THE MAORI MESSENGER.

TE KARERE MAORI.

VOL. VII.] AUCKLAND, JULY 31, I860.—AKARANA, HURAE 31, 1860. [No. 14.

THE great length of our Conference
report necessitates our reserving for
another issue our remarks thereon;

also an article we had prepared on
"The individualization of Native
lands."

SINCE the  date of our last, the fol-
lowing chiefs have arrived at Kohi-
marama and taken part in the pro-
ceedings of the Conference:—

Ngapuhi—Maihi Paraone Kawiti, Hori Te
Hau, Honatana, Hori Winiata, Weteriki
Te Maki, Kuhukuhu, Wiremu Te Hakiro,
Wiremu Kawiti, Matiu, Paikea Te Uriohau,
Hone Waiti, Paraone Ngaweke, Tipene Te
Awhato, Te Matenga Te Whe, Arama Ka-
raka, and Manuka Matohi.

Ngatiwhatua—Ihikiera, Te Otene, Kikokiko

and Pakihi Taraia.
Ngatimahanga.—Wiremu Nero Te Awaitaia

and Hetaraka Nero.
Te Rarawa—Te Hakitara Wharekawa.
Tainui—Te Ao-o-te-Rangi.
Te Akitai-—Mohi Ahiatengu and Paora te Iwi.

HE roa rawa no nga korero o te
Runanga te taia inaianei etahi korero
a matou mo reira, me a matou kupu
hoki mo "TeTe roherohenga o nga
whenua Maori;" engari hei tera
" Karere" aua korero nei.

No muri i tera tanga kua tae mai
nga rangatira nei ki Kohimarama,
kua uru hoki ki te mahi a te Runa-
nga:—

Ngapuhi—Eo Maihi Paraone Kawiti, ko Hori
Te Hau, ko Honatana, ko Hori Winiata,
ko Weteriki Te Maki, ko Kuhukuhu, ko

Wiremu Te Hakiro, ko Wiremu Kawiti, ko
Matiu, ko Paikea Te Uriohau, ko Hone
Waiti, ko Paraone Ngaweke, ko Tipene Te
Awhato, ko Te Matenga Te Whe, ko Ara-
ma Karaka, ko Manuka Matohi.

Natiwhatua  Ko Ihikiera, ko Te Otene, ko

Kikokiko, ko Pakihi Taraia.
Ngatimahanga—Ko Wiremu Nero Te Awai-
taia, ko Hetaraka Nero.
Te Rarawa—Ko Te Hakitara Wharekawa.
Tainui—Ko Te Ao-o-te-Rangi,
Te Akitai  Ko Mohi Ahiatengu, ko Paora

Te Iwi.

Ngtiruru—Mohi Te Rongomawhata and Te
Rewiti Puata.

Te Arawa—Parakaia Tararoa. Petaera, Te
Ngahue, Hori Te Kotuku, I'ereuara, Ma-
tene, Himiona, Te Manibera, Kainamu,
Rawhantua, und '!'e Kulie.

DIED

On the 23rd of last month, at Meremere,
KEBEIHI TABAPUHI, one of the old Waikato
Chiefs. His friend Wiremu Te Wbeoro
wriles— *' At the 12th hour of the morning,
vhen near death, he arose and looked up at
the clouds drifting over Waikato, and then
upon the walers of the river. After gazing a
long lime, he bade farewell in these words,
* Farewell ye shadows of the Waikato and
Taupiri! Farewell ye tribes! Hold fast to
kindnessr Here bis farewell ceased and he
fell asleep. * * * He was beloved by all
the people of Waikato. They were never
injured by birn. All he did was for good and
the suppression of evil."

ISntelHgm^

CANTERBURY.

On ihe 26lh of Jane last, Hohepa, Nopera,
and all the olhcr chiefs of ihe Ngatitoa iribe,
wrote a leller to the Ngailuahuriri. of Can-
terbury, to recoiumend them to abide by
the *• clear laws of our inoiher. Queen Vic-
toria, who is ihe nourisher of both ihe
whites and the Maories." On receiptof ibis
lelter, the natives of Canierbury met at Ka-
paki to consider the contents thereof; and
they all came io the resolulion to be like the
INgatitoa, and "cleave lo the laws of ihe
Queen by which they havi become men."

Aflerwards ibey gave a token of iheir good
feeling lowards the wliites >< who are living
on the land covered with darkness, lliai is
Taranaki." They heard thai many of them
are in distress, iheir property having been
destroyed by ihe spoiler—and that their
friends the white people of Camerbury were
collecting money to assist ihe aged, the
women, and ihe cbildren: and they llioughl
Ibey would do the same. According'ly, at
Kaiapo! they collected 10L 14s., at Rapaki
M. Us.6d,, at Porl Levy 4L 7s,; and other
villages are doing the same thing but have
not yet reported the amount. But because
some of ihe Europeans suspected l,hem of an
intention to go to Taranald\\ to Join those
wha aro in arms. Ui?y wre, w^ and

Nga.tvrv.ru—Ko Mohi Te Rongom;i whaia, ko
re Reweu Puata.

Te Arciwa—Ko Parakaia Tarare i, ko Pefcae-
ra, ko Te Ngahue, ko Hori Te Kotuku, ko
Perei ara, ko Matene, ko Hi'i.i •na, ko Te
Makihera, ko Kainamu, ko R;i wh a ri tua, ko
Te Kuhe*.

KUA MOE

A KEKEIHI TARAPUHI, he rangatira kaumatua o
Waikato, no te 25 o nga ra o Hune. Ko (e
pakapaka tenei a tona hoa a Wirerou Te
Wbeoro, e mea ana, '*No tona tatanga ki te
mate, i te tekau ma rua o nga haora o te ata,*
ka (ahi ka maranga ki runga , ka tahi ka titi ro
ki te ao rere mai i roto i Waikato ; ka tahi ka
huri te titiro ki te wai o Waikato; ka roa te
tirohanga, ka puta tana mihi—'• Hei konei ra
e te alarangi i Waikato! Hei konei ra i
Waikato, hei konei ra i Taupiri! Hei konei
ra e nga iwi! Kia mau ki (e atawhai!' Ka
mutu (ana poroporoaki, ka (ohi ka moe. * * *
He tangata e manaakitia ana e nga iwi katoa
o Waikato. Kahore hoki he kino mana e
kitea ki runga ki nga iwi, ko te pai anake, ko
te pehi i te kino."

Sft $m%^

KATAPERE.

No le 26 o nga ra o Hune i tuhituhi atu
ai nga rangatira o Ngati toa—na Hohepa Te-
maihengia, na Nopera le Ngiha, ua raiou
katoa hoki tetahi pukapuka ki a Ngailuuliu-
riri o Katapere, e mea atu ana ki a raiou kia
u tonu ki ''nga tikanga mamina o to tatou
Whaea, o Kuini Wikiloria, o le kui whangai
o nga Pakeha, o nga .Maori." No konei i
huihui ai nga Maori o Katapere ki Rapaki
kia hurihia e ratou nga whakaaro o reto o
tenei pukapuka; a ka whakaae katoa raiou
kia pera ano ratou me Ngaiiloa, tt kia piri
ano ki nga tu re o te Kuini i whakatupu
tangata ai raiou."

Muri iho ka puta to ralou tohu aroha ki
nga Pakeha " o te kainga e tauria nei e te
pouritanga, a Taranaki." Ka rongo hoki
ratou, ka male nga Pakeha i le rawa kore,
kua pau hoki nga taonga i te pahua: ki te
whakaaro hoki o o ralou hoa Pakeha kia
I kawea ki Katapere etahi o nga, koroheke,
wahine, laiuariki,—e kohikohi ana i le moni
mo tera; ka mea ano nga Maori ma ralou
hoki tetahi wahi o tera kohikohinga. Na,
kua kohikohi a Kaiapo! IOL 14s , a Rapaki
il. 14s. 6d., a Poiariwi U. 7s. Kahore ano
etahi o nga kainga i oti noa te kohikohi. No
te mea hoki ka tupaloria raiou e et,ahi o nga
Pslcelia, ka mea © haere pea ki Turanaki ki

THE MAORI MESSENGER.

TE KARERE MAORI.

desired a public meeting, that they might
have an opportunity of expressing their
thoughts on this subject in the hearing of
the whiles, and removing their suspicion.
The authorities  have consented to this and
appointed the 13th day of September next
for an assembly of Europeans and Maories,
at Christchurch, for the purpose of uniting
the more closely the two races—that they
may be as elder and younger brothers, living
in mutual affection and obedient to the laws
of the Queen.

PROCEEDINGS OF THE KOHIMARAMA

CONFERENCE.


(Continued from our last.)

MONDAY, 16TH JULY, 1860.

THE Native Secretary (Mr. McLean) opened
to-day's proceedings by announcing that a
message from His Excellency the Go-
vernor had been received. He informed
the chiefs that it is customary with the
Pakehas, when a message from the Governor
is sent down to their Council, for the members
thereof to receive it standing. The chiefs of the

Conference, together with the European
visitors, forthwith rose up and the following
message was reach—

(Message No. I.)

THOMAS GORE BROWNE,
Governor.

The Governor sends some " Rules for the
proper administration of Justice" to the
Chiefs assembled at Kohimarama for their
consideration.

These Rules have been carefully prepared
by their friend. Dr. Martin, late Chief Justice
of New Zealand.

Government House,

July 16th, 1860.

RULES FOR THE PROPER ADMINISTRATION OF
JUSTICE.

If the whole tribe agree to the rules here
written, they will thenceforward be followed
in all proceedings between one Native and
another.

I. OFFICERS TO CONDUCT PROCEEDINGS.

I. Where a Kai-whakawa has not been
already appointed, one shall be recommended
by the tribe for the approval of the Governor.

II. The runanga is to be chosen by the
tribe, and the names certified  by the Kai-
whakawa to the Governor. Let not the
runanga consist of very many persons, not

te iwi e whawhai ana, ka pouri ratou mo
tenei, ka hiahia ano kia karangatia tetahi
hui, e puta rawa ai o ratou whakaaro ki nga
taringa o nga Pakeha kia kaua ai ratou e
pera. Kua whakaae ano nga kai-whaka-
riterite o nga Pakeha ki tenei, mea ana, hei
te 13 o nga ra o Hepitema whakaturia ai he
runanga mo te Pakeha mo te Maori, ki
Otautahi, hei whakakotahitanga i nga iwi e
rua, kia whakatupu tuakana, teina, ki runga
o te aroha. ki runga o te ture o te Kuini.

NGA MAHI O TE RUNANGA KI

KOHIMARAMA.


(He roanga no tera Karere.)
MANEI, 16 o HURAE, 1860.

I timataria e Te Makarini nga korero o
tenei ra. Ka mea atu ia:—He pukapuka
tenei na te Kawana kua tae mai. Na, ki to
te Pakeha ritenga, ka tae atu he pukapuka
a te Kawana ki tona runanga, ka whakatika
ratou ki runga kia korerotia taua pukapuka.

Heotiano, tu katoa te runanga ki runga,
me nga Pakeha hoki i haere mai ki te mata-
kitaki; na, panuitia ana te pukapuka nei:—
(Pukapuka .)

NA TE KAWANA, NA TAMATI KOA PARAONE.

Ka tukua atu nei e te Kawana etahi
"Tikanga mo te whakahaere i te mahi wha-
karite whakawa," hei tirotiro, hei hurihuri
ma nga rangatira Maori o te Hui ki Kohi-
marama.

Ko enei Tikanga, he mea ata whakariterite
ia na Te Matenga, na te tino Kai-wkakarite
whakawa tuatahi o Niu Tirani.

Whare o te Kawana,
Hurae 16, 1860.

HE TIKANGA ENEI MO TE WHAKARITE WHA-
KAWA KIA PAI AI.

Ki te whakaae katoa te Iwi ki enei korero
e mau nei. katahi ka takoto hei tikanga mo
te Iwi ki a ra tou whaka-tangata-Maori.

I. KO NGA TANGATA HEI WHAKAHAERE.

I. Kei nga wahi kahore ano kia whaka-
turia noatia he Kai-WHAKARITE ki reira, ma
te Iwi e titiro tetahi, ka whakaatu ki a te
Kawana, ma te Kawana e whakaae, katahi

ka tu.

II. Ko te RUNANGA, ma te Iwi e kowhiti,
ma te Kai-whakarite e whakaatu nga ingoa
ki a Te Kawana. Kaua e tino tokomaha
nga tangata mo te Runanga, engari, kaua e
neke iho i e Tokorima. Ka pai ano kia

THE MAORI MESSENGER.

TE KARERE MAORI

fewer than five, and from that up to six,
seven, &c., even up to twenty, but not
beyond that. This will depend on the
number of intelligent men in the tribe.

III. Two assistants to the Magistrate shall
be recommended by the runanga, and
approved by the Governor.

IV. The work of the Magistrate is the
work of a chief. Let him not ask or take
money from the people. The Governor and
the runanga will provide money for his

support.



II. OFFENCES AND PENALTIES.

V. The offences to be punished by the
Magistrate are the following:

1. Assault: The penally not to be less
than five shillings, nor more than five
pounds.

2.  Theft: One part of the penally is the
value of the stolen goods; the other part is
the fine for the offence. The fine for the
offence not to be less than five shillings, nor
more than ten pounds.

If the stolen goods are restored to the
owner, then the fine for the offence is the
whole of the penalty.

5. Any Malicious Act by which the house
or clothing, or property, or food of another
person is injured.

One part of the penalty is the value of
the property injured. If growing crops be
injured, the value of such crops at harvest
time is to be considered. The other part is
the fine for the offence—not less than
twenty shillings, nor more than ten pounds.

In the foregoing. cases the penalty may
go entirely to the plaintiff or entirely to the
Queen, or partly to the plaintiff and partly
to the Queen, according as the Magistrate
may direct.

The value of the stolen goods, or injured
property, should be paid over to the
owner thereof.

VI. Other offences to be punished by the
Magistrate are these:

Tokoono, kia hokowhitu, a tae noa ki te
Rua-tekau, engari kaua e neke ake i te Rua
tekau. Kei te tokomahatanga o nga tangata
mohio te whakaaro.

III. Kia Tokorua nga tangata tika hei HOA
mo te Kai-whakawa, ma te Runanga e
whakaatu ki a Te Kawana, ma Te Kawana e
whakaae, katahi ka tu.

IV. Ko ta te Kai-whakarite mahi he tino
mahi rangatira. Kaua ia e tono moni mana,
e tango ranei, i nga tangata. Erangi, ma
Te Kawana, ma te Runanga hoki, te wha-
kaaro ki nga moni hei oranga mona.

II. KO NGA MAKA ME NGA UTU.

V. Na, ko nga HARA hei whiu ma te Kai-
whakarite, ko enei e mau nei:

1. Ko te PATU HUHUA-KORE i tetahi tangata
kia mamae.

Ko te Utu, kaua e neke iho 1 te Rima
Hereni, kaua e neke ake i te Rima Pauna.

2. Ko te TAHAE.

Ko tetahi wahi o te Utu, hei te Utu o te
taonga pera ina hokona. Ko tetahi wahi,
ko te Utu mo te He. Ko te Utu mo te He,
kaua e neke iho i te Rima Hereni, kaua e
neke ake i te Kotahi tekau Pauna.

Ki te hoki te taonga i tahaetia ki te
tangata nona taua taonga, me utu ko te utu
anake mo te he.

5. Ko te mea a tetahi tangata i runga i
te NGAKAU KINO I KINO AI te Whare ranei, te
Kakahu ranei, nga Rawa ranei, nga Kai
ranei a tetahi atu tangata.

Me titiro te nui o nga hanga i kino i te
meatanga a te tangata, kei te utu o nga
hanga pera ina hokona te tikanga. He kai
e tupu ana, me titiro ki te utu o nga kai
pera ina tae ki te hauhakenga, a ka hokona
i reira. Ko tetahi wahi tenei. Na, ka
tapiritia mai ano hoki tetahi wahi hei utu
mo te he: kaua e ueke iho i te Rua tekau
Hereni, kaua e neke ake i te Kotahi tekau
Pauna.

Ko te utu mo enei Hara kua oti nei te
tuhituhi, ara, te wahi i meinga hei utu mo
te he, he mea ano, ka riro katoa i te tangata
nana te whakawa; he mea ano, ka riro
katoa ma Te Kuini, ma te Runanga hoki; he
mea ano, ko tetahi wahi ka riro ma te
tangata nana te whakawa, ko tetahi wahi ka
riro ma Te Kuini. Kei te Kai-whakarite te
tikanga; mana te whakaritenga.

Erangi, ko te utu mo te taonga i tahaetia,
mo te hanga ranei i kino i te meatanga a te
tangata, ka hoatu katoa tera ki te tangata
nona taua taonga i tahaetia, taua hanga
ranei i kino.

VI. Tenei ano hoki etahi Hara hei whiu
ma te Kai-whakarite.

THE MAORI MESSENGER.

3

TE KARERE MAORI.

1. Drinking Spirits, or giving spirits to
another person to drink. The penally to
be not less than five shillings, nor more
than twenty shillings. 

2. Eating rotton food, rotton corn or
potatoes &c.; causing another person to
eat such food; making, pits for sleeping
and preparing such food. The penalty not
less than five shillings, or more than twenty
shillings. And upon conviction of the
offence the  Kai-whakawa shall certify to
the runanga, and the runanga shall cause
such food or the pits for making the same
to be destroyed.

3. Adultery: The penalty not less than
twenty pounds. In cases where the woman
has been regularly married, the penalty not
less than thirty pounds.

As to these offences, the penally goes
altogether to the Queen. Formerly the 
rule was otherwise in case of adultery.
The husband recovered compensation in
money. But this was seen to be evil.
For it is an evil thing that the wife's infi-
delity should be a means of making money
for the husband. Accordingly that rule has
been altered.

VII. The amount of money to be paid by
the offender in each case, up to five pounds,
may be fixed by the Magistrate. But above
five pounds let the assistants be called in,
to sit with the Magistrate and decide the
case jointly with him. Let not a heavy
penalty depend on the word of one man,
but let three agree.

VIII. The Magistrate and his assistants
must, keep strictly to the rules here written—
these offences and these penalties only.
Let them not swerve from them to follow
their own liking. Wail till more rules are
laid down, and then act upon such new
rules.

IX. Heinous offences, homicide, and
grievous bodily injuries and the like, have
to be disposed of by the Pakeha. But the
Magistrate and his assistants will endeavour
to apprehend such offenders, and cause
them to be conveyed to one of the English
settlements for trial.

1. Ko te KAI i te WAIPIRO; ko te WHANGAI
hoki i te tangata ki te Waipiro.

Ko te utu, kaua e neke iho i te Rima
Hereni, kaua e neke ake i te Rua tekau
Hereni.

2. Ko te KAI i nga KAI PIRAU, i te KAANGA-
WAI ranei, i te KOTERO ranei, i te AHA ranei.
Ko te WHANGAI hoki i tetahi atu tangata ki
tetahi o aua Kai pirau; ko te TAKA i te
WAI hei KOPIRO hei takotoranga mo te kai
pera.

Ko te utu, kaua e neke iho i te Rima
Hereni, kaua e neke ake i te Rua tekau
Hereni.

A, kei te whakapumautanga o te Hara
pera, ma te Kai-whakarite e whakaatu- ki
te Runanga, ma te Runanga e mea kia wha-
kangaromia taua kai, aua wai kopiro ranei.

5- Ko te MOE PUREMU i te hoa wahine a
tetahi tangata.

Ko te utu, kaua e neke iho i te Rua tekau
Pauna.

Kei te mea kua marenatia tikatia, kaua te
utu e neke iho i te Toru tekau Pauna.

Na, ko enei hara, ka riro katoa te utu ma
Te Kuini, ma te Runanga hoki.

I mua, i rere ke te tikanga a te Pakeha
mo te Puremu. Ko nga utu i riro ma te
tangata nana te wahine. No muri nei, ka.
kitea, e kino ana tera. He mea kino hoki
tenei, kia waiho te puremu o te wahine hei
whakawhiwhi i tona tane ki te moni. Na
konei i kore ai tera tikanga, a takoto ke ana
inaianei.

VII. Ko nga moni hei utu mai ma te tangata
e whakawakia ana. ina kitea tona hara, ma
te Kai-whakarite e whakarite, ma tona
kotahi, tae noa ki te Rima Pauna. Ki te
maha atu i te Rima Pauna, me karanga nga
Hoa o te Kai-whakarite hei noho tahi i a ia,
hei whakarite tahi. Ko te utu nui, ko nga
moni maha, kaua e waiho ma te ki a te
tangata kotahi, erangi, kia tokotoru hei
whakarite, a kia uru tahi ta ratou whakaae,
katahi ka waiho i ta ratou.

VIII. Ko te Kai-whakarite ratou ko ono
hoa me haere tonu i runga i nga tikanga e
mau nei, i enei Hara anake, i enei Utu
anake. Kaua e peau ke atu tetahi tikanga
ma ratou ake. Erangi, kia takoto ra ano
etahi tikanga atu, hei reira ka mahi aho i
era.

IX. Ko nga Hara nunui, ko te Patu i te
tangata kia mate, ko te Wero i te tangata,
ko te Tapahi e whara kino ai te tinana,, ko
nga pera katoa, waiho hei whakarite ma te
Pakeha. Otira, ma te Kai-whakarite Maori
ratou ko ona Hoa e kimi nga tangata e kiia
ana kua mea i te hara pera, a ka mau, ka

THE MAORI MESSENGER.

6

TE KAREKE MAORI.

III. CIVIL PROCEEDINGS.

X. There are other  matters also to be
settled by the Magistrate, that is to say:
Proceedings to recover money or property.
These proceedings lake a great variety of
shapes, for example: -

1. A man works for another, and the
wages are not paid. A man sells goods to
another and the price is not paid, &c., &c.,
&c. All proceedings of this sort are
founded on some contract between two
parties. One of them has not performed
his part of the contract, and so the  action is
brought.

2. Another source of such proreedings is
the wrongful act of some person without
any malice, or the negligence of some person
without any malice, whereby the crops or
property of another are injured or destroyed.

The cause of action in such cases is not
spoken of as a crime or offence. They are
civil disputes, in which each party contends
that be is in the right.

In dealing with any case of this kind, if it
is seen that the plaintiff is in the wrong,
there is an end of the matter, but if the
defendant be in the  wrong, the money or
property is to be paid or restored to the
plaintiff, and, over and above that, a sum of
money not exceeding two shillings in the
pound, as damages for the defendant's
wrongful witholding of the same.

IV. ENFORCING JUDGMENT.

XI. If the defendant be very poor, be not
severe in exacting the penally, but wail for
the lime when be shall gel in his cops, or
even for the next year.

Let not the man be plundered. If,
however, it be seen that he is slack in
paying, and a considerable time has elapsed
without payment being made: in that case
let the Kai-whakawa cause some of bis food
to be taken quietly and sold publicly before
the whole tribe, that the penalty may be
taken in the form of money: and let the
excess, if any, be returned to him.

The man's spade, axe, &c., the means
whereby be raises his food, shall not be
takeo. Also bis garments and his bedding
shall not be taken.

V. APPEAL TO THE GOVERNOR.

XII. If the defendant be distressed by the
burden of the penalty imposed by the 
Magistrate or by him and bis assistants, and

tukua kia kawea ki tetahi taone Pakeha
whakawa ai.

III. HE WHAKAWA MONI, TAONGA RANEI.

X. Tenei ano hoki etahi mea hei wha-
karite ma te Kai-whakarite, ara, he WHAKA-
WA MONI, TAONGA ranei.

He tini noa iho nga tikanga o enei mea 
whakawa. He penei etahi: —

1. He mahi na tetahi tangata i te maara a
tetahi, a kohore i mua: he taonga ranei no
tetahi i riro i tetahi, he mea hoko, a kahore
i utua: tena atu hoki tena atu hoki, he mea
pera. Ko te take o enei  whakawa, he
whakaaetanga na tetahi ki tetahi, taka ana
ta tetahi, na reira i mea ai ki te whakawa.

2. Tenei ano hoki etahi. He mahi he na
tetahi tangata, he mahi whakaarokore ranei;

engari. kahore i meatia i runga i te ngakau
kino, a na taua meatanga ka pau nga kai a
tetahi atu tangata, ka kino ranei ona rawa,
aha ranei, aha ranei.

Kei enei tu Whakawa, ekore e meinga
tona lake i tupu ai hei Hara. Engari, he
tautotohe kau. Ki ta tetahi, kei a ia te
Uka; ki ta tetahi, kei a ia.

Kei te whakaritenga i nga Whakawa penei,
mehemea ka kitea e he ana ta te tangata nana
te whakawa, heoi ano, kua mutu. Erangi,
mehemea ka kitea kei te tangata e whaka-
wakia ana te he, na, ka whakahokia ki tera
tona taonga, moni ranei, ka tapiritia ano
hoki etahi hei utu mo te pupuri he a tenei;

ko nga utu mo te pupuri he, kaua e neke ake
i te rua hereni mo te pauna kotahi.

IV. KO TE WHAKAPUTANGA I TE MONI.

XI. Ki te mea be rawakore te tangata i
whakawakia, kaua e pakeke te tikanga ki a
ia mo te whakaputanga i nga moni, erangi,
waiho mo te ngahuru, mo te wa e hauhake
ai ia i ana kai—mo tera tau ranei.

Kaua te tangata e murua. Engari ka kitea
e whakauaua ana te tangata ki te utu, a roa
rawa, kahore kia utua, hei reira ma te Kai-
whakarite e mea kia tangohia marietia etahi
o ona taonga, kiu hokona nuitia i te tiroha-
nga a te iwi. Na, me tango nga moni mu o
aua taonga hei whakarite, a ki te ai toenga
me whakahoki ki a ia.

Ko te ko, kaheru, toki ranei, ko nga mea
hei mahi kai mana i tenei ra i tenei ru, kaua
e tangohia. Ko nga kakahu e mau i te
tangata, me nga kakahu moenga, kaua e
tangohia.

V. MO TE WHAI REO KI A TE KAWANA.

XII. Ki te pouri te ngakau o te tangata ki
te taimaha o te utu i karangatia e te Kai-
whakarite ratou ko ona Hoa, ki te mea hoki

the Governor. An English Magistrate will
be sent through the district, from time to
time, by the Governor to hear such appeals,
and report to him. If the Governor think
fit be will reduce the amount. But if be
sees that the sentence was right, and the
appeal groundless, a sum not exceeding five
pounds will be added to the amount of the
sentence. The defendant must not withhold
payment of the money pending the appeal
to the Governor. Where the money to be
paid does not exceed ten pounds, no appeal
will be allowed.

VI. BOOK OF RECORDS.

XIII. A Book of Record shall be kept,
wherein the Kai-whakawa  shall cause to be
written all the cases brought before him, or
before him and bis assistants, the decision
given in each case and the money paid.
This book shall be carefully kept, and shewn
to the English Magistrate who is sent by
Ihe Governor to visit the district.

VII. THE BUSINESS OF THE RUNANGA.

XIV. The penalties which are paid to the
Queen are to be deposited with such persons
as the runanga shall appoint for safe keep-
ing until the end of the year. 

At the end of each year the runanga will
assemble to appropriate the money. Part
shall he for the Magistrate, part for the
assistants, part for the Church, Mill,
Schoolhouse, &c., or whatever object they
shall think best.

But let not the money be actually paid
away until the Governor shall have assented
to the proposal of the runanga. For the
Governor's assent is the assent of the Queen.

XV. No business shall be done by the 
runanga unless more than one half of its
members are present.

te he, na, ka tukua he putanga reo mana ki
a te Kawana.

Ma te Kawana e tono tetahi Kai-whakawa
Pakeha ki te whakataki i nga kainga katoa,
i tenei takiwa i tenei takiwa, hei whakarongo
i nga mea pera, ka korero ai ki a ia. Na,
ki te pai a te Kawana, mana te tikanga kia
whakamamatia taua utu, kia rite ki te he.
Engari, mehemea ka kitea e te Kawana i tika
ta te Kai-whakarite ratou ko ona Hoa, a
kahore he take i whai reo ai te tangata ki a
ia, na, ka tapiritia tetahi wahi ki te utu i
whakaritea i te whakawakanga. Engari, ko
te wahi e tapiritia, kaua e neke ake i te rima
pauna.

 Otira, e kore e tukua te tangata i whaka-
 wakia kia pupuri i te utu i whakaritea kia
 utua e ia, i runga i tona whai-reotanga ki a
 te Kawana.

Mehemea kahore i neke ake i te Kotahi
tekau Pauna te moni i whakaritea kia utua,
ekore e tukua he putanga reo ki a te Kawana
ma te tangata e whakawakia ana.

VI. KO TE PUKAPUKA WHAKAMAHARA.

XIII. Ko nga mea whakawa katoa e homai
ana ma ie Kai-whakarite e whakarite, ma
ratou ranei ko ona Hoa, me tuhituhi katoa
ki tetahi pukapuka whakamahara, me te
whakaritenga i whakaritea ai; tenei mea me
tona whakaritenga, tera mea me tona wha-
karitenga, me nga muni hoki i utua mai.

Ko tenei pukapuka me tiaki pai, me wha-
kakite hoki ki te Kai-whakawa Pakeha e
tonoa atu e te Kawana ki te whakataki i taua
takiwa.

VII. KO TA TE RUNANGA MAHI.

XIV. Ko nga moni utu-hara, e kiia nei ma
te Kuini, me hoatu ki tetahi Kai-tiaki, ma te
Runanga e whakarite, ki reira takoto ai,
taka noa te tau.

Ka taka te tau, ka huihui te Runanga ki
te whakarite i te wawahanga o nga moni.
Ko etahi me wehe atu ma te Kai-whakarite;

ko etahi ma nga Hoa; ko etahi mo te Whare
Karakia ranei, mo te Kura ranei, mo te
Mira ranei, mo te aha ranei, mo ta ratou
mea hoki e pai ai.

Ka taka atu tetahi atu tau, me pera ano;

pera tonu, ia tau ia tau. 

Otiia, kaua e pakaruhia wawetia tei moni,
engari ma te Kawana ano e whakaae ki ta
te Runanga i whakarite ai. Ko ta te Kawana
hoki ko ta te Kuini.

XV. Kia huihui te tokomaha o nga tangata
o te Runanga ka mahi ai tetahi mahi Runa-
nga; ki te ngaro te tokomaha, kahore te
tokoouou e mahi.

THE MAORI MESSENGER.

TE KARERE MAORI.

-  XVI. It is also the business of the runanga
to watch all evil practices as they grow up
amongst, the people and to devise plans

whereby  such evil practices may be sup-
pressed, and the people may advance to wards
good. Every such plan should  be put to
writing, and laid before the Governor. If
he approves of it, it shall thenceforward
become a rule to be followed in the same
manner as those which are here written.

THE END.

  The audience having resumed their seats,
 the Native Secretary continued thus:

 These rules have been put forth by the
Governor for the guidance of those tribes
who have not yet been accustomed to the
administration of English law. They have

 been carefully prepared by your friend
Dr. Martin, with a view to assist the native
tribes in, outlying districts in administering
justice amongst themselves.  They are not
applicable to those districts where English law
is regularly administered, as, for instance,

 the Bay of Islands and Port Nicholson.
  Some of the chiefs have expressed a wish
that there should be but one law. This is
much to be desired by all but is not so
easily attained. A child does not grow to
man's estate io a day. It took the English
many generations before they brought their
 system of law to its present state. While
such a difference exists in the usages and
customs of the two races in this country.
it is necessary that some of you should be
gradually initiated into the  elementary
principles of law before you can appreciate
it. With this object, and with a view of
superseding some of the objectionable
customs to which many of your old people
still cling, your friend Dr. Martin has taken
much pains to prepare these rules. They
are simple and easy of comprehension by
all. They are not put forth as law, but
merely as a set of plain rules to guide your
assessors in dealing with cases referred to
them where  access cannot be had to an
English court. Where it is possible to refer
to an English magistrate, it will always be
proper to do so. The Conference is invited
to examine these rules carefully for a few
days, and having done so to oner any
suggestions it may think proper. Should
the chiefs wish to recommend any addition
 or alteration, they will be able to do so;

 and any suggestions made will be submitted
to the Governor for his consideration.

The Native Secretary then read Rules 1,
2, 5, and 4, making short explanatory
observations on each.

XVI. Ko taua Runanga ano hei titiro i nga
kino tupu ake i roto i te iwi, hei rapu wha-
kaaro hoki e kore ai aua kino, e neke ake
ai te iwi ki te pai. A, ka kitea he whakaaro,
me tuhituhi, me hoatu ki a te Kawana, hei
titiro iho. Ki te pai i a te Kawana, heoi,
katahi ka takoto hei tikanga, ka pera te mana
me enei e mau ake nei.

HEOI ANO.

Ka mutu, ka noho nga tangata,—ko
Te Makarini anake e tu ana. Ka mea ia:—

Ko enei ture, he mea tuku ia na te Ka-
wana hei tikanga mo era nga wahi kahore
ano kia mohio noa ki te whakahaere i te ture
Pakeha. He mea ata whakarite ia na to
koutou boa, na Te Matenga, hei tikanga mo
nga wahi mamao atu, kia tika ai ta ratou
whakahaere whakawa ki a ratou ano. Otira,
e kore ia e rite mo nga wahi kua tauwhare
nei te ture Pakeha, pera me Peowhairangi,
me Poneke. Kua mea etahi o nga rangatira
kia kotahi tonu te ture. Ka tika ano tenei,
otira, e kore pea e ata rite. E kore te
tamaiti e tupu kia kaumatua i roto i te ra
kotahi. Maha noa nga whakapaparanga e
mahi ana te Ingarihi i taua tare i tino pai
inaianei. Koia hoki i whakaaroa ai kia
akona koutou ki nga wahi ngawari o te ture,
kia tupu haere hoki to komou matauranga;

a kia waiho ia hei whakakapi mo nga ritenga
kino o te Maori e mau tonu nei i nga kau-
matua. He mea ata hurihuri marire enei
ture na to koutou hoa na Te Matenga. He
mea ngawari ia, e taea ano te whakaaro.
Ehara i te mea whakairi hei ture pumau,
otira hei tikanga e marama ai te mahi a nga
kai-whakawa Maori i nga wahi e matara  atu
ana i nga Kooti Pakeha. Mehemea e tata

 mai anu te Kai-whakawa Pakeha, ka tika
ano kia tukua mana te whakawa. Heoi, ka
waiho enei ture hei hurihuri ma nga tangata
o tenei runanga i nga ra e haere ake nei, na
ka oti te hurihuri me whakaputa i aua wha-
kaaro kia rangona ai. Ki te pai ratou kia
horoia tetahi wahi o nga ture, kia apitiria
ano ranei tetahi, e pai ana, ka tukua a ratou
korero kia tirohia e te Kawana.

Ka korerotia i konei te rarangi 1, 2, 3,
me te 4. me te whakamarama haere hoki i
nga tikanga o aua korero.

THE MAORI MESSENGER.

TE KARERE MAORI.

Ngamoni, (Ngatiwhakaue) Rotorua:—
Mr. McLean, give heed to my word. I
am thinking about the papers of the past
day, and I desire that an expression of
opinion (or a throwing of light upon) the
papers I handed in to-day may be given,
in order that I may be clear on the sub-
ject to which they refer. It is not right
to reply now to the new words (or mes-
sage) of the Governor. Rather should
you say they are right (the replies to the
Governor's opening speech) that my heart
may be light: or say that they are wrong,
it would be well to know that: or say
that the way is made clear, that I may be
satisfied.

Native Secretary:—The replies have
not yet been received from all the tribes.
When they have been sent in, I will read
them to you, if you wish it; but it will
be proper that the Governor to whom
they are addressed should first see
them.

Te Keene (Ngatiwhatua) Orakei—The
idea which originated this pamphlet
(alluding to Dr. Martin's Rules), was
mine. I have spoken about it already.
I did so at Waikato. The husband of
the woman will not be content that the
money should be given to the Queen.
The fine inflicted is not to be handed to
the husband, this is wrong; if it be not
so the paramour will be killed (or se-
verely punished). My reason for saying
that the adulterer will be killed is this:

if the husband of the woman is a chief he
will fall back upon the customs of Maori
law, and the slave man who has committed
adultry with his wife will perish by his
hand. Let, therefore, this rule be modi-
fied, lest there be nothing to quiet the
heart of the husband. This is another
point which I do not clearly understand.
Two assessors are here spoken of
When I spoke to Mr. McLean on the 
subject at Waikato, he said, " When we
return to the office, this matter shall be
considered." Up to the present time I
stand alone. Paora stands on his own
authority: he is not of your appointment.
I am also grieved with the  rule  which re-
quires that no assessor should demand a
fee. I have been performing the duties
of my office for one whole year and two
half years, It is said that the Governor

Ngamoni (Ngatiwhakaue, Rotorua): E Te
Makarini, whakarongo mai ki taku kupu. Ko
nga tikanga o nga pukapuka o nanahi ko taku
tera e mea nei. Ko nga tikanga o nga kupu
i hoatu nei e ahau inaianei kia whakamara-
matia mai, kia marama ai ahau. Tena ko.
tenei e he ana te whakahinga o ena nga kupu
hou a te Kawana; kia ki mai koe e tika ana
kia marama ai taku ngakau, kia karanga mai
ranei koe e he ana, e pai ana, kia karanga
mai koe kua watea kia tatu ai taku ngakau.

