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Issued as: Appendix to the Journals of the House of Representatives of New Zealand, E. no. 13.
Your friend Mr. Searancke has arrived here. I did not see him. On the 10th instant I arrived at Tamahere. He also arrived at Maungatautari on that day, and sent on his letter from that place, informing me that he was going to Te Waka; I waited for him, but did not see his face (see him personally). The letter brought by him is being considered since he left.
Taku waiata, mo te hunga ngakau rua, ko nga ngutu ka tukua mai ki tenei taha, ko te ngakau ki tetahi taha; koia tena. Na, whakarongo mai. Tenei taku mahara ki nga roma o nga awa o te mawhenua, e rere nei ki to ratou hopuatanga no to ratou matapuna i hamama atu ai tona waha, tae atu ana ki to ratou mutunga mai. Ke hua ahau, e hui ana nga roma o ia awa o ia awa, e haere ana ki te waha o te Parata. Kaore a te Pawhiriwhiri, he waitai koe he wai maori tera: noho atu koe; mo te wai tai anake tana pai: kao; mo ratou katoa. Waihoki ko nga roma o ia motu o ia motu e rere atu ra ki te waha o te Parata, waihoki ko nga kingitanga katoa o ia iwi o ia iwi e whakamauru atu ana ki Te Atua; ka rite ano ki waha o te Parata e okioki nei nga wai ki a ia. Ka tae ki tenei mahi, ka riria mai. Akuanei, ka karakia ahau ki Te Atua, kaore e riria. Ko te ingoa nui, ko Te Atua, e karangatia nei ki ahau—he aha ra i noa ai? ko tenei ingoa Kingi ka kiia, ekore e tika; he mea tapu. Heoiano ra, e hoa ma, ko te tikanga a te rangatira raua ko te pononga, ahakoa tika te kupu a te taurekareka, e kore e tika i te rangatira: koia tenei. E hoa ma, tena koa titiro hoki koutou ki Tiuteronomi 17, 15,—aua, no Roma anake nga Kingi o nga tini motu, ae, kei reira hoki tetahi mo konei. Iana pea, no Ingarangi ano a Kuini, no Ruhia ano a Nikorahi, no Wiwi ano a Ponipata, no Tahiti ano a Pomare, no tona iwi ano no tona iwi ano. He aha hoki ahau, enei iwi, i riria mai ai e koutou, me hui atu tarou ki raro ki a Kuini? He aha te take o Merikana i tukua ai kia wehe atu i a ratou, te tukua mai ai ki roto i te maru o Kuini, ta te mea, no roto taua hunga i taua momo kotahi, i te Ingarihi. Ko ahau, he tangata ke ahau, tenei motu, kihai i tata; heoi ano taku tata ki a koutou, na Te Karahi. Epeha, 2. 13. Me he mea kei roto katoa nga tini motu i te maru kotahi i a Te Kuini, tika rawa; kahore he tangata e rere ke; ka hui katoa tenei motu. Tena, wehe ana he iwi wehe ana he iwi; me ahau hoki, e tu nei i taku mahara, koia tenei, kia Kingi ano moku. E hoa ma, kei pouri mai koutou: waiho au kia whakapuaki ana i aku whakaaro mo tenei men nui i tupu ai he whakatatau ma tatou. Aua, no te Tiriti i Waitangi ta koutou riri? Ko to matou rironga tena i a koutou? E he ana. Titiro hoki ki te ahua o nga whare taonga e rua. Kotahi i hokona, o aua whare, kotahi kihai i hokona nga taonga. Tena koa, i riro katoa ranei nga mea o tetahi whare i te hokonga o nga taonga o tetahi whare? E mea ana ahau, kihai i riro. Waihoki, ko te whakaaetanga a terahi rangatira, kihai ta tetahi i riro i taua whakaaetanga; ka rite ano ki aua toa taonga e rua. He aha te he o tenei ingoa e riria nei e koutou? Ko te mea nui kua oti te tuku mai ki a matou nga mea tapu o Te Atua, whakaaetia ana e matou aua mea tapu, te I
Corrected copy of a translation of a letter from Wiremu Tamehana to Mr. McLean. (See page 11).
