Publicly accessible
URL: http://nzetc.victoria.ac.nz/collections.html
Copyright 2008, by Victoria University of Wellington
Prepared for the
All unambiguous end-of-line hyphens have been removed, and the trailing part of a word has been joined to the preceding line. Every effort has been made to preserve the Māori macron using unicode.
Some keywords in the header are a local Electronic Text Centre scheme to aid in establishing analytical groupings.
I beg to enclose the originals of all the letters which have been sent to me by Natives in reference to the pending purchase of the Manawatu Block.
Most of these letters have been published in the public press.
It is my intention to move that they be laid on the table of the House.
I take the opportunity of stating that I have not answered any of these letters, and have had no communication with the Natives on the subject.
He korero ta matou ki a koe mo te whenua kei Manawatu nei, me whakaatuatu e matou nga rohe, kia mohia ai koe, ka timata i te Maire, e ahu ana ki runga o Tararua te Maire, rere tonu Otauru, Opapa, Te Iwiomoa, Tewe o Whanaka, Paewhakamarumaru, Oputaati, Otuahu, ka eke ki te hiwi o Tararua, ka heke ki roto o Mongohao, ka rere whakararo ka tae ki te huarahi o Arawaru, ka piki ano ki Tararua, e hoki ana ki Manawatu, ka tae ki Arawaru, ka tutaki ki Te rohe o te whenua i hokona e te Hirawanu ki a te Kuini ka rere i runga i te rohe a te Kuini ka puta ki Mangawharawhara, rere tonu ki roto o Makererua, Ngapukaru, Hingatiraha, ka rere i roto o Manawatu, Te Mai, Parika-wau, Te Kopiro, Titiuha, Mangamahoe, Te Paparewa, Hikaretu, Tokomaru, ka tutaki ano ki Te Maire, ko nga maunga nunui kei roto i tenei rohe, ko te Whakaangiangi, ko Tihipakirakira, ko Kaihinu, ko Taumatawharawhara, Taumatahouhou, ko Te Pohatu, ko Maungaraake, ko Te Paki, ko Tamara. Ko tenei whenua ka u tonu ta matou pupuru, kaore matou e pai kia peke pokanoa mai tetahi tangata ki te hoko, kia mohio tuturu mai koe, ko nga tangata e tohe ana ki te hoko i roto i tenei rohe ko Huru te Hiaro, ko Te Warena Mahuri; no Rangitane raua, ki te puta atu enei tangata ki te Kawanatanga tono moni ai hei utu mo taua whenua, kaua e homai, kauaka rawa atu, kei waiho hei putake kino mo matou, kia tupato rawa te Kawanatanga kei ki koutou kaore i whakaaturia atu e matou kia koutou te kino. Heoti ano.
This is a word to you about the land at Manawatu, here; we will describe the boundaries, so that you may know. Commencing at Te Maire, thence towards the summit of Tararua, from Te Maire to Otauru, Opapa, Te Iwiomoa, Tewe o whanaka, Paewhaka Marumaru, Oputaati, Otuahu, on to the saddle of Tararua, thence going down into Mongohao, thence downwards as far as the Arawaru road, then it goes again up to Tararua, and returns to Manawatu; proceeding to Arawaru it joins the boundary of the land sold by Hirawanu to the Queen, thence along the Queen's boundary to Mangawharawhara, thence going along in the midst of Makererua, Ngapukaro, Hingatiraha, thence along the course of the Manawatu, Te Mai, Parikawau, Te Kopiro, Titiuha, Mangamahoe, Te Paparewa Hikaretu, Tokomaru, here it meets Te Maire (the commencing point.) The great mountains within these boundaries are—Te Whakaangiangi Tihipakirakira, Kaihinu, Taumatawharawhara, Taumatahouhou, Te Pohatu, Maungaarake, Te Paki, and Tamaro. This land we will continue to hold fast to. We do not like that any man should without right offer it for sale; do you be certainly informed the men who are so urgent to sell within these boundaries are, Huru te Hiaro and To Warena Mahuri; they are of
Ko ta matou kupu tuturu, ki te kanohi o te Petatone me nga pakeha katoa o nga awa nei, ko te kupu tuatahi, e Takuta Petatone, e hara i te pupuri hou ta Ngatiraukawa i tenei taha o Rangitikei; no mua no
This was our fixed determination expressed in the presence of Dr. Featherston and all the Europeans of these rivers. This was the first word.
