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Our readers will be glad of some information respecting the Conference of Native Chiefs now being held at Kohimarama. We shall, therefore, set aside all other matter in order to make room for a full report of the proceedings up to the date of our present issue.
We shall commence our account with a list of the Chiefs, with the names of their respective tribes, and their several places of abode. From this list it will appear that the principal sub-divisions of the Maori race in New Zealand are, on the whole, well represented in this Conference. One hundred and twelve Chiefs took their seat on the first day, and several more have arrived at intervals since Others had been invited
It is a circumstance worthy of remark, as evincing the interest felt by the Native Chiefs and the importance they attach to the present measure, that when they arrived at Auckland almost the whole of them were suffering severely from influenza. It is gratifying, however, to add, that under the unremitting care of their medical attendant many of them have quite recovered, and the others are rapidly improving. It is more than probable that some of the older men, had they remained at home, beyond the reach of medical aid, would, ere this, have been gathered to their fathers.
The question now suggests itself, Wherefore have these Chiefs assembled? Is it, as some have supposed, to devise steps for the suppression of the Maori King movement? No. Is it, as others have maintained, to plot measures for the subjection of
In the colonization of these Islands, by the British, the treatment of the aboriginal race has been regulated by humane and Christian principles. A wise Government has watched over their interests with paternal care. Large sums of money have been annually expended in the erection and maintenance of schools for the education of their youth; hospitals have been built for the accommodation of their sick; books and newspapers have been printed for their amusement and instruction; magistrates have been appointed in Native districts for the suppression of crime, and the laws have been translated into Maori and gratutiously circulated; indeed, nothing has been left undone that was likely to promote the happiness and well-being of the Maori people. And now that their intelligence is beginning to develop itself, they are invited to take a first step towards participating in the legislation of the country. That the Chiefs themselves duly appreciate the importance of this step, as conducive to their advancement as a people, is very evident. They are shrewd enough to recognize in this Conference a more adequate means of securing a national position than in any of the extravagant ideas of Maori-Kingism. We sincerely trust that a similar Conference to the present will continue to be held annually in this or in some other part of New Zealand. Its beneficial influence is already apparent, Nothing has so much tended to reassure the minds of both people as the free and frank expression of opinion on the floor of the Conference Hall during the past week. A mutual
The Chiefs have not disguised their opinions, when antagonistic to the policy of the Governor, nor have they suppressed their grievances; but there has been a freedom and candour, fully characteristic of the Maori, in all their speeches which has commended itself to all who have heard them; and the expressions of loyalty to the Queen and goodwill to the Pakeha have carried with them every evidence of sincerity.
We shall give a continuation of the proceedings in our next issue.
The chiefs who were present at the opening of the Conference numbered 112, of whom the following is a list:—
His Excellency Governor Browne opene i the proceedings by reading the following address, a translation, of which was afterwards read by
My Friends,—Chiefs of New Zealand,
- I have invited you to meet me on the present occasion that we may have an opportunity of discussing various matters connected with the welfare and advancement of the two Races dwelling in New Zealand.
- I take advantage of it also to repeat to you and, through you, to the whole Maori people, the assurances of goodwill on the part of our Gracious Sovereign which have been given by each succeeding. Governor from Governor Hobson to myself.
- On assuming the Sovereignty of New Zealand Her Majesty extended to her Maori subjects her Royal protection, engaging to
defend New Zealand and the Maori people from all aggressions by any foreign power, and imparting to them all the rights and privileges of British subjeets; and she confirmed and guaranteed to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive and undisturbed possession of their lands and estates, forests, fisheries, and other properties which they may collectively or individually possess, so long as it is their wish to retain the same in their possession. - In return for these advantages the Chiefs who signed the Treaty of Waitangi ceded for themselves and their people to Her Majesty the Queen of England absolutely and without reservation all the rights and powers of Sovereignty which they collectively or individually possessed or might be supposed to exercise or possess.
- Her Majesty has instructed the Governors who preceded me, and she will instruct those who come after me, to maintain the stipulations of this Treaty inviolate, and to watch over the interests and promote the advancement of her subjects without distinction of Race.
- Having renewed these assurances in the name of our Gracious Sovereign I now ask you to confer with me frankly and without reserve. If you have grievances, make them
known to me, and if they are real, I will try to redress them. Her Majesty's wish is that all her subjects should be happy, prosperous, and contented. If, therefore, yon can make any suggestions for the better protection of property, the punishment of offenders, the settlement of disputes or the preservation of peace, I shall gladly hear them and will give them the most favourable consideration. - The minds of both Races have lately been agitated by false reports or exaggerated statements; and, in order to restore confidence, it is necessary that each should know and thoroughly understand what the other wishes and intends.
- There is also a subject to which I desire to invite your special attention, and in reference to which I wish to receive the expression of your views. For some time past certain persons belonging to the tribes dwelling to the south of Auckland have been endeavouring to mature a project, which, if carried into effect, could only bring evil upon the heads of all concerned in it. The framers of it are said to desire that the Maori tribes in New Zealand should combine together and throw off their allegiance to the sovereign whose protection they have enjoyed for more than twenty years, and that they should set up a Maori King and declare
themselves to be an independent Nation. Such ideas could only be entertained by men completely ignorant of the evils they would bring upon the whole Native Race if carried into effect. - While the promoters of this scheme confined themselves to mere talking, I did not think it necessary to notice their proceedings, believing that, if allowed time to consider, they would abandon so futile and dangerous an undertaking. This expectation has not been fulfilled. At a recent meeting at Waikato some of the leading men proposed that
Wiremu Kingi , who is in arms against the Queen's authority, should be supported by reinforcements from the tribes who acknowledge the Maori king, and armed parties from Waikato and Kawhia actually went to Taranaki for this purpose. These men also desire to assume an authority over other New Zealand tribes in their relations with the Government, and contemplate the forcible subjection of those tribes who refuse to recognise their authority.- Under these circumstances I wish to know your views and opinions distinctly, in order that I may give correct information to our Sovereign.
- It is unnecessary for me to remind you that Her Majesty's engagements to Her Native subjects in New Zealand have been faithfully observed. No foreign enemy has visited your shores, Your lands have remained
in your possession, or have been bought by the Government at your own desire. Your people have availed themselves of their privileges as British subjects, seeking and obtaining in the Courts of Law that protection and redress which they afford to all Her Majesty's subjects. But it is right you should know and understand that in return for these advantages you must prove yourselves to be loyal and faithful subjects, and that the establishment of a Maori King would be an act of disobedience and defiance to Her Majesty which cannot be tolerated. It is necessary for the preservation of peace in every country that the inhabitants should acknowledge one Head. - I may frankly tell you that New Zealand is the only Colony where the aborigines have been treated with unvarying kindness. It is the only Colony where they have been invited to unite with the Colonists and to become one people under one law. In other colonies the people of the land have remained separate and distinct, from which many evil consequences have ensued. Quarrels have arisen; blood has been shed; and finally the aboriginal people of the country have been driven away or destroyed. Wise and good men in England considered that such treatment of aborigines was unjust and contrary to the principles of Christianity. They brought the subject before the British Parliament, and the Queen's Ministers advised a change of policy towards the aborigines of all English Colonies. New Zealand is the first country colonised on this new and humane system. It will be the wisdom of the Maori people to avail themselves of this generous policy, and thus save their race from evils which have befallen others less favored. It is your adoption by Her Majesty as her
subjects which makes it impossible that the Maori people should be unjustly dispossessed of their lands or property. Every Maori is a member of the British Nation; he is protected by the same law as his English fellow subject; and it is because you are regarded by the Queen as a part of her own especial people that you have heard from the lips of each successive Governor the same words of peace and goodwill. It is therefore the height of folly for the New Zealand tribes to allow themselves to be seduced into the commission of any act which, by violating their allegiance to the Queen, would render them liable to forfeit the rights and privileges which their position as British subjects confers upon them, and which must necessarily entail upon them evils ending only in their ruin as a race. - It is a matter of solicitude to Her Majesty, as well as to many of your friends in England and in this country, that you should be preserved as a people. No unfriendly feeling should be allowed to grow up
between the two Races. Your children will live in the country when you are gone, and when the Europeans are numerous. For their sakes I call upon you as fathers and as Chiefs of your Tribes, to take care that nothing be done which may engender animosities the consequences of which may injure your posterity. I feel that the difference of language forms a great barrier between the Europeans and the Maories. Through not understanding each other there are frequent misapprehensions of what is said or intended: this is also one of the chief obstacles in the way of your participating in our English Councils, and in the consideration of laws for your guidance. To remedy this the various Missionary Bodies, assisted by the Government, have used every exertion to teach your children English, in order that they may speak the same language as the European inhabitants of the Colony. - I believe it is only needful that these matters should be well understood to ensure a continuance of peace and friendly feeling between the two Races of Her Majesty's subjects; and it is for this reason, and in a firm hope that mutual explanations will remove all doubt and distrust on both sides, that I have invited you to meet me now.
- I shall not seek to prove, what you will all be ready to admit, that the treatment you have received from the Government, since its establishment in these Islands down to the present hour, has been invariably marked by kindness. I will not count the Hospitals founded for the benefit of your sick; the Schools provided for the education of your children; the encouragement and assistance given you to possess yourselves of vessels, to cultivate wheat, to build mills, and to adopt the civilized habits of your white brethren. I will not enumerate the proofs which have been given you that your interests and well-being have been cared for, lest you should think I am ungenerously recalling past favours. All will admit that not only have your ears listened to the words of kindness, but that your eyes have seen and your hands have handled its substantial manifestations.
- I will not now detain you by alluding to other matters of great importance, but will communicate with you from time to time and call your attention to them before you separate. Let me, however, remind you that though the Queen is able without any assistance from you to protect the Maories from all foreign enemies, she cannot without their help protect the Maories from themselves. It is therefore the duty of all who would regret to see their Race relapse into barbarism, and who desire to live in peace and prosperity, to take heed that the counsels of the foolish do not prevail, and that the whole country be not thrown into anarchy and confusion by the folly of a few misguided men.
Finally,—I must congratulate you on the vast progress in civilization which your people have made under the protection of the Queen. Cannibalism has been exchanged for Christianity; Slavery has been abolished; War has become more rare; Prisoners taken in war are not slain; European habits are gradually replacing those of your ancestors of which all Christians are necessarily ashamed. The old have reason to be thankful that their sunset is brighter than their dawn, and the young may be grateful that their life did not begin until the darkness of the heathen night had been dispelled by that light which is the glory of all civilized Nations.
Earnestly praying that God, may grant His blessing on your deliberations and guide you in the right path, I leave you to the free discussion of the subjects I have indicated, and of any others you may think likely to promote the welfare of your Race.
(Signed) Thomas Gore Browne ,
Governor.
His Excellency then withdrew to an adjoining hall, accompanied by His Honor the Superintendent of the the Province, Colonel Sillery, Colonel Mould, and the members of the Executive Council. Here he held a levee, at which all the Chiefs named above Were presented to him by the Native Secretary.
At the close of the levee His Excellency embarked for Auckland, and the Chiefs reassembled in the Conference Hall to proceed with their business.
Mr. McLean introduced the business of day in the following speech:
Listen, Chiefs of the Conference! The Governor has now retired having left some important subjects for you to deliberate on. It is His Excellency's wish that you should to-day, and again on another day, take under consideration, and carefully examine the address which we have listened to this morning. Let each Chief freely and frankly express his sentiments that the Conference may be made acquainted with them. Let there be no reserve, or suppression, but let every one speak freely.
He was followed by Tukihaumene: People, people, salutations to you! For the first time the word is made manifest to me. I mean this Conference. I have nothing else to say at present. My choice lies with the Governor and the Queen. This is all I desire at this time. People of the Runanga do you consent to the Queen? [Assent from his tribe.]
Rihari said: Listen, that I may tell the people my thoughts. Come together, my friends; you are welcome. Come and look after your goods that are being trampled upon. Here are the people that are being trampled upon. Now, let me say a word about the Maori. In former times he was poor; since the arrival of the Pakeha, he has become rich. The Gospel too has reached this Island. My God in the olden time was Ouenuku. I have a very different God now. I am grateful to the Pakeha for the following benefits, namely—Christianity, the Laws, and Good-will. I must speak of these good things; for since the arrival of a Governor, good has remained in the land. This is all I have to say.
Rangi rose and said: Waitaha is the place, and Waitaha the people. All I wish to
Maihi said: Listen, ye people. Listen, Mr. McLean. I have two Kings—my soul and body, and I place my body under the shadow of the Queen's wings. I make this pledge in your presence—a pledge for ever. Let my words end here.
Metekingi said: I have come to the Governor to look after goods. An invitation brought me here. There is my King, the Pakeha.
Kopuparapara rose and said: Salutation to you, O people of the Runanga! I have only one word to say, Let us have ships, and let us have boats. I have nothing else to say. God shall be my King. This is all.
Tamihana said: Men of this meeting, give ear! Listen, Mr. McLean. When I catch a young Koko (a bird), I teach him to talk, and he learns. In like manner, we have been taught by the Governor and you. Therefore, I say, the words we have heard this day are good. What I wish for is to see peace established. My words are at an end.
Ngatuere said: I shall speak truly. Listen, ye people. These are my words. In the beginning Missionaries came, also teachers. Thus Christianity came amongst us. It found its way to Wairarapa. The precepts of Christianity require that. I should abandon all my sins. Subsequently, we had land sales and leases. You (the Pakeha) came, as a father with good things which call forth our praise. Let me speak to you, Mr. McLean. I shall not interfere. Let Wi Kingi and the Governor settle their matter. I shall not consent to the speech of the Governor. I shall wait till I hear what the Runanga says. You know me, and you know the Wairarapa people. Let your measures with
Karaitiana said: Listen, all ye people. Pakehas, the Governor's words are good. My heart says, the Pakeha and I are one, for I have not been concerned in the evil work. Let the Pakeha behave ill to me, then it will be time to retaliate.
Tohi said: Call forth Mr. McLean, for the words of the Governor are good. Let the Queen be above all. I have nothing more to say.
[At this point of the proceedings, Mr. McLean rose and adjourned the Meeting till 10 a.m. on the following day, intimating that it was getting late, and that many members of the Runanga were suffering from Influenza. He requested that they would make the Governor's speech the subject of their evening's conversation, and come prepared on the following morning to express their opinions.]
Mr. McLean opened to-day's proceedings by a short speech in which he again directed the attention of the meeting to the various subjects embraced in his Excellency the Governor's address. He pointed out the desirability of keeping, as far as possible, to the subject under discussion, and suggested that, for the sake of order, the chiefs of the several hapus should address the meeting in rotation, those who spoke yesterday giving place to others who had not yet expressed their opinions.
Here is my speech, listen the Native side, listen also the English. Many years since, the Europeans landed at the Bay of Islands. I invited them on shore. Since then the name of the Queen arrived in New Zealand, and I befriended it. After that came the Pakehas. Some of the Pakehas were killed—I avenged their death—I heard of the murder of Europeans at the South; I came from the North and avenged their death. After that came the Missionaries and the Gospel. It spread from North to the South. After that again the Governor arrived. I invited him on shore; from (the North) he came to Auckland,—the colour (flagstaff) was erected at
Te Manihera: Chiefs of New Zealand! Listen you: I am from Ngapuhi. Chiefs of the Pakeha, listen you, I am from Wangarei. I have entered the Government—the Government and the Faith—I embraced it from the first. Let us grow under the Queen's Government. My speech is finished.
Wiremu Tete: This is I—from the Bay of Islands. I will deliver my speech to you, the Pakehas. Of old I heard that the Pakehas were to be the Parents for us, the inhabitants of New Zealand—and I have constantly resided with the Pakeha to this day.
Wi Pohe: Listen the people. I am from Ngapuhi. Listen yon. It was the Pakeha that planted love amongst us (referring to former exterminating wars carried on by the Ngapuhi). Do not conjecture who I am. I am a Ngapuhi. By way of conclusion I let Tapsel go to Maketu—this was on the white (European) side. I let my daughter (Toha) marry to Wherowhero of Waikato—this was on the brown (Native) side. The time of our identifying ourselves with the interests of the Pakeha was when the flagstaff was erected at Maiki: this was our consenting for ever and ever.
Te Taurau: I am front Ngapuhi. The Assembly—I am from Wairoa. This is my speech to you—there is but one name in heaven—Jehovah—so there but one name upon earth—the Queen. Let us then rest under the (Queen's) Government
Tohi te Ueurangi: All the Europeans and; all the Natives, salutations to you, I will speak of
Mangonui: I salute you, O ye Europeans! I entered under the first Governor, and under the second also. The speech regarding the colour is correct. What I desire is the union of the European and Maori races,
Wiremu Kingi Kaitara: I have nothing to say: my kindness is not of to-day. Even before the Law came to this country, I sought to avenge the white man. When the Europeans were killed in the Bay of Islands, my parents stood up, and avenged their death. It is long since I entered upon the system of the Queen and Governor.
Hakitara: My word is this, Kindness to you for ever and ever. I will say nothing more. I will finish here.
Matene te Whiwhi: Mr. McLean, there is nothing else to be said. Light has been thrown upon the subject by you, by the Europeans. My word to-day is, The Europeans are parents to us. In the first instance, when the Europeans began to flock hither, Mr. Marsden came: afterwards came Governor Hobson, then the Europeans began; to find a footing in the country, and they began to find (work for) hands. You brought the system hither. First you brought baptism, and we were baptised in the name of Christ. That was completed. There has now become only one Christ, and one Governor: we have become one in (our allegiance to) the Queen. For this reason, O Governor, have we come down hither on this occasion. Now, O Mr. McLean, this is my opinion, that is, that these races should become united under the Queen. Let there be but one Sovereign for us, even the Queen. We have been invited hither by the Governor to express our opinion. It is well, therefore, that there should be but one system. Leave it not for the hidden voice, or unknown tongue, to disapprove, or cause to misunderstand. Yours is a hidden, or unknown tongue; as ours is also. Even though it be so, let the Queen unite us. Let the consideration rest with the Queen, for some person to enlighten both the European and the Native side; that we may resemble elder and younger brethren. Mr. McLean, my speech ends here.
Te Ahukaramu: I salute you, O ye Europeans! Let me utter my thoughts; The good point in Europeans, according to my mind, was the fact of their introducing the Gospel. These are the things which I desire. First, God: se-
Hohepa Temaihengia: Salutations to you, Pakehas! I am desirous that you should make known to us a part of your Laws. Let this be the Manner of shewing your regard for us, namely, that we should have a part of the laws, and you the other part. I shall now sit down.
Horomona Toremi: Salutations to you, men of Ngapuhi, of
Ropata Hurumutu: Listen, that I may tell of the good things. It was the first Governor who brought good I to New Zealand. That Governor has disappeared: nevertheless his successor inherits his goodness and his Justice. The Governor's measures with Rangihaeata and
Nopera Te Ngiha: Listen, ye people! It was the Governor's letter that brought me, from my house. My commencement was with the Governor, and my subsequent career has been with the Governor. This is my first subject. The second subject I have to speak of is my land. Formerly Kawhia was my abode, but finding that it was all swampy land, I left it, and found my way to another corner of our Island. After this, Ministers came here. They came by way of the sea. In. my opinion it is with the Governor to consider, and to decide between the good and the bad. This is all I have to say. Let love and goodness emanate from the Governor. Let the Governor alone have the control.
Horopapera, Pukeko: Listen to me; ye Pakehas and Maories. The Pakeha washes away my ignorance, and I become enlightened. When we sold a piece of land, then we saw the Governor—the Governor who seeks the union of the Pakeha and Maori races. Let Wi Kingi and the Governor settle their own business. The subject now is union (of races).
Te Rira Porutu: Salutation to you, the Chiefs of this place, of Auckland. There was not any one at my back prompting me to come to this meeting. The Governor washed me. and I am clean. I do not understand the changings of the heart. I have nothing more to say.
Kuruhou: The Government shall be my kingdom for ever and ever. I have no other word, but the Governor and the Queen for us.
Te Manihera te Ngatoro: Mr. McLean, listen, that I may give utterance to my thoughts in this
Wiremu Tamihana: My business is to make known the grievance. Let me state my grievance. It is this. Our lands are not secured to us by Crown Grant. Every man is not allowed to get a Crown Grant to his land. Another grievance is the manner of negotiating land purchases. Notwithstanding there be only two or three consenting to the sale, their words are listened to, and the voice of the majority is not regarded. However the Laws are good, and the hospitals for the sick are good.
Hemi Parae: The Governor brought me here. Let me repeat it, the Governor was the originator (of this meeting). The two things on which I lean, are the Laws and the Queen. I came here to give expression to these sentiments.
Parakaia Te Pouepa: The Queen sent Missionaries, and they came to New Zealand. This is all then I have to say; I shall give my attention to my Missionary. I offer my thanksgiving to my father-in-law the Governor, and to my mother-in-law, the Queen. Governor Grey gave us Missionaries; and up to the present, under Governor Browne, we have the same. Is it possible that the thoughts of men should now turn backwards? Back to what? I do not approve of the plausible sayings of a certain tribe. Listen, Mr. McLean. Listen, also, people of the runanga. Let the Queen bind us together as in a bundle. Let God keep us together. This is all
Moroati Kiharoa: There is no diversity of opinion amongst us.
Wi Katene te Manu: Listen, ye people! I am the least among my brethren. I came to listen. I shall keep the Laws, even unto death. This is all I have to say at present.
Te Hapimana: I have come to seek an outlet for the Maori. There is no difference of opinion. My people of Ngatitoa, you must side with the Queen. This is all.
Te Manihera: Listen, ye people! This is my speech. Let us cooperate in the doings of the Governor. Listen, all of you. I side with the Governor.
Epiha Karoro: Salutation to you, Pakehas, for you are another people. But we are now united. My own piece (of land) I have not seen (
Ihakara Tokonui: Mr. McLean, let me tell you of the origin. I mean the origin of my thoughts. In former times the evil that prevailed in this Island was War: now the Gospel has been received. Under the old system, Peace was established, and on the morrow another war was commenced. When Christianity came, then for the first time were made manifest the good things of the Pakeha and the evil things of the Maori. The people of this island are committing two thefts. One is the "Maori King," for they are robbing the Pakeha of his name. You alone, the Pakeha. possess what is good: we, the Maories, have nothing good. When I first saw you I was ashamed of myself. And here is the other. You know what the bee is. Some bees work, some bees are lazy. You are like the working bee. You fill your hive, whether it be a box or an empty tree. But the Maori is like the other bee—the lazy one. And the Maori takes advantage of your work. I have another parable. When I looked upon the native rat, I thought it would not soon become extinct. But I look now, and it has been altogether exterminated by the present, or Hawaiki rat. Enough of that. I have now a word of disapproval. Why did you not write to us when the evil commenced? Had we been convened at an earlier period to consider this evil, then perhaps it had been right. This is all I have to say.
Te Keene: Listen, people of the runanga! I have two subjects to speak of. One is, the Laws, I shall speak of that presently. The other subject is, the Governor. Listen, all of yon. My body shall not be severed from that of the Governor, because my adherence commenced with Governor Hobson. I asked that Governor "Will you not consent to become my father?" He replied "Yes, I will be a father to you." He said that he would be my father, and that the Queen should be a mother for us all. Wherefore my opinion now is in accordance with the Governor's. The Queen shall be my sovereign, and the Governor also for me. The other subject is the Laws, of England. It appears to me that there are two codes of Law—the one of God, the other of man. The Governor has said that there is the same law for both European and Maori. Now, when I asked five shillings per acre for my land, the Governor reduced the price to sixpence. Therefore I have no law. On this account am I grieved. Only the shadow of the Law belongs to me. An other instance. I took a gun to a Pakeha to have it repaired. The Government said, No. Therefore, I have no law. These laws are given to me to look at, not to participate in. Hereafter perhaps we shall have a law whereby the white skin and the red skin shall be equal.
Wiremu Hopihana: Listen, people of the Runanga! I belong to the Waiohua. The people of this place have disappeared. I look, and behold! the Pakeha occupies my place. In the beginning Symonds came, and I shewed him kindness. I consented to let Symonds become my father. Symonds told me that there was another above him, whom I might never see. But only two years had passed by, when he appeared. It was the Governor. Friends, this is the Waiohua. Here is life for us. The Laws of England are not given to me, nevertheless, let the parent exercise affection towards his son. Here is Hauraki, Waitemata, Kaipara, and Waikato. We are all under one father. The Governor shall be my father. Let us at once become parties to the union (of the two races).
Patara Pouroto: My allegiance dates from a former time. I have nothing else therefore to
Te Wataruhi: Listen, ye tribes. According to the old tradition this land is a fish, and the man by whom it was hauled up was Maui. Here I intend to remain, even unto death.
Hemi Metene Te Awaitaia: I shall make the Governor's address the subject of my speech. I shall speak first of the 4th clause, namely,—"In return for these advantages the chiefs who signed the Treaty of Waitangi ceded for themselves and their people to Her Majesty the Queen of England, absolutely and Without reservation, all the rights and powers of sovereignty which they collectively or individually possessed or might be supposed to exercise or possess." That was the union of races at Waitangi. I was there at the time, and I listened to the love Of the Queen. I then heard about the advantages of the treaty. I shall speak in the second place on the 16th clause of the Governor's address, namely,—" I will not now detain you by alluding to other matters of great importance, but will communicate with You from time to time and call your attention to them before you separate. Let me, however, remind you that though the Queen is able without any assistance from you to protect the Maories from all foreign enemies, she cannot without their help protect the Maories from themselves. It is therefore the duty of all who would regret to see their race relapse into barbarism, and who desire to live in peace and prosperity, to take heed that the counsels of the foolish do not prevail, and that the whole country be not thrown into anarchy and confusion by the folly of a few misguided men." Listen, Mr. McLean, that I may tell you my thoughts. In my opinion the greatest blessings are, Christianity and the Laws. While God spares my life I will give these my first concern. When I commit a wrong, then let me be brought before the Magistrate and punished according to law. Those are the good things. Listen again, Mr. McLean. This is the conclusion to which I have arrived. I have said enough now, but I will go back to my tribe, and will resume the consideration of these subjects on another occasion.
Hira Kingi: Friends, hearken! I did not join the Queen's party for a long; time. When the
Ta Horohau: I represent the evils of Waikato—the great evils. Listen all of you! The King is over there, but the Queen is here. That is the substance of my speech.
Eruera Kahawai: Listen, ye people! There is no one to find fault with the Governor's words. His words are altogether good. (Song.) It was the introduction of the Gospel that put an end to our evil ways. Yes, my friends, it was Christianity alone that did it. It put an end to thieving and many other sins. I have already entered the Queen's party. We have now a new parent, the Queen. We have now the protection of the Queen. We have abandoned our old ways. The rule now is kindness to the orphan (charity), peace, and agricultural pursuits. I shall not turn to the Maori side I have now come under the wings (protection) of the Queen. The father on that side is the Governor. (Song). My words then are, "As it was in the beginning, is now, and ever shall be."
Kihirini: I am a Maori. Let me tell of the first things. There was no evil in them. In the first place came the Missionaries. Formerly it was death, but I have been saved by Christianity. Now we have become united in the name of the Queen. I am like the bird called Pipiwarauroa. The (foster) parent of that bird is the Piripiri. She (the Pipiwarauroa) lays her egg in the nest of that bird, leaving to her (the Piripiri) the hatching and rearing of it. And when the young comes forth it cries "Witiora-witiora." The Piripiri is not its real parent. So also with me. It is through the Queen that I have been permitted to stand here, and to enjoy life. The protection of the Queen is right This (protection) shall be as a house to me. The rain may beat on
Winiata Pekamu Tohiteururangi: The only thought that has occurred to me, is this—in former times I had but one lord (ariki), and now I shall have but one lord—only one. I shall have but one rule—not two. In the course of the speeches we shall discover the opinions of this man and that man (each member). This is all.
Hori Kingi Te Anaua: I gave my adherence to the Governor long ago. (Here there was a song.) I have nothing else to speak of but love and good works. Should another tribe interfere with what is mine, it will be wrong. This is my adherence to the Governor. You invited me to attend this meeting. But, let me say, I shall keep my lands. My speech is ended.
Te Mawae: I have nothing to say. My words follow those of
Tamati Aramoa: There is Only one word for us to give utterance to now. It is, the Queen. Listen all of you. (I am) for ever joined to the Queen. I have sent to the Queen my token of allegiance—a green stone
Hori Kerei: Listen, all ye people. I have nothing new to say. The speeches are good. Let my words end here.
Pehimana: I have come to seek after something good. I have come that our thoughts may be grafted into each other—that our thoughts may become one, in the spirit of good will. Let good works be my riches, and the riches of my Pakehas.
Ihakara: Now, listen to me that I may speak. I have gathered my goods into one house, (Song). These are the things that command my admiration—Christianity and the Governor's Law. (Song). Thus we have two fountains. There is no other direction for our speeches, but the Queen and the Governor.
Tomkura: I have nothing to say: the Gospel brought me here. I came that I might hear the words of the Queen and the Governor. This is all I have to say.
Hoani Wiremu Hipango: Friends, listen. In the first place the Missionaries came. Pakehas came and they called this land New Zealand, thus altering its name. So, all the sayings, of the present time are different from the past. I came that I might give utterance to my thoughts. Let the Laws be made known in every place that all men may honour them. I want you to prepare a Law for me now. I want to sea the Maori and the Pakeha united, that their goodness may be mutual. My speech ends here.
Wi Waaka: Call forth, Mr. McLean, that I may make known my thoughts. I am listening to things good and bad. We have long since received the Laws of Christianity. I am striving now to understand the Laws of the Queen. See! I stretch forth my hand for them. I have never polluted myself with blood. I am endeavouring to find out some new rule for my guidance. Let me have it that I may judge whether it be good or bad. Listen to my Waiata. (Song).
Raniera Te Iho: Salutation to you, Mr. McLean and the others. We came to listen to speeches. I first came to understand in the time of Governor Grey—under him and Mr. McLean. They came and planted the
Tamati Hapimana: Salutation to you, people of the Runanga. Salutation to you, Mr. McLean. This is my speech, listen to it. I stand here now, for I came to listen to the speeches of this meeting. I am willing to be the servant (or slave) of these
Meeting adjourned by Mr. McLean till next day.
In opening to-day's proceedings, Mr. McLean observed that as several hapus had not yet addressed the Conference, they would now have an opportunity of doing so; after which
Mangere, July 9th, 1860. Friend the Governor,—
I have a great wish to attend the meeting, but I am prevented by sickness. Friend the Governor—Salutations to you, and to Potatau. This is my speech to you and to the native chiefs. This is my first word to you, to the Governor, Peace; the second is Peace. You have said "It is correct, your desire for peace is not greater then mine."
When I went to Waikato I spoke publicly to the people in favour of peace. I also strongly recommended that the piece (of land) for which the Queen's money has been paid should be given up to you. Some of the chiefs consented, others of them were not willing, Their desire is that English chiefs and the chiefs of Waikato should go to Waitara, and see the piece (of land). As soon as I had finished that subject, I spoke to the chiefs of peace, that fighting in New Zealand should cease, fighting amongst the natives themselves, also fighting between the English and natives; that is, that fighting should cease in this island. The people that are in evil must be drawn into the good. If fighting should be reported in any place, let the native chiefs and an English gentleman of good and clear understanding go to the spot and advise and put a stop to such proceedings. Whether they take place in the North or South, in the centre or on either side. Let all the chiefs of the different districts unite and prevent the growth of evil, lest it should increase—so that we may live at peace.
But listen you the native chiefs, if you like these speeches of mine—adopt them, in order that we may live in harmony—be strong and prevent evil.
Friend the Governor—I have one more speech to you if you like these remarks, you give them authority.
Mine, Tamati Ngopora .
Mangere, July 9th, 1860. Friend the Governor,—
Salutations to you. It would have given me great pleasure to have come to the Conference; I am however so ill, that I cannot come. My father Poharama is also dead. He died to-day. I therefore am unable to come. My friend, I have already been to Kohimarama—on the 2nd of July, and I waited there until the Thursday. The Natives of Orakei told me that the Conference had been put off and that Mr. McLean had not arrived. I therefore returned on the Thursday, and on the Friday night I was taken ill. I am therefore unable to come, from grief also for my father. I go to Patumahoe to bury him. The natives insist upon my going, and I am therefore unavoidably Prevented.
Friend the Governor, my word to you formerly was this, viz., "That if I heard any unfriendly speech spoken by Potatau. I
would inform you thereof." I have listened attentively, and his words have been for peace, goodwill and quietness, for the Natives, as well as for the Europeans; and these feelings he retained until his death. My own address to you formerly was this, that it remained for you to keep down the evil. My work to day is also the same, that you should put an end to war, that we may live quietly and peaceably. Your friend Potatau is dead, and you survive; it rests with you to suppress the evil—that peace and happiness may cover the land, because the former wars and jealousies disappeared, when the light of Christianity shone forth.
My friends, the Native Chiefs. My desire is this—that religion, goodwill and peace should prevail throughout the land. If you approve, accept these things. Be strong to suppress the evil—that confusion may not grow. If confusion should spring up in any particular part—let the Chiefs hasten there, to put it down—and let the European Chiefs do the same, who are of the same mind. Let them both go together for the purpose of putting down evil and confusion. My own desire is this, that peace may prevail throughout the land for ever, and that our warfare should be directed towards the increase of schools, and the promotion of religion.
(Signed)
Ihaka,
Chief of Pukaki.
Te Amohau (Ngatiwhakaue) said: Let there be only one road. Let the speeches be condensed into one. Yesterday's speeches were confused
Te Wikiriwhi (Ngatiporou): Salutations to you Pakehas! Salutations to you. Listen, that I may tell you of the path through which I have come. The first thing that influenced me was Christianity. I cultivated that, and then I rested on the law and re-
Karaitiana (Ngatitematera): Salutations to you, my Pakeha friends. Formerly, in the days of my childhood, I asked my fathers about their customs. They replied, "They are only the false sayings of your ancestors." Before the Pakeha came I had grown into a man. This is my word, Mr. McLean. You and your people shall be the elder brother, and I shall be the younger. If evil takes places, then there will be no home for you, and there will be no elder brother for me.
Te Makarini (Ngatiawa, Bay of Plenty): Hearken, ye people. I came here suffering pain (or concern) on account of three things, namely,—first, death
Wiremu Patene: Welcome, welcome! Salutations to you. Welcome, welcome, in the administration of what is good. Bring your good things here and plant rightousness. As for this matter, the Governor has killed me—killed me outright. I am dead because the Governor's ways are not made manifest in every place
Hamuera: Let me make use of an illustration from the Scriptures.
Maihi Pohepohe: That subject is settled. I came to seek after some rule for the guidance of the soul, even good-will. This is my word to you, Mr. McLean. Let peace be established with Rangitake (at Taranaki), that his body and the Governor's may become one.
Hamiora Tu: Welcome, welcome—[Here a song.]—Welcome the multitudes of New Zealand, Listen to my ault-finding with the Governor, that is to say, with our Governor. Had that evil (the Maori King Movement) been dealt with at the commencement, it would have been arranged; but it has been allowed to come to maturity, and now you are angry with it. In my opinion this is wrong. This is my wish. Let peace be established with
Menehira: Welcome, in the name of peace, as a father for me! Let us inquire into the character of the Governor's address I did not hear one wrong thing in the speech of the Governor. I have seen the foolish things o the earth, I have seen its pains.
Te Mutu (Ngaiterangi): Friends, I have but one word. Do not believe in the King: that is an evil work. Do not magnify it, least it increase. If you ignore him, then that King will vanish. This is my word: you shall be the father, and I the son.
Te Ngahuruhuru (Ngatiwhakaue): Talk, O people, about your riches. I am residing on the center of the land—at otorua. This is our father, and this is our mother. I mean the Pakeha. You must implicitly obey our mother. The deceits do not belong to the Pakehas, but to the Maories alone. The Maori is wronging the Pakeha. I am an advocate for peace. Shew kindness to the Pakeha. Shew good feeling to this Governor. But you must speak for yourselves.—[Song.]—I join the Queen.—[Another song,]—I join the Governor; I repose on the Governor.—[the speaker illustrated his meaning by slipping a letter into an envolope].—Look here, Maories! My word will not alter. I belong to the
Pererika: O ye people!—people of the North, South, East, and West, give ear. The word of God was not sent into the world that some only
pora (native cloak) with a very thick collar, which hurt my neck. From my other mother I have received good clothes. And when I went to bathe and my face turned pale, my first mother painted it with ko 'owai (red ochre). This shows the inferiority of my first mother. But, Mr. McLean, do yon take charge of my goods. Listen now, hold them fast. If you give them to my
waiata].—My Maori mother has ceased to exist. You (the Pakeha) shall be my parent for ever and ever. This is the end of my speech.
Pirihi Te Kotuku: I am a stranger. Welcome, welcome, welcome the Queen! Welcome the Governor! I am a stranger: thou also art a stranger.—[A. song.]—Let me tell you my thoughts, because you have asked me to speak in. your presence. I will not say I am a good man—I am far otherwise. Even from my birth until now, I have not ceased to behold evil. But I now begin to see the benefits of Christianity.
I have become acquainted with this good prayer, "Our father who art in heaven." Listen all of you. The fault was mine. I interfered to dispose of the land of another. It is from causes of this kind that evil springs up in New Zealand. My heart would not obey it. I am condemning myself. From the time of my birth I have not ceased to do evil. We shall do much during these days. Although I may be wrong, let me utter my sentiments. Let me say, here your opinions are in unison with each other. But I am wrong; my heart is hard. Understanding now begius to develop itself in me. These are all my thoughts. I am unable to reply to the Governor. The fault was mine: my heart is hardened. If a man takes my land, then I am sad and angry. If a man takes my wife and violates her, then too am I angry and grieved. If my child is murdered, then am I angry and sad. And if my house is plundered and my goods stolen, then am I angry and sad. As to
Taiapo: [A song.] There is no opportunity here for a man to turn one way or the other—[i.e. for evasion]. After what manner shall I address the Governor? The evils in my opinion are Theft, Interference, and Land-taking. I have therefore decided on suggesting a new tikanga [order of things] to the Governor. I am an indolent man. I am a stranger. Did I join you a long time since? Say not that I am jesting. Perhaps there is evil in the heart of the Maori. I shall not go there (Taranaki). Listen, people, to my opinions about this evil of the Maories. I do not know whether it is the fault of the Pakeha or the fault of the Maori. But it appears to me that the Governor
Mr. McLean replied to this speech as follows: Taiapo, this affair has not been overlooked. It was inquired into even in the time of Governor Hobson; and up to the present time, many years having elapsed, every attention has been given to it. You say that had the teachers been permitted to arrange it, the matter would have been settled. Is not
Rirituku Te Puehu commenced with a song. He then said: My place is in the centre. My canoe did not land at the extremity of the Island. Hitherto I have not belonged to the Governor. I now join the Governor for the first time. The words of the Governor are good There are two good points in the Governor's address.; namely, his consideration for the soul, and his consideration for the body. Now, I am looking at the 7th clause of the Address: these words are good. The shield of the body is the Scriptures: therefore, I say, show us some good for the body. Listen, all of you: I am now a Maori; tomorrow I shall be a Pakeha. Hitherto I have been a Maori—now I join the Queen. Do not hide from us the good things for the body, because we (the two races) have now become united.—[Song.]—Listen, all of you. I shall not attach myself to the King or to Rangitake; I shall not follow those things. Listen! I am giving my consideration (my thoughts) to the Pakeha, to the Queen, and to the Governor. I enter there this very day. The Governor's address is right. This Governor has told us of many things. This King affair is a source of trouble—it is the introduction of an evil among the Maories. I therefore say, Let both races acknowledge the Queen. Enough about that, for we do not quite understand it. This is the subject that has brought us together now, namely, the King. I have now sided with the Queen; (but) my allegiance has not yet had time to grow. Let me tell you, (however,) I have no desire for those other matters. I now enter (enlist) under the Queen. As to the King movement, do not suppress it. Let it go on till it comes to nothing. Listen to my
kareke (the Mutton-bird) scoops a hole in the sand: so does Otoka at Whenua-kura." My speech ends here.
Pawharawhara (a parasite which bears a fine flower) is on fire. Do not climb that tree, lest you fall with it. Let me speak to you Mr. McLean and Mr. Smith If you tell us to go against
(Kingi-pokanoa), what have we to do with that thing?
Here the Conference adjourned to the next day.
Mr. McLean opened the Meeting with the following speech:—
Listen, Chiefs of the Runanga! Let me tell you about one of the rules followed by Europeans. When an important matter comes before the Queen, she submits it to her Council, and requests them to take it under their consideration, and to give expression to their opinions. The Governor acts in like manner with his Council. Now I request that the same rule be observed here. The Governor has read you his address, and you have been invited to take it under consideration, and to give free expression to your opinions, whether for or against it.
It has been in your hands for several days to afford you full time for its consideration. If you have examined the address, and understand all that it contains, then let each tribe in this Conference proceed to prepare a reply to the same, in writing, and unreservedly express their feelings and opinions. If, on the other hand, there are some paragraphs which are not quite clear, I shall be glad to offer you an explanation of them. I therefore trust, that
3rd Clause:—This treats of Her Majesty's protection, whereby New Zealand and the Maori people are defended from all aggressions by any foreign power. Has not this pledge been carried out? Has any foreign power disturbed this country? People of other nations have certainly come here, but their mission has always been a friendly one. They have come to settle or to trade. They have never assumed any authority in this Colony.
Some of you have said that the laws for the Maori are not the same as the laws for the Pakeha. This is in some measure true. Children cannot have what belongs to persons of mature age; and a child does not grow to be a man in a day.
This clause also states that the Queen "confirmed and guaranteed to the chiefs and tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive, and undisturbed possession of their lands and estates, forests,
4th Clause speaks of the Treaty of Waitangi. Some have said that this treaty was confined to the Ngapuhi. I maintain that it was not a treaty with Ngapuhi only, but a general one. It certainly commenced with the Ngapuhi. The treaty is binding on the whole. And, further, I believe that it has been a great boon to you; and one, therefore, which you should not lose sight of nor disregard.
5th Clause states that the Governor has been instructed to maintain all the stipulations of the treaty inviolate. Now, if in the opinion of this Conference the Governor has violated any of the terms of this treaty, you have an opportunity of telling him so. If any one here has any grievance, let him make it known at this Conference, and not carry it back to his home with him.
6th Clause: If you should decide upon writing replies to the address, this clause wil be a guide to you.
You observe that the Governor requests you to confer with him frankly and without reserve.
7th Clause: This has direct reference to the Maori King movement. You should freely express your opinions on this subject.
The movement did not possibly originate in any evil desire. With some the motive may have been a good one, but it involved the idea of establishing a national independence. The old chief, Potatau. (who has just died)professed no feeling but that of kindness and good will to the Pakeha. Therefore it would not, perhaps, be just to treat the matter with great severity. But this I may say to you, that while this movement lasts it will prove a great hindrance to the establishment of peace and the success of beneficial measures for the two races.
The protection of England has been solicited and accepted by this country, and it is therefore wrong to talk about any other sovereignty.
The Governor invites you to state your views and opinions on this matter very plainly.
12th Clause: It is not intended to hide from you what you may hear from other sources, namely the face, that the English in former times often invaded other countries. Their ancestors, when they took possession of a place, frequently destroyed its inhabitants. But when Christianity obtained a greater influence amongst them; wise men began to reflect on the sin of destroying human beings created by God to live on the earth. The Queen directed her Parliament to consider the subject, when it was proved that wrongs had been committed. The evidence adduced confirmed the fact that aboriginal subjects had been ill-treated. This occasioned much shame to many good people in England and it was determined in Parliament that such proceedings should not be permitted in future.
About this period attention was directed to New Zealand as a field for European settlement, and it was decided by the Queen and her Ministers, that in occupying the country, the New Zealanders should be treated with kindness, and a humane policy pursued towards them, with a view to their becoming a prosperous people, and united with the English.
There is no desire to conceal from you the wrongs which have been committed elsewhere, but Christian principles have ruled the conduct of the British Government in these Islands.
The policy pursued has been one of uniform kindness, and in accordance with the precepts of Christianity.
13th Clause: This Clause refers to the difference of language as the chief obstacle to your participation in English councils.
This is a disadvantage to both races. The Maori does not understand the Pakeha, and accuses him of saying what he did not mean; and the Pakeha, on the other hand, imagines something very different to what the Maori has said. From this cause they differ with each other and misunderstandings arise. Now, if the language in common use was the same, these difficulties would disappear. Hence the desirability of educating your children in the English tongue.
16th Clause: The Governor tells you that the Queen will afford you protection against dangers from without, but she cannot without your co-operation save you from internal feuds. It is therefore the duty of every man to help, that peace and good order may prevail.
Last Clause: This ends the Governor's Address to you. He concludes with a prayer to God for His blessing on your deliberations.
You must carefully examine the Address yourselves, and then let each hapu consider a reply to it, that the Governor may become acquainted with your opinions. His object and earnest aim is to induce you to adopt European customs. Let each tribe give utterance to its opinions, whether for or against, and let this be done soon, in order that you may proceed to the consideration of other important subjects.
he committed himself, I would give him up. And if Awekotuku or Paora should do so, I would give them up, and the law should try them. Now, let me speak about the land. I have been reading the Governor's address. He says that the lands should be properly administered for the children. In my opinion, this is right, namely, that the lands should be properly arranged, that they may be inherited by our children without any trouble. I shall not now fully reveal my views (or plans). But when I get back to Rotorua, I will complete them, and then I will bring them to the Governor for confirmation, in order that each man may become possessed of his own piece of land. As to the clause of the Governor's address which states that no foreign power is permitted by the Government to come here, we know nothing about that. We do not know of any other people who might come to this island. You are the only people we know about. We will bring our troubles for you to try. I mean our great troubles. As to the quarrels about women, we will arrange those ourselves, unless indeed, they are of a serious nature. This is what I have to say about the king in this island. When they first set up that king I opposed it. I was not willing that there should be two powers in New Zealand. I spoke thus at the time. I compared New Zealand to a poporo (a fruit bearing tree). The Governor, I said, has settled on the poporo, and is eating the fruit: the Maori king comes afterwards to drive him off. I will not therefore consent to that king. Now, listen to my proverb, "Homai he peropero, homai na kia rukuhia, na e ruku nei." I now enter the order of things that are good, clear, and charitable. It was on this account that I said on the first day, the good is made manifest. When the law came the evils of the Maori customs became evident. I approve of the Governor's words. If they were wrong I should tell you so. Had he said that my lands should be taken away, I should disapprove of that; or that my sick friend should be put to death without cause, or that my previsions should be used without my having any payment, I should
"Let my desires within me lie hid,
"The wish of my heart I'll strive to restrain."
Hear what I say, Let Te Rangitake remain in possession of his desire; let Waikato retain theirs. This people, the European, is mine, I brought them up. Why does, any one say to me—Do not let
Tukihaumene, a Rotorua Chief: There is nothing wrong in what you say. It is quite right. The Queen and the Governor summoned this Council, but my thoughts are not very clear. You were right in what you said. There are no Europeans between Cape Colville and Heretaunga. Your part of the Country is full of Europeans. John Heke's was the first (disturbance), afterwards Whanganui, Wairau, and Wellington. Now it is at Taranaki. I have nothing to say to the Governor because I am a dog. You were right in saying—The Europeans are yours. But it was you who cut off the people: it was you who first used firearms. How many laws are there? There are two laws. Mr. McLean how many laws are there? There are two, the Queen and the Governor. Now for the first time will I increase the power of the Queen. By me alone shall the system of the Queen be upheld from Muriwhenua to Heretaunga. What Te Waaka says is quite true. If you demand that the land which was the source of
(Addressed to
Meeting adjourned till Monday.
[We may here observe that in reporting the speeches delivered in the Conference, the reporters have adopted the precaution of submitting their papers to the speakers for revision before communicating with the Press. Our report may therefore be relied on as authentic.—Ed. M. M.]
The following is a list of those Chiefs who were invited to the Conference by His Excellency the Governor, but who have not yet arrived. Many of them; being infirm, or labouring under influenza (which is now very prevalent), have sent deputies who are fully qualified to represent their respective tribes. As we have before remarked, the Taranaki Chiefs were detained under peculiar circumstances, and the Waikato invitees are not likely to leave their homes so soon after the decease of their venerable Chief, Te Whero-Whero. The others will probably make their appearance during the coming week:—
Misprint.—Thirtieth line on the third; page, for "gratuitously" read "gratuitously."
The great length of our Conference report necessitates our reserving for another issue our remarks thereon; also an article we had prepared on "The individualization of Native lands."
Since the date of our last, the following chiefs have arrived at Kohimarama and taken part in the proceedings of the Conference:—
On the 23rd of last month, at Meremere, Kereihi Tarapuhi, one of the old Waikato Chiefs. His friend
On the 26th of June last,
Afterwards they gave a token of their good feeling towards the whites "who are living on the land covered with darkness, that is Taranaki." They beard that many of them are in distress, their property having been destroyed by the spoiler—and that their friends the white people of Canterbury were collecting money to assist the aged, the women, and the children: and they thought they would do the same. Accordingly, at Kaiapoi they collected 10l. 14s., at Rapaki 1l. 14s. 6d., at Port Levy 4l. 7s.; and other villages are doing the same thing but have not yet reported the amount. But because some of the Europeans suspected them of an intention to go to Taranaki, to join those who are in arms, they were grieved and
The Native Secretary (Mr. McLean) opened to-day's proceedings by announcing that a message from His Excellency the Governor had been received. He informed the chiefs that it is customary with the Pakehas, when a message from the Governor is sent down to their Council, for the members thereof to receive it standing. The chiefs of the Conference; together: with the European visitors, forthwith rose up and the following message was read:—
(MessageNo. 1.).Thomas Gore Browne , GovernorThe Governor sends some "Rules for the proper administration of Justice" to the Chiefs assembled at Kohimarama for their consideration.
These Rules have been carefully prepared by their friend, Dr. Martin, late Chief Justice of New Zealand.
Government House, July 16th, 1860.
If the whole tribe agree to the rules here written, they will thenceforward be followed in all proceedings between one Native and another.
:One part of the penalty is the value of the stolen goods; the other part is the fine for the offence. The fine for the offence not to be less than five shillings, nor more than ten pounds.
If the stolen goods are restored to the owner, then the fine for the offence is the whole of the penalty.
Any Malicious Act by which the house or clothing, or property, or food of another person is injured.
One part of the penalty is the value of the property injured. If growing crops be injured, the value of snch crops at harvest time is to be considered. The other part is the fine for the offence—not less than twenty shillings, nor more than ten pounds.
In the foregoing cases the penalty may go entirely to the plaintiff or entirely to the Queen, or partly to the plaintiff and partly to the Queen, according as the Magistrate may direct.
The value of the stolen goods, or injured property, should be paid over to the owner thereof.
Another source of such proceedings is the wrougful act of some person without any malice, or the negligence of some person without any malice, whereby the crops or properly of another are injured or destroyed.
The cause of action in such cases is not spoken of as a crime or offence. They are civil disputes, in which each party contends that he is in the right.
In dealing with any case of this kind, if it is seen that the plaintiff is in the wrong, there is an end of the matter, but if the defendant be in the wrong, the money or property is to be paid or restored to the plaintiff, and, over and above that, a sum of money not exceeding two shillings in the pound, as damages for the defendant's wrongful witholding of the same.
If the defendant be very poor, be not severe in exacting the penalty, but wait for the time when he shall get in his crops, or even for the next year.
Let not the man be plundered. If, however, it be seen that he is slack in paying, aud a considerable time has elapsed without payment being made: in that case let the Kai-whakawa cause some of his food to be taken quietly and sold publicly before the whole tribe, that the penalty may be taken in the form of money: and let the excess, if any, be returned to him.
The man's spade, axe, &c, the means whereby he raises his food, shall not be taken. Also his garments and his bedding shall not be taken.
The penalties which are paid to the Queen are to be deposited with such persons as the runanga shall appoint for safe keeping until the end of the year.
At the end of each year the runanga will assemble to appropriate the money. Part shall be for the Magistrate, part for the assistants, part for the Church Mill, Schoolhouse, &c, or whatever object they shall think best.
But let not the money be actually paid away until the Governor shall have assented to the proposal of the runnnga. For the Governor's assent is the assent of the Queen.
The End.
The audience having resumed their seats, the Native Secretary continued thus:—
These rules have been put forth by the Governor for the guidance of those tribes who have not yet been accustomed to the administration of English law. They have been carefully prepared by your friend Dr. Martin, with a view to assist the native tribes in outlying districts in administering justice amongst themselves. They are not applicable to those districts where English law is regularly administered, as, for instance, the Bay of Islands and Port Nicholson. Some of the chiefs have expressed a wish that there should be but one law. This is much to be desired by all but is not so easily attained. A child does not grow to man's estate in a day. It took the English many generations before they brought their system of law to its present state. While such a difference exists in the usages and customs of the two races in this country. it is necessary that some of you should be gradually initiated into the elementary principles of law before you can appreciate it. With this object, and with a view of superseding some of the objectionable customs to which mamy of your old people still cling, your friend Dr. Martin has taken much pains to prepare these rules. They are simple and easy of comprehension by all. They are not put forth as law, but merely as a set of plain rules to guide your assessors in dealing with cases referred to them where access cannot be had to an English court. Where it is possible to refer to an English magistrate, it will always be proper to do so. The Conference is invited to examine these rules carefully for a few days, and having done so to offer any suggestions it may think proper. Should the chiefs wish to recommend any addition or alteration, they will be able to do so; and any suggestions made will be submitted: to the Governor for his consideration.
The Native Secretary then read Rules 1, 2, 3, and 4, making short explanatory observations on each.
Ngamoni, (Ngatiwhakaue) Rotorua:—Mr. McLean, give heed to my word. I am thinking about the papers of the past day, and I desire that an expression of opinion (or a throwing of light upon) the papers I handed in to-day may be given, in order that I may be clear on the subject to which they refer. It is not right to reply now to the new words (or message) of the Governor. Rather should you say they are right (the replies to the Governor's opening speech) that my heart may be light: or say that they are wrong, it would be well to know that: or say that the way is made clear, that I may be satisfied.
Native Secretary:—The replies have not yet been received from all the tribes. When they have been sent in, I will read them to you, if you wish it; but it will be proper that the Governor to whom they are addressed should first see them.
Paora, Tuhaere, (Ngatiwhatua, Orakei)—My word is the same. What I look at is a want of clearness in those rules; the obscurity is in the fines for offences. The fines for great and small offences are mingled together in such a manner that it is impossible to distinguish the fine for the greater offence from that for the less. There is a want of clearness in those rules. I think that the rule for small offences and for greater ones should be clearly set forth. When the offence is of magnitude, let the fine be great. Sudden outbursts of passion are a great offence: therefore let the punishment be great. The offence of murder is easily managed—that is taken to the Supreme Court. My disapproval is directed against the rule by which greater and lesser offences are punished by a fine of equal amount. That which I deem a great offence, is the sin connected with women. It is not right that the fine should go to the Queen, and that they should not be divided. There is anger in that: there is evil in that: because the lack of compensation added to the sin of that woman will greatly increase the grief of his (the husband's) heart. Therefore I say let that rule be expunged; let it be rubbed out; let the rule be made clear, lest men do evil. This also I say: let the Maori enter the Pakeha's Councils for the purpose of laying down laws. The Maories are an impertinent people; they will not heed the reproof of their chiefs; when reprimanded their eyes flash with rage upon the chiefs. These are the faults which appear to me; other rules will do for they are good. I except only those two: the great and small offences, and the sin of women.
Makarini, (
Tango Hikuwai, (Ngapuhi, Kerikeri)—Natives and Europeans, this is my word to you. I am going to my own place. I am going, I am returning, my father is dead, my sister is dead, and I have also to accompany my sick friend
Let us unite ourselves to the Governor. I will not forget the side of the Europeans. For five years will I consider these things, then will I enter into the English Council. I wish to express my views to this Council. It may be that the Governor will send down a proposal that some of us should assist him in the Taranaki war. I do not know what the Council will say to such a proposal, therefore I wish to leave my word here before I go away, and to say if the Governor should ask me I am ready to go.
Let your words be true because you belong to Ngapuhi. I know the works of Ngapuhi. They may be true, or they may be false. When you go back, admonish your people not to touch evil. You are returning immediately; that is why I say to you, take these things that Ngapuhi may hear about them, because, the old man
Tango Hikuwai:—It is true I have given an oath. I will reply to your speech. My word refers only to the tribes connected with me, that of
Waikato was waging war against Taranaki; the Gospel was conveyed thither and Taranaki was saved. Wiremu returned home, Waikato was fighting against Rotorua; they would not entertain proposals of peace; he returned home. Then he went to
runanga—
Let this plan (the assembling of Native chiefs) be made permanent by the Governor and yourself; my reason for urging this is, that it may be to us a means of realizing the advantages of our position as subjects of the Queen, and as a means of cementing our attachment and making firm our loyalty to the Queen, that we may truly dwell under the shadow of the Queen; that we may recognize the Governor as our father, and that we may feel the warmth emanating from the Law as our protector. We hear the Queen's name mentioned, but we desire also to feel her warmth. By this plan only will the union of the two races be confirmed; by this will they grow together. I will not assume the possession of much knowledge at the present time; in future years, perhaps I may attain to some knowledge of the civilized institutions of the Pakeha, but let this plan be continued and made permanent. This is my reason for saying so. If the sun shines upon the vegetation of the earth's surface, the herb springs under its genial warmth, the plants grow and produce fruit; so also in incubation, if warmth of the mother be constantly imparted to the eggs, they are hatched, and the young chickens come forth, but the egg which slips out of the nest (or from under the warm feathers of the mother) dies. It is for our parent to take thought for us.
Takihaumene, (Ngatiwhakaue) Rotorua:—I am not a fool. I am a Queen's man
Tapatai. It commences at Kumikumi, thence to Kahutakiwaru, to Pawhakahorohoro, to Kaikakaroro, to Ohiriro, thence to
Law that we love one another. Another thought of mine is, that our language has become yours. It will be for you, for the Pakeha, to interpret it. Here is another matter, Mr. McLean. It is my desire that we should participate in, and be protected by your power (mana). I am not in any doubt about the matter, for it was the first Governor who appointed, and Governor Grey who confirmed Matene, as our Magistrate. All I have to do is to support him.
ten commandments, and at Wellington there are ten commandments. I do not understand these things hat all are speaking about. All I have to say is this:—God comes first, secondly, the Queen, thirdly, the Governor. I cannot see the thoughts of
European Gentlemen and Maori Chiefs of New Zealand, here is another subject. Although I am a Magistrate (Native Assessor) if I should do wrong let me be punished by the law. If my sin be a great one, then let my punishment be severe, but if trivial, then let my punishment be proportionate. I do not say that I am a good man. There is no knowing what day I may offend; but there is the law to punish me. I speak for my side (or tribe). Let each tribe take its own course.
Native Secretary: What I have to say is this;—you have been requested to take these rules (Dr. Martin's) under consideration. If you should think it desirable that the payment be divided, then state your views on the subject to the Governor. But consider the matter carefully and turn it over in your minds. These matters having been dealt with by the assessors, they are more familiar with them than the people generally, and are better prepared to forman opinion. These are not absolute laws: they are only a commencement. You should take them home with you to your houses, and then let each tribe consider them, and suggest any alterations they may think desirable.
This is another subject. Do not have another Conference here; let the next Conference
kaingas are your own; let me have it (the Conference) next time, that the people at the head of the fish (the South) may be known. (This refers to the old tradition of New Zealand having been fished out of the sea by Maui.) Through its being here the Chiefs from the South are not present, but let it be held at Wellington next time, that the opinion of those at the head of the fish may be elicited. Come to Wellington that we may find out what things require setting right, and that we may ascertain who are the Queen's men. This is the unanimous desire of the Head of the Fish. Let the Queen have her men, and let the King have his. Let the Queen secure her men. If you disapprove, I am speaking in the presence of the Governor. What I say is this, let Port Nicholson be the place for the discussion of these matters, that the hidden things may be brought to light. As to the intentions of the Queen, they are known.
Native Secretary:—Think these matters over! Consider them well! Search them thoroughly,—and then give utterance to your thoughts that the Governor may hear them. The Governor has not yet read all that you have said. This week we shall take under consideration some of the subjects that brought us together. The Governor has perhaps some other matter to bring before you. We will now close to-day's proceedings.
If we do love the Governor, we shall have met to good purpose. Listen all of you! If the Governor gives the word that I am to go to Taranaki, then I go. If not, then I do not go there. We shall not be deaf to the words of the Governor.
Meeting adjourned to 17th July.
The Chiefs having assembled, the Native Secretary opened the proceedings with the following remarks:—
Yesterday you gave your attention to the message of the Governor submitting for your consideration a code of Rules. Do not be hasty in forming an opinion for or against them, but consider carefully whether they are adapted to your wants. Some of you now present are invalids, and have now for the first time taken part in this runanga; others, again, have only recently arrived, and have not yet spoken. Let those chiefs speak first that we may hear their opinions. I have just received two letters which I will now read to you.—(Letters from Katipa and Hikaka read accordingly.) These letters contain the latest information.
We will postpone the discussion commenced yesterday on the subject of the rules till you have further considered them.
In the year 1859, in the month of May, a large meeting was held at Makaka, one hundred and seventy persons being present. I Mr. Skinner presided at that meeting. When the meeting was over we sent a letter to the Governor and Mr. McLean, but we did not receive any answer. The meeting assembled again in December, with Mr. Wallis as president. After the meeting a message (or letter) was dispatched. The Minister and the people waited, but no answer came back. In the month of January we came to Kaoroa. Mr. Wallis was. our president. After that meeting too we sent a messenger, and we waited, but no word came back. Now, we have ceased waiting. You have sent us the Laws, but there is no one now to administer those Laws. Had some explanation reached us, it would be clear now.
By Mr. McLean: You may be Correct in what you say. The Governor's rule with
runanga. I am perplexed about this paragraph, which states that the fine should go to the Queen and to the runanga, and no portion of it to the husband. If the rule is to be that the penalty must go to the Queen and the runanga only, it will be wrong. If no part of it is to be given to me, to the man who has been properly married to his wife, then I shall be grieved, and shall take vengeance on the man who has seduced my wife.
The customs of former days have been abandoned, and will, in future, be trampled under our feet. We are now following a new path, and a right one. It is this which causes the heart to rejoice. The fathers have disappeared. We are their children, who now meet to discuss questions; therefore, I say, let us not be inactive in this Council.
I am grieved about this new thing. I mean this new name—the Maori King. Its tendency is to cause division and ill feeling between the Maories and the Europeans.
Its tendency is to lower both Pakehas and Maories. I say let this movement be suppressed. Did the idea originate with the Maories themselves, or have they been instructed in this mischievous work by Europeans? At all events, let this new name be suppressed, and let the Pakehas and the Maories live together as brethren. Let the Queen be Queen for both England and New Zealand, It was not without good ground that the title of Queen of England and of New Zealand was assumed. I say, let Our Views be clear. Let it not be supposed the Pakehas wish to enslave (oppress) the Maories. It is not so. The Pakeha wishes to raise the Maori. I am therefore very much grieved on account of this movement. Our old Maori customs are at the bottom of it, and it has been set up to attract our younger brothers. What has changed our clothing, and caused the dog-skin mat to be laid aside? This new name will lead to our debasement; therefore, I say, let it be suppressed. If Waikato should be angry because or the suppression of this new name let us not be afraid. What shall Tukihaumene and the Ngatiwhakaue say? Let this King be put down. We are becoming divided amongst ourselves by means of this King. It therefore appears to me we shall be of this opinion, Chiefs of the Conference, that we must support the Governor, and that we should avail ourselves of advantages offered to us and thus share in; the superiority of the Pakehas.
Let us abandon Maori customs. Look at the superior condition of the Pakeha! This is not slavery. Let this title of King be put down. Even though the King's flag has been hoisted at our place Otaki) it shall be cat down, it shall never be allowed to stand. It is calculated to produce ill-will and division, and if the Maori is separated from the Pakeha, he (the Maori) will find himself wrong. The Queen's shall be our only flag. We will hold our lands under the protection of the Queen. I rejoice on account of this Conference: also that
I am enquiring into this invention—the name of King. Did it originate with the Pakeha or with the Maori? My own opinion is that it was the? Pakeha who originated it. I believe that it is a scheme of
Now, friends, that you have come forward to make things clear, let our path be cleared that our way may be open before us.
Hakitara, (Ngapuhi,) Bay of Islands: This is my speech. I speak of the proceedings of the present time. Enough. I came from the extremity of the land. I have two or three tribes, namely:
Ngamoni, (Ngatiwhakaue,) Maketu: (Addressing the last speaker): You have found out the Governor's error. You alone see where the Governor is wrong. (Addressing Mr. McLean:) I have given you my goods—the treasures of my ancestors—namely, the patupounamu, and the kurutongarerewa. My treasures are not of to-day; they are from the day of Tuhourangi (his ancestor) by whom they were left to Uenuku-kopako (his son), and by him to Whakaue. Let these meres be split, that you may find out
pounamu (block of green stone) to ascertain whether the grain be a bad one, or a kahu-rangi (first quality). If my. treasures be regarded as of little value, still let them be sent to the Queen; and if they are rejected by her she may return them. I have with-held nothing. Now, my friends, Mr. McLean and Mr. Smith, I have handed all my treasures over to you. Whether they be good or whether they be bad, let my words reach the Queen; for my great treasures are in my words.
