1855 - Davis, C. O. Maori Mementos...[and a] Collection of Laments... - BY A DEPUTATION OF WAIKATO CHIEFS

       
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  1855 - Davis, C. O. Maori Mementos...[and a] Collection of Laments... - BY A DEPUTATION OF WAIKATO CHIEFS
 
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PRESENTATION OF A FAREWELL ADDRESS TO SIR GEORGE GREY, BY A DEPUTATION OF WAIKATO CHIEFS.

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PRESENTATION
OF
A FAREWELL ADDRESS
TO
SIR GEORGE GREY,
BY
A DEPUTATION OF WAIKATO CHIEFS.

ON Thursday, the 22nd of December, 1853, about twenty Chiefs of note, from the district of Waikato, waited on Sir George Grey, for the purpose of presenting a valedictory Address to his Excellency on his approaching departure. This singularly interesting document was read by Wiremu Wetere, his companions having seated themselves near him in front of the Government House. The poems were chaunted in succession by the different Chiefs, the first and also the concluding one, being, as a mark of respect, allotted to the amiable and venerable Riwai Te Mokorou.

"The sentiments expressed were, as will be seen below, those of tender and affectionate regret, -- and the low, plaintive wail of the voices, and the mournful faces of the singers fully sustained the character of those sentiments. We scarcely know anything more suggestive of melancholy than the sound of the chaunt which expresses the grief of the Maori. It is not unlike the sound of the distant waterfall, --the Waitangi of human voices."

It was not only novel, but deeply gratifying to see each Chief, as he concluded his song, presenting to the Governor some venerated heir-loom of his family. Gratitude is a noble feeling, and may be evinced in a variety of ways. The higher circles of society lavish their means in procuring costly gifts as a mark of their esteem; but these children of the wilderness are obliged to

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content themselves by simple offerings, not the less prized however on that account, by a Ruler whose uniform kindness and attention to the native race deservedly entitled him to their confidence which they are accustomed to express by the endearing appellations of "Friend" and "Father."

These memorials of Maori friendship, together with the sentiments of deference which accompanied them, clearly exhibit the beneficial effects of moral suasion. The heart, we apprehend, in moat instances, will not be found wanting in feeling when the oil of benevolence is poured into its avenues; and certainly, the heart of the New Zealander is not less susceptible than that of other men: indeed we find him prepared to reciprocate with an earnestness we cannot but admire.

We hear much of cannibal Feejee, but few tribes, we think, could be found to outvie the inhabitants of these islands in deeds of cruelty and blood. The New Zealander's keen sense of honour stirred him up to avenge the slightest insult; and additional fuel was added to the fire of his lofty spirit by the representations of his priest. These things are matters of history now, and we scarcely recognise the dark-minded and ferocious savage in the swarthy countenances we meet with in our daily avocations. Nor is this mere assertion. "There they sat," says a gentleman who was present on this interesting occasion, "circled quietly around, --all clothed in European dresses--their tattooed faces, simple, earnest, grave, --one of them reading an address which had been signed by all of them--tendering, as a tribute of gratitude and allegiance, objects of former superstitious awe, and still, of cherished hereditary love, bidding farewell, probably for ever, to their British Governor and praying Divine Providence to watch over his safety and welfare."

The exhibition of scenes such as these are alike honourable to the Governor and the governed, and will doubtless be regarded by all parties concerned, as one of those pleasing reminiscences on which the memory delights to dwell.

The hereditary value of the ornaments was given at the time they were presented, and their names are as follows:--

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"Tuohungia" 1--An ear-drop presented by Ta Kerei Te Rau, a Chief of great rank and influence.

"Whatitiri"--An ear-drop, presented by Riwai Te Mokorou, the aged Chief of the Ngatiruru tribe.

"Kai tangata"--An ear-drop, presented by the Chief Reihana Poukawa of the Ngatihaua tribe. 2

"Te Pirau"--A Heitiki or image made of greenstone. This ornament is worn round the neck, and is of great value in the estimation of the New Zealanders.

"Kaukaumatua"--An ear-drop.

