HE APITI NO TE "KARERE MAORI."
VOL. VII.] AUCKLAND, AUGUST 3, 1860.—AKARANA, AKUHATA 3, 1860.  [No. 15.
PROCEEDINGS OF THE KOHIMARAMA
(Continued from our last.)
MONDAY, JULY 25, 4869.
Printed copies of his Excellency's Message
No. 2 having been distributed amongst the
Chiefs, the Native Secretary addressed them
as follows:—
CHIEFS OF THIS CONFERENCE—
The matters we have lately discussed are
disposed of, and, in my opinion, we should
now turn to the consideration of the Governor's
Message about the definition of tribal bounda-
ries to land. As some of you are anxious to
return to your homes, I do not wish this discus-
sion to be delayed. This is Ihe most important
subject for discussion. Other matters  may
be allowed to stand over for the present.
You are aware that many or the disturbances
amongst you have arisen out of the subject of
land. There are great errors in the Maori
customs regarding land. If one man
attempts to lay off the boundaries of his por-
tion, others interfere with him, and a dis-
turbance lakes place. It is a matter that I
Nga mahi a te Runanga ki
Kohimarama.
(He roanga no tera Karere.)
MANEI, HURAE 23, I860.
KA oti te tuwhatuwha haere nga pukapuka
tuarua a te Kawana ki nga rangatira o te
Runanga, na kei runga ko te Makarini, ka
mea:—
E nga rangatira o te Runanga nei, ka oti
te taha ki nga korero o nga ra kua pahure
nei; ki taku whakaaro me tahuri tatou ki te
whakaaro i nga kupu o te pukapuka a te
Kawana mo te roherohe i nga whenua o ia
hapu o ia hapu. E mea ana hoki etahi ki
te hoki ki o ratou kainga koia au i mea ai
me korero tenei inaianei, kaua e tuku atu
kia roa. Ko nga tino korero enei,
ko nga korero o te pukapuka tuarua
o te Kawana, ko etahi tu korero me
waiho kia takoto ano inaianei. Kei te ma-
tau komou, ko te whenua te lake i tupu ai
te tini o nga kuraruraru i roto i a koutou. He
he nui kei roto i nga tikanga Maori mo tenei
mea mo te whenua; ki te mea ka haere te-
tahi tangata ki  te roherohe i tana wahi ka

THE MAORI MESSENGER.
2
TE KARERE MAORI.
have given careful attention to, and I find
the Maori custom causes much dissension.
The system now proposed by the Governor
is a clear one; it is calculated to put an end
to the interference of one man with the land
of another. As many chiefs are absent, it will
not be well for you to give a hurried consent
to this proposition. It will be better when
you return to your homes, to give the subject
your carerul consideration, and arrive at some
decision upon it, for it you give a hasty con-
sent, it may not meet the approval of your
respective tribes. Some of you have found
fault with the system of Land Purchase. You
have said that the price paid is too low  that
three pence per acre is given; but when
resold by the Government a high price is
charged, even two pounds. This certainly
is correct, but if the land is allowed to lie
waste it produces no return. When
acquired by the Government, it is surveyed,
and can only then   be called productive land.
The money received by the Government is
expended in the construction of bridges and
in the formation of roads, by means of which
the produce of the laud may with facility be
conveyed to the towns for sale. I will not
conceal the fact that the land is sold at a
higher rate when it comes into the possession
of the Government; indeed I have always
frankly  told you when acquiring land that
such would be the   case. The reasons for
its increased value are very clear and
obvious. You must observe, from the much
higher price of town lands as compared with
country or wild lands, that it is population
or improvement consequent on European
settlement which really enhances the value
thereof.
Moreover, you must be aware, that to
enjoy land or any property a good and
indisputable title is necessary. When your
lands are ceded to the Crown, the Queen is
enabled to dispose of them to any of her
subjects, be they European or Maori, and
the confidence which a good title inspires
leads to the various improvements which
you see in the settled districts. Were it
otherwise, and that the   land was merely
held under a doubtful tenure, no improve-
ments would be made, and the country
would still remain in a comparatively wild
and unproductive state  without a numerous
people to inhabit it—without law—without
Government—without security for life and
property -and without wealth.
Tamihana Te Rauparaha, (Ngatitoa,)
Otaki: The ways of the Pakehas are not fully
riri etahi ka taupatupatu. He mea ata wha-
kaaro naku, e kite ana au e kukume ana te-
tahi, e kukume ana tetahi. He
tikanga pai he tikanga marama ta
te Kawana e mea nei kia whakatakotoria he
tikanga; ma konei hoki ka kore ai te rere o
tetahi tangata ki runga ki ta tetahi atu pihi.
Kei te ngaro to koutou nuinga: ekore e
pai kia ohorere to koutou whakaaetanga ki
tenei tikanga, engari kia hoki ki o koutou
kainga me ata whakaaro me ata hurihuri
ka tahi ka ahu mai te whakaae ranei, te wha-
kahe ranei, ka tika. Kei whakaae noa kou-
tou inaianei, ka hoki atu ki te kainga, ka
puta te kupu taunu o te iwi. Tenei tetahi
kupu whakahe kua puta i etahi o koutou mo
te tikanga hoko whenua. E ki ana he iti no
te utu, he tarapene mo te eka, ka hokona
ano e te Kawanatanga ka tahi ka nui te utu,
ka tae ki te rua pauna. E tika ana ano te-
nei, otira ka waiho te whenua kia takoto
noa ana, kahore ona hua; ka riro i te Ka-
wanatanga ka ruritia,  ka tahi ka meinga he
whenua. Ko enei moni e riro ana i te Ka-
wanatanga e mua ana ki nga kai hanga i nga
pereti, ki nga kai mahi i nga rori, kia pai ai
te ara hei kawenga i nga hua otaua whenua
ki nga Taone hokohoko ai. E kore ahau e
huna i a koutou, ko nga whenua e riro mai
ana i te kawanatanga, e kake ana te utu, ina
hokona atu ano. Kahore i huna tenei kupu
e ahau i a koutou i au e hoko whenua ana.
Te mea i kake ai te utu e marama ana. E
mohio aua koutou, e nui rawa atu ana te
utu mo nga whenua e takoto ana i waenga
taone, e Hi ana mo nga whenua e takoto noa
ana i waenga koraha; ta te mea. ka nohoia
ka mahia e te Pakeha, katahi ka kiia he whe-
nua, ka kake hoki te utu.
Waihoki, e mohio ana hoki koutou ma te
mau tika o te taonga o te whenua ranei, ma
reira ana keka ahuareka ai ki te tangata. Ka
tukua a koutou whenua ki a te Kuini, ka
hokona atu ano e te Kuini ki ana tangata,
ahakoa Pakeha, Maori ranei, heoi ano, ka
kite ratou ka takoto marama nga take, ka-
tahi ratou ka whai ngoi ki te mahi, kite wha-
kapai i te whenua; na konei i tupu ai nga
wahi kahore nei he kuraruraru. Otiia ki te
takoto kuraruraru te whenua kahore i ma-
rama nga take e kore e ahuwhenua te tangata.
ka mau tonu tona ahua maori—kahore e no-
hoia nuitia e te tangata, kahore he ture, ka-
hore he kawanatanga, ka wehi tonu te tan-
gata i te kohuru i te tahae, a ka rawakore
noa iho.
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki: E kore e tino matauria e tatou nga ti-

THE MAORI MESSENGER.
3
TE KARERE MAORI.
understood by us. I think, however, that
the people should adopt this good suggestion.
This will be the means of saving the Maori
people. The Treaty of Waitangi also is
good. The object of these is to unite the
Pakeha and the Maori. Let us not say that
the Ngapuhi alone are concerned in the
Treaty of Waitangi. The plans of the Pa-
keha are clear; let us adopt them, that the
mm of Waikato may hear that we have
adopted a portion of the Pakeha's plans. Let
us return to our homes, and then let each
(chief) talk with his tribe on the   subject of
the land, that there may be one common
system. The only thing that retards (the
progress of) the Maori is the difficulty about
the land. The elder brother puts no faith
in the younger brother. Let us devise
measures to meet this difficulty. Let the
heart be humbled, and let us adopt the Pa-
keha system. Let us work with energy,
and let us carry out good regulations. Let
not our elder brother, the   Pakeha, suppose
that we are consuming money. No;
the   money belongs to both (Pakeha and
Maori). For this reason, I think that we
should share with the Pakeha in the Govern-
ment. Therefore. I say, let this Conference
be made permanent. When we die, our
children can carry out these principles. The
mention also of schools for Native children
is right. On this account my heart is light;
now, perhaps, the Maories will embrace the
Pakeha system. I will speak now upon the
subject of the subdivision of the   land. lt is
said of Crown Grants that they would pro-
bably be only a waste of money. I think the
cost won't be very great. I now wish to know
what arrangement can be made. It will be,
however, for the Governor to find Pakehas
and Maories to take charge of those lands
(the Native Reserves). This will satisfy me.
Although we rise but one step in the Pakeha
system, it is well. We were in darkness
when the Gospel came, but now it is light.
If 1 am wrong, correct me. I say, there-
fore, that our Pakeha brethren are raising us
for the Maori Chiefs are made Assessors and
administrators. I shall now speak of the
land. There are many disputes at the pre-
sent time about the boundaries of land.
Supposing one of you and your neigh-
bours dispute about a boundary line, and
you bring the matter to be investigated by
this Conference, if you were proved to be
right the one who was wrong would be
ejected. I say, therefore, that I understand
this principle. Let this Conference be the
means of adjusting these difficulties.
kanga a nga Pakeha; otira e mea ana taku
whakaaro me whakaae nga tangata ki tenei
mea tika. Ko te huarahi tenei hei oranga
mo nga tangata Maori. Me te Tiriti ano ho-
ki o Waitangi e tika ana. Hei whakakotahi
enei i nga Pakeha i nga Maori. Kei mea
tatou na Ngapuhi anake te Tiriti o Waita-
ngi. E marama ana nga tikanga o te Pake-
ha. Me apiti enei tikanga kia rongo
nga tangata o Waikato ki tetahi taha o to te
Pakeha tikanga e kumea ana e ahau inaia-
nei. Me hoki tatou ki o tatou kainga, ka
korero ki tona hapu ki tona hapu mo tona
whenua, kia huia mai te tikanga kia kotahi.
Heoi ano te mea e herea nei te Maori ko nga
he e puta ana i te whenua. Kahore e wha-
kapono te tuakana ki te teina. Ma tatou e
whiriwhiri he tikanga mo tenei mea. Me
whakama te ngakau, me kawe ki runga ki
nga Ukanga o te Pakeha, kia kaha ai ta tatou
mahi. Me waiho tatou hei whakahaere i
nga tikanga pai. Kei whakaaro nga tuakana
Pakeha, e pau ana i a tatou a ratou moni;
na tatou tahi te moni, koia i mea ai taku
whakaaro ma tatou tetahi taha o te Kawana-
nga ma te Pakeha tetahi. Na konei i mea ai
taku whakaaro me tino whakau tenei runa-
nga; ka mate tatou ko o tatou uri hei hapai i
enei tikanga. Me nga whakahuanga ano
hoki ki nga kura mo nga tamariki Maori e
tika ana; koia i tino marama ai toku nga-
kau. Ka tahi pea kanono te Maori ki roto ki
o te Pakeha ukanga.
He korero tenei mo te wehewehenga o nga
whenua. E korerotia ana kotahi te he o
nga Karauna Karati he maumau i nga moni.
E kore pea e nui te utu. E mea ana au me
pehea ranei he tikanga; otira ma te Kawana
ano e kimi mai he Maori he Pakeha hei tiaki
i aua whenua. Ka koa toku ngakau ki tenei
mea. Ahakoa kotahi te kurupae o to te Pa-
keha tikanga kua ekengia. e pai ana. I
ahua pouri i te taenga mai o te Rongo-pai;
ko tenei kua marama. Mehemea e he ana
taku korero utua mai e koutou. Koia au i
mea ai e whakarangatira ana nga tuakana
Pakeha i a tatou, ara, ko nga Rangatira
Maori kua whakaturia hei kai whakawa, hei
kai whakahaere tikanga.
Mo te whenua tenei korero. Ka nui
te tautohe inaianei mo nga paenga
o nga whenua. Ka riri korua ko to
hoa ki to korua paenga, ka kawea mai
kia kimihia e te runanga nei; ka kitea ka
Uka ki a koe, ka pana te mea he. Koia au
i mea ai e marama ana ahau ki tenei tika-
nga. Ko te runanga tenei hei whakamara-
ma i o tatou tikanga.

THE MAORI MESSENGER.
TE KARERE MAORI.
Matene Te Whiwhi, (Ngatitoa,) Otaki:
We have nothing to say, nor anything
different to bring forward. Although the
men are dead who agreed to the  treaty of
Waitangi, the words of the Maori are kept.
Only now, after the   expiration of twenty
years, has the question of union been mooted,
and we are offered all the advantages thereof.
Now, for the first time, the question has
been opened. This pleases me. I am
glad because of this Conference. Let our
work be carried on every year, Let the
Governor, on each succeeding year, invite
us to a Conference. Do not let us look at
the   faults of the Governor. All I desire is
that (the races) be cemented. There has been
a free expression of opinion. I will not say
that I will decide the question (of an annual
Conference); rather let each chief give
utterance to his thoughts.
Winiata Pekamu Tohi Te Ururangi, (Nga-
tiwhakaue.) Maketu: Chiefs  of this Con-
ference, what Mr. McLean has said is cor-
rect, namely, that each chief should return
to his home, and there consider the subdi-
vision of the land. There is only one other 
subject now for us to speak on. and that is
the union (of races). As to the land, say
nothing more on that subject. The land is
the   source of all the troubles of this Island.
When we return to our homes let each man
define (the   boundaries of) his land, and we
shall thus avoid difficulties (death). I will
define my own land. Let us have one Lord.
and then our opinions will agree. Let us
have but one Queen, and one Governor.
You have said, Return to your homes and
consider this matter (the subdivision of
land); that is correct. The Governor. and
the   Governor alone shall be my head (or
chief). Let me (the Maori) enter the
Pakeha Council, that my word may be right,
because the opinions of the  Pakeha Council
are conflicting. Secure an entrance for me
that we may all consult together.
Tukihaumene, (Ngatiwhakaue,) Rotorua:
I shall not be desultory. (I have only one
subject.) Only the Queen—only the Go-
vernor. I have uttered my words, and they
have been suppressed. What have we to do
with the troubles about land? Let these
matters be carefully considered, lest other
words be introduced.
Paora Tuhaere, (Ngatiwhatua, Orakei):
This is my speech to you—a word respecting 
the Treaty of Waitangi, the covenant  now
spoken of. The union of the two races com-
menced with it. By it the sovereignty of these
Islands was ceded to the Queen. The regu-
lations respecting the sale of land com-
Matene Te Whiwhi, (Ngatitoa,) Otaki:
Kahore he kupu ma matou kahore he rere-
nga ketanga; ahakoa kua male ki te po nga
tangata i whakaaetia ai te Tiriti  o Waitangi
e tiakina ana nga kupu o te Maori. Ka rua
tekau tau ka tahi ka tuwhera te kupu kia
kotahi tatou ka meinga ko nga mea katoa
kia riro mai ki a tatou. Heoi ano ko te
tuwheratanga  tuatahi tenei; ko taku tenei e
pai ai. E hari ana ahau mo tenei mea mo
te runanga. Ko la tatou mahi me mahi to-
nu i roto  i nga tau. I ia tau ka karanga te
Kawana ki a tatou kia haere mai  ki te runa-
nga. Kaua tatou e titiro ki nga he o te Ka-
wana; heoi ano ki au ko te whakau anake.
Kua puaki nui nga kupu; ekore au e mea
maku e whakaoti; waiho ma ia rangatira ma
ia rangatira tona whakaaro e whakapuaki.
Winiata Pekamu Tohi Te Ururangi, (Nga-
tiwhakaue,) Maketu: E nga rangatira o
tenei runanga, e tika ana te kupu a te Maka-
rini, me hoki ia tangata ia tangata ki tona
kainga ki te mahi i tona pihi ano. Ko tahi
tonu te kupu mo tatou inaianei ko te wha-
kakotahi anake. Ko te whenua, kati te ku-
pu ki te whenua, ko te mate nui tena o tenei
motu; kia tae ki te kainga ma ia tangata ma
ia tangata ano e hanga tona whenua, penei
ekore e pa te mate. Maku ano e hunga to-
ku whenua. Kia kotahi te Ariki, kia kotahi
ai whakaaro; kotahi te Kuini, kotahi te Ka-
wana. Ka ki mai na koe me hoki ki te kai-
nga mahi ai, e tika ana. Engari ko te tu-
muaki moku ko te Kawana, ko te Kawana
anake. Kia tapoto ahau ki roto ki te runa-
nga Pakeha kia tika taku mahi; ko te wha-
kaaro o te runanga Pakeha e rere ke ana. Kia 
whakapumautia e koe taku tapokoranga kia
kotahi ano korerotanga.
Tukihaumene, (Ngatiwhakaue,) Maketu:
E kore au e tipokapoka; ko te Kuini anake,
ko te Kawana anake. Kua puta taku kupu,
pehia ana taku kupu. Hei aha ma tatou te
kino o te whenua? Kia pai te whakaaro
kei rere mai te kupu ke.
Paora Tuhaere, (Ngatiwhatua,) Orakei:
Tenei taku ki a koutou, he kupu mo te Tiriti
ki Waitangi, mo te kawenata e korerotia
nei. I timataia te whakakotahitanga ki tena,
me te rironga ano hoki o te mana o tenei
motu ki raro ki te maru o te Kuini, me nga
tikanga ano hoki mo te whenua i timata mai 

THE MAORI MESSENGER.
5
TE KARERE MAORI.
menced then, but I was not aware that at
that time the price for the land was fixed at
three pence, and sixpence, an acre. Now,
Mr. McLean, mine. is a land-selling tribe.
I have been selling land for the last twenty
years, but you will not remember any year
in which a dispute arose. No piece of land
has been paid for twice over. We are not
in that practice. Our plan is this: when a
block of land is offered for sale. we hold a
committee, and when all who aro interested
in that land have consented to the sale, it
is then sold to you, but when a person hav-
ing no claim interferes with our land then a
dispute arises, and ultimately it is adjusted.
This is another matter. The Governor pro-
poses subdividing the   land. It is right that
the land should be apportioned amongst the  
ovvners thereof. I should not, however,
consent. to share my land with those who 
have no claim to it, but if a man has no Iand
let him buy himself a piece from me. The
Governor's advice that disputed lands should
be settled by a committee is good. That
just agrees with what I proposed in my
speech the other day, namely, that after the
land has been surveyed, notice should be
given in the newspapers, with the view of
ascertaining whether it be right  or wrong.
Should a difficulty arise, let it be referred to
a disinterested tribe. Should it appear that
the   land  belonged to me then it would be
awarded to me; but, should it prove to
belong to some man of inferior rank, then  it
would be given to him,
Metekingi, (Ngapoutama,) Whanganui: 
This Conference has now been sitting two
weeks and part of a third. Perhaps, while 
detaining  us here, yon have no idea when
this Conference may be closed. Do not be
grieved, 0! Governor, on account of my
ignorance on this subject introduced by you.
My ancestors were ignorant, and I inherit
their ignorance; your ancestors were wise,
 and you inherit their wisdom. You have
measured the  extent of the heavens and you
have ascertained the  depth or the ocean.
These are proofs of your wisdom. Do not
expect me to become wise very rapidly. I
shall not learn very quickly, because 1 was
not taught when I was young. Both of you
(the Governor and Mr. McLean) suppose
that this Conference does not understand
your propositions. Let your next thoughts
be (to hold a Confercnce) at Whanganui.
 Tamihana Ruatapu, (Ngatikahungunu,) 
Turanga: I am still  enquiring. The
majority; of the chiefs) who should consider
these subjects have remained at their kaingas. 
The Rev. Mr. Baker and his sons have seen
i reira. Kahore au i rongo i whakaritea ki
reira te torupene me te hikipene mo te eka.
Inaianei, e te Makarini, he iwi hoko whenua
ahau; ka rua tekau aku tau e hoko whenua
ana. Na kia mahara mai koe kahore ano
he tau e tautohetohe ana; kahore ano ia he
pihi i tuaruatia ana hokonga; kahore tenei
mahi i a matou. Na ki ta matou tikanga
ka oti te piihi te whakarite mo te hoko; ka
ata komititia, ka whakaaetia katoatia e nga
tangata e pa ana ki taua whenua, ka tahi ka
hokona ki a koutou. Engari ka poka ke
mai te tangata ke ki runga ki to matou whe-
nua., ka tahi  ka tautohea ara ka ata whaka-
ritea marietia.  Tenei hoki te kupu. E mea
ana te Kawana kia wehea nga whenua. E
tika ana ki te wehea ki nga tangata
nona te whenua. E kore au e pai kia
wahi toku whenua mo nga tangata whenua
kore. Engari ki te kahore ona whenua, me
hoko mai e ia ki au he pihi whenua moua.
E tika ana te kupu a te Kawana me komiti
nga kainga raruraru koia nei hoki taku ku-
pu i tera korerotanga oku, me ta ki te nupe-
pa ana oti te ruri, kia kitea ai te tika te he
ranei o taua pihi. Ki te kitea ehe ana, ma
etahi iwi ke atu e komiti tana whenua; ki te
kitea noku te whenua, he pono noku ano;
ka kitea na te tutua, me taku ano ki a ia.
Mete Kingi, (Ngapoutama,) Whanganui:
Ka rua wiki o tenei huihui, e haere ake ana
ki te toru. Kahore ano pea korua i mohio
ki nga ra o tenei runanga, e pupuri nei i a
matou ki konei. Kei pouri koe, e te Kawa-
na, ki taku kuaretanga i runga i o wha-
kaaro. No oku tupuna iho te kuware, tae
noa mai ki au. No o tupuna te mohio, tae
iho ki a koe. Nau i mohio te whanui o te
rangi, nau i mohio te hohonu o te moana.
Ko o mohiotanga tena. Kaua koe e mea
kia hohoro toku mohio, kahore au e mohio
wawe. Kahore au i kura i toku uinga. Kei
te mea korua, e Ma, kahore tenei runanga i
mohio ki a korua korero. Ko Io korua
whakaaro tuarua, hei Whanganui.
Tamihana Ruatapu, (Ngatikahungunu,)
Turanga: Kei te rapu tonu tenei. Kei te
kainga te nuinga hei whakatika  mo nga ko-
rero, hei aha ranei; ina hoki a te Peka,
me ana  tamariki  e kite ana he iwi nui ma-

THE MAORI MESSENGER.
6
TE KARERE MAORI.
that we are a numerous tribe. In the first
place, Missionaries came to our kaingas, and
we listened attentively to the precepts of
Christianity. They preached repentance,
and we came to understand good and evil.
The person who was in a hurry to be bap-
tized soon fell into evil; had he led it until
bis professions had become matured he
would have been firmly established. For
this reason, I am of opinion that these sub-
jects should be submitted to the  majority of
the chiefs. We have been selected by the
Governor for this Conference. This is the
first lime 1 have taken part in a meeting
called by the Governor and Mr. McLean, and
therefore I have nothing to say.
Te Irimana, (Ngatiporou,) Tauranga: I
am of the same opinion (as the last speaker.)
I am about to tell you a tale. (Once upon a
lime) there were many chiefs who loved war.
But there were two chiefs, named (respec-
tively) Tapui and Kaiaia, who were peace-
fully disposed, and endeavoured to preserve
human life. A man went into the presence
of Tapui and said, "Tell us a tale of bravery."
Tapui seized a (native) spade and spoke thus:
" Listen, children! There are many weapons
that may be warded off, but there is one
weapon that cannot be warded off. Pierce
the soil with it, and it produces one thousand
baskets (of food) in one season. Pierce the
land again, and it brings  forth two thousand
baskets. My advice is this, cultivate food
for the support of your bodies. Live in
peace, lest you be destroyed." The mis-
sionaries came, bringing the gospel. They
admonished us to abandon sin, that the
soul might be saved, and that our
sojourn on earth might be pleasant.
While they preached, we embraced (reli-
gion). One thousand were baptized.
Others embraced it; two thousand became
communicants; again, two thousand were
confirmed. We were all subdued by their
weapons. The road was then open to us.
We sent our children  to the schools, and
some of our people were admitted into the
ministry. I compare the ministers to
Kaiaia, and the Governor to Tapui. A wise
man may comprehend all the words of the
Governor. I will not say that I will enter
on the Queen's side. When I see my way
I may do so.
Hapurona Tohikura, (Ngatiapa,) Rangi-
tikei:—I did not know the other Governors.
But, Mr. McLean, when yon became con-
nected with Governor Grey then my know-
ledge commenced. My heart embraced the
he laws of the Pakeha. 1 then consented
tou. I te tuatahi ka tae mai te Minita ki to
matou kainga, ka ata whakarangona marie-
tia nga tikanga o te whakapono ka kawhau-
tia te ripeneta, ka tahi ha mohiotia he tika,
he he. Ko Ie tangata i porangi ki te iriiri
kihai i roa kua taka ki te he: me i waiho
kia ma tutuki, engari tena, maro tonu te tu.
Koia ano tenei e maharahara nei ahau ki te-
nei tikanga, me hoatu ki te nuinga kia ata
whakarangona  e ratou. Ko tatou he mea
kohikohi mai e te Kawana. Ka tahi taku
huihuinga ki te Kawana, kia te Makarini.
Tenei au te noho korero kore ana.
Irimana, (Ngatiporou.) Turanga: He pe-
ra ano taku. Ko taku korero ki a koutou
he korero tara. Ko etahi o nga kaumatua
mo te riri anake, tokorua nga mea kihai i
pai, ko Tapui ko Kaiaia. Ta raua i pai ai
ko te oranga mo te tangata. Ka haere atu
ie tangata ki te aroaro o Tapui ka mea atu,
Korero ra i te korero o te toa. Ka  mau ia ki
te tukari ka mea, " Whakarongo e nga tamari-
ki. He tini nga rakau e karohia ana; kota-
hi ano rakau e kore e taea te karo  werohia
ki te whenua kotahi mano kete i te tau ko-
tahi; ka werohia ano, e ma mano kete i te
tau kotahi. Ko taku kupu tenei, mahia
te kai hoi oranga mo o koutou tinana: kia
pai te noho, kei kore koutou." Ka tae mai
nga Mihanere  me te Rongo-pai ka mea kia
whakarerea te kino kia ora nga wairua, kia
pai [e noho i te whenua. I a ratou ano e
kauwhau ana, ka mau matou, kotahi mano
ki te iriiringa; ka mau ano, erua mano ki
te hapa; te tukunga mai e rua mano ki te
whakapakanga; ka poto matou i a ratou pa-
tu. Ka kitea be ara mo matou. Ku tukua
o matou tamariki ki te kura; ka tukua mai
ko te Minitatanga. E rite ana a Kaiaia ki
nga Minita: ko Tapui ki a Kawana. Ma te
 tangata mohio katahi ku pau nga kupu o
Kawana. Ekore au e mea ka tomo au ki te
Kuini: kia kite ara au ka tahi au ka tomo.

Hapurona Tohikura, (Ngatiapa,) Rangiti-
kei: Kahore au i mohio ki era Kawana: ka
whakaurua ko Kawana Kerei ko koe e Te
Makarini, ka tahi toku ngakau ka mohio, ka
mau ki taku ngakau nga ture o te Pakeha;
ka rongo ahau ki te taku whenua, ki te ruri

THE MAORI MESSENGER.
7
TE KARERE MAORI.
to the selling of land, to the survey of land,
and to the erection of bridges. Now we
shall carry out the propositions of the
Governor. The law put an end to our
evils. As a proof of this, we are now
assembled at Kohimarama, and are con-
ferring together on these suggestions about
the land. I agree to the proposal that each
chief of the Conference should discuss this
subject when he returns to his people. Both
of you (the Governor and Mr. McLean) are 
expounders of the (Pakeha) system. Con-
tinue to educate us. (Mr. McLean,) En-
treat the Governor to continue this system
of education (the Conference). Let the
next Conference be held at Whanganui.
Let it be convened some time after Christ-
mas.
Hori Whetuki, Maraetai: —Wherefore
this proposition about, (the subdivision of)
our land? Look you! I am convinced
that if the land be subdivided, the chiefs will
have it, and I, a man of inferior rank, will
be left without. Mea of great influence will
say, " The whole of the land is mine," and
will cling to it. How was it that we were
not instructed in this matter under the
first, second, or third Governor? We may
succeed in doing it in twenty years, or we
may not. Some of you have said that the
soil is the  sole cause of our troubles in
various parts (of the country). I say
that there are other causes. Do not say
that soil is the only cause. If you consent
io this plan (the subdivision) then you vvill
say to us of low standing, Away with you.
You will direct your attention to the lofty
hills; you will not think of us, nor will you
remember the claims of the widow and
the orphan. Now that you have commenced
this school (the Conference), continue it.
Te Keene (Ngatiwahatua), Orakei:
Friends, hearken all of you! All that the
chiefs of Ibis Conference understand is the
acknowledgment of the Queen and the Go-
vernor. Friends, our words have been
discursive. We have not kept strictly to
the two Messages from the Governor. In
my opinion, we have not answered these
Messages. First, the Governor came and
delivered this address (which I hold in my
hand). Afterwards we expressed a wish
that peace should be established between the
Governor and Wiremu Te Rangitake.
This request emanated from us. (In
answer to this) the Governor has sent down
the maps and papers relating to Taranaki,
which now lie before us; therefore, I say,
whenua, ki te mahi pereti. Inaianei ko
tenei ka whakarite tonu matou i nga mahi o
te Kawana. Na te ture i whakamutu te kino,
koia tenei e noho tahi nei matou i Kohima-
rama, e whakarongo nei ki enei tikanga mo
nga whenua. E pai ana me hoki ia tangata
ki tona iwi korero ai. Ko korua nga kai-
whakapuaki tikanga, kia kura haere korua,
kia tohe korua ki te Kawana ki te kura tonu
i a matou. Ko te hui e haere ake nei hei
Whanganui, hei nga ra i tua atu i te Kiri-
himete.
Hori Whetuki, Maraetai;—He aha ra
i peneitia ai he tikanga mo o tatou
whenua? Titiro mai, e matau ana ahau ki
te wahia te whenua ka whiwhi te rangatira,
ko ahau ko te tutua, ka kore noa iho. Ka
mea te tangata whai mana, Noku katoa te
whenua, tapapa ana ki runga ki te whenua.
Ka kotahi, ka rua, ka tora Kawana, he aha
te whakaakona ai tenei tikanga i aua ra?
Ko tenei kia rua pea tekau tau ka rite, ka
kore ranei. E mea ana etahi o koutou he
oneone te lake o te kino ki nga wahi katoa,
ki au tera ano era take: kei mea koutou be
oneone anake te take. Ki te takoto tenei
tikanga ka mea koutou ki nga mea iti, Haere
atu; ka whakaaro koutou ki nga maunga
teitei, kahore e whakaaro mai ki a matou,
kahore e mahara ki te manaaki i te pani, i te
pouaru. Kua timata tenei kura, e kura.
Te Keene, (Ngatiwhatua,) Orakei: E hoa
ma, kia rongo mai koutou. Heoi ano te mo-
hiotia nei e te runanga nei ko te tomo atu ki
a te Kuini, kia te Kawana. E mea ma, ko a
tatou korero e awhio ana i waho, kahore i
eke pu Ki runga ki nga kupu a te Kawana,
ka rua nei pukapuka. E mea ana ahau kihai
enei pukapuka i oti ia tatou. Ko te puka-
puka tenei a te Kawana i haere mai ai ia ki
konei korero ai e mau nei i taku ringa. Muri
iho ka mea tatou kia houhia te rongo a te
Kawana rana ko Wiremu Te Rangitake.
Na tatou tenei i tono kia houhia. Na, e pu-
ranga nei nga mapi me nga pukapuka taku
o Taranaki. No konei au i mea ai e awhio
ana a tatou korero i waho, kahore i eke ki
runga ki nga korero a Kawana; ina hoki ka

THE MAORI MESSENGER
8
TE KARERE MAORI.
our words are rambling about. We have
not yd considered the (former) Messages,
when another comes down to us. 1 am en-
quiring about these three papers, which
have not yet been considered by us. But
for Katipa's arrival we should nave discussed
(the  Taranaki question) on Friday last. I
proposed entering into that question and 
disposing of it, but you have taken another
course.
Meeting  adjourned to 24th instant.
TUESDAY, JULY 24, 186O.
The Native Secretary made a few intro-
ductory observations. He adverted again to
His Excellency's Messages, Nos. 2 and 5,
and invited the  chiefs to express freely their
opinions on the subjects embraced therein.
Te Rira Porutu, (Ngatiawa,) Wellington:
Listen chiefs of the Conference! I was at
Port Nicholson (Wellington) when 1 heard
the bell of the Governor calling me to come
to the sale of his goods. I came, and I have
witnessed the  sale. 1 have seen the evil of
the Maori sale. I have nothing else to say.
Mr. McLean requested him to proceed
with the  remarks he had commenced on a
previous  day.
Te Rira continued: Now, respecting the
land, do you hearken! With some lands
there is difficulty; others are easily settled.
I have no lands of which to speak.
Hohepa interposed: Rira explain what
you said to Mr. McLean.
Te Rira: The words of Maories do not
always agree.
Tamihana Te Rauparaha asked: Rira, have
you nothing to say about Taranaki?
Te Kira (in reply): 1 have nothing to say
about that. I leave the speaking for you (of
the Conference).
Wiremu Tamihana Te Neke, (Ngatiawa,)
Wellington: Listen  Pakehas! Listen also
chiefs of the runanga. I will answer the 
public statement made by Mr. McLean on
Thursday of last week (speech on the  Wai-
tara question), respecting the  assent given by
te Awe, Wiremu Kingi, and Wi Tikao to the
sale of Waitara to the Pakeha. I do not
understand this. I did not hear the assent
given for the sale of Waitara. I remember
when Wiremu Kingi, Mohi Tohiroa, and Tua-
rau went to Aropaoa. The "Tory" is the
name of the vessel they went in from Kaputi.
We, Tohiroa, Tuainane, and Te Matoa re-
mained at Tahoramorea in the presence of
Rangihaeata and Te Rauparaha. Why did
puta mai tenei pukapuka. Ko taku wahi
tenei e rapu nei ko nga pukapuka e toru
kahore i oti. Mei kore te taenga mai o te
Katipa, kua oti i te Paraire. I mea ahau
kia mahia i Io Taranaki, mahue noa iho;
tera ke ia ta koutou nei tikanga te rere ke
ra.
Ko te mutunga tenei o te korero. Ka
karangatia mo apopo ka korero ano.
TUREI, HURAE 24, 1860.
Timataria ana e Te Makarini te korero:
he ruarua ana kupu; ka tono ia ki te runa-
nga kia whakaarohia e ratou te tuarua me te
tuatoru o nga pukapuka a te Kawana; a kia
whakina nuitia o ratou whakaaro mo runga
mo nga korero o aua pukapuka.
Te Rira Porutu, (Ngatiawa,) Poneke:
Whakarongo mai e te runanga! I Poneke
au e noho ana. Ka rongo au ki te pere o te
Kawana, e mea ana kia haere mai au ki te
teratanga a Kawana i ana taonga. Na kua
tae mai au, kua kite au i te teratanga. Na
konei au i kite ai i te he o te tera Maori.
Na, kahore he korero ke atu maku. Heoti-
ano ka mutu.
[Ka mea atu a Te Makarini ki a Te Rira
kia whai ano ia i ana korero o tera ra.]
Te Kira: Na, ko te whenua—kia rongo
mai koe. Ko etahi e pakeke ana, ko etahi e
ngawari ana. Kahore aku wahi hei korero-
tanga maku.
Hohepa: E Rira, whakamaramatia mai
tau kupu ki a Te Makarini.
Te Rira: Kahore a te Maori korero i rite
kia kotahi te whakaaro.
Tamihana Te Rauparaha: Kahore ranei
he korero mo Taranaki?
Te Rira: Kahore he kupu maku ki reira.
Engari me korero koutou.
Wiremu Tamehana Te Neke, (Ngatiawa,)
Waikanae: Whakarongo mai e nga Pake-
ha! Whakarongo mai hoki e te runanga!
Kia whakahokia e au te panuitanga a Te
Makarini, i panuitia i te Taete o tenei vviki
ka pahure nei, mo te whakaaetanga a Te
Awe, a Wiremu Kingi, a Wi Tikao, i Wai-
tara, kia hokona ki te Pakeha. Na ka he au
i konei. Kahore an i rongo ki tenei wha-
kaaetanga kia hokona a Waitara.  E mohio
ana au ki te haerenga o Wiremu Kingi, o
Mohi Tohiroa, o Tuarau, ki Aropaoa—ko
Tore te kaipuke i haere atu ai ratou i Ka-
puti. Ka noho matou ko Toheroa, ko Tuai-
nane, ko Te Matoa, i Tahoramorea, i te
aroaro o Te Rangihaeata raua ko Te Raupa-
raha. He aha ranei te panuitia ai e Wi

THE MAORI MESSENGER.
TE KARERE MAORI.
not Wiremu Kingi and Te Awe declare pub-
licly their consent to the sale of Waitara, in
order that all the chiefs residing at Waikanae
who had claims at Waitara might hear? I
never heard of that consent of theirs: the
only thing I heard of was Wakefield's pur-
chase; that I did hear about. The second
thing I heard of was Potatau's sale; also the
dispute between Wi Kingi and Kati at the
Bay of Islands. I heard of that also. I
heard of Governor FitzRoy's boundary, of
which Mr. McLean has spoken: the Taniwha
to the North, and Ngamotu to the South
(were the points fixed). But the statement
made that the payment for Waitara was paid,
part of it at Waitara and the other part at
Kaputi, I did not hear. [Mr. McLean here
interposed and said that he had never staled
that the payment was given at Waitara: what
he said was that the payment was given at
Ngamotu.] The only distribution of pay-
ment which I witnessed was by Captain
Rhodes at Waikanae for land at Waikanae.
If Wiremu Kingi and Te Awe had consented
to the sale of Waitara, how is it that they do
not remember the transaction? How is it
that he (Wi Kingi) returned to Waitara? His
father Reretawhangawhanga expressed a de-
sire that be should return to Waitara.  He
is dead: Wi Kingi still lives. After this we
went to Port Nicholson and there assembled
in the presence of Governor Grey. The ob-
ject of our visit  was to sell Waikanae to him.
Governor Grey addressed William King and
said. "Give (or sell) me VVaitara." He did
not consent. Governor Grey asked William
King the second time, "Give me Waitara."
He did not consent, but, said to him, " I will
keep Waitara: you take Waikanae." Neither
consented to the other's proposal. William
King did not agree that Waitara should be
sold. Now the second lime the subject was
brought up was when Governor Grey visited
Taranaki in the steamer (Inflexible). Wiremu
Kingi, Te Puni and others were with him.
They argued the matter there. Governor
Grey did not yield to Wiremu  Kingi and
William King did not yield to Governor Grey.
The boundary fixed by Governor FitzRoy
is clear. Two things are not quite so clear:
First, the agreement of Wiremu Kingi and
Te Awe at Aropaoa; secondly, the  distribu-
tion of payment. 1 did not hear of these.
Now respecting the sale of Potatau: I will
ask you a question on that subject. Did this
law come from England, or from what other
place? that payment should be given for the
dead killed on another's land. Did this law
come from England, or whence was it? Is it
Kingi raua ko Te Awe i ta raua whakaaeta-
nga mo Waitara, kia rongo etahi rangatira o
Waitara e noho ana ki Waikanae? Kahore
au rongo i tena whakaaetanga a rana- Heoi
te mea i rongo ai au, ko ta Wai raweke,
engari tera i rongo au. Ko te tuarua o nga
mea i rongo ai au ko ta Potatau. Te tautohe
a Wi Kingi raua ko Kali ki Peowhairangi, i
rongo hoki au ki tena. Ko te rohenga o
Kawana Pitiroi, e karangatia ana e Te Ma-
karini, i rongo ano au ki tena—ko Te Tani-
wha ki raro, ko Ngamotu ki runga. Engari
ko tena kupu i mea na, ko nga utu o Wai-
tara i wahia, ki Waitara tetahi wahi, ki Ka-
puti tetahi, kahore au i rongo i tena. [Ka
mea te kupu a Te Makarini i konei, Kahore au
i mea, i wahia ki Waitara tetahi wahi o nga
utu, engari ki Ngamotu.] Heoiano te tahua
taonga i kite ai au, te tohatohanga ki Waika-
nae na Kapene Rori, mo Waikanae ia ra.
Mehemea i whakaae a Wiremu Kingi raua
ko Te Awe. te mahara ai ia ki tana wha-
kaaetanga kia hokona a Waitara —he aha ra
ia i mea ai kia hoki ia ki Waitara? Na tana
matua, na Reretawhangawhanga, te kupu kia
hoki mai ia ki Waitara. Na, mate atu ia,
ora ake ko Wiremu Kingi. Muri iho ka
haere matou ki Poneke, ka runanga i te
aroaro o Kawana Kerei. Ko Ie lake i haere
ai matou ki reira, ko Waikanae kia hokona
ki a ia. Na, ka karanga mai a Kawana
Kerei ki a Wiremu Kingi," Homai a Wai-
tara ki au." Kahore ia i whakaae. Ka
tuarua mai hoki ta Kawana Kerei ki a Wi-
remu Kingi, "Homai a Waitara"—kahore
hoki i whakaae, ka ki atu ia, "Ko Waitara
ki au, ko Waikanae ki a koe"--kahore raua
i whakaae ki ta tetahi ki ta tetahi. Na, ka-
hore a Wiremu Kingi i whakaae kia hokona
a Waitara. Na, ko te tuarua tenei, ko te
haerenga mai o Kawana Kerei ki Taranaki i
runga i te tima, ratou ra ko Wiremu Kingi,
ko Te Puni ma. Na ka tautohe ano raua i
reira, kahore a Kawana Kerei i whakaae ki
la Wiremu Kingi, kahore ano hoki a Wire-
mu Kingi i whakaae ki tana. Engari ano te
rohenga a Kawana Pitiroi, e marama ana
tena. E rua nga mea kihai i ata marama; 
ara, ko te tuatahi, ko te whakaaetanga a
Wiremu Kingi a Te Awe i Aropaoa; ko te
tuarua tenei ko te wahanga o nga utu. Ka-
hore au i rongo ki enei e rua. Na, ko te
hokonga a Potatau, me ui atu au ki a. komou
mo tera. I ahu mai tenei ture i Ingarani
ranei, i hea ranei? ara, kia utua nga tupa-
paku i mate ki runga ki te whenua o tetahi
tangata?  No Ingarani ranei, tenei ture, no 
hea ranei? No te Kawenata ranei o Waita-

THE MAORI MESSENGER.
TE KAKERE MAORI.
from the Treaty of Waitangi, or whence is this
law? Enough on that subject.
I will now refer to the words raked up by
Mr. McLean respecting the totaras which he
states vvere claimed  by Teira alone. I am
clear on that point. Tokahuruhuru is the
totara referred to. The man's name was
Pouto Kino. It was  drifted (by the flood)  on
to his plantation,  and for this  reason  he claim-
ed the totara  of  Waitara. If it had been
drifted on to the plantation of any other
person he would  not have claimed it. As so
the statement that I my tribe was a culti-
vator of kumara and taro for him, I reply, I
am from Waitara: I did not see it; I was
born at Waitara.
Listen, chiefs or this runanga! One thing
I did see—the food presented to Ropoama,
when he married the  grand-daughter or
Rauakitua, consisting of lampreys.  I had a
share in the preparation of that food,
that is to say, I laboured. My (eel)
pa was Papanui. He (Teira) had not an
exclusive right to the lampreys that were
prepared. lt has been stated that " the
lampreys of Waitara were te Teira's alone."
No ! He had a right and I had a right;
Wiremu Kingi also had a right. Te Teira
claimed the  upper part of the river, Wiremu 
Kingi the lower part. Wiremu Kingi
claimed the following eel) pas: Pupukura, 
te Rira, and te Kahikatea, Now I know Te
Teira's (eel) pa, namely, Te Wharariki. 
With  regard to the statement that Enoka I
was ejected by Ropoama from the!  land, I 
know about that. He came in his own canoe; 
others came in their canoes. (This refers to
the early immigration. ) The name  of his
canoe was Kapakapanui; my canoe's name
was te Rangaranga. I am certain  about that. 
When  they returned from a war expedition 
they brought with them Pakawera and  Wha-
repuni. I know the origin of the name of
Ngatituaho. The foundation for this name
was Tuahopere. His descendants were wha- 
taiwi and his people; his son was Karewata-
ranui; Karewataranui's descendant was Te
Manuwhiri, that is to say, Patukakariki, who
is now with William  King holding land. No-
pera has his claim: he also is with William 
King holding the land. After Tuahopere
was Hoetu. His offspring were Tuhata,
Wiremu Te Koihua and Epiha Poiha. They
claim the same piece of land. After him
Hoetu i was Kurukuru; begat  Te
Aitu; Te Aitu begat Marama, and I, who now
stand here, am his son. After him (Kuru-
kuru) came Urumoairaka; his was Pare-
maori; his was Huriwhenua. These are the
ngi, nohea ranei lend ture? Heoti ano era
korero.
Ka rere an inaianei ki runga i nga korero
hamuhamu  a Te Makarini,  mo nga totara e
kiia nei nana  anake (na Te Teira). E mara-
ma ana ahau ki tena. Ko Tokahuruhuru  te
totara  te tangata ko Pouto-kino. I paea
ano ki tana maara,   no konei ia i mea ai nona
nga totara o Waitara: no te mea i paea ki te
paenga   o tana maara.   Mehemea i paea ki
te maara o tetahi atu tangata, e kore e kiu
nona. Ko tenei e kiia mai  nei hei ngaki 
kumara, hei ngaki taro au mana. No Wai-
tara tonu au, kahore  au i kite. I whanau au
ki Waitara.
Whakarongo mai e te runanga nei! Kotahi
tonu taku i kite ai, ko te kai hapainga mo
Ropoama, ka moe i te mokopuna a Rauaki-
tua. He piharau te kai i mahia. Naku ano
tetahi taha o taua kai, ara, naku i mahi. Taku
1 pa ku Papanui. Ehara i a ia anake nga
 piharau  i mahia, i kiia ai na Te Teira anake
 nga piharau i roto o Waitara. Kaore: i a
I ia, i au, i a Wiremu Kingi—i a ia (i a Te
Teira) a runga atu, i a Wiremu Kingi a raro
mai. A Wiremu Kingi pa. ko Pupukura,
ko Te Kira, ko Te Kahikatea; nae mohio
ana au ki tana (ko ta Te Teira) pa, ko o Te
Wharariki.
Mo runga i tena i kiia mai na i peia a
Enoka e Ropoama i runga i taua whenua: e
mohio ana ahau ki tena. He waka ano
tona, he waka ano to tetahi. Tona waka ko
Kapakapanui, toku waka ko Te Rangatanga.
I mohio au ki tera, ko te haerenga ki te taua
i riro mai ai a Pakawera raua ko Wharepuni;
 ko te ingoa e whakahuatia  ana, ko Ngatitu-
aho, e mohio ana au ki tena. Ko te take o
tena ingoa ko Tuahopere. Ona uri ko Te
 Whataiwi  ma; tona uri ko Karewataranui;
i la Karewataranui ko Manuwhiri (aru, ko
Patukakariki, kei roto ia i a Wiremu Kingi
 e pupuri ana. Ko Nopera hoki, kei taua
 wahi—kei roto ano ia i a Wiremu Kingi e
 pupuri ana. Muri iho i a Tuahopere ko Te
Hoetu; ona uri ko Hone Tuhata,  ko Wiremu
i Koihua, ko Epiha Poiha -ki runga ano i taua
pihi whenua. Muringa iho ku Kurukuru;;
ta Kurukuru ko Te Aitu; ta Te Aitu ko Ma-
rama; tana ko au  e tu atu nei. Muringa iho
ko Urumoairaka; tana ko Paremaori; tana
ko Huriwhenua. Ko te take tena o tena
ingoa u Ngatituaho. Heoti ano, ka mutu
aku korero i konei.

