1855 - Davis, C. O. Maori Mementos...[and a] Collection of Laments... - BY A DEPUTATION OF THE NGATIAWA CHIEFS RESIDING AT NEW PLYMOUTH.

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PRESENTATION OF A FAREWELL ADDRESS TO BE FORWARDED TO HIS EXCELLENCY SIR GEORGE GREY, AT AUCKLAND, BY A DEPUTATION OF THE NGATIAWA CHIEFS RESIDING AT NEW PLYMOUTH.

A large concourse of Natives of the Ngatiawa Tribe met at Hoewaka on the 28th of December, 1853, for the purpose of preparing and signing a valedictory Address to His Excellency Governor Grey on the occasion of his leaving New Zealand; and on the 11th of January, 1854, the document in question was delivered to G. S. Cooper, Esq., together with an ornamental spear, which were to be forwarded to Sir George Grey at the earliest opportunity.

The deputation, which consisted of the leading men of the Ngatiawa, were received by His Honor the Superintendent, the Commissioner of Crown Lands, the Resident Magistrate, the Rev. H. Govett, M. A., and several other gentlemen, who were no doubt, much gratified in witnessing such disinterested affection on the part of the natives for their absent friend. Disinterested we say, because these Chiefs were aware that Sir George Grey was on the point of leaving New Zealand, probably for ever; and that even should he return to these shores, humanly speaking, few of these aged warriors, were likely to greet him on his arrival; and this idea is strengthened by the universal acknowledgment that the mortality amongst this once healthy people, is now exceedingly great.

It may not be out of place to remark here, that persons ignorant of the Maori character, or only partially acquainted with the modes of thinking and acting of this semi-civilized nation, undertake to inform us that they are most covetous and ungrateful, and that they give, solely with the expectation of gaining four fold. Now, it certainly is the custom of the land never to receive a gift without making an ample return; but this very interchange of effects, is indicative of a bond of union based upon affectionate regard; and should any donor present a gift far exceeding in value, that which he previously received, he not only evinces thereby a marked respect for his friend, but proclaims by this act his particular desire for the continuation of those kindly relations, which bind man to man. This principal seems to have given rise to the great national feasts of this country, where thousands meet to discuss the important topics of the day, and to strengthen one anothers hands.

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In speaking of the ingratitude of the New Zealanders, parties appear to forget that their usages are altogether different from our own. It is beneath the dignity of a Chief to give expression to his feelings when receiving benefits; but is he nevertheless unthankful? Years may glide away, and the circumstances which called forth our strictures, in regard to the apparent unthankfulness of the Chieftain may have been forgotten; not so however, with the supposed ungrateful one, the event is fresh in his memory; and the weary traveller is hailed with Maori affability, and invited to partake of the hospitality of the settlement, wondering the while, why such special attention should be shown to him.

It has also been publicly stated on many occasions, that the New Zealander is a most unprincipled being; that he can be won over to perform the basest acts by "utu" or payment, and that he is invariably the tool of the highest bidder. This statement is as false as it is discreditable to those who have circulated it. If these parties mean, that we have introduced this system of demoralization by paying the natives for doing wrong, and that is consideration of our superiority in wisdom, and civilized usages they have been led to sacrifice their finer feelings, --then, the assertion is just. But on the other hand, if we are to understand, that the natives are in the habit of giving and receiving bribes among themselves, and that the ties which bind them together can be severed by costly gifts, --we maintain, that this grave charge has not the slightest foundation in truth. The word "take" is lisped by every Maori child, and no one, it is imagined, can so far forget himself, as to utter even an angry word without a "take" or cause, much less is he supposed to be capable of violating the dearly cherished notions of justice and honor, which have been handed down from father to son, thro' a long line of almost deified ancestors.

That the New Zealander is honourable in regard to money transactions, may be gathered from the simple fact that, loans have been advanced by the Government to the Northern tribes, between the months of February, 1851, and October, 1853, amounting to fourteen hundred and seventy pounds, eighteen shillings and ninepence, and during this interval the nineteen natives who received the above amount, have repaid fourteen hundred and six pounds, eighteen shillings, and ninepence, -- leaving a balance of sixty-four pounds only. Subsequent to this date, various chiefs have drawn from the same source considerable sums by which means they have been enabled most materially to improve their social condition, and no doubt the whole will be refunded at no distant period. "That they are deemed worthy by the English settler," says the accomplished author of 'Auckland and the Country Adjacent,' "is evidenced by the fact

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that they have accounts in the hooks of the tradesmen of Auckland alone to the amount of several thousands pounds."

