Page 16 - Puhipi

There was much arguments among the chiefs as some were eager to have the treaty

signed and others opposed it just as heartily. Said the chief Te Kemara “I say go back,
go back Governor, we do not want you in this country”. Said another chief Rewa “Do
not sign the paper, if you do you will be reduced to the conditions of slaves and be
compelled to break stones on the roads. Your lands will be taken from you and your
dignity as chiefs destroyed”. But Tamati Puketutu said “These chiefs say don’t stay

because they have sold all their possessions and they are filled with foreign property
and they have also no more to sell. But I say, What of that?, remain Governor, remain”.
But all in all the majority seemed to be against signing.

The scale was tipped in favour of signing by the chief Tamati Waka Nene. He addressed
his own people, his theme being that with the whiteman would come peace, “Let us all
be friends together” he said. Then he warned the Governor that he must see to it that
the Maori never become slaves that their customs were preserved and that their land

would remain their own.

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The next day 6 February the treaty was signed, Hone Heke of whom more will be
heard, being the first to put his name to the document. Copies were then sent around
the country and the signatures of over 500 chiefs were obtained. Quite a number of
tribes declined under the influence of their high chiefs.

The spirit of the Treaty of Waitangi is perhaps summed up in the greetings Hobson

himself gave each chief as he signed “He iwi tahi tatou” we are now one people.

nga mihi:
there were two written versions of the Treaty of Waitangi, one in English and one in Maori, the Maori version was deemed to convey the
meaning of the English version but there were some important differences, the most significant being the word “sovereignty” or to rule
which was translated as “kawanatanga” or to govern in the Maori version.

Panakareao discussed with William Puckey the meaning, translation and significance of the word “kawanatanga” which Henry Williams
used in the Maori version, Te Tiriti, afterwhich Panakareao said he understood the words of Te Tiriti to mean that “the shadow of the land
was passing to the Queen, while the substance remained with Maori”

Panakareao in hindsight bitterly regretted these words.