Both these were forwarded by the son of Wetere Te Paki, an

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account of whose death was published a few months ago, and may not be uninteresting to our readers. 3

This memorable meeting 4 was concluded by chaunting the following song:--

Lo! from afar the gathering cloud
Enwraps the sky as with a shroud.
And heaving in its ancient pride,
The bosom of the restive tide
Breaks forth anew, in hoary foam, --
Whilst I in deepest sadness roam,
Or sit me down, to mourn the day
That tore my loving son away.
Son did I say? Ah, he was more
Than son--the stay, the life, the core
Of this fond heart, now tempest toss'd,
And with him all my joys are lost
Thou art instructing day by day
The people how to read and pray.
Ah, could they not in others find
An object suited to their mind?
Must thou alone, the lov'd, the best,
Be taken, while they spare the rest?
Go, Father, soaring on the breeze
That speeds the bark across the seas;
Go, mantled in the morning cloud,
Of which our Southern sky is proud;
And visit England's land of yore,
Alight anon at Here's 5 shore.

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Where Haki 6ploughs the angry deep
Or eyes the billows as they sleep.
Go Governor of noble mien
And bear thy message to our Queen.
The ties that bind thee to thy land
Have severed thee from ours: nor hand
Nor heart of ours may claim thee more,
Thy home is now on Albion's distant shore.

TRANSLATION OF ADDRESS.

Tukupoto, Dec 16, 1853.

How great is the pain of our hearts in consequence of our Governor going to a distant land.

The grief of the heart commences with the rising of the sun since we heard the tidings of his proposed visit to England. We are therefore endeavouring to ascertain the reason why this Taniwha 7 Governor, Sir George Grey, should tear himself from us.

We thought, indeed, that you would have remained in this land as a father for us.

On your arrival in this island the rain was beating, and the wind blowing fiercely, and then you lifted up your voice to calm the raging elements. 8

Cease from your strife ye wintry blasts
And let our isle be free;
Then Western airs shall fan the land,
And Southern airs the sea.
And darkness shall be seen no more
To lift its gloomy form;
And light-winged clouds shall gild the sky
And calm succeed the storm.

Go, O Father, to England, and may the Divine Being preserve you while you are voyaging on the great sea. When you go into the presence of Queen Victoria, and inquiries are made by her [respecting us natives], say, that we are blessed with peace owing to the good governors she has sent us. If you are

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requested to return hither, O Father, then come back to us, your children whom you have left in a state of uneasiness. Do not leave beyond [the sea] the basket which contains the great or good speeches. 9

Go, Oh Father, to England, and the Lord preserve you and our good Bishop while crossing the sea. O Father, come thou back to us in company with our good Bishop.

This is our song for you and our good Bishop, who is going hence:--

I sit in Solitude and vaguely look about me
As the tribes, in companies draw round to speak
Their thoughts, for the loved one, who was ever nigh,
Whose presence lighted up my countenance
And filled my heart with joy, comes not again,
How restless are my nights! I sleep not
When I lay me down, for this poor fluttering
Heart is ever wakeful.
I would that there were sharp edged
Stones 10 within my reach to cut in curves
The skin, and show the friend, far, far
Removed from this the love I bear him.
Tis he that makes me great.
Thou will be carried forth to Kawa's
Heights and dews shall drop upon thee,
Dews that drop upon the mountain shrubs
Of Wairoa. Thou wilt also bestow
Thy fond embrace to other friends, to those
Who dwell upon the Otu hills. 11
Go Father! Go soaring on the winds
That drives the vessel hence, and
Leaves us here to battle with the foe;
Otarakiteawas fall 12 has tied thee
To another land, --not ours.

This is a song of love to the Governor from the assembled Chiefs:--

When Hineuru 13leaves, my whole
Employment then will be to guard
The entrance of the house at Kapu. 14

This is another. There will be an earthquake in the land.

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O Governor, when you depart. Or why do you go, O Governor? --there will be much confusion when you leave.

Ruaimoko, 15 hold thou the land, bind the land, that no eyeballs be turned up in defiance. 16

There is another prayer to bring back the dead to life.

Thy limbs are stiff; thy life is fled
And thou art now among the dead. 17
But nerve unite to nerve again!--
And flow thou blood within each vein!
And Oh, his valued life restore,
And give him back to us once more;
That he our father still may prove.
The fervour of our growing love.