THE MAORI MESSENGER.
11
TE KARERE MAORl.
roots of the (tribe) named Ngatituaho. That
is all. My speech ends here.
Horomona Toremi, (Ngatiraukawa), Ota-
ki: Mr. McLean, listen attentively to my
speech! Chiefs or the Conference, listen!
I agree to the words of the  Governor, Now
hearken you! That piece of land (Aropaoa)
belonged to Ngatitoa. Ngatiawa assumed
the right or selling Aropaoa. Manawatu 
was sold by the Ngatiraukawa. When Te
Rauparaha  saw this he was vexed that his
lands should be sold by interfering tribes. 
He said, Whither  shall I flee? He crossed
(the Straits) to Wairau and took possession
of the  lands sold by the Ngatiawa. When 
the Pakehas saw that he look possession or
lands sold to them by the Ngatiawa, they
fell upon te Rauparaha. He retaliated and
the Pakehas fell. When the Pakehas saw
their error and that the land belonged to Te
Rauparaha, they compromised the matter
and set it at rest. Manawatu was sold.
Hukiki received the payment. Paora Tai-
kapurua look possession of both the land
and the payment. This is the second
(offence). They withheld the land. It re-
mained so till the time of Mr. Spain. Mr.
Spain demanded the land. Paora would not
give it up. He held both the payment and
the land. Governor Grey arrived. He
asked, "Where is the consideration for the
property of the Pakeha"? I then gave over
that land upon which Mr. Burr novv resides.
That claim  was satisfied. After this came
Governor Browne. He saw that  the Pake-
ha's property was lost that is, that the land
did not compensate for the  consideration
given). He proposed that the portion which
was left should  be properly purchased.
Port Nicholson had been sold by Ngatia-
wa. They then sold Taranaki. The 
boundary was at Mokau: it was Mr. Spain
who fixed it at Parininihi and Te Taniwha.
I therefore concluded that Ngatiawa had sold
their lands to the Pakeha. Potatau saw this
and sold  the  very same land: the boundary
of the land sold by Potatau extended as far
as Piraunui. What is the use of preferring 
a claim to land? already sold , and taking
forcible possession again? I have finished
on that subject.
lt is now seven years since  Matene and I
returned from Mr. Smith's, at Rotorua: our
object was to unite the tribes under the
Queen's Government: I am now referring
to Taiporohenui. Letters were written by
Taranaki and Ngatiruanui to us, namely:
to me, to Matene, to Tamihana, to Hukiki,
and to Hori te Anaua  indeed  to all of ua
requesting us to go to Taiporohenui:  we
Horomona Toremi, (Ngatiraukawa,) Otaki:
E Te Makarini, whakarongo marire mai koe
ki aku korero. E te runanga hoki, whaka-
rongo mai koutou! Ka whakatika au ki te
korero a te Kawana. Na, kia rongo mai
koutou ! No Ngatitoa tena whenua, ka po-
kanoa a Ngatiawa ki te hoko i Aropaoa. Ko
Manawatu—na Ngatiraukawa tena whenua i
hoko. Ka kite a Te Rauparaha ka mamae
ia ki ona oneone e hokona ana e nga iwi
pokanoa. Ka mea ia kia rere ki hea? Na
ka whiti ia ki VVairau. Ka kite nga Pakeha
ka rere ki runga ki nga whenua i hokona e
Ngatiawa, ka rere nga Pakeha ki runga i a
Te Rauparaha, hopungia ake e Te Paraha,
na, ka male te Pakeha. Te kitenga o te
Pakeha i te he, ara, tona kitenga no Te Pa-
raha ano tenei oneone, na whakamutua ana,
takoto ana i te aio. Na ka riro a Manawatu
te hoko—i a Hukiki nga utu. Ka rere a
Paora Taikapurua, apititia ona ko te whenua,
ko nga taonga. Ko te marua tenei. Ka
kaiponuhia te whenua, ka takoto, na, ka tae
mai ko Te Peina, ka tono kia hoatu te whe-
nua, na kahore i marere i a Paora. Apititia
ko nga taonga me te whenua, ka mau. Ka
tahi ka puta mai ko Kawana Kerei. ka mea
mai, Keihea he takotoranga mo nga taonga a
te Pakeha? Ka tahi au ka tango ki tena e
nohoia e Mutu, ka tahi ka oti: ka ora. Muri
iho ka tae mai ko Kawana Paraone, ka titiro
ki nga taonga o te Pakeha: kua ngaro (ara,
kua huna i nga whenua i hoatu ra). Ko te
wahi ano i toe me hoko pai. Kua riro a
Poneke te hoko e Ngatiawa: ka tahi ka ho-
kona ko Taranaki. ko Mokau te rohe; na Te
Peina i whakahoki mai ki Parininihi, ki Te
Taniwha te rohe: na reira au i mea ai na
Ngatiawa i hoko ana oneone ki te Pakeha.
Ka kite a Potatau, na ka hoko ku ana whe-
nua ano. Ko te rohe a Potatau, kei Pirau-
nui te mutunga. He aha ra te pai kia rere
atu ki nga whenua kua hokona atu, ka rere
ki Io tango mai ano? Ka mutu tera.
Ko te whitu tenei o nga tau i hoki mai ai
maua  ko Matene i Rotorua i a Te Mete. i te
whakakotahi i nga iwi ki ronga ki te Kawa-
natanga. He hokinga tenei ki Taiporohenui.
Ka tuhia mai nga pukapuka a Taranaki, a
Ngatiruanui ki a matou—ki au, ki a Matene,
ki a Tamihana, ki a Hukiki, ki a Hori Te
Anaua, otira ki a matou katoa, kia haere atu
ki Taiporohenui. Ka huihui, ki taku wha-
kaaro, e lima rau nga tangata. Na, ka wha-
kahuatia te mata hei hinganga mo te Pakeha 
—ua Te iN^u'.iii'ii (Ta;naii Wir^.hU) i w:,a.ki.
hna—t1 Kaiiii[Kuio heuiu mini, k.i if nir. nai
maunga e la ki Tawa-lawliiii: maihi aiu

THE MAORI MESSENGER.
12
TE KARERE MAORI.
assembled: I suppose there were 500 men.
The incantation by which the Pakehas were to
fall was repeated: it was Ngahuru (Tamati
Wiremu) who chanted it: it was as fol-
lows:—" Kali na ano he utu mou, ko te ra-
rangi maunga e tu ki Taua-tawhiti: utaina
atu Tapa-ngorengore ki Hauraki e rima ka
ao te rangi, e waru ka ao te ra." This is
the incantation by which the Pakeha was to
fall. By this I knew that Taranaki had
matured a plot. We entered the house.
Paratene te Kopara arose, with a tomahawk
having a twisted handle—the axe head
turned one way and the handle another. It
was not fixed in the usual manner. The
handle was carved. Showing us the axe he
said — " Listen Ngatitoa, Ngatiraukawa,
Wanganui, and all the other tribes! This
is Okurukuru." He then laid the axe
before Hori Te Anaua. It was then brought
to us. Matene rose up and said " What is
Okurukuru?" He answered, " It is land
we have sold to the pakeha: we wish to lake
possession of it again." Matene said, " Was
that land paid for?" they replied "Yes."
Matene said, " II is wrong; leave that for
our Pakeha kinsmen. But, as to land not
yet sold, retain that." I then rose (and
said) "Friends, it is wrong. Return to
the places not yet sold. Take your axe
back," and the axe was thrown into the open
space I then concluded that Taranaki was
going wrong. I upheld the Governor's
policy. Though I am only a dog, I submit
my speech (to the Conference). After this
meeting (Rawiri) Waiaua fell; after him
Katatore; after that the war with Ihaia;
after that the war between Te Teira and
Wiremu Kingi, which has resulted in the
death of Europeans. They are snapping at
each other on their land. My words, which
I have considered, are ended." I
Te Manihera Te Ngatoro, (Ngatiawa,)
Wellington:— Friends, this what I have
thought; the evil was first commenced
(meaning the  Taranaki war), since then
the good (the Conference). Look you at
the correctness of my speech. The evil
came first, the good only now. Should
it be proved that William King is in
the wrong, the fault is his alone; but
if the proceedings of Parris are wrong,
the fault will rest with him. Friends,
fighting is an evil. 1 say let it be brought
to a close. We approve of our own speeches
(in favor of peace) but the pakehas oppose
it. Listen all of you to my words! If
William King is in the wrong let all go and
oppose him. What i wish is, that evil be
tapangorengore ki Hauraki, e rima ka ao te
rangi, e waru ka ao te ra." I kiia ko te mata
tena e hinga ai te Pakeha. Na, ka mohio
au, kua takoto te tikanga a Taranaki. Ka
tomo maua ki roto ki te whare. Ka whaka-
uka mai ko Paratene Te Kopara, ko te patiti,
he mea whakawiri te kakau, rere ke te mata,
rere ke te kakau. Kaore i penei me te wha-
kanohoanga o nga toki; he mea whakairo
te kukau. Ka whakaaria mai te toki, ka mea,
Whakarongo mai e Ngatitoa. e Ngatirauka-
wa, e Wanganui, e ia iwi e ia iwi, ko Okuru-
kuru tenei. Na ka takoto ki a Hori (Te Ana-
ua). Muri iho ka kawea mai taua toki ka
takoto ki a matou. Ka whakatika a Mate-
ne  "He aha a Okurukuru?" Ka karanga
mui, He whenua, na matou i hoko atu ki te
Pakeha, he tiki atu tenei, he tango mai ano.
Ka mea a Matene, " I utua koia taua whe-
nua?" Ka whakaae mai, "Ae." Ka kara-
nga atu a Matene, "Ka he: me waiho atu
tena ki a tatou whanaunga Pakeha. Engari
he whenua kahore ano i hokona, ki reira koe
noho ai." Ka whakatika hoki ko au  "E
hoa ma, ka he: e hoki mai koutou ki nga
wahi kahore ano i hokona. Whakahokia to
toki." Na, ka whiua ki te takiwa. Ka tahi
au ka mea. Ka be Taranaki. Ka whakatika
au i ta te Kawana tikanga. Ka tahi ano
i taku kupu, ta tenei kuri, ka takoto. Na, i
I muri tonu i taua hui, ko Waiaua, muri iho
ko Katatore, muri iho ko te whawhai ki
a Ihaia, muri iho ko te pakanga a Te Teira
raua ko Wi Kingi. Na, ka mate te Pakeha.
Ka ngangau i runga i to raua whenua. He-
oti ano aku korero i whakaaro ai.
Manihera Te Ngatoro. (Ngatiawa,) Poneke:
E hoa ma, ko taku tenei i whakaaro ai. Kote
kino kua takoto imua, ko te pai tenei. Me
titiro  ra koutou ki te tikanga o taku kupu, no
mua te kino, no naianei te pai. Nana ka he
a Wiremu Kingi, nana anake tana he. Me-
hemea ka he te tikanga o Parete, kei a ia ano
te he. E hoa ma, e kino ana te kino. E
mea ana ahau me whakamutu. Kei te wha-
kapai atu tatou ki a tatou korero—kei te
patu mai te Pakeha. Kia rongo mai ra
koutou ki taku kupu. Mehemea kei te be a
Wiremu Kingi, ka haere katoa nga tangata
ki te patu i a ia. Ko taku tenei i pai ai, me
whakamutu te kino, ara, te whawhai. Ka
mutu taku korero.

THE MAORI MESSENGER.
TE KARERE MAORI.
put a stop to—that is to say fighting. My 
speech is ended. 
Hukiki, (Ngatiraukawa.)  Otaki:  Mr.
McLean listen. Tamihana's speech is cor-
rect. It was an old agreement that the
Pakeha should be our elder brother.
Wharepouri and Te Puni consulted and
sold Port Nicholson  after that Waikanae.
Guns and Powder were received. After
that Manawatu was offered. We considered
the matter in a runanga of 300 persons. I
The runanga agree.I that I should sell this
land. I went to Port Nicholson, and saw
Mr. Wakefield. He said to me, How
much do you want? I replied, so many
pounds, in money. The money was paid.
He said, What else would you like? I
answered, " Guns." I received the guns.
He asked, What else? I answered,
" Blankets." They were received. I re-
quested more, but he would not consent. I
then said to him," Make a house for your
goods; they will not be accepted. Let me
receive sufficient to satisfy the 200 claimants,
then the land will he sold." Mr. Wakefield
returned (to Wellington). These goods
were taken by force by some men and
appropriated to their use. Afterwards
Governor Grey arrived. He visited Otaki. 
Governor Grey spoke on many subjects.
This Manawatu affair was then arranged.
All the  people agreed to the arrangement
made by Governor Grey. I at that time
repeated what I have already stated. I
thought of the blankets and the guns which
had been taken by the people, but it was
then arranged and was settled amicably. I
will now express my views about Taranaki.
When Teira sold bis land and laid down the
parawai as a pledge, William King did not
come to lake up the challenge but went away.
I have no authority to say, cease fighting.
Let the Queen say to the Governor," Cease.
fighting: although it is wrong, put a stop to
it"; then it would be right. My speech is
ended.
Pirikawau, (Ngatitoa,) Auckland: —
Chiefs of the Conference: Te Raupahara has
said that the control of the land is with
him and Ngatiraukawa: also with Te Pehi
and Ngatiawa. Now chiefs of the Rununga,
according to my opinion, I have the con-
trol over Te Rauparaha's goods (land):
they are mine. Let me have the control,
because I am the horse who carried Te
Rauparaha te Kapiti. (This refers to the
assistance rendered by the Ngatitoa to Te
Rauparaha in former times.) As to the
Ngatiraukawa, I know nothing about them.
Hukiki, (Ngatiraukawa, ) Otaki: Na, e Te
Makarini, whakarongo mai! Ka tika nga
korero o Tamihana Kua whakaaetia ano i
mua ko te Pakeha hei tuakana mo matou mo
te Maori. Ka whakaaro Te Wharepouri
raua ko Te Puni kia tukua a Poneke. Muri
iho ka kitea kei Waikanae. Tangohia ana
ko nga pu ko nga paura. Muri iho ka tukua
Manawatu. He mea runanga e matou: e
toru rau o matou i taua runanga. Ka mea
te runanga ko au hei kai tuku i taua whenua.
Na ka haere au ki Poneke; ka kite au i a
Wairaweke. Karanga mai ana tera, E hia
au e pai ai? Ka karanga atu, He mea nga
pauna, na, ka riro mai nga moni. Ka kara-
nga ano ia, He aha tau e pai ai? Ka ki atu au,
He pu; na ka tango au ki te pu. He uha
ano tau e pai ai? Ka karanga atu au, He
paraikete. Ka riro mai. Ka karanga atu
au, Homai ano. Kahore i whakaae mai. Na,
ka mea au," Hanga he whare mo ou taonga.
E kore ou taonga e riro. Kia rite mo nga rau
e rua ka tahi ka riro te whenua." Ka hoki a
Wairaweke. Na ka murua e etahi tangata
nga taonga nei, ka riro i a ratou. No muri
ka tae mai a Kawana Kerei: tae mai ana ki
Otaki. Na, takoto ana te kupu a Kawana
Kerei mo te tini o nga mea. Ka takoto i
reira te tikanga mo Manawatu. Whakaae
katoa ana nga tangata ki te tikanga a Ka-
wana Kerei. Ka whakapuaki ano au i reira
i taku kupu o te tuatahi. Ka whakaaro au
ki nga paraikete ki nga pu i riro i nga tangata.
Otira i whakaritea ano i reira, na takoto pai
ana.
Na, kia korero au inaianei i taku korero
mo Taranaki. Ka hoko a Te Teira i tona
whenua, ka takoto ko te parawai hei tohu.
Kahore a Wi Kingi i rere ki taua tamana
tango ai, haere ana ia. E kore au e kaha
I te ki atu, Whakamutua te whawhai. Ma te
Kuini e ki mai ki a Kawana, Whakamutua
te whawhai--ahakoa he, whakamutua—ka
tahi ano ka tika. Ka mutu aku korero i
konei.
Pirikawau, (Ngatitoa,) Akarana: E te
runanga nei! E mea nei te kupu a Te Rau-
paraha, ki a Te Rauparaha te whakaaro, ki
a Ngatiraukawa. Na, ki a Te Pehi te wha-
kaaro, ki a Ngatiawa. Na e mea ana au, e
te hui nei, ki au anake nga mea a Te Rau-
paraha. Naku taku mea: ki au te whakaaro,
no te mea, ko ahau tonu nei te hoiho i wha-
kawaha ai a Te Rauparaha, ki Kapiti. Na,
ko Ngatiraukawa kaore au e mohio.

THE MAORI MESSENGER.
14
TE KARERE MAORI.
Te Ao-o-te-Rangi. (Tainui,) Waikato:—I
Friends, my speech is about land, and
about the evils or the Maori people. Your
words respecting Te Rauparaha and Te
Waka  are correct. My desire, also is that
we should be kind to the Pakeha, inasmuch
as they are kind to us. Now, I am about
to speak of land. Sirs, the Pakehas, I vvill
address you. I did not ask Mr. McLean  a
penny for land at Taranaki. It vvas Te
Waka who conveyed Te Rauparaha to
Kapiti. When Te Rauparaha fled, Potatau
pursued him: therefore  there was a good
cause for Te Rauparaha's movement.
Also respecting Te Rangitake's affair, I
approve of what has been said. If our
opinions had been solicited by the Governor
and Mr. McLean,  then we should have care-
fully investigated  Te Rangitake's difficulty. 
In my opinion, I myself could have subdued
Te Rangitake.
Te Raugil; ikc's plan isiow;irds recovering
the lands in ihe possession of thR Pakeha.
I now afidress you, Mr. McLcan. This
is my opinion, but you have heard il before.
Waikamo! Waikato is at peace! The
hnnil or Waikato is unstained. The hand
or Wyikalo is not polluled. Up io Ihe
lhirrl anri fourJi of ihe Governors Hie hand
(of Waikato has remained unstained!
Mr. McLpan. they are ai peace. They
are not working (evil : up io ihe present
lime Ihpy are noi working evil). For
this reason, I s.ly. be kind to the
MaoriRS—be you indwd kimi' Friend,
ladilressins Mr. MrLean let ihe s00^
though Is of the people he like mine. You
sh:ill be iny in'awe lill my body is hiu«lrfii
in the grav(1 . t"hon'd yon spring upon
(ait;ick) me,' Ihpn I shall lean over.
If I (meaning l!ie Maori aii;ick you, ihen
you and I individiiallv) will be one. I
shall noi leave you lo be overwhplnied bv
the V!aori. Waikato will reinain peaceful
in future. The pole flag-l;ifT) winch yon
and I saw was a titina preeled wiilionl any
piu pose. Il nicani n"lliiitg. This is whai
I s;iy : Be yon ihe Pakeha kind Io me and
1 shall be kimi Io yon. This is l!ie expre.s-
sion of my goodwill io iho Pakeha. This
people Ihe Pakeha) lias become vpry
pree'ious to me—verv pr^cions I I lil<e
them, Mr. McLean, I like ihein ! Now,
anolher mallei* : I shall not steal ' or
enibrace) their opinions. I shall noi embrace
the opinions of Waikato. Let Waikato
have iheir own opinions; as tor me, 1 shall
cleave io Ihe opinions I h,ive just expressed
lo you. Now, Mr. McLean, cullivaie cure-
Te Ao-o-le-B;mgi, (Tainui.') Waikato: E
hoa ma, he korero whenua t;ikn—mo nga lie
o nga iwi Maori. E puia lika ana a koutou
korero ki a Te R;iuparaha ki a Te Waka.
Ko taku tenei i pai ai kia atawhai tatou ki
te Pakeha, he aiawliai hoki la raiou ki a
ia io u.
Inaianei he korero whenu;i tenei. E mea
ma, kia ki at!i an ki a komou ki le Pakeha.
Kahore au i karanga ki a Te Makahini, Ho-
mai tetahi kapa ki nn rno le whenua mo
Taranaki'. Na Te Wak;i i kawe a Te Rau-
paraha ki ('nuia ki Kapiii. Rere ana Te
hauparaha, whaia ana e Poiaiau. Ko le
haerenga likaianga a Te Kauparaha. Wai-
hoki ko te korero mo Te K;mgilake, e liaere
tika ana le korero. Mei ata korerolia e Te
Makarini raua ko Kawana, psnei ka ;K;i ki-
mihia le lie o Te Uangiiake. E mea ana au.
ka male a Te Rangitake i almi e noho nei.
E io haere ana le likans;i o Te Rangitake i
nga whenua o nga Pakeha. Taku korero ki
a koe, e Ma: e penei ana ioka whakaaro—
oiir;i kua rongo koe ki «aku korero. Ko
Waikato—ko \\Vmkalo—e noho pai ana:
kahore ano i paru noa le ringa o Waikato !
Kahore ano i poke noa le ringa o Waikaio!
Taea noatia te toru, le wha o nga Kawana,
kahore ano i poke noa! E Ma, e noho pai
ana, kahore ana inahi—iaea noaiia inaianei,
kahore ana mahi! Koia ahau k;i mea ai kia
atawhai ki nga M;iori—kia mawhai rnai ra
komou. E lama, kia penei le whakaaro lika
o te tangaia me toku. Ko' koe Ina taonga
moku, a ngaro noa ioka tinana ! Mau e peke
mai ki runga i ah;iu, ka liiaha ; maku e peke
ki runga i a ko'1, taua tana. E kore koe e
waiho kia whakangnromia e le Maori. Ka
pai Waikato» i nga ra e liacre ake nei. Ro
le r?kail i kite ai iaua he nipa whakatu noa
na te Maori—kahore ona riieng;i. Ko taka
ra tenei: me aiawhai koe IP Pakeha ki au,
me atawhai au ki a koe. Ko taku atawhai
tenei ki nga Pakeha. Ko lenei kua rawe
ianei iwi ki ahau, kua rawe! Ka pai au, e
Ma, ka pai au ki a raton! Ko leialii wahi
;am: e kore asi e tahae i (ona whakaaro. E
:kope au e tahae i te whakaaro o Waikato:
ma Waik;tlo iana whakaaro; maku, hei laku
whakaaro ano, ka puaki a!» nei ki a koe.
Ko tenei, e -Ma, ki;» pai to whakatuputupu i
ng;i tarutaru i I'oio i io kanri kia pai, me au
e whakatupu ana i taku kaari. Me korero
kou ou, nga rangaiira Pakeha, ki nga Pake-
ha tutua. Me korero, ta le mea kei reira te
he. lvei reira, e Ma, le he, kei nga Pakeha
lutna—haunga i a koutou, i nga ra ngati ra, e
marania ana. Inaianei me mahi ki a raio"
ki nga Pakeha unua. E koro, kia pai te

THE MAORI MESSENGER.
TE KARERE MAORI.
fully the plants in your garden, as I also
shall cultivate the p! ants in my garden. 
You Pakeha gentlemen  should speak to
the Pakehas of low standing tutua). Speak 
to them, because they originate the evil. 
There is the evil, Mr. McLean. It rests
with  the Pakeha tutua, not with you, gen-
tlemen, for we understand you. Now, then,
let your attention be directed to those Pa-
keha tutua. Sir (Mr. McLean) cultivate
the garden with care  drive the sheep
gently. Drive the sheep with care, lest I
they be scattered  by vicious dogs moving
stealthily. Likewise, tend the fruits with
care, that the garden may produce a
people for you and Pakehas for me. Right,
opinions will guide us aright. This is the
end of my speech to yon. To-morrow 1
I shall rise again (to speak). Listen you!
I intend to force my way into the Gover-
nor's house that 1 may speak to him and he
to me.
Tukihaumene ( Ngatiwhakaue,) Rotorua:
—Addressed to the last speaker)  I now,
for the  first time, hear your words. It is
not manifest who is who referring to the
Maori King. The Queen and the!  Governor 
for me. Wherefore was this King set up?
If this plan emanated from the  Queen, it
would have been light. Had the Queen
instructed the Governor thus:—"0 Go-
vernor, proceed to New Zealand and set up
a king," then it would  have been correct. 1
shall  not turn in another  direction. I am
watching the  doings or Waikato. Hence
my song. [The speaker then chanted a song.]
This is my song for the  Queen and the 
Governor. Wherefore did you utter those
words? Do you suppose that Waikato with
be peaceful? I will not say that Waikato 
intends to behave vvell to the  Pakeha. My
desire is to wear only the Queen's clothing.
I have finished.
Tohi Te Ururangi (Ngatiwhakaue,) Roto-
rua: Having chanted  a song. he spoke
as follows:  I am not for division; I am lor
union. You speak of the land. I have
nothing to say on that subject. I shall not
consent to the Maori King—never, never!
even though you—all of you  turn to per-
suade me, 1 will not consent.
(Addressing Mr. McLean:) As it is, I
have nothing to say to you. I with embrace
you till the day of my death. Should I, on
that account, be stigmatized by anyone as a
slave, it is well. I have nothing else to speak
of but the law. The law will protect me. I
have nothing else to speak of but my allegiance
to the Queen. Although a large body turn
to persuade,  I with not consent to the Maori
whakatupu i te kaari! Kia pai te whiu i nga
hipi! Kia pai te whakahaere kei korara i te
kuri haere kino, haere tahae. Waihoki ko
tenei, me ata whakatupu e koe nga hua, kia
tupu ai ha tangata mou, kia tupu ai hoki he
Pakeha moku. Ma te tika o te whakaaro ka
 tika ai. Ko te whakamutunga tenei o aku
korero ki a koe - ko apopo ano au te whaka-
tika. Kia rongo mai koe ka pakaru i au te
whare o Kawana, kia ata korero au ki a ia,
me ia ki au.
Tukihaumene.  (Ngatiwhakaue,) Rotorua:
Ka tahi ka rongo toku taringa i te kupu.
Kahore i kitea atu ko mea te mea. ko te
Kuini ko te Kawana maku. I whakaturia   te
Kingi hei ahu? Mehemea i ahu mai i te
Kuini te tikanga,   ka  tika. Mei  penei te ku-
pu a te Kuini " E Kawana, haere ki Niu Ti-
rani. whakaturia he Kingi," penei, ka tika.
Kahore au e poka he wahi ke. E mataki-
taki ana au ki tana mahi ki ta Waikato.
Mo konei [aku waiata.: Ka whakahua i tana
waiaia.) He waiata tenei maku ki te Kuini
ki te Kawana. Hei aha mau enei kupu? E
mea ana koe ka pai a Waikato? E kore au
e mea e pai a Waikato akuanei ki te Pake-
ha. Ki taku, hei to te Kuini kakahu anake
maku. Ka mutu taku.
Tohi Te Ururangi, (Ngatiwhakaue,)  Roto-
rua:—[Ka whakahua i tana waiata] Ka-
hore aku wahanga ke, he karapiti taku. Ka
korerotia e komou te whenua, kahore aku
kupu mo tena. Kahore au e whakaae  ki te Ki-
ngi, kore rawa, kore rawa! Ahakoa tahuri
mai koe, koutou katoa ki au e kore au e
whakaae. Ko tenei, e Ma, kahore aku ku-
pu. Ka awhi au ki a koe taea noatia taku
matenga. Ahakoa ki mai te tangata he tau-
rekareka au, e pai ana. Kahore hoki he
kupu ke atu maku, hei runga anake i te ture.
Ma te ture au e tiaki. Heoiano  taku ko te
piri ki te Kuini. Ahakoa tahuri nui mai ki
au, e kore au e tahuri ki te Kingi Maori.
Ko te ritenga a Wiremu Kingi, e he ana
tena.

THE MAORI MESSENGER
16
TE KARERE MAORI.
King. As to the proccedings of William
King, they are wrong. 
Kuruhou Rangimaru, (Ngatiraukawa,)
Manawatu:—Great is the confusion of these
speeches. This tribe gets up and that tribe
gets up! I say, put an end to such pro-
ceedings; let each tribe return home and
consider these things. There are other
chiefs (besides us) who have remained at
home. One thing only has had my attention,
namely, the subdivision of the land, that
each individual may occupy his own portion.
Day after day and night after night they are
discussing different subjects. Therefore
Mr. McLean, I say send this people back to
their homes that they may consider these
things. Send us—Ngatitoa and Ngatirau-
kawa  this tribe and that tribe, to our res-
pective places that we may deliberate (on
these subjects).
Tamati Waka Nene, (Ngapuhi,) Bay of
Islands:--Listen, Chiefs of this Conference.
Let all the speakers agree in favour of good
will and peace. Yea. indeed, let there be
but one subject—good will!  Therefore I
say, put an end to this clamour for a Maori
King. Although this tribe and that tribe
may cry "A King! a King!" no, I will
not consent. In my opinion we shall now
have an end of this clamour for a King, in-
asmuch as my friend at Waikato is dead.
For this reason, 1 repeat, it is enough:
cease to clamour for a King. Although some
may enquire, whence sprung the disturban-
ces at Taranaki? I will declare that the
evil sprung from that King  (Movement).
Now that my Waikato friend is dead, cease
to call for a King. I know full well that
the evils have sprung from that King; there-
fore I say again, put an end to it.
My reason for accepting Governor Hob-
son was to have a protector tor this Island.
I thought of other nations—of the French.
Now if we consent to the Maori King, our
Island will be taken from us. You and I
(Mr, McLean) are sealed at the door of the
house; but those who call for a King are
in the corner.
Therefore I say again, Put an end to this
clamour for a King—put an end to it
What I urge is this, Do not let the name
(or protection) of the Queen be withdrawn
from this country; inasmuch as the land,
and the inhabitants also, have become the
Queen's. If you persist in crying for a
King, we shall be lost. We owe the 
protection of our lands to the Queen. We
owe our protection to the Governor. It
has been said that the Governor is wrong.
Kuruhou Rangimaru, (Ngatiraukawa,) Ma-
nawatu: Kanui te raruraru o enei korero.
Tu ake he hapu tu ake he hapu. Ka mea
au, whakamutua enei korero, kia whakaho-
kia ki tona kainga ki tona kainga mahi ai.
Tena ano etahi rangatira i noho atu i te kai-
nga. Kotahi tonu te mea i whakaaro ai au,
ko te whenua kia ekaekaia, kia noho tena
tangata tena tangata i tona wahi i tona wahi.
Koia au ka ki atu ai he ao ka rere ke, he
po ka rere ke. Na konei au i mea ai, e Ma,
whakahokia to iwi nei ki runga ki tona kai-
nga mahi ai. Whakahokia ahau, a Ngati-
 toa, a Ngatiraukawa, mea tera iwi me tera
iwi, ki tona kainga ki tona kainga mahi ai.
Tamati Waaka Nene, (Ngapuhi, ) Peowhai-
rangi: Whakarongo mai e tenei runanga!
Kia kotahi te korero, ko te ata noho. Ae
ra, kia kotahi tonu, ko te atawhai. Koia au
i mea ai whakamutua te karanga Kingi
Maori. Ahakoa ka karanga tera iwi tera
iwi, He Kingi! he Kingi!—Kahore, e ko-
re an e whakaae. Ki au ko tona mutunga
tenei, to te karanga Kingi, ka mate na hoki
toku hoa i Waikato; koia au e mea nei, he-
oiano, whakamutua te karanga Kingi. Aha-
koa meinga nohea ranei nga he ra i Tarana-
ki, maku e ki atu, na taua Kingi nga he.
Na, ka mate taku hoa i Waikato, me whaka-
mutu te karanga Kingi. E mohio ana ahau,
na taua Kingi nga he; koia ahau i mea ai,
whakamutua. Ko te mea tenei i tangohia
ai e au a Kawana Hopihana, hei tiaki mo
tenei motu. Whakaaro ano au ko nga iwi
ke. ko nga Wiwi. Na, kite whakaaro tatou
ki te Kingi Maori, ka riro to tatou motu.
Ko taua, ( te Makarini,) kei te kuaha taua
o te whare e noho ana; tena ko te hunga
e karanga ana ki te Kingi kei te kokonga ra-
tou. Ka konei hoki au i ki iho ai whaka-
mutua tenei karanga Kingi, whakamutua.
Ko taku tohe tenei, aua e whakahokia te
ingoa o te Kuini i te whenua nei, ta te mea
ku te whenua kua kninitia, ko nga tangata
kua kuinitia. Ki te tohe te karanga ki te
Kingi ka ngaro tatou. Na te Kuini i ora ai
o tatou whenua. Na te Kawana i ora ai ta-
tou. E meinga nei na Kawana te he, ka-
hore—kahore he he i a Kawana. Mehemea
kahore a Kawana i kumea mai ki uta, na
kua riro te whenua nei i te Pakeha te hoko-
hoko. Kua karanga tena tangata, "Ina ta-
ku whenua," na he naihe te utu, na kua
riro te whenua i te Pakeha. No te taenga

THE MAORI MESSENGER
17
TE KARERE MAORI.
No! the Governor is not wrong. If the
Governor had not been drawn ashore the
Queen's protection solicited; then our lands
would have become the Pakehas by
purchase. Each man would have said,
Here is my land. He would have had a knife
as payment, and the land would have become
the Pakehas. But when the Governor
came, the land was placed under the
restrictions of the law, ana it was enacted
that he alone should purchase. I say, once
again, put an end to that clamour for a
King, because we cannot comprehend that
system. My object in accepting the Governor
was, that I might have a protector.
[Tukihaumene interposed: Lest what befal
you? ] We don't know (the mind of) other
nations. When the fame of New Zealand
became known, the French arrived, and
the Americans arrived. Look, for instance,
at the conduct of the French towards Pomare
(the Queen of Tahiti). The French have
taken all her land. Should you persist in
clamouring for a King hereafter, you will
go wrong. Ahuriri! Ahuriri! There will
be evil at Ahuriri bye and bye. Sirs, should
that King (who is spoken of) be appointed
we shall be undone. This is the  close of
the Conference (as far as I am concerned);
I am returning home.
Mr. McLean, tell the Governor that I
have finished speaking. My speech is ended.
Te Keene, (Ngatiwhatua,) Orakei:  What
Te Waka has said, namely, that now
Potatau is dead, the King movement should
cease, is correct. I will now tell you the
uprightness of his (Potatau's) words. Some
time ago Waikato proposed to come and des-
troy the town of Auckland; but Potatau
opposed it, and the idea was given up.
From this I knew that Potatau's thoughts
were favourable ( towards  the Pakeha). I
agree to the words of re Waka. Let Ihe
King movement cease. Should another
King stand in his (Potatau's) place, who
knows what his designs may be? I have
seen the evils of Waikato. One was their
design upon Auckland which was prevented
by Potatau; the  other, (the taking of) Mr.
Morgan's cattle. I look at these two things,
and I say that Waikato has a desire for evil.
Should another King be appointed, his plan
may be Ihe slaying of men. Listen to me;
this is my word. Should this be true, now
let Tamihana's plan be followed out. Also
be on your guard with respect to the pro-
fessions of Waikato. If you (the Pakehas)
are the first (to commence hostilities) I
shall be grieved; rather let the Waikato be
the aggressor. That is all.
mai o Kawana ka turea te whenua, ka waiho
mana anake e hoko. Koia au ka mea ai,
whakamutua taua karanga Kingi, ta te mea
e kore tatou e matau ki tena mahi. Ko te
mea tenei i tangohia ai e au te Kawana hei
tiaki moku. (Ka karanga a Tukihaumene,
Kei ahatia koe?) A, e kore tatou e matau ki
nga iwi ke. Akuanei, ka puta te rongo o
Niu Tirani, na, ka u ko te Wiwi, ka u ko te
Merikana. Inahoki te mahi a te Wiwi ki a
Pomare. Kua riro tana whenua i te Wiwi.
Na, ki te karangatia tenei Kingi apopo, na
kua he. Ko Ahuriri, ko Ahuriri—kei Ahu-
riri te he apopo. Ki te mea ka karangatia
taua Kingi, e mara ma, ka he tataou. Ko te
mutunga tenei o a tatou korero, ka haere au
ka hoki ki toku kainga. E Ma, mau e ko-
rero ki a Kawana, kua oti taku korero.
Heoi ano ra taku korero.
Te Keene, (Ngatiwhatua,) Orakei; Ko ta
Te Waka, e mea ana, ka mate nei a Potatau,
me whakamutu te Kingi, e tika ana. Na
kia korero au i te tikanga o ana kupu. I
mua i puta te tikanga o Waikato kia tikina
te taone kia patua; na, ka riria e Potatau,
ka mahue taua whakaaro. Na konei au i
mohio ai ki te whakaaro tika o Potatau. E
whakaae ana ahau ki  nga korero a Te Waka.
Me whakamutu te mahi Kingi. Akuanei ka
tu tetahi Kingi hei whakakapi mona, kowai e
matau ki tona tikanga. Kua kite au i te he
o Waikato. Tetahi, ko taua tikanga mo Aka-
rana, na i kore i a Potatau. Tetahi, ko nga
kau a te Mokena. Na, ka titiro ahau ki nga
mea e rua nei. Na, kia ki atu ahau, kua
hiahia a Waikato ki Ie kino. Akuanei ki te
whakaturia tetahi Kingi, he patu tangata pea
te tikanga. Kia rongo mai kumou. Ko taku
kupu tenei. Ki te tika tenei inaianei me
haere i runga i te tikanga o Tamihana.
Waihoki, kia tupato ki nga korero o Wai-
kato. Ka tahuri koutou (nga Pakeha), ma
komou ki mua, ka pouri au, engari ma.
Waikato ki mua. Heoiano.