TE MAKARINI: Kahore ano ra i rupeke
mai nga pukapuka o etahi o nga hapu. Kia
rupeke mai ka korerotia e ahau nga puka-
puka katoa kia rongo koutou. Muri iho, ka
hoatu kia kite te Kawana i a koutou korero,

Te Keene (Ngatiwhatua, Orakei): Naku
te tikanga i timataia ai tena pukapuka, i ko-
rerotia e ahau ki Waikato. Ko te tangata
nana te wahine, e kore e pai kia hoatu nga
moni o te wahine ma te Kuini. Ko nga moni
utu e kore e hoatu ki te tane tupu; ki te
kore ka mate te tane puremu. Ko te wahi
tenei i mea ai ahau ka mate te tangata nana
i puremu taua wahine: me he mea he ranga-
tira te tane tupu ka ata whakaaro ia ki nga
tikanga o te ture Maori ka mate i a ia te tane
tutua i puremutia ai tana wahine. Me wha-
kamarama ra tenei tikanga kahore hoki
he oranga ngakau mo te tane tupu. Tenei
hoki tetahi kupu kihai i marama i ahau. E
mea ana koutou kia rua hoa mo te Kai-wha-
kawa. I taku korerotanga ki a Te Makarini
i Waikato, i mea mai ia, "Kia hoki atu taua
ki raro ki te Tari, hei reira whakarite ai."
Ko tenei, ko ahau anake tenei e tu nei. Ko
Paora e tu noa ana, ehara ia i a koutou i
karanga. E pouri ana hoki taku ngakau mo
tenei. Kaua nga Kai-whakawa e tono moni.
Ka kotahi tino tau, ka rua awhe tau ahau e
mahi. E mea ana koutou ma te Kawana ma
te runanga e hoatu nga moni hei oranga
mona. I te tau i 808 ka timata taku mahi,
atae noa ki 1859; katahi nei, kei te tau
4860, ka tahi ka puta tenei ture, "Kaua e
tango moni." No konei ka pouri ahau. Heoi
ano aku kupu.

THE MAORI MESSENGER.

40

TE KARERE MAORI.

and the council will grant money for his
support. I entered upon this office in
1858, and so on to 1859, and now we have
reached the year 1860 this law is publish-
ed,—" Let no man receive a fee." I am
grieved at this. I will say no more.

Paora, Tuhaere, (Ngatiwhatua, Orakei)
—My word is the same. What I look
at is a want of clearness in those rules;

the obscurity is in the fines for offences.
The fines for great and small offences are
mingled together in such a manner that
it is impossible to distinguish the fine for
the greater offence from that for the less.
There is a want of clearness in those
rules. I think that the rule for small of-
fences and for greater ones should be
clearly set forth. When the offence is of
magnitude, let the fine be great. Sudden
outbursts of passion are a great offence:

therefore let the punishment be great.
The offence of murder is easily
managed—that is taken to the Supreme
Court. My disapproval is directed
against the rule by which greater
and lesser offences are punished by
a fine of equal amount. That which
I deem a great offence, is the sin connect-
ed with women. It is not right that the
fine should go to the Queen, and that
they should not be divided. There is
anger in that: there is evil in that: be-
cause the lack of compensation added
to the sin of that woman will greatly
increase the grief of his (the hus-
band's) heart. Therefore I say let
that rule he expunged; let it be rub-
bed out; let the rule be made. clear, lest
men do evil. This also I say: let the
Maori enter the Pakeha's Councils for
the purpose of laying down laws. The
Maories are an impertinent people; they
will not heed the reproof of their chiefs;

when reprimanded their eyes flash with
rage upon the chiefs. These are the
faults which appear to me; other rules
will do for they are good. I except only
those two: the great and small offences,
and the sin of women.

Makarini, (Ngatiawa, Te Awa-o-te-
Atua): —There are the replies which
have been prepared to-day. It is my
opinion that the laws should be consider-
ed at some future time: or perhaps they
may be read over by each tribe individu-
ally. Let these come first: the laws by
and bye.

Paora Tuhaere (Ngatiwhatua, Orakei):
Koia na ano taku. Taku i titiro he ai he
marama kore no nga korero, ko te marama
kore tenei ko te utu mo nga he. Ko te he
nui ko te he iti he mea huihui nga utu, te
mohiotia te utu mo te ho nui mo te he iti.
He kore whakamaramatanga  i roto i aua
ture. Ki taku whakaaro me whakamarama
te tikanga mo te he iti mo te he nui; ka tae
ki nga he nui kia nui ano te utu. Ko nga
riri ohotata he he nui tena, kia nui ano hoki
te utu. Ka tae ki te hara kohuru e pai  ana
tena e kawea ana ki nga whare whakawa
nui. Ko taku whakahe, e whakahe  nei ahau
ko te be nui ko te he iti kotahi tonu te utu;

kihai i whakamaramatia tenei. Ko taku i
titiro ai ahau he he nui he he wahine.  Ka-
hore e tika kia hoatu nga utu ma te Kuini;

ekore nei e wahia te utu. He riri kei kona,
he kino kei tena ritenga: ta te mea ko te he
o taua wahine, ko te kore utu, ka nui te pouri
o te tane. Koia ahau i mea ai me muru me
horoi tena ture, me whakamarama ake, kei
kino te tangata. Ko taku kupu hoki tenei,
kia whakaurua  te tangata Maori ki nga runa-
nga Pakeha hei whakatakoto i nga ture, mo
te mea he iwi whakahihi te tangata Maori, e
kore e rongo ki te kupu a nga rangatira; e
riria am ana, e whete mai anu nga karu ki
nga Rangatira. Otira ko aku ena i kite ai e
he ana; heoi ano, e pai ana etahi: ko ena
erua anake, ko nga he nui ko nga he iti, ko
nga he wahine.

Te Makarini (Ngatiawa, Whakatane: Tena
nga pukapuka i mahia inanahi. Ki taku
whakaaro me waiho nga ture ki muri, me
waiho ranei ma ia hapu e korero; ko enei
ki mua, taihoa nga ture.

THE MAORI MESSENGER.

11

TE KARERE MAORI.

Tango Hikuwai, (Ngapuhi, Kerikeri)
—Natives and Europeans, this is my
word to you. I am going to my own place.
I am going, I am returning, my father is
dead, my sister is dead, and I have also
to accompany my sick friend Wi Hau.
Enough, do not enquire for me Mr. Mc
Lean. This is my word, all my thoughts
are expressed: that word is ended. If
my words are approved by the Governor,
let them be printed that the tribes may
see them. It would not be right to print
them immediately: let them appear in the
newspaper. With reference to what that
man said about the payment of assessors,
this is my opinion. Each work brings
its own reward. If a man is appointed
to the office of an assessor, let him re-
ceive his reward. I am an assessor, and
have been such for three years. I received
£10 for two years. For one year I re-
ceived £5. I think that if the salary had
been £50 it would have been right.
Consider the meetings that assemble at
my place: all my money is expended for
the purchase of flour: and at Wi Hau's
place it is the same. Therefore I say let
the salary be a proper one. I will say no
more on that subject. O people of the
South! listen to what I now say to you.
If the Governor and his friend quarrel,
let us sleep. Let us not be stirred up.
If one of us takes part with Te Rangitake,
this Council will be disgraced. We
should rather honour God, the Queen,
and the Governor, and all the people:

thus shall be said of us that we act ac-
cording to the law. Those words are
ended. So also if a man commit an
offence, and kill a European, or if he
kill a Maori, let him be punished by the
law; if he is withheld from Justice it will
be said that he is not a child of the law.
I refer to the great offences; the lesser
offences can be considered by the asses-
sors. It is true that the laws have been
laid down in all places. Do not let my
friends enquire after me. I am now
going to my own place. Be ye loving
towards the Queen, the Governor, and the
Europeans. If any man takes upon him-
self to side with Te Rangitake, then it
it will not be said of this Council that it
is a true one. Rather let us sleep upon
the earth: they will settle the point at
issue between them: let us continue to
sleep on. I have no more to say.

Tango Hikuwai, (Ngapuhi, Kerikeri)
E nga tangata Maori, e nga Pakeha, tenei
taku kupu ki a komou; e haere ana ahau
ko toku whenua. E haere ana ahau e hoki
ana, ko taku matua  kua mate, ko taku tua-
hine kua male; ko te arahi hoki ahau i toku
tupapaku i a Wi Hau. Heoi ra, kei rapu-
rapu koutou ki ahau. E Te Makarini, tenei
taku kupu, ka poto aku whakaaro, ka mutu
I tenei kupu. E pai Kawana ki aku kupu,
perehitia kia kitea e nga iwi. E kore e tika
inaianei, waiho ma te nupepa e whakatika.
Ko te kupu a te tangata i whakapuaki nei
mo te mu mo ngu Kai-whakawa; ko taku
whakaaro tenei, he mahi ano me tana utu.
Ka waiho tetahi tangata hei Kaiwhakawa,
me tango ano ia i te utu. He Kai-whakawa
ahau; e toru aku tau i mahi ai; ko te mu
£10 mo nga tau e rua. 1 tetahi o nga tau e
£5. Ki taku whakaaro e rima tekau pauna,
£50, katahi ka tika tenei utu; inahoki ko
nga huihuinga ki toku kainga; ko aku moni
pau katoa te hoko ki te pa ra oa; me to Wi
Hau kainga, penei tonu te tikanga. Kuia
ahau i mea ai kia tika te utu. Heoi ano
aku kupu mo tena. E te hunga o runga,
whakarongo mai ki taku kupu ki te whawhai
o Kawana raua ko tana hoa. Me moe tatou:

kei ohooho tatou ki te peke tetahi o tatou ki
runga ki a Te Rangitake, kua he tenei hui-
huinga; erangi me whakawhetai atu tatou ki
te Atua, ki a Kuini hoki, ki a Kawana hoki,
ki nga Pakeha katoa, ma kona tatou ka mei-
nga hei tika ki te ture. Heoi ano enei kupu.
Waihoki, ki te hara te tangata, ki te patu
ranei i te Pakeha, ki te patu ranei i te Maori,
me whiu ia ki te ture; ki te puritia ka mei-
nga ehara ia i te tamaiti no te ture. Ko nga

he nunui ko nga he iti ma nga Kai-whakawa
e rapu ona tikanga. He pono tenei kua
takoto nga ture Iti nga wahi katoa. Kei rapu
aku hoa aroha ki ahau, ka haere nei ki toku
kainga. Kia aroha komou ki te Kuini, ki te
Kawana, ki nga Pakeha. Ki te poka te
tangata ki roto ki a Te Rangitake aianei, ko
tenei huihuinga ekore e meinga hei runanga
pono. Engari me moe tatou ki raro ki te
whenua.E mahi ana raua i ta raua taha,
waiho tatou kia moe tonu ana. Heoi taku
kupu; kia whakahoa tatou ki te Kawana.
E kore au e wareware ki te taha Pakeha.
Kia rima aku tau e rapu whakaaro ana ka
tomo ahau ki te runanga Pakeha.

THE MAORI MESSENGER.

12

TE KARERE MAORI.

Let us unite ourselves to the Go-
vernor. I will not forget the side
of the Europeans. For five years
will I consider these things, then will
I enter into the English Council. I
wish to express my views to this
Council. It may be that the Governor will
send down a proposal that some of us
should assist him in the Taranaki war.
I do not know what the Council will say
to such a proposal, therefore I wish to
leave my word here before I go away, and
to say if the Governor should ask me I
am ready to go.

Hone Ropiha Tamaha, (Ngatikinoha-
ku, Kawhia):—Now then, let me answer
your speech, because you are returning
home. If you were remaining to the close
of our proceedings it would have been
well, whereas now that you are going
away, let me address you.

Let your words be true because you
belong to Ngapuhi. I know the works
of Ngapuhi. They may be true, or they
may be false. When you go back, ad-
monish your people not to touch evil.
You are returning immediately; that is
why I say to you, take these things that
Ngapuhi may hear about them, because,
the old man Te Waka, is absent. We
cannot tell now whether it will be good
or whether it will be evil, because I know
Ngapuhi that they are a disorderly peo-
ple. Let it not be heard by the tribes
after your departure that you have gone
wrong. Let your course be a just one,
and let it be clear. What you say in
this house is as sacred as an oath, there-
fore consider your words and what you
have pledged the Ngapuhi to you have
spoken on behalf of them all. This meet-
ing will hold you to your words.

Tango Hikuwai:—It is true I have
given an oath. I will reply to your speech.
My word refers only to the tribes con-
nected with me, that of Kingi Wiremu
Tareha, that of Wiremu Hau, that of
Riwhi Hongi; the feelings of the inland
tribes I cannot express: my words refer
to my own side only.

Te Waka Te Ruki, (Ngatimahanga,
Whaingaroa):—I have not yet spoken,
though Wiremu Nero, is absent, and
Potatau dead. Let me give expres-
sion to their words. Let me speak the
words of Wiremu. When the Gospel
was introduced Wiremu grasped it.

Na, kia korero au i taku whakaaro ki te
runanga nei. Akuanei pea ka ki mai te
Kawana kia haere atu etahi o matou ki tana
whawhai i Taranaki. E kore au e mohio ki
te whakaaro o tenei runanga mo kona, na
konei au i waiho iho i taku kupu, ka haere
hoki au. Kia ki atu au. ma Te Kawana au
e tono, ka haere atu au ki reira.

Hone Ropiha Tamaha (Ngatikinohaku, Ka-
whia): Tenei ra, maku e utu atu tau. ka
hoki na hoki koe; mehemea e noho
ana koe a taea noatia te mutunga
o ta tatou korero e pai ana. Nei
koa ko tenei, ka haere koe, ko taku kupu
tenei ki a koe, Kia pono to kupu, no te mea
no Ngapuhi koe. E matau ana hoki ahau ki
nga mahinga a Ngapuhi. He pono ranei, he
he ranei. Ka haere nei koe ki paro, korero
atu ki to iwi kia kaua e pa ki te he. Ka hoki
koe inaianei koia ahau ka mea atu, kawea
enei mea kia rongo Ngapuhi; no te mea kua
ngaro te kaumatua a Te Waka. E kore e
matauria inaianei te tika ranei, te he ranei.
E matau ana ahau ki Ngapuhi, he iwi tutu
hoki ratou. Kei rongo nga iwi i muri i a
koe kua he koe; kia pai kia marama to
haere.

E rite ana ki te oati au korero i tenei
whare. Heoi me ata whakaaro koe ki te
tikanga o au korero. E mau ana hoki ki
runga i a Ngapuhi katoa te oati e oati na
koe. Ma tenei Runanga au korero e pupu-
ru, kia mau tonu ki a koe.

Tango Hikuwai: Ka utua to kupu e ahau.
Ko toku kupu mo nga hapu i ahau. ko tera
ki a Kingi Wiremu Tareha, ki a Wiremu
Hau, ki a Riwhi Hongi; ko uta e kore e taea
te whakaaro e ahau; ko taku kupu mo toku
taha anake.

Te Waka Te Ruki (Ngatimahanga,
Whaingaroa): Kahore ano ahau i korero
noa, ahakoa kei te ngaro a Wiremu
Nero—kua male a Potatau. Ko a raua
korero maku e whaki. Kia korero ahau i
nga kupu a Wiremu. Tae ana mai te Rongo
Pai, hopukia ana e Wiremu. E whawhai ana a

THE MAORI MESSENGER

15

TE KARERE MAORI.

Waikato was waging war against Tara-
naki; the Gospel was conveyed thither
and Taranaki was saved. Wiremu re-
turned home, Waikato was fighting
against Rotorua; they would not enter-
tain proposals of peace; he returned home.
Then he went to Te Rauparaha, to Kapi-
ti; when he came back, and Potatau had
seen him, he also went to Te Rauparaha. 
The result was that peace was made on
the Maori side. Then he directed his
attention to the Pakehas. The thought
with reference to the first Governor was
Wiremu Nero's. They two were mar-
ried: to the second Governor they were
married: to the third Governor they were
married: to the fourth Governor they
were married. The thoughts of Potatau
were closely united to those of the Go-
vernor, even until his death. This was
his word: "Be loving to the European
people, and to the Maori people. No
more on that subject. This is another.
Some Europeans speak well, others speak
evil, some speak proudly; one of them

said. to Tamihana Tarapipipi, " The So-

vereignty of the land has been, taken by

the Queen; your path is under my
thighs." Potatau is dead. Tarapipipi
lives, and the parent. Te Heuheu. It is

my opinion that this evil is with me, with
Waikato. There is no Waikato now to
Wiremu Nero, because Waikato has gone
to Te Rangitake. I will return to my
previous words, that is the impertinence
of the Europeans to Tarapipipi. [By the
Native Secretary: What is the Euro-
pean's name? The words are heard, the
name is not mentioned.] The Pakehas
say " the Maori men are as dirt under the
feet of the white men." These are the
words which grieved the heart of Tami-
hana.

Hoani Ropiha Tamaha, (Ngatikino-
haku, Whaingaroa): — Look here all
of you. This is mine, the white
one, the other is the Governor's (re-
ferring to two books which he held in
his hand). Listen all ye people of
the runanga—Te Rauparaha, Hohepa,
Matene,—because we are one and the
same now; we have all become one.
Listen all of you. This white book re-
presents me. If you do not understand
me, I will explain myself. Commencing
at Waikato, and including Te Akau,
Whangaroa, Aotea, Kawhia, Marokopa,

Waikato ki Taranaki; ka kawea atu te rongo
pai, a ka ora a Taranaki; hoki ana mai. E
whawhai ana a Waikato ki Rotorua, a kihai
ratou i whakarongo; hoki ana mai. Ka tahi
ka haere ki a Te Rauparaha ki Kapiti. Ka
hoki mai ka kite Potatau ka haere ki a Te
Rauparaha; heoi ka mau te rongo ki te taha
Maori Katahi ano ka huri te aroaro ki te
Pakeha. No Wiremu Nero tena whakaaro
ki te Kawana tuatahi, marena rawa,—ki te
Kawana tuarua, marena rawa,—ki te Kawana
tuatoru, marena rawa,—ki te Kawana tua-
wha, marena rawa. Piri tonu nga whakaaro
o Potatau ki a Kawana, a mate noa. Tenei
ano tana kupu kia atawhai ki te iwi Pakeka,
ki te iwi Maori. Heoi ano ena. Tenei ano
tenei: ko etahi Pakeha e korero pai ana, ko
etahi e korero kino ana, ko etahi e korero 
whakahihi ana. Homai ana te kupu ki a
Tamihana Tarapipipi, ka ki, " Kua riro te
mana o te whenua i a. te Kuini, ko koutou
kei raro i o matou waewae:" Kua mate a
Potatau, ora atu ko Tarapipipi. Ko te matua
ko Te Heuheu. Ka mea taku whakaaro kei au
tenei kino kei Waikato. Kahore he Wai-
kato i runga i a Wiremu Nero, ta te mea
ko Waikato kua tae ki a Te Rangitake. Ka
hoki taku korero. Ko nga whakahihi a te
Pakeha ki a Tarapipipi. [Na te Makarini:

Ko te korero e rangona ana, ko te ingoa o
te Pakeha kahore i mohiotia.]  E ki ana te
Pakeha, " He paru nga tangata i raro 1 nga
waewae o te Pakeha." Ko nga korero ra
tenei i pouri ai a Tamihana.

Hoani Ropiha Tamaha (Ngatikinohaku,
Kawhia): Kia kite mai koutou ka -
toa, naku tenei te mea ma, na
te Kawana tetahi. [Ka mau te ringa
ki nga pukapuka e rua.] Kia kite mai
koutou e te runanga katoa, e Te Rauparaha,
e Hohepa, e Matene, na te mea hoki, tatou
tahi tatou, kua tatoutia inaianei. Kia rongo

mai koutou, ko au ano tenei—hema. Ko
ahau ano taku pukapuka: ki te kore e ma-
rama mai aku kupu i a koutou me korero
atu e ahau. Kei Waikato te timatanga, Te
Akau, Whangaroa, Aotea, Kawhia, Maro-
kopa, Mokau, Urenui, Waitara, ka rohe au
 ki reira. Kua ma ahau i runga i enei whe-

THE MAORI MESSENGER.

14

TE KARERE MAORI.

Mokau, Urenui, and Waitara, I will make
that my boundary. I am white (or blame-
less) as regards my people Westwards,
within the Waikato. Look! There is no
stain from the earth on me. I am wearing
no garment of my tribe. I am white (or
blameless) for those are all my people.
As this whiteness so let your light be,
that it may shine in the sight of the peo-
ple, for the Governor said "earnestly
praying that God may grant His blessing
on your deliberations and guide you in
the right path; I leave you to the free
discussion of the subjects I have indica-
ted, and of any others you may think
likely to promote the welfare of your
race." Friend Mr. Burrows,  (addressing
the Revd. Mr. Burrows who was present)
you understand the meaning of that word,
" Let your light so shine before men that
they may see your good works." I say
this because of the Governor's words, " I
pray earnestly, &c." I am blameless as
regards my people; but I will explain it
to our Minister. It is on this account
that I remain here. Had I been black
(evil) then I should have been driven
away.  Now as to the Treaty of Wai-

tangi: it was in Governor Hobson's time.
In the days of Governor Fitzroy it was
violated, because it was misunderstood.
One hand was crooked, the other was
straight. The crooked or left hand
stirred up evils; I mean wars. Thus came
the war at Kororareka. The crooked
hand was Hone Heke; the straight hand
was Te Waaka. You, the Southern tribes,
said that Te Waaka was foolish and that
Heke was right, and you said so to the
very end. Let me say to you, Te Waaka
was right, and Heke was wrong, even to
the present time. Thus it is that he is
still Te Waaka, that his name still lives;

the Governor now regards the whole
people with favor. Let me also speak
about Paora's matter. Paora knows all
about it, because he is a land seller. He
knows more about it than I do, for it was
he who sold Taurarua. I now know for
the first time, that there is a difficulty or
dispute respecting Taurarua; I had sup-
posed that Taurarua must belong to the
Queen, and if so, Paora has nothing to
do with that land; houses have long stood
there, the place is covered with Pakeha
houses. It is well for me to speak thus
because I am speaking  before Paora's

nua; kua ma ahau i aku iwi i te taha ki te
hauauru, ki roto o Waikato. Titiro mai,
kahore he paru o te whenua i runga i ahau,
kahore he kakahu o taku iwi i runga i ahau;

kua ma ahau. no te mea ko aku iwi katoa
era. Ko tenei ma, kia penei te marama, kia
tiaho ai to koutou maramatanga ki te aroaro
o nga tangata —na te mea ko to te Kawana
tenei, "He inoi pono taku ki a te Atua kia
tukua mai e ta tana manaakitanga ki runga
i a koutou ka runanga nei, Mana hoki e arahi
na te huarahi tika. Na, ka waiho koutou ki
konei korerorero ai i nga mea kua whakaaria
e au ki a koutou, i era atu mea ranei e kitea
e koutou hei mea e tupu ai te pai ki te iwi
Maori." E hoa, e Te Para, e mohio ana koe
ki te ritenga o tana kupu, "Kia penei to
koutou maramatanga te naho ki te aroaro o
 nga tangata kia kitea  ratou i o koutou hanga
pai." Ina hoki i penei ta te Kawana kupu,
" He inoi pono taku." Kua ma ahau i runga 
i aku whenua kua ma ahau i aku iwi. Engari
ka whakaritea e ahau ki ta tatou Minita: na
tenei i tika ui taku noho i konei, mehemea i
penei te ahua i mangu, kua peia atu ahau
i konei. Na ko te Tiriti o Waitangi, no nga
ra i a Kawana Hopihona; no nga ra i a Ka-
wana Pitiroi ka timata te he, ka pohehe te
Tiriti nei. Kotahi  ringa i piko, kotahi i
maro. Na tenei ringa, na te ringa maui i
piko, ka tupu te kino, ara te whawhai. Koia
(e whainga ki Kororareka. Ko te ringa i
piko, ko Hone Heke; ko te ringa i maro. ko
Te Waaka. I mea komou nga iwi o runga
nei ko Te Waaka i kuware, ko Heke i tika,
tae noa ki tona mutunga. Maku e ki atu ki
a koutou ko Heke i he, ko Te Waaka i tika,
taea noatia tenei taima, koia i Waaka tonu
ai, i mau tonu ai tana ingoa inaianei. E pumau
ana nga manaakitanga a te Kawana ki nga
tangata katoa. Tenei ano hoki tenei mo ta
Paora i korero nei. E mohio ana ano a
Paora, he tangata hoko whenua hoki ia: ka-
hore ahau i mohio, ko Paora e mohio ana, no
te mea nana i hoko Taurarua. Katahi ahau
ka mohio he he kei Taurarua. Ki au ia kua
riro Taurarua ki te Kuini; na konei au i mea
ai kahore he Paoratanga i runga i taua whe-
nua. Kua tu noa ake nga whare ki reira,
kua kapi i o te whare Pakeha. E pai ana
taku korero mo te mea e korero atu ana
ahau ki te kanohi o Paora; ko aua whare he
whare whakaairo, ko te whakaairo hoki tenei
he kowhatu. Ka mutu i konei taku ko-
rero.

THE MAORI MESSENGER.

TE KARERE MAORI.

face. Those houses are carved houses;

the carvings are in stone. This is all I
have to say.

Matene Te Whiwhi, (Ngatiraukawa)
Otaki:—Now, Mr McLean, there is
nothing more to be said. The word of
the Governor has gone forth, that the
Maori chiefs should assemble here, to
express their opinion on the message of
the Governor, that the wishes of the
Native people should be uttered in his
presence. They have said that we must
dwell for ever under the shadow of the
Queen. I have but one thing to say:—
this, O Mr. McLean, is what I think,
there is no turning back. I cannot speak
for the intentions of this tribe or that
tribe; but I speak for my own. We are
pledged and will take care that the
pledge shall be redeemed. No more on
that subject.

Let this plan (the assembling of
Native chiefs) be made permanent by the
Governor and yourself; my reason for
urging this is, that it may be to us a
means of realizing the advantages of our
position as subjects of the Queen, and
as a means of cementing our attachment
and making firm our loyalty to the Queen,
that we may truly dwell under the shadow
of the Queen; that we may recognize the
Governor as our father, and that we may
feel the warmth emanating from the Law
as our protector. We hear the Queen's
name mentioned, but we desire also to
feel her warmth. By this plan only will
the union of the two races be confirmed;

by this will they grow together. I will
not assume the possession of much
knowledge at the present time; in future
years, perhaps I may attain to some
knowledge of the civilized institutions of
the Pakeha, but let this plan be continued
and made permanent. This is my reason
for saying so. If the sun shines upon
the vegetation of the earth's surface, the
herb springs under its genial warmth, the
plants grow and produce fruit; so also
in incubation, if warmth of the mother be
constantly imparted to the eggs, they are
hatched, and the young chickens come
forth, but the egg which slips out of
the nest (or from under the warm
feathers of the mother) dies. It is for
our parent to take thought for us.

Takihaumene, (Ngatiwhakaue) Rotorua:

I am not a fool. I am a Queen's man

Matene Te Whiwhi (Ngatiraukawa, Otaki):

Ara, e Te Makarini, kahore he ritenga ke
atu mo te mea hoki kua puta te kupu a te
Kawana kia huihui nga rangatira Maori ki
konei ki te whakapuaki i o ratou whakaaro i
runga i te kupu tonu a Kawana, kia whaka-
puakina nga whakaaro o ngu tangata Maori
ki tona aroaro. Kua puta nei ta ratou kupu
kia noho tonu ratou i raro i te maru o te
Kuini. Me taku kupu kotahi  ano. Tenei
taku e whakaaro nei, e Ma, kahore he hoki-
nga ki muri. E kore e taea e ahau te korero

nga tikanga me nga whakaaro o Ngatimea  o
Ngatimea. Ko taku, maku ano ia e tiaki.
Kati tena. Ko tenei tikanga kia whakatutu-
rutia e korua ko te Kawana. Tenei te mea
i penei ai taku kupu hei ara mui mo nga pai -
nga o te Kuini ki te iwi Maori; hei ara unga
atu hoki mo nga iwi Maori ki te Kuini; kia
noho ratou i raro i te maru o te Kuini, ko
te Kawana hei matua mo ratou ko te mahana
o te ture kia tau iho ki runga ki a ratou.
Ma tenei anake e whakau nga iwi e rua, ko
konei hoki ratou tupu tahi ai. E kore ahau
e whai ki te mohiotanga inaianei, engari i
roto pea i etahi tau ka kitea e ahau he mo-
hiotanga ki te ukanga Pakeha. Engari, e Ma,
ko tenei tikanga kia tuturu. Tenei te mea i
penei ai au, me te ra hoki e hangai ana ki
runga ki nga otaota o te whenua; no reira
ka mahana, ka tupu, ka whai hua. Me te
tikaokao hoki. Mehemea ka tau tonu te
mahanatanga ki runga ki ana heki, ka paoa,
ka haere; mehemea ka taka te heki ki waho
o te kowhanga ka male. Otira kei te matua
te whakaaro.

Tukihaumene (INgatiwakaue, Rotorua):

Ehara an i te kuware, he tangata no te Kuini

THE MAORI MESSENGER.

16

TE KARERE MAORI.

and on this account you trampled on my
words. There is no other word one way
or the other way; it is the Queen alone.
What Matene has said is good. This
world is full of evils. I shall have nothing
to do with those things. What have we
to do with those evils? I commenced
the speeches the other day, saying, "only
the Queen, only the Governor (for us)."
I now ask for the papers (referring to
the replies to His Excellency's address)
that they may he read. What are those
other matters that are being discussed?
Who shall say that evil will not grow?
Evil will grow. The Maories will cherish
it. The main points are the Queen and
the Governor. I am now fully satisfied,
because I have heard Te Whareheihei
(Taiapo) consent to the Queen. Now
my people have fully consented to this
"tikanga."

Tomika Te Mutu, (Ngaiterangi,) Tau-
ranga:—-Listen, that I may express my
disapprobation of the proceedings of this
runanga (alluding to the Waikato league).
My land has been written (handed over)
to the King; it was a piece of imperti- 
nence. The name of this land is Tapatai.
It commences at Kumikumi, thence to
Kahutakiwaru, to Pawhakahorohoro, to
Kaikakaroro, to Ohiriro, thence to Te
Maunga, and thence out to Arapowhatu.
If it had been taken by my ancestor
(there might be some ground). The
object of the writing was that I should
be put down, and that he should be
exalted. I shall presently be troublesome
about this matter. In my opinion the
mana of the land is with myself.
Kotorerua was the name of my ancestor.

Horomona Toremi, (Ngatiaukawa,) Ota-
ki:—We have not written a reply to the
Governor's address. What explanation
have we to seek? seeing that we have
entered (on the Queen's side) long since.
I have nothing to ask about; because
these tribes, Ngatitoa and Ngatiraukawa,
have sided with the Government. The
Missionaries came first and the Governor
came afterwards. I have cast in my lot
there. I shall not turn backwards.
Why should I seek for any explanation?
With you, with the Pakehas, shall be the
thought for us; you shall confirm us.
There shall be no turning away (from
you), because your wisdom came from
God. As to us, we are a foolish people,

ahau; i takahi ai koe i aku kupu. Kahore he
kupu e rere ki whea ki whea, kei a te Kuini
anake te tumautanga o te kupu. Ka tika te ku-
pu a Matene, ka nui nga he o te ao nei, kahore
au e pa ki ena mea. Hei aha ma tatou nga
kino? Ka timataia e ahau nga korero o era
ra ko te Kuini aoake, ko te Kawana anake.
E mea ana ahau ki nga pukapuka kia kore-
rotia, he aha ano ena tikanga ka rapurapua?
Ma wai e ki e kore e tupu te kino? E tupu
te kino; ma te Maori e whakakino. Ko te
kupu nui ki te Kuini ki te Kawana, heoi ano.
Katahi ahau ka tino pai no te whakaaetanga
o To Whareheihei (Taiapo) ki a te Kuini.
Katahi toku iwi ka tino whakaae ki tenei
tikanga.

Tomika Te Mutu (INgaiterangi. Tauranga):

Na, whakarongo mai, maku ano e whakakino
nga korero o tenei runanga. Ko taku whe-
nua, tera te tuhia mai i uta, i tuhia ki te
kingi, he mea tuhi pokanoa. Ko te whenua
nei ko Tapatai, ko te timatanga kei Kumi-
kumi, Kahutakiwaru, te Pawakahorohoro.
Kaikakaroro, Ohiriro, ka haere ki te Mau-
nga, ka puta ki te Arapowhatu. Ki te Mea
na toku tipuna i tango tenei whenua i mua; 

te mea i tuhia ai he mea kia hoki ahua ki
raro, ko ia kia kake ki runga. Ko tenei ka
kino ahau akuanei. Ki taku tikanga ta ki au
ano te mana o toku whenua. Ko Kotorerua
te ingoa o toku tipuna.

Horomona Toremi (Ngatiraukawa, Otaki):

Kihai matou i tuhituhi i nga kupu o nga
pukapuka o te Kawana. He rapu aha hoki
to matou no te mea kua tapoko matou ki roto.
Kahore he rapunga maku, ta te mea kua
tapoko enei iwi, a Ngatitoa a Ngatiraukawa,
ki te Kawanatanga. Te tuatahi ko nga Mi-
nita, te tuarua ko te Kawana; ka oti au ki
kona, kahore aku hokinga ki muri. Hei aha
ahau i rapu ai ? Kei a komou kei nga Pakeha
te whakaaro: roa koutou e whakau mai ki a
matou. Kahore be hokihokinga, ta te mea
kei a koutou te mana o ngu whakaaro, i tupu
mai hoki i te Atua to koutou mana, Ko
matou hoki he iwi kuware, he iwi whakaaro
kore. Kotahi aku kupu ko te ture a te
Ariki i ki iho a ki a Hoani, " Ko taku ture
tehei kia aroha koutou, tetahi ki tetahi." E

THE MAORI MESSENGER.

TE KAREKE MAORI.

a people void of understanding. I have 
one word to say:—The Lord commanded
John (the Apostle), saying:—" This is
my commandment, that ye love one
another." I am reminded that it is
through the Law that we love one
another. Another thought of mine is,
that our language has become yours. It
will be for you, for the Pakeha, to inter-
pret it. Here is another matter, Mr.
McLean. It is my desire that we should
participate in, and be protected by your
power (mana). I am not in any doubt
about the matter, for it was the first
Governor who appointed, and Governor
Grey who confirmed Matene, as our Magis-
trate. All I have to do is to support him.
Te Ahukaramu, (Ngatiraukawa,) O taki:

—The Christianity which I have adopted
came in its completeness from England,
and landed at Otaki. There are the
commandments—ten of them. I am a
stranger in this town; but I know that at
Otaki there are ten commandments, and
at Wellington there are ten command-
ments. I do not understand these things
hat all are speaking about. All I have
to say is this:—God comes first, secondly,
the Queen, thirdly, the Governor. I
cannot see the thoughts of Te Rangitake.
I shall continue faithful to these three
(viz., God, the Queen, and the Governor).
My friend Potatau respected the Queen,
and the Government. You say let
the Queen's men be separate. If
any of the tribes should set up a Maori
King, then let them be separated from
the Queen's ' mana.'

Te Manihera, (Ngapuhi,) Wangarei:—
Pakeha gentlemen resident in New
Zealand, Maori chiefs of New Zealand
also, listen that I may speak to you about
what I have seen in the paper (Dr.
Martin's Rules). It is directed that
when a payment has to be made by one
man for the seduction of another's wife,
one part shall go to the Queen, and the
other part to the runanga, leaving
nothing for the husband of the seduced.
Under this law, I (supposing me to be the
offender) should be killed by the woman's
husband. It would be better to divide
the payment, and to let the husband have
one part, and the Queen the other; thus
I should escape the anger of the injured
party. If, however, he receives no part
of the payment, then the husband will

mahara ana ahau ua te ture tatou i aroha ai.
Ko taku i whakaaro ai ko to matou reo kua
motu ki a koutou; mau ma te Pakeha e
whakahoki mai, e whakamaori mai. Tenei
hoki tetahi kupu, e Ma, ko to koutou mana
kia whakauria ki runga ki a matou. Kahore
aku tirotiro, ta te mea kua oti i nga Kawana
tuatahi tae noa iho ki a Kawana Kerei, ko
Matene hei Kai-whakawa mo matou. Heoti
ano taku, ko ahau he tangata hapai ake i aia.

Te Ahukaramu (Ngatiraukawa, Otaki): Ko
taku whakapono i ruritia mai ano i Ingarani,
ka u, ko Otaki te unga ki uta: kei kona e
takoto ana nga ture kotahi tekau. He tau-
hou hoki ahau ki tenei taone; engari ko
Otaki ko Poneke te putanga o nga ture. Ko-
tahi tekau kei Otaki, kotahi tekau kei Pone-
ke. E kore au e mohio ki enei e korerotia
nei e te katoa; kotahi taku kupu, ko te Atua
te tuatahi, ko te Kuini te tuarua, ko te Ka-
wana te tuatoru. Ko te whakaaro a te
Rangitake e kore e kitea e ahau. Ka noho
tonu ahau ki runga ki enei mea e toru. Ko
taku hoa ko Potatau nana i whakapai te
Kuini me te Kawanatanga. E mea ana koe
kia wehea nga tangata o te Kuini; ki te mea
ka whakatu kingi etahi iwi, me wehe ratou
i runga i te mana o te Kuini.