The following is a song for Tuohungia, an ancient Pounamu:--

The Morning's sacred glow is seen beyond--
The morn that found the people watching
For the foe. And while they slept
The friend amused himself and went his way.
Ye who are slumbering yonder
Awake! Tuoha leaves us; --He's
Going to the heavens, What evils
Now await us! But even if
Ye had cut yourselves in grief
Ye would not catch the passing shadow
Of the brave one who is my treasure.

Hone Te Paki, eldest son of Wetere Te Paki, stood up and said:--

Yes. Let this meeting make known its unanimous wish to keep Governor Grey. The ashes of our fathers are in the tombs, and he has witnessed their deaths. Te Kepa is dead, Mare is dead, Hori Takiwaru is dead, and Wetere, te Paki is dead, and other chiefs of Waikato.

As a token of my affectionate regard, I send Governor Grey a Heitiki 18named Te Pirau. This was left us by our fathers as a remembrance of them.

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This is my song for the gift handed down to me by our ancestors:--

These are O Hika as our knees
Or ancle bones. Like household gods
We hide them in the roof.

And this is my song of affection for Governor Grey:--

The fog is spread along the sky
Why hangs it there?
My tears flow on as if my eyes were
Springs of water, while my spirit
Unites itself to his.
O Father come thou forth and plunge me in
The stream, 19 it may be that my love thereby
Will wane. I stood alone as Horororo's
Spiral mountain stands; --but who I ask
Has given to the tribes all these endearing ones? 20

The number of persons who attended this meeting amounted to one hundred and forty, and the words of this meeting are:--

"Father come back to us whom you have left in grief, or whom you leave in our grief." These are the names of some of the Chiefs who attended the meeting, we cannot write them all down.

Riwai Te Mokorou,
Tuhikitia,
Wiremu Poukawa,
Te Weteni Taiporutu,
Reihana Poukawa,
Ta Kerei Te Rau
Karaka Hiko,
Tamati Paeturi,
Karaka Te Au,
Pukewhau,
Karaka Taniwha,
Iharaira Te Ngohi,
Hone Wetere Paki,
Paora Tuhua,
Warena Ngapaka,
Te Teira Kono,
Hoera Toanui,
Tipene Tahatika.

Go, O Father, and return to us all.

*** An image made of greenstone and worn round the neck, an ornament much prized by the New Zealander.

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TE KAWENGA ATU O TETAHI PUKAPUKA POROPOROAKI,
KI A
KAWANA KEREI,
NA TE
RUNANGA RANGATIRA O WAIKATO.

I te Taite, i te 22 o nga ra o Tihema 1853, tae ake ana nga tino Rangatira, erua pea te kau, no Waikato, he kawe atu i te Pukapuka Poroporoaki ki a Kawana Kerei, ka tata nei ka rere atu ki tawahi. Ko taua pukapuka rawe he mea panui na Wiremu Wetere, noho ai ana hoa i pahaki atu i a ia i te marae, i mua atu o te whare o te Kawana. Ko nga waiata, he mea whakahua na tenei Rangatira, na tenei Rangatira, ko to mua, me to te hiku rawa i whakaritea mo tera kaumatua ataahua, mo Riwai te Mokorou.

"I pai te waiatatanga o enei tau, i haere i runga i te aroha, he mihi mamae na ratou. Haunga te mate nui ki te kononohi mai o te reo, poururu tonu nga mata i te whakahuatanga ai o nga waiata. Kahore he mea hei rite mo tenei te whakaaroha, ara te rangi o nga tau Maori; e penei ana me te rere e rangona nei te tangihanga mai, i tawhiti."

He rawe, he pai ke ano tona, ina tirohia atu te whakataturanga o tenei, o tenei taonga namata ki a te Kawana, i te mutunga o nga waiata. He mea nui ano tenei, te aroha whakahoki, a, he tini nga hua e kitea ai tera mea pai. Ko nga rangatira nunui i roto i a taua, e whai ana ki nga mea utu nui hei owha atu ki a ratou i pai ai; ko tenei, he tamariki enei no te koraha, a, e tango noa ake ana ratou i te mea ririki hei whakaputanga aroha; otira, ki tenei

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Tumuaki atawhai, aroha hoki ki nga iwi Maori, he mea nunui ano ara, koia koa hoki e u nei te whakaaro ki a ia, a, e puta atu nei o ratou kupu aroha, o ratou kupu "Whakahoa" "Whakamatua."