THE MAORI MESSENGER. 18 TE KARERE MAORI.
Tamihana Tamihana Te Rauparaha, ( Ngatitioa,)(Ngatitoa,) 
Otaki: Otaki:  Listen chiefs of thisthis Conference!
One thing 1 know,  Waikato'sW'aikato's system is a
wrongwrong one. Listen you: the PakehasPakehas are
not in fault—the fault is with thethe Maori. I
d o not blame the Pakeha, but I do indeed
blame blame ourselves. As a proof of this, when my
fathers,fathers, Te Rauparaha and Te Rangihaeata,Te Rangihaeata,
receivedreceived from Governorfrom Governor Fitzroy theFitzroy the payment
for Heretaunga—four four hundredhundred pounds, thatthat
is toto say, when Matene and I received it and
shared it out—two hundredhundred pounds to ie
Rangihaeata, Rangihaeata, and two hundred pounds to Te
Rauparaha; the former expended his money
in the purchase of a vessel, and alterwards
laid claim to the land which the Pakeha had
paid for with that money. After this, arose
the war at Heretaunga, and Te Rangihaeata
was driven off by the soldiers and the Natives
(allies). But vvhen this war was ended, he
became a man of peace, and turned his
attention to the construction of roads at his
place, leaving the saying for his descendents,
"This is the road that Te Rangihaeata
made."
Te Rauparaha also gave his attention to
the building of a church. The house still
stands, and is known as " the house which
Te Rauparaha built."
Now with  reference to William King.
He was a peaceful man when he resided at
Kaputi. He listened to the advice of Go-
vernor Grey. He also apprehended some
of Te Rangihaeata's men, and conveyed them
to the steamer (H-M.S. " Driver"). After
his return to Taranaki he became badly dis-
posed. He was led into it by the (returned)
slaves of Waikato; and he continued to grow
in evil. It was Te Rangitake who advised
the Ngatiawa to return to Taranaki. That
was the reason of their returning. Their
avowed object in returning to Taranaki was
to cultivate Christianity and the worship of
God. When they returned they did not re-
main quiet, but commenced quarreling
amongst themselves, and continue to do so
to this day. They afterwards turned and
fought with the Pakehas. Where we (the
Maories) are in fault is this, we cleave to
our old customs, namely wickedness and
fighting.
Listen you to my views respecting Wire-
mu Kingi: should Wiremu Kingi first make
overtures to the Governor for peace, then 
perhaps, it with be established.
Listen, all of you! We shall be in trouble
on account of this new name invented by
Waikato -the Maori King. I disapprove of
this King. 1 have finished on that subject.
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki: Whakarongo mai e nga rangatira  o te
runanga! Heoi ano taku i mohio ai, ko te
he o a Waikato ritenga; kia rongo mai kou-
tou. Kahore he he o te Pakeha, no tatou
te he, no te Maori. Kahore aku whakahe
ki te Pakeha, erangi ko taku whakahe kei
runga ano i a tatou, i te Maori. Inahoki ko
aku matua ko te Rauparaha, ko te Rangi-
haeata, i homai e Kawana Pitiroi ki a raua
nga utu mo Heretaunga,  e wha rau pauna.
Otira na maua ko Matene i tango. Wehea
amana ki a te Rangihaeata e rua rau pauna,
ki a te Rauparaha hoki e rua rau pauna.
Na mua ana e te Rangihaeata nga moni i a
 ia ki te kaipuke: muri iho ka tango ano ia
 ki te whenua i utua atu na e te Pakeha ki
 aua moni. Muri iho ka tupu tana whawhai
ki Heretaunga, ka pana haeretia a te Rangi-
haeata e nga hoia,  e nga tangata Maori.
I Engari no te mutunga o taua whawhai ka
noho pai ia, ka whakaaro kia mahi i nga ro-
ri o tona kainga. Waiho ana hei korero ma
aua uri, " ko te huarahi tenei i mahia e te Ra-
ngihaeata." Na, tahuri  ana  hoki te Raupa-
raha ki te mahi Whare Karakia;    na, e tu
mai na te Whare Karakia, e karangatia ana,
" ko te whare i hanga e te Rauparaha."
Na, ko Wiremu Kingi he tangata pai ia, i
a ia o noho ana i Kaputi. I rongo ano ia
ki nga kupu o Kawana Kerei. I hopungia
hoki e ia etahi o nga tangata o te Rangihae-
ata i kawea atu ki te tima. No tona taenga
mai ki Taranaki ka kino, ka akona ia e nga
taurekareka o Waikato; heoi ano ka kino
haere ia. Na te Rangitake te kupu kia hoki
a Ngatiawa ki Taranaki, na reira ka hoki ai
ratou. I mea ratou kia hoki ki Taranaki
kia mau ai la ratou whakapono, me ta ratou
Karakia ki te Atua; na, no te taenga ki rei-
ra kahore i pai to ratou noho tahuri ana ra-
tou ki te whawhai ano ki a ratou ano, a taea
noatia tenei taima. Tahuri ana ratou ki te
whawhai ki nga Pakeha. Ko te be tenei a
tatou o te tangata Maori, ko te mau tonu ki
nga tikanga o mua, ara, ko te kino, ko te
whawhai.
Kia rongo mai koutou ki taku whakaaro
mo Wiremu Kingi. Mehemea ma Wiremu
Kingi te tikanga mai ki a Kawana kia hou-
hia te rongo, ka tahi pea ka rite.
Kia rongo mai komou, ka raruraru tatou
i tenei ingoa e whakahuatia ana i roto o
Waikato, ara, ko te Kingi Maori. E wha-
kahe ana au ki tenei Kingi. Ka mutu tena
korero.

THE MAORI MESSENGER.
19
TE KARERE MAORI.
My desire is that the  Governor should be
a father to us, that we may grow (as a peo-
ple). Nevertheless, we shall not prosper,
inasmuch as the Maori is indolent. In the
beginning, when a thing is first proposed, it
is entertained, but after a time they become
tired of it, and the subject is abandoned.
Yes, friends, the Maories are fond of the
novelty, but after a time it is given up.
When a subject is first introduced  it is unan-
imously entertained, but it needs only two
nights' discussion to produce a division, and
it is abandoned. In like manner Waikato
has set up a King. They fixed on Te Whe-
rowhero as their King because he had the
reputation  of being well disposed towards
the Pakeha. My opinion is, now that that
King is dead they will turn to evil and make
war with the Pakehas. But, hearken you !
Should I hear that any of my Pakehas have
fallen I shall come forward and assist, them.
I ana aware that the desire amongst the
Maories to fight with the Pakehas is very
great. Their opinion is that the Pakehas
are weak. The first  collision was at Wairau
and Ihe Pakehas fell; afterwards at Welling-
ton; then at Whanganui; and then Hone
Heke's war. Hence the Maories suppose
that the Pakehas  have no strength, that it is
only when Maories co-operate with them
they prevail, and that without Maories they
would  not. We have been united for the
last twenty years, and therefore I say now,
let us be kind to the Pakeha. We are not
men of inferior rank  we are Chiefs. Let
the thoughts  of this Conference  cleave to the
good things—to those things by which  man
shall live and prosper. When you return
to your homes, do not go wiih false impres-
sions; rather take a straight course, and
one in accordance with right principles.
Now I have to speak of the Pakeha Coun-
cils. Listen, all of you. Mr. McLean said
to me, and to Matene, and to Rawiri Puaha,
that he would like to see the Maories take
part in the English Councils. In the times
of Governor Grey. he (the Governor) had the
sole control over the Revenue, over public
works, and over all things. Now the sys-
tem of Governor Grey has been abolished;
it is left for the Councils to decide (these
matters). For this reason we are most
anxious that Maories should lake part in the
Councils. Now that there are disturbances
the Maories suppose that this Conference
has been called on that account. But I say,
no, for this matter was spoken of years ago.
Mr. McLean spoke on this subject. at Mana-
watu. Matene, Rawiri, and myself were
Ko taku tenei, ko te Kawana ano hei ma-
tua mo tatou, kia tupu ai tatou. Otira e ko-
re tatou e tupu, he ngoikore no te Maori. I
te timatanga, i te mea e hou ana te korero,
e pai ana, tena, kia roa, kua hoha. na Kua
mutu tana mahi. Ae, e hoa ana, e minami-
na ana te Maori ki nga ritenga hou, ka roa,
na kua kore. I te whakahuatanga mai o te
korero, na e whakapono katoa ana nga ta-
ngata; ka rua anake nga po e korerorero
ana, na kua he, kua whakarerea. Waihoki
ko tenei, hanga ana e Waikato he Kingi, ka
oti. Waiho ana e ratou ki a Te Wherowhe-
ro taua Kingi, no te mea he tangata pai a Te
Wherowhero ki te Pakeha. Ko taku tenei e
vwhakaaro nei, kua mate taua Kingi, na ka
tahuri ratou ki te kino, ki te whawhai ki te
Pakeha. Otira, kia rongo mai koutou. Ka
rongo au kua mate oku Pakeha, ka whaka-
tika au hei hoa mo oku Pakeha.
Kua mohio au, kanui te hiahia o te Maori
ki te whawhai ki nga Pakeha. Ko tana i
whakaaro ai he kaha-kore no te Pakeha. I
te timatanga mai ko te whawhai ki Wairau,
ka mate te Pakeha; muri iho ki Poneke;
muri iho ki Whanganui; muri iho ano ko te
whawhai o Hone Heke. Na, ka whakaaro
te Maori kahore he kaha o te Pakeha; na te
urunga o nga Maori ki nga Pakeha i kaha
ai ratou, mei kore nga Maori e kore ratou
e kaha. Ka rua tekau nei nga tau i piri ai
tatou ki te Pakeha; na konei ahau i mea ai
inaianei, kia atawhai tataou ki te Pakeha;
ehara hoki tatou! te tutua, otira he rangatira
ano tatou. Kia mau te whakaaro o tenei
runanga kinga mea pai, ki nga mea e ora ai
te tangata, ki nga mea e tupu ai. Na, ka
hoki koutou ki o komou kainga, kaua e hoki
he atu, engari me haere atu ma te ara tika,
ara, ma nga tikanga marama.
Na, he korero ano tenei mo nga runanga
Pakeha. Kia rongo mai komou. Na Te
Makarini ano te korero ki a maua ko Mate-
ne, ki a Rawiri Puaha hoki, kia whakaurua
nga Maori ki roto ki nga runanga. I mua i
a Kawana Kerei, kei a ia anake nga tikanga
mo nga moni, mo nga mahi, mo nga mea
katoa. Inaianei kua kore te tikanga o Ka-
wana Kerei, kua waiho ma nga runanga e
karanga; koia tatou i tino hiahia ai kia uru.
te Maori ki nga runanga. No te putanga
mai o enei raruraru, no konei i ki ai nga
Maori,  no roto i tenei whawhai tenei runa-
nga. Ki au, kahore, kua whakaritea  ketia
i era tau atu. 1 Manawatu a Te Makarini e
korero ana i enei korero, ko Matene, ko Ra-
wiri, ko au i rongo, na kua rite i tenei tau.
Kia haere tatou i tenei huarahi kia ora at
tatou.

THE MAORI MESSENGER.
20
TE KARERE MAORI.
present. It has been carried into effect this
year. Let us follow this path that we may
be preserved.
I have another subject to bring before you.
It relates to my doctor at Otaki. Had it not
been for this doctor the people would  have
decreased. The matter that I desire to urge
now is that his salary be increased. He is
receiving from the Government a salary of
Fifty Pounds. The doctor has to travel
long distances and his pay is small. I pro-
pose that it be increased. Some time ago
we (the Natives) subscribed one hundred and
fifty pounds for a doctor for our settlement,
but though promised it was never paid. I
therefore make an application to the Gover-
nor to increase the salary of the doctor at
Otaki.
I have now to speak of the town of Otaki.
(He then exhibited the plan.) This is the 
plan of our town. The land of the town has
been parcelled. Each man has a quarter
of an acre allotted to him. I apply now
that Crown Grants may be given to us for
those allotments, that each man may hold a
Grant for his own piece. The  allotments
have been fenced in and planted with fruit
trees, peaches, apples, &c. There is
Hukiki, also Parakaia, Moroati, and others
of us (concerned in this town). I therefore
say let us receive Crown Grants.  Here is
another subject. There is an island  called 
Mana which is now occupied by Pakehas. 
It has for thirty years been occupied by a
pakeha named Pero (?). This pakeha gave
us blankets, tobacco pipes, and powder
whenever we asked him for them; he has
since said that these things were given to
us in payment for the land. That claim
was investigated by Mr. Spain and Te
Rangihaeata. Mr. Spain decided that
that island had been paid for by the
Pakeha with blankets and other things;
Te Rangihaeata maintained the contrary
opinion, and said that these things
were given as payment for the use of
the land. When Governor Grey was here,
a Pakeha named More (?) asked him for a
Crown Grant to this land. saying that he had
purchased it. We say that it is not right to
take that land, but let the Governor give us
some money in payment for it, that we may
be satisfied, and that our trouble may be put
an end to. Let the Governor consent to it,
and do you also consent to it, Chiefs of the
Conference.
Another subject.  Listen you. The Pake-
has have many cattle running at my place, I
am grieved because those cattle are consum-
Tenei hoki tetahi korero aku, ara, he ko-
rero mo taku takuta i Otaki. Mei kore te-
nei takuta kua mimiti haere nga tangata. Ko
taku huarahi tenei e kimi nei au inaianei,
kia whakanuia he moni mo taua takuta. Ko
nga moni enei e homai ana e te Kawanatanga
ki a ia, e rima tekau pauna. Na, he roa
nga wahi hei haerenga mo taua takuta, e iti
ana nga utu mona. E mea ana au me wha-
nui. I mua i kohikohia e matou, e te Maori,
kotahi rau e rima tekau pauna, mo tetahi
takuta mo to matou kainga; na, rongotai-
matia ana e te Maori, kahore kau i utua.
Na, ko taku tono tenei ki te Kawana inaia-
ianei, kia whakanuia he moni mo te takuta e
noho nei i Otaki.
Tenei hoki tetahi kupu, mo te taone ki
Otaki. (Na whakakitea ana e ia te mapi.)
Na, ko to matou taone tenei. Kua ekaeka-
hia nga wahi o Ie taone ki tena tangata to-
na kuata eka ki tena tangata tona kuata eka.
Na, e mea ana au inaiainei, me homai he
Karauna Karati mo aua pihi, kia whiwhi ai
tena tangata tena tangata ki te Karati mo
tona pihi. Kua taiepatia nga pihi, kua tupu
nga rakau, he pititi, he aporo, he aha, he
aha. Tenei ano a Hukiki, a Parakaia. a
Moroati, me etahi atu o matou e noho nei;
a e mea ana taku kupu, kia homai he Ka-
rauna Karati mo matou.
Tenei hoki tetahi korero. Ko Mana he
moutere, e nohoia ana e te Pakeha inaianei.
Ka toru te kau nga tau i nohoia ai e te Pa-
keha, ko Pero te ingoa. Ka homai e taua
Pakeha be paraikete, he tupeka, he paipa,
he paura, ana tonoa e matou, na, no muri
nei ka mea ia he utu tena mo te whenua nei.
Na, whakawakia ana taua wahi e Te Peina, e
rana ko Te Rangihaeata. Ki ana a Te Peina
kua mua taua motu e te Pakeha ki te parai-
kete, ki te aha ki te aha. Ki ana Te Rangi-
haeata, kahore, e hara i te mea utu, otira,
he mea homai aua mea e ia hei utu mo tona
nohoanga ki reira. Na i te taima o Kawana
Kerei, ka tonoa e Te More ki tetahi Karauna
Karati kia homai o te Kawana ki a ia; ka
mea ia be mea hoko nana taua motu ki
a Te Pero. Na, whakaae ana a Kawana Ke-
rei; riro ano i taua Pakeha te Karauna Ka
rati. E mea ana matou e kore e tika kia
riro taua motu, otira me homai e Kawana
tetahi moni hei utu kia pai ai matou, kia
mutu ai te raruraru. Ma Kawana e wha-
kaae, ma koutou hoki, ma te runanga.
Tenei ano hoki tetahi korero: kia rongo
mai koutou. He nui nga kau Pakeha i toku
kainga. Ka pouri ahau, ta te mea ka pau
nga tarutaru o toku kainga hei kai ma ena
kau. Engari me ma mai ano ana tarutaru

THE MAORI MESSENGER.
21
TE KARERE MAORI.
ing all the  herbage in my settlement.
Those Pakehas should pay something for the
grass, then we should have funds wherewith
to buy medicines for our doctor, and to pay
for the repair of our flour mills when they
are damaged.
Another subject: again I am urging the
Government to provide an hostelry for us at
Wellington. You of Auckland, of Nelson,
of Whanganui, of Canterbury, and of Otago,
are provided with a place of accommodation
for the Maories; Wellington only is without.
When we, the people of Otaki and other
places, visit the town we have no place to go
into. A sum of five hundred pounds was
set apart for this purpose some time ago,
but Dr. Featherston and Mr. Fox negatived
it, and we are without a house.
 Let me speak to you now on another
subject. A long time ago I proposed to
give to the Bishop a piece of land for the
purposes of a school fop the Native children.
I desired that the land should be decided on
and 1 called a meeting for that purpose.
Te Rauparaha and others assembled in my
house. The Bishop also was present. We
consented to give for this purpose that piece
of land at Porirua containing seven hundred
acres or thereabouts. All the Natives
consented. This was a token of our
appreciation of the pains taken by the
ministers to instruct us. That piece was
handed over. When my relatives saw that
a school was not established they were angry
with me for giving the land to the  Bishop,
and they proposed that we should take it
back. When I spoke of this to the Bishop,
he replied, That would not be right because
you have entirely surrendered it. We gave
it in order that we might get a school, and
no school has been established there. The
land has been let and the Bishop is receiving
the money. Ngatitoa were the first to give
land for schools for the children, and from
their example the Maori people (generally)
learnt to do the like. Now, in my opinion,
none of the Ngatitoa (chiefs) have remained
at home; they are all present at this Con-
ference; therefore, I say, let us at once
agree to cede (to the Commissioners of
Native Reserves) all our lands represented ia
the plan which I hold (in my band). 1 mean
the reserves which were made for us by the
Governor. Let us (Ngatitoa) commence the
sub-division of our lands, that we may set an
example to the other tribes. Matene and I
have been appointed assistant Commissioners
for this work, that is for the Native Reserves.
But, there is a difficulty about one of the
e aua Pakeha, kia ai he moni hei hoko rongoa
mo to matou takuta, mo te hanganga hoki i
 nga mira-huri-paraoa ana pakaru.
Tenei hoki tetahi. E tohe ana au ki te
Kawanatanga kia whakaaetia e ratou tetahi
whare mo matou i Poneke. Ko koutou kua
whiwhi. Ki Akarana, ki Wakatu, ki Whan-
ganui, ki Potikupa, ki Otakou, kua tu he
whare mo nga Maori. Ko Poneke anake i
kore. Ko matou ko nga tangata o Otaki, o
I hea atu o hea atu, e haere atu ana ki kona,
I na kahore he whare mo matou. I whakaae-
tia ano he moni imua e rima rau pauna, na
whakakahoretia ana e Takuta Petatone, ra-
ua ko Te Paki, na kahore i tu te whare mo
matou.
Kia korero ano au i tetahi kupu. Ka puta
I taku whakaaro i mua kia tukua atu tetahi
I wahi whenua ki a te Pihopa, hei kura mo
nga tamariki Maori. Ka mea au kia ata
whakaritea he wahi; na ka huihui mai a Te
Rauparaha ma ki taku whare. I reira ano
te Pihopa. Na, whakaaetia ana e matou ko
taua wahi i Porirua, e whitu rau
eka ranei, e hia ranei. Whakaae
katoa ana nga tangata: he tohu
aroha hoki na matou ki nga Minita e wha-
kaako pai nei i nga tangata. Na tukua ana
taua wahi. No te kitenga o aku whanaunga
kahore i tu te kura, ka riri mai ratou ki au
mo te hoatutanga ki te Pihopa, ka mea ra-
tou kia tangohia mai. Taku korerotanga
atu i tenei ki a Pihopa, ka mea mai ia e kore
e tika, ta te mea kua tukua rawatia mai e
koutou. I whakaaetia hei kura, na kahore
i tu te kura. E retia ana taua wahi inaianei,
ko nga moni e riro ana i a te Pihopa. Na
Ngatitoa te timatanga ki te hoatu kainga ku-
ra mo nga tamariki, koia i mohio ai nga
Maori ki te hoatu i a ratou whenua mo te
kura. Koia au i whakaaro ai ko Ngatitoa,
kahore o tatou nei tangata i te kainga; heoti
ana tatou kei roto i te runanga nei. Me
whakaae atu tatou kia tukua atu ki nga Ko-
mihana nga wahi i a tatou, e mau nei i roto i te
mapi nei, ara, nga wahi i whakatapua mai e
te Kawana mo tatou. Ko tenei, ma tatou
ano e timata te ekaeka i a tatou whenua, kia
waiho ai tatou hei tauira mo era atu iwi.
Kua waiho ko maua ko Matene hei hoa mo
runga i tenei mahi ki nga whenua rahui.
Otira, e he ana te tikanga o tetahi o nga
wahi e korerotia nei, ta te mea e tautohetohe
ana matou. Kua ngangare maua ko Ropata,
kua korero kino maua tetahi ki tetahi; na-
konei au i mea ai me ata wehewehe tenei whe-
nua kia rite ai ki te Pakeha.

THE MAORI MESSENGER.
TE KARERE MAORI.
reserves of which I am speaking; we are
quarreling about it: Ropata and I have
quarreled over it, and used abusive language
towards each other. Therefore, I say, let
this land be sub-divided according to the
plan of the Pakehas.
Matene Te Whiwhi, (Ngatitoa,) Otaki:
I spoke the other day, but let me speak on
another subject to-day. What I have to say
to-day is this, My opinion is that the Governor
should have some regard for his son William
King. and that William King should ask
terms of his father the Governor.
Te Makarini, (Ngatiawa,) Te Awa-o-te-
Atua: - Friends, My opinion is this. There
are two great subjects before this runanga.
First,—the surrender of all things to the
Queen. Secondly,—that peace should be
established between the Governor and Te
Rangitake. We are anxiously waiting for
some proposition to come forth from the
Governor). Friends, this is what we want,
that we may have something to take back
to our tribes. I agree with what Matene
has said. 1 do not object because the land
was purchased, but where I find fault is that
it was not fully investigated  by a runanga
at the  first. I have nothing more to say.
Wi Patene, (Ngaiterangi,) Tauranga:—I
agree with Matene that the war with Te
Rangitake should be put an end to, and that
he and the  Governor should be  reconciled.
I also disapprove of the King (Movement).
What do we want with this King? These
were my opinions when I came here.
Pehimana, (Ngarauru,) Whanganui:
When the news (of the wars reached my
place, I went at once to Major Durie  the
Resident, Magistrate) and said to him, "Durie,
Taranaki has fallen!" 1 then sat down ana
wrote a letter. What I now say is, that
Taranaki is in the  wrong. Chiefs of the
Conference, I do not find fault, with the
Governor; but I do find fault in another
matter. Mr. McLean give me some money:
it is in this that I find fault will) you. 1
disapprove of the conduct of some men
selling land secretly. I disapprove of that
plan.
Meeting adjourned till the 25th inst.
'WEDNESDA.Y, 25TH JULY, 1860.
The Native Secretary announced the receipt of 
a Message from His Excellency Ihe Governor.
He did not intend to interrupt the present dis-
cussion, but would simply read the Message and
would enter into an explanation of it when the
subject now under consideration had been dis-
posed of. He then proceeded to read—
Matene Te Whiwhi, (Ngatitoa,) Otaki: I
korero ano au i tera ra, otira me timata ano
he korero maku i tenei ra hoki. E penei
ana taku inaianei. Ki au, ma te Kawana te
whakamaharatanga ki tana tamaiti, ki a Wi
Kingi, ma Wi Kingi te kupu ki tona matua
ki a Kawana.
Te Makarini,  (Ngatiawa,) Te Awa-o-te-
Atua: E hoa ma, e penei ana taku. Ko
nga korero o te runanga nei, e rua nga ko-
rero nunui, ara, ko tetahi, ko te tukunga i
 nga mea katoa ki te Kuini, ko te tuarua, ko
te tikanga o te Kawana raua ko Te Rangita-
ke kia pai. E whakaaro tonu ana matou kia
puta mai, kia puta mai. E mea ma, tenei
i te tauira mo tatou, ka korero ki tona iwi ki
tona iwi. He pena ano taku me ta Ma: ene.
E hara taku whakahe mo te whenua i hoko-
na, engari  ko taku i whakahe ai koia tenei,
ko tana whiuwhiu kore ki te runanga i te
tuatahi. Heoti ano aku korero.
Wi Patene, (Ngaiterangi,) Tauranga: Ka
rite taku kupu me ta Matene, ara, kia wha-
kamutua te pakanga a Te Rangitake, kia
whakakotahitia  raua ko te Kawana. E wha-
kahe ana hoki au ki te Kingi. Hei aha ra
tenei Kingi? Ko taku whakaaro ano tenei
i haere mai ai au.
Pehimana, (Ngarauru,) Whanganui: Tae
ake te korero ki taku kainga, ka haere au
ki a Te Ture Kai-whakawa), ka ki atu, "E
Ture, ka mate a Taranaki." Na ka noho au
ka tuhituhi i taku reta. Na ko taku kupu
inaianei, kei a Taranaki te he. Na, e te ru-
nanga, kahore aku whakahe mo te Kawana.
Engari kotahi taku mea hei whakahenga
maku. E Ma, homai he moni maku. Ko
taku whakahe tenei ki a koe. E whakahe
ana au i te mahi a etahi ki te hoatu huna i
te whenua. E whakahe ana ahau ki tena ti-
kanga.
Ko te mutunga tenei o te korero. Kara-
ngatia ana mo apopo ano korero ai.
WENEREI, HURAE 23, 1860.
Ka mea te kupu a Te Makarini, he puka-
puka tenei na te Kawana kua tae mai. Ka-
hore ia i pai kia haukotia nga korero o na-
nahi, engari me panui kau i tenei pukapuka
ka waiho kia takoto ana; taria e korero i to-
na tikanga kia ata mutu era korero kua ti-
mataria ra. Ka tahi ka panuitia e ia:—

THE MAORI MESSENGER.
23
TE KAKERE MAORI.
(Message No. 4.)
THOMAS GORE BROWNE, GOVERNOR.
The Governor has instructed the Native Secre-
tary to explain, to the Chiefs assembled at Kohi-
marama, the nature of mixed juries, and he
desires to know their views and wishes when
they have well considered the subject.
Government House,
July 24th, •I860.
Tamihana Te Rauparaha, (Ngatitoa,) Otaki:
This is what I have to say  respecting the message
of the Governor, on the subject of juries, which
has just been read. It is right that some intel-
ligent Chiefs should take part in the administra-
tion of justice,  and in the investigation of cases
of murder where pakehas and maories are con-
cerned. Ngapuhi has already complied with the
Law. They gave up a murderer  to be hung.
Then in the case of the Ngatiwhakaue woman
who was murdered the law took its course.
Therefore I say the law has been acknowledged
by some of Ihe tribes—for instance Ngapuhi and
Ngatiwhakaue;  but I cannot answer  for Ihe tribes
who are living in the interior. There is a case 1
amongst us of a murderer, named Pitama,  who 
killed the son of Brown; this case has not been
settled. Our old  father Rangihaeata  opposed
(the surrender of the culprit). He said  that if
this  man  was given up to the pakeha the power
(mana) of New Zealand would be lost. This is 
our offence. I am not to blame personally. I
make proposals but the old men oppose them. 
For  this reason I say it is well that Maories 
should  take part in the institution now spoken 
of.
i liavo now somcliiing to say in condemnalion
or the conduct of my son, Te Rangitake. I refer
Io hii taking Te Teira's land aixl l!icruuy c;iusini?
l!ie prescnl v,'sr. Whrn ho was at Kapiti I
iin'.lerstooii (he conduct of Te Rangitake. Uurins
Te llangilidetita's d is(u rLances wilh the pukehas
a( Ihe Hull (Wellington), he rcquesled (he co-|
operalion of Te Rangitake hui he (Te Rangitake)
(lid noi consent. Jt was Ihe returned slaves
fro!n Waikato who inslructed him in evil. That
land belonged Io Te Teira. He inhcritcd iirrom
his anceslors. When they resided at Kapili no
boundaries were fixed. The pakehas came,
bringing Ihe Gospel and Peace. The resull was
thai !lie slaves wer0 liberated. It was only when
he relurned (o Wailara that Te Teira becam.e
acquainted with Ihe boundaries (possessions) of
his anceslors. The case is similar to ours. The
lands; of our anceslors are at Kawhia and Maun-
galautari. There are probably boundary lines,
but 1 tlon'l know llicra ; perhaps the old men re-
member them. It was a deserled land. It was
not lcfl as Ihe pakehas leave Ihsir lands, Ihelitlo
deeds being'in Ihe possession of Iheir children.
The statement (hat Te Teira is a man of inferior
rank is true, ror when Ihey resided al Waikanae
olhers were conssdered the chiefs, namely Rere-
tawhangawhanga, Toheroa, Te Awe and others.
Te roru, tbcfalhcr ofTc Tcira, had no voice
' (Pukapuka'^.}
NA TAMATI KOA PARAONE, na te Kawana.
Kua whnltahau iho a te Kawana ki a Te
Makahini kia wh^kamaramaiia e ia ki nga
rang;uira o te rnnanga ki Kohimarama ie
tikanga o nga Huuri whakauru (ara, te ru-
nga te kau ma rua); «a, kia oti ienri e ra-
tou te ata hurihuri marire me whakapuaki
mai i ;i ratou whakaaro, ine la raiou i pai ai,
kia mohio ai ia.
I Te Wharo o te Kawana,
Hurae 2-S., i860.
Tamihana Te Rauparaha, (Ngati(oa,) Oia-
ki: Tenei taku kupu mo runga mo tenei,
mo te pukapuka a te Kawana mo te leltau
ma ru;i, kua koreroiia na. E tika ana kia
whakauaua tahitia etahi o nga Rangatira mo-
hio, hei whakahaere tahi i nga tikanga wha-
kawa, hoi liliro i nga tupapaku o ie Pakeha,
o te Maori. Kua oti mai ano i a Ngapuhi te
lure, kua tukua mai ie langala kuliurn kia
laronaiia. Ko te koliuru o te wahine o Nga-
liwhakaue kua rite te lure rno tera, no reira
ahau i mea ai kua marama i etahi iwi, ara
i a Ngapuhi, i a Ngaiiwhnkaue. Kahoreahau
e mohio ki etahi iwi e noho ana i wae 'ga-
nui nei. Tenei ano tetahi kei a matou he
tangata koi) nril, ko Pi tama te ingoa, i kohu-
i'ii i le tamaiti aParaone. Kahore ano i rite
noa. Na to maiou kaumatua, na Te Rangi-
li;ioata. i whakahe. I ki ia ki te riro taua
tautaia i i« Pakeha, ka riro te mana o Niu
Ti!'eni. Kei au tenei he. ol.ira c hara i au,
ko iui o hoani ana i nga tikanga, ko nga kau-
niaiiia liei wh;ikalie. Koia nu e me;i nei ka
pai kia aru nga Maori ki tenei mea e kore-
roiia ne"i.
Tenei ano le kupu hei whakahe i te mahi
a luku lam;iili a Te Rangitake, ko tana tango
i te whenua o te Teira, i tupu ai tenei wha-
whai. I Kapui! ki marama ahau ki nga ti-
kanga a Te Rangitake. I te meatanga a te
R;insihaeala ki te Pakelia ki Heretaunga, ka
mea a Te K;nigiliaeaiakia piriki a ia, kahorc
a Te Rangitake i pai. He laurekareka na
Waikato nana ia i whakaako, i mohio ai ki
le kino. Na Te Teira ano taua whenua, na
tona tupuna. I te nohoanga ki Kapali ka-
hore he rohe e mohiotia ana. Puta ana te
Rongo Pai, me nga Pakeha, ko te pai. Na
reira ka tukua nga laurekareka. No le hoki-
nga ki Waiiara, kaiahi a Te Teira ka kite i
nga rolie a ona Tapuna. Pera me matou,
ko nga whenua o a matou tupuna kei Ka-
whia, kei Maunffalauiari; tera ano pea nga
rehe o nga tupuna, kahore ahau e inoino, e
ngari pea kei nga kaumatua. He whenua
mahue hoki. E hara i te mahue pera me o

THE MAORI MESSENGER.
24
TE KARERE MAORI.
(as a chief); but when he got back to Waitara, to
the land of his ancestors, then he spoke with
authority as to the possessions of his forefathers.
Therefore I say that Te Teira's conduct is straight-
forward, but William King's is wrong. William
King tries to maintain his land-holding influence
(mana-pupuri-whenua), the " mana" of New
Zealand, but perhaps one reason is jealousy of
the pakeha. I have land at Rotorua by virtue
of my mother, but perhaps her relations who
occupy it would not admit my claim. Never-
theless it is true that the land is mine. Now, if I
should ask the old men to point out the boundaries
(of this land) they would probably say that they
had forgotten them. Perhaps this is the case
with Te Teira and Wiremu Kingi. Te Teira
(declares that he) knows the boundaries of his
ancestors. One thing I must remark on, namely
the extent of this piece (of land)—300 acres. No
single individual ever cultivates so large a plan-
tation as that; however, that may include the
claims of Ropoama and others, and this may ac-
count for its extent.  We know very well that
according to our customs, might is right. Our 
maori plan is seizure. Let us enquire into these
matters. Kapiti, for instance, was taken. The-
chieftainship of that belongs to me. Accord 
ing to maori custom, when a man prevails in a
struggle he claims it (the land). Novv let us ap-
prove of the course pursued by Te Teira. He
sold (the land) under the light of day. He gave
a parawai as a covering for this land. William
King did not take it away so as to repudiate Te
Teira's claim to the land. Should I come forward
and offer land for sale, perhaps some relative of
mine would say you have no land. In that case, 
if I had strength 1 would carry my purpose.
We, the maories, have no fixed rules. Consider
this case: the land now belonging to Ngatitoa
was taken by them from the original occupants;
they gave a portion of it to Ngatiraukawa, and 
another portion to the Ngatiawa—to the tribes 
who were always kindling fires (or residing) on
that land.
1 highly admire the Ngatiraukawa because they
have adopted so many of the pakeha customs.
Do not curtail the extent of their lands. Let
industrious people have plenty of room for their
fires; their church (at Otaki) is a noble building.
There is no church in New Zealand to compare
with it. It was built by maories. The interior
is adorned with maori carvings; the exterior is
of planks. Therefore, I say let them have large
reserves. But let those natives who are favora-
ble to the Maori King be sent back to Maunga-
tautari.
I have now a word to say respecting the Native
Ministers. Let portions of land be set apart for
their maintenance, lest the maories should have
continually to be making collections. The
Ministers here do not now get any support from
England. Wheat ana cattle and other property
is now plentiful (amongst the Maories). I propose
that a pakeha and a maori be appointed to direct
the management, and to lake charge of the pro-
ceeds of such lands (so set apart).
te Pakeha whenua, e takoto ana nga puka-
puka ki nga tamariki. E tika ana te kupu
tutua mo Te Teira, inahoki i te nohoanga
ki Wai kanae, tera ke nga rangatira, ko Rere- 
tawhangawhanga, ko Toheroa, ko Te Awe.
mea etahi atu. Ro Raru ko te papa o Te Te-
ira, kahore ia e whai korero. No te taenga
ki Waitara ki te kainga o ana tupuna katahi
ka kaha tana kupu ki te paenga a tona tupu-
na. Koia ahau e mea nei e marama ana ta
Te Teira, e he ana ta Wiremu Kingi. Te
take a Wiremu Kingi, e tohe ana ki tana.
mana pupuri whenua, ki te mana o Niu Ti-
reni, he hae pea ki te Pakeha tetahi. He
whenua ano toku kei Rotorua na toku wha-
ea, tena e kore pea e whakaaetia mai e nga
whanaunga e noho ana i runga. He tika
ano. noku ano taua wahi. Mehemea ka kiia
atu ki nga kaumatua kia tohutohunga  mai
nga rohe, akuanei ka kiia mai pea kua wa-
rewarengia. He pero pea ta Te Teira rana
ko Wiremu Kingi. Ko Te Teira e kite ana
i te rohe a tona tupuna. Ko tahi taku i mea
ai ko te nui o tenei pihi, e 500 eka, kahore e
pera te nui o te mahinga o te tangata kotahi,
e rangi pea i huia mai ki a Ropoama ma ka
rite ki tenei.' E mohio ana tatou ki a tatou 
tikanga, ka riro i te tangata kaha te tikanga-
He tango noa iho ta tatou ta te Maori. Ka-
pua e tatou nga tikanga mo enei. Inahoki
Kapiti, he mea tango. Kei au te  rangatira-
tanga o tera. Ki te ritenga o te Maori, ka
kaha te tangata ki te tautohe ka riro ano i a
ia. Me whakatika e tatou te taha ki a Te
Teira, he mea hoki i hokona i te ra e whiti
ana, i hoatu hoki te Parawai hoi kopaki mo
tenei whenua. Kahore i tangohia e Wiremu 
Kingi, kia kiia ai kahore o Te Teira wahi. 
Mehemea ko ahau ka tu hei hoko, ka mea
mai pea taku whanaunga kahore ou whenua;
na. na taku kaha ka riro ko ahau hei wha-
karite. He mahi hanga noa iho a tatou a
nga Maori. Atawhakaarohia, he whenua
tupuna ki a matou, he mea tango nga Ngati-
toa. Ka hoatu he wahi ki a Ngatiraukawa,
ka hoatu ki a Ngatiawa, ki nga tangata e ka
tonu ana te ahi ki runga ki taua wahi.
Ka nui take whakapai ki a Ngatiraukawa,
he nui no ta ratou tango ki nga tikanga Pa-
keha. Kaua e whakaititia te wahi ma ra-
tou, kia nui te kaanga ahi mo te iwi mahi.
Ko te ratou wharekarakia, nui atu te pai.
Kahore he wharekarakia i Niu Tireni hei ri-
te. Na te Maori ano i hanga. He whakairo
Maori a roto, he paraki Pakeha a waho. Ko-
ia au i mea ai kia nui he whenua rahui mo
ratou. E ngari ko nga tangata e pai ana ki
te Kingi Maori me whakahoki ratou ki Mau-
ngatautari.
Tenei etahi kupu aku, mo nga Minita

THE MAORI MESSENGER.
TE KARERE MAORI.
I have now to speak on another subject. 1
forgot to say something (when speaking on Mon-
day last,) respecting a Maori hostelry at Welling-
ton. A sum of 5001. was set apart for that pur-
pose. Dr. Featherston ana Mr. Fox opposed,
saying that a house such as that at Waipapa
should not be erected, lest it should become a
house of ill-fame. They proposed that a good
house should be provided for the accommodation
of the chiefs only, not for the common people;
and that each chief should have a room to him-
self. I partly agree with Dr. Featherston's pro
posal, but I submit it to the Conference whether
his plan should be adopted, or whether a portion
should not be allotted to the common men.
I have another word to say. Let us, the
Chiefs of this Conference, urge the Governor to
establish a school for our boys and girls, that
they may receive instruction, whereby the maori
race may prosper ana be equal to the pakeha;
that the girls may be well educated and allowed
to marry such maori husbands as they may
choose; so that a generation may arise to uphold
the maori name.
Now about the roads: I desire to see our roads
bear comparison with those of the pakeha. I
made an appeal to the natives (of Otaki) and re-
ceived from them, in some cases sixpence, in
others one shilling, and in some half-a-crown.
The pakehas subscribed sometimes a pound,
sometimes ten shillings. The funds that we
thus collected amounted to thirty pounds. It
was taken to the Superintendent and he added
another thirty pounds. 1 tell you this circum-
stance to shew that the pakehas are willing to
assist the natives in their undertakings.
I am ashamed for the evils and the follies of
the Maori. Don't let us suppose that we shall
be able to vanquish the pakeha. Let us consider
the respectability (power) of the pakeha. Their
island is a small one, similar in size to New
Zealand, but they are a great and powerful nation.
They owe their power to Christianity. We shall
never be able to contend with the pakeha. If we
continue to provoke the pakeha we shall be ex-
terminated and our lands will go into other hands.
We shall become slaves. If you had been to
England you would be able to appreciate her
good (institutions). The ministers also are Ia-
boring for our benefit and are instructing us.
Do not let us question the character of the pa-
keha nation. The pakehas do not wish to de-
grade us. They do not wish to trample on the
" mana" of the maori people. Do not advocate
the separation of the blackskins from the white-
skins: but rather unite them, that both (races)
may prosper.
Maori, kia tukua atu he whenua mo ratou,
hei oranga mo ratou, kei mahi kohikohi tonu
nga tangata Maori. Kahore hoki he tikanga
a Ingarangi mo nga Minita a konei inaianei.
Kua hua hoki te witi, me te kau, me nga
mea katoa, me whakarite ano he tangata
Maori he Pakeha hoki hei whakahaere i nga
tikanga, ara i nga hua e puta i taua whenua.
Tenei ano hoki taku kupu i wareware i au
mo te whare Maori ki Poneke. E £500 i
whakaritea. Riria ana e Petatone raua ko Te
Paki, mea ana raua kia kaua e hanga he
whare pera me tera ki Waipapa, kei waiho
hei whare puremu; enga ri me hanga tetahi
whare pai mo nga rangatira anake, kana mo
nga tutua, me whai ruma mo tenei rangatira
tona ruma tona ruma. Na. e whakapai ana
ahau ki tetahi wahi o ta Te Petatone. Engari 
ma te runanga e ki mai, kia peratia ranei,
kia waiho ranei tetahi tahi mo nga tutua.
Na tenei hoki tetahi kupu aku. Kia tohe
atu tatou, te Runanga nei, ki a te Kawana 
kia whakaritea tetahi kura mo a tatou tama-
riki tane, wahine hoki, hei whakamohio i a
ratou; kia tino tupu ai te Maori, kia penei
ai me te Pakeha. Ko nga kotiro kia wha-
kaakona nuitia, kia marena pahia ki o ratou
boa Maori i pai ai, kia tupu ai te tamariki
hei whakamaranga i te ingoa o te tangata
Mao ri;
He kupu tenei mo nga rori. He mea naku
kia rite ai a matou huarahi ki a te Pakeha.
Ka haere ahau ka tono ki te Maori ka homai
tana hikipene, taua hereni, tana hawhe-ka-
raone; na te Pakeha ka homai he pauna, he
te kau hereni. Ka huihuia e ahau e toru te
kau pauna nga moni a matou i kohikohi ai,
ka tae atu ahau ki te Hupereteneti ka apiti-
ria mai hoki e toru tekau pauna. He whaka-
ritenga hoki tenei mo te pai o te Pakeha, e
awhina mai ana i nga mahi a nga tangata
Mauri. E whakama ana ahau, mo nga ti-
kanga e mahi he nei, e mahi kuare nei,
te Maori; kaua tatou e mea tera
emate i a tatou te pakeha. Me wha-
kaaro talon ki te rangatiratanga a te Pa-
keha. He motu iti to ratou penei me Niu
Tireni, otira he iwi nui ratou, he iwi kaha
hoki; na te whakapono ratou i kaha ai. E
kore tatou e kaha i te Pakeha. Ki te tohe
tatou ki te whakahihi ki te Pakeha, ka ngaro
tatou ka riro o tatou kainga. Ka taureka-
rekatia tatou. Mehemea kua tae koutou ki
tawahi ki Ingarangi ka kite koutou i tana
pai. Me nga Minita e mahi pai nei ki a ta-
tou. e whakaako nei i a tataou. Kaua tatou
e mea he iwi pehea te Pakeha. Kahore he
whakatutua a te Pakeha i a tatou. Kahore
ana takahi i te mana a te Maori. Aua e

THE MAORI MESSENGER.
26
TE KARERE MAORI.
Mete  Kingi, (Ngapoutama,) Whanganui:—1
rise  to reply to the statement made in this Con-
ference that the hand of Wanganui has been
stained with blood. I now speak on this subject
because of the Message of Ihe Governor which
Mr. McLean has just read. I approve of that
proposed measure. If it had been a proposition
to rent land, I should not have spoken, because;
1 have no land. What Tamihana has said, res-
pecting the intelligence displayed by the Ngapuhi
in giving up Maketu to be hung, is correct.
Now, listen Chiefs of the Conference, my intel-
ligence is not very great. When one, of our
people was shot (at Whanganui)  by a European
hoy, we went and demanded the lad. The Pa-
kehas replied " It will not be right to give him up
to you, because be is a child; he meant no harm,
—it was an accident. Had he been older it
might be considered murder. We gave it up.
Some lads were coming from  the interior, and
heard the cries of the man who was shot. They
went in search of Pakehas  in the bush and killed
gome. Hoani Hipango and ourselves went in
pursuit of the natives. We apprehended them
and save them up to the Pakehas to be hung.
Mr. McLean, this is a proof of our intelligence:
When the tribe to whom those lads who were
hung belonged heard of this, they commenced 
a war. Let me tell you of my intelligence  
When a person is lulled in p!ay, it is noi con-
sidered (mnrder). WLyn a man who has bzcn
in the company o! tw.i olhcr^ is fou?id
drowned, that case ought to b3 invcsligci!cd.
Bul in a case of dolibcr;ite murder, it is ri?ht
that Pakehas and Maories should be associated
in the trial of Hie case. iMr. McLean, is Hiis
jury of twelve to consist of M;iories only ?—
[Mr. McLean replied, 1>( Of Maories and Pa-
kehas ; but to-morrow I will entcr into an
explanation of Ihe Goveraor's Message.]
Wiremu Tamihana Te Neke, (Ngatiawa"*, Wai-
kanae:—With reference Io Mr. McLean's
speech of yeslerday, wherein he said that lh&
Governor had no desira for war, but (hat the
?Jaori provoked him lo engage in il, I reply,
thai would be correct if William King had pone
inlo the town to kill P«k^has; whercas, on the
other hand, it was you (Hie Pakehas) who desired
war, inasmuch as Mr. McLean went with his
chain and with his soldiers, and commenced
burnins William Ring's pas, and occupying
"W;iila;-a. Enough on liial subject.
Now a word about ; ;iranaki. Taranaki has
been proclaimed a (ic;hling grouncl. Mr.
?^cLca!i iu-iS spoken of Hie mui-dors of the
^',';itiriiannia!K! . aranaivi. I reply that, accord-
ai, i'J -'^cM'-i cu-?'nrn, !hose men were lair prev.
'this is a rcply to AIr. McLean's glateornt.
mea me welic le kiri pango i te kiri ma, e
ngari me apiti mai, kia ora tahi ai tatou.
Mete Kingi, (Ngapoulania,) Whanga-
nui : Ko te kupu i tu ake nei au i karanga-
tia- e te runanga nei kua paru nga ringa o
Whanganui i te ioio: katahi au ka ki ake
no te pukapulsa o te Kawana i korerotia nei
e le Makarini, no konei au i maanuki ai. Na,
he korero reti whenua, e kore au e korero,
tfahore oku whenu. E tika ana te kupu a
Tamihana e whakahua nei ki te mohiotanga
o Ngapuhi ki le hoainlanga o Maketu kia
laronaiia. Na, kia rongo mai koutou e te
ri!nanga nei: ko toku moliio he mohio iti.
Ka puhia tetahi tangata o matou e le tamaiti
Pakeha ka haere atu ma (ou ka tono atu, ka
; ki mai nga Pakeha ekore e tika kia hoatu ki
1 a koutou, he taniariki ia, kahore he whaka-
! aro, i pohehe ia. Na. ho kaumatua ka tika te
kohimi. Ka waiho atu e matou. Ka haere
mai nga (amariki no ina o to matou awa, na
le liiav/henua, ka rongo ki te aue o taua ta-
ngata i puhia, ka haere ka kimi Pakeha i t&
koraha, ka paina aua Pakeha. Ka whaia
ano e matou ko Hoani Hipango, ka homai
ki nga Pakeha ka laronaiia. Ko to matou
s!io!iinianga tenei e TeMakarmi. Ka ronga
le iwi o aua laniariki i taronalia ka haere
m;u ra'on ki le whawhai. Me korero alii au i
taku mohiotanga. Ko le tangata' i puhia i
io takaro kahore ona tikanga; na ko te tan-
gata i mate ki lewai lokorna ona hoa kabore
i iiioiuftia me kawe ano ki te whakawa; ko
te tangata i mohioiiai kolriruiia eneari tera
Hie huihui te Pakeha te AIaori ki te whaka-
haere i taua !ie. E te Makahini, no te Maori
anake te tekau ma rua nei?
Ka ki mai (e Makarini, "No te Maori no
te Pake ia ; olira rno apopo ka whakaatu ar
ahau i te tikanga o taua kupu o le Kawana
ki a koutou."
? Wirernu Tamilmna Te Neke, (Ngatiawa,)
Waikanae: Ko te korero a Te Makahini o
nanahi i mea na ia kahore o te Kawana hia-
hia ki te pakanga, otira na te tangata Maori
i whakatatau te pakanga ki a ia. Ka tika
tera mehemea na Wireinu Kingi i whai atu
ki le taone ki te patu Pakeha; nei ra ko te-
na, nou ano te hiahia ki te palvanga, inahoki
haere alu anaaTeMakarini me iana tini, me
ona hoia, me iana tahunga hoki i nga pa o
Wireinu Kingi, me iana noho ano hoki ki
Waitara. Heoiiano tena.
Mo Tarunaki tenei; kua karangatia a Ta-
ranaki hei kainga pakanga. E korero ana
a Te Makariui i nga kohura a Taranaki a
Ngatiruanui. Na, e mea ana ahau he uru
maranga ena, ara, ki io maua ritenga ki to
te tangata Maori. He niu ake tenei mo a
lc Makarini korero. Heoti ano taku.