Manihera (Ngapuhi, Whangarei): E nga
rangatira Pakeha kua tupu nei ki Niu Tirani;

me nga rangatira Maori o Niu Tirani, wha-
karongo mai, ko taku kupu tenei ki a koutou
mo te kupu i te nupepa. Ka puremutia te
wahine a tetahi tangata, ka tonoa he utu mo
te wahine a te tangata, ka puta mai te utu,
ka wahia te utu ki te Kuini tetahi, ki te runa-
nga tetahi. Ka whakakahoretia ki te tane
nana te wahine, ka mate ahau i te tane nana
te wahine. Engari me wahi te utu, ki te
tane tetahi nana te wahine, ki te Kuini tetahi,
ka ora ahau i tenei tangata. Ki te kahore e
wahia te utu ki te tane nana te wahine ka
noho te he ki runga ki te tangata nana te
wahine. Engari me wahi te utu hei whaka-
marie i te ngakau o te tane. Ki te kore e
marie tana ngakau, ka tutu taua tangata:

me wahi kia mane ai ia. Ka riri pono ia;

engari me whakamarie taua tangata. Kati

TE KARERE MAORI.

be dissatisfied, and evil will result; there-
fore, I say let it be divided, that the
man's anger may be pacified. If he is
not pacified, he will be troublesome; let
him be quieted with a part of it. His
anger. would be real, and he would
probably commit some act of violence,
therefore,! say again, let him be pacified.
Enough about that.

European Gentlemen and Maori
Chiefs of New Zealand, here is another
subject. Although I am a Magistrate
(Native Assessor) if I should do wrong
let me he punished by the law. If my
sin be a great one, then let my punishment
be severe, but if trivial, then let my
punishment be proportionate. I do not
say that I am a good man. There is no
knowing what day I may offend; but there
is the law to punish me. I speak for my
side (or tribe). Let each tribe take its
own course.

Native Secretary: What I have to say
is this;—you have been requested to
take these rules (Dr. Martin's) under
consideration. If you should think it
desirable that the payment be divided,
then state your views on the subject to the
Governor. But consider the matter
carefully and turn it over in your minds.
These matters having been dealt with by
the assessors, they are more familiar with
them than the people generally, and are
better prepared to form an opinion. These
are not absolute laws: they are only a
commencement. You should take them
home with you to your houses, and then
let each tribe consider them, and suggest
any alterations they may think desirable.

Eruera Kahawai, (Ngatirangiwewehi,)
Rotorua:—I wish to propose that the
written replies to the Governor's address
should now be read. We have accepted
the Governor's views, and we have tied
them up in our bundle to carry away with
us. I mean the words of the Governor
made known to us in the midst of this
conference. We will look into the mean-
ing of the address in the days that are to
come; I assume that the Governor's
thoughts are all finished, that there is
nothing remaining. It has been said that
he shall be our lather. His words have
been accepted and they have been
packed up to be carried home with us.
His words are like one's pipe; the heart
never forgets the pipe; even though it

tenei kupu, e nga rangatira Pakeha, e nga
rangatira Maori o Niu Tirani. Tenei tetahi.
Ahakoa he Kai-whakawa ahau, ki te he ahau
ma te ture ahau e whiu. Ko te he i nui kia
nui te utu; ko te he i iti, kia iti te utu. E
kore ahau e mea he tangata tika ahau; ekore
e kitea te ra e he ai ahau. Tera te ture hei
whiu i ahau. E korero ana ahau ki toku
taha; ma ia hapu tona ritenga.

Te Makarini: E mea ana ahau engari me
ata whakaaro e koutou nga tikanga o enei
ture; ma koutou e mea kia wehea te utu, e
pai ana ano te kawe atu i to koutou kupu ki
te Kawana. Me ata hurihuri, me kimi ma-
rire; mo te mea hoki ko nga Kaiwhakawa
anake ano nga mea kua whakaaro i enei mea,
kahore te nuinga. Ehara tenei i te tino
ture, he timatanga kau: me hoki koutou ki
o komou whare korero ai; ma ia hapu ano
e rapu nga tikanga.

Eruera Kahawai (Ngatirangiwewehi, Ro-
torua): E mea ana ahau ko nga utu o te
pukapuka a Kawana kia korerotia inaianei.
Kua oti te manaaki, kua oti te paihere, koia
i whakaaro ai ahau kua oti nga whakaaro a
te Kawana i whakapuaki ai i waenganui o te
runanga. Ko tona tikanga ma tatou e titiro
i nga wa e haere ake nei; ko au e mea ana
ko nga whakaaro o Kawana kua oti katoa,
kahore he toenga. Kua oti hoki te ki ko ia
hei matua; ko ona korero kua oti te mana-
aki, kua oti te paihere,  e pera ana me te
paipa, e kore nei e wareware i roto i te nga-
kau, ahakoa moe: ko te rite tenei o nga
kupu a te Kawana, e kore e wareware. Ka-
tahi ahau ka kite i te hanga kaumatua nei—
i a Tukihaumene, i a Taiapo, i a Ngahuru-
huru—kua tapoko mai nei ki tenei tikanga,
ki nga ture a te Kuini. Ko matou ko nga,

THE MAORI MESSENGER.

19

TE KARERE MAORI.

sleeps, it does not forget the pipe. In
like manner, we shall never forget the 
Governor's words. Now, for the first
time I see these old men—Tukihaumene,
Taiapo, and Ngahuruhuru,—entering this
" tikanga," and siding with the laws of the
Queen. We, the younger men, have already
learnt to distinguish between right and
wrong. I have finished on that subject.
With respect to the rules relating to the
women, we, the young men, think that in
the case of married women it is a serious
matter, because man and wife are joined
according to the holy ordinance of God;

as to the case of umnarried women, we
do not look upon these cases as serious;

cases of this kind can be arranged with-
out much difficulty.

Wi Waka, (Ngatikahungunu,) Waira-
rapa;—My speech (word) is one of not
much importance—a Maori speech. The
subjects relating to the Queen are under-
stood, In former times, in the days of my
ancestors, I was in sin,—I was sitting in
filth. I was like the progeny of Rangi 
and Papa, namely, Tane Tuturu, Tane
Pepeke, Tane Uetika, Tane Neha, Tane Te
Waiora and Tane Nuiarangi.  Those beings

lay hidden in the womb of their parent
without life. Tane Nuiarangi first saw the
light of day. He saw it through the arm-
pit of Rangi, and he saw that that would be
a place for them to live in. Then Tane
Nuiarangi said:—Let us turn and kill our
parents. They then cut two poles, known
as Tokohurunuku and Tokohururangi, or
Rakau-tuke and Rakau-koki. Then Paia
with his back thrust up Rangi crying,
" Tane i titokona, titokona—Tane i hap-
ainga—hapainga;" Rangi was lifted upon
high, and Papa lay beneath. Then the
light of day became manifest and man had
a dwelling place. I was in the mire,
Christianity came and I lived. The Go-
vernment of the Queen is for the body.
The (teachings of the) Missionaries are for
the soul. Here is another matter. The
Governor is like Tamatea; whea Tamatea
burnt up the weeds and brambles from the
surface of Rangi, man then became possessed
of land, and lived. Now let the Governor
do the same; let him burn up the evils.

This is another subject. Do not have
another Conference here! let the next Con- 

taitamariki kua marama ano ki te titiro i te
tika, i te he. Ka mutu enei. Waihoki ko
te tikanga mo nga wahine. Ki a matou ki
nga taitamariki, ko nga wahine marena e
kore e taea te whakaaro, no te mea kua oti
raua te hono ki te hono tapu a te Atua. Ko
nga wahine kihai i marenatia e kore e tino
nui i a matou. E taea te whakaaro tenei.

Wi Waka (Ngatikahungunu, Wairarapa);

He kupu noa ake taku, he kupu maori: kei
te mohiotia nga wahi ki te Kuini. I roto
ahau i te hara i mua i aku tupuna, i roto au
i te tutae e takoto ana. Pera me te whanau
a Rangi raua ko Papa. Ko Tane-tuturu, ho
Tane-pepeke, ko Tane-uetika, ko Tane-neha,
ko Tane-te-waiora, ko Tane-nuiarangi. Ko
tena whanau takoto tou i roto i te poho o to
raua matua, takoto mate ana. Na Tanenui-
arangi nana i kite te ao marama; he puare
no te keke o Rangi ka kitea tera ia te kainga,
te oranga mo ratou. Ka ki a Tanenuirangi
kia tahuri kia patu i a ratou matua; ka koti-
kotia nga toko, ko Toko-huru-nuku, ko
Toko-huru-rangi, ko Rakau-tuke, ko
Rakau-koki; katahi ka wahaia e Paia,
katahi ka tokona a Rangi, "Tane i
titokona, titokona—Tane i hapainga, hapai-
nga." Tu ke Rangi, takoto ke Papa; ka kitea
te Aomarama, ka whai kainga mo te tangata,
ka ora te tangata. I roto au i te paru; tae
mai te whakapono, ka ora ahau. Ko te Ka-
wanatanga, na te Kuini, mo te tinana tena;

ko nga minita mo te wairua. Tenei ano hoki

tetahi. I rite te Kawana ki a Tamatea. Tae
mai Tamatea, tahuna ana e ia te maota, nga
tairo a Rangi, ka whai whenua, ka noho te
tangata ka ora. Waihoki ko te Kawana
mana e tahu nga kino. He kupu ke tenei.
Kali te hui ki konei, kawea te rua o ou hui ki
Poneke. Na koutou a koutou kainga. Tukua
mai ki ahau kia mohiotia e nga tangata o te
upoko o te ika, na konei i kore ai i kitea mai

nga rangatira o runga. Engari me kawe ki
Poneke kia kimihia nga whakaaro o te upoko
o te ika. Kia tae mai korua ki Poneke kia 

mohiotia nga mea e hapa ana, kia mohiotia

20

TE KARERE MAORI.

ference be at Wellington. Your kaingas
are your own; let me have it (the Confe-
rence) next time, that the people at the head I
of the fish (the South) may be known. (This
refers to the old tradition of New Zealand
having been fished out of the sea by Maui.)
Through its being here the Chiefs from the
South are not present, but let it be held at
Wellington next time, that the opinion of
those at the head of the fish may be elicited.
Come to Wellington that we may find out
what things require setting light, and that
we may ascertain who are the Queen's men.
This is the unanimous desire of the Head
of, the Fish. Let the Queen have her men,
and let the King have his. Let the Queen
secure her men. If you disapprove, I am
speaking in the presence of the Governor.
What I say is this, let Port Nicholson be
the place for the discussion of these matters,
that the hidden things may be brought to
light. As to the intentions of the Queen,
they are known.

Henare Pukuatua, (Ngatiwhakaue) Ro-
torua:—This is my speech. We do not
consider ourselves competent to make
suggestions for the promotion of the
cause of allegiance to the Queen; we
say that we are an ignorant people. Let
us talk this matter over amongst
ourselves that we may get light upon
it. My heart is now glad because the
old men have consented to the Queen's Go-
vemment. These are the fathers of Roto-
rua whe shall uphold the laws of the Queen.
Now, O Governor, make known to us the
law about married women; lay down the law
for small offences, and the law for great of-
fences.

Native Secretary:—Think these matters
over! Consider them well! Search them 
thoroughly,—and then give utterance to
your thoughts that the Governor may hear
them. The Governor has not yet read all
that you have said. This week we shall take
under consideration some of the subjects
that brought us together. The Governor
has perhaps some other matter to bring be-
fore you. We will now close to-day's pro-
ceedings.

Wi Te Tete, (Kapotai), Bay of Islands:-
Let me have the last word! Listen ye Pa-
kehas, and ye Maori Chiefs! Listen to my
speech! We have now become one people
under the Queen. Listen to what I have to
say about Wiremu Kingi's war. I ask, How
shall we testify our adherence to the Go-

nga tangata o te Kuini. He ki katoa tenei
na te upoko o te ika. Ki te Kuini ona ta-
ngata. ki te kingi ona. Ma te Kuini e wha-
karauora ona tangata. Mau ka riri mai koe,
e korero ana ahau ki te aroaro o te Kawana.
Ko taku kupu tenei ko Poneke he wahi hei
mahinga mo ena be, kia mahia nga mea e
ngaro ana, ko a te Kuini e mohiotia ana.

Henare Pukuatua (Ngatiwakaue, Rotorua):

He korero tenei naku. Kahore matou e mohio
ki te rapu ritenga mo te taha Kuini. Ko
matou e mea anahe iwi he matou, me waiho
ma matou anake te korero, kia marama ai
matou. Katahi ka pai ake toku ngakau ki
nga kaumatua kua pai nei ki te kuinitanga.
Na te mea ko nga rangatira kaumatua enei
o Rotorua, hei hapai i nga ritenga o te
Kuini. Na, e hoa e te Kawana, korerotia
mai nga tikanga mo te wahine marena; wha-
karitea mai nga ture mo te hara iti mo te
hara nui.

Te Makarini: Whakaarohia, kimihia, ra-
purapua enei mea: me whakapuaki e koutou
o koutou whakaaro kia rongo te Kawana.
Kahore ano i poto katoa o koutou
kupu te korero e te Kawana. I tenei
wiki ka timata tatou te whakaaro ki
nga tikanga i haere mai ai tatou. He kupu
ke ano pea a te Kawana, mana e tuku mai
ki a koutou. Kati pea te korero.

Wi te Tete (Ngapuhi, Peowhairangi): Ki
au te kupu whakamutunga. Whakarongo mai
e nga Pakeha, e nga rangatira Maori, whaka-
rongo mai ki taku kupu. Kua whakakotahi ta-
tou ki runga ki a te Kuini. He kupu taku kia
koutou mo te whawhai o Wiremu Kingi. E
mea ana ahau kei hea te wahi e tapoko ai

THE MAORI MESSENGER.

21

TE KARERE MAORI.

vernment? If we do love the Governor, we
shall have met to good purpose. Listen all
of you! If the Governor gives the word that
I am to go to Taranaki, then I go. If not,
then I do not go there. We shall not be
deaf to the words of the Governor.

Meeting adjourned to 17th July.

TUESDAY, JULY 17, 1860.

The Chiefs having assembled, the Native
Secretary opened the proceedings with the
following remarks:

Yesterday you gave your attention to the
message of the Governor submitting for
your consideration a code of Rules. Do
not be hasty in forming an opinion for or
against them, but consider carefully whether
they are adapted to your wants. Some of
you now present are invalids, and have now
for the first time taken part in this runanga;

others, again, have only recently arrived,
and have not yet spoken. Let those chiefs
speak first that we may hear their opinions.
1 have just received two letters which I will
now read to you.—(Letters from Katipa and
Hikaka read accordingly.) These letters
contain the latest information.

We will postpone the discussion com-
menced yesterday on the subject of the
rules till you have further considered them.

Hira Kingi (Ngatinaho) of Aotea, then
rose and said: I shall now speak to you on
the first (of Dr. Martin's rules), namely,
"Where an assessor has not been already
appointed, one shall be recommended by
the tribe for the approval of the Governor."

In the year 1859, in the month of May,
a large meeting was held at Makaka, one
hundred and seventy persons being present. |
Mr. Skinner presided at that meeting.
When the meeting was over we sent a
letter to the Governor and Mr. McLean, but
we did not receive any answer. The meeting
assembled again in December, with Mr.
Wallis as president. After the meeting
a message (or letter) was dispatched. The
Minister and the people wailed, but no
answer came back. In the month of
January we came to Kaoroa. Mr. Wallis
was our president. After that meeting too
we sent a messenger, and we wailed, but
no word came back. Now, we have
ceased waiting. You have sent us the
Laws, but there is no one now to admin-
ister those Laws. Had some explanation
reached us, it would be clear now.

By Mr. McLean: You may be correct in
what you say. The Governor's rule with

tatou ki te Kawanatanga? Mehemea ka aroha
tatou ki a te Kawana, ka tika ta tatou huihui.
Kia rongo mai koutou, ki te puta te kupa a
te Kawana ki au kia haere ki Taranaki, ka
haere ahau ki te kore, e kore ahau e tae,
e kore matou e turi ki te kupu a te Kawana.

Ko te mutunga tenei o nga korero. Ka-
rangatia ana te runanga mo apopo.

TUREI, HURAE 17, 1860.

Ka huihui nga rangatira, ka timataria e Te
Makarini te korero. I penei hoki tana
kupu:—

Ko te korero inanahi he rapu i nga tika-
nga o te kupu a te Kawana mo nga ture i
tukua mai e ia kia whakaarohia e koutou.
Otira kaua e ohorere to koutou kupu mo te
whakahe ranei, mo te whakaae ranei, me ata
rapu marire kia kitea te marama ranei, tetahi
wahi pouri ranei o aua ture. He turoro
etahi o koutou e noho mai na, ka tahi ano
ka tae mai ki tenei runanga; he tangata tae
hou mai etahi, kahore ano i puaki he kupu
ma ratou. Me tuku ki aua rangatira be kupu
mo te tuatahi, kia rongo hoki tatou i a ratou
korero. Erua enei pukapuka kua tae mai i
naianei: ka korerotia e ahau kia rongo kou-
tou. [Ka panuitia i konei nga pukapuka a
Katipa, a Hikaka,]

Heoi ano nga kupu tae hou mai. Ko tenei
ko nga whakaaro mo nga ture i korero ra
tatou inanahi, waiho kia ata rapua mariretia
i tetahi atu rangi.

Hira Kingi (Ngatinaho, Aotea): Ko te
rarangi tuatahi ka korerotia atu nei e ahau
ki a koutou—"Kei nga wahi kahore ano i
whakaturia noatia he kai-whakarite ki reira,
ma te iwi e titiro tetahi, ka whakaatu ki a te
Kawana, ma te Kawana e whakaae, ka tahi
ka KI." I te tau 1859, ko te marama ko
Mei, ka tu te runanga nui ki Makaka, ko
nga tangata kotahi rau e whitu tekau: te
upoko o taua runanga ko Te Kina. I muri
i taua runanga ka tukua mai te karere ki a
Te Makarini raua ko te Kawana, kahore i
tae ake he utu. Na i nga ra o Tihema ka
huihui taua runanga ano, ko Te Warihi te
upoko: muri iho o taua runanga ka tukua
mai te karere, ka tatari nga minita me te
iwi, kihai i tae ake he kupu. I nga ra o
Hanuere ka haere mai matou ki Kaoroa: to
matou upoko ko Te Warihi: i muri i tena
ka tukua mai te karere, ka tatari matou
kaore i tae ake he kupu. Kati, kua mutu te
tatari. Tukua ake ana e koutou nga ture,
kali, kahore he tangata hei hapai i aua ture.
Mehemea i tae ake te whakaaturanga, penei
kua mamma inaianei.

Te Makarini: E tika ana pea tena kupu.
Ko te tikanga ra o te Kawana mo nga kai-

THE MAORI MESSENGER.

22

TE KARERE MAORI.

respect to the appointment of Assessors,
is, not to act hastily. When some one has
been recommended to him for the office of
Assessor, bewails for a year or two, in order
to be satisfied of. bis qualifications before
appointing. him permanently. For this
reason, the request of the Aotea Natives
was not immediately complied with. Your
complaint about not having received any
answer to your letters may be just. If
 your letters were received and not answered,
we  are to blame. However, when I was

at Whaingaroa, the Aotea Natives intimated
to me their wish that you should be ap-
pointed an Assessor for them, and I at
 once wrote to the Governor, suggesting your
 appointment to that office.

 Hira Kingi then proceeded:  I shall now
 speak of the 3rd head under the 6th rule,
 relating to adultery, which requires that
the amount of the penally should be not
less than Twenty pounds. In cases where
the woman has been regularly married, the
penalty to be hot less than Thirty pounds.
As to these offences, the penalty goes
altogether to the Queen, that is, to the
runanga. I am perplexed about this para-
graph, which states that the fine should go
to the Queen and to the runanga, and no
portion of it to the husband. If the rule is
to be that the penalty must go to the
Queen and the runanga only, it will be
wrong. If no part of it is to be given to
me, to the man who has been properly
married  to his wife, then I shall be grieved,
and shall take vengeance on the man who
has seduced my wife.

Tamihana Te Rauparaha, (Ngatitoa,) Otaki:

—My friends, my heart rejoices on account
of this arrangement (the conference). Perhaps
it will not be fully understood by us, yet
you will have manifested, in the sight of us
all, your good sense, and furnished  an
example for your friends to imitate, and
we, loo, in like manner, shall set an ex-
ample to our friends.

 The customs of former days have been
abandoned, and will, in future, be trampled
under our feet. We are now following
a new path, and a right one. It is this
which causes the heart to rejoice. The
fathers have disappeared. We are their
children, who now meet to discuss questions;

therefore, I say, let us not be inactive in this
Council.

I am grieved about, this new thing. I
mean this new name—the Maori King. Its
tendency is to cause division and ill  feeling
Between the Maories and the Europeans,

whakawa Maori e whakaturia ana: e kore e
whakahohorotia, engari ka rongo ia i tetahi
tangata e meinga ana hei kai-whakawa, ka
waiho i te tau kotahi, i nga tau e rua,
kia kitea te tika o tana mahi o tana
whakahaere, hei reira ka whakatumautia
ai. No kona kihai i whakaaetia wawetia
te tikanga o nga tangata o Aotea. E
Uka ana pea tena kupu te kore utu o nga
pukapuka. Mehemea i tae mai a koutou
pukapuka a kihai i utua, na matou tena he.
Otira i toku taenga ki Whaingaroa ka ko-
rerotia mai e nga tangata o Aotea ta ratou
hiahia kia tu koe hei kai-whakarite mo ratou.
I reira ano kua tuhia he pukapuka maku ki
a te Kawana kia tu ano koe ki taua mahi.

Hira Kingi: Ka korero ahau ki te Upoko VI.,
ki te 5 o nga rarangi, mo te moe puremu; "Ko
te utu kaua e neke iho i te rua tekau pauna.
Kei te mea kua marenatiamarenatia tikatia,tikatia, kaua te
utu e neke iho i te toru tekau pauna. Na
ko enei harahara ka riro katoakatoa te utu ma te
Kuini, ma te Runanga hoki."  E pohehe
ana ahau ki tenei rarangi e mea nei, ma te
Kuini ma te Runanga nga utu, kahore momo te
tane. Mehemea ka meinga ma te Kuini ma
te Runanga anake ka he; ka kore he utu ki
au ki te tangata i marenatia tikatiatikatia nei maua,
na ka pouri au, ka patua e ahau te tangata
puremu i taku wahine.

Tamihana Rauparaha (Ngatitoa, Otaki).  
E boa ma,—E koa ana toku ngakau ki tenei
tikanga. Tena pea ekore e marama; he
ahakoa. Ka kite nga tangata katoa. Kua
puta a koutou whakaaro marama, kia waiho
ai koutou hei tauira mo o koutou whanau-
nga; kia waiho ai matou hei tauira mo o
matou whanaunga. Kua whakarerea nga
tikanga o mua hei tami mo a tatou waewae,
kei te ara hou tatou kei te ara tika. Koia,
te ngakau i marama ai, kua ngaro nga mama,
ko nga putanga enei. Me noho nga tamariki
ki te korero, kaua e ngoikore i tenei runanga.
E pouri ana ahau ki tenei mea hou, ki tenei
ingoa hou, ki te kingi Maori, he mea wehe-
wehe, he mea whakamauahara i nga tangata
Maori, i nga Pakeha; he mea whakataure-
kareka i te tangata Maori i te Pakeha. E
mea ana ahau kia tamia tenei tikanga. Na
te Maori ranei tenei tikanga, na te Pakeha
ranei i ako tenei tikanga whakamauahara?

Erangi kia tamia tenei tikanga hou  me waiho

THE MAORI MESSENGER.

TE KARERE MAORI.

Pakehas. I think that Pakeha ought to be
tried. He is probably still here. (This
should be done) so that the Maori be not
charged when it is the fault of the Pakeha.

Now, friends, that you have come forward
to make things clear, let our path be cleared
that our way may be open before us.

Matene Te Whiwhi, (Ngatitoa), Otaki:

What I have to say is not very important
and will require few words. I have on
previous occasions expressed my views. I
have been thinking that as the Governor has
united the two races, and has said that the
Maori and the Pakeha shall be brought close
together; when a Pakeha kills a Maori the
Maories should take part with the Pakehas
in dealing with the offence; if a Maori
kill a Pakeha, then let the Maories and
Pakehas be associated together (to try the
case); let them be bound together as in one
bundle. (This refers to mixed Juries).

Hakitara, (Ngapuhi,) Bay of Islands: This
is my speech. I speak of the proceedings
of the present time. Enough. I came from
the extremity of the land. I have two or
three tribes, namely: Ngapuhi, Te Rarawa,
and Aupouri. You, Mr. McLean, are my
friend. "May the Holy Spirit bless and
protect you for ever and ever!" This is all
I have to say.

 Te Makarini, (Ngatiawa,) Te Awa-o-te-

-Atua: Tamihana! What you and Matene
have said is correct. I lay the blame upon
our parent the Governor. You, Tamihana,
find fault with the King.  I find fault with our 
parent. Inactivity! inactivity! was the fault.
It was because they were left to themselves
that Waikato was led to seek some means of
protection for their lands and property.
This is where we find fault with our parent.
Had he called us together, as at present, at
an earlier period, it would have been well;

the tree has now grown to maturity, and it
cannot be broken. I am in doubt as to
whether the movement originated with us or
with the Pakehas themselves. What can we
do in the matter?

Ngamoni, (Ngatiwhakaue,) Maketu: (Ad-
dressing the last speaker): You have found
out the Governor's error. You alone see
where the Governor is wrong. (Addressing
Mr. McLean:) I have given you my goods

the treasures of my ancestors  namely,
the patupounamu, and the kurutongarerewa.
My treasures are not of to-day; they are
from the day of Tuhourangi (his ancestor)
by whom they were left to Uenuku-kopako
(his son), and by him to Whakaae. Let
these meres  be split, that you may find out

Matene Te Whiwhi, (Ngatitoa,) Otaki: He
kupu noa ano taku kupu, he iti iti nei. Kua oti
aku kupu i era ra. He mahara naku kua
oti te whakakotahi e te Kawana nga iwi e
rua; kua meinga kia tata te tangata Maori
me te Pakeha. Ki taku whakaaro, mehemea
ka kohuru te Pakeha i te tangata Maori, me
whakauru nga tangata Maori ki te whakari-
tenga mo taua he; mehemea ka kohuru te
Maori i te Pakeha, me uru tahi ano te Pa-
keha me te tangata Maori,—me paihere kia
kotahi.

Hakitara (Ngapuhi, Peowhairangi): Tenei
taku kupu—kei enei mahi e mahia nei.
Ahakoa no te pito ahau o te whenua, e rua, e
toru aku iwi: ko Ngapuhi, ko te Rarawa,
ko te Aupouri. Ko koe e te Makarini taku
hoa aroha; ma te Wairua Tapu koe e whaka-
pai, e tiaki ake, ake. Ka mutu taku kupu.


Te Makarini (Ngatiawa, Awaoteatua):

Ka tika tau e Tamihana, e Matene. Ko
taku whakahe kei to tatou matua kei te
Kawana. He whakahe tau e Tamihana
ki te Kingi, ko taku ki to tatou matua.
He ngoikore, he ngoikore te he; he moke-
moke, na reira i rapu ai Waikato ki tetahi
ukanga mona, hei mana mo ana whenua mo
ona taonga. Ko taku whakahe tena i to ta-
tou matua. I tika mei peneitia i mua me ta-
tou e noho nei; tena ko tenei kua matuatia
te rakau, e kore e taea te whawhati. Ki ta-
ku whakaaro na tatou ranei, na ratou ano
ranei na nga Pakeha tenei tikanga. Me pe-
whea hoki e tatou? 

Ngamoni (Ngatiwhakaue, Maketu): Ko
koe kua kite i to te Kawana he, ko koe ana-
ke e kite ana i te mate o te Kawana. Kua hoatu
taku taonga ki a koe, (eMa,) nga taonga o toku
tupuna, te patupounamu me te kurutonga-
rerewa. Kia kania te pounamu ka kitea he
kakano kino ranei, he kahurangi ranei: ki
te kino taku taonga, he ahakoa kia tae ki te
Kuini; ki te kino, mana e whakahoki mai.
Kahore be mea e takoto ana i roto i ahau.
E hara inaianei toku taonga, no Tuhoura-
ngi, tuku iho ki a Nenukukopako ki a Whaka-

THE MAORI MESSENGER

TE KARERE MAORI.

their quality. It is necessary to cut the
pounamu (block of green stone) to ascertain
whether the grain be a bad one, or a kahu-
rangi (first quality). If my treasures be re-
garded as of little value, still let them be
sent to the Queen; and if they are rejected
by her she may return them. I have with-
held nothing. Now, my friends, Mr. Mc
Lean and Mr. Smith, I have banded all my
treasures over to you. Whether they be
good or. whether they be bad. let my words
reach the Queen; for my great treasures are
in my words.

Mr. McLean interposed: Do you refer to
your letter (reply to the Governor's Ad-
dress)? All the replies will be placed to-
gether and forwarded to the Governor for
his perusal. When he has seen them they
will be returned to us.

Ngamoni replied: Now that you have said
that, nothing more remains to be spoken.

Te Karamu Kahukoti, (Ngatipaoa,) Haura-
ki: Salutations to you men of the East!
and away to the South! Listen to the
words that I shall utter in the hearing of this
assembly. This land is mine. When the
Pakeha came here I did not tell him to de-
part. I laid hold of him and drew him
ashore. It was my friendly feeling towards
the Pakeha that led me to do this. I make
this precious treasure (the Pakeha) fast. Deny
the truth  of my words if you can; even though
he swear at me, yet it was I who pulled the
Pakeha ashore and enabled him to land.
Say not that I am standing without. Will
one garment suffice as a covering? Let
there be three garments, then there will be
warmth. If one be taken away, or if there
be left only the garment next to the skin,
then sold will be felt. My hands are clean.
Let this have your attention. I am quite
clean. It was not my proposal to have a
King for this land; for I had become incor-
porated with the Pakeha. The cry for this
King came from the South. ""Te Heuheu
look it up and brought it to Maungatautari.
It then obtained fooling in the centre (of
the Island). Had it proceeded from us here in
in the North, it would be our concern. I mean;

had it been true that 1 was favorable to the King
Movement. It was you people from a dis-
tance who set it afoot. 1 am sitting under
the Queen's wings (protection). We have
one style of dress (i.e. identity of customs).
I am here alone. Had there been two or
three of us (of my tribe) here, then we should
have something to say.

Wiremu Pohe, (Ngapuhi,) Whangarei:

Maori Chiefs and Pakehas! What Te Kara-
mu has said is correct. So is your speech

ue: wahia ena mere kia kite koe i te painga
i te kinonga ranei. Ko tenei, e oku hoa, e te
Makarini e te Mete, heoi ano taku taonga
kua hoatu na ki a korua. Na ra ka pai ra-
ua, ka kino, kia tae aku korero ki te Kuini.
He taonga nui hoki aku korero.

Na Te Makarini: E mea ana koe ki o pu-
kapuka? Ko aua pukapuka, ka pukaia, ka
wea hia kite a te Kawana. Kia kite ia ha
hoki mai ki a tatou.

Ngamoni: Ka pena mai na koe, kahore
he mea e toe ana.

Te Karamukahukoti, (Ngatipaoa): Tena
koutou, e nga tangata o te rawhiti tae
noa ki te tonga. Kia rongo mai koutou ki
taku kupu, ka whakapuakina nei ki tenei
whakaminenga. Noku tenei whenua; ka tae
mai te Pakeha kihai ahau i mea kia haere
atu; ka mau ahau, ka toia mai ki uta. Na
taku aroha ki te Pakeha i penei au ahau:

ka herea tenei taonga pai e ahau. Patua
mai taku kupu, e pai ana nana ka kanga
mai; naku i to mai te Pakeha, ka tahi ka
eke ki uta. Kei mea koutou kei waho au;

kia kotahi ano kakahu; mana e hipoki? kia
toru kakahu na ka tahi ka mahana; ki te
mea ka tangohia tetahi o nga kakahu, ka
kotahi ki te kiri ka mate i te makariri. Kei
te ma toku ringa:  ma koutou e whakaaro
mai, e ma tonu ana ahau. Kihai au i mea
kia tu he kingi ki tenei whenua; kua ngaro
hoki ahau ki roto ki te Pakeha. I ahu mai
i te Tonga na te karangatanga o tenei kingi:

na te Heuheu i pikau mai, na eke ana ki Mau -
nga Tautari: tau rawa mai i waenganui.
Mehemea i ahu atu i raro nei, e ata tirohia.
Mehemea i tika ka tu ahau ki te kingitanga.
Na koutou ra, na nga tangata o tawhiti i wha-
katu. E noho ana ahau i nga pakau o te
Kuini; kotahi tonu ahua o te kakahu. Ko
au anake tenei. Me i rua i toru ranei ma-
tou ka puta he kupu ma matou.

Wiremu Pohe, (Parawhau, Whangarei): E
tatou o nga iwi Maori, e nga Pakeha hoki, e tika
ana tate Karamu  me tau hoki e Matene, me

TE KARERE  MAORI.

Matene, and yours Tamihana! Heke's con-
duct was parti-colored. Robinson's case had
been long made clear. Maketu suffered. (Re-
ferring to Maketu's execution for the murder
of Robinson's family.) We are bound with
one girdle. It is not a Maori girdle but a
golden one; therefore it will not part asun-
der. In other words, we are surrounded by
a fence, constructed not with puriri and to-
tara posts, but of iron. If a person attempts
to leap over the rail of this fence we know
what the result will be.

Let us keep within this fence for ever and
ever. Now, there is a practice which causes
us much trouble. We have " tauas" for cur-
ses. This is following up Maori custom.
We have "tauas" on account of the dese-
cration of sacred places; this too is Maori
custom. And on account of the violation of
women we have "tauas." This is Maori
custom. Now that we have entered this
new order of things, and have been bound
in this golden girdle of the Queen we should
all consent to abandon all these customs.
Here is another matter. Let not the words
of this Conference be directed to this move-
ment, the King. We know not whether it
will increase, or whether it will decrease.
(Holding out a stick:) I am bending this
slick to and fro in order to straighten it. In my
opinion the Governor must straighten the
stick, then it will be straight.

Himiona, (Tuhourangi,) Tarawera: It is
now the turn of the strangers to speak. We
arrived here in the middle of your proceed-
ings. We were not here when they com-
menced. Now it is not well to commence
when a meal is half over; for when the meal
is concluded, those who were present at the
commencement are satisfied, whereas those
who arrived later are still hungry. The
proper way is to commence together and to
finish together. If this Conference is to be
prolonged, we will leave our speeches for
to-morrow, because we are new arrivals, and
lest words be spoken by us without due con-
sideration. I have finished.

Pauro (Tawera,): The proceedings of this
Conference go upon one leg. I mean by
this expression, the younger brother is with
the King movement, and the elder is with
the Government. The Arawa tribes jump
together (are united). Ngapuhi go into it
hands and feet (thoroughly). I saw in the
newspaper where the Governor was wrong;

the Governor was sent here to cherish, not
to fight. I will not say at present that I
shall enter on the Queen's side. I shall re-
main neutral, holding only to Good-will,

Christianity, and the Church of Rome.

tau hoki e Tamihana. Ko ta Heke he ko-
purepure; kua tu noa ake nga. tikanga o te
Ropitini, ko Maketu ka mate. -Ko te tatua
kua oti nei tatou te paihere ki tenei whitiki—e
hara tenei whitiki ite whitiki pongi, ko tenei
whitiki kua paiherea nei tatou he whitiki koura
tenei whitiki—e kore tenei whitiki e motu.
Waihoki ko tenei taiepa e hara i te pou pu-
riri e hara i te totara, he taepa rino te tae-
pa; ki te peke tetahi tangata i te rare o tenei
taepa he otinga ano tona. Ko te taepa hoki
tenei mo tatou ake, ake, ake. Tenei hoki
tenei tikanga e whakararuraru nei i a tatou.
Ko nga taua mo nga tapatapa, he mana Maori
tena. Ko nga taua mo nga wahitapu, he
mana Maori tena. Mo nga wahine taea ka
tauatia ano hoki tena, he ritenga Maori.
Kua tae tatou ki tenei tikanga, kua paihere-
tia ki te tatua koura o te Kuini, me whakaae
katoa tatou kia whakarerea enei tikanga ka-
toa. Tenei hoki tenei, kaua nga kupu o te-
nei runanga e whakaekea ki runga ki tenei
kahiwi, ki te Kingi: e nui ranei tenei, e hoki
iho ranei. [Na, ka mau te ringa ki te rakau
matariki.] Na, e kowhanawhana ana ahau i
tenei rakau kia tika, otiia ma te Kawana e
whakatika tenei rakau ka tika.

Himiona, (Tuhourangi,) Tarawera:—Ma
nga tangata tauhou tenei korero. I tapoko
matou i waenganui o to koutou korero.
Kahore matou i rokohanga i te timatanga,
no te mea kihai i pai kia timataria te kai
i waenganui; kua ora te hunga i timata i te
tuatahi; kua tae ki te mutunga kihai i ora
te hunga i kai i waenganui. Tena ia te
tikanga pai, kia timata tahi kia whakamutu
tahi. Mehemea tera atu ano te toe atu na
he ra korero me waiho mo apopo te ko-
rero; no te mea he tauhou matou, kei rere
noa iho i runga i te whakaaro kore a matou
kupu. Heoi ano.