Their liberality in the way of endowments for religious purposes is almost incredible, and some tribes have actually arranged to repay to the Missionaries the sums received for mission properties many years ago. We may mention the guarantee given by the Tauranga natives for the repayment of £380.

We gather from the remarks of the deputation that they were extensive owners of land. They name Wellington, Nelson, Whanganui, and Taranaki; and it would seem that they have disposed of their remote claims, and intend to settle on their reserves at New Plymouth, and promote their own interests by the adoption of European usages. In their speeches they profess great loyalty to Her Majesty the Queen, and honorable and particular mention is made of their tried Governor Sir George Grey. A very praiseworthy anxiety is manifested by them, in reference to a co-operation with their more enlightened neighbours, in all matters that are likely to insure the prosperity of the province.

The cordial feeling which exists between the European population and the Aboriginal, at Taranaki, commends itself to every observer, and speaks highly for the class of settlers established in that fertile and flourishing district.

The troubles of this land, for the most part, have arisen purely from misunderstandings. There was no predetermination to quarrel on either side, on the contrary there was a mutual desire for peace; but the parties misinterpreting each others sentiments, having drawn their conclusions from the mere appearances of things, and war, --that mighty and terrific agent for the settlement of national differences, --became inevitable. Hence the desirableness and necessity of communicating with this people through proper mediums, in all matters of moment, as a want of due discrimination on the part of the Interpreter, or a mere error of judgment, owing to a partial knowledge of the real views of the natives, --may lead to consequences of a most serious and distressing nature.

There are indeed comparatively few men who are fully acquainted with the native character. Many excellencies are inherent in these tribes, which the oldest settlers were not prepared to admit, till made palpable by recent circumstances.

On this subject Mr. Commissioner McLean--an authority of no mean order--cogently remarks, --"It requires good practice to understand the Natives, at it frequently happens that they appear at enmity with the authorities, when in reality they are working to carry out their (the authorities') ends, which only could be done by, for a time, apparently concurring with their followers, in order to maintain or increase their influence." In corroboration of this singular mode of manoeuvring, Mr. McLean

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mentions an occurrence which recently transpired at Taranaki. "Poharama had, apparently," says he, "a desperate quarrel with Mr. Cooper, connected with the sale of the Waiwakaiho block, and had actually, at one time, come to town with an armed retinue to oppose payment being made; whilst it was ascertained, from letters he had written to the South that in reality he was working successfully to carry out the sale." 1

The friendly intercourse, we opine, existing between the natives and the New Zealand settlers, will be of a permanent character. We draw this conclusion from the cheering fact, that among the natives generally, there is a recognition of the Divine Being; and frequent and respectful reference is made to his providential dealings with man. In this light, we cannot but view the New Zealander with especial interest, feeling that the possession of this principle is the harbinger of better days, for we learn from an indisputable source that "righteousness exalteth a nation, but sin is a reproach to any people."

We do not mean to infer, that the great mass of the native population who are under the care of their respective pastors, have undergone that vital change, that complete renovation of nature which constitutes a Christian, or "child of God;" but we assert, that religion has a powerful influence on their minds, and that it affects in some measure their general conduct.

"Our good Father has gone!" said the sorrowing and affectionate Chiefs of the Ngatiawa; "but we must" added they, "trust in God." While they were fully alive to the extent of their loss, they felt that the guardian eye of Him who directed the steps of the "good Father" to their once barbarous land, was turned towards them in pity, and they bowed with humble submission to the unerring will of their "Father in heaven." The following is their novel, but interesting Address.

TRANSLATION.

THIS IS AN AFFECTIONATE MEETING OF THE CHIEFS OF NGATIAWA OF RUNGA-O-TE-RANGI, FOR THE PURPOSE OF MANIFESTING THEIR REGARD FOR THE GOVERNOR.

Oh Father! go hence to your own land to England. Hearken all ye people of the world 2 as respects our tribute of love to the Governor.

On the twenty-eighth day of [the month] the Native Chiefs as-

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sembled at Hoewaka the settlement of Tahana Te Papawaka, in order to devise some mode of making known their love to the great Governor; --This is your title; and now return to [your own country.]

