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I have the honor to forward, for the information of the Government, the enclosed copy of a circular letter addressed by
It is understood that Tamehana's object in convening this meeting is to ascertain the state of feeling throughout the Island on the question of maintaining a national independence under the so-called Maori King. He is said to have declared his wish to hear the arguments on both sides, and that the question should be settled in accordance with the opinion and wishes of the majority. I have been applied to for advice as to whether this invitation should be accepted. Many of the chiefs are disposed to go. I do not at present see any objection to their doing so, but have hesitated to give a decided answer before communicating with the Government on the subject. I have now the honor to request that I may be favored with the views of the Government with reference to this question.
Kia Tohi Pekamu, kia Ngakai, kia
To Tohi Pekamu, to Ngakai, to
Friends, there is a meeting here for all the tribes. This is our word to you to select persons of understanding out of all your runangas. Let four of this and four of that come to this
Tena koe. Kua rupeke nga iwi ki te huihuinga ki Peria. Te take he mahara na
Salutations to you. The tribes have assembled at the Peria meeting.
Ko to runanga o Peria 1862 i tu te runanga o Peria i te 24 o nga ra Oketopa, 1862, ko
Tioriori, Ngatikoroki ka mea, kaua te aroha ki te tangata e katia, engari ko te whenua anake me kati. Hemi Ngatihourua, Waikato, Ngatihaua, ko te ra tenei a Tawauwau, ne. Wiremu Tame-hana, te tikanga o tenei o te ra o Tawauwau, Ko te kino; te he ritenga mo ta koutou ngangare ko Ngaimahanga no reira ka mea ahau, akuanei whiti kau ana te ra ki tua o Tawauwau. Mohi Kaka o Ngatihourua. Whakarongo mai naku ano taku rori, ta te Kawana rori mana ano tana.
Herewini, Ngatinaho, No mua ano taku purutanga i te rori a tae ana mai ki nai anei.
Ti Oriori i karangatia tenei hei ture mo te mate, mo te ora, Ngaiporou tenei te ritenga, ta te Kawana, kia ia ano tana he aha te kino o tenei, me waiho ki te ture te ritenga.
Heoi ano, kihai ahau i rongo i o tetehi rangi korero. E rua ture nui i whakapumautia.
Enei ture kahore he whakawa, ko Waitara kaore he whakawa. Ko nga ture ririki me wha-kawa.
Heoi ano toku aroha ki a koe kia aroha hoki koe ki au.
The runanga at Peria took place on the 24th day of October, 1862.
The cause of that runanga being called in 1862 was, to lay down laws for the good of this island of New Zealand; on the 24th, in the afternoon, the signal was given for assembling. The tribes that assembled were the Ngatiporou, Ngatikahuhunu, Ngatiterangi, Ngatiwhakane, Ngati-tamatera, Ngatipaoa, Ngatimaru, Ngatiraukawa, Ngatimaniapoto, Ngatikoroki, Ngatihinetu, Ngatihikairo, with the Waikato and Ngatihaua, and many other tribes of this Island, Ngati-haura, Ngatimahanga, and Ngatimahuta;
The korero commenced on the afternoon of the 24th.
Karaitiana of the Ngatikahuhunu then arose and said: I wish to ask you a question. To whom does this land Maungatawhiri belong?
The Waikato stood up and said: Maungatawhiri is mine, the Pakehas have one side of it.
Te Wirihana: The closing has been enjoined upon us, "This sentence is very ambiguous, and may also bear this construction: "If the law closes the roads, and it be broken, death will ensue."
Wiremu of Natiraukawa: I am for stopping the roads.
Ngatiporou of Waiapu: I am for closing or stopping the roads.
Waikato replied : I do. Where are the roads to? To Wellington.
Karaitiana then asked of his forty followers—Is this road that is to be made to Wellington right? The whole forty at once said: No, it is not right.
Hoera: Let the water of Waikato be closed, and the men kept from becoming Queen's people.
Tioriori of the Ngatikoroki said: Let love to men not be stopped, but only the land.
Hemi of Ngatihourua said: Waikato and Ngatihaua! This is the day of Tawauwau, is it not?
Mohi of Ngatihourua: My road is my own. Let the Governor's road be for himself.
Pakaroa: I am opposed to the roads.
Herewini of Ngatinaho: I have held (against) the roads from long ago to the present time.
Tioriori: This has been proposed as a law for life and for death.
Ngaiporou: This is the plan. Let the Governor keep his. What harm is there in this? Leave the matter to the law.
This is all. I did not hear the korero of other days. Two matters of great importance were decided upon.
These laws (or resolutions) are not to be whakawaed (discussed).
There is to be no whakawa (investigation) about Waitara.
As regards smaller laws (minor points) they may be whakawaed (investigated).
This is all my love for you, show your love for me.
Ko ahau tenei, ko te Takawaenga o Nui Tireni. Ko taku mahi tenei, he mahi Takawaenga. Ehara ahau ite pakeha, ehara ahau i te tangata maori. He hawhekaihe ahau. Kua kai ahau i a koutou kai, kua moe ahau i roto i o koutou whare, kai tahi, korero tahi, haere tahi, inoi tahi, kai tahi i e Hapa Tapu, Koia ahau ka ki atu nei ki a koutou; he hawhekaihe ahau. Ekore e taea taku hawhekaihetanga te unu. Kei roto hoki i toku tinana, i toku kiko, i oku uaua, i oku wheua, i taku mongamona. Ina hoki, he hawhekaihe katoa tatou. Ko to koutou kakahu—he hawhekaihe he weruweru maori tetahi wahi, he kakahu pakeha tetahi whai. Ko to koutou kaha—he kaha hawhekaihe, Kei te ngakau, he toa maori, kei te ringaringa he rakau pakeha. Ko a koutou hoia—he hawhekaihe; he tangata maori te tangata, ko te kakahu ia, he kakahu pakeha, ko te whakahau, he reo pakeha. Ko to koutou mana—he hawhekaihe, ko te mana he mana maori, ko te ingoa he ingoa pakeha. Ka to koutou whakapono—he hawhekaihe; he pakeha, te matua tane; o koutou ngakau, te matua wahine, whanau ake he tamaiti, na, ko te whakapono. Koia ahau ka ki atu nei ki a koutou, he hawhekaihe katoa tatou, me noho tatou i runga i te whakapono kotahi, i te aroha kotahi, i te ture kotahi.
Ae ra, kia kotahi te Whakapono, te Aroha, te Ture. Kia kotahi. Kahore i wareware i a au te kupu a to tatou matua, ko te Whakapono, ko te Aroha ko te Ture. Kahore ia i mea mai ki a tatou, kia maha nga Whakapono, kia maha nga Aroha, kia maha nga Ture, engari kia kotahi. Ka tuturu oku waewae i runga i tena kupu. Kei mea koutou he pokanoa naku. Na Wiremu ahau i karanga. Whakaaetia e te Runanga o Whaikato tetaha i takiwi tenei ra hei whakapuakanga maku, kia rongo katoa ai nga iwi ki aku whakaaro. Tena koa, hurihia mariretia aku whakaaro nunui.
