakapaipai mo nga kaumatua; me
te tupeka, me te waipiro, me Ie hoiho, me
te tini o nga mea. Ko nga tupapaku kia
penei me te kingi te whakapaipai? Ko nga
kaumatua kia penei me te kingi te whaka-
paipai, te maha o ona taonga? Tena ko
nga tamariki kia ngaro noa iho i te paru, i
te maeke, i te kai kino, i te rawakore

Rei te mea hoki te tangata Maori, kahore
he kau hei mea waiu mo ana tamariki. Ha!
He aha i kore ai? Inei? Maumau te
whenua mo te Maori kahore nei i mea i te
kau, hei waiu ma ona tamariki! E nui ana
te whenua hei haerenga kau; e nui ana te
whenua hei tupuranga kai, te taiepangia
tetahi paamu, hei haerenga kau ma nga
tamariki. E te whanau, whakarongo mai
ki taku kupu aroha! Whakareaea ena
tikanga he, kei ngaro rawa a koutou tama-
riki. Engari kia whakarite koutou i taku
korero, kia ora ai ratou, kia rangatira ai
ratou ki tenei ao, ki tera ao atu.

Na TE WHAITERE.
Taranaki. Minita.

PANUITANGA.

RERE! E hiahia ana matou kia tuhi-
tuhia mai nga tangata mohio i a ratou
pukapuka, kia maka iho ki roto ki te niupepa
nei. Otira, ko nga kupu nunui anake e tuhi
mai, ara, ko nga whakaaro taimaha a te
ngakau ki nga mea e tupu pai ai te tangata
Maori raua ko te Pakeha. Tukua mai ki te
"Kai-tuhituhi o te Manuwhiri," mana ano
e titiro: a, ki te pai te reta, ka panga e ia
ki roto ki te Pepa nei. E pai ana matou
kia waiho tetahi taha mo te Maori, hei
whakaputanga mai mo ana whakaaro pai:

otira, kia ata ririte nga reta o nga kupu, kei
pau katoa nga ra i te kimihanga iho.

PANUITANGA.

KO te hunga e kawe kai mai ana hei
hoko ma ratou, ki te Puni Hoia, i
Otahuhu, me kawe ki te wahi kua whaka

ritea hei takotoranga mo aua mea. Otira,
ko nga ture mo nga kai hoko, me tono atu
ki te Kaitiaki o te Makete, a, mana ano e
homai.

14 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

Maori Correspondence

Matakowhai, Aotea,

April 8th, I 861.
FRIEND MR. MCLEAN,—

Salutations to the Governor and you,
residing there at Auckland,—we have seen
your words of the 1st instant. My thoughts
are correct in regard to the welcome to the
Manuwhiri. It is for the men of the place
to bail the Manuwhiri, and bid him rest at
the kainga, and this is the cry of welcome.
"Welcome, stranger, from beyond the sky;

it was my youngest son fetched you from
the stars, and drew thee hither. Welcome!'

My thoughts with respect to this is, the
Pakeha is the Stranger and the Maori is the
man of the place. If the stranger sits down,
he does not soon rise to "Taki" (make a
speech'); the man of the place has to begin
it, and then the stranger and the man of the
place both make speeches. Friend, I have
not forgotten my thoughts about the wel-
come to strangers.

From

TE WETINI TE HORO.
To Governor Browne and
Mr. Commissioner McLean,
Auckland.

Kaipara, April 2nd, 1861.
FRIEND, MR. MCLEAN,—

I salute you. I have arrived at Kaipara.
In the first place, I came to fetch Male; and
secondly, to confirm the words of Waho and
Kawiti, words urging kindness and the sup-
pression of ancient evils. e] he only words
spoken at this meeting, were intended to
combine together the expressions of our
Fathers. Kawiti is dead, and Waho is dead,
but their words survive them. Let the Nga-
tiwhatua be animated by the gracious pur-
poses of our parents  kindly (intended) for
ourselves.