Dr. Featherston,—"This holding fast of Ngatiraukawa to this side of Rangitikei is not a new thing; it existed long ago, at the time of Governor Grey and Mr. McLean. We quietly gave up the other side (of Rangitikei) to the desire of Ngatiapa; that went in a clear manner to the Governor. This side was retained in a clear manner. After that time it was Mr. McLean and Governor Browne. Searaneke again urged upon Ngatiapa. Governor Browne did not hearken to the voice of Ngatiapa. I settled about Manawatu to this Governor, and Rangitikei to Governor Grey. There was no such word of those Governor's (as this of yours) if you hearken to the voice of Whanganui and Ngatiapa it will be wrong."
Six men, chiefs of the tribe, expressed these words. Dr. Featherston made no reply to these words. The word in respect of surveying the land— that was replied to. The words respecting the Land Court, he replied to. He said nothing either in praise of, or depreciating to, the decision of the other Governors. The words regarding recent measures (such as the Land Court) he replied to.
We gave expression to these words.
Ko te kupu pupuri tena i ki nui atu ai kia te Petatone, te tuatahi, ko tenei taha o Rangitikei i puritia e au i te ringaringa o
That is the word expressing our intention to hold fast to the land which was publicly spoken to Dr. Featherston. First: This side of Rangitikei I kept back from the hand of Governor Grey and Mr. McLean, that is to say from Ngatiapa, and I surrendered the other side to that Governor. After that Governor Browne urged (upon us to sell) Rangitikei and Manawatu. I agreed to sell Te Awahou and Te Ahuoturanga; the desires of these tribes were accomplished (in respect of the sale of those lands) to this Governor and that Governor, the desire to sell land to the Queen has ceased. This is my heart's core that you are striving to obtain. "We do not like to give up this small piece to you," that was the constant word of Ngatiraukawa to Dr. Featherston on the 5th of April. The third word was to the effect that the Land Court alone could solve the difficulty attending this land. This is what we are waiting for.
On the 14th of April Dr. Featherston made answer to us. His words were clear to the four tribes. His attaching blame to us was a new word. There are eight hundred of Whanganui, there are two hundred of Ngatiapa, Rangitane and Muaupoko are one hundred; but you O Ngatiraukawa are a half— a small portion. Another word of Dr. Featherston's was—"We went together with these tribes to fight against the rebel tribes upon the authority of the Queen: they have consented to the sale. I have agreed to their (proposal). This land is in my hand." Now we objected to his word: "Your doing is simply taking our land by force. The eight hundred of Whanganui are not present at this meeting. You utter your mysterious words (kupu taurangi) to intimidate us." He replied: "That is all. It is done. I will give the money to the sellers." We answered: "It is wrong. I will hold on to my own land for ever. I will not take your money." This was always the word of all the people.
Ko nga kupu enei i whakapuakina nuitia kia te Petatone i te 5 o Aperira. Ko nga kupu pupuru tenei a Ngatiraukawa mo Rangitikei. E koro e te Petatone kia ata whakarongo mai kia pai to mahi ki nga tangata i roto i tou Huparitenatitanga i hokona ano e Ngatiapa tenei whenua i mua purutia iho e Ngatiraukawa mau ake tukua atu ana ko tera taha o Rangitikei riro atu i a
I te 12 o Aperira ka tu ano matou (Ngatiraukawa) ki te aroaro, o te Petatone, whakapuaki ai i nga kupu nunui rawa.
E koro, e te Petatone, kauaka koe e hoko pokanoa i to matou whenua, kei he koe, me he mea, he raru raru kei to matou whenua, me waiho ki a takato pai ana ma te Kooti Whakawa e mahi, kia pai ai te mutunga iho, no te mea kua rite te Kooti Whakawa mo nga whenua Maori, kauaka e hutia kohamotia e koe, kei hinga kino he mate te tukunga iho. E kore ano hoki to matou whenua e makere kia hokona e koe, kore rawa atu, kaore he mahi i oti i te kino, kia rite ano i nga tangata e noho ana i runga i taua whenua katahi ka oti.
Ka utua mai e Petatone, e 800 rau o Whanganui, e 200 rau o Ngatiapa, kotahi 100, o Rangitane, o Muaupoka, ko nga Iwi enei, i haere tahi matou, ki te Whawhai ki nga iwi kino, kua whakaae nei ratou ki a hokona, kua riro mai i au tena whenua, maku e hoatu te moni ki a ratou.
Ka utua e Ngatiraukawa. Ka purutia e matou o matou whenua ake, ekore matou e tango i to moni.
I te 16 o Aperira, ka puaki ano a matou kupu kia a Petatone.