Ka mea ahau, e aku hoa, mo tatou katoa nga mea a Te Atua. Kihai hoki i hanga e Te Atua mo koutou anake te po me te awatea; kao; mo katoa te raumati me te hotoke, te ua me te hau, te kai me te ora, mo tatou katoa. Ha, ko ena mea iana i banga ma koutou anake? Ka ki ahau, ma katoa. Ka pa he kuri etahi he tangata etahi, ka tika te riri ki nga kuri ka he ki nga tangata. E aku hoa, mo te aha ra koutou i manawapa ai ki te Kingi, ana he ingoa nui atu i Te Atua? E kore e marere mai i Te Atua, ka tika, e, ia, me mahue. Teua, kaore Ona riri mai; ko tatou tangata nei hei riri, e kore e mahuetia. Ana, he riri kei puta ke nga ture, a, e pai ana: tukua ahau ma te tino kai whakarite whakawa ahau e whakawa, ara, ma Te Atua, ma te tangata nana nga mahi katoa e mahi nei tatou. Ko tenei, e hoa ma, waiho tenei Kingi kia tu ana i tona wahi ake; me to tatou kai hanga te whakaaro kia hinga kia tu ranei. Heoi tenei wahi o aku kupu. He ahakoa te he ai, Ko Rapa tu ki runga.
Na, kua mutu ena kupu aku: me timata ke ki tetahi wahi korero i enei tini e waua nei e tatou, I te timatanga o tenei whawhai ki Taranaki ka mahara au ki te hohorotanga o te riri o te Kawana, kihai i tawhitawhi, kihai huri tao, kihai i mea iho ki nga tangata Maori, E hoa ma, ka riri au ki Taranaki kao: kihai i muna iho; kaore kau. Ko te take tena i puta ai taku whakaaro ki ta 1 Pita, 2, 14. Ka hua ahau, e mahara ki taua kupu, kia whakapai i te kai mahi pai kia whakakino i te kai mahi kino. Tena koa, e hoa ma, e te taha Pakeha taha Maori hoki! Titiro ki te kiuo o Te Rangitake, ki te pai ranei. He aha koia te kino o Te Rangitake? Ko te purutanga ranei i tena oneone tona kino? Ko te aha ranei? Ma koutou e titiro. Ko te rerenga ranei ki te whiu i te tiri? Ha! Ko te aha te he? Titiro hoki: kua whakamatea koia te tangata i te mea kaore ano te he i kitea noatia? Kua mahuetia ranei te ture i kiia mai, kaua e a te kai whakaatu kotahi i te hara, ma nga kupu a nga kai whaki tokorua tokotoru nei e mau ai te tika te he ranei. I tae atu koia te kupu a Kawana kia huihuia mai nga tangata e tata ana ki te whaki atu i nga whenua a Wi Kingi raua ko Te Teira, kia mohiotia ai e koutou, no Te Rangitake te he no Te Teira te tika; hei reira ka kitea to tetahi he, ka pa te whiu ki te tangata mahi kino, ka tohungia te tangata mahi pai. Koia taku mahara. He riri tika ki a koutou tenei? Ana, he pai te whakaputa hohoro i te riri ki ta koutou whakaaro. Ae: engari, ki ahau, e he ana te hohoro o te riri; ina hoki te kupu a Paora e ki ana, E manawanui ana te aroha, e atawhai ana, ekore te aroha e hohoro ki te riri, ekore e whakaaro ki te kino; ka whakangaro marie i nga kino; I Koriniti, 13. 4, 5, 6, 7. Na, e hoa ma, he aha te tika o to tatou hoa o Te Kawana e whakapoaopono atu na koutou? Ko Te Rangitake, ko te mea ata whakaaro, ka hengia e koutou; ko te Kawana, ko te mea hohoro ki te riri, ka awhinatia e koutou, ka whakamoemititia. No konei aku mahara ka rapu i roto i toku ngakau: kua oti te riri mai nga tikanga hohoro ki te riri e Hemi; 1. 19. Kua mea kia puhoi ki te riri kia hohoro ki te ata whakarongo. Ko tenei kaore i rite to Whakatauki 16, 32.