Pauro (Te Tawera): E rere wae tahi ana
te tikanga. Ko te tikanga tenei o tenei kupu,
ko te teina kei te kingitanga, ko te tuakana
kei te Kawanatanga: ko te Arawa e rere ti-
ka ana. Ko Ngapuhi e rere a waewae ana,
a ringaringa ana, ki roto ki tenei tikanga.
I kite au i te he o Kawana ki te nupepa. I
haere mai te Kawana ki te aroha; kihai i
tonoa mai ki te whawhai. E kore au e mea
inaianei ka tomo ahau ki roto ki te Kuinita-
nga: ka noho noa iho ahau i runga i te aro-
ha, i te whakapono, i te pikopotanga.

THE MAORI MESSENGER.

27

TE KAKERE MAORI.

Wiremu Patene, (Ngaiterangi,) Tauranga:

We have had our say. Now let the new arrivals
speak. I have one word to say about the
rule for adultery (in Dr. Martin's rules). In
my opinion, if this be acted upon, men's
lives will be taken, because it does not allow
the husband any portion of the fine, and
there is nothing to appease him. The saying
is a just one;—"Render therefore to all
their dues: tribute to whom tribute is due."

I have another word to say. One of the
rules relates to steeped corn and other
putrid food; but perhaps that may be the
favorite food of some one, and who, if depri-
ved of it, may feel himself aggrieved.

Tomika Te Mutu, (Ngaiterangi,) Tauranga:

What both of you (Tamihana and Matene) have
said is true. This. affair (the King Movement)

will be big or little as we choose to make it;

indeed the King will disappear. Let them
(Waikato) carry out their own scheme. Do
not let us support it. I am an orphan. 1
am a remnant escaped from his weapon. His
mark is on my shoulder. It was the pake-
ha's coming to my place, which enabled me
to shew my nose. Powder and firearms be-
came plentiful, and I was saved. I have
opened my budget. I have nothing more
to say.

Parakaia te Pouepa, (Ngatiraukawa,) Otaki:

I am not yet satisfied. The grievance I
brought with me still exists. We have heard
nothing but fair speeches; but the remedy
which I have sought for my grievance I have
not yet found. I had supposed that the com-
bined influences of Christianity and the
Queen's authority had made the ocean be-
tween us and England a smooth highway upon
which women and children might travel in
safety. On the contrary the mischief has
been contrived by Auckland. This evil is
the work of the Council of Auckland. As to
the King now talked about: the Governor
said it was child's play and would soon come
to an  end. Instead of that, it has brought
trouble upon me, for the life of Christianity
has been undermined. In this very year,
1860, the evil came from Auckland. It was
not you, Mr. McLean, for you were away at
the lime. This is the  second wrong. On
the 25th day of January (last), a proclama-
tion by the Governor was written in Auck-
land, and sent to Taranaki. Shall I repeat
it? (Mr. McLean replied "Go on .") "The
Governor's soldiers are about to begin their
work, fighting with the Maories at Taranaki.
Now therefore, 1, the Governor. do hereby
proclaim and publicly declare that the fight-
ing law shall he in force in Taranaki. Given
by my hand and put forth under the Great

Wiremu Patene (Ngaiterangi):  Kua ru-
peke a tatou korero, e rangi ma nga tangata
hou te korero. Kotahi aku kupu mo te ri-
tenga o te wahine puremu. Ki taku whaka-
aro kua mate te tangata, no te mea kahore i
wahia te utu ki te tangata nana te wahine ka-
hore i whai manawareka ki a ia. Koia i tika
ai te kupu  " Hoatu he utu ki aia e tika nei
te utu, he takoha ki aia e tika nei te tako-
ha." Kotahi hoki tenei ko te ture mo te
kanga-kopiro, mo nga kai e pirau ana. Ko
te kai pea tena e ora ai tetahi tangata. Ki
te mahue i aia tana kai ka kino ia.

Tomika Te Mutu (Ngaterangi): Kua tika
ta korua korero (Matene raua ko Tamehana)
ma tatou e whakanui ka nui, ma tatou e wha-
kaiti ka iti, ka haere tenei kingi. Mana ano
e hapai tana tikanga, kaua tatou e hapai. He
pani ahau, he toenga ahau, nana! e mau i taku
pakihiwi nei. Na te Pakeha kau ki toku kainga
ka puta toku ihu, ka tini te paura, ka tini
te pu, ka ora ahau. Kua tuwhena taku kete:

kahore atu aku korero.

Parakaia Te Pouepa (Ngatiraukawa, Otaki):

Kahore ano ahau i ora, ko toku matenga mai
ano a taea noatia tenei ra. He korero pai
kau, he korero papai kau nga korero; ko te
rongoa i mea au kia ora ai au kahore ahau i
kite. Ka apitiria e ahau nga tikanga o te
Rongo-pai me te mana o te Kuini, ka maro
te moana whiti atu ki Ingarangi whiti mai ki
konei kua haere noa atu nga tamariki, nga
wahine. Ko tenei na Akarana i wakatupu
te he, na te runanga o Akarana tenei he,
te Kingi e korerotia nei. Na kiia ana e te Ka-
wana he mahi tamariki, e kore e taro kua
mutu, na kua waiho hei he moku, kua kai-
nga momotetia toku whakapono. Taka mai
nei ki tenei tau, 1860. No Akarana ano
tenei he. Kahore i akoe e Ma, i tawahi ke
koe. Ko te rua tenei o nga he. No te 25
o nga ra o Hanueri i tuhituhia ai te puka-
puka panui a te Kawana. I tuhituhia ki Aka-
rana, ka tukua ki Taranaki. Kia kore-
rotia e ahau? [Ka mea te Makarini,

" Korerotia."] "Meake ka timata nga hoia 
a te Kawana, ta ratou mahi he whawhai ki

nga Maori o Taranaki. Na, ko ahau tenei ko
te Kawana te panui nei, te whakapuaki nui
nei, ko te ture whawhai kia puta i naianei
ki Taranaki; hei ture tuturu tenei taenoatia
te whakarerenga. I tukua e taku ringa i
whakaputaia i raro iho i te hiri nui o te Ko-
roni o Niu Tirani." No nga ra o Pepuere

Seal of the Colony of New Zealand." In the
month of February it reached us at Otaki.
On the 27th of March we learnt that men
had fallen in battle at Taranaki. Three
pakehas brought us these papers; there were

three copies of the proclamation. It was
read aloud in the hearing of all the people.
The Ngatiraukawa cast it about in their
minds. Some said:  " Why! the Governor
is fighting!" And they asked " What is the
cause  of his going to war?" It was this
 that  caused a division amongst us, which
remains to this day. Let me address myself

 to the people here present. We have long
since talked about good things, and during
these years now past, but we have never been
called upon to take these subjects under our
consideration. Let us get through this
trouble (the Taranaki war), then I will give
my attention to the Governor's good words.
Mr. McLean, let this evil be cleared away.
What is death to you? (alluding to losses in
the field) but our death (is a serious matter).
Do you expect me to bring it to an end?  I
had imagined that it was Tor you to put an
lend! to it. Let this evil be removed out of
the way. Work cannot proceed properly.
If the throat is constantly affected by a cough,
speech will not be clear; rather let the ob-
struction be removed.

Ngapomate, (Ngatiwhakaue,) Rotorua:—
Listen you of the Conference, the new
comers, and you others! I will hold up to
you my grievance that the Conference may
consider it. The grievance is between Ro-
torua: arid Taupo. Now observe: this is
Tutukau, and there is Rotokakahi. Henare
Te Pukuatua is a party concerned in this
grievance. There was a piece of land which
Henare considered to belong to his mother,
and he went to survey it (to mark bounda-
ries). This resulted in the death of forty
persons. By placing ourselves under the
Queen's protection we shall eel this grievance

redressed. If the Queen administers a re-
medy: it will be effectual. That disease ex-
tended to Rotomahana involving Rangihinea;

then we of the Arawa suffered and one hun-
dred men perished. The healer who should
restore me was at Tarawera, but I was not
made whole. Land at Te Ariki was another
cause of the death of those people. This sort
of thing is constantly going on. There vvas a
healer at Rotorua who should have restored
me, but I was not made whole. I therefore
bring my grievance here in order that the
Queen may find a remedy.

[Here the speaker was interrupted by
Tukihaumene and others and sat down.]

ka tae ake ki Otaki. No te 27 o Maehe ka
rongo kua hinga te parekura ki Taranaki.
E toru nga Pakeha nana i homai aua nupe-
pa panui, e toru ano nga pepa. Na, ka pa-
nuitia ki waenganui o te iwi. Ka hurihuri
te whakaaro o Ngatiraukawa. Ka mea e tahi.
"Na! Ka whawhai hoki te Kawana nei,"
ka ui " he aha ra te takei whawhai ai?" No
konei te take i wehewehe ai, a e wehewehe
nei ano. Me tahuri hoki au ki te korero ki
te iwi nei, kua oti te korero te pai i mua. i
enei tau kua pahure nei. Kahore ano i wha-

kaaroa e matou nga tikanga nei; kia mutu
mai tenei he, katahi ano ahau ka whakaaro i
nga korero pai a te Kawana. Kia atea i a te
Makarini tenei he. He mea aha ki a koutou
te mate? Mo matou te mate. Maku koia e
wakamutu? E ki ana ahau ma koutou e
whakamutu. Kia atea tenei he, e kore e tika
te mahi. Ki te mau tonu te wharo ki te
korokoro e kore e tika te korero, e rangi kia
atea.

Ngapomate (Ngatiwhakaue, Rotorua):

Whakarongo mai e te runanga hou, e te ru-
nga tawhito, me whakaari taku mate hei hu-
rihuri mo te runanga. Ko te mate tenei kei
waenganui o Rotorua o Taupo. Na, kia kite
koutou ko Tutukau tenei, ko Rotokakahi te-
na. I a Henare te Pukuatua tena male. Ka
whakaaro a Henare tena ano te pihi o tana
matua wahine, ka haere ta ki te ruri, mate
tonu e wha tekau nga tangata. Ma te tomo-
kanga kia te Kuini ka ora tenei mate: ma te
Kuini e rongoa ka ora taku mate. Tenei
ano ka rere taua mate ki Rotomahana ki a
Rangiheuea, ka mate au a te Arawa, i reira.

kotahi rau nga tangata. Tenei te rata hei
whakaora, kei Tarawera, kahore i ora taku
male. Ko te Ariki tetahi pihi i mate ai aua
tangata. E penei, tonu ana i roto i nga ra
e haere nei. Tenei ano te rata kei Rotorua
hei whakaora, kihai i ora taku mate, koia i
kawea mai ai ki konei ki te Kuini hei rongoa
mo toku mate.

[I haukotia nga kupu a tenei e Tukihau-
mene ma, kihai i ata puta tana korero ka
noho.]

Te Irimana, (Ngatiporou,) Wharekahika:

Friends, I will repeat to you an anecdote
which has become a proverb. There is a
, place in my district called Waimahuru. The
natives of; that place never hear any news.
News which is heard in all the other settle-
ments this year will not reach that place for
 the next four or five years. The reason is
thus: the highroad passes the village
a long way inland; the other way is
by sea in canoes. It is only when
the inhabitants of that village visit other
places that they get news. Enough
about that. This illustrates our position in
our district. Long after the pakehas had
come into most of the native districts, and
the people of those districts had heard all
about the pakehas, my district was still unin-
formed. My younger brother happened to
go to the Bay of Islands in a pakeha vessel;

then for the first time did he see the pakehas
and heard their talk.  He brought back with
him Te Wiremu Parata (the present Bishop
Williams) who is still residing with us. The
Governor has visited every district but mine.
The inhabitants of every other place
have seen the  Governor, and have
heard his words, but we have not seen
the Governor nor heard his word.
It is his invitation to the Chiefs to come and
listen to his words which has brought us here,
and now we have both seen him and heard
him speak. We now hear his words, and
we shall carry them home with us as some-
thing to be acted upon now and henceforth.

Meeting adjourned to the 18th instant.

WEDNESDAY, JULY 18, I860 

The  Native Secretary announced the receipt
of a message from His Excellency the Go-
vernor, and proceeded to read:—

Message No 2. I

Thomas Gore Browne, Governor.—

In his opening speech the Governor assured
the Chiefs assembled at Kohimarama, that the
Treaty of Waitangi  will be maintained
inviolate by Her Majesty's Government. He
now invites them to consider the difficulties
and complications attending the ownership of
land, and trusts they will be able to devise
some plan for removing or simplifying them.
- It is well known that nearly all the feuds
and wars between different tribes in New
Zealand have originated in the uncertain
tenure by which land is now held. Very
many disagreements would in future be
avoided if the possession of land from any

Te Irimana (Ngatiporou, Wharekahika):

E hoa ma, tenei ano taku korero ki a kou-
tou, he korero tipua. Ko tahi kainga kei, to-
ku whenua, ko Waimahuru te ingoa. E
kore nga tangata o taua whenua e rongo i te
korero: no tenei tau i korerotia nga korero
ki nga kainga katoa, kia wha, kia rima tau,
ka tahi ano nga tangata o taua kainga ka ro-
ngo; no te mea ko te huarahi kei te taha ki
uta, ko tetahi kei te moana, hoea ai na te
waka. Ma te haere noa atu o nga tangata o
taua kainga ki etahi kainga, ka tahi ano ka
rongo i te korero. Kati tena. Ko tenei ko-
rero hei ritenga mo to matou whenua: na,
ku te Pakeha kua tae noa mai kei nga whe-
nua katoa: ko nga tangata o nga whenua
nei kua rongo noa i nga korero o te Pa-
keha; kahore e rongona ki taua whenua.
He mea haere noa e taku teina i runga i te
kaipuke Pakeha ka tae ki Peowhairangi, ka
tahi ia ka kite i te Pakeha, ka rongo i nga
korero a te Pakeha. Ka maua mai e ia a te
Wiremu Parata, e noho mai nei i to matou
kainga. Kua tae te Kawana ki nga whenua
katoa, kahore ano i u noa ki toku kainga;

ko nga whenua katoa nei kua kite i te Ka-
wana, kua rongo i nga korero o te Kawana,
kahore ano matou i kite noa i a te Kawana,
i rongo noa i ana korero. Na tana karanga-
tanga i nga rangatira kia haere mai ki te
whakarongo i ana korero, ka tahi ano matou
ka haere mai: ka kite i a te Kawana, ka ro-
ngo hoki i ana korero, Ka rongo nei ma-
tou i ana korero, ma matou e mau ki to ma-
tou kainga, hei mahi ma matou inaianei, mo
amua tonu atu.

Te mutunga tenei o nga korero. Ka-
rangtia ana he korero mo apopo.

WENEREI, HURAE 18, 1860.

Ka mea atu a Te Makarini, He pukapuka
tenei na te Kawana kua tae mai. Heoiano, ka
panuitia e ia:—

(Pukapuka, 2.)

NA TAMATI KOA PARAONE, NA TE KAWANA.

1 mea te kupu a Te Kawana i tana korero
timatanga ki nga Rangatira Maori o te Hui-
hui ki Kohimarama, Ka tiakina pakia te
Kawenata o Waitangi e te Kawanatanga o
te Kuini.

Na, he karanga tana inaianei ki a ratou
kia tahuri ki te hurihuri whakaaro mo runga
i te ahua kuraruraru o nga tikanga mo te
whenua o nga Iwi Maori e mau nei. Ko
tana hiahia tenei kia rapua tetahi tikanga

i hou hei whakaatea, hei whakamatara i aua

1 raruraru.

THE MAORI MESSENGER.

30

TE KARERE MAORI.

fixed date—say, 20 years,—were recognised
as giving the possessor a good title.

Such a limitation would be in accordance
with the law which prevails in England.

It is very desirable that some general 
principles regulating the boundaries of land
belonging to different tribes should be gene-
rally received and adopted; for until the
rights of property are clearly defined, progress
in civilisation must be both slow; and uncertain
When disputes arise between different tribes
in reference to land, they might be referred to
a committee of disinterested and influential
chiefs, selected at a conference similar to the
one now held at Kohimarama.

- There is also a simpler  plan universally
adopted in Hindostan, which appears well
suited to the circumstances of New Zealand,
viz., when men cannot agree as to their
respective rights, each party chooses two
persons—and these four choose a chief of
another tribe having no interest in the matter
disputed. Then the five sit in judgment, and
decide who is right and who is wrong; but
before they pronounce judgment, both the
contending parties solemnly engage to abide
by it

 The Governor earnestly desires to see the
chiefs and people of New Zealand in secure
possession of land, which they can transmit to
their children, and about which there could be
no dispute. Some land might be held in
common for tribal purposes; but he would
like to see every cheif  and every member of

Kua tino mohiotia ko te putake o nga tini
pakanga, o nga tini whawhai a nga Iwi
Maori o Niu Tirani, be kore ture mo nga
whenua e mau nei i nga Iwi Maori, i nga
tangata Maori. Mehemea ka takoto tetahi
tikanga mo te whenua mo a muri ake nei,
ara, mehemea ka peneitia, ko te takiwa roa
i nohoia ai tetahi whenua e tetahi hunga,
me waiho taua takiwa roa hei whakatuturu
i taua whenua ki te hunga i nohoia ai, ara,
hei te 20 pea o nga tau he rohe mo te
takiwa e nohoia ai tetahi whenua, ka meinga
nona tonu iho taua whenua, no te hunga kua
rua tekau nei nga tau e noho ana ki reira.
Penei, ka kore haere pea nga raruraru whe-
nua a mua ake nei.

Mehemea ka peratia, ka rohea be takiwa
nohoanga hei whakatuturu ki te hunga noho.
ka rite ki te Ture mo te whenua e mau nei
ano ki Ingarani inaianei.

A, tenei ano hoki tetahi; ka pai rawa
mehemea ka whakaaetia nuitia e nga hapu
etahi tikanga hei ata whakariterite i nga rohe
o nga whenua o tena hapu o tena hapu; ta
te mea, ki te kahore e takoto marama nga
tikanga mo te whenua, e kore e pono te tupu,
e kore e kaha te tupu i runga i nga tikanga
o te maramatanga, engari, ma enei kia ata
takoto, ma enei kia ata marama i nga tangata
ka tahi ka pono te tupu.

Na, tenei tetahi tikanga; ka puta he tau-
tohetohe mo te whenua, mea ana tetahi iwi,
nana, mea ana tetahi iwi, nana; na, me tuku
ma tetahi Komiti Rangatira  whakaaro tika e
whakarite, ko nga tangata mo taua Komiti
me tangata ke, me tangata kahore ona tika-
nga ki runga ki taua wahi e tautohea ra,
ma ratou e whakaoti; ka pai ano mehemea
hoki ka whiriwhiria he tangata mo te Komiti
pera. me whiriwhiri e te Runanga nui, ara,
e te Runanga penei me tenei e noho nei ki
Kohimarama.

Tera ano hoki tetahi tikanga ngawari mo
te tautohetohe e whakahaerea ana kei Hinu-
tani, ara, kei Inia, erangi pea tera e tau mo
tenei wahi mo Niu Tirani. Koia ra tenei:—
He hunga tautohetohe tena, tokorua raua,
na, ka waiho ma tenei e karanga kia to
korua nga tangata hei kai-whakariterite, a
ma tera hoki e karanga kia tokorua ano, ka
tokowha. Na, ma tenei tokowha e karanga
tetahi Rangatira no tetahi hapu ke hei hoa mo
ratou ki ta ratou mahi whakariterite, hei te
tangata kahore ona tikanga ki runga ki te
mea e tautohea ana. Heoti ano ra, ka waiho
ma taua tokorima e ata hurihuri, na, ka
kitea kei tehea te tika kei tehea te he, ma ra-
tou e whakaoti; otira kia mama whakaae
pono atu te hunga tautohetohe, tetahi, tetahi,
kia waiho marire i runga i ta taua tokorima

THE MAORI MESSENGER.

31

TE KARERE MAORI.

his tribe in possession of a Crown Grant, for
as much land as they could possibly desire or
use. When a dispute arises about a Crown
Grant, the proprieter need neither go to war
nor appeal to the Government: he can go at
once to the proper Court, and, if he is right,
the Judge will give him possession, and the
Law will protect him in it.

~ Tribal jealousies and disputes, however,
interfere to prevent individuals from outlining
Crown Grants; and they  will continue to do

BO, and cause quarrels and bloodshed, until
men grow wiser, and learn that the rights of
an individual should be as carefully guarded
as those of a community

It is essential to the peace and prosperity of
the Maori people that some plan for settling
disputes about land should be adopted; the
Governor therefore hopes that the Chiefs will
consider the subject carefully and dispassion-
ately, and assures them that he will gladly
co-operate with them in carrying into effect
any system that they can recommend, provided
it will really attain the  desired end.

Government House, July 18, 1860.

e whakarite ai. katahi ka whakapuakina ta
ratou kupu whakaoti mo taua mea.

 Ko ta te Kawana tino hiahia koia tenei,
ko nga Rangatira me nga tangata Maori hoki
o Niu Tirani kia pono te noho ki tona whe-
nua ake ki tona whenua ake i runga i te tika-
nga pumau, kia marama ai te tukunga iho ki
ona uri, kia kaua hoki e whai putake e tupu
ai he tautohetohe i muri iho. E pai ana
etahi o nga whenua te waiho kia takoto
toitu, ara, mo te hapu katoa; engari ia,
tenei ta te Kawana e whakaaro nei e hiahia
nei, kia whiwhi pu tenei Rangatira tera
Rangatira, tenei tangata tera tangata hoki o
ia hapu o ia hapu, ki te pukapuka Karauna
Karati, hei whakapumau mo ta tera pihi mo
ta tera pihi whenua ki a ia ano, ko te nui
o te pihi ma tera ma tera kia nui ano, kia rite
ki te mea e tika ana mo ia tangata mo ia
tangata hei mahi mana.

Na, ki te puta he tautohetohe mo te whe-
nua Karauna Karati, e kore te hunga nona
taua whenua e mea kia whakatika ia ki te
whawhai mo tona whenua, e kore ia e haere
ki te Kawanatanga korero ai, engari, ka ahu
tonu ia ki te Whare Whakawa, a ki te tika
tana, ma te Kai-whakarite whakawa ia e
whakanoho ki runga ki tona whenua, a ma
te Ture ia e tiaki kei whakaohoria e tetahi
tangata i runga i tona wahi.

 Ko te mea nana i arai te whiwhi ai ia
tangata ia tangata ki te Karauna Karati, ko
nga ngangare ko nga puhaehae o tetahi hapu,
pu, o tetahi hapu; a tena hoki e pena tonu,
e ngangare ano, e maringi ano te toto i
runga i aua mea; erangi, kia whakatupu
mohio nga tangata katahi ka mutu. Ara, kia
ata mohio nga tangata ki tenei tikanga ma-
rama mo te taonga mo te aha, ahakoa he
taonga na te iwi katoa, me tiaki pai ano he
taonga ranei na te tangata kotahi, me tiaki
pai ano.

Na, kia takoto ano tetahi tikanga hei wha-
kaatea i nga kuraruraru o te whenua, hei
whakarite hoki i nga tautohetohe whenua,
katahi ka tika; ma reira anake hoki tuturu
ai te atanoho me te tupu haere o nga Iwi
Maori. Na konei ta te Kawana whakaaro i
mea ai ki nga Rangatira Maori kia ata huri-
huria e ra tou tenei mea, kia ata whakaaro-
arohia, kia ata tirotirohia tikatia. Na, he ki
pono atu tenei nana, mehemea ka kitea e
ratou tetahi tikanga pai mo tenei mea e taea
ai, me whakaatu ki a ia, a ka hari tonu ia ki
te whakauru tahi, ki te whakaputa i taua
tikanga; mehemea hoki e kitea iho ana he
tikanga ia e rite ai te mea e hiahiatia atu nei
e te whakaaro.

Te Whare o te Kawana,
Hurae 18, 1860.

THE MAORI MESSENGER.

32

TE KARERE MAORI.

In introducing this Message, the Native
Secretary observed:  That the Governor was
most anxious that some means should be
devised by the Chiefs of the Conference to
define''trrbalboUDclanes,-and make such a
sub-division ofpropfirty among! 'tribes, fami-
lies, -sad individuals, As would secu re to then»
theirl arided rights, on.a more pertain foundation
thaa now wasted. '" The' Chief» preserit were
all^aWare that 'land. etia "the maia source. of.
nialiy'<>f their difficulties ; occasioning 16ss of
life, atfd affecting the prbperty of both races.
No fixedlaw bo-Ihe'subject could T:;e : said to
exist; exctpt'tbe " t-a^o^^^t.'1 It •^as
true, Tarious customs relating to Mative leaurte
existed,: tut these were •not 'in any ; way
permaneot; and the endless: complications of
such customs were eventually resolved into
ihe-law of ;might. Paora, one :ot the Nga-
tiwhatua :Chiefs present, had stated that one
I aw .did not: exist. with the Europeans an d
Natives about land. This was trne, inasmuch
as the Native has no ;fixed law to regulate the
lights pfprqperty. How, therefoie, could it
be expected that/one law should pievail'?
The European has a law to guide him on this
subject; the Native has no well-defined .law.:

The Governor had. long. thought : of this
su bject, and; he availed himself: of the present
Conference of Chiefs to. place his own views
before them, ; in. the hope that they would
co-operate with him to devise such a measure
as would simplify Native, tenure, and enable
then» to leave the lan!ii, they: inherit in the
quiet and uadisturbed possession of their
chidreh. Scarcely a year passed without;: our
hearingofwaralout land in some part of
New Zealand. At Taurahga the Natives had
been fighting yery lately. AIso;at Whakatane,
Tunapahore, UpperWariganui, Hawkes'Bay,
Ngapuhi, Te Ihutaroa, and now at Taranaki..
It was'asserted by some'that these wars had
been' occasioned by Goverrimentland purcha-
sers. This was untrue. The Grovernment
used eyery endeavour to preveht quarrels in
conducting fhe purchaser of land ; and a;t thosc
distribtstte'oughqut New Zealand where riu|
land had been purcbased, suchM Te Itititaroa !
and olher places^ with which the Goverhment
did not interferey bloody feads were cai-ried on
between the differerit tribes frbm tinae to time.
Powerfnl tribes took possession oMand t>y
driving off 'or :extermioating the originaH
inhabitants. Those .in tfaei;r turn drove ;ofFj
otber less powerful itribes. The • conqneror
enjoyed thie; property ; while 'he had th'e pavker'
ofkeeping it. None were certain jiuw'-io;ttg'
they could occupy the land in: se!a,ce. •;3|^as'
true.t^atChristianity introduceda^differecfl?stafe'
of things. By its influences the conquered
were ?ermitted to re-establish themselves on

No ka mutu te panui, ka whai korero a
Te Makarini, ka mea:—E aro nui ana te

Kawana kia rapua e nga rangaiira o tenei
runanga tetahi tikanga e ahei ai te whaka-
tuturu ki tena hapu ki tena hapu tona ake
whenua; a kia ata roheroliea nga whenua ki
tena iwi ki tena iwi, ki tena hapu ki tena
hapu, ki tena tangata ki tena tangata; ma
reira hoki ka atea ai nga rarnraru o te whe-
nua e mau nei. Kua mohio hoki nga ranga-
:ti;ra Maori, ko te tino putake tena o nga
raruraru matia e tupu ake ana i te taha
Maori—eheke nei te toto, e he nei te taonga
o te Pakeha o te Maori—koia ra tena ko te
whenua. £ kore hoki e tika kia kiia e whai
ture ana te Maori rno teoei taonga mo te
.whenua. Kotahi nei ano tona ture ko te
"l^uyrJe;oteKaha." Haunga ia, nga tikanga
Maori'mo runga i te noho whenua; tera aho
aua Ukanga, otiia ehara i te mea tuluru.
He maha nga ara 6 aua tikanga, kotahi tonu
putake-koia ra tenei, ko te lure o te kaha.
Kua mea te kupu a Paora, te rangatira o
Ngatiwhatua e noho nei, Kahore i kotahi te
ture o te Pakeha o te Maori rno te whenua.
He pono ano taua kupu: inahoki kahore be
ture i nga Maori hei whakahakre i nga tika-
nga o te taonga. OU ine pehea ka kotahi ai
ta raua tare? ta te mea, he tino ture to ie
Pakeha, hei ara mona i runga i tenei mahi,
tena ko te Maori, kahore ona tu re marama.
Kua roa a Kawana e whakaaroaro ana ki
tenei mea. Ko tenei, kua noho te Runanga
onga rangatira Maori, ka mea ia kia kore-
roria ana whakaaro kia rongo raton. Na
kia rapu tahi ratpu ko ia ki tetahi (ikanga: e
takoto marama ai nga whenua, e pai ai tona
tukunga iho ki nga uri—kia kaua ai he: raru-
raru, be ngangare, be alia, he;aha. Kahore
he tau i hapa, e puta aua te rongo whawhai
ki leiahi:wahi o Niu Tirani. E whawhai ana
nga Maori ki Tauranga i mua tata ake nei;

,ki Whakatane hoki, ki Tunapahore, ki Wha-
nganui, kiAliuriri,—ki ko i a Ngapuhi,—ki Te
Ihularoa; a inaianei kei Taranaki. Kua mea
.te: :kupu a etahi, e tupu mai ana enei wha-
whai i nga hoko-whenua a te Kawanatanga.
E-he ana tena; inahoki he tikanga whaka-
marie ta te Kawanatanga ana mahi ia ki te
hoko whenua. Tera ke nga whawhai, kei
i;nga wahi kahore ano i tukua te whenua, pera
meTe Ihuiaroa, me era atu wahi hoki kahore
ano kia abatia noatia e te Kawanatanga—ia
takiwa ia takiwa puta ana te rongo kua tu te
pakanga a teialii iwi ki tetahi iwi ano. Tona
;tikanga maori tenei: whai ana te iwi toa,
tahuti ana te hunga whenua, ngiro ana ranei
i te hoa riri. Tukua atu, ko enei i hore ka
whai ano i tetahi iwi ka pana atu. Ma te

THE MAORI MESSENGER.

55

TE KARERE MAORI.

the lands of their ancestors. In process of
time, however, the conquered  encroached too
far on the formerly recognised rights of the
conqueror, occasioning up to the present day,
much bitterness of feeling between these two
classes of claimants.  Tribes vary in their
customs about land, but after all, their various
customs are liable to be superseded by the Law
of Might. He would not detain them longer,
but wished them to consider this message well
before they expressed an opinion on it. If
any felt anxious to express their opinion at
once, he invited them to do so.

Tukihaumene (Ngatiwhakaue, Rotorua):—
You have put aside the first words. After two
days speaking you have changed the subject to
the land. What you say is right, your speech
is coned. When this point is settled then per-
haps land will be surrendered to the Queen. I
have no land. What causes evil in the world?
For what purpose are guns, powder, and ball
made? It was the possession of these which
enabled Hongi Hika to subdue the land. Cease
to talk of (finding a remedy for all) evils. Rather
let the question for this Conference be the recog-
nition of the authority of the Queen and the Go-
vernor. Will the subdivision of their lands save
the people? I think this subject [ihe land) may
be let alone. I have no land.

Tamihana Te Rauparaha (Ngatitoa, Otaki):

—This is a matter quite clear to my understand-
ing: This message of the Governor's which has
just been read. My desire is that it should be
printed in order that this Conference may con-
sider it.

Parakaia Tararoa (Tuhourangi, Tarawera):

—I have nothing to say. I came to slate my
views. 1 have acknowledged Ihe Queen. It was
Te Arawa's (tribe) that desired to acknowledge
the Queen's authority; (addressing the Runanga)
you have already decided the course you intend
to follow, and all that remains for me is to con-
sent. Te Arawa, if you do wrong, I will myself
take you to prison.

Matenga (Tuhourangi, Tarawera): —I will just
address Te Arawa. The Arawa have said that
this is the house most secure against the weather
(union with the Government). We, who
come after, have only to enter and
avail ourselves of the shelter. Let your
oath be true: swear not falsely before
God. I will speak a word, and put forth my
idea as to where the Governor's proceedings were
wrong (referring to Wiremu Kingi). It was in

whai toa anake ka mau tonu te whenua ki
tena iwi ki tena iwi; otira kahore i mohiotia
e ratou te wa e horo ai, e riro ai tona whe-
nua. He pono, na te whakapono, i mau ai
te tikanga hou. Ka mau tona tikanga, ka
tahi ka whakaaetia kia hoki atu tena iwi tena
iwi ki te whenua o ona tupuna, noho ai. Te
mutu pai i konei, apo nui ana ki ana o mua
i riro i te hoa riri i toa mai ki a ia; na tupu
ana te puhaehae, me te ngakau kino i roto i
enei, i roto hoki i ena, a tenei e mau tonu
nei. Rere ke ana nga tikanga a tena iwi a
tena iwi mo tenei mea mo te whenua; otiia
he takiwa ano e ngaro ana enei Ukanga i taua
ture e korerotia nei, e te Ture o te Kaha.
Kali, e kore e whakaroaina nga korero
inaianei, engari me ata hurihuri marire

koutou, nga rangatira, i nga tikanga o tenei
pukapuka a te Kawana, hei reira whakaputa
ai i te whakaaro. Ki te pai etahi kia korero
tonu inaianei, e pai ana, me korero.
Tukihaumene, (Ngatiwhakaue, Rotorua):

Kua pehia e koe nga kupu o mua. Erua
nga ra e korero ana, kua puta ke ki te whe-
nua. Ka tika tena, ka tika o korero. Ka
oti tenei kupu, katahi pea ka tukua nga whe-
nua ki te Kuini. Kahore oku whenua. Na
te aha nga kino o te ao, na te aha nga pu, nga
paura, nga mata i hanga ai? Katahi ka huha
te whenua e Hongi Hika. Waiho nga kino.
Engari ko te kupu o tenei runanga mo te
whakaae ki a te Kuini ki a te Kawana. Ki
te pihitia te whenua e ora ranei te tangata?
Ki au me waiho te whenua: kahore oku
whenua.

Tamihana Te Rauparaha, (Ngatitoa, Otaki):

Katahi te mea tino marama ki toku ngakau—
na te pukapuka o te Kawana kua korerotia
nei. E mea ana ahau me ta ki te perehi, kia
marama ai te titiro e te runanga nei.

Parakaia Tararoa, (Tuhourangi, Tarawera):

Kahore aku korero—i haere mai ahau ki te
kawe mai i aku tikanga; kua tomo ahau ki a
te Kuini. Na te Arawa te whakaaro kia tomo
ki roto ki te tikanga a te Kuini. Kua oti ano
i a koutou e te runanga nei nga tikanga: he
whakaae kau atu taku. Ki te he koe e te
Arawa maku koe e kawe ki te wharehere-
here.

Matenga. (Tuhourangi, Tarawera): Ko te
kupu tuatahi maku ki a te Arawa, na te
A ra wa i ki, ko te whare maru tena—he tomo
kau atu ta matou tate hunga o muri ki roto.
Kia pono ta koutou oati: kei oati teka ki te
aroaro o te Atua. Kia korerotia tetahi kupu
maku, kia puta taku whakaaro whakahe mo
ta te Kawana tikanga. I a Kawana Kerei
ka timata toku tapokotanga ki roto ki tonu

THE MAORI MESSENGER.

IE KARERE MAORI.