Mr. McLean interposed: Do you refer to your letter (reply to the Governor's Address)?, All the replies will placed together and forwarded to the Governor for his perusal. When he has seen them they will be returned to us.
Ngamoni replied: Now that you have said that, nothing more remains to be spoken.
Let us keep within this fence for ever and ever. Now, there is a practice which causes us much trouble. We have "tauas" for curses. This is following up Maori custom. We have "tauas" on account of the desecration of sacred places; this too is Maori custom. And on account of the violation of women we have "tauas." This is Maori custom. Now that we have entered this new order of things, and have been bound in this golden girdle of the Queen we should all consent to abandon all these customs. Here is another matter. Let not the words of this Conference be directed to this movement, the King. We know not whether it will increase, or whether it will decrease. (Holding out a stick:) I am bending this stick to and fro in order to straighten it. In my opinion the Governor must straighten the stick, then it will be straight.
Himiona, (Tuhourangi,) Tarawera: It is now the turn of the strangers to speak. We arrived here in the middle of your proceedings. We were not here when they commenced. Now it is not well to commence when a meal is half over; for when the meal is concluded, those who were present at the commencement are satisfied, whereas those who arrived later are still hungry. The proper way is to commence together and to finish together. If this Conference is to be prolonged, we will leave our speeches for to-morrow, because we are new arrivals, and lest words be spoken by us without due consideration. I have finished.
Pauro (Tawera,): The proceedings of this Conference go upon one leg. I mean by this expression, the younger brother is with the King movement, and the elder is with the Government. The Arawa tribes jump together (are united). Ngapuhi go into it hands and feet (thoroughly). I saw in the newspaper where the Governor was wrong; the Governor was sent here to cherish, not to fight. I will not say at present that I shall enter on the Queen's side. I shall remain neutral, holding only to Good-will, Christianity, and the Church of Rome.
I have another word to say. One of the rules relates to steeped corn and other putrid food; but perhaps that may be the favorite food of some one, and who, if deprived of it, may feel himself aggrieved.
Parakaia te Pouepa, (Ngatiraukawa,) Otaki: I am not yet satisfied. The grievance I brought with me still exists. We have heard nothing but fair speeches; but the remedy which I have sought for my grievance I have not yet found. I had supposed that the combined influences of Christianity and the Queen's authority had made the ocean between us and England a smooth highway upon which women and children might travel in safety. On the contrary the mischief has been contrived by Auckland. This evil is the work of the Council of Auckland. As to the King now talked about: the Governor said it was child's play and would soon come to an end. Instead of that, it has brought trouble upon me, for the life of Christianity has been undermined. In this very year, 1860, the evil came from Auckland. It was not you, Mr. McLean, for you were away at the time. This is the second wrong. On the 25th day of January (last), a proclamation by the Governor was written in Auckland, and sent to Taranaki. Shall I repeat it? (Mr. McLean replied "Go on.") "The Governor's soldiers are about to begin their work, fighting with the Maories at Taranaki. Now therefore, I, the Governor, do hereby proclaim and publicly declare that the fighting law shall be in force in Taranaki. Given by my hand and put forth under the Great
Ngapomate, (Ngatiwhakaue,) Rotorua:—Listen you of the Conference, the new comers, and you others! I will hold up to you my grievance that the Conference may consider it. The grievance is between Rotorua and. Taupo. Now observe: this is Tutukau, and there is Rotokakahi.
[Here the speaker was interrupted by Tukihaumene and others and sat down.]
Meeting adjourned to the 18th instant.
The Native Secretary announced the receipt of a message from His Excellency the Governor and proceeded to read:—
In his opening speech the Governor assured the Chiefs assembled at Kohimarama, that the Treaty of Waitangi will be maintained inviolate by Her Majesty's Government. He now invites them to consider the difficulties and complications attending the ownership of land, and trusts they will be, able to devise some plan for removing or simplifying them. It is well known that nearly all the feuds and wars between different tribes in New Zealand, have originated in the uncertain tenure by which land is now held. Very many disagreements would in future be avoided if the possession of land from any
Such a limitation would be in accordance with the law which prevails in England. It is very desirable that some general principles regulating the boundaries of land belonging to different tribes should be generally received and adopted; for, until the rights of property are clearly defined, progress in civilisation must be both slow and uncertain When disputes arise between different tribes in reference to land, they might be referred to a committee of disinterested and influential chiefs, selected at a conference similar to the one now held at Kohimarama. There is also a simpler plan universally adopted in Hindostan, which appears well suited to the circumstances of New Zealand, viz., when men cannot agree as to their respective rights, each party chooses two persons—and these four choose a chief of another tribe having no interest in the matter disputed. Then the five sit in judgment, and decide who is right and who is wrong; but before they pronounce judgment, both the contending parties solemnly engage to abide by it. The Governor earnestly desires to see the chiefs and people of New Zealand in secure, possession of land, which they can transmit to their children, and about which there could be no dispute. Some land might be held in common for tribal purposes; but he would like to see every chief and every member of
Tribal jealousies and disputes, however, interfere to prevent individuals from obtaining Crown Grants; and they will continue to do so, and cause quarrels and bloodshed, until men grow wiser, and learn that the rights of an individual should be as carefully guarded as those of a community. It is essential to the peace and prosperity of the Maori people that some plan for settling disputes about land should be adopted; the Governor therefore hopes that the Chiefs will consider the subject carefully and dispassionately, and assures them that he will gladly co-operate with them in carrying into effect any system that they can recommend, provided it will really attain the desired end.
Message No 2.
In introducing this Message, the Native Secretary observed:—That the Governor was most anxious that some means should be devised by the Chiefs of the Conference to define tribal boundaries, and make such a sub-division of property among tribes, families, and individuals, as would secure to them their landed rights, on a more certain foundation than now existed. The Chiefs present were all aware that land was the main source of many of their difficulties; occasioning loss of life, and affecting the property of both races. No fixed law on the subject could be said to exist, except the "Law of Might." It was true, various customs relating to Native tenure existed; but these were not in any way permanent; and the endless complications of such customs were eventually resolved into the law of might. Paora, one of the Ngatiwhatua Chiefs present, had stated that one law did not exist with the Europeans and Natives about land. This was true, inasmuch as the Native has no fixed law to regulate the rights of property. How, therefore, could it be expected that one law should prevail? The European has a law to guide him on this subject; the Native has no well-defined law. The Governor had long thought of this subject, and he availed himself of the present Conference of Chiefs to place his own views before them, in the hope that they would co-operate with him to devise such a measure as would simplify Native tenure, and enable them to leave the land they inherit in the quiet and undisturbed possession of their chidren. Scarcely a year passed without our hearing of war about land in some part of New Zealand. At Tauranga the Natives had been fighting very lately. Also at Whakatane, Tunapahore, Upper Wanganui, Hawkes' Bay, Ngapuhi,
Tukihaumene (Ngatiwhakaue, Rotorua):—You have put aside the first words. After two days speaking yon have changed the subject to the land. What you say is right, your speech is correct. When this point is settled then perhaps land will be surrendered to the Queen. I have no land. What causes evil in the world? For what purpose are guns, powder, and ball made? It was the possession of these which enabled
Parakaia Tararoa (Tuhourangi, Tarawera):—I have nothing to say. I came to state my views. I have acknowledged the Queen. It was
Matenga (Tuhourangi, Tarawera):—I will just address
Himiona (Tuhourangi, Tarawera):—Listen; I am a stranger to the practices of years gone by. The first thing you introduced was the faith (Christianity). I stretched forth my hand and grasped it firmly, for I saw by adopting this, I should save both my body and my soul. After this came the law. I saw its benefit, and adopted it forthwith. The reason why I approved of it was, it was a means of correcting all that went wrong. After this, you showed us the magistrates and the runanga. We adopted these. Our reason for so doing was that by these the law would be upheld—the flag of the Queen to overshadow all these. Within this present year, for the first time, you have introduced the killing of men. At this I stood erect. I thought within myself, this an error of the Governor's. He did not show us this before. The only thing he shewed us was the chastening of God. "The Lord chasteneth whom he loveth." This is the chastening of which I approve for those who persist in doing evil. The requirements of Christianity I understand; but the law I do not fully understand. My thoughts concerning the law are not mature; nevertheless, I entirely accept the Queen's Government, whether you introduce things evil or things good.
Respecting the King: we are unanimously agreed in one opinion respecting that. Stop the money and all kinds of property, because they are derived from you.
Regarding this war (Taranaki), our earnest desire is that peace should be made. Should the Governor say it is out of his power, let this runanga petition the Queen.
Friends, listen! The words of the Governor are quite correct, and I approve of them. Now let us adopt the suggestions of the Governor respecting our lands; and get them all surveyed, lest perplexities should hereafter arise; that I and mine may avoid the chance of a dispute with my younger brother; that I may leave my piece of land unencumbered to my child in the event of my death. If a man surveys his own piece (of land) there are no future grounds for another's interference. Let our lands be settled according to law; that we may rest in peace. Let us consent; give it into my hand, that I may present it to the Governor.
Kihirini (Tuhourangi, Tarawera):—The ground for our first recognizing the Queen's authority was our own quarrels. We were but few in number; we reclined upon the Queen's Government as upon a pillow. Our acquiescence now is as it was then. We shall not turn backwards, for we are gone to return no more; That is all on that subject. My opinion respecting the King: I do not approve of the King movement; no good will come of it, none whatever. If this had been a system handed down from our ancestors, we might have rested upon it; but it is an idea snatched from you. Nothing good will ever proceed from it. He did not save us. It was the Queen that preserved us. We have no desire to return to our former way of living. Our flour was fern root; our bread was hinau. We have abandoned all those things. Another remark (I have to make). The laws the Governor has given us are good. But one side is good and the other evil. Let peace be firmly established; then give us the good laws; yours are the good customs; but you have acted contrary to the good principles which you yourselves introduced. (Song.)
Perenara (Tuhourangi, Tarawera):—We are a part of the people who have been united as one in this Conference. We have come to bring our thoughts which we have turned over in our minds both by day and night. The first is respecting the evil of
You have made me great. If you make me little it is well, as I owe my greatness to you. If you deprive me of it I cannot complain, because you gave it to me. But I will liken it to what Paul says "not as fools but as wise, redeeming the time." When yon arrived we were dwelling in ignorance, we were blind. First came Christianity, after that the Law. I saw that there was salvation for me. You appointed magistrates. We received them. It was during the time of Governor Grey that we first recognized the Queen's authority. He said there is no other Sovereign for us but the Queen. I did not receive the Law without consideration. I sought it carefully in the pages of Scripture. I did not search in ignorance. I saw its benefits, and then I embraced it. Now the Queen is my Sovereign. Property was stolen by one of the tribes (referring to a robbery which took place at the South), I recovered the goods and returned them to the owner. I did this because I was under the Queen's Law. (Another song.)
Hukiki (Ngatiraukawa, Otaki):—Listen, people of the Ngatiraukawa, Ngatitoa, and Ngatiawa tribes. This is the word which we have been in search of in years that are past. The Governor has now revealed that word to us, about surveying our land, but when will it be put into effect? This has been shown us; three years have we waited for it; but when will the lands be surveyed? Pigs have been marked, cattle and horses have been branded. My name is Hukiki, the brand on my cattle is HU, but the land has not been branded (referring to Crown Grants). According to my opinion the land should be marked. Because the Chiefs are grasping at great quantities of land, leaving none for the poorer people. The Governor has now offered it to us. Now therefore I say we have indeed become children of the Governor. Because I have a great deal of land, therefore I have said let the land be given to the Governor and Mr. McLean; this land shall pass into the hands: of the Queen. I have declared these words in order that all the tribes may hear that this land has been surrendered to the Queen. The offer of Ohau has reached. England.
Iharkara (Ngatiraukawa, Manawatu):—Hearken my Pakeha. and Maori kinsmen. I will point you out two tribes of low standing in this Assembly of influential men. The reason why I say these two tribes are of low standing is because we are floating about on the earth. We have no land. The influential men in this Assembly do not derive their influence from anything in themselves, but from their land. Hearken! when the good news (Christianity) first arrived, that is when (Archdeacon H.) Williams visited us he asked, "do you renounce the devil and all his works, the pomps and vanities of this wicked world and all the sinful lusts of the flesh?" We answered "we renounce them all." After this the Governor came. He introduced the subject of the law for the body. I consented to this also; after this again the Assembly at Auckland. I have consented to this also. The Governor called for Native Assessors to assist the European Magistrates, I assented to this also. I will now refer to the rules which were being considered yesterday. For the adulterous woman: according to the words of the rule before
Good has resulted from them. The root of these perplexities is that the land has not been settled. We have adopted European customs. We have erected houses like the Pakeha's. Our town has been established. We are Pakehas now: for this reason I say let us seek to attain this plan also. We were the first to have ministers. Rota and Riwai were from our district. Let the head (the Southern part of the Island) commence it.
Parakaia Te Pouepa (Ngatiraukawa, Otaki):—I speak in support of the statement of Hukiki and Ropata. I am the opponent of these men. My opposition arises from a desire to prevent quarrelling. My wish is not to hold the land but to prevent evil arising. My opposition to the sale of land is broken through—there is an end of it. The proposition for the speedy carrying out of this object I oppose. Rather wait till this perplexity is passed, then consider those lands. It has been laid before this Runanga. Friends, the Native chiefs, we have ceased to condemn the cause of the war with Rangitake. We have identified ourselves with the Governor—this war is ours. Should this war cease, we shall then be clear to consider the good suggestions which the Governor has declared in our hearing. That it may be clearly seen from one end of New Zealand to the other. Should this war be ended, why take any notice of that King movement? What can this Maori King do?
Will he (the Maori King) be able to overcome the power of God? The Gospel from God will never be extinguished—never! Let the Maories lament over their byegone customs. If our proceedings be right, what have we to do with Maori Law? Let them go on lamenting because (according to the old song)
Our plan shall not be superseded by that of the King—never!
Meeting adjourned to 19th instant.
The Native Secretary opened the proceedings of the day with a statement of circumstances connetced with the Waitara purchase, and the origin of the War at Taranaki. He spoke as follows:—
Chiefs of this Conference: Yesterday some of you took occasion to animadvert on the war at Taranaki Your remarks were sent to the Governor that His Excellency might, if he thought proper to do so, direct that a statement of the circumstances connected with the differences existing between himself and William King should be laid before you. The Governor's explanation of this matter has been this day sent to you, that you may be correctly informed with reference to it; that you may neither shape a judgment in the dark, nor take a rash view under the influence of mere suspicion, or through the false reports and exaggerated statements which have been in circulation throughout the country.
Before reading the Governor's message, I will state to you a portion of what has come under my own knowledge in connexion with this place (Taranaki). I will not go back to the invasion of the Ngapuhi, but will commence with the first sale to Colonel Wakefield at Aropaoa, in 1839, by the Atiawa residing en the opposite shores of the country, better known to you as Kapiti. Their names are in the deed transferring the land. Here are the names of Te Awe, of William King, of Rauponga, Ngarewa, Manurau, Mare and others of the Ngatiawa. I will not detain you by reading all the names. These are the principal chiefs who transferred the land. The name of
"Know all men by this book, we Chiefs of Waikato, do let go and sell these lands of ours to
George Clarke , the Protector of Natives, for Her Majesty Victoria, Queen of England, her heirs and successors whether male or female. The land and all things that are on or under this land we sell toGeorge Clarke , the Protector of Natives, for an estate for the Queen, her heirs and successors whether male or female, for ever."The beginning of the Northern boundary is at Tongapourutu, the Western boundary is along the sea shore between Tongapourutu and Waitotara and going inland to Piraunui. We receive these payments, on behalf of our tribes of Waikato, for their interest in the said land—one hundred and fifty pounds money, two
horses, two saddles, two bridles, and one hundred red blankets. "Witness our names and signs written in Auckland, on the thirty-first of January, in the year of our Lord one thousand eight hundred, and forty-two."
(Signed) ,Te Kati
(Signed).Te Wherowhero
Witnesses,
(Signed) J.Coates,
(Signed), Sub. Protr.George Claree
True Translation,
(Signed)Thomas S. Forsaith .
The signatures to this deed are those of
After the transactions to which I have referred, the Europeans supposed that the land had finally passed into their possession. Accordingly it was surveyed and portions were allotted to individual settlers; some were also set apart for the Maories, within the European boundaries. Settlers came from England with the plans of their sections in their hands, expecting to find them ready for occupation. The Natives who had been permitted to return from Waikato, came and interfered with the Europeans who had settled upon the land, claiming it as their own, the former also maintaining their claims. Animosities thus sprung up between the Europeans and the Maories. During this state of affairs, some of the Waikato Chiefs interfered and admonished the Maories to dwell in peace, and to treat the Europeans with kindness, threatening them with another invasion if they refused to listen. Such were the sentiments of Waikato at that time. Nuitona Te Pakaru of Kawhia and other Waikato Chiefs went there, and thus admonished the Taranaki people.
Mr. Spain, the Commissioner appointed for the purpose of inquiring into questions of
In the year 1847, Waitara was offered for sale. Claims were duly investigated. This
Te Keene here asked Mr. McLean: How many payments did the one of which you speak make?
Native Secretary: This was the third or fourth payment for some of the Taranaki land. Chiefs of the Conference, perhaps I am wearying you with this long account of a matter in which many of you feel little interest.
From the Council: No, no, Mr. McLean, speak on, speak on,
Native Secretary: I will not detain you very long on this subject. You have heard of the first purchase, and of the many subsequent payments. No payment was given for Waitara at this time; the payments to which I lately referred were given for land then bought for the occupation of the Europeans.
The Taranaki people are now asserting a claim to territory which has become the property of the Government. Waikato has taken up arms to hold that which their own Chiefs gave to the Europeans; spreading it forth for their acceptance in the light of day and under the shining sun of heaven. Had it been territory not previously touched or broken into, the case would have been different, but it was not so. The land has been consumed; it cannot return to its original state any more than the ashes of a dead fire can be rekindled. Let the Chiefs of the Council look at the facts of, case and consider them well. This statement is not a new one; it was made by me at Waikato, and the old Chief who has just died fully admitted its truth. Referring to it he said, "It is correct." Why is it that by some, contrary views are now expressed, instead of pains being taken to ascertain the real merits of the question? Does it indicate an inclination to return to the customs of the days gone by? There are two things which, in my opinion, have been the main causes of the present state of affairs; one is the land-holding league, the other the Maori-King project.
When William King lived at Kapiti he was a well disposed chief, and behaved well on various occasions, as became the son of Reretawhangawhanga. When he returned to the land which formerly belonged to his tribe an alteration took place in him; he displayed both good and evil, and confusion arose. The Taranaki Natives had previously lived at peace with each other. Human life had been safe, but after his coming blood began to be spilt, murders to be committed, and there was a return to old customs. Not a year passed with out our hearing of some evil at Taranaki. Some of you have said if the Governor had requested us to go to Taranaki the present evil would not have grown. You do not know what those people are. I have had long experience of their ways.
Some of you, perhaps, think that it was urgency on the part of the Governor to
parawai mat and placed it at the feet of the Governor. It lay there for some time, and was at last taken possession of for the Governor. Others got up to offer their pieces, but their offers were not accepted as the title did not appear clear. These were accordingly rejected. William King then rose and without attempting to impugn Teira's title or right to sell, he merely spoke a few words to the effect that Waitara should be held, and then returned to his place. Before leaving Taranaki I instructed the Land Purchase Commissioner there to investigate carefully the claims to this piece of land and not to proceed hastily in the matter. He has since been constantly engaged in inquiring into the question of title, William King also being present at the meetings and admitting that the land belonged to the sellers, but refusing his consent to its being sold. If he or any other person had shewn that any portion of the land belonged to him such a claim would have been respected. No land would be taken from its owner without his consent.
His attempt to hold the land is connected with the land league and was encouraged by the Maori King movement, otherwise he would not have ventured, as he has repeatedly done, to forbid the sale of land to which he never had any claim, not only at Waitara but at Mokau, at Taranaki, and at other places. Had this been land over which the Native title existed in its original state there might have been some excuse.
After the talk (about the Waitara land) I crossed the straits to Aropaoa, and saw that section of the tribe which is with Ropoama Te Ore. I mentioned that a portion of the Waitara had been offered. I recited the boundaries and asked, Does that land belong to William King? This I said merely to bring out information on the subject. The reply was, "No: if it was on the other side of Waitara, his claim would be just, but this side belongs to us; let us have the payment." I said it will not be right to give it to you now, wait until the matter is clear; let the claims be investigated on the spot, and then the payment may be given. They pressed the matter, and a third time they urged me to give them the payment. I replied, Wait until the question is properly settled. Afterwards they agreed to this. The names of these Aropaoa people who have claims at Waitara are Ropoama Te Ore, Ripeka, Ngawheua,
You know very well that no man's land is taken unjustly from him. The Ngatituahu and Ngatihinga in times past claimed the totaras, and the produce of the Waitara river. Ngatikura and Ngatituiti recognised their right and sometimes exchanged other produce with them for totaras and lampreys. Karewa was chief of the first named tribes. Ropoama who lives at Aropaoa is descended from the same ancestors and represents these tribes. Patukakariki, son of Karewa and brother of Ruatokaaruku, may also have a claim on the land. It has always been left open to him to assert it, but he has not done so hitherto. The Governor has never refused to listen to any just claims if properly brought forward. Do not pretend to say that
"Know all men by this Deed, executed on the twenty-fourth day of February, in the year of our Lord one thousand eight hundred and sixty (1860): We, Chiefs and Men of New Zealand, whose names are hereunto subscribed, in consideration of the sum of six hundred pounds (£600) paid to us by Parris, on behalf of Queen Victoria (and we hereby acknowledge the receipt of the said moneys): We all and each of us by this Deed consent to sell, surrender, and convey to Queen Victoria, and to all the Kings and Queens Her Successors, and to Her Assigns, all that piece of land called Pekapeka.
"The Boundaries of which are-"Commencing on the beach at Onatiki, running inland in a straight line to Kohia, to the high road to Mamaku, from thence running in a Northerly direction along the eart road to Pukeruru, descending thence to Maungahakaia to the stream called Mangahinau, from thence seaward to Opatito to a Kahikatea (tree) standing there, continuing thence to Arakauere, from thence in a Northerly direction to Pukekohe to the flat on the land side of the Pa; from thence to the steep towards the North, running along said steep seaward to the ditch fence to Matawhitu, running in a Northerly direction to
the river Waitara, following down such stream to its mouth at the beach; from thence running in a Southerly direction along the beach to Onatiki, the starting point. "Together with all right to the things appertaining thereto, with all our right, title, interest, claim, and demand, which all and each of us have in the said land, and all thereunto belonging, to the Queen and Her Assigns for ever.
"In testimony of our surrender, we hereunto subscribe our names.
(Signed) Tamati x (his mark) Raru
Rawiri x (his mark) RaupongoTe Teira Manuka Hemi Watikingi Pataka
Paranihi
Epiha te Hoko
WeterereHori Te Kokako
Rawiri x (his mark) KauiriEruera Raurongo
More x (his mark) Whatu
Hera x (her mark)
Hita Tupoki
Ripeka
Hira
Rakira x (her mark)Te Ringa
Makareta x (her mark)Te Motu
Rameri x (her mark)
Wikitoria x (her mark)Te Watene x (his mark)"Written in the presence of , District CommissionerRobert Parris John L. Newman , SettlerE. W. Stockman ."
The inland boundary has not been cut. It was left thus on account of differences, and has remained uncut until the present time. And yet some of you and other chiefs talk about hasty measures as having caused a feeling of dissatisfaction among you. According to Waikato, no force can be justly employed against any tribe except with their concurrence and approval. They do not bear in mind that this question has been a subject of discussion during many years. No rash haste marked the Governor's proceedings when he went to Taranaki. He wrote to William King and invited him to a friendly conference, but the latter refused to come. When the surveyors went peaceably to survey the land he opposed them with force, and compelled them to retire. The soldiers then went to protect the survey. William King waited, hoping that one of his men might be killed, and so furnish a pretext for fighting,
Enough. You have now heard the causes out of which the war at Taranaki has sprung. I shall proceed to read the Governor's Message to you:—
(Message No. 3.)" ,—Thomas Gore Browne , Governor"Many of the Chiefs assembled at Kohimarama having expressed a wish to be correctly informed of the events at Taranaki, the Governor has instructed Mr. McLean to relate truly all that has occurred.
"The Chiefs will learn from him that many of the Maories in that district had earnestly desired the Governor to put an end to their bloody and disgraceful feuds which constantly endangered the peace of the district, destroying many of their own lives and endangering those of the Europeans.
"In compliance with their urgent request, the Governor declared his intentions at the meeting at which William King was present in March, 1859; but William King, supported by men opposed to the sale of land, trampled upon his word, and assumed to himself the right of forbidding other chiefs to do what they please with their own.
"William King was present when Teira made the offer and described the boundaries, also when the money was paid to Teira, and did not urge any claim to share in it. But he drove away the surveyors, and when asked to meet the Governor and declare what claim he had upon the land or what right he had to interfere, he refused to come; and when the land was occupied by the Queen's troops he built a pa upon it and obstructed the road. Even then he was allowed to go in peace, the pa being destroyed. Not satisfied with this, he built a second pa which was destroyed, and now he has built others, and remains in arms against Her Majesty.
"The Chiefs will therefore see that it was not the Governor who commenced the war, or desired it, but William King; all this, however, will be related in full and explained by Mr. McLean.
"Government House, July 19th, 1860 ."
In opening to-day's proceedings the Native Secretary suggested that
Nopera, (Ngatiwhatua,) Kaipara:—Listen ye to the purport of my speech. I am about to speak of my pakehas, of my parents, my elder brothers, and my younger brothers. They were dead and are restored, they were lost and are returned. These are my parents who drew me forth to life. Here is the cause of my being able to look forth upon the mountains and plains. It is through my pakehas. Listen, my words appear in the Governor's newspapers. If a Maori be killed by a pakeha, let the pakeha be given up as payment for his offence. If a pakeha should be killed by a maori, let the Maori be given up as payment for his offence: the two are thus treated alike, and peace and unity will continue. Here is no cause of division; the murderer is himself the payment—be expiates his crime. If the Maori steal the goods of the pakeha let him be the payment, for his sin is his own; if he drink rum in the town the payment for his trausgression should be himself: whether he be a chief or of inferior rank, he should be given up to the law of the pakeha. If these are carried out, then our union will be a reality. If a pakeha wantonly commits an act of violence upon the people of any tribe, let the matter be arranged between themselves; if the act should be done to myself or tribe it will be for me to arrange about it, if we act upon this principle we shall dwell in peace. I have committed myself to the direction of the Governor. We shall not be separated from the Governor. To the first, to the second, to the third, and to the fourth Governor my
ever, Amen !
Katipa Te Awarahi, (Ngatiteata) Waiuku:—Listen, Te Waka, both you and Mr. McLean. It is true that I have acted presumptously with regard to this name of King. It was not we, however, who originated it; it was Taupo, and Whanganui who set up the name of King. These were its supporters,
PetaeraWharerahi, (Ngatituwharetoa,) Taupo:—I have come from among the King party. I belong to the Arawa; through my mother I am connected with Tarawera, Rotokakahi, and
Huia, and there is another called the Kokako. The feathers of the Kokako were stolen by the Huia. This Maori King project most probably will fail the name is borrowed from the pakeha. It was
Tamihana te Rauparaha, (Ngatitoa,) Otaki:—My heart is glad. tuis to set before your visitors.
Porutu, (Ngatiawa,) Wellington: All the words of this Conference have proceeded in the direction towards what is good. Yours also, Tamihana, are good. The Bishop does not stay always in one place, but be carries the Gospel to every place. As to what you say about(the meeting) being at Whanganui, I say it is for the Pakehas to say where it is
Tukihaumene (Ngatiwhakaue), Rotorua—addressing Waikato: Welcome, my son. Come with your difficulty which involves the great ones. He was not a small one in the Maori world, but he followed this scheme as a means of making himself greater. Welcome hither. You do not agree to the King; cease to uphold it. Let the promotion of this scheme be left to
Pehimana (Ngarauru), Waitotara: When the Ngatiawas sold their land from Tongaporutu to Ngamotu, Taranaki shared in the payment. When Colonel Wakefield's payment was given, the boundary was at Katikara, and on to Kaoa. When it (the payment) was taken to Taranaki, the boundary went on to Patea. The Ngatiruanui were excluded. From Patea on to Whenuakura, and on to Waitotara, is with me. My thoughts are busy about my land being sold by Potatau. I am living upon it, and it is drawn from under me by Potatau. The Ngatiawa migrated to Kapiti; Taranaki also and Ngatiruanui. I (Ngarauru) did not migrate; I remained upon my own land, and have done so up to this day. In the year 1859, I with my land, stood in the presence of the Governor and Mr. McLean. The arrangement was not concluded,—it still remains unsettled. I agree to the word of
(Mutu, Maori for cease); And when he returned he ceased, cesed, ceased, for ever. Another was Pakau (Pa,
touched, touched and joined outright. Listen, another thing which is wrong is this: you Waikato are scheming to set yourselves high above others. Do not thus, My way is to make all level. Let me live as it were under the sole of the foot. My name is Tuku-Whenua (Land-sellers); the name of the men with you is Pupuri-Whenua (Land-holders). It is not my plan to withhold land anywhere. If the Governor call a Conference at Port Nicholson, to Port Nicholson I go; if it is called at Otaki, I will go to Otaki; if the Governor call it at Whanganui, it is well. Whanganui belongs to the Governor, so does Otaki, so does Port Nicholson: these places are all his. But if it is to be at Whanganui, I do not say make haste; it will depend upon whether fatness or leanness be found., 1, 0 Governor, am with you to lift up your hands. Enough: let Mr. Churton be the head or Chairman of our Council at Whanganui.
Parakaia Te Pouepa, (Ngatiraukawa,) Otaki:—Listen, Te Waka, I will follow upon what you have now said. What is the cause which has brought you here? Is it the Maori King? or is it
"Who is thy friend, O Para(kaia)? That you vainly wander about among your dreams?
A fool thou art!"
This has caused me no slight pain. I have felt it deeply. But, I say to this Conference, I will wait. If the Queen's system come to nought, then I am wrong; but if the system of the Maori come to nought through the means of the gospel and the Queen's authority, then they (my opponents) will be found in the wrong in time to come.
Meeting adjourned to 23rd instant.
Printed copies of his Excellency's Message No. 2 having been distributed amongst the Chiefs, the Native Secretary addressed them as follows:—
The matters we have lately discussed are disposed of, and, in my opinion, we should now turn to the consideration of the Governor's Message about the definition of tribal boundaries to land. As some of you are anxious to return to your homes, I do not wish this discussion to be delayed. This is the most important subject for discussion. Other matters may be allowed to stand over for the present. You are aware that many of the disturbances amongst you have arisen out of the subject of land. There are great errors in the Maori customs regarding land. If one man attempts to lay off the boundaries of his portion, others interfere with him, and a disturbance takes piece. It is a matter that I
Moreover, you must be aware, that to enjoy land or any property a good and indisputable title is necessary. When your lands are ceded to the Crown, the Queen is enabled to dispose of them to any of her subjects, be they European or Maori, and the confidence which a good title inspires leads to the various improvements which you see in the settled districts. Were it otherwise, and that the land was merely held under a doubtful tenure, no improvements would be made, and the country would still remain in a comparatively wild and unproductive state—without a numerous people to inhabit it—without law—without Government—without security for life and property and without wealth.
Chiefs of this Conference—
Tukihaumene, (Ngatiwhakane,) Rotorua: I shall not be desultory. (I have only one subject.) Only the Queen—only the Governor. I have uttered my words, and they have been suppressed. What have we to do with the troubles about land? Let these matters be carefully considered, lest other words be introduced.
Metekingi, (Ngapoutama,) Whanganui: This Conference has now been sitting two weeks and part of a third. Perhaps, while detaining us here, you have no idea when this Conference may be closed. Do not be grieved, O! Governor, on account of my ignorance on this subject introduced by you. My ancestors were ignorant, and I inherit their ignorance; your ancestors were wise, and you inherit their wisdom. You have measured the extent of the heavens and you have ascertained the depth of the ocean. These are proofs of your wisdom. Do not expect me to become wise very rapidly. I shall not learn very quickly, because I was not taught when I was young. Both of you (the Governor and Mr. McLean) suppose that this Conference does not understand your propositions. Let your next thoughts be (to hold a Conference) at Whanganui.
kaingas. The Rev. Mr. Baker and his sons have seen
kaingas, and we listened attentively to the precepts of Christianity. They preached repentance, and we came to understand good and evil. The person who was in a hurry to be baptized soon fell into evil; had he left it until his professions had become matured he would have been firmly established. For this reason, I am of opinion that these subjects should be submitted to the majority of the chiefs. We have been selected by the Governor for this Conference. This is the first time I have taken part in a meeting called by the Governor and Mr. McLean, and therefore I have nothing to say.
The Native Secretary made a few introductory observations. He adverted again lo His Excellency's Messages, Nos. 2 and 3, and invited the chiefs to express freely their opinions on the subjects embraced therein.
Mr. McLean requested him to proceed with the remarks he had commenced on a previous day.
Hohepa interposed: Rira explain what you said to Mr. McLean.
The boundary fixed by
I will now refer to the words raked up by Mr. McLean respecting the totaras which he states were claimed by Teira alone. I am clear on that point. Tokahuruhuru is the totara referred to. The man's name was Pouto Kino. It was drifted (by the flood) on to his plantation, and for this reason he claimed the totara of Waitara. If it had been drifted on to the plantation of any other person, he would not have claimed it. As to the statement that I (my tribe) was a cultivator of kumara and taro for him, I reply, I am from Waitara: I did not see it; I was born at Waitara.
Listen, chiefs of this runanga! One thing I did see—the food presented to Ropoama, when he married the grand-daughter of Rauakitua, consisting of lampreys. I had a share in the preparation of that food, that is to say, I laboured. My (eel) pa was Papanui. He (Teira) had not an exclusive right to the lampreys that were prepared. It has been stated that "the lampreys of Waitara were te Teira's alone." No! He had a right and I had a right;
With regard to the statement that Enoka was ejected by Ropoama from the land, I know about that. He came in his own canoe; others came in their canoes. (This refers to the early immigration.) The name of his canoe was Kapakapanui; my canoe's name was te Rangaranga. I am certain about that. When they returned from a war expedition they brought with them Pakawera and Wharepuni. I know the origin of the name of Ngatituaho. The foundation for this name was Tuahopere. His descendants were Whataiwi and his people; his son was Karewataranui; Karewataranui's descendant was
Port Nicholson had been sold by Ngatiawa. They then sold Taranaki. The boundary was at Mokau: it was Mr. Spain who fixed it at Parininihi and
It is now seven years since Matene and I returned from Mr. Smith's, at Rotorua: our object was to unite the tribes under the Queen's Government I am now referring to Taiporohenui. Letters were written by Taranaki and Ngatiruanui to us, namely: to me, to Matene, to Tamihana, to Hukiki, and to Hori te Anaua—indeed to all of us—requesting us to go to Taiporohenui: we
Hukiki, (Ngatiraukawa.) Otaki:—Mr. McLean listen. Tamihana's speech is correct. It was an old agreement that the Pakeha should be our elder brother. Wharepouri and
Pirikawau, (Ngatitoa,) Auckland:—Chiefs of the Conference:
Also respecting
I now address you, Mr. McLean. This is my opinion, but you have heard it before. Waikato! Waikato is at peace! The hand of Waikato is unstained. The hand of Waikato is not polluted. Up to the third and fourth of the Govenors the hand (of Waikato) has remained unstained!
Mr. McLean, they are at peace. They are not working (evil: up to the present time they are not working evil). For this reason, I say, be kind to the Maories—be you indeed kind! Friend, (addressing Mr. McLean) let the good thoughts of the people be like mine. You shall be my treasure till my body is hidden (in the grave). Should you spring upon (attaek) me. then I shall lean over. If I (meaning the Maori) attack you, then you and I (individually) will be one. I shall not leave you to be overwhelmed by the Maori, Waikato will remain peaceful in future. The pole (flagstaff) which you and I saw was a thing erected without any purpose. It meant nothing. This is what I say: Be you the Pakeha kind to me and 1 shall be kind to you. This is the expression of my goodwill to the Pakeha. This people (the Pakeha) has become very precious to me—very precious: I like them, Mr. McLean, I Iike them! Now, another matter: I shall not steal (or embrace) their opinions. I shall not embrace the opinions of Waikato. Let Waikato have their own opinions; as for me, I shall cleave to the opinions I have just expressed to you. Now, Mr. McLean, cultivate carefully
You Pakeha gentlemen should speak to. the Pakehas of low standing tutua). Speak to them, because they originate the evil. There is the evil, Mr. McLean. It rests with the Pakeha tutua, not with you. gentlemen, for we understand you. Now, then, let your attention be directed to those Pakeha tutua. Sir (Mr. McLean) cultivate the garden with care—drive the sheep gently. Drive the sheep with care, lest they be scattered by vicious dogs moving stealthily. Likewise, tend the fruits with care, that (the garden) may produce a people for you and Pakehas for me. Right opinions will guide us aright. This is the end of my speech to you. To-morrow I I shall rise agaiu (to speak). Listen you! I ithend to force my way into the Gorernor's housc that I may speak to him and he to me.
Tukihaumene (Ngatiwhakaue,) Rotorua:—Addressed to the last speaker)—I now, for the first time, hear your words. It is not manifest who is who (referring to the Maori King. The Queen and the Governor for me. Wherefore was this King set up? If this plan emanated from the Queen, it would have been right. Had the Queen instructed the Governor thus:—"O Governor, proceed to New Zealand and set up a king," then it would have been correct. I shall not turn in another direction. I am I watching the doings of Waikato. Hence my song. [The speaker then chanted a song.] This is my song for the Queen and the Governor. Wherefore did you utter those words? Do you suppose that Waikato will be peaceful? I will not say that Waikato intends to behave well to the Pakeha. My desire is to wear only the Queen's clothing. I have finished.
(Addressing Mr. McLean:) As it is, I have nothing to say to you. I will embrace you till the day of my death. Should I, on that account, be stigmaitzed by anyone as a slave, it is well. I have nothing else to speak of but the law. The law will protect me. I have nothing else to speak of but my allegiance to the Queen. Although a large body turn to persuade, I will not consent to the Maori
Kuruhou Rangimaru, (Ngatiraukawa,) Manawatu:—Great is the confusion of these speeches. This tribe gets up and that tribe gets up! I say, put an end to such proceedings; let each tribe return home and consider these things. There are other chiefs (besides us) who have remained at home. One thing only has had my attention, namely, the subdivision of the land, that each individual may occupy his own portion. Day after day and night after night they are discussing different subjects. Therefore Mr. McLean, I say send this people back to their homes that they may consider these things. Send us—Ngatitoa and Ngatiraukawa—this tribe and that tribe, to our respective places that we may deliberate on these subjects.
My reason for accepting Governor Hobson was to have a protector for this Island. I thought of other nations—of the French. Now if we consent to the Maori King, our Island will be taken from us. You and I (Mr. McLean are seated at the door of the house; but those who call for a King are in the corner.
Therefore I say again, Put an end to this clamour for a King—put an end to it. That I urge is this. Do not let the name, for protection of the Queen be withdrawn from this country; inasmuch as the land, and the inhabitants also, have become the Queen's. If you persist in crying for a King, we shall be lost. We owe the protection of our lands to the Queen. We owe our protection to the Governor. It has been said that the Governor is wrong.
No! the Governor is not wrong. If the Governor had not been drawn ashore the Queen's protection solicited then our lands would have become the Pakehas by purchase. Each man would have said. Here is my land. He would have had a knife as payment, and the land would have become the Pakehas. But when the Governor came, the land was placed under the restrictions of the law, and it was enacted that he alone should purchase. I say, once again, put an end to that clamour for a King, because we cannot comprehend that system. My object in accepting the Governor was, that I might have a protector. [Tukihaurr ene interposed: Lest what befal you?] We don't know the mind of other nations. When the fame of New Zealand became known, the French arrived, and the Americans arrived. Look, for instance, at the conduct of the French to wards Pomare (the Queen of Tahiti). The French have taken all her land. Should you persist in clamouring for a King hereafter, you will go wrong. Ahuriri! Ahuriri! There will be evil at Ahuriri bye and bye. Sirs, should that King (Who is spoken of) be appointed we shall be undone. This is the close of the Conference (as far as I am concerned); I am returning home.
Mr. McLean, tell the Governor that I have finished speaking. My speech is ended.
Now with reference to William King. He was a peaceful man when he resided at Kaputi. He listened to the advice of Governor Grey. He also apprehended some of
Listen you to my views respecting
Listen, all of you! We shall be in trouble on account of this new name invented by Waikato-the Maori King. I disapprove of this King. I have finished on that subject.
My desire is that the Governor should be a father to us, that we roay grow (as a people). Nevertheless, we shall not prosper, inasmuch as the Maori is indolent. In the beginning, when a thing is first proposed, it is entertained, but after a time they become tired of it, and the subject is abandoned. Yes, friends, the Maories are fond of the novelty but after a time it is given up. When a subject is first introduced it is unanimously entertained, but it needs only two nights' discussion to produce a division, and it is abandoned. In like manner Waikato has set up a King. They fixed on
I am aware that the desire amongst the Maories to fight with the Pakehas is very great. Their opinion is that the Pakehas are weak. The first collision was at Wairau and the Pakehas fell; afterwards at Wellington; then at Whanganui; and then
Now I have to speak of the Pakeha Councils. Listen, all of you. Mr. McLean said to me, and to Matene, and to
I have another subject to bring before you. It relates to my doctor at Otaki. Had it not been for this doctor the people would have decreased. The matter that I desire to urge now is that his salary be increased. He is receiving from the Government a salary of Fifty Pounds. The doctor has to travel long distances and his pay is small. I propose that it be increased. Some time ago we (the Natives) subscribed one hundred and fifty pounds for a doctor for our settlement, but though promised it was never paid. I therefore make an application to the Governor to increase the salary of the doctor at Otaki.
I have now to speak of the town of Otaki. (He then exhibited the plan.) This is the plan of our town. The land of the town has been parcelled. Each man has a quarter of an acre allotted to him. I apply now that Crown Grants may be given to us for those allotments, that each man may hold a Grant for his own piece. The allotments, have been fenced in and planted with fruit trees, peaches, apples, &c. There is Hukiki, also Parakaia, Moroati, and others of us (concerned in this town). I therefore say let us receive Crown Grants. Here is, another subject. There is an island called Mana which is now occupied by Pakehas. It has for thirty years been occupied by a pakeha named Pero (?). This pakeha gave us blankets, tobacco. pipes, and powder whenever we asked him for them; he has since said that these things were given to us in payment for the land. That claim was investigated by Mr. Spain and
Another subject.—Listen you. The Pakehas has have many cattle running at my place. I am grieved because those cattle are consuming
Another subject: again I am urging the Government to provide an hostelry for us at Wellington. You of Auckland, of Nelson, of Whanganui, of Canterbury, and of Otago, are povided with a place of accommodation for the Maories; Wellington only is without. When we, the people of Otaki and other places, visit the town we have no place to go into. A sum of five hundred pounds was set apart for this purpose some time ago, but Dr. Featherston and Mr. Fox negatived it, and we are without a house.
Let me speak to you now on another subject. A long time ago I proposed to give to the Bishop a piece of land for the purposes of a school for the Native children. I desired that the land should be decided on and I called a meeting for that purpose.
Pehimana, (Ngarauru,) Whanganui:—When the news (of the war reached my place, I went at once to Major Durie (the Resident Magistrate) and said to him, "Durie, Taranaki has fallen!" I then sat down and wrote a letter. What I now say is, that Taranaki is in the wrong. Chiefs of the Conference, I do not find fault with the Governor; but I do find fault in another matter. Mr. McLean give me some money: it is in this that I find fault with you. I disapprove of the conduct of some men selling land secretly. I disapprove of that plan.
Meeting adjourned till the 25th inst.
The Native Secretary announced the receipt of a Message from His Excellency the Governor. He did not intend to interrupt the present discussion, but would simply read the Message and would enter into an explanation of it when the subject now under consideration had been disposed of. He then proceeded to read—
(Message No. 4.)Thomas Gore Browne , Governor.The Governor has instructed the Native Secretary to explain, to the Chiefs assembled at Kohimarama, the nature of mixed juries, and he desires to know their views and wishes when they have well considered the subject.
Government House, July 24th, 1860.
mana) of New Zealand would be lost. This is our offence. I am not to blame personally. I make proposals but the old men oppose them. For this reason I say it is well that Maories should take part in the institution now spoken of.
I have now something to say in condemnation of the conduct of my son, (mana-pupuri-whenua), the "mana" of New Zealand, but perhaps one reason is jealousy of the pakeha. I have land at Rotorua by virtue of my mother, but perhaps her relations who occupy it would not admit my claim. Nevertheless it is true that the land is mine. Now, if I should ask the old men to point out the boundaries (of this land) they would probably say that they had forgotten them. Perhaps this is the case with parawai as a covering for this land. William King did not take it away so as to repudiate
I highly admire the Ngatiraukawa because they have adopted so many of the pakeha customs. Do not curtail the extent of Their lands. Let industrious people have plenty of room for their fires; their church (at Otaki) is a noble building. There is no church in New Zealand to compare with it. It was built by maories. The interior is adorned with maori carvings; the exterior is of planks. Therefore, I say let them have large reserves. But let those natives who are favorable to the Maori King be sent back to Maungatautari.
I have now a word to say respecting the Native Ministers. Let portions of land be sel apart for their maintenance, lest the maories should have continually to be making collections. The Ministers here do not now get any support from England. Wheat and cattle and other property is now plentiful (amongst Ihe Maories). I propose that a pakeha and a maori be appointed to direct the management, and to take charge of the proceeds of such lands (so set apart).
I have now to speak on another subject. I forgot to say something (when speaking on Monday last,) respecting a Maori hostelry at Wellington. A sum of 500l. was set apart for that purpose. Dr. Featherston and Mr. Fox opposed, saying that a house such as that at Waipapa should not be erected, lest it should become a house of ill-fame. They proposed that a good house should be provided for the accommodation of the chiefs only, not for the common people; and that each chief should have a room to himself. I partly agree with Dr. Featherston's proposal, but I submit it to the Conference whether his plan should be adopted, or whether a portion should not be allotted to the common men.
I have another word to say. Let us, the Chiefs of this Conference, urge the Governor to establish a school for our boys and girls, that they may receive instruction, whereby the maori race may. prosper and be equal. to the pakeha; that the girls may be well educated and allowed to marry such maori husbands as they may choose; so that a generation may arise to uphold the maori name.
Now about the roads: I desire to see our roads bear comparison with those of the pakeha. I made an appeal to the natives (of Otaki) and received from them, in some cases sixpence, in others one shilling, and in some half-a-crown. The pakehas subscribed sometimes a pound, sometimes ten shillings. The funds that we thus collected amounted to thirty pounds. It was taken to the Superintendent and he added another thirty pounds. I tell you this circumstance to shew that the pakehas are willing to assist the natives in their undertakings.
I am ashamed for the evils and the follies of the Maori. Don't let us suppose that we shall be able to vanquish the pakeha. Let us consider the respectability (power) of the pakeha. Their island is a small one, similar in size to New Zealand, but they are a great and powerful nation. They owe their power to Christianity. We shall never be able to contend with the pakeha. If we continue to provoke the pakeha we shall be exterminated and our lands will go into other hands. We shall become slaves. If you had been to England you would be able to appreciate her good (institutions). The ministers also are laboring for our benefit and are instructing us. Do not let us question the character of the pakeha nation. The pakehas do not wish to degrade us. They do not wish to trample on the "mana" of the maori people. Do not advocate the separation of the blackskins from the white-skins: but rather unite them, that both (races) may prosper.
Mr. McLean, this is a proof of our intelligence: When the tribe to whom those lads who were hung belonged heard of this, they commenced a war. Let me tell you of my intelligence. When a person is killed in play, it is not considered (murder). When a man who has been in the company of two others is found drowned, that case ought to be investigated. But in a case of deliberate murder, it is right that Pakehas and Maories should be associated in the trial of the case. Mr. McLean, is this jury of twelve to consist of Maories only?—[Mr. McLean replied, "Of Maories and Pakehas; but tomorrow I will enter into an explanation of the Governor's Message.]
Now a word about taranaki. Taranaki has been proclaimed a fighting ground. Mr. McLean has spoken of the murders of the Ngatiruanui and Taranaki. I reply that, according to Maori custom, those men were fair prey. This is a reply to Mr. McLean's statement.
When Governor Grey arrived, he demanded the place where the Pakehas were slain at Wairau. We consented to this. When the Pakehas were slain by
Pirikawau, (Ngatitoa,) Auckland:—Chiefs of the Conference, I agree with the proposition of Hohepa which we have just heard. It is correct. Listen you, I am interested in these three tribes, viz., Ngatitoa, Ngatiraukawa, and Ngatiawa. Let Hohepa go and recommend William King to give up his work. Enough.
I sold Pukekohe and pointed out the boundary lines.
This setting up of a King was not a project of mine, nor of any part of Waikato. It originated with Turoa, Moananui, and
It originated with the tribes in the South. Afterwards the people of Waikato invited Potatau, saying, "Come to Waikato and be a father for the Nation." Potatau did not approve of this King project. Potatau went to the Governor and said to him, "Friend, I am urged by the people to return to Waikato." The Governor answered, "It is right: go and suppress any evil that may arise among the people." We conveyed him (Potatau) into Waikato. (The Rev. Mr.) Burrows went with us. When we arrived there the people of Waikato assembled. Our father, Katipa, stood up, and, addressing Potatau, said, "Will you be father to us?" Potatau answered, "Yes." The question was put twice and received from Potatau the same answer. After this
After our return Potatau was taken to Rangiaowhia, and was again urged by the people (to become King). After long persuasion he consented. The (Waikato) people to the northward call him Father; those to the southward call him King.
I have no lands. I parted with my lands whilst I was in ignorance. After you had acquired all my lands you laughed at me for my folly. You say, respecting this King, that it is wrong. This is your second attempt to put me back into my folly. You wish to replace the burden on my shoulders. Why don't you likewise withhold Christianity, the law, and love. You are willing that I should enjoy them. When you heard the name of King you disapproved. This is the first time you have granted us this (privilege), the Conference.
Here, Mr. McLean, is an instance of your acting aright. Taupohi was the name of the land disputed between ourselves and Ngatiwhatua. We were near mischief; but you withheld the money and would not allow either of us to have it. You did right here. If you had followed the same course with reference to
Meeting adjourned to 26th instant.
The Native Secretary Opened the day's proceedings with the following speech:—
Friends, Chiefs of the Conference! No doubt you will be anxious to hear the most recent news from Taranaki. The intelligence received by the last steamer is that 750 fresh troops have arrived at Taranaki from Australia, or, as the older men among you would, count 300. No engagement has taken place since the one at Puketakauere. I have not yet given the whole of you the particulars of that fight although I have spoken about it to those most interested in it.
The Governor, as I have before stated, has been unjustly charged with making war. I believe that in this instance it was the Waikato who provoked an encounter. They fired upon the soldiers who had been directed by their Chief not to molest any natives, whether friends or foes. The soldiers were in the vicinity of the camp when they were fired upon. It was then that the troops turned out, and an encounter took place in which 30 of the soldiers were killed. It is not the practice of the Europeans to conceal the number of their slain; therefore you are frankly informed of the loss sustained by the English on this occasion. The number of the natives killed is not
The Governor was always in hope that this state of things might be averted and some terms arranged for putting an end to the war. The Governor desires peace, but how is he to give effect to his desire when the natives compel him to fight in self defence?
It has been said that if William King had been left to himself this matter would have ended. It is the interference of other tribes that prolongs the struggle.
You have already heard of the long cherished desire of the Taranakis and Ngatiruanuis to destroy the Europeans. This has been intended for the last seven years. It is not the custom of the troops to take advantage of unprotected persons who may be passing to and fro. Recently a European at Waitara, who went to look after cattle, was fired upon and received three wounds from which he is not expected to recover. It is stated that the Kawhia natives are making certain proposals for peace, but as the steamer was leaving and the people making the proposals were in the bush, or out of sight, Mr. Whiteley, who was in communication with them, could not definitely state the terms. With respect to the statements of Tamihana and Mohi, they can be easily answered. In due course I shall reply to their speeches. It is quite right that you should all freely express your sentiments: but I do not wish to take up too much of your time to-day in replying, especially as there are other matters of importance to come before you.
Some of you have expressed a wish to know more of the Treaty of Waitangi, The Governor has sent down that Treaty and I shall presently read it to you. If you see anything that is not understood by you, the Governor directs that it be explained.
The question of mixed juries has also, by the Governor's orders, to be explained, but this will take up some time and may interfere with the desire of some of you to speak.
Ihikiera Te Tinana, (Ngatiwhatua,) Kaipara:—Mr. McLean; my Pakens friends, and Chiefs
Listen all of you! I shall not be separated from the bosom of my parent. My relations are gone to the grave, but they live again. These are they: these are my sisters, these pakeha ladies sitting here (pointing to the ladies visiting the Conference).
I have one word to say about Taranaki. Should a child cry or be troublesome, the parent's rod will be applied, and not till he has ceased his naughtiness will the punishment cease. My speech is ended.
Otene. (Ngatiwhatua,) Kaipara:—Friends, the Pakehas who are seated here. There is but one voice—there is but one tune. My ancesors have long been dead but are alive again, for you (the pakehas) sitting there represent them. You came from the Queen. Chiefs of this Conference, do not forget our parent the Governor. This is my opinion respecting the tribes that are ill-disposed towards the Pakehas. I shall not go to this place or to that place, but let them come to (destroy) this town and I shall then cry out (take up arms). When Kawiti was chastised the matter was his own. When Rangihaeata was chastised his grievance was his own. Now that
I shall not fellow Waikato's example. Blood is floating on the ocean. Enough.
Home Ropiha Tamaha, (Ngatikinohaku,) Auckland:—Chiefs of the Conference! I have
Truly it is as you say, Hone (
Let us, however, condemn the word of
I will also express my disapproval of what Mohi has said. He says he sought a parent (in the Maori king), but had he no parent in the Governor that he did not come to his parent to take care of him, the Maori, instead of seeking out another parent from amongst the Maori Chiefs? If he desires to retain his lands let him do so in a quiet and proper manner. I do not understand the particulars of the case he referred to about his land—about the boundary line mentioned by him. I leave the explanation of that to Mr. McLean. If any of the Chiefs in this conference find fault with what I have said. it is well, let them stand up and object to what I say if it be wrong. I should like this—if any one sees error in what has fallen from another, let him get up and say so, and if what is said be seen to be right, then let approval be expressed.
I am an orphan. I am not with the king. I do not go over to this king. I bear on my person the mark of his bite.
This is my word about the half-castes. I think that when the father and the mother dies, and the children survive, the children should occupy the land which belonged to the mother. I say to this meeting though we be one month, or two months here, let us complete our work and carefully discuss every subject.
Pekamu Winiata Tohi te Ururangi, (Ngatiwhakaue,) Rotorua:—I will speak to this conference on this subject» Two things have brought us here.
Taiapo, (Ngatiwhakaue,) Maketu:—I have applied to you before to give me a protector at my own place. You received my application but it fell to the ground. I am a new hand and have only now joined this (alliance with the Europeans). I say therefore let 1000 Europeans be given to me to settle on my land. It were a pity that I should be food for the fish; all our chiefs have thus disappeared, going after the Europeans. It is a pity that we must be only food for the sea and the land (alluding to those who die away from home). I say, therefore, let me have 1000 Europeans.
Ihakara, (Ngatiraukawa,) Manawatu:—My i Treaty was from the time of Mr. Williams and Mr. Hadfield. My assent dated from that time down to the first Governor, to the second, to the third, and to he fourth—from that time. It was thea I gave up to you my chiefs (those whom I at that time obeyed) viz., hatred, evil speaking and anger. These were my chiefs to excite me, whose promptings I obeyed. There is one of my chiefs that-I will not give up to you. If you come and say to me, Will you not consent to sell your land? I say, No. But if you come to me and say, Will you not agree to lease your land? I would say, I am willing to do so.
The second thing is, let there be a Magistrate for my place Manawatu, and let me be his assistant; let me also be paid that I may be strong to uphold the laws of the Queen.
The third is powder. I now ask that we may be allowed to buy some powder and shot. When a sick person desires a bird, a pigeon or a duck, what is to be done? You will be like this disease (alluding to the influenza), destroyers of human life—that is, you and the Government. Mr. McLean, you know Mr. Robinson, Mr. Duncan, and Mr. Cook, in whose charge those things might be placed.
Hukiki Te Ahu Karamu, (Ngatiraukawa,) Otaki:—I will speak about the Treaty at Waitangi. That Treaty of Waitangi which has been referred to in this conference as having its root with the Ngapuhi, although broken by Heke, although broken by
I will now speak about the flag. There were two men who came to Ngaruaw ahia to fetch a flag: their names were Heremia and Hapi. We assembled in the house at Poroutawhao. Matene and
I now put it to this conference of the Governor, if you are willlng that that flag should stand there, it is w ell.
I will now speak about the powder; let the restriction on the sale of powder be removed. I would suggest that the names of the King's men be written down, lest they come to buy powder. The powderis a means of procuring: food for the women and the children, for birds form a part of my subsistence. The powder J might be put in the charge of Mr. Robinson.
Mr. McLean concluded the proceedings with the following speech:—
Chiefs of the Conference! I have now to make some observations on the Treaty of Waitangi. Some of you say that it was agreed to j at a time when the Ngapuhi, who first signed it, were foolish or ignorant; and that their consent was not an intelligent one. To this you attribute Heke's and other disturbances. But why refer to things that are past? They are now forgotten: no ill feeling, remains on
With regard to the Treaty: I think
It is qui e true that what is done here may be considered as a fuller ratification of that Treaty on your part. I therefore agree with you, Paul, in your view as to the importance of a conference like the present one. For, as you observe, the various Native tribes of New Zealand are well represented here.
Your words also, Thompson, are correct. Attempts have been made in England to set aside this Treaty, but the Queen maintained it. She would not take advantage of your ignorance to set it aside. And let me tell you, Chiefs of the Conference, that that Treaty is your safeguard. If it were set aside, you would be the sufferers.
I shall now read to you the Treaty of Waitangi:—
"Her Majesty Victoria, Queen of the United Kingdom of Great Britain and Ireland, regarding with Her Royal Favor the Native Chiefs and Tribes of New Zealand, and anxious to protect their just Rights and Property,
and to secure to them the enjoyment of Peace and Good Order, has deemed it necessary in consequence of the great number of Her Majesty's Subjects who have already settled in New Zealand, and the rapid extension of. Emigration both from Europe and Australia, which is still in progress, to constitute and appoint a functionary properly authorised to treat with the Aborigines of New Zealand for the recognition of Her Majesty's Sovereign authority over the whole or any part of those islands. Her Majesty, therefore, being desirous to establish a settled form of Civil Government with a view to avert the evil consequences which must result from the absence of the necessary Laws and Institutions alike to the native population and to Her subjects, has been graciously pleased to empower and authorise me, William Hobson , a Captain in Her Majesty's Royal Navy, Consul, and Lieutenant-Governor of such parts of New Zealand as may be, or hereafter shall be, ceded to Her Majesty, to invite the confederated and independent Chiefs of New Zealand to concur in the following Articles and Conditions."Article the First."The Chiefs of the Confederation of the United Tribes of New Zealand, and the separate and independent Chiefs who have not become members of the Confederation, cede to Her Majesty the Queen of England, absolutely and without reservation, all the rights and powers of Sovereignty which the said Confederation or Individual Chiefs respectively exercise or possess, or may be supposed to exercise or to possess over their respective Territories as the sole Sovereigns thereof.
"Article the Second."Her Majesty the Queen of England confirms and guarantees to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive, and undisturbed possession of their Lands and Estates, Forests, Fisheries, and other properties which they may collectively or individually possess, so long as it is their wish and desire to retain the same in their possession; but the Chiefs of the United Tribes and the Individual Chiefs yield to Her Majesty the exclusive right of Pre-emption over such lands as the proprietors thereof may be disposed to alienate, at such prices as may be agreed upon between the respective Proprietors and persons appointed by Her Majesty to treat with them in that behalf.
"Article the Third.""In consideration thereof, Her Majesty the Queen of England extends to the Natives of New Zealand Her royal protection, and
imparts to them all the Rights and Privileges of British subjects.
"W.Hobson, Lieutenant-Governor."Now, therefore, We, the Chiefs of the Confederation of the United Tribes of New Zealand, being assembled in Congress at Victoria, in Waitangi, and We, the Separate and Independent Chiefs of New Zealand, claiming authority over the Tribes and Territories which are specified after our respective names, having been made fully to understand the Provisions of the foregoing Treaty, accept and enter into the same in the full spirit and meaning thereof: in witness of which, we have attached our signatures or marks at the places and the dates respectively specified.
"Done at Waitangi. this sixth day of February, in the year of Our Lord one thousand eight handred and forty."
The Native Secretary observed that as there were several chiefs present who, having but recently arrived, had not yet addressed the Conference, he would not detain them with a speech, but invited them to come forward and express their opinions.
I will now speak about this matter between
Parakaia Te Pouepa, (Ngatiraukawa,) Otaki: It will not be right to carry back my word without speaking it. Now, perhaps, for the first time, shall I fully enter into the arrangements of the English Government; and now, perhaps, for the first time, will what I have to say be heard. As I have now come to this Conference, I will speak about the troubles at our place. A certain individual possesses land, a number of persons flock round to hold back the land. The owner wishes to sell it to the Government; a number of persons take up the question, and urge on land selling, saying, Be strong, be strong and sell your land. It is, wrong that a number should interfere and try to hold back the land owned by one person; it, is also wrong that a number should try to force the desire of the individual owner. It is here that the fault is seen on our side. The fault on the side of the Government is, that they will not listen to our word respecting holding land. Many are the letters written by us, and they are not answered. Mr. Mc Lean alone answers. The payment is not given to the owner of the land. What Mr. McLean said to Nepia is right, Nepia, don't you say that it was you only who held the land; it was you aud it was I. That was enough, the land holding was then broken up. It remained only to acquiesce in the desire of those who were anxious to sell. Now they begin to turn their thoughts to the works of the Queen. My people, the Ngatiraukawa, collected money for building
l., to the 58l., which made 93l. I did not allow the affair of l., which has not been seen; we have only his word. I, Parakaia, am now applying for that money to be given to us by the Governor. Let 93l. be given, that it may be added to the money I have collected to pay for bridges and roads. It will not do to begin the work with so little to pay the work-men. I am the person appointed by the people as president of the Committee, and to receive the contributions.
Honatana, (Ngapuhi,) Bay of Islands:—Listen! Chiefs of this Runanga. This is a union of ourselves with the Pakehas. I belong to Ngapuhi. My people were the first to receive the pakeha. Ngapuhi first set you the example of Christianity. I consented to the first Governor, and it was I who permitted him to come here.
Mr. McLean, this is my word to you (Pakehas). You have already witnessed my adoption of the laws of England. I have again erected the colour flagstaff) at Maiki (Kororareka). The Queen's Sovereignty has been acknowledged by my act; by this I know that the Queen is now my head; I and my boundaries (land) will constitute the body. Let all men of understanding follow my example. Let it be with the laws as with Christianity. People of different places are associated together and constitute a church; in like manner let the opinions of all the people be united (on the subject of the laws) Now I say let us fully enquire
Afterwards I enquired after the nature of Christianity. We sent a man into the presence of the Queen; she said to him that the two races should be united and made equal. I adopted that proposal, and I have adopted, the Governor's also. I will now seek some word from you and the Governor. Do not trample on my words, lest it be said that this is a fault of the Governor's. Let the boundary lines of my place be made clear; in order that I may let my lands and obtain silver. I am settled amongst the pakehas. The land to which I refer is at Rangitikei.
I am the man who found fault with the Treaty of Waitangi. I formed my own judgment upon it and seeing it to be wrong I condemned it. I find fault with it because the Ngapuhi foolishly signed their names to it without due consideration I judge thus
Ihakara, (Ngapoutama,) Whanganui:—Chiefs of the Conference. This is a meeting to unite the thoughts of the people. This is my word. I approve of the Governor's proposal to have a Conference (of Chiefs) in order that good may result to both Pakeha and Maori. God sent the Pakeha to this country and light has sprung up in all places.
I have a word to say about Rangitikei. My grievance is not of to-day. You know all about it (Mr. McLean). I urge upon you to settle it.