Ko te Ture kia kotahi, Kua rongo koutou ki te kupu a Tamihana mo te pukapuka a te
E pena ana te mahi a te pakeha, he Runanga ano kei Poneke, he Runanga ano kei Akarana, he Runanga ano kei Ahuriri, me to ratou upoko takitahi ano. Whakatakotoria e ratou nga ture mo o ratou wahapu, mo o ratou rori, mo o ratou hokohokonga, mo o ratou whenua, mo o ratou aha noa; na, ka oti te whakatakoto, waiho ma Kawana e whakapumau, hei ture mo nga tangata katoa e haere ana i nga rori, mo nga kaipuke katoa e tau ana ki nga wahapu. Kahore kau he ture whakahipahipa, kowhiti tangata. Engari, he Ture katahi mo tatou katoa.
Koia ahau ka ki atu nei kia koutou, Whakaaetia taku whakaaro tuatahi:—Ko te Ture kia kotahi.
Tenei ano te tuarua:—Ko Waitara, kia whakawakia.
Ehara tenei i te mea, naku anake tenei kupu. Nau, e Tamihana, na koutou, e Ngatika-hungunu, na matou katoa, na nga Pakeha takawaenga, na te Matina, naku, na nga Minita katoa.
Nau tenei kupu, e Tamihana, i te otinga o te whawhai ki Waitara.
Ko
Waitara,
waiho mate Ture e titiro.
Ma tehea ture, ma ta te tangata maori ranei? ma ta te pakeha ranei? kahore. Engari, ma ta tatou tahi.
Na koutou tenei kupu, e Ngatikahungunu:—Mehemea he puhera witi, ka, whakawakia; he hoiho, ka whakawakia; he poaka, ka whakawakia; tena ko tenei ko te whenua, ko te mea tino nui kihai i whakawakia.
Na matou katoa, na a koutou hoa pakeha tenei kupu o mua iho.
Ko te he o
Ko toku mate tenei. Kahore i whakawakia a Waitara. Ko te rongoa tenei mo toku mate; kia whakawakia. Ma wai ma e whakawa? Ma tatou tahi. Ma o koutou tangata mohio ki te tikanga maori. Ma o matou tangata mohio ki te Ture pakeha. He tangata kotahi o koutou nana te he; na, ko Te Teira. He tangata kotahi o matou, nana te he, na, ko
Tena koa, whakaaetia mai taku tikanga, te tuarua:—Ko Waitara kia whakawakia.
Tenei ano te tuatoru:—Ko Tataraimaka kia nohoia marietia e te pakeha nona te pihi.
Ehara tenei i te kupu hou. No taku haerenga i houange nei, i tenei marama ano, i Oketopa. maua ko
Tena, homai tau kupu, kia kotahi, Ekore e kaiponuhia mai tau kupu kotahi. Ekore
Whakaaetia e koe nga tikanga pai e ora ai tatou. (Na, ka anga atu ki a Iwi Katoa o Nui Ihu Karaiti e Whakapono nei, e tumanako nei tatou katoa; Whakaaetia nga tikanga pai, e ora ai tatou.
Here am I, the mediator of New Zealand. This is my work, mediation, I am not a Pakeha, neither am I a Maori; I am a half-caste. I have eaten your food, and I have slept in your houses: we have eaten together, talked together, travelled together, prayed together, and partaken of the Lord's Supper together; and therefore I tell you that I am a half-caste. My being a half-caste cannot be altered (or uprooted). It is in my body, in my flesh, in my sinews, in my bones, and in my marrow. We are all half-castes; your clothes are half-caste—one portion of your garments is Pakeha and the other Maori. Your strength is half-caste; in your hearts you have the Maori courage, and in your hands Pakeha weapons. Your soldiers are half-caste; the men are Maori, but their clothes are Pakeha, and the word of command is given in the Pakeha language. Your "mana" (power or authority) is half-caste; the "mana" is Maori "mana," but the name is Pakeha. Your religion is half-caste; the Pakeha is the father and your hearts the mother, and the son that is born is religion. Hence, I say to you, we are all half-castes, and therefore let us live together in one religion (or faith), one love, and one law. Yes let there be but one religion, one love, and one law; let us be united. I have not yet forgotten the words of our parent, "Religion, Love, and Law." He never told us to have many religions many
Ist.—That there be one law. You have heard Tamehana's word in regard to the Duke of Newcastle's Despatch. I will explain that document to you. If you wish Matutaera and his Runanga to make laws for you, submit your laws to the Governor, and it will rest with him to confirm them, that laws may become laws for us all, and be respected by Pakeha and Maori.
The work of the Pakeha is similar. There is a Council (Runanga) at Wellington, a Council at Auckland, and a Council at Ahuriri, each having its head. They lay down laws for their wharves, roads, business transactions, lands, and other things. When the laws are made they are submitted to the Governor for confirmation, and then they become laws for all; for men travelling on the roads, and for all vessels anchoring in the harbour. There is no irregular or partial law. There is but one law for us all. Therefore, I say to you, consent to my first proposition—That here be but one law.
This is the second: that Waitara be investigated. It is not as though this was my word alone. This was from you, O
This was your word, O Tamehana, at the conclusion of the war: "As for Waitara, let the law look into it." Which law? The Maori law or the Pakeha law ? Neither, but the law of both.
This was your word, O Ngatikahungunu: "If it was a bushel of wheat, a horse or a pig, it would be investigated; but land, the great thing, was not investigated."
This was our word, the word of all your Pakeha friends from the first.
Governor Browne's error was not investigating Waitara. It was this that caused my sickness,
Waitara not having been investigated; and the medicine for my sickness will be to investigate it. Who is to investigate it? Both (Pakeha and Maori). It must be done by your men who are well acquainted with Maori customs, and by our men who are skilled in Pakeha law. The error on your side was that of a single man, namely Te Teira: and on our side the error was that of one man, namely Governor Browne. Leave it to us; the many rectify the error of one man.
Come now, agree to my second proposition: That Waitara be investigated.
3rd.—This is the third:—That Tataraimaka be quietly occupied by the Pakehas, to whom the land belongs.
This is not a new word; when I came here this time last year (in October) with mate there.) I shall not enlarge upon that subject. It is finished, and
Let me have your one word; don't begrudge your word, for the word of the many will not be grudged. Let Tataraimaka be quietly occupied by the Pakeha. (Here the Bishop looked towards Matutaera and took off his hat.) O Matutaera! Principal chief of Waikato, I urge you now in the name of our parent who went to sleep in love, consent to the good plans (or propositions) by which we shall be saved. (Ho then turned towards
"Na, ano te pai, ano te ahuareka, o te nohoanga o nga tema o nga tuakana i runga i te whakaaro tahi." Waiata 133, 1.
I te kimi ahau i roto i te Karaipiture, e pai ranei te Atua ki te wehewehe. Kimihia noatia ake, i te timatanga taea noatia te mutunga, na, heoi ano taku o kite ai, e pai ana te Atua ki te whakakotaki. Na Hatana te wehewehe, na te Karaiti te whakakotahi, koia hoki a te Karaiti i haere mai ai ki tenei ao, hei Hepara pai, hei huihui i nga hipi katoa kua whakamararatia, kia meinga ai hei kahui kotahi. Tera ke te mahi a Hatana, he whakamarara i nga hipi. Hoani 10, 12. (Kua kitea e koutou tenei tikanga. Kua korerotia e koutou tenei tikanga. Kua korerotia nuitia e koutou tenei waiata,—"Ano te pai, ano te ahuareka o te nohoanga o nga teina o nga tuakana i runga i te whakaaro tahi."