Whakarongo mai e Petatone, kauaka e homai o moni ki nga kai hoko whenua engari ekaekaia te whenua kia kite koe i te whenua o ena tangata e hoko na, katahi to mahi ka tika. Kei hoatu kau o moni i te tuatahi ki te kai hoko whenua, muri iho ka haere koe ki te to i to tini, ki runga i o matou whenua, ekore to tini e tau, ka pana haeretia, riri kau noa iho koe te Pakeha, no te mea ka tango Maori koe i to matou whenua; Purutia atu o moni kei waiho hei whakatupu kino a ka raru nga tangata o konei i a koe.
These are the words which were publicly spoken to Dr. Featherston on the 5th of April. These are the words of Ngatiraukawa, expressing their determination to hold fast to Rangitikei.
Sir, Dr. Featherston, hearken attentively (to what we say); deal fairly by the people within the Province of which you are Superintendent. This same land was sold by Ngatiapa formerly, but it was
Dr. Featherston made no reply whatever to these words.
On the 12th of April, we (Ngatiraukawa) again stood up in the presence of Dr. Featherston, and gave expression to words of the greatest import.
Sir, Dr. Featherston, do not you of your own accord buy our land lest you be wrong. If there is trouble on our land, let it be left well alone for the Land Court to decide, so that it may end well—for a Court has been appointed to adjudicate in questions of Maori land—do not you act in a manner resembling seizing by the back of the head, lest a bad fall be the consequence, and the result be disastrous. Neither will our land be permitted (by us) to be bought by you; no, not at all. No work has been completed which was conducted in an improper manner; but when it has been acceded to by the people who dwell upon that land, then will it be completed.
Dr. Featherston replied: 800 of Wanganui, 200 of Ngatiapa, 100 of Rangitane and Muaupoko— these are the tribes which went together with us to fight the rebel tribes—they have consented to the sale; that land is now in my possession; I will hand the money over to them.
Ngatiraukawa answered: We will hold fast to our own land; we will not take your money.
On the 16th of April, we again addressed ourselves to Dr. Featherston: Hearken, Dr. Featherston. Do not you give your money to the sellers of land; rather survey the land so that you may see which land belongs to those persons who are selling, lest you give your money at the first to the land sellers, and afterwards when you go to draw your chain over our land, your chain will not light down upon the ground because of our driving it off; and you, the Pakeha, will be angry, because you are simply taking away our land by force. Keep back your money lest you sow the seed of evil, and the people of this place get into trouble through you.
Tena koe. Kua kite au i ta matou Pukapuka o te 14 e Aperira, i kite au ki roto ki te Nupepa o Poneke o te 28 o Aperira. E ki ana taua Pukapuka, ko taku waha i nui ki te korero mo te pupuru Whenua ko taku ringaringa kua tuhituhi ki te Pukapuka tuku whenua, he tito rawa tenei korero, o te Nupepa o Poueke; kei runga tonu au o te pupuru whenua, kore rawa taku ringa i mau atu ki te pene kaore i tuhituhi kaore hoki au i kite i taua pukapuka.
Ko tetehi kupu hoki o taua Nupepa, e ki ana, kaore ano i mutu nga korero, tuhituhia kautia ta matou Pukapaka, o te 14 o Aperira, he tito rawa tenei kupu o te Nupepa ko te ahiahi tenei o te Hatarei te 14 o Aperira ko te ra tenei i utua ai a matou korero e te Petatona, whakamutua rawatia nga waha o te pupuru whenua kei hamumu heoti te korero i whakatuwheratia e te Petatona, i taua ahi-ahi ko ta ratou korero ko te tuku whenua kia nui ake te moni kia iti iho ranei kore rawa he korero i toe. E tika ana pea ko a ratou korerotanga ko ana hoa tuku whenua i te Ratapu ko wai hoki matou ko nga tangata whakapono ka rongo atu kaore hoki he ritenga i a matou o tera korero, o te whakari-terite moni kia nui ake ranei kia iti iho ranei, e uru kau atu ai matou ki tera korero. I te ata o te 16 ka pakaru katoa nga tangata. Heoti ano.
Salutations to you. I have seen our letter of the 14th of April. I saw it in the Wellington newspaper of the 28th April. That paper says that my mouth was large to speak in favour of holding the land, but that my hand had signed the paper selling the land. This statement of the Wellington paper is utterly false. I am always upon the anti-selling side; my hand did not grasp the pen; I did not write; nor did I even see that document.
