VISIT OF MAJOR ROPATA TO THE THAMES HAURAKI.

Waka Maori, Volume 10, Issue 7, 7 April 1874, Page 86

VISIT OF MAJOR ROPATA TO THE THAMES HAURAKI.

(Communicated by a Native.) The following is a report of a visit of Major Ropata to Te Hira Te Tuiri and Te Moananui at the Thames, Hauraki, on the 4th of February, 1874. His object in going there was to see those two chiets in particular and the people of Hauraki generally, with respect to a rumour which had been circulated that it was the intention of his people, Ngatiporou, to attack the northern tribes, in retaliation and by way of reprisal for raids made by them on the southern tribes in former days. This, there-

fore, was his object in going thither, that he might talk with them face to face, and learn from themselves from what person or tribe they had received the report. Te Hira Te Tumi, addressing Major Eopata, said, Welcome! Eopata Wahawaha. Those men, Eiria Karepe and Eopata Ngatai, are the proper persons to accompany you hither. Your reason for coming is a just one. Come and see us, for we are in ignorance—we are but acquiring the power of debating. "Welcome ! Eopata. Come and see Ngatiporou (a section of Ngatiporou residing at Hauraki). There are others who drew the canoe on shore ; these are but few in number {i.e. other people of more importance, descended from ancestors who first landed in New Zealand). Major Eopata: Tour words of welcome, my friend, are right and proper. lam here to see you and the people generally. I have a right to come here, as it may be said that I am a resident here (alluding to some of Ngatiporou residing there). Is not Hauraki everywhere occupied by Ngatiporou? And who is there to object? No one. Are they not living in your presence (i.e., under your protection) ? Therefore I come to see them. But as a troublous matter has arisen, you and I are thus brought face to face. I was desirous of seeing you on the occasions of my previous visits to them, because we of the South had heard reports that disturbing influences were at work amongst them, and therefore I came to caution and advise them to conduct themselves with propriety before you; and I find they are doing so. Te Marutuahu. (Eiria Karepe and Eopata Ngatai, who accompanied Major Eopata, belonging to the Marutuahu Tribe.) Bring hither the stranger (Major Eopata), who says he comes (only) to see the land. Welcome! (addressing Major Eopata.) Bring your dependants, great and small. Your coming is good. Follow hither your people to whom we are married (united in friendship). Do not call me to account. It would be proper to do so if you had just cause; but in this matter lam innocent. We and you will henceforth be united, and hold friendship together as one people. Welcome to Hauraki! It is a foolish place, and its people are ignoble and obscure. Major Eopata: Welcome us here, my friend. We come to see you and all the people—we, your friends of Ngatiporou and Marutuahu. You do well to call us all Marutuahu, as I have said we may be said to tie residents here at Hauraki. With respect to calling you to account, it is not my intention to do so. What have you done that I should call you to account ? I have merely come here to inquire, because this report came to me from you (i.e., your people). Witli loud resounding roar, 'Gainst Rangataua point, Fierce blows the southern gale, With echo sounding far— E'en tho' distant yet the blood-red tido Of battle. Curb yet a while thy rude attack, O Pango ! Whilst open wide the sluices of mine eyes Suffused with tears. I heard a sound of breaking twigs, In the shadowy forest. Me thought 'twas Hanganui, Approaching straight— Yet naught appeared, save slander, Athwart my path. The latter part of the song refers to the publicity the slander against him had attained in certain places, and tho necessity of putting a stop to it, as lie was innocent. But we will not hastily adopt the conclusion to

which this song points. Rather let us search out the origin of this report, from whatever place it may have come, because it affects even a man's life. "Whilst a man is unsuspiciously pursuing the tenor of his way, men of malicious thoughts are planning accusations to damage his character and do him a mischief. If there were no such thing as law, what would become of this man (himself) P Doubtless he would come to grief, as he is frequently passing to and fro' in this district of Hauraki. t [Here he sang a song to the effect that some of his companions had secretly and treacherously plotted to effect his downfall; that one had pulled the stroke oar, and the others had kept time with him.] Te Hiba Te Tuiri : That which is external is settled, that which is internal is settled: and, the two being joined together, the matter is finally settled. Therefore may be said, in the words of the proverb, "You have the rope and I have the post" (to fasten it to). Let a man be justified by his words only, until trouble comes. There is nothing now to consider. We are all of Marutuahu—all occupying one room. Let trouble come to us (i.e., let us not seek it). Let the winds blow; what care we ? they are blowing outside. This I say, let the trouble itself come to us." Major Eopata, to Te Hira: " Your words are right. We have settled that which is external, namely, the statements of other tribes having relation to us—we have determined to cast them to the winds. And we are settling that which is internal. We are determining to occupy the same room together—that of Marutuahu. Your words are good. I cannot deny that which is right." Te Moanaeui : Welcome! my friend. Your song is all your own. It does not affect us, further than affording gratification to the ear in listening to it. Your coming is not to see the land only, for you have said, "the boil will not heal until the core be pressed out." Come, my friend, and behold the worthlessness and the defects of this people of Hauraki (alluding to their rebellious antecedents). It is not a new foature—it was so in olden times, and is so still. If you attempt to take my garment from me, I shall not surrender it. If I be found doing wrong, then only will you succeed (in taking it). The matter in reference to which you came here is not worth our consideration; rather let the subject of our conversation be the union of us both as one people. If this be the subject of our deliberations, it will be well. Every canoe has a post; when the post is fixed let the canoe be tied to it, and it will be secure. Your reason and right, as well as mine, for coming to Hauraki is your connection with Marutuahu. Welcome to Hauraki! that we may see each other. . Major Ropata : I am come to look at the land and the people, and to hear what is going on in this land of Hauraki; therefore, the ear is listening, the eye is looking, and the mouth is speaking. You say, let this report be cast to the winds. We will, however, allow it to rest quietly in the meantime. You thoughtlessly hearkened to the false reports of other tribes, and straightway wrote a letter to Ngapuhi. I shall not cease my singing : [Here, in a song, he charged Te Moananui with having thoughtlessly listened to and believed a report which had not been verified. He compared the slander to a net which was to land its fish (himself) on a sand bank.] | After he had concluded his song, Major Bopata