Na te rerenga mai o nga tangata o ia iwi, o ia iwi, Waikato, Hauraki, Ngatihaua, Ngaiterangi, Ngatiwhakaue, Wakatohea, Ngatiporou, Ngatikahunguuu, ki tenei Hui i runga i te whakaaro tahi. Ano te pai, ano te ahuareka, o tenei tu noho, o te noho tahi.
Kotahi te mea i hapa. Na, ko te pakeha hei noho tahi. Kahore ano kia ata rite te kupu a to tatau waiate. Te tuakana kua tae mai, te Teina kua noho atu. Me noho tahi te teina raua ko te tuakana.
Ko wai te Tuakana? na, ko koutou ko nga Tamariki a Hema. Kowai te Teina, na ko matou, ko nga tamariki a Tapeta. Me noho ke ranei matou? me noho tahi ranei? tena koa, hurihia mariretia taku patai.
Ehara tenei i te pokanoa, i haere mai ai te pakeha ki tenei whenua. Engari he kawenga na te Atua. Nga Minita Pakeha. Na te (Maka 16, 15.)
Tenei ano te kupu a te Atua, mo matou katoa, mo nga Tamariki a Tapeta.
"Ka meinga a Tapeta e te Atua kia tohatoha noa atu, ka noho ano hoki ia ki nga teneti o Hema."— (Kenehi 9, 27.)
Ko te tino tikanga tenei o to tatou waiata; kaua ra taua e whakatete ki a taua, he teina he tuakana nei hoki taua. (Kenehi 13, 8.) Engari, kia pai, kia ahuareka, te noho o nga teina o nga tuakana i runga i te whakaaro tahi.
Kua rongo koutou ki ta te Atua i pai ai. Tenei ke to mahi a Hatana, me waiho a Iharaira hei whakatupato mo tatou.
He tangata mohio rawa a Horomona, Tama a Rawiri. Koroheke ka koroheke, parori ke tona ngakau, whaia te karakia whakapakoko. Koia te Atua i mea ai, kia wahia tona kingitanga kia rua. He whakaaro ki a Rawiri, ki tona papa, i roa ai te wehewehenga. No Rehopoama, no tana tamaiti, ka tahi ka tino wehea. Kotahi tekau nga iwi ki te kingitanga o Iharaira. Erua ki te kingitanga o Huria. Te take, he pakeke no Rehopoama. He taitamariki hikaka tena, kikai i rongo ki nga matua. Ko taku mohiotanga tenei, ko te tino tupuna o te kino, ko te pakeke. Korero mai, korero atu, ngawari mai, ka kore te pakanga.
Koia i whakaukia ai tona ingoa:—Ko Heropoama tama a Nepata, nana a Iharaira i mea kia hara.
Huri noa nga tau kotahi mauo, na, ka tae mai a te Karaiti. Kua hoki etahi o nga tamariki o Iharaira ki Hamaria, me te mau ano i to ratou pakanga. E mohio ana koutou ki te korero a te Karaiti raua ko te wahine o Hamaria. (Hoani 4, 9.) Heoi ano ta ratou i pai ai, he kati kau. Katia nga kai, katia nga huarahi, kata nga wai, katia nga tangata; kahore i tatatata te Hurai ki te tangata o Hamaria. Kahore i manakohia te tangata, i anga ona kanohi ki te haere ki Hiruharama. (Ruka 9, 53,)
Na, te putanga mai o te Karaiti, oti rawa atu te tikanga wehewehe, te tikanga kati. Pakaru iho te taiepa wehewehe. Haehaea te arai. Tahoroa nga maunga. Wharikitia nga repo. Whaka-tikaia nga wahi kopikopiko. Whakamaenenetia nga wahi taratara. Whakamaroketia nga wai hohonui hei huarahi ma tana i whiriwhiri ai. Karangatia nga manu katoa o te rangi kia rere mai ki te rakau kotahi, maru ai. Huihuia nga hipi katoa, ki roto ki te kahui kotahi. Haoa nga ika katoa ki roto ki te kupenga kotahi. Tamariki a Hema, a Hama, a Tapeta—Tamariki a Aperahama. a Ihaka, a Hakopa,—haere katoa mai ki te Atua kotahi, ki te Ariki kotahi, ora ai i te
Tenei matou te tu nei, he teina, he tuakana, i runga i to whakaaro tahi. He Pihopa pakeha te teina, he Minata maori, te tuakana. Ko te hiahia tenei o toku ngakau o mua iho, kia waka-pakia te Minita maori, hei rite ki a matou. Ahakoa kiia e te pakeha," ekore e rite." kahore ahau i whakaae atu. Ahakoa kua mea te tangata maori i mua," Hei aha mawai te Minita maori, ekore matou e tahuri," kahore ahau i whakaae atu. Tohe tonu ki te whakato i nga tau e rua tekau, titiro mai,—na te Atua tenei hua. Ka titiro ahau ki aku tuakana, ki enei Minita maori, e noho nei, na, ka tino kaha rawa taku whakahua i to tatou waiata'—" Ano te pai, ano te ahuareka, o to nohoanga o nga teina o nga tuakana i runga i te whakaaro tahi."
Tenei ano taku ritenga maori hei whakamutunga.
Kua kite ahau i tetahi manga i pipi mokemoke ki roto ki te repo. Heoi ano tona nuinga, he he nuinga paru kau. Ko tona otinga tenei, he ngaro noa. Ehara ia i te wai, ehara i te whenua. Kahore ia i inumia e te tangata, kahore i haerea e te hoiho, kahore i hoea e te waka: kahore i parautia e te parau; kahore i rerengia e te kaipuke. Kati noa iho i runga i tona nuinga poauau te manga kahore nei i pai kia rere ki roto ki to awa. Waiho, ma te tuna e ngokingoki, ma te poaka e titakataka ki reira.
Engari te manga ataahua, te manga pai, he mea whanau hou no roto no te kopu o te rangi; tirohia tona kaha ki te pekepeke ki nga wairere: ki te rererere ki nga taheke; he toho hoki nona ki te mahi i tana mahi, ara, he wakanui i te awa. Tae rawa mai ki te putahitanga, kua ngaro tona ingoa. Tengaronga o Puniu, na, ko "Waipa; te ngaronga o Waipa, na, ko Waikato: te ngaronga o Waikato, na, ko te moana nui. Ko tona nuinga tenei, ko to te manga, kia ngaro pai ki roto ki te awa. Ko tona nuinga tenei, ko to te awa, kia ngaro pai ki roto ki te moana. Waihoki ko toku nuinga tenei, ko to te tangata kotahi, kia ngaro ki roto ki te Hahi; ko to te Hahi nuinga Korin. 15-28.)
" Behold how good and how pleasant it is for Brethren to dwell together in unity."—Psalm 133, Iv.