Governor Grey's time that I first recognized the
authority of the Government. I did not see any
fault then or since up to the lime of Governor
Browne. Governor Browne had not resided
here many years when his quarrel commenced
with Te Rangitake: this is where I blame hina.
He is a parent. Te Rangitake is a child. View-
ing it in this light, when he saw his child com-
mitting a fault, why did he not rebuke him and
say to him " you are wrong in hastening into
war"? But you were both hasty in proceeding

to hostilities. If you bad admmistered this
rebuke in love, the minds of all men would have
been clear. Wherefore I say let the oath be
truly kept. This is my only complaint against
the Governor. His good acts 1 have seen. Pe
has explained the laws to us: they are under-
stood by all the people. I say, therefore, no-
thing has been withheld: all the people are in-
formed. Do you listen to what I have to say
about my true oath. A man of our tribe was
killed in the midst of the Ngatitematera. It it had
been dealt with according to Maori Custom, no
one could say what would have been done. Cut
the law constrained me and it was settled ac-
cording to law. According to your view the case
was not one of murder but death by accident. I
accepted this view, and so it was settled. With
respect to the King and the land.—According
to my idea this King is like a crying, fretful child.
you brought your good things: they were eagerly
sought after by the Maori, but he could not at-
tain the standing of the Pakeha; he then parted

with his lands to the pakeha in order to become
possessed of money, because he and the Gover-
nor were friends—for Potatau was your loving
friend. He understood the system of the Queen's
Government, that it rested upon the principle of
having one Chief. He perceived the means by

which the Queen became great: by her councils
and by money. As soon as he had acquired
this knowledge he separated himself from the
shadow of the Governor, and set up a king for
himself. If the Governor has a desire to bring

this to nought, this is my opinion: stop all the
channels of money and clothing throughout New
Zealand, and prevent the Europeans living in
Native districts from giving money to any of
the King's followers. In order that you may
distinguish your people let them hear a mark
on their forehead. If the King's men should
come to sell wheat or pigs, do not buy them, lest
that King become possessed of money. If you
adopt Ibis plan this King will not become great;

it will not belong before the scheme dies away
according to the words of Scripture " the works
of man shall be brought to nought." This is all
I have to suggest in reference to the King (move-
ment). This is about the land. It is ia accor-
dance with my opinion that it should be divided,
that each man should have a certain number
of acres, that he may be able to sell his portion
to the Europeans without creating confusion.
My speech is ended.

mana. Kahore he he i kitea e ahau i reira
—tae noa ki a Kawana Paraone. Kahore
ano i taea te maha o nga tau o Kawana Pa-
raone, kua tupu tana pakanga ki a Te Rangi-
take; ko taku whakahe tenei ki a ia, he ma-
tua ia, he tamaiti a Te Rangitake i runga i
taua ture; te kite ia i tana tamaiti e mahi
ana i te he, te ki atu, E he ana to mahi ho-
horo ki te whawhai: na hohoro tahi ana to
korua whawhai. Mehemea i whiua ki tenei

whiu aroha, kua marama te whakaaro o nga
tangata. Koia au i ki ai kia tika te oati.
Heoi taku kupu whakahemo ta Kawana. Ko
tona tika i kitea e au, he whaki nui i nga
tikanga o te ture, marama ana ki nga iwi
katoa. No reira ahau i mea ai, kahore he
mea i mahue atu, kua mohio katoa nga
tangata. Kia rongo mai koutou ki te tika-
nga o toku oati tika. Ko to matou tupapa-
ku, i mate ki waenganui o Ngatitematera,
mehemea i tukua ki aku tikanga ki a te
Maori, ekore e mohiotia aku whakaaro, na
te ture e pehi ana i runga i au, ka whakaritea
ki to te ture. Ki ta koutou i ki mai ai ki au
ehara i te mea kohuru, engari he mea mate
noa. Heoi, ka whakaritea ki tera, ka oti.
Ko te ritenga mo te Kingi, me te whenua
hoki. Ko te tikanga o tenei Kingi ki au, he
tamaiti tangi aruaru; kua homai e koutou a
koutou taonga papai katoa, whai tonu ia ki
te tango mana, a te whiwhi ia ki te rangati-
ratanga o te Pakeha, tuku noa ia i ana whe-
nua ma te Pakeha, hei utu moni mana, ta te
mea kua hoa aroha ia ki a te Kawana. Ko
to koutou hoa aroha hoki tena ko Potatau.
Matau ana ia ki nga tikanga a te Kuinitanga,
koia tenei ko te Rangatira kotahi. Ka mohio
ia ki te huarahi i rangatira ai te Kuini- na
te komiti, na te moni—katahi ia ka wehe atu
i te taumarumaru o te Kawana, ka whakatu
Kingi mona. Mehemea he hiahia ta te Ka-
wana kia whakakahoretia, na ko taku wha-
kaaro tenei, me kali nga huarahi o te moni
o te kakahu, puta noa i Niu Tirani katoa;

me nga Pakeha e noho takitahi ana i wae-
nganui i nga iwi Maori, kia kaua e homai te
moni ki o te Kingi tangata. Ko te tohu mo
o tangata e mohiotia ai me maka, me wha-
kapiri ki nga rae. Ki te haere mai a te Kingi
tangata ki te hoko witi, poaka, kaua e ho-
koa, kei whiwhi taua Kingi i te moni. Me-
hemea ka peneitia, ekore e nui tenei Kingi,
ekore e wheau kua memeha, e rite ana ki te
kupu o te Karaipiture, " He mea hanga na
te tangata, tera e memeha noa iho." Heoi
ano taku tikanga mo te Kingi. Mo te whe-
nua tenei. Ka rite ki aku whakaaro me
pihi, kia whai eka mo te tangata kotahi, kia
tika ai tona hoko ki te Pakeha, kahore he
raruraru i roto. Heoi tuku.

THE MAORI MESSENGER.

TE KARERE MAORI.

Himiona (Tuhourangi, Tarawera):—Listen;

I am a stranger to the practices of years gone
fey. The first thing you introduced was the
faith (Christianity). 1 stretched forth my hand
and grasped it firmly, for I saw by adopting this,
I should save both my body and my soul. After
this came the law. I saw its benefit, and
adopted it forthwith. The reason why I
approved of it was, it was a means of correcting
all that went wrong. After this, you showed us
the magistrates and the runanga. We adopted
these. Our reason for so doing was that by
these the law would be upheld—the Hag of
Ihe Queen to overshadow all these. Within
this present year, for the first time, you have
introduced (he killing of men. At this 1 stood
erect. I thought within myself, this an error of
the Governor's. He did not show us this before.
The only thing he shewed us was the chastening
of God. "The Lord chasteneth whom he loveth."
This is the chastening of which I approve for
those who persist in doing evil. The require-
ments of Christianity I understand; but the law
I do not fully understand. My thoughts
concerning  the law are not mature; nevertheless,
I entirely accept the Queen's Government,
whether you introduce things evil or things good.

Respecting the King: we are unanimously
agreed in one opinion respecting that. Stop
the money and all kinds of property, because
they are derived from you.

Regarding this war (Taranaki), our earnest
desire is that peace should be made. Should
the Governor say it is out of his power, let this
runanga petition the  Queen.

Tohi Te Ururangi (Ngatiwhakaue, Maketu):
Listen! Where is the error of the Governor's
proceedings? Is it in the correctness of the state-
ments of the Government? The bane or this
country, New Zealand, is as the Governor has
stated, the land. There is life sacrificed at Tau-
ranga. The cause is land. The same at Wha-
katane, Torere, Rotorua, and Tarawera.

Friends, listen! The words of the Governor are
quite correct, and I approve of them. Now
let us adopt the suggestions of the Governor
respecting our lands, and get them all surveyed,
lest perplexities should hereafter arise; that land
mine may avoid the chance of a dispute with my
younger brother; that I may leave my piece
of land unencumbered to my child in the event
of my death. If a man surveys his own piece
(of land) there are no future grounds for ano-
ther's interference. Let our lands be settled
according to law; that we may rest in peace.
Let as consent; give it into my hand, that I
may present it to the Governor.

Himiona, (Tuhourangi, Tarawera): Wha-
karongo mai. He mea ngaro i au nga tika-
nga o enei tau ka pahure ake nei. Ko te
mea tuatahi i homai e koe, ko te whakapono,
naomia atu e ahau, kiki ana toku ringa—i
kite hoki ahau ka ora toku tinana me toku
wairua. Muri iho ko te ture: ka kite ahau
i te pai, tomo tonu atu ahau. Ko te mea i
pai ai ahau, hei whakatika i nga pokanga
ketanga. Muri iho ka whakaritea mai e koe
te Kai-whakarite whakawa, me te runanga:

tomo tonu atu ana ahau; te mea i pai ai hei
pupuri i nga mea o te ture. Ko te Kara o
te Kuini hei taupoki mo enei mea katoa.
Na i roto i tenei tau katahi ka homai e koe
ko te whakamate tangata. I runga i tenei
whakaaro ka taitu ahau. Katahi ka mahara
a roto o toku ngakau he wahi he tenei na te
Kawana. Kihai i whakaaturia mai e ia tenei
i mua. Heoi ano te mea i whakaaturia mai
ko te whiu a te Atua. "E whiu ana te Ariki
i tana i aroha ai." Ko te whiu tenei i pai
ai ahau mo nga tangata e tohe ana ki te
kino. Ko te whakapono kua oti i au;

ko te Ture kahore ano i tino mohiotia.
E whakaaro tamariki ana ano i runga
i te ture. Erangi ko toku tomo ki te Kuini,
tomo tonu ahau,—ahakoa whakaturia mai
nga mea kino, nga mea pai. Mo te Ringi
tenei: kua rite ta matou whakaaro mo tenei,
he whakaaro kotahi. Araia nga moni nga
mea katoa, no te mea he mea tango mai i
roto i a koutou. Heoi tena. Ko te wha-
whai nei. Ko ta matou i tino hiahia ai, kia
houhia te rongo. Ki teki mai a te Kawana,
ekore e oti i au, ma matou ma tenei runanga
e tono ki te Kuini.

Tohi Te Ururangi, (Ngatiwhakaue, Make-
tu): Whakarongo mai I Ko tehea te he o
te Kawana? Ko te tika o te kupu o te Ka-
wanatanga? No te mea ko te mate o te
whenua nei o Niu Tirani, ko te whenua e
korero nei te Kawana. He mate kei Tau-
ranga, ue whenua; he mate kei Whakatane,
he whenua; he mate kei Torere, he whenua;

he mate kei Rotorua, he whenua; he mate
kei Tarawera, he whenua. Na, e hoa ma.
whakarongo mai, ko te tika o te kupu a te
Kawana, ka nui te tika, me taku whakapai
atu. I teneki me whakapono tatou ki te
kupu o te Kawana mo o tatou whenua katoa,
kia ruritia o tatou whenua, kai ai he raru-
raru i muri nei, kia tika ai au me toku, ka-
hore he riringa mai o toku teina; kia waiho
tika ai toku wahi pihi ki taku tamaiti, ki
te mate ahau. Na ki te ruri tetahi tangata i
tona pihi, kahore he rerenga atu ma tetahi.
Ma te ture anake e mahi a tatou whenua kia
noho ai tatou i runga i te maramatanga,

THE MAORI MESSENGER.

36

TE KARERE MAORI.

Kihirini (Tuhourangi, Tarawera):—The
ground for our first recognizing the Queen's
authority was our own quarrels. We were but
few in number; we reclined upon the Queen's
Government as upon a pillow. Our ac-
quiescence now is as it was then. We shall
not turn backwards, for we are gone to return
no more. that is all on that subject. My
opinion respecting the King: I do not approve
of the King movement; no good will come of it,
none whatever. If this had been a system
handed down from our ancestors, we might
have rested upon it; but it is an idea snatched
from you. Nothing good will ever proceed
from it. He did not save us. It was the
Queen that preserved us. We have no desire to
return to our former way of living. Our flour
was fern root; our bread was hinau. We have
abandoned all those things. Another remark
(I have to make). The laws the Governor has
given as are good. But one side is good and
Ihe other evil. Let peace be firmly established;

then give us the good laws; yours are the good
customs; but you have acted contrary to the
good principles which you yourselves introduced.
(Song.)

Perenara (Tuhourangi, Tarawera):—We
are a part of the people who have been united
as one in this Conference. We have come to
bring our thoughts which we have turned over
in our minds both by day and night. The first
is respecting the evil of Te Rangitake. The

war is his only; but the perplexity is spread
over the minds of all. My desire is that peace
should be established on the earth, "and
goodwill toward men." But it rests with you to
carry out this object in order that the peaceful
tendency of these laws which we are now con- 
sidering may rest upon us. The second subject
is the Maori King. This is my opinion:—Stop
a portion of the supply of property or at least
of money; pinch him in this way, for he

wished to separate himself and have two heads
in this Island; and let us see whether he will
not retrograde to his former condition. I have
no sympathy with this Maori King: there is no
advantage to be gained, none whatever. The
third subject, unity under the Queen's flag.
You know how ducklings are reared; they are
brought up by a strange parent—a hen. The
hen covers the eggs, and they are hatched; they
have no desire to return to their former mother,
but to their adopted one (the mother who fed
them). This is the case with us. We are
sprung from a different parent, but have now
adopted another one, even the gracious Queen.
There is no going backwards to evil. We are
now united to Christianity, and to the Law.
We are enlightened by the good news (Gospel)
which has been given to the world. My speech
is  ended.

Ka whakaae tatou, engari homai ki taku
ringaringa, maku e whiu ki te Kawana.

Kihirini, (Tuhourangi, Tarawera): Ko te
take i tomo ai ahau ki a te Kuini ko a matou
pakanga: he iti noku, whakawhirinaki ana
au ki a te Kuini hei urunga moku. Ka pera
ano taku whakaaetanga i tenei takiwa. E
kore au e hoki mai ki muri, no te mea kua
oti atu au. Heoi ano pea tenei. Tenei taku
mo te Kingi: kahore au e pai ki te Kingi;

kahore he painga i puta mai i roto i te Ringi,
kore rawa, kore rawa. Mehemea no o ma-
tou tupuna tenei tikanga, ka whakawhirinaki
matou ki a ia; tena he mea kapo-rere i a
koutou. Kahore he mea pai i puta mai i
roto i a ia. Ehara i a ia nana matou i wha-
kaora: ko te Kuini nana matou i whakaora.
Ekore matou e pai kia hoki matou ki o ma-
tou kai o mua; ko o matou paraoa he aruhe,
ko ta matou rohi he hinau. Kua mahue
katoa era i a matou. Tenei tetahi: ko nga
ture a te Kawana i homai ai e pai ana; mira
ko tetahi taha e pai ana, ko tetahi e whakaki
ana i te kino; kia houhia te rongo, mau
rawa, katahi ka homai i te ture pai. Na
koutou nga tikanga pai, anga iho ano kou-
tou ki ta koutou mea pai i homai ai. (Ea
whakahua i tana waiata.)

Perenara, (Tuhourangi, Tarawera): Ko
matou tenei ko tetahi wahi o te iwi kotahi
ka whakaturua ki roto ki te kotahitanga o
tenei runanga ki te kawe mai i nga whaka-
aro i hurihia i te ao i te po. Ko te tuatahi
ko te he o te Rangitake. Kei a ia anake te
whawhai, ko te raruraru ia e horopa ana ki
te ngakau o nga iwi katoa. He hiahia toku
kia mau te rongo ki runga ki te whenua kia
whakaaro pai ai ki runga ki te tangata. Kei
a koutou ia te tikanga mo tenei kupu kia tau
iho ai te marietanga o enei Ture e korero
nei tatou. Ko te tuarua ko te Kingi Maori.
Ko taku whakaaro tenei kia puma tetahi wa-
hi o te taonga, ara o te moni; kia kinitia i
tenei wahi, nana hoki i wahi kia rua nga
tumuaki mana ki tenei motu, kia kite tatou
e kore e hoki to ratou ahua ki to ratou ku-
waretanga; ko tenei e kore au e pai ki te-
nei kingi Maori kahore he painga, kore ra-
wa! Ko te tuatoru ko te urunga ki te kara
I o te Kuini. E matau ana koutou ki nga ta-
mariki o te rakiraki: he mea whakapiri ki
te matua ke, ki te heihei, na te heihei i awhi,
ka paoa. kahore he whakaaro ki tona matua
o mua, ka hoki nga whakaaro ki te matua
nana ia i whangai. Ko te tikanga ano tenei
mo nga tangata, he matua ke i mua, tena
inaianei kua uru ki te matua hou ki te Kuini
atawhai. Kahore hoki he hokinga atu ki te
kino: ko tenei ka uru nei ki te whakapono

THE MAORI MESSENGER.

57

TE KARERE MAORI.

Hori Kerei Te Kotuku (Tuhourangi. Tarawera):

—Friends, listen to our ideas, Tor Te Rauparaha
has said we are the "last canoe to be launched."
Now, friends, listen and I will tell you my
thoughts. Life and knowledge are with you
(Ihe Pakeha). But, according to Native cus-
toms, lam a prey to all evil. You made your
appearance and saved the inhabitants of New
Zealand; you arrived here and I (the Maori)

was saved." You taught me good things. Now
1 have no fear. I have no fear of men under this
law. Formerly I was in constant fear, now I
have none. (When we left home) we thought
we were the only voyagers, but you have
assembled people from all parts of this Island;

from the further end up to this place. Even
Taiaroa is here. (Song.)

You have made me great. If you make me
little it is well, as I owe my greatness to you.
If you deprive me of it 1 cannot complain, be-
cause you gave it to me. But I will liken it to
what Paul says " not as fools but as wise, re-
deeming the time." When you arrived we were
dwelling in ignorance, we were blind. First
came Christianity, after that the Law. I saw
that there was salvation for me. You appointed
magistrates. We received them. It was during
the time of Governor Grey that we first recog-
nized the Queen's authority. He said there is
no other Sovereign for us but the Queen. I did
not receive the Law without consideration. I
sought it carefully in the pages of Scripture. I
did not search ia ignorance. I saw its benefits,
and then 1 embraced it. Now the Queen is my
Sovereign. Property was stolen by one of the
tribes (referring to a robbery which took place at
the South), I recovered the goods and returned
them to the owner.  I did this because I was

under the Queen's Law. (Another song.)

Te Karamu (Ngatipaoa, Hauraki):  Listen
you. These remarks that I am about to make are
known also to my friend who is sitting at my
side (Paora Tuhaere). When the pakehas ar-
rived, and where still at sea I look bold of the
cable and drew him to land. All things are not
known. 1 am not concerned to know the opi-
nions of this person or that person: each man
has his own thoughts. All that I know is, that

ki te ture, ha marama nga whakaaro i te ro-
ngo pai kua whakatakotoria nei ki te ao: ka
mutu taku i konei.

Hori Kerei Te Kotuku (Tuhourangi, Tara-
wera): E hoa ma, whakarongo mai ki ta
matou ritenga, no te mea e ki ana, ko Te Rau-
paraha, "He waka tomuri." Na ko tenei, e
hoa ma, whakarongo mai, ka korero atu
ahau i taku whakaaro, Ko taku whakaaro
tenei kei a koutou (kei te Pakeha) te oranga
me te maramatanga. Ko au e noho nei he
kai  au na te he i te ritenga Maori; na to
koutou putanga mai ka ora katoa nga tanga- 
ta o Niu Tireni. Na koutou ka tae mai ka 
ora ahau te tangata Maori. Nau ahau i wha-
kaako ki nga mea pai. Inaianei kahore aku
wehi. Kahore aku wehi ki te tangata i roto
i te ture nei. I mua ka mau taku wehi; ko
tenei kua kahore kau aku wehi. Hua ake
matou, ko matou anake e haere nei i waho
i te moana, kahore, kua riro mai i a koutou
nga tangata o nga wahi katoa o te motu nei,
o tera pito rawa, tae mai ki konei. Ko Tai-
aroa tenei kua tae mai nei. (Ka whakahua i
tana waiata.) Na koutou ahau i whakanui;

ma koutou au e whakaiti e pai ana, nau na
hoki i whakanui. Na koutou tenei tikanga
whakaiti i a matou. I nui i a matou na kou-
tou ano i mea kia whaiti. Otira
me whakarite e ahau ki ta Paora i
mea ai. "Aua hei to te kuware;

kia tupato to koutou haere. Hokona te tai-
ma." Rokohanga mai matou e koutou e
noho ana matou i runga i te kuwaretanga, e
matapo ana. I mua ko te whakapono, no
muri mai ko te ture, ka kite au i te oranga
moku. Nau te kai-whakawa i homai ka ta-
ngohia ano hoki e ahau. No nga ra o Ka-
wana Kerei katahi au ka noho i roto i te
Kuini, nana i mea mai kahore he rangatira
ke atu mo tatou ko te Kuini anake. I te tua-
tahitanga kahore ahau i tango hohoro i te
ture, i rapua, i kimihia e ahau ki nga rara-
ngi o te karaipiture, kahore au i rapu po-
hehe; ka mohio ahau ki te pai ka tahi au
ka hopu. Ko tenei ko te Kuini hei ranga-
tira moku. E tahaetia ana nga taonga e nga
iwi; naomia atu e ahau ki nga tangata nana
nga mea. No toku nohoanga i roto i a te
Kuini tenei tikanga. (Ka whakahua ano i
tetahi waiata.)

Te Karamu, (Ngatipaoa, Hauraki): Me
whakarongo hoki koutou, kei a matou ano
enei, kei toku hoa e noho i taku taha nei
(Paora Tuhaere). Ka tae mai te Pakeha i
waho i te moana, ka tae au ki te tini ka toia
ki uta. Ko nga mahi katoa e kore e ma-
tauria, kahore ahau e whawha ki te nga-
kau o tera tangata o tera tangata; kei tenei

THE MAORI MESSENGER.

58

TE KARERE MAORI.

formerly we had but one kind of garment. I had
not then received this which now covers me.
Remember your oaths lest they be violated.

Paora Tuhaere (Ngatiwhatua, Orakei):—Res-
pecting the Message of the Governor. 1 am im-
patient that the Message of the Governor be
printed, that we may carefully consider it, and
then give our opinions upon the subject.

Hukiki (Ngatiraukawa, Otaki):—Listen, people
of the Ngatiraukawa, Ngatitoa, and Ngatiawa
tribes. This  is the word which we have been
in search of in years that are past. The Gover-
nor has now revealed  that word to us, about
surveying our land, but when will it be put into
effect? This has been shown us; three years 
have we waited for it; but when will the lands
be surveyed? Pigs have been marked, cattle
and horses have been branded. My name is
Hukiki, the brand on my cattle is HU, but the
land has not been branded (referring to Crovvn
Grants). According to my opinion the land
should be marked. Because the Chiefs are
grasping at great quantities of land, leaving
none for the poorer people. The Governor
has now offered it to us. Now there-
fore I say we have indeed become children
of the Governor. Because I have a great deal
of land, therefore I have said let the land be
given to the Governor and Mr. McLean; this
land shall pass into the hands of the Queen.
I have declared these words in order that all
the tribes may hear that this land has been
surrendered to the Queen. The offer of Ohau
has reached England.

Ihakara (Ngatiraukawa, Manawatu):—
Hearken my Pakeha and Maori kinsmen. I
will point you out two tribes of low standing
in this Assembly of influential men. The
reason why I say these two tribes are of low
standing is because we are floating about on
the earth. We have no land. The influential
men in this Assembly do not derive their in-
fluence from anything in. themselves, but from
their land. Hearken! when the good news
(Christianity) first arrived, that is when (Arch-
deacon H.) Williams visited us he asked, " do
you renounce the devil and all his works, the
pomps and vanities of this wicked world and
all the sinful lusts of the flesh?" We answered
" we renounce them all." After this the Go-
vernor came. He introduced the subject of the
law for the body. I consented to this also; after
this again the Assembly at Auckland. I have
consented to this also. The Governor
called for Native Assessors to assist the Euro-
pean Magistrates. I assented to this also. I
will now refer to the rules which were being
considered  yesterday. For the adulterous wo-
man; according to the words of the rule before

tangata, kei tena tangata ano ana kupu. Ko
taku tenei. I mua kotahi kakahu, kahore
ano au i whiwhi ki tenei e mau nei ki toku
kiri. Kia mohio ki o koutou oati kei taka.

Paora Tuhaere, (Ngatiwhatua, Orakei,: Mo
te korero o te Kawana. E porangi ana
ahau kia taia nga kupu o te pukapuka o te
Kawana kia ata tirohia ai; hei reira ka wha-
kapuaki i nga whakaaro.

Hukiki, (Ngatiraukawa, Otaki): Whaka-
rongo mai, e Ngatiraukawa, e Ngatitoa, e
Ngatiawa, ko te kupu tenei e kimihia ana e
tatou i nga tau kua pahure ake nei. Kua
whakakitea mai e te Kawana tena kupu mo
te ruri whenua. Ko ahea ra te kitea ai? Ko
tenei mea kua whakakitea mai nei, ka toru
nga tau e tatari ana, ko ahea ra ruritia ui nga
whenua? Ko nga poaka kua oti te maka; ko
nga kau ko nga hoiho kua oti te parani.

Ko (aku ingoa ko Hukiki: ko te parani mo
taku kau he HU pea. Ko te whenua kahore
ano i paranitia. Ki taku whakaaro kia ma-
katia te whenua. Ina hoki ko nga whenua
e haoa ana e nga rangatira kia nui noa utu,
kahore mo nga tutua. Kua homai nei e te
Kawana ka tahi au ka mea kua tamaiti ta-
tou ki te Kawana. No te mea e nui ana taku
whenua, no reira Ita mea ahau me hoatu ki
a te Makarini raua ko te Kawana. Ko tenei
whenua ka riro ki te ringaringa o te Kuini.
I whakapuaki ai ahau i e nei kupu kia rongo
nga iwi katoa ki tenei whenua kua hoatu ki
te Kuini. Kua tae ra tenei, a Ohau, kei In-
garani.

Ihakara, (Ngatiraukawa, Manawatu): Kia
rongo mai koutou e aku whanaunga Pakeha,
e aku whanaunga Maori. E whakaatu ana
ahau i nga iwi tutua e rua i roto i te huihui-
nga o nga iwi rangatira. Te take i mea ai ahau
he iwi tutua enei iwi erua, ko au e teretere
noa ana i te ao nei. Kahore oku whenua.
Ko nga iwi rangatira e noho nei i tenei hui-
hui e hara ake i a ratou to ratou rangatira-
tanga, no to ratou whenua, tae noa ki a ra-
tou. Kia rongo mai koutou; i te taenga
mai o te Rongopai, ara o te Wiremu, ki to
matou whenua, ka patai mai a te Wiremu
ki a matou—"Ka whakarerea e koe te Re-
wera me ana mahi katoa, nga mea whaka-
pehapeha, me nga mea memeha noa o tenei
ao kino, me nga tini hiahia kino o te kiko-
kiko?" Whakaae ana matou. "Ae. Ka
whakarerea -e matou ena mea katoa." Mu-
ri mai ka puta mai te Kawana, ka korerotia e
ia te ture mo te tinana. Ko te rua tena o
aku whakaaetanga. Muri mai ko te huihui nei
ki Akarana; whakaae ana ahau ki tenei.
Na, karangatia ana e te Kawana nga kai

THE MAORI MESSENGER.

59

TE KARERE MAORI.

mentioned, the fine for a woman committing
adultery goes to the Queen and the Runanga.
My opinion is that this should be left in abey-
ance. Now hearken you to the rule of our
land (Manawatu). If my wife he taken in
adultery in my ovvn house, and she does not
raise an alarm we do not entertain the
case. If my wife is forced in my
own house, and gives an alarm so as to
be heard by the people, cognizance is taken
of that; second offence is not entertained;

third offence, no notice whatever is taken. If;

I commit that crime and my wife hears of it
and goes and does likewise, no notice is taken
of it because the fault is my own. If a man
has two wives and one of them commits
adultery no notice is taken of it. These are
the things which cause trouble amongst the
Natives. I am showing you the rule of
our lands: enough about that. I will
now remark upon the Governor's  Mes-
sage. It is good: I wish our lands to be
defined. That is our desire, in order that
each individual may have his portion clearly
defined. Because (now) the Chiefs alone have
the land, the poor people simply living on the
produce of the soil. According to my idea no
time should be lost. Upon our return you
must send some officer.

Wiremu Tamihana Te Neke (Ngatiawa ):
I will speak on this subject; We agree to
the Message of the Governor. We are desirous
that our pieces (of land) should be surveyed,
and that each individual should receive a
Crown Grant for his particular portion, so that
when a desire springs up in an individual to
part with his portion, he can do so, and the
evil consequence will rest with himself. The
evil is this, he will be without land. Now we
know that the Governor is indeed a friend to
the Maori, because he has consented that
our lands shall be surveyed; for this reason I
say let the plan be quickly carried. out. Mr.
McLean, you have heard the desire expressed
by myself and Riwai that our lands should be
surveyed. You agreed with us. Make haste
and send some workmen on some future day.

Tamihana Te Rau paraha (Ngatitoa, Otaki):

—This is my speech on the Message of the
Governor. We (Ngatitoa) and Ngatiraukawa
will carry this into effect—our tribes are
quick in taking up European customs. We
are constantly adopting Pakeha customs.

whakawa Maori hei hoa mo nga kai-wha-
kawa Pakeha; whakaae ana ahau ki tena.
Kia hoki ahau ki te korero i nga ture i ko-
rerotia inanahi, mo te wahine puremu. Ko
nga kupu i roto i te pukapuka i korerotia
ake nei, ko nga utu mo te wahine puremu,
ma te Kuini, ma te runanga. E ki ana ahau
ki tenei, me waiho raruraru tenei i waenga-
nui o tatou. Na, kia rongo mai koutou ko
te ture o to matou whenua, ki te mea ka pu-
remutia taku wahine ki roto ki taku whare,

kahore i hamana te waha, kahore oku rite-
nga mo tena. Ki te mea ki puremutia ano
taku wahine ki roto ki taku whare, ka ha-
mana te waha, ka rangona e nga tangata, ka
whai ritenga ahau mo tena; hara tuarua ka-
hore oku ritenga, hara tuatoru kahore rawa
oku ritenga mo tena. Na, ki te mea hara ana
ahau, rongo ana taku wahine, na kei te pu-
remu hoki ia, kahore oku ritenga mo tena,
no te mea noku ano te he. Ki te mea e rua
nga wahine a tetahi tangata, ka puremu te-
tahi, kahore he ritenga mo tena. Ko nga
tikanga tenei e kino ai te tangata Maori. E

whakaatu ana ahau i te ture o to matou whe-
nua: kati tena, ka haere atu ahau ki runga
ki te pukapuka a te Kawana. E pai ana
ahau kia ekaina o matou whenua. Ko to
matou hiahia tenei. Kia takoto pai ai o ma-
tou whenua ta tenei, ta tenei, ta tenei. No
te mea kei nga rangatira  anake te whenua,
e kai noa iho ana nga tutua i nga kai. Koia
au i mea ai me hohoro tonu i naianei. I to
matou hokinga nei ka tono ai e koe tetahi
kai mahi.

Wiremu Tamihana Te Neke, (Ngatiawa,
Waikanae): Ka whai kupu ahau mo runga
mo tena (pukapuka 2). E whakaae ana ma-
tou ki te pukapuka a te Kawana. E pai
ana matou kia ekaina  a matou pihi, kia riro
mai ai te Karauna Karati mo tenei pihi ki
ia tangata ki ia tangata. Mo te haere ake o

te whakaaro o tenei tangata ki te hoko i tona
pihi, e pai ana, nona ano tona  he. Ko te
he tenei ka kore whenua ia. Katahi matou
ka mohio e whakahoa mai ana a te Kawana
ki a matou ki te Maori, no te mea kua wha-
kaae ia kia ekaina a matou whenua. Koia
ahau e mea nei kia hohorotia taua tikanga.
Kua rongo koe, e te Makarini, i ta maua ku-
pu ko Kiwai kia ekaina a matou whenua.
Whakaae mai ana koe ki ta maua. Kia ho-
horo tonu te tono i etahi kai mahi a tetahi
wa e takoto ake nei.

Tamihana Te Rauparaha, (Ngatitoa, Otaki):

Tenei ano taku kupu mo te korero a te Ka-
wana. Ma matou, ma Ngatiraukawa aua mea
e whakarite. He iwi hohoro matou ki te ta-
ngo i nga tikanga a te Pakeha; e hapai tonu
ana matou i nga tikanga a te Pakeha. Kua

THE MAORI MESSENGER.

40

TE KARERE MAORI.

Good has resulted  from them. The root of
these perplexities is that the land has not been
settled. We have adopted European customs.
We have erected houses like the Pakeha's.
Our town has been established. We are
Pakehas now: for this reason I say let us seek
to attain this plan also. We were the first to
have ministers. Rota and Riwai were from
our district. Let the head (the Southern
part of the Island) commence it.

Ropata Hurumutu (Ngatitoa, Wellington):

—I have nothing fresh to urge. Mr.
McLean, we laid the matter before you
and Governor Grey; subsequently before
you and Governor Browne (referring to
Crown Grants). We have no place where we
can establish ourselves. The fault is not with
the Pakeha; the fault is our own.

Parakaia Te Pouepa (Ngatiraukawa, Otaki):

—I speak in support of the statement of
Hukiki and Ropata. I am the opponent of
these men. My opposition arises from a desire
to prevent quarrelling. My wish is not to
hold the land but to prevent evil arising.
My opposition to the sale of laud is broken
through—there is an end of it. The propo-
sition for the speedy carrying out of this
object 1 oppose. Rather wait till this per-
plexity is passed, then consider those lands.
It has been laid before this Runanga.
Friends, the Native chiefs, we have ceased to
condemn the cause of the war with Rangitake.
We have identified ourselves with the
Governor—this war is ours. Should this war
cease, we shall then be clear to consider the
good suggestions which the Governor has
declared in our hearing. That it may be
clearly seen from oue end of New Zealand to
the other. Should this war be ended, why
take any notice of that King movement?
What can this Maori King do?

Will he (the Maori King) be able to over-
come the power of God? The Gospel from
God will never be extinguished—never! Let
the Maories lament over their byegone cus-
toms. If our proceedings be right,  what have
we to do with Maori Law? Let them go on
lamenting because (according to the old song)

" E tangi ana,
Ki tona whenua,
Ka tupuria nei
E te Maheuheu.
Tangi kau ana
Te Mapu, e!"

Our p! an shall not be superseded by that of
the King—never!

Meeting adjourned to l9th instant.

takoto he pai i runga i era; ko te putake e
raruraru nei ko te whenua, kahore ano kia
ata marama. Kua tango matou ki nga tika-
nga o te Pakeha, kua ara o matou whare
penei me to te Pakeha. Kua tu to matou Ta-
one. He Pakeha tatou, koia au i mea ai,
whaia ano hoki tenei tikanga. Na tatou i
timata nga Minita, inahoki a Rota, a Riwai,
no to tatou wahi. Ma te upoko ra e timata.

Ropata Hurumutu, (Ngatitoa, Poneke):

Kahore hoki he kupu ke. Koia tenei e Ma,
kua oti atu ki a korua ko Kawana Kerei, mu-
ri iho ki a korua ko Kawana Paraone, no te
mea kahore he unga mo taku waewae. E
hara i te Pakeha te he, na matou na te ta-
ngata Maori tetahi wahi o te he.

Parakaia Te Pouepa, (Ngatiraukawa, Ota-
ki): He whakatika taku ite korero o Hukiki
raua ko Ropata. Ko ahau he hoa tautohe.
tohe no enei tangata. Ko te tautohetohe te
nei kei hohoro matou te whawhai. E hara
taku i te pupuri mo te whenua, engari mo
te kino kei puta. Ka pakaru ano toku tika-
nga pupuru whenua, heoi ano. Ko te kupu
kia hohorotia inaianei, ka pehia e ahau e
ngari taihoa. E mea ana ahau kia hipa tenei
raruraru, ka mahi ai i era whenua. Mo te
mea kua oti te korero ki tenei Runanga. E
hoa ma, e nga rangatira Maori katoa, kua
mutu ta tatou whakahe i nga tikanga o te
whawhai o te Rangitake. Kua apitiria nei
hoki tatou ki a te Kawana, no tatou tahi te-
nei he. Mehemea ka hipa tenei pakanga,
ka marama te titiro, ki nga ritenga pai e
whakapuaki nei te Kawana ki o tatou tari-
nga. Kia ata marama ai te titiro a tenei
pito a tera pito o Niu Tirani. Mehemea ka
oti tenei pakanga, hei aha tena Kingi i tiro-
hia ai? Ma te Kingi Maori koia te aha?

E taea koia e ia te pehi te mana o te
Atua? E kore e mate te Rongo Pai a te
Atua, kore rawa, kore rawa! Waiho te
tangata maori kia mihi ana ki a ratou ri-
tenga tawhito: mehemea ka pai ta tatou
mahi ma te ture Maori koia te aha? te
waiho kia mihi ana, no te mea hoki " e tangi
ana ki tona whenua ka tupuna nei e te
Maheuheu, tangi kau ana te mapu, e!" Ka-
hore ra e male ta tatou tikanga i to te Kingi,
kahore!

Ko te mutunga tenei o te korero. Karanga-
tia ana mo apopo ano korero ai.

THE MAORI MESSENGER

TE KARERE MAORI.

THURSDAY, JULY  19, 1860.

THE NATIVE SECRETARY opened the pro-
ceedings of the day with a statement of circum-
stances connected with the Waitara purchase,
and the origin  of the War at Taranaki. He
spoke as follows:—

Chiefs of this Conference: Yesterday some of
you took occasion to animadvert on the war at
Taranaki. Your remarks were sent to the Gover-
nor that His Excellency might, if he thought pro-
per to do so, direct that a statement of the circum-
stances connected with the differences existing
between himself and William King should be
laid before you. The Governor's explanation
of this matter has been this day sent to you,
that you may be correctly informed with re-
ference to it; that you may neither shape a
judgment in the dark, nor take a rash view
under the influence of mere suspicion, or through
the false reports and exaggerated statements
which have been in circulation throughout the
country.

Before reading the  Governor's message, I
will state to you a portion of vvhat has come
under my own knowledge in connexion with
this place (Taranaki). I will not go back to
the invasion of the Ngapuhi, but will com-
mence with the  first sale to Colonel Wakefield
at Aropaoa, in 1839, by the Atiawa residing
on the opposite shores of the country, better
known to you as Kapiti. Their names are in
the deed transferring the land. Here are the
names of Te Awe, of William King, of Rau-
ponga, Ngarewa, Manurau, Mare and others of
the Ngatiawa. I will not detain you by read-
ing all the names. These are the principal
chiefs who transferred the land. The name of
William King Te Rangitake is the first of the |
signatures to the deed. The vvhole district
was alienated at that time. No portion of it
was excepted, for the Ngatiawa looked upon it
as territory which they had left, abandoned and
forsaken for ever; to which they had bidden a
final farewell, and which had passed into the
hands of the Waikatos. At that time they did
not expect ever to return to it. This was the
reason why the Atiawas wished to sell it to the
Pakehas: hence the  sale to Colonel Wakefield.
The arrangement was made by William King
himself, and the payment was received. On
Colonel Wakefield's return to Wellington the
chiefs of the Ngatiawa residing' there deputed
Tuarau, and another of their Chiefs to go to
the people who were living at Ngamotu (Tara-
naki) to inform them of the sale of the land.
Tuarau accordingly went, and on arriving as-
sembled the people and told them what had
taken place. They expressed their satisfaction:

they were delighted at the prospect of Pakehas
coming to live among them as friends. Now would
they come forth to life and the light of heaven,

TAITE,  HURAE 19, 4860.