E hoa ma, maku, maku, te hohoro ki te riri, ma te tamariki kua oti hoki toku whakatauki; he tamariki wahi taha; he tangi kai; ka rua ona whakatauki. Tena, ma koutou taua tikanga hohore; e he ana ki ahau. Engari, ko te ata whakahaere ma koutou; ta te mea, he tauira to koutou, ko te kupu a Te Atua to koutou Kapehu hei whakatika, ko nga ture a Te Atua. Taua Kapehu, ke nga ture kotahi10—Ekoruhe 20, 13, 17. ko te Kapeho, ko te ata whakahaere i te whakaaro mo te peni mo te rawakore; ko te Kapehu, ko te ata huri marire, muri iho ka pa ai te whiu. Heoi tenei.
Ko te rerenga o Waikato ki Taranaki e tawaia mai nei e te taha Pakeha. Whakaronge mea koutou! Maku e korero atu ki a koutou. Na Potatau a Wi Kingi i tiki atu ki Kapiti, i whakahoki mai ki Waitara ki tona kainga, koia a te Atiawa i hoki mai ai ki Taranaki. Koia ahau i titiro ai ki tenei kupu a koutou, E he ana Waikato ki te rere ki Taranaki. Ki ahau, e tika ana a Waikato ki te rere atu ki Taranaki. Tena iana, kia ata whakaaro mai koutou: ko Rauakitua, ko Tautaru, ko Ngatata, he huanga tupu enei tang ta no Waikato; e hara a Waikato i te pokanoa; i tikina mai ane i tuhia mai e Wiremu Kingi, e Hapurona, ki te pukapuka; koia te haerenga o Te Wetini Taiporutu ki taua whawhai, Engari, e mahara atu ana ahau, kia tohunga te tangata whakahe mai, kia titiro ki te rerenga o Waikato, kia titiro ki te rerenga a Kawana. Ko nga take tenei a Waikato; ko te whakahokinga mai a Po, he aroha tona ki a Wi; tuarua, ko ona, ko Rauakitua, ko Tautara, ko Nga tata; tuatoru, he mea tuhi ki te pukapuka; tuawha, ko te kupu a Po kia whakamutua te hoko whenua; heoi o Waikato take. Mehemea i ata tirotiro o Kawana, kua ata tirotiro hoki Waikato; tena, kua mahi pohehe Kawana, no reira to Waikato rerenga atu ki te awhina i a Wi Kingi; he tangata hoki a Wi kihai i whakawakia, kia kitea ai te he e tika ai kia whiua nuitia. Kei te tawai mai koutou ki a matou, he motu kotahi tenei motu me nga tangata. Taku titiro hoki, ko te taha Pakeha i rere porangi mai ki te whawhai ki a Wi Kingi. Me i whakawakia, kitea ai te he, whakatoi ai ki te ture, kua tika te rerenga mai;—i takahi i te ture. Tena ko tenei, kua he hoki tena taha. Ki iau ki, e tika ana tena taha: ki taku ki iho, e tika ana hoki tenei taha, otira, ki taku, e he ana tena taha, Heoi ano enei; he kupu ano enei: ko te kupu mo te kohuru. Tau tonu aku whakaaro, e hara i te kohuru. Titiro; he kohuru ta Ihaia i a Te Waitere; i whakainumia ki te waipiro kia mutu te nga kau mohio o Te Waitere, nohoia mai ana i tahaki, na, ka mate i a Ihaia. He kohuru tino kino tena. Titiro ana koutou, kua whakahoa ki a Ihaia; ko ta matou i kite ni, he kohuru, kua whakakorea e koutou: ko tenei, e hara nei i te kohuru, ka kiia he kohuru. E he ana ki ahau; ta te mea kihai a Kawana i korero mai ki a Wi Kingi, ki a Ngatiruanui, Kaua nga mea pu kore e patua; tetahi, kihai ia i mea atu kia whakahokia nga Pakeha noho noa ki te taone ki Akarana, ki te wahi whawhai kore noho ai: ta te mea, kua mohio ia kua takoto he ngakau riri mona kia riri ki Taranaki, me ki atu ia ki ana tangata ringa kore kia neke ki tahaki. Kaore ia i pena: mei puta hoki he kupu pena mana ki a Ngatiruanui, E hoa ma, kei patua nga tangata noho noa; penei, kua marama iti tetahi wahi Heoi tena wahi o te kohuru.