Another word of that newspaper also states that, before all the words had been spoken we wrote our letter of the 14th April. This word of the newspaper is utterly false. On the evening of Saturday, the 14th of April—this was the day on which Dr. Featherston replied to our word— the mouths of all the holders back of the land had been closed, lest they should speak. The only question opened by Dr. Featherston that evening was their word regarding the sale of the land and the amount to be paid, whether it was to be greater or less. There was not one word left unsaid. Perhaps, however, it may have been that he entered into conversation with his friends on the subject of land selling on the Sunday; and how could we, being men of religious tendencies, hear what they had to say. We had nothing to do with that word of fixing the amount of the purchase money that we should join with them in discussing it.
On the morning of the 16th the meeting broke up.
That is all.
Tena koe. Kua kite au i toku ingoa i te Nupepa. E hara i au i tuhi toku ingoa, engari he mea pokanoa na Parakaia, kaore au i kite, kaore au i tuhi ho mea pokanoa toku ingoa ki te Nupepa. Heoti ano.
Salutations to you. I have seen my name in the newspapers. It was not I who wrote my name; rather did Parakaia write it of his own accord. I did not see. I did not write. My name was written without my permission in the newspapers. That is all.
Tena koe. Kua kite au i te korero o te Nupepa o Poneke o nanahi, e ki ana he tangata waha nui au ki te korero pupuru whenua, e ka tu au ki te aroaro o te iwi katoa kia noho au ki raro ka haere atu ki nga kai hoko whenua ka mea atu au he waha kau taku, kei te tuku ano au i te whenua. Ka hoha au ki te utu i tenei korero whakapaeteka. Kei runga tonu au i te uaua, i te maro, i te kaha i te tohe tonu ki te pupuru whenua, matou tahi ko taku iwi, kaore rawa i puta i au tetehi kupu whakangawari kia tukua te whenua.
Kua kite hoki au i tetehi kupu o taua Nupepa e ki ana kaore he whenua o Parakaia i roto i taua whenua e tautohea nei, e rua tonu eka.
Ka utua e au tenei kupu he whenua nui noa atu te whenua o Parakaia ratou ko tona iwi, tera ano e, kitea ka whakama pea te tangata nana tenei kupu. Kore rawa tetehi kia kotahi o te iwi o Parakaia i te tuku whenua, no Parakaia ake ano nui atu pea i te rua mano eka. Heoti ano.
Salutations to you. I have seen the assertion made by the newspaper of Wellington of yesterday's date, to the effect—that I am a man of big mouth to speak on the side of holding back the land when I stand in the presence of the whole people, and that when I sit down I go to the sellers of the land and say to them—"What I say is only mouth, I am really in favour of selling." I am weary of replying to this false accusation. I am still as energetically disposed, and still as strong as ever to hold back the land—myself and my tribe. I did not utter one word favourable to selling the land. I have also seen another assertion made by that paper stating that "Parakaia has no land in that and which is now the subject of dispute, save only two acres." I reply to this, and say that the land of Parakaia and his people is very extensive, indeed. It will be seen hereafter; and perhaps the man who said this may hereafter be put to shame. Not one of Parakaia's people is in favour of selling. Parakaia alone owns land to the extent of perhaps two thousand acres. That is all.
Katahi au ka kite i nga korero a Tamihana te Rauparaha i roto i te Nupepa e ki nei i te tono moni au ki a te Petatone mo Rangitikei. He tito rawa tenei korero a Tamihana he piwhi whenua ano ko Eketahuna te ingoa kei Ruamahanga e tata ana ki Wairarapa ko te kai hoko i taua whenua ko Te Peti, ko tenei te whenua i korero ai au ki a te Petatone, kaore i tata mai tera whenua ki Rangitikei e 100 maero pea te roa o tera whenua ki Rangitikei koia tenei te henga o te korero a Tamihana; i tana hokonga pea i Mana, i meatia ranei e ia no Kapiti nga moni? i tana hokonga i te motu o Ngaitahu, i meatia ranei e ia no tenei motu nga moni? Ko Manawatu ki Rangitikei tekau marua maero, i tana hokonga i Manawatu, kaore a Rangitikei i riro, me whakamutu rawa te tito o Tamihana i naianei, e kore ranei e whiu ki te tito. Ko enei korero a Tamihana e hae ana ia ki nga tangata whai Pamu whai reti, o Rangitikei ko tana i whakaaro
I have now only seen for the first time the words of Tamihana te Rauparaha in the newspaper, which say that I have been to ask Dr. Featherston for money for Rangitikei. This word of Tamihana's is utterly false. That is another piece of land altogether. The name of it is Eketahuna, situated at Ruamahanga, near to Wairarapa. The seller of that land is Te Peti. This was the land I spoke about to Dr. Featherston. That land is not near to Rangitikei, it is distant perhaps 100 miles from Rangitikei. This is how the word of Tamihana was wrong. At the time he sold Mana, did he say the money (in payment) was for Kapiti? When he sold the Island of Ngaitahu, did he say he received that money for this Island? Manawatu is twelve miles distant from Rangitikei. When he sold Manawatu, Rangitikei did not go. The lying of Tamihana must cease this day. Will not lying be punished? These words of Tamihana's proceed because he is jealous of the people who have farms, and rented land in Manawatu. He thinks to have it sold, so that all may be like him, who owns not an acre in Rangitikei. That is all.