The tidings respecting your projected departure came upon us like a peal of thunder, and our sorrow on your account [weighed down our spirits]. The intensity of our grief arises from the circumstance, that we did not see your face [when you were about to leave us]. The love which we present to you is just, and true, 3 for our town New Plymouth has not yet been defiled by evil, 4 our love therefore, to you O Governor, has been great. 5 Now that you are going to England, perhaps in your absence our town will be sullied. The Chiefs of the Ngatiawa seek to be guided by you, because you caused the sun to shine; 6 but the greater light came by the Gospel of our Lord Jesus Christ. You created peace in New Zealand, on which account our love to you is enlarged.

And now O esteemed friend, go hence in these peaceful days. This is the love of the grandchildren of Whanuiarangi, namely the Ngatiawa of Runga-o-te-rangi 7 whose proverb is, "the axe that is not loosened by the sun." 8

Oh Governor, this is the first time that the principal men of the Ngatiawa have written to you; and now, you return to [your own land] with the friendly assurances of the Ngatiawa Chiefs.

You have already witnessed the regard of the Ngatiawa towards yourself, in giving up the lands at Port Nicholson, Nelson, Whanganui, and New Plymouth. The love which some tribes profess for you O Governor which we see in the newspapers is mere outside show in comparison to ours.

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The names of the men who send this Farewell Address to the Governor are written below.

(Signed)
Rawiri Waiaua, Wiremu Kingi Te Rangitake,
Ihararaira Te Tuki, Hohepa Huriwhare,
Te Tahana Papawaka, Hone Te Eira Te Heke,
Raniera Ngaere, Tamati Te Ngahuru,
Hone Ropiha Te Kekeu, Te Whaitere Tiniwai Katatere,
Te Waka Ngaori, Taituha Rangikawiwini,
Poharama Te Witi, Matiu Te Huia,
Ihaia Te Kerikumara, Taituha Ngata.

These men stood up to bid adieu to the Governor; and the token of their affection is a spear ornamented with red feathers, the name of which is, "Hauhakiriwai." 9

Written by Wiremu Te Ahoaho, and Hone Meihana Te Amoto.

A song of affection for the Governor on the occasion of his return to England:--

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New Plymouth,
Te Hua, December 28, 1854.

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HE PUKAPUKA POROPOROAKI TUKU MAI KI A KAWANA KEREI, I AKARANA, NA TE RUNANGA RANGATIRA O NGATIAWA E NOHO ANA I TARANAKI.

I te 28 o nga ra o Tihema i te tau 1853 ka tae ake ki Hoewaka te whakaminenga o Ngatiawa, ki te tuhituhi i tetahi pukapuka poroporoaki ki a Kawana Kerei i tana rerenga atu i Niu Tireni; a, no te 11 o nga ra o Hanuere 1854, ka hoake ki a Te Kupa taua pukapuka me tetahi ana raukura kia tukua atu e ia ki a Kawana Kerei.

He rangatira no Ngatiawa te kahui tangata i meinga atu nei; a ko nga kai karanga i a ratou koia enei, --ko te rangatira o te Kawanatanga o Taranaki, ko te kai-whakarite whenua o te Kuini, ko te kai-whakawa Pumau, ko Te Koweti, minita, me ara atu tini rangatira. I ahuareka pea aua tini rangatira ki tenei aroha kokiri noa ki to ratou hoa ki a Kawana Kerei. E kitea ana, i pihi noa ake tenei aroha, na te mea, i matau nga rangatira Maori nei, ka haere a Kawana Kerei, oti atu; otiia, ki te wa e hokia mai, ekore ano pea e rokohina enei kaumatua maia, ekore e mihi ki a ia a te hokinga mai, e hono ana hoki te mate i roto i a ratou, he tini hoki nga tangata e mea ake ana, e hihinga ana i te mate kongenge nga iwi Maori.

E mea mai ana etahi tangata e tu-a-kuare ana ki nga ritenga Maori, ki nga whakaaro hoki o tenei iwi matau-iti, ko te kaha o te ngakau apo kei i a ratou, a, horerawa he aroha whakahokihoki. I nga wahi e hoatu ai he mea ki te tangata e nga iwi Maori e whakaaro ana ratou kia whakahokia ki te mea nui ta ratou mea iti; kia tatakiwhatia te whakahokinga atu mo te mea kotahi. E takoto take ana te ritenga o tenei iwi, ekore e tango noa i te mea homai e te tangata. Iti koa te mea e te tangata ka whakahokia utu ki te mea nui; otira he aroha nui kei roto kei tenei ritenga. Ki te mea ka hoatu e te tangata he mea nui mo te mea iti kua riro mai i a ia, he whakakite tera i tona aroha ki taua tangata, he tohu tera kia whakahoa tonu taua tangata ki a ia; no konei hoki i tuhono ai te whakaaro me te aroha o tetahi ki tetahi. Ko te take koa tenei i tu ai nga hakari nunui o tenei motu, i te huihui nga nunui o nga tangata ki te whakahaere i nga tikanga whakakaha mo tetahi, mo tetahi.