Ko enei tohu Maori mo te hoatanga, me nga kupu manaaki i tukua mai ki runga ki aua taonga, he hua tenei no roto i te tikanga marie. E whakaaro ana matou, ki te mea, ka ringihia te hinu o te aroha ki roto ki nga kokonga o te ngakau, ka pupu ake i reira nga hua o te pai; oti ra nei e pakeke rawa ake ana te ngakau o te tangata Maori i to te rau atu? E mea ana matou e ririte ana, mei te mea, nganahau tonu ki te whakahokihoki i te aroha ana aro atu te tangata. Koia koa hoki e whakapaingia nei.

He nui ano nga rongo puta mai, mo tera iwi kai tangata mo Whihi, otira, e whakaaro ana matou kahore he iwi hei whai i nga tangata o enei motu te nanakia rawa, te whakaheke toto. Makari ake nei te mea, oho rere te mauri o te tangata ki te rapu i tana uto, a, mumura haere ana tona hinengaro whakakake, i nga kupu kokirikiri atu o tona tohunga. Ko tenei, kua pahika ke ara tikanga. a, kihai i matauria ki nga kanohi parauri e tirohia i nga mahinga i rau rangi, --kihai i matauria iho, ko nga hunga tutu enei o mua. Ehara ianei enei kupu i te mea tito noa ake. "Noho mai ana ratou," e ai ta te rangatira i kite i tenei mea nui "i waenga o te hono--mau rawa ki nga kakahu Pakeha; ko o ratou kanohi ta ki te moko, e ahua marie mai ana, e korero ana tetahi o ratou i te pukapuka i tuhituhia na e ratou, e hoatu ana i o ratou manatunga tuku mai o nga tupuna i roto i te tapu, --e poroporoaki ana ki to ratou Kawana o Piriteni mai, i to ratou mutunga kitenga pea, --a inoi ana ratou ki te Atua kia tau iho nga pai ki runga ki a ia, kia tiakina paitia hoki."

Ko te whakakitenga o nga mea penei he pai mo te Kawana, mo te hunga hoki e kawanatia ana, a, ka waiho pea tenei i roto i nga mahara hei whakamoemititanga a nga takiwa e takoto ake nei.

Ko nga rerenga o aua taonga, he mea tataku mai i te hoatutanga ai, ko nga ingoa enei:--

Ko "Tuohungia,"--He kuru pounamu whakakai taringa, na Ta Kerei Te Rau, he Rangatira tera, he tangata whai mana.

Ko "Whatitiri,"--He tara pounamu, na Riwai Te Mokorou, he Rangatira no Ngatiruru.

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Ko "Kai-tangata,"--He tara pounamu whakakai, na Reihana Poukawa, he Rangatira tera, no Ngatihaua.

Ko "Te Pirau,"--He Heitiki tera; ko te whakapakoko e heia nei e te tangata Maori ki te kaki. He taonga tenei e tino manakohia ana.

Ko "Kaukaumatua,"--He tara pounamu whakakai taringa.

Ko enei erua he mea tuku mai na Hone Te Paki, i taia nei nga korero mo te matenga o te matua, i nga Marama kua pahure ake nei; ko nga korero enei mo tona matenga, tena pea e paingia e te kai titiro. 21

Ko te mutunga o tenei huihu ataahua, ko te waiata nei:--

Kokirikiri ai,
Te ao kapua e rere mai ra, kei te moana e, i.
Ki konei au,
Mihi atu, ai, tangi atu ai ki taku nei tamaiti, e, i.
E hara i te tangata,
Ko to whatutoto o te ngakau motuhia, putunga mahara i au, e,
E apo ra, e,
Koe te tangata, kia tokomaha, mo te koropiko, mo te turei, wana tau.
Haere ra e Pa!
Ki Ingarangi, ki Rehia, mau e rere atu, ki te taha rangi,
Tau atu ana
Ko Tautehere, hei i a Hakirau, te tangata here puka, e.
Ko te Kawana,

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Hei whiu atu ki tawhiti, kia te Kuini ra. e, i.
Mawai e pupuru
Nga hua reka, o te Kawana, te kahupu, te kaha nui,
Nga rau hanga,
Hei whakapai iho, mo nga ha! ka tawhiti na koe, e.