Mo nga taonga tenei wahi. Ko nga taonga i kiia mai e koutou kia whakahokia atu nga mea e takoto nei. E kore ano e tika ena i ahau. Kia rongo mai koutou i taku tikanga mo ena. Na te
The thought of the Maori with reference to these causes of jealousy which are agitated in the Island: Alas! Alas! Well, go on, O mocker, O writer hither!
My song refers to those who are double-hearted, whose lips are given to this side and the heart to the other side. That is it. Hearken! This is my thought with reference to the currents of the inland streams which flow into their deep channels from their sources with the mouth open until they reach the point where they terminate. I thought that the currents of every river flowed together into the mouth of "Te Parata" where no distinction is made, nor is it said, you are salt water, and that is fresh water; remain you away,—from a preference for the salt water only. Nay, but it is for them all. In like manner as the currents from the various islands flow into the mouth of "Te Parata," so also all the kingdoms of the different nations rest upon God, as the waters rest in the mouth of "Te parata." When this work is arrived at we are rebuked. Now, when I worship God I am not rebuked. This great name of God which is spoken of to me, why is this free to me, while of this name of King it is said, It is not right (to mention it); it is a sacred thing. Enough, O friends, it is founded only upon the relation subsisting between the master and his slave. Although the word of the slave may be right, the Chief will not admit it to be right. This is it, O friends. Look you at Deuteronomy 17c., 15v. If all the kings of the different islands (countries) were from Rome only, from thence also might come one for here; but is not the Queen a native of England, Nicholes of Russia, Buonaparte of France, and Pomare of Tahiti,—each from his own people? Then why am I or these tribes rebuked by you and told that we and you must unite together under the Queen? How was it that the Americans were permitted to separate themselves; why are they not brought under the protecting shade (sovereignty) of the Queen?—forthat people are of the same race as the English. Whereas, I of this island, am of a different race, not nearly connected. My only connection with you is through Christ: Ephesians 2c., 13v. Were all the different islands (countries) under one sovereignty—that of the Queen—it would be quite right; no one would
I say, O my friends, that the things of God are for us all. God did not make night and day for you only. No; summer and winter are for all, the rain and wind, food and life, are for us all. Were these things indeed made for you only? I had supposed that they were for all. It
Those words of mine are ended: I will now commence upon another subject among the many which we talk about.
At the commencement of this war at Taranaki, I meditated upon the haste of the Governor to be angry (to commence hostilities). There was no delay; no time given: he did not say to the Maoris, Friends, I intend to fight at Taranaki. No, there was nothing said, not a word. That was why my thoughts dwelt upon what is said Peter, 2 e., 14 v. I thought that he would have remembered that word, "to praise those that do well," and "condemn those that do evil." Come now, O friends, of the Pakeha and also of the Maori side. Look at the evil of Te Rangitake, or at his good (conduct). Wherein was Te Rangitake evil? Was it in holding his land that he was evil, or in what? It is for you to look. Was it in casting away the surveyor's chain? Where was the offence? Look! Is a man put to death before his offence is proved, or has the law been abandoned by which it is said, (Condemn) not from the word of one witness, but by the words of two or three witnesses shall the right or wrong be ascertained? Did the Governor send word that the men who lived near should assemble to point out the lands of Wiremu Kingi and Te Teira, by which you might know that Te Rangitake was in the wrong and Te Teira in the right, and then, when the wrong of one should have been seen, punishment should have been inflicted upon the wrong doer, and the well doer have been spared? That is my thought. Do you consider that this was a just war? Is it good in your opinion to give vent quickly to anger? (to hasten to go to war). Yes; but, according to me, hasty anger is wrong.
Friends, — Wherein is our friend the Governor right, whom you believe in? Te Rangitake, the man of calm thought, is misjudged by you; and the Governor, who hasted to anger, is supported and praised by you. Hence my thoughts are perplexed in my heart, for hasty wrath has been condemned by James, who hath said—"Be slow to wrath, swift to hear." As it is, the precept in Proverbs, xvi. c., 32 v., has not been carried out.