THE, MAORI MESSENGER.
27
TE KARERE MAORI.
Hohepa Tamaihengia,  (Ngatitoa,) Porirua:
Listen this Conference!  Wairau was the first
cause of evil. I went to retain my lands.
When (Capt.) Wakefield and Mr. Thompson
saw this, they intended to do us harm  by
taking both us and our land. We thought it
would not be just to take both us and
our land, It appeared to me that the
right course was to spend  three days in
the investigation of the matter; and then
we might decide upon giving up one part of
Wairau. Mr. Thompson thought - differently
and was for selling the Natives. Evil com-
menced here. Mr. Thompson gave the order
to fire upon us, and they fired, and one of the
Natives fell. This provoked us; we fired upon
the Pakehas and killed ten of them. This secured
our land  to us. Governor FitzRoy arrived and
made a fair arrangetacnl about '-'ie, payment for j
the land. 'I he, subject of larauaki was (iis-;
cussed according lo the words of the Natives
contained in Ihal Bii)lii (Blue-book). Waitara
had long since b^en given up. I did not hear
anything of a certain liibe, viz., Ngalikura. in
my opinion I'eira's piccii ol' l;ind is his own, i
and he has a right (o sell it Io Ihe Govcrnor. I
condemn William King. i
When Governor Grey arrived, he demanded j
the place where the Pakebas were slain at
Wairau. We consented to (his. When the
P«ikehiis were slain by Te Rangihaeata al Here-
!aunga (Hull), Herelaunga was given up as pay-
ment. At Whanganui, when Paketias were
slain lliere, one side of Whanganui was given
up as payment for (he slain. Now I ask thai I
may bs allowed (o so lo Wailara lo sec Wiremu
Kingi, Ihal 1 mny speak lo him lace to face
(mouth lo mouth), (bat i may (ell !i;rn lo put a
slop lo his duings. My spcccli is eiulud.
Pirikawau, (Nga(iloa,) Auckland :—Chiefs of
the Conference, I agree with the proposilion of
Hohepa which we h«ve jusl heard. It is
corred. Listen you, 1 am inlercsied in these
three tribes, viz., Ngaliloa, Ngatiraukawa, and
Ngatiawa. Let Hohepa go and recommend
"William King to give up his work. Enough.
Tamihana Te Rauparaha, (Ngali(oa,) 0(aki:
—Chiefs of the Confercnce, Hohepa's proposi-
tion is a good one, that we should go and speak
to Wircuiu Kingi Te Rangitake. He will lisler.
to us. But Ihere is one difficulty in Ihe way—
the parl Ihal Waikato has taken in the war.
We will urgc him to give up Ihe Governor's
land, which has been purchased with Hie
Queen's money. Il is for you, Chiefs of Ihe
Conference, to consider Ihis proposiiion.
i Mohi Te Ahi-a-te-Ngn. f Waikato,) Pukaki:
—Friends, Chiefs of the Couference, salutations
Hohepa Tamailiengia, (Ngalitoa,) "orirna:
Kia rongo mai koutou e Ie runauga nei. Ko^
Waira u ie putake o le he. Ka rpre au ki
te pupuri i aku wlicnua, ka kit.e a W;iir;iwe-
ke raua ko Taputini, ka mea kia whaknki-
noa matou, kia api!.iria iho ko le wlienua ko
malou hoki. Ka whakaaro matou e kore e
pai kia apuiria matou me le whenua. I wha-
kaaro hoki au kia po iorn e korero ana ma-
tou ka tahi l<a whakaaetia kia tukua tetahi
taha o Wairau. Ka mea a Taputini, Ka!io-
re, me hopu i nga tangata. Na, ka puta i
konei le kino; ka karunga a Tapin.i;ii kia
puhia matou, puhia ana, ka hinga tetahi o
matou. Ka tahi malou ka kino i konei, pu-
hia ana nga Pakeha, male iho kotahi ickau.
Ka mau o malou whenua i.konei. Ka tae
mai ko Kawana Piiiioi ka whakaritea libaiia
nga utu mo te whenua. Ka korerolia a Ta-
ranaki. Kua oti noa atu a Waiiara i nga
korero a nga Maori e takoto na i roio i le
Paipera. Kotahi te hapu kihai au i rongo,
ko Ngatikuia. Ki toku whakaaro, n;»Te
Teira ano tona pihi whenua, a e tika ;ina
iana tuku ani ki a le Kawana. Ko Te Ran-
gitake ka whaltaliengia e au.
Ka tu mai a Kawana Kerei ka tono ia kia
tukua atu le matenga o nga Pakeha i Wai-
rau. Ka whakaaetia e matou. Ka mate
nga Pakeha o Heretaunga i a Te Kangihae-
ata, ka lioalu ko Heretaunga hei utu. Me
Whanganui, ka mate nga Pakeha ki reira, ko
tetahi (aha o Whanganui i tukua hei utu mo
nga Pakeha.
Na, e mea ana ahau, kia tukua ahau kia
haere ki Waiiara, kia kiie ahau i a Wirenm
Kingi, kia korero atu ki aia he mang'ai he
mangai, kia ki atu ahau ki aia kia whaka-
mutua iana mahi. Ka mutu taku i konei.
Pirikawau, (Ngatiioa,) Akarana: E nga
ranga'iira o te runanga nei. Ka whakatika
ahau ki te kupu a HolK-"pa, kua rongo nei
tatou. E Uka ana. Kia roRgo rnai kc«!ou,
e toru oku iwi, ko Ng'aliloa, ko Ng;uirauka-
wa, ko Ngatiawa. Tukua a Hohepa kia
haere, kia korero ia ki a Wire;mi Kingi
kia wliakaim;tua tana mahi. Heoi ano.
Tamihana Te Raupara ha,(Ngaiil,oa,)Otaki:
E te runanga nei! E lik;» una le kupu a
Hohepa, kia haere mato-J ki te korero i a
Wiremu Kingi Te Kangiiake, tera ano ia e
whakarongo ki a maiori. E ra;igi kolahi te
wahi e he ai; na te Hrunga o Waikato ki
taua pakanga. Kia lohea ui.u kia tukua ni;u
te whenua a te Kawana i utua ki nga moni
a te Kuini. Ma koutou e (.itiro tenei wha-
kaaro, e te runanga nei.
Mohi Te ,Ahia-le-ngu, (Waikato,) Pukaki:
Tena komou e nga hoa, e nga ranffatird o te

THE MAORI MESSENGER.
28
TE KARERE MAORI.
to you! Mr. McLean, I greet you! I am
from Waikato, or rather from Manukau—within
Ihe boundaries of the Government, Formerly,
Christianity arrived, and I embraced it at once.
Subsequently the Governor and the Bishop
arrived. The Treaty of Waitangi was entered
into. Waikato was not there when the Treaty
was entered into, but Ngapuhi only. It was
not long before Ngapuhi turned and broke that
covenant—that is to say, Pakehas were killed
by them. That Treaty is not now in force,
for it has been made void. Governor
Hobson and the Bishop were driven out of the
Bay of Islands. Waikato saw this: they re-
ceived them and settled them at Tamaki. I
sold my land at Tamaki to you in return for
iron pots, pipes, blankets, ana tobacco.  This
was my fault. Now let me point out your
fault.The Queen sent the Governor here to
protect the Natives of this Island. The Queen
said that there should be one law for the Maori
and Ihe Pakeha. 1 sold my lands; but you 
keep the laws, and do not allow me to share in
them. ere is another of your faults. I
desired to rent my land at the Wharau. You
said " No." You only enjoy the law.
1 sold Pukekohe and pointed out the boundary
lines. The lines were clear. You sent a
surveyor., He passed over those boundary
lines and fixed others. When 1 saw that the
boundaries were wrong I spoke to you, to the
officers of the Governor. You said, " Perhaps
the Natives have changed the boundaries."
This grievance  is between you ana me. It
was not till the Bishop had urged it upon the
Governor that Pukekohe was given up; but
Mr. McLean still holds part of it.
This setting up of a King was not a project
of mine, norof of any part of Waikato. It
originated with Turoa,, Moauanui,, and Te
Heuheu, It was agreed to by Hoani Papita
and Tamihana,  and Potatau was selected as
King.
It originated with the tribes in the South.
Afterwards the people of Waikato invited
Potatau saying, " Come to Waikato and be a
father for the Nation." Potatau did not
approve of this King project. Potatau went
to the Governor and said to him, "Friend, I
am urged by the people to return to Wai-
kato." The Governor answered, " It is right:
go and suppress any evil that may arise among
the people." We conveyed him (Potatau)
into Waikato. (The Rev. Mr ). Burrows 
went with us. When we arrived there the people
of Waikato assembled. Our father, Katipa,
stood up, and, addressing Potatau, said," Will
you be father to us?" Potatau answered,
"Yes." The question was put twice and
received from Potatau the same answer. After
this Tamihana Tarapipipi addressed Potatau
thus  " O Potatau wilt thou be King! 
— Potatau made no reply. 
runanga. E Te Makarini, tena koe: no
Waikato ahau, otira no Manukau, no roto i
nga rohe o te kawanatanga. 1 mua ka tae
mai te rongo-pai, tango tonu ahau: muri
 iho ka tae mai ko te Kawana, ko Pihopa, ka
I whakatakotoria te Tiriti ki Waitangi. Ka-
hore a Waikato i reira i te whakatakotora-
nga o taua Tiriti, ko Ngapuhi anake. Kihai
i roa ka tahuri iho ano a Ngapuhi wahi ana
i taua kawenata, ara ko te Pakeha i mate i
a ia. Kahore he tikanga o taua Tiriti, kua
ngaro. Peia mai ana a Kawana Hopihona,
raua ko Pihopa, ka kite a Waikato toia ana
ki runga o Tamaki. Tukua ana e au toku
whenua a Tamaki ki a koe, ki runga i te ko-
hua, i te paipa, i te paraikete, i te tupeka.
Ko toku he tenei. Kia whakaatu ahau i
to he: ka tukua mai a te Kawana e te Kuini,
hei tiaki i nga tangata Maori o te motu nei.
Ka mea a te Kuini kia kotahi te ture mo te
Pakeha mu te Maori. Ka tukua e ahau oku
whenua, i a -koe anake te ture kahore he ture
i au. Ko te tahi tenei o on he; ka mea ahau
kia retetia toku whenua, a te Wharau, ka
mea koe, "Kahore," na, kei a koe anake
te ture.
Ra tukua e ahau a Pukekohe ka whakaatu-
ria e ahau nga rohe, rite ana taua raina.
Tonoa ana te kai ruri, kapea ana e ia taua
rohe, tango ke atu ana. Ka kite ahau kua
he te rohe, ka korero ahau ki a komou, ki
nga kai tuhituhi o Kawana. Ka mea koutou
na te Maori pea i neke ke te rohe. Nou,
nuku tenei he. Na Pihopa i tono atu ki a
Kawana, katahi ka huki mui a Pukekohe,
otira  kei a Te Makarini tetahi wahi e mau
ana.
 E hara i au tenei whakatunga Kingi, ka-
hore a Waikato puta noa ki waho. Engari
na Turoa, na Te Moananui, na Te Heuheu.
Whakaaetia ana ake e Hoani Papita,  Ta-
mihana; kimihia ana ko Potatau hei Kingi.
Na nga tangata o runga. Ka tahi ka puta
te kupu o Waikato ki a Potatau," Me ho-
ki mui koe ki roto o Waikato, hei matua mo
te iwi." Kihai a Potatau i pai ki tenei ti-
kanga Kingi. Ka haere a Potatau ki a te
Kawana, ka ki atu ki a ia, "E hoa, e tohea
ana a au e te iwi kia hoki ahau ki roto o
Waikato, ka ki mai a te Kawana, "E tika
ana, me haere koe hei pehi i nga he o te
iwi." Ka kawea e matou ki runga ki Wai-
kato. Ko matou ko te Para ma i haere. Ka
tae ki runga ka huihui a Waikato; ka tu to
matou matua a Te Katipa, ka karanga atu
ki a Potatau, " Ko koe hei matua mo matou,
ne?" Ka karanga mai a Potatau, "Ae." E
rua karangatanga atu, me te whakaae tonu
mai a Potatau. Muri iho ka tu ko Tamihana

THE MAORI MESSENGER.
29
TE KARERE MAORI.
After our return Potatau was taken to
Rangiaowhia, and was again urged by the
people (to become King). After long persua-
sion he consented. The (Waikato) people
to the northward call him Father; those to
the  southward call him King.
I have no lands. I parted with my lands
whilst I was in ignorance. After you had
acquired all my lands you laughed at me for
my folly. You say, respecting this King,
that it is wrong. This is your second
attempt to put me back into my folly. You
wish to replace the burden on my shoulders.
Why don't you likewise withhold Christianity,
the law, and love. You are willing that I
should enjoy them. When you heard the
name of King you disapproved. This is the
first time you have granted us this (privilege), 
the Conference.
Here, Mr. McLean, is an instance of your
acting aright. Taupohi was the name of the
land disputed between ourselves ana Ngati-
whatua. We were near mischief; but you
withheld the money and would not allow
either of us to have it. You did right here.
If you had followed the same course with
reference to Te Rangitake ana Te Teira then
there would have been no fighting. I have
nothing more to say.
Meeting adjourned to 26th instant.
THURSDAY, JULY 26TH, 1860.
The Native Secretary opened the day's pro-
ceedings with the following speech:—
Friends, Chiefs of the Conference! No doubt
you will be anxious to hear the most recent
news from  Taranaki. The intelligence received
by the last steamer is that 750 fresh troops
have arrived at Taranaki from Australia, or, as
the older men among you would, count 300.
No engagement has taken place since the one
at Puketakauere. I have not yet given the
whole of you the particulars of that fight al-
though I have spoken about it to those most
interested in it.
The Governor, as I have before stated,
has been unjustly charged with making
war. I believe that in this instance it
was the Waikato who provoked an encounter.
They fired upon the soldiers who had been di-
rected by their Chief not to molest any natives,
whether friends or foes. The soldiers were in
the vicinity of the camp when they were fired
upon. It was then that the troops turned out,
ana an encounter took place in which 30 of the
soldiers were killed. It is not the practice of
the Europeans to conceal the number of their
slain, therefore you are frankly informed of
the loss sustained by the English on this occa-
sion. The number of the natives killed is not
Tarapipipi. Ka karanga ia  ki a Potatau,
"E Potatau, ko koe hei Kingi, ne?" Kahore
a Potatau i hamumu. Ka hoki mai matou,
Ka kawea a Potatau ki Rangiaowhia, ki tohea
ano e te iwi; no te roa o te tohenga ka wha-
kaae ia. Ki ta raro nei hei matua. Ki ta
runga na hei Kingi.
Kahore oku whenua. Kua riro katoa oku
whenua i runga i toku kuaretanga. No te
rironga o aku whenua i a koe ka kataina
ahau e koe mo toku kuaretanga. Ka mea
na hoki koe mo tenei Kingi, e he ana. Ka
rua whakahokinga i au ki runga ki toku ku-
aretanga. Ka pikaua toku he ki runga ki
ahau pehi ai. He aha koe te kaiponu ai i
te whakapono, te ture, te aroha? I tukua
paitia mai enei e koe ki au. Na te ingoa o
te Kingi, na konei ka whakahe koe. Ka
tahi tenei tikanga au, te runanga.
Rere,ko to tika tenei e Ma. Ko Taupoki,
te whenua i tautohetohea e matou ko Nga-
tiwhatua, tata ana ki te he, purutia anu e
koe nga moni, kahore i tukua ki tetahi ki
tetahi. Ko to tika tenei. Mehemea i penei -
tia te tikanga ki a Te Rangitake raua ko Te
Teira, penei kua kore te whawhai. Heoti
aku korero.
Ko te mutunga tenei o te korero; karanga-
tia ana mo apopo ka korero ano.
TAETE, HURAE 26, 1860.
I a te Makarini te timatanga o te korero.
Ko tana korero tenei:
E hoa ma, e nga rangatira o te runanga.
Tenei poa koutou te awangawanga nei ki nga
rongo puta hou mai i Taranaki. Ko te ko-
rero tenei kua tae mai, i runga i te tima ka
tu nei, e whitu rau e rima tekau o nga hoia
tae hou mai ki Taranaki no tawahi, no Ata-
reira, otira ki to te kaumatua tatau e toru
rau. Kahore ano he parekura i muri mai
i tera ki Puketakauere. Kahore ano ahau i
whakapuaki nui ki a koutou i nga korero o
taua parekura, he korero kau take ki nga
tangata e whai whakaaro ana ki reira. Koia
tenei ko taku kupu ano o mua ra, e he ana
te whakapae ki a te Kawana nana i timata
tenei pakanga. Ki tuku ia, na Waikato i
whakatari tenei pakanga; ina hoki puhia
ana e ratou nga hoia haere pai atu. Ko te
kupu hoki tenei a te rangatira o nga hoia
kia kaua ratou e aha ki nga tangata Maori.
ahakoa hoa noho pai, hoa riri ranei. E tata
ana nga hoia ki to ratou paraki ano, puhia
mai ana. No konei ka puta atu nga hoia ki
waho, ka tu te parekura, hinga ana nga hoia
e toru tekau. E kore e huna te Pakeha i
tana mate, no konei ka whakina nuitia e ahau

THE MAORI MESSENGER.
30
TE KARERE MAORI.
known. It is reported that many were slain.
Among the Chiefs who fell was Wi Kingi's
brother, Matthew, and since the engagement
Hapurona is said to have died of his wounds.
This may be only a rumour. It is also stated
that some of the Waikatos were killed. I
merely refer to the men of rank whose names
are known to you,
The Governor was always in hope that this
state of things  might be averted and some
terms arranged for putting an end to the war.
The Governor desires peace, but how is he to
give effect to his desire when the natives com-- 
pel him to fight in self defence?
It has been said that if William King had
been left to himself this matter would have
ended. It is the interference  of other tribes
that prolongs the struggle.
You have already heard of the long cherished
desire of the Taranakis  and Ngatiruanuis to
destroy the Europeans. This has been intended
for the last seven years. It is not the custom
of the troops to take advantage of unprotected
persons who may be passing to and fro. Re-
cently a European at Waitara, who went to 
look after cattle, was fired upon and received
three wounds from which he is not expected to 
recover. It is stated that the Kawhia natives
are making certain proposals for peace, but as
the steamer was leaving and the people making
the proposals were in the bush, or out of sight,
Mr. Whiteley, who was in communication with
them, could not definitely state the terms.
With respect to the statements of Tamihana
and Mohi, they can be easily answered. In
due course I shall reply to their speeches. It
is quite right that you should all freely express
your sentiments: but I do not wish to take up
too much of your time to-day in replying, es-
pecially as there are other matters of import-
ance to come before you.
Some of you have expressed a wish to know 
more of the Treaty of Waitangi. The Gover-
nor has seat down that Treaty and I shall pre-
sently read it to you. If you see anything
that is not understood by you, the Governor
directs that it be explained.
The question of mixed juries has also, by the
Governor's orders, to be explained, but this
will take up some time and may interfere with
the desire of some of you to speak.
Ihikiera Te Tinana, (Ngatiwhatua,) Kaipara:
Mr. McLean, my Pakeha friends, and Chiefs
ki a koutou inaianei te mate o te Pakeha i
taua parekura. Kahore e mohiotia e matou
te mate o te Maori i reira, e korerotia ana
he maha o ratou i hinga. Otira tera ano te-
tahi i hinga ko te teina o Wi Kingi, ko Ma-
tiu; a e kiia ana i tu hoki a Hapurona, no
muri nei ka hemo, otira he korero hanga
noa pea tenei. E korerotia ana hoki i hinga
etahi o Waikato; kati hei korero maku ko
nga ingoa nunui e rangona ana e koutou.
Ko ta te Kawana tenei i whakaaro  tonu ai
kia kaua e kake tenei pakanga, kia takoto
tetahi tikanga e mutu ai te whawhai. Ko
ta te Kawana i pai ai ko te rongo mau, oti-
ra, me pewhea ka puta ai taua tikanga pai,
mehemea ka whakatari tonu te tangata ki aia
ki te whawhai?
E mea ana etahi, mehemea i waiho ki a
Wiremu Kingi anake tana he, penei kua mu-
tu wawe. Na te whakauru pokanoa o etahi
iwi i roa ai te whawhai.
Kua rongo noa atu koutou, no mua te
whakaaro o Taranaki o Ngatiruanui mo te
patu i nga Pakeha. Ka whitu enei tau ka
pahure nei, e mau tonu ana taua hiahia (mo
te patu Pakeha). Kahore tenei tikanga i
nga hoia kia pama nga tangata ringaringa
kore, e haere noa ana. I mua tate ake nei
ka haere tetahi Pakeha ki Waitara ki te ki-
mi i ana kau, na puhia ana, e toru mata i
tu, a e kiia ana e kore e ora.
Ki ta te korero, kua rapu a Kawhia i te ti-
kanga e mau ai te rongo; otira i te ngahere
nga tangata, i te ngaro noa atu, na kahore i
ata mohiotia e Te Waitere ta ratou tikanga
i whakaaro ai.
Na ko nga korero a Tamihana raua ko
Mohi, e takoto ngawari ana nga kupu wha-
koki atu. Taria ahau e whakahoki i o raua
korero. Ka tika ano kia whaki nui koutou
i o koutou whakaaro, otira e kore au e mea
kia riro i au nga korero o tenei ra, i runga i
te whakahoki kupu, ta te mea he korero nui
enei te takoto mai nei hei rapurapunga ma
koutou.
Kua mea etahi o koutou kia whakaaturia
ki a koutou nga tikanga o te Tiriti o Waita-
ngi. Rua tukua mai e te Kawana taua Tiriti
kia korerotia e au ki a koutou, a hei akuanei
te panuitia ai. Ki te kite koutou i tetahi
wahi kihai i ata mohiotia, e mea ana a te
Kawana maku e whakamarama atu.
Kua ki mai hoki te Kawana kia korero-
tia e au te tikanga o te Huri-whakauru (ara
te runanga o te tekau ma rua) otira he ko-
rero roa tenei, kei araia a komou korero e
mea ana koutou kia whakapuakina.
Ihikiera Te Tinana, (Ngatiwhatua,) Kai-
pura:—E te Makarini, e aku hoa Pakeha,

THE MAORI MESSENGER.
TE KARERE MAORI.
of this Conference! The Bay of Islands was
the first land settled on by the Pakehas. That
was the land first supplied with fire-arms and
gun-powder. The Ngapuhi, that is to say
Hongi Hika, then commenced his work of
slaughter. He attacked Waikato, and mine
was the last tribe slaughtered by them. The
Pakeha had not then arrived here. Do not
suppose the pakehas crept in (stealthily), no.
Mr. White was the  first pakeha that attached
himself to me; after him Captain Symonds
arrived. We addressed him thus "Will you not
consent to become our friend?" He answered,
" Yes." After this Governor (Hobson) was
driven out of the Bay of Islands. I took hold of
him and said "Will you not become a father to
us, that we may be your children ?" He then
said " Yes." That Governor died. After
him came Governor FitzRoy; he went away.
After him came Governor Grey; he also left
again. Then came this Governor—Governor
Browne. Now, Chiefs of the Runanga, you
will see that the pakehas have become parents
to me. I am a child of theirs. Witness the years
that are past in which we have dwelt together.
I am like a child who clings to its parent. I
am a real child and these are my real parents.
The Pakehas did not come here of their own
accord; they were invited to come.
Listen all of you! I shall not be separated
from the bosomof my parent. My relations
are gone to the grave, but they live again. These
are they: these are my sisters, these pakeha
ladies sitting here (pointing to the ladies visit-
ing the Conference).
I have one word to say about Taranaki.
Should a child cry or be troublesome, the pa-
rent's rod will be applied, and not till he has
ceased his naughtiness will the punishment
cease. My speech is ended.
Otene, (Ngatiwhatua,) Kaipara: —Friends,
the Pakehas who are seated here. There is but
one voice—there is but one tune. My ancestors
have lung been  dead but are alive again, for
you (the pakehas) sitting there represent them.
You came from the Queen. Chiefs of this
Conference, do not forget our parent the Go-
vernor. This is my opinion respecting the
tribes that are ill-disposed towards the Pakehas.
I shall not go to this place or to that p! ace,
but let them come to (destroy) this town and I
shall then cry out (take up arms). When Ka-
witi was chastised the matter was his ovvn.
When Rangihaeata was chastised his grievance
was his own. Now that Te Rangitake is being
chastised the fault is his own. I shall not
hasten (to interfere) in this matter.
I shall not follow Waikato's example. Blood
is floating on the ocean. Enough.
Hone Ropiha Tamaha, (Ngatikinohaku,)
Auckland:—Chiefs of the Conference! I have
e nga rangatira o te runanga nei. Ko Peo-
whairangi te whenua i orokonohoia e te Pa-
keha, ko te whenua tera kua kapi i te pu, i
te paura. Ka mahia mai e Ngapuhi i reira,
ara, e Hongi Hika, Ko Waikato; ko au te
mutunga o te patunga e tera iwi. Kahore
ano te Pakeha i tae mai ki konei. Kei mea
koe he Pakeha kuhu noa mai. Kahore. I
mua ko Te Waiti, ke te Pakeha tuatahi tenei
i piri ki au, muri mai ka tae mai ko Kapene
Haimona, ka karanga atu matou ki aia, " E
kore koe e pai hei hoa mo matou?" Ka
whakaae ia, "Ae." Muri iho ka pana mai
a Kawana i Peowhairangi, ka mau ahau, ka
ki atu ahau ki aia " E kore koe e pai hei
matua mo matou, ko matou hei tamariki?"
Ka whakaae tera, "Ae." Ka mate tera
Kawana. Muri mai ko Kawana Pitiroi,  hoki
ana tera; muri mai ko Kawana Kerei, kua
hoki tera. Ka tae mai ko tenei Kawana, ko
Kawana Paraone. Ko tenei, e te runanga
nei, kua matuatia te Pakeha ki au, ko ahau
he tamaiti ahau nona. Tirohia nga tau kua
pahure nei i noho tahi ai maua. E penei
ana ahau me te tamaiti e piri tonu ana ki ta-
na matua, he tamaiti tupu ahau, he tino ma-
tua enei noku. E hara i te mea i pokanoa
mai te Pakeha ki konei, kahore, he mea tono
kia haere mai. Kia rongo komou e kore au
e maunu i roto i te poho o toku matua. Kua
riro aku whanaunga ki te po, otira kua ora
ake ano, koia enei. Koia enei, ko oku tua-
hine ko nga wahine Pakeha e noho nei.
Kotahi hoki take kupu mo Taranaki. Ka
tangi ano te tamaiti, ka tutu ranei, ko pa
ano te whiu o te matua ki aia; kia mutu
ra ano tana tutu, ka mutu ano te whiu.
Heoi take.
Otene, (Ngatiwhatua,) Kaipara: E hoa
ma, e nga Pakeha e noho nei. Kahore he reo
ke, kahore he rangi ke, kua male am oku
tupuna i mua, a kua ora mai ano, koia tena
e noho mai na koutou. I ahu mai koutou i a
te Kuini. Koia tenei, e te runanga nei, kia
mahara ki to ratou matua ki a te Kawana.
Ko toku tikanga tenei mo nga iwi e kino nei
ki te Pakeha, e kore ahau e haere ki ko, ki
ko, ma ratou e tiki mai te Taone nei, ka ta-
ngi ahau ki tena. Ka pa te whiu ki a Ka-
witi nana tana mea; ka pa kia Te Rangihae-
ata nana tana mea. Ka pa nei ki a Te Ra-
ngitake nana tana mea; e kore ahau e auraki
ki runga ki tena, e kore e pena me Waikato.
Manu ana te toto i te moana. Heoi ano.
Hone Ropiha Tamaha, (Ngatikinohaku,
Akarana: E nga rangatira o te runanga.

THE MAORI MESSENGER.
32
TE KARERE MAORI.
a word to say respecting the Treaty of Wai-
tangi. When Governor Hobson first arrived
at the Bay of Islands, Ngapuhi assembled at
Waitangi. The proposals were talked over and
consented to by the tribes to the North. It
was at that time that this Island was taken
under the shadow of the Queen. After that it
was brought to this place. There was a meeting.
(of Chiefs) and they consented (to the treaty).
It was then taken to all the places in this Is-
land as far as Port Nicholson. All gave their
assent. War occurred at the Bay of Islands. 
The Queen's protection was not removed from
the Island. War broke out at Port Nicholson
and Whanganui, but the shadow of the Queen
still remained on this Island. Perhaps it will
now be withdrawn on account of this King
(Movement). Why are you so urgent that the
Governor should make peace? Answer Mr.
McLean's speech (on the Waitara Question).
Peace will not be made—No 1
Tamihana Te Rauparaha; (Ngatitoa,) Otaki
—Here is what I have to say upon this sub-
ject. What these old men (Ihikiera and Te
Otene) have said about their affection for their
Europeans is right; we also feel affection for
our Europeans. We have become accustomed
to them and have learnt to appreciate them. It
is 20 years since strife among us has disappeared
—it is perhaps forgotten.
Truly it is as you say, Hone (John Hobbs),
our old chiefs did agree to the Treaty of Wai-
tangi and to the Sovereignty of the Queen. Te
Rauparaha did not take exception to it; he
signed his name and he took the blanket. I
desire that we should ratify this Treaty, that
we should hold it fast lest the Queen's protec-
tion should be withdrawn from us. Some
persons in England wished to do away with
that Treaty—it was the Queen  who insisted
and caused it to continue. Although the
Maories may have fought with the Europeans,
yet that Treaty has not been made void. But
this Maori King business may upset it. Do not
consent that that Treaty should be for the
Europeans alone, but let us take it for ourselves,
and let it be a cover for our heads. Some of
the Europeans are good ana some are bad.
Some of the Natives are good and some are
lad. What Hone (John Hobbs) has said is
correct.
Let us, however, condemn the word of Wiremu
Tamihana. He designates the acts of the
Ngatiruanui and Taranaki as " uru maranga"
(acts justifiable on the ground of previous pro-
vocation). That belongs to the old Maori
custom, but the killing of those Europeans at
Omata was murder. Let us condemn that act.
William King's proceedings are a separate
affair. My words are not intended to refer to
He kupu take mo te Tiriti o Waitangi. I te
tuatahi ka tae mai a Kawana Hopihana ki
Peowhairangi, ka huihui a Ngapuhi ki Wai-
tangi, ka korerotia nga tikanga i reira, ka
whakaaetia e nga iwi o raro. Ko te rironga
tena o tenei motu ki raro ki te maru o te
Kuini; muri iho ka kawea mai ki konei, ka
huihuia, ka whakaaetia. Ka maua ki nga
whenua katoa nei, a tae noa ki Poneke. Ka
whakaaetia katoatia. Whawhai ana i Peo-
whairangi kihai te maru o te Kuini i ta-
ngohia. Ka whawhai ki Poneke, kihai i ta-
ngohia; ka whawhai ki Whanganui kihai i
tangohia te maru o te Humi i runga i te mo-
tu nei. Katahi pea ka riro, na te Kingi nei.
He aha la koutou tikanga e tono nei ki a te
Kawana kia houhia te rongo? Whaka-
hokia nga kupu a te Makarini. E kore e
mau te rongo, e kore,
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki: Me penei take kupu mo runga mo te-
nei. E tika ana te korero o nga kaumatua
nei (o Ihikiere, raua ko Te dene) e aroha
ana ki o ratou Pakeha me matou hoki e
aroha ana ki o matou Pakeha. Kua tau-
ngatia hoki i runga i te aroha. Ka 20 nei
nga tau e ngaro ana te pakanga, kua ware-
ware pea.
Koia ano kei a koe, e Hone, i whakaaetia
ano e o matou kaumatua taua Tiriti a Wai-
tangi me te maru o te Kuini. Kahore a Te
Rauparaha i kape mai, i tuhia ano tona ingoa
i tango i te paraikete. E mea ana hoki ahau
kia whakapumautia e tatou tenei Tiriti kia
puritia e tatou kei tangohia te maru o te
Kuini i runga i a tatou. I mea ano etahi
Pakeha i Ingarani kia whakakahoretia taua
Tiriti, na te kaha o te Kuini, ka mau. Aha-
koa whawhai noa nga Maori nei ki te Pake-
ha kahore i whakakahoretia taua Timi. E
ngari ka tahi ka he i te Kingi Maori. Kaua
e whakaaetia ki nga Pakeha anake te Tiriti,
e ngari tangohia mai ki runga ki a tatou,
me waiho marie hei potae mo tatou. Ko
etahi o nga Pakeha be pai, ko etahi he kino;
ko etahi o nga Maori be pai, ko etahi he ki-
no. E tika ana nga korero a Hone.
E rangi me whakahe te kupu a Wiremu
Tamihana. E mea ana ia ki te mahi a Nga-
tiruanui raua ko Taranaki he urumaranga,
na te tikanga Maori o mua tena. E rangi
he kohura tera patunga Pakeha ki Omata;
me whakahe e tatou tena. Haunga ta Wi-
remu Kingi, kahore e eke taku kupu ki tera,
e ngari ta Ngatiruanui, me tino whakahe e
tatou tera.
Maku hoki e whakahe ta Mohi, e ki ana

THE MAORI MESSENGER.
53
TE KARERE MAORI.
bis conduct but to that of the Ngatiruanui; let
us wholly condemn that.
I will also express my disapproval  of what
Mohi has said. He says he sought a parent
(in the Maori king), but had he no parent in
the Governor that he did not come to his
parent to take care of him, the  Maori, instead
of seeking out another parent from amongst
the Maori Chiefs? If he desires to retain his
lands let him do so in a quiet and proper
manner. I do not understand the particulars
of the case he referred to about this land—about
the  boundary line mentioned by him. I leave
the explanation of that to Mr. McLean. If
any of the Chiefs in this conference find fault
with what I have said, it is well, let them
stand up and object to what I say if it be
wrong. I should like this—if any one sees
error in what has fallen from another, let him
get up and say so, and if what is said be seen
to be right, then let approval be expressed.
Tomika Te Mutu, (Ngatiterangi,) Tauranga:
—I can see how matters stand in Hauraki. I
am thinking that these tribes are with the king,
since they have not made their appearance
here. The Europeans are their own property;
they brought them here. As the Ngatiwhatua
say, My Europeans are my own, my parents
are my own.
I am an orphan. I am not with the king.
1 do not go over to this king. I bear on my
person the mark of his bite.
This is my word about the half-castes. I
think that when the rather and the mother
die?, and the children survive, the children
should occupy the land which belonged to the
mother. I say to this meeting though we be
one month, or two months here. let us complete
our work and carefully discuss every subject.
Pekamu Winiata Tohi te Ururangi, (Nga-
tiwhakaue,) Rotorua:—I will speak to this
conference on this subject. Tvvo things have
brought us here. Te Rangitake's quarrel is
one, and the Maori King is the other. 1 ap-
peal to this conference and say it is for you to
take care of your Pakehas. The Queen's
authority did not come to this land without
being invited; it was prayed for, it was invited
by the Ngapuhi, it was invited by this tribe
and by the other tribe. I do not understand
your position silting there, the younger
brother with the king and the elder brother
with the Queen. It is I who am to come
under the lash of this king. If the  lash is
applied I am quite willing, and ready to defend
myself. But I have no Europeans living with
me; I am food for the fish (referring to losses
by shipwreck of the vessels sailed by Maories).
I say, therefore, give me Europeans: I suffer
pain through my flesh being devoured by the
fish.
ia hei matua. He kore matua koia i a te
Kawana  te haere mai ai ki tena matua,  hei
atawhai i a ia, i te tangata Maori, i poka ke
ai ki te kimi matua mona i nga rangatira 
Maori? Mehemea e hiahia ana ia ki te pu-
puru i tana vvhenua, puritia i runga i te pai.
E kore ahau e mohio ki te korero mo te
whenua,  mo te raina e korerotia nei. Ma Te
Makarini tena e korero ki a koe. Mehemea
e amuamu ana etahi o nga rangatira  o te ru-
nanga ki take korero, e pai ana, mea whaka-
tika mai ki te whakahe i take mehemea e he
ana. E pai  ana ahau kia peneitia  mehemea
ka kite i te he o tetahi, me whakahe ano,
mehemea ka kite i te tika me whakatika ano.
Tomika Te Mutu, (Ngatirangi,) Tauranga: 
E mohio ana ahau ki te titiro i tenei i Hau-
raki; kua mahara ahau kei te Kingi tenei, ina
te kitekitea  mai. Nona ano tona taonga te Pa-
keha, nana ano i homai ki konei. Me Ngati-
whatua hoki e ki nei, noku oku Pakeha, no-
ku ano oku matua.
He pani ahau, kahore ahau i te Kingi. E
kore ahau e peke ki tenei Kingi, e mau nei
ano i tuku peke.
Tenei ano toku kupu mo nga hawhekaihe,
ki toku whakaaro ka male te matua tane me
te matua wahine, ka ora ko nga tamariki,
e mea ana ahau, me noho ano i te whenua o
te whaea.
Na, e te hui nei, he ahakoa te tahi mara-
ma, te rua marama e noho ana tatou i konei,
kia oti marie nga korero.
Pekamu  Winiata Tuhi, (Ngatiwhakaue,)
Rotorua: Me korero ano tenei e ahau ki
te runanga nei. E rua nga mea i kitea mai
ai tatou ki konei. Ko te Pakanga a Te Ra-
ngitake tetahi, ko te Kingi Maori tetahi. E
te runanga nei, e karanga ana ahau ki a kou-
tou, ma koutou ano a koutou Pakeha e ata-
whai. E hara i te mea haere  noa mai a te
Kuini ki tenei whenua, he mea inoi, he mea
karanga e Ngapuhi, he mea karanga e   ia iwi e
ia iwi. Kahore ahau e mohio  ki a koe e noho
mai  na, ko te teina kei te Kingi, ko te tuakana
kei te Kuini. Ko ahau te whiunga a te Ki-
ngi nei. Ki ie whiu ki au ka whakaae tonu    
ahau;  ko tenei ko ahau e noho Pakeha kore
ana, ko ahau he kai ahau na te ika; koia
ahau ka mea ai me homai he Pakeha moku
ka mamae oku kiko i te kainga a te ika.