The expression of Kawhi and Waho was
this, "Return O Waho to Kaipara, and
cause the men to grow (or multiply) and
when they are numerous, then turn and try
your strength again in fight for the "Ikaranga-
nui." Waho replied, " What have we two
to do with that word? Listen to me, and
let us trample down that thing.'' These
were the words of our parents, and this their
oath. I therefore say, let these two tribes,
the Ngatiwhatua and Ngatihine be allied



He Reta Maori

Matakowhai, Aotea,

April 8,  1861.
E HOA, E MAKARINI,—

Tena ra korua, KO te Kawana to noho
mai ma i Akarana. Kua kite ahau i ta ko-
rua kupu, i te tuatahi o Maehe, 1861. E
tika ana taku whakaaro mo runga i tena ka-
ranga Manuwhiri: ma te tangata i (e kainga
e karanga te Manuwhiri kia noho ki te kai-
nga. Ko te karanga tenei, " Haere mai ra,
e te Manuwhiri Tuarangi', na taku potiki koe
i tiki atu ki te whetu o te rangi, kukume,
mai ai. Haere mai"

Taku whakaaro mo tenei ko te Pakeha te
Manuwhiri, ko te mahi te tangata  whenua.
Engari, ka noho ki raro te manuwhiri: e
kore e whakatika wawe te manuwhiri ki te
taki. Ma te tangata whenua e timata he
taki, ka tahi ka whai korero te manuwhiri,
te tangata whenua.

E hoa, e Makarini, kahore ano i ware-
ware taku whakaaro mo runga i tenei kara-
nga manuwhiri, ara, taku whakaaro ake.
Heoi ano,

Na TE WETINI TE HORO.

Kia Kawana Paraone,
Kia te Makarini,
Akarana.

Kaipara, Aperira 2, 1861.
E HOA E TE MAKARINI,—

Tena ra koe. E hoa, kua tae mai au ki
Kaipara ki te tiki mai i a Mate;— -kotahi; ki
te whakatutuki i nga kupu a Waho raua ko
Kawiti,—ka rua: he kupu atawhai na raua,
he pehi i nga kino o mua. Heoi ano nga
kupu o tenei huihui he hono i nga kupu a o
matou Matua. Kua mate a Kawiti, kua
mate a Waho, ko a raua kupu e ora ana.
Kia marama ai Ngatiwhatua ki nga kupu pai
a o matou Matua. He kupu atawhai mo
matou: ko te kupu hoki tenei a Kawiti ki a
Waho, "E hoa, e Waho! Haere, e hoki ki
Kaipara, whakatuputupu mai ai i te tangata.
Ka tupu, ka tahuri mai, ka ki i tetahi whainga
mo Te Ikaranganui" Ka mea atu a Waho,
"Hei aha ma taua tena kupu? Kia rongo
mai koe. Takahia noatia ano e taua tena
mea." Koia nei te kupu a o matou Matua.
aro, he oati tenei na raua. Koia ahau i mea
ai, kia honea enei iwi e rua, a Ngatiwhatua

TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

15

together, in accordance with the desires of
our parents. Enough.

From your friend,

From MAIHI PARAONE KAWITI.

AUCKLAND MARKET PRICES CURRENT.

BREAD STUFFS.

Flour, (fine),—£22 per ton.

'' second quality), —•£ 20 per ton.
Biscuit,—£1 12s.per cwt.
Bread,--per loaf of 2 Ibs. 6d.
Bran,—1s. 3d. per bushel.

BUTCHER'S MEAT.

Beef and Mutton,—7d. to 9d. per Ib.
Pork (fresh and salt),—7d. to 9d. per Ib.

FARM PRODUCE.

Wheat,—7s. to 7s. 6d. per bushel.
Maize,—8s. 6d; per bushel.
Oats,—6s. 6d. per bushel.
Potatoes,—£4 to £5 per ton.
Onions,—21/2d. per Ib.
Hay,—£6 10s. to £7 per ton.

DAIRY PRODUCE.

Butter,—2s. per Ib.