I searched in the Scriptures to see whether God approved of division; I searched invain from the beginning to the end. The only thing that I saw was, that God approved of unity. It is Satan who causes division; unity is Christ's. It was for this that Christ came into this world, as a good shepherd to collect all the scattered sheep that they might be called one flock. Satan's work, on the contrary, is, to scatter the sheep. (John 10–12.) You have seen this, and have frequently read this
"How good and how pleasant it is for brethren to dwell together in unity." Now, the men of the different tribes of Waikato, Hauraki, Ngatihaua, Ngatirangi, Ngatiwhakane, Whakatohea, Ngatiporou, and Ngatikahungunu, have with one accord assembled together at this meeting. How good and how pleasant it is thus to dwell, to dwell in unity. There is one thing wanting. and that is, that the Pakeha should sit together with you. The words of our psalm have not quite been fulfilled yet. The elder brother has arrived, the younger has staid away. Let the elder and the younger brother sit together.
Who is the elder brother? You, who are the children of Shem, Who is the younger brother? We, who are the children of Japheth. Must we dwell apart, or dwell together? Care-fully consider my question.
The coming of the Pakeha to this land was not an unauthorised act; they were led here by God (or they were moved to come here by God), the Pakeha ministers. The. last words of Christ, the son of God, were:—"Go ye into all the world and preach the Gospel to every creature." (Mark 16–15.)
This is God's word for us all, for the children of Japheth. "God shall enlarge Japheth, and he shall dwell in the tents of Shem." (Genesis 9–27.)
This is the real meaning of our psalm. " Let there be no strife between me and thee, for we are brethren." (Genesis 13–8.) "But well and pleasantly let brethren dwell together in unity." You have heard what God approves of; Satan's work is different. Let Israel be a warning to us.
Solomon, the son of David, was a very wise man, but when he grew old his heart changed, and he followed the worship of idols, therefore God commanded that his kingdom should be divided in two. It was consideration for his father David that delayed the separation, but in the days of his son Rehoboam the separation was finally accomplished. Ten tribes to the kingdom of Israel, and two to the kingdom of Judea. The cause of this was the hardness of Rehoboam. He was a rash young man, who did not listen to his parents. I believe that hardness (obstinacy) is-the real parent of evil. Talk together, and let each party yield (a little), and there will be no wars. Jeroboam then arose. God placed him in a good position, but he put himself in a bad position. Had he approved of unity he would have been in a good position. His being in a bad position was through division. He did not approve of his people going to worship at Jerusalem. He divided the temple in twain; divided the worship, a d divided the law. He did as Solomon did, worshipped images, and made two golden ealves, imitating the worship of Egypt. Then a succession of bad kings reigned over Israel, until the day in which the ten tribes were carried away captive and lost. Hence he is called " Jeroboam, the son of Nebat, who caused Israel to sin."
At the expiration of one thousand years Christ came; some of the Children of Israel had returned to Samaria, but their feud still continued. You remember Christ's conversation with the woman of Samaria, (John 4-9 ) The only thing they eared for was prohibition of intercourse. There was an interdiet on food, on the roads, on the water, and on the people. There was no intercourse between the Jews and the men of Samaria. No man was received whose face was set towards Jerusalem. (Luke 9–53.)
When Christ appeared, the system of separation and non-intercourse was at an end. The division fence was broken down, the partition torn asunder and the mountains levelled; the swamps were covered over, the crooked made straight, and the rough places smooth, and the deep waters were dried up to make a way for his chosen. All the fowls of heaven were called to fly together to one tree, there to be sheltered: the sheep were brought to one fold, and the fish into one net. Children of Shem, Ham, and Japheth; children of Abraham, Isaac, and Jacob, come all to one God and to one Lord; to be saved by the same religion, to be kept in the same love, and to stand in the same law.
Here we stand, the elder and the younger brother, in one and the same mind; the younger brother is the Pakeha bishop, the elder the Maori minister. This has been my desire of old, to ordain Maoriminiaters, to bo like (or equal to) ourselves. The Pakehas might say that "they will never be equal; " but I did not agree (with them.) Although the Maoris might say formerly,—" Who wants Maori ministers? we shall not turn (to them)." Yet I would not agree. For twenty years I have continued to plant, and behold! this is God's fruit. I look at my elder brothers, these Maori (manga, a branch, i.e., of a stream) which sprung up in a swamp; it was only great in mud and the end of it was, it disappeared altogether (or was lost); it was neither water nor land. No man drank of it, horses could not walk on it, nor could canoes paddle there. It was not ploughed with a plough, nor could vessels sail upon it. It remained alone in its stupid greatness, this branch stream which refused to flow to the river; it is left for eels to crawl through, and for pigs to wallow in. But a good and pleasant stream newly born from the womb of the heavens; behold! with what vigour it leaps the falls and flows down the rapids. It perseveres in doing its work, that is, in increasing the size of the river. By the time that it reaches the confluence its name has ceased; the Punia is lost in the Waipa, the Waipa in the Waikato, and the Waikato in the ocean. This is the greatness of the branch stream, to be lost in the river, and that of the river to be lost in the sea. So in like manner this is my greatness, that of the one man, to be lost in the Church, that of the Church to be lost in Christ, and the greatness of Christ is, to be lost in God, "That God may be all in all"—(Corinth. 15–28.)
Matutaera arrived at 1 p.m. on
I did not attend the opening ceremonial, but there were no war dances, or firing of guns.
The afternoon was spent in complimentary speeches, after which the King's procession—40 soldiers in uniform—and the Ngaruawahia Council returned to their house at the top of the hill.
The ground was occupied by about 500 men and women; with the King's party there may sometimes have been six hundred persons on the ground.
As far as I could gather there were present of men—
Long waiting in the morning; much private talk with some of the principal men.
W. Thompson asked about the opinion of the Duke of Newcastle. I told him that the Duke had written to say that there was no objection to Matutaera and his Council making laws, and presenting them to the Governer for confirmation, in the same manner as the Superintendents of Provinces. The idea seemed to strike him, and he announced it afterwards to the meeting.
12.30. The hopper of a steel mill, used as a speaking trumpet, sounded, for dinner, and we went into a long booth with two rows of low tables, set out with large slices of bread, and panni-kins, and containing about 130 persons. The waiters, including W. Thompson, passed in the open space between the two tables, replenishing pannikins with tea, and supplying bread and sugar— all very clean and orderly. Huge fires were at the end of the booth, with cauldrons of boiling water.
Business began at 1 p.m., W. Thompson coming forward and planting two sticks, one for the ayes, and the other for the noes, and announcing the subjects for discussion,—
The first and second subjects were a good deal mixed up, as being of the same nature, and a number of speakers rose in rapid succession, to deliver their votes on the same side, namely for stopping the roads (Kati), and their votes were registered by a teller, placing smaller sticks by the side of the negative pole.
Raharuhi o te awa a te Atua asked whether the Maories had anything to do with Maungatawhiri, as they had with the Waipa Road, referring to the opposition of
Te Raita answered that the question of Maungatawhiri was only between Maoris and Pakehas. Speakers then began to give their votes for stopping the roads.
Hohaea Matata (of Whakatane) Hoera (Ngatiporou) Paraone (Tauranga) Te Tauaroto (Ngaiteata) Wiremu (Waihoa) Kereopa (Rotorua) Raharuhi (Te Awa o te Atua)
Wiremu Toatoa (Ngatikahungunu) thought that some of the speakers had gone too far, that they proposed a complete division between the two races, which could not be carried out.