I te whakaputanga kupu mo te mahara kore o te tangata Maori mo nga aroha o te tangata ki a ia, ekore ianei e titiro ki o ratou tikanga e rere ke nei i ou tatou. Ki te mea ka puta te kupu o te rangatira Maori i te mea e hoatu nei i te taonga me ara atu

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rawa, he whakaheke tera i tona rangatiratanga. Oti ra nei, kahore ona mahara ki te aroha i whakakitea na ki a ia? He tini pea nga tau ka pahure, a wareware noa tatou ki te mea i puta ai te kupu mo te mahara kore o te rangatira ra; otiia, kahore he warewaretanga o taua rangatira Maori i kiia nei kahore he aroha-mahara; e mahara tonu ana ia, a nawai ra, ka puta tetahi tangata ki te kainga e mauuiui ana, pa ana te karanga whakahoa, a, mea ake ana a roto o te tangata ra, he aha ra te take o tenei aroha e whakakitea nei ki au!

He mea panui hoki tenei, ae, he iwi tikanga kore te tangata Maori; nui te tikanga, pai te tikanga, e tukua noatia ana e ratou ki te utu; a, ko te tangata nana te utu i nui ke ake, rere-wharoro tonu te tangata Maori ki reira, ki runga ki tera, nana te karanga utu nui. E he ana tenei korero, he mea tito noa iho na te tangata. Ki te mea, e ki ana ara kai-tito korero, e utua ana e tatou te tangata Maori kia whakarerea a ratou tikanga pai, a, no te mea, e titiro ana ratou ki to tatou matau, ki to tatou tohunga, no reira te whakarerenga o nga tikanga pai me te tangohanga o te utu mo nga mea kino, --engari tenei e tika ana. Otira, ki te mea taua hunga e utua ana e ratou ki a ratou whakatangata-Maori hei pehi mo te pai, hei whakarangatira mo te kino, e he ana tenei kupu, he kupu pokanoa. I roto i nga tamariki Maori katoa puta tonu tenei kupu te take mo nga he e kitea ana ki a ratou; a, ekore ratou e whakaputa atu i te kupu riri me kaua he take; oti ra nei e poka i tetahi mahi mo ratou me kahore he take?--pera ia e tino u ana o ratou ngakau ki nga ritenga ahua pai i tukua iho e nga matua ki nga tamatane, i tenei whakapaparanga, i tenei whakapaparanga.

E kitea ana te tika o te tangata Maori i nga moni e nama nei ratou i te Kawanatanga. Ko nga moni i tukua ki nga hapu o te pito ki raro o te motu i te takiwa ki te Marama o Pepuere 1851 tae noa ki Oketopa 1852, kotahi mano pauna e wha rau, e whitu te kau ma waru hereni me te iwi pene.

Ko nga tangata o enei nama kotahi te kau ma iwa, a, i roto i te takiwa e kiia atu nei ko nga moni enei i hoki mai, kotahi mano e wha rau, e ono pauna, te kau mawaru hereni, eiwa pene; ko nga toenga e mau nei eono ano te kau pauna ma wha. I muri iho o tenei kua tikina mai e etahi rangatira Maori he moni mo ratou hei whakakahua tikanga i nga mea pai e hiahiatia nei e ratou, a, e mea ana matou ekore pea e wheau ka hoki katoa mai ara. "E kitea ana to ratou utu tika e te Pakeha," e ai ta te rangatira tohunga nana nei a 'Akarana me nga Wahi Tutata,' "inahoki, e takoto nei i nga pukapuka o te kai hoko i Akarana anake, nga mano pauna ehia ra nei."

Ko to ratou owha ki te tuku whenua mo te ritenga i roto i te whakapono, nui atu. Ko etahi o nga hapu kua whakaae kia utua mai ano nga mea o nga Mihinere i riro mo nga whenua i mua ai.

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Kua whakaae nga iwi o Tauranga kia whakahokia mai ki te runanga Mihinere nga utu o nga whenua i nohoia e te Minita o reira; ko aua mea enei, £380.