Eggs,—2s. 6d. per dozen.

Poultry,—5s. per couple.

Ducks,—5s. per couple.

Geese,—5s. each.

Turkeys,—7s. each

Hams and Bacon,—7d. to 1s. per Ib.

GROCERIES.

Tea,—2s. 6d. to 6s. per Ib.
Sugar,—4d. to 8d. per Ib.
Coffee,--1s. 1d. per Ib.
Rice,—5d. to 6d. per Ib.
Soap,—6d. per Ib.
Candles,—9d. to 1s. 6d. per Ib.
Tobacco,—4s. 6d. per Ib.

LIVE STOCK.

Horses,—£16 to £30 per head.
Working Oxen,— £50 per pair.
Sheep,—21s. per head.
Dairy Cows,—£7 to £12 10s. each.
Calves,—£2 15s. each.

VARIOUS.

Kauri Gum,—£1 to £12 10s. per ton.

Rope,—£55 to £40 per ton.

Bricks,—£4 per 1000.

Kauri (boards),—11 to 12s. per 100 feet.

Salt (coarse),—7s, per cwt.

Flax,—£45 per ton.



raua ko Ngatihine, kia tika ai ngu kupu a o
matou Matua. Heoi ano ena kupu.
Na to hoa,

Na MAIHI PARAONE KAWITI

Ki a Te Makarini,

Kei Akarana.

NGA UTU O TE MAKETE KI AKARANA

MEA PARAOA.

Paraoa (tuatahi).—£22 te tana.
Paraoa (tuarua),—£20 te tana.
Pikete,—£1 13s. te rau.
Taro,—te rohi 2 Ib. 6d.
Papapa,—Is. 5d. te puhera.

MITA.

Piwhi me te Hipi,—7d., 9d. te pauna.
Poaka (mea tote, totekore),—7d., 9d. te Ibs

MEA O TE MA ARA.

Witi,—7s., 7s. 6d. te puhera.

Kaanga,—8s. 6d. te puhera.

Oti,—6s. 6d. te puhera.

Riwai,—£4, £4 10s. te tana.

Aniana,—21/2d. te pauna,

Tarutaru Maroke,—£6 10s., £7 te tana

KAI KE.

Pata,—2s. te pauna.

Hua Heihei,—2s. 6d. mo te 12.

Heihei,—5s. mo nga mea e rua.

Parera,—5s. mo nga mea e rua.

Kuihi,—5s. te mea kotahi.

Pipipi,—7s. te mea kotahi.

Poaka whakapaoa,—7d.. 1s. te pauna.

KAI KE.

Ti,—2s. 6d.--6s. te pauna.
Huka,— 4d.— 8d. te pauna.

Kawhi,—1s. Id. te pauna.

Raihi,—5d.—6d. te pauna.
Hopi,—6d. te pauna.

Kanara,—9d.—1s. 6d. te pauna.

Tupeka,—4s. 6d. te pauna.

KARAREHE.

Hoiho, -£16—£50 te mea kotahi.
Kau Mahi,—£50 mo nga mea e rua.
Hipi,—21s. te mea kotahi.
Kau Waiu,—£7—£12 10s. te mea kotahi
Kuao Kau,—£2 15s. te mea kotahi.

NGA MEA KE.

Kapia,--£11—£12 10s. te tana.

Taura,—£55—£40 te tana.

Nga Pariki,—£4 te mano.

Kauri (nga papa),—11s., 12s. te rau pu

Tote (poaka,)—7s. te rau pauna.

Muka,—£15 te tana.

16 TE MANUHIRI TUARANGI AND MAORI INTELLIGENCER.

LET NOT THE MAORI BE DISTURBED
BY THE DOINGS OF THE WHITE
MAN.