W. Thompson (Ngatihaua) Eparaima (Waiapu) Pineaha (Ngatimaru) Te Reweti te Mauotea (Tauranga) Paora (Putatere) Tawati (Tauranga) Tawaha (Tauranga) Tamihana (Awa o te Atua) Perenara(ditto)
Wiremu Toetoe (Awamutu)Te Pakanga Te Herewini Ngatiho (Kohekohe) Tioriori (Ngatihaua) Pineaha (Hauraki) Wiremu te Raho (Pukaki) Karaitiana (Ngatikahungunu) Karaka Tuhoroa &c., &c., &c.
A question then arose about three pieces of ground at Lower Waikato—
Takingawairua, Koheroa, and Meremere—
And it was answered, "Kihai i hokona takitahitia, kihai i whakaaetia e te iti e te rahi."—" They were not purchased, singly, they were not agreed to by small and great."
Karaitiana reproved the "hikaka " of Hoera Ngatiporou, and deprecated their style of speaking. "Kia ata ki. E Ngatiporou. E Hoera, he tangata tauhou koe, me tou korero kua tae ahau ki nga iwi katoa, kahore he wahi o tenei whenua i toe i ahau, kei te pito rawa koe, ko ahau kei waenga nui."—"Speak gently, O Ngatiporou, O Hoera, you are a stranger, and Your speech is also strange, I have attended all meetings, there is no part of this land where I have not been; you are from one end; I am from the centre."
There was a good deal more, but at last
III. The third question was brought forward—"Ko nga Pakanga o tenei whenua kia waiho ma te ture e titiro, ma te whakawa e whakarite."—" All disputes in this land to be enquired into and judged by the law."
Some discussion arose upon this, and the debate was adjourned.
The debate was resumed upon the Pakanga Whenua (land feuds) questions, and discussed well and temperately, and finally agreed to as above.
"To cut out the tongue of any minister who treated the authority of the Maori King with contempt, and any Pakeha who treated the King with contempt to be expelled."
Wirihana Toatoa (Ngatikahungunu), objected to such laws as promoting division between them and the Pakehas, describing their own position among the settlers at Ahuriri. and the peaceable way in which they lived together.
"Our King is set up—love, "Our King is set up—esteem, "Our King is set up—unity. "Our King cannot be set up by division."
At this stage of the meeting, about one on Saturday, I asked
He said that his wish had been overruled, and they would not be discussed at all. I said, then I have nothing more that I care to hear at this meeting; and went away.
The Pakeha question, I afterwards heard, was discussed in a friendly spirit; and it was agreed that Pakehas were at liberty to stay where they are. But I did not myself hear the decision.
Early this morning I wrote to Matutaera, W. Thompson, Rewi, and Karaitiana, proposing three questions, and asking for an audience:
I received answers from the King's Council and W. Thompson, granting the request.
About nine, the King came down with his guard, and many old men spoke and sung their songs; about 9.30 the King came out of his tent, and made the shortest of all short king's speeches:
" Welcome my parents. " Welcome my elder and younger brothers; welcome all the tribes of New Zealand. "Hold fast to religion. " Hold fast to love.
The third co-efficient (Ture) was dropped, probably as involving an inconvenient question, on which he did not wish to express an opinion.
I was then called upon to speak, and spoke to my three points for about a quarter of an hour, after which I sat down; the opposition took the lead.
Hoera of Ngatiporou, brought up his party to the negative pole for Waitara, calling for the women to swell the number.
Ngaiterangi came up in a body, and did the same.
Then both parties came forward again and sat down in a body and fired off a Ngeri.
Hauraki then came forward 14 or 15, and sat in the middle as neutrals, some of my friends claimed them as affirmatory votes, but their old leader rose and said,
"No, we are sitting in the centre (between the two parties); there is death here, and death there."—(Pointing to the two sticks.) An old man came up to me and said,
"Do you consent that the King shall stand ?"
This being repeated thrice, I was obliged to rise and answer:
"I consent to there being one law, whether by the Queen, by the Governor, or by Matutaera. Whether carried out by a Pakeha or Maori Runanga. I consent to there being one law for us all. This is what I consent to."
The speaker was not satisfied with this, but remarked that I called him Matutaera, and not the King, and defined his own shade of opinion thus—
"Let there be one law, but let the authority be divided in two."
Many speakers followed, chiefly on the opposition side; among them W. Thompson, whose whole apology for an acknowleged change of opinion, was the "Deception of the Ministers, the occupation of the Ia, and the Governor's letter to Matutaera," ("That he would be punished by-and-by.")
I was obliged to deny the charge of "deceit," and to remind him that from the time of my meeting him at the Hui at Ihumatao till now, I had never ceased to object to the name of king.
Voters then began to come forward in favour of the Waitara enquiry.
Heta, Tauranga Hoera, teacher of Ngaruawahia. Paora, brother of Wetini Taiporutu , with a good sensible speech.A native Assessor, whose name I did not learn.
Old Kihirini came and sat by me, and said he would have voted for me, but for the occupation of the Ia.
Ngatikakhungunu then began to speak, but as they entered into long details of their own letters, and Renata's speech, which was read at full length, I came away at one o'clock, taking a, friendly hint from Karaitiana that as I had expressed my opinions, and opened the subject, they would get oh better without me.
I forgot to mention that
I asked whether it was from Governor Browne or Governor Grey, and settled the point by referring to the date, Oct. 3rd, 1860.
An old man. ingeniously said, that they had been often told, that though the Treaty at Waitangi was made by Governor Hobson, it was binding on all the Governors.
I then left the meeting and came on to Tamahui.
My general impressions are,
Nga korero o te hui ki Peria.
Kei runga ko Eparaima ka mea, no Ngatiporou ahau ki Whaiapu, he reo ahau no nga mano e rima 5000, ekore ahau e pai kia puare te rori, kia whiti ranei i Mangatawhiri, i Whaingaroa, ki te tuakina te puku o te tangata ka mate. Waihoki. ki te puare to rori i
Kei runga ko
Kei runga ko Hemi no Ngatimahanga i haere mai ahau ki a kite i te ra o Tawauwau, na te reta a Wiremu ahau i tiki ake kia haere mai ki a kite i te ra o Tawauwau. Mo te aha te tangata i rere ai
Kei runga ko
Kei runga ko
Kei runga ko
Kei runga ko Wiremu no Ngatiraukawa
Kei runga ko Ngairo, no Kahuhunu, ki Wairarapa, ka mea, no te ngutu ahau o te ika nei o Aotearoa kei te wehiwehi au ki Mangatawhuri ki Whangaroa me kati ena, ka huri.
Kei runga ko Paora kaiwhata, no kahuhunu Ahuriri. Ka mea. Kaore matou e ate matau
Kei runga ko
Na whakarongo, ko Mangatawhiri, ke te Koheroa, ko Meremere. Ko enei pihi kei runga mai o Te ia. Ko enei pihi he mea
Kei runga ko Karaitiana no Kahuhunu i Ahuriri, ka mea, he pena ano hoki nga piihi o Kuini kei roto i nga rohe o te Kingi, he Whenua kihai i
Kei runga ko te Wirihana, Ngatikahuhunu Ahuriri. Ka mea. E rite ana Mangatawhiri ki nga pihi i io matou whenua ka patai ki tona iwi, e hoa ma, he runanga whakariterite korero tenei kaua e whakaroaina, taku ra me waiho i ta te tokomaha i kite ai, ka huri.