THE MAORI MESSENGER.
34
TE KARERE MAORI.
Taiapo, (Ngatiwhakaue,)  Maketu:—I  have
applied to you before to give me a protector at
my own place. You received my application
but it fell to the ground. I am a new hand
and have only now joined this (alliance with
the Europeans). I say therefore let 1000
Europeans be given to me to settle on my land.
It were a pity that I should be food for the
fish: all our chiefs have thus disappeared,
going after the Europeans. It is a pity that
we must be only food for the sea and the land
(alluding to those who die away from home).
I say, therefore, let me have 1000 Europeans.
 Ihakara, (Ngatiraukawa,) Manawatu:—My
Treaty was from the time of Mr. Williams
and Mr. Hadfield.  My assent dated from that
lime down to the first Governor, to the second,
tu the third, and to the fourth—from that time.
It was then 1 gave up to you my chiefs (those
whom I at that time obeyed) viz., hatred, evil
speaking ana anger. These were my chiefs
to excite me, whose promptings I obeyed.
There is one of my chiefs that 1 will not give
up to you. If you come and say to me, Will
you not consent to sell your land? I say, No.
But if you come to me and say, Will you not
agree to lease your land? 1 would say, I am
willing to do so.
The second thing is, Iet  there be a Magis-
trate for my place  Manawatu, and let me be
his assistant, let me also be paid that I may
be strong to uphold the laws of the Queen.
The third is powder. I now ask that we
may be allowed to buy some powder and shot.
Wheo a sick person desires a bird, a pigeon
or a duck, what is to be done? You will be
like this disease (alluding to the influenza),
destroyers of human life—that is, you and the
Government. Mr. McLean, you know Mr.
Robinson, Mr. Duncan, and Mr. Cook, in
whose charge those things might be placed.
 
 Hukiki Te Ahu Karamu, (Ngatiraukawa,)
Otaki:-- I will speak about the Treaty at
Waitangi. That Treaty of Waitangi which
has been referred to in this conference as
having its root with the Ngapuhi, although
broken by Heke, although broken by Te
Rangihaeata, although broken by Whanganui,
and although broken by Te Rangitake, yet it
is not ignored by the Europeans. Your
manner of proceeding has been good. I sup-
posed that the blankets which were brought
up to Otaki were connected with that Treaty
at Waitangi. I have no sympathy with the
Mauti King movement. When the Governor
came to Manawatu a meeting took place in a
house at the Awahou. I stood up ana asked
the Governor, What is your opinion respecting
the Maori King the Waikatos are setting up?
The Governor replied, Why should we concern
Taiapo, (Ngatiwhakaue,) Maketu: Kua
tae mai ahau ki a koutou i mua kia tukua
mai he kai-tiaki maku ki toku kainga, nao-
mia mai e koutou, taka ana. He tauhou
ahau, katahi ano ahau ka tapoko ki roto ki
tenei tikanga, koia ahau i mea ai kia 100)
Pakeha e taku mai ki au hei noho i toku
kainga. Maumau ahau hei kai ma te ika,
ka mene oku rangatira i te whainga mai i te
Pakeha, maumau ahau hei kai ma te moana
hei kai ma te whenua; koia au ka mea ai kia
1000 Pakeha e taku mai ki au.
Ihakara.  (Ngatiraukawa,) Manawatu: Ko
taku tiriti ko Te Wiremu ko Te Harawira:  no
reira ano i takoto mai ai te whakaaetanga;
tae noa mai ki te Kawana tuatahi, tuarua,
tuatoru, tuawha, no reira ka tukua oku ra-
ngatira ki a koutou—te mauahara, nga korero
kino, te whakatakariri   ko oku rangatira
enei, ko nga kai -whakahauhau i au. Kotahi
aku rangatira e kore e hoatu ki a koe. Ki
te mea ka haere mai koe, ka ki mai ki au,
Kahore koe e pai kia hokona to whenua? ki
ana ahau, Kahore. Na, ki te mea ka haere
mai koe ka ki mai ki au, E kore koe e pai
kia retia to whenua? ka ki atu ahau, E pai
ana.
Ko te tuarua; ko tetahi kai-whakawa mo
taku kainga mo Manawatu, ko ahau ano hei
hoa: me utu ano ahau, kia kaha ai ahau ki
te hapai i nga  ture o te Kuini.
Ko te tuatoru, he paura. He tono atu
tenei  i etahi paura, hota, kia whakapuaretia.
Mehemea ka mate te turoro, ka hiahia ki te
manu, ki te korero;  ranei, ki te parera ranei,
me pehea? Ka rite ano koutou ki te mate
nei, he kai-patu-tangata, koutou ko te Ka-
wana ma. E mohio ana koe, e Ma, ki a Te
Ropitini, ki a Taukana, ki a te Kuka, hei
takotoranga mo aua mea.
Hukiki Te Ahukaramu, (Ngatiraukawa,)
Otaki: Ka korero ahau ki te Tiriti i Wai-
tangi. Ahakoa ko tana Tiriti i Waitangi e
korerotia nei e te runanga nei, ko te takenga
mai ko Ngapuhi. Ahakoa he i a Heke, aha-
koa he i a Te Rangihaeata, ahakoa he i
Whanganui, ahakoa he i a Te Rangitake, ka-
hore e mahue i te Pakeha, e pai tonu ana ta
koutou tikanga. I mahara ahau ko nga
paraikete i kawea ake ki Otaki no taua Tiriti
i Waitangi.
Kahore ahau i pai ki te Kingi Maori. Na,
ka tae ake te Kawana ki Manawatu  ka huihui
ki te whare i te Awahou. Ka whakatika
ahau ki runga, ka patai ahau ki a te Kawa-
na, E pehea ana koe ki te Kingi e whakaturia
mai e Waikato nei? Ka mea mai te Kawana,
Hei aha ma tatou tena mahi tamariki? waiho

THE MAORI MESSENGER.
TE KARERE MAORI.
ourselves about that childish vvork; leave
them to their child's play. I answered. Ay,
be it so. But it has  become large and,
attaining to maturity, its teeth are grown. 
1 will now speak about the flag. There were
two men who came to Ngaruawahia to fetch a
flag: their names were Heremia and Hapi.
We assembled in the house at Poroutawhao.
Matene and Wi Tako were there. I said to 
those men, (Heremia and Hapi,) Friends, I
don't you two bring the flag, lest I cut it to 
pieces with an axe. |
I now put it to this conference of the Gover-
nor, if you are willing that that flag should
stand there, it is well. |
I will now speak about the powder; Iet the
restriction on the sale of powder be removed.
1. would suggest that the names of the King's
men be written down, lest they come to buy
powder. The powder is a means of procuring
food for the women and the children,  for birds
form a part of my subsistence. The powder
might be put in the charge of Mr Robinson.
 Paora Tuhaere, (Ngatiwhatua,) Orakei: I
will speak to you about the Treaty.  The
Treaty is light, but it came in the time of ig-
norance and was not understood. The assent
of the Ngapuhi was given in ignorance, other-
wise why did they not consider that they had
acknowledged the Queen, instead of turning
round and striving with their own chief? for it
is not well that the servant should rise up and
strike his master. As to the blankets brought
up here by Mr. Williams, the chiefs did not
fully understand. But this (alluding to the
conference) is more like it; this is the real
Treaty upon which the sovereignty of the
Queen will hang, because here are assembled
chiefs from every quarter, and even from the 
other Island, to discuss various questions and to 
seek out a path. As to this King of ours, of 
whom we have been talking, he is a relation of
mine. Of what concern to us is that thing of i
falsehood?. Let us treat it with contempt and 
leave it in the Waikato. If many of the 
tribes had joined that work, then it would be
right (for us to take some action). But all
the chiefs of this island are here assembled and
are under the Queen.
Mr. McLean concluded the proceedings with
the following speech —
Chiefs of the Conference I I have now to
make some observations on the Treaty of Wai-
tangi. Some of you say that it was agreed to
at a time when the Ngapuhi, who first signed
it, were foolish or ignorant, and that their
consent was not an intelligent one. To this
you attribute Heke's and other disturbances.
But why refer to things that are past? They
are now forgotten; no ill feeling remains on   
kia mahi  ana tena mahi tamariki.  Ka mea
ahau, Koia ano. Kua nui tenei. E haere
ana ki te pakeketanga, kua tupu nga niho.
Kua mutu tenei aku. Kei te kara tenei.
E rua  nga tangata i haere mai ki Ngarua-
wahia ki te tiki Kara: ko Heremia tetahi, ko
Hapi tetahi. Ka huihui matou ki te whare
i Poroutawhao. Ko Matene tenei, ko Wi
Tako tenei. Ka ki atu ahau ki aua tangata,
E hoa ma, kaua e mauria e korua te kara,
kei tapatapahia e au ki te poke. He p;»i.a«-
tenei naku ki le punanga o le Kawura: Ki
le pai kumou ki te karu ra kia waiho ki reira
lu ai. e pai ana.
Ka eke laku korero ki runga ki nga paur;);
kia whakapuaretia Ia ara ino nga paura. He
kupu tenei naku kia luhia-Dga ingoa o nga -
tangata o le Kingi, kei hacre mai Li le hoko
i ng';i paura. Ko nga paura hd orai'ga Uio
nga wahine, mo nga lamariki; ko toku ora-
nga hoki tonu ko nga manu. Ko te laiioio-
runga o nga paura ki a Te Kopiluji..
' Paora Tuhaere, (Ngatiwhatua.'1 Orak-'i:
He^o^ro"Tali'trSi a konlon mo it? Tirili. lie
(ik;i ano luuaTir'ni, otiia i haerc (nai i runga
i ic kuarc!anga, tahore ano- i ni-)hiolh.- I
iiaere ia Ng;ipuSii whakaaetanga i runga i »e-
knarolanga ina hoki kahore ia i whakaaio
kua whakaae ia lii le Kuini, e laiiuri ana ia
e v,'S.akanpiienelie ana ki ton'» ra ia;» i i ra. e
kore hoki e pai lepononga kia whakatika ki
le pain i tona rangaiira. Ko nga parhikete •
i mana ake nei e Te Wiremii. ka!l"re i tino
mohio nga rangaiira. Koia tenei, e rangi,
lenpi, ko te tino Tii-ili tenei e !ri ai ta mana
o te Kuini: ta te mea kiia hui katoa ;nni nga
raiigalira o ia wahi o ia wahi, o tetahi inoiu-,
;!lu hoki, ki konei, ki te rapurapu tikanga.
Ko la.lalou Kingi e korero nei (aion, ko toku-.
whanaunga tena. Hei aha m,i latou tana
mea tekateka? Me whakahouhou e tatou..
i.en;i tikanga; waiho atu i rolo o Waikato.
Mehemea i nui nga iwi ki tera mahi, ka tahi
ka tika. Heoi ano nga rangaUra o te rnolu -
nei kua huihui mai ke"- raro i-a le KuinL
Kei runga ko Te Makarini, k;i nipa: E nga
rans;alica o te ru'ian§a ! Ue karero taku
inaianei ino le Ti i; i u o.,.Wa.'i; ma i. Kua U
mai ct;uii- o koiiiou i whakaaetia tenei Tirili
i te wa e kuare ana tera iwi !!a?ia i timata,.
ara, a Ngapuhi, a i haere so raion whakaae
i runga i te kuaretanga. E mea ana hoki
na reira i lupttai te whawhai o ^on<; Hekn,
me era atu raruraru. Ol'n;i lu" .ilia kii M>re-
rotia ai nga mea kua pahiii-f kr? Ku;i niu-ii
te \\vh;»k;iai't.) ki mu;i !iH.';i-- kahorr inu puwenu'

THE MAORI MESSENGER.
36
TE KARERE MAORI
either side. Those  quarrels are regarded as
the acts of rebellious children against their
parent. 
With regard to the Treaty: I think Tamati
Waka and the other Ngapuhi chiefs shewed
themselves  to be wise men in asking for pro-
tection Hongi Hika was a sagacious chief,
and although he destroyed many lives in war,
yet he was a man of great mind. He loved
his country, foresaw danger, and provided
against it. He and others perceived the neces-
sity of having protection. They applied to
the King of England for it and the result was
this Treaty of Waitangi. Whatever you may
now say respecting it, it has been a great boon
to you. It is folly to accuse your  chiefs of the
past generation of ignorance. Do nut imagine
that you are intellectually superior to them, or
that they were less competent than yourselves
to form a judgment as to what would benefit
their people. Had they not the same faculties
as you? and were they not, quite as capable of
using them? You should not impugn the
wisdom of those chiefs vvho signed this Treaty.
Let not the children now talk of repudiating
the wise acts of their fathers. They knew in
their day what they were about as well as, or
better than, you of the present  generation.
This Treaty should be regarded by you as a
valuable property, the benefit  of which vvill be
experienced by you, in your day, ana hereafter 
by your children.
It is quite true that what is done here may
be considered as a fuller ratification of that
Treaty on your part. I therefore agree with
you, Paul, in your view as to the importance 
of a conference like the present one. For, as
you observe, the various Native tribes of New
Zealand are well represented here.
Your words also, Thompson, are correct.
Attempts have been made in England to set
aside this Treaty, but the Queen maintained
it. She would not take advantage of your
ignorance to set it aside. And let me tell you,
Chiefs of the Conference, that that Treaty is
your safeguard. If it were set aside, you
would be the sufferers.
I shall now read to you the Treaty of
Waitangi:—
"Her Majesty Victoria, Queen of the United
Kingdom of Great Britain and Ireland, re-
garding vvith  Her Royal Favor the Native
Chiefs and Tribes of New Zealand, and
anxious to protect their just Rights and Pro-
a tetahi a tetahi. 1 rite era raruraru ki nga
mahi  o nga tamariki e tutu  ana ki to ratou
matua.
E mea ana ahau na reira, na taua Tiriti, i
kitea ai te whakaaro   nui o Tamati Waka
me nga  rangatira o Ngapuhi. Me Hongi
Hika hoki he rangatira mohio ano ia. He
ahakoa i ngaro i a ia te tangata, he tangata
whakaaro nui ano ia. He tangata   aroha ia
ki tona  whenua  ; tupato  ana ia ki nga he,
puta ana tana tikanga  hei arai.  I whakaaro
ano mou ko etahi atu  rangatira   ki tetahi
kai-tiaki  mo ratou. Ka tahi  ratou ka tono
atu ki te Kingi o Ingarani; a ko tana wha-
kaaetanga tenei ko te Tiriti nei o Waitangi.
He aha koa te rere ke ai a koutou korero
inaianei, he taonga nui no koutou. E he
ana tena kia whakakuaretia  nga rangatira  o
tera whakapaparanga.  Kei mea komou i
nui atu to koutou mohiotanga i to ratou;
kei mea ranei koutou kahore  i pakari to ratou
whakaaro e pono ai ta ratou rapu i te oranga
mo te iwi. Ko aua kanohi nei ano, ko aua
mangai nei ano, ko aua whakaaro nei ano.
Kahore oti - i rite ki a koutou? Heoi
ra, kei whakakuare noa koutou i te
matauranga o te hunga rangatira nana
taua Tiriti. Kaua  nga tamariki e mea.
kia  whakakahoretia   nga mahi tika a o ratou
matua. I mohio ano ratou  i taua wa ki to
ratou   tikanga. I rite, otiia i nui atu pea to
ratou mohiotanga i to koutou.  Engari ki
aku. me tiaki koutou i tenei Tiriti hei taonga
!i;!! ino kouioii, kia lau ilio ai ng'a painga ki
r;'nga ki a koiilou, ki o koutou uri hoki a
:il;ia atu.
SIe pono ano, ko nga mahi o (enei rnn;«-
nga, ka waiho «a hei i ino wii;iknpumau na
koumu i iaua Tiriii. Koia ahau i whakaae
alu ;ii ki lan na, e S\\iora, e mea na koe ko
io i ino lik;niga lenci ko le runanga penei.
Inahoki ka kilo komou kua Hi katoa nga
hapu M.iori o Niu Tirani ki (enei runanga.
Ka tika tioki tau e Tamihana. Kua puta
ano te whakaaro o etahi Pakeha o Ingarani
kia whakakaborelia tenei Tiuti, otiia kihai
a te Kuini i whakaae. Kahore ia i pai kia
waiho ko io komou kuaretanga hei take
whakakahore i tenei Timi. A, kia ki alu
ahau ki a koutou, e nga rangaiira o te runa-
nga, ko tana Tiriti hei tiaki mo koutou.
Meliemea ka wliakakahoreiia k;i he koutou.
Na, ko te Tirili tenei o Waitangi, kia pa-
nuitia e au :—
" Ko Wikitoria, le Kuini olngarani, i iana
nialiara atawai ki nga rangaiira me Nga
Hapu o Nu Tifani, i iana hiahia hoki kia to-
hungia kiaraiou o raiou r;.ngaliraianga, me
io ralou wenua, a kia mau lonu hoki le Ro-.

THE MAORI MESSENGER.
37
TE KARERE MAORI.
perty, and to secure to them the enjoyment of
peace and Good Order, has deemed it necessary 
in consequence of the great number of Her
Majesty's  Subjects who have already settled
in New Zealand, and the rapid extension of
Emigration both from Europe and Australia,
which is still in progress, to constitute and
appoint a functionary properly authorised to
treat with the Aborigines of New Zealand for
the recognition of Her Majesty's Sovereign
authority over the whole or any part of those
islands. Her Majesty, therefore, being desirous
to establish a settled form of Civil Govern-
ment with a view to avert the evil consequences
which must result from the absence of the
necessary  Lavvs and Institutions alike to the
native population and to Her subjects, has
been graciously pleased to empower and
authorise me, WILLIAM HOBSON, a Captain in
Her Majesty's Royal Navy, Consul, and
Lieutenant-Governor of such parts of New
Zealand as may be, or hereafter shall be, ceded
to Her Majesty, to invite the confederated and
independent: Chiefs of New Zealand to concur
in the following Articles and Conditions.
" Article the First,
" The Chiefs of the Confederation of the
United Tribes of New Zealand, and the
separate and independent Chiefs who have not
become members of the Confederation, cede to
Her Majesty the Queen of England, absolutely
and without reservation,  all the rights and
powers of Sovereignty which the said Con-
federation or Individual Chiefs respectively
exercise or possess, or may be supposed to
exercise or tu possess over their respective
Territories as the sole Sovereigns thereof.
" Article the Second.
" Her Majesty the Queen of England confirms
and guarantees to the Chiefs and Tribes of
New Zealand. and to the respective families 
and individuals thereof, the full, exclusive, and 
undisturbed possession of their Lands and
Estates, Forests, Fisheries, and other pro-
perties which they may collectively or indivi-
dually possess, so long as it is their wish and
desire to retain the same in their possession;
but the Chiefs of the  United Tribes and the 
Individual Chiefs yield to Her Majesty the
exclusive light of Pre-emption over such
lands as the proprietors thereof may be dis-
posed to alienate, at such prices as may be
agreed upon between the respective Proprietors
and persons appointed by Her Majesty to treat
with them in that behalf.

"Article the Third.
" In consideration thereof. Her Majesty the
Queen of England extends to the Natives of
New Zealand Her royal protection, and
ngo ki a ratou me te ata noho hoki, kua wa-
kaaro ia he mea tika kia tukua mai tetahi
Rangatira  hei kai wakarite  ki nga tangata
Maori o Nu Tirani. Kia wakaaetia e nga
Rangatira Maori te Kawanatanga o te Kuini,
ki nga wahi katoa o te wenua nei me nga
motu. Na te mea hoki he tokomaha ke nga
tangata o tona iwi kua noho ki tenei wenua,
a e haere mai nei.
" Na, ko te Kuini e hiahia ana kia wakaritea
te Kawanatanga, kia kaua ai nga kino e puta
mai ki te tangata Maori ki te Pakeha e noho
ture kore ana.
"Na, kua pai te Kuini kia tukua a hau, a
WIREMU HOPIHANA,, he Kapitana i te Roiara Na-
wa, hei Kawana mo nga wahi katoa o Nu
Tirani, e tukua aianei amua atu ki te Kuini;
e mea atu ana ia ki nga Rangatira o te Wa-
kaminenga o nga Hapu o Nu Tirani, me
era Rangatira atu, enei ture ka korerotia
nei.
"Ko te tuatahi:
" Ko nga Rangatira o te Wakaminenga, me
nga Rangatira  katoa hoki, kihai i uru ki ta-
ua Wakaminenga,, ka tuku rawa atu ki te
Kuini o Ingarani ake tonu atu te Kawana-
tanga katoa o o ratou wenua.
"Ko te tuarua:
"Ko te Kuini o Ingarani ka wakarite ka
wakaae  ki nga rangatira, ki nga Hapu, ki
nga tangata katoa o Nu Tirani, te tino Ranga-
tiratanga o o ratou wenua o ratou kainga me
o ratou taonga katoa.  Otiia ko nga Ranga-
tira o te Wakaminenga, me nga Rangatira
katoa  atu, ka taku ki te Kuini te hokonga  o
era wahi wenua e pai ai te tangata nona te
wenua, ki te ritenga o te utu e wakaritea ai
e ratou ko te kai hoko e meatia nei e te
Kuini hoi kai hoko mona.
"Ko te tuatoru:
"Hei wakaritenga mai hoki tenei mo te wa-
kaaetanga ki te Kawanatanga o te Kuini.
Ka tiakina e te Kuini o Ingarani nga tangata

THE MAORI MESSENGER.
38
TE KARERE MAORI.
imparts to them all the Rights and Privileges
of British subjects.
"  W. HOBSON, Lieutenant-Governor.
" Now, therefore, We, the Chiefs of the Con-
federation of the United Tribes of New Zea-
land, being assembled in Congress at Victoria,
in Waitangi, and We, the Separate and Inde-
pendent Chiefs of New Zealand, claiming
authority over the Tribes and Territories
which are specified after our respective names,
having been made fully to understand the
Provisions of the  foregoing Treaty, accept and
enter into the same in the full spirit and
meaning thereof: in witness of which, we
have attached our signatures or marks at the
places and the dates respectively specified.
" Done at Waitangi this sixth day of Febru-
ary, in the year of Our Lord one thousand
eight hundred and forty.""
Maori katoa o Nu Tirani. Ka tukua ki a
ratou nga tikanga katoa rite tahi ki ana mea
ki nga tangata o Ingarani.
" (Signed) WILLIAM HOBSON,
" Consul and Lieutenant-Governor.
" Na, ko matou, ko nga Rangatira te Wa-
kaminenga o nga Hapu o Nu Tirani. ka hui.
hui nei ki Waitangi. Ko matou hoki ko nga
Rangatira o Nu Tirani, ka kite nei i te rite-
nga o enei kupu, ka tangohia, ka wakaaetia  
katoatia e matou. Kuia ka tohungia ai o
matou  ingoa o matou tohu.
"Ka meatia tenei ki Waitangi, ite ono o
nga ra o Pepuere, i te tau kotahi mano,
ewaru rau, ewa tekau, o to tatou Ariki;"
Ko te mutunga tenei o te korero; kara-
ngatia ano mo apopo ano ka korero.
FRIDAY, 27TH JULY, 1860.
The  Native Secretary observed that as
there were several chiefs present who, hav-
ing but recently arrived, had not yet ad-
dressed the Conference, he would not detain
them with a speech, but invited them to
come forward and express their opinions. 
Matene Te Whiwhi, (Ngatitoa.) of Otaki,
then rose and said: I will speak upon the 
treaty of Waitangi. I approve of it. My
reason for doing so is because of the  evil
customs of the Maories which still prevail.
The Ngapuhi sought out a plan for them-
selves, and they found it in connection with 
the Europeans. Hongi thought he had
found in them a means of carrying out his
designs. He went to England, and on Ins
return began to put forth his strength.
The Ngatiwhatua were attacked and con-
quered; then the Ngatimaru; then the
Uringahu; then the Ngatiawa, at Tauranga;
then the Ngatiwhakaue, at Mokoia; the
battle at Matakitaki was fought and won;
we were then bis victims at Pukewhakamaru.
These things were done under the evil
Maori system. Afterwards came the Min-
isters; the Ngapuhi remained firm to the
European. Thence came European customs,
and the Ministers also. The pakeha stands
in the relation of an elder brolher to us in
all things; all proceed from  the same source.
Therefore, I say the Treaty of Waitangi is a
good thing, I have nothing to say against it.
Where there has been misunderstanding,
fault has been found with it, but there is no
serious complaint. This is all, Mr. McLean,
that I have to say on that subject.
I will now speak about this matter be-
tween Wiremu Kingi and the Governor at
27 HURAE,  1860.
Ka mea a Te Makarini: tenei nga ranga-
tira tae hou mai kahore ano i puaki noa a
ratou korero Ki te runanga; heoi, e kore e
kumea e ia ona korero kia roa, engari ka.
waiho ma tena,  ma tena  e whakatika, ki te
whakapuaki i aua whakaaro.
Kei runga ko Matene te Whiwhi, (Ngati-
toa,) Otaki: Ko taku korero mo te Tiriti
ki Waitangi, ara ko taku  e whakatika ana.
Te take i whakatika ai au mo nga ritenga
he o nga Maori e mau tonu nei. Ina hoki
ka rapua e Ngapuhi he ritenga mona, kitea
ana. koia   na ko te Pakeha; ka  tahi ka ma-
hara a Hongi tenei he tuara mona hei hapai
i ona ritenga. Ka haere ia ki Ingarani; ka
hoki mai ka tahi ia ka whakaputa i tonu kaha;
mate ana ko Ngatiwhatua,  mate ana ko Nga-
timarau, male ana ko te Uringahu; mate ana
ko Ngatiawa ki Tauranga, mate ana ko Nga-
tiwhakaue, ki Mokoia; mate ana ko Mata-
kitaki; mate ana ko matou ki Pukewhaka-
maru. No runga ano i nga he o te tangata
Maori ena tikanga. Muri mai ko nga Mini-
ta; u rawa te whakaaro o Ngapuhi ki te Pa-
keha. Koia au i mea ai he mea tika te Ti-
riti ki Waitangi, kahore aku whakahe ki ta-
ua mea. I ahu mai i reira nga tikanga
Pakeha, me nga Minita hoki. E ahua tuakana
ana te Pakeha ki a tatou i runga i nga mea
kaha i ahu mai i reira. Mo runga i nga wa-
hi pohehe ka whakahe, o otira ehara i te he
rawa. Heoti ano, e Ma, kua oti tenei. Ka
korero au, e mea ma, mo te tikanga o Wi-
remu Kingi raua ko te Kawana ki Taranaki,
mo tatou e whakahe nei ki a te Kawana.
Taku ra, ka kohurutia ka mate ko Rawiri,
he kohuru me nga whawhai Maori ki reira
ano; me Te Waitere ka kohurutia ano ki

THE  MAORI MESSENGER.
39
TE KARERE MAORI.
Taranaki, respecting which we have found
fault with the Governor. This is my view.
Murder was committed; Rawiri was the
victim. There were both murders and
Maori feuds there (at Taranaki). Waitere
also was murdered there; and again there
were Maori feuds. The Governor thought,
which of the Native tribes will step in to put
an end to the strife, or which of the  Native
Chiefs will interpose for this purpose? The
Governor then thought again, presently this 
matter of Te Teira's will be like those two 
previous affairs. Then he decided on the
course to be adopted, and sent soldiers to
Waitara. Why did not Wiremu Kingi then
look, and seeing the soldiers, cease his
obstinacy? He persisted and became more
determined in his opposition, and the result
is, the fighting now going on. Wherefore,
I say there is no fault chargeable on the
Governor. Enough on that subject. It is
said that Matene (himself) devised the Maori
King scheme; and it has gone through this
King scheme; and it has gone through this
Island that Matene was the originator of the
Maori King. When I and my companion
arrived at Whanganui we saw the Bishop
and Governor Grey, and the letter was shown
to them both. The Bishop said, I shall
have a word to say to you ( on the subject)
to-morrow (Sunday). The Bishop then said,
It is right that we Ministers should make
known io you the word of God; and that
you, the Chiefs, should carry the proposition
of) love and union to all the tribes.
The next morning was the Sabbath, and the 
Bishop's word was this, that the Maories
should be strong to make firm the bonds of
love amongst the  Native tribes. We then 
proceeded on our journey, and reached
Rotorua; my word there was that the Native
tribes should be joined together and become
one people.  On my return to Otaki, a meet-
ing was called by Te Heuheu, at Taupo. (The
Taiporohenui meeting will not be spoken of
by me now.) On our arrival at Taupo the
Waikato (Chiefs) stood up and spoke. They
were unanimously in favour of holding the
land and they condemned us, the tribes who
alienated our lands. I fell hurt at this. I
then said, Waikato! who was it that gave
away the land? Whanganui! who was it
that gave away the land? Then I said,
Waikato, it was you who gave away the land.
This is how you gave away the land: without
having possessed any right over certain
territories in former times, yon pick a quarrel
with the tribes to whom they belong, fight
with them, and then make peace. You see,
here is Maungatautari, there is Kawhia, and
there is Taranaki. This caused me to pro-
reira me nga whawhai Maori. Ne reira te
Kawana ka whakaaro, ko tehea iwi ranei o
nga tangata Maori hei tiki mai hei wawao
Ko tehea rangatira Maori hei tiki mai hei
wawao? Ka mea ano te Kawana aianei ko
ta Te Teira ka pera ano hoki me ta era erua.
Ka tahi ka tu tona tikanga, ko nga hoia ki
Waitara. Te titiro a Wiremu Kingi i reira ko
nga hoia ka whakamutu i tana tohe. Na ka
whakakake ia, koia e whawhai nei: koia au
i mea ai kahore he he o te Kawana. Heoti
ena. E kiia ana na Matene hanga te tikanga
mo te Kingi Maori; puta noa tenei motu ka-
toa e haere nei te korero na Matene te Kingi
Maori.  Haere  mai maua ki Whanganui ka
kite i te Pihopa raua ko Kawana Kerei, ka
whakakitea te pukapuka ki a raua. Kaki
mai a te Pihopa, maku e whakapuaki tetahi
kupu ki a komou apopo i te Ratapu. Ka tahi
ka ki mai te Pihopa, He mea tika tenei ma
matou mu nga Minita e whakapuaki te kupu
o te Atua: ma koutou ma nga rangatira
Maori e kawe te aroha e tuhonohono ki nga
iwi katoa. Hi ake te ata ko te ratapu, ko
te kupu tenei a te Pihopa ki nga tangata
Maori kia kaha ki te whakau i te aroha ki
nga iwi Maori. Ka haere maua, a Roto-
rua, ko taku kupu i reira ko nga iwi Maori
kia honohonoa kiu kotahi. Ka hoki au ki
Otaki, ka tu te huihui a Te Heuheu ki Taupo.
Engari ko Taiporohenui e kore e korerotia  e
ahau inaianei.  Ka tae mai matou ki Ta-
upo, ka tu a Waikato ki te korero, ka rupeke
katoa ki runga ki te tikanga pupuri whenua,
ka whakahengia matou nga iwi tuku whe-
nua: ka pouri au ka tahi au ka mea atu,
Waikato! na wai i tuku te whenua? Wha-
nganui, nawai i tuku te whenua? Ka tahi au
ka mea atu, Waikato, nau i tuku te whenua.
Ko to tuku tenei i te whenua: e hara i a
komou te whenua imua ai, ka rapua e
koutou he take ngangare ki te iwi nona te
whenua, pakangatia iho e koutou ka whaka-
mutua te whawhai, ka houhia te rongo.
Ka kite koe, ko Maungatautari tenei.
ko Kawhia tenei, ko Taranaki tenei. Na
reira ka kimi oranga au moku. Kite tonu
ake au i te Pakeha, hoatu tonu e ahau toku
pihi whenua, uru tonu atu hoki au ki roto
ki te Pakeha kia ora ai ahau. Kia rongo
mai koutou ki te take e mau ai te whenua.
Ko te Kuini ki raro, runga ake ko Potatau.
runga ake ko Te Heuheu, runga ake ko Tu-
roa, runga ake ko Tukihaumene, ko Taraia,
ko Tupaea, me nga rangatira katoa o te motu
nei. Ka tahi ka mau to tatou motu. Tena
ka hoki koe e tera iwi e tera iwi ki tou rite-
nga ki tou ritenga e kore e mau ta tatou
motu. I muri iho i ahau ka whakatika a Te
Heuheu Iwikau ka karanga, Heoti ano nga

THE MAORI MESSENGER.
40
TE KARERE MAORI.
vide for my own safely. As soon as I saw
Ihe Europeans, I at once gave them a portion
of my land, and I allied myself with the
pakehas that I might be safe. Do you
hearken,  this is the way in which the land
may be retained. The Queen below  (as the 
foundation), upon or above her, Potatau,
above him, Te Heuheu; Turoa above, Tuki-
hamene above, Taraia and Tupaea, and all the
Chiefs of this Island above; so only can our
Island be kept. But if this tribe goes back
and follows its own course, and another 
tribe takes its own separate   course, then our
Island will not remain in our possession.
After me Te Heuheu Iwikau got up and said,
There are only two things God, and the
Queen.  He then took up his Mere, Paikaure.
and repeated his song, " When the earth is
shaken, when the earth is shaken, where 
shall the people go. 0 Ruai-moko, hold it,
clutch it, hold it fast, fast." This was in-
tended to confirm what he had said before.
that there were two things for him, God and
the Queen only.
Parakaia Te Pouepa, (Ngatiraukawa,)   
Otaki: It will not be right to carry back my
word without speaking it. Now, perhaps
for the first lime, shall I fully enter into the
arrangements of the English Government;
and now, perhaps, for the first time, will
what I have to say be heard. As I have  now
come to. this Conference, I will speak  about
the troubles  at our place. A certain indi- 
vidual possesses land, .a number  of persons
flock round to hold back the  land. The
owner wishes to sell it to the  Government;
a number of persons  take up the question,
and urge on land selling, saying, Be strong,
be strong and sell your Iand. It is wrong
that a number should interfere and try to
hold back the land owned by one  person;  it 
is also wrong that a number should try to
force the desire of the individual owner. It
is here that the fault, is seen on our side
The fault on the side of the Government is,
that they will not listen to our word respect-
ing holding land. Many are the letters
written by us, and they are not answered. 
Mr. McLean alone answers. The payment, is
not given to the  owner of the land. What
Mr. McLean said to Nepia is right, Nepia.
don't you say that it was you only who held
the land; it was you and it was I. That 
was enough, the  land holding was then  
broken up. It remained only to acquiesce
in the desire of those who were anxious to
sell. Now they begin to turn their thoughts
to the works of the Queen. My people, the
Ngatiraukawa, collected money for building
mea, e rua tonu, ko te Atua ko te Kuini. Ka
mau ki tana mere, kia Pahikaure, ka whaka-
hua i tana puha  " Ka ngapu te whenua,
ka ngapu  te whenua, ka haere nga tangata ki
whea? E Ruaimoko, purutia, tawhia kia ita
ita e!" Hei whakatuturu  tenei i tana kupu
i ki ra, e rua mana, ko te Ama ko te Kuini
anake.
Parakaia  Te Ponepa, (Ngatiraukawa,) Ota-
ki: E kore e pai kia hoki taku kupu i roto
i ahau; ka tahi  pea au ka ata kai atu i nga
tikanga  o te Kawanatanga o Ingarani. Ka
tahi pea ka whakarangona nui aku korero
koia tenei ka tae mai nei au ki roto ki tenei
runanga.  Me  korero e ahau nga raruraru
o to matou  kainga: no tetahi te whenua ka
uiui noa atu te tokomaha ki te pupuri, ko te
tangata nona te whenua e taku  ana ki te ka-
wanatanga, ka whakangahau  kau atu te to-
komaha ki te akiaki, Kia kaha, kia kaha, kia
kaha te tuku i to whenua. He he ano tenei
kia. rere noa te tokomaha  ki te pupuri i ta
tetahi pihi: he he ano to te tokomaha kia
akiaki i te whakaaro a te tangata nona te
whenua. Ka kitea konei nga he o te taha
ki a matou. Te he o te kawanatanga e kore
e whakarongo mai ki ta matou nei kupu ki
ta te pupuri  whenua. He maha o matou
pukapuka e tuhia atu ana, kahore e utua mai,
ko Te Makarini anake e utu ana. Kahore
e hoatu ana nga moni ki te tangata nona te
whenua. Ka Uka ta Te Makarini whakaaro
i whakaputa ai kia Nepia, E Ne, kaua koe e
mea nau anake te pupuri whenua, engari
nau, naku. Heoti ano, ka pakarua te pu-
puri whenua i konei; ko te whakaae anake
i te hiahia o te tangata e kaha ana ki te tu-
ku. Tenei e mau nei. Ka timata tenei i
nga mahi mo te Kuini: na ka kohikohia e
toku iwi e Ngatiraukawa nga moui meatia nga
pereti mo nga whare karakia, mo runga ano
 i te ritenga o te mana o to tatou Kuini, e
581. 6d. Ko ahau ano i whakaritea e te iwi

THE MAORI MESSENGER.
41
TE KARERE MAORI.
bridges, for  building Churches, and other
undertakings, to be carried out under the
Queen's authority.  The sum of £58 6d.
was raised, and I was appointed by my
people as treasurer, to take charge of that
money, and to send it to the great Bank at
Port Nicholson. Afterwards, in the year
1860, the Otaki rents received by Nepia
were given to me by him on the 27th March,
to lay before the people. I did not agree
that the people should spend this money.
I therefore put the  Otaki rents, amounting
to 351., to the 581., which made 931. I did
not allow the affair of Te Rangitake to in-
terfere with my undertaking. I kept on
with my work for the Government.  Dr.
Featherston contributed 581, which has not
been seen; we have only his word. I,
Parakaia, am now applying for that money
to be given tu us by the  Governor. Let
931 be given, that it may be added to the
money I have collected to pay for bridges
and roads. It will not do to begin the work
with  so little to pay the  work-men. I am 
the person appointed by the people as pre-
sident of the Committee, and to receive the
contributions.
Kawana Paipai, (Ngapoutama,) Whanga-
nui:—Mr. McLean, I do not approve of your
suggestion that those Chiefs who have spoken
already should not speak  now. I was invi-
ted here that I might speak, and therefore I
shall speak. In my opinion the law or God
has united the two races. The  law of God
has redeemed the world of sin. (He then
chanted a waiata.)
Honatana, (Ngapuhi, ) Bay of Islands:—
Listen! Chiefs of this Runanga. This is a
union of ourselves with the Pakehas. I
belong to Ngapuhi. My  people were the 
first to receive the  pakeha. Ngapuhi first
set you the example of Christianity. I con-
sented to the first Governor, and it was I
who permitted him to come here.
Mr. McLean, this is my word to you (Pa-
kehas). You have already witnessed my
 adoption of the laws of England. I have
again erected the colour flagstaff) at Maiki
(Kororareka). The  Queen's Sovereignty has
been acknowledged by my act; by this I
know that the Queen is now my head; I and
my boundaries (land) will constitute the
body. Let all men of understanding follow
my example. Let it be with  the laws as
with Christianity. People of different places
are associated together and constitute a
church; in like manner  let the opinions of
all the people be united (on  the  subject of
the laws). Now I say let us fully enquire
hei takotoranga mo ana moni, hei hoatu ho-
ki ki te Peke nui i Poneke. Muri iho i te
tau 1860 konga moni o Otaki ka  tangohia
e Nepia, ka homai ki au kia whakatakotoria
ki te iwi i te 27 o nga ra o Maehe, kihai au
i whakaae kia kainga e te iwi. Apititia  te
reti o Otaki e 351 ki te 581. ka 9 I.;
kihai au i raruraru i te whawhai a Te Rangi-
take; mahi tona ahau i nga mahi mo te ka-
wanatanga. Na Te Petetone e 581., kahore.
i kitea, ko te reo kau. Ko au tenei ko Pa-
rakaia e tono nei ki aua moni kia homai e
te Kawana. E 931. kia homai hei apiti mo
oku moni kua kohikohi:) nei hei utu mo nga
pereti mo nga rori. E kore hoki e pai kia
whakamahi noa i te iti o nga  moni mo te
kai mahi. Ko au ano kua whakaritea e te
iwi hei upoko mo te runanga, hei taunga mai
hoki mo aua moni.
Kawana Paipai, (Ngapoutama.) Whanga-
nui: E Ma, e whakahe ana ahau ki to ku-
pu mo nga tangata kua korero kia kaua e
korero inaianei. I karangatia ahau kia ha- 
ere mai ki te korero, ka korero ano ahau.
E mea ana ahau kua whakakotahitia e te
ture o te Atua nga iwi era:  na te ture o te
Atua i muru nga hara o te ao.
(Ka whakahua i tana waiata.)
Honetana, (Ngapuhi, ) Peowhairangi:
Whakarongo mai, e te runanga nei. He
whakakotahi ano tenei no tatou ki te Pakeha.
Ko ahau, no Ngapuhi ahau, naku i whakaae
te Pakeha i te matahi; naku, na Ngapuhi i
tuku mai te whakapono, ka kite koutou;
naku i whakaae te Kawana tuatahi; naku i
tuku mai ki konei. E Te Makarini, tenei
taku kupu ki a koutou: ko taku whakako-
tahitanga ki nga ture o Ingarani kua kite
koutou; kua tu ano i au IP kara ki Maiki:
kua iri te mana o te Kuini ki (aku mahi. Ko
te Kuini hei upoko ki au, ko ahau me oku.
rohe hei tinana ki te Kuini. Me penei hoki
nga tangata mohio, ko te ture me pera me
nga mahi a te Karaiti. Huihuia nga tangata
o nga wahi katoa, he hahi; me penei hoki,
me huihui, me whakakotahi nga whakaaro o
nga tangata katoa, Na, e mea ana ahau kia
tino rapua e matou, te tino tikanga o te he-
peta. o Kuini Wikitoria: ki te kahore e kitea
e Niu Tirani taua hepeta, ka pena o matou

THE MAORI MESSENGER.
TE KARERE MAORI
into the meaning of Queen Victoria's sceptre.
If we of New Zealand do not understand that
sceptre we snail he like unto gold eaten up of
rust. I have nothing more to say.
- Tamati Wiremu Aramoho, (Wanganui,)
Whanganui:—In former limes I had no pa-
kehas and I lived in poverty. When I be-
came possessed of the pakeha then I saw
riches. The very year after I had received
fire-arms and powder, (Archdeacon) H. Wil-
liams arrived. For one whole day we as-
sembled to confer with him, and then I ac-
cepted Christianity. After  this Mr Wakefield
came to purchase land. He offered scissors
and soap as payment, and I received them.
After (Archdeacon} William's visit I sent a
man to search for a missionary for me; and
 Mr. Mason came.  Then I saw the light of
day. The scissors and the soap as payment.
for our land were then  rejected. I spoke
thus to Mr Wakefield,  " Return." After
this came Mr. (Commissioner) Spain, and
Mr.(Sub-Protector Clarke. They came to
investigate  the land question. I said to them
also. " Return."   Mr. Symonds (?) came and
1 said  to him "Return and take your money
with you." He then went away. You, Mr.
McLean, are the person who settled that
land. It has been surrendered to you. That
was my final cession and you have the land
for ever.
Afterwards I enquired after the nature of
Christianity.  We sent a man into the pre-
sence of the Queen; she said to him that the
two races should be united and made equal.
I adopted that proposal, and I have adopted
the Governor's also. I will now seek some
word from you and the Governor. Do not
trample on my words, lest it be said that
this is a fault of the Governor's. Let the
boundary lines of my place be made clear;
in order that I may let my lands and obtain
silver. 1 am settled amongst the pakehas.
The land to which I refer is at Rangitikei.
Paora Tuhaere, (Ngatiwhatua,) Orakei:
I am not going to dwell much on my having
brought the Europeans here. In my opinion,
it depends upon the quality of the  soil, and
the advantages of the place; where these are
superior the Europeans will come. It is be-
cause the Pakeha expended money and
bought land in some particular locality that
be settled  there. Let not any one say it was
by his invitation.
I am the  man who found fault with the
Treaty of Waitangi. I formed my own judg-
ment upon it and seeing it to be wrong 1
condemned it. I find fault with it because
the Ngapuhi foolishly  signed their names to
it without due consideration.  I judge thus
whakaaro me te koura kua pau i te waiku-
ra. Heoi ano taku.
Tamati Wiremu Aramoho, (Wanganui,)
Whanganui: I mua kahore oku Pakeha,
ka noho rawa kore ahau; ka whiwhi ahau
ki te Pakeha ko toku kitenga tena i te rawa.
 Muri tonu i te tau i tango ai au i te pu i te
paura ka tae ake Te Wiremu; kotahi te ra i
huihui ai matou i korero ai matou ko Te Wi.
 remu, ka tomo au  ki te Whakapono. Muri
 iho ko Tiraweke ka haere mai ki te hoko
i whenua, he kutikuti, he hopi nga utu, whi-
whi tonu ahau. Muri mai i a Te Wiremu
ka tukua mai taku tangata hei kimi Mihi-
nare moku, ka riro mai ko Te Meihana.
Heoi ano, kua puta ahau ki waho ki
te ao marama. Ko nga kutikuti ko nga ho-
pi ka pera atu; ka mea atu ahau ki a Tira-
weke, " Hoki atu koe." Muri mai ko Te
Peina, ko Te Karaka, i haere mai ki te wha-
kawa whenua; ka mea am au ki a raua,
"Haere, e hoki"; ka tae mai a Taimona, ka
mea atu au," E hoki koe, me o moni," ka
hoki ia: ko koe, e Ma, te tangata nana i
whakaoti taua whenua, kua oti atu na ki a
 koe. Ko toku tukunga whakamutunga tena
 mutu tonu atu. Muri iho kimihia ana e
ahau te Rongo-pai, tonoa ana to matou ta-
ngata ki te aroaro o te Kuini, ka ki mai ia
kia whakapiria kia kotahi  nga iwi erua,  kia
rite tonu. Ka noho au ki runga ki tena ti-
kanga, ka noho ahau ki runga ki ta te Kawa-
na. Ka whai ano au ki tetahi kupu a korua
ko Kawana ki au. Kana korua e takahi i
taku kupu kei meinga hei he tenei mo te
Kawana. Ko te rohe o toku paenga kia
whakamaramatia e koe, kia retia taku whe-
nua kia kite hikipene ahau maku. Kei roto
i au kei nga Pakeha e noho ana. Kei Rangi-
 tikei te whenua e korerotia nei e ahau.