Maihi, (Ngatihoko,) Tauranga;—I will acknowledge my error, and I will confess my sin to you Mr. McLean. My evil is the dispute about Ohuki. The Ohuki affair as respects further sacrifice of human life is settled, though as respects the land it has not yet bean settled. When Mr. Turton
Ihakara, (Ngatiraukawa,) Manawatu:—If this were a day for making objections I would object to some of the Rules contained in this book (Dr. Martin's Rules) viz., to the rule relating to the penalty in cases of adultery, which is tak en by the Queen and the Runanga. I disapprove of this, but let this rest for the present. I shall now return the books which you have given to me and my friends, that you may write in them with your own hand. [Laid three copies on the table.]
I will now turn to what you said yesterday, respecting the law which you explained to us, about the (mixed) juries; that you should take part, and that I, the Maori, I should take part (in carrying out) the law for murder. If one of your people, the pakeha, wantonly murders one of my people, the Maori, let the payment (the murderer) be given into my hand, that my heart may be at rest, having had satisfaction for my relation; and I will afterwards deliver him up to be put to death in your way. If one of your people, the Europeans, die by my hand, the Maori, I will hasten to give up my relation to you; that the word may be fulfilled which says that the Europeans and the Maories are one people. If you withhold yours (the murderer) that will be wrong. For instance, a man of this place was killed; his name was Hemi. Here one of my people, a Maori, was killed; yours, the European, was tried, and he was allowed to live, and to eat bread in a house, and he still continues to live. There was one of my people at Hawke's Bay, Mohi by name, killed. When yours (the murderer) was sought for he was saved, and allowed to live and eat bread in the house. Now, listen to this: if you, the European, should kill a man after this (any where) in this Island, letters will be written. And when a second has been killed by you, the Europeans, the whole Island will take it up, every tribe in it. Enough; here we shall get into troub'e, all the Island will rise, mischief will follow, and all because you withhold your criminal. This is to advise you, that you may know what are the thoughts of the Maori. For the Maori has unhesitatingly given up his relative to you. Look at Maketu; he was not withheld; although a son, he was given up to you. Maroro also, you executed him; that however was good; it was his own evil to the Europeans, and he was the payment for his own crime. Again at
Mawae, (Wanganui,) Whanganui:—Mr. McLean, I did not see all the Governors. In the time of Governor Grey we did not hear of a Conference; now that we have assembled here we see that there is a Governor. When Hapurona was wounded, the Pakehas and the Maories quarreled. I proposed at the time that (instead of fighting) that should be considered payment for Mr. Wakefield's pipes (barter for land). 1 did not take part (in the war). It was after this that five native lads murdered a family of pakehas (the Gilfillan family). They were given up as payment and hung. I continue to place my reliance in the pakeha. lf I quarrel with the pakehas I will settle my own quarrels, inasmuch as the pakehas are my own, and the Governor, too, is mine. [Here the Speaker chanted a song.]
Now let me say to you, let the next meeting be at Whanganui—let the next Conference be at Whanganui. Should you hold it here next time I shall not attend. Will Whanganui and Taupo be able to attend if you convene it here?
Tamihana te Rauparaha, (Ngatitoa,) Otaki:—It has been said that those who have spoken should sit quietly and let those speak who have not yet spoken. It is because I have still a desire to speak that I rise now. I say the Treaty of Waitangi was good. Some approve of that Treaty; others object to it. In my opinion there is nothing wrong in it. That Treaty is right; it is clear. Those Natives who do not understand it, are confused
There is another thing: it would be well to define the boundaries of our lands, that each family may have its own portion marked off; these should also be surveyed, the Governor appointing surveyors for the purpose, that we may have Crown Grants given to us, so that everything may be clear for us, and that we may be like the Europeans. For this reason I say that this Conference should be made permanent And another thought of mine is, that we should place full confidence in the laws of England, and that there should be no thought to hold back the land; each man should do as he pleases with his own piece. The Maories have seen the Europeans for many years, but they still hold on to the Maori Customs. With respect to what
What Parakaia said is not clear. The reason of our not joining them in collecting money, for the roads in our settlement, was that the money was not expended in repairing the bridges and the streets, but was taken to the Bank. I said, This is wrong; rather let the roads be repaired that the horses of those who contribute the money, may travel upon them.
The Whanganui Chiefs wish the Conference to be held at their place. That does not appear right to me. Port Nicholson is a better place, for his a large town; but this is a point for the Governor to decide. I agree with their proposal that the Governor should find part of the provisions, and that we should furnish part as a work of love.
What the Ngapuhis have said about cleaving to the Europeans is right; their setting up the flagstaff cut down by
Tukihaumene, (Ngatiwhakaue,) Maketu:—If they agree to that, it is well. One thing, however, let us make haste and finish the talk. Let the Queen's Sovereignty spread and extend to every place. From the Reinga (in the north) to where the sun rises, and on to Port Nicholson. The acknowledgment of the Queen has been agreed to by us all. Therefore, I say, let us finish this. Influenza and what not will be our death. Let us go to town where it is warm. It was said we should be one week, but you have now made the time long.
Hukiki, (Ngatiraukawa, ) Otaki: Listen this Conference. I am going to speak about the land,—about the work of the Queen and of the Governor. I wish to arrange the payment for my land with this, Mr. McLean's and the Governor's Conference, or rather with the Auckland Assembly. The reason why I mention this here is that great and small things have been brought here to be discussed. I now ask three thousand five hundred pounds; it will be for the Governor's assembly to consent. I have seen wheat weighed; the weight of the bag is taken off and the wheat only is reckoned and paid for. The price of a pig is reckoned at (say) a penny halfpenny; the pig is weighed and paid for according to the weight. For a larger pig, it may be twopence halfpenny; the pig is weighed and paid for at that rate. And now I shall press for three thousand five hundred; but it will be for the Runanga to arrange it (and fix the price).
Meeting adjourned to lst August, 1860.
The Native Secretary addressed the conference thus:—
Chiefs of this Conference, I have been directed by the Governor to explain to you the English Law for regulating the succession of land and other property. There are several strangers present who have just arrived. I had intended to enter to-day upon the explanation of how the pakehas manage the property of deceased persons. But you would probably wish to hear the strangers speak, and I shall therefore defer speaking on this subject till tomorrow. I shall, before I sit down, read to you two letters which we have received—one from Waikato, the other from Hauraki.—[The Native Secretary then proceeded to read letters from Rewe and
We have received others, but I shall not detain you by reading them.
I propose that you leave the speaking to-day to the Uriohau chiefs and to
Paikea, (
Although it may be wrong I will speak; I am but small amongst these. When the law (of God) came I thought "where shall I be safe? I will turn to the Church of God." I was but small then and friendless; the Government also was friendless. Hence I say I was friendless and the Governor was friendless. I have become a man; through that law I have been saved. Enough. I hastened to join that Church. Other tribes threatened to cut me in pieces, but I kept close to the Queen, and stooped to shelter under her wings. I had been made friendless by Waikatos and other tribes. It is now only that I stand as a man. I am but small among the dwellers in the land. Perhaps I had better finish here.
mana. The Ngapuhis have their mana, the Ngatimaru have their mana, the Ngatiwhatua, and the Ngatiwhakaue, have their mana, as their protection; but the mana to protect me is broken. The day of my salvation was the preaching of the Gospel. I will cleave to the Word of God as a parent for me. When the law of the Queen came as a protector for my body then all were warmly clad. The laws of God and of the Queen guard the gates of death. I beheld and thought this is a sign of salvation for all men threatened with death in this Island. I said, Christianity will guard the soul and the law of the Queen will improve our temporal condition: there will I take refuge. I will have nothing to do with the Maori mana. I will abide in the laws of God and of the Queen for ever and ever. These are the best laws I recognise; you, the Europeans, shall be parents to us the Maori people. I will not acknowledge the Maori mana. The people of the Ngatiwhatua tribe intend to embrace and rest upon the law.
mana as a tribe was broken and I became small, while the other tribes maintained their mana. When the Gospel was preached in this Island, I asked my father, What is this? He said, It is a Pakeha. What does he say? He preaches that we should believe on. Christ, who was crucified that all men throughout the whole world might live. Then I said, Perhaps if I had a parent I should live. Then I embraced it (Christianity) and rested upon it. I said, This will put down all evil. I said, its laws are good laws, for they teach that all men should love one another and give up cannibalism. Afterwards Captain Symonds came and he said, There are soldiers coming to this Island. I said, Come my ancestor, welcome my fathers. Afterwards came Governor Hobson. Then they told me of the laws of the Queen, and of the laws of England. Then I consented that you should be a parent for me, and that the Queen's mana should be my mana. I am under the mana of all men You, O Governor, must be my protector. My laws must be given up; they are bad laws, cruel and dark. Your laws shall be my laws; let us be bound up that we may hold close together. This is what I have said down to this day. That which binds the Ngatiwhatua is the law of God and of the Queen. The laws of God are for the enlightenment of my heart, and those of the Queen are clothing for my body. The old men pass away, but I shall continue to speak the same language. You have hard what binds us; I refuse to acknowledge the Maori mana, or Maori government(chieftainship). I have seen its evils. It was the law of the Queen which showed me what is good for men—love and kindness.
Manuka, (
Karawai, (mana of Kaipara is but one. We shall not in what we say follow the wrong example of other tribes. They are a numerous people, therefore they are evil disposed towards you. We are a small tribe, therefore we are well disposed towards you and respect you. We shall cleave to you for ever and for ever. These words will suffice. Mate is dead, and his name has been given to his eldest son,
All the Uriohau:—Yes (holding up their hands).
Ngarongomau, (mana was given to the Queen long ago before any Governor came here. This is where I on the Maori side was wrong. The mana was surrendered to the first Governor, to the second, and to the third; when it comes to the fourth a king for the Maori people starts up. This is where they are wrong. I will speak of the wrongs on the Pakeha side. They did not take the Maori chiefs into their European councils to frame laws for this land. In my opinion this is where the Europeans were wrong. If the chiefs had been taken (into their councils) in days past there would not have been any separation into two sides. However, notwithstanding the breach (in the relations between the races) which has taken place, it will be for these tribes to arrange matters so that there may be but one system for the European and for the Maori. I have no more to say.
Taiaroa, (Ngaitahu,) Otago:—I am a sick man. I can hardly stand from weakness. Salutation to you
Meeting adjourned to 2nd instant.
The Native Secretary commenced the proceedings with the following speech:—
On a former day, I adverted to the question of Mixed Juries, and shall now make some observations on the subject.
Natives have often complained that they are not permitted to take part in trials where persons of their own race are concerned. I refer now particularly to cases of murder. When a pakeha kills a Maori, the punishment of the offender rests in the hands of an English Jury. The Maori naturally says, "Let us have a share in the trial of a case in which our countryman is concerned" This subject was considered long ago. Even in Governor
You perceive, then, that these inter-tribal jealousies have hitherto been the great obstacle to the adoption of some law of the character indicated.
Some of our wise counsellors have recommended that the principle of Mixed Juries should now be admitted; so that, in cases of murder or manslaughter, when persons of the Maori race are, interested, English and Maori jurors may co-operate in deciding whether the prisoner be guilty or not. If found guilty, the Judge decrees the punishment.
You are requested to give this matter your careful consideration. When you return to your respective places, let your thoughts dwell on this subject, and determine amongst yourselves what views to advance.
You have been convened for the purpose of affording you an opportunity of devising measures for your own improvement. You are requested now to state whether, in your opinion, the Maori is sufficiently advanced to permit of his taking a share in the English Jury, or whether it would be advisable to delay the exercise of this privilege till the Native race is better qualified for it. You may choose between these alternatives;
I have nothing more to say on this subject at present. I will only repeat that the matter now rests in your own hands. Any matured suggestions that you may have to make will be communicated by me to the Governor for his consideration.
I shall now call your attention to another subject. The Governor has directed me to explain to you the English mode of succession to property. At present, the Maories have no definite laws to regulate the disposal of the property of deceased persons, and consequently there is much confusion and much trouble. One man claims the property, and then another man claims it. Both parties may have some right to it, and neither of them will waive his claim. Thus difficulties arise.
The Governor suggests that you should consider whether the English law of succession to property might not advantageously be adopted by you.
As I remarked on a former occasion, the old men among you are passing away—
Do not suppose that a system of this kind would be difficult. It is very simple. While a man is in health, he will consider to whom he would wish his property to go, in the event of his death. He will put his decision on paper, stating clearly to whom this thing shall belong and to whom that thing shall belong. He will then sign it in the presence of two witnesses. The last wishes of the testator will then be known and will be strictly observed. A man's property is at his own disposal, and he may therefore bequeath it to whomsoever he will. If the man be possessed of land, he will ascertain the boundaries and define them clearly in his Will, in order to prevent any subsequent inconvenience. According to Pakeha rule, when a man dies intestate, the property goes to the eldest son; if he dies, then to his eldest son; but if the eldest son has no issue, it goes to the second son of the deceased; or if there be no male issue,
This law has been adopted by the pakeha to prevent litigation about property after a man's death. I have explained this to you that you may know the rules observed by the pakeha. When this law appears in the Maori Messenger, you will be able to look at it deliberately, and form your judgment thereon.
The Governor is anxious that these subjects should be fully explained to you, as it is not desirable that you should be ignorant of pakeha usages and customs.
I have nothing more to say at present.
Tahana Turoa, (Wanganui,) Whanganui: Listen Mr. McLean. I have nothing more to say. I have said all during the two weeks we have been in Session. You (chiefs of the Conference) have finished it, and there is nothing more to be said. I will only repeat the general saying—I enter on the Queen's side. You have all said the same. You erected the house, I entered it, and am warm. If I had been here at the opening (of the Conference,) I should have assisted you. You intelligent tribes have considered the subjects. I see your decision, and I at once give my support. For this reason I say, that had this been the commencement (of the Conference), I should say something; whereas it is the tail end. I have nothing more to say. One word though, about the jury of twelve What I have to say is this, follow this matter up. Let the people of the North follow it up, and I also (of the South) will consider it. Ye intelligent men carry it out. I shall not be in haste to take part in the jury of twelve. I am learning but do not yet understand this system. We have laid down rules to regulate our conduct towards God and towards man. I have been in pursuit of this for the last 20 years; and now, O Governor, I cast myself upon you. This was the word of my father. We were a family of five. He (my father) said that the eldest should be the Chief; but if the second proved himself more competent, he should be the man; the third, and the others might express their opinions, and if even the youngest displayed the greatest amount of
(e. i. become Chief). Brethren, this is the test of man's wisdom. If it is leavened by God it will be right.
Kaniwhaniwha, (Ngatihouru,) Waikato: Behold my cap. I do not turn the peak of my cap behind (suiting the action to the words). This is all I have to say.
"From Egypt lately come, Where death and darkness reign, We seek a new and better land Where we our rest shall gain. Hallelujah!"
"Who shall save me from the body of this death" The pleasures of this world are of little moment, but the Word of God will not perish. It was by the providence of God that we were permitted to meet together in this house. It is the Word of God that makes us dwell in peace, and secures a quiet habitation for the women and children in the world. I shall not turn the peak of my cap towards the back of my head. I have said enough.
Tae Maories did not perplex themselves about it. The Governor came, bringing with him the laws. The Maories who are now dead and gone received them gladly. I will now tell you where I find fault with the pakeha. This is where the pakeha was wrong: he did not fully explain and tell us that this meant so and so, and that meant so and so. When they gave us the laws, they allowed us to have only a part and with held a part. Now listen, and I will tell you where I find fault with the Maori: after selling land to the pakeha he attempts to keep it back. This expression of our loyalty is nothing new. Our regard for that lady, the Queen, has never been broken off. When my fathers, Potatau and Kereihi, were dying, these were their last words:—"Cleave to Christianity; be kind to the pakeha; hold fast to the laws of the Queen after we are gone." This new name (the King) has no meaning; do not give it. any thought. I will reform my own evils Now, this is my final word.—There is no
Hetaraka Nero, (Ngatihourua,) Waikato: As far as I can see, the Maories are to blame, in this way: The lands which were ceded to you came under the Queen's authority. You, the Pakeha, thereupon taught the Maories good customs. The Maories advanced in consequence of the learning which they obtained from you; but lately they have become estranged from you. I foresee troublous times for the Maories. If they would only obey the precepts of the Scriptures, then they could not go wrong.
In my opinion the Maori is now doing you, the pakeha, an injustice. One thing, however, the Maories hold to, namely, schools, for these are still attended. This is all I have to say about the Maori side. Now I will point out where you have kept back what is good. If you had convened a meeting like this some time ago, it would have been well, but you withheld it. If our lands had been treated in the manner now proposed, we should have secured an advantage. My thoughts at present are these:—I am the ridge of Waikato. The doctrines of the Scriptures separated me from this work of the Waikato people. Your words which were treasured up in my memory, and my words to you, induced me to cleave to you, to the pakehas. I have finished.
Hetaraka Te Tahiwi (Ngatipou,) Waikato:—I will speak of Maori affairs and of Pakeha affairs. When the Pakehas first came here they found me in ignorance and indulging in the follies of my ancestors. When Christianity came, and I heard the Gospel preached, I believed on God; indeed, all the old people did so. My Maori ancestors were condemned by the Gospel. Proposals were made to me at Waikato. The old chiefs and the Governor were of one accord. It was agreed that the Governor
Kuruhou, (Ngatiraukawa,) Manawatu:—(Addressing Mr. McLean:)—This is the word of Ngatiapa respecting the boundary line for you and Governor Browne - from the side of Marupapako right on to Manawatu. The word of Ngatiapa is wrong. This was the word of Ngatiapa, namely, that the boundary line should ran from Koputara to Pukehinau and to Moutoa. That land had been paid for with the Governor's money. At the meeting held at Awahou, Ngatiapa insisted that it should be on this side—the Ngatiraukawa, that it should be on the other side of Rangitikei. The persons who fixed the boundary were Tahana, Mr.
I shall now speak about the property of deceased, persons. It rests with me to decide whether my property shall be left to my wife, to my children, or to my relations. I say, let us consent to this law about leaving property to the children. Let the lands be clearly defined while the old men are living, that the boundaries may be pointed out and fixed, so that the children may know them after the fathers are gone, and may have no difficully about their inheritance.
This is a reply to the Waikato speeches.
Potatau was a friend of the Governor's; but, if a successor be appointed, he may be a murderer of both us and the Pakehas. What you say, Hetaraka, about educating the Maories in the schools—that the boys and girls may learn Pakeha customs—is correct. As an example of this, look at this Maori minister, Pirimona, who is sitting at my side. He wa: instructed by that means. The Pakehas did not wish to monopolize the work of the ministry, but allowed the. Maories to share in it. Perhaps yet one of us will be a bishop. Schools are good. It is right that the children should be instructed in what is good. It was the law of Christianity that put an end to our cannibal practices. It is right that when murder is committed by a Maori or a Pakeha he should be tried by the English law and hung for his crime; and that minor offences should be treated with a summons.
Here is another matter: my Waikato relations are displeased with me for ignoring their "mana," and on this account they have composed this Waiata:—
"Your father has been taken slave," &c.
That old man was apprehended and confined on board the steamer. His own words were, "I am living as a chief on board the man-of-war. All the satisfaction that I want is, that peace may he enjoyed by all men, that they may live. As for you, continue to adopt the Pakeha customs. It is true I am wrong, and I do not wish other people to suffer for my faults. I therefore say, it is well that I should remain on board the man-of-war, lest I get into mischief again." That old gentleman is dead, and we are now at peace.
You, Te Awaitaia, were our teacher in things pertaining to God when you visited us at Kapiti. You advocated that peace should be established amongst the Maori people. Your words were not ridiculed by
When Te Wherowhero came to
Rihari, (Ngatimahuta,) Waikato:—This is my word. What this young man,
I agree with Tamihana. I am a servant of the Queen. This Conference in which we are engaged is the Queen's. It is my desire that we should turn our attention to carry out the commands of the Queen. I therefore ask, who are to compose this jury? Perhaps it will be composed of Native Assessors. I am the Assessor at Rotorua and Parakaia at Tarawera.
Parakaia Tararoa, (Tuhourangi,) Tarawera:—Listen you to my words! We are men of the woods living in the interior. All that I am concerned about is, to have a school and to have a jury of twelve. What is your opinion about this jury? I approve of it.
Now, here is another matter. While the Conference is in session, let us select just men as Assessors for the various districts.
Honatana, (Ngapuhi,) Bay of Islands:—I wish to speak about the six Maories and the six Pakehas (composing the jury). I propose that three (of the Maories) should be taken from the Bay of Islands and three from the South. If you disapprove of that, then take only two from the Bay of Islands and four from the South. If you will not consent to that, there is an end of the matter. You must remember that we (Ngapuhi) were the first tribe to give up a man as payment for his crime. Maketu offended: we consented to give him up to be executed. One of our heads (principal men) is
Meeting adjourned to the 3rd instant.
The chiefs of the Conference having assembled,
Kohimarama, August 3rd, 1860. Our kind parent,
Governor Browne,—All the chiefs of this Conference, sitting at Kohimarama, near Auckland, have united in a request that this Conference of the Maori Chiefs of the Island of New Zealand should be established and made permanent by you, as a means of clearing away evils affecting both Europeans and Natives.
By such a Conference light, peace, and prosperity will be diffused throughout the Island.
By us, by all the chiefs of this Conference.
(Signed) Tamihana Te Rauparaha ,
Moihi P. Kawiti ,
Manihera Te Iwitahi ,
Te Hemara Tauhia ,
Paora Tuhaere ,
Wiremu Kingi Tutepakihirangi ,
Hamiora Matenga Tuwhakamakaka ,
Wiremu Tamihana Te Neke ,
Hoani Wiremu Hipango ,
Metekingi, x
Manukau,
Topine Te Amohau , x
Ropata Hurumutu , x
Rapihana Te Otaota ,
Horopapera Pukeko, x mark,
Aomarere Te Puna,
Wiremu Te Ahukaramu ,
Te Ahukaramu , x
Kuruho Tarakapi, x
Ihakara Tukumaru ,
Takerei Te Nawe , x
Moroati Kiharoa,
Matene Te Whiwhi ,
Horomona Toremi ,
Hohepa Tamaihengia , x mark,
Te Hope,
Paikea,
Arama Karaka ,
Hone Waiti ,
Wiremu Tipene ,
Hemara Karawai ,
Tomairangi Papahia,
Wiremu Nero Te Awaitaia ,
Hemi Matini ,
Hetaraka,
Hemi Nero ,
Mohi Te Rongomau ,
Te Waka Te Ruki ,
Rihimana,
Rihari Ngakuku ,
Eruini Matetaitua, x his mark,
Nopera Te Ngiha , x
Hohaia Pokaitara ,
Rawiri Waitere Hikihiki , x his mark,
Tomika Te Mutu , x mark,
Maihi Te Pohepohe , Parakaia Te Tuahu, x
Hori Kerei Te Kotuku , x
Himiona Mohaka ,
Wiremu Patene Whitirangi , x mark,
Menehira Kingi Rakau, x mark,
Manihera Tehinaoterangi , x mark,
Te Makarini Te Uhiniko ,
Hamuera Te Paki ,
Tamati Wharehinaki ,
Hemi Parai , x
Matenga Taiaroa , xKihirini Te Tuahu,
Perenara Te Haukopa,
Rangitihi Upoko Wakahirahira,
Winiata Pekamu Tohi Te Ururangi ,
Ngarama, x [x mark,
Tauaru, x
Taiapo Te Waiatua, x his mark,
Ngahuruhuru, x his mark,
Te Rira Pourutu , x his mark,
Moihi Kupe , x mark,
Henare Kepa Tengae ,
Rawaritua, x mark,
Ihaka Ngapura , x
Herewini Amohau .The following signatures were subsequently added, viz.:—
Eruera Maihi Patuone , x his mark,Parakaia Te Pouepa Tuhanghanga, Manihera Matangi , his x mark,
The Native Secretary addressed the Conference as follows:—
Chiefs of the Conference! The Governor has expressed a wish that you should be made acquainted with his opening Address to the House of Representatives on Monday last. The reason that you were not all invited to be present is that there was not sufficient room. On that account, only fifteen or twenty of you were selected to attend. The Governor desires that all of you should hear what he has said to the Europeans, and that they, in like manner, should hear what he says to you. I shall now read the Address. [Address read accordingly.] These are the words which some of you, who understand a little English, heard from the lips of the Governor.
Your speeches have been read by the pakehas, and now the pakehas' words and those of the Governor have been sent to you.
Here is another matter. Letters have been received from several Chiefs who were invited by the Governor to attend this Conference. If you wish it, I will read them to you.
The Native Secretary then proceeded to read letters from
He returned to the Kawakawa and three persons died, and my brother was the fourth. We tried warned) him three times that he should cease his work of witchcraft, but he would not hear, nor did he consent to give it up. He was not like Simon (Magus) at whom all the people of Samaria wondered, and who when he saw Philip, and heard him preach, gave up this evil work. Let it be so now, Mr. McLean: let this thing, handed down to us by our forefathers, be given up, that we may carry out the law. Listen to me, I join the Queen. The flagstaff which I and Ngapuhi put up, and the piece of land I gave up: these are the tokens of my respect for the Queen.
Native Secretary:—Maihi formerly had a place amongst the Assessors. He has set up the flagstaff, and he has given up a piece of land to the Government. When the Governor heard that he had consented to the putting to death of the man who was said to have bewitched his brother, he said that his work as an Assessor must cease. But listen: our forefathers in like manner believed in witchcraft. It is perhaps about two hundred years since they practised this foolish work. Many were unjustly put to death as wizards. The practice prevailed in mariy places besides England, even extending to America, and men were put to death for that work. But when Chistianity increased, the power of witchcraft disappeaped, and men gave up their belief in evil spirits, and turned to the God of Heaven. We have now heard the words of
Taiapo, (Ngatiwhakaue,) Maketu:—What I am thinking about at this time is that there is a tardiness about this Conference. The establishment of towns at the Bay of Islands and at Port Nicholson Was not discussed in a conference, nor was
Here is another matter: I refer to the lands which have been sold to the Pakeha, and for which a part only of the payment has been received, the balance being still in the hands of the Pakeha. Let the balance be paid, lest it be a source of discontent, and evil spring out of it. Enough: my words are fixed. I have now made a pledge to the Government, and before God also. I have another word. The opinion of this Conference is that if a man should wish to sell his piece of land it should be done according to Pakeha rules, lest evil ariso. Let this be carefully considered by you for two or three months. I am very cautious, lest evil should grow.
Ngahuruhuru, (Ngatiwhakaue,) Maketu:—There is nothing for you to talk about; leave the speaking to me alone. I am not yet able to rest of the Queen. Let me have a Pakeha (magistrate) that I may lean on the laws of the Queen.
All the tribes are talking. Who is there to instruct me? I have no one to instruct me in what relates to the body. It is known to all the tribes that from Moehau to Muranga, and on to Maketu, and right on to Kaha, there is no Pakeha. I am applying for some one to come and make me his prisoner. Presently all these tribes will be wise and I shall continue in my ignorance. I therefore apply for some one to take charge of me. Maketu shall be given up as land for the Pakehas and Tauranga shall be land for the Pakehas. I will give it up, so will Tomika, so will
The Native Secretary observed that the Petition of the Chiefs, touching the Conference, would be lorwarded to his Excelency
Tereanuku, (Ngatiwhakaue,) Rotorua:—I have nothing to say in disapproval. My heart is glad, because a place (Maketu) has been talked about as a settlement for you. Mr. Smith knows the boundaries—from Kaikokopu to Kaituna and thence to Pakotore.
The Native Secretary: Let us now listen to the words of
Parakaia Tararoa, (Tuhourangi,) Tarawera:—There is nothing for me to speak about. Whatever Te Arawa may do in reference to the land will be right, and will be agreeable to me. I had a law formerly, which I inherited from my ancestor Rangitihi. Here is a new skin (the Pakeha); my regard for my ancestors is transferred to him. Although he be a stranger to me, I will adopt him as my father. Nothing else claims my attention. Thou shalt be my parent.
Wiremn Patene, (Ngaiterangi,) Tauranga:—Mr. McLean, the land is clear; it is properly surrendered to you. There is nothing wrong about it. There is no one at home (whose consent is necessary) inasmuch as
Matene, (Ngatiwhakaue.) Rotorua:—All the tribes have become possessed of pakehas. When we resided at Piki Piria, ten of us
Mohi, (Ngatiwhakaue,) Rotorua:—I have been thinking about these two subjects—the (mixed) jury and the (law to regulate) the descent of the property of a deceased man, that the children may quietly have possession. My idea is that if the eldest son behaves well the property should be left to him, but if he is a naughty child, then some one else should be selected to receive the property. My desire is that this Conference may be established, in order that the Maori and Pakeha races may become one. My speech ends here.
Hukiki, (Ngatiraukawa,) Otaki:—I approve of the words of the Ngatiwhakaue (chiefs). I am ill spoken of by my tribe because I am a land seller. When Tohi commenced speaking in this house we listened and his words were very good. Afterwards when be entered our house we said to him, "Is your speech in favour of land selling?" He replied, "Yes, I shall part with the land." We all said to him, "Be earin your application for Pakehas to reside on your land." He then said, "I shall speak with force." I now give my approval to the words of Ngatitutanekai, and of Ngatiwhakaue.
After a few observations from the Native Secretary, the Meeting adjourned to 10 a.m. on Monday, the 6th instant.
(To be continued in our next.)
The Conference at Kohimarama has at length closed its proceedings. His Excellency the Governor, attended by his suite, landed there from the Pinnace of H.M.S. "Niger" on the morning of the 11th instant. The Chiefs, who had assembled on the beach to welcome him (according to Maori usage), formed themselves into a procession—headed by
Having taken his seat His Excellency formally dismissed the Conference with a short speech, which was interpreted by Mr. McLean (the Native Secretary) and loudly applauded by the Chiefs. This speech will be found in another column of to-day's "Messenger."
Mr. McLean having called on
His Excellency then withdrew, and as he embarked the Chiefs assembled on the beach and chanted in chorus a farewell song. In the afternoon of the same day many of the Chiefs returned to Auckland in the "Emu" steamboat. The rest spent a quiet Sabbath at Kohimarama and came up on the following day,
Thus pleasantly closed the Kohimarama Conference—the first general meeting of New Zealand Chiefs. These men have shewn their wisdom in thus consenting to bury old ancestral hatreds, and jealousies, and in meeting each other with friendly greetings to co-operate in promoting the common welfare and advancement of their race. This betokens the dawn of a better day. Christianity has paved the way for the advancement of the Maori people, and now there are no hindrances to their progress but those arising from their own neglect or folly. If tribal enmities and thirst for Maori revenge are allowed to hold dominion over the Native mind, then their progress in civilization will be retarded, and the period that must elapse before their complete union with the Pakeha will be lengthened.
There is truth in the words of Ture Maori for the just and enlightened laws of the Pakeha; and they will turn away from fruitless wars and quarrels to cultivate the arts of peace. The proceedings of the late Conference afford evidence of this. The more intelligent Chiefs have given ample proof that they fully appreciate the advantage to the Maori people of such an institution. They look upon it as the first step towards self-government—the first step towards the representation of the Maori people in the Legislative Councils of the country. But they must follow up these advantages, or they will avail them little. The children should be sent to the Native Schools, provided by the Missionaries and by the Government, that they may be instructed in the learning of the Pakehas, and hereafter be better qualified than their fathers to sit in Council and deliberate on the affairs of their race. While the children are being instructed, the fathers must use all the intelligence God has given them, for the benefit of their people: so will the Maori race rise in the scale of civilization and take its place among the nations of the earth.
The Governor has promised that another Conference shall be held in 1861. Let it excel, in every respect, that of 1860. Whether it be convened at Auckland, or at Wellington, or elsewhere, let the attendance be a full one; let every tribe in the country endeavour to send a representative. Some have said that if the next Conference is held at Auckland the men from the "Head of the Fish" will not attend. Friends, let not this feeling prevail. The place of meeting is of secondary
We desire to see the Maori people advance step by step on each succeeding year, so that eventually they may become a great and prosperous community, united with the Pakeha and enjoying with him the full privileges of British subjects.
In our next issue we shall give the concluding part of our Report of the Speeches.
We have received a very full account of the Native meeting at Canterbury, alluded to above, and shall lay it before our readers as soon as we have disposed of the press of matter relating to the Conference.
In another column of the present "Messenger" will be found a series of resolutions. passed by the Conference on the last day that it sat. These resolutions, with one exception, were carried unanimously. We are, therefore, pleased to find that the foolish project of a "Maori King," to which we adverted in a former number, is so unhesitatingly condemned by a large body of most influential and intelligent Maories. And in connection with this we may mention that our latest information from Waikato is to the effect that some who were lately strong advocates of the King Movement have now declared themselves opposed to it. They perceive that it can lead to no good, and that the Maori people are wasting their time and their energies over a bubble which is destined soon to vanish.
We do not believe that the promoters of this movement ever meant any harm or were actuated by a spirit of hostility to the Europeans. Like children they have been led away by their fancies; and, in like manner, when they are tired of their toy, we expect to see them cease playing and return to their parent, the Governor, to work with him in promoting the true interests of the Maori people.
The Chiefs having assembled in the Conference Hall, Paikea rose and proposed the following Resolution:—
"That this Conference takes cognizance of the fact that the several Chiefs, members thereof, are pledged to each other to do nothing inconsistent with their declared recognition of the Queen's sovereignty, and of the union of the two races; also to discountenance all proceedings tending to a breach of the covenant here solemnly entered into by them."
Seconded by
Mr. McLean then said, "Let those Chiefs of the Conference who approve of this hold up their hands."
Resolution carried unanimously.
Wiremu Nero Te Awaitaia rose and proposed:—
"That this Conference is of opinion that the project of setting up a Maori King in New Zealand is a cause of strife and division, and is fraught with trouble to the country."
Seconded by
Mr. McLean said again, "Let those Chiefs who approve hold up their hands." At this point there was some confusion. Tukihaumene, and some other of the older Chiefs, cried out to those who were holding up their hands, "What! do you consent to the King?" Some of the Chiefs then said, "Let us lift up our hands, and then lower them to the ground, as a token of our disapproval of the King "The Resolution was again put to the Meeting, and many of the Chiefs lifted up their hands, and
Proposed by Winiata Pekamu Tohi-teururangi, and seconded by
"That this Conference having heard explained the circumstances which led to the war at Taranaki, is of opinion that the Governor was justified in the course taken by him; that
Mr. McLean said again, "Let those Chiefs who approve lift up their hands." There was a good deal of confusion.
Proposed by Wiremu Tamihana, and seconded by Te
"That this Conference deprecates in the strongest manner the murders of unarmed Europeans committed by the Natives now fighting at Taranaki."
Resolution carried.
Proposed by Tamihana Te Rauparaha, and seconded by
"That this Conference desires to thank the Bishop of New Zealand for his kindness in allowing them the use of the buildings at Kohimarama." Resolution carried.
Proposed by Wiremu Patene Whitirangi, and seconded by
"That this Conference desires to thank His Excellency the Governor for his goodness to the Maori people; that is, for his constant kindness and love towards them; and also, for granting them this great boon, the Runanga whereby they are enabled to express their views, and to propose measures for the settlement of the difficulties which arise among the Native people."
Resolution carried.
Proposed by Makarini Te Uhiniko, and seconded by
"That this Conference desires to thank their friend, Mr. McLean, for his great exertions on their behalf, and for his kindness to the Natives of this Island of New Zealand;
Runanga—never! never !" Resolution carried.
To prevent any misunderstanding, the Resolutions were afterwards written out, and it was requested that those Chiefs who approved of them should sign their names thereto. The following signatures were attached, viz.:—
Wiremu Nero Te Awaitaia ,Hemi Matini ,- Hetaraka Nero,
Tamati Waka xTe Ruki ,- Hapeta Waka, x his mark,
Reweti Waikato , x his mark,Mohi Te Rongomau ,Matutaera Punga -a-waka, xWiniata Pekamu Tohi Te Ururangi , xTomika Te Mutu , xWiremu Patene Whitirangi , xHamiora Matenga Tu , xHamuera Te Paki , xMaihi Te Pohepohe , x- Menehira Kingi Te Rakau, x
Makarini Te Uhiniko ,Mohi Kupe , xTopine Te Amohau , xTe Herewini Te Amohau ,Tamati Wharehinaki , x- Aomarere Te Puna,
Takerei Te Nawe , x- Hope,
Wiremu Kingi Tutepakihirangi ,- Taiapo Te Waiatua, x
- Ngahuruhuru, x
- Tauaru, x
- Ngarama Te Tipitipi, x
Kingi Wiremu Hakitara , xHemi Parai , xTe Rawharitua , xHimiona Mohaka ,Manihera Te Hinaoterangi , xHori Te Kotuku ,- Kihirini Te Tuaahu,
- Taiaroa, x
- Perenara Te Haukopa,
- Parakaia Tararoa, x
Hohepa Tamaihengia , Ngatitoa, xHohaia Pokaitara ,Nopera Te Ngiha , xRopata Hurumutu , x- Horopapera Pnkeko, x
Rawiri Waitere Hikihiki , xTe Rapihana Te Otaota ,- Hapimana Ngapiko,
- Kuruho Rangimaru,
- Moroati Kiharoa,
Ihakara Tukumaru ,Horomona Toremi , xTamihana Te Rauparaha ,Matene Te Whiwhi ,Te Ahukaramu , x his mark,- Parakaia Te Pouepa,
Wiremu Te Ahukaramu ,Paora Tuhaere ,- Keene, x
Paraone Te Rangi Hori Winiana ,- Manukau Rewarewa,
Kepa Te Ahu ,Eruera Kahawai , x his mark,Henare Kepa Te Ngae , x- Tereanuku x
Te Hemara ,- Henari Winiata, Paratene, x
- Heremokene Rauparaha,
Wiremu Kingi Tuahangata , (Native Assessor,) xArama Karaka ,- Kaitoke, x
Paikea Te Hekena , xArama Karaka Ngakete ,- Pakirori, x
- Pehimana Hanga, x
- Taraipine Te Ama, x
Pera Taiki , xJames Parata Pomare ,Ruarangi, Timoti ,- Hemi,
- Tame, x Wiremu,
Hori Kingi , x- Tahana Turoa,
Kawana Paipai , x- Metekingi, x
- Mawae, x
Hori Kerei Te Naeroa , x- Pehimana Hamarama,
Ihakara Rangiahua ,Hapurona Tohikura , xReihana Paruhi ,- Ngapomate, x
Maihi P. Kawiti ,Manihera Te Iwitahi ,Wiremu Pohe , x- Whiremu Pomare,
- Honetana Te Kero,
Hare Pomare ,- Petaera Wharerahi, x
- Kainamu Tarapo, x
- Komene Te Ranginoa, x
Te Mutu Kuri , xHoani Wiremu Hipango ,Tamati Wiremu Puna x,Witness to signatures and marks—
Henry T. Clarke ,Resident Magistrate, Bay of Plenty.
The three other Chiefs who were present when the Resolutions were passed expressed some dissent, and were requested to record it in writing. They did so in manner following:—
We agree to these Resolutions with the. exception of one, which is not clear, and of which we therefore disapprove. It is Resolution III., viz.:—
"That this Conference having heard explained the circumstances which led to the war at Taranaki, is of opinion that the Governor. was justified in the course taken by him; that
Wiremu KingiTe Rangitake himself provoked the quarrel; and that the proceedings of the latter are wholly indefensi-This is the Resolution of which we disapprove.(Signed) Wiremu Tamihana Te Neke , (Signed)Te Manihera Matangi , (Signed)Epiha Karoro .
My Friends, Chiefs of New Zealand,—"At this Conference, Chiefs from all parts of New Zealand have, for the first time, met together, You have received from me renewed assurances of Her Majesty's regard for your welfare, and you have heard the guarantees given in the Treaty of Waitangi repeated on Her Majesty's behalf.
Various matters upon which you were imperfectly or incorrectly informed, have been explained to you.
Your attention has been directed to the necessity of some better provision for the administration of justice in Native districts, and a code of Rules prepared by Dr. Martin (the late Chief Justice of New Zealand) has been submitted to you.
You have been invited to consider the subject of Mixed Juries, in cases of murder, where persons of the Maori race are concerned.
Suggestions have been made to you for defining tribal boundaries to land, and securing individual titles, with the view of removing many of the difficulties at present surrounding Native Title.
The English law of succession to property, and the manner of making a Will, as a means of preventing future litigation, have been explained to you.
You have been requested to state your sentiments and wishes freely, and to make known your grievances, in order that (if possible) they might be redressed.
The circumstances which have led to the present disturbance at Taranaki have (at your request) been explained to you: and I think it right to repeat, that I was forced into this war by the aggression of
Wiremu Kingi , much against my will; that I desire peace, but it must be peace based on the establishment of law and order, in the place of murder and outrage,—peace which will enable the Pakeha and the Maori to live together in quiet, and without fear or distrust of each other.Nothing affecting the interests and welfare of your race has been concealed from you, and I doubt not you are quite sincere in the sentiments
of loyalty to Her Majesty and friendship to the Europeans, which you have so generally expressed. I trust, therefore, that this Conference will prove to have been the means of restoring and strengthening confidence between the two races. Convinced of Her Majesty's desire that her subjects should live in peace, you will return to your homes reassured, and enabled to correct any false impressions which may still linger in the thoughts of your people.
The education of your children, greater attention to the cultivation of the soil, the erection of better houses to live in, and the acquisition of European property, will, I sincerely trust, claim your chief attention, when you return to your people.
I shall have great pleasure in reporting to our most gracious Sovereign, that her Maori subjects, (in whose welfare she takes so deep an interest,) have conducted their first Conference in the most orderly and creditable manner, and that they have given ample proof that they are wanting neither in intelligence nor good feeling,—information which will be very gratifying to her, and scarcely less so to. her Pakeha subjects in England, as well as in New Zealand.
A faithful record of this Conference will be preserved by the Government, and I am sure that hereafter your children will peruse it with much satisfaction, as a history of the first step towards that self-government, which I trust they will comprehend and enjoy.
It now only remains for me to inform you that the Conference will be convened again next year, and the Assembly will assist me in
devising measures for the establishment of order, and for the good of your race generally. In the interval between the present time and the next Conference, I trust you will carefully consider the subjects to which your attention has been directed, in order that you may come prepared to express matured opinions, and to recommend measures for giving practical effect to your wishes.
Farewell, my Friends! and may God protect you and guide you in the ways of wisdom and in the paths of peace !"
Pursuant to the intention expressed in our last we now lay before our readers the conclusion of our Report of the Conference proceedings.
As we before intimated, the Chiefs were requested by Mr. McLean to reply, in writing, to the Governor's opening Address, in the order of their tribes or hapus. Accordingly many replies were sent in during the first week of the Session, but as others were received at later intervals we have refrained noticing them hitherto, in order that we might append them to our Report in a connected and complete form. They will so appear in our next issue.
On Monday, the 6th ultimo, His Excellency Governor Browne visited the Chiefs at Kohimarama and dined
Before dismissing a subject which has of late filled our columns and claimed our chief attention, we have a few words to say to our Maori readers.
Friends,—We have given you a true and faithful account of the sayings of your Chiefs who took part in the Governor's Runanga. We have reported their speeches at full length in order to guard against misrepresentation; and, as a further precaution, we have (except in a few accidental cases) submitted our Reports, day by day, to the respective speakers to afford them the opportunity of correcting any mistake or omission which might occur. We have not suppressed anything that might seem unfavourable to the Government. On the other hand the Chiefs were invited by His Excellency, and subsequently on frequent occasions by Mr. McLean, to speak their sentiments freely, and to state plainly and without reserve any complaints or grievances they might have to make.
We believe that all of them have returned to their homes satisfied with the result of the meeting—assured of the Governor's concern in the welfare of their race, and of the friendly spirit generally entertained by the Pakeha people towards them.
And we would take this opportunity of bearing our testimony to the
This is a pleasing indication. We trust that the people will follow the example of their Chiefs; for, as we have often said, while tribal enmities and personal jealousies are allowed to hold sway, the progress of the Maori People in civilization will be both slow and uncertain.
The Native Secretary:—Chiefs of the Conference! During the past week you discussed questions affecting. your land. You received a Message from the Governor suggesting the definition of tribal boundaries to land and the individualization of title. He has requested you to bring the subject under the notice of your respective tribes when you return home, that you may devise some plan for the accomplishment of this object.
You have received another message suggesting mixed juries (of English and Maori) in cases of murder, in order that you may take part in trials where persons of your own race are concerned.
You have also had submitted to you a code of elementary rules prepared by your friend, Dr. Martin, the first Chief Justice of New Zealand. His object in putting forth these Rules was to supply some simple means for the administration of justice in Native districts remote from English Towns, and thus to supersede Maori usages.
You have also received a full explanation of the circumstances which led to the Taranaki war.
The Governor has bad explained to you the English Law of succession to property, with the hope that you may be induced to adopt it, or something on the same principle, and thus to remove many of your present difficulties. You have, moreover, heard the particulars of the Maori King movement, and your opinions thereon have been solicited. And you have expressed a wish that a Conference like the present should be held periodically.
I invite your attention this week to another subject. I wish you to take under your notice the expediency of considering some regulations for the better management of your settlements. How would it answer if a Chief was appointed in each district to communicate with the Governor and to maintain order among his people?
I do not now refer to settlements in the neighbourhood of English Towns but to those in remote places where access to the English Courts is not easily available. You might also consider whether English Magistrates would not be an assistance, in connection with the Runanga, in settling disputes.
If Mohi, of Pukaki, were present to-day, I should reply to his speech. I shall wait till I have an opportunity of doing so in the hearing of many of the Waikatos. [A voice—"Mohi is not here."] I hear that Waikato and Hauraki are proposing that a distinct Conference should be held for them; but my opinion is that they should have attended this Conference where they might express their opinions in the hearing of Chiefs from all parts of the Island, for even Taiaroa, from the extreme South, is here.
The Hauraki people have probably absented themselves on account of illness. If this is not the case, they were wrong in leaving it for the pakehas alone to welcome the strangers.
Metekingi, (Ngapoutama), Whanganui:—Mr. McLean, you have introduced two subjects; first, the (mixed) jury of twelve, in cases of murder; secondly, about the succession of the property of deceased persons to their children, or, where there are no children, to the relations. We have considered this subject (the succession of property) before. This is a new subject introduced by you, the jury. The third of your subjects was Taranaki. I don't understand that subject. That matter rests with you and the Governor. The fourth subject was the King. I leave that matter also to you. The Waikato (Chiefs) say that their thoughts are for peace. I am following out your words (Mr. McLean). This person and that person has revealed his troubles. This is the last week of the Conference; therefore I shall reply to your speeches, Mr. McLean.
This is what I have to say about the jury. This institution has been offered to the Maories. Here also is a word. Governor Grey appointed Assessors. Those Assessors have performed the duties (of their office). This is the second year of my Assessorship. I have not yet received any consideration for my services. The custom amongst Europeans is to receive payment for services performed, but I receive no payment. I propose that you set this right. Now I would ask, what are your intentions respecting this jury of twelve? Also, tell us your intentions about the Assessors.
Tahana Turoa,(Patutokotoko,) Whanganui:—I am waiting to hear the Governor's reply to the words of the Runanga. It has been suggested that each man should return to his own home and to his own house and
Listen you Chiefs of the Runanga I am grieved to hear of the Conference of Ngatimaru and Waikato, proposed to be held here. I think they ought to have attended while we are here. For this reason I am grieved at the words of Ngatimaru, of Ngatipaoa, of Ngatitamatera, and of Waikato. If the supporters of the King had thought fit to come to this Conference in which we are assembled, it would have been very good.
I am the foundation of this Conference. I agreed to Governor Hobson's residing on this land. If he had not taken up his abode on this shore, then this island would have been in trouble. Another nation would have come and taken possession of it. When I consented to allow the Pakehas to settle on this land, one portion of Ngapuhi headed by Manu left (the meeting). For this reason then, Chiefs, I stick to the Pakehas. I have suffered many losses in avenging the Pakehas, Now, listen, about Ngapuhi: some are in favor of the pakeha and some against them. When a pakeha named Mills(?) was killed, I avenged his death by killing Kirimahore. When Wharangi(?) was killed, I took the matter up and slew Matetakahia. When Messrs. Hobbs and White were plundered (at Whangaroa), I rose up and then we had the Kaeo quarrel. When the Herald was wrecked. and her stores plundered, I took notice of it and sought atonement for it by destroying
With respect to the proposed meeting of the Waikato and Hauraki Natives, I say, let them come, but who will there be here to listen to what they have to say? The tribes who should listen will all have returned home. I remember the words of Porokoru when he said, "Although I occupy but one river, Waikato—my hand shall slay both the red skin and the white skin." I suppose this threat refers to me, inasmuch as no other tribe has identified itself so closely with the pakeha as mine. I have nothing more to say.
The Governor's words about the land are good. It is right that each person should return to his home and carefully consider this subject: there may be some at the kaingas who will object to the plan now proposed. I do not refer (in particular) to your remarks, Tohi. I speak of places in general. We may make arrangements here but there may be others at home who would disapprove of them, and they may say without reason that the pakehas are to blame for it. The proposal about a jury is good. God appointed Judges over Israel. This is Jehovah's plan even to the present time. The plan is not the Governor's—it is God's. But it is a superintendent (we Want); and it will be for him to appoint Magistrates for New Zealand to suppress the evils of this tribe and that tribe. It would not be right for the Assessors of one
I shall now speak of my bundle of sticks. It was the lesson taught by a father to his seven sons. Those seven sons were growing into manhood, and their father was declining to the grave. He thought within himself "My children are thoughtless, and will not be wise after my death." He said to his sons. "I am near death: come into my presence." The sons then stood forth. The father took seven sticks and tied them up in a bundle and giving them to the eldest he said, "Break them." He could not break them. He gave them to the second, and, said to him, "Break them." They were not broken. He said the same to the third, and so on to the seventh. They were not broken because they were tied together in a bundle and were therefore firm. He now separated the sticks and gave one to each of the lads. They were no longer strong, and all the seven sticks were broken. The father then said "Tie them in a bundle and they won't break." I will liken this to the Maori and to the Pakeha. If they are separated they will easily be broken up. They will not endure but will be torn to pieces.
Now I shall speak of the King. I will not uphold that system. If that system be established, this Island will go wrong—the thoughts (of the people) will be divided. If this Conference be strong, these troubles will cease to exist; because, if all the Chiefs will co-operate in this matter our prosperity will grow. I say, people of Ngatitoa, of Whanganui, and of Ngatiwhakaue, you must tie us into a bundle that we may rest on the law, both soul and body. I shall not speak thus, "Your fault O Governor—your fault O Pakeha;" surely words should come from a number of Chiefs. Potatau died still holding to our arrangement to retain the pakeha. Let the Governor tie us in a bundle. He understands what measures to devise for us. Let us leave it to
I have another proposal to make; let I "makutu" (witchcraft) be put an end to and let us believe in the great God of Heaven. Let "makutu" be now buried for ever and let us be no longer slaves to the "Atua-Maori" (heathen gods).
I quite agree with the suggestion that a Pakeha should be appointed as a head for us, in the remote districts. It is very evident to me that the decisions of the Native Assessors (if left to themselves) will not be right.
Why do you give this King question any further consideration? It is quite right that we should condemn that King movement
It is as Mr. McLean said: here is Taiaroa from the Middle Island, but how is it that the men of Waikato and Hauraki, of the neighbouring districts, have not attended? Well then, when we have closed our proceedings, and have obtained those things we desire, and for which we assembled here, we shall return to our places. As for the people of Hauraki and Waikato, they, must do their own work. What Eruera (Patuone) and his brother (
My thought respecting Taranaki is this. I am grieved that the disturbance there still continues. By what means may tranquillity be restored? Do you try and discover some means. You know that place, but I have never seen it.
We shall perhaps see each other again during coming years, but now that we are returning to our homes let us go determined to follow up Pakeha customs—to build houses like that of the Pakeha, to feed sheep and cattle, to build towns like those of the Pakeha, &c, &c.
I have now a word to say about the Mai's, or rather about a Post Office at Otaki. I recommend that Maories should be employed to do the work. Another suggestion I have to make is that a Maori Militia be enrolled as a safeguard, and as a means of averting evil. It is my desire that Maories should be admitted to this service in order that there may be truth in the statement that the Pakehas and the Maories are united. You must give this matter your consideration before approving. Now for my third suggestion. It refers to the military stockade for the Hutt (Wellington). I recommend that it should not be erected lest it be the means of unsettling some evil minded men, and because there will be no fighting there. But let the Maories be enrolled in the Militia for that place.
Paraone, (hari.]
Manuka, (Ngatiwhatua,) Kaipara:—Friend, Mr. McLean, I greet you. You reply, "Very good." There is no other course, the speeches are of the same tune—love, and the establishment of the Queen's laws.
Now, listen! The Queen shall be my firm friend for ever and ever! "Mercy and truth have met together."
The Native Secretary:—The subject of the jury is not now under discussion: we are now upon the subject of the administration of justice in Native districts remote from English settlements.
Now respecting the half-castes: they are neither Pakeha nor Maori—they are intermediate. They are like a bird alighting on
What I now say is, that he shall be the head for Tauranga, for Maketu, for Whakatane, for Opotiki, and away inland to Tarawera, to Rotorua, and even to Maungatautari—notwithstanding there being a King there, for it is one of those districts remote from English towns. My word that he shall be our head is firmly established. He has already nominated those who shall serve under him and assist him. I have consented that Mr. Clarke shall be my head.
The Native Secretary:—Chiefs of
A general assent from the Bay of Plenty Chiefs.
The Native Secretary:—That is settled; now then let us give our attention to the speech of
The Native Secretary:—I fully concur in the words of Makutu. Let every Chief of the Conference exert himself to put down the old Maori customs. Makutu is one of them. Now, let not such a case as this one we have been discussing ever occur again. Let all heathen practices be abandoned for ever, and let the worship of the true Go I engage the attention of the Maori people.
Ihakara, (Ngatiraukawa,) Manawatu:—Friends, I am still in ignorance as to the object of this Conference, but perhaps you understand it. Let me ask you, Is it for the confession of sins? I am sitting idle. I have only just become acquainted with the name of this Conference. If this is to be a means of suppressing evils, then I understand the object of our Conference—the confession of evil, and the suppression of it. Let me again speak, and ask you a question; because I am in doubt. Have we assembled here for the purpose of exposing and overcoming this great personage, Sin? [Assent.] The Chiefs who control a man are his own thoughts. Now I perceive that the evil thoughts will be overcome and vanquished. I shall now follow in the speech of runanga. Now, as to Maori customs, Mr. McLean: the Scriptures require that we shoul 1 overcome evils, such as fornication and murder. "I say, let highmindedness also be overcome, for it is right that the heart be humbled. If I should return with my thoughts puffed up, and others should do the same, then it will seem as if I had not known the object of our meeting at Auckland.
Tukihaumene, (Ngatiwhakaue,) Rotorua:—Your words are correct. Now, listen you to my true oath, and let yours be true also. I have no other words to utter but the Queen and the Governor only (for me). I have nothing else to say. Although a man may say he is a Chief and that his words are right, (I say,) no, he is a dog. The Queen shall be our head for ever and ever! This is my word.
Taiaroa, (Ngaitahu,) Otago: -There is nothing to speak about. I had only one object in coming here. I have only one subject to speak of, namely, the Queen. Ngapuhi, your riches are your own. Hongi went to England to fetch them. He came back bringing guns and a coat of mail. I did not come to support the King: I came to support the Queen. I have no other subject to speak on. Let the (Maori, King do his own work; but let all of us here assembled be Kings!
Meeting adjourned to 7th instant.
The Native Secretary, in his introductory remarks, observed that he wished to correct a misapprehension on the part of some of the Ngatirankawa people as to Potatau's sentiments towards the pakehas. He assured them that Potatau's conduct towards the settlers had been uniformly that of kindness and goodwill; and in support of this statement he read to them the report of a speech delivered by that Chief, on the 26th May last, to the Ngatiwhatua tribe. He moreover gave an account of his interview with Potatau at Ngaruawahia.
I have one word to say to you respecting. Tamihana's suggestion, that (native) soldiers should be set up. This is a weighty subject. Carefully consider it. Let this Conference carefully turn it over in their minds.
Chiefs of the Conference, let us all turn in one direction. This is a union of ourselves.—Let our canoe go straight on. Let us pull and steer it carefully. Do not let us turn back.
Mr. McLean, this is my word to you: let these words be printed in the newspapers audsent to the Queen, and let the Queen send an answer to us, that it may be a firmly established covenant for us and our children, so that we may be as the Pakehas. The affairs of your ancestors are handed down to the children. Let us have but one law, lest evil arise—lest our canoe rock from side to side.
runanga of the Queen. Steer this canoe straight, that her keel may
Here also is a word of mine: do not be grieved Mr. McLean. Let the warmth rest upon the Maori, as it does upon the Pakeha. [Meaning that the members of the Conference should receive pay. ]
I agree with what Matene has said respecting the warmth (pay).
This is my word respecting the Commissioners of land, also for the Assessors. Let them be selected by this runanga. Let them be appointed by us. Let us not leave that for the Governor to do; let him simply give his approval. Let us also seek a Pakeha as a superintendent. The Pakeha I should like is Mr. McLean, because I have not yet seen any fault in him. The fault is in the surveyors and purchasers.
Formerly I set my people the example of ploughing. They all took to ploughing; after that I look a cart as an example to my people; they soon got carts. Now I have (started) a store as a pattern to my people. For this reason I now request that some of the Queen's goods may be placed in my
Pakeha residing at Otaki?" Horomona replied, "Eagar has resided there seven years. Thomas is but of yesterday, and the person established by Tamihana is (as it were) of this evening."]
Listen, chiefs of the runanga! This is my answer to the suggestion of Mr. McLean, that we should go back to our Maori homes and consult (runanga). It will not be right. If the Native Runanga had appointed Matene it would long since have come to naught. But as it was the Governor, I have strength to uphold him; and now you too must uphold(him). Respecting the suggestion of Thompson for making (Native) soldiers, do not be eager; also as to a militia do not be eager; do not be in haste to do it in these days, lest evil arise. But rather let the good effects of this runanga be apparent, and let them spread over our Island.
Porutu, (Ngatiawa,) Wellington: Friend, Mr. McLean. The word of Potatau is wrong when he says, "Why care for this thing, or that thing?" Because he has eaten at the same table with the Governor, and they had but one bedroom. Why did he not say to his people, Why do you indulge in child's play?
Listen, Mr. McLean! Settle the account with me. Do not close the road to me (referring to pay, as proposed by Matene. The reptile that is gnashing its teeth yonder will begin to laugh, because it will see that what is just has been accomplished. You, the Pakehas, will not work for naught; your work is paid for in money.
Perenara, (Tuhourangi,) Tarawera: The reason for my rising to speak is, to give utterance to my opinion respecting our deliberations during the days which are past. The former subjects have been considered. Do not bring them up again, but now let something fresh be introduced. The first subject brought forward, namely, the Treaty of Waitangi, has been settled. It has been agreed that it shall be a "mana" for all the people. The mixed Jury of twelve has also been disposed of. The third subject is the union with the Queen's (Government). In my opinion this is the end (of all disturbances)—the establishment by the Governor of this runanga, that is, that it may be held every year. But in my opinion nothing plain has yet been said about putting an end to the war of
There is also a word for me respecting Tamihana's suggestion to set up soldiers, which has been disapproved of. In my opinion we ought not to disapprove; let him express his opinions. Had it been a proposal from the Governor, then it would be right for this conference to take it under consideration. In that case we ought to say, Let it remain in abeyance, that we may enquire into it during coming years; for it would not be right for us to swallow it at once.
This is my word respecting what Matene has said about pay. That matter rests with you, Mr. McLean.
This is what I have to say respecting the words of Arama just now, when he said that this conference has but one canoe: now that we have all embarked in one canoe, let us be careful that we do not pull backwards. Let all pull in the same direction, as those who sit in the bows; do not let the people in the stern paddle in the opposite direction.
Now, respecting the words. of Matene, that all should be made warm, and that all should feel the heat: what can be the interpretation of those words? I think it refers to the round thing (coin). In my opinion that would be plundering the Queen. These are the goods that we ought to contend for now, namely, single-barrel guns, as a means of warfare with the birds of the air.
It is for the Conference to consider the words of Tamihana respecting the (Maori) King. Everytime he rises to speak he says something in condemnation of the King.
Chiefs of the Conference, we are now embarking in this canoe - both Pakehas and Maories. The Ngapuhi people here have entered this canoe. Let the canoe be steered with care. Now, listen you! Here are three old Chiefs of Ngatiwhatua, namely. Apihai, Ihikiera, and Paikea. Now, if I see Apihai turning (to paddle ) backwards, I shall cry out to him. "Jump out into the Water." If Ihikiera should turn backwards, he must jump into the water; and if Paikea should turn backwards, he, too, must jump overboard. That is my reply to the words of
Mr. McLean, listen! This is our thought respecting your words, to the effect that this is the influential rununga of this island. (Our opinion is) that the non-attendance of the Ngatipaoa is not a matter for consideration.
My reply to the words of Matene is, that they are right. Because it appears to me that the Ministers who are sent to this Island get remuneration, and the Magistrates get remuneration, and the Government (officers) get remuneration. This will promote union—to make all warm together.
Ihakara, (Ngatiraukawa,) Manawatu:—I do not approve of the suggestion of Tamihana about enlisting (native) soldiers at our settlement, because this has a tendency to produce irritation. This is my word in
This also applies to the (sale of) powder, because the house is one; therefore, I say, let it be altogether open.
Let us from this side look away to the South and then away to the North, even to the Reinga (North Cape). Let us watch the hawk as he sails about in search of rats. As soon as he has secured a rat he flies away with it. Look at that, ye Chiefs of this Conference, and ye tribes of this Island. Understand what you see, lest there be evil.
Parakaia Te Pouepa, (Ngatiraukawa,) Otaki:—I shall continue to find fault with the words of this Conference. There are three words of which I disapprove. I now find that the proceedings of this Conference are without meaning. In my opinion, those questions have already been settled, and it is not therefore right to discuss them again. Do you not consider that we have dined in company with the Governor, and that he has spoken words to you? If one tribe take food with another tribe that implies the establishment of love (between them). In like manner, Christ, when he had finished his work, took bread with his disciples. This was the way in which he confirmed his love to his apostles. In what direction can you fly now? for you have taken food with the Governor.
This is my reply to the words of Paora, of l., then, when the Governor hears of it, he will give us 2l.; if it amounts to 5l, he will give us 5l. As to applying for money before we have raised any ourselves, that is wrong. In the same way, now that we have raised 97l. for a (public) road, let us ask the Governor to give us other 97l.
Now, respecting the words of
Meeting adjourned to 8th instant.
The Native Secretary rose and said:—Let those chiefs who have expressed their opinions give place now to those who have not yet spoken; lest any one should go home and say that he had not an opportunity allowed him of addressing the Conference.
Some of the chiefs have expressed a wish to speak on the subject of the Taranaki war, that we may hear their views. Let those who are interested in the subject take it up. We have just received news from Taranaki. The newspapers state that war is still raging. A few unarmed men have been shot by the Natives. They have advanced nearer to the town and are plundering the settlers' horses and cattle.
I may here inform you that in English councils it is the custom for members to give notice in writing of the subject on which they intend to speak on a future day. Members are thus prepared to discuss subjects in the order in which they have been notified; and all disorder or confusion is thus obviated. I simply mention this that you may think it over.
I shall now speak about Waitara. I shall not attempt to oppose the Governor's plan. Let the Governor's plan be allowed to stand. What we are now looking at is the Maori side. Leave the Governor's plan to himself. But if the Maori side be arranged, then let the men go and carry the words of this Conference to
These are the benefits which you are coferring on us: the Maories are being ordained ministers. My willingness (to be a minister) is in my heart. But my fear is that should I consent, it might not be long after before I had turned back (to my former ways). That subject is ended.
I shall not be strong (to speak) now about the fighting which is going on yonder. If the evil rested with me (i. e. with my tribe) alone, then I might speak. I, that is Ngatiawa, commenced it, then Ngatiruanui and Taranaki joined in it, and now Waikato also is implicated. If the evil rested with me alone, then I might endeavoured to do something: had Ngatiawa alone been concerned, then I should have spoken with power. I have no influence in this matter. The evil will spread, and perhaps other tribes will become concerned in it. My evil will cause the death of men; perhaps even the men (soldiers) of Port Jackson will die from this evil. It is a Waste that men's lives should be lost in this war. The right kind of death is that arising from natural causes. This death (in war) is bad for both Maories and Pakehas. I feel regard for those tribes who are living in ignorance. I feel regard for the Pakehas also. Why should they die because of my evil? Therefore I say, let us do our work well; let us be careful in laying down plans for our guidance. Let us have a good canoe in which to sail, that we may enjoy these good things.
When we see anything good we desire it at once. In former times a gun was considered a great treasure; but when guns became plentiful the people became careless about them. In like manner will it be with the King (movement); before long it will be abandoned.
The Treaty of Waitangi is good. The good things of this Island sprang from them. Had it not been for that Treaty, (our island) would have been taken by another nation. Ngapuhi said, Our land will be taken by the French; give us a Governor to protect this Island. When he was stationed here, then the color [flag-staff] was erected at Maiki [in the Bay of Islands]. Some low-bred Pakehas deceived us, and the flag-staff was cut down. But now the sin of Ngapuhi is at an end. I have nothing more to say.