Ka timataria nga korero o tenei ra e Te
Makarini; ka korero i nga tikanga o te whe-
nua i hokona e te Kawanatanga ki Waitara,
me te tupunga o te whawhai ki Taranaki:'—

E nga rangatira o te Runanga! I te ra
inanahi, korerotia ana e etahi o koutou nga
kupu whakahe mo te whawhai ki Taranaki.
Kua tae aua korero ki Akarana ki a te Ka-
wana, kia tukua mai e ia e te Kawana tana
whakaaro mo to raua tikanga ko Wiremu
Kingi e mahi mai nei. I tenei ra kua hoki
mai nga kupu o te Kawana mo taua mea, kia
ata rongo mane koutou ki tona tikanga, kei
penei hoki te rapurapu i roto i te pouritanga
i te ohoreretanga o tenei hanga o te wha-
kaaro o te arero, i te kawenga ketanga o te
kupu, he nui hoki nga korero rere ke e haere
ana ki nga wahi katoa o te motu nei. Otiia,
taria tatou e hoki mai ki nga korero o te
Kawana, kia ata korerotia e ahau tetahi wahi
o toku matauranga ki nga tikanga o tenei
kainga o Taranaki. E kore au e whakahua
i nga korero o mua rawa o te timatanga, ara,
i te haerenga o Ngapuhi ki reira: engari ka
tikina e ahau ki te tukunga tuatahi ki a Wai-
raweke, i Aropaoa, i te tau 1859, e Te Ati-
awa, e noho ana i tawahi atu o te whenua e
whakahuatia nei tona ingoa e koutou ko Ka-
piti. E noho nei o ratou ingoa i roto i te
pukapuka whakaae i te whenua kia tukuna.
Ko Te Awe tenei, ko Wiremu Kingi tenei,
ko Te Rauponga, ko Ngarewa, ko Manurau,
ko Mare, me etahi atu o Ngatiawa, e kore e
korerotia katoatia nga ingoa kei roa. Ko
nga rangatira enei nana i tuku taua wahi.
Ko Wiremu Kingi Te Rangitake te tangata

nona te ingoa tuatahi i tuhituhia ki tenei
pukapuka. I tukua nuitia aua whenua i taua
wa, kahore he wahi i toe; i maharatia hoki
he whenua kua mahue i a Ngatiawa, he whe-
nua kua oti atu te mihi, te poroporoaki, te
whakarere; he kainga kua riro ki te ringa-
ringa o Waikato. Ehara i te mea he kainga
hokinga atu ma ratou i aua takiwa. Koia i
puta ai te tikanga a te Atiawa me hoko ki
te Pakeha, no reira ka tukua ki a Wairawe-
ke. Na Wiremu Kingi ano i whakarite, riro
ana nga utu. No te hokinga mai o Waira-
weke ki Poneke, ka whakaritea e nga ranga-
tira o Ngatiawa a Tuarau me tetahi rangatira
o ratou kia haere ki nga tangata e noho ana
ki Ngamotu kia rongo ratou i te tukunga o
te whenua. Tae ana a Tuarau ki reira, na
ka huihuia mai nga tangata ka korerotanga
tikanga. Ka koa ratou i Ngamotu, ara, to
ratou huihuinga. Ko te mea i koa ai ratou
ka tae mai nga Pakeha hei hoa, ka tahi ra-
tou ka puta ki te ao marama, ka ora ratou i

THE MAORI MESSENGER.

42

TE KARERE MAORI.

secure from Waikato. The assent of Awatea,
Eruera Te Puke, of Ngahirahira, Karoro, Po-
harama, Te Whiti, Tangutu and others, 79 in
number, was given. These were all the people
living upon the land at that time whose names
appear on this Deed of Sale. This was the
second purchase. This sale included Taranaki
and Waitara. This territory was purchased,
and the payment was given to the men who

were at that time residing upon the land. It

was then surveyed, and afterwards Europeans
came to settle upon it. I shall not speak of
William King's visit to Ngapuhi, and of what
passed between him and Potatau's younger
brother; they had a difference about that land.
Kati said to William King, " That Iand will
be sold to the Governor." William King re-
plied, "Then Twill sell the Waipa Valley as

a payment for my slain." (Alluding to an en-
counter which took place between the the  Nga-
tiawa of Taranaki and the people of Waipa.)
On Kati's retum from the North he repeated
what had passed between himself and Wi Kingi 
to the  old Chief Potatau, just new deceased.
Soon after, Potatau went to Kapiti with Go-
vernor Hobson. Afterwards, he said to the
Governor, " Friend, listen to me, Taranaki is
mine; my band holds it. I wish to sell it to
you." The window of the  room in which this
conversatlon took place happened to be open,
and some papers which had been lying on the

table were scattered by the  wind. The  old
Chief collected them and, replacing them on
the table, put a weight upon them and ad-
dressing the Governor, said, " This is like
Taranaki: if I. press the  Taranaki people, they
will remain quiet. See, O Governor, when I
put a weight upon them they are still: they
cannot move." Time passed on, Governor
Hobson considered the matter, and after having
done so, consented to the purchase from Wai-
kato. Here is the deed of transfer; —

" Know all men by this book, we Chiefs of
Waikato, do let go and sell these lands of ours
to George Clarke, the Protector of Natives,
tor Her Majesty Victoria, Queen of England,
her theirs and successors whether male or female.
The land and all things that are on or under
this land we sell to George Clarke, the Pro-
tector of Natives, for an estate for the Queen,
her heirs: and successors whether male or female,
for ever.

" The  beginning of the Northern boundary 
is at Tongapourutu, the Western boundary is
along  the  sea shore between Tongapourutu and
Waitotara and going inland to Piraunui. We
receive these payments on behalf of our tribes
of Waikato; for their interest in the  said land
—one hundred and fifty pounds money, two

a Waikato. Ka whakaae i kona a Awatea,
a Eruera Te Puke, a Karoro, a Poharama,
a Tangutu, me nga tangata e whitu te kau
ma iwa; heoi hoki nga tangata e noho ana
i runga i te whenua i taua takiwa e mau nei
nga ingoa ki te pukapuka. Ko te tuarua te-
nei o nga hokonga. Ko nga whenua nei i
Taranaki i Waitara. Ka hokona, ka takoto
nga mu ki nga tangata e noho ana i runga i
te whenua, ka ruritia. Ka tahi ka haere
mai etahi Pakeha ki reira noho ai. E kore
au e tiki mai ki te taenga o Wiremu Kingi
ki Ngapuhi; i ta raua korerotanga ko te te-
ina o Potatau. I totohe raua mo taua whe-
nua. I mea a te Kati ki a Wiremu Kingi,
Ka tukua taua whenua ki te Kawana. Ka
karanga a Wiremu Kingi, ki a ia a roto o
Waipa, mana e hoko hei utu mo ana tupa-
paku. Ka hoki mai i raro ka korero a Kati
ki te kaumatua kua moe nei, ki a Potatau,
Haere ana Potatau raua ko Kawana Hopi-
hona, ki Kaputi, ka karanga mai a Po tatau,
E hoa, e te Kawana, kia rongo mai koe, kei
a au tena kainga a Taranaki, kei toku ringa
e mau ana; e mea ana ahau kia hokona ki
a koe. E puare ana te wini o to raua ruma
ko te Kawana, e korero ra raua, ko nga pepa
e takoto ana i runga i te tepu, rerere ana i
te hau; na ka kohikohia e taua kaumatua
nga pukapuka ka whakatakotoria ano ki ru-
nga ki te tepu, ka mau ia ki te mea taimaha
hei pehi; ka tahi ka ki ake tona waha ka
mea," Ko te rite tenei o Taranaki, maku
ano Taranaki e pehi ka mau; titiro mai e
Kawana ka pehia e ahau ki te pehi ka noho
puku ratou." Waiho kia takoto me te rapu
o Kawana Hopihona i nga tikanga; ka oti
nga tikanga te rapu ka tahi ka whakaaetia
kia utua ki a Waikato, o, na, ka utua.; ko te
pukapuka tenei o taua takunga:—

" Kia mohio nga tangata katoa ki tenei pu
kapuka, ko maua nga rangatira o Waikato
ka tuku ka hoko atu nei i enei kainga o ma-
tou kia Hori Karaka, te kai tiaki o nga ta-
ngata Maori, mo Wikitoria te Kuini o Inga-
rani, mo ana uri iho, mo tetahi tangata, wa-
hine ranei, e waiho ai e Ingarani hei ranga-

tira mona, te whenua me nga aha noa iho i
runga i raro o taua whenua. Ka tukua ki a
Hori Karaka, te Kaitiaki o nga tangata Maori,
hei kainga mo te Kuini mo ona uri iho mo
tetahi tangata, tane, wahine ranei e waiho
ai e Ingarangi hei Rangatira mona, ake
tonuatu. Ko te rohe hauraro ka timata ki
Tongapourutu, ko te rohe hauauru ka
haere i Tongapourutu, ka haere i tatahi a—
Te Waitotara. Ko te rohe ki te tonga ka

THE MAORI MESSENGER.

TE KAKERE MAORI.

horses, two saddles, two bridles, and one hun-
dred red blankets.

" Witness oar names and signs written in
Auckland, on the thirty-first of January, in
the  year of our Lord ono thousand eight hun-
dred" and forty-two

(Signed) TE KATI,

" TE WHEROWHERO.
Witnesses,

(Signed). J. COATES,

" GEORGE CLARKE, Sub. Protr.
True Translation,

(Signed) THOMAS  FORSAITH.

 The signatures to. this deed are those of
Te Kati, who lies buried. at Mangere, and
of Te Wherowhero, just now deceased at his
own place at Waikato. Now, in accordance
with your customs, this land was completely
forfeited and gone; of the  men who once pos-
sessed it, some had been brought as slaves to
Waikato; some had gone to Kapiti. It was a
complete abandonment of a conquered territory.
When the first payment was made, a portion of
the goods was brought from Kapiti to Wai-
kato. Te Pakaru received a share, as also Te
Awaitaia; but neither Potatau nor Kati got
any. These tvvo- Chiefs wore therefore dis-
pleased  and applied to the Governor, urging
him to give them a payment.

After the transactions to which I have re-
ferred, the Europeans supposed that the land
had finally passed into their possession. Ac-
cordingly it was surveyed and portions were al-
lotted to individual settlers; some were also set
apart for the Maories, within the   European
boundaries. Settlers came from England with
the  plans of their sections in their hands, ex-
pecting to find them ready for occupation. The
Natives who had been permitted to return from
Waikato, came and interfered with the Euro-
peans who had settled upon the land, claiming
it as their own, the forrner also maintaining
their claims. Animosities thus sprang up be-
tween the Europeans and the Maories. During
this state of affairs, some of the Waikato Chiefs
interfered. and admonished the Maories to
dwell in peace, and to treat the  Europeans with
kindness, threatening them with another in-
vasion if. they refused to listen. Such were
the sentiments of Waikato at that time.
Nuitona Te Pakaru of Kawhia and other Wai-
kato Chiefs went there, and thus admonished
the Taranaki people.

Mr. Spain, the Commissioner appointed for
the  purpose of inquiring into questions  of

timata i Te Waitotara, ka haere ki uta a
lac rawa atu Id Piraunui.

" Ka tangohia nei e matou enei mea mo
ta Waikato wahi i roto i te kainga nei, koia
enei:—Kotahi rau e rima te kau pauna
moni, e rua hoiho, e rua nohoanga hoiho,
e rua paraire, kotahi rau paraikete.

"Tirohia a matou ingoa me o matau tohu
ka tuhituhia nei ki Akarana, i tenei ra, te
toru te kau ma tahi o Hanuere i tenei tau o
to tatou Ariki kotahi mano, e waru rau, e
wa te kau ma rua.

"TE KATI,
"TE WEROWERO.
"Kai titiro,

J. COATES,
GEORGE CLARKE, S.P.A.

—Ko nga ingoa e mau ana i tenei pukapuka
no te Kali, e moe nei ki Mangere, no te Whe-
rowhero i mate tata akenei ki tana kainga ki
Waikato.. Na, ki runga ki o komou tikanga
kua tino pau kua tino riro taua whenua; ko
nga tangata, ko etahi kua riro mai ki Wai-
kato, ko etahi kua haere noa atu
ki Kaputi noho ai; ko te tino whakarerenga
tena o te whenua ta te mea he whenua riro.
I te utunga tuatahi, kawea mai ana etahi o
nga taonga i Kaputi ki Waikato; ka whiwhi
a te Pakaru, ka whiwhi te Awaitaia;  kahore
mo Potatau, kahore mo Kati; no reira ka
tuapouri raua, na, ka kaha  raua ki te tono
utu ki a te Kawana. Ka oti enei i korerotia,
na ka mahara nga Pakeha i taua takiwa he
whenua kua oti mai ki o ratou ringa. No
reira ka ruritia tana wahi ka tuwhaina ki
tenei Pakeha ki tera Pakeha, ka wehea hoki
nga wahi i whakaritea iho mo nga tangata
Maori i roto i aua whenua. Ka haere mai
nga Pakeha o Ingarani ko te pukapuka o te-
na. pihi kei tona ringa, hua noa te whakaaro
kei te takoto pai ano, na ka noho ki te pihi
i whakaritea mona. Na ka rere nga tangata
hoki atu o Waikato ki runga ki nga whenua
o aua Pakeha whakakuraru ai, ka ki te Pa-
keha. nona te whenua, ka ki te tangata
Maori nona ano te whenua, na ka tupu i
konei te ngakau riri o nga Pakeha o nga
Maori. I roto  i aua takiwa kuraruraru ka
puta etahi o nga rangatira o Waikato a ka
ki ki nga tangata o tena whenua, kia pai te
noho, kia atawhai ki te Pakeha kei tikina mai
ano ka tuarua matenga. Ko te ako tenei
a Waikato ki a ratou. I tae atu a Nutone Te
Pakaru, o Kawhia, me era atu rangatira o
Waikato ki reira, korero pera, ai ki nga ta-
ngata o Taranaki. Kua takoto ke te tikanga
a Te Peina, he kai whakarite whenua ia.
Kahore ia i whakaae kia riro katoa nga whe-

THE MAORI MESSENGER.

TE KARERE MAORI.

land claims, had, previous to this, given a de-
cision on this question. He did not award the
whole of the land sold: he restricted the ex-
tent of the Europeans' claim to what he con-
sidered a fair equivalent for the payment given
by Colonel Wakefield, and fixed the Northern
boundary at Te Taniwha, thence to Paritutu,
and thence inland. The claim which Colonel
Wakefield put in for the whole of the land
was not allowed by Mr. Spain, a small por-
tion of the land only being retained. Captain
FitzRoy was Governor at this time, which was
also the time of my going to Taranaki, He
looked at the unsatisfactory state of affairs at
Taranaki, and out of consideration for the
claims of the residents—of those who were
living at Kapiti, and of those still in slavery in
various parts of the island—he made a different
arrangement from Mr. Spain's and decided that
a fresh payment should be given for the land,
whether as included in Colonel Wakefield's
purchase or in Mr. Spain's award, in order that
the Pakehas might occupy their land with a
clear and undisputed title. The Governor in-
structed me to give this payment, that the
Maories might dwell in peace with the Euro-
peans. The Europeans were angry with this
new arrangement of Governor FitzRoy's and
one of the Queen's Ministers in England also
condemned it. But when the matter came be-
fore the Queen, Her Majesty would not allow
the word of her Governor to be set aside.
Payments were accordingly made at Taranaki,
and divided among the claimants to the land. I
In Governor Fitzroy's time land purchasing was
again commenced in that district. The pur
chases of the Government during that period
down to the arrival of Governor Grey at Tara-
naki are shewn upon this map which I hold in
my hand. When Governor Grey came, he
considered what had been done by Governor
FitzRoy in reference to Mr. Spain's award,
and then said to me, " It is well for you to
continue to make further payments for the land
although it has been long since acquired by the
Government, but in doing so you must cause
the Natives distinctly to understand that ample
provision will be made for them out of the land
required by the Government; and that those who
refuse to come into this arrangement cannot be
recognised as the true ovvners of the land."
Some of them have recently thought proper to
occupy. The Governor also authorised a

small payment to the absentees at Kapiti in the
South. In all future purchases these two
principles were to be recognized. Such were
the instructions which I received from Governor
Grey, whose letter, containing them, I novv
hold in my hand.

In the year 1847, Waitara was offered for
sale. Claims were duly investigated. This

nua i hokona; he mea whakahoki tetahi.
Ko te whenua e riro i te Pakeha ki tana wha-
kaaro kei te Taniwha te rohe o raro tae noa
ki Paritutu, rere noa ki uta, hei ritenga mo
nga taonga o Wairaweke. Whakahokia iho
ana e te Pema ta Wairaweke haonga i te

whenua katoa, he wahi iti te wahi i puritia.
Ko Kawana Pitiroi ka tu hei Kawana i tenei
takiwa. Ko taku taenga tena ki reira. Ka
titiro a Kawana Pitiroi ki nga kuraruraru o
Taranaki ka aroha ki nga tangata e noho ana
ki reira, ki nga tangata hoki e noho herehere
ana ki etahi wahi o te motu nei, ki era hoki
i Kaputi, na ka whakariroia ketia ta te Pei-
na e ia ka mea hoki kia utua ano te whenua;

ahakoa, whenua i takoto ki roto i ta Wai ra-
weke, ahakoa ki roto i ta te Peina whakari-
tenga rohe, me utu ano, he mea kia noho
marama ai nga Pakeha. Ka puta mai te
kupu a te Kawana ki a au, Hoatu he utu
kia noho pai ai nga Maori i roto i nga Pa-
keha. Riri ana nga Pakeha ki taua tikanga
o Kawana Pitiroi, whakahe ana hoki tetahi o
nga kai whakarite o te Kuini o Ingarani;

otira, ka kite te Kuini, ka ki ia, kia kaua
e whakakahoretia te kupu o tana Kawana.
Heoi, tuwhaina ana nga taonga ki runga ki
taua whenua ki Taranaki. I taua wa i a
Kawana Pitiroi ka timata ano te hoko whe-
nua ki taua wani. E takoto mai nei i roto
i te mapi nei nga wahi i hokona i taua ta-
kiwa a tae noa ki te takiwa i tae mai ai a
Kawana Kerei ki Taranaki. [I whakakitea
ki konei te mapi o nga whenua.] I te taenga o
Kawana Kerei ki reira, ka whiriwhiri ia i
nga tikanga o Kawana Pitiroi, i a te Peina
hoki, na, ka ki iho ki a au i reira, E tika
ana kia hoatu utu koe mo te whenua, ahakoa
kua riro noa mai taua whenua i te Kawana-
tanga i mua. Otira, ka whakahaerea e koe
tenei tikanga me whakamohio nga tangata
kia ata marama ai ki enei wahi erua, ara,
tetahi, ka whakaritea tetahi wahi tika mo
ratou i roto i nga whenua e tangohia e te
Kawanatanga, a tetahi, ko te hunga kahore
e pai ki ta te Kawanatanga whakaritenga e
kore e tukua ta ratou, e kore e meinga no
ratou ake te whenua kua nohoia houtia nei
e ratou. I whakaae ano hoki te Kawana,
kia iti hoki tetahi wahi utu mo nga tangata
noho atu i Kaputi. Meinga ana kia waiho te
tikanga hoko whenua i runga i enei tikanga
erua. Waiho iho e Kawana Kerei ana
kupu tohutohu ki a au i reira. E mau nei te
pukapuka o aua kupu ki toku ringa. No
te te tau 1847 ka whakaaetia tenei kainga a
Waitara kia hokona. Ka mahia nga tikanga
ki runga ki te whenua, kahore ano te heke
o Kaputi kia tae mai. Ka ki mai nga ta-
ngata i noho ki te whenua, E kore e tika

THE MAORI MESSENGER.

TE KARERE MAORI.



was before the return of the people from Kapiti.
The Natives residing on the land said," It
will not be right to entertain the claims of
those absentees who forsook the land, and took
no part in defending it against the Waikatos:

let the whole payment be given to us." The
Government did not, however, accept this view,
and when any payment was made, it was
divided, and a portion was sent to Kapiti.
The purchase of the Waitara was kept in abey-
ance until the claims should be clearly ascer-
tained. In 1848 I went to Kapiti, and there
was a large gathering at Waikanae at which
Wm. King Te Rangitake proposed to return to
his place at Waitara. When he was informed that
the Waitara was under offer to the Govern-
ment he said, " Let me return thither, and I
will then consider the matter. When I get
there, one side of the river shall be yours and
the North side shall be mine, whence I can look
out for the Waikatos, in case that tribe should
meditate an attack upon us." That was his word
which is retained in the memories of myself
and others here present who heard what passed
between us. William King was allowed quietly
to locate himself at Waitara, and nothing was
said by us about Waitara: there was no at-
tempt to press the matter hastily. When Wil-
liam King returned with Ins people, the sanc-
tion of the Governor to his doing so had been
given, though the act was on his part intended
as one of defiance. On his way he heard that
the sale of Mangati was under negotiation.
He met me on this side of Whanganui, and

said to me, " Do not give the payment for Ma-
ngati. I am willing that it should be sold, but
I have a claim on it; let the payment be kept
back until I arrive there. When I am there then
it may be given." I replied, " It is well, Wil-
liam." Some months afterwards I called to-
gether all the people of Puketapu and other
places to receive the payment. William King
was also invited to be present, to witness the
payment. He came, and when the goods had been
apportioned out among the several divisions of
tribes, I looked to see what portion was as-
assigned for William King. None appeared:

he got nothing. I, therefore, came to the con-
clusion that William King had no claim at
Mangati.

TE KEENE here asked Mr. McLean: How
many payments did the one of which you
speak make?

NATIVE SECRETARY: This was the third or
fourth payment for some of the Taranaki land.
Chiefs of the Conference, perhaps I am weary-
ing you with this  account of a matter in
which many of you feel little interest.

From the COUNCIL: No, no, Mr. McLean,
speak on, speak on.

kia rapua atu era, nga tangata i tahuti,
kihai noho ki te whakauaua ki a Waikato.
Engari ko nga utu me homai katoa ki a ma-
tou. Heoi kihai taua tikanga i whakaaetia
e te Kawanatanga; erangi he mea wehe nga
utu, ko etahi i kawea ano ki Kaputi. Ko
Waitara i whakaaroaina kia ata ra pua nga
tikanga o nga tangata; kihai i hohorotia te-
na. Tae ana ahau ki Kaputi i te tau 1848,
huihuia ana nga tangata ki Waikanae, ka
mea a te Rangitake kia hoki ki tona kainga
ki Waitara. Ka oti te korero atu te tuku-
nga o Waitara, ka ki mai ia ki au kia tae
au ki te kainga ka whakaaro ai, ara, kia tae
atu ki Waitara ko te tahi taha ki a koe ko
tera taha ki a au tena, hei matakitaki mo te
tahuritanga mai o Waikato ki a tatou.
Nana taua kupu. E takoto nei i roto i a au,
i etahi e noho nei, i rongo tahi ki aua kore-
ro. Waiho noa iho kia noho, kahore he ku-
pu o matou i puta mo Waitara; kihai i po-
rangitia i ohoreretia te mahinga. Ka haere
mai a Wiremu Kingi i te heke. Na runga
ano i tana taha whakahi tetahi ta te mea
kua whakaae ke te Kawana. Na ka rongo
ia e hokona ana a Mangati; i te hua-
rahi ka tutaki ki a au i tua mai o
Whanganui, ka mea mai ki a au. Kaua e
hokona Mangati, e pai ana ano kia hokona,
otira, i a au tena. Ko nga utu puritia kia
tae atu ahau; ko au kia puta, katahi ka ho-
mai i nga utu. Mea atu ana au, E pai ana,
E Wi. Ka tae mai au ki Taranaki ehia ranei

marama, ka karanga ahau ki nga tangata katoa
o Puketapu o era wahi kia hui mai kia kitea
nga utu, ka karangatia hoki a Wiremu Kingi
kia haere mai hoki ia, kia kite i te tukunga
o nga utu. Ka tae mai ka oti nga taonga te
ata whakarite marie ki tena hapu ki tena
hapu, ka titiro au ki nga rangatira kia puta
te whakaaro kia Wiremu Kingi, kihai i puta,
kore rawa ki a ia. Ka mahara ahau kahore
kau a Wiremu Kingi wahi ki Mangati.

I konei ka ui a te Keene ki a te Makarini
Ko te hia tena o nga utunga?

Ko te Makarini:—Ko te toru ko tewha noa
atu mo etahi taha o nga whenua ki Tarana-
ki. E nga Rangatira o te Runanga, kua ho-
ha pea koutou i tenei korero roa, ka pa ho-
ki he korero mea e ahuareka ai ki te whaka-
rongo.

Na te Runanga:—Kahore, kahore e Ma.
Korero tonu koe.

THE MAORI MESSENGER. 46 TE KARERE MAORI.

NATIVE SECRETARY: I will not detain you
very long on this subject. You have heard of
the first purchase, and of the many subsequent
payments. No payment was given for Wai-
tara at this time; the payments to which I
lately referred were given for land then bought
for the occupation of the Europeans.

The Taranaki people are now asserting a
claim to territory which has become the pro-
perty or the Government. Waikato has taken
up arms to hold that which their own Chiefs
gave to the Europeans, spreading it forth for

their acceptance in the light of day and under

the shining sun of heaven. Had it been ter-
ritory not previously touched or broken into, the
case would have been different, but it was not
so. The land has been consumed; it cannot
return to its original state any more than the 
ashes of a dead fire can be rekindled. Let the
Chiefs of the Council look. at the facts of
case and consider them well. This. statement
is not a new one; it was made by me at Wai-
kato, and the old Chief who has just died fully
admitted its truth. Referring to it he said,.
" It is correct." Why is. it that by somfi,.con-
trary views are no.vv exgreseed, instead of ;pains
beiag taken, to ascectaln t!ie- reai merits of t!ie
q,uestion?: Does it indicate an.inclinafcion to re-
turn to the customs of the days gone by ?. There
are two tilings which, in my opinion,, have been
the main caus,es of the present. state of aff a!rs;

one is the land.-Kol'ding league, the other the
Maori-King profect.

«^ i. 9/1 ~

When William King lived.afc Kapiti' lie was
a. well disposed, chief, and behaved tvell on
various occasions, as became t!ie son of" Eere-
tawhangawhanga.. When he returned to -t!ie
land which formerly belonged to Ms tnbe an
altcratiou. took place in him; he displayed both
good and evil, and confusion arose.. The Ta-
ranala. Natives had previously l?ved at peace
with each other; Human life had' been safe,
but after his coming blood began to be spilt,
rnurders to .be committed, and there • was a- re-
turn to old customs. Not a year passed with-
out our hcaring of some evil afc Taranaki. Some of
you have said if the Governorhad requested us
to go to Taranaki the present evil would not
have grown. You do not know what those
people are. I have had long experience of
their ways. Te Waka, who-is here present,
has seen what they are. Potatau knew them
also. Te Pakaru, Te Awaitaia, Te Anana,
Hipango, Takerei, and Te Eauangaanga; we
all have seen and known them. Those who
have visited that place of qnarrels and

murders know that that people will not listen
to reason.

Some of you, perhaps,. think that it
was urgency on the part of the- Goveyaor to

Na Te Makarini: E kore au e tiho-
wliakaroa i a koutou ki tenei. Kua ro-
ngo koutou' ki te utunga tuatahi ki nga
utunga o murr iti o, he matia ke. Kahore
ano he niu i enei rangi mo Waitara.engapi
mo nga wahi Kua hokona i roto i ia ta-
kiwa hei nohoanga mo nga Pakeha. E ka-
we nei nga tangata o Taranaki ki runga ki
te wahi kua riro noa mai ki te Kawanata-
nga. E kawe ana a Waikato ki te wahi
nana i tuku, i te awatea, i hora!na hoki e o
raiou rangalira, i te ra e whiti ana, i hoatu
ki nga ringa, o te Pakeha. MelieHiea he
whenua toitu e pai ana? tena Ko tenei, he
whenua kua. puogarehulia, ekore e taea te
whakaora ano, tera. e ora nga. pungarehu o
te ahi kua mate. Ma koutou tenei e rapu,
e matakitaki, ma nga rangatira o te runanga-
nei. Ehara i te kupu hoatu hou Iki-a koutou:

i koreroiia e ahau ki Waikato, whakaaetia.
ana e te kaumatua kua moe iho nei, ka ki ia,.
E tika ana. Na te aha ra i tangi ke ai nga
whakaaro.o etahi inaianei, te waiho kia aia
rapua nga tikanga? He hokinga pea tenei ki
nga ritinga o namata. E., rua nga take u
kitea e ahau nana i whakakaha enei tikanga:

ko te take pupuri wlienua le»abi,^ko te inaln
whakatu .Kingi .tetahi.,

No-te nohoanga Ri'Kaputi'Ite tangata pai
a Wiremu Kingi, he rangalira ano ia, i ahua •
pai ano etahi o ona ritenga i era nga rangi,

he uri hoki ia •no Rerclawliangawlranga. No-.
te taenga mai ki te oneone i pai ano etahi o
ana tikanga, i rere ke tetahi taha okana tika-
nga, raruraru iho:, noho pai aua a Turanaki,
kahore be tangata i mate i mua. I muri o tona.
taenga mai-. Ka timata te patu tangata ki
Taraiiafci, ie kohuru,.le hoki ki nga mea o'.
namata, kaliore he tau i hapa i a tatou te
ronga he he kei Taranaki. Kb koutou e ki
mai ana, Mehemea i karanga';te Kawana kia.
matou kia haere atu. kL Taranaki,-.kahore e
tupu-tenei he. E tauliouana koutou ki tera
iwi, ko au Kua Kite noa atu, ko Te -Waaka e
noho mai nei, kua.kite, ko Potatau kua kite,
ko Te Pakaru, ko *Te Awai taia, ko Te Anana,
ko Hipango, ko Takerei Te Rauangaanga,.
kua kite katoa ra matou. Ko nga mea i
kite, i tae ki aua wahi pakanga, kohuru, e
matau ana ratou, ekore taua iwi e rongo. Kei
te penei mai pea koutou, He tohe no te Ka-
wana ki te whenua, ki te whawhai ranei, i
puta ai te kino ki Taranaki. Kahore; Jko ta
te Kawana i tohe ai kia whakamutua ta rato»
patu i a ralou ano, kia whakareaea te wha-?

THE MAORI MESSENGER.



47

TE KARERE MAORI.

obtain land, or a desire for war, which caused
evils to grow at Taranaki. On the contrary,
the Governor was constantly urging those
people to cease destroying each other, and to
put an end to their feuds and fighting which
were being carried on before the very doors of
the European settlers' houses, and in which, there 
was reason to expect, the Europeans might
eventually become involved. In March 1859
Governor Browne went there and the Atiawa

with William King and the men of Puketapu
and Nga Motu assembled to meet him. Te
Tahana spoke first, and professed sentiments
similar to those which have been he re expressed
by yourselves, and his desire to live quietly
under the protection of the Queen and the laws
of the Pakeha. The  Governor then stated the
object of his visit. His words were to the same
effect as those which were addressed to you on
the opening of this Conference. He then

warned the people that murders and other like
evils must be made to cease in that place.
Some assented, others wished to retain their
old customs. So nae said there is no security
under the Maori law, let us dwell under the
laws of the Pakehas. The Governor again
cautioned the people respecting murder and theft
and other crimes. He also spoke to them
about the land as a separate matter. He said
that each man should be at liberty to sell or
retain his own piece, as he might think proper,
and that no one should be allowed to interfere
with the rightful owner in either ease.
The people of this island know that the 
proceedings of the  Governor were not
sudden nor hasty; the matter had been
 long before him. His determination to
 follow this course was the  result of the  experi-
ence of years past; had it been otherwise it
might be spoken of as hastily adopted.
A year passed before any action was taken.
Possibly the people thought the Governor
would not keep his word. They thought
rather to set it aside as a word that would not
be made good. The only law they cared to
maintain was their law of holding the land. A
man transgressing this law by offering to sell
land was to be punished with death, though
the land offered might be his own. At this
time. some who had heard the Governer's de-
claration and saw its justice wished to sell a
portion of their land to the Government. The
offer was accepted in the presence of the as-
sembled people and of William King also. Te
Teira on behalf of the Ngatihinga and Ngati-
tuaho stated that he wished to cede a small
portion of his land to the Government, leaving
the greater part of it untouched. He said to
the assembled people " Listen, it is only my
own land that I shall give." He then asked
the Governor whether he would consent that

whai e whawhai ra ki nga whatitoka tonu o
nga whare Pakeha, kei tahuri mai ko nga
Pakeha ano te otinga o ta ratou mahi. No
te tau 1859, no te marama o Maehe, ka tae
a Kawana Paraone ki reira, ka huihui mai a
Te Atiawa, a Wiremu Kingi me nga tangata
o Puketapu, o Ngamotu, i te aroaro o te
Kawana. Ka timataia te korero e Te Taha-
na, ka penei ano me a koutou korero mo te
noho pai i raro i a te Kuini, i nga ture o te
Pakeha. Katahi ka korerotia nga korero a
te Kawana mo te tikanga i haere mai ai ia.
He penei ano me ena i korerotia ki a koutou
ki konei i te ra tuatahi o to tatou runanga.
Ka puta ano i reira tana kupu whakawehi,
kia whakamutua te kohuru, kiu whakamutua
te kino ki taua whenua. Ko etahi i wha-
kaae, ko etahi kihai i pai, i mea kia kawea
a ratou tikanga tawhito. Ko etahi i mea,
kahore he oranga o te tikanga Maori; me
noho i runga i te tikanga Pakeha. Ka wha-
katupato ano a to Kawana, mo te kohuru,
mo te tahae, me nga hara pena. I wehea ke-
tia tana korero mo te oneone. Ka puta tana
kupu i reira, i penei, Kei te tangata ano te
whakaaro mo tona pihi, kei tera tangata te
whakaaro ki tona, ki te tuku, ki te pupuri
ranei: ekore tetahi atu tangata e tukua kia
peke noa ki runga ki ta tetahi pihi whenua
tami ai i te tikanga o te hunga nona. E mo-
hio ana nga tangata o te motu nei, kihai i
ohoreretia te mahi a te Kawana, kua tapoko
roa hoki ki tona aroaro. Mehemea kihai i
rapurapua i roto i nga tau, ka meinga he
ohorere tena, tena ko tenei, kotahi tau e
rapu ana. I mea pea nga tangata, he kupu
ekore e whakaponohia. Engari e whaka-
peka ana nga tangata, e mea ana, ekore pea
e pono tena kupu. Heoi ano tona ture, ko
te ture pupuri whenua: ka haere atu te
tangata ki te tuku whenua, me patu rawa
taua tangata, ahakoa nona pu te whenua. I
roto i taua takiwa ka rongo nga tangata i te
marama o nga tikanga o te Kawana, ka
whakaae kia tukua tetahi pihi ki a ia. I
whakaaetia ki te aroaro o nga iwi o Wiremu
Kingi ano hoki. Ka ki mai a Te Teira, (he
kai-whakapuaki ia i nga korero o Ngatihinga
o Ngatiawa,) kia tukua tana pihi, ahakoa iti,
ki te Kawanatanga, ko te nuinga atu o tona
whenua ka waiho. Ka mea ia ki te huihui-
nga, "Kia ronga mai koutou: ko tenei, ko
taku pihi ake ka tukua e ahau." Ka karanga
mai ki te Kawana kia whakaaetia; ka kotahi
karangatanga, ka rua karangatanga, ka tor
karangatanga, noho puku tonu te Kawana.
Ka tahuri mai te Kawana ki ahau, ka ki mai,
" Mehemea he tika, whakaaetia," Ka haere
mai a Te Teira ka tuku i te parawai ki nga

THE MAORI MESSENGER.

48

TE KARERE MAORI.

his land should be bought. He repeated his
question a second and a third time before the
Governor replied. The Governor then turning-
to me said " If it is right and that he is really
the owner, assent." The assent having been
given Te Teira brought a parawai mat and
placed it at the feet of the Governor, It lay
there for some time, and was at last taken pos-
session of for the Governor. Others got up to
offer their pieces, but their offers were not ac -
cepted as the title did not appear clear. These
were accordingly rejected. William King then
rose and without attempting to impugn Teira's
title or right to sell, he merely spoke a few
words to the effect that Waitara should be
held, and then returned to his place. Before
leaving Taranaki I instructed the Land Pur-
chase Commissioner there to investigate care-
fully the claims to this piece of land and not to
proceed hastily in the matter. He has since
been constantly engaged in inquiring into the
question of title, William King also being

present at the meetings and admitting that
the land belonged to the sellers, but refusing
his consent to its being sold. If he or any
other person had shewn that any portion of
the land belonged to him such a claim would
have been respected. No land would be taken
from its owner without his consent.

His attempt to hold the land is connected
with the land league and was encouraged by
the Maori King movement, otherwise he would
not have ventured, as he has repeatedly done,
to forbid the sale of land to which he never
had any claim, not only at Waitara but at Mo-
kau, at Taranaki, and at other places. Had
this been land over which the Native title ex-
isted in its original state there might have
been some excuse.