TE PUKAPUKA POROPOROAKI.

Tukupoto, Tihema 16, 1853.

Ano te mamae o matou ngakau ki te haerenga atu o to matou Kawana ki tawhiti!

Ka puta mai te ra, ka manukanuka noa iho te ngakau, ki te rongo o tona haerenga ki Ingarangi; koia matou i rapu ai, ki te maunutanga o tenei taniwha i te rua, o Kawana Kerei.

Ka hua matou, ka noho tonu iho koe, hei matua mo matou. I tou taenga tuatahi mai ki tenei motu i rokohanga mai e ua ana te ua, e pa ana te hau o te kino, katahi ka maranga tau tara i te rangi kia pai:--

Whakataka tou hau ki te Uru,
Whakataka tou hau ki te Tonga,
Kia makinakina i uia,
Kia mataratara i tai,
Kia ao ake te ra,
He tio,
He keho
He hauhunga.

Haere ra e Pa ki Ingarangi. Ma te Atua koe e tiaki, i a koe e rere ana i te moana nui. E tae atu koe ki a te Kuini Wikitoria, e uia mai koe, mau e ki atu, "Ora ana te mahaki ki te pai o ana Kawana." E tonoa mai koe e Pa, me hoki mai ano ki a matou, ki au tamariki kua waiho nei e koe kia karangirangi kau ana i te whare; kaua e waiho atu te putea o nga korero pai.

Haere ra e Pa ki Ingarangi; ma te Atua korua ko to matou Pihopa pai e tiaki i a korua e rere atu ana i te moana. E Pa! Me hoki tahi mai korua ko to matou Pihopa pai, ki a

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matou. Ko ta matou waiata tenei mo korua ko to matou Pihopa pai, ka haere atu nei:--

Taku noho noa
Taku tirotiro noa
I waenga i te hono, e.
Te tane hoki ra,
I piri mai ki a au,
I o taua moenga, e.
Moe ko ana koe,
Moe huri ana au,
Moe mata tu tonu,
Waiho nei taku ate,
Tuaki kau atu ai.
He kore mata ra, ki
A haea iho
Te kiri awhi ai, e.
Whakahaerea ra,
Na runga o te Kawa
Ka tokiia to kiri, e.
Nga hau tuku iho
No roto Te Wairoa, e.
To kiri mirimiri,
Ki te hinu Karamea
E ripo ana te kakara, e!
Ma te hoa i te muri,
Mana rawa e homai
Nga nui ki te tau, e
I Taupuhipuhi atu ra,
Korua nei ko te hoa
Te puke i Otu, e.
Taku mahuri totara,
Unuhia noatia.
Haere ra e pa, e
I Kapohia pea,
I te hau o te wae,
He pakanga ka nui, mo
Te Tara-ki-te-awa,
I herea mai ai, e!

He waiata aroha tenei mo Kawana na te whakamenenga:--

Ka riro Hineuru,
Ka waiho ra nge au,
Hei tiaki roro whare,
Ki Kapu ra ia.

Tenei ano tetahi ngeri:--

Ka ngapu te whenua!
Ka haere a Kawana ki whea?
E Ruaimoko!
Purutia!
Tawhia.
Kia ita.
Aha ita,
Ita, ita.

Tenei ano tetahi karakia kia whakahoki mai i te wairua ki roto ki te koiwi:--

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Tihe pakitua,
Tihe pakiaro,
Ka matua au,
Ka matua koe,
Wiwi,
Wawa,
Pawe,
Pawe,
Hoki mai ano,
Ko to koiwi;
Tihe! mauri ora.

He whakaoriori mo Tuohungia, he pounamu no mua:--

Ra te ata tapu,
Kowhae kei runga.
He ata mata tu.
No te iwi e, i.
Arangahau iho te hoa,
Nga kawe ora maku.
Koutou e moe tonu mai,
Te whakarahia
Ka riro Tuoho ki te rangi.
Ka kino, ka pa ra, e
Mei horipitia,
E mau korua,
Te ata o te taonga?