Ye of the Conference, listen! This is a proposal for separating (the combatants): it is a proof of our goodwill, because it is a plan for preserving men's lives. Now, then, men of the Conference, let this proposal be carried to William King.
Ihakara, (Ngatiraukawa,) Manawatn:—I approve of the suggestion about Waitara. It is not a request to the Governor to put an end to the war, no; but my desire is that we may be permitted to go to William King and to take our words to him; because my heart weeps much on account of the waste of men's lives in this foolish work. This is our reason for asking permission to go to William King, that we may say to him, "Are you not tired of this fighting?" And if Wi should reply that he is not tired of it, that we may say to him, "The people of this Island have engaged in many works (wars) and they have always got tired." For, my friends, great is our regard for those who have been wasted in death. Do not suppose, Mr. McLean, that it is defiance to you and the Governor. Let your opinions (in reference to the war) remain unchanged. As for this, we will go to William King. If he should listen to our word, it is well. But you (and the Governor) must find out the course your side will pursue. We ask only one thing of you: permit us to go. All that is required of you is "Yes."
Matene and Tamihana, you have both said that we should go to Taranaki. Now I say yes. I consent to what the two or you have said. But I am thinking that we shall not get near enough to speak with him [William King] in a house, and mouth to mouth. My opinion is that we should first take their words to the old men of Wellington, of Arapaoa, and of Waikanae, so that
In my opinion it rests with you and the Governor (to direct me), lest the Pakehas should say that I had gone there to tell lies, for the Pakehas behave very ill to the people who visit Whenua-kura. Formerly, the tribes of Whanganui and Ngatiruanui were one; now they are distinct and separate.
Horopapera Pukeko, (Ngatitoa,) Porirua: As in the proverb, "The chattering birds have no chiefs or anything of the sort; they are
Friends, we have now come near to the Governor, and are stationed beside him. These are the Governor's words to us, "Do you cleave to me and I will cleave to you." The Governor has opened the highway to us; let us, therefore, keep in that path. Do not let us turn aside or we may be lost amongst the old paths. It is like unto a man looking at himself in a mirror. He looks and there is his exact likeness. My meaning is that the Governor is the mirror, and that we should look stedfastly at him.
Hukiki, (Ngatiraukawa,) Otaki:—Listen, ye of the conference! I shall reply to the proposal of Hohepa that we should go to Taranaki. What I say is, consent, all of you, to this proposal. We have been saying, "I accept the authority of the Queen and of the Governor." Now if we (of the Conference) demand that the war between William King and the Governor be brought to an end, I shall say, "Let Wiremu Kingi and the Governor consider their own war." Listen, Mr. McLean! When we were coming away from the South, Ngatiraukawa assembled to bid us farewell. The first man rose and said, "Go ye, and arrange the war of William King, and discuss the matter of the Maori King." I then rose and said, "Those matters to which you refer are heavy [difficult]."
Tukihaumene Te Amohau, (Ngatiwhakaue,) Rotorua: If it were in accordance with what my brother
The Native Secretary: My friends, Chiefs of the Conference! I have a few words to say to you. I have conferred with the Governor as to when this runanga shall be brought to a close. His Excellency has recommended to the General Assembly, now sitting in Auckland, that another Conference like the present should be convened next year. Your petition also on that subject has been laid before the House The question will probably be discussed to-morrow.
The Governor is anxious that the result should be communicated to you before you separate. I cannot, therefore, state positively when our session will be over, but I think it likely that Saturday will be the last day.
It is, perhaps, your desire to speak again to-day on the subject treated of by the Ngatitoa Chiefs yesterday. If so, speak on. Let me, however, say a few words to you. Many of you have expressed a strong wish that
[The Native Secretary concluded with some observations in reply to the speeches of Mohi and
As to the Natives who are finding fault with Mr. McLean about the land, (I say) there are faults with the Maories them selves. Because I know the affairs of our place. One source of the troubles of our Kainga was the sale to (Col.) Wakefield in the early times. Formerly, when the Maories were in ignorance, they bartered the land for a cannon—only one. It was Captain - (who gave it). That pakeha then said that all Wairau bad been paid for with this cannon. When Wakefield came to Port Jackson, the Captain's wife sold this
I have not seen anything wrong in Mr. McLean's manner of purchasing our lands. It is the Natives themselves who cause the difficulties. For it is he (Mr. McLean.) alone who settles all the difficult questions For this reason the Maories have said, "Let him be a Governor, because his proceedings with the Maories are very clear." It is jealousy which has caused some Maories to find fault with Mr. McLean, and with the Pakehas also.
Hetaraka Nero, (Ngatimahanga,) Whaingaroa: My words refer to
I asked the Ngatitipa to give up the Whakaupoko. Ruihana consented. All Ngatitipa consented, and the land was then ceded to you That land was taken, men's lives were saved, and there was no fighting.
Parakaia Tararoa, (Tuhourangi,)Tarawera: I shall not speak the same words as the rest of us. They have a law, and we have a law. I say this because of the words of Ngatitoa. Hohepa has proposed our going to Taranaki to
Now I shall speak about my land. My land has not yet sent forth the steam of its breath. When a man opens his mouth the breath ascends to the nostrils, but the breath (or vapour) of my land has not yet found its way into the ocean. It was the money that caused I the difficulty about our road. The people say that the spades, the hatchets, the pick-axes, and the axes were (given) in payment for the land. They say, the land will be gone; for this reason our minds are enquiring; and we look to you (Mr. McLean) to explain it to us.
The Native Secretary: I have a word to say to those who talk of visiting Taranaki. It is not likely that the Governor would restrain any one, inasmuch as he permitted Hohepa to go to Taranaki some time since. I am thinking of the proposal of Waikato to go there. Waikato went, but the matter was not settled. Perhaps any further efforts would be equally unavailing. The means of putting an end to this evil rests rather with the tribes of the place.
This is my word in reply to Parakaia. It was on account of the road alone that the money was paid. It was not announced as payment for the land. It was given as com-pensation for the sweat and labour of the Natives who worked on this road. That compensation money has nothing to do with the land.
Tahana Turoa, (Patutokotoko,) Whanganui:—I am pleased with what you? (the Chiefs) have said. It is right that we should consider this matter of
HoromonaToremi,(Ngatiraukawa,)Otaki: -Mr. McLean, Matene is right in saying that there should be two attempts—the one proposed by Tamihana, and the one proposed by Hohepa. I agree with Hohepa about going to Waitara. I do not approve of going home first and then returning. The Ngatiawa speak falsely in saying that when they get to Kapiti they will return. How was it that they did not go there after the death of
Perenara, (Tuhourangi,) Tarawera:—This is my word. We understand this war. Peace will not be estbalisbed; but let us not consider that. Tamihana has proposed that they should return to the South, and decide upon the question of going to Waitara. I reply to that: that opinion emanates from themselves—it is not the opinion of the Conference. Again, how was it that whilst they were there they did not look into the matter? I say, let the decision be unanimous. When we go forth with these words of peace, let it be known that they are the words of the whole Conference. The word of the Conference will carry authority with it, because it will be communicated to
Meeting adjourned to 10th instant.
The Native Chiefs having assembled, the Native Secretary intimated to them that the principal business of the Conference would close on this day, and that His Excellency the Governor would, in person, dismiss them on the morrow. He then acquainted them with his intention of visiting his native land as soon as the affairs of this country are in a more settled state. In conclusion he suggested to them that before separating they should arrive at some definite expression of opinion on the several subjects which had been brought under their notice during their deliberations.
Accordingly a series of resolutions, particulars of which appeared in our last, were adopted by the Conference and forwarded to the Governor.
On the following day His Excellency formally dismissed the Conference, under very gratifying circumstances, a full account of which appeared in last "Messenger."
We take this opportunity of mentioning that
The present "Messenger" contains the replies to His Excellency the Governor's opening address to the Kohimarama Conference.
Our readers will remark that in many of them direct reference is made to the war now raging at Taranaki, and an earnest desire expressed that it may be brought to a speedy termination.
We, too, concur in the desire for peace. The present state of affairs at Taranaki is much to be deplored. The war is alike disasterous to Pakeha and Maori. The Pakeha suffers much from its manifold evils—the Maori still more. True, both fall in battle, but there is this important difference,—the one can, in a sense, afford to lose, the other cannot. The Pakeha will soon recover his losses, for the country whence he comes is a never failing fountain—his people are "like the sands of the sea shore for multitude and numerous as the stars of heaven."—Not so with the Maori. His race, already fast declining, will surely, if
Some have said that this is what the Pakehas desire—that with this intent came they hither—and as the Norway rat, landing from the vessels of the foreigner, overran the country and exterminated the indigenous one, so in like manner will the white man himself in course of time overspread the country and extirpate the Maori. Friends, it is not so. Listen, and we will tell you why they came.
They came to fulfil the will of God who commanded our first parents saying, "Be fruitful and multiply, and replenish the earth." Their own country was teeming with inhabitants—it was more than full. The people sought an outlet. It was told them that New Zealand was a pleasant country—that here there was room for their industry—that the Maories were a peaceful race, converted to Christianity, and eager for white men to dwell among them. Then they came—bringing their wives and their little ones—their cattle and their sheep—their money and their merchandise—and settled on lands that had been fairly purchased from the native owners.
They came to establish a home for themselves and for their children after them—to plant colonies—to make fruitful the lands that had long lain waste. They came to colonize—not to fight: so they left behind their weapons of war and brought their implements of industry instead. They came for peaceful settlement: so when they reached these shores they spread themselves
And when Victoria became Queen she consented to be a mother to them, and commanded her Governor saying, "Be kind to my Maori children—protect them from evil, and instruct them in what is good." Then the Governor provided schools for their children—hospitals for their sick—employment for the industrious—and endeavoured in many other ways to elevate their condition, and to make them worthy to be called children of the Queen.
Therefore we say that the white man came not to destroy the Maori, but to raise him out of the darkness of barbarism and to impart to him all the blessings of civilization. Why then should the Maori provoke him to anger?—Why compel him to send across the seas for firearms and powder, and to train up his sons to the work of soldiers?—Why provoke the elder brother to rise and slay the younger? But
The first outbreak occurred at the North, and is known as Heke's war. It is said that some evil-minded and designing Pakehas spread disaffection amongst the Chiefs. They cut down the Queen's flagstaff as an act of defiance against the Government; war ensued, and the blood of many Maories watered the lands of their forefathers. Peace was at length restored, but the town of Kororareka having been destroyed, the settlers withdrew to another part of the Island. The Ngapuhi have since lamented their folly, and they have re-erected the flagstaff, at the same time assuring the Governor of their loyalty and praying for Pakehas to be located again in their neighbourhood.
Afterwards, war broke out at the Hutt near Wellington.
Afterwards, again, war broke out at Whanganui. A European lad had accidentally wounded a Native with
mere pounamu, which had for many generations been the hereditary heir-loom of their principal chief.
But will the Maori never learn wisdom? We had long hoped that war between white man and Maori had for ever ceased—that this great hindrance to their progress had been altogether removed. Not so however. It is now almost ten months since a war commenced at Taranaki, and it is still raging. The circumstances which led to it have been fully explained in former numbers of the "Messenger." We will now only recapitulate the main points.
pa as a menace. The pa was demolished by the soldiers.
Then followed the foul murders of the Ngatiruanui and Taranaki, who, without any just pretext, had taken part in the quarrel. They soon, however, met with retributive punishment in the sore slaughter that befell them at Waireka. We had hoped that this would prove as alutary lesson to the Waikato tribes who talked of joining the insurgents. But we were mistaken. Our extra, of the 8th instant, related how a party of Ngatihaua and Ngatimaniapoto warriors were met by a detachment of soldiers and defeated with a heavy loss. Leaving 31 slain on the field, they retreated homewards and were pursued under a galling fire by the troops for a considerable distance. Six were taken prisoners, and we learn that, including those who have since died of their wounds, their loss amounts to about 50. The loss on the side of the troops was only 4 killed and 12 wounded.
We sincerely trust that ere long it will be our pleasant duty to record the entire suppression of this outbreak, and the establishment of peace on a solid, satisfactory, and permanent basis.
We have been requested to publish the following account (by a native) of an interview between the late Potatau and his Council of elders, which took place in May last. The words of the old chief indicate very plainly that he entertained the best feelings towards the colonists:—
Ngaruawahia, May 26, 1860 .These are the words of Potatau which he uttered in the hearing of his own council—the council of elders:—"Why be concerned about this thing or that thing? Rather let it be according to my word—to the word of a common man—peace and good-will only. As it is, my regard for the Governor, that is to say for the Pakeha, is very great. What is that standing yonder?—A basin [of European manufacture]. That is it. As for this, William [Tamihana], there is no system. Wetere and Apihai are the descendants of Horeta and Tawhia. This man, Tiriwa, says he has found a system. Attend! The work of his ancestors was to beat out fern root.
Te Waitere also—his work was to beat out fern root. They both did this forTe Whatakaraka .As it is, William, I am very clear about the object of your coming. Enough, my heart is satisfied with Apihai and Wetere, your relatives. Attend! The outside is skin but the inside is secret." [Meaning that while persons may resemble each other in countenance, their thoughts may be widely different.]
Porokoru then said: "Friend, cut off my skull and use it as a cistern to hold water for you."
Potatau: "William, there is no system. Apihai and Wetere are in my bosom. I am the head, that is to say, I know that although a man may say he understands the work [referring evidently to the setting up of a King] it is not so, William. Attend! I am nothing but bones—you and your brother Apihai Te Kawau have the flesh. Consider this William! This is a canoe—its name is Hapupararaki, and it belongs to Tapaue."
These are the names of those who heard these words, viz.:—Apihai Te Kawau,
Wetere Kawae , Paramena Te Ruamutu,Te Reweti Tamahiki ,Te Paenganui ,Wiremu Hopihana . Warena Kiwi,Te Raku , Potakirau Mahu,Arama Karaka Te Aho , Porokoru Titipa, Paratene teMaioha, Maka Te Nahu ,Te Katea Taharape , Warana Te Ahukaramu, Tarahawaiki, and Koniria Ketokiwaho.
This is in answer to that word of yours, where you say, let evil thoughts be made known to you. Hearken! We have nothing to tell you. The only bad thing that takes place at the present time, is, the Pakehas without provocation striking the Maories with their fists, and the Maories striking the Pakehas. But this is no great matter. The Maori King is a bad affair as it seeks to do away with [put down] the Queen's sovereignty. No, a large house cannot be contained in a Maori house. The Pakeha's house is a large house. Friend, the Governor,—Hearken! "When I was a child I thought as a child, but now that I am a man, I have put away childish things." This is all I have to say to you.
Salutations to you. O Pakehas and Maories, listen! I am seeking to find the
Friend the Governor, I do not approve of this Maori King; but I wish to honor the Queen and the Governor. I understand your words. You wish peace to be maintained under the Queen's rule, and that we may all live in an orderly manner and in quietness under one protecting power. It is well to wipe away your offences. This is my idea about this
Salutations to you! This is my word which I send that you may view it; and although it may not be correct, it will nevertheless have come before you. It is this.—You have commenced to explain matters to us, to the Maori Chiefs. Contine to do so every year. If this is to be the only time—this day in the year 1860—then the light that shines from the candle set up in this dark house, will cease at once. I ask, will it have any effect or not? I say, therefore, let this be done every year, lest these sheep which are now gathered under your wings and under the wings of the law should stray. Enough of that word. Here is another. I think that some of the Ngapuhi Maories should take part in the administration of justice, and in all the matters dealt with by the English runanga. I think that some of the Maories who are competent should take part in that work. Enough.
This is a word on another matter. In selling land, we receive but a small price per acre, namely, two shillings per acre for the good portions, and sixpence per acre for the inferior. This causes disatisfaction. The heart is not content with that price. Enough upon that.
This is another word. Father, the Governor, I sought in vain, to detect a fault in your words. I could not find one. This is what I saw.—this belt which you have belted round these Maori Chiefs. Consider carefully what the runanga understand about it. This belt or bond of union will not break. pongi belt which you had bound these Chiefs with, it might break; but as it is a belt of gold, I say, it will not part.
That subject is done with. Another
runanga the treasures conferred upon us by Governor Hobson in the Treaty of Waitangi. This letter is concluded.
Salutations to you! These are my thoughts. Hearken! The root of the evil is the setting up of a king for the Maories. Another [root of evil] is war; another is land—like that which caused
Father, the Governor, salutations to you! If a man persists in kicking at the law, or in trampling upon the law, the law says, Let him die. This letter is finished.
Salutations to you! I have a word to say to you. I am patiently enduring the
A little later, in a dispute about land (Manga Kahia), we were nigh to death, but we remembered the Government; we restrained ourselves and were saved. Again: a woman was this time the cause of dissension. She was carried of by Pene. I went to fetch that woman, for she belonged to me. But she was detained by Ngapuhi, and in the affair my young relative was killed; but we thought upon the Government, not upon this man, and left it to the laws.
After this, land (
Friend, the Governor. The Ngapuhi do not approve of this King who is being set up. All that we approve of is the name of the Father, the Son, and the Holy Ghost—that is to say, the Queen, the Government, and the Law. This is all I have to say.
Salutations to you! We have seen your speech. It is good. This is what in my opinion is right, and will be the means of benefitting both races—the Pakeha and the Maori. It is that the Maori should take part in the Pakeha runanga. Although the Maori may not understand the Pakeha language, Pakehas who understand Maori may interpret for their Maori friends.
Let none of these things reach the Maori tribes of Waikato. This, in my opinion, would put an end to the Maori King. Let the Rangiaohia Pakehas also return to Auckland in the same way as the Kawhia settlers have been taken away. This, is in my opinion, would bring to an end the Maori King. Enough on this subject. It is ended.
And now, O friend, the Governor, I cannot find expression for the many proofs of your goodness, nor am I able to reply to the words of the Queen which you have read in the presence of your Maori friends.
This is the end of what I have to say to you.
We salute you! On the 10th of July we assembled before you, to hear an exposition of your just thoughts.
Salutations to you! On the 10th day of July we assembled before you to listen to the statement of your views and intentions, and we have seen that they are good. Enough upon that subject.
Father, the Governor,—We have consented that the Queen shall be our protection, in this our island of New Zealand, to guard us against the evil desires of the world. Father, we here attach ourselves to
And now, O Father, the Governor, we salute you! This is all we have to say to you.
Hearken to my words! There is nothing left for me to say more than what I have already said in my letter. I have said that I desire peace and that evil will be forsaken by me. My desire is toward God who caused the sun to shine on New Zealand. If he find any fault in me I myself suffer. My desire is toward the Queen. Her goodness consists in this: the evil man is punished when his offence is proved—he himself suffers the penalty for it,—and the good man is protected.
Friend the Governor,—This is my word to you. Make peace with your enemy—
Now therefore, O Governor, hear my words! Should any one interfere with me in the possession of my piece of land, I will refer the matter to the Magistrates. It is my wish to do the same with regard to every thing belonging to me, and, whether the parties concerned be Maori or Pakeha, to let all matters be submitted to a regular tribunal.
This is all I have to say to you.
These are the sentiments of this tribe, the Tuhourangi, which we will now state to you. You have said that both the irrational and the good thoughts should be expressed.
The first thing [we will speak of] is our doubt about the difficulty between you and
We think that you were too hasty in applying your lash to William King. Your error was in not following the precept given by Paul to Timothy in his second epistle—4th chapter and 2nd verse—"Reprove, rebuke, exhort, with all long-suffering and doctrine." Had you corrected him according to this rule, all would have been clear, inasmuch as he is the son, and you the father, and the interpreter of the law relating to secular matters. We now greatly desire that peace should be made between you and William King. If you comply with our request for peace, it will be agreed to by those who are implicated in those troubles, and the minds of all, having the same object in view, will be at rest. This is our mind respecting this matter, about which we are now in doubt.
The second thing is, our mind with reference to the Maori King. We do not agree to this thing because it has no foundation. Our ancestors knew no Kings [over them]. This is the reason we know nothing about this presumptuous thing. Our decided opinion respecting it is, that it should be brought to naught. The way to do this and to put down that King will be to close the channels of wealth. When cattle, wheat, pigs and other produce are brought [to market] they should not be bought, and they [the King's supporters] would thus be prevented from obtaining money to be devoted to making their King great: rather let them remain poor. It will be for you to establish this rule for the towns and for the traders living in Native Districts. It will also be necessary to give some mark of distinction to the people who acknowledge the Queen, that the Europeans may know them when they come to sell their produce.
If you act upon this suggestion of ours it will not be long before this Maori King will come to nothing. This is all upon that subject.
This is the third subject upon which we will now express our sentiments to you.
Firstly, it is to you that we owe the introduction of Christianity which has been generally embraced by us, because we perceived its excellence and the salvation of soul and body in our
Our words in reply to your address end here.
Salutations to you! Hearken! These are the thoughts of our hearts on these laws which have been explained to us. We have discovered no fault whatever with the Queen or with you, O Governor, and we therefore, come to you as to our father. "For there is one God, and one Mediator between God and men, the man Christ Jesus." We have therefore thought in our hearts that there are two races inhabiting New Zealand, viz., Pakehas and Maories, that have been united by the law, and are now as one. What we are pleased with, is, the Government, and the bestowing upon us of the laws for the punishment of great offences, about land, and murder, &e., and also for the correction of small offences. We highly prize these laws. Witness the word in Matthew, 5th chapter and 5th verse, "Blessed are the meek for they shall inherit the earth." Enough on that subject. And now O Governor—hearken, you and your runanga! We have sought for some means of suppressing this King that he might be altogether put down, but have not been able to find any; the reason is, that he has sold the protecting name of the Queen for the title of Maori King. The only plan we can see to put down this Maori King is, for us to treat
Friend, the Governor,—There are two feuds at Tauranga,—one about land, and the other to seek payment from us for the men killed just lately,—in the month of February. But we are now holding to the law. We will not conceal anything from you, for we are now united under our kind Queen.
This is another matter. Our land at Tauranga was owned formerly by a different people,—by Ranginui. Our ancestors made war upon them and took the land. It was inherited by their children, and has thus descended to us. Now the descendants of the conquered tribe, who are related to us through inter-marriage, insist upon having it back. This is not right, inasmuch as we were the conquerors and our "mana" over this land has never been lost. Enough of that. This is what we have thought in our hearts respecting the terms of the Waitangi Treaty. They are as they should be, and by adhering to them our present plans will prosper. Yes—we consent that she, that is, the Queen, shall have the sovereignty, so that she may look to these two races, the Pakeha and Maori. Yes, we will cling to you, O Queen, and [to you] O Governor! There is no power that can put down the Queen for we are now united.
Friend, the Governor,—Be kind to your Pakeha and Maori children. Our hearts are set upon promoting the good of New Zealand. This is all we have to say to you, O Queen, and O Government.
Salutations to you! I have arrived in Auckland and have seen you. I have heard your words. They are very good. I appreciate them very highly. Therefore. O Father, I am greatly rejoiced at this expression of your views and intentions. How-
With reference to the proceedings of Waikato: had the course you are now following been adopted sooner, this project of Waikato would not have stood. It was because you had no remedy for evils arising among the Maories themselves that some of the tribes have sought by means of this King project (to create an authority) which should deal with these evils of the Maories connected with the lands and every thing else. Now, hear me! I have not joined myself to you, neither have I joined myself to the King. I have been standing aloof from both hitherto, but now I intend to join myself to you, and every thing I have. For now only for the first time have I heard your name—now, this very day. I have no other thought than to approve and to make good your words. Enough.
(Clause) 6.—Yes, we will not conceal evil things if we detect them. Listen to what I have to say to you. You will know how to act, for you are a wise people at finding means for the correction of our errors, which we submit to be dealt with by the laws of the Queen, our sovereign. Hearken! I am willing that my property and my land should be guarded by the law of our Queen, that evil doers should be punished—whether chiefs or slaves, let them be given up to you for their misdeeds,—and that disputes should be amicably arranged according to the law of our Lord in Heaven. Another thing: let anger not be hastily stirred, but let there be forbearance. Do not be in haste to go to war. Let the Waikato follow their own devices. It is want of knowledge which has led them to set up a King for themselves to usurp the Queen's sovereignty. Another thing: let us not be too ready to lake up this matter, lest it bring us into trouble. Hearken! In my opinion, you do well to be on your guard, for this thing is trampling upon your authority. Father, salutations to you, the father of the people of this
(Clause) 10.—Yes, your thoughts are just. I agree with your good words to your children who are separated for you, and have been joined to the English, that the protection of the Queen may overshadow us for ever and ever.
(Clause) 11.—I am rejoiced that my land should come back to me. Yes; I have been to the Court to seek justice. It was in 1859. It was about my vessel, and I saw there how the Law worked.
It is well that we should adhere to the Queen as our parent and our head for ever. Let the Pakeha be united with the Maori; let us be grafted into the good olive. Here is another word. It was ignorance that caused blood to flow in New Zealand; therefore let ignorance be put down. This is another word: it refers to the Pakeha. These words of the Pakehas cause great offence. They say, "No good the Maori; go outside." Persons merely passing are sworn at. This is a bad custom of the Pakehas living in our various settlements. There are many other offences committed by Pakehas and Maories. This causes ill feeling. Your thoughts turn one way, and ours another, and thus we become separated. The words of our Heavenly Father are, "I have great and continual sorrow in my heart." This is my acknowledgment of our offences: murder, land-taking, adultery, swearing, deceit, wrangling, upstast pride, malice, theft, witchcraft, railing, anger, lying, and provocation. Enough, it is ended. We are not competent to form a judgment respecting your thoughts and the views you have made known to us, for we are ignorant people, and cannot take upon ourselves to scrutinize your laws or the good regulations that you have set up in Auckland. Listen to the Word of God;—"Agree with thine adversary while thou art in the way with him." This is another word to you: I see no fault in you, or in the written speech which you have sent to us. Enough, my ideas are exhausted.
Salutations to you! Chiefs who dispense love to all nations—Salutations to you all! These are my thoughts which I have made known to all the tribes in the South and in the North, concerning the sin of those people who are seeking evil. I now say to you: Hold fast the word of our friend, Potatau. Hold fast kindness. Wherefore I say, be strong to suppress evil among the people, that every tribe may rejoice, and that the words of the Scriptures may be fulfilled, "Thou shalt love thy neighbour as thyself." This also is one of my thoughts. The oyster cleaves to the rock in the midst of the sea: though it be dashed by the waves it does not fall off. By the rock is meant the Queen, and by the oyster the people of Whaingaroa and Aotea. Enough.
Listen to us, vhilst we speak to you and explain our views and sentiments. They are the same as in time past, even from Governor Hobson's time down to your own—the present. We have always firmly adhered to you and to the Queen's sovereignty. Do not suppose that we are holding to the New Zealand customs. It is not so; for it was we who called you as a great and powerful people to establish yourselves on our lands, on the shores of the Waitemata, that you might be a parent to us, and that we might be your child. We are in a peculiar manner your people, and part of the nation which the Queen reigns over. Now, therefore, our system shall not be a different one from yours, for the town is one, and the offences committed here by the Maories the law will punish. It is for this reason that we so strongly press upon you the subject of the 13th clause of your printed address, where you say that it is ignorance of the English language which excludes the Maori from your councils and assisting in framing laws for the Maories and Pakehas.
Hearken! Although unacquainted with
Enough, from us—from your loving friends,—from the assembly at Orakei, Auckland.
Salutations to you! This is my idea about this Conference which you have convened to discuss matters connected with the welfare and advancement of the two races dwelling in New Zealand. This is to give you my opinion on the subject. In days gone by the Maori people lived in a lawless manner. When the missionaries came, the Maori people embarked in the canoe of Christianity. Afterwards came the law of England, and this was added as a wash board [or upper plank] to [the canoe of] Christianity. Here were two things, and both were good, in my opinion. I am now seeking for the taka and aukaha [the strip of wood that covers the joint of the side plank, and the cord that fastens it,] that is, for love, and for the union of the two races. In one respect it [union] is complete, but in another it is not yet so. I allude to guns and powder which are closed to the Maories but open to the Pakehas. I am not finding fault with, you, for I know your thoughts on that subject.
Another subject is, the lands of the Maories which have not yet been sold to the Governor. I have considered what is said in the sixth clause of the address referring to the protection of property. I am of opinion that some of such lands might be handed over to your charge, but that others could not. The question will therefore have to be so left that each tribe or individual may act as be thinks fit. But I do not think that the Maori lands could be settled in this way, because if we sell them to the Government we shall not be able to buy them back again for ourselves. The portions of land which are returned by the Government to the Maories go to the Chiefs only; the inferior people wander about without land to cultivate: or if it be said that each man should retain his own land, he would not be able to keep it; the Chief would sell it, and the owner would not be able to retain it, through fear of the Chief. Nor can the
I am but just recovered from a serious illness. I now wish to write a letter to you to express my appreciation of the clear address you read to us on the 10th July, 1860. I quite understand your words and the meaning of all I have read in that address. I shall be very sorry if this title of Maori King, invented by the tribes south of Auckland, continues to gain ground. But we must endeavour to suppress it in order that this name of disgrace may quickly disappear from this island. I am unable to put any other meaning upon the words which I have read with so much satisfaction than that which they so clearly convey respecting the continued affection and love of the Queen to her Maori people. I do not include those who are in arms against the Queen at Taranaki, but I mean those who are living quietly under the sovereignty of the Queen of England and of New Zealand. Your word also respecting our lands, recommending that they should be properly surveyed and brought under the operation of the wise laws of England, is clear. It has given us great satisfaction: now it will be clear. This runanga does not blame you with reference to the war which runanga is now satisfied that
These are the subjects upon which I wish to speak in the Maori Conference at Kohinarama:
Land is the main root from whence spring the frequent quarrels of the Maories of this Island. This is the ruin of the Maories, causing them to destroy and murder one another.
Let the Governor now consent that those wars among the Maories be made to cease. This runanga now stands as a light to both races, to the Pakeha and to the Maori. Let this runanga be a beckoner to those who are going astray, following the old customs of the Maories, that they may come back into the good path which the Governor has pointed out as that by which the Maori race in New Zealand may attain to what is for their welfare, and the two races—the Pakeha and the Maori—may preserve mutual friendship. There is but one Queen who is a parent for these two races, who thus stand in the mutual relation of elder and younger brothers. It is this runanga by which a light appears above the horizon like the morning star.
If land could be thus made available for the support of Maori ministers, the necessity for money contributions from the Maori people for the maintenance of their ministers would cease. The land would furnish a permanent source of income. The Governor's permission is necessary in order to carry this into effect.
I find no fault with the Governor's address. I consider that his words are perfectly right. We are not able to criticize or to say that they are wrong. This is what I am thinking. I have not as yet heard any good words from any of the Chiefs whom you and the Governor have called together. This is my word—hearken, both of you. What I desire is, that you should urge those whom you have appointed to the conduct of affairs to be diligent, and that you should continually remind them of their duties, year by year, and month by month, that they may not continue ignorant, but that they may zealously emulate their elder brethren, the Pakehas. And do not you let them be few in number, but let there be many of them, that the voice of some one or other of them may strengthen their work. By this means will the people be drawn to your good things.
O Governor,—This is what I desire: that some regulation should be made for my place, commencing at Whakatu (Nelson), and reaching as far as Aorere (Massacre Bay). I say also, let me frequently hear from you, that I may be put in remembrance year by year, and month by month, lest working long by myself [left to myself] I should forget my duty. While his supporters are at at hand, a man will not be idle. Enough.
I thank the Queen for the love she has shown in sending the Ministers and Bishops to save this island. On their arrival here they found the Maori people eating one another. By Christianity they were saved. I will say no more about that.
Friend, the Governor,—I do not question the truth of your words, because I perceive that they are right. They are right, inasmuch as there have been many payments made for that land. The wrong now rests with the Maories. This is to ask you to send a surveyor to survey our lands, that there may be no disputing amongst us. I would also speak to you about the color [flag]. Should you become offended at it, you will perhaps send the soldiers, and wish me also to become a soldier. I shall not consent, for it was through fear of such an event happening that I came here to you. Should you attach no importance to that flag, do you appoint police to protect the stores at Otaki. I have also a word to say about the wants of the body:—that you should let us have powder, shot, and caps.
I have another word to you, O Governor, or rather to your surveyors. I am going to find fault with those who purchase the land. The fault is here. You have agreed as to the correctness of our weighing the wheat and potatoes and every thing else, but when we express a desire to have the land weighed, the land purchasers will not consent. This is where you do wrong. You are blinding our eyes with respect to the land.
With reference to what you said at the first, I will mention the forbearance of Ngatiraukawa, on the occasion of the fight at Wairau, the arrest of Rauparaha, and the dissensions among Ngatiapa and
Salutations to you! The words we have spoken in the midst of this committee are to the effect that the Maori and Pakeha races should be united as one people. There is no departing from this. It is known to you, O Governor, that Christianity is the main foundation of all things. If I understand and follow the precepts of Christianity, I shall find Salvation in Christianity, and if we understand the precepts of the Law, we shall find salvation in the laws. Christianity is able to save us, and the law is able to save us. It is useless to repeat these things. Our idea is that the law should be the ruler of man whilst he lives. Do you hearken! Christianity and law had only been tried by us for a short space, when the precepts of both were disregarded. It has also been said, "He that putteth his hand to the plough and looketh back is not fit for the Kingdom of Heaven." We have not yet attained to wisdom. The bridle is put to our mouths but we refuse to receive it. Our wish is union. Righteous and good works are the roots which will support unanimity. Another thing, humility and passive subjection to the Queen's authority.
O Governor, there is only one thing which you will not have from us. The lands which remain to us we will not surrender. The land we sold in time past was settled satisfactorily without leaving any cause of trouble or confusion behind. We have no object in view than that of retaining it for our children after as. We shall be willing to place them in the hands of the Government for the purpose of being subdivided that they may be fairly apportioned among our relatives.
These are our thoughts. We are not living according to the customs of our ancestors lest we should be humbled by God. We have no part in this presumptions undertaking as some other tribes have—no! O Governor, do you consent quickly to give us some law for leasing lands at Whanganui and Rangitikei. Let it be a strong law, sufficient to meet the case of our lands. These are the thoughts of our Pakeha friends;—they wish to lay out a town at Putiki, and we consented to ask you to enact a special law for our lands. Friends, do this that it may be setled soon, and let it be like the law for the Pakeha lands. Muzzle not the ox that treadeth out the wheat. Let the law concerning leasing of lands be passed soon that the people may speedily understand it, and that there may be no doubt or uncertainty about it. There are more difficulties about the selling of land than the leasing of it. Behold! there is no bloodshed occasioned by the leasing system, but by the selling there is Be quick and give us the law. We and our Pakeha friends have made our arrangements. These words are ended. Confirm these words of ours. Let them have effect.
About Mr. Churton:—This is another subject and it relates to our desire to have a guardian for us and those who come to us upon the invitation of the Government. We do not mean the Maori gatherings. We will provide for those ourselves. That which we desire of you is on behalf of those from a distance who are invited by the Government. It will be for you to provide a house, food, and a Pakeha to take charge. Mr. Churton (?) is the name of the Pakeha [we recommend]. Let him make all arrangements. The reason of our liking that Pakeha is that we have not yet seen any fault in him. He has lived amongst us for many years and we have not seen anything wrong in him. Our reason for not liking a stranger is that we have seen the evil of that.
Salutation to you! Hearken now to my words! I will not participate in the misdoings of other people. But should another do that which is right, I will take part in that good work. If it be evil, neither I nor my tribe will have anything
This is also another of my words: I do not like the schemes which are being devised by some: rather do I prefer those works which have been appointed by God and the Queen, to carry them out all the days of my life.
Friend, the Governor,—This is also another word of mine. Let the restrictions on the sale of powder and shot be removed, that we, the people who belong to the Government, may buy. In the case of those who are disafected to the Government, the restrictions should remain in force.
Friend, the Governor, confirm this word of mine to you. This is all I have to say to you. From me,
I now address you on another subject. Mr. Churton (?) a Pakeha now residing at Whanganui, is the person we should like to have appointed for us. Friend, the Governor, cousent that we may have Mr. Churton, through whom we may communicate.
Let a good house be built at Whanganui. Do you give directions about this. Be pleased to confirm these words of mine to you. Enough.
We assure you that we have no other object. Our thoughts take but one direction and are not hidden. Yet there is another word floating on the wind, namely, that as soon as the war against Taranaki is ended, the Governor will commence hostilities against Turanga. Such is the report we have heard. There are questions at issue at Turanga. There is a difference with a Pakeha named Read, about one of their young men, named Tipuna, who was lost in Read's vessel. The correspondence relating to this case has reached the Government.
We shall now carefully consider these words of the Queen and of the Governor [contained in the Address] and we shall hold fast these assurances of good-will which have been given us.
It will be well that the war in New Zealand be dealt with deliberately. Let nothing be done hastily. Let care be taken to distinguish the great evil.
After this Conference, the only thing which is likely to cause trouble in the midland portion of this Island is, the Maori King, whose pretensions set him up above every thing.
The evil lies in interfering in the war for the purpose of obtaining power. This is a great offence. It is a piece of arrogant assumption.
which are here fully laid before us. Enough.
Salutations to you, in the work of promoting the temporal welfare (of the people). At this time your words are fully laid before us and ours before you.
As to difficulties which may arise after this Conference, the tribes who have assembled here to listen to your words must arrange these, conjointly with the Government.
There is another case of dispute at Turanga, at Makaraka. It is about the land of
Friend, when cases of dispute or difficulty (like this) come to your knowledge, do you send some one to talk the matter over quietly with us in order that what is right may be done, lest evil should grow up among us; rather let there be one law and one rule of action, namely, that we should love one another as brethren. Thus will the love of the elder brother towards his younger brother, the Maori, appear, even by carefully training us in that which will benefit both.
This is also a word from Paretene Pototi to me, that I should go and hear the words of the Governor. These were his words: "Go and tell the Governor to make peace (with William King) and stop the war, so that both Maories and Pakehas may live and prosper together."
These are the words of those who stayed at home at Turanga. They were spoken by them.
The words of one old chief, of
Another old man,
The words of another old man, named
The people of Turanga are engaged in only one kind of work, namely, cultivation of wheat, sailing of vessels, and building of houses for the worship of God. The thing upon which our minds are most set in connection with the Pakeha is, buying Auckland vessels and other valuable property, that we may have one canoe, lest we should trust to the Maori canoe, and evil should ensue. All the people of Turanga will now take their stand on that which is good, and on that alone. These are the names of the places which are united in this determination:—
The above-named places have but one law—Christianity alone, and they respect the authority of the Queen and of Governor Gore Browne.
Now, O my elder brethren. Bring forth those things which we so greatly desire,—guns and powder,—the things which are desired by us, the people who are under the law, that we may speak the same words. If you consent to this, it will be well.
This is a word of mine. In the summer I came here to speak about a mill for our place at Turanga, for Pakohai. I agreed with Mr. Smith that the Government should undertake to direct what should be done as regards the arrangements for the erection of that water mill, as I had deposited my money with the Government in order that the necessary steps might be taken. I am anxious to have this affair settled. At the close of this Conference, let this matter be explained, that we, the parties concerned, may hear about it. Then let some Pakeha be pointed out who will undertake to build it.
There is now a dispute at Turanga with Mr. Read, a Pakeha. It is a dispute with the people to whom the young man, Tipuna, belonged. These are the names of the parties:—
l. 0 0l. 0 0l. 0 0
This sum was added to conciliate the other party and the parents of the deceased. However they did not consent to accept that money from Mr. Read. Enough, I have now stated to you the particulars of this dispute for your information. We, the old men, discountenance the proceedings of those two men, in order that they may not work folly, but that the people may experience the benefits of living under one law. These are they who trample on the good words of the wise, and of the elders of the Church. Enough.
We have told you all that relates to our place. Do you regard these our words. I shall now recite a song.
Friend, Governor Browne,—
Let the name of this paper be "Matariki" [name of the Pleiades]. It is Matariki who
The Governor invited all the chiefs to assemble hither, therefore this name will be applicable to this paper when printed, viz., Matariki.
Salutations to you! Friend, Mr. McLean, salutations to you, and to your runanga—including Messrs.
Friends, salutations to you all, the explainers of the laws of the Queen and the Government.
Friend, Mr. Burrows: salutations to you, the explainer of the laws of the Most High.
Friends, this is our word. We are not able at the present time to express to you our opinion with reference to the various subjects contained in the Governor's address. This is what we will say. That which the Governor has set before us is good, for he it was who brought knowledge to New Zealand,—the knowledge of good, and the knowledge of evil. The evil thing is the gun: its evil is that human life is destroyed by it. Then there are the Ministers: through them peace reigns among the tribes of New Zealand.
Friend, Mr. McLean, we address this to you. I do not belong to Waikato, that I should know any thing of this new system. Do not say that I am hiding my thoughts from you. Friends, this is our saying: the system of Waikato is a system that will cause great disturbance among the well disposed of the tribes of New Zealand. There is another reason why we do not recognise that new system. There has been no new law given to the people of this island concerning King making; therefore the doings of Waikato appear dark to us. The only laws that we have been taught are (to the effect) that we should take part in the schools, that we may be instructed in good things. These are the good things that are to be learnt: the work of Schoolmasters, of Ministers, and of Bishops. That is all on that subject. This is another, that some of us be appointed Magistrates, or Directors, or Governors. These are the only laws we have seen. The other is that we should "do our duty in that state of life unto which it has pleased God to call us."
Now, friends, that new system has reached Wairarapa, and those who have joined themselves to it are one hundred in number.
Now, friends, let the doings of Wairarapa be known to you. One hundred have nothing to do with this business. They are treating the Pakehas with kindness.
Friend, Mr. McLean, hearken! Some of our difficulties (of the people of Wairarapa) are settled. There is one matter which is a source of confusion. Our lands which we retain are a cause of disagreement amongst ourselves, also between the Maories and the Pakehas. There is yet another: those lands which have been returned to us by the Government. They are not yet settled. There is one piece of land that is causing trouble—the place of your friend Manihera, and of his father Rawiri. It is called Ngatupiri, and has been taken by the Government. We consider that this will be a source of difficulty among the people of Wairarapa.
Friend, the Governor,—These faults that we have been pointing out are on your side. Friend, this is our word. To three of the Governors my district has been unknown. But Governor Grey knew my place, Wairarapa,—both he and Mr. McLean. Governor Browne does not know Wairarapa. There is only one place that he stays at, and that is Auckland.
Friend, I have a word to say to you. Put an end to your fighting with
Friends, this is another word to you, that is, to the runanga of the Government. Do you give us guns, powder, shot, and caps, to shoot birds with, that this word may be made good, which says that the Pakehas and the Maories are one people. If you do not fulfil our desire, then it is not true that the two races are equal.
You say that you are keeping off evil nations and that no other strange people have come here. You perhaps refer to the French when you say that we must be on our guard against a foreign nation. Friends, there is no other nation besides yourselves that can disturb the peace of the earth. These words are ended. You can approve or disapprove of them.
Friends, Mr. McLean, and the Governor,—We have a desire that you should hold a Conference at Wellington. Do not refuse, but consent, in order that the Governor may see the people of the South. Enough.
This is a Maori song:—
Ngawhatu is the name of a. sacred rock, in Cook's Strait, on which a person is not to look on his first passage across those waters. It was therefore customary, in former times, to blindfold strangers when passing this spot, lest, inadvertently, they should incur the displeasure of the presiding deity.
Friend,—Salutations to you! I have come into your presence to hear your words. The words I sought are those which you have spoken, that is, that the Pakehas and Maories should cleave to each other and live together, and work together, and that they should be of one mind. These words were spoken by the first Governors. They have remained down to the present time and are now spoken by you. Your words all are to the same effect: they all mean good. Friend, I must say to you concerning this word, that our union is nominal—that our bodies are united, while our hearts are divided, that is to say, the
Your word also about the protection of this island by the power of the Queen, which secures us from aggression by other nations, is correct. The island is preserved in safety by the name of the Queen. Your request that I should speak my thoughts, that you may hear them, is also right.
Friend, the Governor,—I gave my land whilst the sun was shining The parts that were retained were named whilst the sun was shining. The portions that were returned by the Queen were named whilst the sun was shining. Nothing was done in the dark. These lands are not yet settled so that each man may have his own. This has caused other thoughts to spring up; the lands not being speedily settled. Friend, this is why some men have made themselves a King. In my opinion there is only one true King, even Jehovah in Heaven, and all people who dwell beneath the skies should serve him only.
Friend, the Governor,—I heard nothing good of the first Governors. Only one Governor has conferred on the Maories the good things of the spirit and of the body, and has taken notice of the Maori children.
Friend, the Governor,—These words that you have spoken will not come to pass because the evil has now become deep. Why did you not devise some mode of proceeding during the years that are now passed? Now that this island is in confusion through the King movement, and through fighting, do you for the first time take steps in the matter.
Friend, I will not say many more words to you, for this reason, that I and my Pakeha friends are living together under one law.
This is all I have to say to you. From
Sir,—Salutations to you! We have a word to say to you. Let one place for assembling your conference be here in Auckland; and we say also that you must go to Wellington and
Sir, this is a true word. Now therefore perform it, that you may soon witness the effects. Let the King see to the supplying of his subjects, and getting their debts paid. These are our ideas, which form the subject of discussion in all our runangas, that is to say, the Maori runangas,—namely, that you should act upon those suggestions. It is ended.
A Song.
Salutations to you! I approve of what you said—that we were to look at certain words in your address. I found that in the second paragraph you mention our gracious Queen. I say that this is quite correct, for this island was lying in darkness. The Queen was there teaching the word of the Scriptures. She saw these words, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. He that believeth and is baptized shall be saved; he that believeth not shall be damned." The Queen then said, "Send Missionaries to teach them, and I will pay them" These are the men whose salaries are paid by the Queen—1st, the Ministers, 2ndly the Doctors, 3dly, the school-teachers. What excites my wonder is the enlightenment of the principles. She says nothing about her substance being consumed in that way by me—that is, in instructing the Maori. There are other things besides which I cannot perfectly enumerate.
This is another thing: her keeping away evil people of other nations and causing them to remain away at their own places,—not permitting them to come to this island.
Here is another thing: it is in the third paragraph. Hearken! My Pakeha friends, the portion of land set apart by the Governor for each individual is not clear, inasmuch as be has not received any document to confirm his title. The Government merely says, "This is for you." Afterwards comes a Pakeha. The Maori says to him, "This place was given to me by the Government." He (the Pakeha) states that his money has been paid to the Government. When some person from the Government comes, that man (the Pakeha) speaks to him on the subject, and he assents. The Government officer then says to the Maori, "Perhaps your portion had better be here," but afterwards that again is taken away! This is in reply to the second and third paragraph.
This is a word of ours on the sixth. This is my suggestion: if a man steals, let him pay, and if he does not pay, let him be sent to prison. If he commit a murder, let him suffer the penalty. These are the things that so divide the Maories. If one man offends and is apprehended, the whole of his tribe rise.
This is a word of ours on the seventh paragraph. We think that the false reports came
Now with regard to the eighth paragraph. Friend, the Governor,- When we heard that a King was elected for New Zealand our thoughts were these: this is a theft, inasmuch as this name belongs to the Pakehas. You did not say to the Maories, "Here is a name." These are the things which were freely given by you Pakehas to the Maories: first, guns,—secondly, Christianity,—and thirdly, clothing. Again: some of us have been made Ministers and others Assessors. We have been baptized and the names of our fathers have been given up. According to Maori custom each man is a Chief at his own place, or over his own tribe. It is the system of you Pakehas only to have but one chief.
This is another thing. We have seen in the Scriptures that it is not well that there should be two masters as one would quarrel with the other; and, in like manner, it is not well to have two Kings over one country, for one will teach one thing and the other another. Which ear is to listen to which? The right way is to appoint right persons to regulate matters, so that the work may progress properly.
Friend the Governor,—Do not suppose that our thoughts will even be similar to those of the men of Waikato. Our thoughts do not tend that way. There is but one thing we would mention, and that is your quickness in apprehending. O Governor,—I mean, that the Maories and Pakehas have so soon fallen (in battle).
These are my thoughts with respect to the eleventh paragraph. You say, it is defying the Queen. it, however, resembles child's play. A child attempts to build a house, another asks, "Who says that that is the way"? He replies, "This is the way." And so with the Maories who are making a King for themselves. Some say, "It is right," and others, "It is wrong" Some say, "Acknowledge the King," and others, "I will not acknowledge that King: he is a cannibal King" One finds fault with the other, and I therefore compare it to child's work.
Friend, the Governor,—The Bishop and Ministers have turned, and still continue to turn me [my thoughts] upwards, but I now look downwards and quietly offer my land to the Queen, and my oath is before God. It is this: a man offers his place and says, "We
Salutations to you, sent hither by that lady the Queen, to protect the two races dwelling in this country of New Zealand from aggression by foreign nations,—by her, who in times past, waged cruel war against other races, destroying some, driving the survivors away, and then seizing the land and assuming the power. (Referring to the 12th clause in His Excellency's address.)
When the Queen heard of me, the Maori, living in this country of New Zealand, and that some of her own people had come to settle amongst us, then was her kindness towards us manifested. Before you came, Missionaries were sent by her to preach to us the Gospel of God. The first word of the Gospel was—repentance, absolution, forgiveness of sins, and peace. When the Missionaries arrived, they beheld us, and explored the coasts of our land. They saw that many of us were in the depth of misery. Some were bound by the chain of the enemy and some were devouring one another. Then did their hands seize us by the the forelock, and draw us thence, and we stood forth from the gulf of darkness. Then, for the first time, did we behold light and salvation, which have remained to us to this day. Those who were bound were released, and those who were devouring one another were parted. The customs of the Maories were then made by the Missionaries to give place to the works of the Gospel of God. Cannibalism and other evil practices of this land were all abolished and superseded by the works of God. The Missionaries pointed out to us that we had a father in heaven, even God, and that he created us.
Friend, the Governor,—In my opinion it was right that the Queen should make war upon other nations, and it was also right that she should send the Missionaries here and that she should have shown her love to the people.
This is quite correct in my view. The same was done in times past. God visited the heathen nations with His wrath and allowed His own people to occupy their lands. Afterwards, God manifested His love towards men, and sent His Son into this world to seek men and to preach the acceptable year of the Lord.
Friend, the Governor,—The first shadow which the Queen spread over me was Christianity. This is the chain that has held me and caused me to dwell in peace, happiness, and goodwill. I could not break away from this chain, and I could not turn back to the evil customs and the cannibalism of our Maori ancestors.
Friend, the Governor,—I, of the Ngatiporou tribe, am conducting myself properly at my place, and am engaged in following out the precepts of the Gospel of God. This shall be my aim all the days of my life—even till death. Accordingly, I consider it to be my duty to send my children to Turanga to the school of Bishop Williams, that they may be taught the good customs of the Pakeha.
Friend, the Governor,—On your arrival here, the powerful hand of God had already united these two races together. Still you must stand as guardian on the one side of these two races and the Holy Spirit of God on the other. The enemy also on one side is Satan, and the enemy which you have to guard us against is the foreigner. Hitherto, no foreign nation has come to destroy these two races, but they are found to be quarrelling between themselves, even in the presence of their protectors. It is precisely the same as in days of old, when I had no guardian. I mean, under the old Maori system.
O friend, the Governor,—Let your side be guarded properly, for the Scriptures say, "He that watcheth, let him take heed lest he fall." Your error is your haste to be angry, and your inciting the wise race to destroy the ignorant race. It was not left for the foreigner to destroy them, but you took upon yourself to do it. What is the good of your talking while it is seen that you are quarrelling both with the people and about the land.
Friend, the Governor,—Let your duty of taking care of and governing the two races be properly discharged, and let your land purchasing transactions be properly conducted that you may be blameless. For this is a present cause of confusion involving both Pakehas and Maories—even the wrong purchasing of land, the owners of which, not being satisfied as to the fairness of the price given for their land. Hence arise disputes and those evils which destroy men's lives.
Friend, the Governor,—Those are my inmost thoughts. Here, also, are others which I will express to you. Should you punish me without cause wrongfully, what can I say to you? I would say this, "You are very unjust to me, for I have no desire to fight like other tribes who are fighting with the Pakeha." I have no desire to set up a Maori King like some other deceitful tribe. I have only one King, who is in heaven, even Christ, who is King of kings and the Head of all men. I have no desire to sell land like some who deceitfully sell their land to the Pakeha,—or is the deceit on the side of the Pakeha? Or, perhaps, there has been some deceitful dealing on your part, judging from the serious nature of the difficulties which have arisen in connection with land. If only men of inferior rank were implicated in these difficulties they might be settled by the Chiefs and be made to disappear. But, as the Maori proverb says, "The seas of Maihirangi (surge high)." This proverb is used with reference to an easterly gale, and applies to the war about the land which is going on between the Governor and
Friend, the Governor,—Those are some of my inmost thoughts. There are yet others which I will express to you.
There are troubles at my place, arising out of the avariciousness of the Pakehas in their dealings. The price given for a bushel of wheat is five shillings, and even as low as four and three The price given for a bushel of corn is three shillings, and for a basket of potatoes, one shilling. Such dealing as this is fraudulent. It is for you to look at it. I consider those Pakehas to be robbers. They only show us the shadow of the money, and do not give us cash for our produce. The only money which those Pakehas give us for our produce is the rotten clothes which are rejected in this town; apparently what they have picked up out of the rubbish trodden under the feet of all the Pakeha merchants of this town, and which they bring to us to exchange for our produce. Our food is delivered to them in sound condition, but the clothes which they give us are rotten.
Friend, the Governor, I am thinking that you should make regulations for these things that we may dwell at peace with these Pakehas.
Friend, the Governor,—Those are some of my thoughts. This is another. Let us buy guns, powder, shot, and caps, for shooting birds, that we may have something to give relish to our breakfasts.
Friend, the Governor,—Those are some of my thoughts.This is another. I desire
Friend, the Governor,—Salutations to you. I will take your words to Ngatiporou, to the people who hold fast what is valuable, and greedily swallow talk. This is their Maori incantation (Karakia Maori):—
The inanga[a fish] swims in the deep water—The inangaswims at the bottom:Oiwiwia, Oirawea! Give me my treasure,— It is a treasure!— (Congratulating themselves on their good fortune.) Enough. It is finished.
Salutations to you! We will speak our sentiments to you. Ours is a district which is forgotten by the Governor. This is why we say it is forgotten. No Governor has yet visited our district—the East Cape—up to your time. Now we think that you should visit all those whom our Queen has sent you to protect.
Friend, the Governor,—Your friend the Bishop does visit us, but you are very remiss in not visiting us, inasmuch as you are our protector and benefactor.
Friend, the Governor,—This is our word with reference to the Maori King. If white and black agree, it is right, but if it is left for black alone it will not stand. Enough of that.
Friend, the Governor,—We are all under the sovereignty of the Queen, but there are also other authorities over us sanctioned by God and the Queen, namely, our Ministers.
O, mother, the Queen,—We salute you! We have come hither in obedience to your call: at all events we have heard your words which will be something to carry back to the South to our tribe, the Ngatiporou.
Friend, we are engaged in only one work, and that is teaching our people to live as they ought and in conformity with the precepts of Christianity. This is one thing: sickness has interfered with our giving that attention to the Governor's address which would probably have made it clear to us had we been well.
Friend, the Governor,—We do not consent to the Maori King. Leave their King to themselves. With respect to the war between the Governor and William King, it must be left to them to finish what they have begun. Those subjects also are ended.
Friend, the Governor,—Is it by your authority that the European traders of our district refuse to give money for our produce, or is it by their own? Our greatest inconvenience is in not having money for our collections for our Ministers,—for they refuse to give us money. We are very much dissatisfied with the Pakehas of our place.
Friend, the Governor,—It is for you to consider my words favourably even as I have obeyed your call to me.
Friend, the Governor. Salutations to you and to our gracious Queen. These are all my words to you.
We will now refer to what is said in the 9th clause of your speech, referring to the assistance rendered by Waikato to William King in his war against the Queen.
These are my sentiments in reference to that subject. Had you refrained from sending for reinforcements to Port Jackson and elsewhere to assist you in fighting
Concerning the benefits conferred by the Governor on New Zealand.
As to the first two Governors, we do not see what good they did for us. The laws of England were not explained to us by those Governors. Under Governor Grey's administration the laws of England were for the first time made clear in this Island. He caused roads to be made, hospitals and schools to be founded, and Maori Magistrates to be appointed.
Salutations to you! This is what I have to say to you. I did not witness the arrival of Governor Hobson, but I saw his Waitangi letters, It was about the year 1840 that that runanga
Tera nga kai korero o te Nupepa nei te matenui ki te whakarongo korero mo te runanga o nga Rangatira Maori e noho nei i Kohimarama. Heoi, ka pana atu e matou nga korero noa o tenei takiwa, ka whakapuare nui i te Nupepa ki nga korero o tenei runanga, kia poto katoa ki roto taea noatia te ra o tenei perehitanga.
Hei timatanga tenei mo a matou korero, ko te tatau i nga rangatira; me whakaapiti hoki tona hapu, tona kainga, to tena rangatira to tena rangatira.
Ma konei ka kitea ai kua uru nui nga tino hapu katoa o Nui Tirani ki tenei runanga. Kotahi rau te kau ma rua nga rangatira i noho ki te runanga i te ra timatanga, na no muri nei kua tae mai ano etahi
Na, kia korerotia e matou, kia kitea te aro nui o nga rangatira ki tenei tikanga hou, to ratou whakaaro nui hoki ki tenei e mahia nei; i to ratou taenga mai ki Akarana e mate katoa ana te nuinga o ratou i tenei mate e mau nei, i te rewarewa. Otira ka hari tenei, inahoki kua ora rawa etahi o ratou, ko etahi e oraora ake ana, na te tiaki pai hoki o to ratou takuta. Mei noho atu nga kaumatua nei i a ratou kainga, i nga wahi takuta kore, penei pea, kua huihuia atu etahi ki o. ratou tupuna.
Ka kimi pea te whakaaro inaianei, Hei aha ra i mine mai ai enei rangatira? Koia ranei, kei ta etahi e mea ana, hei takahi i te Kingi Maori? E hara. Engari pea, kei ta etahi e tohe nei, hei pehi ia i a
He tikanga atawhai ki te Maori nga tikanga i nohoia ai tenei whenua
Kua kitea inaianei nga hua pai o tenei mahi. Ki ta matou, na te pai, na te marama o nga korero, ahakoa mo te whakaae, mo te whakahe ranei, i roto i te
Whakaahua ke ana te Maori te Pakeka. Ka mea nga Pakeha e tahuri ana te Maori ki te tutu, ka mea nga Maori e whakangakau ana te Pakeha ki te whakangaro i a ratou. Ko tenei, kua tatu inaianei te ngakau o tetahi o tetahi; a ki ta matou, nakonei ia, na te pai, na te tika o nga whakaaro i whakapuakina mai e nga tangata o te runanga i enei ra ka pahure nei. Kahore ratou i huna i a ratou kupu whakahe mo nga mahi a te Kawana, kahore hoki ratou i kaiponu i a ratou mamae, i a ratou mate; korero nui ana i tana whakaaro i tana whakaaro—ko ta te Maori hoki—whakamiharo ana nga kai whakarongo ki te marama, ki te ahuapono hoki o nga korero. Ko a ratou tomonga ki te maru o te Kuini, ko a ratou kupu whakahoa ki te Pakeha, kahore i ahua teka, kahore i aha.
Hei tera Karere te roanga o nga korero.
Humuia nga tangata o runga o raro i tu ki tenei runanga 112, ara ko:—
Ka tu ko
E Aku Hoa, E Nga Rangatira Maori o Niu Tirani,—Tena koutou. Kua karangatia koutou e ahau kia huihui mai ki toku aroaro i tenei takiwa kia korerotia e tatou etahi tikanga e tupu pai ai e kake ai nga iwi erua e noho nei ki tenei whenua ki Niu Tirani.
- E mea ana hoki ahau i tenei wahi kia whakapuakina ano ki a koutou, ara, ki nga Iwi Maori katoa, nga kupu mo te pai o to tatou Kuini atawhai e aroha tonu nei ki a koutou; ko aua kupu ra ano kua whakapuakina e nga Kawana katoa, timata mai i a
Kawana Hopihana tae iho ki ahau e tu atu nei.- I te whakaaetanga a
Te Kuiui ki a ia te Kawanatanga o Niu Tirani ka whakatauwharetia mai tonamaru kingi ki runga ki nga tangata Maori hei tiaki; ka whakaae hoki ia mana a Niu Tirani me nga Iwi Maori e tiaki kei tikina mai e tetahi hoa riri Iwi ke; ka whakawhiwhia hoki e ia nga tangata Maori ki nga tikanga katoa rite tahi ki o Ingarani tangata: a i whakaaetia, i tino whakapumautia hoki e ia ki nga Rangatira Maori me nga Iwi Maori ki nga hapu ki nga tangata hoki, ko o ratou oneone, me o ratou whenua, me o ratou ngaherehere, me o ratou wai mahinga ika, me o ratou taonga ake, o te iwi, o ia tangata o ia tangata: whakapumautia ana e ia ki a ratou hei noho mo ratou, hei mea mau rawa ki a ratou, kaua tetahi hei tango, hei whakaoho, hei aha, ara, i te painga ia o ratou kia waiho ki a ratou mau ai. - Na, he meatanga ano ta nga Rangatira Maori i tuhituhia nei o ratou ingoa ki taua Pukapuka ki te Kawenata o Waitangi, hei ritenga hoki ia mo enei pai i whakawhiwhia nei ratou; ko taua meatanga he meatanga mo ratou mo o ratou iwi hoki;—tino tukua rawatia atu ana e ratou ki
Te Kuini o Ingarani nga tikanga me nga mana Kawanatanga katoa i a ratou katoa, i tenei i tenei ranei o ratou, me nga pera katoa e meinga kei a ratou.- Ko te kupu a
Te Kuini ki nga Kawana i haere mai i mua, ko tana kupu hoki ki nga Kawana e haere mai i muri i a au, kotahi tonu, koia tenei; kia tiakina paitia nga tikanga katoa o taua Kawenata o Waitangi kei taka tetahi, a kia mataara tonu hoki ki te tirotiro i ona iwi Pakeha, Maori hoki, ki te whakatupu hoki i nga mea e ora ai e neke ake ai i runga i te pai.- Ka oti te whakahou nga kupu kua whakapuakina nei e au i runga i te ingoa o to tatou Kuini atawhai,
na, he mea atu tenei naku ki a koutou kia korero nui tatou, ko nga whakaaro a tenei a tenei aua e huna, aua e kaiponuhia, erangi, me whaki nui mai i konei. Me he take pouri ena, whakaaturia mai ki a au, a ki te tika, maku e ata titiro mekore ranei e taea e au te whakamarama. Ko ta Te Kuini i pai ai ko ona tamariki katoa kia noho pai i runga i te ora, me te whai rawa, me te manawa tatu. Na ki te mea he whakaaro tena kei etahi o koutou mo tetahi tikanga hou kia whakamatauria, mo te taonga o te tangata kia tiakina, mo te tangata mahi he kia whiua, mo nga tautohetohe kia whakaritea paitia, mo te ata noho o te iwi kei whakaohoohoria; me he korero pera kei etahi o koutou, na, ka koa rawa aku taringa ki te whakarongo atu, a ka whakaaturia mai, me arotau pai ano e toku whakaaro.- I roto i te takiwa nei kua ohooho nga whakaaro o nga Pakeha o nga tangata Maori hoki. Te mea i ohooho ai, he korero horihori, he mahi na te arero, waiho iho hei rapurapu ma te
huuga whakarongo. Ko tenei, heoi te mea e tatu ai te ngakau o tetahi o tetahi, me whakamarama atu me whakamarama mai kia tino mohiotia ai e tenei ta tera i whakaaro ai i mea ai, kia tino mohiotia ai hoki e tera ta tenei i whakaaro ai i mea ai.- Tenei ano hoki tetahi mea e hiahia nei au kia ata tirohia e koutou kia ho mai hoki o koutou whakaaro mo taua mea. No roto i te takiwa ka mahue ake nei ka timata te mahi a etahi tangata. No etahi Iwi Maori, kei runga atu o Akarana aua tangata. Ko ta ratou mahi he hanga i tetahi tikanga hou. Tona tukunga iho to taua tikanga, me i oti rawa, he kukume i te he ki runga ki te hunga katoa i uru ki roto. E kiia ana ko nga
whakaaro o nga kai hanga o taua tikanga he penei; ko nga Iwi Maori katoa o Niu Tirani kia honoa, ko to ratou piri ki Te Kuini i noho ai ratou i raro i tona maru ka rua tekau nei nga tau, kia mahue; a me whakatu tetahi Kingi Maori, me motuhake atu ratou hei Iwi ke. Ko nga wawata penei i whai pononga ai ki tona whakaaro he kuware marire ano no te hunga nana, kahore hoki i kitea e ia nga kino e takina mai ki runga ki te Iwi Maori katoa mehemea ia kia tino whakatutukiria ki te otinga.- Na, i te mea e waiho ana i te kupu anake te mahi a te hunga hapai i taua tikanga, kahore au i mea ki ta ratou mahi, he whakaaro noku, mehemea ka waiho kia whakaaroaro ake ana tena e whakarerea noatia iho e ratou ano taua tikanga huhua kore, mea whakatari ki te he. Ko taua whakaaro oku kahore i rite. I tetahi hui i Waikato inaia tata ake nei puta ana te kupu a etahi o nga Rangatira kia whakaurua a
Wiremu Kingi Te Rangitake e whawhai mai nei ki aTe Kuini , ko nga iwi whakaae ki te Kingi Maori hei whakauru. A haere ana hoki nga taua mau pu i Waikato i Kawhia hoki, ki Taranaki, hei whakauru. Tetahi tikanga hoki a aua tangata he whakatupu Rangatira ki runga ki era atu Iwi Maori o Niu Tirani. E mea ana hoki ko ratou hei runga whai tikanga ai ki aua Iwi ki te Kawanatanga hoki, a ko nga Iwi Maori ekore e pai ki a ratou hei Rangatira me pehi maori e ratou.- Na, he kitenga noku i enei, na konei ahau i mea ai kia marama te whaki mai i o koutou whakaaro kia ata mohiotia ai e au, kia tika ai hoki he korero maku ki to tatou Kuini.
