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E hoa ma, e oku hoa e noho nei i Poneke, ahakoa Maori, Pakeha ranei. Kei rapurapu o koutou ngakau ki toku taenga mai ki konei, kei mahara koutou, he aha ra, he aha ra? Heoi ano te putake, he rongo nui no te Paremete i tae ake ki toku kainga, rokohanga ake ko au e noho ana i toku kainga, i Pourinui, i Ngakaumamae, ka korerotia mai kia au, ka mea: E Wi he mana nui kei Poneke e tu ana, ahakoa mea toimaha, ka taea e taua mana, ahakoa mea mau, he mea mawheto noa ki a ia. Na ka waiho taua ingoa hei tumanakotanga ma te ngakau, tumanako kau me pewhea i nga he o Turaungatao e paepae ana mai i mua i te aroaro, puta noa ake nei to koutou matua a te Kawana, puta kau tana kupu mo te haere mai ki konei, heoi, ka hari katoa oku kikokiko, me toku wairua i roto i a au. Heoi kihai i whakaaroa te iwi, me nga wahine, me nga tamariki, i te hari o te ngakau. Ko te take o te koa o te ngakau, ko te taenga mai ki to koutou aroaro ata korero ai i nga mea i mate nuitia e toku ngakau i roto i nga ra katoa.
Kia kotahi taku e ata korero ki roto i tenei pukapuka, ko te ata whakahaere i nga putake i he ai tatou.
(1.) Ko te Waitere, i ki katoa nga tangata me ahau ano hoki he kohuru ta Ihaia, katahi ka meatia, kia eke ki runga ki a ia nga toto o te Waitere i whakahekea nei e tona ringa, heoi awhinatia iho ia e nga mano tini o Ingarangi, te taea te whakamana taua toto. Ko te matua tena o te kino, no reira i timata ai te ingoa kino ki runga ki a koutou ki a matou hoki, a, tae noa mai ki te Kingitanga katahi ka tupu nui taua rakau i whakatupuria ra e Ihaia, ka hua i te hua kino, taku kitenga i te kino o nga hua, tikina atu e au tuakina iho ka hinga, i muri o te hinganga o taua rakau, katahi ka kiia, ko te Kingi te matua i whanau ai taua tangata, koia ka hua i te hua kino, katahi au ka whakahaere i te taha ki te Atua, kihai au i kite i te he, ka oti tera ka whakahaere au i te taha ki te tangata, kihai au i kite i te he, ina hoki i tae ano au
Na, e hoa ma, ko te he tenei ki a au o te haringa mai o tenie pakanga ki Waikato, kihai i haria mai i runga i te ngakau marama, penei pea e ata kimihia mariretia e koutou e matou ano hoki te take pai mo to tatou nei pakanga ki a tatou nei, tena ko tenei mahai ana i runga i te te ngakau pouri, pouri tonu iho ona ritenga, te taea te whakamariri te ngakau nanakia, heoi ka waiho ko te mamae anake kia ngau ana i roto i te ngakau, mo tatou katoa i torere nei ki te mate, ara ki te he, i mea ano au i roto i toku ngakau, waiho ano te iwi wawau, kia
Rere, kaore au i kahakore ki te mahi i te pai, ina hoki i puta ano taku kupu kia huihuia nga ringaringa kore ki Akarana, kei mate i nga ture o Niu Tireni akuanei kihai i rite i a koutou taua kupu, no to koutou kitenga kua ngaro nga ringaringa-kore i runga i taua mahi, katahi ka whaka-irihia e koutou he ingoa kino, kohuru, ki runga ki a matou, ka mahara ahau, ekore tenei mate e iri ki runga kia matou, ta te mea i warea koutou ki te poopoo i taku rongopai, hei ingoa kino ki runga kia au, i ki hoki koutou kua nui toku ngakau ki te pakanga, mei te hohoro o taku kupu, kia hoki atu nga ringaringa kore ki