Kei runga ko te Harawira Ngaiterangi Moturoa wahi a Taurana. Ka mea, ko tenei, ka kati nei i a tatou ma Waikato ano e he ai tenei korero, ka huri.
Kei runga ko Hohaia, no Whakatane, ka mea, Whakaronga mai e nga iwi nei,
Kei runga ko te Hira no Ngatihau Whanganui, ka mea, he kotahi ahau na Hau i haere mai au
Kei runga ko
Kei runga ko Wiremu te Waharoa ka mea, kua oti enei kupu. Na Whakarongo mai e tenei huihuinga, e toru enei take korero ka whakapuakina nei, ko te reti, me reti ranei me kore ranei, ko te nama, me nama ranei me mutu ranei, ko nga rongo taima me whakarite, ko nga Pakeha e noho ana i roto I nga rohe o nga maori, me
Na, he mea wehewehe nga tangata motu ke tenei iwi, me tera iwi, me ia iwi, me ia iwi, a he mea rite tonu a ratou mohiotanga, he mea tuhituhi ki te pepa, ta tenei iwi
No te rua tekau ma whetu, 27 Oketopoa, 1862, ka whakatika te Kingi ka mea. Haere mai e nga tangata o te ita o te nota o te weta o te hauta. Haere mai ki Waikato, he iwi Rangatira ano tatou i mua iho, inaianei, ahokoa mangu te kiri kia marama te whakahaere a nga kai whakahaere tikanga, kia mau kite Ture
Kei runga ko Pihopa Herewini, ka mea. Tena koe. E Mautaera te Rangatira o Waikato.
Ka tu Kereopa no Roturua. Whakaronga ra e tenei hui, taku hei mua ano te whakaaronga kia whakawakia a Waitara, inaianei ekore e ahei, e rite
Ka tu ko Hoera no Ngatiporou no whiapu, i mea. Kaore e pai kia eke mai te mana o Kuini, ki te mana o Kingi Matutaera ekore hoki e ahei te hoiho te kau ranei
The speeches of the meeting at Peria, by
Hohaia stood up and said: I am of the Ngatiawa, of Whakatane. My word is, let it be enquired into, and if it is seen why it should be open, then let it be open, but if it is seen that it should be closed, then let it be closed.
Eparima then got up and said: I am of the Ngatiporou of Waiapu: I am the voice of the five thousand (5000); I will not approve of the road being open, or that it should cross Mangatawhiri or Whaingaroa. If the entrails were taken out of a man he would die; and therefore if the road is open through this Island, it will die; now let it be closed.
Hoer ate Titaha then got up and said: I am of the Ngatiporou, at Wharekahika; I am one who is within the twelve boundaries (i.e. the representative of twelve Hapus), and who does not approve that any roads should be open in this, because there is evil (mate) in it; now let it be closed.
Hemi, of the Ngatimahanga, then stood up. I came to see the sun of Tawauwau; it was Wiremu's letter that brought me here to see the sun of Tawauwau. Why have men opposed my road? That piece is mine, and it is not right (for anyone) to oppose (or close) my road.
Kereopa te Rau, of Ngatiwhahae Rotorua, then stood up, Do not eat the Karaka while it is warm, lest you becomem delirious but take it and steep it in water, then eat it (for then it will be pleasant.) Do not also drink the Tutu while it is fresh; let it stand awhile, then drink, and it will be pleasandt. Therefore if a person hasten to consent to the road, then there will be trouble for us, but rather, O people, let all the roads be closed.
Ngairo of Kahuhunu at Wairarapa, got up and said: I am from the lips of this fish, Aotearoa; I am fearful of Mangatawhiri and Whaingaroa. Let those be closed.
Karaitiana of Kahuhunu, at Ahuriri, got up and said: The lands of the Queen are like that, they are situated within the boundaries of the King's. It is land that is not clear. Now we know the particulars of Mangatawhiri and Whaingaroa. Let those roads be closed.
Wirihana of Ngatikahuhunu, at Ahuriri, got up and said: Mangatawhiri is like some of the pieces of our place. He then said to his people: " My friends, thia is a runanga to enquire into words; do not detain it. This is my proposal: Let it be as the majority may say."
Harawira of Ngaiterangi, at Moturoa, a part of Tauranga, said: Now that the road is closed by us, this talk (determination) will only fail through Waikato.
Hohaia of Whakatane stood up and said: Hearken, O ye tribes; God made me and also the land for me. Our ancestors (or grandfathers) left our friends those piaces some time ago, Land still they have followed. and are troubling us; but now, O people, let the road be closed.
Perenara, of the Ngatiawa at Te Awa-o-te Atua, stood up and said: This is my word, let the road be closed.
Te Hira, of the Ngatihau at Whanganui, stood up and said: I am one of Han. I came to bring the word (uttered by) five hundred (500) men, that the road must be closed.
The whole of the people were divided; each tribe was separated one from the other. Their opinions were the same, it was written on paper; each one of the tribes (wroto his opinion).
These are the results.
1st. To protect the Pakehas living within our boundaries; that is, those good Pakehas; those that have a bad tendency must be sent away.
2nd. The Leasing. It will not do to lease now, because this is a troublesome period.
3rd Debts to be cleared off (paid).
4th, Credit to cease.
5th. Dispntes about land must be settled by a Court.
On the 27th of October, 1862, the King arose and said: Welcome, O men, from the East, from the North, from the West, and from the South, welcome to Waikato. We are a noble people, even from olden times. Éven now, although our skin is dark, let the mind of the directors be clear. Hold fast to the law, to love, and to Christianity.
Bishop Selwyn then got up and said: Salutations to you, O Matutaera, the chief of Waikato. This is mine, let there be one law, the Queen's; let there be one mana, God's. Do not have two laws or there will be confusion.
Kereopa of Rotorua got up and said: Hearken, O assembly, this is my opinion, at the com-meneement only should the investigation have taken place for Waitara; but now it cannot be. For it is like a bushel of wheat spilt on the ground—who is to gather it up and make it agree With lts former weight?
Hoera of Ngatiporou at Waiapu got up and said: It will never do for the mana of the Queen to extend over the mana of King Matutaera. For a horse cannot be paired with a bullock This is my opinion about Waitara, why was it not investigated in the beginning when it was clear? Behold! A needle or any small trifie is investigated if stolen; but Waitara, this large thing. was left until blood brought it forward.
Having learnt from Mr. Gorst that we were not to attend the meeting at Peria unless especially invited, and having had no invitation, my visit to that place was a very hurried one; my object being to carry a letter to his Lordship the Bishop of New Zealand and one to
Having received instructions from Mr. Gorst to proceed to Peria with letters to his Lordship the Bishop of New Zealand and Thompson, I left Otawhao late in the afternoon of Thursday, October 23rd, and arrived at Peria the following day. On my arrival I found the chiefs with four or five hundred natives assembled, discussing the subject of making roads through the district.