Ka tu ake a Hone Te Paki, ara, te matamua o Wetere Te Paki. "Ae! e te whakaminenga, puritia Kawana, ta te mea, kua pirautia. Kua mate a Te Kepa, kua mate a Mare, a Hori Takiwaru, me Wetere Te Paki, me nga rangatira katoa o Waikato, a, kua pirautia. Ko taka ka hoatu hei whakaputanga aroha ki a Kawana Kerei, ko te Heitiki, ko Te Pirau te ingoa. Ko te mea tenei i mahue iho ki a matou i to matou matua, hei tirohanga mo matou. Ko taku waiata tenei, mo te oha o a matou matua kua mate:" --

Tena ra e Hika ma,
Nga turi pona,
O tatou matua,
Ka riro.
Tena ra, e Kui ma,
Nga whakaonganga
O roto o te toetoe,
Ka wharau.

Tenei ano tetahi waiata aroha mo Kawana Kerei.

Ra te pukohu, ho
Rahia: i tarea
Mai ano koe, ki
A pehea iho?
Puna te roimata, i
Paheke hu kei aku kamo!
Awhi wairua kau, nui
A nei ko Te hoa.

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Tu mai e Pa, i
Wehea ki te wai
A hemo ake ai, te
Aroha i au.
Ka whakahuangongo, te
Utu ki Horohoro.
Na wai homai, te
Makau rau kau
O to iwi, ra e?

Ko nga tangata i huihui ki tenei whakaminenga i mea. "Hoki mai ano e Pa ki a matou ka mahue i konei karanga kau ai."

Ko nga ingoa enei o etahi o nga Rangatira ka tuhituhia, ekore e taea te tuhituhi.

Riwai Te Mokorou, Tuhikitea, Wiremu Poukawa, Te Weteni Taiporutu, Reihana Poukawa, Ta Kerei Te Rau, Karaka Hiko, Tamati Paeturi, Karaka Te Ao,

Pukewhau, Karaka Taniwha, Iharaira Te Ngohi, Hone Wetere Paki, Paora Tuhua, Warena Ngapaka, Te Teira Kono, Hoera Toanui, Tipene Tahatika,