Kihai ia i mahara kua rupeke mai matou ki Paterangi i runga i tana kupu i mea mai nei kia matou kia huihuia matou nga Maori kia kotahi te wahi hei whawhaitanga ahakoa tae noa nga Maori ki te (2000) ekore au e wehi ka haere tonu atu au ki te whawhai kia ratou, ara, kia matou. Na, huihui ana matou ki Paterangi. Ko tetehi o ana kupu i tino mate nuitia e te ngakau, koia tenei; ki te whawhai au ki nga Maori i te takiwa e noho topu ana ratou—Ki te kaha ratou kia au, me whawhau te rongo—Ki te kaha ano hoki ahau kia ratou me whawhau te rongo. A, pai tonu au ki tana kupu ka hua e tika, ree, haere ke ana ki Rangiaohia. Heoi ka raru ko au i te whaiwhainga i ana kupu, kaore nei e ata tika. E toru nga ture o Ingarangi i mate i taua haerenga, na nga ture o Niu Tireni i patu, ko to Niu Tireni, ture hoki tenei. 1. Ko te whakaara, he konihi tena. 2. Ko te patu i te wahine, i te tamariki. 3. Ko te tahu ora i te tangata ki te ahi. No taku kitenga kua riro i nga tangata o Ingarangi te hapai o aua tikanga, katahi au ka karanga ki te iwi Maori, ka mea: "Kati kei hoki tatou ki runga ki era mahi, waiho ma Ingarangi te hapai nga pirau o oku tupuna, te patu i te wahine, i te tamariki, te tahu ora ano hoki i te tangata, ki roto i o ratou whare moenga." Heoi, whakaae ana te iwi Maori kia au, me aku korero. E hoa ma, no konei au i whakaae nui ai ki te pakanga, no te weranga o aku wahine o aku tamariki i te ahi, i tukua nei tona kaha i runga i te mata o te hoari, hei kai i o ratou kikokiko, e pai ana kia au me he mea ko nga tane anake, ka whai take hei pehi mo te kino o ta te ahi riri, ko ta raua puhanga i nga pakeha toko whitu. I peratia ano oku whanaunga i Rangiriri, i tahuna oratia ano ki te ahi, kaore tera i pouritia e au, engari ko te manakonako kau i tae mai ki roto ia au, mo te ako o Ingarangi, kei kapea, kei riro i te ako o Niu Tireni, no te taenga mai ano o taua mahi, ki runga ara ki Rangiaohia, kotahi ka hura tera i Rangiriri. Tenei te tini o nga mea i raru ai tatou kei roto i a au, kati aku e korero ko enei. No Rangiaohia au i mohio ai, he tino nui rawa tenei pakanga, ina hoki te kino o ona whakahaere, muri iho i tera, ka rere te tima i te awa o Horotiu, katahi au ka mea atu ki nga tangata i noho i te taha o te awa, i o ratou kainga tuturu: "Hoake tatou ki Maungatautari, waiho a konei kia takoto kau ana, kei tupu he kino ki tenei wahi." Heoi, rongo tonu ratou ki taku kupu, ka rupeke matou ki Maungatautari, kua tae ake ano te tima ki reire. Ka mea atu ano au ki toku iwi: "Tatou ka haere waiho tenei wahi kia takoto kau ana. Na, ka whakaae ano ratou kia au, me aku korero, otira i whawhai ano matou i reira, ki nga hoia, ko (10) meneti te roa o te riringa, ka mutu, haere ana matou ki te manunga ki Patetere ka mahue te awa o Waikato. Na te nui o taku ngakau ki te pai, i kawhaki ai au i a matou, kei puta mai ano tetahi wahi pouri i roto i te mate o nga whanaunga, penei ekore e taea te pehi te kino.
