RENATA'S LETTER.

Maori Messenger : Te Karere Maori, Volume I, Issue 4, 15 May 1861, Page 6

RENATA'S LETTER.

We have seen a letter from Renata, written at the Pawhakairo, in February, 1861. This letter is a long one, and contains many subjects; and although, in our \ie\v, some of the parts are correct, yet the greater portion of the letter is neither correct nor well-informed.

'lhis Chief,.Renala, belongs to the Ngatikahuhunu tribe, residing at Ahuriri. He is a thoughtful man, and of a good disposition towards his race: but his thoughts have now become one-sided, and he has given way to murmuring at everything which is done bv the Government. What can be the cause of our friend's acting thus? We can only imagine that he has been instructed by some evil-disposed European: or that it arises from his own sadness at the great destruction which the Natives have met with, in their war with us, at Taranaki. If he grieves over his people, it is right to do so, as we also grieve much at their suicidal conduct. But what can we do, so long as the Natives persist in fighting? We had imagined that we could live peaceably in this land, the same as in European lands abroad: and, if any cause of trouble arise, whether springing from the

chiefs, or from other men generally, that the Law should decide it. But we have only now heard lhal such errors are to be settled by insurrection. Onr wrongs and troubles will rather be increased—and that without end-by 'he adoption of such a remedv. The letter of Renaia is full of censure, upon us, the Europeans, not considering lhal we were ihe means of introducing everything which is good into this Island. For what was ihe benefit to be derived from maori customs when we first came hither? What, indeed' It was from us—lhal is, from the introduction of Christianity and Government, lhal the native people were enabled to dwell together, in peace. This assertion can neither be condemned nor overthrown. Nevertheless, good and evil have grown up together, amongst us, as wilh other nations of the world, and how can we prevent it, considering the evil to which ihe heart is disposed? It is not that we consent for such weeds (o grow up—not at all, but because .hey will grow. Everything will not be finished in a single day. But our work is, to tread down what is evil, to crush it till it dies, that we may dwell kindly together. Hence it is, that we say to Renaia, and to all others who think like him, " cease to condemn the Government for the evils which arise in our midst. Rather, lei us all endeavour to uproot whatever is wrong, and to leave nothing growing but what is excellent." This has ever been the desire of the Queen, and of the Governors, and of all the Assemblies, that we should all live together without offence. That is, that we should not be affected by jealousy, or quarrelsomeness, or boasting, or doing what is unlawful, or disobedience, or fighting; but, that our love, one towards another, should ever be manifested amongst ms. You all know thai the grcai fault of the maories is the deaf ear. From the very birth itself, this evil is allowed to grow: it is not cut down by the Parents. And hence our present trouble, because ihe maori has no ear to listen to counsel. Had you submitted 10 the Law, like every Pakeha race, we should not have had this quarrel and hatred to look at. On the contrary, we should have continued to dwell in a stale of honesty and peace; and all our offences would have been freely given-up to be adjudicated by the Magistrate. You will all assent to the truth of this. What Renata says in reference to the "Waiiara land is not correct. The portions belonging to William King have neither been bought, nor taken from him. If he

lias a piece there, within that boundary, the Governor has proclaimed, from the very commencement, that it must be left out. This is not the source of his contention, but because the Governor consented to purchase the lands of other proprietors. No new system of land purchase has been adopted at Taranaki. During the Government of Captain Fifzroy, Sir George Grey, and Colonel VVynyard, and down to the present time, the same system has been in operation. It is nothing but a slander to say chat a different plan has been adopted now. As to the first purchase {i.e. the Town) and Omaia, and Tataraimako, and Waiwakaiho, and the Hua. and Puketapu—the very same plan of purchase was adopted in reference to them all, and non-proprietors were not allowed to interfere. And even so with Waiiara. The hapu which is wishful to sell land, sells it, and it is good: the hapu which is wishful to keep ihe land, keeps it, and that is also good. Now where is the new system which is spoken of? We cannot see it and therefore wo say, let every man take good heed to his conversation, lest he break forth into slander and lies. As to what he says about the Native chiefs who assembled at Kohimarama, we will let that alone. It may be trHe, or it may be false: who can discern a man's heart? But what we do know, is this: that the Governor's invitation readied Ahuriri, and was placed in the hands of Renata himself. And the fault was his own whfch kept him away; and so likewise with other chiefs. Therefore, let them not murmur now, at those who came to the Conference. Jealousy is a bad and childish thing. ->• All that talk about the maori-king, we will also leave where it is. The coming time will shew the meaning of those words. They may be right, or ihey may be wrong. The future will disclose all. Friends ! This is all. If you have a true desire to see what is just, move hither, and come closer—sit not at a distance, nor in a slate or darkness. But rather come to the light, that all the thoughts of your heart may be rendered light, 100.