1   "Tuohungia" is an ancient ear-drop, and was taken from a piece of greenstone of the same name. It came into the possession of Ta Kerei's ancestors, six generations ago, and allowing thirty years for each generation, we are carried back one hundred and eighty years. The order of the genealogy is as follows; -- Huaki, his son, Te Kurutaewhakaaea; his son, Te Aturangikahu: his son, Puata; his son, Te Rauanganga; his son, Potatau Te Wherowhero. From the Rauanganga it passed into the hands of Te Haupa, a famed Chief of the Ngatipaoa tribe, whose residence was at Taupo on the Thames. This circumstance was owing to his marriage with a Waikato Chieftainess named Tiki. At the death of Te Haupa, his eldest son Rakatau became possessor of this hereditary treasure, and from him it descended to a younger branch of the family represented by Te Raurowha, a Chief of great celebrity. At this warrior's decease, it was claimed by his son Te Aho, who was united in marriage to a woman of renown of the Ngatiteata tribe, whose name was Tamo. "Tuohungia" now passed into the hands of the bride's father, Te Tawha, who located himself at Mauinaina, a fortress of considerable strength, situate on the banks of Tamaki. This pah was stormed by the Ngapuhi tribes, and Te Tawha with others, fled for their lives to Awhitu, near the Heads of Manukau Harbour, where this family relic was buried in the land. Te Tawha fell at the battle of Matakitaki with many hundreds of his comrades, and he being the only depository of "Tuohungia," it was now supposed to be lost forever. Some years after, a violent easterly gale set in, and the prized greenstone was washed from its bed of concealment, and was discovered on the strand by an old man on his way to a neighbouring settlement. As Achan of old coveted the "goodly Babylonish garment," so did the aged warrior covet what was far dearer to him than the "wedge of gold;" he seized his prize, and bore it away in triumph to a safe hiding place. He ultimately made his priest acquainted with the secret, and ere long it was noised abroad that a valuable greenstone had been found. The whole village was speedily aroused, and a sight of the much talked of Pounamu was loudly demanded, when, to the dismay of the old man and the joy of the multitude, it was recognised as the long missing "Tuohungia." It was immediately taken possession of, and carried to an appropriate part of the settlement, where the people gathered round to weep over it, their wild lamentations resounding through the woods. After the mourning was over, "Tuohungia" was given to the Chief Kaihau, who at that time was the representative of the family of Te Tawha. The joyful news soon spread from village to village, and on reaching Te Wherowhero, his daughter Te Paea was despatched to fetch the venerated stone. It was arrayed in the choicest vestments, and carried off with solemn pomp to the great Waikato Chief. At a public exhibition of "Tuohungia" there was a considerable concourse of persons, who, as a great favour, were permitted to gaze on this bequeathment of their forefathers. A loud and long mourning ensued, after which the almost deified heir-loom was placed in the safe custody of Ta Kerei Te Rau.
2   "Kai-tangata" was the property of Te Waharoa Nui, the principal Chief of the Ngatihaua tribe residing at Matamata, of whom honourable mention is made by the natives generally. There was a great assemblage of persons on the occasion of this warrior's death, and many of the ancient and influential Chieftains travelled considerable distances to lament over him. The ear-drop in question was at that time given to Te Rauanganga, and subsequently it found its way to a branch of Te Waharoa's family represented by Porokoru Ngahuahua of the Ngatikoura tribe, and ultimately it became the heir-loom of Wiremu Poukowa, the father of the young man who presented it to Sir George Grey. It is said that "Kai-tangata" has passed through the circle of many an ancient Maori family, and amongst them, that of the great Taupo Chief Te Heuheu--its early history, however, seems but little known.
3   "Wetere Te Paki, Chief of the Ngaungau." says his biographer, the Rev. Mr. Ashwell, "was formerly a great native priest, and one of the most eloquent speakers in Waikato. He was taken ill on his way home from Auckland, and on arriving at Motutara, he thus addressed his tribe-- 'My children, hold fast the Gospel, and be of one mind. The merits of Christ alone can save us." At an interview subsequently with some neighbouring Chiefs, he gave expression to his sentiments in the following song:--
"---------O this agitation!
It rends me like the tumult of a robber's
Breast, when captured with his spoils. My sentiments
Were uttered, and re-echoed by the waving
Trees at Tarua. The cloud will linger
In the quiet sky whilst I am by the current
Borne along, passing in quick succession
Tidal streams... Why preys the malady
So slowly on this frame when death is coveted?
But lo! this death is here, it comes apace."
When visited by Mr, Ashwell, he remarked, "I am indeed glad to see you. I am very ill, but Christ is my salvation, and my heart is light." A short time previous to his dissolution he exorted his son and other relatives to make sure work for eternity, and quoted several passages of Holy Writ applicable to his own state. When about to enter the dark "valley of the shadow of death" the whole of the tribe gathered round him to witness the last struggle. His spirit seemed tranquilised, while he breathed his desires to heaven in the following appropriate manner; --"Oh Christ! take care of me. Strengthen me by Thy Holy Spirit, for Thou art my --." The conclusion of the sentence was uttered in the eternal world, where we trust he is adoring that Saviour he honoured while on earth. "He was always present," continues Mr. Ashwell, "at our Missionary Meetings, and his consistent conduct and desire to spread the Gospel was a cause of much joy. He was baptised about ten years ago by the Rev. R. Maunsell. and was confirmed by the Bishop of New Zealand in 1845."