Na, e hoa ma, ko te take tenei i ora ai ahau i te kino, ko taku tohe tonu ki te mahi i te pai, o te timatanga iho ano o te
No roto i te Kingitanga, ka whakamutua ko te pakanga whenua, a te matua, ki te tamaiti, a te teina, ki te tuakana, ka mea ano au i reira. Na, katahi te utu pai mo tenei mea wawau, ko te Kingitanga, noho ana te tangata i runga i te ngakau tika.
No, roto i tenei pakanga
Whai mai e te Runanga i muri ia au, ruritia hoki, oku hikoinga, o te timatanga, tae noa ki tenei ra weetitia heki aku kupu, o te timatanga iho ano, a, tae noa mai ki enei ra.
No te mea, he mea weeti katoa, tena mea, tena mea. Te kai he mea weeti, te kakahu he mea ruri, me te whenua ano hoki, he mea ruri. A, ko te Wairu tangata kia kaua e weetitia? E ruritia ranei? Kia kitea ai tona toimaha, tona roa ranei? Heoi. Na to koutou hoa.
O Friends, my friends who are dwelling at Wellington—whether you be Maoris or Pakehas—be not wondering in your minds as to the cause of my coming here—be not anxious as to what it might be—the chief cause is the great news of the doings of the Parliament which has come to my place which found me dwelling at my place "Great Darkness" and "Sorrow-of-heart," the report of its doings reached me, and said, "William there is a great power at Wellington; although a matter be of exceeding great weight it can be lifted by that power—though it be ever so fast (bound) it can loose it." That name, therefore, became to me a subject of hope—vain hope—"how could it be accomplished in spite of the difficulties of Turangatao, which lay heaped up before him." Until the time your parent, the Governor, saw me—no sooner had he expressed his wish that I should come hither than both my soul and body rejoieed within me. No thought was taken of tribe, wives or children, by reason of the joy of heart. The joy of my heart arose from the fact that I was coming into your presence—there to give utterance to those matters which were causes of so much anxiety to me every day.
One matter only shall occupy my attention throughout this appeal, that is, to recount the cases in which we have fallen into error.
(1). The case of
Then commenced your evil name (with us) and our evil name with you—and so on up to the time of the King movement—then grew rapidly Great.
1. My word to him (the Governor) proposing that I go first to Tataraimaka. But he (the Governor ) altogether opposed it, and it was not again referred to. After that "But by fighting only will it be put an end to,"
Now, o friends, this is where I find fault with carrying this war into the waikato. It was not brought there upon any clear understanding, in which ease you and we could have sought out some good reason, for fighting betwixt ourselves; but on the other hand it was done in darkness, and its manner of conduct was dark likewise, and it was impossible to restrain the turbulent spirits, Desperately bent on accomplishing mischief.
Behold, I was not apathetic in performing that which was good, inasmuch as my word went forth for those which were defenceless to remove to Auckland, lest they suffer by reason of the laws of Now
O friends, I did have respect for the laws of England. Your word did come to me, saying that you were averse to ambuscades and killing those that were wounded; whereupon I exhorted my tribes to give over committing such acts. They accordingly forsook such acts, and shaped their course by the laws of England, from Meremere right on to the time of the fall of Rangiriri. Then my wives and children fell there. Then again was I condemned by the laws of England because of the women and children who died with the men of strong hand that fell in the fighting pa. I then left that lesson (learnt there) in my mind; then the word of General Cameron came to me for peace to be made. I agreed, and gave up my "mere paraoa," in token of having relinquished my weapon. I then went to Ngaruawahia. I was there; the General and his word were also there coming up after me. When I saw (what that was) I gave up Ngaruawahia to lie in the peacemaking, and went on to Maungatautari. When I got there the word of England again came up after me,—"The Horotiu River will not be Traversed by the steamers," but they "will continue to sail on the Waipa in pursuit of Rewi; Ngaruawahia shall be the boundary as far as Tamehana is concerned—the steamer shall not go to Horotiu." Was it not Bishop Selwyn who told us this? Was not this second word also spoken by his mouth?— "That the Maori people dwell quietly at their own places on the banks of the Horotiu." So therefore the women and children, and the men also, dwelt quietly at their own places up to the time that the Bishop and his soldiers arrived before Paterangi. But I and my tribes did go then to help Rewi and his tribes; then it was I acted in accordance with the word of England, which condemned me for the death of the women who fell in the fighting pa. I divided off Rangiaohia to be a place of abode for the women and children, and I drafted off some men to carry food to Waipa—that is to say, to Paterangi. No sooner did the General see that we had all assembled there, than he turned round and commanded his soldiers to go to Rangiaohia, to fight with the women and children. He did not heed the fact that we had collected at Paterangi upon his word, desiring us "to gather together into one place to fight, although we should number 2000"—"I will not fear; I will go straight on and fight them"—that is to say, us.