Friends, —Let me, let me, who am a child, get angry hastily. The proverb is, 'A child, who breaks calabashes,' or 'who cries for food' which is another proverb for a child; but for you to adopt that hasty mode of proceeding is, I think, wrong. Rather is it for you to do things deliberately, as you have an example to go by. The Word of God is your compass to guide you— the laws of God. That compass is the Ten Commandments. The compass is for directing the thoughts to consider the orphan and the poor. The compass is, carefully considering before inff
With reference to the going of the Waikatos to Taranaki, for which we are reproached by the Pakehas. Hearken, and I will tell you. It was Potatau who fetched Wiremu Kingi from Kapiti. He was brought back to Waitara, to his place: that was how the Ngatiawa returned to Taranaki. I look therefore at this word of yours, saying that it was wrong of the Waikatos to go to Taranaki. In my opinion, it was right for Waikato to go to Taranaki. Come now, think calmly: Rauakitna, Tautara, and Ngatata were blood relations of the Waikatos. It was not a gratuitous interference on the part of Waikate. They were fetched. They were written for the Wiremu Kingi and Hapurona by letter. And that was why Te Wetini Taiporutu went to that war. But I think that the man who condemns should possess judgment: he should look at the going of Waikato, (to join in the quarrel) and at the going of the Governor.
These were the grounds for Waikato's going:—The bringing back (of William King) by Potatau, out of friendship to Wiremu. In the second place, because of their relations, Ranakitua. Tautara, and Ngatata. The third, they were written for. The fourth, Potatau's word, that land-selling should be made to
About the word relative to the murdering, my opinion is decidedly that it was not murder. Look
This portion is about the property (plunder). With reference to the property, of which you
Friends, look you to this; one hundred horses were sold by auction; property and food con
This is all I have to say to you at the present time. Hereafter I will send you some more of my talk, that is, when I receive an answer to this. Enough.
Tena koe. He kupu atu tenei na te Runanga Maori ki a koe. Whakarongo mai! Tenei ta
Salutations to you. This is a word to you from the Maori Runanga.
But now, oh Friend! restrain your angry feelings against all parts of New Zealand. Let our warfare be that of the lips alone. If such be the course pursued by us it will be a long path, our days will be many while engaged in fighting that battle. Let it not be transferred to the battle (fought) with hands. That is a bad road. a short path: our days will not be many while engaged with the edge of the sword. But do you, the first born of God's sons, consider these things. Let not you and me be committed to the short path; let us take the circuitous one; though circuitous, its windings are upon firm land.
'Not by the direct path, that means, traveller's fare, short commons. Let us take the circuitous route, that means abundance, or the portion of the stayer at home.'
No more, oh friend. It is for you to interpret the meaning of these proverbs. There are more to com. Enough.
E hoa, — Tukua atu aku korero kia perehetia, kia kitea ai te take o aku whakaaro i tupu ai taku mahi i te taha Maori, Me timata taku korero i taku timatanga ki te karakia. Kei te mahia nga whawhai ki Rotorus, ka rua tau o taua pakanga, La tahuri au ki te karakia: ko te ingoa o taku Minita ko Hohepa Paraone. I murua taua Pakeha e taku iwi; ka timata taku karakai i muri o taku Minita; ka riro ato ia ki Tauranga ka to ke ahau ki tona turanga, me te mahi ano te pakanga ki Rotorua. K
Friend,—Send my korero to be printed, that the source of my thoughts may be seen, and the cause of my exertions on the side of the Maories. I will commence my narration from the time of my first conversion to Christianity, which was during the Rotorua war. That war had been carried on for two years when I commenced to worship God. The name of my minister was Joseph Brown. That pakeha was plundered by my tribe. My 'karakia' commenced after the departure of my minister: he went to Tauranga, and I stood in his place,—the war at Rotorua still being carried on. I urged that the feud should cease, and that feud was ended. The Hauraki (people) commenced again, and Topa Topa, Urukaraka and Kaukiuta were taken. My tribe again arose to seek payment, but I re
Another portion will follow.