- Kahore au e mea, me whakamaharahara koutou ki nga kupu a
Te Kuini i whakaae ai ki ona tamariki Maori ki Niu Tirani, ara, ki auakupu kua rite kua pono katoa. Kei te matau ano hoki koutou, kahore he kupu i taka. Kahore he hoa riri Iwi ke kia tata mai ki a koutou. Ko o koutou whenua kua mau tonu ki a koutou, kua riro ranei i te Kawanatanga te hoko, na koutou ano te hiahia. Ko o koutou Iwi kua whai mahi ki runga ki nga tikanga i whakawhiwhia nei ratou i te whakanohoanga ki roto ki to Ingarani Iwi. Kua tae ratou ki nga whare whakawa ki te rapu kai tiaki, ki te rapu kai whakaora mo ratou, a kua whiwhi, kua kite i nga tikanga whakaora tangata e puare tonu nei ki o Te Kuini tamariki katoa. Otira, he mea tika tenei kia tino matau pu koutou, kia tinomarama hoki ki tenei; ko koutou kua whakawhiwhia nei ki enei pai me whakakite koutou hei tamariki piri pono ki aTe Kuini . Ko tera ko te whakatu Kingi Maori, ehara tera, he tutu tera, he whakahihi marire ki aTe Kuini , a ekore rawa e whakaaetia. Kotahi te mea mana e tau ai te rangimarie ki tetahi whenua, koia tenei, me kotahi te tumuaki mo ona tangata.- He kupu tenei me korero nui atu e au ki a koutou. Kia rongo mai koutou; ko Niu Tirani anake te whenua noho e te Pakeha i waiho tonu ai i te atawhai te tikanga ki nga tangata whenua. Ko Niu Tirani anake te whenua noho e te Pakeha i karangatia ai nga tangata whenua kia uru tahi ki te Pakeha hei iwi kotahi, hei noho tahi ki raro i te ture kotahi. Kei etahi whenua, waiho ana nga tangata whenua kia motuhake atu ana hei iwi ke. He tini nga he kua tupu i runga i tenei tikanga. Noho ana a, na te aha ra, kua ngangare, muri iho kua maringi te toto, a, tona tukunga iho, ko nga tangata whenua kua pana, kua whakangaromia. Ka titiro nga tangata whakaaro nui, whakaaro pai, i Ingarani,
rani, ka mea ratou e he ana te tikanga pera ki nga tangata whenua, e tika ke ana hoki i te Whakapono. Whakapuakina ana o ratou whakaaro mo tenei mea ki te Runanga Nui o Ingarani, na, ka mea nga tino kaiwhakatakoto whakaaro o Te Kuini kia whakaputaia ketia te tikanga ki nga tangata whenua o nga motu katoa e nohoia ana e o Ingarani tangata. Ko Niu Tirani te whenua tuatahi kua nohoia i runga i tenei tikanga hou, whakaora tangata. Ko te whakaaro nui mo te Iwi Maori me awhi mai ki tenei tikanga atawhai, ma kona hoki ora ai ratou i nga he kua tau ki runga ki etahi Iwi kihai i pera me ratou te waimarie. Na to koutou awhitanga mai eTe Kuini hei tamariki mana, na konei i kore rawa ai e ahei te Iwi Maori te pana he i runga i tona whenua, tona taonga ranei te tango pokanoa. He wahi no te Iwi o Ingarani nga tangata Maori katoa, tenei tangata tenei tangata, a, tona kai-tiaki, koia ko taua ture tahi e tiakina nei tona hoa, tangata o Ingarani. Ko te take hoki tenei i riterite ai nga kupu mo te rangimarie mo te pai kua korerotia ki a koutou e nga Kawana katoa, ara, ko koutou e tirohia mai ana eTe Kuini he taha no tona Iwi ake. No konei i meatia ai ko tona tino mahi poauau tenei kia tahuri nga Iwi o Niu Tirani ki te whakawai mo ratou, kia anga ki tetahi mahi e mutu ai to ratou piri ki aTe Kuini . Kei wehea hoki, na, kua kore nga tikanga e whakawhiwhia nei ratou inaianei i runga i te hononga ki te Iwi o Ingarani, tona tukunga iho hoki, ko nga tini kino ka tau ki runga ki te Iwi Maori, a, te ngaromanga o ngaro rawa ai.- Kotahi tenei mea e hiahiatia nuitia ana e te whakaaro o
Te Kuini , o o koutou tini hoa aroha hoki ki Ingarani, ki tenei whenua ano hokiara, ko koutou ko te Iwi Maori kia ora hei noho i te ao marama. Na, he he tenei me he mea ka tupu ake te ngakau tarahae, te mauahara, hei tauwehe i nga Iwi erua, i te Pakeha i te Maori. Ngaro atu koutou ko a koutou tamariki ka waiho iho hei noho i te whenua nei, i te wa kua tini haere nga Pakeha. Mo ratou taku kupu ka maka atu nei ki a koutou, e nga matua, e nga Rangatira o nga Iwi; kia mahara koia koutou, kia tino tupato ki tenei mea ki te mauahara kei whakatupuria ake inaianei, kei waiho hei he mo o koutou uri i muri i a koutou. E mohio tonu ana ahau kotahi te mea nui nana i arai, te pipiri ai nga Pakeha nga tangata Maori, ara, ko nga reo o tetahi o tetahi, he rere ke. Na konei ano etahi he, te mohiotia hoki e tetahi ta tetahi i mea ai, puta ke ana he mea ke. Koia nei ano hoki tetahi tino mea nana i arai, te uru ai koutou ki roto ki o matou Runanga, ki te hurihuri whakaaro hoki mo etahi Ture kia whakatakotoria mo koutou. Erangi kei te mahi o koutou kaiwhakaako Mihinare, me te Kawanatanga hoki hei tuara, ki te whakaatea i tenei arai; mahi nui ana ratou ki te whakaako i o koutou tamariki ki te reo Pakeha, kia mohio ai ratou ki te korero i taua reo tahi o Ingarani e korero nei nga Pakeha noho ki tenei whenua. - E mea ana toku whakaaro, kaati hei mea e pumau tonu ai te rangimarie me te aroha tetahi ki tetahi ki roto ki nga tamariki o
Te Kuini , Pakeha Maori hoki, ko enei i korerotia ake nei kia ata matauria e nga tangata. Ko te mea tenei i karangatia ai koutou kia huihui mai ki toku aroaro inaianei; tetahi, he whakaaro noku, tena e kore te ngakau ruarua me te whakaaro rapurapu i runga i tenei mahi whakamaramaatu whakamarama mai ka timatatia nei e tatou. - E kore e whakatinia aku kupu hei whakakite atu i te mea e whakaaetia e koutou katoa, ara, i te pai o te tikanga o te Kawanatanga ki a koutou, no te taenga mai ra ano ki enei motu tae noa ki tenei haora. Kei te mohio ano koutou he atawhai anake tona tikanga. E kore e tatauria atu e ahau nga whare turoro i hanga mo o koutou turoro, nga kura i whakaritea mo o koutou tamariki kia whakaakona ai, te whakahoatanga me te whakakahanga i a koutou ki te tango kaipuke, ki te mahi witi, ki te hanga mira, ki te tango i nga ritenga o o koutou tuakana kiritea. E kore e rarangitia e au nga tohu o te whakaaro nui mo koutou kia whiwhi ki te pai ki te ora, kei mea koutou e amuamu ana ahau. Tena e whakaae katoa, ehara i te mea ko nga kupu anake o te atawhai kua rangona e te taringa, engari, ko ana mahi hoki kua kitea e te kanohi kua pangia hoki e te ringa.
- E kore koutou e whakawarea e au inaianei ki etahi korero nunui ano, engari, ka tukua ano etahi kupu aku ki a koutou mo aua mea i roto i nga ra nohoanga o koutou ki konei, Kotahi tenei kupu e mea nei au kia korerotia atu i konei, hei whakamahara i a koutou, koia tenei. E taea e
Te Kuini te tiaki nga tangata Maori kei whakakinoa e te hoa riri iwi ke, ko koutou me noho noa iho kaua e whakauru mai; tena ko te tiaki i nga tangata Maori kei whakakinoa e ratou ano, e kore tera e taea e ia ki te kore e whakaurua mai e nga tangata Maori ano. No konei i meinga ai, ko te tikanga tenei ma te hunga katoa ekore nei e pai kia hoki nga Iwi Maori ki tona ahua o mua, ko te tikanga tenei ma te hunga e hiahia ana kia noho i runga i te rangimarie me te ora, me whakaaro nuime tupato hoki kei pehia te tika e te whakaaro o te hunga poauau, kei raru hoki te whenua katoa i te ture kore, i te he, i runga i te mahi wairangi a etahi tangata whakaaro pohehe. He kupu whakamutunga tenei, he manaakitanga naku ki to koutou tupu nui i runga i nga tikanga o te maramatanga i roto i te takiwa e noho ana koutou ki raro i te whakamarumaru o
Te Kuini . Ko te kai tangata kua kore, ko te Whakapono tona whakakapi; ko te hopu tangata hei herehere kua mahue; konga whawhai kua iti haere; ko nga herehere mau i te whawhai kahore e patua inaianei. Ko nga ritenga Pakeha e tangohia ana hei whakakapi mo nga ritenga a o koutou tupuna e whakamatia ana e te hunga Karaitiana. Ko nga koroheke ka whai take whakapainga atu kiTe Atua mo to ratou ahiahi ka marama, kihai hoki i marama to ratou ata: ko nga taitamariki me whakapai atu kiTe Atua , mo ratou ka timata te ora ki te ao nei i te takiwa kua ngaro te pouritanga i tau ki o mua whakatupuranga, kua ngaro hoki i te marama nui e matapoporetia nei e nga Iwi mohio katoa o te ao.He inoi pono taku ki
Te Atua kia tukua mai e Ia Tana manaakitanga ki runga i a koutou ka runanga nei, mana hoki e arahi na te huarahi tika. Na, ka waiho koutou ki konei korerorero ai i nga mea kua whakaaria e au ki a koutou, i era atu mea ranei e kitea e koutou hei mea e tupu ai te pai ki te Iwi Maori.Na Thomas Gore Browne ,
Na te Kawana.
No te mutunga o tana korero ka haere atu ia he whare ke, ratou ko ana hoa, ko te Huparitene, ko Kanara Hirere, ko Kanara Moura, ko etahi hoki rangatira o te Kawanatanga. Na ka haere atu te whakaminenga nei ki te ru ki a Kawana: ka ru tena tangata tena tangata, a poto noa.
Ka mutu taua ru nei, na ka puta a Kawana, eke atu ana ki tana poti, hoki atu ana ko Akarana: ko ratou ia ko te runanga i hoki atu ki te whare, ka noho ki te whakatu korero.
Ka whakatika ko
Ka whakatika ko
Ka whakatika ko
Ko nga pai enei i homai e ia ki a matou, ko te whakapono, ko nga ture. Na, whakarongo mai. E haere ana toku ngakau inai anei i waenganui o enei taonga. Kia rongo mai ra koutou kua tatu taku ngakau inaianei. Heoiano nga mea i puritia atu e te ture ko te pu, ko te paura, ko te waipiro. Te tuarua o aku i titiro ai, i wehe ai te Maori te Pakeha, ko te whenua. He hoko ke ta te Pakeha, he hoko ke ta te Maori. E te iwi. whakarongo mai! I haere mai te Pakeha ki Niu Tirene ki te tiaki i te Maori. Tena ko te korero mo Waitangi, na Ngapuhi anake tena.
Kei runga ko
Kei runga ko
Kei runga ko
Kei runga Ko Rihari:—Whakarongo. kia korero ake ahau ki nga iwi. Haere mai e aku hoa, haere mai! Kei au te he nei—kei au te he. Haere mai, haere mai ki ou taonga e takahia ana e te iwi. Tenei te tangata e takahia ana. Me whakarite au i taku kupu mo te taha Maori. Imua he waka Maori—inaianei kua tae mai te Pakeha, he whai rawa. Ko te Rongo Pai hoki kua tae mai ki a tatou, ara, ki tenei motu. Taku atua o mua ko Onenuku, he Atua ke inaianei. Rere, taku i aro ai ki te Pakeha, te tuatahi ko te Whakapono, te tuarua ko te Ture, te tuatoru ko te Aroha. Kia korero ahau i te pai. Kua tae mai nei te Kawana, kua takoto te pai ki tenei motu. Heoiano taku kupu.
Kei
Kei runga ko
Kei runga ko
Kei runga ko Rangi: Ko Waitaha te kainga, ko Waitaha nga tangata. Kotahi tonu
Kei runga ko Maihi: Whakarongo e te iwi. E
Kei runga ko Metekingi. I haere mai ahau ki te whai taonga mai i a Kawana. Na te tikanga i haere mai ai ahau; ko toku kingi hoki tenei ko te Pakeha.
Kei runga ko Kopuparapara: Tena koutou e te iwi, tena koutou! Heoti ano taku kupu—he kaipuke ma tatou, he poti ma tatou. Kahore he korero ke atu maku, ko te Atua ano hei Kingi moku. Heoi ano taku korero.
Kei runga ko
Kei runga ko Tamihana: E te whakaminenga kia rongo mai koutou. Kia rongo mai koe, e
Kei runga ko Ngatuere: Me korero noa atu ahau. Whakarongo mai e te iwi. Ko aku korero tenei. Imua i te timatanga ka tae mai ko nga minita, ko nga kai-whakaako. Tae mai ana te Whakapono—kitea ana ki Wairarapa, ko te tikanga ra tenei o te Whakapono kia whakarerea e au nga he katoa. Na, muri atu, ko te tuku whenua, ko te reti. Haere mai ana koe te matua me te ture pai e whakapaingia nei. Engari kia tika i nga ture, kia ki atu ahau ki a koe e
Kei runga ko
Kei runga ko Karaitiana: Whakarongo mai katoa koutou. E nga Pakeha, e pai ana nga kupu a Kawana. E mea ana toku ngakau ko au ko te Pakeha, ta te mea he tangata hara kore. Ma te Pakeha e tutu mai ki au, maku hoki e tutu atu ki a ia.
Kei runga ko
Kei runga ko Tohi: Karangatia, e
Ko te mutunga tenei o nga korero i tenei ra.
Na Te Makarini te timatanga o te korero—he ruarua ana kupu. I whai kupu ia mo runga i tena korero i whakakitea mai e te Kawana i te ra
Na ka karanga atu a
Na, ka whakatika ko
Na, tenei taku kupu, kia rongo te taha Maori me te taha Pakeha. I u mai te Pakeha ki Pewhairangi imua, naku i kukume ki uta. Akuanei tae mai ana ko te ingoa o te Kuini, i tae mai ki Niu Tirani, naku i atawhai. Muri iho ko te Pakeha. I mate te Pakeha i mua, naku i rapu te utu. No ka rongo ahau kua mate te tangata ki runga, ka haere mai au i te taha ki raro. Muri iho ka tae mai ko nga Minita me te Rongo Pai. Ka tukua mai ki runga. Muri iho
Tohi-te-ururangi; E nga Pakeha katoa, tena koutou. Kia Korero ahau i taku wha-
Maongonui: Tena koutou e nga Pakeha nei. I tomo atu au i te tuatahi o nga Kawana, i te tuarua hoki o nga Kawana. Tena ko te korero mo te kara e tika ana.
Ko taku tenei i pai ai ko te whakakotahitanga o te Maori ki te Pakeha.
Hakitara: Ko taku korero tenei, he atawhai ki a koutou ake ake. Kahore he korero ke atu maku. Ka mutu au i konei.
Ko aku tenei i pai ai moku. Ko te Atua te tuatahi, ko te Kuini te tuatua, ko te Kawana te tuatoru. Kia kotahi te Kuini mo tatou. Whakamaramatia mai nga ture katoa kia noho ai tatou i roto i te ture kotahi.
Horomona: Tena koutou e Ngapuhi, e
Horopapera Pukeko: Whakarongo mai e nga Pakeha, e nga Maori. Ko te Pakeha kei te horoi i au i roto i te pouritanga, a ka kitea he maramatanga. Ka hokoa te pihi whenua, na ka kitea ko te Kawana. Ko te Kawana e whai nei i te whakakotahitanga i te Maori i te Pakeha. Kei a
Kuruhou: Ko te Kawanatanga hei rangatiratanga moku ake ake. Kahore he korero atu, ko te Kawana ko te Kuini mo tatou.
Parakaia te Pouepa: Na te Kuini nga minita i tuku mai, tae mai ana ki Niu Tirani. Heoi ano ra ka mahi au i toku minita. Ka whakawhetai atu ahau ki te Kawana, ki te hungawai, ki te Kuini, ki te hungawai. Homai ana e
Tetahi, ko taku pu i kawea kia hanga e te Pakeha, ka ki mai te Kawanatanga, kahore. Na, kahore he ture i a hau.
Homai aua enei ture hei matakitaki noa maku—kahore he ture. Tena pea te ture kei muri atu, ka rite ai te kiritea te kiriwhero.
Haere mai e te Kuini, &c .Na te putanga mai o te Rongo Pai ka mutu ai te he ki roto i a matou. Ae, e hoa ma, na te Rongo Pai anake. Na reira i mutu ai te tahae me te tini o nga he. Kua tomo ke tenei. He matua hou tenei. Ko tona matua inaianei ko te Kuini, tona maru inaianei ko te Kuini. Kua whakarerea to matou ahua tawhito. Te tikanga inaianei he atawhai i te pani, he ata noho, he ngaki whenua. Kahore aku tahuritanga ki te taha Maori. Kua uru nei au ki nga pakau o te Kuini. Tona matua ki tena taha ko te Kawana. (Waiata.)
Kaore te matau, &..c Na, ka penei taku kupu inaianei, ko te
ritekga ia o te timatanga, kia pera, aianei, a e pera tonu ake ake ake.
Kihirini: He tangata Maori ahau, kia korero ahau i nga take—kahore he take kino. Ko te tuatahi ko nga minita. Imua he mate, hutia ana au e te Whakapono. Ko tenei, kua whakakotahitia ki te ingoa o te Kuini. Tera te manu i rite ki au
Mawae: Kahore aku kupu. Kei muri taku kupu i ta
Pehimana: He whai mai taku i te pai. I haere mai au kia honoa o matou whakaaro; kia kotahi to matou whakaaro, ko te aroha anake. Ko te pai hei taonga moku, mo oku Pakeha ano hoki.
Ihakara: Na, whakarongo mai ki te kupu kia korerotiaatu e au. Kua oti ke aku taonga ki te whare. (He waiata.) Ko aku enei i whakapai atu ai, ko te Whakapono, ko te ture o te Kawana. (He waiata.) Na, ka rua nei nga puna. Ko tenei kahore he putanga ketanga o te koreroko—
Tohikura: Kahore he kupu. Ko te Rongo Pai nana au i to mai. I haere mai au kia rongo ai ahau ki nga korero a te Kuini, a te Kawana. Heoi ano taku.
Na, kahore he huanga ketanga mo te korero. Ko taku tukunga tenei i aku whenua ki a
Ko taua korero na i Waikato, kaore au i te mohio.
Mehemea i kitea mai taua ingoa i nga tupuna, penei, ka tika. Engari ko taku i pai ai ko te Pakeha nana taua ingoa i homai ki konei. Kahore he take korero
Na, e Te Mete, ka mahara koe ki aku korero i te raumati, ko aku korero i te aroaro o te Kawana. Otira i he te Pakeha i mua—i mua ra i oku tupuna. I tu te kaipuke o Kapene Kuki, ka haere atu oku tupuna ki te matakitaki, puhia ana e te Pakeha. Muri iho ka noho a
Na, aku Pakeha te noho nei—na, aku minita te noho nei. Na te Wiremu au i ako ki te whakapono. Kotahi ano taku ture, ko te ture o te Atua. Na te mihinare ahau i matau ai ki te tika. E rite ana hoki ki te kupu a te Atua ki a Hoani—Haere whakatikaia te ara. Inahoki na te minita nga kupu I kawe mai. Nana i para te ara, ka tae mai te Ariki. Ko te taha pouri o to koutou ture i a matou. E whakakahoretia mai ana e koutou te tikanga ki a matou. Ko taku waiata tenei, kia rongo mai koutou. (He waiata.) Ko te mutunga tenei o aku korero.
Ko te mutunga tenei o nga korero. Karangatia ana e te Makarini, mo apopo ano tetahi runanga.
Na Te Makarini i whakatimata nga korero. Ka karanga atu ia, Tena ano etahi hapu kahore ano kia whakapuaki noa i a ratou whakaaro i roto i te runanga, na kia whakatika mai ena hapu inaianei. Kia ata mutu ta tena hapu ta tena hapu, ko a reira ka tu atu ai te kaumatua nei. a
Mangere, Hurae 9, 1860.
E hoa e,—Te Kawana Ka nui toku pai kia haere atu ki te huihui, me i tuku ahau i te mate kia puta. E hoa e
Te Kawana , tena koe, korua Potatau. He kupa tenei naku ki a koe; ki nga rangatira Maori ano i Ko taku kupu tuatahi ki a koe, kiTe Kawana , ko te rangimarie; ko te tuarua, ko terangimarle ano. Meaana koe, "E tika ana, he iti tou hiahia ki te rangimarie, he nui toku." I toku taenga ki Waikato i korero nui au ki te iwi ki te rangimarie me taku tohe ki te pihi i utua ki nga moni o te Kuini kia tukua mai ki a koe. Whakaae ana etahi o nga rangatira, pakeke ana etahi; ko te pakeke tenei ko te hiahia kia haere tahi nga rangatira Pakeha me nga rangatira o Waikato ki reira, ki Waitara, kia ata mohio ki taua pihi. Ka mutu tera korero aku ki a ratou, ka korero ano ahau ki te raugimarie . Ko te whawhai ki Niu Tireni, a nga Maori ki a ratou ano, a nga Pakeha, me whakamutu, ara me whakamutu te whawhai ki tenei motu. Ko nga tangata e kino ana me to mai ki roto ki te pai. Ki te rangona te whawhai ki tetahi wahi, me haere nga Rangatira-Maori, me tetahi tangata pai, tangata mohio o nga Rangatira Pakeha,—ratou tahi ki reira ki te ata korero, kia whakamutua nga mahi pera. Ahakoa, i raro, i runga, i waenganui, i tetahi taha, i tetahi taha, me pehi katoa nga rangatira o tera wahi, o tera wahi i te kino, kei tupu ake, kei nui haere, kia noho ai tatou i runga i te pai.Engari kia rongo mai koutou, e nga Rangatira Maori: mehemea ka pai koutou ki enei korero, tangohia, kia noho ai tatou i runga i te pai. Kia kaha ta koutou pehi i nga kino katoa.
E hoa, e
Te Kawana , ko taku kupu ano tenei ki a koe: mehemea ka pai koe ki enei korero, mau e whakamana.Naku, Na Tamati Ngapora.
Mangere, Hurae 9, 1860. E hoa e
Te Kawana ,—Tena koe, ka nui ano taku pai ki te haere atu kia kite i te huihui. He nui no toku mate te ahei ahau te haere atu: kua mate hoki toku matua ko Poharama, no tenei ra i moe ai; na konei ahau te ahei te haere atu. E hoa, kua tae atu ahau ki Whanganui (Kohimarama) i te rua o nga ra o Hurae: ka tatari ahau tae noa ki te Taitei. Ka korerotia mai ki au e nga tangata o Orakei, ekore e hohoro te huihui, e tatari ana ki a
Te Makarini . Hoki tonu mai ahau i te Taitei, mate tonu iho ahau i te po o te Parairei; ko tenei ekore au e tae atu i te nui o toku mate, i te pouri ki toku matua. E haere ana ahau ki Patumahoe, ki te nehu i a ia; e tohe tonu mai ana nga tangata ki au kia haere, atu; na konei ahau i raruraru ai.E hoa, e
Te Kawana , ko taku kupu tenei i korerotia ki a koe i mua:—"Ki te mea ka rongo au ki te kino o Potatau, e puta i tonamangai, ka korero ano ahau ki a koe." Whakarongo tonu au kia puta he kino i tona mangai; puta tona kupu, ko te atawhai, ko te pai, ko te rangimarie, ki nga tangata Maori ki nga Pakeha, a e takoto tonu ana tana kapu ki te pai, ki te atawhai a taea noatia tona moenga; mau tonu tana kupu ki te atawhai i nga Pakeha, i nga tangata Maori.
Ko taku kupu i ki atu ki a koe i mua, mau e pehi nga kino. Ko taku kupu inaianei ka penei auo; mau e pehi nga kino, ara, nga whawhai, kia noho pai ai tatou. No te mea kua mate tou hoa,. a Potatau, ora ake ko koe, mau e pehi nga kino. Ko taku whakaaro tenei kia waiho tenei motu i runga i te rangimarie, i te aroha, i te atawhai tetahi ki tetahi. No te mea kua rongo te whawhai nui me te wehiwehi i te putanga mai o te maramatanga o te Rongo Pai.
E hoa ma, e nga rangatira Maori. Ko taku whakaaro tenei, kia waiho he mahi ki runga ki tenei motu, ko te whakapono, ko te atawhai, ko te aroha. Ma koutou ka pai ki ena kupu, tangohia. Kia kaha te pehi i te kino, kei tupu he raruraru, engari kia kaha te pehi. Ki te kitea he he ki tera wahi, ki tera wahi, me haere katoa nga rangatira Maori ki te pehi: me pena ano nga rangatira Pakeha, whakaaro pai; me haere tahi ratou ki te pehi i te kino. Ko taku whakaaro tenei, kia mau tonu he pai ki tenei motu ake, ake, ake, kia waiho he whawhai, ko nga kura, ko te whakapono.
Na Ihaka,
(Rangatira o Pukaki.)
Karaitiana: Tena koutou e aku hoa Pakeha. Imua i toku whanautanga mai i ui tikanga ahau ki oku matua, na ka ki mai era, he parau ena na ou tupuna. No te taenga mai o te Pakeha kua whai ahua ahau. Ko taku kupu tenei e
Hamuera: Kia korero atu au i tetahi kupu Karaitiana. Na Ihu Karaiti tenei kupu, ko Ia kei runga ake i a Hatana. Waihoki ko ta te Kawana e ki ana inaianei, ko ia kei runga ake i te Pakeha, i te Maori—ko ia anake te rangatira. Akuanei ka mea a Hatana, ko au kei runga, na takahia ana e te Karaiti. E mea ana te Kuini ko ia anake te rangatira mo runga i nga tangata. Na konei ahau i mea ai, koia ano te maru ki runga i nga tangata katoa.
Menehira: Haere mai i runga i te rangimarie hei matua moku. Me rapu atu i te kupu o te Kawana. Kahore au i rongo i tetahi wahi he i roto i nga korero a awana. I ki atu au ki taku iwi kia piri pu ki te awana. Kua kite au i nga whakarihariha o te whenua, kua kite hoki au i nga mamae.
Ngahuruhuru: Korero, e te iwi, i to taonga. Kei waenganui pu ahau i te whenua e noho ana kei Rotorua. Ko te papa tenei,. ko te whaea tenei, ara, ko te Pakeha. Na, me whakarongo pu koe ki to tatou whaea. E hara i nga Pakeha nga hianga, na nga Maori anake nga hianga. Na te Maori te he ki te Pakeha. Na, ko taku kupu tenei, kia atawhai ki te Pakeha, kia atawhai ki tenei kawana. Otira ma koutou ano e korero. (He waiata.) Ka tomo au ki te uini. (Ko te tuarua o nga waiata) Ka tomo au ki te Kawana. Ka moe au i roto i te Kawana. (Na, hoatu ana e ia te pukapuka ki roto ki tana takai, hei whakarite hoki mo taua kupu.) Titiro mai e nga tangata Maori! E kore aku kupu e rere ke,
Pererika: E te iwi! E nga iwi o te Hauauru, o te Tonga, o te Marangai, o te Hau-uta, kia rongo mai koutou. Kahore i
Pirihi Te Kotuku: He tau hou ahau, he tau hou ahau. Haere mai, haere mai! Haere mai e te Kuini, haere mai e te Kawana! He tau hou ahau, he tau hou hoki koe. (He waiata.) Kia korero ahau i aku whakaaro, ta te mea i ki mai koe kia hoatu aku korero ki to aroaro. E kore au e ki he tangata pai ahau—he tangata kino ahau. Taku whanautanga mai i te kopu o toku whaea, taea noatia tenei, ka kite tonu au i te kino;
Kia rongo mai koutou. naku te he: naku i pokanoa ki te tuku i te whenua o tetahi. Na enei hoki i tupu ai nga he ki Niu Tirene. I au ano i te kopu o taku whaea kua tae mai te Whakapono ki Niu Tirene. Kahore taku ngakau i whakarongo. Kei tewhakahe ahau i ahau ano. Whanau mai au i taku whaea, taea noatia tenei, ka he tonu au. Nui atu ta matou mahi i enei ra ka haere nei. Ahakoa he, waiho kia whakapuaki au i aku whakaaro. Engari kia ki atu au, e kotahi ana a korua whakaaro. Ko au i he, ko taku ngakau i pakeke. Ka tahi nei ka tapoko he mohiotanga ki roto i ahau, hei pehi i aku he. Heoiano ra oku whakaaro. E kore e taea e
Taiapo: (He Waiata.) Kahorehererenga ketanga i konei mo te tangata. Kia pehea ra te tikanga o aku korero ki a Kawana - kia pehea ranei? Ko aku
Na ka whakatika a
Rirituku Te Puehu: (He Waiata.) Ko toku kainga kei waenganui. Kihai i u mai taku waka i te.pito. Ehara ahau i a te kawana i mua: ka tahi nei ahau ka uru. Na, e pai ana nga korero a te Kawana: ka rua nei nga pai o ana kupu, ara, he pai mo te wairua, he pai mo te tinana. Na, e titiro ana au ki nga korero o te whitu o nga wharangi o tenei pukapuka. E tika ana enei korera, Te arai mo te tinana ko te Karaipiture. Koia ahau ka ki atu ai—kia whakakitea mai e koe nga pai mo te tinana. Kia rongo mai koutou. He Maori au inaianei, he Pakeha ahau apopo. I mua he Maori au, inaianei kua uru au ki te Kuini. Aua he huna nga ora mo te tinana. ta te mea kua kotahi tatou inaianei (HeWaiata). Kia rongo mai koutou. E kore au e haere i runga i nga tikanga a te Kingi, a te Rangitake. E kore au e haere i runga i ena mahi. Kia rongo mai koutou. E whakaaro ana au ki te Pakeha, ki te Kuinitanga, ki te Kawanatanga. Ka tomo au ki tena i tenei ra nei ano. E noho noa ana au ko au ano, ka tahi nei au ka tomo. E tika ana te pukapuka a te Kawana. He maha no nga korero e puta mai ana i tenei Kawana. Ko tenei Kingitanga he take raruraru. He kino tenei ka toia mai nei ki nga iwi Maori. Koia au ka mea ai kia whakuinitia enei iwi erua.
Ko te mutunga tenei. Karangatia ana mo apopo ano.
Na Te Makarini te timatanga o te korero. Ka mea tana:—Whakarongo mai e nga rangatira o te runanga. Kia korero atu au i tetahi o a matou tikanga, oa te pakeha. Ka tae mai he korero nui ki a te Kuini ka homai tonu e ia ki tana runanga, mana e ata hurihuri tona tikanga. a ka whakapuaki hoki i ana whakaaro. Ka penei ano hoki te Kawana ki tana runanga; a ko taku tenei i pai ai kia waiho ano ia hei tikanga mo tatou inaianei. Na, kua korero te Kawana i ana korero; na, ka waiho inaianei ma koutou e ata rapu, ka whakaputa ai i a koutou whakaaro—kupu whakaae ranei ki ana korero, kupu whakahe ranei. Kua roa hoki taua pukapuka i a koutou, kia tika ai ta koutou ata hurihuri marire i nga korero; ko tenei, mehemea kua rapua katoatia e koutou taua pukapuka, a e marama katoa ana nga korero, heoi, ma tena hapu ma tena hapu e ata tuhituhi marire i ona whakaaro ki te pukapuka, hei whakahoki i a te Kawana—hei whakatika ranei, hei whakahe ranei. Mehemea ia kiano i ata marama etahi o nga wharangi, me ki mai ki au, a maku e whakamarama
Na, kia korero au inaianei i te pukapuka a te Kawana, a kia whakamarama au i etahi o nga korero.
Rarangi 3: He korero tenei mo te maru o te Kuini, kua whakatauawharetia mai ki runga ki nga tangata Maori hei tiaki i a ratou kei tikina mai e tetahi hoa riri Iwi ke.
E mea ana etahi o koutou, kahore i rite nga ture mo te Maori ki nga ture mo te Pakeha. Kei te tika ano tetahi taha o tenei kupu. E kore hoki nga tamariki e tango i nga mea o te kaumatua; a e kore hoki te tamaiti e tupu kia kaumatua i te ra kotahi.
E mea aua hoki tenei whanangi.—"A i whakaaetia, i tino whakapumautia hoki e ia ki nga Rangatira Maori me nga Iwi Maori, ki nga hapu ki nga tangata hoki, ko o ratou oneone, me o ratou whenua, me o ratou taonga ake, o te iwi, o ia tangata, o ia tangata; whakapumautia ana ia ki a ratou, hei noho mo ratou, hei mea mau rawa ki a ratou, kaua tetahi hei tango hei whakaoho, hei aha, ara, i te painga ia o ratou kia waiho ki a ratou mau ai." Na, kua tiakina paitia tenei kupu. Kahore ano kia kotahi tangohanga noatanga i to
Rarangi 4: He korero tenei mo te kawenata o Waitangi Kua mea etahi, no Ngapuhi anake taua pukapuka. Ki au ehara i a Ngapuhi anake, engari no tatou katoa taua pukapuka. Engari ano te timatanga i a Ngapuhi tena. A, ki taku whakaaro he taonga nui tenei mo koutou, na kei takahia noatia e koutou.
Rarangi 5: E mea ana nga korero o tenei rarangi, kia tiakina paitia e te Kawana nga tikanga katoa o taua kawenata o Waitangi kei taka tetahi; na, ki te whakaaro te runanga nei kua he tetahi o aua tikanga i a te Kawana, ko te wahi tenei hei korero mai mana. Mehemea he take pouri ta tetahi o koutou me whakapuaki tonu inaianei, kaua e hoki atu ki te kainga me te pikau haere i tana mamae.
Rarangi 6: Na, ki te whakaae koutou kia tuhituhi pukapuka tena hapu, tena hapu, me waiho ki te tikanga o tenei rarangi. E mea ana hoki te kupu a te Kawana ko nga whakaaro a tenei a tenei aua e huna, aua e kaiponuhia, erangi, me whaki nui mai i konei.
Rarangi 7: He korero tenei mo te mahi whakatu Kingi Maori. Ehara pea tana tikanga i te mea tupu mai i te timatanga i te ngakau kino. I tika ano pea te whakaaro a etahi, otira, i riro ke tana tikanga i runga i tenei, ara, kia motuhake ratou, he iwi ke. Ko ta te kaumatua, ko ta Potatou (kua moe nei) he atawhai, he whakahoa ki te pakeha. Na konei au i mea ai e Kore pea e tika kia tino takahia raatia tenei mahi. Otira. kia ki atu ano au, ki te mau tonu te mahi nei, ka waiho ia hei arai mo te rangimarie; mo nga tikanga pai hoki e mea ana kia whakatakotoria mo nga iwi e rua.
Kua tae mai ki nui Tirene taua maru a te Kuini i inoia e koutou kia homai; na e kore e tika te rapu i tetahi atu rangatiratanga inaianei.
E mea ana te Kawana kia whaki nui tena tangata tena tangata i ana whakaaro mo tenei mea.
Rarangi 12: Kahore i meinga kia huna i a koutou te korero nei, otira kua rongo ke koutou, ara, he iwi patu tangata te Ingarihi imua. Ko te mahi tena a o ratou tupuna, ana eke ratou ki tetahi whenua, he patu i nga tangata whenua. No te nuinga haeretanga o te Whakapono, ka tahi ka hurihuri te whakaaro o nga tohunga, ka mea ratou e he ana te mahi patu tangata, ta te mea i hanga e te Atua te tangata hei whakakapi i te whenua. Na, homai ana e te Kuini ki tana Runanga Nui mana e rapurapu, na ka kitea kua he te tikanga ki nga tangata whenua; na whakama ana te nuinga o nga tangata ki Ingarani. Whakaritea ana e te Runanga nui kia whakamutua tenei tikanga. I tenei takiwa ka puta te whakaaro mo Nui Tirene kia nohoia e te pakeha, o ka mea te Kuini ratou ko ana hoa korero, kia whakatakotoria he tikanga pai, he tikanga atawhai, ki nga tangata Maori i Nui Tirene, kia tupu ai ratou i runga i te pai, kia whakakotahitia raua ko te pakeha.
Kahore he hiahia kia huna i a koutou te he o. te pakeha ki era atu wahi, otira no te Karaipiture nga tikanga o a te Kawanatanga mahi ki tenei motu. He atawhai anake te
Rarangi 13: He kupu tenei mo te rere ke o te reo a tetahi a tetahi, Ko te mea hoki tenei nana i arai te uru ai koutou ki roto ki nga runanga pakeka. Na konei ano i he tahi ai te Maori te Pakeha. E kuare ana te Maori ki te reo o te pakeha, kumea ketia ana kupu e te whakaaro o te Maori. Ko te pakeha ano hoki e kuare ana ki te reo o te Maori; na, e kawe ke ana hoki i ana korero. Nakonei hoki i he ai raua a tupu ana te mauahara. Mehemea he kotahi. te reo a raua tokoraa, penei, kua kore enei raruraru. Koia hoki i whakaaro ai ka tika rawa kia akona a koutou tamariki ki te reo pakeha.
Rarangi 16: E mea ana te kupu a te Kawana ma te Kuini koutou e tiaki kei whakakinoa e tetahi hoa riri Iwi-ke, tena Ko te tiaki i te tangata Maori kei raruraru i a ratou pakanga ki a ratou ano e kore e taea e ia ki te kore e whakaurua mai e koutou ano Heoi ra me whakauru tena tangata tena tangata ki te hapai i te tikanga, kia tau ai te rangimarie me te pai.
Te rarangi whakamutunga: Ko te mutunga. tenei o nga korero a te Kawana ki a Koutou. He inoi tana ki te Atua mo koutou, kia tukua mai e Ia tana manaakitanga ki runga i a koutou ka runanga nei.
Na, me ata rapu marire koutou i nga korero o tenei pukapuka, a me ata hurihuri tena hapu tena hapu, i tetahi korero hei whakahokinga mana ki a te Kawana. Ko tana hoki tenei i pai ai, ko tana i tino hiahia ai, ara kia uru koutou ki nga tikanga Pakeha. Me korero nui nga hapu i a ratou whakaaro, ahakoa he whakatika, he whakahe ranei, a me hohoro te whakaoti i tenei, kia tahuri ai koutou ki te
—Kia rongo mai koutou e hoa ma: ko toku tino wheua tena e korerotia mai ana e te Kawana, ara, ko te ture a te Kuini; a. kahore oku hokinga ki muri ki nga mahi kuare. Ko te mutunga tenei o aku korero.
Na, kia whaki au i taku korero mo te whenua. E korero ana au i te pukapuka a Kawana. E mea ana tana kupu ko nga whenua kia whakaritea paitia mo nga tamariki. Ki au, e tika ana tenei, ara kia whakaritea nga whenua, kia waiho pai, kei raruraru nga tamariki. E kore au e tino whakamarama inaianei i aku tikanga; engari kia hoki atu ahau ki Rotorua ka ata whakaritea e au, ko a reira ka homai e au ki a Kawana mana e whakaoti, ara, kia whiwhi tena tangata tena tangata ki tona pihi ki tona pihi. Ko taua kupu a Kawana e mea ana, Kahore i te tukua mai e te Kawanatanga he iwi ke ki tenei motu, kahore i matauria tena e matou. Kahore matou i te matau ki tetahi iwi e haere mai ana ki tenei motu; ko koutou anake ta matou i matau ai.—Ko a matou he ka homai e matou ma koutou e whakarite, ara, ko a matou he nunui; engari ko nga pakanga wahine ma matou ano ena e whakarite, mehemea ia kahore i tino nui rawa te he.
Tenei hoki taku kupu mo te Kingi o te motu nei. Ka timata te whakatu o taua kingi ka timata hoki taku whakahe. Kahore hoki au i pai kia rua nga rangatiratanga ki Niu Tirene. I penei hoki taku kupu i reira: He poporo a Niu Tirene; na kua tau pai a Kawana ki te kai i tenei poporo; muri iho ka puta mai taua kingi Maori ki te whakaoho i te Kawana. E kore hoki au e whakaae ki tena kingi.
Na kia rongo mai koutou ki taku whakatauki—"Homai he peropero, homai na kia rukuhia; na e ruku nei." E uru nei ahau ki roto ki nga tikanga pai, marama, atawhai; koia au i ki atu ai i te ra tuatahi kua kitea tona pai. Na, kua tae mai te ture ka tahi ka kitea te kino o nga tikanga Maori. E whakaae atu ana au ki nga kupu a te Kawana. Mehemea e he ana, na, ka whakahe atu au. Mehemea i mea tana kupu kia tangohia aku whenua ka whakahe atu au; kia patua noa
Taku kitenga i toku tupapaku (he korero tenei mo tana whanaunga mo Kera, i kohurutia e Matenga, Pakeha), i tukua e au ma te ture, ka tika. Ko toku painga tena i pai ai au ki te ture. Ko taku whakaaetanga tena ki te Kuini i kite ai au i te pai. Mehemea i tangohia e au i runga i te tikanga Maori, penei, he nui kua riro i te pirau. Tangohia ana e au i runga i te ture o te Kuini ka tahi au ka kite i te pai. Na, i runga i taku whakaaro ka kite au i nga kino o toku ngakau, whakarerea ana e au. Ka whakaae au ki te Kuini inaianei; ka whakaae au inaianei ki te ture kotahi: kia kotahi tonu ture mo te Arawa—kia marama ai he tikanga ma tatou. Ki te pa he he ki ko ma te te ture ano e mahi. E te Arawa, kei rere ke o koutou whakaaro; engari kia kotahi to tatou whakaaro inaianei. Kia rongo mai koutou, ka whakaae au inaianei ki te Kawana.
"Waiho te hiahia i roto nei tu ai, Kei huri noa iho aku rangi whakaehu na i!"—I ia rongo mai koutou. Waiho ki a
Tukihaumene (no Rotorua tenei rangatira): Kahore he he o to kupu; e tika tonu ana. Na te Kuini na te kawana tatou i karanga mai ki tenei runanga: otira ko aku whakaaro e kuraruraru ana. E tika ana tau e mea mai na, kahoro he Pakeha o Moehau a tae noa ki Heretaunga. Ko tou taha ia kua kapi i te Pakeha. Ko Heke te tuatahi, muri iho ko Whanganui, ko Wairau, ko Poneke inaianei ko Taranaki. Kahore he kupu aku ki te Kawana; he kuri hoki ahau. He tika to kupu e mea mai na nau te Pakeha. Otira nau i huna te tangata, nau i hapai tuatahi i te pu. Ehia nga ture? E rua nga ture. E
(Ki a
Whakarongo, kua oti tenei te ki hei whakinga hara. Ko ahau anake tenei. I haere mai ahau ki te kawe mai i nga korere o te iwi. Waiho maku e mahi.
Karangatia ana ko a te Manei ano ka tu ano te korero.
[Kia ki atu matou i konei, ko nga korero katoa o te Runanga i tuhituhia ki te pukapuka, he mea hoatu marire ki nga tangata nana nga korero ma tera ma tera o ratou e whakatikatika ana korero, ka tahi ano ka tukua kia taia Na konei hoki i tika katoa a ta matou e panui nei.— Kai Tuhi.]
Kei raro iho nei nga ingoa o nga Rangatira Maori i tonoa mai e te Kawana ki tenei Runanga, na kahore ano kia tae mai. He tokomaha o ratou e noho atu ana. Na te mate rewharewha, na te aha, i pupura atu, otiia kua tukua mai e tera e tera tona tangata hei whakakapi mona, ara, i te tangata tika ano hei mangai mo tona iwi. Kua korero atu ano matou i tona raruraru i noho atu ai o Taranaki rangatira; a e kore ano hoki pea o Waikato e haere mai i te matenga o to ratou tino kaumatua nei o
Ko era o nga rangatira; tenei ake pea kei te wiki e haere nei te puta ai.
He roa rawa no nga korero o te Runanga te taia inaianei etahi korero a matou mo reira, me a matou kupu hoki mo "Te roherohenga o nga whenua Maori;" engari hei tera "Karere" aua korero nei.
No muri i tera tanga kua tae mai nga rangatira nei ki Kohimarama, kua uru hoki ki te mahi a te Runanga:—
A Kereihi Tarapuri, he rangatira kaumatua o Waikato, no te 23 o nga ra o Hune. Ko te pukapuka tenei a tona hoa a Wireru Te Wheoro, e mea ana, "No tona tatanga ki te mate, i te tekau ma rua o nga haora o te ata, ka tahi ka maranga ki runga, ka tahi ka titiro ki te ao rere mai i roto i Waikato; ka tahi ka huri te titiro ki te wai o Waikato; ka roa te tirohanga, ka puta tana mihi—'Hei konei ra e te
No te 26 o nga ra o Hune i tuhituhi atu ai nga rangatira o Ngatitoa—na
Muri iho ka puta to ratou tohu aroha ki nga Pakeha "o te kainga e tauria nei e te pouritanga, a Taranaki." Ka rongo hoki ratou, ka mate nga Pakeha i te rawa kore, kua pau hoki nga taonga i te pahua: ki te whakaaro hoki o o ratou hoa Pakeha kia kawea ki Katapere etahi o nga koroheke, wahine, l. 14
I timataria e
Heotiano, tu katoa te runanga ki runga, me nga Pakeha hoki i haere mai ki te matakitaki; na, panuitia ana te pukapuka nei;—
(Pukapuka1.)Na te Kawana, naTamati Koa Paraone .Ka tukua atu nei e te Kawana etahi "Tikanga mo te whakahaere i te mahi whakarite whakawa," hei tirotiro, hei hurihuri ma nga rangatira Maori o te Hui ki Kohimarama.
Ko enei Tikanga, he mea ata whakariterite ia na
Te Matenga , na te tino Kai-whakarite whakawa tuatahi o Niu Tirani.Whare o te Kawana,
Hurae 16, 1860 .He TikangaEnei Mo TeWhakarite WhakawaKia Pai Ai.Ki te whakaae katoa te Iwi ki enei korero e mau nei. katahi ka takoto hei tikanga mo te Iwi ki a ratou whaka-tangata-Maori.
I.Ko Nga Tangata Hei Whakahaere.
- I. Kei nga wahi kahore ano kia whakaturia noatia he Kai-
Whakariteki reira, ma te Iwi e titiro tetahi, ka whakaatu ki a te Kawana, ma te Kawana e whakaae, katahi ka tu.- II. Ko te
Runanga,ma te Iwi e kowhiti, ma te Kai-whakarite e whakaatu nga ingoa ki aTe Kawana . Kaua e tino tokomaha nga tangata mo te Runanga, engari, kaua e neke iho i e Tokorima. Ka pai ano kiaTokoono, kia Tokowhitu, a tae noa ki te Rua-tekau, engari kaua e neke ake i te Rua tekau. Kei te tokomahatanga o nga tangata mohio te whakaaro. - III. Kia Tokorua nga tangata tika hei
Hoamo te Kai-whakawa, ma te Runanga e whakaatu ki aTe Kawana , maTe Kawana e whakaae, katahi ka tu.IV . Ko ta te Kai-whakarite mahi he tino mahi rangatira. Kaua ia e tono moni mana,. e tango ranei, i nga tangata. Erangi, maTe Kawana , ma te Runanga hoki, te whakaaro ki nga moni hei oranga mona.II.Ko Nga Hara Me Nga Utu.
V . Na, ko ngaHarahei whiu ma te Kai-whakarite, ko enei e mau nei:
Ko te
i tetahi tangata kia mamae.Patu Huhua-Kore Ko te Utu, kaua e neke iho i te
Rima Hereni , kaua e neke ake i teRima Pauna .- Ko te
Tahae.Ko tetahi wahi o te Utu, hei te Utu o te taonga pera ina hokona. Ko tetahi wahi, ko te Utu mo te He. Ko te Utu mo te He, kaua e neke iho i te
Rima Hereni , kaua e neke ake i te Kotahi tekau Pauna.Ki te hoki te taonga i tahaetia ki te tangata nona taua taonga, me utu ko te utu. anake mo te he.
- Ko te mea a tetahi tangata i runga i te
Ngakau Kino I Kino Aite Whare ranei, te Kakahu ranei, nga Rawa ranei, nga Kai ranei a tetahi atu tangata.Me titiro te nui o nga hanga i kino i te meatanga a te tangata, kei te utu o nga hanga pera ina hokona te tikanga. He kai e tupu ana, me titiro ki te utu o nga kai pera ina tae ki te hauhakenga, a ka hokona i reira. Ko tetahi wahi tenei. Na, ka tapiritia mai ano hoki tetahi wahi hei utu mo te he: kaua e neke iho i te Rua tekau Hereni, kaua e neke ake i te Kotahi tekau Pauna.
Ko te utu mo enei Hara kua oti nei te tuhituhi, ara, te wahi i meinga hei utu mo te he, he mea ano, ka riro katoa i te tangata nana te whakawa; he mea ano, ka riro katoa ma
Te Kuini , ma te Runanga hoki; he mea ano, ko tetahi wahi ka riro ma te tangata nana te whakawa, ko tetahi wahi ka riro maTe Kuini . Kei te Kai-whakarite te tikanga; mana te whakaritenga.Erangi, ko te utu mo te taonga i tahaetia mo te hanga ranei i kino i te meatanga a te tangata, ka hoatu katoa tera ki te tangata nona taua taonga i tahaetia, taua hanga ranei i kino.
VI . Tenei ano hoki etahi Hara hei whiu ma te Kai-whakarite.
- Ko te
Kaii teWaipiro; ko teWhangaihoki i te tangata ki te Waipiro.Ko te utu, kaua e neke iho i te
Rima Hereni , kaua e neke ake i te Ruatekan Hereni.- Ko te
Kaii nga, i teKai Pirau Kaanga-Wairanei, i teKoteroranei, i teAharanei. Ko teWhangaihoki i tetahi atu tangata ki tetahi o aua Kai pirau; ko teTakai teWaihei kopiro hei takotoranga mo te kai pera.Ko te utu, kaua e neke iho i te
Rima Hereni , kaua e neke ake i te Rua tekau Hereni.A, kei te whakapumautanga o te Hara pera, ma te Kai-whakarite e whakaatu ki te
Rnnanga , ma te Runanga e mea kia wha-kangaromia taua kai, aua wai kopiro ranei.Ko te
Moe Puremui te hoa wahine a tetahi tangata.Ko te utu, kaua e neke iho i te Rua tekau Pauna.
Kei te mea kua marenatia tikatia, kaua te utu e neke iho i te Toru tekau Pauna.
Na, ko enei hara, ka riro katoa te utu ma
Te Kuini , ma teRunaoga hoki.I mua, i rere ke te
tikaoga a te Pakeha mo te Puremu. Ko nga utu i riro ma te tangata nana te wahine. No muri nei, ka kitea, e kino ana tera. He mea kino hoki tenei, kia waiho te puremu o te wahine hei whakawhiwhi i tona tane ki te moni. Na konei i kore ai tera tikanga, a takoto ke ana inaianei.VII . Konga moni hei utu mai ma tetangata e whakawakia ana. ina kitea tona hara, ma te Kai-whakarite e whakarite, ma tona kotahi, tae noa ki, teRima Pauna . Ki te maha atu i teRima Pauna , me karanga nga Hoa o te Kai-whakarite hei noho tahi i a ia, hei whakarite tahi. Ko teutn nui, ko nga moni maha, kaua e waiho ma te ki a te tangata kotahi, erangi, kia tokotoru hei whakarite, a kia uru tahi ta ratou whakaae, katahi ka waiho i ta ratou.VIII . Ko te Kai-whakarite ratou ko ono hoa me haere tonu i runga i nga tikanga e mau nei, i enei Hara anake. i enei Utu anake. Kaua e peau ke atu tetahi tikanga ma ratou ake. Erangi, kia takoto ra ano etahi tikanga atu, hei reira ka mahi ano i era.IX . Ko nga Hara nunui, ko te Patu i te tangata kia mate, ko te Wero i te tangata, ko te Tapahi e whara kino ai te tinana, ko nga pera katoa, waiho hei whakarite ma te Pakeha. Otira, ma te Kai-whakarite Maori ratou ko ona Hoa e kimi nga tangata e kiia ana kua mea i te hara pera, a ka mau, ka tukua kia kawea ki tetahi taone Pakeha whakawa ai. III.He Whakawa Moni, Taonga Ranei.
Tenei ano hoki etahi mea hei whakarite ma te Kai-whakarite, ara, he
Whakawa Moni, Taonga Ranei.He tini noa iho nga tikanga o enei mea whakawa. He penei etahi:—
- He mahi na tetahi tangata i te maara a tetahi, a kahore i utua: he taonga ranei no tetahi i riro i tetahi, he mea hoko, a kahore i utua: tena atu hoki tena atu hoki, he mea pera. Ko te take o enei whakawa, he whakaaetanga na tetahi ki tetahi, taka ana ta tetahi, na reira i mea ai ki te whakawa.
Tenei ano hoki etahi. He mahi he na tetahi tangata, he mahi whakaarokore ranei; engari, kahore i meatia i runga i te ngakau kino, a na taua meatanga ka pau nga kai a tetahi atu tangata, ka kino ranei ona rawa, aha ranei, aha ranei.
Kei enei tu Whakawa. ekore e meinga tona take i. tupu ai hei Hara. Engari, he tautotohe kau. Ki ta tetahi, kei a ia te tika; ki ta tetahi, kei a ia.
Kei te whakaritenga i nga Whakawa penei, mehemea ka kitea e he ana ta te tangata nana te whakawa, heoi ano, kua mutu. Erangi, mehemea ka kitea kei te tangata e whakawakia ana te he, na, ka whakahokia ki tera tona taonga, moni ranei, ka tapiritia ano hoki etahi hei utu mo te pupuri he a tenei; ko nga utu mo te pupuri he, kaua e neke ake i te rua hereni mo te pauna kotahi.
IV .Ko Te Whakaputanga iTe Moni .
Ki te mea he rawakore te tangata i whakawakia, kaua e pakeke te tikanga ki a ia mo te whakaputanga i nga moni, erangi, waiho mo te ngahuru, mo te wa e hauhake ai ia i ana kai—mo tera tau ranei.
Kaua te tangata e murua. Engari ka kitea e whakauaua ana te tangata ki te utu, a roa rawa, kahore kia utua, hei reira ma te Kaiwhakarite e mea kia tangohia marietia etahi o ona taonga, kia hokona nuitia i te tirohanga a te iwi. Na, me tango nga moni utu o aua taonga hei whakarite, a ki te ai toenga me whakahoki ki a ia.
Ko te ko, kaheru, toki ranei, ko nga mea hei mahi kai mana i tenei ra i tenei ra, kaua e tangohia. Ko nga kakahu e mau i te tangata, me nga kakahu moenga, kaua e tangohia.
V .Mo Te Whai Reo Ki ATe Kawana .
Ki te pouri te ngakau o te tangata ki te taimaha o te utu i karangatia e te Kaiwhakarite ratou ko ona Hoa, ki te mea hoki tona whakaaro, ko te utu i nui rawa ake i
te he, na, ka tukua he putaoga reo mana ki a te Kawana.Ma te Kawana e tono tetahi Kai-Whakawa Pakeha ki te whakataki i nga kainga katoa, i tenei takiwa i tenei takiwa, hei whakarongo i nga mea pera, ka korero ai ki a ia. Na, ki te pai a te Kawana, mana te tikanga kia whakamamatia taua utu, kia rite ki te he. Engari, mehemea ka kitea e te Kawana i tika ta te Kai-whakarite ratou ko ona Hoa, a kahore he take i whai reo ai te tangata ki a ia, na, ka tapiritia tetahi wahi ki te utu i whakaritea i te
wkakawakang . Engari, ko te wahi e tapiritia, kaua e neke ake i te rima pauna.Otira, e kore e tukua te tanguta i whakawakia kia pupuri i te utu i whakaritea kia utua e ia,.i runga i tona whai-reotanga ki a te Kawana.
Mehemea kahore i neke ake i te Kotahi tekau Pauna te moni i whakaritea kia utua, ekore e tukua he putanga reo ki a te Kawana ma te tangata e whakawakia ana.
VI .Ko Te Pukapuka Whakamahara.
Ko nga mea whakawa katoa e homai ana ma te Kai-whakarite e whakarite, ma ratou ranei ko ona Hoa, me tuhituhi katoa ki tetahi pukapuka whakamahara, me te whakaritenga i whakaritea ai; tenei mea me tona whakaritenga, tera mea me tona whakaritenga, me nga moni hoki i utua mai.
Ko tenei pukapuka me tiaki pai, me whakakite hoki. ki te Kai-whakawa Pakeha e tonoa atu e te Kawana ki te whakataki i taua takiwa.
VII .Ko Ta Te Runanga Mahi.
Ko nga moni utu-hara, e kiia nei ma te Kuini, me hoatu ki tetahi Kai-tiaki, ma te Runanga e whakarite, ki reira takoto ai, taka noa te tau.
Ka taka te tau, ka huihui te Runanga ki te whakarite i te wawahanga o nga moni Ko etahi me wehe atu ma te Kai-whakarite; ko etahi ma nga Hoa; ko etahi mo te
Whare Karakia ranei, mo te Kura ranei, mo te. Mira ranei, mo te aha ranei, mo ta ratou mea hoki e pai ai.Ka taka atu tetahi atu tau, me pera ano; pera tonu, ia tau ia tau.
Otiia, kaua e pakaruhia wawetia te moni, engari ma te Kawana ano e whakaae ki ta te
Runauga i whakarite ai. Ko ta te Kawana hoki ko ta te Kuini.- Kia huihui, te tokomaha o nga tangata o te Runanga ka mahi ai tetahi mahi Runanga; ki te ngaro te tokomaha, kahore te tokoouou e mahi.
- Ko taua Runanga ano hei titiro i nga kino tupu ake i roto i te iwi, hei rapu whakaaro hoki e kore ai aua kino, e neke ake ai te iwi ki te pai. A, ka kitea he whakaaro, me tuhituhi, me hoatu ki a te Kawana, hei titiro iho. Ki te pai i a te Kawana, heoi, katahi ka takoto hei tikanga, ka pera te mana me enei e mau ake nei.
Heoi Ano.
Ka mutu, ka noho nga tangata,—ko
Ko enei ture, he mea tuku ia na te Kawana hei tikanga mo era nga wahi kahore ano kia mohio noa ki te whakahaere i te ture Pakeha. He mea ata whakarite ia na to koutou hoa, na Kooti Pakeha. Mehemea e tata
Ka korerotia i konei te rarangi 1, 2 3, me te 4, me te whakamarama haere hoki i nga tikanga o aua korero.
Te Makarini: Kahore ano ra i rupeke mai nga pukapuka o etahi o nga hapu. Kia rupeke mai ka korerotia e ahau nga pukapuka katoa kia rongo koutou. Muri iho, ka hoatu kia kite te Kawana i a koutou korero.
Tango Hikuwai, (Ngapuhi, Kerikeri): E nga tangata Maori, e nga Pakeha, tenei taku kupu ki a koutou; e haere ana ahau ko toku whenua. E haere ana ahau e hoki ana, ko taku matua kua mate, ko taku matua kua mate; ko taku tuahine kua mate; ko te arahi hoki ahau i toku tupapaku i a
Na, kia korero au i
E rite ana ki te oati au korero i tenei whare. Heoi me ata whakaaro koe ki te tikanga o au korero. E mau ana hoki ki runga i a Ngapuhi katoa te oati e oati na koe. Ma tenei Runanga au korero e pupuru, kia
Tango Hikuwai: Ka utua to kupu e ahau. Ko toku kupu mo nga hapu i ahau. ko tera ki a
Tukihaumene (Ngatiwakaue, Rotorua): Ehara au i te kuware, he tangata note Kuini
Manihera (Ngapuhi, Whangarei): E nga rangatira Pakeha kua tupu nei ki Niu Tirani; me nga rangatira Maori o Niu Tirani, whakarongo mai, ko taku kupu tenei ki a koutou mo te kupu i te nupepa. Ka puremutia te wahine a tetahi tangata, ka tonoa he utu mo te wahine a te tangata, ka puta mai te utu, ka wahia te utu ki te Kuini tetahi, ki te runanga tetahi, Ka whakakahoretia ki te tane nana te wahine, ka mate ahau i te tane nana te wahine. Engari me wahi te utu, ki te tane tetahi nana te wahine, ki te Kuini tetahi, ka ora ahau i tehei tangata. Ki te kahore e wahia te utu ki te tane nana te wahine ka noho te he ki runga ki te tangata nana te wahine. Engari me wahi te utu hei whakamarie i te ngakau o te tane. Ki te kore e marie tana ngakau, ka tutu taua tangata: me wahi kia marie ai ia. Ka riri pono ia; engari me whakamarie taua tangata. Kati
Wi te Tete (Ngapuhi, Peowhairangi): Ki au te kupu whakamutunga, Whakarongo mai e nga Pakeha, e nga rangatira Maori, whakarongo mai ki taku kupu. Kua whakakotahi tatou ki runga ki a te Kuini. He kuputaku kia koutou mo te whawhai o
Ko te mutunga tenei o nga korero. Karangatia ana te runanga mo apopo.
Ka huihui nga rangatira, ka timataria e
Ko te korero inanahi he rapu i nga tikanga o te kupu a te Kawana mo nga ture i tukua mai e ia kia whakaarohia e koutou. Otira kaua e ohorere to koutou kupu mo te whakahe ranei, mo te whakaae ranei, me ata rapu marire kia kitea te marama ranei, tetahi wahi pouri ranei o aua ture. He turoro etahi o koutou e noho mai na, ka tahi ano ka tae mai ki tenei runanga; he tangata tae hou mai etahi, kahore ano i puaki he kupu ma ratou. Me tuku ki aua rangatira he kupu mo te tuatahi, kia rongo hoki tatou i a ratou korero. Erua enei pukapuka kua tae mai i naianei: ka korerotia e ahau kia rongo koutou. [Ka panuitia i konei nga pukapuka a Katipa, a Hikaka.]
Heoi ano nga kupu tae hou mai., Ko tenei ko nga whakaaro mo nga ture i korero ra tatou inanahi, waiho kia ata rapua mariretia i tetahi atu rangi.
Hakitara (Ngapuhi, Peowhairangi): Tenei taku kupu—kei enei mahi e mahia nei. Ahakoa no te pito ahau o te whenua, e rua, e toru aku iwi: ko Ngapuhi, ko te Rarawa, ko te Aupouri. Ko koe e te Makarini taku hoa aroha; ma te Wairua Tapu koe e whakapai, e tiaki ake, ake. Ka mutu taku kupu.
Ngamoni (
Na Te Makarini: E mea ana koe ki o pukapuka? Ko aua pukapuka, ka pukaia, ka wea kia kite a te Kawana. Kia kite ia ka hoki mai ki a tatou.
Ngamoni: Ka pena mai na koe, kahore he mea e toe ana.