Tena koe. He tuhi atu tenei na matou, kia mohio koe ki o matou whakaaro mo te whenua e hokona nei i
Na matou, na nga tangata o, Ngatikauwhata, o Ngatiwehiwehi.
Salutations to you. This is a letter of ours to you so as you may know our thoughts regarding the land which is being sold by
From us the people of Ngatikauwhata and Ngatiwehiwehi.
From the whole people.
I am directed by the Hon. the Native Minister to enclose the copy of a letter from the Rev. R. Taylor, of the 6th instant, and to request you to be good enough to explain what action you have taken in the matter referred to.
I have just received a letter from Whanganui informing me that Mr. Buller, R.M., has obtained the signatures of my wards, the two sons of the late chief
Directly after
I have the honor to acknowledge receipt of your letter of 27th instant (No. 648), enclosing copy of a letter from the
In reply, I beg to state that, so far as I am aware, only one of
In obtaining the consent of the various tribes concerned in the Rangitikei land dispute to the final extinguishment of their Native Title, my proceedings were ruled by Maori custom in such matters, rather than by the distinctions of our own law, and I usually left it for the tribe to determine whether any lad who came forward to sign the deed was old enough to take part in the tribal surrender.
In this case the Native guardians of
I am directed by the Hon. Mr. Richmond to acknowledge the receipt of your letter of the 6th ultimo, stating that you had received information that Mr. Buller had obtained the signatures of your wards, the two sons of
On inquiry, the Government is informed that the signature of one of
The letter enclosed herewith has been sent to me signed by The (surveyor) pegs must be taken up.
I now feel it my duty to forward the letter I have received on the same subject.
E hoa kua whakahau a te Petatone kia tangohia te tini a te Pakeha,
Friend Dr Featherston has given directions to have the chain of the Pakeha taken away and Dr.Featherston's people have done so accordingly. They came to drive us off; then they called out for the Pakeha to be skot, You ask the Pakeha.
I have the honor to acknowledge the receipt of your Lordship's letter of the 13th instant, to the Under Secretary for Native Affairs, transmitting a letter purporting to be signed by
E hoa tena koe. E hoa he tika ano to kupu kore mo te Petatone, he tika ano; otira kaore hoki e ata tika to noho puku, akuanei ka pehia to noho puku e te he a te Petatone. E hoa hamumu to reo. Ka raru Ngatiraukawa, kua akiaki a te Petatone kia tu a Ngatiapa ki te tutu mo Rangitikei, mau e ki te ki mona, Ka haere atu ahau ki a koe tohe ai i te 17 o Hepetema. Heoi ano.
Friend, salutations. Friend, your silence is right in reference to the doings of Dr. Featherston. It is right; but it is not quite right that you should remain silent; your silence will be stoppcd by mischief caused by Dr. Featherston. Friend, let your voice be heard. Ngatiraukawa have got into trouble. Dr. Featherston has urged Ngatiapa to stand up to do mischief on account of Rangitikei; but do you speak the word in respect of this matter. I will go to you on the 17th September, and will urge. That is all.
So far from instructing the chiefs
I don't know whether
E hoa Tena koe. Kua tae mai to pukapuka ki a matou, to pukapuka o te 26 nei. E koro ka pai koe, e nui ana to matou whakahari mo nga korero o to pukapuka kia matou, kua Kite iho matou i tau whakaatu i te mahi o nga tangata tokorua o Ngatiraukawa kaore matou i kite i tana mahi roherohe, kei te mahi tahae noa atu ia i te koraha, kaore e tika kia mahi whakatakoto rohe mana ki Omarupapako, e he ana tana mahi, kaore ona whenua i konei, tera ano nga rohe o tona tupuna kei Maungatautari hei mohiotanga mana ki te mahi pena. Ko to matou whenua kaore e pai kia riro i a ia tetahi wahi iti nei, he mea Panui ki nga iwi katoa nei ta matou hokonga atu i to matou whenua ki a koe, ko te mahi a Parakaia e mahi tahae ana kaore matou e kite ana i ana roherohenga atu kaore matou e pai kia mahue tetahi wahi ki tana ringaringa, kua oti ia matou te whakaae ki a koe nga rohe nunui.