Tena koe. I te taenga mai o Te Wirihana, minita, ko tana kupu tenei I haere mai ia ki a au kia haere atu ahau ki Akarana, kia whakina atu aku whakaaro ki to
E Hoa e te Kawana. He kupu tenei naku, kia rongo ano koe i nga mea e pai nei ahau kia whakina ki to aroaro. E kore aku kupu e taea te hoki atu ki muri, heoi ano taku, ko nga kupu timatanga mau tonu, whaki atu ki to aroaro ko te timatanga ano, heoi tena. Me ui atu ahau i konei ki a koe, ki te kite koe i a aku tikanga
Salutations to you. When the Rev. Mr. Wilson arrived here, his word was this: that he had come to ask me to go to Auckland to make known my thoughts before you, and that you might make known you thoughts before me. These were all his words. I said to him, Leave me to consider the matter after you are gone.
After his departure I pondered over the matter. I thought of my arrogant demeanour in regard to your persuasions, and those of the Assembly.
I continued to turn over the matter up to the day of Wi Maihi's arrival. Then for the first time I desired to come, that is, if you are willing if I should come, it will be good, that I may make known the root from whence sprang these troubles (or difficulties) that are being worked at in New Zealand.
This is what I wish, so that if the time of our being strangers to each other (enemies) should arrive, you will have heard my reasons.
The best time for my coming would be the day upon which your Kohimarama Conferences is held, so that there may be many persons to look to my faults, and also to yours. Enough of those words.
Friend the Governor,—This is a word that you may know what things I desire to make known in your presence. My words cannot go back. All I have to say is that my words at the commencement will be adhered to. What I have to say in your presence is what I said at the commencement. Enough upon that.
Let me now ask you, if you find that my policy is firm, what are your thoughts? Will you send me back safely to my place, or what? Reveal to me your thoughts. Your thoughts rest with yourself. Enough.
Kua whakaae a Wiremu Tamihana ki te kupu i whakapuakina e au ki a ia.
He kupu taku kia a koe, e Wi Tamihana, ko te mea mui o euei mea ko te whakakake, muri ihe
E kore au e korero mo te kara mo te Kingitanga, kei a koutou te tikanga, erangi ko nga tikanga ma
Tuku tikanga ia, kia whiriwhiria e koe tetahi Runanga Rangatira mau, erangi me tono ki a Kawana, kia uru ki te Runanga e haere ake nei, ko te whawhai pai o enei takiwa he komiti, katahi ka
Otira kei au te kupu, meake au tae atu apopo ki a koe
Wiremu Tamihana has consented to the word that I spoke to him.
I have a word to say to you, O William Thompson! The greatest of these things is obstinacy, the next is evil. You turn the matter over: which is the best of these things? The Maori King movement, together with obstinancy and death. I will not speak about the flag or the King movement, that will rest with you; but (I will speak of) the many matters contained in the setting up of the king, about the Queen's setting up the "mana" Maori, and other matters.
My plan is, that you should select a Runanga of Chiefs for yourself, but you had better ask the Governor (to be allowed) to take part in the Runanga that is to be held soon. The good fights for for these times are meetings.
Tamihana was pleased at this, and truly agreed to come, and (he also wrote) his letter. The root of his letter was to ask that this year's committee (conference) should be held this next month.
The word, however, is with me. I will probably call upon you to-morrow. I will now cease.
Kei te miharo au ki te ahua pai o nga tikanga e tu mai i Waikato nei, ko te kino ia kei nga Rangatira kaumatua. Otira i te rongona ki aku take i whakapuaki ai, ka miharo aua Rangatira ka mea, mei haereere tonu atu au i nga wa i tu ai te Kingi Maori, ara nga Runanga, whakapuaki ai su i aku take, kaore pea i tino pokake nga ritenga a nga iwi i whakatu Kingi nei. Aku take I whakapuaki ai; ko te kawenata o Waitangi, me nga pai o te kupu a Kuini mo nga iwi Maori, e mau tona ana te mana o tana Tiriti. Ko te whakapono ta nga minita me nga kura, me nga minita Maori i tupu nei i roto. Ko te Tiriti o Kohimarama, apitiria ana te Tiriti o Waitangi.