Paora Tuhaere, (Ngatiwhatua,) Orakei:
Kahore au e tiki ki te korero naku te Pake-
ha. Ka mea toku whakaaro kei te pai o te
whenua, kei te pai o te kainga ka haere mai
te Pakeha. Na te moni o te Pakeha i hoko
i tetahi whenua  mona ka noho ia ki reira.
Kaua e mea te tangata he mea tono mai e ia.
Ko ahau te tangata i whakahe  ki te Tiriti ki
Waitangi. He mea kite e toku ngakau ki te
he, koia au i whakahe  ai. Ko te he tenei
he pohehe no Ngapuhi ki te tuhituhi hohoro
i o ratou ingoa. He mea whakaaro naku
ki te kara ki Maiki: ka tu taua kara ka me-
i nga he kara tango whenua. Ka tahi ka
whakaaro a Heke, ka tahi ka tapahia e ia.
Ko te pohehe tenei o Ngapuhi, mau ana te

THE MAORI MESSENGER.
43
TE KARERE MAORI.
from (their subsequent conduct with reference
to) the flagstaff at Maiki. When that  flag-
staff was set up, it was said to be a flag de-
noting that their land would be taken away.
Heke then thought over it, and the flagstaff 
was cut down by him. This was where the
Ngapuhi showed their folly; the blood or the
white man stained the black hands, and the
blood of the dark skin stained the white
bands. It was that flag which caused this.
They did not send for all the Chiefs of this
Island to come to enter into that Treaty of
Waitangi; blankets were brought by Mr.
Williams. Those I call the bait ari I the
hook was within; the fish did not know there
was a hook within; he look the bait and was
caught. Mr Williams's bait was a blanket;
the hook was the Queen's Sovereignty.
When he came toa Chief he presented his
hook and. forthwith drew out a subject for
the Queen. Thus he did all the way to Port
Nicholson. Afterwards the people at Port
Nicholson were stained with blood. Wai-
kato also accepted that Treaty. Afterwards
they strike out in another direction and a
King is set up. Some have become evil,
others have set up a King. lt is for this
reason  that I find fault with the Treaty of
Waitangi.
Ihakara, (Ngapoutama,) Whanganui:—
Chiefs of the Conference. This is a meeting
to unite the thoughts of the  people. This
is my word. I approve of the Governor's
proposal to have a Conference (of Chiefs) in
order that good may result to both Pakeha
and Maori. God sent the  Pakeha to this
country and light has sprung up in all
places.
I have a word to say about Rangitikei.
My grievance is not of to-day. You know
all about  (Mr. McLean). 1 urge upon you
to settle it.
 Mete Kingi, (Ngapoutama,) Whanganui:
—Chiefs of the Conference, let me express
my thoughts to you. Let this meeting be
joined to the Treaty of Waitangi. Let us
urge upon the Governor not to withhold  this
institution from us. 1 have a word also to
say about the  (mixed) jury of twelve. Give
me this also to settle my difficulties. " Pay-
ment to whom payment is due; custom io
whom custom is due,"
Maihi, (Ngatihoko,) Tauranga:—I will
acknowledge my error, and I will confess
my sin to you Mr. McLean. My evil is the
dispute about Ohuki. The Ohuki affair as
respects further sacrifice of human life is
settled, though as respects the land it has
not yet been settled. When Mr. Turton
toto whero ki te ringa mangu, mau ana te
toto mangu ki te ringa ma.  Na taua kara i
penei ai. Kihai i mea kia haere mai nga
rangatira katoa o te motu nei ki taua Tiriti
ki Waitangi. Ka maua mai e Te Wiremu.
ko nga paraikete, ka mea au he maunu tena.
Ko te matau kei roto. Kaore  i mohio te
ika he matau kei roto, aianei ko te kainga
mai ka mau ia. Ko te maunu  a Te Wiremu
he paraikete, ko te matau- te mana o te Kui-
ni. Ka tae mai ki tena rangatira, ka takoto
te matau: to tonu hei tangata   mo te Kuini.
Pera tonu ia a tae noa ki Poneke; muri
iho ka mau ano te toto ki nga tangata o Po-
neke. 1 tango ano hoki Waikato ki taua
Tiriti, muri iho kua poka ke he tikanga kua
tu he Kingi. Ko etahi kua kino, ko etahi
kua whakatu Kingi. Koia au i whakahe ai
ki taua Tiriti ki Waitangi. Heoi ano taku.
Ihakara; (Ngapoutama,) Whanganui: E
nga rangatira o te runanga nei. He huihui-
nga tenei i nga whakaaro o nga iwi Maori
kia kotahi. Ko taku kupu tenei. E wha-
kaae ana ahau ki te kupu o te Kawana, e
mea ana kia huihuia tatou ki te runanga kia
tupu ai he pai mo te Pakeha mo te tangata
Maori. Na te Atua i tono mai te Pakeha ki
konei; tupu ana te maramatanga ki nga
wahi katoa. He kupu taku mo Rangitikei:
e hara inaianei tenei he, e mohio ana ano
koe. E Ma, e tohe ana ahau kia whakaotia
tenei.
Mete Kingi, (Ngapoutama,) Whanganui:
E te runanga nei, kia korerotia atu ki a kou-
tou taku whakaaro. Me apiti tenei runanga
ki te Tiriti o Waitangi: kia ki atu tatou ki
a te Kawana, kaua e tangohia tenei tikanga
i a tatou. Tenei hoki taku kupu mo te te-
kau ma rua. Homai hoki tena ki au hei
rapu i oku he. " He utu ki a ia e tika nei
te utu: he takoha ki a ia e tika nei te ta-
koha."
Maihi, (Ngatihoko,) Tauranga: Ka whaki
au i taku he, ka puakina ki a koe e Te Ma-
karini taku hara; ko toku kino ko te wahi
ki Ohuki: ko te wahi ki Ohuki  kua ora te
tangata: ko te whenua e takoto tonu ana,
kahore ano i oti. No te ra i tae mai ai a Te
Tatana ki a matou ka oru au. Ianianei kua

THE MAORI MESSENGER. 44 TE KARERE MAORI.
came to us I was saved, but now there are
two Lords. the Queen and a King. One of
these Lords has become jealous about his
servant  being taken by the other, and if he
is taken by the one then the other will be
angry. Hence I can see that there is death
in this the Maori King project.
Hemi Parai, (Ngatiawa,) Wellington:—
As to that which is called the Treaty of Wai-
tangi, I have heard nothing about it. The 
only thing I have heard of is the law of God.
As to these laws which Lave been spoken
about they have been out of sight with the 
Europeans. I did not hear of them. It is
true I received one blanket. 1 did not un-
derstand what was meant by it: it was given
to me without any explanation by Mr. Wil-
liams and Reihana.  These laws are of to-day.
When Governor Grey came to Port Nicholson.
then first were the laws understood. Gover-
nor Grey laid out roads, established schools,
and  built hospitals. It was he also  who ap-
pointed the Chiefs as Assessors to assist the
European  Magistrates. Among us Porutu and
Te Puni were appointed; Manihera was
another. This it was which brought me
into close connection with the Europeans,
and here I lake my stand under the protec-
tion of the Pakeha.
Ihakara, (Ngatiraukawa,) Manawatu: -If
this were a day for making objections I would
object to some of the Rules  contained  in this
book (Dr. Martin's Rules) viz., to the  rule 
relating to the penalty in cases of adultery,
which is taken by the Queen and the Ru-
nanga. 1 disapprove of this, but let this rest
for the present. I shall  now return the
books which you have given to me and my
friends, that you may write in them with
your own hand. [Laid three copses on the
table.]
Te Hapuku, (Ngatikahungunu,) Ahuriri: 
—I have nothing  to say. I am ignorant and
what I shall say will be foolish. It is quite
correct, Ngapuhi, the Europeans were yours.
and the wrong was yours. You went and
fetched guns to destroy men; and when they
turned round upon you, you drew up your
knees (the posture of a corpse). So also your
Ministers; you brought them, and then you 
yourselves condemned them. You gave
away the land; it was quite gone, and the 
Europeans  thought the Queen's mana was
established  over it; their flag was set up at
Ma: ki; you voi.n'.-e'va«; j«iGtped up and cut it
down. Kawiti called oni, Cut the hands and
ru» ihe re?i also; ihpn they attacked Xorora-
icka. an^ K;n\\iii's rliildren fell. Theorigin
. ofthp slrife which yrn and Heke wasw.1 with
rua nga ariki. Ko U; Kuini Ko te Kingr.
Kua hae tetahi o nga ariki ki io raua pono-
nga ka riro i leiahi: 4d le riro i tetahi ka
riri ano tera rang'aiira. Koia ahau ka mo-
hio ai, be male ano kei roio i tenei tikanga.
Heoi taku.
Hemi Parai, (Ngatiawa, Poneke: Ko te
mea e kiia nei ko le Tiiiii o Waitangi, ka-
hore au i rongo ki ona tikanga: ko:ahi tuku
i rongo ai ko te tu re o le Atua. Ko eiu'i
Ture e koreroiia nei, i le ngaro ano ki te
Pakeha, kahore au i rongo. He pono ano
kotahi paraikeie i riro i yu, kahorc au i mo-
hio ki tona Ukanga, he mea homai puku e
i Te Wireiuu raua ko Peihana. No naianei'
I enei tui e. Mo le nohoanga o Kawana Ke-
I rei. ki Poneke, ka tahi ka ma rama nga lure.
Na Kawana Kerci i- whakatakoto ng:a rori,,
nana i whakatu nga kura, nana i hanga nga
whare lnroro. Nana ano hoki nga rangatira
1 Maori i whakatu hei kai-wliakuv.a. he» apil'
mo nga kaiwhakawa Pakeha. Ka lu i re-
ira a maua ko Porutu, ko Te Puni ano hoki'
' [etahi, ko te Maniliera. Na konei au i wha-
' kanoho ki roto ki nga kuwha, o te Pakeha ?
; ko loku turanga irnu kei nga kuwha o (e
Pakelia. Heoti ar,o taku kupu.
[hakora, (Ngatiraukawa,) Manawalu :.
Mehemea he rangi whakahenga, tenei ka
whakahe ano ahau ki etahi o nga ture o te-
nei pukapuka, ura ki le tiire mo le niu o te
piHpniu e langohia ana e le Kuini e te ru-
i!cii;g;i. E whakahe ana ahau ki tenei. E
ngari waibo kia takoto marie ana inaianei.
Ko tenei ka whakahokia mai ano o pukapu-
ka i homai ai ki a matou ko aku hoa, ma io.
ringa ano e whai tohu.
Te Hapuku, (Ngati kahungunu,) Ahuriri:
Kahore aku kupu : be kuware au me [aka
kupu. E Uka ana, e Ngapuhi, nau ano o
Pakeha, nau ano te he; nau i tiki le pu hei
whakangaro i le laogala: ao le tautanga ulu
ki a koe, pepeke ana o turi. Me o minita
nau ano; whakahenga iho e koe ano. Tuaua
una le whenua riro rawa, mahara rawa te
Pakeha kua mau le mana o le Kuini ki ru-
nga. Kua tu iana kara ki Maiki, peke atu
ano koe, tapahia ilio e koe ano. Karanga
ona Kawiti, Emara, tapahiaj nga ringarioga,
tnpahia i nga waewae; kaUilii ka hoatu ki
Kororareka, ka male ie whanau o Kawiti.
Ko (e takinga o tena riri a korua Ito Heke,
i riri ki le Pakeha, nau ano. He korero
tika nga korero e korerolia nei, lena koialn
ano le piro i takoto ai IP pai te kino. I mea

THE MAORI MESSENGER.
TE KAKERE MAORI.
the Europeans was of your own seeking.
What has been said is all very well, but it is
one heart in which both the good and the
evil lie. But Waka has said, it  is to Here-
taunga that we may look for evil to arise. It
is well: they are children, they are ignorant
and do not understand, if they do evil there
it is well or no wonder), but the Pakeha is
not the cause of the strife there; he has had
nothing to do with it. But the work I have
decided upon in my own mind is to hand
over the land. 1 parted with my land to the  
Europeans and alienated it for ever. I did
not give it and then immediately turn round
again; for I received the  money into my 
hand. The land went to the Europeans for
we all belong to the Government. Novv,
however, they go over to the Native King. A
am alone: 1, the single individual here
speaking. All the men have gone over to
the Maori King. These are the evils the
Maories have committed against the  Euro-
peans. The Europeans have done no
evil. Here we see it. Let our relations
go on with their Maori King; do not in-
terfere with them. It is known that the
object of this Maori King is to kill the Euro-
peans and to take the  land for himself.
Leave them to work out the thing which 
their hearts have devised. You see,
that side is with the Maori King, but this 
side  is With us who aru here assembled in
this  Conference; we are on the Queen's side.
I and  the Government men will do our work.
Leave Waikato to do his hundred works.
Is it not Waikato by whom every sort of
work is done. If only a position like to that
of a. Governor were claimed for their King,
there being one Queen, it would he well;
and let Taiaroa also he made King for the
other  Island, tor he has a separate Island.
The Europeans  have many Islands,  and
many Kings; but all derive their authority
from  the Queen alone, Leave the Europeans
to carry out their work. When their Queen
dies, another Queen will be set up by them,
for they understand their vvork. See also,
that battle-field will be said to be Potatau's,
(his fame belongs to himself personally and
not in his character as King). Presently
Waikato will set up another person as King;
now this is where the mischief will arise for
this Island. For my part I say, let me have
two canoes this side, and the side of the
Maori King. You all have embarked in my
canoe, Takitimu (referring to the Ngapuhi's 
canoe). Do not be angry with this work of
selling up a Maori King. Do not fall foul of
it rashly; let them quietly work on their
mai Te Waka, Me tupu te he ki Heretaunga
E pai ana tena, he tamariki he kuware; ka-
hore e mohio. Nana ka he atu ki reira e
pai ana. Ehara i te Pakeha te take o tenei
he; kahore a te Pakeha ahatanga. Ko taku
mahi i huaina ai e toku ngakau he tuku
 whenua: tuku au i taku whenua ki te Pa-
keha, oti tona atu; kahore hoki au i tuku a
• hoki tonu atu ano au. Ina hoki ko nga moni
I takoto ana ki taku ringa: ko te whenua riro
 ana i te Pakeha. No roto katoa hoki tatou
i te Kawanatanga. No tenei rangi tae ana
ki te Kingi Maori ko au anake tenei, ko toku
 kotahi e korero atu nei: kua mene katoa
nga tangata ki te Kingi Maori. Ko a te
Maori he tenei ki te Pakeha, kahore a te
Pakeha ana he. Koia hoki tenei, waiho a
tatou whanaunga kia mahi ana i tana Kingi
Maori; kaua rawa e ahatia, no te mea e mo-
hiotia ana he patu Pakeha te tikanga o tenei
Kingi Maori, he tango whenua mona. Waiho 
kia mahi ana i tana tikanga i huaina e tona
ngakau. Inahoki titiro mai koutou, ko
tena taha kei te Kingi Maori, ko tenei taha
kei a tatou e noho nei tenei runanga; kei te
taha tatou ki te Kuini. Me mahi ahau me o
te Kawana tangata i tona mahi. Waiho
 Waikato i kona mahi ai i ona mahi rau, ko
 Waikato hoki tena; nana nga mahi katoa.
Mehemea e peneitia ana me nga Kawana nei,
ko te Kuini kia kotahi kia kotahi, e pai ana.
I Kou hoki ko tenei, tae whakatu a Taiaroa
hei Kingi mo tera motu, ina huki he motu
ke tona. Ina hoki te Pakeha he maha ona
motu he muha ona Kingi; tana tukunga iho
ko te Kuini anake. Waiho te Pakeha i kona
mahi ui i tana mahi; mate atu tana Kuini,
ka whakaturia ano he Kuini hou e ia e te
tangata nana taua mahi. Ina hoki me tena
parekura na Potatau ano; akuanei whaka-
turia e Waikato he Kingi ke, na ko te henga
tena mo te motu nei. Engari ko au kia rua
aku waka; ko tenei taha, ko te taha ki te
Kingi Maori. Pau katoa hoki koutou ki ru-
nga ki toku waka ki Takitimu. Kaua e riria
tenei mahi whakatu Kingi, kaua e reia atu;
me ata mahi ano ratou i to ratou na taha
 Kingi Maori, Kawana, Kai-whakawa. Me
I ata mahi hoki tatou i runga i tenei taha. Na
Waikato tenei parekura, kihai i waiho atu
ma Te Rangitake raua ko Kawana ta raua
mahi; ma. raua ano te tikanga a ta raua na
mahi e mahi. Ko tenei pokanoa mai, poka-
noa mai. Kei a ia kei a Kawana te wha-
kaaro mo taua mahi. Ma Te Rangitake te
whakaaro kia tukua mai to raua whenua ki
 tana hoa, e pai ana, hei ritenga mo nga mahi
 kohuru a Taranaki raua ko Ngatiruanui.
 Koia hoki tenei ka mutu taku korero ki tena,

THE MAORI MESSENGER.
46
TE KARERE MAORI.
side with their Maori King, Governors, and
Magistrates; let us also quietly work on our
side.  That field of battle) was Waikato's;
they did not leave it to Te Rangitake and
Ihe Governor to carry on their own work
and to settle it between themselves. They
 have chosen to interfere; let them do so. 
Leave the Governor to do as he may think 
proper in his work. If Te Rangitake think
it well to give up the disputed land to his
friend, well, it may be regarded as payment
for the murders by the Taranaki and the
Ngatiruanui. This is all 1 have to say about
that matter.
1 will now turn to what you said yesterday
respecting the law which you explained to
us, about the (mixed) juries; that you
should lake pan, and that I, the Maori,
should lake part (in carrying out) the  law
for murder. If one of your people, the
pakeha, wantonly murders one of my people,
the Maori,  let he payment (the murderer) 
be given into my hand, that my heart may
be at rest, having had satisfaction for my
relation; and I will afterwards deliver him
up to be put to death in your way. If one
of your people, the  Europeans, die by my
hand, the Maori, I will hasten to give up
my relation to you; that the word may be
fulfilled which says that the Europeans and
the Maories are one people. If you with-
hold yours (the murderer) that will be wrong.
For instance, a man of this place was killed;
his name was Hemi. Here one of my people, 
a Maori, was killed; yours. the European, I
was tried, and he was allowed to live, and
to eat  bread in a house, and he still continues
to live. There was one of my people at
Hawke's Bay, Mohi by name, killed.
When yours ( the  murderer) was sought for
he was saved, and allowed to live and eat
bread in the house. Now, listen to this: if
you, the European, should kill a man after
this (any where) in this Island, Idlers will
be written. And when a second has been
killed by you, the  Europeans, the whole
Island will lake it up, every tribe in it.
Enough; here we shall gel into trouble, all
Ihe Island will rise, mischief will follow, and
all because you withhold your criminal.
This is to advise you, that you may know
what are the thoughts of the Maori. For the
Maori has unhesitatingly given up his re-
lative to you. Look at Maketu; he was not
withheld; although a son, he was given up
to you. Maroro also, you executed him;
that however was good; it was his own
evil to the Europeans, and he was the
payment for his own crime. Again at
ka tahuri au ki Ie korero o nanahi ki te ture
i whakaaturia mai nei e koe mo te Tekau
ma rua. Ki a koe tetahi taha, ki au ki te
Maori tetahi taha, mo te ture o te kohuru.
Ka pokanoa koutou te Pakeha ki te kohuru i
toku, i to te Maori, me homai taku utu kia
mau rawa i taku ringaringa, kia ngata ai
taku ngakau ki te utu mo taku whanaunga,
ka tuku atu ai ki a koe kia mahia ki tau mahi
whakamate; ka mate nou, no te Pakeha, i au
i te Maori, ka hohoro te tuku atu i toku
whanaunga ki a koe, kia tika ai tenei ki, he
iwi kotahi te Pakeha me te Maori. Ki te
kaiponu koe i tau e he ana: ina hoki mate
ana te tangata o te whenua nei—ko Hemi te
ingoa—male ana toku to te Maori, whaka-
wakia ana tou,. to te Pakeha, ora ana tou i
roto i. te whare kai rohi ai, a ora rawa atu.
Noku no Heretaunga, ko Mohi, pama iho,
male ake, whai rawa atu ki tou, ora tonu
am ki roto ki te whare kai rohi ana. Koia
hoki me tenei, kia rongo mai koe. E ko-
huru tangata koe te Pakeha amuri ake nei,
ka tuhituhia ki te pukapuka e te motu nei,
whai rawa ake ki te rua o nga tupapaku nei
au a te Pakeha, kua pa katoa i te motu nei
ia iwi nei, ia iwi nei. Heoiano ka he tatou
ki konei; whakatika katoa te motu nei ki
runga, ka he akuanei, no te mea ka kaiponu-
koe i tou. Ina hoki he whakamahara atu
tenei naku kia rongo mai koe ki te whakaaro
o te Maori. Ina hoki i tuku noa atu te
Maori i tona whanaunga; mau hoki e titiro
ki a Maketu, kahore i puritia ahakoa he
tamaiti, tukua atu ana ki a koe; ki a Maroro,
mate atu i a koe. Otira e pai ana, nana. ano
te he ki te Pakeha; ko tona utu koia na.
ano. Ina hoki ka mate ki Whanganui he
Pakeha, hopukia tonutia iho he Maori, tuku-
tonu atu, kahore i puritia. Whitikia atu ko
Kuika (tamahine o Te Rauparaha), kohurutia
iho e te Pakeha, whaia atu ana e Wairaweke 
ko Te Rauparaha i Wairau; tangohia ana e
Te Rauparaha ko Wairaweke: kihai i tupu
he hara i runga i ana mahi pohehe. E Te
Makarini, ko to taua he tenei. He whakaatu
taku kia rongo mai koe. Mau e titiro ki
tenei matua e takoto nei, ki tenei matua e
tu nei. Kia hohoro te korero i tenei korero
kia awe te mutu akuanei. Ina te taha i
pouri ai ahau ko taku tuakana e takoto nei.
Kia hoki matou, kei mate ki konei ka kiia
nau matou i rongoa; ina bold ehara i te
haere ora mai to matou haerenga mai ki
konei: ka tae tonu mai ka kavvea matou ki
Ingarani. E pai kia mate mai i muri i
taua mahaki tahi kia rite ai te mate katoa:
kei whakapaea te mate ki a komou ki te
Pakeha. Heoi ka mutu taku korero i konei.

THE MAORI MESSENGER.
TE KARERE MAORI.
Whanganui Europeans were killed, and the
Maories were immediately seized and delivered
up; they were not withheld. Add to these
Kuika (daughter of Rauparaha) who was
killed by the European. Wakefield tried
to take Te Rauparaha also at Wairau. Te
Rauparaha, however, took Wakefield, but
evil did not grow of this which was the re-
sult of his own foolish proceeding. Mr.
McLean,  this is where we are wrong. I
point it out to you that you may understand.
It is for you to look at this wing (of an army
lying here, and that wing standing there.
Let the discussion of these matters proceed
quickly, that it may be finished to-day. This
is the reason of my sadness; my elder bro-
ther lies here sick. We wish  to return.
lest he should die here, and it should be said
that you poisoned us, for we did not come
here as men in sound health. When we came
here, we were to be carried off to England
(alluding to Maori reports). It will be well
if after our return we all die together of this
same disease, so that our deaths be not
charged upon you Europeans.
Mawae, (Wanganui,) Whanganui:—Mr.
McLean. I did not see all the Governors.
In the time of Governor Grey we did not
hear of a Conference; now that we have as-
sembled here we see that there is a Gover-
nor. When Hapurona was wounded, the
Pakehas and the Maories quarreled. I
proposed  at the time that (instead of fighting)
that should be considered payment for Mr.
Wakefield's pipes ( barter for land). I did
not lake part (in the war). It was after this
that five native lads murdered a family of pa-
kehas (the Gilfillan family). They were
given up as payment and hung. I continue
to place my reliance in the pakeha. If I
quarrel with the pakehas I will settle my
own quarrels, inasmuch as the pakehas are
my own, and the Governor, too, is mine.
[Here the Speaker chanted a song.]
Now let me say to you, let the next meet-
ing be at Whanganui—let the next Confe-
rence be at Whanganui. Should you hold
it here next lime I shall not attend. Will
Whanganui and Taupu be able to attend if
you convene it here?
Tamihana te Rnuparaha, (Ngatitoa,) Otaki:
It has been said that those who have spo-
ken should sit quietly and let those speak
who have not yet spoken. It is because 1
have still a desire to speak that I rise now.
I say the  Treaty of Waitangi was good. Some
approve of that Treaty; others object to it.
In my opinion there is nothing wrong in it.
That Treaty is right; it is clear. Those Na-
tives who do not understand  it, are con-
Mawae. (Wanganui,) Whanganui: E Ma,
kahore au i kite i nga Kawana katoa. Ko
Kawana Kerei kahore i mohiotia he runanga
tana; ka tae mai nei matou ki te runanga
ka mohiotia ko te Kawana tenei. Ka tu ko
Hapurona. Whawhai ana te Pakeha me te
tangata Maori. Ka mea atu au, Tukua atu
tena hei utu mo nga paipa o Wairaweke;
kahore au i rere atu. Muri iho ka pokanoa
nga tamariki tokorima ki te whanau Pakeha,
poutoa ana. Ko ratou ano te utu, taronotia
tonutia iho. Ka okioki tonu ahau ki runga
ki te Pakeha. Ki te mea ka pakanga ahau
ki te Pakeha, maku ano e mea taku pakanga.
Naku ano aku Pakeha; naku taku Kawana.
[Ka whakahua i tana waiata.] Kia ki atu au
ki a koe, ki Whanganui te hui. ki Whanga-
nui te runanga: mehemea ka waiho ano ki
konei e kore ahau e hoki mai; e eke koia
Whanganui, e eke Taupo, ki te kawea mai
ano ki konei?
Tamihana Te Rauparaha, (Ngatitoa,) Otaki:
Kua meinga ko nga mea kua korero me ata
noho kia tukuna te korero ki nga mea kaho-
re ano i korero mai. Na te mea ka hiahia
tonu au ki te korero koia ahau ka whakauka
ake nei: e whakatika ana ano ahau ki te
Tiriti o Waitangi. E whakapai ana etahi ki
taua Tiriti, kei te whakahe etahi. Ki taku
whakaaro kahore he he: e tika ana taua
Tiriti, e marama ana. Ko nga Maori kahore

THE MAORI MESSENGER.
48
TE KARERE MAORI.
fused about it, and that is why they object to
it. Paora has said that it is not clear, that
the blankets were the bait and the Maories
the fish. The Europeans saw with regret
the many evils which existed among the
Maories at that time, and that was the reason 
why Governor Hobson made things smooth,
so that they should sign their names as soon
as possible. I say, therefore, that that Treaty
is clear. That Treaty is like a new road which 
has just been opened, and which has not
been carefully measured off, the brushwood
having only just been cut away; and though
strife between the Maories and Europeans
has been frequent, still the kindly provisions
of that Treaty have not been erased. So
also in the first purchases, the  land was not
paid for in money, but with  blankets, with 
scissors, with jewsharps; and  other goods of
inferior value. It was a road of which that
was but the beginning. Afterwards the Queen
agreed to purchase the  land of the Maories.
Then first did the Maori see the yellow gold
in his hand. Now the purchase of land is
clear, as it is paid for in gold. The buying
of land with  blankets is like the Treaty
of Waitangi. This second Treaty, the
Kohimarama Treaty, is like the  buying
of the land with gold. As the rule of
paying for Iand with money is now fixed,
so in like manner the provisions of this
Treaty are now clear, like the road
which has been properly made. In my
opinion this is going on towards ma-
turity. The foot has attained one step;
when the second is reached then it will be
quite clear. I think we had better cease to
speak about the  disputes of those days gone
by. as both the European's and the Natives
know how wrong those proceedings were.
Let us begin afresh now and have new
thoughts front this time; let our aim be to
hold fast the protection of the Queen, and
let us strive to follow the customs of the
European. With respect to cases of murder,
let them be dealt with according to the law 
of England; if a European should kill a
Maori, let the  case be dealt with by that law.
Whether European or Maori let the  offender
be dealt with  by the same law. If a Maori
should be killed by a man when drunk, let
the case be tried, and if it be seen to be
wrong (that the slayer should be put to
death,) enough, let him go; whether Euro-
pean or Maori let the rule be the same; or,
if he be a deranged person, let the same law
be observed. For instance, there was a
woman at Nelson killed by her husband, who
was deranged; we, the people of the Nga-
e ata mohio, he pohehe, koia ano i whakahe
ai. £ ki ana te kupu a Paora, kihai i ata
mara! na, i waiho nga paraikete hei maunu.
ko nga tangata Maori nga ika. He pouri no
nga Pakeha ki te nui o nga kino e mau tonu
ana ki roto i nga tangata Maori i taua taki-
wa koia i whakangawari ai a Kawana Hopi-
hona kia hohorotia ai te tuhinga o nga ingoa.
Na konei au i mea ai e marama ana taua
Tiriti. Ko taua Tiriti e rite ana ki te hua-
rahi ka tahi ka timataia te mahi: kahore i
ata ruritia, i tapahia kautia ko nga otaota;
hua noa ake nei nga pakanga o te Maori ki
te Pakeha, kahore i murua  nga tikanga aroha
o tana Tiriti. Waihoki me te hokonga tua-
tahi i te whenua, kahore i ata utua ki te
moni, i utua ki te paraikete, ki te kutikuti,
ki te roria, ki te taonga noa iho ano. He
huarahi ano ena. he timatanga. Muri iho
ha whakaae te Kuini mana e hoko nga whe-
nua o te tangata Maori: ka tahi te Maori
ka kite i te koura i runga i te ringa e whero
ana; ka tahi ku marama te hoko ina hoki e
utua ana ki te koura. Hei ritenga te hoko-
nga ki nga paraikete  ki te Tiriti o Waitangi:
ko tenei Tiriti tuarua, ka te Tiriti ki Kohi-
marama, hei ritenga mo te utunga o te whe-
nua ki te koura. Ka tahi ka tumau te utu
o te whenua, ka utua ki te moni; waihoki 
ko tenei Tiriti ka tahi ka tino marama ona
tikanga, ka rite  ki te huarahi kua whakapaia.
E mea ana ahau  e haere ana tenei ki te kau-
matuatanga. Kotahi te kurupae kua ekengia
e te waewae, ka tae ki te rua ka tahi ka tino
marama. E mea ana ahau ko nga  korero
mo nga pakanga i era takiwa me whakarere;
ina hoki e mohio ana ngu Pakeha me nga
Maori ki te he o era tikanga. Me timata he
whakaaro mo tatou inaianei: ko te whakaaro
mo tatou  ko te mau ki te maru o te Kuini,
me nga tikanga o te Pakeha kia whaia e tatou
inaianei. Ko nga ritenga  mo te kohuru me
tuku ano ki te ture o Ingarani.  Ki te kohuru
te Pakeha i te tangata Maori, me tuku ki
taua tikanga ano. Ahakoa Pakeha, ahakoa
Maori, ko tana ture tonu. Ki te mea ka
patua tetahi Maori i runga i te haurangi, me
whakawa ano: ka kitea te he, heoi ano me
tuku atu kia haere; ahakoa Maori, ahakoa
Pakeha, ko taua tikanga ano. Na, ahakoa
porangi, ko taua ture ano. Ina hoki tera
tetahi wahine i Whakatu, i patua e tana
tane, he porangi taua tangata. 1 hiahia
matou nga iwi o Ngatitoa, o Ngatiawa, kia
whakamatea te tane; kua tuhia ake e te
Kawana ki a matou, ekore e marama, he
porangi; a heoi ano waiho ana ki ta te Ka-
wana te tika.

THE MAORI MESSENGER.
49
TE KARERE MAORI.
titoa and the Ngatiawa, wished that the 
husband should he put to death. The Go-
vernor wrote up to us, that this would not
be right, the man being insane. That was
sufficient, and we adopted the Governor's view
as the right one.
There is another thing: it would be well
to define the boundaries of our lands,
that each family may have its own por-
tion marked off; these should also be
surveyed, the Governor appointing sur-
veyors for the purpose, that we may have
Crown Grants given to us, so that  every-
thing may be clear for , and that we
may be like the Europeans. For this
reason I say that this Conference should be,
made permanent  And another thought  of
mine is, that we should place full confidence
in the laws of England, and that there should
be no thought  to hold back the  land; each
man should do as he pleases with his own
piece. The Maories have seen the Europeans
for many years, but they still hold on to the 
Maori Customs. With respect to what Te
Hapuku said, I agree to the withholding of
sugar and other commodities,  that they
should not be sold Io the Waikato people,
who are now carrying on their foolish work,
so that they may say "Yes, our work is
wrong." Their thoughts are with  the Native
King, but their desires are with the Euro-
peans' goods.  And so they can boast  while
carrying' on their work of foolishness.
What Parakaia said is not clear. The
reason of our not joining them in collecting
money, for the roads in our settlement, was
that the money was not expended  in repair-
ing the bridges and the streets, but was
taken to the Bank. 1 said, This is wrong;
rather let the roads he repaired that the
horses of those who contribute the money,
may travel upon them.
The Whanganui Chiefs wish the Conference
to be held at their place. That does not ap-
pear right to me. Port Nicholson is a better
p! ace, for it is a large town; but this is a point
for the Governor to decide.  I agree with
their proposal that the Governor should find
part of the provisions, and that we should
furnish part as a work  of love.
What the Ngapuhis have said about cleav-
ing to the Europeans is right; their selling-
up the flagstaff cut down by Hone Heke at
Kororareka was to show the Europeans that
they do not consent  to the Waikato project.
They still hold fast their loyalty to the Queen.
Let us hold to this good thing: let us be de-
termined to cleave to this, that is, let us
uphold what is good.
Ko tetahi  mea hoki kia whakahaere   tatou 
i nga rohe o o tatou whenua, kia wehewehea
ki tena hapu ki tena hapu. kia ruritia   hoki
kia whakaritea  e te Kawana te kai-ruri, kia 
homai hoki te Karauna Karati  kia tino ma-
rama ai nga tikanga mo tatou, kia  rite ai ki
te Pakeha. Koia ahau i mea ai kia whaka-
ungia tenei runanga mo amua tonu atu.
Tetahi whakaaro oku, ko o tatou ngakau kia
tino marama  ki nga ture o Ingarani; kahore 
be whakaaro kia puritia te whenua, kei te
tangata ano tona whakaaro ki tona pihi.
Kua nui nga tau  i kite ai te Maori  i te Pake-
ha, kei te mau tonu ano ki o te Maori tika-
nga. Mo te kupu a te Hapuku tenei. E
whakaae ana ahau kia punua nga huka. nga
aha noa, kia kaua e hokona ki te iwi o Wai-
kato e mahi mai nei i ona ritenga kuware;
kia mea ai ratou, Koia ano e he ana ta tatou
mahi. Ko o ratou whakaaro kei te Kingi
Maori, ko o ratou hiahia kei nga taonga o te
Pakeha.  No reira ka ahua whakahihi ratou
ki ta ratou mahi kuware.
Ko te kupu a Parakaia kahore i ata ma-
rama. Te mea i kore ai, na matou tahi i
kohikohi nga moni mo nga huarahi o to ma-
tou kainga; kihai i mahia ki nga piriti pa-
karu, ki nga tiriti, kawea ketia ana ki te peke
Ki ana ahau, E he ana tenei: engari me mahi
nga rori kia haere ai nga hoiho onga tangata
nana aua moni i runga i aua huarahi. 
E mea ana Whanganui kia kawea te runa-
nga ki to ratou kainga:  kaore e marama
tena  ki au. Engari Poneke te taone nui;
otira kei a te Kawana te whakaaro: otira e
whakatika ana ahau ki ta ratou kupu, ma te
Kawana tetahi taha o te kai, ma tatou tetahi
taha, hei mahi aroha ma tatou.
E tika ana te kupu a Ngapuhi mo to ratou
piringa ki te Pakeha, koia ratou i whakaara 
ui i te kara i tuakina e Hone Heke ki Korora-
reka, kia mohio ai nga Pakeha kaore a ratou
whakaaetanga ki a Waikato tikanga. Kei
te mau ano to ratou aroha ki te Kuini. Kia
mau tonu tatou ki tenei tikanga, kia u tonu
o tatou whakaaro ki tenei,  a. a kia hapai
tatou i te pai.