The Chief who was speaking on my arrival was Kereopa, from Rotorua. His principal remarks were confined to cutting roads, which he strongly objected to, using violent language of rather a threatening character, declaring that they should see him, wherever roads were being cut into the district; thereby intimating to oppose them.
He was followed by a number of other speakers, all upon the same subject, but most of them very temperate. The three violent chiefs were Hoera, from the East Cape; Kereopa, from Rotorua; and Tapihana, from the West Coast. This last chief is considered by the natives as a "porangi" (crack-brained); his speech was so violent that they asked the Bishop not to take it down. It was to the following effect:—That he would allow no Europeans to come into the district. He used to say very strong terms such as "he would cut off the legs of any European who dared to enter his territory." You will judge of the worth of these remarks when in all probability he has several Europeans resident in his district. But while so violent in reference to Europeans, I heard no remark about the Governor or Government.
I now proceed to give the almost unanimous feeling of the natives with respect to roads or any communication with Waikato by steam, as they had heard had been proposed by the Government.
Their objection and right of doing so are grounded upon the following reasons. Thompson said that as the Government had made laws to prevent the sale of ammunition to the Natives, so were they competent and justified in preventing roads being cut into the interior; that the forests and swamps were their protection. He concluded by saying that this should be their ture, (law) "Kati, kati katoa" (Let everything be closed); he then adjourned the meeting till next day.
I returned to Otawhao early next morning, but should have been glad to have remained in order to have heard the whole business of the meeting discussed. Although I saw but little of the meeting and heard but few of the speeches, it will doubtless be expected that I should offer a few remarks upon what I did see and hear, and what I consider to be the general feeling of these infatuated natives.
There can be no doubt that much that was said by the visitors was to please
The fact is this: he has called into action a machinery he cannot control, and which will, if left alone, destroy itself.
Tena ra ko koe, e hoa. Kua oti te mahi a te Runanga Maori i huihui mai nei ki toku kainga ki Peria o Matamata, kia rongo mai koe, kihai i ata marama te mahi a tenei Runanga Maori. Ki taku whakaaro he reo ano to tetehi tangata, he reo ano to tetehi, ko nga kupu i whakatuturu—tia e taua Runanga, ko te rori kaua e whiti i Mangatawhiri, ko te poti nui kaua e rere i roto o Waikato. Ko enei kupu kua waiho hei ture ma ratou. Heoi ano nga kupu i marama ki taku whakaaro, na
Heoi ano na
Salutations to yon! The work of the Runanga Maori which met at my place is ended. Hearken! In my opinion the work of this Runanga Maori was not clear: one man said one thing and one another. The things decided upon by that Runanga were, that the road should not cross Mangatawhiri, and that the large boat should not sail in the Waikato. These words they have made a law for themselves. These were the only words that were clear in my opinion.
This was Matutaera's speech: Hearken, O tribes from the North, West, and South. We are all black skinned, but let us be white inside; we are also Chiefs, let us hold fast to religion.
These were the only words that were clear to me. The words of most of the Chiefs were not very clear. Some approved of the word, others condemned it. One proposition was, that Waitara should be investigated. Some Chiefs approve of that place being investigated, others are against it. Friend, there were many words spoken, but who can write them all? Hear what the Bishop of New Zealand has to say, and then you will hear what was right and wrong at this meeting. Enough.
Ka tukua atu kia koutou Kia rongo ai koutou ki nga ritenga o tenei huihunga ko te tua tahi ko Mangatawhiri kaua e whiti te rori 2 ko Waikato. Kaua e rere te tima i roto i Waikato engari kia kotahi te whakaaro a Te Kawana ka pai hoki ta nga Maori. 3 Ko Waitara kia whakawakia ki te ritenga o te ture. Kua whakaae hoki nga rangatira katoa o Waikato kia haere mai a Kawana Ki roto o Waikato ara ki Tamahere he huihuinga mo nga rangatira katoa o te motu nei hei kitenga hoki i a Kawana hei whakapuakanga i a ratou whakaaro kia rongo ai i a ia ratou whakaaro kia rongo hoki matou i ana whakaaro. E hoa e te Hareti tena pea etahi tangata te haere atu na he karere mo Te Kawana ara he whakarongo i tona kupu whakaae ki te haere mai. Kia mohio ai nga tangata i te haerenga mai o Te Kawana. Na ta koutou hoa aroha e tuhituhi-atu nei na,,
I send to inform you of what took place at this meeting.
The first thing was, that the road should not cross Mangatawhiri; the second, that no steamer should run on the Waikato, but if the Governor had one thought that of the Maoris according to law. All the Chiefs of Waikato consented that the Governor should come to Waikato, to Tamahere; that is, that there should be a meeting at Tamahere of all the Chiefs of this island, in order that they may see the Governor and tell him their thoughts, that he may hear ours and we his.
Friend Mr. Halse,—Some men are probably going there (to Auckland) as messengers to the Governor, to hear his word and to know whether he will consent to come, that the men may know.
I have the honor to forward the enclosed Report of Mr. Falwasser, of the Native Meeting at Peria, held on the 24th instant.
I have the honor to inform you of the return of Hetaraka Nero and
We arrived at Peria on the 21st instant. On the 24th business commenced.
Tamehana—The tribes are not, as I expected them to be, universally represented, therefore I shall only discuss the lesser matters—the two roads. The Governor prohibits munitions of war, lest they should be used against him. Both roads are fatal matters to us. I say do not allow them? How is it to be? Divide yourselves so that you may be counted. (Nearly the whole of the assemblage voted against the roads.)
A man belonging to Te Awa o te Atua asked if Maories had any claims to Te Ia, and was answered "no" by Waikato. This man said that Naylor's being a black skin's road, he had nothing to do with it, but the Governor's road should not pass. (East Coast Natives of the same opinion.)
Karaitiana (Ngatikahungunu) advised that the mails should be allowed to go as usual, and that travellers, Queen Natives, and ministers should be allowed to travel as usual: all which was in opposition to the Runanga law. A small portion of the auditory agreed.
∗Matine—I came over because I thought the weather had cleared up. Is this your fine weather?
Tamehana—I sent for you out of friendship, that you might hear for yourselves. You have heard. Do not insist on your road. (Tamehana here asked for the assent of the people to his wishes, and obtained it unanimously.)
∗Hetaraka—I will have my "mana" as well as you have yours.
∗Mohi Te Rongomau—We did not come here to make laws, but to listen. You shall not have the say about the road.
A Ngatiwhakane man—The "mana" of the road would devour my "mana." There are many Rotorua chiefs, but I have stopped that road. Stop this also.
∗Matine—If you are strong, do so.
Last speaker—If you carry on your road, I shall go there.
∗Then do so at once.
Matine's observations—I knew from Tamehana's first speech that he had a sword in his mouth. I think them determined to resist if we insist on the road. Tamehana told me, in a private conversation, that we and
The asterisks denote the speakers of Naylor's party.
Ehoa, tena koe! He karere tenei naku ki a koe, mo nga korero a te Runanga nui o Niu Tireni i turia ki Peria.
Friend, greeting! This is my messenger to you about the talk of the great Runanga of New Zealand held at Peria.
Friend, The talk about (the investigation of) Waitara was not quite settled; many people were in favour of the investigation of Waitara, and many people were opposed to it. But, in my opinion, the investigation of Waitara will be (accomplished) carried, because there were many people of wisdom who were in favour of the investigation.
