Letter from Hoera to McLean, 1 Apr 1852

Reference Number: MS-Papers-0032-0676B-10. Object #1032490

Letter relates to quarrel between Hoera and Pohorama

3 pages to George Sisson Cooper and Sir Donald McLean, related to Poharama Te Whiti, Wairarapa, Ngati Kahungunu ki Wairarapa.

A transcription/translation of this document (by E Ma) appears below.

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Te Reo Maori (E Ma)

1 Aperira 1852


E hoa, e Te Makarini,

Tenei ano taku korero ki a koe mo nga raruraru mo matou i muri i a koe. Otira, kia rongo kau koe ki te tikanga o tenei raruraru mo matou. Kua mate matou i muri i a koe, kua whawhai matou, kua maoa matou i te umu a Poharama. Kia rongo koe ki te take ... [illegible] mo Rawiri te take. Ka ki . . . [illegible] he ana a Rawiri, i makutu nga tamariki a Poharama, na Eruera hoki te tamahine hoki a Hone Ropiha. Ko henei mea katoa he take matenga mo matou i a Poharama, no te me[a] i whaka

English (E Ma)

1 April 1852


Friend, McLean,

This is my report to you about our troubles after you left. However, listen above all to the reason for this trouble of ours. We suffered after you left, we fought, and we were cooked in Poharama's oven [caught up in his fierce argument?]. Listen to the reason ... [illegible], it was on account of Rawiri. It was said[?] that Rawiri was at fault, that he bewitched Poharama's children, and that Eruera [did the same to?] the daughter of Hone Ropiha. All these ills affecting us are caused by Poharama, because he believes

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Te Reo Maori (E Ma)

pono ia ki tona atua kikokiko, no te mea ko te whakapono to mua, muri iho ko te ripenata, muri iho ko te kikokiko, muri iho ko te wahu, muri iho ko te oti [oati?] teka, muri iho ano ko te kupu kia whawhai.

Na, ki taku whakaaro, kotahi atua e whakapono nei ahau, ko te Atua nui, ko te Atua pono i tohe ai au i te whakapono ki toku Atua. Naku tenei korero, na te mea i tohe ai au ko te Atua o taku hahi, no te mea he hahi pono toku hahi. E rongo tonu ana au ki te kupu a te Minita, a toku kaiwhakaako, no te mea kahore aku wahi na anake nga tikanga maha ki te tango whenua ki te whawhai. Ko tetahi take tenei hei ngaromanga mo matou, ko taua tikanga e tohe tonu na ia ki taua tikanga ki te whenua. Heoi ano enei korero, ka mutu.

He korero tenei mo te manawanuitanga o matou ki taua tikanga, no te mea i whakamanawa nui tonu o matou nei ngakau ki nga mamae o matou tinana, i nga patu, i nga pu, i nga tao, i nga patiti o te ao. Kia rongo koe, koia ano taku manawanui ki toku Atua kotahi e tai, [above line] koia ano te pai o te whakapono hoki, ahau ki nga rangatira tokorua, no te mea kei mauaharatia au e nga rangatira tokorua, no konei au i tohe ai ki te whakapono kia horo ai nga patu i taku tinana, a, e tohe nei ano au no te mea e ora ana te ture i toku minita i a Te Kopeti, i te tino kaumatua o te hahi o Ingarangi.

Na, ko nga korero tenei mo matou i muri iho o te matenga o toku matua, he tini noa

English (E Ma)

in his malevolent god. At first [he had] the faith, then there was the repentence, and after that there was the demon; then there was the wahu[?],after that the false oath[?], and then the word to fight.

Now, in my view there is only one god whom I will believe in, the great God, the true God for whom I will argue out of faith in my God. I say this because I strive for the God of my church and because my church is the true one. I continue to heed the words of the Minister, my teacher, and because I have no plans to take land or to fight. This is a cause which could destroy us, the practice that he argues for, the right to the land. That's the end of this story.

But this speaks of our steadfastness in that practice, because our hearts continue to be strong against the pain in our bodies from the clubs, guns, spears, hatchets in the world. Listen, this is my steadfastness in my one God, sir, and this is the benefit of the faith, that I [do not follow?] two chiefs so that I am not ill-treated by two chiefs [?]. Hence I argue for the faith to overcome the attacks on my body, and I still argue thus because the law of my minister, Te Kopeti, the highest elder of the Church of England, rules.

Now these were the rules for us [to abide by] after the death of my parent, there were very many left for us.

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Te Reo Maori (E Ma)

iho nga korero. Ma wai e korero nga tikanga e maha a tena tangata? Whakarongo hoki koe ki tana korero, 'Ki te uaua tonu nau i tae mai.' Na i pena ai te korero kia tea koe ka tutu te puehu. Na, kua rongo ra koe ki te korero a toku matua i a ia e [o]ra ana. Heoi ano ka mutu. Kahore i pou[pau?] te tuhituhi.


Naku,
na Hoera
Ki a Makarini, ki a Te Kupa

English (E Ma)

Who could speak of [all] the many principles of this man? You listen also to his words, 'If it continues to be difficult, you will overcome it.' Now, thus it is as said, that if you are mocked, the dust will rise. Now, you heard the words of my father when he was alive. That's all, the end. But [my?] writing is not yet finished.