THE MAORI MESSENGER.
50
TE KARERE MAORI.
Tukihaumene, (Ngatiwhakaue,) Maketu;
—If they agree to that, it is well. One thing,
however, let us make haste and finish the
talk. Let the Queen's Sovereignty spread
and extend to every place. From the Reinga
(in the north) to where the sun rises, and on
to Port Nicholson. The acknowledgment
of the Queen has been agreed to by us all.
Therefore, I say, let us finish this. Influenza
 and what not will be our death. Let us go
to town where it is warm. It was said we
should be one week, but you have now made
the time long.
Hukiki, (Ngatiraukawa, ) Otaki: Listen
this Conference. I am going to speak about
the land,—about the work of the Queen  and
of the  Governor. I wish to arrange
the payment for my land with this, Mr.
McLean's  and the Governor's Conference, or
rather with the Auckland Assembly. The
reason why I mention this here is that great
and small things have been brought here to
be discussed. I now ask three thousand five
hundred pounds; it will be for the Governor's
assembly to consent. I have seen wheat
weighed; the weight of the bag is taken off
and the wheat only is reckoned and paid for.
The price of a pig is reckoned at (say) a
penny halfpenny; the pig is weighed and
paid for according to the weight. For a
larger pig, it may be twopence halfpenny;
the pig is weighed and paid for at that rate.
And now I shall press for three thousand
five hundred; but it will be for the Runanga
to arrange it (and fix the price).
Meeting adjourned to 1st August, 1860.
WEDNESDAY, AUGUST IST, 1860.
The Native Secretary addressed the confer-
ence thus:—
Chiefs of this Conference, I have been di-
rected by the Governor to explain to you the
English Law for regulating the succession of
land and other property. There are several
strangers present who have Just arrived. I had
intended to enter to-day upon the explanation
of how the pakehas manage the property of de-
ceased persons. But you would probably wish 
to hear the strangers speak, and I shall there-
fore defer speaking on this subject till to-
morrow. I shall, before I sit down, read to
you two letters which we have received—one
from Waikato, the other from Hauraki.—[The
Native Secretary then proceeded to read letters
from Rewe and Paratene Puhata.]
We have received others, but I shall not
detain you by reading them.
I propose that you leave the speaking to-day
to the Uriohau chiefs and to William Naylor
Tukihaumene, (Ngatiwhakaue,) Maketu:
Ma ratou ka pai ki tena e pai ana. Kotahi
te mea kia hohoro te mutu o te korero nei.
Ko te mana o te Kuini haere tonu, paku
tonu i nga wahi katoa. No te rerenga wai-
rua tae noa ki te uranga o te ra, tae noa ki
Poneke ra ano. Ko te aetanga ki te Kuini
kua oti tena i a matou katoa. Koia au ka
mea ai, whakamutua. He rewharewha, he
aha, hei patu i a matou: me haere ki te taone
ki te wahi mahana. I karangatia kia kotahi
wiki, ko tenei kua kumea kia roa.
Hukiki, (Ngatiraukawa.) Otaki: Whaka-
rongo mai e te runanga  nei, he korero whe-
nua taku-ko nga mahi a te Kuini raua ko
te Kawana. He whakameme tenei naku i
 nga utu o taku whenua ma te runanga  o Te
Makarini, o te Kawana; otira ma te runanga
o Akarana. I puaki ai i a au tenei kupu,
kua homai nei ki konei korerotia ai nga mea
iti nga mea rahi.  Ka karanga au inaianei,
E toru tautini e rima rau; ma te runanga o
te Kawana e whakaae. Ina hoki kua kitea
e ahau te pauna o te witi; ko te peke o nga
witi, ka whakarerea te taimaha o tera o te
peke: ka rite ki o te witi, ka rite ona utu.
Ka karangatia mo te poaka he pene-he-pene,
ka paunatia ka rite te taumaha ko tona utu;
I ka karangatia ki te poaka nui ake erua pene
me te hepene, na ka paunatia ka rite ano ki
tona utu. Ko tenei ka tohe au e toru tau-
tini, e rima rau pauna; otira ma te runanga
e ata whakarite marie.
Ko te mutunga tenei o te korero. Kara-
ngatia ana mo te ra tahi o Akuhata ka ko-
rero ano.
WENEREI, AKUHATA 1, 1860.
Ka tu ake ko Te Makarini ka mea: E nga
rangatira o te runanga nei, kua ki mai a te
Kawana  ki ahau kia whakamaramatia atu ki
a koutou nga tikanga o te Ture o Ingarani
mo te ritenga o nga whenua, onga taonga, e
waiho ana ki nga tamariki. Otira  ko etahi
o tenei runanga e tauhou ana, ka tahi  ano
ka tae mai. I mahara ahau kia korerotia
ki a koutou i tenei ra nga tikanga o te Pa-
keha mo nga taonga o te tangata mate.
Tera pea koutou e whanga ana ki te whaka-
rongo korero i te hunga tae hou mai; heoi,
mo apopo taku korero. Taihoa au e noho,
kia panuitia e au nga pukapuka erua kua
tae mai nei—no Waikato tetahi, no Hauraki
tetahi. [Ka korerotia i konei nga pukapuka
a Rewe raua ko Paratene Puhata.] E kore
au e mea kia korerotia etahi kei roa tatou:
me tuku te korero o tenei ra ki te Uriohau,
ki a Wiremu Nero Te Awaitaia; ko nga mea

THE MAORI MESSENGER.
TE KARERE MAORI.
Te Awaitaia. Let those who have spoken sit
quiet and listen to the speeches of the stran-
gers.
Paikea, (Te Uriohau,) of Kaipara, then
rose and said:—
Although it may be wrong I will speak; I
am but small amongst these. When the lavv
(of God) came I thought " where shall I be
safe? I will turn to the Church of God." I
was but small then and friendless; the Govern-
ment also was friendless. Hence I say I was
friendless and the Governor was friendless, I
have become a man; through that law I have
been saved. Enough. I hastened to join that
Church. Other tribes threatened to cut me in
pieces, but I kept close to the Queen, and
stooped to shelter under her wings. I had
been made friendless by Waikatos and other
tribes. It is now only that I stand as a man,
lam but small among the dwellers in the
land. Perhaps I had better finish here.
Wiremu Tipene, (Te Uriohau,) Kaipara:—
I will explain the speech of the old man (who
has just sat down). I will speak about the
Maori mana. The Ngapuhis have their mana,
the  Ngatimaru have their mana, the Ngati-
whatua, and the Ngatiwhakaue, have their
mana, as their protection; but the mana to pro-
tect me is broken. The day of my salvation
was the preaching of the Gospel. I will cleave
to the Word of God as a parent for me.
When the law of the Queen came as a pro-
tector for my body then all were warmly clad.
The laws of God and of the Queen guard the
gates of death. I beheld and thought this is a
sign of salvation for all men threatened with
death in this Island. I said, Christianity will
guard the soul and the law of the Queen will
improve our temporal condition: there will I
take refuge. I will have nothing to do with
the Maori mana, 1 will abide in the laws of
God and of the Queen for over and ever,
These are the best lavvs I recognise; you, the
Europeans, shall be parents to us the Maori
people. I will not acknowledge the Maori
mana. The people of the Ngatiwhatua tribe
intend to embrace and rest upon the lavv.
Arama Karaka, (Te Uriohau,) Kaipara:
We will speak that you may hear, for I was
about so high (but a child) vvhen. I saw the
practices which obtained under the Maori law,
and perceived that they were bad. The. old
men said I must fly to the mountains for
safety. I then said, Why should I fly, and
what is the law by which I may know. They
then taught me thus,—War parties vvill attack
us and destroy men's lives. These are the
things which cause men to fly to the moun-
tains. I was also taught that men of inferior
rank appropriated the produce of the soil to
their own use; they might be plundered, their
kua korero me noho, ka whakarongo ai ki
nga korero a te tauhou.
Kei runga ko Paikea, (Te Uriohau,) Kaipa-
ra: Ahakoa he, me korero; he iti noa ahau i
roto i enei. Tae noa mai te ture ka tahi au ka
mea, Ko hea au ora ai, me tahuri au ki te
Hahi o te Atua. He nohinohi au i reira, he
pani, he pani hoki te Kawanatanga. Koia
au i mea ai he pani au, he pani te Kawana:
ka tahi au ka tangata, na taua ture au i ora
ai. Heoi ano, rere ana ahau ki runga ki taua
Hahi. Ka mea nga iwi kia poutoa ahau, ka
piri ahau ki te Kuini, tapapa ana au i nga
pakau o te Kuini. He pani  au na Waikato,
na nga tauiwi; ka tahi au ka kiia he tangata
He nohinohi au i oku wahi whenua. Me
mutu pea ahau i konei.
Wiremu Tipene, (Te Uriohau,) Kaipara: 
Maku e korero te korero o te kaumatua nei.
Ko nga mana Maori taku e korero ai. He 
mana ano to Ngapuhi, he mana to Ngati-
maru, to Ngatiwhatua, to Ngatiwhakaue, hei
tiaki i a ia; kua whati toku mana hei tiaki
i au. Ko te ra tenei hei whakaoranga moku;
ko te kauwhautanga o te Rongo-pai. Ka
piri au ki te kupu o te Atua hei mama moku.
Ka tae mai te Ture o te Kuini hei kai-tiaki
mo toku tinana, ka tahi ka mahana katoa.
Kua tiakina e te ture o te Atua o te Kuini
nga kuwaha o te male. Titiro atu ana ahau
he tohu ora tena mo nga tangata mate katoa
o te motu nei. Ka mea ahau ko te whaka-
pono hei tiaki mo te wairua, ko te ture o te
Kuini hei whakapaipai mo te tinana, ko ko-
nei au piri ai; kahore au e pai ki te mana
Maori. Ko roto au i te ture o te Atua o to
Kuini, ake, ake, ko nga tino ture enei. E
mohio ana ahau ko koutou ko nga Pakeha
hei matua mo matou mo nga tangata Maori.
Kahore au e pai ki te mana Maori. Ko ru-
nga i te ture nga tangata o Ngatiwhatua
noho ai.
- Arama Karaka, (Te Uriohau,) Kaipara:
Me korero matou kia rongo koutou, no te
mea heoi au te rahi ka kite au i nga tikanga
o te ture Maori; ka matau au ki aua ture, he
kino. Ka ki mai nga kaumatua, me rere au
ki te maunga kia ora ai ahau. Ka mea atu
au, He aha te mea i rere ai; he aha te ture
e mohio ai au? Ka tahi ka whakaakona mai,
koia tenei ko te whakaariki, ko te huna
tangata: ko nga mea enei e rere ai te tangata
ki te maunga. Ka akona ano, Ki te kai nga
tangata tutua i nga mea o te whenua, me
muru, me tahu nga whare, me werowero nga

MAORI MESSENGER.
52
TE KARERE MAORI. 
houses   burnt, and themselves speared. 1 am 
speaking about our laws down to the time our
mana as a tribe was broken and I became
small, while the other  tribes maintained their
mana When the Gospel was preached in
this island, I asked my father, What is this?
He said, It is a Pakeha. What does he say
He preaches that we should believe ou Christ,
who was crucified that all-men throughout the
whole world might, live. Then I said, Perhaps
if I had a parent I should live. Then I
embraced  it (Christianity) and rested upon it.
I said, This will put down all evil. I said, its
laws are good laws, for they teach that all men
should love one another and give up cannibal-
ism. Afterwards Captain Symonds came and 
he said, There ate soldiers coming to this
Island. I said, Come my ancestor, welcome
my fathers. Aflerwards came Governor
Hobson. Then they told me of the  laws of
the Queen, and of the laws of England. Then
I consented that you should be a parent for
me, and that the Queen's mana should be my
wana. I am under the mana of all men
You, O Governor, must be my protector.
My laws must be given up; they are bad laws,
cruel  and dark. Your laws shall be my laws;
It us be bound up that  we may hold close
together. This is what I have said down to
this day. That which binds the Ngatiwhatua
is the law of God and of the Queen. The
lavvs of God are for the enlightenment  of my
heart, and those of the Queen an clothing for
my body. The old men  pass away. but 1
shall continue to speak the same language.
You have heard  what binds us; 1 refuse to
acknowledge the Maori mana, or Maori
government (chieftainship). 1 have seen its
evils. It was the law of the Queen which
showed me what is good for men—love and
kindness.
Te Hemana, (Ngatirango,) Mahurangi:—
Listen Eur «ipeciiis, and ail the tribes. This
tub?, ti.e Nga iwhatua, was a lost people ;
they were in past. days like the t'ibes of
Israel. Since ihe day when ihe Gospel was
brought, here have I retuined to my chieftain-
ship. It WJS t!ie Gospel which enabled me
to show my nose ; and, on the arnval of the
first Governor iix New Zealand, I was
enabled to hreathe freely. Therefore I say,
this is my parent, the Queen. There are tliree
things I will ep<ak (.f: first—the Queen :
secondly—the Oosp°I: t,hir'lly—my low estatp.
I will cleave to ftp Queen as rny life tor ever
and ever. It is this •wiinh c;iuses me to give
my l;ind to ihe Government.
JVlanuka, (Te Uriuhau.) Kaipara;—I will
coniniie to spe;ik thus. The word will not
fall hphind nur to one side ; no, but my words
will loliuw in the.same diiection as thuse of
tangata. E korero ana tihau i oku mre tae
noa ki te whatinga o ie mana ; ka ili ahau,
ka whai mana nga iwi katoa. Ka kauwhaulia
te Rongo-pai ki ie motu nei, ka patai ahau
ki taku matua, ka ki mai, He Pakelia. He
aha iana korero ? He kauwhau kia whaka-
pono ki a le Karaili i rip^kaiia kia ora ai
nga tangata katoa o te ao. Ka tahi au ka
mea, Ka whai matua pea ahau, ka ora ; ka
tahi au ka peke ki runga noi» o ai; ka mea
au ma tenei e pani nga kino katoa. Ka tahi
au ka mea he lure pai ona ture, ka mea kia
arolK» nga tangata katoa tetahi ki tetahi, me
whakamutu te kai-iangaia. Muri iho ka
puia ko Kapene Haimona, ka korero, Tenei
le hoia e haere mai ana ki tenei motu. Ka
ki aid al.uu, Haere mai e taku tupuna; aku
in;nua, baere mai. Muri iho ko Kawana
Hopihona : ka tahi ka korerotia mai ki au
nga lure o te Kuini me o Ingaiani ture. Ka
tahi au ka whakaae t;o koe helmatua moku;
ko te mana o te Kuini hei mana muku. Kei
raro au i le mana o nga tangata katoa; ko
koe e le Kawana hei kai-liaki moku; ko oku
ture me whakareke, he tare kino, mamae,
p.iuri; ko ou lure hei lure moku, me paihere
kia piri tonu. Kotahi korero tenei tae noa
ina: ki tenei ra. Ko te mea hei here rno
Ngatiwhatua, ko te lure o te Atua o te Kuini
ano hoki,- Ko nga ture o te Atua hei wha-
kaniaraina mo taku ngakau, ko o te Kuini
hei kakahu mo te tinana. Hinga noa nga
kuu;^aiua, ko konei (aku korero mau ai, kua
i-ong-o koe i nga mea hei here. E kore au e
pai ki le mana Maori, ki te rangaliraianga
Maori, kua kite ahau i te kino: na nga tui e
o te Kuini ka kite au i le pai ki nga langaia,
i le aroha i te atawhai.
Te Hemara, (Ngatirango,) Mahurangi: Kia
rango mai koutou e nga Pakeha, e nga iwi
kato:). Ko tenei iwi ko Ngatiwhatua he iwi
ngaro. I penei i nga ra kua pahure ine te
iwi o Iharoira. Na nga ra o le Rongo-pai
k:i hoki ahaukiler^ngaiiraianga: koia taku
ihu ka puia ki waho i rolo i te Ro"go-pai,
tae noa ki nga ra i noho ai te Kawana tua-
tahi ki Niu Tirani ka tino puta taku ihu ki
te ao. Koia au ka mea ko taku maina tenei
k') ie Kuini. Na, e toru aku mea e korero
ai: ko (e Kirni te tuatahi, ko le Rongo"pai
te marua, ko toku itinga le matoru. Ka
pipi aliau ki le Kuini hei oranga moku ake
ake: koia au ka tuku i taku whenua ki te
Kawanatanga.
M;iiiuk;i,d'e Urioliau.)Kaipara: Ka penei
tonu (aku korero. E kore e taka le kupu
ki muri ki t^iahi taha, e kore. E haere tonu
i runga i le kupu a Paikea. Ka korero tenei

TE KAKERE ;,lAO'ir.
Paikea. I will here speak of the de;druct,ion
of the Ngapuhi, of the battle in which Hongi
Hika was defeated, viz., Moremuuui. Hongi
iJ'ewTi!tid lli'.nsclf there ; he went to Engla:id
to Km"' Georg.e, and returned with g.uns -and
powder. He left, the people who bad beatrn'
liim, intending, to finish'with them, and went
and cut off the people living on one side of
them. When he' thought he had recovered his
presti"e he rcturned and beat that tri be. I
was beaten and f'll back upon Waikato.
The rriin:iant of the Ngatiwhatua is represented
by Apihai and Paikea, whose heads are now
laid. When the laws of England came-, I took
heart a little and was sav;'d. I was in the
pusi'.ion of a ser vant in those clays, and thought
of seeking for some tribe to reveng,e my loss at
the Ikar;inganui. A European, a man of
infei ior position, came asid lived wilh Apihai
about this time. Afterwards Captain Symonds
came ; Poinare brought him lo Auckland and
he lived under the protettion of Ihikiera.
After that came the great wave ;• the Q,ueen
w;is that wave. Then 1 shouted, Welcome,
welcome my parenls, anJ hei e they ara now
dwelling in Auckland. The Ikarann'amn is
•ivpngecl. We are assembled bere to-day to j
ally ourselves with the Queen. I consent to
tin?. We are a small tribe now living at
Kaiprtra. I honor the Governor. With tliis
ring I am married to the Government and to
Mr. McLr:an. It is not a ring of gold oi of
s.Iver, it is a paper. I will seal my words io
ti e Gover;ior's blea;t and to my own breast.
'\\ bat is all I have to say.
Heue Wait,i, (.Te Uriohau,) Kaipara:—I
tyi'll speak froin between the two, the Mauri
side and the European side. With respecl; to
the beginning of the tliought,s about this
Island, we don't know anything of that. We
took no part in the talk about the T,-eaty of
Wa;tangi. In toriner times all men were as
orphans, (friendless,) and every tribe sought
fur surn'.: ineana l»y wh'ch they might return
and live. When the Gospel was made known
to us, we sought it as the means of saving
men's !ives. We were told that it was a
good thing and would save the soul. We
accepted it. We submitted to the law of God.
It was that which caused us to draw nigh to
God. It vvas a good thing which would prt
down all evil amongst the people. We thought
if the side only in which the spirit is concerned
be warrn, what is to b^ dor.e for the body ? At
that time when some of the tiibes had ern"
braced Christ,'aiuty, and o;hers were s'ill evil,
the Government came, and it was said that the
law of the Queen would protect the Island, and
ihat by these two laws men would live. If
evils grow, men die; but these two laws will
protect mao and he will live.
ki ie whakangaromanga o Ngapuhi, lc pare-
kura o Hongi Hika ko Morernanu^. Kar
ianei Hongi i reira, ka whiii ki Ingarani ki
a Kingi Hori, ka hoki mai me nga pu me
nga paura ; ka waiho te iwi i patu i a ia hei
mutunga: ka tikina ka pouloa i tetahi taha-.
No ha mea kua toa ia, ka hoki mai, ka male
iaua iwi, ka nunu taku hinganga ki Waikato.
Ko ona putanga Ro o Ngatiwhatua, ko Api-
liai, ko Paikea, e niu nei te pakira. Ka
puia mai le lure o Ihipani ka ora nohinohi
taku ngakau, ka ora au'. E taahu;» pononga
ana ahau i reira. Ka mea kia rapu iwi ahau
hei whakaea i taku male i le Ikaranganu'.
Ko le Pakeha tuma ka tae mui ka naho i a
ApiSiai. Muri iho ka haere mai a Kapene
Haimona, na Poniare i aralii mai, ka homai
ki Akaraka, ka n;-fho i te aroaro o Ilnkier.",
Muri mai ko te ngaru nui, ko le Kuini toua
ngaru. KA tahi au ka Paranga, Haero mai,
hapre mai aku matua ; koia (enei ka noho i
An.iran;i. Kua ea te-Ikaranganui. Kahui-
liuia inaianei kia whakahoa ta'ou kiie Kuini,
ka whakaae ahau. He iwi torutoru au e
nolio nei i Kaipara. E whakakororia ana
au ki te Kawana. Hei marena (enei ringi i
ahau ki le Kawanatanga ki a Te Makarnn:
eliara i le ringi koura, liiriwa ranei—lie pu-
kapuka. Ka hirilia taku korero ki io te
Kawana uma ki toku uma. Heoi ano taku..
l!one \\Vaili, (Te Urio!iau,) Kaipara : Me
kure;"o ahau i waenganui i nga tikanga e rua,
ko le lalm Maun ko le laha Pakaha. Ko le
li;n:ilai!ffa o le whakaaro ki le motu nei ka-
ho"r matou i m;nau; kahore matou i ura ki-
te korure ino leTirili ki Waitangi. He pani
katoa nga tangata o te ao. I mua ka rapu
nga iwi katoa ki le take nohoanga pai hei
ilioking-u ki te ora. Ka koreroiia mai te
Kongo-pai ka rapu matou ki taua mea hei
oraiiffa tangutu, ka meinga he mea pai hei
orasiga ino le wairna. Ka whakapai matou
ka whakaae ki le mre o le Atua: ko te lake
tena i piri ai matou ki te Atua. Ko te mea
pai rawa tenei hei patu i nga mea kino katoa
i roio i le i.vi. Ka mea matou ka mahana
ko ie laba kau ki te wairua, me pehea te
(inana? I le mea e whakapono ana tetahi
iv/i, e kino ana tetahi iwi, ka tae mai le Ka-
wanatanga, ka meinga ma te lure o te Kuini
e tiaki te motu; ma enei lure erua ka tu te
tangata ki te ora. Ka tupu te kino ka mate
nga laugaia ; tena ko nga lure erua, mana e
tiaki te tangata ka ora.

THE MAORI MESSENGER.
TE KARERE MAORI.
Winiata Papahia, (Ngapuhi,) Hokianga: —
I will stand in the midst of all that has been
said. This is my thought which has brought
me here, to this house and conference. The 
Governor has thought matters over in his
mind and has called this tribe and that tribe
to come here and lay together all they have
to say in this house, that what is right and
what is wrong may be known, because the
Queen and the Governor are old and constant
friends. It is not a thing of to-day; no, it is
from long since, not from to-day. A man
will not be sustained with one loaf, but there
must be two, three, four meals. Where is the
door through which a right speech may come
forth to.day ?. Where is the door by which
peace may come to us at this time? The door
is with the Queen, and it is with God also.
For we are a people destroyed off the face of
the earth by the hand of man. This is my
thought which I express to. this conference
assembled here. Has not our talk begun in
the middle ? We are talking in the middle.
In my judgment, if it were at the commence-
ment of the evil which is now growing it
would have been well. As it is, here we stand,
and there stands that evil. It will not be right 
in my judgment. But, enough, I say, Let
this talk end upon this law; let peace be made
and fighting cease, so that what has been said
here may be made good; We say, The Queen
has been acknowledged as an. abiding parent
for us; that was said long ago. The Queen
is white, I am black—but our speech is only
one. 
Karawai, (Te Uriohau,) Kaipara:—When
your letter to Mate arrived he was dead. I am
come to make straight his word. Now, do you
listen. We will not divide our words because
the mana of Kaipara is but one. We shall
not in what we say follow the wrong example
of other tribes. They are a numerous people,
therefore they are evil disposed tovvards you.
We are a small tribe, therefore we are well
disposed towards you and respect you. We
shall cleave to you for ever and for ever.
These words will suffice. Mate is dead, and
his name has been given to his eldest son,
Parata Kairangatira. This is all I have to
say to you.
Wiremu Tipene, (Te Uriohau,) Kaipara:—
If you, all the chiefs of the Uriohau, agree that
we should live under these two laws, of God
and of the Queen, hold up your hands.
All the Uriohau:—Yes (holding up their
hands).
Ngarongomau, (Te Uriohau,) Kaipara;—
I will speak of the Maori side and of the
Winiata Papahia, (Ngapuhi,) Hokianga: 
Me tu au ki waenga o nga kupu katoa. Ko
taku whakaaro tenei i kitea mai ai ahau ki
konei ki tenei whare runanga na te rapu-
rapu o te whakaaro o te Kawana kia haere-
mai tera iwi tera iwi kia whakapurangatia
nga korero ki tenei whare, kia mohiotia ai
te tika  te he ranei, no te mea ko te Kuini,
ko te Kawana, he hoa pumau no mua. E
hara i te mea no naianei. Kahore, no mua
ano. E hara inaianei. E kore e ora te
tangata i te taro kotahi, engari kia rua kia
toru, kia wha kai. Kei hea te kuwaha mo
te korero e puta mai ai te korero tika ina-
ianei? Kei hea te kuwaha o te maunga ro-
ngo e the mai ai kia tatou aianei? Kei te
Kuini te kuwaha, kei te Atua tetahi; no te
mea he iwi mate tatou i te ao i te ringa 
whiu a te tangata. Na ko taku whakaaro
tenei e te runanga e noho nei. Ko to tatou
korero, i pokapu pea i waenganui ta tatou ko-
rero; e korero waenganui ana tenei korero.
Mehemea no te timatanga o te kino e tupu..
mai na, ka tika ki taku matauranga. Tena-
ko tenei, e tu mai nei tatou, e tu mai na tena.
Korero kino. E kore e tika ki taku matau-
ranga. Na, heoi, e mea ana ahau ka mutu-
tenei korero i runga i tenei ture, me hohou
te rongo o tera whawhai kia rite ai ena ko-
rero. Ko ta tatou ki, kua kiia te Kuini hei
matua pumau mo tatou, no mua tena. He
ma te Kuini, he mangu ahau; ko o tatou,
reo ia e kotahi tonu ana.
Karawai, (Te Uriohau,) Kaipara: Tae-
ake to pukapuka ki a Mate kua mate ia. I
haere mai ahau ki te whakarite i tana kupu
Na kia rongo koe. E kore e wahia ta ma-
tou korero, no te mea kotahi to matou mana
to Kaipara. E kore matou e whakarite ki
te korero o nga iwi katoa: e he ana. He
iwi nui ratou, koia ratou i kino ai ki a kou-
tou. He iwi iti matou, koia matou i whaka-
pai ai, i whaka kororia ai ki a koe. Ko to
matou piringa tenei kei a koe, ake, ake,
ake, ake tonu atu. Heoi ano enei kupu
aku. Kua male a Mate, ko tana ingoa kua
whakataua ki tana tamaiti tuatahi ki a Parata
Kai-rangatira. Heoi ano aku kupu ki a
koe.
Wiremu Tipene, (Te Uriohau,) Kaipara:
Ki te whakaae koutou nga rangatira katoa a
te Uriohau kia noho tatou ki runga ki nga.
ture erua o te Atua o Kuini me hapai nga.
ringa.
Te Uriohau katoa: Ae! (Hapainga ana
nga ringa.)
Ngarongomau, (Te Uriohau,) Kaipara:.
Me korero au ki te taha Maori ki te taha

THE MAORI MESSENGER.
TE KARERE MAORI
European side. We are new-comers. I will
speak of the Native side, of what is right and
of what is wrong; and when I have finished
I will speak of the European side. The mana.
was given to the Queen long ago before any
Governor came here. This is where I on the
Maori side was wrong. The mana was sur-
rendered to the first Governor, to the second,
and to the third; when it comes to the fourth
a king for the Maori people starts up. This is
where they are wrong. I will, speak of the
wrongs on the Pakeha side. They did not
take the Maori chiefs into their European
councils to frame laws for this land. In my
opinion this is where the Europeans were
wrong. If the chiefs had been taken (into
their councils) in days past there would not
have been any separation into two sides.
However, notwithstanding the breach (in the
relations between the races) which has taken
place, it will be for these tribes to arrange
matters  that there may be but one system
for the European and for the Maori. I have
no more to say.
Herewini Matetaitua, Waikato:—I will
begin to speak of my old customs. I bethought
myself that I must be evil at heart, for I per-
ceived the evil that I had wrought in days
past. Listen, my evil was that I turned upon
my own race, the Maori. I did not take care
that the side of the Maori should be kept
right, so there was evil on the Maori side. I
considered that the Ngapuhi had begun to
understand, that is, at the place where the
Europeans first settled. As for me I did not
yet perceive nor understand; my knowledge
amounted only to this, These are Pakehas.
My knowledge was yet across the water. It
was after this that I really saw them; indeed
it is but lately that I have done so. At that
time I listened and wondered when they would
come here. When they came and landed I
observed their appearance and was much
pleased with it. I collected my thoughts,
comparing them with the thoughts of the
Europeans. I was pleased with the Pakeha;
all his goods pleased me; they were all good;
nothing was rejected by me. I caught hold
at once. Every thing the Pakeha had was
sweet to me. Afterwards, when the number
of things brought by the Pakeha increased,
still I had no thought of rejecting any; but I
rejoiced to become possessed of all commodities
of the Pakeha. Affection to the Europeans is
not a thing that has only sprung up to-day.
Love to the Pakeha is a thing that has been
bound up in my heart. In like manner, loyalty
to the Queen and to the Governor is held in
ray heart. My thoughts are testing io full
confidence upon the Queen and upon the
Governor. This is my course.
Pakeha. He tauhou matou, me korero au
ki te taha Maori, ki te tika ki te he; ka mu-
tu ka korero au ki te taha Pakeha. Kua
oti te mana te hoatu ki te Kuini i mua, i te
any  mea kahore  ano he Kawana i tae mai ki ko-
nei. Ko taku he tena ko ta te taha Maori.
 I te tuatahi o nga Kawana ka tukua te mana
ki te tuatahi ki te tuarua, ki te tuatoru, ka tae
ki te wha, ka kokiritia he Kingi mo te ta-
ngata Maori.  Ko te he tenei.  Ka korero 
ahau i te he o te Pakeha. Kahore ratou i
tango ki nga rangatira Maori kia noho ki
runga i nga runanga Pakeha hei whakarite
i nga ture mo te whenua noi. Ki taku wha-
kaaro, ka te he tenei o te Pakeha. Mehe-
mea i tangohia nga  rangatira  i mua, kahore
i wahia nga taha kia rua. He ahakoa kua
pakaru nga tikanga; ma enei iwi e whakarite
kia kotahi ai tikanga mo te Pakeha mo te
Maori. Ka mutu taku i konei.
Herewini Matetaitua, Waikato: Te-
nei taku timatanga korero, ki toku ri-
tenga iho o mua. Whakaaro ana ahau
he tangata kino au i roto i taku ngakau no
te mea kua kitea taku kino i mua. Kia ro-
ngo koe ko taku kino e tahuri  ana au ki a
maua whaka-Maori. Kihai au i whakaaro kia
pai te taha Maori, kino ana te taha Maori.
Inaianei i whakaaro au i timata te mohio ki
Ngapuhi, ki te wahi i noho tuatahi ai te Pa-
keha; ko au kahore au i kite, i mohio. Na,
i roto i toku mohiotanga ka mohio au he Pa-
keha tenei; otiia i tawahi  ano toku mohio-
tanga; taihoa aue tino kite, no naianei. I
taua wahi ka whakarongo au, ka whakaaro
ahea ka u ki konei. Na, i te mea ka eke ki
uta ka titiro au ki te ahua o te Pakeha, pai
rawa; ka kohia aku whakaaro ki roto ki nga
whakaaro o te Pakeha, ka pai au ki te Pake-
ha. Ko ona taonga katoa, pai katoa; kahore
i panga e ahau, hopu tonu atu au. Reka
katoa ki au nga mea o te Pakeha. Muri
iho i te nuinga o nga mea o te Pakeha, ki-
hai au i mea kia panga, engari i hari au kia
poto katoa mai nga hanga o te Pakeha ki
ahau. E hara te aroha ki te Pakeha i te
mea pokanoa inaianei. He mea here ki roto
ki toku ngakau te aroha ki te Pakeha. Wai-
hoki ko te ritenga aroha ki te Kuini, ki te
Kawana, puritia ana ki toku ngakau. Na ko
taku whakaaro, okioki tonu ana ki runga ki
te Kuini, ki te Kawana. Ko taku tikanga
tena.

THE MAORI MESSENGER.
56 
TE KARERE MAORI.
Wiremu Nero Te Avvaitaia, (Ngatimahanga,)
Whaingaroa:—I will not now direct my
words to the Governor and to Mr. McLean,
but to you Ngatikahungunu, Ngatitoa, Nga-
tiwhakaue, and all the tribes. Taiaroa, my
word is to you; but Taiaroa is a Pakeha.
We all know what the old customs were, how
destructive of human life; and we also know
about Christianity—that was brought to us by
the Pakeha; we at once embraced that and
were caved; and now though evil may still be
wrought, still the Gospel is powerful. The
councils that stand upon the foundation of
Christianity will not come to naught they
are with Christ. With reference to the proceed-
ings of the Government, it did not come here
as any intruder to take New Zealand; it was
a thing ordained of old; Noah prophesied of
it; Noah cultivated a vineyard and drank of
the wine; he was drunk and lay uncovered;
his son saw it and went and told his elder
brothers; then Shem and Japheth went and
covered their father, so that there was no part
of him left uncovered. Then Noah spake
concerning Ham, Thou shalt be a servant to
thy elder brethren. From thence came the
saying, When the offspring of Japheth have
been spread abroad, the descendants of Japheth
shalI dwell in the tents of Shem. This is ful-
filled by the coming here of the Europeans.
Ye tribes here assembled, I am from Waikato.
Why did you not say thus, There is no one to
direct the affairs of this island? Although you
all come together, yet there is no one compe-
tent to direct us aright. First came the Minis-
ters, then the  Governors. We are  without
knowledge. There is only one director, that
is the law of Jehovah. We are under the law
of the Spirit. The laws which the Governor
and the Pakehas dispense are from Jehovah.
All the tribes consented to receive the Pakeha.
The lands of the Ngapuhi were given to the
Pakeha, so were those of Waikato, of the Nga-
titoa, and of the Ngatiwhatua. Their lands were
deliberately given to the Europeans; they
were not taken by the Pakeha. There will
now be a rending asunder of the Pakeha and
the Maori. This king of the Waikatos will
cause a split. Waikato will become inimical
to the Pakeha and so will other tribes. This
is why I say, I am from Waikato. Here are
my relatives of the past generation. Te Ara
and Apihai, dwelling amongst you. Say not
that I am a numerous tribe; I am but few in
number. When my people left me I was not
cast into the sea. I am left with the lavv
which relates to temporal matters and that
relating to spiritual matters, and here I dwell.
It is well that you should he saying, Let him
go on; he will be making fools of us presently.
But now, ye tribes, there is no spring on the
Wiremu Nero Te Awaitaia, (Ngatimaha-
nga,) Whaingaroa: E kore e whiua taku ki a
Kawana ki a re Makarini. Engari e Ngati-
kahungunu, e Ngatitoa, e Ngatiwhakaue, e
nga iwi katoa, e Taiaroa, ki a komou taku
kupu. Otiia he Pakeha a Taiaroa. E mohio
ana tatou  katoa ki nga tikanga o mua, he tika-
nga huna tangata. E mohio ana hoki ta-
tou ki te whakapono, na te Pakeha tena i tuku
mai; hopukia ake ana tena ka ora tatou.
Ko tenei kia ahatia  te mahi noa ai te kino. e
kaha ana te Rongo-pai. Ko te muanga e tu
ana ki runga i te taku o te whakapono e kore
e memeha; kei a te Karaiti tena. Ko te
ritenga o te kawanatanga, e hara i te mea
pokanoa kia haere mai kia tango i Niu Ti-
reni No mua ano tenei tikanga, na Noa i
poropiti. 1 ngaki a Noa i te mara waina, ka
kai ano i iana waina haurangi the, takoto ta-
hanga ana; ka kite tana tamaiti ka haere atu
ka korero ki ona tuakana: ka tahi ka haere
atu ko Hema, ko Hapeta. ki te uwhi i a ia,
kihai i takoto kau tetahi wahi o to raua pa-
pa; ka puta i reira te kupu a Noa mo Hama.
" Ka waiho koe hei pononga mo o tuakana."
Na kona te kupu whakarite. Ka oti te towha-
towha nga uri o Hapeta, a ma nga uri o Ta-
peta e noho nga teneti o Hema. Koia tenei,
kua tae mai nei te Pakeha. E nga iwi nei
no Waikato au. He aha koutou te penei ai,
kahore he kai whakarite mo tenei motu:
ahakoa rupeke koutou katoa, kahore he kai
whakarite ki te pai. I te tuatahi ko nga
Minita: muri mai ko nga Kawana. Kahore 
o tatou mohiotanga; kotahi tonu ano hei
whakarite ko te Ture a Ihowa. Kei te ture
tatou o te wairua. Na Ihowa nga ture e
whakaritea mai ana e te Kawana e nga Pa-
keha. He mea whakaae e nga iwi katoa  te
Pakeha. He mea hoatu o Ngapuhi oneone
ki te Pakeha, he mea hoatu o Waikato, o
Ngatitoa, o Ngatiwhatua oneone ki te Pake-
ha; he mea hoatu marire, e hara i te mea ta-
ngo na te Pakeha. Ka titorehia inaianei te
tikanga o te Pakeha o te tangata Maori, ko
te Kingi o Waikato hei more; ka mauahara
a Waikato ki te Pakeha me tetahi iwi ke atu;
ka mauahara.Koia au ku mea no Waikato
au. Tenei aku tupuna a Te Ara, a Apihai, te
noho nei ki a koutou. Kei ki komou he to-
komaha ahau; tokotoru noa nei au. Taku
waihotanga e oku iwi kihai i whiua ki te
moana. Waiho iho ana i te ture o te tinana
o te wairua, ka noho i konei. lie tika ano
kia mea mai ana koutou, waiho kia korero
ana; aianei ano ka mamingatia tatou. Ko
tenei, e nga iwi nei, kahore he puna o te whe-
nua; taku puna i mohio ai ahau no te ra-
ngi: te puna o te wairua o te tinana, koia

THE MAORI MESSENGER.
TE KARERE MAORI.
earth; but the spring of which I know has its
source in heaven, as respects both spiritual and
temporal matters. And here are the Governor
and Mr. McLean, Say not, there is another
spring further on; no. Plans may be devised
to suppress the Pakeha, but he will not pass
away. It is a living spring. The work of
some of the tribes is to foster enmity towards
the Pakeha. You have heard what I said 
that the councils based on Christianity cannot
come to naught. But the councils of men will
come to naught, because they are of man, and
not of Jehovah. Leave us to our mistake,
but let Waikato carefully think over the
matter. Leave the chiefs to their work who
are following that path. Let us not deceive
the Government, that is, I and you, and such
numerous tribes as Ngatikahungunu, Ngatitoa,
Ngatiwhakaue.  We have come from a long
way off, frond distant lands, and the direction
of our proceedings is with the Governor. We
are carry ing out the law which relates to the
soul, and also that of the Government. There
is nothing wrong in what the Governor has
done. The piece of land at Taranaki was
rightly given up by the chiefs; and it is being
taken by the Maories in consequence of the
enmity existing between the Maori and the
Pakeha. What affair is it of yours? Leave
Waikato to think over their own affairs. This
only shall be my theme, The  Pakeha is the
living spring for us. The old mea here can
say more on this subject. That is all I have
to say.
Taiaroa, (Ngaitahu,) Otago.—I am a sick
man. I can hardly stand from weakness.
Salutation to you Te Awaitaia. I am suffering
from sickness. This Pakeha is urging me to
speak. I have nothing to suggest and only
one thing to say, It is that Queen, that same
Queen 5 that Governor, that same Governor
It is enough. Let that Island be joined to
this. I have nothing to say about Taranaki.
Let Taranaki keep to themselves, and my
brother-in-law, let him keep there with his
work. I will speak about my own island.
My island is with my Queen. There is no
person to say, Turn to one side. Enough. I
have cherished the Europeans in days past. I
am going. I have not two words to say.
There are a great many chiefs of this island of
whom it is said, This one has the chief
authority, or that one has the chief authority,
but on my island I am the head and I am the
tail. Had I been in health I would have
spoken. However, do not let us worry our-
selves with looking after Waikato doings.
Meeting adjourned to 2nd instant.
nei, ko te Kawana, ko Te Makarini. Kana e
kiia, He puna ke atu ano, kei tai atu. Kahore, 
ka hanga noatia etahi ritenga takahi mo te
Pakeha, e kore e memeha, he puna ora. Ko
te mahi a etahi iwi, he noho mauahara ki te
Pakeha.  Kua rongo koutou i taku ki ekore
e memeha te runanga o te karakia; ko te
runanga a te tangata e memeha, na te ta-
ngata hoki, e hara i a Ihowa. Waiho ma-
tou kia he ana; ma Waikato ia e ata huri-
huri. Waiho kia mahi nga rangatira e ma-
hi ana i tena huarahi. Kei maminga talon
ki te Kawanatanga; ahau, me koutou me nga
iwi maha, ara, me Ngatikahungunu,  me
Ngatitoa, me Ngatiwhakaue. I haere mai
tatou i te ara roa i nga whenua hoi: te ti-
kanga mo tatou kei a te Kawana; kei te
mahi tatou i nga ture o te wairua, o te Ka-
wanatanga hoki; kahore he kino o nga mahi
e mahia ana e te Kawana. Ko te pihi i Ta-
ranaki, he mea homai tika e nga rangatira,
e tangohia ana e te tangata Maori; he mea
mauahara na te Maori na te Pakeha. Hei
aha ma koutou? waiho ma Waikato ana mea
e hurihuri. Heoi ano te take mo taku ki, ko
te puna ora mo tatou, ko te Pakeha. Tenei
ano nga korero kei nga kaumatua o konei.
Heoi ano taku.
 Taiaroa, (Ngaitahu,) Otakou: Kei te mate
au, e tu noa ana i runga i te male. Tena
koe e Te Awaitaia, e mate ana tenei. Ko te
Pakeha nei e tono ana ki au kia korero. Kahore
aku tikanga, ko tahi tonu ko taua Kuini ko
taua Kuini; ko taua Kawana ko taua Kawa-
na. Heoi ano. Ko tera motu kia tutakina ki
tenei. Kahore oku korero mo Taranaki. Waiho
atu i kona, me taku taokete ano hoki i kona
mahi mai ai. Kia korero ahau mo taku
moutere, kei taku Kuini taku moutere. Ka-
hore he tangata hei mea, peke atu ki tahaki.
Heoi ano. Kua oti te Pakeha te atawhai e
ahau i mua. Kei te haere au, kahore e rua
aku kupu; He maha nga rangatira o tenei
motu, e kiia ana kei tena te tikanga, ara, kei
tera te tikanga. Engari ki toku motu ko au
ano te hiku, ko au ano te pane. Me he
mea e ora ana ahau ka korero ahau, ko te-
nei kaua tatou e whangawhanga ki ta Waikato
e mahi mai nei.
Te mutunga tenei o te korero; karanga-
tia ana mo apopo ka korero ano.