After the talk (about the Waitara land) I
crossed the straits to Aropaoa, and saw that
section of the tribe which is with Ropoama Te
Ore. I mentioned that a portion of the Wai-
tara had been offered. I recited the boundaries
and asked, Does that land belong to William

King? This I said merely to bring out infor-
mation on the subject, The reply was, " No:

if it was on the other side of Waitara, his
claim would be just, but this side belongs to us;

let us have the payment." I said it will not
be right to give it to you now, wait until the
matter is clear; let the claims be investigated
on the spot, and then the payment may bo
given. They pressed the matter, and a third
time they urged me to give them the payment.
I replied, Wait until the question is properly
settled. Afterwards they agreed to this. The
names of these Aropaoa people who have claims
at Waitara are Ropoama Te Ore, Ripeka,
Ngawheua, Te Herewini, Ihaka, Te Retimona,
Timoti, Anaru, Haimona, Henare Rupuha,

waewae o te Kawana. Waiho i kona takoto
ai, roa noa ka whawhatia, na ka riro mai te
parawai mo te Kawana. Ka tu ano etahi
tangata ki te uku i o ratou pihi, otira kihai
i whakaaetia, no te mea e ahua raruraru ana.
Whakarerea atu ana era, patua ana. Na, ka
tu a Wi Kingi ki runga; kahore he kupu
ana i puta hei whakahe i ta Te Teira, mo te
take ki te whenua ranei, mo tona meatanga
ki te hoko ranei. E toru ano ana kupu, he
pupuri mo Waitara.  Heoi ano, ka hoki ia
ki tona kainga. Ka noho ko te kui hoko
whenua o reira no raro iho i ahau, ka ki atu
ahau ki a ia, Kia pai to rapu i nga tikanga o
te whenua nei, aua e hohorotia. Na, noho
ana taua Pakeha i runga i te uiui, i te patai,
me te haere mai ano a Wiremu Kingi ki nga
huihui katoa: me te whakaae ano Wiremu
Kingi be tika na ratou ano te whenua, no te
hunga e hoko nei; otira ekore ia e whakaae
kia hokona. Mehemea i whakakitea mai
nona pu tetahi taha o taua whenua, no tetahi
atu ranei, ekore matou e tango i taua pihi ki
te kore ia e pai kia tukua. No roto i te
tikanga pupuri whenua tana pupuri, na te
tikanga whakatu Kingi tetahi i kaha ai ina
hoki Ie rere ke o nga whakaaro ki runga ki
te whenua o te tangata ke pupuri ai. Na te
aha hoki i pokanoa ai tana kupu kia kaua e
hokona nga whenua kahore rawa nei ona
tikanga i runga i aua whenua, haunga ki
Waitara, puta ke taua kupu pupuru ki Mo-
kau, ki Taranaki, ki hea ki hea. Mehemea
he whenua toitu tenei, ekore pea e tino wha-
kahengia taua tikanga. Ka mutu te korero
mo te whenua ki Waitara, ka whiti au ki
Aropaoa, ki te hapu o Ropoama Te Ore, ka
ki atu ahau, Kua tukua mai tetahi wahi o
Waitara. Ka whakahua au i nga rohe, ka
patai atu ahau, No Wiremu Kingi te whe-
nua? He kupu wero tenei naku kia rongo ai
au i tana tikanga. Ka ki mai, Kahore: me-
hemea i tawahi o Waitara e tika ana; na kei
a matou ano tena, homai ki a matou nga utu.
Ka ki atu au, Ekore e pai inaianei; kia kitea
te maramatanga, kia rapua nga tikanga i
runga i te whenua, katahi ka hoatu. Ka
tohe, a, te tua toru o nga tohenga, ka ki am
au, Waiho kia pai te whakaritenga. No
muri ka whakaaetia. Ko nga ingoa o nga
tangata o Aropaoa i tata ki Waitara koia
enei:- ko Ropoama Te Ore, ko Ripeka, ko
Ngawheua. Te Herewini, Ihaka, Te Rete-
mana, Timoti, Anaru, Haimona, Henare,
Rupuha, Arapere, Hamiora, Tohe, Pirihira-
neta, Rakira, Eruera Te Rangiwhiroa,
Te Rei (kei Poneke) me etahi atu. I wha-
kaae enei tangata ki taua hokonga. Naku
ano te ngoikoretanga, he mea noku kia
whiuwhiua ki runga ki te  

THE MAORI MESSENGER

49

TE KARERE MAORI.

Arapere, Hamiora, Tohi, Pirihira Neta,
Rakira, Eruera Te Rangi, Whiroa, Te Rei (at
Port Nicholson,) and others. These people
consented to the  sale. It was I who delayed
the matter, wishing that the claims should be
investigated upon the land of their forefathers.
I went to Heretaunga, and when I returned I
was unable to give further attention to the
matter.

You know very well that no man's land is
taken unjustly from him. The Ngatituahu
and Ngatihinga in times past claimed the to-
taras, and the produce of the Waitara river.
Ngatikura and Ngatituiti recognised  their right
and sometimes exchanged other produce with
them for totaras and lampreys. Karewa was
chief of the first named tribes, Ropoama who
lives at Aropaoa is descended from the same
ancestors and represents these tribes. Patu-
kakariki, son of Karewa and brother of Rua-
tokaaruku, may also have a claim on the land.
It has always been left open to him to assert
it, but he has not done so hitherto. The Go-
vernor has never refused to listen to any just
claims if properly brought forward. Do not
pretend to say that Te Teira alone received
payment for the land at Waitara. He was
not even the largest claimant but merely the
spokesman of the sellers. This is the Deed of
the sale of the Waitara.  land, which I shall now
read to you:—

" KNOW ALL MEN by this Deed, executed on
the twenty-fourth day of February, in the
year of our Lord one thousand eight hundred
and sixty (I860): We, Chiefs and Men of
New Zealand, whose names are hereunto
subscribed, in consideration of the sum of six
hundred pounds (£600) paid to us by Parris,
on behalf of Queen Victoria (and we hereby
acknowledge the receipt of the said moneys):

We all and each of us by this Deed consent
to sell, surrender, and convey to Queen
Victoria, and to all the Kings and Queens
Her Successors, and to Her Assigns, all that
piece of land called Pekapeka.

" The Boundaries of which are—
" Commencing on the beach at Onatiki,
running inland in a straight line to Kohia,
to the high road to Mamaku, from thence 
running in a Northerly direction along the
cart road to Pukeruru, descending thence to
Maungahakaia to the stream called Manga-
hinau, from thence seaward to Opatito to a
Kahikatea (tree) standing there, continuing
thence to Arakauere, from thence in a
Northerly direction to Pukekohe to the
flat on the land side of the Pa, from thence to
the steep towards the North, running along
said steep seaward to the ditch fence to Mati-
whitu, running in a Northerly direction to

na. Haere aua au ki Heretaunga, hoki ra-
wa mai au kahore i puta te whakaaro.

E mohio ana koutou e kore e. riro noa te
pihi o te tangata; i mua, i a Ngatituaho i
a Ngati hinga nga totara me nga kai o te
awa o Waitara. I mohio ano a Ngatikura me
Ngatituiti ki tenei, he mahi hokohoko hoki
ta ratou ko a ratou kai ke ka hoatu hei utu
mo nga totara mo nga paewai. Ko Karewa
te rangatira o era, o Ngatituaho o Ngatihi-
nga. Ko Ropoama e noho nei i Arapaoa,
he uri no aua tupuna tahi, ka ia ko aua iwi,
nona hoki. Ko te Patukakariki, tama a Ka-
rewa, teina hoki o Ruatokaanuku, e eke pea
ki runga ki taua whenua. Mehemea he wa-
hi ano tona i reira, e tika ana, i te puare to-
nu te ara ki a ia hei putanga mo tana kupu
pera, heoi, kahore ano hia puta tae noa ki
naianei. Kahore a te Kawana mea kia kaua
e whakarangona te kupu tika a tetahi tangata
e mea ana ki te whenua, mehemea ka wha-
kaputaia tikatia mai. Kaua e mea horihori,
i a te Teira anake te utu mo te whenua ki
Waitara. E hara i a ia te wahi nui o taua
whenua, engari, he mangai ia no te hunga
hoko. Ko te pukapuka hoko tenei o te whe-
nua ki Waitara ka korerotia atu nei e ahau
kia koutou:—

" KIA MOHIO RA NGA TANGATA KATOA ki

enei Pukapuka, no tenei ra no te rua te kau
ma wha o nga ra o Pepuere, i te tau o to tatou
Ariki kotahi mano e waru rau e ono tekau
(1860), ko matou ko nga Rangatira Maori
me nga tangata maori hoki o Niu Tireni e
mau nei nga ingoa i raro nei, hei wha-
karitenga mo nga pauna moni e ono rau
(£600) kua utua mai ki a matou E Parete
mo te Kuini Wikitoria (a e whakaaetia nei e
matou te rironga mai o aua moni). Ko matou
katoa ko ia tangata ko ia tangata, a ko tenei
Pukapuka te whakaaetanga, ka hoko nei, ka
tuku nei, ka hoatu nei, ki a Kuini Wikitoria
ki ona uri ki nga Kingi Kuini ranei o muri i
iho i a ia me ona e hoatu ai, taua wahi whenua
katoa ko Pekapeka te ingoa.

"Ko Nga Rohe::

"Ka timata kei te Piti kei Onatiki, ka ahu ki
uta maro tonu tika tonu ki te Kohia, ki te
hua nui te ara kei te Mamaku, ka tae ki reira,
ka ahu ki te Whakama i runga i te ara kata,
ka tae ki Pukeruru, ka heke ki Maungaha-
kaia ki te taha o te Wai e huaina ko Manga-
hinau, ka tae ki reira, ka ahu ki whakatai
haere ki Opatito, ki te kahikatea e tu ana ki
reira, a ka haere tonu ki Arakauere, ka tae ki
reira, ka ahu ki te Whakarua, ki Pukekohe
ki te papa ki uta o te Pa, ka tae ki te pari
ki te Whakarua ka ahu ki whakatai i runga i
te pari, ka tae ki te taiepa keri ki Mataiwhitu,

THE MAORI MESSENGER.

50

TE KARERE MAORI.

the river Waitara, following down such
stream to its mouth at the beach; from thence
running in a Southerly direction along the
beach to Onatiki, the starting point.

" Together with all right to the things ap-
pertaining thereto, with all our right, title,
interest, claim, and demand, which all and
each of us have in the said land, and all
 thereunto belonging, to the Queen and Her
Assigns for ever.

"In testimony of our surrender, we here-
unto subscribe our names.

(Signed) Tamati x (his mark) Raru

Rawiri x (his mark) Raupongo

Te Teira Manuka

Hemi Watikingi Pataka

Paranihi

Epiha te Hoko

Weterere

Hori Te Kokako

Rawiri x (his mark) Kauiri

Eruera Raurongo

More x (his mark) Whatu

Hera x (her mark)

Hita Tupoki

Ripeka

Hira

Rakira x (her mark) Te Ringa

Makareta x (her mark) Te Motu

Rameri x (her mark)

Wikitoria x (her mark)

Te Watene x (his mark)
" Written in the presence of

ROBERT PARRIS, District Commissioner
JOHN L. NEWMAN, Settler
E. W. STOCKMAN."

The inland boundary has not been cut. It
was left thus on account of differences, and has
remained. uncut until the present time. And
yet some of you and other chiefs talk about
hasty measures as having caused a feeling of
dissatisfaction among you. According to
Waikato, no force can he justly employed
against any tribe except with their concurrence
and approval. They do not bear in mind that
this question has been a subject of discussion dur-
ing many years. No rash haste marked the Go-
vernor's proceedings when he went to Taranaki.
He wrote to William King and invited him to
a friendly conference, but the latter refused to
come. When the surveyors went peaceably to
survey the land he opposed them with force,
and compelled them to retire. The soldiers
then went to protect the survey. William King
 waited, hoping that one of his men might be
killed, and so furnish a pretext for fighting,

ka ahu kei te Whakarua, ka haere tonu ki
te awa Waitara, ka tae ki reira, ka ahu ki
whakatai ki roto i te Awa haere tonu ki te
kongutu ki te Piti, ka tae ki reira, ka ahu ki
whakatonga haere tonu ki te Piti tae atu ki
Onatiki ki te timatanga ano.

"Me nga Tikanga katoa me nga mea katoa o
taua whenua me te Tikanga me te Putake
me te Panga me te Wahi me te Ton onga o
matou katoa, o matou takitahi ranei, e mau
ake nei ki taua whenua. A hei mau tonu
taua whenua me ona mea katoa ki a te
Kuini me ana e hoatu ai mo ake tonu atu.

" A hei tohu ano tenei Tukunga kua tuhia
nei o matou ingoa.

(Signed) Tamati x (his mark) Raru

Rawiri x (his mark) Raupongo

Te Teira Manuka

Hemi Watikingi Pataka

Paranihi

Epiha te Hoko

Weterere

Hori te Kokako

Rewiri x (his mark) Kaiuri

Erueru Raurongo

More x (his mark) Whatu

Hita Tupoki

Hera x (her mark)

Ripeka

Hira

Rakira x (her mark) Te Ringa

Makareta x (her mark) Te Motu

Rameri x (her mark)

Wikitoria x (her mark)

Te Watene x (his mark)
" I tuhia i te aroaro o

(Signed) ROBERT PARRIS, District

Commissioner,
JOHN L. NEWMAN, Settler,
E. W. STOCKMAN."

Ko te rohe o uta kahore ano i tapahia; mo
nga tautohetohe hoki i peneitia ai; waiho to-
nu kia tuwhera, e tuwhera mai nei. Na, ko
tenei, kei te mea mai koutou me etahi atu
rangatira, he ohorere no nga tikanga i pou-
ri ai koutou. Ki ta Waikato mana e wha-
kaae te whawhai ki ia iwi ki ia iwi ka tika;

kahore i mahara kua korerotia i roto i nga
tau maha. Kahore i porangitia ta te Kawa-
na whakahaere. I tana haerenga ki Tara-
naki i tae ano tana pukapuka ki a Wiremu
Kingi kia haere mai ia; kahore tonu tera
i tae mai. No te haerenga o nga kai ruri i
haere marire atu ki te ruri i te whenua, ka
pana kinotia e ia, ka whakahokia. Ka tahi
ka haere nga hoia ki te tiaki. E noho ana a
Wiremu Kingi ki reira, e whakaaro ana me
kore e patua tetahi o ana tangata kia kitea
te take whawhai, kia meinga ai hoki na te
Pakeha i timata. Muri iho ka hanga te pa

THE MAORI MESSENGER.

51

TE KARERE MAORI.

and that it might be said that the Europeans
had commenced it. Then a pa was set up on
the land. The Officer commanding the Troops
sent a letter to William King in the hope of
dissuading him from compelling hostilities, but
it was treated with contempt. Thug did he
wrongly provoke the war which has been
carried on since that time to the present. It
was then that the pa was fired upon by the
soldiers. After this followed the acts of the
Ngatiruanui and Taranaki. I shall not speak
of these as you are well acquainted with the
particulars.

Enough. You have now heard the causes
out of which the war at Taranaki has sprang.
I shall proceed to read the Governor's Mes-
sage to you:—

(MESSAGE No. 3.)

"Thomas Gore Browne, Governor,—

 " Many of the Chiefs assembled at Kohi-
marama having expressed a wish to be correctly
informed of the events at Taranaki, the Go-
vernor has instructed Mr. McLean to relate
truly all that has occurred.

" The Chiefs will learn from him that many
of the Maories in that district had earnestly
desired the Governor to put an end to their
bloody and disgraceful feuds which constantly
endangered the peace of the district, destroying
many of their own lives and endangering those
of the Europeans.

" In compliance with their urgent request,
the Governor declared his intentions at the
meeting at which William King was present
in March, 1859; but William King, supported
by men opposed to the sale of land, trampled
upon his word, and assumed to himself the
light of forbidding other chiefs to do what
they please with their own.

" William King was present when Teira
made the offer and described the boundaries,
also when the money was paid to Teira, and
did not urge any claim to share in it. But he
drove away the surveyors, and when asked to
meet the Governor and declare what claim he
had upon the land or what right he had to in-
terfere, he refused to come; and when the land
was occupied by the Queen's troops he built a
pa upon it and obstructed the road. Even
then he was allowed to go in peace, the pa
being destroyed. Not satisfied with this, he
built a second pa which was destroyed, and
now he has built others, and remains in arms
against Her Majesty.

" The Chiefs will therefore see that it was
not the Governor who commenced the war, or
desired it, but William King; all this, how-
ever, will be related in full and explained by
Mr. McLean.

" Government House,

July 19th, I860."

ki runga i te whenua. Na ka tae te puka-
puka a te rangatira o nga hoia, kia whaka-
mutua tona hiahia whawhai, ka tae atu, aki-
ritia mai ana te pukapuka. Heoi ano, ko
tona he tenei, e whawhai tonu nei. No ko-
na te puhanga o te pa e nga hoia. No muri
iho ka tae mai te he o Ngatiruanui o Tara-
naki, e kore au e whakahua korero mo tena
e mohio katoa ana hoki koutou.

Heoi ano, ka rongo koutou ki nga take o
tenei whawhai ki Taranaki, kia korerotia te.
pukapuka a te Kawana ki a koutou.

Na ka korerotia

(Pukapuka 3.)

NA TAMATI KOA PARAONE, NA TE KAWANA.

He mea kua puta te hiahia o nga tini
rangatira e noho runanga nei ki Kohimara-
ma, kia ata korerotia tikatia ki a ratou nga
mahi ki Taranaki. Na kua whakahau iho a
te Kawana ki a Te Makarini kia korerotia
tikatia am e ia nga korero katoa o Taranaki
ki a ratou.

Tena nga rangatira e rongo ki a ia; he
tokomaha nga tangata Maori o taua wahi kua
tino tohe ki a te Kawana kia whakamutua e
ia a ratou mahi whakaheke toto, mahi nga-
ngare i auau tonu i roto i a ratou, ohooho
tonu ai nga tangata e noho ana ki tera whe-
nua, i matemate ai ratou whakamaori, i ora
iti ai hoki nga Pakeha.

Na, whakaaetia ana e te Kawana i runga i
to ratou tino tohe, whakapuakina nuitia ana
e ia tana tikanga i tetahi hui i Maehe, 1859.
I reira ano hoki a Wiremu Kingi. Heoi tu
ana Wiremu Kingi ratou ko etahi hoa ona,
hunga whakahe ki te hoko whenua, takahia
iho nga kupu a te Kawana, tangohia ana ki
a ia te mana i runga ake i etahi, mana hoki
e tami te whakaaro a etahi rangatira kei mea
i ta ratou i pai ki o ratou taonga ake.

I reira ano a Wiremu Kingi i te homaita-
nga a Te Teira i te whenua i tana whaka-
haerenga hoki i nga rohe. I reira ano ia i
te tukunga o nga moni ki a Te Teira, a kihai
ia i mea i reira mana tetahi taha. Na, pana
ana e ia nga kai-ruri, a i te karangatanga
kia haere mai kia kite i a te Kawana, kia
korerotia tana ekenga ki taua wahi whe-
nua, i te take ranei i poka ai ia ki reira, na
kihai i pai, kihai i tae mai. Na, te nohoanga
o taua whenua e nga hoia a te Kuini, na ka
hanga pa ki reira, ka puru hoki i te huarahi.
Heoi tukua noatia ana kia haere marie atu,
ko te pa ka whakahoroa. Te kati hoki i
konei, ka hanga hoki i te rua o nga pa.
Whakahoroa ana hoki tenei, a inaianei kua
hanga hoki etahi atu pa whawhai, a e noho
tonu mai ana i runga i te whawhai ki a te
Kuini.

THE MAORI MESSENGER.

TE KARERE MAORI.

FRIDAY, JULY  20TH, 1860.

In opening to-day's proceedings the Native
Secretary suggested that Tamati Waka should
commence the speeches; and that  he should be
followed by Nopera, and Te Awarahi, and
other chiefs who had only recently arrived
and had not yet addressed the Conference.

Tamati Waka Nene, (Ngapuhi,) Bay of
Islands:—These are my words. I shall now
have something to say. What has been said
before was unimportant, merely a first attempt.
We have hot arrived at any thing definite. For
a fortnight past we have been talking. To me
the time has seemed two months. Our first
speeches were correct. I stand partly in doubt of

you the Chiefs of this Conference: it is well
that you should speak your sentiments; you
are from the South, I am from the North,
from the •tail end of oar Island. The reason I
now stand up to speak is that I see strangers
here who have newly arrived. I am
searching for the cause which has brought us
here. Is it Te Rangitake, or is it the king
movement? Te Wherowhero  was my friend

in time past. 1 am here. Te Wherowhero there.
My friend has been taken from our midst, and
from the presence of the Governor. What is it
that has taken away my friend who is now
gone I Was it you who took him or who? My
friend was taken away and called a king.
When Te Rangitake heard this, he thought, I
have now a kins, I will join this. According-

ly he proceeded with his work. I had thought
that amongst all our tribes Waikato was the
only one which held an independent position.
The other tribes have lost their position. All
kind of European goods have been taken into
Waikato; there is nothing that has not found ita
way there. Ploughs and all kinds of useful
things have through the Governor been intro-
duced into Waikato; there is nothing which he
has not sent to the Chiefs of this land. When
the Governor came we began to cast about and
to think, perhaps we shall lose our lands, but
no, the pakeha said, Friends, let a portion of
your lands be for us. The land has not been
put on board their ships and carried away. It
is still here with us. Perhaps the taking away
of my friend is connected with this. If they
(the Europeans) had gone and fetched Tamati

Na, ka kitea e nga rangatira, ehara i a te
Kawana nana i timata te whawhai, ehara hoki
i a ia te hiahia, hua atu, na Wiremu Kingi
ano; otiia ma Te Makarini e ata whakataki
enei korero katoa.
Whare o te Kawana,
Hurae 19, 1860.

PARAIRE, HURAE 20, 1860.

Ka timataria te korero e Te Makarini, ka
mea ia: E nga rangatira o te runanga nei,

kia rongo mai koutou, he manuwhiri kua
puta mai inaianei, me tuku ratou kia korero.
Ki a Tamati Waka pea te timatanga o te
korero aianei. Muringa iho ko nga manu-
whiri, ko Nopera, ko Te Awarahi, kia wha-
karongo nga rangatira kua noho roa i konei.

Tamati Waka Nene (Ngapuhi, Peowhai-
rangi): Tenei aku kupu, katahi ano au ka
whai korero. Ro era kupu he kupu noa, be
kupu ako. Ekore e taea e tatou te rapu.
Ko enei wiki erua hua korero nei tatou, e rua
marama ki au. E tika ana ta tatou korero
i mua ra. Ka nui taku tupato ki a koutou
ki nga rangatira o te runanga nei; e tika ana

kia korero koutou, no runga hoki koutou,
ko ahau no raro no te hiku o to tatou motu.
Te mea i whakatika ai au ki te korero, he
kitenga noku i te hunga tae hou mai nei.E
rapu ana au ki te ukanga i noho ai tatou ki
konei, kei ta Te Rangitake ranei, kei te Kingi
ranei. Ko taku hoa i mua ko Te Whero-
whero: ko au tenei ko Te Wherowhero tena.
Ka unuhia taku hoa i waenganui o tatou, ka
unuhia i te aroaro o te Kawana. Na te aha
ranei i unu taku hoa kua mate mai nei? Nau
ranei i unu, na wai ranei? Unuhia ana taku
hoa, karangatia ana hei Kingi. Ka rongo
Te Rangitake ka mea ia, Kua whai Kingi
ahau, me peke ahau ki runga ki tenei, kua
mahi ia i tona mahi. Ki au ia kahore he

kainga rangatira i puta i waenganui i a tatou,
he kainga mokai anake; kotahi kainga ra-
ngatira ko Waikato. Haere katoa nga tao-
nga o te Pakeha ki roto o Waikato, kahore
kau he mea i toe: nga parau, nga aha nga
aha, pau katoa i te Kawana te tuku ki roto
o Waikato, kahore he mea i toe te hoatu ki
nga rangatira o te whenua nei. Ka tae mai
te Kawana ki konei ka rapurapu tatou ka
mea, Ka ngaro pea to tatou whenua. Kahore:

i ki mai te Pakeha. E mea ma, moku tetahi
wahi o to koutou whenua: kihai i utaina te
whenua i kawea ketia, kei a tatou ano e mau
ana. Ko tenei pea te mea i unuhia ai taku
hoa. Mehemea i haere i tikina a Te Waaka
a Porutu ranei hei huhuti i nga rahurahu,
ka karanga ahau, ka tahi te Kawana kino.
 Tena ko tenei, haere mai aua ia me tona ka-

THE MAORI MESSENGER.

TE KARERE  MAORI.

Waaka, or Porutu, to clear the land for them,
then I would have said this is an evil Gover-
nor. But the pakeha came with bis own spade,
therefore I say no wrong has been done to us.
According to my notion, now that Potatau is
dead, the work of Waikato should be put an
end to. He uttered no evil words, nor any
words about fighting. His only word was.
good will and kindness. This was his word,
wash me that I may be clean: hence I say let
that name be washed out, let each tribe cherish
its own pakehas. You say the the Governor
is doing wrong in taking the land; my opinion
is that it ia Te Rangitake who was wrong. He
desired the things which were given as a pay-
ment for Taranaki. You talk about the
Governor's wrong. Listen, all of you, the pay-
ment given for my lands was scissors and pipes.
These lands (at Taranaki) I hear were paid for in
silver. Perhaps this conference is now thinking,
pshaw! his talk indeed, what is the talk of
this man brought here for? This is the way I
propose to destroy evil,—by kindness,—kind-
ness to the pakehas, even to the end, even as I
cherish my pakehas. That is all I shall say.
my words are but desultory

Nopera, (Ngatiwhatua,) Kaipara:—Listen
ye to the purport of my speech. I am about to
speak of my pakehas, of my parents, my
elder brothers, and my youuger brothers.
They were dead and are restored, they were
lost and are returned. These are my parents
who drew me forth to life. Here is the cause
of my being able to look forth upon the moun-
tains and plains. It is through my pakehas.
Listen, my words appear to the Governor's
newspapers. If a Maori be killed by a pakeha,
let the pakeha be given upas payment for his
offence. If a pakeha should be killed by a
maori, let the Maori be given up as
payment for his offence: the two are thus
treated alike, and peace and unity will con-
tinue. Here is no cause of division; the
murderer is himself the payment—he expiates
his crime. If the Maori steal the goods of
the pakeha let him be the payment, for
his sin is his own; if he drink rum in the town
the payment for his transgression should be
himself: whether he be a chief or of inferior
rank, he should be given up to the law of the
pakeha. If these are carried out, then our union
will be a reality. If a pakeha wantonly com-
mits an act of violence upon the people of any
tribe, let the matter be arranged between
themselves; if the act should be done to myself
or tribe it will be for me to arrange about it,
if we act upon this principle we shall dwell in
peace. I have committed myself to the direc-
tion of the Governor. We shall not be separated
from the Governor. To the first, to the second,
to the third, and to the fourth Governor my

heru. Koia au i mea ai kahore he he. Ki
au ia ka mate a Potatau, heoi ano me wha-
kakahore taua mahi a Waikato. Kahore
ana kapu kino, ana kupu whawhai ranei:

heoi ano tona ko te aroha ko te atawhai. Ko
tana kupu hoki tenei, Horoia au kia pai; kora
au i mea ai me horoi taua ingoa. Me ata-
whai tenei iwi ki tona Pakeha, ko tera iwi hei
atawhai i tona Pakeha. E mea ana koutou
he he to te Kawana ki te tango whenua. Ki
au ia ko Te Rangitake i be, be tangi nona ki
nga utu o Taranaki. E mea ana koutou ki
te he o te Kawana, kia rongo mai koutou, ko
te utu mo taku whenua he kutikuti be paipa,
ko enei whenua e rongo ana au e utua ana
ki te hikipene. Tenei pea te runanga nei te
mea nei, Hi, ana korero, he aha nga korero
o tenei tangata i kawea mai ai ki konei? Ko
taku patu ra tenei i nga kino. Kia atawhai,
kia atawhai ki te Pakeha, a taea noatia te
mutunga; e atawhai ana hoki au ki aku
Pakeha. Heoi ra aku, e aweke noa ana aku
kupu.

Nopera (Ngatiwhatua, Kaipara): Whaka-
rongo mai e te iwi ki te ritenga o taku korero.
E korero ana ahau ki oku Pakeha, ara ki aku
matua, ki aku tuakana, ki aku teina. I te
mate kua hoki mai, i te ngaro kua hoki mai:

ko aku matua tenei nana au i kukume ki te
ora. Heoi ano, na konei a u i titiro ai ki nga
maunga ki nga raorao, na aku Pakeha. Kia
rongo koutou kei nga nupepa o te Kawana
taku korero. Ki te mate tetahi tangata Maori
i te Pakeha, ko te Pakeha me homai hei mu
mo tona he; ki te male tetahi Pakeha i te
tangata Maori, me hoatu te Maori hei mu mo
tona he, kua rite raua. Kua noho te pai
me te kotahitanga, Kahore he wehenga o
enei: ko te tangata kohuru koia ano te mu,
ka rite tana mahi i a ia. Ki te tahae te
tangata Maori i nga mea a te Pakeha ko ia
ano te utu, kei a ia ano tana he. Ki te kai
i te rama ki te taone, ko ia ano te utu mo
tana tutu; ahakoa rangatira ahakoa tutua,
me tuku ki te ture o te Pakeha. Ki te rite
enei ka rite te whakakotahitanga. Ki te
poka te Pakeha ki tera hapu ki tera iwi
tutu ai, mana ano tana e whakarite; ki te
poka ki au te he, maku ano e whakarite. Ka
penei ka noho tatou i runga i te pai. Kei
runga i ta te Kawana tikanga au e haere ana.
Ekore e wehea i te Kawana tuatahi, i te tua-
rua, i te matoru, i te tuawha. E haere nei
ano taku korero, ekore e motu ake, ake,
amine.

THE MAORI MESSENGER.

TE KARERE MAORI.

words have been and remain the same. We
wilI not part for ever, and ever, Amen!

Katipa Te Awarahi, (Ngatiteata) Waiuku:—
Listen, Te Waka, both you and Mr. McLean.
It is tribe that I have acted presumptuously with

regard to this name of King. It was nut we,

however, who originated it; it was Taupo, and
Whanganui who set up the name of King.
These were its supporters, Te Moananui. (Wm,
Thompson Tarapipipi), Te Heuheu, and Tami-
hana. Potatau never desired the name of King;

he preferred the name of Father. Te Waka
says he condemns this (King movement) and
he is quite right. I said the same to Te Heu-
heu, to Turoa, and to Te Moananui. I asked
them what good is there in the name of King?
Potatau was altogether misled; he did not
enter the King project or favor it in any way.
He said, Wash me, I shall die; this people have
compassed my death. This was spoken at the
Waiuku meeting. He said also, let not the
Maories quarrel with the Pakeha. Such were
his sentiments. I now say the Governor has
been very good. I have nothing to say against
him. But, I ask, Who will wash the blood
from the hand of Te Rangitake? who shall
wash the blood from the hand of the Governor?
It must be done by themselves. There is also
this word, Let not the gnat he strained at
while the camel is swallowed.

Te Ao-o-te-rangi, (Tainui,) Waiuku;—As
for me, I know nothing about this work at
Waikato; I am in ignorance respecting it. I
have not understood the object of that
work. I should say that this name of
Waikato is merely a name. Te Katipa
has named the tribes who set this project
on foot. It came from the interior and
from the South. Potatau's wish was, that
the name of parent should be adopted. You 
have heard what I said, that this name of
Waikato is but a name. I now, for the first
time, see what has been going on in the South.
Waikato has only come in at the completion of
the design. You say, the King must - be put
down because Potatau is dead. I say, the 
intentions of the Waikato cannot be stolen from
them. I cannot pretend to state them. I live
on the sea coast; Waikato is inland. I was
left by you in ignorance respecting this matter,
and therefore I do not understand it. Listen,
the Pakeha is not of to-day; it is long since he
came here. The ministers came; this was one
great benefit. Afterwards came another
system, and I continued tu observe. This is
what I have to say to you Mr. McLean and
Te Waka. Be kind to the Maories of New
Zealand, to the dark-skins. If I (the Maori)
turn upon you to injure you, then you and 1
will act in concert. If the Governor becomes
the aggressor and does wrong to me  (the

Katipa Te Awarahi, (Ngatiteata, Waiuku):

Whakarongo e Te Waka raua ko Te Maka-
rini. He tika taku hikaka ki te ingoa kingi.
Ehara i au nana i timata: na Taupo na
Whanganui, ka tu tenei ingoa te Kingi ki
runga. Ko nga tangata tenei i hapainga ai
ko Te Moananui, ko Te Heuheu, ko Tami-
hana. Kahore he pai o Potatau ki te ingoa
Kingi, ko te ingoa Matua tana i pai ai. Ka
mea Te Waka he whakahe tana, ka Uka ano.
I penei ano taku korero ki a Te Heuheu, ki
a Turoa, ki a Te Moananui. Ka mea atu
au, He aha te pai o te ingoa Kingi? He noa
a Potatau, kahore ana pai ki tenei Kingi.
kahore ana aha. Ka mea ia, Horoia au, ka
male au, na te hanga nei au i kohuru. No
te runanga ki Waiuku enei korero. Ka mea
hoki ia, Kaua e whawhai te Maori ki te Pa-
keha: ko tona tikanga tenei. Inaianei e
mea ana ahau e nui ana te pai o te Kawana;

kahore aku whakakino. Ma wa; e horoi te
toto o te ringa o Te Rangitake? Ma wai e
horoi te toto o te ringa o te Kawana? Ma
raua ano. Tenei hoki te kupu, Kaua e
tataria te waeroa, e horomia te kamera.

Te Ao-o-te-Rangi (Tainui, Waiuku): Ko
au e kore aue mohio ki nga mahi a Waikato.
He kuware au, kihai au i matau ki te tikanga
o taua mahi. E mea ana au ko te ingoa o
Waikato be ingoa kau. E korerotia aua e
Te Katipa nga iwi nana taua mahi. No
waenganui ia, na runga ke tena mahi me

tena tikanga. Ko ta Potatau tikanga ia kia
waiho i runga i te matua. Kua rongo koe i
taku kupu ko te ingoa o Waikato he ingoa
kau, ka tahi au ka kite inaianei i nga mahi
o runga, no te whakaotinga ta Waikato. E
karanga ana koe, Me whakakahore te Kingi,
hua mate hoki a Potatau. E mea ana au,
e kore e tahaetia nga tikanga o Waikato. No
tai au, no ma Waikato. Na koutou i waiho
i au kia kuware ana, na konei au i kore ai e
matau. Kia rongo mai koe, ehara inaianei
te Pakeha, no mua, no mua. Tae mai ana
ko nga Minita, ko tetahi pai tena. Muri iho
he tikanga ke tenei me te titiro tonu ahau.
Ko taku korero tenei, e Te Makarini, e Te
Waka, me atawhai e korua nga tangata
Maori o Niu Tirani, ara, ki te kiri mangu.
Maku te he e rere ki runga ki a koe, ma
taua ta taua. Ma Kawana te he e rere mai
ki au, ka tahuri ke au. Heoti ano te mea i
karangatia he ture. Ko te korero ki a Te
Rangitake e kore e matauria, me te wha-
kaaro ano hoki o Te Rangitake. Kahore he

THE MAORI MESSENGER.

TE KARERE MAORI.

Maori), then I shall turn away. The main
thing which we are told to regard is the law.
As to Te Rangitake's affair; it is not under-
stood, nor do we know the thoughts of Te
Rangitake. Waikato is the only independent

tribe now existing. As to me intentions of
Waikato, who knows what they may be ?
 Petaera Wharerahi, (Ngatituwharetoa,) Tau-
po:—I have come from among the King
party. I belong to the Aravva; through nay
mother I am connected with Tarawera, Roto-
kakahi, and Te Rotoiti; these are my people.
I became detached through ray father. The
word which Tukihaumene and Parakaia have
spoken I confirm, they have spoken my senti-
ments. I refer to what they said (about allegi-
ance) to the Queen. It was through a slave that
I saw Ngapuhi. I applied to the ministers
and obtained (my wish). My object was to pre-
vent Te Waka from coming back to destroy
us. Afterwards ministers came and lived among
us. All the other tribes have patted with their
lands; I have not parted with my land, and my
thoughts have remained clear (no cause of
dissatisfaction). There was evil with Heke,
evil at Port Nicholson, and evil at Whanganui,
while I continued to dwell in peace. There is
now evil with Te Rangitake, but I shall not go
astray. The Maories desire to sell their lands,
and the Pakehas desire (to buy them). After
the money has been received, an attempt is
made to lake the land back again. If it be a
case where blood has been shed, I shall not
take up the quarrel. If it be that you wrong-
fully take my land without payment, I shall
have to consider that.

 Mete Kingi, (Ngatiapa,) Whanganui:—
The words of the Governor have been read by
this Conference; but some of them have not
been re plied to. The Governor has sent down
three Messages to the Conference; I have them
but shall not attempt to answer them now. I
will take them to my house and there consider
them. Mr. McLean, these were prepared by
the Governor and you in your houses, and in
this way you found your good thoughts.
Enough on that subject. This refers to what
was said by Te Awarahi about Turoa. How
many years have you been waiting for the re-
turn of those first concerned in the project.
Three years probably. It was a lad who came
to us about it, this childish affair, and as young
men when they see the haka must join in it, so
this attracted some. This youth returned up
the Whanganui to Pehi (Turoa) but he did
not come back. We said to him,—Son, there
is a bird called the Huia, and there is another
called the Kokako. The feathers of the Ko-
kako were stolen by the Huia. This Maori
King project most probably will fail, for the
name is borrowed from the  pakeha. It vvas

iwi rangatira o te ao ko Waikato anake. Ko
wai taua ka kite i te whakaaro o Waikato?