Himiona, (Tuhourangi,) Tarawera:—Ma nga tangata tauhou tenei korero. I tapoko matou i waenganui o to koutou korero. Kahore matou i rokohanga i te timatanga, no te mea kihai i pai kia timataria te kai i waenganui; kua ora te hunga i timata i te tuatahi; kua tae ki te mutunga kihai i ora te hunga i kai i
Pauro (
Parakaia Te Pouepa (Ngatiraukawa, Otaki): Kahore ano ahau i ora, ko toku matenga mai ano a taea noatia tenei ra. He korero pai kau, he korero papai kau nga korero; ko te rongoa i mea au kia ora ai au kahore ahau i kite. Ka apitiria e ahau nga tikanga o te Rongo-pai me te mana o te Kuini, ka maro te moana whiti atu ki Ingarangi whiti mai ki konei kua haere noa atu nga tamariki, nga wahine. Ko tenei na Akarana i wakatupu te he, na te runanga o Akarana tenei he, te Kingi e korerotia nei. Na kiia ana e te Kawana he mahi tamariki, e kore e taro kua mutu, na kua waiho hei he moku,
Ngapomate (Ngatiwhakaue, Rotorua): Whakarongo mai e te runanga hou, e te runga tawhito, me whakaari taku mate hei hurihuri mo te runanga. Ko te mate tenei kei waenganui o Rotorua o Taupo. Na, kia kite koutou ko Tutukau tenei, ko Rotokakahi tena. I a Henare te Pukuatua tena mate. Ka whakaaro a Henare tena ano te pihi o tana matua wahine, ka haere ia ki te ruri, mate tonu e wha tekau nga tangata. Ma te tomokanga ki a te Kuini ka ora tenei mate: ma te kuini e rongoa ka ora taku mate. Tenei ano ka rere taua mate ki Rotomahana ki a Rangiheuea, ka mate au a te Arawa, i reira, kotahi rau nga tangata. Tenei te rata hei whakaora, kei Tarawera, kahore i ora taku mate. Ko te Ariki tetahi pihi i mate ai aua tangata. E penei tonu ana i roto i nga ra e haere nei. Tenei ano te rata kei Rotorua hei whakaora, kihai i ora taku mate, koia i kawea mai ai ki konei ki te Kuini hei rongoa mo toku mate.
[I haukotia nga kupu a tenei e Tukihaumene ma, kihai I ata puta tana korero ka noho.]
Te mutunga tenei o nga korero.
Ka mea atu a
(Pukapuka 2.)Na, naTamati Koa Paraone Te Kawana .I mea Te kupu a
Te Kawana i tana korero timatanga ki nga Rangatira Maori o te Huihui kiKohimarama, Ka tiakina paitia te Kawenata o Waitangi e te Kawanatanga o te Kuini.Na, he karanga tana inaianei ki a ratou kia tahuri ki te hurihuri whakaaro mo runga i te ahua kuraruraru o nga tikanga mo te whenua o nga Iwi Maori e mau nei. Ko tana hiahia tenei kia rapua. tetahi tikanga hou hei whakaatea, hei Whakamatara i aua raruraru.
Kua tino mohiotia ko te putake o nga tini pakanga, o nga tini whawhai a nga Iwi Maori o Niu Tirani, he kore ture mo nga whenua e mau nei i nga Iwi Maori, i nga tangata Maori. Mehemea ka takoto tetahi tikanga mo te whenua mo a muri ake nei, ara, mehemea ka peneitia, ko te takiwa roa i nohoia ai tetahi whenua e tetahi hunga, me waiho taua takiwa roa hei whakatuturu i taua whenua ki te hunga i nohoia ai, ara, hei te 20 pea o nga tau he rohe mo te takiwa e nohoia ai tetahi whenua, ka meinga nona tonu iho taua whenua, no te hunga kua rua tekau nei nga tau e noho ana ki reira. Penei, ka kore haere pea nga raruraru whenua a mua ake nei.
Mehemea ka peratia, ka rohea he takiwa nohoanga hei whakatuturu ki te hunga noho, ka rite ki te Ture mo te whenua e mau nei ano ki Ingarani inaianei.
A, tenei ano hoki tetahi; ka pai rawa mehemea ka whakaaetia nuitia e nga
bapu etahi tikanga hei ata whakariterite i nga rohe o nga whenua o tena hapu o tena hapu; ta te mea, ki te kahore e takoto marama nga tikanga mo te whenua, e kore epono te tupu, e kore e kaha te tupu i runga i nga tikanga o te maramatanga, engari, ma enei kia ata takoto, ma enei kia ata marama i nga tangata ka tahi ka pono te tupu.Na, tenei tetahi tikanga; ka puta he tautohetohe mo te whenua, mea ana tetahi iwi, nana, mea ana tetahi iwi, nana; na, me tuku ma tetahi
KomitiRangatira whakaaro tika e whakarite, ko nga tangata mo taua Komiti me tangata ke, me tangata kahore ona tikanga ki runga ki taua wahi e tautohea ra, ma ratou e whakaoti; ka pai ano mehemea hoki ka whiriwhiria he tangata mo te Komiti pera, me whiriwhiri e teRunauga nui, ara, e te Runanga penei me tenei e noho nei ki Kohimarama.Tera ano hoki tetahi tikanga ngawari mo te tautohetohe e whakahaerea ana kei Hinutani, ara, kei Inia, erangi pea tera e tau mo tenei wahi mo Niu Tirani. Koia ra tenei:—He hunga tautohetohe tena, tokorua raua, na, ka waiho ma tenei e karanga kia to korua nga tangata hei kai-whakariterite, a ma tera hoki e karanga kia tokorua ano, ka tokowha. Na, ma tenei tokowha e karanga tetahi Rangatira no tetahi hapu ke hei hoa mo ratou ki ta ratou mahi whakariterite, hei te tangata kahore ona tikanga ki runga ki te mea e tautohea ana. Heoti ano ra, ka waiho ma taua tokorima e ata hurihuri, na, ka kitea kei tehea te tika kei tehea te he, ma ratou e whakaoti; otira kia matua whakaae pono atu te hunga tautohetohe, tetahi, tetahi, kia waiho marire i runga i ta taua tokorima
e whakarite ai, katahi ka whakapuakina ta ratou kupu whakaoti mo taua mea. Ko ta te Kawana tino hiahia koia tenei, ko nga Rangatira me nga tangata Maori hoki o Niu Tiraui kia pono te noho ki tona whenua ake ki tona whenua ake i ranga i te tikanga pumau, kia marama ai te tukunga iho ki ona uri, kia kaua hoki e whai putake e tupu ai he tautohetohe i muri iho. E pai ana etahi o nga whenua te waiho kia takoto toitu, ara, mo te hapu katoa; engari ia, tenei ta te Kawana e whakaaro nei e hiahia nei, kia whiwhi pu tenei Rangatira tera Rangatira, tenei tangata tera tangata hoki o ia hapu o ia hapu, ki te pukapuka
Karauna Karati,hei whakapumau mo ta tera pihi mo ta tera pihi whenua ki a ia ano, ko te nui o te pihi ma tera ma tera kia nui ano, kia rite ki te mea e tika ana mo ia tangata mo ia tangata hei mahi mana.Na, ki te puta he tautohetohe mo te whenua
Karauna Karati,e kore te hunga nona taua whenua e mea kia whakatika ia ki te whawhai mo tona whenua, e kore ia e haere ki te Kawanatanga korero ai, engari, ka ahu tonu ia ki teWhare Whakawa , a ki te tika tana, ma te Kai-whakarite whakawa ia e whakanoho ki runga ki tona whenua, a ma te Ture ia e tiaki kei whakaohoria e tetahi tangata i runga i tona wahi.Ko te mea nana i arai te whiwhi ai ia tangata ia tangata ki te
Karauna Karati,ko nga ngangare ko nga puhaehae o tetahi hapu, pu, otetabi hapu; a tena hoki e pena tonu, e ngangare ano, e maringi ano te toto i runga i aua mea; erangi, kia whakatupu mohio nga tangata katahi ka mutu. Ara, kia ata mohio nga tangata ki tenei tikanga marama mo te taonga mo te aha, ahakoa he taonga na te iwi katoa,tiaki pai ano he taonga ranei na te tangata kotahi, me tiaki pai ano. Na, kia takoto ano tetahi tikanga hei whakaatea i nga kuraruraru o te whenua, hei whakarite hoki i nga tautohetohe whenua, katahi ka tika; ma reira anake hoki tuturu ai te atanoho me te tupu haere o nga Iwi Maori. Na konei ta te Kawana whakaaro i mea ai ki nga Rangatira Maori kia ata hurihuria e ratou tenei mea, kia ata whakaaroarohia, kia ata
tirpotirohia tikatia. Na, he ki pono atu tenei nana, mehemea ka kitea e ratou tetahi tikanga pai mo tenei mea e taea ai, me whakaatu ki a ia, a ka hari tonu ia ki te whakauru tahi, ki te whakaputa i taua tikanga; mehemea hoki e kitea iho ana he tikanga ia e rite ai te mea e hiahiatia atu nei e te whakaaro.Te Whare o te Kawana,Hurae 18, 1860 .
No ka mutu te panui, ka whai korero a
Tukihaumene, (Ngatiwhakaue, Rotorua): Kua pehia e koe nga kapu o mua. Erua nga ra e korero ana, kua puta ke ki te whenua. Ka tika tena, ka tika o korero. Ka oti tenei kupu, katahi pea ka tukua nga whenua ki te Kuini. Kahore oku whenua. Na te aha nga kino o te ao, na te aha nga pu, nga paura, nga mata i hanga ai? Katahi ka huna te whenua e
Parakaia Tararoa,(Tuhourangi, Tarawera): Kahore aku korero—i haere mai ahau ki te kawe mai i aku tikanga; kua tomo ahau ki a te Kuini. Na te Arawa te whakaaro kia tomo ki roto ki te tikanga a te Kuini. Kua oti ano i a koutou e te runanga nei nga tikanga: he whakaae kau atu taku. Ki te ho koe e te Arawa maku koe e kawe ki te whareherehere.
Matenga, (Tuhourangi, Tarawera): Ko te kupu tuatahi maku ki a te Arawa, na te Arawa i ki, ko te whare maru tena—he tomo kau atu ta matou ta te hunga o muri ki roto. Kia pono ta koutou oati: kei oati teka ki te aroaro o te Atua. Kia korerotia tetahi kupu maku, kia puta taku whakaaro whakahe mo ta te Kawana tikanga. I a
Himiona, (Tuhourangi, Tarawera): Whakarongo mai. He mea ngaro i au nga tikanga o enei tau ka pahure ake nei. Ko te mea tuatahi i homai e koe, ko te whakapono, naomia atu e ahau, kiki ana toku ringa—i kite hoki ahau ka ora toku tinana me toku wairua. Muri iho ko te ture: ka kite ahau i te pai, tomo tonu atu ahau. Ko te mea i pai ai ahau, hei whakatika i nga pokanga ketanga. Muri iho ka whakakitea mai e koe te Kai-whakarite whakawa, me te runanga: tomo tonu atu ana ahau; te mea i pai ai hei pupuri i nga mea o te ture. Ko te Kara o te Kuini hei taupoki mo enei mea katoa. Na i roto i tenei tau katahi ka homai e koe ko te whakamate tangata. I runga i tenei whakaaro ka taitu ahau. Katahi ka mahara a roto o toku ngakau he wahi he tenei na te Kawana. Kihai i whakaaturia mai e ia tenei i mua. Heoi ano te mea i whakaaturia mai ko te whiu a te Atua, "E whiu ana te Ariki i tana i aroha ai." Ko te whiu tenei i pai ai ahau mo nga tangata e tohe ana ki te kino. Ko te whakapono kua oti i au; ko te Ture kahore ano i tino mohiotia. E whakaaro tamariki ana ano i runga i te ture. Erangi ko toku tomo ki te Kuini, tomo tonu ahau,—ahakoa whakaturia mai nga mea kino, nga mea pai. Mo te Kingi tenei: kua rite ta matou whakaaro mo tenei, he whakaaro kotahi. Araia nga moni nga mea katoa, no te mea he mea tango mai i roto i a koutou. Heoi tena. Ko te whawhai nei. Ko ta matou i tino hiahia ai, kia houhia te rongo. Ki te ki mai a te Kawana, ekore e oti i au, ma matou ma tenei runanga e tono ki te Kuini.
Kihirini, (Tuhourangi, Tarawera): Ko te take i tomo ai ahau ki a te Kuini ko a matou pakanga: he iti noku, whakawhirinaki ana au ki a te Kuini hei urunga moku. Ka pera ano taku whakaaetanga i tenei takiwa. E kore au e hoki mai ki muri, no te mea kua oti atu au. Heoi ano pea tenei. Tenei taku mo te Kingi: kahore au e pai ki te Kingi; kahore he painga i puta mai i roto i te Kingi, kore rawa, kore rawa. Mehemea no o matou tupuna tenei tikanga, ka whakawhirinaki matou ki a ia; tena he mea kapo-rere i a koutou. Kahore he mea pai i puta mai i roto i a ia. Ehara i a ia nana matou i whakaora: ko te Kuini nana matou i whakaora. Ekore matou e pai kia hoki matou ki o matou kai o mua; ko o matou paraoa he aruhe, ko ta matou rohi he hinau. Kua mahue katoa era i a matou. Tenei tetahi: ko nga ture a te Kawana i homai ai e pai ana; otira ko tetahi taha e pai ana, ko tetahi e whakaki ana i te kino; kia houhia te rongo, mau rawa, katahi ka homai i te ture pai. Na koutou nga tikanga pai, anga iho ano koutou ki ta koutou mea pai i homai ai. (Ka whakahua i tana waiata.)
Perenara, (Tuhourangi, Tarawera): Ko matou tenei ko tetahi wahi o te iwi kotahi ka whakaurua ki roto ki te kotahitanga o tenei runanga ki te kawe mai i nga whakaaro i hurihia i te ao i te po. Ko te tuatahi ko te he o te Rangitake. Kei a ia anake te whawhai, ko te raruraru ia e horopa ana ki te ngakau o nga iwi katoa. He hiahia toku kia mau te rongo ki runga ki te whenua kia whakaaro pai ai ki runga ki te tangata. Kei a koutou ia te tikanga mo tenei kupu kia tau iho ai te marietanga o enei Ture e korero nei tatou. Ko te tuarua ko te Kingi Maori. Ko taku whakaaro tenei kia purua tetahi wahi o te taonga, ara o te moni; kia kinitia i tenei wahi, nana hoki i wahi kia rua nga tumuaki mana ki tenei motu, kia kite tatou e kore e hoki to ratou ahua ki to ratou kuwaretanga; ko tenei e kore au e pai ki tenei kingi Maori kahore he painga, kore rawa! Ko te tuatoru ko te urunga ki te kara o te Kuini. E matau ana koutou ki nga tamariki o te rakiraki: he mea whakapiri ki te matua ke, ki te heihei, na te heihei i awhi, ka paoa, kahore he whakaaro ki tona matua o mua, ka hoki nga whakaaro ki te matua nana ia i whangai. Ko te tikanga ano tenei mo nga tangata, he matua ke i mua, tena inaianei kua uru ki te matua hou ki te Kuini atawhai. Kahore hoki he hokinga atu ki te kino: ko tenei ka uru nei ki te whakapono
Hukiki, (Ngatiraukawa, Otaki): Whakarongo mai, e Ngatiraukawa, e Ngatitoa, e Ngatiawa, ko te kupu tenei e kimihia ana e tatou i nga tau kua pahure ake nei. Kua whakakitea mai e te Kawana tena kupu mo te ruri whenua. Ko ahea ra te kitea ai? Ko tenei mea kua whakakitea mai nei, ka toru nga tau e tatari ana, ko ahea ra ruritia ai nga whenua? Ko nga poaka kua oti te maka, ko nga kau ko nga hoiho kua oti te parani. Ko taku ingoa ko Hukiki: ko te parani mo taku kau he HU pea. Ko te whenua kahore ano i paranitia. Ki taku whakaaro kia makatia te whenua. Ina hoki ko nga whenua e haoa ana e nga rangatira kia nui noa atu, kahore mo nga tutua. Kua homai nei e te Kawana ka tahi au ka mea kua tamaiti tatou ki te Kawana. No te mea e nui ana taku whenua, no reira ka mea ahau me hoatu ki a te Makarini raua ko te Kawana. Ko tenei whenua ka riro ki te ringaringa o te Kuini. I whakapuaki ai ahau i e nei kupu kia rongo nga iwi katoa ki tenei whenua kua hoatu ki te Kuini. Kua tae ra tenei, a Ohau, kei Ingarani.
Ihakara, (Ngatiraukawa, Manawatu): Kia rongo mai koutou e aku whanaunga Pakeha, e aku whanaunga Maori. E whakaatu ana ahau i nga iwi tutua e rua i roto i te huihuinga o nga iwi rangatira. Te take i mea ai ahau he iwi tutua enei iwi erua, ko au e teretere noa ana i te ao nei. Kahore oku whenua. Ko nga iwi rangatira e noho nei i tenei huihui e hara ake i a ratou to ratou rangatiratanga, no to ratou
Parakaia Te Pouepa, (Ngatiraukawa, Otaki): He whakatika taku i te korero o Hukiki raua ko Ropata. Ko ahau he hoa tautohetohe no enei tangata. Ko te tautohetohe te nei kei hohoro matou te whawhai. E hara taku i te pupuri mo te whenua, e ngari mo te kino kei puta. Ka pakaru ano toku tikanga pupuru whenua, heoi ano. Ko te kupu kia hohorotia inaianei, ka pehia e ahau e ngari taihoa. Emea ana ahau kia hipa tenei raruraru, ka mahi ai i era whenua. Mo te mea kua oti te korero ki tenei Runanga. E hoa ma, e nga rangatira Maori katoa, kua mutu ta tatou whakahe i nga
E taea koia e ia te pehi te mana o te Atua? E kore e mate te Rongo Pai a te Atua, kore rawa, kore rawa! Waiho te tangata maori kia mihi ana ki a ratou ritenga tawhito: mehemea ka pai ta tatou mahi ma te ture Maori koia te aha? te waiho kia mihi ana, no te mea hoki "e tangi ana ki tona whenua ka tupuria nei e te Maheuheu, tangi kau ana te mapu, e!" Kahore ra e mate ta tatou tikanga i to te Kingi, kahore!
Ko te mutuunga tenei o te korero. Karangatia ana mo apopo ano korero ai.
Ka timataria nga korero o tenei ra e
E nga rangatira o te Runanga! I te ra inanahi, korerotia ana e etahi o koutou nga kupu whakahe mo te whawhai ki Taranaki. Kua tae aua korero ki Akarana ki a te Kawana, kia tukua mai e ia e te Kawana taua whakaaro mo to raua tikanga ko
"Kia mohio nga tangata katoa ki tenei pu kapuka, ko maua nga rangatira o Waikato ka tuku ka hoko atu nei i enei kainga o matou kia
Hori Karaka , te kai tiaki o nga tangata Maori, mo Wikitoria te Kuini o Ingarani, mo ana uri iho, mo tetahi tangata, wahihe ranei, e waiho ai e Ingarani hei rangatira mona, te whenua me nga aha noa iho i runga i raro o taua whenua. Ka tukua ki aHori Karaka , te Kaitiaki o nga tangata Maori, hei kainga mo te Kuini mo ona uri iho mo tetahi tangata, tane, wahine ranei e waiho ai e Ingarangi hei Rangatira mona, ake tonuatu. Ko te rohe hauraro ka timata ki Tongapourutu, ko te rohe hauauru ka haere i Tongapourutu, ka haere i tatahi a—Te Waitoiara . Ko te rohe ki te tonga katimata i Te Waitotara , ka haere ki uta a tae rawa atu ki Piraunui."Ka tangohia nei e matou enei mea mo ta Waikato wahi i roto i te kainga nei, koia enei:—Kotahi rau e rima te kau pauna moni, e rua hoiho, e rua nohoanga hoiho, e rua paraire, kotahi rau paraikete.
"Tirohia a matou ingoa me o matou tohu ka tuhituhia nei ki Akarana, i tenei ra, te toru te kau ma tahi o Hanuere i tenei tau o to tatou Ariki kotahi mano, e waru rau, e wa te kau ma rua.
" ,Te Kati
".Te Werowero
"Kai titiro,J .,Coates ,George Clarke S. P . A."
—Ko nga ingoa e mau ana i tenei pukapuka no te Kati, e moe nei ki Mangere, no te Wherowhero i mate tata akenei ki tana kainga ki Waikato. Na, ki runga ki o koutou tikanga kua tino pau kua tino riro taua whenua; ko nga tangata, ko etahi kua riro mai ki Waikato, ko etahi kua haere noa atu ki Kaputi noho ai; ko te tino whakarerenga tena o te whenua ta te mea he whenua riro. I te utunga tuatahi, kawea mai ana etahi o nga taonga i Kaputi ki Waikato; ka whiwhi a te Pakaru, ka whiwhi te Awaitaia; kahore mo Potatau, kahore mo Kati; no reira ka tuapouri raua, na, ka kaha raua ki te tono utu ki a te Kawana. Ka oti enei i korerotia, na ka mahara nga Pakeha i taua takiwa he whenua kua oti mai ki o ratou ringa. No reira ka ruritia taua wahi ka tuwhaina ki tenei Pakeha ki tera Pakeha, ka wehea hoki nga wahi i whakaritea iho mo nga tangata Maori i roto i aua whenua. Ka haere mai nga Pakeha o Ingarani ko te pukapuka o tena pihi kei tona ringa, hua noa te whakaaro kei te takoto pai ano, na ka noho ki te pihi i whakaritea mona. Na ka rere nga tangata hoki atu o Waikato ki runga ki nga whenua o aua Pakeha whakakuraru ai, ka ki te Pakeha, nona te whenua, ka ki te tangata Maori nona ano te whenua, na ka tupu i konei te ngakau riri o nga Pakeha o nga Maori. I roto i aua takiwa kuraruraru ka puta etahi o nga rangatira o Waikato a ka ki ki nga tangata o tena whenua, kia pai te noho, kia atawhai ki te Pakeha kei tikina mai ano ka tuarua matenga. Ko te ako tenei a Waikato ki a ratou. I tae atu a Nutone Te Pakaru, o Kawhia, me era atu rangatira o Waikato ki reira, korero pera ai ki nga tangata o Taranaki. Kua takoto ke te tikanga a
I konei ka ui a te Keene ki a te Makarini, Ko te hia tena o nga utunga?
Kote Makarini:—Ko te toru ko tewha noa atu mo etahi taha o nga whenua ki Taranaki. E nga Rangatira o te Runanga, kua hoha pea koutou i tenei korero roa, ka pa hoki he korero mea e ahuareka ai ki te whakarongo.
Na te Runanga:—Kahore, kahore e
Na Te Makarini: E kore au e tino whakaroa i a koutou ki tenei. Kua rongo koutou ki te utunga tuatahi ki nga utunga o muri iho, he maha ke. Kahore ano he utu i enei rangi mo Waitara engari mo nga wahi kua hokona i roto i ia takiwa hei nohoanga mo nga Pakeha. E kawe nei nga tangata o Taranaki ki runga ki te wahi kua riro noa mai ki te Kawanatanga. E kawe ana a Waikato ki te wahi nana i tuku, i te awatea, i horahia hoki e o ratou rangatira, i te ra e whiti ana, i hoatu ki nga ringa o te Pakeha Mehemea he whenua toitu e pai ana; tena ko tenei, he whenua kua pungarehutia, ekore e taea te whakaora ano, tera e ora nga pungarehu o te ahi kua mate. Ma koutou tenei e rapu, e matakitaki, ma nga rangatira o te runanga nei. Ehara i te kupu hoatu hou ki a koutou: i korerotia e ahau ki Waikato, whakaaetia ana e te kaumatua kua moe iho nei, ka ki ia E tika ana. Na te aha ra i tangi ke ai nga whakaaro o etahi inaianei, te waiho kia ata rapua nga tikanga? He hokinga pea tenei ki nga ritenga o namata. E rua nga take i kitea e ahau nana i whakakaha enei tikanga: ko te take pupuri whenua tetahi, ko te mahi whakatu Kingi tetahi.
No te nohoanga ki Kaputi he tangata pai a
E mohio ana koutou e kore e riro noa te pihi o te tangata; i mua, i a Ngatituaho i a Ngatihinga nga totara me nga kai o te awa o Waitara. I mohio ano a Ngatikura me Ngatituiti ki tenei, he mahi hokohoko hoki ta ratou ko a ratou kai ke ka hoatu hei utu mo nga totara mo nga paewai. Ko Karewa te rangatira o era, o Ngatituaho o Ngatihinga. Ko Ropoama e noho nei i Arapaoa, he uri no aua tupuna tahi, ko ia ko aua iwi, nona hoki. Ko te Patukakariki, tama a Karewa, teina hoki o Ruatokaanuku, e eke pea ki runga ki taua whenua. Mehemea he wahi ano tona i reira, e tika ana, i te puare tonu te ara ki a ia hei putanga mo tana kupu pera, heoi, kahore auo kia puta tae noa ki naianei. Kahore a te Kawana mea kia kaua e whakarangona te kupu tika a tetahi tangata e mea ana ki te whenua, mehemea ka whakaputaia tikatia mai. Kaua e mea horihori, i a te Teira anake te utu mo te whenua ki Waitara. E hara i a ia te wahi nui o taua whenua, engari, he mangai ia no te hunga hoko. Ko te pukapuka hoko tenei o te whenua ki Waitara ka korerotia atu nei e ahau kia koutou:—
"
Kia mohio ra nga tangata katoaki enei Pukapuka, no tenei ra no te rua te kau ma wha o nga ra o Pepuere, i te tau o to tatou Ariki kotahi mano e waru rau e ono tekau (1860), ko matou ko nga Rangatira Maori me nga tangata maori hoki o Niu Tireni e mau nei nga ingoa i raro nei, hei whakaritenga mo nga pauna moni e ono rau (£600) kua utua mai ki a matou E Parete mo teKuini Wikitoria (a e whakaaetia nei e matou te rironga mai o aua moni). Ko matou katoa ko ia tangata ko ia tangata, a ko tenei Pukapuka te whakaaetanga, ka hoko nei, ka tuku nei, ka hoatu nei, ki aKuini Wikitoria ki ona uri ki ngaKingi Kuini ranei o muri i iho i a ia me ona e hoatu ai, taua wahi whenua katoa ko Pekapeka te ingoa.
"Ko Nga Rohe:"Ka timata kei te Piti kei Onatiki, ka ahu ki uta maro tonu tika tonu ki te Kohia, ki te hua nui te ara kei te Mamaku, ka tae ki reira, ka ahu ki te Whakarua i runga i te ara kata, ka tae ki Pukeruru, ka heke ki Maungahakaia ki te taha o te Wai e huaina ko Mangahinau, ka tae ki reira, ka ahu ki whakatai haere ki Opatito, ki te kahikatea e tu ana ki reira, a ka haere tonu ki Arakauere, ka tae ki reira, ka ahu ki te Whakarua, ki Pukekohe ki te papa ki uta o te Pa, ka tae ki te pari ki te Whakarua ka ahu ki whakatai i runga i te pari, ka tae ki te
taiepa keri ki Mataiwhitu,ka ahu kei te Whakarua, ka haere tonu ki te awa Waitara, ka tae ki reira, ka ahu ki whakatai ki roto i te Awa haere tonu ki te kongutu ki te Piti, ka tae ki reira, ka ahu ki whakatonga haere tonu ki te Piti tae atu ki Onatiki ki te timatanga ano. "Me nga Tikanga katoa me nga mea katoa o taua whenua me te Tikanga me te Putake me te Panga me te Wahi me te Tononga o matou katoa, o matou takitahi ranei, e mau ake nei ki taua whenua. A hei mau tonu taua whenua me ona mea katoa ki a te Kuini me ana e hoatu ai mo ake tonu atu.
"A hei tohu ano tenei Tukunga kua tuhia nei o matou ingoa.
( Signed ) Tamatix (his mark ) Raru
Rawirix (his mark ) RaupongoTe Teira Manuka Hemi Watikingi Pataka
Paranihi
Epiha te Hoko
Weterere
Hori te Kokako
Rewirix (his mark ) Kaiuri
Erueru Raurongo
Morex (his mark ) Whatu
Hita Tupoki
Herax (her mark )
Ripeka
Hira
Rakirax (her mark )Te Ringa Makaretax (her mark )Te Motu
Ramerix (her mark )
Wikitoriax (her mark )Te Watene x (his mark )"I tuhia i te aroaro o
(Signed ),Robert Parris District Commissioner ., John L. Newman Settler .E. ."W. Stockman
—Ko te rohe o uta kahore ano i tapahia; mo nga tautohetohe hoki i peneitia ai; waiho tonu kia tuwhera, e tuwhera mai nei. Na, ko tenei, kei te mea mai koutou me etahi atu rangatira, he ohorere no nga tikanga i pouri ai koutou. Ki ta Waikato mana e whakaae te whawhai ki ia iwi ki ia iwi ka tika; kahore i mahara kua korerotia i roto i nga tau maha. Kahore i porangitia ta te Kawana whakahaere. I tana haerenga ki Taranaki i tae ano tana pukapuka ki a
Heoi ano, ka rongo koutou ki nga take o tenei whawhai ki Taranaki, kia korerotia te pukapuka a te Kawana ki a koutou.
Na ka korerotia—
(Pukapuka 3.)Na Tamati Koa Paraone, Na Te Kawana.He mea kua puta te hiahia o nga tini rangatira e noho runanga nei ki Kohimarama, kia ata korerotia tikatia ki a ratou nga
mabi ki Taranaki. Na kua whakahau iho a te Kawana ki aTe Makarioi kia korerotia tikatia atu e ia nga korero katoa o Taranaki ki a ratou.Tena nga
rangalira e rongo ki a ia; he tokomaha nga tangata Maori o taua wahi kua tino tohe ki a te Kawaua kia whakamutua e ia a ratou mahi whakaheke toto, mahi nga-ngare i auau ionu i roto i a ratou, ohooho tonu ai ngataugata e noho ana ki tera whenua, i matemate ai ratou whakamaori, i ora iti ai hoki nga Pakeha.Na, whakaaetia ana e te Kawana i runga i to ratou tino tohe, whakapuakina nuitia ana e ia tana tikanga i
tetaht hui i Maehe, 1859. I reira ano hoki aWiremu Kingi . Heoi tu anaWiremu Kingi ratou ko etahi hoa ona, hunga whakahe ki te hoko whenua, takahia iho nga kupu a te Kawana, tangohia ana ki a ia te mana i runga ake i etahi, mana hoki e tami te whakaaro a etahi rangatira kei mea i ta ratou i pai ki o ratou taonga ake.I reira ano a
Wiremu Kingi i te homaitanga aTe Teira i te whenua I tana whakahaerengaboki i nga rohe. I reira ano ia i te tukunga o nga moni ki aTe Teira , a kihai ia i mea i reira mana tetahi taha. Na, pana ana e ia nga kai-ruri, a i te karangatanga kia haere mai kia kite i a te Kawana, kia korerotia tana ekenga ki taua wahi whenua, i te take ranei i poka ai ia ki reira, na kihai i pai, kihai i tae mai. Na, te nohoanga o taua whenua e nga hoia a te Kuini, na ka hanga pa ki reira, ka puru hoki i te huarahi. Heoi tukua noatia ana kia haere marie atu, ko te pa ka whakahoroa. Te kati hoki i konei, ka hanga hoki i te rua o nga pa. Whakahoroa ana hoki tenei, a inaiauei kua hanga hoki etahi atu pa whawhai. a e noho tonu mai ana i runga i te whawhai ki a te Kuini.Na, ka kitea e nga rangatira, ehara i a te Kawana nana i timata te whawhai, ehara hoki i a ia te hiahia, hua atu. na
Wiremu Kingi ano; otiia maTe Makarini e ata whakataki enei korero katoa.Whare o te Kawana, Hurae 19, 1860 .
Ka timataria te korero e
Nopera (Ngatiwhatua, Kaipara): Whakarongo mai e te iwi ki te ritenga o taku korero. E korero ana ahau ki oku Pakeha, ara ki aku matua, ki aku tuakana, ki aku teina. I te mate kua hoki mai, i te ngaro kua hoki mai: ko aku matua tenei nana au i kukume ki te ora. Heoi ano, na konei au i titiro ai ki nga maunga ki nga raorao, na aku Pakeha. Kia rongo koutou kei nga nupepa o te Kawana taku korero. Ki te mate tetahi tangata Maori i te Pakeha, ko te Pakeha me homai hei utu mo tona he; ki te mate tetahi Pakeha i te tangata Maori, me hoatu te Maori hei utu mo tona he, kua rite raua. Kua noho te pai me te kotahitanga, Kahore he wehenga o enei: ko te tangata kohuru ko ia ano te utu, ka rite tana mahi i a ia. Ki te tahae te tangata Maori i nga mea a te Pakeha ko ia ano te utu, kei a ia ano tana he. Ki te kai i te rama ki te taone, ko ia ano te
Katipa Te Awarahi, (Ngatiteata, Waiuku): Whakarongo e
Petaera Wharerahi (Ngatituwharetoa, Taupo); I rere mai au i te kingitanga. No te Arawa ahau, no taku whaea. Ka pa au ki Tarawera, ki Rotokakahi, ki te Rotoiti. He iwi noku enei. I wahi mai au i runga i taku papa. Na Tuki te kupu, na Parakaia: kua oti i a raua te korero, ara, te kupu ki a te Kuini. He herehere i riro i kite ai au i a Ngapuhi. Ka mau ahau kei nga Minita, ka riro mai; he mea hoki naku kei hoki mai a
Porutu (Ngatiawa, Poneke): Ko nga kupu katoa o te hui nei kua tika katoa ki runga ki te pai. Me tau ano hoki, e Tamihana, e pai ana. E kore te Pihopa e noho tonu i te kainga kotahi; engari e kawe ana i te Rongo-pai ki ia Wahi ki ia wahi. Ko tena e mea mai na hei Whanganui, e mea ana au ma nga Pakeha e mea hei hea hei hea aha
Tukihaumene (Ngatiwhakaue, Rotorua); (Ki a Waikato): Haere mai, e taku tamaiti, haere mai i runga i nga he o nga tangata nunui! E hara ia i te tangata iti ki runga ki te tikanga Maori, na ka whai ia ki tenei tikanga whakanui ake i a ia. Haere mai, kahore ou whakaae ki te Kingi; kati to whakaae. Kati hei whakaae ki a ia ko te Heuheu, ko Turoa, ko te Moananui pokanoa.
(Ki a
Pehimana (Ngarauru, Waitotara): Ko te ritenga o Ngatiawa i tona whenua i Tongaporutu tae noa ki Ngamotu. Na i uru ano Taranaki ki roto ki te utunga, kei Katikara te rohe i te utunga a Wairaweke haere tonu atu Kaoa, ka rohea mai ki Taranaki, haere tonu atu kei Patea te rohe; ka kotia mai Ngatiruanui, ka timata atu i Patea kei au tae noa ki Whenuakura tae noa ki Waitotara. E kimikimi ana oku whakaaro ki te utunga a Potatau i taku kainga. E noho ana ahau i e kumea ana e Potatau i raro; ko te Ngatiawa i haere i te heke ki Kaputi ko Taranaki ko Ngatiruanui: ko au kahore au i haere i te heke i runga ano ahau i toku kainga e noho ana taea noatia tenei ra. I te tau 1858 ka tu maua ko toku whenua ki te aroaro o te Kawana raua ko te Makarini kahore ano i I oti e takoto kohuku nei. E whakaae ana ahau ki te kupu o
Parakaia Te Pouepa (Ngatiraukawa, Otaki): Whakarongo mai e te Waka. Ka whai ahau i runga i tau i mea nei koe kei hea ranei te take. I haere mai ai koutou, kei te Kingi Maori ranei, kei te he ranei o te Rangitake? E tika ana tau, ko nga mea ano e rua na te take i haere mai ai matou ki tenei huihui. Kua koharihari nga korero mo te Rangitake i enei rangi kua pahure nei. Ko te wahi e hirawerawe nei i toku korokoro ma te Kawana e mahi, maku hoki e kawe ki toku whenua mahi ai. Kahore he mea i raruraru ai matou ko enei e rua anake. Ko Potatau tena, kua hokona a Akarana ki te Kawanatanga waiho iho e ia nga Pakeha kia putu ana, haere ana ki Waikato whakatu ana i aia hei Kingi. He ahakoa e pai ana ano tana kupu, kua rongo ake nei tatou ki a te Waka, ko tana kupu kia atawhai ki te Pakeha. E haere kau ana te rongo whakatu, Kingi a Waikato, e pai ana ta Potatau. Tenei hoki tetahi o ana kupu, "Horoia ahau kia ma." Ki au me hapai e tenei runanga
Ko te mutunga tenei o te korero Karangatia ana mo te 23 o nga ra ka korero ano.
Ka oti te tuwhatuwha haere nga pukapuka tuarua a te Kawana ki nga rangatira o te Runanga, na kei runga ko te Makarini, ka mea:—
E nga rangatira o te Runanga nei, ka oti te taha ki nga korero o nga ra kua pahure nei; ki taku whakaaro me tahuri tatou ki te whakaaro i nga kupu o te pukapuka a te Kawana mo te roherohe i nga whenua o ia hapu o ia hapu. E mea ana hoki etahi ki te hoki ki o ratou kainga koia au i mea ai me korero tenei inaianei, kaua e tuku atu kia roa. Ko nga tino korero enei, ko nga korero o te pukapuka tuarua o te Kawana, ko etahi tu korero me waiho kia takoto ano inaianei. Kei te matau koutou, ko te whenua te take i tupu ai te tini o nga kuraruraru i roto i a koutou. He he nui kei roto i nga tikanga Maori mo tenei mea mo te whenua; ki te mea ka haere tetahi tangata ki te roherohe i tana wahi ka
Kei te ngaro to koutou nuinga: ekore e pai kia ohorere to koutou whakaaetanga ki tenei tikanga, engari kia hoki ki o koutou kainga me ata whakaaro me ata hurihuri ka tahi ka ahu mai te whakaae ranei, te whakahe ranei, ka tika. Kei whakaae noa koutou inaianei, ka hoki atu ki te kainga, ka puta te kupu taunu o te iwi. Tenei tetahi kupu whakahe kua puta i etahi o koutou mo te tikanga hoko whenua. E ki ana he iti no te utu, he tarapene mo te eka, ka hokona ano e te Kawanatanga ka tahi ka nui te utu, ka tae ki te rua pauna. E tika ana ano tenei, otira ka waiho te whenua kia takoto noa ana, kahore ona hua; ka riro i te Kawanatanga ka ruritia, ka tahi ka meinga he whenua. Ko enei moni e riro ana i te Kawanatanga e utua ana ki nga kai hanga i nga pereti, ki nga kai mahi i nga rori, kia pai ai te ara hei kawenga i nga hua o taua whenua ki nga Taone hokohoko ai. E kore ahau e huna i a koutou, ko nga whenua e riro mai ana i te kawanatanga, e kake ana te utu, ina hokona atu ano. Kahore i huna tenei kupu e ahau i a koutou i au e hoko whenua ana. Te mea i kake ai te utu e marama ana. E mohio ana koutou, e nui rawa atu ana te utu mo nga whenua e takoto ana i waenga taone, e iti ana mo nga whenua e takoto noa ana i waenga koraha; ta te mea. ka nohoia ka mahia e te Pakeha, katahi ka kiia he whenua, ka kake hoki te utu.
Waihoki, e mohio ana hoki koutou ma te mau tika o te taonga o te whenua ranei, ma reira anake ka ahuareka ai ki te tangata. Ka tukua a koutou whenua ki a te Kuini, ka hokona atu ano e te Kuini ki ana tangata, ahakoa Pakeha, Maori ranei, heoi ano, ka kite ratou ka takoto marama nga take, katahi ratou ka whai ngoi ki te mahi, kite whakapai i te whenua; na konei i tupu ai nga wahi kahore nei he kurauraru. Otiia ki te takoto kuraruraru te whenua kahore i marama nga take e kore e ahuwhenua te tangata, ka mau tonu tona ahua maori—kahore e nohoia nuitia e te tangata, kahore he ture, kahore he kawanatanga, ka wehi tonu te tangata i te kohuru i te tahae, a ka rawakore noa iho.
He korero tenei mo te wehewehenga o nga whenua. E korerotia ana kotahi te he o nga Karauna Karati he maumau i nga moni. E kore pea e nui te atu. E mea ana au me pehea ranei he tikanga; otira ma te Kawana ano e kimi mai he Maori he Pakeha hei tiaki i aua whenua. Ka koa toku ngakau ki tenei mea. Ahakoa kotahi te kurupae o to te Pakeha tikanga kua ekengia, e pai ana I ahua pouri i te taenga mai o te Rongo-pai; ko tenei
Mo te whenua tenei korero. Ka nui te tautohe inaianei mo nga paenga o nga whenua. Ka riri korua ko to hoa ki to korua paenga. ka kawea mai kia kimihia e te runanga nei; ka kitea ka tika ki a koe, ka pana te mea he. Koia au i mea ai e marama ana ahau ki tenei tikanga. Ko te runanga te nei hei whakamarama i o tatou tikanga.
Tukihaumene, (Ngatiwhakaue,) Maketu: E kore au e tipokapoka; ko te Kuini anake, ko te Kawana anake. Kua puta taku kupu, pehia ana taku kupu. Hei aha ma tatou te kino o te whenua? Kia pai te whakaaro kei rere mai te kupu ke.
I te tuatahi ka tae mai te Minita ki to matou kainga, ka ata whakarangona marietia nga tikanga o te whakapono ka kawhautia te ripeneta, ka tahi ka mohiotia he tika, he he. Ko te tangata i porangi ki te iriiri kihai i roa kua taka ki te he: me i waiho kia ata tutuki, engari tena, maro tonu te tu. Koia ano tenei e maharahara nei ahau ki tenei tikanga, me hoatu ki te nuinga kia ata whakarangona e ratou. Ko tatou he mea kohikohi mai e te Kawana. Ka tahi taku huihuinga ki te Kawana, kia te Makarini. Tenei au tenoho korero kore ana.
Irimana, (Ngatiporou.) Turanga: He pera auo taku. Ko taku korero ki a koutou he korero tara. Ko etahi o nga kaumatua mo te riri anake, tokorua nga mea kihai i pai, ko Tapui ko Kaiaia. Ta raua i pai ai ko te oranga mo te tangata. Ka haere atu te tangata ki te aroaro o Tapui ka mea atu, Korero ra i te korero o te toa. Ka mau ia ki te tukari ka mea, "Whakarongo e nga tamariki. He tini nga rakau e karohia ana; kotahi ano rakau e kore e taea te karo-werohia ki te whenua kotahi mano kete i te tau kotahi; ka werohia ano, erua mano kete i te tau kotahi. Ko taku kupu tenei, mahia te kai hei oranga mo o koutou tinana: kia pai te noho, kei kore koutou." Ka tae mai nga Mihanere me te Rongo-pai ka mea kia whakarerea te kino kia ora nga wairua, kia pai te noho i te whenua. I a ratou ano e kauwhau ana, ka mau matou, kotahi mano ki te iriiringa; ka mau ano, erua mano ki te hapa; te tukunga mai e rua mane ki te whakapakanga; ka poto matou i a ratou patu. Ka kitea he ara mo matou. Ka tukua o matou tamariki.ki te kura; ka tukua mai ko te Minitatanga. E rite ana a Kaiaia ki nga Minita: ko Tapui ki a Kawana. Ma te tangata mohio katahi ka pau nga kupu o Kawana. Ekore au e mea ka tomo au ki te Kuini: kia kite ara au ka tahi au ka tomo.
Ko te mutunga tenei o te korero. Ka karangatia mo apopo ka korero ano.
Timataria ana e
teratanga a Kawana i ana taonga. Na kua tae mai au, kua kite au i te teratanga. Na konei au i kite ai i te he o te tera Maori. Na, kahore he korero ke atu maku. Heotiano ka mutu.
[Ka mea atu a
Hohepa: E Rira, whakamaramatia mai tau kupu ki a
Ka rere au inaianei ki runga i nga korero hamuhamu a
Whakarongo mai e te runanga nei! Kotahi tonu taku i kite ai, ko te kai hapainga mo Ropoama, ka moe i te mokopuna a Rauakitua. He piharau te kai i mahia. Naku ano tetahi taha o taua kai, ara, naku i mahi. Taku pa ko Papanui. Ehara i a ia anake nga piharau i mahia, i kiia ai na
Mo runga i tena i kiia mai na i peia a Enoka e Ropoama i runga i taua whenua: e mohio ana ahau ki tena. He waka ano tona, he waka ano to tetahi. Tona waka ko Kapakapanui, toku waka ko
Ko te whitu tenei o nga tau i hoki mai ai maua ko Matene i Rotorua i a Te Mete, i te whakakotahi i nga iwi ki runga ki te Kawanatanga. He hokinga tenei ki Taiporohenui. Ka tuhia mai nga pukapuka a Taranaki, a Ngatiruanui ki a
Hukiki, (Ngatiraukawa,) Otaki: Na, e
Na, kia korero au inaianei i taku korero mo Taranaki. Ka hoko a
Pirikawau, (Ngatitoa,) Akarana: E te runanga nei! E mea nei te kupu a
Inaianei he korero whenua tenei. E mea ma, kia ki atu au ki a koutou ki te Pakeha. Kahore au i karanga ki a taua taua. E kore koe e waiho kia whakangaromia e te Maori. Ka pai Waikato i nga ra e haere ake nei. Ko te rakau i kite ai taua he mea whakatu noa na te Maori—kahore ona ritenga. Ko taku ra tenei: me atawhai koe (te Pakeha) ki au. me atawhai au ki a koe. Ko taku atawhai tenei ki nga Pakeha. Ko tenei kua rawe tenei iwi ki ahau, kua rawe! Ka pai au, e Ma, ka pai au ki a ratou! Ko tetahi wahi atu: e kore au e tahae i tona whakaaro. E kore au e tahae i te whakaaro o Waikato: ma Waikato tana whakaaro; maku, hei taku whakaaro ano, ka puaki atu nei ki a koe. Ko tenei, e Ma, kia pai to whakatuputupu i nga tarutaru i roto i to kaari kia pai, me au e whakatupu ana i taku kaari. Me korero koutou, nga rangatira Pakeha, ki nga Pakeha tutua. Me korero, ta te mea kei reira te
Tukihaumene, (Ngatiwhakaue,) Rotorua: Ka tahi ka rongo toku taringa i te kupu. Kahore i kitea atu ko mea te mea, ko te Kuini ko te Kawana maku. I whakaturia te Kingi hei aha? Mehemea i ahu mai i te Kuini te tikanga, ka tika.
Kuruhou Rangimaru, (Ngatiraukawa,) Manawatu: Kanui te raruraru o enei korero. Tu ake he hapu tu ake he hapu. Ka mea au, whakamuiua enei korero, kia whakahokia ki tona kainga ki tona kainga mahi ai. Tena ano etahi rangatira i noho atu i te kainga. Kotahi tonu te mea i whakaaro ai au, ko te whenua kia ekaekaia, kia noho tena tangata tena tangata i tona wahi i tona wahi. Koia au ka ki atu ai he ao ka rere ke. he po ka rere ke. Na konei au i mea ai, e Ma, whakahokia te iwi nei ki runga ki tona kainga mahi ai. Whakahokia ahau, a Ngatitoa. a Ngatiraukawa, me tera iwi me tera iwi, ki tona kainga ki tona kainga mahi ai.
Na, ko
Kia rongo mai koutou ki taku whakaaro mo
Kia rongo mai koutou, ka raruraru tatou i tenei ingoa e whakahuatia ana i roto o Waikato, ara, ko te Kingi Maori. E whakahe ana au ki tenei Kingi. Ka mutu tena korero.
Ko taku tenei, ko te Kawana ano hei matua mo tatou, kia topu ai tatou. Otira e kore tatou e topu,
Kua mohio
Na, he korero ano tenei mo nga runanga Pakeha. Kia rongo mai koutou. Na Te Makarini ano te korero ki a maua ko Matene, ki a
Tenei hoki tetahi korero aku, ara, he korero mo taku takuta i Otaki. Mei kore tenei takuta kua mimiti haere nga tangata. Ko taku huarahi tenei e kimi nei au inaianei, kia whakanuia he moni mo taua takuta. Ko nga moni enei e homai ana e te Kawanatanga ki a ia, e rima tekau pauna. Na, he roa nga wahi hei haerenga mo taua takuta, e iti ana nga utu mona. E mea ana au me whanui. I mua i kohikohia e matou, e te Maori, kotahi rau e rima tekau pauna, mo tetahi takuta mo to matou kainga; na, rongotaimatia ana e te Maori, kahore kau i utua. Na, ko taku tono tenei ki te Kawana inaiaianei, kia whakanuia he moni mo te takuta e noho nei i Otaki.
Tenei hoki tetahi kupu, mo te taone ki Otaki. (Na whakakitea ana e ia te mapi.) Na, ko to matou taone tenei. Kua ekaekahia nga wahi o te taone. ki tena tangata tona kuata eka ki tena tangata tona kuata eka. Na, e mea ana au inaiainei, me homai he Karauna Karati mo aua pihi, kia whiwhi ai tena tangata tena tangata ki te Karati mo tona pihi. Kua taiepatia nga pihi, kua tupu nga rakau, he pititi, he aporo, he aha, he aha. Tenei ano a Hukiki, a Parakaia, a Moroati, me etahi atu o matou e noho nei; a e mea ana taku kupu, kia homai
Tenei hoki tetahi korero. Ko Mana he moutere, enohoia ana e te Pakeha inaianei. Ka toru te kau nga tau i nohoia ai e te Pakeha, ko Pero te ingoa. Ka homai e taua Pakeha he paraikete, he tupeka, he paipa, he paura, ana tonoa e matou, na, no muri nei ka mea ia he utu tena mo te whenua nei. Na, whakawakia ana taua wahi e
Tenei ano hoki tetahi korero: kia rongo mai koutou. He nui nga kau Pakeha i toku kainga. Ka pouri ahau, ta te mea ka pau nga tarutaru o toku kainga hei kai ma ena kau. Engari me utu mai ano aua tarutaru
Tenei hoki tetahi. E tohe ana au ki te Kawanatanga kia Whakaaetia e ratou tetahi whare mo matou i Poneke. Ko koutou, kua whiwhi. Ki Akarana, ki Wakatu, ki Whanganui, ki Potikupa, ki Otakou, kua tu he whare mo nga Maori. Ko Poneke anake i kore. Ko matou ko nga tangata o Otaki, o hea atu o hea atu, e haere atu ana ki kona, na kahore he whare mo matou. I whakaaetia ano he moni imua, e rima rau pauna, na whakakahoretia ana e Takuta Petatone, raua ko
Kia korero ano au i tetahi kupu. Ka puta taku whakaaro i mua kia tukua atu tetahi wahi whenua ki a te Pihopa, hei kura mo nga tamariki Maori. Ka mea au kia ata whakaritea he wahi; na ka huihui mai a
Pehimana, (Ngarauru,) Whanganui: Tae ake te korero ki taku kainga, ka haere au ki a
Ko te mutunga tenei o te korero. Karangatia ana mo apopo ano korero ai.
Ka mea te kupu a
(Pukapuka 4.)Na Tamati Koa Paraone, na te Kawana.Kua whakahau iho a te Kawana ki a
Te Makarini kia whakamaramatia e ia ki nga rangatira o te runanga ki Kohimarama te tikanga o nga Huuri whakauru (ara, te runga te kau ma rua); na, kia oti tenei e ratou te ata hurihuri marire me whakapuaki mai i a ratou whakaaro, me ta ratou i paiai, kia mohio ai ia.Te Whare o te Kawana,Hurae 24, 1860.
Tenei ano te kupu hei whakahe i te mahi a taku tamaiti a
Ka nui taku whakapai ki a Ngatiraukawa, he nui no ta ratou tango ki nga tikanga Pakeha. Kaua e whakaititia te wahi ma ratou, kia nui te kaanga ahi mo te iwi mahi. Ko to ratou wharekarakia, nui atu te pai. Kahore he wharekarakia i Niu Tireni hei rite. Na te Maori ano i hanga. He whakairo Maori a roto, he paraki Pakeha a waho. Koia au i mea ai kia nui he whenua rahui mo ratou. E ngari ko nga tangata e pai ana ki te Kingi Maori me whakahoki ratou ki Maungatautari.
Tenei etahi kupu aku, mo nga Minita
Tenei ano hoki taku kupu i wareware i au mo te whare Maori ki Poneke. E £500 i whakaritea. Riria ana e Petatone raua ko
Na tenei hoki tetahi kupu aku. Kia tohe atu tatou, te Runanga nei, ki a te Kawana kia whakaritea tetahi kura mo a tatou tamariki tane, wahine hoki, hei whakamohio i a ratou; kia tino tupu ai te Maori, kia penei ai me te Pakeha. Ko nga kotiro kia whakaakona nuitia, kia marena paitia ki o ratou hoa Maori i pai ai, kia tupu ai te tamariki hei whakamaranga i te ingoa o te tangata Maori.
He kupu tenei mo nga rori. He mea naku kia rite ai a matou huarahi ki a te Pakeha. Ka haere ahau ka tono ki te Maori ka homai tana hikipene, tana hereni, tana hawhe-ka-raone; na te Pakeha ka homai he pauna, he te kau hereni. Ka huihuia e ahau e toru te kau pauna nga moni a matou i kohikohi ai, ka tae atu ahau ki te Hupereteneti ka apitiria mai hoki e toru tekau pauna. He whakaritenga hoki tenei mo te pai o te Pakeha, e awhina mai ana i nga mahi a nga tangata Maori. E whakama ana ahau, mo nga tikanga e mahi he nei, e mahi kuare nei, te Maori; kaua tatou e mea tera emate i a tatou te pakeha. Me whakaaro tatou ki te rangatiratanga a te Pakeha. He motu iti to
Ka ki mai te Makarini, "No te Maori no te Pakeha; otira mo apopo ka whakaatu ai ahau i te tikanga o taua kupu o te Kawana ki a koutou."
Mo Taranaki tenei: kua karangatia a Taranaki hei kainga pakanga. E korero ana a
Ka tu mai a
Na, e mea ana ahau, kia tukua ahau kia haere ki Waitara, kia kite ahau i a
Pirikawau, (Ngatitoa,) Akarana: E nga rangatira o te runanga nei. Ka whakatika ahau ki te kupu a Hohepa, kua rongo nei tatou. E tika ana. Kia rongo mai koutou, e toru oku iwi, ko Ngatitoa, ko Ngatiraukawa, ko Ngatiawa. Tukua a Hohepa kia haere, kia korero ia ki a
Ka tukua e ahau a Pukekohe ka whakaaturia e ahau nga rohe, rite ana taua raina. Tonoa ana te kai ruri, kapea ana e ia taua rohe, tango ke atu ana. Ka kite ahau kua he te rohe, ka korero ahau ki a koutou, ki nga kai tuhituhi o Kawana. Ka mea koutou na te Maori pea i neke ke te rohe. Nou, noku tenei he. Na Pihopa i tono atu ki a Kawana, katahi ka hoki mai a Pukekohe, otira kei a
E hara i au tenei whakatunga Kingi, kahore a Waikato puta noa ki waho. Engari na Turoa, na
Kahore oku whenua. Kua riro katoa oku whenua i runga i toku kuaretanga. No te rironga o aku whenua i a koe ka kataina ahau e koe mo toku kuaretanga. Ka mea na hoki koe mo tenei Kingi, e he ana. Ka rua whakahokinga i au ki runga ki toku kuaretanga Ka pikaua toku he ki runga ki ahau pehi ai. He aha koe te kaiponu ai i te whakapono, te ture, te aroha? I tukua paitia mai enei e koe ki au. Na te ingoa o te Kingi, na konei ka whakahe koe. Ka tahi tenei tikanga au, te runanga.
Rere, ko to tika tenei e Ma. Ko Taupoki, te whenua i tautohetohea e matou ko Ngatiwhatua, tata ana ki te he, purutia ana e koe nga moni, kahore i tukua ki tetahi ki tetahi. Ko to tika tenei. Mehemea i peneitia te tikanga ki a
Ko te mutunga tenei o te korero; karangatia ana mo apopo ka korero ano.
I a te Makarini te timatanga o te korero. Ko tana korero tenei:—
E hoa ma, e nga rangatira o te runanga. Tenei pea koutou te
Ko ta te Kawana tenei i whakaaro tonu ai kia kaua e kake tenei pakanga, kia takoto tetahi tikanga e mutu ai te whawhai. Ko ta te Kawana i pai ai ko te rongo mau, otira, me pewhea ka puta ai taua tikanga pai, mehemea ka whakatari tonu te tangata ki aia ki te whawhai ?
E mea ana etahi, mehemea i waiho ki a
Kua rongo noa atu koutou, no mua te whakaaro o Taranaki o Ngatiruanui mo te patu i nga Pakeha. Ka whitu enei tau ka pahure nei, e mau tonu ana taua hiahia (mo te patu Pakeha). Kahore tenei tikanga i nga hoia kia patua nga tangata ringaringa kore, e haere noa ana. I mua tate ake nei ka haere teiahi Pakeha ki Waitara ki te kimi i ana kau, na puhia ana, e toru mata i tu, a e kiia ana e kore e ora.
Ki ta te korero, kua rapu a Kawhia i te tikanga e mau ai te rongo; otira i te ngahere nga tangata, i te ngaro noa atu, na kahore i ata mohiotia e
Na ko nga korero a Tamihana raua ko Mohi, e takoto ngawari ana nga kupu whakoki atu. Taria ahau e whakahoki i o raua korero. Ka tika ano kia whaki nui koutou i o koutou whakaaro, otira e kore au e mea kia riro i au nga korero o tenei ra, i runga i te whakahoki kupu, ta te mea he korero nui enei te takoto mai nei hei rapurapunga ma koutou.
Kua mea etahi o koutou kia whakaaturia ki a koutou nga tikanga o te Tiriti o Waitangi. Kua tukua mai e te Kawana taua Tiriti kia korerotia e au ki a koutou, a hei akuanei te panuitia ai. Ki te kite koutou i tetahi wahi kihai i ata mohiotia, e mea ana a te Kawana maku e whakamarama atu.
Kua ki mai hoki te Kawana kia
Ihikiera Te Tinana, (Ngatiwhatua,) Kaipara:—E te Makarini, e aku hoa Pakeha,
Kotahi hoki taku kupu mo Taranaki. Ka tangi ano te tamaiti, ka tutu ranei, ka pa ano te whiu o te matua ki aia; kia mutu ra ano tana tutu, ka mutu ano te whiu. Heoi taku.
Otene, (Ngatiwhatua,) Kaipara: E hoa ma, e nga Pakeha e noho nei. Kahore he reo ke, kahore he rangi ke, kua mate atu oku tupuna i mua, a kua ora mai ano, koia tena e noho mai na koutou. I ahu mai koutou i a te Kuini. Koia tenei, e te runanga nei, kia mahara ki to ratou matua ki a te Kawana. Ko toku tikanga tenei mo nga iwi e kino nei ki te Pakeha, e kore ahau e haere ki ko, ki ko, ma ratou e tiki mai te Taone nei, ka tangi ahau ki tena. Ka pa te whiu ki a Kawiti nana tana mea; ka pa ki a
He kupu taku mo te Tiriti o Waitangi. I te tuatahi ka tae mai a
Koia ano kei a koe, e Hone, i whakaaetia ano e o matou kaumatua taua Tiriti o Waitangi me te maru o te Kuini. Kahore a
E rangi me whakahe te kupu a
Maku hoki o whakahe ta Mohi, e ki ana
f Mehemea e hiahia ana ia ki te pupuru i tana whenua, puritia i runga i te pai. E kore ahau e mohio ki te korero mo te whenua, mo te raina e korerotia nei. Ma Te Makarini tena e korero ki a koe. Mehemea e amuamu ana etahi o nga rangatira o te runa nga ki taku korero, e pai ana, me whakatika mai ki te
He pani ahau, kahore ahau i te Kingi. E kore ahau e peke
Tenei ano toku kupu mo nga hawhekaihe, ki toku whakaaro ka mate te matua tane me te matea wahine, ka ora ko nga tamariki, e mea ana ahau, me noho ano i te whenua o te whaea.
Na, e te hui nei, he ahakoa te tahi marama, te rua marama e noho ana tatou i konei, kia oti marie nga korero.
Pekamu Winiata Tohi, (Ngatiwhakaue,) Rotorua: Me korero ano tenei e ahau ki te runanga nei. E rua nga mea i kitea mai ai tatou ki konei. Ko te pakanga a
Taiapo, (Ngatiwhakaue,) Maketu: Kua tae mai ahau ki a koutou i mua kia tukua mai he kai-tiaki moku ki toku kainga, naomia mai e koutou, taka ana. He tauhou ahau, katahi ano ahau ka tapoko ki roto ki tenei tikanga, koia ahau i mea ai kia 1000 Pakeha e tuku mai ki au hei noho i toku kainga. Maumau ahau hei kai ma te ika, ka mene oku rangatira i te whainga mai i te Pakeha, maumau ahau hei kai ma te moana hei kai ma te whenua; koia au ka mea ai kia 1000 Pakeha e tuku mai ki au.
Ihakara, (Ngatiraukawa,) Manawatu: Ko taku tiriti ko
Ko te tuarua; ko tetahi kai-whakawa mo taku kainga mo Manawatu, ko ahau ano hei hoa: me utu ano ahau, kia kaha ai ahau ki te hapai i nga ture o te Kuini.
Ko te tuatoru, he paura. He tono atu tenei i etahi paura, hota, kia whakapuaretia. Mehemea ka mate te turoro, ka hiahia ki te manu, ki te kereru ranei, ki te parera ranei, me pehea? Ka rite ano koutou ki te mate nei, he kai-patu-tangata, koutou ko te Kawana ma. E mohio ana koe, e Ma, ki a
Hukiki Te Ahukaramu, (Ngatiraukawa,) Otaki: Ka korero ahau ki te Tiriti i Waitangi. Ahakoa ko takotoranga mo aua mea.
Hukiki Te Ahukaramu, (Ngatiraukawa,) Otaki: Ka korero ahau ki te Tiriti i Waitangi. Ahakoa ko taua Tiriti i Waitangi e korerotia nei e te runanga nei, ko te takenga mai ko Ngapuhi. Ahakoa he i a Heke, ahakoa he i a
Kahore ahau i pai ki te Kingi Maori. Na, ka tae ake te Kawana ki Manawatu ka huihui ki te whare i te Awahou. Ka whakatika ahau ki runga, ka patai ahau ki a te Kawana, E pehea ana koe ki te Kingi e whakaturia mai e Waikato nei? Ka mea mai te Kawana, Hei aha ma tatou tena mahi tamariki? waiho
Kua mutu tenei aku. Kei te kara tenei. E rua nga tangata i haere mai ki Ngarua wahia ki te tiki kara: ko Heremia tetahi, ko Hapi tetahi. Ka huihui matou ki te whare i Poroutawhao. Ko Matene tenei, ko
Ka eke taku korero ki runga ki nga paura: kia whakapuaretia te ara mo nga paura. He kupu tenei naku kia tuhia nga ingoa o nga tangata o te Kingi, kei haere mai ki te hoko i nga paura. Ko nga paura hei oranga mo. nga wahine, mo nga tamariki; ko toku oranga hoki tena ko nga manu. Ko te takotoranga o nga paura ki a
Kei runga ko
E mea ana ahau na reira, na taua Tiriti, i kitea ai te whakaaro nui o
He aha koa te rere ke ai a koutou korero inaianei, he taonga nui no koutou. E he ana tena kia whakakuaretia nga rangatira o tera whakapaparanga. Kei mea koutou i nui atu to koutou mohiotanga i to ratou; kei mea ranei koutou kahore i pakari to ratou whakaaro e pono ai to ratou rapu i te oranga mo te iwi. Ko aua kano hi nei ano, ko aua mangai nei ano, ko aua whakaaro nei ano. Kahore oti i rite ki a koutou? Heoira, kei whakakuare noa koutou i te matauranga o te hunga rangatira nana taua Tiriti. Kaua nga tamariki e mea kia whakakahoretia nga mahi uka a o ratou matua. I mohio ano ratou i taua wa ki to ratou tikanga. I rite, otiia i nui atu pea to ratou mohiotanga i to koutou. Engari ki taku, me tiaki koutou i tenei Tiriti hei taonga nui mo koutou, kia tau iho ai nga painga ki runga ki a koutou, ki o koutou uri hoki a mua atu.
He pono ano, ko nga mahi o tenei runanga, ka waiho ia hei tino whakapumau na koutou i taua Tiriti. Koia ahau i whakaae atu ai ki tau na, e Paora, e mea na koe ko te tino tikanga tenei ko te runanga penei. Inahoki ka kite koutou kua tu katoa nga hapu Maori o Niu Tirani ki tenei runanga.
Ka tika hoki tau e Tamihana. Kua puta ano te whakaaro o etahi Pakeha o Ingarani kia whakakahoretia tenei Tiriti; otiia kihai a te Kuini i whakaae. Kahore ia i pai kia waiho ko to koutou kuaretanga hei take whakakahore i tenei Tiriti. A, kia ki atu ahau ki a koutou, e nga rangatira o te runanga, ko taua Tiriti hei tiaki mo koutou. Mehemea ka whakakahoretia ka he koutou.