So we assembled at Paterangi. One word of his we greatly desired; it was this: "If I fight the Maoris whilst they are gathered together, and I prove stronger than they, peace shall be made; if they prove stronger than I, let peace be made;" and I was much pleased at that proposal, thinking it would be heeded, when behold he went off to Rangiaohia instead, so I was troubled by a fruitless pursuit of his words which were not fulfilled.
Three of the laws of England were at that time broken by the laws of New Zealand; for this is New Zealand law—
When I found that English people adopted that mode of action. I called to the Maori people and enjoined them not to return again to those practices. "Leave it to be for England to take up the putrefactions of my ancestors, viz killing women and children, and burning people alive in their sleeping houses." The Maori people assented to me and what I said to them.
O friends, because of this did I fully consent to the fighting; because of my women and children having been burnt alive in the fire which was suffered, rather than the edge of the sword, to consume their flesh. I would not have regarded it had it been only the men; there would then have been a reason to have thought less of what the rage of the fire had done on account of their having shot seven Pakehas, my relatives were treated in the same manner at Rangiriri—they were burnt alive in the fire. I did not grieve for that, but a thought came to my mind lest what England had taught should be set aside by the teaching of New Zealand; but when those doings were enacted again at Rangiaohia, then came up fresh in my memory that which had already been done at Rangiriri. Within me are collected the many things which have troubled us all—but I will confine myself to these. At the time of the fight at Rangiaohia, I discovered that this would be a very great war, because it was conducted in such a pitiless manner. After that (Rangiaohia), the steamer sailed up the Horotiu River. I then said to the people who were living beside the river at their usual places of abode, "come, let us off to Maungatautari—leave this place to be without occupants, lest evil spring up here." So they hearkened to what I said, and we all gathered to Maungatautari. The steamer also came there. Then I said to my people again, "Let us leave this place to be alone." They again assented to me and what I said, but we did fight then with the soldiers, for the space of about ten minutes; then we left off and went to the mountains, to Patetere, and left the river of Waikato. Because of my great desire for peace, therefore did I remove my people from thence lest further grief should be occasioned by the death of relatives, in which case it would not have been possible to suppress the evil.
Now, O Friend, this is how I have been saved from evil—because of my constant striving to do that which is good, ever since the introduction of Christianity on to the time of the King movement, and up to the present days of darkness. After we had embraced Christianity, when my tribe sought payment for our dead who had fallen I did not give my consent. Then I said, "Stop, strive to repay in a Christian manner. Let peaceful living to be payment for my dead." They consented. I then drew all my enemies to me; they all came, not one continued a stranger to me; but all became related to me in the bonds of Christian fellowship. Then I said—what a good payment this for those that are dead, this living peacefully!
In the King movement, was brought to an end the land brawls, which had previously existed between father and son, between brother and brother. I then again said—what a good recompense
During the time of this cowardly Groundless. Continuing anxious to make peace.
Follow, O Assembly, after me, and measure my steps from the beginning up to the present day. Weigh also my words from the first until now, for everything is weighed—articles of food are weighed, and clothing is sold by measure; land is also meted out, and should the mind of man not be weighed; will it not be measured to discover its weight, or its dimensions. That is all.