enquired of the Moananui as to the exact nature of the reports which they had heard. Te Moananui : The report came from ISfgatiwhakaue (the Arawa of Eotorua). At that time the Hira te Tuiri had gone to Tokangamutu. Afterwards Tokitoki (of the Arawa) came here. He made a speech, and, at its conclusion, said, "You will he taken by me, by Ngatiporou, on account of the old debts." I then asked by what authority he said that, and he informed me it was by yours, and he mentioned your name, Ropata. Then again, some of our women went to Opotiki, and there they also heard the same report; and it is said you were in the house at the time. The reason given was an adjudication of land claims (in Court). Tou did not yourself speak a word on the subject, it was the Whakatohea who spoke of it; and 'Tiwai (of the Whakatohea) wrote us a letter, informing us of it. That letter was here; probably the Ngatiporou have lost it. Then again, we heard it from Ngaiterangi. It was said that, when you went to Tauranga, you rose from your seat and, girding your shawl around your waist, and fastening your cartridge box, you seized a tomahawk, and urging (the people) you exclaimed, " The old debts which have been so long at rest will soon be stirred up by me." I therefore thought the report was true, having received it from so many sources ; and, consequently, I informed Hongi and ISTgapuhi. Hongi answered, " Let us wait." That letter from Tiwai I think was lost by Ngatiporou. Now, my friend, I bid you welcome. It is proper that you should come to enquire into this matter, that you may arrive at the exact truth or falsehood. Major Ropata: With respect to the statement of those women that it was in consequence of an adjudication or investigation that we were in the house together, I ask, what did they say was the nature of that investigation ? Te Moananui : They did not say what was the nature of the inquiry. Major Ropata : I never took part in any investigation (of claims) respecting land in that district. There was one investigation which I was desirous of joining in, at the first Court held there, because I had ancestral rights in the land under adjudication. But I was detained by Government duties, and, in consequence, the portions which belonged to me I lost, through the wrong doing of other men, and we (himself and people) were the sufferers. Another investigation with whicli I had to do was the late one conducted by Mr. Rogan—these are all I know anything about. Then, with respect to the letter from Tiwai, giving you such information. Of course (ironically) black hair, tattoo marks, and mature age, are guarantees of truthful speaking. However, I shall visit Opotiki on my return. Then, as to Tokitoki, I have nothing to say in answer to him ; I know of no such individual. The only Tokitoki I know anything about is a tree, from the berries of whicli a Pleasant oil is made (used to anoint tlie body or head. This was a bitter insult directed against Tokitoki, being, according to Maori ideas, an unpardonable curse). With respect to Ngaiterangi, of Tauranga, it is true that I went to that place, but I always went with Mr. McLean. I am in ignorance of having done what those people ascribe to me, namely, of girding my shawl around me, fixing my cartridge-box, seizing a tomahawk, and declaring that I would stir up the old debts. I wore trowsers when I went to that place from Auckland with Mr. McLean. Probably because I have been engaged in fighting they imagined that I carried such things. Hearken to me. it is not my practice to carry with me a gun, cartridge-box, tomahawk, axe, or a knife, or a package of biscuit even, or clothes. I always take a Maori wooden spear with me on such occasions.

I wish, to inquire further of you whether you heard such report from Ngatiporou, who returned from the South, and who are now residing at Mataora, Harataunga ? Te Moanaetti : I heard nothing of it from them, but they together with us heard it from those whose names I have given. Majob Eopata : It originated, then, at Opotiki, Maketu, and Tauranga, but not in the Ngatiporou districts. It is well. I understand the reason of it. Those people cherish ill-feeling, as appears by their readiness to work evil to others. This is as bad as Tamatekapua (an evil-minded ancestor), whose doings exceeded that of any other people of the island. IVTy friend, I have never acted without the sanction of the laws under which we live. My operations have been undertaken with the sanction and authority of the G-overnment, in consequence of the evil doings of men. Therefore when I have been ordered by the G-overnment to arise, I have done so; and when restrained I have obeyed. Te Moafanui : Think no more of this matter. The explanations to obtain which, you came hero have been given. Eest satisfied; cast the thing away from you altogether; let it be forgotten. I can see that it was a false charge made by your enemies for the purpose of embroiling you (with others) for having beaten them in war. We too, not very long ago, have been treated in the same way. It is well that you came to see us ; we now cast away the whole thing, never to be referred to again. If, however, you observe anything objectionable in our conduct before you, it must be ascribed to our natural imperfection, which is not of to-day, but of old. I have had to reprove Ngatiporou, of Mataora, in reference to the garment of Paora te Putu (a man of peace and charity), which they had taken upon themselves to wear. I wished them to retain it, but they cast it aside and sought after the garment of Te Kooti (the rebel Hau Hau). lam desirous that they should wear only the garment of Paora, that they may live worthily and correctlv in Hauraki.