Na, ko te Tiriti tenei o Waitangi, kia panuitia e au:—
"Ko Wikitoria, te Kuini o Ingarani, i tana mahara atawai ki nga rangatira me
Nga Hapu oNu Tirani , i tana hiahia hoki kiatohutigia ki a ratou o ratou rangatiratanga, me to ratou wenua, a kia mau tonu hoki te Rongongo ki a ratou me te ata noho hoki, kua wakaaro ia he mea tika kia tukua mai tetahi Rangatira hei kai wakarite ki nga tangata Maori o Nu Tirani . Kia wakaaetia e nga Rangatira Maori te Kawanatanga o te Kuini, ki nga wahi katoa o te wenua nei me nga motu. Na te mea hoki he tokomaha ke nga tangata o tona iwi kua noho ki tenei wenua, a e haere mai nei." Na, ko te Kuini e hiahia ana kia wakaritea te Kawana anga, kia kaua ai nga kino e puta mai ki te tangata Maori ki te Pakeha e noho ture kore ana.
"Na, kua pai te Kuini kia tukua a hau, a
, he Kapitana i te Roiara Na wa, hei Kawana mo nga wahi katoa oWiremu Hopihana Nu Tirani , e tukua aianei amua atu ki te Kuini; e mea atu ana ia ki nga Rangatira o te Wakaminenga o nga Hapu oNu Tirani , me era Rangatira atu, enei ture ka korerotia nei."Ko te tuatahi:"Ko nga Rangatira o te Wakaminenga, me nga Rangatira katoa hoki, kihai i uru ki taua Wakaminenga, ka tuku rawa atu ki te Kuini o Ingarani ake tonu atu te Kawanatanga katoa o o ratou wenua.
"Ko te tuarua:"Ko te Kuini o Ingarani ka wakarite ka wakaae ki nga rangatira, ki nga Hapu, ki nga tangata katoa o
Nu Tirani , te tino Rangatiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa. Otiia ko nga Rangatira o te Wakaminenga, me nga Rangatira katoa atu, ka tuku ki te Kuini te hokonga o era wahi wenua e pai ai te tangata nona te wenua, ki te ritenga o te utu e wakaritea ai e ratou ko te kai hoko e meatia nei e te Kuini hei kai hoko mona."Ko te tuatoru"Hei wakaritenga mai hoki tenei mo te wakaaetanga ki te Kawanatanga o te Kuini. Ka tiakina e te Kuini o Ingarani nga tangata
Maori katoa o
Nu Tirani . Ka tukua ki a ratou nga tikanga katoa rite tahi ki ana mea ki nga tangata o Ingarani."( Signed ), William Hobson
"Consul and Lieutenant-Governor ."Na; ko matou, ko nga Rangatira o te Wakaminenga o nga Hapu o
Nu Tirani . ka huihui nei ki Waitangi. Ko matou hoki ko nga Rangatira oNu Tirani , ka kite nei i te ritenga o enei kupu, ka tangohia, ka wakaaetia katoatia e matou. Koia ka tohungia ai o matou ingoa o matou tohu."Ka meatia tenei ki Waitangi, i te ono o nga ra o Peouere, i te tau kotahi mano, ewaru rau, ewa tekau, o to tatou Ariki."
Ko te mutunga tenei o te korero; karangatia ano mo apopo ano ka korero.
Ka mea a
Kei runga ko Matene te Whiwhi, (Ngatitoa,) Otaki: Ko taku korero mo te Tiriti ki Waitangi, ara ko taku e whakatika ana; Te take i whakatika ai au mo nga ritenga he o nga Maori e mau tonu nei. Ina hoki ka rapua e Ngapuhi he ritenga mona, kitea ana, koia na Ko te Pakeha; ka tahi ka mahara a Hongi tenei he tuara mona hei hapai i oua ritenga. Ka haere ia ki Ingarani; ka hoki mai ka tahi ia ka whakaputa i tona kaha; mate ana ko Ngatiwhatua, mate ana ko Ngatimaru, mate ana ko te Uringahu; mate ana ko Ngatiawa ki Tauranga, mate ana ko Ngatiwhakaue, ki Mokoia; mate ana ko Matakitaki; mate ana ko
Parakaia Te Pouepa, (Ngatiraukawa,) Otaki: E kore e pai kia hoki taku kupu i roto i ahau; ka tahi pea au ka ata kai atu i nga tikanga o te Kawanatanga o Ingarani. Ka tahi pea ka whakarangona mai aku korero, koia tenei ka tae mai nei au ki roto ki tenei runanga Me korero e ahau nga raruraru o to matou kainga: no tetahi te whenua ka mui noa atu te tokomaha ki te pupuri, ko te tangata nona te whenua e tuku ana ki te kawanatanga, ka whakangahau kau atu te tokomaha ki te akiaki, Kia kaha, kia kaha, kia kaha te tuku i to whenua He he ano tenei kia rere noa te tokomaha ki te pupuri i ta tetahi pihi: he he ano to te tokomaha kia akiaki i te whakaaro a te tangata nona te whenua. Ka kitea i konei nga he o te taha ki a matou. Te he o te kawanatanga e kore e whakarongo mai ki ta matou nei kupu ki ta te pupuri whenua. He maha o matou pukapuka e tuhia atu ana, kahore e utua mai, ko l.6
(Ka whakahua i tana waiata.)
Honetana, (Ngapuhi,) Peowhairangi: Whakarongo mai, e te runanga nei. He whakakotahi ano tenei no tatou ki te Pakeha. Ko ahau, no Ngapuhi ahau, naku i whakaae te Pakeha i te tuatahi.; naku, na Ngapuhi i tuku mai te whakapono, ka kite koutou; naku i whakaae te Kawana tuatahi; naku i tuku mai ki konei. E hepeta o kuini Wikitoria: ki te kahore e kitea. e Niu Tirani taua hepeta, ka pena o matou
Ihakara, (Ngapoutama,) Whanganui: E
Maihi, (Ngatihoko,)Tauranga: Ka whaki au i taku he, ka puakina ki a koe e
Ihakara, (Ngatiraukawa,) Manawatu: Mehemea he rangi whakahenga tenei ka whakahe ano ahau ki etahi o nga ture o tenei pukapuka, ara ki te ture mo te utu o te puremu e tangohia ana e te Kuini e te runanga. E whakahe ana ahau ki tenei. E ngari waiho kia takoto marie ana inaianei. Ko tenei ka whakahokia mai ano o pukapuka i homai ai ki a matou ko aku hoa, ma to ringa ano e whai tohu.
Ko tetahi mea hoki kia whakahaere tatou i nga rohe o o tatou whenua, kia wehewehea ki tena hapu ki tena hapu, kia ruritia haki. kia whakaritea e te Kawana te kai-ruri, kia homai hoki te Karauna Ka ra ti kia tino marama ai nga tikanga mo tatou, kia rite ai ki te Pakeha. Koia ahau i mea ai kia whaka ungia tenei runanga mo amua tonu atu.
Ko te kupu a Parakaia kahore i ata marama. Te mea i kore ai, na matou tahi i kohikohi nga moni mo nga huarahi o to matou kainga; kihai i mahia ki nga
E mea ana Whanganui kia kawea te runanga ki to ratou kainga: kaore e marama tena ki au. Engari Poneke te taone nui; otira kei a te. Kawana te whakaaro: otira e whakatika ana ahau ki ta ratou kupu, ma te Kawana tetahi taha o te kai, ma tatou tetahi taha, hei mahi aroha ma tatou.
E tika ana te kupu a Ngapuhi mo to ratou piringa ki te Pakeha, koia ratou i whakaara ai i te kara i tuakina e
Tukihaumene, (Ngatiwhakaue,) Maketu: Ma ratou ka pai ki tena e pai ana. Kotahi te mea kia hohoro te mutu o te korero nei. Ko te mana o te Kuini haere tonu, paku tonu i nga wahi katoa. No te rerenga wairua tae noa ki te uranga o te ra. tae noa ki Poneke ra ano. Ko te aetanga ki te Kuini kua oti tena i a matou katoa. Koia au ka mea ai, whakamutua. He rewharewha, he aha, hei patu i a matou: me haere ki te taone ki te wahi mahana. I karangatia kia kotahi wiki, ko tenei kua kumea kia roa.
Hukiki. (Ngatiraukawa.) Otaki: Whakarongo mai e te runanga nei, he korero whenua taku-ko nga mahi a te Kuini raua ko te Kawana. He whakariterite tenei naku i nga utu o taku whenua ma te runanga o tautini e rima rau; ma te runanga o te Kawana e whakaae. Ina hoki kua kitea e ahau te pauna o te witi; ko te peke o nga witi, ka whakarerea te taimaha o tera o te peke: ka rite ki o te witi, ka rite ona utu. Ka karangatia mo te poaka he pene-he-pene, ka paunatia ka rite te taumaha ko tona utu; ka karangatia ki te poaka nui ake erua pene me te hepene, na ka paunatia ka rite ano ki tona utu. Ko tenei ka tohe au e toru
Ko te mutunga tenei o te korero. Karangatia ana mo te ra tahi o Akuhata ka korero ano.
Ka tu ake ko
Kei runga ko Paikea, (
Manuka, (
Karawai, (a koe.
Ngarongomau, (
Pakeha. He tauhou matou, me korero au ki te taha Maori, ki te tika ki te he; ka mutu ka korero au ki te taha Pakeha. Kua oti te mana te hoatu ki te Kuini i mua, i te mea kahore ano he Kawana i tae mai ki konei. Ko taku he tena ko ta te taha Maori. I te tuatahi o nga Kawana ka tukua te mana ki te tuatahi ki te tuarua, ki te tuatoru, ka tae ki te wha, ka kokiritia he Kingi mo te tangata Maori. Ko te he tenei. Ka korero ahau i te he o te Pakeha. Kahore ratou i tango ki nga rangatira Maori
Taiaroa, (Ngaitahu,) Otakou: Kei te mate au, e tu noa ana i runga i te mate. Tena koe e
Te mutunga tenei o te korero; karangatia ana mo apopo ka korero auo.
Tu ake ko
I whai kupu au i tera rangi mo runga i te Huri-whakauru, ara, mo te tekau ma rua; na, me hoki taku korero inaianei ki runga ki tena. Kua penei hoki te kupu o nga Maori i nga wa kua pahure nei, e mea ana i motuhake ki a matou anake ki te Pakeha te tikanga mo nga whakawa, ahakoa tu ana te Maori ki te he. Mo nga kohuru taku e korero nei. Ka patu te Pakeha i te Maori ka waiho ia kia whakawakia e te runanga o nga Pukeha anake. Na konei hoki i puta ai te kupu a te Maori, "Tukua mai ki au tetahi wahi o te tikanga, ta te mea e tu ana to matou tangata ki taua whakawa."
I maharatia ano tenei tikanga i mua, i te mea e noho ana a
Heoi ra, ka kite koutou ko te mea tenei. ko nga puhaehae kino o nga iwi, nana i arai, te whiwhi wawe koutou ki tetahi tikanga penei me tenei e korerotia nei.
Kua rapu nga whakaaro o etahi o o matou tohunga, na kua mea ratou kia tukua ki a koutou te tikanga o te Huri-whakauru; na ka tu he kohuru no te Pakeha raua ko te Maori, me waiho ano ma te runanga o te Pakeha o te Maori e rapu tona tika ranei tona he ranei. Ki te he, ma te Tino Kaiwhakawa e whakarite te whiu mona. Ko tenei, ma koutou, ma nga rangatira e ata hurihuri marire tenei tikanga. Ka hoki koutou ki o koutou kainga kia mau tonu to koutou whakaaro ki runga ki tenei; na me ata whiriwhiri i tetahi kupu hei whakapuaki ma koutou. I karangatia tenei runanga hei whiriwhiri i nga tikanga e tupu haere ai koutou: ko tenei, ma koutou ano e ki mai e pehea ana ranei to koutou whakaaro mo tenei mea; kua ata pakari ranei te mohiota nga o te Maori e tika ai tana whakauru ki te Huri-pakeha, me waiho tonu ranei kia tae ano ki te wa e matau ai koutou ki te tango i tenei mea nui. Ma koutou e whiriwhiri i roto i enei whakaaro erua: me whakaae tonu
He korero ke tenei hei tohutohunga maku ki a koutou. Kua puta mai ki au te kupu o te Kawana kia whakamaramatia atu e au ki a koutou te Ture o Ingarani mo nga taonga tuku iho ki nga tamariki. Inaianei, kahore a te Maori ture mo nga taonga o te tangata mate; na konei hoki i nui ai te kuraruraru me te tautohetohe i roto i a koutou. Ko tetahi tangata e mea ana mona anake nga taonga, ka tohe ano tetahi, kahore, mona. Ka tika ano pea te panga o tetahi o tetahi; na, pakeke tonu raua tetahi ki tetahi. Koia i tupu ai nga kuraruraru. Na, e mea ana te whakaaro o te Kawana kia tirotirohia e koutou nga tikanga o tenei ture Pakeha me kore ranei e tika te hapai e koutou. Ko taku kupu ano o tera ra, e ngaro haere ana nga kaumatua; heoi nga mea e toe nei, ko Paikea, ko
Kei mea koutou e pakeke ana tenei tikanga; kahore he mea takoto noa. I te mea e ora aoa te tangata, ka whakaaro ia ki ona taonga, mo wai ranei mo wai ranei a tona matenga. Me tuhituhi rawa e ia ki te pukapuka i tana e pai ai. mo mea tenei mea mo mea tena mea, na me whakapa i tona ringa ki taua pukapuka, ki te aroaro o nga kai titiro e rua, kia tapu ai. Ma konei ka ti
Te mea i takoto ai tenei ture i te Pakeha, kia kaua he tautohetohe mo nga rawa o te tangata a tona matenga. Ko taku tenei i whakaaro ai kia whakamaramatia ki a koutou te ture o te Pakeha mo runga i tenei mea. Tukua, kia taia tenei ture ki te Karere Maori, me ata hurihuri marire e koutou, me whakatuturu i te whakaaro.
Na te Kawana ano te tikanga kia whakamaramatia tenei mea ki a koutou; ta te mea e kore e pai kia kuare tonu koutou ki nga ritenga o te Pakeha.
Heoiano aku korero inaianei.
Tahana Turoa, (Wanganui,) Whanganui: Kia rongo mai koe, e Ma, kahore aku kupu; kua pau nga kupu i enei wiki e rua, kua korero nei koutou. Na koutou i mahi, kahore he kupu ki tua. Ko taua kupu na ano ka tomo atu au. Ko a koutou kupu katoa hoki ena. Nau ano hoki i hanga te whare, tomo tonu atu atu, mahana tonu; mehemea i tae mai ahau i te timatanga kua mahi ano ahau. E nga iwi matau, na koutou i rapu nga tikanga: kite ana ahau piri tonu atu. Koia hoki taku kupu i mea ai; ka pa ko te ra tenei i timata ai, ka korero ahau, nei koa ko tenei, ko te hikunga tenei o te korero. Heoti ano taku kupu. He kupa kotahi tenei mo te tekau ma rua. E mea ana ahau, mahia e koutou te tekaumarua; mahia e raro, me whakaaro e ahau. E nga mea mohio, mahia tenei e koutou, kahore au e tomo hohoro ki te tekau ma rua. E whaiwhai tonu ana ahau, kahore ano i puta nga tikanga. Kua oti te whakarite nga korero ki te taha tangata ki te taha Atua. E rua tekau aku tau e whai ana, ko tenei e te Kawana, e hinga ana ahau ki runga ki a koe. Tena te kupu a taku matua. Tokorima matou, ka mea ia, ka waiho te tuatahi hei rangatira hei whakaaro; me he mea ka tika ko te tuarua, ka whakaritea ko ia hei tangata; ko te tuatoru hei whaki korero tae koa ki te tuarima. Kei to muri rawa pea, ka tahi ka kitea te tino mohio, ka waiho ko ia hei kawe ke. E te whanau, tenei taku ki, he mohio tangata tena: ka rewenatia e te Atua, ka tahi ka tika.
Kaniwhaniwha, (Ngatihouru,) Waikato: Titiro mai ki taku potae, kahore i kawea te pare o taku potae ki muri. Heoi ano taku kupu.
"Ka mahue Ihipa, Te kainga o te he; He kainga hou te rapua nei, Hei okiokinga. Hariruia!"
"Ma wai au e whakaora i te tinana o tenei mate?" He ahuareka noa nga ahuareka o te ao, ko te kupu o te Atua ekore e memeha. Na te Atua te atawhai ki a tatou i tae mai ai tatou ki konei ki tenei whare: na te kupu o te Atua tatou i noho pai ai, i noho pai ai nga wahine me nga tamariki i te ao. Kahore he ahunga o te pare o taku potae kei tua o taku matenga. Heoi ano taku.
Hetaraka Nero, (Ngatihourua,) Waikato: Taku i kite ai i te he o te taha Maori, he mea tuku mai te maru o te Kuini ki nga whenua e tukua ana ki a koutou. Whakaakona ana e koutou e te Pakeha he ritenga pai ki nga tangata Maori i roto i aua ra. No roto i te mohiotanga o te Maori i akona e koutou, ka neke haere mai; no roto i tenei takiwa ka tahi ka matara rawa mai te Maori i te Pakeha, ka kite au i te takiwa he mo te Maori i roto i tenei wahi. Mehemea i u tonu ki nga Karaipiture i roto i tenei takiwa, kihai rawa i he. Kitea ana e taku whakaaro he tino he tenei e mahi nei te Maori ki a koe ki te Pakeha. Kotahi te mea i puritia e te Maori ko te kura, e mau tonu nei. Kati taku korero ki te taha Maori. Ka korero ahau i te wahi i puritia ai e koutou te pai. Me i takoto tenei runanga i a koutou i nga ra o mua kua pai ano: otira i puritia e koutou. Me i peneitia o matou whenua, penei kua takoto te pai ki a matou. Ko taku maharatanga i runga i tenei takiwa, ko au te hiwi o Waikato. Na nga Karaipiture au i wehe mai i roto i te mahi a Waikato e mahi mai nei: na tau korero i takoto ki roto ki taku ngakau; na taku korero ki a koe, koia au ka piri ki a koe, ki te Pakeha. Heoi ano taku.
Hetaraka Te Tahiwi, (Ngatipou,) Waikato: Ka korero au i te takiwa ki te Maori, i te takiwa ki te Pakeha. I te taenga mai o te Pakeha, rokohanga mai au e kuware ana e mahi ana i nga mahi kuware a nga tupuna. Ka tae mai te whakapono, ka rongo au i te Rongo-pai, ka whakaaetia i kona taku whakaaro ki te Atua, ara, ta nga kaumatua; ka riria aku mahi Maori e te Rongo-pai. Muri iho ka tae mai te Kawanatanga, ka whaka takoto korero ki au ki Waikato, ka whakapiritia e nga kaumatua ta ratou korero ko
Kuruhou. (Ngatiraukawa,) Manawatu: Ko te korero a Ngatiapa ko ta korua rohe ko
He whakahoki tenei mo te korero o Waikato. E mea ana koe e
He hoa ano a Potatau ki te Kawana; ki te mea ka whakaturia tetahi atu, he kai kohuru tena mo matou mo te Pakeha. He tika ano kia akona te Maori ki te kura, i a koe e korero mai na e Hetaraka, kia mohio ai nga tamariki me nga kotiro ki nga tikanga a te Pakeha. Ina hoki tenei minita Maori, a Pirimona, e noho nei i taku taha, he mea ako ano ki taua tikanga. Kahore nga Pakeha i manawapa ki a ratou tenei mahi te minita, tukua mai ana ki te Maori; akuanei ka Pihopa ano tetahi o tatou. He mea pai te kura; he mea pai ano kia uru nga tamariki ki nga tikanga pai. I mutu ai te kai-tangata i roto i a tatou, na te ture o te whakapono. He mea tika ano ki te kohuru te tangata Maori te Pakeha ranei, kia tukua ki runga ki te ture o Ingaraui, kia taronatia mo tana hara; kia tamanatia mo nga hara ririki.
Tenei tetahi kupu. Kei te whakahe mai etahi o aku whanaunga i Waikato ki au moku e pehi nei i to ratou mana. Koia ratou i whakahua
"Kua riro herehere na to matua," &
Ka mau taua koroheke, ka noho i runga i te tima, ka mea ia, "E noho ona ahau me he rangatira i runga i tenei manuwao." Ko
E koe, e
Haere ake a
Parakaia Tararoa, (Tuhourangi,) Tarawera: Kia rongo mai koutou ki taku kupu. He mohoao tenei, kei uta kei te tuawhenua tenei e noho ana. Heoi ano taku e whakaaro ai ko te kura. ko te tekau ma rua. E pehea ana to koutou whakaaro ki te tekau ma rua? Ko au e whakaae ana.
Honatana, (Ngapuhi,) Peowhairangi: Ko taku kupu mo te tokoono Pakeha mo te tokoono Maori. E mea ana ahau kia toru ki Peowhairangi, kia toru ki runga. Ka whakakahoretia tena e koutou, kati kia rua ki Peowhairangi kia wha ki runga. Ka kore koutou e whakaae ki tenei, heoi ano. Kia mahara hoki koutou na matou i timata te tuku i te tangata kia mate hei utu mo tona hara, Hara ana Maketu, whakaaetia ana e matou, ka mate ia. Ko oku upoko ano ko
Ko te
Ka huihui nga rangatira o te runanga, ka whakatika mai a
Kohimarama, Akuhata 3, 1860. E te matua aroha,
EKawana Paraone ,—Kua whakaae katoa nga rangatira o tenei runanga, e noho nei ki teiahi wahi o Akarana, ki Kohimarama, kia whakatuturutia mai e koe tenei runanga o nga ranga tira Maori o te motu nei o Niu Tirani: hei tahi i nga kino o nga iwi e rua nei, o te Pakeha o te tangata Maori. Ma tenei runanga ka marama haere ai te motu nei; ka ora. ai hoki.
Na matou katoa, na nga tangata o tenei runanga.
Tamihana Te Rauparaha ,
Moihi ,P . Kawiti
Manihera Te Iwitahi ,
Te Hemara Tauhia ,
Paora Tuhaere ,
Wiremu Kingi Tutepakihirangi ,
Hamiora Matenga Tuwhakamakaka ,
Wiremu Tamihana Te Neke ,
Hoani Wiremu Hipango ,
Metekingi,x
Manukau,
Topine Te Amohau ,x
Ropata Hurumutu ,x
Rapihana Te Otaota ,
Horopapera Pukeko,x tohu,
Aomarere Te Puna,
Wiremu Te Ahukaramu ,
Te Ahukaramu ,x
Kuruho Tarakapi,x
Ihakara Tukumaru ,
Takerei Te Nawe ,x
Moroati Kiharoa,
Matene Te Whiwhi ,
Horomona Toremi ,
Hohepa Tamaihengia ,x tohu,
Te Hope,
Paikea,
Arama Karaka ,
Hone Waiti ,
Wiremu Tipene ,
Hemara Karawai ,
Tomairangi Papahia,
Wiremu Nero Te Awaitaia ,
Hemi Matini ,
Hetaraka,
Hemi Nero .
Mohi Te Rongomau ,
Te Waka Te Ruki ,
Rihimana,
Rihari Ngakuku ,
Eruini Matetaitua,x tana tohu,
Nopera Te Ngiha ,x
Hohaia Pokaitara ,
Rawiri Waitere Hikihiki ,x tona tohu,
Tomika Te Mutu ,x tohu,
Maihi Te Pohepohe ,
Parakaia Te Tuahu,x
Hori Kerei Te Kotuku ,x
Himiona Mohaka ,
Wiremu Patene Whitirangi ,x tohu,
Menehira Kingi Rakau, tohux
Manihera Tehinaoterangi ,x tohu,
Te Makarini Te Uhiniko ,
Hamuera Te Paki ,
Tamati Warehinaki ,
Hemi Parai ,x
Matenga Taiaroa ,x
Kihirini Te Tuahu,
Perenara Te Haukopa,
Rangitihi Upoko Wakahirahira,
Winiata Pekamu Tohiteururangi ,x
Ngarama,x [tohu,
Tauaru,x
Taiapo Te Waiatua,x tana tohu,
Ngahuruhuru,x tana tohu,
Te Rira Porutu ,x tana tohu,
Moihi Kupe ,x tohu,
Henare Kepa Tengae ,
Rawaritua,x tohu,
Ihaka Ngapaura ,x
Herewini Amohau .Mo muri ka apitiria ko enei:—
Eruera Maihi Patuone ,x tana tohu,Parakaia Te Pouepa Tuhangahanga, Manihera Matangi ,x tana tohu,
Kei runga ko
E nga rangatira o te runanga nei. Kua puta te hiahia o te Kawaoa kia whakaaturia ki a koutou ana korero ki te Runanga Pakeha i te Manei o tenei wiki. Te mea i kore ai i puta tana kupu kia haere katoa atu koutou, he iti no te whare; no reira i whiriwhiria ai kia tekau ma rima kia rua te kau ranei hei tomo atu. I mea ia kia rongo koutou ki ana korero ki nga Pakeha, a ko ratou hoki, ko nga Pakeha, kia rongo ki ana korero ki a koutou.
[Ka panuitia i konei te pukapuka o nga korero.]
Ko nga kupu enei a te Kawana i rangona e etahi o koutou, nga mea ra e mohio iti ana ki ie reo Pakeha. Ko tenei kua tirohia o koutou korero e nga Pakeha, na, ko a ratou, ko a te Kawana hoki, kua tae mai ki a koutou.
Tenei hoki tetahi mea. Kua tae mai etahi pukapuka, na nga rangatira i karangatia e te Kawana kia haere mai ki tenei runanga. Ki te hiahia koutou, me korero enei pukapuka kia rongo hoki koutou ki nga kupu o roto.
Ka panuitia i konei e
Ka hoki ake ki te Kawakawa, ka tokotoru nga tangata i mate. ko taku tuakaua te tuawha. E toru whakawakanga mona kia whakamutua tana mahi makutu, kahore ia i rongo, kahore i whakaae mai "Ae, me whakamutu."kihai ia i pera me Haimona, imiharo katoa ra te iwi o Hamaria ki a ia; a no te kitenga i a Piripi, ka rongo i tana kauwhau, ka whakarerea tana mahi kino. Kia pera ano aianei, e
Kei runga ko
Taiapo, (Ngatiwhakaue.)
Ngahuruhuru, (Ngatiwhakaue,) Maketu: Kahore he korero ma koutou, maku anake e korero. Kahore he okiokinga moku ki runga ki te Kuini. Me homai tetahi Pakeha hei whakawhirinakitanga moku ki runga ki te Ture o te Kuini. Korero ana nga iwi katoa. Ko wai te kai whakamohio i au? Kahore he kai whakamohio mo roto mo toka tinana. E mohio ana nga iwi katoa, ka tapahia i Moehau, a,
Ka whakatika a
Tereanuku, (Ngatiwhakaue,)Rotorua: Kahore aku kupu whakahe. Ka ora taku ngakau, inahoki ka puta te kupu ki te kainga hei nohoanga mou. E mohio ana a Te Mete ki nga rohe, kei Kaikokopu, ka rere atu Kaituna, ka haere Pakotore.
Na Te Makarini: Me whakarongo tatou ki nga
Parakaia Tararoa, (Tuhourangi,) Tarawera: Kahore he korero maku. Ma Te Arawa e mea ki te whenua. ka tika ano ki ta ratou. He mea pai. ki au. He ture toku i mua na taku tupuna na Rangitihi. He kiri hou tenei, kei reira taku tupuna; ahakoa he tangata hou ka mea au hei matua moku ake. Kahore he wahi ke atu moku; ko koe tonu hei matua moku.
Matene, (Ngatiwhakaue,) Rotorua: Ko nga iwi katoa kua whiwhi ki te Pakeha. Ka noho matou ki Piki Paria, tekau o matou i mate ki reira; ka reia atu ki Mangawhai, pa mate ano ki reira; no konei i puta ai te kupu kia hokona te whenua.
Mohi, (Ngatiwhakaue,) Rotorua: Taku i whakaaro ai ko nga kupu mo te tekau ma rua, ko te korero hoki mo nga taonga o te tangata mate kia waiho pai ai ana taonga ki ana tamariki. Ki te tamaiti ahua pai me waiho ki a ia, ki te kitea he tamaiti tutu te tuatahi me rapu ke atu tetahi tangata mona nga taonga. Ko taku hiahia tenei kia pumau tonu tenei runanga; kia iwi kotahi te Maori me te Pakeha. Ka muta au i konei.
Ihakara, (Ngatiraukawa.) Manawatu: Kua
Hukiki, (Ngatiraukawa,) Otaki: Ka whakaae
Heoiano, ka whakatika a
(Hei tera Karere te roanga o nga korero.)
Ko tenei, kua oti te mahi o te runanga ki Kohimarama.
I tae atu te Kawana, ratou ko ana apiha, ki reira i te 11 o enei ra, na runga atu i te poti o te manuwao nei o te "Naiha." Kua huihui nga rangatira ki tatahi ki te karanga ki uta (ko ta te Maori ritenga hoki): no te unga ki uta ka tahi ka whai haere te ropu o nga tangata, kei mua ko
Ka tae te Kawana ki tona nohoanga ka tahi ka whakaputaina e ia ana kupu poroporoaki hei whakaotinga mo te runanga; whakamaoritia ana e Karere nei taua korero whakamutunga a te Kawana.
Ka mutu tena ka karanga a
Heotiano, ka rere atu te ringa o Hori ka mau ki nga rakau. Na, ka tahuri tana titiro ki te runanga, ka tahuri mai ano ki a Kawana, ka mea, "Whakarongo mai e Kawana! Kia rongo mai hoki koutou e nga rangatira o tenei runanga! Kua tae mai ki ahau te tohu o te Kuini (ka hapainga ake i konei te rakau)—ko tana tohu aroha ki tona tangata Maori. Na, kia rongo mai koutou! Hei tohu ano hoki tenei moku ka piri tonu ki te Kuini. Ka u tonu ahau ki te Kuini, a mate noa ahau. Ka hemo au, ka riro tenei rakau i taku tamaiti, ka whai mai ano i te tikanga o tona matua. Na, ka waiho tenei rakau hei oha ki nga uri, hei tohu mo ratou ka piri ki te Kuini, ake! ake! ake!"
Ka mutu i konei, ka puta atu te Kawana ki waho, ka eke atu ano ki te poti; na, ka whakakua nga rangatira
Koiano ko te mutunga pai tenei o te runanga ki Kohimarama—tona huinga tuatahi i hui katoa mai ai nga rangatira o Niu Tirani. Ka tahi ka kitea te whakaaro tika o enei rangatira. Kahore i waiho kia puta nga puhaehae o te ngakau me nga mauahara o mua, rupeke tahi ana ki te mihi tetahi ki tetahi, ki te hurihuri marire i nga tikanga e tupu haere ai, e ora ai te Iwi Maori. Ka puta ra te haeata o te rangi pai! Na te whakapono i para te huarahi e kake haere ai te Maori, a, heoi te mea mana e arai ko te ngoikore, ko te kuare o te Maori ano. Ka mau tonu te riri me te mauahara i roto i nga iwi, penei, e kore e kake hohoro te Iwi Maori, ka roa rawa te takiwa e rite ai te tino whakakotahitanga ki te Pakeha.
I tika ano te korero a
Otira me whai tonu ratou kei takoto ngaro enei painga; ara, ko nga tamariki me tuku atu ki nga kura kua oti nei te whakarite e nga Mihinare, e te Kawanatanga hoki; kia akona ratou ki te matauranga o te Pakeha, kia nui atu to ratou kaha i to nga matua ki te whakahaere runanga, ki te rapu tikanga e ora ai te iwi. Waiho nga tamariki kia akona; na ko nga matua me mahi ano ki te hinengaro i tukua mai e te Atua ki a ratou, me rapu i te pai mo te iwi; a, ma konei ka tupu haere ai te Maori, ka whai ingoa hoki i roto i nga iwi nui o te ao.
Kua whakaaetia ano e te Kawana tetahi runanga penei a te tau e takoto ake nei, 1861. Heoi, kia hira ake te pai o tera i to te tau nei 1860. Ahakoa karangatia ki Akarana, ki Poneke ranei, ki hea atu ranei, me haere nui mai; me tuku atu e nga iwi katoa o te motu nei tona tangata me tona tangata ki te runanga nei.
Kua mea hoki etahi, ki te karangatia tera runanga hei Akarana ano, e kore nga tangata e haere mai
Ko ta matou hoki tenei i tino hiahia ai, kia tupu haere te Iwi Maori ia tau ia tau, kia puta ai hoki he iwi nui, he iwi ora, a kia tino whakakotahitia me te Pakeha, kia whiwhi tahi me ia ki nga painga katoa e tau iho ana ki nga tangata o te Kuini.
Hei tera Karere te whakaotinga o nga korero a nga rangatira o te runanga.
Kua tae mai te pukapuka o nga korero o te hui o nga Maori ki Katapere i korerotia ra; taria kia ata pau nga korero o te runanga ka taia enei hei tirohanga ma koutou.
Tera ano kei tetahi wharangi o tenei Karere nga "Korero whakatuturu" i takoto i te runanga i te ra whakamutunga o ta ratou mahi. I whakaaetia nuitia enei kupu e te runanga, kotahi tonu te kupu i whakahe atu ai etahi. Ka whakatika atu matou, ta te mea, e tino whakahengia ana e ratou katoa, e te tini o nga rangatira mana, whai whakaaro hoki, tera mahi kuare, te "Kingi Maori." I korerotia hoki e matou tona tikanga i tera Karere.
Tenei hoki te rongo puta hou mai i Waikato, ko etahi o nga tangata i uru ki te whakatu Kingi kua motuhake inaianei, a e whakahe ana. Ka kite hoki ratou kahore ona pai, e maumau kau ana te Maori i tona taima, i tona mahi hoki ki tera mea tinana-kore, e kore e wheau kua memeha.
Ki ta matou whakaaro, kahore he whakaaro kino, kahore he riri ki te Pakeha i timataria ai tenei mahi whakatu Kingi; otira, e rite ana ki te hanga tamariki, e rere haere ana i runga i tona whakaaro hanga noa; waihoki, kia hoha i tona whakapataritari, ka mutu te takaro, ka hoki ki to ratou matua ki a Kawana, hei hoa mona ki te rapu i nga tikanga e tupu ai te pai ki te Iwi Maori.
Ka mine nga rangatira ki te
"E whakaae ana tenei Runanga, i te tikanga o nga rangatira i noho ki roto; kua tino whakaae nei tetahi ki tetahi kia kaua rawa he pakanga ketanga i runga I te kupu kua whakapuakina nuitia mo te mana o te Kuini, mo te whakakotahitanga hoki o nga iwi e rua; a kua whakaae nei tetahi ki tetahi kia whakahengia nga mahi katoa mana e taka ai ta ratou kawenata tapu kua whakatakotoria ki konei."
Na Te Manihera Ruia i whakatuarua. Ka karanga a
Ka whakatika ko
"E mea ana te whakaaro o tenei Runanga ki te mahi whakatu Kingi Maori, he mahi he, he mahi wehe, he mea whakatupu i te raruraru ki tenei whenua."
Tuaruatia ana e
Ka whakatika ko
"Ko tenei Runanga kua rongo nei i nga tikanga i tupu ai te whawhai ki Taranaki, e mea ana i tika ano te whakahaere a te Kawana; tetahi, na
Wiremu Kingi Te Rangitake te whakatari ki te pakanga; ko tana whakahaere e kore rawa e ahei te whakatika."
Ka karanga ano a
Kei runga ko
"Ko tenei Runanga e tino whakarihariha ana i te mahi patu kohuru i nga Pakeha haere noa, kua mate nei i nga tangata Maori e whawhai nei ki Taranaki."
Whakaaetia ana e te Runanga.
Kei runga ko
"Ko tenei Runanga e whakapai ana ki te Pihopa o Niu Tirani mo tana atawhai i tukua mai nei e ia nga Whare ki Kohimarama mo tenei Runanga."
Whakaaetia ana e te Runanga.
Kei runga ko
"E mea ana tenei Runanga kia whakamoemiti ki a te Kawana mo tana pai ki nga Iwi Maori, ara, ki te atawhai me te aroha tonu ki a tatou, me tona tukunga mai hoki i tenei mea nui i te Runanga ki a tatou, hei whakapuaki i o tatou whakaaro. hei whakariterite hoki i nga raruraru e tupu nei i roto i nga tangata Maori."
Whakaaetia ana e te Runanga.
Kei runga ko
"E mea ana tenei Runanga kia whakamoemiti ki to tatou hoa aroha ki a
Te Makarini mo ana mahi nui, mahi atawhai kinga iwi Maori o tenei motu, o Niu Tirani. A, e haere ke atu ia a muri nei, e kore ia e wareware i tenei Runanga, ake! ake!"
He mea kia kaua e kawea ketia i runga i te whakaaro pohehe, tuhituhia ana ki te pukapuka aua Kupu-whakatuturu, hoatu ana kia tuhia iho e nga rangatira o ratou nei ingoa. Ko nga ingoa enei i pa:—
I tuhia, i tohungia ki te aroaro o
Tokotoru era o nga rangatira i noho ki te runanga i te panuitanga o aua Kupu-whakatuturu, a i whakahe atu. Na, ka kiia kia tuhia hoki e ratou to ratou kupu whakahe ki te pukapuka. Ta ratou tenei i tuhi ai:—
E whakaae ana matou ki nga Kupu-whakatuturu nei; kotahi te mea kihai i marama, i whakahe ai hoki matou. Koia tenei, ko te Kupu-whakatuturu III:—
"Ko tenei Runanga kua rongo nei i nga tikanga i tupu ai te whawhai ki Taranaki, e mea ana i tika ano te whakahaere a te Kawana: tetahi, na
Wiremu Kingi Te Rangitake te whakatari ki te pakanga; ko tana whakahaere e kore rawa e ahei te whakatika."Ko te kupu tenei i whakahengia e matou.
Na Wiremu Tamihana Te Neke, Na Te Manihera Matangi, Na Epiha Karoro.
E aku hoa, e nga Rangatira Maori o Niu Tirani,—I tenei Runanga ka tahi ka huihui nga Rangatira Maori o ia wahi o ia wahi o Niu Tirani.
Kua whakahoutia ano e au nga kupu mo te pai o
Te Kuini ki a koutou, a kua rongo koutou i te whakatumautanga o nga tikanga o te Kawenata o Waitangi, he mea whakapuaki naku i runga i te ingoa o te Kuini.Ko etahi mea i korerotia hetia ki a koutou e etahi tangata, kua oti te whakamarama.
Kua meatia e ahau kia ata titiro koutou ki tenei mea e matea ana, ara, ko tetahi tikanga mo te whakarite whakawa kia whakahaerea tikatia ki nga kainga. Maori.
Kua hoatu hoki hei ata hurihuri marire ma koutou etahi Ture
mahia e Te Matenga (tino Kai-Whakarite Whakawa tuatahi o Niu Tirani).Kua tukua ano kia rapua e koutou tetahi tikanga mo nga tangata Maori, kia uru ki roto ki te Tekau ma rua i nga whakawakanga i te tangata Maori e whakapaea ana ki te hara kohuru.
Kua whakaaria ano ki a koutou etahi kupu mo te ata whakarite i nga rohe o nga whenua o tera iwi o tera iwi, mo te whakapumau hoki i tona wahi i tona wahi ki ia tangata ki ia tangata. Ma reira hoki pea ka atea ai nga kuraruraru e mau nei i runga i te whenua Maori.
Kua whakaaturia hoki ki a koutou te tikanga o te Ture o Ingarani mo te tukunga iho i te taonga ki nga whanaunga i ora; mo te pukapuka oha kia tuhia tikatia, kei waiho ona taonga i runga i te raruraru, hei take tau-kumekume i muri i a ia.
Kua puta atu ano ki a koutou te kupu kia whakina nuitia mai e koutou o koutou whakaaro; a kia whakakitea mai nga wahi pouri i a koutou, me kore ranei e taea te whakatika.
Kua korerotia ki a koutou nga putake i tupu ai te pakanga ki Taranaki (na koutou hoki i tono kia korerotia atu).
Na, ka tika, kia korero atu ano ahau, na
Wiremu Kingi i whakatari te pakanga ki ahau, ehara i te mea hiahia naku. Ko taku e pai ai, ko te rangimarie; otira me rangimarie e takoto ana i runga i te Ture, i te noho tika, aua i nga ritenga o te patu tangata, o te kino; ko tetahi rangimarie e tika ai te noho tahi o te Pakeha o te Maori, i runga i te pai, i runga i te wehi kore, i runga i te tupato kore.Kahore i huna ki a koutou tetahi mea e tupu ai, e ora ai te iwi Maori;
a tenei hoki taku e mahara iho nei ki a koutou korero, mo te piri ki a te Kuini, e tika ana, me te atawhai ano ki nga Pakeha, i puakina nuitia e koutou, e tika ana. A, e whakaaro ana ahau ma tenei Runanga ka tatu ai te ngakau o nga iwi e rua, ka u ai hoki te whakahoatanga.
Ko tenei ka mohio pu nei koutou inaianei ko ta te Kuini i pai ai mo ana tangata he rangimarie anake. Na ka hoki marama atu koutou ki o koutou kainga ki te whakatika i nga whakaaro he ana kitea i roto i o koutou iwi.
A, tenei ano hoki taku e tino pai ai mo koutou, ko o koutou whakaaro kia aronui ki enei mahi nunui, ko te rapu tikanga mo nga tamariki kia whakaakona paitia—ko te ngaki pai i te whenua—ko te hanga whare pai hei noho mo koutou—ko te whai tika ki nga taonga Pakeha kia riro i a koutou; ko enei hei tino whai ma koutou ana hoki atu ki o koutou iwi.
Ka hari ahau ki te tuhituhi atu ki to tatou Kuini atawhai i te korero o tenei Runanga tuatahi o tona iwi Maori e matea nuitia nei e ia, ara, te pai o te whakahaere; hei tohu hoki tenei e ata kitea ai kahore i hapa te tangata Maori o Niu Tirani i te matauranga, i te whakaaro pai. Tena ia e pai rawa ia ki tenei rongo, me tona iwi Pakeha i Ingarani, i Niu Tirani hoki.
Na, ka ata rongoatia e te Kawanatanga nga pukapuka katoa o nga korero o tenei Runanga. A, ki taku, tera e korerotia a mua ake nei e a koutou tamariki me te whakapai ano ki te korero o te whakamatauranga tuatahi ki te mahi Kawanatanga, e tino kitea e ratou.
Na, he kupu atu tenei naku ki a koutou, kua oti te whakarite tetahi Runanga penei mo te tau e haere
ake nei; a ka whakauru mai te Runanga Pakeha i runga i te mahi whakatakoto tikanga e tupu ai te pai ki a koutou. Ko te takiwa e takoto mai nei i te aroaro tae noa ki tetahi Runanga me waiho hei takiwa hurihuri marire i nga korero maha kua whakaaturia nei hei kimihanga ma koutou, kia haere rawa mai ki tera Runanga, kua pakari nga whakaaro hei Whakapuaki ma koutou, kua marama hoki he huarahi korero i runga i nga mea e hiahiatia e koutou.
Haere ra, e aku hoa! Ma te Atua koutou e tiaki, Mana hoki koutou e arahi na nga ara o te matauranga, na nga huarahi hoki o te rangimarie.
Kei roto nei te whakamutunga o nga korero o te Runanga. I mea hoki ta matou kupu i tera "Karere" kei tenei tona otinga, koia nei, ka rite.
I penei te kupu a
No te Manei, no te 6 o nga ra o Akuhata, ka tae atu a
Kiki noa ta matou nupepa, i enei wa ka pahure nei, i nga korero o te Runanga—tumau tonu hoki nga whakaaro ki taua mea. Ko tenei, me maka atu i konei etahi kupu ruarua nei ki o matou hoa Maori e kite ana i tenei "Karere."
E hoa ma, kua whakaatu pono matou i nga korero katoa a o koutou rangatira i noho nei ki te Runanga a te Kawana. Kua taia katoatia a ratou korero—te iti me te rahi o nga kupu—he mea hoki kei kiia kua kumea ketia te ahua o te korero, kua huna ranei i tona tikanga. A, he mea ano kia tino tika rawa, kua hoatu e matou, i nga ra katoa i tu ai te Runanga, kia tirohia e tera rangatira e tera rangatira te ahua o ana korero, ara, o ta matou i tuhi ai; mo te mea hoki kua he tetahi o nga kupu, kua kapea ranei tetahi, mana ano e whakatika. Ouou nei nga mea kahore i wheneitia. Kahore i huna e matou nga korero whakahe mo te Kawanatanga. Huatu, i penei te kupu a te Kawana ki nga tangata o te Runanga, he maha ano hoki nga wheneitanga a
A, ko ta matou tenei e whakaaro nei, kua hoki pai atu ratou ki o ratou kainga, kua hoki atu i runga i te ngakau tatu ki nga tikanga o te Runanga, me te mohio hoki he atawhai anake te tikanga o te Kawana ki te Iwi Maori, me ta nga Pakeha hoki he whakaaro pai anake. Na, kia korero atu matou i konei i te pai
He tohu pai tenei: ina, me whai ano te iwi i nga tikanga nei a nga kaumatua; ta te mea, he tika ta matou e korero tonu nei, ara, ki te waiho kia mau tonu ko nga riri o nga hapu tetahi ki tetahi, ko te puhaehae o te tangata, penei, e kore te Iwi Maori e whiwhi nui ki te pai, e kore e hohoro te tupu.
Ka mea a
E nga rangatira o te Runanga. I nga ra o te wiki kua pahure nei i korerotia e koutou nga tikanga mo o koutou whenua. I tae mai ano ki a koutou te pukapuka a te Kawana mo o koutou whenua kia roherohea, to tenei hapu to tenei hapu, to tenei tangata to tenei tangata, kia tuturu ai. A, kua mea tana kupu kia horahia nuitia e koutou tenei korero, ana hoki atu koutou ki o koutou hapu, kia rapua e koutou tetahi ara e takoto marama ai.
Kua tae mai hoki tetahi pukapuka mo. runga i te Huri-whakauru (he Pakeha he Maori) mo nga whakawa kohuru, kia tu ai he Maori hei titiro i te tika i te he, ana whakawakia te he o te tangata Maori.
Kua tukua mai hoki hei hurihuri ma koutou nga Ture i tuhituhia e to koutou hoa pai, e
Kua korerotia hoki ki a koutou nga tikanga i tupa ai te pakanga ki Taranaki.
Kua rite hoki te kupu a te Kawana kia whakamaramatia atu ki a koutou te tikanga o te Ture o Ingarani mo nga taonga o te tanga mate kia mahue pai ai. Ko tana hoki tenei i pai ai kia whakaaetia e koutou taua ture, tetahi atu tikanga pera ranei, e mutu ai a koutou kuraruraru e mau nei mo nga taonga, mo nga whenua ranei o te tangata mate.
Kua rongo hoki koutou ki nga tikanga o tenei mahi o te Kingi Maori kua korerotia nei, a, kua rapua atu a koutou whakaaro mo tena kia whakina nuitia mai. Kua takoto ta koutou kupu kia mau tonu te tikanga o te Runanga i nga tau katoa.
I tenei wiki he korero ke taku hei tirohanga ma koutou. Ko taku tenei i whakaaro ai, kia ata hurihurihia e koutou etahi tikanga e kake haere ai te pai ki o koutou kainga. E kore ranei e pai kia whakaturia tetahi rangatira ki ia takiwa hei tumuaki, ara, hei whakapuaki korero ki a te Kawana, hei pehi hoki i nga kino o te iwi? E hara tenei i te korero mo nga kainga Maori e patata ana ki nga taone Pakeha. Otira mo nga wahi e mamao atu ana i nga Whare-whakawa o te Pakeha. Me whakaaro hoki e koutou me kore ranei
Me i konei a Mohi o Pukaki i tenei ra, ka whakahoki korero ahua mo ana. Otira kia tokomaha o Waikato ki te whakarongo ka tahi ahau ka utu i tana kupu.
[Ka karanga ake tetahi, "Kahore a Mohi i konei."]
E mea ana a Hauraki raua ko Waikato kia whakaritea tetahi Runanga motuhake mo ratou. Otira, ki taku, ko te Runanga tenei mo ratou, kia rangona ai a ratou whakaaro e nga rangatira katoa o nga wahi katoa o Niu Tiraoi; inahoki ko Taiaroa tenei no tera pito rawa o te motu. Otira he mate pea nana i pupuri atu a Hauraki: mehemea e hara i te mate e he ana ta ratou waiho ma nga Pakeha anake e karanga nga manuwhiri.
Naku tenei kupu mo te tekau ma rua. Kua meinga tena hei mahi mo nga tangata. Maori. Tenei hoki tetahi kupu. Karangatia ana e
Tahana Turoa,(Patutokotoko,) Whanganui: E whai ana au ki te tikanga utu mai a
Naku ano te taha o tenei hui, naku a
Ko tenei hui o Hauraki, o Waikato, ka haere mai, waiho kia haere mai ana; ma wai hoki e whakarongo ana korero. ka riro nga iwi hei whakarongo. E mahara ana au ki te kupu a Porokoru, i mea ra, "Ahakoa kotahi taku wai ko Waikato, ma taku ringa e kapu te kiri whero, te kiri ma;" na konei au i mea ai ko au pea tenei, ina hoki kahore he iwi ke e tomo penei ana me au ki te iwi Pakeha. Heoi ano taku.
E tika ana nga kupu a te Kawana mo nga whenua. E tika ana kia hoki ia tangata ki tona wahi, whakaaro marie ai: tena ano pea nga tangata e riri ki tena tikanga. E hara ra taku i te mea mo tau e Tohi, engari mo nga whenua katoa. Whakaae ana pea tatou, tena ano nga mea whakahe, kei te kainga; kei whiua kautia, na te Pakeha te he.
Ko te kupu mo te tekau ma rua e tika ana. I whakaritea ano e te Atua nga tumuaki mo Iharaira. Na Ihowa tenei tikanga a tae noa mai ki naianei. E hara i te Kawana engari no te Atua; otiia ko te kai whakatikatika inaianei; ko ia hei whakarite i nga tangata kia tu hei Kai-whakawa mo Niu Tirani, hei pehi mo te he o ia iwi o ia iwi. E kore e pai kia haere mai tena tangata hei whakawa i nga he o tenei iwi; engari me whiriwhiri ano ki nga rangatira
Ka mau ia ki nga rakau e whitu, ka paiheretia ka hoatu ki to mua, ka ki atu "whatiia" Kahore i whati. Ka hoatu ki te tuarua, "Whatiia;" kahore i whati. Pena tonu ki te tuatoru tae noa ki te tuawhitu. Kihai i whati, e kaha ana, e paihere ana hoki. Ka tahi ka takitahitia nga rakau, hoatu ana ki tenei ki tera: kihai i maro, whati katoa aua rakau e whitu. Ka mea ano te matua, "Paiherea; kahore e whati." Ka whakaritea e ahau tenei ki te Maori ki te Pakeha, e kore e ahei te wehe; ki te wehea ka whatiwhati noa, e kore e mau, ngakongako kau. Maku e korero i te tikanga Kingi; e kore au e pupuri i tena tikanga. Ka pena ka whai i tena tikanga, ka he tenei motu, ka whati ona whakaaro. Ka kaha tenei Runanga, ka mate ano enei raruraru; no te mea ka peke katoa nga rangatira ki runga ki tenei mea noho ai; ka tupu ano he pai mo tatou. Ko taku tenei e mea atu nei. E Ngatitoa, e Whanganui, e Ngatiwhakaue, ma koutou tatou e pupu mai kia okioki ai o tatou wairua me o tatou tinana ki runga i te ture. E kore au e mea atu: "To he e te Kawana, to he e te Pakeha:" engari ma te tini o nga rangatira tena kupu. Mate ana a Potatau i runga i ta maua kupu pupuri i te Pakeha. Ma te Kawana ra tatou e paihere; kua matau ia ki te whakaaro i nga tikanga mo tatou. Me waiho ano hoki ma
Ko tetahi kupu mo nga taonga o te tangata mate; kei te matua ano te whakaaro ki ana taonga kia wehea ki ana tamariki ki tana wahine ranei i muri i a ia; kia waiho ma nga tangata i whakaritea e te Kawana e tiaki nga tikanga a taua tangata, e tuhituhi hoki kia pumau ai; mo te tae rawa mai o tetahi tangata ki te pokanoa e kore e taea e ia te pokanoa, te tango ki aua taonga, no te mea hei runga i te ture o Ingarani, ara o te iwi
Ko tetahi tikanga hoki, kia whakamutua rawatia nga makutu, kia whakapono ki te
Hei aha te korero mo te Kingi i whaakaawhia ai? He mea tika ano kia whakahengia taua mahi Kingi a Waikato, e mahi mai na i te taha whakarunga atu o Akarana.Koia hoki te kupu a
Taku whakaaro ki Taranaki. E pouri ana te ngakau mo te mau tonu o tenei kino. Me pehea ra e marama ai? Me rapu mai e koutou he tikanga e marama ai. Engari koutou e mohio ana ki taua kainga, ko au kahore ano au i kite.
Tera ano pea tatou e kite i a tatou a enei tau e haere ake nei; ko tenei. ka hoki tatou ki o taou kainga me haere tonu tatou i runga i nga tikanga o te Pakeha; me hanga i nga whare Pakeha, me whangai hipi, me whangai kau, me whakarite i etahi taone Maori kia rite ki nga taone o nga Pakeha, me aha me aha. Tenei hoki taku korero mo te Meera, ara mo te whare takotoranga pukapuka ki Otaki; ko au e mea aua ma te Maori e mahi.
Ko te tuarua o aku kupu, ko tenei, kia whakaritea etahi tangata Maori hei mar hia, ara, hei tiaki kau, hei arai atu i te kino; e hiahia ana ahau kia whakauru ano te Maori ki tena tikanga kia tika ai te whakahua ki te
Paraone, (
Manuka, (Ngatiwhatua,) Kaipara: E hoa, e te Makarini. Tena koe. Whare kuru mai koe. Kahore he rerenga ketanga, ko te rangi ano tena o te korero, ko te aroha, ko te pumau ki te ture Kuini. Kia rongo mai koe, ko toku hoa pumau tena, ko te Kuini, ko te
Ka ki a
Ka korero ano a
Ka tu a
Ka "Ae" te whakaminenga o Ngaiterangi, o Ngatihe, o te Arawa katoa.
Ka mea a
Ihakara, (Ngatiraukawa,) Manawatu: E tama ma, e he tonu ana au ki tonei huihuinga, ko koutou pea e mohio ana ki tenei huihuinga. Ka patai atu au ki a koutou. He whakinga hara ranei tenei? E noho noa ana hoki au. Ko te ingoa o tenei runanga ka tahi au ka mohio. Mehemea ko te patunga tenei o nga hara kia mate, ka tahi au ka mohio ki to tatou runanga, he whakinga, he patunga hara. Kia mea ano au kia patai ki a koutou, e noho he ana hoki au. Kua huihui tatou ki te whaki, ki te patu i tenei tangata nui i te Hara? [Ae.] Ko te rangatira o te tangata koia nei ko ana whakaaro; ka tahi au ka mohio, ko tenei ka patua nga whakaaro kino kia mate. Ka tahi au ka haere i te kupu a
Tukihaumene, (Ngatiwhakaue,) Rotorua: Ka tika o kupu. Na, kia rongo mai koe ki taku oati tika; kia tika to oati. Kahore aku kupu ke atu ko te Kuini anake, ko te Kawana anake; kahore he kupu ke ake. Ahakoa mea te tangata he rangatira, e tika ana te kupu, e hara, ke kuri. Hei tumuaki a te Kuini mo tatou, ake, ake tonu atu! Ko taku kupu tenei.
Taiaroa, (Ngaitahu,) Otakou: Kahore he korero. Kotahi ano te mea i haere mai ai ahau. Kotahi tonu ano taku ko te Kuini. Nau au taonga, e Ngapuhi. Na
Ko te mutunga tenei o te korero: karangatia ana mo apopo ano korero ai.
Ruarua nei nga kupu a
Tenei hoki tenei kupu aku. Kei pouri mai koe e Ma. Kia tukua te mahanatanga ki runga ki te-Maori, kia rite ki to te Pakeha.
I mua, naku i whakaako toku iwi ki te mahi parau, ka tango nga tangata katoa i te parau. Muri iho ko te kaata hei whakaako i toku iwi, muri iho ka tangohia e ratou te kaata. I tenei he toa, he whakaako ano naku i toku iwi. Koia au ka tono atu nei i etahi taonga o te Kuini kia tukua mai ki roto
Ko te kupu whakatu hoia a Tamihana, kia turi kore. Ko te marihia kia turi kore, kaua e hohorotia i tenei ra, kei kino. Erangi ko te runanga nei, tukua kia puta te pai, kia rere haere i runga i to tatou motu.
Porutu, (Ngatiawa,) Poneke: E hoa, e Ma. E he ana te kupu. a Potatau, i ki na ia, "Hei aha te aha, hei aha te aha?" na te mea kotahi ano a raua tepu kainga ko te Kawana, kotahi ano hoki to ratou ruma moenga. Te ki atu ia ki tona iwi, Hei aha te mahi a-tamariki?
Whakarongo mai e Ma. Whakaritea e korua te ritenga ki au; kaua e tutakina te ara ki au. Akuanei ko te ngarara e pakiri mai ra nga niho, akuanei ano ia te kata mai ai; ka kite hoki ia kua rite nga ritenga. E kore te Pakeha e mahi noa. He mahi whai tikanga tau e utua ana koe ki te moni.
Perenara, (Tuhourangi,) Tarawera: Ko te tikanga o taku kupu i tu ake nei, he whakapuaki naku i taku maharahara mo runga i a tatou korero i nga rangi kua pahure ake nei. Ko nga korero o mua kua takoto, me waiho marire; kia puta hou mai he tikanga mo aianei; no te mea ko te tikanga tuatahi kua oti ko te Tiriti o Waitangi, kua whakaaetia hei mana mo nga iwi katoa. Me te runanga tekau ma rua mo te whakawa, kua oti. Ko te toru, ko te whakaurunga ki roto ki a te Kuini: ko te otinga tenei ki au ko te whakaunga o tenei runanga e te Kawana i nga tau katoa. Engari ki taku whakaaro kahore ano i marama he kupu whakaotinga mo te whawhai o tewara; mate katoa nga tinana me nga wairua. Koia ahau i mea ai kia huihuia katoatia nga whakaaro kia kotahi; kia kotahi te kupu rongo mau. Ma Matene, ma nga rangatira o te runanga e ahu atu ana, e whakapuaki ki a
Tenei hoki tenei kupu aku mo te korero whakatu hoia a Tamihana e whakahengia nei. Ki au, kaua e whakahengia, waiho kia korero i ana whakaaro. Mehemea he kupu i ahu mai i a te Kawana, ka tika kia hurihurihia e tenei runanga. Hei reira tatou mea atu ai, me ata waiho marire, kia rapurapua i roto i nga tau e takoto ake nei, e kore hoki e tika kia kaihorotia inaianei.
Tenei taku mo te kupu a Matene e korero nei mo te utu. Kei a koutou, e
Mo te kupu a Matene, kia mahana katoa, kia werawera katoa: he aha ra te whakamaoritanga o taua kupu? E mea ana ahau he porotaka pea. E mea ana ahau he muru tena i a te Kuini. Tenei te taonga e kukume ai tatou, he hakimama, hei hoa whawhai mo nga manu o te rangi. Ma koutou hoki e te runanga e titiro ki te kupu o Tamihana mo te Kingi. Ka whakatika ia ki te korero, ka puta tona kupu whakahe i te Kingi.
E Ma, whakarongo mai! He whakaaro na matou tenei ki to kupu i ki mai nei ko te runanga whai mana tenei o te motu nei; mo te kore haere mai o Ngatipaoa, kahore he ritenga.
Tenei hoki taku mo te kupu a Matene: e tika ana. He mahara hoki noku ko nga minita e tonoa mai ana ki tenei motu, he ritenga ano tona; ko nga Kai-whakawa, he ritenga ano tona; ko te Kawanatanga, he ritenga ano tona. He whakakotahitanga tenei, kia mahana tahi.
Ihakara, (Ngatiraukawa,) Manawatu: Kahore ahau e pai ki te kupu a Tamihana mo te whakatu hoia, ara, ki to matou kainga, no te mea he ritenga whakatara tenei. He korero tenei naku mo te kupu o Matene, kia
Parakaia Te Pouepa, (Ngatiraukawa,) Otaki: Ka whakahe tonu ahau ki nga kupu a te runanga nei. E toru nga kupu hei whakahe maku. Katahi ahau ka mahara e hanga noa iho ana nga korero a te runanga nei. Ki au kua mutu era korero, e kore e pai kia hoki ano ki era. Kahore koutou e mahara kua tinatahi nei tatou ki a te Kawana, kua puta nei hoki ana kupu ki a koutou? Ki te mea ka kai tahi tetahi iwi ki tetahi iwi he whakau tena i te aroha. Me te Karaiti hoki i te mutunga o tana mahi i kai tahi me ana akonga; ko te unga ano ia o te aroha ki nga Apotoro. Kei hea ianei he rerenga mo koutou? kua kai tahi nei ki a te Kawana.
Ko te paihere rakau a
He kupu hoki tenei naku mo te kupu a Paora, a l., ka rongo te Kawana ka homai e ia e 2
Ko te kupu a
Ko te mutunga tenei: karangatia ana hei apopo ano ka korero ai.
Tu ake
Kia ki atu au i konei, ko te tikanga tenei o nga runanga Pakeha: ka hiahia te tangata a ki te korero, hei aianei ka tuhituhi i tana kupu ki te pukapuka, ka panui kia rongo ratou. A, hei apopo ka korero; penei ka haere mahara mai nga tangata ki te korerotanga mo taua ra, ka kore hoki he raruraru, ka kore he he o te korero. Otira, he whakaatu kau tenei; ma koutou ano e whakaaro.
perapu. Ko te ritenga o aua whenua e arai ana i waenganui o to matou pihi, kahore he onga mo nga tangata i karangatia ai i te tuatahi. Kua pau i a Pihopa, i a
Me rere taku kupu ki Waitara. Kahore au e rere ki te whakakahore i ta Kawana. Me waiho te tikanga o Kawana kia tu ana. Ko te wahi e tirohia nei e matou ko te taha Maori. Waiho ta te Kawana i a ia. Ki te rite te taha Maori me haere nga tangata ki te kawe i nga korero o tenei runanga ki a
Ko nga painga enei e tukua mai ana e koutou, koia nei ko tangata Maori e whakaminitatia ana. Tenei taku whakaaetanga kei roto i au. He tupato noku ki toku whakaaetanga ki te Rongo-pai, kihai i roa te whakaaetanga kua hoki whakamuri. Heoti tena.
E kore au e
Ka kite tatou i te mea pai, minamina tonu atu. He taonga nui te pu i mua, ka tini haere te pu, ka ngoikore te whakaaro ki tena taonga; me tenei hoki, me te Kingi, e kore ano e roa ka mahue.
kapetana. e nga kanara, to ratou tapokoranga ki te mahi hoia.
E tika ana te Tiriti ki Waitangi; na kona i tupu ai te pai ki tenei motu. Me i kore taua Tiriti kua riro i te iwi ke. Ka whakaaro Ngapuhi, Meake riro te whenua e te Mariao: homai he Kawana hei tiaki mo tenei motu. Ka noho ia, ka tu te kara ki Maiki; tinihangatia ana matou e te Pakeha tutua, ka hinga taua kara. Ko tenei, kua mutu te hara o Ngapuhi. Heoi ano taku kupu.
E te runanga nei, kia rongo mai koutou! He tikanga wawao tenei, he tohu aroha na tatou; no te mea he whakaora tenei i te tangata. Ko tenei, e te runanga nei, me kawe te korero ki te aroaro o
Ihakara, (Ngatiraukawa.) Manawatu: Ka whakatika ahau ki te korero mo Waitara. Ehara i te tono atu ki a te Kawana kia whakamutua taua pakanga: kahore. Engari e hiahia ana ahau kia tukua matou kia haere ki te kawe i to matou kupu ki a
he rite tonu, kahore ona rangatira." Ko te rite tenei o Ngatiawa, kahore ona rangatira. Koia ahau ka mea ai kia haere ahau ki Taranaki whakapuaki ai i nga kupu. Nana ka pai, e pai ana, nana ka tahuri ke, kei a ia ano tana tikanga. E hoa ma, kua tata mai tatou inaianei ki a te Kawana, kei a ia e noho ana. Ko te kupu tenei a te Kawana ki a tatou, "Kia u koutou i roto i ahau me ahau hoki i roto i a koutou." Kua whakatuwheratia te huanui e Kawana, me tika tatou i runga i taua huarahi. Kaua tatou e peka ke. kei he tatou ki nga huarahi tawhito. E rite ana ki te tangata e matakitaki ana i tona kanohi i roto i te whakaata. Titiro atu ko tona koiwi ano. Ko te ritenga o tenei kupu: ko te Kawana te whakaata; me titiro tonu atu tatou ki a ia.