E hoa Petetone kua oti ta maua mahi ko Te Pura, tuhituhi i nga ingoa o nga, tangata. E hoa kei a koe te whakaaro ki te whakatata mai i nga ra mo te huihuinga ki Parewanui i roto i nga Ratapu o tenei marama e tu nei, hei aha- ma tatou te whakararararu a tena tangata a Parakaia—ki te kaha ia ki te whakararura.ru i roto i nga iwi Maori nei, he mate no tona tinana kei muri iho, kua rite katoa nei aku iwi tuturu ki te whakaae mo taku mahi kia koe. He oti ano.
Na to hoa,
Salutations to you. We have received your letter of 26th of last month. O sire, good are you! Great is our joy for the words of your letter to us. We have seen your words, showing us the works of the two men of Ngatiraukawa. We have not seen his work, cutting boundaries; he does it clandestinely in the bush. It is not right for him to cut boundaries at Omarupapako; his work is wrong; he has no land here. The boundaries of his forefathers are at Maungatautari, where he can do such work of his. Our land we do not like him to take the smallest portion of. Our selling of the land to you has been proclaimed to all these tribes. Parakaia's work is that of a thief; we have not seen.his boundaries. We do not wish that the smallest piece be left in his hands; we have completed the consent of the large boundaries.
Friend, Dr. Featherston, mine and Mr. Buller's work is at an end—the writing the names of the people.
Friend, the thought is with you to draw near the day for the meeting at Parewanui, in the weeks of this month. What do we care about that man Parakaia causing trouble; if he is able to cause trouble among the Native tribes his body will see death, as it has been settled by all the tribes, the consent of my work to you. That is all.
E koro Tena koe, koutou ko to Runanga. Ko taku kupu i whakaputa atu na kia koe i te Tari, ara mo te mahi a Parakaia kua tika, tae mai maua ka timata te eka eka, ko te whenua i tukua atu nei ki tou ringa (ringa) kua pau katoa te eka eka e Parakaia raua ko Nepia. E koro ko Parakaia te tangata whakakaha i te Hau Hau kia kaha te to i te tini i runga i te whenua no te 9 o nga (ra) ka kite pu ahau e to ana te tini a Nepia raua ko tana Pakeha i te taha o toku kainga, ka puritia e au te tini heoi ka hoki ratou me te Pakeha, i taua ra ano ka pa te ringa o Ngatiapa ki nga pou a taua iwi wea whenua nei a te Hau Hau, ko taua mahi ekore e mutu, he mahi tuturu tenei na Parakaia raua ko Nepia me ta raua Pakeha hoki i te whenua o nga iwi e toru o Ngatiraukawa, o Ngatiapa o Rangitane, e mea ana a Parakaia koia hei mana mo te whenua. Heoi ano.
Father, salutations to you and your Runanga. My word which I put forth in your office (that is) concerning the work of Parakaia is correct. When I arrived he had commenced his work acreing the land given over to you. It is all surveyed by Parakaia and Nepia.
Father, it is Parakaia who is strengthening the Hau Haus to be strong in dragging the chain over the land. On the ninth I saw Nepia and his white man dragging their chain alongside my place of residence. I seized the chain; then they returned on that day. The hands of the Ngatiapa then laid hold of the poles of that surveying party of Hau Haus. That work will not cease. It is a permanent work of Parakaia's and Nepia's, with their European, also to survey the land of the three tribes of Ngatiraukawa, Ngatiapa, and Rangitane. Parakaia says he is the (Mana) power of the land. That is all.
E hoa ma. Tena koutou, kia rongo mai koutou, tenei te kupu kua tae mai ki a matou, ko te take o taua kupu Na Te Pura, ko taua kupu he whakahau Na Te Pura ki a Ngatiapa kia tikina nga pou kia unuhia a tatou pou, ko te take o te kupu Na Te Petatone. E ki ana, unuhia nga pou ki te rere mai nga tangata ata whakahokia atu, ki te kaha mai ehara ia koutou tena he, kaore ona ritenga rongo tonu Ngatiapa, katahi ka whiti mai ki tenei taha, katahi ka unuhia nga pou i Omanuka, tae-mai ki Kakanui, Hokianga, Makohai, ka hoki mai Ngatiapa, ka tae mai ki Maramaihoea, katahi ka ki Ngatiapa, mo te Rahoroi ka tikina nga pou i Pakingahau ka unuhia, ko nga tangata kei muri ia Ngatiapa. Ko te Wiremu raua ko Ihakara, ko nga tangata tenei nana nga kakai, Tenei ta matou kupu, ko to matou pouri, nui atu mo enei hamumu, kei a koutou te whakaaro mo enei kupu katoa ki te kite iho koutou kia tere mai ta koutou reta kia matou, tukua atu hoki ta koutou reta ki Poneke, kei mea koutou he mea rongo na matou ki te tangata, kaore na matou ano i rongo ki te waha o te Pura e hamumu ana. Ka huri.