This is all I have to say to you.
Tena koe. Kua oti te huihuinga a
Te Tuatahi ko Mangatawhiri—Kia kaua e whiti te rori.
Te tua rua ko Waikato—Kaua te tima e rere i roto o Waikato.
He kupu ano tenei mo nga iwi i tae mai ki taua huihuinga nei ko Pororu ki Kahuhunu ko te Urewera ko te Atiawa.
Salutations to you.
This is a word on the subject of the tribes that attended the meeting. There were te Pororu, Kahungunu, Te Urewera Atiawa, Ngaiterangi, Ngatiraukawa, Ngatimaru, Ngatipaoa, Ngati-whananga, Waikato, Ngatuimahutu, Ngatipou, Ngatitamatera, Te Ranehea, Ngatimahanga, Ngati- hourua, Ngatihikairo, Ngatimaniapoto, Ngatiapakura, and Ngatihinetu. There were, however, many other tribes impossible to enumerate. The men are considering the question of inviting the Governor to come here. Enough.
Tena koe. Tenei ano ahau te tatari atu nei i te utu mai o taku pukukuka a tenei ano ko tuaruatia atu e au aku pukapuka ki a koe. Kua tae au ki Peria i reira te hui huinga nui o nga Rangatira o te motu nei. Ko te take a taua hui huinga he puru i te rori kia kaua e whiti i Mangatawhiri, he puru hoki i te iwi o Whaingaroa kia kaua e puta ki Waipa. He mea panui na taua huihuinga te purunga o enei huarahi erua. Ka oti te panui ka whakatika a
Ki te wahi Te Kawana i taana rori ka he. Ki te wahi hoki au i taku rori ka he au ara ka
Kei runga ko
Salutations to you. I am waiting for an answer to my letter: I now write to you a second time. I went to Peria where the great meeting of the chiefs of this island was held. That meeting was for the purpose of stopping the roads, to prevent the road being carried across Mangatawhiri, and to stop the Raglan road from being taken to Waipa. The stopping of these two roads was proclaimed by that meeting. After the proclamation (i.e., attempts to make it) he will do wrong; If I break my road I shall do wrong, that is, war will be made upon us by the Maori King party," In the midst of the talk I got up and said, "The Governor has three pieces of land on one side (the other side) of Mangatawhiri, namely. Mere-mere, Te Kohekohe, and Takinga "Wairua, those will not be given up." Their reply was, " They shall not be given; it is well, he gave his money himself." I said, " The work on these roads will not be discontinued."
There is much more korero besides this.
E hoa. Tena koe te matua o nga mahi.
Kia rongo mai koe kua tae matou ki Peria ki te whakarongo i nga korero na kihai tika tena te korero kei a Pihopa kaati tena. Tenei ano maua ko Taraia te haere atu na. Heoiano tena. Na he kupu ano tenei naku kia koe. Na e mahi ana te kai mahi me te whakaaro utu ano ara ko taku mahi.
Na taku kupu kia koe te mahinga o ta matou mira ka mahia inaiana ka hanga. Ko
Salutations to you, the father of works. Hearken: we went to Peria to listen to the korero but it was not straight. The Bishop has all the korero, enough upon that.
Taraia and I are coming to Auckland soon. Enough.
This is another word of mine to you. The workmen are working, and are thinking at the same time about being paid, I mean for my work.
We are now going to have our mill built. Rire (? Reed) is the pakeha (millwright), and do you also find a skilful pakeha at once for this mill.
I have the honor to transmit, for the information of the Government, copies of a letter addressed to certain Chiefs of this place by the Ngatirangi wewetu of Rotorua, reporting proceedings at a meeting lately convened by
I have found, from natives present at the meeting referred to, that the question of peace or war with the Europeans was proposed by Tamehana for discussion, and that a majority being unfavourable to a renewal of hostilities, it was formally announced by this Chief, as the decision of the people, that peace should be preserved until the Governor should become the aggressor, on which all acknowledging the Maori king would rise in arms He added that he would leave it for some other tribe to begin a quarrel with the pakeha, as, having set up a King for the island, he thought he had done his share of the work, and would rest content with that.
Very few of the Chiefs from this district attended the meeting, though most of the principal men had been invited.
Kia Tutanekai, otiia kia Te Waiatua, kia Pekamu Tohi, kia Tukihaumene, kia
E hoa ma. Kua tae mai matou i Peria, kua kite matou i te komiti a Tamehana: te
Ko enei kua tino kiia e te iwi katoa hei tino ture mo Aotearoa katoa. No te 24 o nga ra o Oketopa ka whakapumautia e nga rangatira o te motu nei. No 21 ka tae mai a
Tana kupu tuatahi, " Haere mai, e te iwi;" te kupu " kia mate ki te whakapono, kia atawhai ki te tangata, na te mea he kiri mangu tatou, he kiri ma te pakeha": ka mutu ngu kupu, he waiata.
Na te Atua ranei koe, na Te wkakahi , na te aukumeI korupatukia.I tangihiapea Ka huri.
Ka tu ko Ngakapa Te Horeta "Whakarongo mai e nga iwi o te Kingi. Ko Tararu ka whiua kia koe: tona take he moni mau e keri ma nga iwi kotoa o Aotearoa, me hou koe ki kona ake tonu atu; ko nga whenua katoa kei te ringa anake o te Kingi puta noa te motu nei. Ka huri".
Na kaingarara, Otiia na te Runanga whakariterite o Tawakeheimoa, na Te Katene hoki te Rumaiti. E hoa ma. He tika iana.
Kia Ngatirangiwewehi. E hoa ma. Kua tae mai te pukapuka o a koutou ture, ara, nga ture o te Runanga a Tamehana. Na, e hoa ma, kia rongo mai koutou kia matou i kite ai i roto
To the Tutanekai, or rather to Te Waiatua, To Pekamu Tohi, To Tukihaumene, and To Hori Haupapa and Akuhata.
Friends, We have arrived from Peria, we were present at Tamehana's meeting. The subjects discussed at that meeting were these: the stopping of the roads;—second, putting a stop to land leasing; third, to prevent quarrels between brothers about their lands, their heavy hands to be restrained; the fourth, Pakehas living scattered among the Maoris to be kindly treated; fifth, all past and present debts of Maori and European to be paid, but if the Pakehas give any goods upon credit after the making of this law, they are not to be paid for; the sixth, the whakawa of the Sing and the Queen to stand separate, for it is not well for the Queen to whakawa the king; seventh, widows, orphans, poor people, and wanderers to be kindly treated. The people have decided that these shall be established as laws for all New Zealand. On the 24th they were confirmed by the chiefs of this Island. On the 21st
(Song.)
Ngakapa Te Horeta stood up and said,
Hearken, O people of the king, Tararu I throw to you as it contains gold, it may be dug by you, by all the tribes of Aotearoa: You burrow there for ever, All the lands throughout this Island are in the hands of the king only. It is ended.
To Ngatirangiwewehi, Friends, The letter containing your laws has arrived, that is, the laws of Tamehana's Runanga. Friends, hearken to what we see in your laws. Three of your things are to be effected by war, and four by love: Friends, The four things are soiled (or stained) I by the three. We shall remain here.