Hukiki, (Ngatiraukawa,) Otaki:—Whakarongo mai e te runanga nei! Ka korero ake nei au ki te kupu a Hohepa—kia haere matou ki Taranaki. Ka ki atu ahau ki a koutou, me whakaae katoa koutou ki runga ki tenei. Na tatou hoki te kupu nei, "Ka tomo atu ahau ki roto ki te mana o te Kuini, o te Kawana." Ka puta tenei kupu a tatou, ka karanga tatou ki te pakanga o
Tukihaumene Te Amohau, (Ngatiwha-kaue,) Rotorua: Me he mea i tika ki te kupu a taku teina a
Ko te mutunga tenei: karangatia ana hei apopo ano ka korero ai.
Kei runga ko
E mea ana ano pea koutou kia haere te korero inaianei i runga i ta Ngatitoa i korero ai inanahi. Heoi ra, e pai ana, me korero. Otira, kia puta he kupu maku i konei kia kotahi.
He maha o koutou e tohe ana kia whakamutua te whawhai ki a
[Ka mutu tena, ka haere te korero a
Ko nga tangata e whakahe nei ki a
Ko tenei, kahore ano au i kite noa i te he o
Hetaraka Nero, (Ngatimahanga,) Whaingaroa: Ko taku korero mo
Parakia Tararoa, (Tuhourangi,) Tarawera: E kore raina au e korero tahi i to tatou korero. He ture kei a ratou, he ture kei a tatou. Ko taku i penei atu ai au, ko te korero o Ngatitoa. E karanga ana Hohepa kia haere ki Taranaki ki a
Ka tahi taku ka puta mo taku whenua. Ko te manawa o taku whenua, kahore kia puta te mamaoa; kia whenei me te tangata, ka tuwhera te waha ka puta ake te manawa ki nga pongaihu, kahore i puta te manawa o taku whenua ki te moana nui. Ko te take tenei i he ai to matou rori, ko nga moni. E mea ana nga tangata, ko nga kaheru, ko nga patiti, ko nga pikaka, ko nga poke, hei utu mo te whenua. Ka mea ratou ka riro te whenua, koia i rapurapu ai to matou whakaaro kia whakamaramatia e koe.
Tenei taku kupu hei utu mo ta Parakaia.
Ko te mahinga anake o te rori te mea i utua. Mo reira nga moni, kihai i karangatia mo te whenua; i meinga ano hei utu mo te uaua me te ngenge o te tangata nana taua rori i mahi. Ekore e piri ena moni utu-mahi ki te whenua.
hawhe ki a ia. E mea ana au me whakarite ano to hawhe ki a hawhe o nga utu ki a koe," ka he mai ia, na, ka tika te Kawana, ka he ko ia. Ko taku hurihuri tenei; ehara i te mea na te runanga tenei whakaaro.
Tahana Turoa, (Patutokotoko,) Whanganui: E pai ana ahau ki ta koutou korero. Ka tika ano kia hurihuri tatou i te korero mo
Perenara, (Tuhourangi,) Tarawera: Taku ra. Kua mohio tatou ki taua whawhai, ekore e mau te rongo; otira kaua e whakaaroa tera. E mea ana a Tamihana me hoki ratou ki runga rapu tikanga ai mo te haerenga ki Waitara. Ki taku mo tera, na ratou ake ano tena whakaaro, ehara i tenei runanga. Tetahi, i reira ano ratou, te rapu mai ai i reira? E mea ana au me whakakotahi te kupu. Hei te ahunga atu nei ano ka whakapuaki i te kupu rongo-mau kia mohiotia ai na te runanga nei ano taua kupu. Ka whai mana te kupu o te runanga, no te mea ka puaki ki a
Ngahuruhuru, (Ngatiwhakaue,) Rotorua. Ka haere tatou ki o tatou kainga mahi ai, ara, kia oti te runanga o nga runanga katoa i mene mai ki te aroaro o te Kawana, ka homai ai ki te aroaro o
Ko te mutunga tenei o te korero: karangatia ana hei apopo ano korero ai.
Ka rupeke nga rangatira Maori ki te whare ka whakatika a
Ao ake te ra, ka tae atu te Kawana ka whakaoti marire i te mahi runanga, i runga i te pai anake, otira kua oti tenei e matou te korero i tera Karere.
Kia ki atu matou i konei, i tae mai ano a
He rangatira ia no Ngatihourua. No nga ra whakamutunga o te runanga ka tae mai ia ki Kohimarama, ka uru ki te mahi. E kiia ana he mate nana i pupuri atu te tae wawe mai ai.
Kei roto i tenei "Karere" nga pukapuka a nga rangatira o te Runanga ki Kohimarama, he whakahokinga ia na ratou mo nga korero timatanga a te Kawana.
Ka kite nei koutou, e hoa ma, e anga nui ana enei pukapuka ki te korero mo te whawhai e mahi mai na i Taranaki, puta nui ana hoki te hiahia kia hohoro te hohou rongo.
Me matou hoki, e pena tahi ana ta matou hiahia, ara, kia houhia te rongo. He nui hoki te kino o enei raruraru e mau nei. E mate ana te Maori, e mate ana hoki te Pakeha. Tupu ake nga hua o te whawhai, mamae ana te Pakeha, nui ke atu te mamae o te Maori. He pono ano, e hinga ngatahi ana i te parekura, otira e ahua ke ana i runga i te mate, inahoki he mea taimaha ki te Maori, tena ko te Pakeha, he aha ki a ia te mate? Ko taua whenua i tupu mai ai te Pakeha, e rite ana ki te puna wai e pupu ake ana, e kore rawa e mimiti—e rite ana tona iwi ki nga onepu i te taha moana, me nga whetu o te rangi tona tini! Tena ko te
Kua mea etahi, ko ta te Pakeha tenei i pai ai, ko tana tenei i haere mai ai, a e whakaritea ana ki te kiore Pakeha i eke mai i runga i nga kaipuke o te Pakeha, tae mai ana ki tenei motu, ka tini haere, whakangaromia ana te kiore Maori; waihoki ko te Pakeha ka penei ano, ka nui haere ki tenei motu, na ka tahuri ka whakangaro i te Maori kia riro ai i a ia te whenua. E hoa ma, he teka. Whakarongo mai iana kia korerotia e matou te tikanga i haere mai ai nga Pakeha ki tenei motu.
I haere mai ratou ki te whakarite i te kupu a te Atua i whakahau iho ai i te orokohanganga o te tangata, i mea ai, "Kia hua, kia tini, whakakiia te ao." Apiapi noa to ratou motu i te tangata—rerere noa te tangata, kahore he onga mona. Na, ka rapu putanga ratou. Puta ana te korero, tenei tetahi whenua pai ko Niu Tirani, he nui hoki te wahi e takoto kau ana hei mahinga ma ratou. Ka korerotia hoki he iwi pai te Maori, he iwi mau rongo, kua whakapono katoa ki te Atua, a e tangi ana ki te Pakeha kia noho i waenga i a ratou. Heotiano ra, ka haere tonu mai. Ka haere mai,—me a ratou wahine me a ratou potiki—me nga hoiho me nga kau—me nga moni me nga taonga—ka noho marire iho i runga i nga whenua kua oti nei te ata hoko ki nga tangata nona aua wahi.
I haere mai ratou ki te whakatupu kainga mo ratou, mo a ratou tamariki hoki i muri i a ratou. I haere mai ki te hanga kainga, ki te whakaputa hoki i nga hua o nga whenua ka roa nei e takoto koraha ana. Kahore i
Wikitoria hei Kuini, ka whakaae ano ia, ko ia hei matua mo te iwi Maori; na, puta ana tana whakahaunga ki tana Kawana, ka mea, "Kia pai to atawhai i aku tamariki Maori—tiakina, kei pangia e te kino, whakaakona hoki e koe ki te pai." Ka tahi ka mahi te Kawana, ka whakaturia he kura mo nga tamariki Maori—ka hanga he whare tiaki mo nga turoro—ka whakaritea hoki he mahi ma te hunga Maori e anga ana ki te ahuwhenua—otira, e kore e taea te korero ana tikanga i whakaritea e ia, hei whakatupu haere i te iwi Maori, kia tika hoki te ki, he tamariki enei na te Kuini.
Na konei hoki matou ka mea ai, kahore i haere mai te Pakeha ki te whakamate i te Maori, huatu, i haere mai ki te whakaora ake i roto i te pouritanga, kia whiwhi ai ia ki nga painga katoa o te ao-marama. A, mo te aha ranei i whakatari noa ai te Maori i te Pakeha ki te riri?—Mo te aha ranei tana meatanga atu kia tikina atu i tawahi nga pu me nga paura, kia akona hoki e ia ana tamariki ki te mahi hoia?—Mo te aha
Tona timatanga, ko taua pakanga i raro, e huaina ana ko te whawhai a Heke. E kiia ana, na te hianga o etahi Pakeha whakaaro kino, i tupu ai te ngakau tutu ki nga rangatira o raro. Na, ka tuakina e ratou te kara o te Kuini, hei whakapataritari riri hoki ma ratou ki te Kawanatanga. Na, ka tupu i konei te whawhai, heke ana te toto o te Maori ki te whenua o ona tupuna. Nawai a, ka mau te rongo, otira, kahore nga Pakeha i noho, haere ke ana ratou ki tetahi wahi o te motu nei, kua oti hoki ta ratou taone, a Kororareka, te tahu e te hoa riri. No muri nei ka pouri a Ngapuhi ki tana mahi kuware; kua whakaarahia ake ano e ratou te kara, kua puta hoki ta ratou kupu ki a te Kawana, mo te piri tonu ki te Kuini, me te tono hoki kia whakahokia atu he Pakeha ki to ratou taha noho ai.
Muri iho ka tu te pakanga ki Heretaunga, i te taha ki Poneke. Rere ana a
Muri iho ano ka tu te pakanga ki Whanganui. He tangata Maori i tu i te pu o tetahi tamaiti Pakeha, he
Otira, ko ahea ranei puta ai te matauranga o te Maori? I hua noa matou kua mutu rawa atu te whawhai a te Pakeha a te Maori ki a raua ano. Ka mea matou, kua kore tenei kino hei arai mo te pai. Kaore, tenei ano. Ko te tekau tenei o nga marama i timata mai ai te whawhai ki Taranaki, a e whawhai nei. Kua oti ke i a matou nga korero o tenei pakanga i era "Karere." Me whakahaere kau tenei i nga korero tohutohu.
Puta ana te kupu a
Muri iho ko nga kohuru kino a Ngatiruanui a Taranaki; i uru pokanoa atu hoki ratou ki te whawhai, kahore kau he take. Otira, kihai i taro kua pa te whiu tika mo ta ratou mahi konihi, ara, ko te hinganga nui o ratou ki Waireka. Hua noa matou ka waiho tenei hei tohu whakawehi mo Waikato, e mea ana ki te whakauru i te hunga whawhai. Kaore, tera ke. Kei tera apiti o te "Karere," i puta i te 8 o nga ra, kua korerotia e matou te haerenga o Ngatihaua o Ngatimaniapoto, tutakina ana e nga hoia, na, hinga nui ana te parekura, 31 nga tupapaku i mahue atu. Whati ana te taua, rere ana whakamuri, na, whaia ana e nga hoia me te pupuhi haere. Tokoono nga mea i hopukia oratia. E rongo ana matou ko nga Maori enei i mate, nga mea i mahue, nga mea i mate i te taenga ki te kainga, huia katoatia 50. No te taha Pakeha i mate 4, i tu a-kiko 12.
Heoi, ko ta matou tenei e manawapa nei, ara, kia waiho hei korero ma matou ko te whakamutunga o te whawhai, ko te houhanga rongo i runga i te tikanga tuturu.
Kua homai nei kia taia ki tenei nupepa nga korero a Potatau ki tona Runanga kaumatua, (he mea tuhituhi na te tangata Maori); ara, i tona Runanga i te marama ra o Mei. E marama rawa ana nga korero a taua kaumatua, ko tana tikanga hoki he ngakau pai ki nga Pakeha o tenei motu:—
Ngaruawahia, Mei 26, 1860 .Na Potatau enei kupu i korerotia i to ratou nei runanga anake—i te runanga kaumatua:—"Hei aha te aha, hei aha te aha; engari kei taku nei kupu, kei ta te tutua, he pai, he atawhai anake. Ko tenei, ka nui toku aroha ki a te Kawana, ara ki te Pakeha. He aha tena e tu na? He peihana. Koia tena. Ko tenei, e Wi, kahore he tikanga. Ko Wetere, ko Apihai, nga uri o te Horeta o Tawhia. Ka mea tenei tangata, a Tiriwa, he tikanga tana. Rere! te mahi o tona tupuna he mahi roi, me
Te Waitere , he mahi roi ta raua maTe Whatakaraka . Ko tenei, e Wi, ka nui toku marama ki a koutou ka tae mai na. Heoi ano, ka ora toku ngakau ki a Apihai, ki a Wetere, ki to whanau. Rere! he kiri kei waho, he puku kei roto." [Te ritenga o tenei kupu ko te kiri e kitea atu ana, e rite tahi ana, ko ana whakaaro e rere ke ana.]Ka ki mai a Porokoru, "E hoa, tapahia atu taku pane, hei oko wai mou, ka mau atu e koe."
Potatau: "E Wi, kahore he tikanga. Ko Apihai, ko Wetere, kei toku uma, ko au te pane, ara ko taku i mohio ai, ka ki te tangata he mohio ia ki te mahi, kahore, e Wi. Rere! ko nga wheua anake tenei, ko nga kiko kei a korua ko to teina ko Apihai Te Kawau. Whakaaroa mai iana e koe e Wi. Ko tenei waka, ko
Te Hapupararaki te ingoa o tenei waka, he waka no Tapaue."Ko nga ingoa enei o nga tangata i rongo i enei kupu, ara:—Ko Apihai te Kawau, ko
Wetere Kawae , ko Paramena Te Ruamutu, koTe Reweti Tamahiki , koTe Paenganui , koWiremu Hopihona , ko Te Warena Kiwi, koTe Raku , ko Potakirau Mahu, koArama Karaka Te Aho , ko Porokeru Titipa, koParatene Te Maioha , koMaka Te Nahu , koTe Katea Taharape , koTe Warana Te Ahukaramu , ko Tarahawaiki, ko Koniria Ketokiwaho.
He kupu ano tenei mo tenei kupu au e mea nei, ko nga whakaaro kino kia puta atu ki a koe. Kia rongo mai koe! Kahore hoki he kupu e mea atu ai ki a koe. Heoiano te kino e puta i tenei taima he pokanoa na te Maori ki te moto, na te Pakeha ki te moto. Heoiano, e pai ana tenei he; tena ko te Kingi Maori, he kino tenei, na te mea e pehi ana i te maru o te Kuini. Kahore, e kore te temepara nui e pau i te whare Maori, no te mea he whare nui te whare Pakeha; tena ko tenei, e kara, e te Kawana, kia rongo mai koe! "I taku tamarikitanga, e whakaaro ana ahau me te tamariki; kua whakatupu tangata ahau ka whakarerea e ahau nga mea tamariki." Kati taku ki a koe.
Tena koe! E nga Pakeha, e nga Maori,
E hoa, e Kawana, e kore au e pai ki tenei Kingi Maori, ko taku pai tera kia whakahonore au ki a Kuini, ki a Kawana hoki. E matauria ana e au au kupa. E mea ana hoki koe kia tau te rangimarie ki runga ki te maru o te Kuini, kia noho tika. kia noho pai ki runga ki te maru kotahi. E tika ana kia murua au hara. Tenei taku whakaaro mo tenei huihuinga. E mea ana matou kia
oati pono a matou kupu. Tirohia enei kupu e koe. Ki te whawhai korua ko
Tena koe! Ko taku kupu tena ki a koe kia matakitakina e koe. Ki te mea e kore e tika, ahakoa ka puta ki tou aroaro. Na, koia tena, kua timata koe ki te whakamarama i nga tikanga ki a matou, ki nga rangatira Maori, me penei tonu e koe i roto i nga tau. Ki te mea ko tenei ra anake, i roto nei i te tau 1860, ko konei mutu ai te whakamarama i tenei kanara ka tiaho nei ki roto ki tenei whare pouri. E mea ana ahau e ohooho ranei, kahore ranei; koia ahau i mea ai, peneitia ano e koe i roto i nga tau. Kei wawara ke enei hipi kua whakamine nei ki ou pakau, ki o korua pakau ko te ture. Heoi ano tena kupu.
Na, tena ano tena kupu aku ki a koe. E mea ana ahau me whakauru etahi Maori o Ngapuhi hei hoa rapu i nga ture whakawa, i nga mea katoa e kitea ana e te runanga, Kia uru tetahi Maori tika ki aua mahi. Heoiano tena. He kupu ke ano tenei, ko te hoko whenua. E puta iti ana ki a matou te utu o te eka. Ko te utu tenei mo te wahi pai, erua hereni, mo te wahi papaku, he hikipene. E awangawanga ana te ngakau, e ahua kino ana ki tenei utu. Heoiano tena kupu.
He kupu ano tenei. E pa, e te Kawana, rapu noa ahau i tetahi he i roto i au kupu, a kihai ahau i kite. Ko taku tenei i kite ai; na, ko tenei whitiki kua whitikiria nei e koe ki anei rangatira Maori. Kia ata whakaaro koe ki te matauranga o tenei runanga. E kore hoki tenei whitiki, e kore hoki tenei paere e motu; penei he whitiki pongi tenei ka oti nei te paere ki anei rangatira, e motu; tena ko tenei, he whitiki koura, ka mea ahau, e kore e motu. Heoi ano tena kupu.
Na, he kupu ano tenei. I whakatapokoria
Tena koe! Tenei toku whakaaro. Kia rongo koe! Ko te take o te he ko te whakatu kingi mo te tangata Maori; tetahi, he whawhai; tetahi, he whenua—ta
E pa, e te Kawana, tena koe! Tena koe! Ki te kaha te tangata ki te whana i te ture, ki te takahi ranei i te ture, e mea ana te ture kia mate ia, mate rawa. Heoi tenei reta.
Tena ra ko koe! He kupu taku ki a
Muri iho he whenua te take, ko Mangakahia, tata ana matou ki te mate, ka mahara matou ki te Kawanatanga, ka whakaorangia matou e matou ano. Muri iho he wahine te take, na Pene i kahaki. Haere atu au ki te tiki atu i taku wahine, tangohanga mai e Ngapuhi, mate rawa taku tamaiti; ka mahara matou ki te Kawanatanga, kahore matou i mahara ki tena tangata, ka waiho ki runga ki te ture. Muri iho, he whenua te take, ko te Wairoa, e mohio ana hoki koe. E whawhai ana a Paikea raua ko
Na, e hoa e Kawana, e kore Ngapuhi e pai ki tenei Kingi ka whakaturia nei. Heoiano
Tena koe! Kua kite matou i au korero, e pai ana. Ko te pai tenei ki taku whakaaro, ko te mea hoki tenei e tupu ai te pai ki nga iwi erua, ki te Maori ki te Pakeha, kia uru tahi nga Maori ki te runanga Pakeha; ahakoa kaore i mohio ki te reo Pakeha, ma nga Pakeha mohio ki te reo Maori e korero mai ki tona hoa Maori.
Na, ko tenei, e hoa e te Kawana, ekore e taea e au te korero atu te tini o au pai, me te kupu a to tatou Kuini i korerotia nei e koe ki te aroaro o ou hoa Maori. Ka mutu i konei aku korero atu ki a koe.
Tena ra ko koe! No te tekau o nga ra o Hurae i huihui ai matou ki tou aroaro ki te whakarongo i au tikanga pai.
Ara, na te Runanga o Whakaue.
Tena koe! No te tekau o nga ra o Hurae ka huihui atu matou ki tou aroaro ki te whakarongo i au ritenga pai. Na, kua kite matou i te pai o tau ritenga. Heoi tera.
2. E pa, e te Kawana, kua whakaae matou ko te Kuini hei maru mo matou i runga i to tatou motu i Niu Tireni, hei tiaki mo nga hiahia kino o te ao. Na, e pa, ko to matou piringa tenei ki a te Kuini; tetahi, ko to ma,
Na, e pa, e te Kawana. Tena ra koe. Heoiano a matou korero ki a koe.
Whakarongo mai ki taku korero. Kahore he kupu i toe iho i au, heoti nano kei taku pukapuka. Ko taku kupu tenei, ko toku pai ko te atanoho, ko te kino ka mahue i au. Ko toku hiahia ko te Atua, ko te tangata nana i whakawhiti te ra ki Niu Tireni. Otira mana e kite mai i oku hara, tona utu ano ko au ano. Tetahi o aku e pai ai ko te Kuini; ko te pai ona, ko te tangata kino ka whakawakia, ka kitea tona he, ko ia ano te utu mo tona mahi he; ko te tangata pai ka ora ano ia.
E hoa, e Kawana. Tenei ano taku kupu ki a koe. Houhia te rongo ki tou hoa whawhai, ki a
Kei whakaaro koe ki tera Kingi. Kia mohio koe e rite ana ki te kuri e ngangara ana ki tetahi kuri i aia ta raua kai pai. Tetahi ona whakarite, o taua Kingi nei, ko Hatana, e mea ana hoki a Hatana he Atua ia.
Ko tenei, e hoa e Kawana, whakarongo mai koe ki taku kupu. Ki te pokanoa tetahi ki toku pihi kainga me kawe atu ki nga kai whakawa. Ko taku tena e pai ai, me whakawa i oku taonga katoa, ahakoa Maori, ahakoa Pakeha, ka whakawakia katoatia. Heoiano taku kupu ki a koe.
E hoa,—Tenei nga whakaaro o tenei iwi o Tuhourangi ka korerotia atu ki a koe. Nau i mea kia korerotia nga whakaaro kuri me nga whakaaro pai.
Te tuatahi: ko te awangawanga ki ta korua raruraru ko
Te tuarua: ko ta matou whakaaro mo te Kingi Maori. Ekore matou e pai, no te mea he take kore. E hara i o matou tupuna te mahi Kingi, nakonei i kuware ai matou ki taua mahi pokanoa. Ko ta matou tino whakaaro mo tera mahi, he whakakahore kia mutu. Te take e mutu ai, me kati nga huarahi taonga, e mutu ai tena Kingi. Ki te puta mai nga kau, nga witi, nga poaka, nga mea katoa, kaua e tangohia, kei puta te moni e kawea ana hei whakanui i to ratou Kingi; ko tenei, me waiho ratou kia rawakore ana. Na, ko tenei, mau tenei e whakatakoto ki nga taone, ki nga Pakeha e noho takitahi ana i waenga i nga iwi Maori. Tetahi hoki, whainamatia nga iwi Maori kua kuinitia, kia matau ai nga Pakeha i te haerenga mai ki te hoko i a ratou mea. Ki te rite mai tenei i a koe—enei kupu a matou—e kore e wheau ka memeha taua Kingi Maori. Heoi tera. Te tuatoru: tenei a matou whakaaro ka korerotia atu nei ki a koe. Te tuatahi, ko te whakapono, nau i homai ki a matou, tangohia nuitia ana e matou; no te mea kua kite matou i tona pai, me te oranga o te wairua me te tinana i roto i a Ihu Karaiti to tatou Ariki. Te tuarua, na te Rongo-pai hoki i tuhonohonoa ai nga iwi katoa ki te ngakau tahi, ki te whakaaro tahi. A, muri
Tena koe! Whakarongo mai! Ko o matou whakaaro i roto i o matou ngakau mo enei ture kua korerotia. Kaore rawa matou i kite he i a te Kuini, i a koe, e te Kawana; koia matou ka tomo atu nei ki a koe hei matua mo matou. No te mea hoki, "Kotahi hoki te Atua, kotahi te takawaenga o te Atua o nga tangata, ko te tangata, ko Karaiti Ihu,"—1 Timoti 2, 5. Koia matou i whakaaro ai i roto i o matou ngakau, e rua enei iwi e noho nei i Niu Tireni, he Pakeha he Maori, a, na te ture i whakakotahi; a, kua kotahi inaianei. Ko ta matou i pai ai ko te Kawanatanga, ko te homaitanga i te ture mo nga he nui, whenua, kohuru tangata; mo nga he iti, tona kai whiu ko te ture. Ka matapopore matou ki enei ture, u tonu matou; inahoki te kupu i a Matiu 5, 5, "E hari ana te hunga rangimarie, ma ratou hoki e noho te whenua." Heoti tera kupu. Ko tenei, e Kawana, kia rongo mai koutou ko to runanga! Kimi noa matou i te tahi kupu hei pehi mo te Kingi nei e hoki ai ki raro, kihai rawa i kitea. Ko te take i kore ai e kitea, i hokoa e ia te ingoa taumarutanga o te Kuini ki te ingoa Kingi Maori; na, heoi te mea i kitea e matou hei pehi mo te Kingi Maori nei, me whakaitiiti e tatou. Kaua rawa e whakawhawhaitia, no te mea hoki kua uru
Ko tenei, e hoa, e te Kawana. Ko nga pakanga ki Tauranga erua, ko tetahi he whenua, ko tetahi he rapu utu mo nga tangata i mate i a matou i tenei wa nei ano, i a Pepuere. Heoi, kei te pupuru matou inaianei i runga i te ture. E kore matou e huna atu ki a koutou, no te mea ka piri koki tatou, ara, ki to tatou Kuini atawhai. Tenei hoki tetahi: ko to matou whenua ko Tauranga, he iwi ke i mua, i a Ranginui. I whawhaitia e o matou tupuna, a riro ana i a ratou, ka tupu nga uri ka waiho iho ki a ratou, a, tae mai ana ki a matou i naianei. Ko nga momo whakaururu e tohe ana kia hoki ki a ratou, a, e kore e tika, no te mea hoki he toa no matou, kaore ano toku mana i hoki ki raro i tenei whenua. Heoi tena kupu. Tenei ano ta matou i whakaaro ai i roto i o matou ngakau mo nga ritenga o Waitangi. Koia na ano te tikanga, ma taua ritenga hoki ka tupu ai he painga mo enei ritenga kua korerotia nei e tatou. Ae, ka whakaae pono matou ki aia te mana, ara, ki a te Kuini, hei tirotiro mo enei iwi erua, mo te Pakeha, mo te Maori. Ae, ka piri atu matou ki a koe e te Kuini, e te Kawana; no te mea hoki kahore he mana hei pehi mo te Kuini, no te mea kua kotahi nei tatou inaianei.
E hoa, e te Kawana. Kia atawhai ki o tamariki Maori, Pakeha. Ko nga whakaaroaronga i roto i o matou ngakau, ara, kia tupu he painga ki Niu Tireni. Heoiano ta matou kupu ki a koutou, e te Kuini, e te Kawanatanga.
Tena koe! Kua tae mai ahau ki Akarana nei, kua kite nei ahau i a koe, kua rongo nei ahau i o korero ano. E pa, ka nui te pai o taku whakaaro ake. Heoi, e pa, ka nui te hari o toku whakaaro ki enei tikanga au. Ara, e pa, kotahi te he—ko enei take e tu
Na, mo ta Waikato mahi: mehemea i penei to tikanga i mua kua kore e tu tenei mea a Waikato; na te kore tikanga au mo nga raruraru Maori ake i rapu ai etahi o nga iwi Maori i tenei tikanga Kingi, hei whakariterite i nga raruraru Maori, i runga i o ratou whenua, i o ratou mea katoa. Na, kia rongo mai koe, kaore ano au kia uru ki roto ki a koe, kaore ano hoki au kia uru ki te Kingi, i tahaki tonu au e tu ana. Engari ka tahi au ka whakaaro ki te tomo atu ki a koe, me aku mea katoa, na te mea, ka tahi ano au ka rongo i tou ingoa—no naianei tonu. Heoiano aku whakaaro, he whakapai, he whakatika ki o korero. Heoi ano.
(Rarangi) 6. Ae, kaore e huna e matou nga mea kino, me he mea ka kitea e matou. Na, whakarongo mai ki taku korero atu ki a koutou. Ka taea ano e koutou, no te mea he iwi matau koutou ki te rapu tikanga mo a matou he ka tukua atu nei ki te ture a te Kuini—to taua Kuini. Na, whakarongo! E pai ana ahau kia tiakina aku taonga, aku whenua, e te ture o to tatou Kuini, mo te tangata mahi he kia whiua; ahakoa pononga, ahakoa rangatira, ka tukua atu ki a koutou, nona i mahi he; mo te tangata tautohetehe kia whakaritea paitia, kia rite ai ki te ture o to tatou Ariki i te Rangi. Na, tenei tetahi: kaua e noho ki te riri, engari kia manawanui. Kei hohoro ki te whawhai. Waiho Waikato i kona mea noa ai, he kuaretanga no te whakaaro, i whakaaro kingi ai mo ratou hei tango i te maru o te Kuini. Na, tenei tetahi: kaua e whakataria te whawhakaaro kei waiho hei take he ki a tatou, Whakarongo mai! E mea ana toku whakaaro, ka tika tou tupato ki a koe, no te mea he takahi i tou mana. E pa, tena koutou, te matua o nga tauiwi o tenei motu, te matua o nga pani, o nga pouaru,
(Rarangi) 10. Ae. ka tika tau whakaaro, ka whakaae ahau ki to korero pai ki o tamariki kua motuhia atu na mou, kua honoa atu ki to Ingarani ritenga, kia waiho ko te maru o te Kuini ki runga i a matou mau ai ake ake, amene!
(Rarangi) 11. Kua koa au kia hoki mai toku whenua ki ahau. Ae. Kua tae au ki te whare whakawa ki te rapu tikanga mo toku kaipuke, imua, i te tau 1859, no reira ka kite ahau i a te ture mahi. E pai ana ano kia piri matou ki te Kuini hei matua mo matou mo ake tonu atu. To tatou tumuaki, ko nga Pakeha ka honoa ki nga Maori—ka honoa ki te oriwa pai. Na, tenei ano te kupu: na te kuaretanga i heke ai te toto ki Niu Tirani, a me pehi i ona kuaretanga. Na, tenei ano tetahi kupu: no nga Pakeha te hara nui hoki—te kupu penei o nga Pakeha, "nokuru te Maori, haere ki waho." Kei waho ano e haere noa atu ana, he
Tena ra koe! E nga rangatira e tuku ana i te aroha ki nga iwi katoa. tena koutou katoa! Tenei ano aku whakaaro kua puakina ki nga iwi katoa i runga, i raro, mo nga hara hoki o te iwi e rapu ana ki te he. He mea atu tenei naku ki a koe kia mau te pupuri i te kupu a to hoa, a Potatau, kia mau ki te atawhai. Koia au i mea ai ki a koe, kia kaha ki te pehi i nga kino a te iwi, kia puta ai te haringa ki roto ki te whakaaro o ia iwi o ia iwi, kia rite ai ki ta te Karaipiture e ki ana, "Arohaina atu o koutou hoa tata, ano ko koe." Tenei ano hoki tetahi o kau whakaaro. E rite ana ki te tio e piri ana ki te toka kohatu i waengamoana; ahakoa pakia e te ngaru e kore e taka i taua toka kohatu. Te tikanga o tenei toka, ko te Kuini, te tikanga o te tio, ko nga tangata e noho ana ki Whaingaroa, ki Aotea. Heoi ano.
Kia rongo mai koe i ta matou nei kupu, i ta matou nei tikanga; he tikanga tawhito, he tikanga pumau no
Tena koe! Tenei taku whakaaro mo tenei huihui kua karangatia nei e koe kia huihui mai ki te rapu tikanga e pai ai, e tupu tahi ai nga iwi e rua e noho nei i Niu Tireni. He whakaatu atu tenei naku i taku i mohio ai. I nga ra o mua i noho kuraruraru tenei iwi te tangata Maori: te taenga mai o nga mihinare ka eke tenei iwi te Maori ki runga ki tenei waka ki te whakapono; muri iho ka tae mai te ture o Ingarani ka whakapiritia hei rauawa mo te whakapono. E rua enei, he pai anake ki toku whakaaro. Rapu ake ahau inaianei ko nga taka me nga aukaha, ara, ko te aroha me te kotahitanga o enei iwi e rua. Ko tetahi wahi kua rite, ko tetahi wahi kahore ano. Taku e mea nei kahore ano, ko te pu ko te paura, e puru ana ki nga Maori e tuwhera ana ki ngu Pakeha; otira ehara tenei i te whakawa naku i a koe, e mohio ana hoki ahau ki tau whakaaro mo taua mea.
Tetahi mea, ko nga whenua a nga Maori kahore nei ano i hokona ki te Kawana. Kua rapu ahau i tenei kupu i te tuaono o nga nama o te nupepa [a te Kawana] mo te taonga o te tangata kia tiakina paitia. Ki toku whakaaro ko etahi o nga oneone pera e taea te hoatu ki a koe kia tiakina, ko etahi ekore e taea. Heoi, me waiho ano i ta tena iwi, i ta tena iwi, i pai ai, i ta ia tangata ranei i pai ai; otiia e kite ana ahau e kore e oti nga oneone o nga Maori i tenei whakaaro. Kite mea hoki ka hokona atu ki te Kawanatanga e kore e taea e matou te hoko, kia hoki mai ano ki a matou. Ko nga wahi whenua e whakahokia mai ana e te Kawanatanga ki nga Maori e riro ana i nga rangatira anake, ko nga tutua ka haereere noa, ka kore he mahinga kai. Ki te mea ranei ma ia tangata ma ia tangata e tiaki tona whenua e kore ano e mau, ka hokona e nga rangatira. E kore ia e kaha ki te pupuri i te wehi i nga rangatira. E kore ano hoki e ahei kia hokona ki nga moni utu whenua tetahi atu whenua, kei rere mai ano te nuinga ki runga ki te wahi i hokona houtia, haunga ia nga whenua i whakaaetia
Ko te tikanga a Waikato i whakapuakina nuitia i Paetai, a i whakaotia ki te runanga nui i Ngaruawahia. he penei, ko te Kingi Maori me te tohu o taua Kingi, ara me te kara, me tu ki runga ki nga kupu i whakapuakia ra e Potatau i te hui ki Waikato, hei whakaputa i te pai ki nga wahi katoa o Niu. Tireni. Ko te pai tenei i whiriwhiria e ratou, ko nga whawhai ki etahi wahi o te motu nei, ma nga minita, ma nga rangatira Maori,
Ka tahi nei au ka ora ake i te mate nei. Ka mahara au kia tuhituhi pukapuka atu ki a koe, hei whakamoemiti atu maku ki a koe, ki taku Ariki, mo te marama o nga kupu o tau pukapuka i panuitia ra ki a matou i te 10 o nga ra o Hurae, i te tau 1860. Marama katoa o kupu ki taku whakaaro, me taku korero i taua pukapuka. Kei te nui taku pouri me ka tupu ake tenei ingoa pokanoa i
Ko aku whakaaro tenei hei korero maku ki te Runanga Maori i Kohimarama.
Me whakaae mai a te Kawana kia whakakahoretia aua pakanga i roto i nga tangata Maori, i tenei takiwa, ka tu nei tenei runanga hei marama mo nga iwi erua, mo te Pakeha mo te tangata Maori. Ko tenei runanga hei kai powiri i nga iwi e haere he ana i nga ritenga tawhito o te Maori, kia hoki mai ki te huarahi pai, ki ta te Kawana i whakarite nei hei painga mo nga tangata Maori o Niu Tirani, kia aroha tonu ai nga iwi e rua, te Pakeha me te tangata Maori. Kotahi tonu te Kuini hei matua mo enei iwi e rua, e whakatuakana nei te Pakeha ki te Maori, me te Maori hei teina ki nga Pakeha; koia ra tenei ko te runanga nei. Ka puta ake nei te maramatanga i te pai, mehemea ko Kopu e marama nei i te pai.
Ki te mea ka rite taua whenua hei oranga mo nga minita Maori, ka mutu te kohikohi moni a nga tangata Maori ma a ratou minita, ka waiho ma taua whenua e whangai nga minita i nga tau katoa. Ma te Kawana e whakaae mai tenei e tika ai.
Kahore aku whakahe mo a te Kawana kupu. E mea ana ahau he tika tonu ana korero. Kahore ano hoki e taea e matou te hurihuri, te whakahe ranei. Tenei te mea e whakaaro nei, kahore ano au i rongo ki etahi kupu pai a nga rangatira katoa i karangatia nei e korua ko Kawana. Tenei taku kupu, kia rongo mai korua. Te ritenga e pai ai au, kia puta ta korua kupu akiaki ki nga tangata i waiho nei e korua hei kai whakahaere tikanga, kia whakamaharahara tonu korua i nga tau, i nga marama ranei, kei kuare tonu ratou, kia kaha ai hoki ta ratou whai atu i muri i o ratou tuakana Pakeha; aua ano hoki ratou e whakaououtia e korua, engari kia tokomaha ano ratou, kia ai te mangai o tenei o tera ranei, hei whakakaha mo ta ratou mahi; penei ka riro mai nga tangata ki roto ki ou painga.
E te Kawana! Ko taku tenei e pai nei, kia hanga tetahi ritenga mo toku kainga,—timata atu i Whakatu tae noa rano ki Aorere. E mea ana hoki au kia puta hohoro ake i a korua etahi kupu whakamahara moku i roto i nga tau, i nga marama ranei, kei mahi roa ahau ko ahau anake, a wareware noa iho ahau. Ki te noho tona kai-whakakaha, e kore ano hoki ia e mangere. Heotiano.
Kei te whakapai atu ahau ki a te Kuini mo te putanga mai o tona aroha, ki te tuku mai i ana minita, i ana pihopa, hei whakaora i te motu nei. Rokohanga mai te tangata Maori e tahuri ana ki te kai i a ia ano, na te whakapono i ora ai. Heoti ano tena. E hoa, e te Kawana, kahore ahau e whakahe atu ki au korero, ta te mea kua rongo ki te tika o au korero; ko te tika tenei, ka maha nga utunga o taua whenua; ko tenei, kei te tangata Maori te he. He kupu atu ano tenei naku ki a koe, kia tukua ake tetahi kai ruri mo o matou whenua, kia kore ai he tautohe i a matou. He kupu ano tenei naku ki a koe mo te kara. Ki te puta he whakatakariri mou ka tonoa ake pea e koe nga hoia, ka mea hoki koe ki a au hei hoia: kaore ahau e pai, ta te mea na te wehi hoki ki taua mahi i ahu mai ai ki a koe. Ki te whakangakau-kore koe ki taua kara, whakaritea he Pirihi hei tiaki mo nga toa i Otaki. He kupu ano tenei naku mo nga mea o te tinana——kia tukua mai te hota, te
Tena koe. Ko a matou kupu tenei ki waenganui o tenei komiti, he whakakotahi i nga iwi Maori me nga Pakeha. Kaore hoki he putanga ketanga. Kei te mohio ano koe, e te Kawana, ko te whakapono te tino tumautanga o nga mea katoa. Ki te mohio au ki te tikanga o te whakapouo ka ora i te whakapono, ki te mohio hoki matou ki te tikanga o nga ture e ora i nga ture. E taea e te whakapono te whakaora i a matou, e taea ano e te ture te whakaora i a matou. Kei maumau whakahua noa i enei mea. Ko ta matou, ko te ture hei rangatira mo te tangata i te oranga. Kia rongo mai koe. Kua tahi maro te whakapono, me te ture, kua kapea ki muri. Tenei hoki tetahi kupu "Ko ia ka pa nei te ringa ki te parau, ka tahuri ki muri e kore e pai mo te rangatiratanga o te Rangi." Kahore matou i te kite whakaaro: ahakoa whangai i te paraire ki o matou mangai e kore matou e kai. Ko ta matou tikanga he whakakotahi. Ko nga mahi tika ko nga mahi pai, te pakiaka pupuri i te ngakau tahi. Ko tetahi, he ngakau whakaiti, he ngakau whakatupapaku i roto i a te Kuini. E Kawana, kotahi tonu te mea e hapa ai koe i a matou, ko o matou wahi whenua i toe ki a matou,—e kore tena e whakaaetia e matou. Kua rite hoki a tatou whenua i hoko ai i mua, kaore he raruraru, kaore he aha. E hara i te mea hei aha ranei, he tohu ano mo a matou tamariki, mo a mua. Me tuku atu ano ki te Kawanatanga kia roherohea, kia tika ai te tuhanga ki nga whanaunga. Ko a matou whakaaro tenei kahore
Mo Tiatene:—He kupu tenei mo tetahi kai tiaki mo matou, mo nga tangata hoki e haere mai ana ki nga komiti mo te Kawanatanga, kaore, haunga nga komiti Maori, ma matou te whakaaro ki tera. Ko te mea i tohe ai matou ki a koe ko nga tangata o tawiti e karangatia ana e te Kawanatanga, mau e whakarite he whare, he kai, he Pakeha hei tiaki. Ko te ingoa o te Pakeha ko Tiatene. Mana nga tikanga katoa. Ko ta matou i pai ai ki taua Pakeha kahore matou i kite i tetahi he o taua Pakeha. Kua maha nga tau e noho ana ki waenganui o matou, kahore matou i kite i he he. Ko ta matou i kore ai e pai ki tetahi Pakeha ke, kua kite matou i te he.
Tena koe! Kia rongo mai koe ki taku korero i naianei. E kore au e pai kia uru au ki roto ki te he o te tangata ke, engari ka mahi pai tetahi tangata ke, ka uru atu au ki roto ki ana mahi pai; Ka mahi kino,
E koro, e te Kawana,—Whakamana enei korero aku ki a koe. Heotiano aku korero ki a koe.
He kupu ke tenei naku ki a koe. Ko Tuatene te Pakeha kei Wanganui e noho ana; ko ta matou tera i pai ai hei tangata mo matou. E hoa, e te Kawana, me whakaae koe ki a Tuatene mo matou, hei tangata korero mo matou. Kia hanga he whare pai ki Wanganui. Mau e whakarite kia hanga. Whakamana enei korero aku ki a koe. Heotiano.
Tena koe, i runga o nga mahi hei whakatipu mo te tinana. I tenei taima ka noho nui au kupu ki o matou aroaro, me a matou nei kupu ki tou aroaro. Engari ko nga he o muri o tenei runanga, ma nga iwi
Tera ano tetahi raruraru kei Turanga, kei Makaraka, mo te kainga o
E hoa, ko nga tika raruraru e mohiotia ana e koutou me tiki ake, me ata korero, kia mahia tikatia ai nga ritenga pai, kei tupu te he ki runga ki a matou; kia kotahi ai ture, kia kotahi ai tikanga, he aroha tetahi ki tetahi ki te aroha whakateina. Ma konei ka kitea ai te aroha o te tuakana ki nga teina Maori, ma te ata whakahaere i nga tikanga pai mo tatou.
Tena ano tetahi kupu na
Na te hunga tenei korero i noho atu i te kainga i Turanga, koia tenei ko a ratou kupu.
Na tetahi kaumatua, na
Na tetahi kaumatua, na
Na tetahi kaumatua, na
Kotahi tonu to Turanga mahi, he mahi witi, hemahi kaipuke, he mahi whare karakia ki te Atua. Ko ta matou tenei e mate nuia ai o roto o nga tikanga Pakeha, ko te tiki mai ko te hoko i nga kaipuke o Akarana nei, ko te hoko hoki i nga taonga, kia kotahi ai he waka mo tatou, kei tukua ki te waka Maori koi he. Ka noho i konei o Turanga tangata katoa, ko te pai anake. Ko nga ingoa tenei o nga kainga ko tahi ano ture:—Ko te Wairoa, ko te Whakaki, ko Nuhaka, ko Nukutaurua, ko
Kotahi ano ture o enei kainga, ko te whakapono anake ki te Atua, hei whakaaro hoki mo nga tikanga a te Kuini, a te
Ko tenei, e aku tuakana, whakaputaina mai nga mea e matenuitia ana e matou, te pu, te paura, nga mea e hiahiatia ana e matou e te hunga o runga o te ture, kia rite ai a tatou korero. Me he mea e whakaaetia ana tenei kupu e koe, e pai ana.
Tenei ano taku. I te raumati ka tae mai ahau ki te korero Mira mo to matou nei kainga mo Turanga, mo Pakohai. Ka rite a maua korero ko Te Mete, ma te Kawanatanga e mahi, e tohutohu nga tikanga mo taua Mira wai, ta te mea kua noho aku moni ki a te Kawanatanga, mana e mahi. E mea ana ahau kia wawe ahau te kite. A te mutunga o ta tatou runanga ka whakarite ai i taua korero kia rongo hoki matou, te hunga o runga, i taua korero. Heoi, kia whakamaramatia hoki tetahi Pakeha hei hanga.
Tera ano tetahi tautohetohe kai Turanga mo
—Hei whakangawari enei moni mo te hunga nei, mo nga matua. Heoiano kihai te whakaaro a te hunga nei i pai kia tango ki aua moni a
Ka mutu nga tikanga o to matou nei kainga. Mau e ata titiro iho enei korero a matou. Tenei taku tau:—
E hoa, e
Ko te ingoa tenei mo tenei nuipepa. Ko Matariki, na Matariki i huihui nga kai
Na Kawana i karanga nga rangatira katoa kia huihui mai, nokonei i marama ai te ingoa mo tenei pukapuka ina perehitia, ko Matariki.
Tena ra koe! E hoa, e te Makarini, tena ra koutou ko ou hoa runanga, ko Te Mete, ko
E hoa ma, tena ra koutou katoa, nga kai whakapuaki i nga ture o te Kuini raua ko te Kawanatanga.
E hoa, e Te Para. Tena ra koe, te kai whakapuaki i nga tikanga a te Runga Rawa.
E hoa ma, tenei ta matou kupu. E kore e taea e matou te whakatepe atu ki a koutou nga tikanga o roto o nga nupepa a te Kawana, i tenei takiwa. Tenei ta matou kupu, e pai ano nga tikanga o ana nupepa, no te mea nana te mohiotanga i homai ki Niu Tireni nei, te mohiotanga ki te mea kino, ki te mea pai. Te mea kino he pu; tona kino, he kai tangata. Muri atu i tenei, ko nga Minita, ka mau te rongo ki nga iwi o Niu Tireni.
E hoa, e
Na, e hoa ma, ko taua mahi hou, kua tae ake taua mahi hou ki nga tangata o Wairarapa. Ko nga tangata kua uru ki taua mahi hou (100) kotahi rau. Na, e hoa ma, kia mohio koutou ki te tikanga o Wairarapa. Kotahi rau kei te noho noa iho, kei te atawhai i te Pakeha.
E hoa, e te Makarini, kia rongo mai koe. Ka mutu ena raruraru o matou, o nga tangata o Wairarapa. Tenei ano tetahi take raruraru, ko nga whenua e puritia ana e matou, e waiho ana hei take raruraru mo matou, mo nga Maori mo nga Pakeha. Tenei ano tetahi: ko nga whenua whakahoki mai a te Kawanatanga, kahore ano i takoto pai noa. Kotahi te whenua kei te raruraru ko te kainga o to hoa, o
E hoa, ete Kawana, nou enei e whakaaturia atu nei e au ki a koe. E hoa, tenei ta matou kupu, he kainga ngaro toku kainga i nga Kawana tokotoru; engari a
E hoa, he kupu tenei naku ki a koe, kia whakamutua ta korua riri ko
E hoa e
E hoa e,—Tena ra koe! tenei ahau kua tae mai nei ki tou aroaro kia rongo atu ki au kupu. Ko te kupu e rapu nei ahau, ko enei kupu kua korerotia mai nei e koe, ara, te kupu nei, kia piri tonu te Pakeha raua ko te Maori, kia noho tahi raua, kia mahi tahi, kia mau ki te whakaaro kotahi. Ko taua kupu, na nga Kawana tuatahi tae noa mai ki a koe inaianei. Kotahi ano ritenga o a koutou kupu, mo te pai anake. E hoa, me ki atu ahau ki a koe mo tenei kupu, kei te piri ko o taua tinana, ko te ngakau e tauwehe ke ana,—ou, o te Pakeha, oku hoki, o te
E hoa, e Kawana, ko toku whenua i hoatu e ahau i te ra e whiti ana, ko nga wahi i puritia, i karangatia i ie ra e whiti ana, ko nga wahi i whakahokia mai e Kuini, i karangatia ano i te ra e whiti ana, kahore i mahia i te pouritanga. Ko enei wahi kahore ano kia takoto noa ki ia tangata ki ia tangata. E hoa, na konei i puta ai he whakaaro ke, no te mea hoki kahore i hohoro te whakarite wawe ki ia tangata ki ia tangata. E hoa, ko te tikanga tonu tenei i mahi ke ai etahi tangata he Kingi mo ratou. Ko taku whakaaro ia, kati ano he kingi pono, ko Ihowa i te Rangi. Me mahi nga iwi katoa i raro iho i te rangi ki aia anake. E hoa, e te Kawana, kahore ano ahau i rongo tikanga pai i nga Kawana tuatahi. Kotahi anake te Kawana nana i whakawhiwhi nga tangata Maori ki nga painga mo te wairua, mo te tinana, ki te tirotiro hoki i ona tamariki Maori. E hoa, e te Kawana, e kore e rite enei kupu i korerotia mai nei e koe, no te mea hoki kua noho rawa ki runga
E ta, tena ra koe! He kupu atu tenei na matou ki e koe, ko tetahi takotoranga Hui au hei konei, hei Akaraua nei; ka meatu nei hoki maua ki a koe, me haere hoki koe ki
Karauna Karati. Ko tetahi raruraru tena. Ko tetahi, ko o matou whenua e hokoa atu ana ki a koe, kahore ano i riro mai nga utu ki a matou, a ka pena matou me te kuri i te tataritanga ki nga utu o matou whenua. Ko tetahi wahi tena o matou nei whakaaro kia whakaotiotingia ena wahi raruraru. Ko nga he tena e puta ana i nga taima katoa ki a matou. Tenei tetahi: ko nga tangata o ie Kingi Maori e tohe ana ki a matou, ki o te Kuini tangata, kia riro i aia i taua mahi huakore. Kaore ianei ona take tahi o taua mahi Kingi. Ko tona take tonu tenei, kia rongo mai koe. He tango whenua tonu i nga wahi i a te Kuini, kia riro to te Kuini mana i aia. Ka tika hoki to kupu e ki nei koe, he whakakake tenei ki te Kuini. Ae, he tika tena kupu au. Na, tenei hoki
He waiata:
Tena koe! E whakapai ake ana ahau ki a koe i ki mai nei kia tirotirohia atu e matou etahi kupu o roto i tau nupepa: kitea ana e au i te rarangi tuarua e ki ana ki a Kuini atawhai, mea ake ana ahau he tika tonu tenei, ina hoki ko tenei motu i roto i te pouritanga e noho ana; tera te Kuini te kimi mai ra i te kupu o te Karai-piture, kitea ana, ina te kupu i kitea iho e ia, "Haere koutou, akona nga tauiwi katoa, iriiria ratou ki te ingoa o te Matua, o te Tamaiti, o te Wairua Tapu: akona ratou kia rongo i nga mea i mea ai ahau ki a koutou; ko ia e whakapono ana, a ka oti te iriiri, ka whakaorangia; otira, ko ia e kore e whakapono, ka meinga kia mate." Ka tahi te Kuini ka mea, "Me tono tetahi minita hei ako i a ratou, maku ano e utu." Ko nga tangata tenei i utua nei e ia, ko nga minita ka tahi, ko nga takuta ka rua, a ko nga kai whakaako kura ka toru; koia nei tonu taku i whakamihi ake ai, ko te marama o nga tikanga, ta te mea kahore ana meatanga mai mo ona taonga kua pau nei i au, ara, i te whakaakonga i te Maori. Tenei ano te nuinga e kore e taea e au te whakatepe marire atu. Tenei ano tetahi, ko tana tutakinga atu i nga iwi kino kia noho atu i o ratou na kainga, kaore e tukua mai ki tenei motu.
Tenei ano hoki tetahi, kei te rarangi tuatoru. Kia rongo mai koutou, e aku hoa Pakeha, ko nga wahi e kiia ana e te Kawanatanga mo te tangata kotahi kei te kore ano e marama, ina hoki ra kaore ano he pukapuka whakapumau kia riro mai i aia. Ka kiia mai e te Kawanatanga, "Mou tenei." Muri iho ka puta mai tetahi Pakeha, ka ki atu te Maori, "Na te Kawanatanga tenei kainga i homai moku;" ka ki mai hoki ia, "Kua riro atu hoki aku moni i te Kawanatanga." Kia tae mai nga tangata o te Kawanatanga, ka ki atu taua tangata, ka ki mai ia, "Koiano, kati, kei konei pea mou", muri iho ka riro ano. Rarangi tuarua, tuatoru, tenei taha. Tenei ano hoki tetahi kupu a maua mo tenei rarangi tuaono. Ko to maua tenei: ki te tahae te tangata, me utu; ki te kore he utu, ka tika kia tukua ki te whare-herehere. Kohuru, ko ia ano te utu. Ko nga mea tenei e tino tauwehe ana te tangata Maori. Ka he te
Tenei hoki tetahi kupu a maua nei mo te rarangi tuawhitu. E ki ana maua no
Mo te rarangi tuawaru. E hoa, e te Kawana, i to maua rongonga kei te hanga he Kingi mo Niu Tireni, penei tonu ake o maua nei whakaaro, he tahae tenei: koia tenei te tahae, ko tenei ingoa hoki no te Pakeha. Kahore koutou i ki mai ki nga Maori, "Tenei ingoa mou." Tenei ano nga mea i homai pai e koe, e te Pakeha. mo te Maori—he pu, ka tahi, he whakapono, ka rua, he kakahu, ka toru. Tenei hoki etahi o matou kua minitatia, ko etahi kua kai-whakawatia. Ko maua nei kua iriiria, ko nga ingoa o maua nei matua kua mahue. Inaia taku, ta te tangata Maori, he rangatira tonu tena tangata, tena tangata, no tona kainga ake, iwi hoki. I a koe anake i te Pakeha tenei tikanga, kotahi tonu tou, rangatira to te Pakeha. Tenei te tu arua o a maua nei i kite ai, no roto i te Karaipiture. £ kore e pai kia rua nga rangatira, ka riri tetahi ki tetahi, ka he tetahi ki tetahi; koia tenei, kahore e pai kia rua Kingi ki te kainga kotahi; akuanei he ako ke ta tetahi, he ako ke ta tetahi, a ma ehea taringa e whakarongo ta tetahi, ta tetahi, inano te tika kia kotahi kai whakahaere tikanga kia kiia ai e tipu pai te mahi.
E hoa, e te Kawana. kei mahara koe, era e pena o matou nei whakaaro me nga tangata o Waikato. Kaore matou i te whakaaro pena: kotahi tonu ta maua e mea ake nei, ko te hohoro ou, e te Kawana, ki te hopu, ara, koia tenei ko te hinga wawetanga o te Maori, o te Pakeha.
E mea ana te whakaaro oku mo te ra-rangi
Tena koe! I tonoa mai na koe e te wahine na, e te Kuini, hei tiaki i enei iwi e rua e noho nei i tenei whenua, i Niu Tireni, kei tukinotia e tetahi iwi ke—te wahine riri kino na imua ki nga iwi ke. whakamate rawa i etahi, pei rawa atu i nga mea i ora, tango iho ia ki te whenua, riro rawa i aia te mana o te whenua.
2. Ka rongo ia ko ahau ko te tangata Maori kei tenei whenua kei Niu Tireni, ko etahi o tona iwi Pakeha kua whakaurua mai hei hoa noho tahi, ka tahi ka puta ake tona ngakau aroha ki te tangata, ka tonoa mai e ia i mua i a koutou ko nga Mihinare hei kauwhau i te Rongo-pai o te Atua ki a matou. Te kupu tuatahi o te Rongo-pai, ko te ripeneta, ko te wetekanga me te murunga hara, me te maunga rongo. Ka tae mai nga mihinare, ka titiro ki a matou ka kimi haere i te taha tika o to matou whenua, ka kitea matou e ratou. Ko etahi o matou i roto i te kopu o te mate e noho ana, ko etahi e mau ana i te mekameka a te hoa riri, ko etahi e ngangau ana ki a ratou ano; ka tahi ka mau o ratou ringaringa ki nga makawe o matou rae, ka kumea ake, tu ana matou i waho o te pouritanga; ka tahi ano matou ka kite i te maramatanga me te oranga e piri tonu nei ki a matou inaianei. Ko nga mea e here ana ka wetekia, ko nga mea e ngangau ana ka waoa; ka tahi ka whakakapaia nga mahi a te tangata Maori e nga Mihinare ki nga mahi o te Rongo-pai o te Atua; pau katoa nga ritenga kino, kai-tangata, o tenei whenua o Niu Tireni, i nga mahi o te Atua. Te kupa a nga Mihinare ki a matou, he whakaatu tera mo to tatou matua, ko te Atua kei te Rangi, nana hoki tatou i hanga.
E hoa, e Kawana,—He pono ki taku whakaaro te riri a Kuini ki nga iwi ke, he pono ano hoki tana tononga mai i nga Mihinare me tana aroha ki te tangata; he pono ano ki taku whakaaro ake. I pera hoki te Atua i
E hoa, e te Kawana,—Ko te maru tuatahi tenei o te Kuini, i whakatauwharetia mai e ia ki runga ki ahau. Ko te whakapono ki te Atua, ko te mekameka tenei nana ahau i pupuri kia noho i runga i te rangimarie, i te pai, i te atawhai, i te aroha, i te maunga rongo. Kihai ahau i kaha i tenei mekameka, kahore hoki ra i hoki atu ki muri ki nga ritenga kino, kai-tangata, o nga tupuna Maori.
E hoa, e Kawana,—Tenei ahau a Ngatiporou te tu tika nei i toku kainga, te mahi i nga mahi o te Rongo-pai o te Atua, hei mahi tenei maku i nga ra katoa e ora ai ahau, a mate noa. Ko taku whakaaro i runga i taku mahi, ko te tuku atu i aku tamariki ki Turanga, ki te kura o te Pihopa Wiremu, kia whakaakona ki nga ritenga pai o te Pakeha.
E hoa, e Kawana,—Tae rawa mai koe kua huihui e te ringaringa kaha o te Atua enei iwi e rua kia kotahi; otira, me tu ano koe i tetahi taha o enei iwi e rua, ko te Wairua Tapu o te Atua ki tetahi taha, tiaki ai, ko te hoa riri i tetahi taha. Ko Hatana te hoa riri i tau taha e tiaki nei, ko nga iwi ke; otira, kahore ano nga iwi ke i tae noa mai ki te whakamate i enei iwi e rua, ko raua ano e ngangau nei ki a raua ano i te aroaro o nga kai tiaki; rite tonu ki toku ahua o mua, kahore nei oku kai tiaki. I mua i te ritenga o te kikokiko.
E hoa, e te Kawana,—Kia tika te tiaki i tau taha, e mea ana hoki te Karaipiture, "Ko ia e tiaki ana kia tupato kei hinga ia." Ko to he, he hohoro ki te riri, he whakahauhau i te iwi mohio kia whakamatea te iwi kuare. Kihai nei i riro ma nga iwi ke e whakamate, riro tonu mau e whakamate. He aha te painga o au korero ka kitea nei hoki tou tututanga ki te tangata, ki te whenua?
E hoa, e Kawana,—Kia tika to tiaki i nga iwi e rua, me tau whakahaere tikanga ki nga tangata, me tau mahi hoko whenua kia tika tonu, kia kitea ai tou harakoretanga. Ko te mea hoki tenei e mau tonu nei te raruraru o te Pakeha, o te tangata Maori, he hoko he i te whenua; kihai nei i
E hoa, e te Kawana,—Ko aku whakaaro tena no roto i ahau. Tenei ano etahi, Kia whakina atu ki a koe. Ki te papaki pokanoa koe ki ahau, me pehea ra he kupu maku ki a koe? Ko taku kupu tenei ki koe, ka nui to he ki te papaki noa i ahau. Kahore nei hoki oku hiahia ki te whawhai, pera me era atu iwi e whawhai ana ki te Pakeha. kahore oku hiahia ki te whakatu Kingi Maori, pera me tetahi iwi tinihanga. Kotahi ano taku Kingi, kei te Rangi, ko te Karaiti, ko ia hoki te Kingi o nga kingi, te Rangatira o nga tangata katoa. Kahore oku hiahia ki te hoko whenua, pera me tetahi tangata e hoko tinihanga ana i tona kainga ki te Pakeha. No te Pakeha ranei te tinihanga? Nou pea tetahi tinihanga; inahoki te nui o te raruraru ki runga ki te whenua. Mehemea no te tutua anake tenei raruraru, tera ano e pehia e nga rangatira, ka ngaro noa iho; tena ko tenei, e ai ta te whakatauki Maori, "Tu tonu mai te tai o Maihirangi" Mo te marangai hoki tenei whakatauki, ara, mo te pakanga whenua a te Kawana raua ko
E hoa, e te Kawana,—Ko etahi ena o oku whakaaro, no roto ano i ahau. Tenei ano etahi ka whakaaturia atu ki a koe. He raru-raru ano kei toku kainga, he apo no te hoko a nga Pakeha o toku kainga. Ko te utu mo te puhera witi e rima hereni, e wha, e toru; ko te utu o te puhera kaanga, e toru hereni; ko te utu mo te kete riwai kotahi hereni. Ka nui te tahae o tenei.hoko. Mau e tirotiro te ahua o tenei mahi. Ki taku whakaaro, he kai muru aua Pakeha, ko te ahua kau o te moni e whakaaria mai ana ki a matou, ko te tino moni kahore e tukua mai mo a matou kai. Ko te moni e tukua mai ana e aua Pakeha hei utu mo a matou kai, ko te hanga kakahu pirau e rukea ake nei i te taone nei, na ratou pea i hamu i ketuketu i roto i nga akahanga waewae o te hanga tini kaumatua Pakeha e noho nei i te taone, mauria ake nei e ratou hei utu mo a matou kai. Ko a matou kai e hoatu ora ana ki a ratou, ko o ratou kakahu e homai pirau ana ki a matou. E hoa, e te Kawana, e mea ana ahau mau te whakahaere tikanga mo tenei mahi, kia ata noho ai matou ko aua Pakeha.
E hoa, e te Kawana,—Ko etahi ena o aku whakaaro. Tenei ano tetahi: ko te pu, me te paura, me te hota, me nga tingara, kia whakapuaretia e koe, hei pupuhi manu ake ma matou, hei kinaki parakuihi ma matou.
E hoa, e te Kawana,—Ko etahi ena o aku whakaaro.Tenei ano tetahi. E mea ana
E hoa, e te Kawana,—Tena ra koe. Tenei o korero ka mauria e ahau ki a Ngatiporou, ki te iwi here taonga, horo korero. Ko tana karakia maori tenei:—
Tere te inanga nei, Tere ki te auaunga o te wai; Tere, te inanga nei, Tere ki te hikuhiku o te wai: Owiwia, oirawea!> Homai taku taonga ki a au,— He taonga! Heoiano, ka mutu.
Tena koe! Tenei o matou whakaaro ka korerotia atu ki a koe. He whenua to matou e warewaretia ana e te Kawana; ko te wareware tenei, kahore ano he Kawana kia tae ake ki to matou Whenua, ki Ihikepa, a tae noa ki a koe e tu nei. Ki ta matou whakaaro, me tirotiro katoa nga tangata i tonoa mai ai koe e to tatou Kuini hei tiaki.
E koro, e te Kawana, erangi to hoa a te Pihopa e tae ake ana ki a matou; ko koe he tangata mangere koe ki te tirotiro i a matou, no te mea ko koe to matou kai tiaki, to matou kai atawhai.
E koro, e te Kawana, tenei tetahi kupu mo te Kingi Maori. Tenei to matou whakaaro: ma ma, ma pango ka tika, ma pango anake, e kore e tu. Ka mutu enei.
E koro, e te Kawana, kei roto katoa matou i te maru o te Kuini: ahakoa tera ano era mana whakahaere o te Atua raua ko te Kuini, ko nga Minita. E whae, e te Kuini, tena ko koe! Tenei hoki matou kua tae mai ki tau karanga; ahakoa ka rongo nei matou i au kupu hei maunga atu ma matou ki runga ki to matou iwi ki Ngatiporou.
E koro, kotahi to matou mahi, he tohutohu anake i to matou iwi kia noho pai, kia noho tika i runga o te whakapono ki a te Karaiti. Tenei hoki tetahi: na te mate i whakararuraru nga korero a te Kawana. Meheme he ora tena e marama.
E koro, e te Kawana, e kore matou e pai ki te Kingi Maori—me waiho ki a ratou to ratou Kingi. Ko te whawhai a
E koro, e te Kawana, nau ranei te tikanga ki nga Pakeha o to matou kainga kia kipitia te moni mo a matotu kai, na ratou ano ranei? Ko to matou mate tenei; ko a matou kohikohi mo matou Minita, he kore moni; no te mea e kipitia ana te moni e ratou. Ka nui to matou pouri ki nga Pakeha o to matou kainga.
E koro, e te Kawana, mau te aroha ki aku korero, no te mea kua aroha ahau ki tau karangatanga ake i au.
E koro, e te Kawana, tena ko koe, korua ko to taua Kuini atawhai. Heoiano aku kupu ki a koe.
Tena koe! Tenei taku korero ki a koe. Kihai au i kite i te taenga mai o