From me,
from Hoera
To McLean and to Cooper

[Note on same page] 'April 1 1852. Hoera respecting the quarrel between him and Poharama.'

Te Reo Maori (E Ma)

1 Aperira 1852


E hoa, e Te Makarini,

Tenei ano taku korero ki a koe mo nga raruraru mo matou i muri i a koe. Otira, kia rongo kau koe ki te tikanga o tenei raruraru mo matou. Kua mate matou i muri i a koe, kua whawhai matou, kua maoa matou i te umu a Poharama. Kia rongo koe ki te take ... [illegible] mo Rawiri te take. Ka ki . . . [illegible] he ana a Rawiri, i makutu nga tamariki a Poharama, na Eruera hoki te tamahine hoki a Hone Ropiha. Ko henei mea katoa he take matenga mo matou i a Poharama, no te me[a] i whakapono ia ki tona atua kikokiko, no te mea ko te whakapono to mua, muri iho ko te ripenata, muri iho ko te kikokiko, muri iho ko te wahu, muri iho ko te oti [oati?] teka, muri iho ano ko te kupu kia whawhai.

Na, ki taku whakaaro, kotahi atua e whakapono nei ahau, ko te Atua nui, ko te Atua pono i tohe ai au i te whakapono ki toku Atua. Naku tenei korero, na te mea i tohe ai au ko te Atua o taku hahi, no te mea he hahi pono toku hahi. E rongo tonu ana au ki te kupu a te Minita, a toku kaiwhakaako, no te mea kahore aku wahi na anake nga tikanga maha ki te tango whenua ki te whawhai. Ko tetahi take tenei hei ngaromanga mo matou, ko taua tikanga e tohe tonu na ia ki taua tikanga ki te whenua. Heoi ano enei korero, ka mutu.

He korero tenei mo te manawanuitanga o matou ki taua tikanga, no te mea i whakamanawa nui tonu o matou nei ngakau ki nga mamae o matou tinana, i nga patu, i nga pu, i nga tao, i nga patiti o te ao. Kia rongo koe, koia ano taku manawanui ki toku Atua kotahi e tai, [above line] koia ano te pai o te whakapono hoki, ahau ki nga rangatira tokorua, no te mea kei mauaharatia au e nga rangatira tokorua, no konei au i tohe ai ki te whakapono kia horo ai nga patu i taku tinana, a, e tohe nei ano au no te mea e ora ana te ture i toku minita i a Te Kopeti, i te tino kaumatua o te hahi o Ingarangi.

Na, ko nga korero tenei mo matou i muri iho o te matenga o toku matua, he tini noa iho nga korero. Ma wai e korero nga tikanga e maha a tena tangata? Whakarongo hoki koe ki tana korero, 'Ki te uaua tonu nau i tae mai.' Na i pena ai te korero kia tea koe ka tutu te puehu. Na, kua rongo ra koe ki te korero a toku matua i a ia e [o]ra ana. Heoi ano ka mutu. Kahore i pou[pau?] te tuhituhi.


Naku,
na Hoera
Ki a Makarini, ki a Te Kupa

English (E Ma)

1 April 1852


Friend, McLean,

This is my report to you about our troubles after you left. However, listen above all to the reason for this trouble of ours. We suffered after you left, we fought, and we were cooked in Poharama's oven [caught up in his fierce argument?]. Listen to the reason ... [illegible], it was on account of Rawiri. It was said[?] that Rawiri was at fault, that he bewitched Poharama's children, and that Eruera [did the same to?] the daughter of Hone Ropiha. All these ills affecting us are caused by Poharama, because he believes in his malevolent god. At first [he had] the faith, then there was the repentence, and after that there was the demon; then there was the wahu[?],after that the false oath[?], and then the word to fight.

Now, in my view there is only one god whom I will believe in, the great God, the true God for whom I will argue out of faith in my God. I say this because I strive for the God of my church and because my church is the true one. I continue to heed the words of the Minister, my teacher, and because I have no plans to take land or to fight. This is a cause which could destroy us, the practice that he argues for, the right to the land. That's the end of this story.

But this speaks of our steadfastness in that practice, because our hearts continue to be strong against the pain in our bodies from the clubs, guns, spears, hatchets in the world. Listen, this is my steadfastness in my one God, sir, and this is the benefit of the faith, that I [do not follow?] two chiefs so that I am not ill-treated by two chiefs [?]. Hence I argue for the faith to overcome the attacks on my body, and I still argue thus because the law of my minister, Te Kopeti, the highest elder of the Church of England, rules.

Now these were the rules for us [to abide by] after the death of my parent, there were very many left for us. Who could speak of [all] the many principles of this man? You listen also to his words, 'If it continues to be difficult, you will overcome it.' Now, thus it is as said, that if you are mocked, the dust will rise. Now, you heard the words of my father when he was alive. That's all, the end. But [my?] writing is not yet finished.


From me,
from Hoera
To McLean and to Cooper

[Note on same page] 'April 1 1852. Hoera respecting the quarrel between him and Poharama.'

Part of:
Inward letters in Maori, Reference Number MS-Papers-0032-0676B (14 digitised items)
Series 2 Inward letters (Maori), Reference Number Series 2 Inward letters (Maori) (3148 digitised items)
McLean Papers, Reference Number MS-Group-1551 (30238 digitised items)

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