Friends, salutations to you. That you may hear, here is the word that has reached us; the foundation of that word is from Mr. Buller. That word is the telling the Ngatiapa by Mr. Buller to go and draw up our posts. The cause of the word is from Featherston, who says: "Draw up the posts, and if the people interfere, put them quietly away, if they persist, the fault will not be yours, there is no consequence." The Ngatiapa immediately obeyed. They then crossed on this side, then drew up the posts at Omanuka, on to Kakanui, Hokianga, Makohai. The Ngatiapa then returned, and on arriving at Maramaihoea the Ngatiapa said that on Saturday they would go to the posts at Pukengahau and draw them up. The persons who are behind the Ngatiapa are Te Wiremu and Ihakara. They are the instigators.
This is our word. Our darkness is very great about these utterances. With the whole of you is the matter concerning all these words. If you see (a remedy) hasten your letter to us; also send your letter to Wellington. Do not suppose this is hearsay from other people. No, we heard it from the mouth of Mr. Buller uttering it. The end.
E koro Tena koe—He kupu atu tena naku kia koutou ko tou Runanga, ko te mahi a Parakaia te Pouepa kua tu, ko te tu ra tenei kua roherohe i Rangitikei, puta noa ki Oroua tae noa ki ona wahi katoa, ko matou me Ngatiapa kua tu ki te unuunu i nga pou a Parakaia raua ko
E koro, kia rongo mai koe, ko te ingoa o taua Pakeha (ko Iui) tautohe tonu iho matou ko Nepia, katahi ka ki atu a
E koro, kia rongo mai ano koe, e tae atu taua Pakeha na ki kona korero ai he kupu kino a maua mona, he tito—kei whakarongo koutou ko tau Runanga ki nga korero a tena Pakeha—I te mutunga o te whakahoki i taua Pakeha, katahi ka haere ki nga Pakeha o Rangitikei nei tito ai he kupu kino ano a maua mona—E koro katahi ano te Pakeha tito rawa, ko wai te tangata o kaha ki te hoatu kupu kino mo tena Pakeha—kia rongo mai koe ki te kupu a taua Pakeha, he mea tuku mai ia na to Koroni o Niu Tireni, ki te mahi i te papa whenua i tukua atu nei e matou ki tou ringaringa—E koro, ko Parakaia ano te kai akiaki ki te Hauhau, ko tenei tangata ko Parakaia hei whakakino—no te mea kua uru ia ki te Hauhau, no te mea nana ano tenei mahi e mahi nei te pupuru whenua.
Father, salutations. This word of mine is to you and your Runanga. The work of Parakaia is commenced, he has divided Rangitikei through to Oroua and all its parts. We and the Ngatiapa have got up to pull down the poles of Parakaia and
Father, hearken. The name of that European is Hughes. We and Nepia began to remonstrate.
Father, do hearken. If that Pakeha comes to town, and says we used evil words towards him it is untrue. Do not you and your Runanga hearken to him. After the Pakeha had been sent away he went to the Europeans of Rangitikei telling them lies,—we used evil words towards him.
Father, we never saw a greater liar than this European; who is the man able to give bad words to that Pakeha ? Do you hearken to the words of that Pakeha ? He has been sent here by the Colony of New Zealand to work out the foundation—the land that we have given into your hands.
Father, it is Parakaia who urges on the Hau Haus. This man Parakaia, who is causing (or exciting) evil, because he has joined the Hau Haus; and this is his own work to withhold the land.
That is all. From your true friend,
E koro Tena ra koe, me to Runanga katoa, kia rongo mai koe kua hinga nga pou roherohe a te Hauhau a Parakaia te Pouepa i runga i te whenua i tukuna paitia e matou ki a koe, ara o nga iwi katoa, no te whitu o nga ra o
E koro kia rongo mai koe, he pokanoa te mahi a Parakaia no te mea ko tona arero he arero teka, me tona ringaringa matau rite tahi ki tona arero. E koro, kia rongo mai koe, me to Runanga, ko te ringa maui o Parakaia kei te mohiotia mai e koe me te Runanga ko tona ringaringa matau, me ana whakaaro kei te Hauhau. E koro, tukua mai tetahi whakaatu kia matou mo tena reta ka tukua atu nei e matou kia koe.