4   The Translator is indebted to W. Gisborne, Esq., Commissioner of Crown Lands, for the hints contained in the foregoing sketch; the quotations are from the pen of that gentleman, he having published an interesting account of this interview in a recent number of the "Maori Messenger."
5   Tautehere, the Maori name for some of the countries in Europe.
6   An old New Zealand trader named John Love.
7   Taniwha is a god and applied only to the most powerful Chief. The allusion to Sir George Grey is exceedingly complimentary.
8   This is a very beautiful allusion to the disturbed state of New Zealand on the Governor's arrival, and to the immediate results of his administration in quelling the rebellion.
9   This sentence refers to the Governor being a man of ability and sound judgment.
10   This is in reference to a custom among the New Zealanders cutting themselves with stones and shells, thereby causing the blood to gush from this self inflicted torture. It is expressive of the deepest emotions of the heart
11   England is meant.
12   This may very likely mean that some acts of the Natives have displeased Sir George Grey in consequence of which he leaves New Zealand.
13   Hineuru--a distinguished personage of old--it here means Sir George Grey.
14   This quotation from an old song may have two meanings. One is, that when Governor Grey has gone, --that troubles will arise and the time will be taken up in guarding their homes; --another is, that a spirit of indifference will pervade the minds of the native population, Sir George Grey not being here to stimulate them to industry, they will lounge about the doors of their houses.
15   Ruaimako is a god said to reside in the bowels of the earth and has great power When a shock of earthquake is felt it is said to be Ruaimoko turning himself in his bed. It refers here to the influence of the Governor.
16   In time of war the more determined parties brandish their weapons and turn up their eyeballs so that the white of the eye only is seen. This state of things has passed away and Sir G. Grey is alluded to as the author of the present peaceable state of New Zealand. It is also a call upon the god Ruaimoko to put forth all his power in order to prevent the Governor from leaving New Zealand.
17   The object mourned over is supposed to be dead or rather in a dying condition. The Governor's absence from New Zealand, is considered by the Natives to be as though he were dead. The prayer is for his restoration to live, namely his return to these shores.
18   The Pounamu or Green stone mentioned was presented to the Governor by the deputation who read this Address. The reader will discover the allusions to His Excellency without comment.
19   This is a reference to the custom of accompanying the priest to a stream where certain incantations are used, and water sprinkled upon the person labouring under some real or imaginary malady. Love is thus treated as a disease requiring the intervention of the priest to remove it.
20   The tribes are supposed to sit in solitude and dejection in consequence of Sir George Grey's departure, after a time they are surrounded by numerous friends, and the question is asked "Whence came they?" which means that these new associates were not likely to wean their affections from the original object of their regard.
21   "Ko Wetere Te Paki, te Rangatira o te Ngaungau" e ai ta tona Minita ta Te Ahiwera "he tino Tohunga Maori no mua; a, heoi ra ano te tangata nganahau ki te korero i te nui o Waikato. I pa te mate ki a ia i te hokinga ake i Akarana; no to taenga ki Motutara, ka mea atu ia ki tona iwi, --"E te whanau! kia u te pupuri i te Rongo Pai; me whakakotahi te whakaaro. Heoi ano te oranga mo tatou, ko te matenga o te Karaiti." Muri iho o tenei ka tae ake te pahi kia kite i a ia, a, he mea whakapuaki tona whakaaro i reira ki te waiata, koia tenei:--
Kahore hoki e te pawera e hahae atu nei!
Uera ka ra nge au me he keia ka mau rawa ra te ringa.
Naku hoki nga korero tuhia ana nga urututu
Ki te Tarua paki atu ai. Hei konei, e
Te kapua tu noa ai! ka riro au i te ia
Tuku te kawhaki nga ngutu awa ki kapenga!
Mate tutoro e aurakina nei roto!
Tenei ra ka piri mai, ka tata mai.
I te haerenga atu o Te Ahiwera kia kite i a ia, ka mea, "E hari ana au mo tou taenga mai. He nui toku mate; otira, ko te karaiti toku oranga, a, e mama ana toku ngakau" I mua tata atu o te hekenga, ka ki ake ki tana tama, me ara atu whanaunga, kia kaha te whakapono, a, whakahua ana i etahi kupu no te karaipiture, mo nga rerenga o ana whakaaro. Ka haere ka tomo ia ki te "raorao o te atarangi o te mate" ka puaki ana kupu pai koia enei, --"E te Karaiti tiakina! whakakahangia au ki to Wairua Tapu! ko koe ano tuku--" Ko te mutunga o tenei korero i puaki ki tera ao, kei reira koa e whakapai ana kia te Karaiti, i whakanuia nei e ia te nohoanga ai ki te ao nei. "I huihui tonu ia" e ai ta Te Ahiwera "ki o matou whakaminenga mo te Rongo Pai, ako tana haere tika, me ana hiahia ki te tuku haere i te rongo pai nga mea i hari ai te ngakau ki a ia. Kotahi tekau tau kua pahure i tona iriringa e Te Manehera; a, i te tau 1845 i whakauria ia te Pihopa o Niu Tireni."
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