E matau ana ki nga kupu o te whakamenenga tangata ki Taranaki i kawe mai na i te pukapuka mo Kawana Kerei, ae, he nui nga whenua i a ratou. I whakahua ratou ki Poneke, ki Whakatu ki Whanganui, ki Taranaki; ko a ratou whenua mamao kua hokohokoa pea e ratou, a, kua mea kia noho ki Taranaki kia ahei ai te tango ki nga ritenga Pakeha. I roto i o ratou korero, e puta ake ana nga kupu pai mo te Kuini; a ata whakahaerea ana te korero ki to ratou Kawana, kua ata matauria nei, ki a Ta Hori Kerei. He tikanga pai ta ratou e hapai nei kia whakauruhia o ratou ritenga ki o nga Pakeha, kia kake ai to ratou wahi e noho mai na.

Ko te whakahoa o nga iwi Maori me nga Pakeha e noho haere nei i Taranaki, nui atu te pai. No konei i kitea ai he tino tangata nga iwi e mahi mai i tera whenua momona, i tera whenua ataahua, i Taranaki.

Ko nga raruraru i kitea ki tenei whenua, na te mahi poauau o tetahi o tetahi. Kahore he whakaaronga tuturu iho kia whakatika ki te whawhai; otira, i hiahiatia te rangimarie, a, na te mea, kihai i matau tetahi ki nga tikanga o tetahi, i tirohia ki te kahua kautanga mai, --ara ana te whainga--tera mea whakamataku hei whakaoti i nga tautohetohenga o nga iwi. Mo konei, ekore e tika kia hoatu nga tikanga nunui ki tenei iwi me kaua e tino matau nga kai korero--nga takawaenga. Ki te mea e tua kuare ana te kai-whakamaori, e iti ana ra nei te matauranga ki nga ritenga o tenei iwi, ma tana kuaretanga ana e whakatu i te kino, a, ko te hiku o taua kino ka ata whakaturia, ekore rawa e matauria.

Kihai ano i tokomaha ki enei motu te hunga matau rawa ki nga ritenga Maori. He nui nga painga e kitea ana ki roto ki enei iwi, kihai nei i matauria i mua e nga Pakeha tawhito, katahi nei ano ke ata marama i a ratou.

No roto i tenei tu korero ka kitea te kupu o Te Makarini, te kai-hapai tikanga mo te hoko whenua, --pera ia ehara ia i te tangata hangahanga ake nei, --e mea ana tera, --"Kia matatau tonu te tangata ki nga ritenga o te iwi Maori ka taea te whakaaro he peheatanga. He mea ano ka tu kino ratou ki nga apiha o te Kawanatanga, a, hua noa i a kino mai ra, ko te tikanga tuturu tera; otira, he whakahaere kau tera i nga mahara kia puaki ai ki runga to ratou tikanga, kia puta ai te wahi i hiahiatia ra e nga Pakeha o te Kuini; na ana whakapaunga mahara hoki, i puta ai to ratou mana." E mea ana ano a Te Makarina ki enei whakariroiaketanga a ratou, tera te mea i Taranaki i kitea ai. Ka mea ia "Ko Poharama i tino whawhai ki a Te Kupa mo te hokonga o Waiwakaiho; a, i tetahi taenga ona i haere mai me te ope ki te

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taone; otiia, no roto i enei mea ahua he, i tuhituhi puku ia ki Runga kia whakaaetia te hokonga o taua wahi."

E mea ana matou ko nga tikanga pai, marie hoki e kahu nei i roto i nga Pakeha o Niu Tireni i nga tangata Maori, e pumau rawa. Te mea i penei ake ai to matou whakaaro he mau no nga iwi Maori ki nga ritenga o te whakapono, e ahu ana to ratou mahara ki te Atua; a, i roto i o ratou kupu e puta ana te aroha ki a Ia. Ua mahara tatou ki tenei mea, ka nui te ahua pai mai o nga iwi Maori, a, ka matauria e tatou ko te kokiritanga mai tenei o te marama, e mea ana hoki te tuhituhi, "ko te tika hei whakakake i te iwi, ko te hara ia, hei whakamatanga mo ia mo ia Iwi."

Ekore matou e mea, ko te nuinga o nga iwi Maori e noho nei i te tiakanga o nga Mihinere, kua whanau hou ratou, kua whakaahuatia keitia nga hinengaro e te Wairua o te Atua, --a kua kiia, "he tamariki na te Atua,"--otira, ko ta matou e mea nei, e pehia ana te nui o te he e te whakapono i roto i a ratou, no reira koa i ahua pai ai etahi o a ratou tikanga.