Father. Salutations to you and your Runanga. Do you hearken, the poles put up by Parakaia and Hau Haus as boundary marks are down upon the land that has been given over quietly by us to you (i.e.) by all the Tribes.
On the seventh of September, at the hour of ten, one of the very great men of Ngatiapa went and fetched the poles of Parakaia and Hau Haus on our land, that you now have, those poles were taken out in good order.
On that same day, at the hour of eleven,
Had that great man Wi Mokomoko seen
Father. Do you hearken. This work of Parakaia is liberty taken of his own accord, because his tongue is a lying tongue, and his right hand is the same.
Father. Do you hearken, and your Runanga. The left hand of Parakaia is known by you and Runanga. His right hand and thoughts are in the Hau Hau. Father, send us some instructions for this letter we now send to you. That is all. Ended.
E hoa, tena koe, kia rongo mai koe, kua tae mai ahau ki konei kua rongo ahau kua maunu i a Te Wiremu raua ko Tamihana nga pou a Nepia raua ko te Pakeha, a i pana e raua taua Pakeha—ka tohe ka tohe, katahi ka ki a Te Wiremu mehemea ka tohe koe, ka patua koe e ahau, ka ki hoki a Tamihana me mutu, kaore te Pakeha i rongo tohe tonu te Pakeha ratou ko ana Maori, e puta atu te reta a te pupuri whenua ki a koe kei whakarongo koe ki ta ratou reta—ko ta ratou mahi he whakahe i a korua ko Te Pura me o korua hoa Maori hoki.
Friend! Salutations to you. Do you hearken ? I have arrived here, and I have heard that the poles put up by Nepia and the European have been taken down by Wiremu and
If you should receive a letter from the withholders of land do not heed it: their work is to obstruct yours, Mr. Buller's, and your Maori friends. Ended.
Tena koe. Tenei te pukapuka nei ka tukua atu nei kia koe he pukapuka no Rangitikei, mau e tuku atu ki te Kawanatanga, mau e titiro iho ki nga kupu, he pukapuka ki mai ki a matou ko nga pou rohe o to matou whenua i Rangitikei kua unuhia he ahakoa kaore matou e pouri kei te whakawa te tikanga, no te mea e mahi ana ratou i te aroaro o te Ture, me matou hoki e mahi ana i te aroaro o te Ture, ma te Ture e titiro te tika o ta ratou me te he, te tika o ta matou me te he, no te mea kua riro te moni i te kairuri. Heoi ano.
Salutations to you. Here is this letter now sent to you, a letter from Rangitikei for you to forward to the Government; you will look at the words, it is a letter informing us that the boundary posts of our land at Rangitikei have been drawn out. It is of no consequence, we will not be dark (sad); the decision is with the Court, because they are working in the presence of the law, as also ourselves, we are working in the presence of the law. The law will see (decide) the right or wrong on their part, also the right or wrong on our part, as the money has gone to the surveyor. That is all.
In the absence of His Honor Mr. Justice Johnston (a letter, of which the enclosed is a copy) has been received by me, and as it refers to matters connected with the Natives, who have improperly addressed the Judge, regarding proceedings in the Court, it is my intention to inform them of the irregularity of the course they have adopted.
I think it advisable to inform you of the circumstance.
E koro tena ra koe te mahi na i nga ture o to tatou Kuini. Ki a rongo mai koe ko nga pou a Parakaia te Pouepa me ona hoa Hauhau kua turakina e matou ara e Ngatiapa i poua nei e ratou ki runga o to matou whenua i Omarupapako i Oteatatuhi i Himatanga i Paepae puta noa i Rangitikei i Oroua.
He mahi pokanoa no ratou ki runga i to matou whenua i hoatu nei e matou i te awatea ki te ringaringa o te Huparitene te whenua.
E hoa kaua koe e whakarongo ki nga korero tito a Ngatiraukawa ara a Parakaia ma. Ka mutu.
Salutations to you carrying out the law at that place, the laws of our Queen. Do you hearken. We, that is, Ngatiapa have thrown down the poles of Parakaia and his Hau Hau friends, which they placed on our land at Omarupapako, Oteatatuhi, Himatangi, and Paepae, as far as Rangitikei, and Oroua. It was in consequence of their meddling with our land which we gave in the light of day to the hand of the Superintendent.
Friends. Do not listen to the words of Ngatiraukawa, that is to say, of Parakaia and his friends.