Christchurch. April 16, 1861.
MY FRIENDS,—

I wish my words to be printed in the
Maori Intelligencer. In the past week, there
came to me some natives from Ropaki, from
their runanga, with letters. The cause of
their runanga was an alarm because of some
white men of Port Cooper, who had assault-
ed one of their women. In the morning.
this woman had gone with  her friends to the
town, to sell potatoes At 7 a. m., she was
walking on with the potatoes on her back,
when she was met by a white man—whose
name is unknown. This white man seized
her, used threatening language, so that she
dropped her potatoes from fright. Just then,
another white man made his appearance, and
the former one ran away. The woman re-
turned to her friends, and told her tale. On
this, they called a runanga, and considered
it was a bad sign, seeing that it is a lime of
war at Taranaki. They sent to me for ad-
vice in this matter.

Now, friends, let not the wrong doing of
any white man be laid to the charge of the
community. If any one treats you badly,
let his name be known, and have him sum-
moned, or else give him at once into the
charge of a policeman. Then the Magistrate
will adjudicate on his case in strict accor-
dance with the law.

From your loving friend.

A WHITE MAN.

LEAVEN FOR BREAD-MAKING.

IN eight quarts of Water, mix one pound of
flour, 3/4 Ib. of sugar, and 1/2 oz. of salt. Put
it on the fire and let it boil for one hour,
when lake it off. When cold, team it into
a bottle, and cork tightly. Having left it to
stand for a day and a night, you will have
good yest for raising the bread. One pint
can of it is the proper quantity for 18 Ibs.
of flour.—Haeata.

KEI OHO TE MAORI I TA TE PAKEHA
HANGA.

Akaroa, Aperira, 16, 1861.
E AKU HOA,—

Kia taia taku korero i roto o "Te Manu-
vvhiri i Tuarangi."' No roto i nga ra o te
wiki kua pahure ake nei ka pa mai ki ahau
etahi tangata no Ropaki, he mea tono mai
me te pukapuka no te reira runanga. Te
mea i runanga ai ratou, he oho no ratou, no
te mea i HIMI tetahi Pakeha o Puta Kupa ki
tetahi o o ratou wahine. No te ata hoki ka
u atu taua wahine me ona hua ki te taone.
me nga taewa ki te hoko. Haere ake ana i
te 7 o nga haora o te ata, me nga taewa ki
runga o te tuara. Ka tutaki ki tetahi
Pakeha, ko wai ranei tona ingoa, e kore ia

e kitea; heoi ra, ka mau taua tangata i te
wahine, ka korero kino, ka whakawehi i a
ia, makere ana tona kete taewa i te mataku.
Puta whakareke mai ana tetahi atu Pakeha i
tona whare. Ka oma te tangata tutu, ka
mahue te wahine; ka hoki ia ki ona wha-
naunga, korero ana i tenei mea: no reira
ratou ka runanga ai, mea ana, he tohu kino
tena, ka puta ki runga o nga ra o te wha-
whai kei Taranaki. Na, ka rapu mai ratou
ki ahau ki tetahi tikanga mo nga mea penei.

Heoi ra, e hoa ma, kia kaua te mahi poka-
noa a tetahi tangata e whakairi ki runga ki
te tokomaha. Me he mea ra, ka kino
tetahi Pakeha ki tetahi o koutou, kia mohiotia
tona ingoa, e tamanatia ai, kia tukua tonutia

ranei ki tetahi porihimana. Penei ma te
Kai-whakawa tana kino e whakarite, rite
tonu ki te ture. Heoi ano taku korero.
Na to koutou hoa aroha,

HE PAKEHA.

HE REWENA KIA PAI AI TE TARO.

RINGIHIA ki roto ki te wai (kia waru nga
kuata wai) he paraoa, kia kotahi pauna; he
huka, 3/4 pauna; 'he tote, 1/2 aunehi; me panga
ki te ahi; kia pau te haora kotahi e koro-
pupu ana, tangohia ki tahaki; ka matao,
ringihia ki roto ki te pounamu, me puru
rawa; waiho kia tu ana i te ra, me te po
kotahi, ka pai he rewena whakapupuhi taro.
Kia kotahi te paniki ki roto ki nga pauna
paraoa, kotahi tekau ma waru, ka rite. -
No te Haeata.