"Ka riro atu to tatou matua pai," e ai ko Ngatiawa i a ia e tangi ana, "otira" ka mea ano ratou "me whakaaro ki te Atua." Ahakoa i tino kitea e ratou te korenga i konei, i matauria, ko Ia, nana nei i kitea mai ai nga waewae o te "matua pai" ki to ratou whenua kapi i te pouritanga, --i matau ratou ko ona kanohi e tau pai ana ki runga ki a ratou, a, ka tuohu o ratou ngakau ki to ratou "Matua i te rangi."

Ko te pukapuka tua rawe, i muri nei, na ratou.

KO TE PUKAPUKA POROPOROAKI.

HE HUIHUINGA AROHA, NA NGA RANGATIRA O RUNGA-O-TE-RANGI, KI TE TUKU AROHA ATU KI A KAWANA.

Haere atu e pa! ki tou whenua ki Ingarangi!

Whakarongo mai, e nga tangata o te ao katoa. Kua puta ta matou nei aroha ki a te Kawana. No te rua te kau ma waru o nga ra i huihui ai nga rangatira Maori ki Hoewaka, ki te kainga o Te Tahana Te Papawaka, ki te rapu tikanga aroha ki a te Kawana nui. Tenei tou ingoa; --hoki atu.

Kua puta mai ki a matou, i penei me te whatitiri te putanga mai o tou aroha, ara, tou hokinga ki tou whenua. I nui ai ta matou aroha ki a koe, no te mea, kahore matou i kite i tou kanohi. Ko tenei, i haere atu to matou aroha ki a koe i runga i te tika, i te pono, no te mea, kahore ano ta matou taone a Niu Paremata i poke noa i te kino, koia i nui ai to matou aroha ki a koe e te Kawana. Otira, kei muri iho nei pea i a koe poke ai to matou taone, no te mea, ka riro atu na koe, ki Ingarangi. Koia i rapurapu ai nga rangatira o Ngatiawa ki a koe, ta te mea, nau hoki i whiti ai te ra; ara, na te Rongo pai o to tatou Ariki o Ihu

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Karaiti. Nau hoki i mau ai te rongo ki Niu Tireni nei, koia ka nui ai ta matou aroha ki a koe.

Koia tenei e to matou hoa aroha! Haere ra i runga i te rangimarietanga! Ko te aroha tenei o nga mokopuna a Whanuiarangi, ara, o Ngatiawa o Rungaoterangi. Ko tona whakatauki, "Te toki ekore e tangatanga i te ra."

Katahi ano te tiwai o Ngatiawa ka tuhituhi atu ki a koe e te Kawana. Ko tenei, i hoki atu koe i te aroaro o nga painga, o nga rangatira o Ngatiawa.

Tena to Ngatiawa aroha e kite ana koe; ko Poneke, ko Whakatu, ko Whanganui, ko Nu Paremata. Ko te aroha o etahi iwi e kite nei matou i nga nupepa, he mea whakapiri kau mai ki runga ki te ritenga o to matou aroha, ki a koe, e te Kawana!

Haere ra korua ko tau hoa ko Reiri Kerei! Ko nga ingoa o nga tangata ka tuhituhia ki raro o tenei korero, na ratou enei poroporoaki ki a Kawana.

(Signed)
Rawiri Waiaua, Wiremu Kingi Te Rangitake,
Ihararaira Te Tuki, Hohepe Huriwhare,
Te Tahana Papawaka, Hone Te Eira Te Heke,
Raniera Ngaere, Tamati Te Ngahuru,
Hone Ropiha Te Kekeu, Te Whaitere Tiniwai Katatere,
Te Waka Ngaori, Taituha Rangikawiwini,
Poharama Te Witi, Matiu Te Huia,
Ihaia Te Kerikumara, Taituha Ngata.

Ko nga tangata i tu ki te poroporoaki ki a te Kawana; ko te tohu aroha tenei, he taiaha whakatipu ki te kura; ko tona ingoa,o tenei rakau, ko "Hauhakeriwai" te ingoa.

Na Wiremu Te Ahoaho i tuhituhi tenei korero, raua ko Hone Meihana Te Amoto.

Ko nga ingoa enei kotahi te kau me ono. He waiata aroha ki a te Kawana ka hoki atu ki Ingarangi:--

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Taranaki, Te Hua,
Tihema 28, 1854.