Petaera Wharerahi (Ngatituwharetoa,
Taupo): I rere mai au i te kingitanga. No
te Arawa ahau, no taku whaea. Ka pa au
ki Tarawera, ki Rotokakahi, ki te Rotoiti.
He iwi noku enei. I wahi mai au i runga i
taku papa. Na Tuki te kupu, na Parakaia:

kua oti i a raua te korero, ara, te kupu ki a
te Kuini. He herehere i riro i kite ai au i a
Ngapuhi. Ka mau ahau kei nga Minita, ka
riro mai; he mea hoki naku kei hoki mai a
Te Waka ki te kai i au. Muri iho ko nga
Minita ka noho i ahau. Ko nga iwi katoa
kua tuku whenua, kahore ano ahau i tuku i
te whenua, me te marama ano hoki aku
whakaaro. He he kei a Heke; he he kei
Poneke; he he kei Whanganui: me te ata-
noho tonu ahau. He he tenei kei a Te Ra-
ngitake, ekore au e he. He hiahia to te
Maori ki te hoko whenua, he hiahia ano hoki
to te Pakeha. No te rironga mai o nga
moni ka rere atu ano te tangata ki te tango
mai. He toto tena: ekore au e peke ki
tena. Ki te pokanoa koe ki te tango i taku
whenua kahore be utu, ka hurihuri ahau ki
tena.

Mete Kingi (Ngatiapa, Whanganui):

Ka oti nga kupu a Kawana te korero
e te runanga; ko etahi o a te Kawana
kupu kahore ano i whakahokia; ka tora
taenga mai o nga nupepa o te Kawana ki
te runanga, ko nga nupepa i au e kore au
e whakahoki: me tango e au ki toku whare
rapu ai i te tikanga. E Ma, i mahia e korua
ko te Kawana i roto i o korua whare, no
konei ka kitea a korua whakaaro pai. Heoi
ra tena. Mo te kupu tenei a Te Awarahi
mo Turoa. Ka hia tau e tatari ana koe kia
hoki mai?  Ka toru pea tau. Ko taua
tamaiti i haere mai, he mahi tamariki tena;

kua kite atu te haka, uru tonu atu ki roto
tenei hanga te tamariki. I tona hokinga
ake ki Whanganui ki a Pehi, kahore hoki ia
i hoki mai. Ka kiia e matou tenei kupu, E
tama, he huia tetahi manu, he kokako tetahi
manu; ko te huruhuru o te kokako ka tahae-
tia e te huia. E kore pea e rite te Kingi
Maori, ta te mea no te Pakeha taua ingoa.
No reira ka noho tonu taua tamaiti, kahore
hoki i hoki mai ki te Kingi, Heoi tena. Kia

THE MAORI MESSENGER.

56

TE KAKERE MAORI.

this which caused that young man to remain
away; he did not return again to agitate the
King question. Enough on that subject.
Listen, Mr. McLean. if the Governor and you
should think of convening another meeting, let
it be at Whanganui. Mr. McLean let your
second Conference be held at Whanganui: this
word is from Turoa and the old men from
whom we have come. It is also Hori's (Te
Anaua) and, indeed, that of all the people.
This is in token of out appreciation and desire
to meet the views, of the Governor and yourself.
Mr. McLean, let your work be like, that of the
Bishop. He carries on the work of instruc-
tion year by year until his pupils attain to
knowledge and are fitted to become Ministers.
, In like  manner let the Governor and you be
constantly teaching. Let your second Con-
ference be at Whanganui. The Governor and
you are known by the Ngapuhi, the Ngatipaoa,
the Ngatimaru, and Waikato. I see the Gover-
nor only as a breeze that passes by and is gone,
but these people see him continually.

Tamihana te Rauparaha, (Ngatitoa,) Otaki:

—My heart is glad. Te Waka was the friend
of my father. If Te Rauparaha were alive
they would be of the same mind and both
would be with the Governor. These Waikato
difficulties are still present. Will not the peo-
ple consent that this Maori King project should
be put an end to, so that we may live together
as brethren? In days gone by the Maori knew
no greater delicacy than that which a cannibal
feast furnished. This practice dates from the
emigration from Hawaiki. By whom have we
been induced to abandon this practice of can-
nibalism? By the Pakeha. We are now
Pakehas. Look at the Maori dog-skin a mats,
at the flax garments, at the ornamental feathers
worn by the Maories. These are not consid-
ered superior to the European clothing now
worn by the Maories. We have received and
become possessed  of the good things of the
European, and one of us here present has been
 ordained a Minister, and you have seen
his efficiency. Let us look and see which is
the best, our system or that of the pakeha. So
also with regard to this invention of ours
which is said to have originated in the South.
Is this a thing to be preferred to the system of
the Pakeha? Tamati Waka is a man of con-
sistency, and he says that the King project
should, be given up. As to the flag that was
brought to my place at Kapiti, I said, Take it
back to Maungatautari, to the place of your
forefathers' boundary, and if the people there say
Set it up, then erect it there; if they say, Oast
it aside, then take it where you like. Potatau
was a Chief, and my idea is, that if he
had lived he would have been the friend of Te
Waka and of the Governor; and he would have

rongo koe e Te Makarini, e puta he whakaaro
hui ma korua ko te Kawana me kawe ake ki
Whanganui. E Ma, hei Whanganui te tua-
rua o ta korua hui. Na Turoa tenei kupu,
na nga kaumatua hoki i haere mai nei ma-
tou, na Hori, otira na te iwi katoa. He ma-
naakitanga no matou ki o korua whakaaro
ko te Kawana. E Ma, kia penei ta korua
mahi ko Kawana me ta te Pihopa. E kura
tonu ana ia i nga tau katoa, a mohio ake ana
tamariki i ako ai. Tu ake hei Minita. Koia
hoki me ta korua ko te Kawana, me kura
tonu koma; ki Whanganui ta korua komiti
tuarua. He Kawana korua no Ngapuhi,
no Ngatipaoa, no Ngatimaru, no Waikato.
E kite kau ana ahau i a Kawana ano he hau
e puhia ana; engari ko enei iwi e kite tonu
ana.

Tamihana Te Rauparaha (Ngatitoa, Ota-
ki): Ka koa taku ngakau, ko te hoa tenei o
taku matua ko te Waaka. Mehemea e ora
ana te Rauparaha ka piri tahi o raua wha-
kaaro ki te Kawana. Ko nga taniwha enei
o Waikato e noho nei i roto i a tatou; ekore
ranei ratou e rongo kia tamia iho tenei mea
te Kingi Maori kia noho tahi ai tatou hei te-
ina hei tuakana? I mea, heoi ano te mea i
reka i te tangata Maori he kai tangata. No
te haerenga mai ano i Hawaiki i timata ai
tenei mahi. Na wai, na te Pakeha i mahue
ai i a tatou tenei mahi a tatou te kai-tangata.
He Pakeha tatou i naianei. Ti tiro hoki ki
nga ihupuni Maori ki nga parawai Maori ki
nga pohoi Maori kahore i hipa ake te pai i
nga kakahu o te Pakeha e kakahuria nei e te
Maori. Kua riro mai ki a tatou nga mea
pai o te Pakeha, kua tu nei hoki tetahi o ta-
tou e noho nei hei Minita, kua kite koutou
i te painga. Ma tatou e titiro ko tehea te
mea pai, ko ta tatou ranei ko ta te Pakeha
ranei. Waihoki ko tenei i hanga nei e tatou,
i whakapaea nei na runga i hanga, ko tenei te
mea pai ranei ko ta te Pakeha tikanga ranei?
E, o Tamati Waka he tangata ngakau kotahi,
ko tana kupu he whakakakore i te Kingi. Ko
te kara e mauria ake ki toku kainga ki Kaputi
i mea au kia whakahokia ki Maungatautari,
ki te paenga o to tupuna. Ki te kiia poua,
poua i kona: ki te kiia maka aku, kawea
am ki hea ranei. He rangatira a Potatau ki
taku whakaaro; mehemea i ora tonu ia hei
hoa ia mo te Waka mo te Rawana, tona ingoa
he apiha no te Kuini. E tika ano to kupu
(e Te Ao-o-te-rangi) e tatau mai nei i te he o
nga Pakeha, o nga Minita, o te Kawana.

THE MAORI MESSENGER.

IE KARERE MAORI.

been made an officer of the Queen. You may
be right (addressing Te-Ao-o-te-rangi); you
are enumerating the faults of the Pakehas, of
the Ministers, and of the Governor; but let
those faults be distinctly staled, that they may

be clearly seen. (To Mete Kingi:) It will be
better that the Conference be at Port Nichol-
son, which is the elder brother; I mean the
next Conference. It will be vvell that it should
be in the summer or early autumn, that there
may be food. Your word, Mete Kingi, is
correct, that we should be always under in-
struction. The Bishop carries on his work by
instruction; let the Governor carry on his by
the same means; let us not listen to what may
be told us by any body, but what is spoken here
may be received as correct. I think that one
cause of trouble and difficulty in this Island is
the land. I am- trying to find out some good
system of dealing with the land; but it will be
proper that the Governor should have the arrange-
ment of whatever plan may be tried amongst the
Maori people. Let the Governor appoint the
persons to direct and carry it out. This Con-
ference is now set up as a light for both races;

let this Conference beckon to the tribes vvho
are going astray in following the old Maori
customs, that they may return into the good
way. My thought is that the Governor
should select a European gentleman and a
Native chief, to assist him in carrying. out a
system with reference to the lands sold by the
Maories to the Governor. Their duty should
be to supervise and to negotiate purchases,.
also to investigate and explain. By some such
plan, in my opinion, a clear system might be
carried out with respect to lands sold to the
Government. There is much more which I
have thought of, and which I have written
down in the paper which I hold in my hand.
With respect to the Maori King project,  I do
not think it has been devised by the elderly
men, but by the young men. Te Heuheu is
the only old chief, but he is foolish; he is not
like his elder brother. He came to us, and
said to me, The great name of Te Rauparaha
will be lost. I said to him, You are ambitious
(I am not so), for you did not hesitate to carry
the corpse of your elder brother to the summit
of Tongariro. Return to your place, and
occupy yourself with snaring tuis to set before
your visitors.

• Porutu, (Ngatiawa,) Wellington: All the

Words of this Conference have proceeded in
the direction towards what is good. Yours
also, Tamihana, are good. The Bishop does
not stay always in one place, but he carries
the Gospel to every place. As to what you
say about (the meeting) being at Whanganui,
I gay it is for the pakehas to say where it is

Erangi me whakakite mai nga e kia a mara-
ma ai. (Ki a Mete King Engari i"i ',r-
kete runanga hei ie tuakana, ;ir;i r i-.».i
nga runanga. E lika ana kia ham' i >e !ika
hum kia ora ai n?a Hingaia. E lik;i ana tu
kupu, e Mete, kia kura tonu taiou. E kura
ana te Pihopa i tana mahi, kia knr;i ano ho-
ki te Kawana i tana mahi Kau:i e whaka-
rongo ki ta ie tangata korero; engari ko ie
korero i konei kaiahi ka tika. E mahara
ana ahau ko tetahi lake o nga he o te motu
nei ko'nga oneone. E rapu ana ahau i te-
tahi tikanga mo nga oneone, oiira, ko te mea
pai, ma te Kawana e wlmk;inle nga mea e
mahia ana i rolo i nga tangata. Maori. Ma
te Kawana e whakarile ici;idi k;ii whakahae-
re. Ka tu nei tenei runa'iga hei mar;inia
mo nga iwi e rua: ko lenui ruiiiniga hei kai-
powhiri i nga iwi e haere he an;i i rga rhe-
nga tawhito o te Maori kia hoki in:u ui IR
Iniarolii pai. Ko lakn whakaaro-inc kowhiti
e te Kawana teia>)i Pak"h;» rangaiiiM, me
tetahi rangdlira Maori lici liu;i 111') iaua Pa-
keha hei whakahakre i nga lik;in'^a ia') nga
whenua e hokona ana e nga tangata Maori
ki te Kawana: ko ratou hei kai liiii'o, hei
kai hoko, hei kai whaka:rarh!ua. Kaiahi
pea ka marama ki uku whakaaro n.s« tika-
nga mo nga whenua e hoko:i» ana ki le Ka-
wanatanga. Tena ano te roanga o aku wha-
kaaro kua tuliia ki te pukapuka i taku ringa.
Kahore au e.mea na nga kaumatua na nga
taitamariti tenei tikanga whakatu Kingi.
Iho te Heuheu anake te kanma!ua : oiira he
koware ia, e hara ia i te pera me tana tua-
kana. I haere mai ia ki a iniiion, i ki nui ki
au, ka ngaro te ingoa nui a te llanparaha.
Ka Iti ani ahau e ngari koj he t:nigaia wha-
kahi ki te kawe i to tuakana ki runga ki le
Uhi o Tonganro. Haere e hoki ki io kainga-
ki le lahere koko, hei kai rua au rnaiiiLwliiii.

Porutu (Ngatiawa, Poneke): Ko nga ku-
pu katoa, o le hui nei kua lik;i k;no,i ki ru-
nga ki te pai. Me tau ano hoki, e I';nni •a ;;i,
e pai ana. E kore le Pihopa e no;io to;iii i
te kainga koiahi; ('ng;ti'i e kawe ana ' ir ro-
ngo-pai ki ia wani ki ia waiti. Ko I"".: i-
mea mai na IIP'I Whanganui, e tu;^ ua. au.
ma nga Pakeha e mea hei hea hei hea,. aha-

THE MAORI MESSENGER.

58

TE KARERE MAORI.

to be. Mete Kingi's word is, however,
right when he says let it be taken to his
place that his people may see it. There are
three places (where his people live), viz.,—
Waitotara, Whanganui, and Rangitikei; for
my part, I am going in darkness, therefore,
I say, it is not through the Governor, but
through Mr. McLean, that evil will befal us
—through the Land Purchaser; he will
prevent us from increasing,—he alone.
There is no more to be said. All I
say is we shall not thrive,—Mr. McLean
will prevent our doing so. Not until we see
light and the  sun shining shall we prosper.
1 return to what 1 said. He will be the
means of preventing our thriving. Why
does he not look behind him? With whom
is the  fault? The fault  is with  Mr. McLean.
The  cause of my darkness is that I left my
people in the  South dark  when I came away,
and it is I alone who am now enlightened.

Tukihaumene ( Ngatiwhakaue, Rotorua
addressing Waikato; Welcome, my son.
Come with your difficulty  which involves the 
great ones. He was not a small one in the
Maori world, but he followed this scheme
as a means of making himself greater.
Welcome hither. You do not agree to the
King; cease to uphold it, Let the promotion
of this scheme be left to Te Heuheu, Turoa,
and Te Moananui.—they are enough. [Ad-
dressing the Native Secretary:] There is
nothing wrong in what 1 say, though they
say I am wrong.  Perhaps you are in doubt
as to the purport of my words. l am carrying
myself like a dog (in subjection). That
word is right. At home it will be

the same. The King's word came to me to
this effect; it is your word only that we are
waiting for. I said, I will not agree to the
King, not at all! If this setting up of a
King bad been from the Queen, it would be
right.

Paora Tuhaere, (Ngatiwhatua,) Orakei : I
rise to speak to what Tamihana has said
about the land. I agree to this speech. It
is a thought which I have in my heart that
1 should give my lands to the Governor,
and that the Governor should send a proper
person to survey them, and I will cut the
boundaries when surveyed. Let a notice be
published in the newspaper that the Euro-
peans, and also the Maories, may see. Let
it be published for three or four months, and
when it is seen that there is nothing wrong
in the notice (no protest or objection), then
let the Governor give a document for that
laud, which will enable me to sell it to the
European. If it should be seen that- the

koa ra e tika ana te kupu a Mete kia kawea
kia kite ona iwi e toru a Waitotara, a Wha-
nganui a Rangitikei. Ko ahau e haere ana
i te pouritanga no konei au ka mea kei a te
Makarini te he mo tatou kahore i a te Kawa-
na—kei te kai hoko whenua. E kore ta-
tou e tupu i a ta, i tona kotahi; kahore he
kupu ki muri, heoi ano taku kupu. E kore
tatou e tupu i a Te Makarini, kia kitea ra ano
e tatou te maramatanga, kia whiti te ra, ka
ora tatou. Ka haere  ano i taku, e kore ta-
tou e topu i a ia; te titiro ia ki muri. Kei
a wai ranei te he? Kei a te Makarini  te he.
Te mea i pouri ai au, no runga no toku iwi
te pouritanga, ko au anake tenei i runga  i
te maramatanga e noho ana. 

Tukihaumene (Ngatiwhakaue, Rotorua);

(Ri a Waikato): Haere mai, e taku tamaiti
haere mai i runga i nga he o nga tangata
nunui! E hara ia i te tangata iti ki runga
ki te tikanga Maori, na ka whai ia ki tenei
tikanga whakanui ake i a ia. Haere mai,
kahore ou whakaae ki te Kingi; kali to wha-
kaae. Kati hei whakaae ki a ra ko te Heu
heu, ko Turoa, ko te Moananui pokanoa.

(Ki a Te Makarini:) Kahore he he o taku
kupu e meinga nei e he ana ahau. E mea 
ana pea koe e haere pehea aua ahau. E ha-
ere kuri ana. Ka tika tena kupu, ka tae
ano ki te kainga ka pera ano. Ka tae mai
te kupu a te Kingi ki a au ka penei mai,
Ko te kupu anake te taria nei. Ka mea atu
ahau, E kore au e whakaae ki te Kingi, Ho-
re rawa! Mehemea na te Kuini tenei tika-
nga te Ringi e tika ana.

Paora Tuhaere (Ngatiwhatua, Orakei)
I whakatika ahau ki te korero a Tami-
hana mo nga whenua, e whakaae ana
ahau ki tena korero. He whakaaro na-
ku, na taku ngakau, me tuku aku
whenua ki te Kawana; ma te Kawana e
tono tetahi Pakeha tika hei ruri i taua whe-
nua: maku ia nga rohe e kotikoti; ka oti te
ruri me ta ki te nupepa hei whakakite ki nga
Pakeha, ki nga tangata Maori ano hoki. Kia
toru nga marama kia wha e whakakite ana,
ka kitea  kahore he he o taua whakaatura-
nga ma te Kawana e homai te pukapuka o
taua whenua, maku e hoko ki te Pakeha.
Ki te kitea he he kei taua mapi whakaatu,
na me ata komiti marie. Ki taku whakaaro

THE  MAORI MESSENGER.

TE KARERE MAORI

map (or notice) describing the land is wrong
(if the claim is disputed), then let a Commit-
tee settle it (by arbitration). But my
thought, Mr. McLean, is that you should be
the committee to look into the question.
That is one of my thoughts. This is another.
1 refer to the Crown Grant; that is one of
the things I very much wish to see given to
the Maories, that is if the Governor should
be willing to give us those documents. If
the Governor grants this, then only will I
say there is but one law.

Hapurona Tohikura (Ngatiapa, Wanga- 
nui: I will not withstand the Governor's
words. I will cherish them as my vitals and
put them in my  heart. This is another of
my words I wish others also to see. Even
as the work of a minister is to instruct, the
Bishop instructs his flock , so now the 
Governor must cause instruction to be con-
stantly given. But let a conference meet at
Whanganui, that our relations who are
living there may also see it.

Pehimana (Ngarauru) Waitotara: When
the Ngatiawas sold their land from Tonga-
porutu to Ngamotu, Taranaki shared in the
payment. When Colonel Wakefield's
payment  was given the boundary was at
Katikara, and on to Kaoa. When it (the
payment) was taken to Taranaki, the boun-
dary went on to Patea. The Ngatiruanui
were excluded. From Patea on to
Whenuakura, and onto Waitotara, is with 
me. My thoughts are busy about my land
being sold by Potatau. I am living upon it,
and it is drawn from under me by Potatau.
The Ngatiawa migrated to Kapiti; Taranaki
also and Ngatiruanui. I  Ngarauru did not
migrate; I remained upon my own land, and
have done so up to this day. In the year 1859, 1
with my land, stood in the presence of the
Governor and Mr. McLean. The arrange-
ment was not concluded,—it still remains
unsettled. 1 agree to the word of Mete
Kingi where he says let the conference be
held at Whanganui as a means of disposing
of my difficulties. Bo not let this be con-
vened once only. Let us be continually
taught.

Ihakara Ngariri (Ngatiapa): Mete Kingi's
word is not his own. Listen, 0 Governor, 
and this Conference. This word is from
God: "Go ye and leach all nations." The
Governor cannot altogether neglect that
word. Let it be made known in all the
places living in darkness. Let the Governor
see my faults, and all about, me. For
instance, Turoa: it is said that the proposal

e Ma, ko koe ano hei Komiti hei titiro. Ko
tetahi tena o aku whakaaro; tenei ano tetahi
ko te pukapuka o te Karauna Karati. ko
tetahi tena o aku mea e tino pai nei kia ho-
mai ki nga Maori, ara mehemea e whakaae
ana te Kawana ki te tuku mai i aua pukapu-
ka; ka rite enei i a Kawana ka tahi au ka
mea kotahi ano Ture.

Hapurona Tohikura (Ngatiapa, Whanga-
nui): E kore ahau e whakakahore i nga ku-
pu a te Kawana, ka waihoe au hei whatuma-
nawa moku ki roto ki toku ngakau. Tenei
hoki tetahi kupu aku kia kite hoki era atu,
me te mahi o te Minita he kura. Ko te Pi-
hopa he kura. Inaianei ko te Kawana. Me
kura tonu koe i nga taima katoa. E rangi
ko tetahi Runanga me hoake ki Whanganui,
kia kite o matou whanaunga e noho ana i te
kainga.

Pehimana (Ngarauru, Waitotara): Ko te
ritenga o Ngatiawa i tona whenua i Tonga-
porutu tae noa ki Ngamotu. Na i uru ano
Taranaki ki roto ki te munga, kei Katikara
te rone i te utunga a Wairaweke haere tonu
atu Kaoa, ka rohea mai ki Taranaki, haere to-
nu atu kei Patea te rohe; ka kotia mai Nga-
tiruanui, ka timata atu i Patea kei au tae
noa ki Whenuakura tae noa ki Waitotara.
E kimikimi ana oku whakaaro ki te utunga
a Potatau i taku kainga. E noho ana ahau
e kumea ana e Potatau i raro; ko te Ngati-
awa i haere i te hehe ki Kaputi ko Taranaki
i ko Ngatiruanui: ko au kahore au i haere i
 te heke i runga ano ahau i toku kainga e no-
ho ana taea noatia tenei ra. I te tau 1858
ka tu maua ko toku whenua ki te aroaro o te
Kawana raua ko te Makarini kahore ano i
oti e takoto kohuku nei. E whakaae ana
ahau ki te kupu o Mete Kingi e mea nei ia
me kawe te hui ki Whanganui hei mahi
moa ku he. Kaua e kotahitia tene i runanga,
 me kura tonu me hakarameta tonu.

Ihakara Ngariri (Ngatiapa): E hara i a
Mete Kingi tana kupu. Whakarongo e te Ka-
wana, e te runanga nei. Na te Atua ano tenei
kupu, "Haere koutou, akona nga tauiwi ka-
toa." E kore e tino taea o te Kawana te ta-
kahi i taua kupu, me whakaatu ki nga wahi
katoa e noho ana i te pouritanga, kia kite a
te Kawana i oku he i oku pewheatanga. In-
hoki ko Turoa, nana te kupu Kingi, e tika

THE MAORI MESSENGER. 60 TE KARERE MAORI,

about a King was his,—no doubt it is
correct. Let the Governor go and see those
places.

Hone Wiremu Hipango, (Ngatitumango)
Whanganui: Listen, ye people of the South,
from Waitotara on to Port Nicholson.
Lisien all of you, This is my word. I wish you
to consent to the word put forth by Mete Kingi
that a Conference should be held at Whanga-
nui. But I am thinking if Whanganui is the
body, there is one wing long and one wing
short: the

 Ngturuanui  side is the short
wing—that is from them to Whanganui;

the wing which is long is the wing towards
Port IS'n holson, including l!ie Ngatikahu-
ngiinn. Li«;lpn, my friends! Theihingwliit:li
I like is that ihe dovernor call a Conference,
1 a"ree (o ibis. ana savil is good. When onr

palherinffs tor iho administ,ralion of Ihe I
.Sacranicisiarp (nl!cd bv lliRminister,andihe i
people .I'ssenib e !U Whanganui, all ihe1
ppople conic from Oi;iki ;ind as far as Poripna.
This is very good ; l!i?io is no confusion, or
difficulty. The niajor!lv agree to this
unangenient and say—Yes, it is riglil.
Lhien, AIr. McLo;m, lei a Confei'pnce be
iJ«'ld ai Whanganui. Il it wfre a call from
31;iories to atipiid n Maori galhering, I
would noi agree lo ih.it. I sliould look
upon lliat as coming froia ihe mouniains,
:uid not frorn the Opo.in. Listen, id should
lioar nny evil words or of any evil tlce.Js, I
would slop my e;n's le.st 1 should hear. Hui

I will iinsiop my pars to hear goo.l tilings.
Listen, nien of Waikato. ] have a woN p'.s-
peciing l!ip name of Whanganui and of Pehi
Turoa which has been brought I'Grwm'd heru.

Il is a lree which olhers have rearcfl. and
Ihe consequences fall upon Waikato, tor vou

say ihal Taupo and Whanganui have brought!
you into Irouble. No, ii was yoursclf, Ibr^
has^LJ^XYa^aidj-^Uia,leJs .ibe only
independent liibe, and is above all l!ie
others? But, no, 1 also am a man ai my own
place (have a sianrling of my own). Do not
seek to be like ibe sparrow-hawk or ihe
great. hawk which prpy on ;ill ihe oiher birds.
Thai will bpwrong. I ?land (u'mly upon niy
own land. Let lliis'lribe and lliat inbe and
iheollierlriheliav^ lh<'ir own iho;iglils. Say
noi lliaiyou {irellK'grpaie"l lube, and ubovo
everv oilier. No! noi Thai ^oiing lad who
came to }on acls as a child, and he see-s
some new game or d;ince, or something ^l<e,
and ai once joins in llie thing, lie is a cliild.
Whall.lu'n is liis name? Do von !Lien and
hearl^^fninP:^"Ttre^namc of llial young
]ad is Te Mui u Mu 1.11 (Mutu, Maori for cease);

And when lie reliirned lie ceased, ceased,
eessfd, tor ever. Anolher was Pakau (Pa,

I ana. Me haerc a te Kawana kia kite i era
nga wahi.

Hone Wiremu IIipango (Ngalitumango,
Whanganui): Whakarongo mai e nga iwi o
runga ko Wailolara ie timatanga lae noa ki
Poneke, kia rongo mai komou, lie kupu tenei
naku kia whakaaetia mai e koutou le Kupu i
whakapntaina ake e Mete nai, mo te runa-
nga ki Whanganui. Otiia kotahi taku i wha-
ka;iro ai ho Hiku tinana, ko Whanganui, ko-
i tahi te parirau i roa kolahi le parir;iu i poto;

ko Ngaiirn;inni le p;irirau i polo tae mai ki
I Whr.nGnimi: kotahi (e parirau i roa ko le pa-
j rrrau ki Poneke \\AQ noa U Ngaiikahmigiinu.
Whakarongo mai e aku hoa ko taku i pai ai
he karangatanga na te -Kawana kia huia he
' runanga, whakaae ana ahau, e pai ana. Me

e o laiou huihui mo le hakarameta, ka ka-
rnngaUa e le Minita, kei Whanganui te hui,
hui k;iioa mai nga tanga!;i o Olaki tae noa
ki Porn'ua. .Pai r;iwa, k;iliore lie raruraru,
k.ihore he aha. Whakaae mai ana le toko-'
maha, n;i, k;» tika. Whak;irongo mai, e
Ma, kia whakamua tetahi hui ki Whanga-
nui; mehemea ha karangatanga na le Maori
ki te hui JMaori kabore au e p.ii ki tena. i
aim mai teno i rling,» i te maunga; k;ihore i
ahu mai i waho i te moana. Whakarongo
mai. ki te rongo au i ein!ii kupu he i euhi
ina!ii lie Ka punipuni au i oku taringa kei
, rongo nu. Encan k;i uitiiliia e au le pnru o
oku taunga Ki le mea pai. Whakaronge
mai e nga lang;ua o VVaik;«io. lie kui'u (aku
ino le i;igi.a o Whanganui o I^ehi i wh;ikae-
ko.i nei ki runga Ki ipnri korero : he rakau
whakapupuni na te l;mc;ua, wailio le raru
mou e V'aik;do, !i^il.oki e ;sn'a una koe na
Taupo, na 'tVli;t;iganni, koe i raru ai. K.I-

hore, nau a.io. iiia!ioki le kupu a te Waaka
ko WaikuloJ.^ jvYi,im,o,Jangaiiratninga ake
o"ng'a iwi katoa ; kahore, lie langaia ano au
ki toku kainga, kaua e whai ki le kareware-
wa ki io kahu e tahae an;» i n§a manu katoa.
E he ana tera; e tuiurii ano au ki runga ki
toku oneone. Ki tena iwi ano tona whaka-
aro, tena whakaaro, tona whakaaro. Aua
e penei, ko koe le iwi nui ki runga ake i
nga iwi katoa. Kao; Kao! Ko iaua tamaiti
i Iniere m;ii na ki a koe. lie nia!ii iainariki
[ iana mahi; ki!c tonu ani i te takaro, i te h«ika
ranei me nga m:ilii k;uoa. uru lonu atu ki
iroio ki ena malii. He laiuariki. Ko wai koia
'na tona ingoa? Kia rongo mai koe ki tona
ingoa ko le Mutumutu le ingoa o iaua ta-
maiti : no te hokinga ake nunu, nunu, muin
i lonu ake. Na ko tetahi ko Pakau te ingoa;

1 pa, pa, pa tonu atu. Whakaronge mai ho-
ki ko leiahi be, he hanga whakaaro nioo e
.Waikato, kia tawhana ake koe kia tiketike

THE MAORI MESSENGER. 61 IE KARERE MAORI.

Maori for touch); and he touched, touched
and joined outright. Listen, another thing
which is wrong is this: you Waikato we
scheming to set yourselves high above others.
Do not thus. My way is to make all level.
Let me live as it were under the sole of the
foot. My name is Tuku-whenua Land- 

sellers; the name of the men with
you is Pupuri-Whenua (Land-holders).
it is not my plan to withhold land
anywhere. If the Governor call a Con-

ference at Port Nicholson, to Port
Nicholson I go; if it is called at Otaki, I
will go to Otaki; if the Governor call it at
Whanganui, it is well. Whanganui belongs
to the  Governor, so does Otaki, so does Port
Nicholson: these places are all his. But if
it is to be at Whanganui, I do not say make
haste; it will depend upon whether fatness
or leanness be found. I, 0 Governor, am
with you to lift up your hands. Enough:

let Mr. Churton bet the head or Chairman, of
our Council at Whanganui.

Hori Kerei (Ngatirauaka), Whanganui: I
wish to speak about Crown Grants. I said
to you at Whanganui—Give me a Crown |
Grant for Whiritoa, for the place which is 
within the  European boundaries. This also
I desire, that the word spoken by Mete Kingi
be fulfilled, and that the second of these
Conferences be held at Whanganui. When
Christianity was first brought to us, I
embraced it, and this also 1 desire to
embrace. Listen to mo, let there be a
Conference at Whanganui; but if you prefer
Port Nicholson, I shall say yes to that.

Parakaia Te Pouepa, (Ngatiraukawa,)
Otaki:  Listen, Te Waka, I will follow upon
what you have now said. What is the
cause which has brought you here? Is it
the Maori King? or is it Te Rangitake's
affair? What you say is right; those two
things are the cause of our coming to this
Conference. We have thoroughly mashed
up (discussed) the subject of Te Rangitake
during these many days past; the bits that
yet slick in nay throat the Governor will
clear away, and I will carry them to my
place to do the same. There is nothing
else which troubles me besides these two
things.—There is Potatau; he sells Auckland
to the Government. and then leaves the
Europeans to themselves. He goes off to
Waikato and sets himself up as a King;

still his word is good. We have heard from
Te Waka that his word was, Be kind to the
Europeans. The report merely goes abroad

that Waikato is setting up a King; Potatau's
professions at the same time are good. This

ki runga i te tokomaha. Kaua e penei. Ko
taku he whakaraorao, kia noho au i raro i 
" putu." Ko toku ingoa ko Tuku-whenua
ko te ingoa o ena tangata ko Pupuri-whenua.
E hara i au te pupuri whenua, puta noa: ki
te karangatia e Kawana he Runanga ki Po-
neke, kei Poneke au; ki te karangatia ki Otaki,
hei Otaki: ki te karangatia e Kawana hei
Whanganui; e pai ana; no te Kawana Wha-
nganui, no te Kawana Otaki, no te Kawana
Poneke, nona anake. Engari ki Whanga-
nui, kahore au i mea atu kia hohoro. kei te
momona tona tikanga, kei te tokoroa tona
 tikanga. Ko aue te Kawana hei hoa mou hei
 hapai i o ringaringa. Heoti ano ko Tiatene
 hei tumuaki hei upoko runanga ki Whanga-
 nui.

Hori Kerei (Ngatiruaka, Whanganui): Ko
te kupu o te Karauna Karati toku e mea nei.
I ki atu au ki a koe i Whanganui, Homai
te Karauna Karati mo Whiritoa, mo te wa-
hi kei roto i te rohe Pakeha. Ko taku te-
nei e hiahia ai ko te kupu a Mete i ki nei.
ko te marua o enei runanga hei Whanganui.
I te timatanga ka tae mai te whakapono, ka
i tango au ki tena; ko tenei hoki, ka tango
au ki tenei. Whakarongo mai ki taku. Ki
Whanganui tetahi runanga. Mau ka mea,
i engari Poneke, ka ae ano ahau ki tena.

Parakaia Te Pouepa (Ngatiraukawa, Ota-
ki): Whakarongo mai e te Waka. Ka
whai ahau i runga i tau i mea nei koe kei hea
ranei te take. I haere mai ai koutou, kei te
Kingi Maori ranei, kei te he ranei o te Ra-
ngitake? E tika ana tau, ko nga mea ano e
rua na te take i haeremai ai matou ki tenei
huihui. Kua koharihari nga korero mo te
Rangitake i enei rangi kua pahure nei. Ko
te wahi e hi rawerawe nei i toku korokoro
ma te Kawana e mahi, maku hoki e kawe
ki toku whenua mahi ai. Kahore he mea i
raruraru ai matou ko enei e rua anake. Ko
Potatau tena, kua hokona a Akarana ki te
Kawanatanga waiho iho e ia nga Pakeha kia
putu ana, haere ana ki Waikato whakatu
ana i aia hei Kingi. He ahakoa e pai ana
ano tana kupu, kua rongo ake nei tatou ki a
te Waka, ko tana kupu kia atawhai ki te Pa-
keha. E haere kau ana te rongo whakatu
Kingi a Waikato, e pai ana ta Potatau.
Tenei hoki tetahi o ana kupu, " Horoia
ahau kia ma." Ki au me  hapai e tenei ru-

THE MAORI MESSENGER.

TE KARERE MAORI.

is also another word of his " Wash me, that
I may be clean." My opinion is, that this
Conference should take up Potatau's good
words, that is, they should be written in a
book, so that they may not be effaced. I
rejoice at Te Waka's word, and therefore I
say, Let this Conference take up (adopt)
Potatau's word, that it may be on high,
lifted up. I have been brought into trouble
by this error. Wi Tako brought the flag
to my land, and I then, for the first time,
saw this evil thing. I have been brought
into trouble through this thing of yours, 0
Katipa, my relative. I have been made the
subject of a song for my adherence to the
Queen.

" Who is thy friend, 0 Para, kaia,?
That you vainly wander about among your

dreams?
A fool thou art!"

This has caused me no slight pain. I have
felt it deeply. But; I say to this Conference,
I will wait. If the Queen's system come
to nought, then I am wrong; but if the
system of the Maori come to nought through
the means of the gospel and the Queen's
authority, then they (my opponents) with be
found in the wrong in time to come.

Meeting adjourned to 23rd instant.

nanga te kupu pai a Potatau, ara me tuhitu-
hi ki te pukapuka, e kore e taea te horoi. E
koa ana ahau ki te kupu a te Waka, na reira
ahau i mea ai me hapai te kupu a Potatau
e tenei runanga kia tarewa ki runga. Kua
raru ahau i tenei he. Na Wi Tako i hari mai
te kara ki toku whenua, ka tahi ahau ka kite
i tena he; kua raru ahau i taua mea e taku
whanaunga e Te Katipa. Kua waiatatia
ahau mo toku piringa ki te Kuini. " Ko wai
tou  e Para,  a koke kau na koe i waenganui
i o hewa, he wairangi ko koe." Te riro te
mamae ki te pu o taku taraka, haere katoa
ki te tau o taku ale ra. Waiho maku e wha-
nga, e tenei runanga, ki te mate to te Kuini
tikanga ka he taku, ki te mate to te tangata
Maori tikanga i te Kongo Pai i to te Kuini
mana hoki, mo ratou ano te be amuri ake
nei.

Ko te mutunga tenei o te korero Kara-
ngatia ana mo te 23 o nga ra ka korero
ano.