Me te nupepa o Kawana i tukua mai ki te hui i Ngaruawahia, rite tonu ki te mana o te Tiriti o Waitangi. Ko te ahua pai o nga iwi e rua e whakatupu nei i te pai ki tenei motu.
Na tenei taku kupu. He mea noa iho te Kingitanga Maori ki taku whakaaro, heoi ano te mea nui i roto i nga iwi Maori i whakatu kingi nei, ko te whakakake. Me he mea, e pai ana koe, e Wiremu Tamehana, kia whiriwhiria au Rangatira me koe ano hoki kia haere ki Akarana. Kia tu tahi ki roto i nga Runanga whakatakoto tikanga mo tenei motu, kua kore e whawhaitia, kua waiho te whawhai, ko te komiti anake ana! He rongo mau te tukunga iho.
I te mutunga o aku kupu, ka whakaae mai a Wiremu Tamehana kia haere mai. Otira, ko te wa hei taenga mai ko te hui e haere ake nei, he whakahau tana kia turia taua hui. Erangi ko ana korero, me ta ki te nupepa i karanga mai ai ki au.
I am wondering at the good appearance of the matters now standing in Waikato, but the evil is with the old Chiefs; but when they heard what I did (had to) tell them, these Chiefs wondered, end said that I must visit them so long as the Maori King lasted. That is, the Runangas who heard my words (said this), and perhaps those who have made the Maori King may not think very different. The things which I spoke about were, the "Treaty of Waitangi," and the kindness of the words of the Queen respecting the Maori tribes, that the truth of the Treaty is still upheld, the Gospel was sanctioned by the Treaty of Kohimarama, to the Ministers, and the schools and to the Maori Ministers, this was added to the Treaty of Waitangi (or according to the Treaty of waitangi).
And the document sent by His Excellency to the meeting at Ngaruawahia was in accordance with the mana of the Treaty of Waitangi. The good appearance of the two tribes (European and Maori) who are making good for this Island.
Now this is my word: The Maori King is a thing of no note according to my thought. The only great thing in the midst of those Native tribes who are putting up a Maori King is bo
When I had ended my words Wiremu Tamihana consented to come (to Auckland), but the time when he will come is to the Maori meeting that is to be soon, and his wish is that this meeting may be called (or take place soon), but he wishes such meeting to be called by a notice in the newspapers. Let me stop here.
Tena koutou, ko te Runanga o Niu Tireni nei. E hoa ma, whakarongo mai, katahi ano ka puta te kupu a Wiremu Tamihana ki te haere atu ki te taone, ki te whaki i ana whakaro ki a te Xa
Salutations to you, and to the Runanga of New Zealand, Friends, hearken! willia
I rokohanga mai matou e Wi Maihi ki Peria. E hoa e te Pere, e te Pokiha, timuaki o te
Salutations to you two. Wi Maihi has come here, and we have heard his words, and his words are very good; but part of it belongs to us. Friends, great is the softness of the Chiefs (they will not resist) if perhaps length of time was given for thought, then good would come form it in our midst. Wi Tamihana has said that he will come to Auckland that he may disclose his intentions in your midst, and do you carefully consider the intention of his words. Perhaps he will take some time before he expresses them. Friends, do you be kind, and soft (not austere). "The sun is bright beyond."
E koro ma, kua tae mai a Wiremu Maihi kia au, kua korero ia kia au. A kua marama toku ngakau i ana kupu i ata whaki marrire, no reira au i hiahia ai ki te haere atu ki Akarana. Ko te taima tika mo taku haere atu, ko taku ka whakahau atu nei. Me whakatu te tuarua o nga Runanga a te Kawana, pera me Kohimarama, kia haere atu au ki kona.
Ki te pai koutou ki toku haerenga atu, me hohoro te whakahoki mai i a Maihi ki te tiki mai i au.
Friends, Wiremu Maihi has come to me, and has talked with me and my heart has become clear by his words which were gently given; this is why I desire to come to Auckland. The right time for me to come is what i now tell you. Let there be a second meeting called by the Governor like the Kohimara, that I may attend.
If you wish me to come, do you send Maihi back quickly to come for me. Enough.