THE MAORI MESSENGER.
58
TE KAKERE MAORI.
THURSDAY, AUGUST 2, 1860.
The Native Secretary commenced the pro-
ceedings with the following speech:
On a former day, I adverted to the ques-
tion of Mixed Junes, and shall now make
some observations on the  subject.
Natives have often complained that they
are not permitted to take part in trials where
persons of their own race are concerned.
I refer now particularly to cases of murder. 
When a pakeha kills a Maori, the punish-
ment of the offender rests in the hands of
an English Jury. The Maori naturally says,
" Let us have a share in the trial of a case
in which our countryman is concerned."
This subject was considered long ago. Even
in Governor FitzRoy's time, a law to meet
such cases was framed, but the  mutual
jealousies and hatreds of the tribes presented
an insuperable barrier to its being brought
into operation. This was the difficulty: the
tribes carried their prejudices to such an
extent, as to make it seem probable that in
any case where the prisoner belonged to the
same tribe as the Native  jurors, they would,
even though his guilty were proved, con-
tend for his acquital: and, on the other
hand, should he happen to belong to another
tribe, their vindictive feeling might induce
them to punish the prisoner, whether right
or wrong.
Yon perceive, then, that these inter-tribal
jealousies have hitherto been the great ob-
stacle to the adoption of some law of the
character indicated.
Some of our wise counsellors have recom-
mended that, the principle of Mixed Juries
should now be admitted; so that, in cases
of murder or manslaughter, when persons of
the Maori race are interested, English and
Maori jurors may co-operate in deciding
whether the prisoner be guilty or not. If
found guilty, the Judge decrees the punish-
ment.
You are requested to give this matter your
careful consideration. When you return to
your respective places, let your thoughts
dwell on this subject, and determine amongst
yourselves what  views to advance.
You have been convened for the purpose
of affording you an opportunity of devising
measures for your own improvement. You
are requested now to state whether, in your
opinion, the Maori is sufficiently advanced
to permit of his taking a share in Ihe English
Jury. or whether it would be advisable to
delay the exercise of Ibis privilege till the
Native race is better qualified for it. You
may choose between these alternatives;
TAETE, AKUHATA 2, 1860.
Tu ake ko Te Makarini ka mea:—
1 what kupu au i tera rangi mo runga i te
Huri-whakauru, mo te tekau ma rua;
na, me hoki  taku korero inaianei ki runga
ki tena Kua penei hoki te kupu o nga
Maori i nga wa kua pahure nei, e mea ana i
motuhake ki a matou anake ki te Pakeha te
tikanga mo nga whakawa, ahakoa tu ana te
Maori ki te he. Mo nga kohuru taku e ko-
rero nei. Ka patu te Pakeha i te Maori ka
waiho ia kia whakawakia e te runanga o nga
Pakeha anake. Na konei hoki i puta ai te
kupu a te Maori, "Tukua mai ki au tetahi
wahi o te tikanga, ta te mea e tu ana to ma-
tou tangata ki taua whakawa."
I maharatia ano tenei tikanga i mua, i te
mea e noho ana a Kawana Pitiroi ki tenei
whenua. Kua takoto ano te ture mo taua
mea i aua ra. Te mea nana i tino arai te
whakaritea ai, ko ngapuhaehae, ko nga ma-
uahara o nga iwi Maori. Ko te wahi he te-
nei, ko te  kaha o tena tikanga Maori; na-
konei i whakaaroa ai mehemea ka uru nga
tangata o te hapu nona re tangata i he,
ahakoa kitea rawatia tona he, ka tohe ratou
kia whakaorangia to ratou whanaunga; te-
na, mehemea he hapu ke nona Iaua tangata
e whakawakia ana, ka waiho e ratou hei pu-
tanga mo to ratou mauahara, na ka tukua
kia mate, ahakoa tika ahakoa be.
Heoi ra, ka kite koutou ko te mea tenei.
ko nga puhaehae kino o nga iwi, nana i arai,
te whiwhi wawe koutou ki tetahi tikanga pe-
nei me tenei e korerotia nei.
Kua rapu nga whakaaro o etahi o o matou
tohunga, na kua mea ratou kia tukua ki a
koutou te tikanga o te Huri-whakauru; na
ka tu he kohuru no te Pakeha raua ko te
Maori, me waiho ano ma te runanga o te
Pakeha o te Maori e rapu tena tika ranei
tona he ranei. Ki te he, ma te Tino Kai-
whakawa e whakarite te whiu mona. Ko
tenei, ma koutou, ma nga rangatira e ata
hurihuri marire tenei tikanga. Ka
hoki koutou ki o koutou kainga kia mau to-
nu to koutou whakaaro ki runga ki tenei;
na me ata vvhiriwhiri i tetahi kupu hei wha-
kapuaki ma koutou. I karangatia  tenei runa-
nga hei whiriwhiri i nga tikanga e tupu haere
ai koutou: ko tenei, ma koutou ano e ki
mai e pehea ana ranei to koutou whakaaro
mo tenei mea; kua ata pakari ranei te mohiota-
nga o te Maori e tika ai tana whakauru ki te
Huri-pakeha, me waiho tonu ranei kia tae
 ano ki te wa e matau ai koutou ki te tango i
tenei mea nui. Ma koutou e whiriwhiri i
roto i enei whakaaro erua: me whakaae to-

THE MAORI MESSENGER.
 59

TE KARERE MAORI.
either signify your approval of the suggestion
of Mixed Juries, or recommend the postpone-
ment for a while of such a measure.
I have nothing more to say on this subject
at present. I will only repeat that the matter
now rests in your own hands. Any matured
suggestions that you may have to make will
be communicated by me to the Governor for
His consideration.
I shall now call your attention to another
subject. The Governor has directed me to
explain to you the English mode of suc-
cession to property. At present, the Maories
have no definite laws to regulate the disposal
of the property of deceased persons, and con-
sequently there is much confusion and much
trouble. One man claims the property, and
then another man claims it. Both parties
may have some right to it, and neither of them
will waive his claim. Ihu? difficulties arise.
Ihe Governor suggests that you should
consider whether the English law of suc-
cession to property might not advantage-
ously be adopted by you.
As I remarked on a former occasion, the 
old men among you are passing away—
Paikea, Te Amohau, and a few others, are
all that remain. Those who are versed in
Maori laws and usages are disappearing;
their children must take their places. The
ancient, land marks and boundaries will not
be known to the children. This will give
rise to endless confusion, unless some new
system be adopted. Let some new law be
recognised, so that, when your relatives die,
there will be no difficulty afterwards in dis-
posing of their land and other property.
Do not suppose that a system of this kind
would be difficult. It is very simple, While
a man is in health, he will consider to whom
he would wish his property to go, in the
event of his death. He will put his decision
on paper, staling clearly to whom this thing
shall belong and to whom that thing shall
belong. He will then sign it in the presence
of two witnesses. The last wishes of the
testator will then be known and will be
strictly observed. A man's property is at
his own disposal, and he may therefore be-
queath it to whomsoever he will. If the
man be possessed of land, he will ascertain
the boundaries and define them clearly in his
Will, in order to prevent any subsequent
inconvenience. According to Pakeha rule,
when a man dies intestate, the pro-
perty goes to the eldest son; if he
dies, then to his eldest son; but if the  eldest
sou has no issue, it goes to the second son
of the deceased; or if there be no male issue,
nu ranei inaianei ki te tikanga o te Huri-
whakauru, me waiho ranei mo amua atu
whakaaro ai, Kahore he kupu ke atu ma-
ku inaaianei mo runga i tenei korero. Kati
he kupu maku, ko tenei, kei a koutou anake
te tikanga inaianei. Ka oti e koutou te ata
hurihuri marire ka whakaputa ai i a koutou
whakaaro; ua, maku e tuku ki a Te Kawa-
na kia kite ia.
He korero ke tenei hei tohutohunga maku
ki a koutou. Kua puta mai ki au te kupu
o te Kawana kia whakamaramatia atu e au
ki a koutou te Ture o Ingarani mo nga tao-
nga taku iho ki nga tamariki. Inaianei, ka-
hore a te Maori ture mo nga taunga o te ta-
ngata mate; na konei hoki i nui ai te kuraru-
raru me te tautohetohe i roto i a koutou.
Ko tetahi tangata e mea ana mona anake
nga taonga, ka tohe ano tetahi, kahore, mo-
na. Ka tika ano pea te panga o
tetahi o tetahi; na, pakeke tonu raua
tetahi ki tetahi. Koia i tupu ai
nga kuraruraru. Na, e mea ana te
whakaaro o te Kawana kia tirotirohia e kou-
tou nga tikanga o tenei ture Pakeha me ko-
re ranei e tika te hapai e koutou.  Ko taku
kupu ano o tera ra, e ngaro haere ana nga
kaumatua; heoi nga mea e toe nei, ko Pai-
kea, ko Te Urohau, me etahi atu. E ngaro
haere ana nga tohunga o nga ritenga Maori.
Ma nga tamariki e whakakapi o ratou tunga.
Ko nga rohe, ko nga paenga, kahore e mohiotia
e o koutou tamariki; ma konei hoki ka tupu
ake ai te tini o nga raruraru, ki te kahore e
rapua e koutou tetahi tikanga marama e
atea ai. Tena, kimihia e koutou tetahi
ture hou, e takoto pai ai nga whenua me
nga taonga; na mo te mate rawa ake o nga
whanaunga kahore he kuraruraru mo muri.
Kei mea koutou e pakeke ana tenei tika-
nga; kahore he mea takoto noa. I te mea
e ora ana te tangata, ka whakaaro ia ki ona
taonga, mo wai ranei mo wai ranei a tona
 matenga. Me tuhituhi rawa e ia ki te pu-
kapuka i tana e pai ai, mo mea tenei mea
mo mea tena mea, na me whakapa i tona
ringa ki taua pukapuka, ki te aroaro o nga
kai titiro  e rua, kia tapu ai. Ma konei ka
tino matauria ai te hiahia o te tangata mate
nona nga taonga, na, ka tumau ano te wehe-
nga ki ana i whakarite ai. Kei te tangata
ano te whakaaro mo ana taonga ake, a, ma-
na e waiho ki tana ano e pai ai. Mehemea
he whenua to te tangata, ka rapu marire
ia ki nga paenga, ka tuhituhi tonu iho ki ta-
ua pukapuka poroaki, kia atea ai tona tikanga
a muri i tona matenga. Ki ta te Pakeha tika-
nga ka male tetahi tangata, kahore ana pu-
kapuka poroaki, ka riro ana mea katoa  i ta-

THE MAORI MESSENGER.
60
TE KARERE MAORI.
it is divided amongst the daughters; and if
there be no issue at all, it goes to the father
of deceased. If the father be dead, the pro-
perty goes to the eldest brother of deceased,
or to his issue. If there be no brother, the 
property  will be equally divided amongst the
sisters of deceased.
This law has been adopted by the pakeha
to prevent litigation about property after a
man's death. I have explained this to you
that you may know the rules observed by
the pakeha. When this law appears in the
Maori Messenger, you will be able to look
at it deliberately, and form your judgment
thereon.
The Governor is anxious that these sub-
jects should be fully explained to you, as it
is not desirable that you should be ignorant
of pakeha usages and customs.
I have nothing more to say at present.
 Tahana Turoa, (Wanganui,) Whanganui:
Listen Mr. McLean. I have nothing more
to say. 1 have said all during the two
weeks we have been in Session. You ( chiefs
of the Conference have finished it, and there
is nothing more to be said. I will only
repeat the general saying—I enter on the
Queen's side. You have all said the same.
Yon erected the house, I entered it, and am
warm. If I had been here at the opening
(of the Conference, I should have assisted
you. You intelligent tribes have considered
the subjects. I see your decision and I at
once give my support. For this is reason I
say, that had this been the commencement
(of the Conference), 1 should  say something;
whereas it is the tail end. I have nothing
more to say. One word though, about the
jury of twelve- What I have to say is this,
follow this matter up. Let the people of
the North follow it up, and I also (of the
South) will consider it. Ye intelligent men
carry it out. I shall not be in haste to take
part in the jury of twelve. I am learning,
but do not yet understand this system. We
have laid down rules to regulate our conduct
towards God and towards man. I have been
in pursuit of this for the last; 20 years; and
now, 0 Governor, I cast myself upon you.
This was the word of my father. We were
a family of five. He (my father) said that
the eldest should be the Chief; but if the
second proved himself more competent, he
should be the man; the  third, and the others
might  express their opinions, and if even the
youngest displayed the greatest amount of
na lama matamua; ki te mate te tama mata-
mua ka waiho iho ki tana tama, a ki te ka-
hore ana hua ka riro i tona teina; ki te mea
kahore he teina ka wehewehea ki nga tua-
hine; a i te mea kahore kau he tamariki a
te tangata i mate ra, ka riro katoa ana hanga
i tona papa. Mehemea kua mate tona papa,
ka riro ki tona tuakana; ki nga hua ranei o te
tuakana; ki te mea kahore he tuakana, ka-
hore hoki he teina, ka riro i nga tuahine.
Te mea i takoto ai tenei ture i te Pakeha,
kia kaua he tautohetohe mo nga rawa o te
tangata a tona matenga. Ko taku tenei i
whakaaro ai kia whakamaramatia  ki a kou-
tou te ture o te Pakeha mo runga i tenei
mea. Tukua, kia taia tenei ture ki  te Karere
Maori, me ata hurihuri marire e koutou, me
whakatuturu  i te whakaaro.
Na te Kawana ano te tikanga kia whaka-
maramatia tenei mea ki a koutou; ta te mea
e kore e pai kia kuare tonu koutou ki nga
ritenga o te Pakeha.
Heoiano aku korero inaianei.
Tahana Turoa, (Wanganui,) Whanganui;
Kia rongo mai koe, e Ma, kahore aku kupu;
kua pau nga kupu i enei wiki e rua, kua
korero nei koutou. Na koutou i mahi, ka-
hore he kupu ki tua. Ko taua kupu na
ano ka tomo atu au. Ko a koutou kupu
katoa hoki ena. Nau ano hoki i hanga te
whare, tomo tonu atu atu, mahana tonu; me-
hemea i tae mai ahau i te timatanga kua ma-
hi ano ahau. E nga iwi matau, na koutou i
rapu nga tikanga: kite ana ahau piri tonu
atu. Koia hoki taku kupu i mea ai; ka pa
ko te ra tenei i timata ai, ka korero ahau, nei
koa ko tenei, ko te hikunga tenei o te korero-
Heoti ano taku kupu. He kupu kotahi te-
nei mo te tekau ma rua. E mea ana ahau,
mahia e koutou te tekau mu rua; mahia e raro,
me whakaaro e ahau. E nga mea mohio,
mahia tenei e koutou, kahore au e tomo ho-
horo ki te tekau ma rua. E whaiwhai tonu
ana ahau, kahore ano i puta nga tikanga.
Kua oti te whakarite nga korero ki te taha
tangata ki te taha Atua. E rua tekau aku
tau e whai ana, ko tenei e te Kawana, e hi-
nga ana ahau ki runga ki a koe. Tena te
kupu a taku matua. Tokorima matou, ka
mea ia, ka waiho te tuatahi hei rangatira hei
whakaaro; me he mea ka tika ko te tuarua,
ka whakaritea ko ia hei tangata; ko te tua-
toru hei whaki korero tae koa ki te tuarima.
Kei to muri rawa pea, ka tahi ka kitea te ti-
 no mohio, ka waiho ko ia hei kawe ke. E
 te whanau, tenei taku ki, he mohio tangata
I tena: ka rewenatia e te Atua, ka tahi ka
tika.

THE MAORI MESSENGER. 6 1 TE KARERE MAORI
 intelligence, he should lake the lead (e. i.
become Chief. Brethren, this is the test of
man's wisdom. If it is leavened by God it
will be right.
Kaniwhaniwha, (Ngatihouru,) Waikato:
Behold my cap. I do not turn the peak of
my cap behind (suiting the action to the
words;. This is all I have to say.
" From Egypt lately come,
Where death and darkness reign,
We seek a new and better land
Where we our rest shall gain.
Hallelujah!"
Who shall save me from the body of this
death." The pleasures of this world are of
little moment, but the Word of God will not
perish. It was by the providence of God
that we were permitted to meet together in
this house. lt is the Word of God that
makes us dwell in peace, and secures a quiet
habitation for the women and children in the
world. I shall not turn the peak of my cap
towards the back of my head. 1 have said
enough.
Wiremu Te Whero, (Ngatinaho,) Wai-
kato:  I shall speak about the pakeha race,
and about the Maori race—about, evil and
about good. In the first place the pakehas
came to this Island and introduced Chris-
tianity. The old men greatly desired the
pakehas and what they brought with  them.
The pakehas are from the Queen. The
Queen also sent Christianity here.
The Maories did not perplex themselves
about it. The Governor came, bringing
With him the laws. The Maories who are
now dead and gone received them gladly. 1
I will now tell you where I find fault with
the pakeha. This is where the pakeha was 
wrong: he did not fully explain and tell us
that this meant so and so, and that meant so
and so. When they gave us the laws, they
allowed us to have only a part and withheld
a part. Now listen, and I will tell you
where I find fault with the Maori: after
selling land to the pakeha he attempts to
keep it hack. This expression of our loyalty
Is nothing new.  Our regard for that lady,
the Queen, has never been broken off.
When my fathers, Potatau and Kereihi,
were dying, these were their last words:—
" Cleave to Christianity; be kind to the
pakeha; hold fast to the laws of the Queen
after we are gone." This new name (the
King) has no meaning; do not give it any
thought. I will reform my own evils.
Now, this is my final word.—There is no
Kaniwhaniwha, (Ngatihouru,) Waikato;
Titiro mai ki taku potae, kahore i kawea te
pare o taku potae ki muri. Heoi ano taku
kupu.
"Ka mahue Ihipa,
Te kainga o te he;
He kainga hou te rapua nei,
Hei okiokinga.
Ha ri mia !"
" Ma wai au e whakaora i te tinana o tenei
mate?" He ahuareka noa nga ahuareka o te
ao, ko te kupu o te Atua ekore e memeha.
Na te Atua te atawhai ki a tatou i tae mai ai
tatou ki konei ki tenei whare; na te kupu o
te Atua tatou i noho pai ai, i noho pai ai nga
wahine me nga tamariki i te ao. Kahore
he ahunga o te pare o taku potae kei tua o
taku matenga. Heoi ano taku.
 Wiremu Te Wheoro, (Ngatinaho,) Wai
kato: Ka korero ahau i te taha Maori i te
taha Pakeha, i te he i te tika. I te tuatahi
ka ta mai te Pakeha ki tenei motu, homai
ana ko te whakapono: mate nui ana nga
kaumatua ki te Pakeha me tana mea i kawe
mai ai. Na te Kuini te Pakeha, na te Kuini
ano hoki te whakapono i taku mai ki konei,
kihai i ngaruru nga Maori. Tae mai ana te
Kawana me nga ture, matenui ana nga
tangata Maori kua mate atu ra. Ara, ka
korero ahau i te he o te Pakeha. Te he o
 te Pakeha, kihai i timataria imua te tino tohu-
tohu, te mea mai  he mea tera, he mea tenei.
Te tukunga mai o nga ture, ko tetahi wahi
i tukua mai, ko tetahi wahi i puritia atu.
Ara, kia rongo koutou i te he o te Maori:
ko te tuku i te whenua ki te Pakeha ka rere
atu ano ki te pupuri: ko tana be tena. E
ha ra i te mea he korero hou ta tatou korero
ki te Kawana. Kahore ano i motu te aroha
I ki tena wahine ki a te Kuini. Ka mate oku
kaumatua, a Potatau raua ko Te Kereihi,
whakaturia ana ko te kupu nei, "kia mau ki
te whakapono, kia aroha ki te Pakeha, ko
nga ture o te Kuini me pupuri i muri i a
maua." Ko nga ture mo Waikato, koia na
ko nga ture o te Kuini. Ko te ingoa hou e
tu noa ana, kaua e whakaaro ki tena. Ko
taku he, maku e mahi. Na, ko taku kupu
whakaoti tenei; Kahore he ture ke atu, ka-
hore he hoa aroha ke atu, ko nga Pakeha na
ano.

THE MAORI MESSENGER.
62
TE KARERE MAORI.
other law, and there is no other friend for
us but the pakeha.
Te Waaka Te Ruki, (Ngatimahanga,)
Whaingaroa: Let me reply to the speech of
this boy who says that he will reform his
own evils. Do not let other people interfere
to speak about Waikato; leave Waikato to
settle their own affairs; even though they
should support Te Rangitake, I will see
about that. Yes; I will myself look to the
things spoken of by this boy. Should the
words of this boy prove false, I will come
and let you know about it. Where is there
a pool of pakeha blood at Waikato? My
speech is ended.
Hetaraka Nero, (Ngatihourua,) Waikato:
As far as I can see, the Maories are to blame,
in this way: The lands which were ceded
to you came under the Queen's authority.
You, the Pakeha, thereupon taught the
Maories good customs. The Maories ad-
vanced ia consequence of the learning
which they obtained from you; but lately
they have become estranged from you. I
foresee troublous times for the Maories. If
they would only obey the precepts of the
Scriptures, then they could not go wrong.
In my opinion the Maori is now doing
you, the pakeha, an injustice. One thing,
however, the Maories hold to, namely,
schools, for these are still attended. This is
all I have to say about the Maori side.
Now I will point out where you have kept
hack what is good. If you had convened a
meeting like this some time ago, it would
have been well, but you withheld it. If our
lands had been treated in the manner now
proposed,, we should have secured an advan-
tage. My thoughts at present are these:—
I am the ridge of Waikato. The doctrines
of the Scriptures separated me from this
work of the Waikato people. Your words
which were treasured. up in my memory,
and my words to you, induced me to cleave
to you, to the pakehas. I have finished.
Hetaraka Te Tahiwi (Ngatipou,) Waikato:
—1 will speak of Maori affairs and of Pa-
keha affairs. When the Pakehas first came
here they found me in ignorance and in-
dulging in the follies of my ancestors.
When Christianity came, and I heard the
Gospel preached, I believed on God; indeed,
all the old people did so. My Maori an-
cestors were condemned by the Gospel.
Proposals were made to me at Waikato.
The old chiefs and the Governor were of one
accord. It was agreed that the Governor
Te Waaka Te Ruki, (Ngatimahanga,)
Whaingaroa: Maku e whakarite te kupu a
te tamaiti  e mea nei mana e mahi tana he.
Kaua ra te kupu a te tangata ke e eke ki
runga ki Waikato: waiho mana ano e mahi
tana he. Ahakoa rere ki runga ki a Te Ra-
ngitake, maku ano e mahi. Ae, maku ano
e mahi te kupu a te tamaiti nei. Ka he te
kupu a te tamaiti nei, maku ano e kawe mai
kia rongo koutou. Keihea te kopua toto o
te Pakeha ki Waikato? Ka mutu taku.
Hetaraka Nero, (Ngatihourua,) Waikato: 
Taku i kite ai i te he o te taha Maori, he
mea taku mai te maru o te Kuini ki nga
whenua e tukua ana ki a koutou. Wha-
kaakona ana e koutou e te Pakeha he ritenga
pai ki nga tangata Maori i roto i aua ra.
No roto i te mohiotanga o te Maori i akona
e koutou, ka neke haere mai; no roto i tenei
takiwa ka tahi ka matara rawa mai te Maori
i te Pakeha, ka kite au i te takiwa he mo te
Maori i roto i tenei  wahi. Mehemea i u tonu
ki nga Karaipiture i roto i tenei takiwa, kihai
rawa i he. Kitea ana e taku whakaaro he
tino he tenei e mahi nei te Maori ki a koe ki
te Pakeha. Kotahi te mea i puritia e te-
Maori ko te kura, e mau tonu nei. Kati taku
korero ki te taha Maori. Ka korero ahau i
te wahi i puritia ai e koutou te pai. Me i
takoto tenei runanga i a koutou i nga ra o
mua kua pai ano: otira i puritia e koutou.
Me i peneitia o matou whenua, penei kua
takoto te pai ki a matou. Ko taku mahara-
tanga i runga i tenei takiwa, ko au te hiwi o
Waikato. Na nga Karaipiture au i wehe
mai i roto i te mahi a Waikato e mahi mai
nei: na tau korero i takoto ki roto ki taku
ngakau; na taku korero ki a koe, koia au
ka piri ki a koe, ki te Pakeha. Heoi ana
taku.
Hetaraka Te Tahiwi, (Ngatipou,) Waika-
to: Ka korero au i te takiwa ki te Maori, i
te takiwa ki te Pakeha. I te taenga mai o
te Pakeha, rokohanga mai au e kuware ana
e mahi ana i nga mahi kuware a nga tupuna.
Ka tae mai te whakapono, ka rongo au i te
Rongo-pai, ha whakaaetia i kona taku wha-
kaaro ki te Atua, ara, ta nga kaumatua; ka
riria aku mahi Maori e te Rongo-pai. Muri
iho ka tae mai te Kawanatanga, ka whaka-
takoto korero ki au ki Waikato, ka whaka-
piritia e nga kaumatua ta ratou korero ko

THE MAORI MESSENGER
63
TE KARERE MAORI.
should suppress evil amongst the Pakehas
and that Potatau should suppress our evils
at Waikato. The friendship of the Gover-
nor and Potatau was then cemented. They
made their plans agree. The arrangement
was sealed by Christianity: it was made firm
with the first Governor, with the second,
with  the third, and up to, the time of the
fourth. Potatau then directed that certain
laws should be obeyed. The first law
related to the Gospel—that places of worship
should be erected in Waikato. The second
law related to the establishment of schools
in Waikato. Other laws made by him were
for Christianity, for love, and tor peace.
These principles were brought here by the
Government, that is to say, by the Gospel.
Te Keene, (Ngatiwhatua,) Orakei:- The
objection to the mixed jury, as the Governor
has said, is the difference of language: this
is the barrier. Paul (Tuhaere) has said
that some of the chiefs should be allowed
to take part in the Pakeha Councils, as
there are many who can interpret for them.
Kuruhou, (Ngatiraukawa,) Manawatu:
(Addressing Mr. McLean;)—This is the word
of Ngatiapa respecting the boundary line
for you and Governor Browne from the
side of Marupapako right on to Manawatu.
The word of Ngatiapa is wrong. This was
the  word of Ngatiapa, namely, that the  
boundary line should run from Koputara to
Pukehinau and to Moutoa. That land had
been paid for with the Governor's money.
At the meeting held at Awahou, Ngatiapa
insisted that it should be on this side—the
Ngatiraukawa, that it should be on the
other side of Rangitikei. The persons who
fixed the boundary were Tahana, Mr.
McLean. Nepia. and myself. Now. Mr.
McLean, respecting your words about Te
Ahipaipa. This land has been given up to
the man to whom it belongs; (the boun-
daries are) from Rotopiko, and running on
the other side of Oroua to Umupuwha;
thence running over the mountain to Ahuo-
turanga. That was my own, and I con-
sented (to sell) to Mr. McLean. Now, re-
specting the place from which some have
threatened to eject me. Should they
attempt to drive me off I shall not go.
My own hand gave it to you, and I have
done nothing wrong.
Tamihana Te Raupahara, (Ngatitoa,) Ota-
ki:—The subject for our speeches (to-day)
is that of the jury of twelve. Mr. McLean
pro poses that six Maories should sit on this
jury. It rests now for you to say whether
Kawana, kia kotahi; ko te Kawana hei
pehi i nga he o te Pakeha, ko Potatau hei
pehi i nga he oku, o Waikato. Ka piri i
konei te whakahoa o Potatau raua ko te
Kawana. Ka whakarite i a raua tikanga
kia rite tonu. Ka perehitia e te whakapono.
Tumau tonu tena kupu ki te Kawana tuatahi,
tae mai ana ki te tuarua, ki te tuatoru, tae
ana ki te tuawha. Ka tahi ka karanga a
Potatau kia mahia nga ture. Ko te ture
tuatahi ko te taha ki te Rongo-pai, ko nga
whare-karakia  kia hanga ki roto o Waikato;
ko te ture tuarua, ko nga kura kia whaka-
turia ki roto o Waikato. Ko etahi hoki enei
o nga ture i karangatia e ia, ko te whaka-
pono, ko te aroha, ko te pai. Na te Kawa-
natanga enei ture i kawe mai, ara, na te
Rongo-pai.
Te Keene, (Ngatiwhatua,) Orakei: Ko te
he o te tekau ma rua ki taku titiro, ko te
kupu a te Kawana e mea aua he reo ke he
reo ke; ko te mea tena hei arai. Ka mea
a Paora me taku etahi o nga rangatira
Maori ki te runanga Pakeha, he tini hoki
nga tangata hei whakamaori mai.
Kuruhou, (Ngatiraukawa,) Manawatu:
Ko te korero a Ngatiapa ko ta korua rohe
ko Kawana Paraone—takoto i te taha o
Marupapako, rere tonu, a Manawatu. E he
 ana te korero a Ngatiapa; i whenei te kupu
a Ngatiapa, rere tonu atu i Koputara, rere
tonu te Pukehinau, Moutoa. Kua utua taua
whenua ki nga moni a te Kawana. I te
huihuinga ki te Awahou ka mea Ngatiapa ko
tenei taha, ka mea Ngatiraukawa ko tera
taha o Rangitikei. Nga tangata nana i wha-
katakoto te rohe, ko Te Tahana, ko Te Ma-
karini, ko Nepia, ko au. E Ma, ko to mea
i ki mai na ko te Ahi-paipa, kua tukua atu
ki te tangata nona te whenua; rere tonu mai
i Rotopiko, ka haere i tera taha o Oroua, a
te Umupuwha, ka tahi ka whakapikia a runga
te maonga, ka rere tonu—a te Ahuoturanga.
Naku ano tena, naku i whakaae ki a Te Ma-
karini. Ko te wahi a nga tangata e ki nei
 he pana i au; ki te pana i au, kahore au e
haere. Na toku ringa i hoatu ki a koe; ka-
 hore aku he.
Tamihana Te Rauparaha, (Ngatitoa,)
Otaki: Ko nga take mo to tatou korero ko
te tekau ma rua. E mea ana Te Makarini
kia uru tetahi toko-ono o tatou ki tenei mahi.
 Ma koutou ano e mea me uru ano tetahi o

THE MAORI MESSENGER. 64 TE KARERE MAORI.
we shall lake. part in this institution. It is
calculated to elevate us, and it is clear.
Therefore, I say, let us consent to it.
I shall now speak about the property of
deceased persons. It rests with me to
decide whether my property shall be left to
my wife, to my children, or to my relations. 
I say, let us consent to this law about leaving
property to the children. Let the lands be
clearly defined while the old men are living,
that the boundaries may be pointed out and
fixed, so that the children may know them
after the fathers are gone, and may have no
difficulty about their inheritance.
This is a reply to the Waikato speeches.
William Te Wheoro, yon say that the Pa-
kehas are wrong and the Maories are
wrong, but you do not explain your reason
for saving so. You say that all the laws of
the Ring) have been complied with, but
still you did not obey Potatau's  command,
" Do not go to Taranaki." This is the con-
stant practice amongst the Maories; they
will not listen to the words of the chiefs.
Though you may appoint a chief to settle
your difficulties, you will not listen to him.
Rather let the Pakehas direct the line of
road, that it may be straight, and let the 
Maories cut away the toetoe and brushwood.
that the road may be open. If it is left to
the Maories alone, in my opinion, it will go
wrong.
Potatau was a friend of the Governor's;
but, if a successor be appointed, he may be
a murderer of both us and the Pakehas.
What you say. Hetaraka, about educating
the Maories in the schools—that the boys
and girls may learn Pakeha customs—is
correct. As an example of this, look at
this Maori minister, Pirimona, who is sitting
at my side. He was instructed by that means.
The Pakehas did not wish to monopolize
the work of the ministry, but allowed the
Maories to share in it. Perhaps yet one of
us will be a bishop. Schools are good. It
is right that the children should be in-
structed in what is good. It was the law of
Christianity that put an end to our cannibal
practices. It is right that when murder is
committed by a Maori or a Pakeha he
should be tried, by the English law and
hung for his crime; and that minor offences
should be treated with a summons.
Here is another matter: my Waikato
relations are displeased with me for ignoring
their "mana," and on this account they
have composed this Waiata:—
"Your father has been taken slave," &c,
tatou ki tenei mea. He mea whakarangatira
tenei, he mea e marama ana. Koia au i
mea ai me whakaae tatou ki tenei mea. Tenei
hoki taku kupu mo nga taonga o te tangata
mate. Kei au te whakaaro mo aku mea kia
waiho ki taku wahine, ki aku tamariki, ki
aku whanaunga ranei. E mea ana au me
whakaae tatou ki tenei ture mo nga mea e
waiho ana ki nga tamariki. Me whakarite
ano nga whenua i te mea e ora ana nga kau-
matua, hei whakaatuatu i nga paenga kia
atu tuturu ai, kia mohio ai ana tamariki i
muri i a ia, koi raruraru te waihotanga iho
a nga kaumatua.
He wliakahoki tenei mo te korero o Wai-
kato. E mea ana koe e Wiremu Te Wheoro,
e he ana te Pakeha, e he ana te Maori; ka-
hore koe e whakaatu mai ana i te tikanga i
 whakahe ai koe. I mea koe kua rite katoa
 nga ture. Kahore koe i whakarongo ki te
kupu a Potatau i mea ra, Kaua e haere ki
Taranaki. He pera tonu ta te Maori tika-
nga, e kore e rongo ki te kupu a nga ranga-
tira: ahakoa whakatu koe i tetahi rangatira
hei whakatika i au kino, e kore koe e rongo.
Engari me waiho ano te Pakeha hei koata i
te huarahi kia tika ai, ko nga Maori hei para
i nga toetoe i nga rakau kia marama ai te
ara. Tena, ma te Maori anake e mahi ka he
ki taku whakaaro.
He hoa ano a Potatau ki te Kawana; ki
te mea ka whakaturia tetahi atu, he kai
kohuru tena mo matou mo te Pakeha. He
Uka ano kia akona te Maori ki te kura, i a
koe e korero mai na e Hetaraka, kia mohio
ai nga tamariki me nga kotiro ki nga tika-
nga a te Pakeha, Ina hoki tenei minita
Maori, a Pirimona, e noho nei i taku taha,
he mea ako ano ki taua tikanga. Kahore
nga Pakeha i manawapa ki a ratou tenei
mahi te minita, tukua mai ana ki te Maori;
akuanei ka Pihopa ano tetahi o tatou. He
mea pai te kura; he mea pai ano kia uru
nga tamariki ki nga ukanga pai. I mutu ai
te kai-tangata i roto i a tatou, na te ture o te
whakapono. He mea tika ano ki te kohuru
te tangata Maori te Pakeha ranei, kia tukua
ki runga ki te ture o Ingarani, kia taronatia
mo tana hara; kia tamanatia mo nga hara
ririki.
Tenei tetahi kupu. Kei te whakahe mai
etahi o aku whanaunga i Waikato ki au moku
e pehi nei i to ratou  mana. Koia ratou i
whakahua mai ai i te waiata nei—
"Kua riro herehere na to matua," &c.
Ka mau taua koroheke, ka noho i runga i te
Uma, ka mea ia, " E noho ana ahau me he
rangatira i runga i tenei manuwao." Ko

THE MAORI MESSENGER.
TE KARERE MAORI.
That old man was apprehended and con-
fined on board the steamer.  His own
words  were, "I am living as a chief on
board the  man-of-war. All the satisfaction
that 1 want is, that peace may be enjoyed'
by all men, that they may live. As for you,
continue to adopt the Pakeha customs. It
is true I am wrong, and I do not wish other
people to suffer for my faults. I therefore
say, it is well that I should remain on board
the man-of-war, lest I get into mischief
again." That old  gentleman is dead, and
we are now at peace.
Yon, Te Awaitaia, were our teacher  in
things pertaining to God when you visited
us at Kapiti. You advocated that peace
should  be established amongst   the Maori
people. Your words were not ridiculed by 
Te Rauparaha and others. They believed
in them. I therefore think that this Con-
ference will be the means of uniting and en-
lightening us, the Maories, that we may
follow in the path of our superior nation,
the Pakeha.
When Te Wherowhero came to Kapiti,
Te Rauparaha expressed  his regard for him;
therefore I think that Te Wherowhero's
descendants should come to this meeting,
appointed by the Governor for the elevation
of the Maori. Here is my song in reply to
that   of my Waikato relatives. — [The
speaker then chanted a song.]
Rihari, (Ngatimahuta,) Waikato:  This is
my word. What this young man, Wiremu
Te Wheoro, has said is correct. Let other
tribes tell of their own troubles,  and I, also,
will  tell of my affairs whether good or bad.
You, Tamihana, have blamed us. I shall
not conceal my opinion. With reference to
the errors of a former time, 1 say, that when
the  Gospel came peace was established.
The desire of our tribe, although we are of
low degree, is that all things be conducted
might. 1 am dwelling under the shadow
of the Queen. Do not let us judge the
Governor. In my opinion, Te Rangitake
has his thoughts and the Governor has his;
let them attend to their own business; let
each of them find out whether  he is right.
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki:-—This is my reply  to your speech. Ri-
hari. I disapprove of Waikato's  proceed-
ings now under discussion because they will
cause a division amongst  us and place us far
apart from each other:  because it   has been
said that this movement originated at the
South that it came from our place  at the
other end of the  Island. For this reason 1
now express my disapproval.  The son of
tenei heoi ano te utu maku ko te pai anake 
kia puta mai ki runga ki nga tangata kia era
ai. Engari ko komou me noho koutou ki 
runga ki nga tikanga a te Pakeha. He tika
taku he, kaore au e pai kia mate nga tangata 
mo toku he. Na reira i tika ai taku mea kia
noho au i tenei manuwao, kei uru au ki te
kino." Kua ngaro taua kaumatua; ko te pai
anake tenei.
E koe, e -Te Awaitaia, ko koe to matou
kai-whakaako ki nga tikanga o te Atua i
mua i to taenga ake ki Kapiti. Puta ana  to
kupu mo te maunga rongo ki a tatou ki te
tangata Maori. Kihai i whakaparahakotia 
mai  to kupu e Te Rauparaha ma, whakapono  
tonu  mai. Koia au i whakaaro ai, ko te
mahi ano tenei ko Io whakakotahitanga i
runga i tenei runanga; hei whakamarama i
a tatou i te tangata  Maori ki te ara o to tatou
iwi rangatira o te Pakeha.
Haere ake a Te Wherowhero ki Kapiti
me te aroha mai ano o Te Rauparaha  ki a ia.
Koia au i whakaaro ai ko te uri o Te Whe-
rowhero me haere mai ano ki runga ki tenei
mahi i whakaritea nei e te Kawana hei wha-
karangatira i te Maori. Tenei taku waiata
hei whakahoki i te waiata o aku whanaunga  
o Waikato. [Ka whakahua ia i tana waiata.]
Rihari Ngakuku, (Ngatimahuta,) Waikato: 
Ko taku kupu tenei: e tika  ana te kupu a
te tamaiti nei a Wiremu Te Wheoro.  Me
korero te iwi ke i tona he, maku ano o ko-
rero oku he, oku tika. Ko koe, e Tami-
hana, e whakahe ana. E kore e huna e au
taku kupu. Ko taku whakaaro mo nga he
o namata, kua tae mai te Rongo-pai
kua houhia te rongo mo ena. Tuku
Ia te iwi ware i mea ai me mahi pai
nga tikanga. E noho ana au i te maru o te 
Kuini. Raua te Kawana e whakawakia  e
tatou. Ki au, kei te Rangitake tana whaka-
aro, kei te Kawana tana whakaaro; ma
raua e mahi ta raua mahi: mana e kite
Iana he, tana tika ranei.
Tamihana Te Rauparaha, (Ngatitoa,)   Ota-
ki): Tenei taku kupu hei whakahoki mo
tau, e Rihari. Ko taku tenei i whakahe atu
ai ki taua tikanga o Waikato e korerotia
nei, ko te wehe i a tatou kia matara ke; no 
te mea kua rangona te kupu na ranga tenei
tikanga, na to matou  kainga, ara na tera pito
o to tatou motu. No konei au ka wha-
kahe atu nei. Tenei hoki te tamaiti  a Tu-
roa te noho atu nei, ara te teina o Te Rangi- 

THE MAORI MESSENGER. 66 TE KARERE MAORI.
Turoa and brother of Rangihopuatu Turoa
is here. Therefore, I say, that inasmuch
as  people have attended this Conference,
I conclude that they do not approve of the
proceedings at Waikato.
Tohi Te Ururangi, (Ngatiwhakaue,) Ma-
ketu:—1 wish to speak on the  subject of
juries introduced by Mr. McLean.
I agree with Tamihana. I am a servant of
the Queen. This Conference in which we are
engaged  is the Queen's. It is my desire that we
should turn our attention to carry out the com-
mands of the Queen. I therefore ask, who are
to compose this jury? Perhaps it will be com-
posed of Native Assessors. 1 am the Assessor
at Rotorua and Parakaia at Tarawera.
Parakaia Tararoa, (Tuhourangi,) Tarawera:
—Listen you to my words! We are men of
the  woods living in the interior. All that I am
concerned about is, to have a school and to have
a jury or twelve. What is your opinion about
this jury? I approve of it.
Te Manihera Ruia, (Parawhau,)  Whangarei:
—I approve of the jury. If I am competent I
will take part in the jury, but if 1 am ignorant
or do wrong then let me be excluded. But in
my opinion I ought to have a place on the jury,
that 1 may become actually acquainted with that
system. I approve of the jury of twelve—to be
composed of six Maories and six Pakehas,
Paora Tuhaere, (Ngatiwhatua,) Orakei:—I
shall speak on (he same subject as did Tami-
hana. The first is about the jury of twelve, 
and the second about a rununga to arrange 
land difficulties. These two subjects have my 
consideration. If I disapprove 1 shall be con-
sidered a systematic opponent in this rununga. 
We have not yet come to a decision on a single
subject, that the Governor may know what the
result is. I disapprove of this. I say, let us
come to some decision, and communicate it to
the Governor. (Instead of this) when one has
spoken another rises and introduces some other
subject, and thus prevents the words of the
former speaker being followed up. The sub-
ject introduced yesterday, namely the jury, is a
good one. That plan is good. I desire that
the Maories should become incorporated with
the Pakehas. Let this jury of twelve be se-
lected from amongst all the tribes of New
Zealand. Wherever there is an influential
tribe, a man will be found there for the jury.
There is much jealousy amongst the Natives,
and therefore my proposal to confine the selec-
tion-to the influential tribes of New Zealand.
Mine is a small tribe, enclosed by your thighs.
Mr. McLean, you must seek men for the  jury
amongst the tribes who live at a distance from
the town. For I know that people will ask
From what tribe is the jury of twelve? In my
Ropuatu Turoa. Koia au i mea ai kua tae
mai nga tangata o runga ki konei; no reira
au i whakaaro ai kahore ratou i pai ki taua
tikanga e mahia mai nei i roto o Waikato.
Tohi Te Ururangi, (Ngatiwhakaue,) Ma-
ketu: He korero taku mo te tikanga tekau
ma rua i korerotia e Te Makarini. Ka wha-
kaae au ki ta Tamihana, he pononga hoki
ahau no te Kuini; ko te runanga o te Kuini
koia nei ko tenei e noho nei tatou. He wha-
kaaro taku kia tahuri tatou ki te mahi i te
 kupu o te Kuini. No reira au i mea a» ko
tehea te tekau ma rua; heoi nei pea ko
nga Kai-whakawa Maori. No Rotorua, ko
ahau te Kai-whakawa, ko to Tarawera ko
Parakaia.
Parakaia Tararoa, (Tuhourangi.) Tara-
wera: Kia rongo mai komou ki taku kupu.
He mohoao tenei, kei uta kei te tuawhenua
tenei e noho ana. Heoi ano taku e whaka-
aro ai ko te kura. ko te tekau ma rua. E
pehea ana to koutou whakaaro ki te tekau
ma rua? Ko au e whakaae ana.
Manihera Ruia, (Parawhau,) Whangarei:
E whakaae ana ahau ki te tekau ma rua.
Ka tika au, ka tomo ahau ki roto ki taua te-
kau ma rua; ka he, ka kuware, me noho
au ki waho. Otira ki taku whakaaro me
tomo ano au ki te tekau ma rua; kia kite pu
toku tinana i taua mahi. Ka ae ahau ki te
te tekau ma rua; ara, kia ono nga tangata
Maori, kia ono nga Pakeha.
Paora Tuhaere, (Ngatiwhatua, ) Orakei:
Ko taku ko taua korero i korerotia e Tami-
hana; ko te tekau ma rua tetahi,
ko tetahi ko te korero mo te runanga
hei whakatakoto tikanga whenua. E rua
enei mea e whakaaro nei au. Ka
: whakaae au, kei waiho au hei tangata
whakahe ki tenei runanga. Ko tetahi kore-
ro kahore ano i whakaritea nuitia, kia kitea
e Te Kawana, kia mohiotia ai te otinga. E
whakahe ana au ki tenei. E mea ana ahau
kia pumau tetahi kupu mo tatou ki te Ka-
wana. Ka whakatika tenei tangata, tena te
ngau ke na tana kupu ko ia anake, te waiho
kia rongona te tikanga o ta tetahi. Ko tenei
i korerotia nei inanahi, ko Te tekau ma rua
e tika ana, he mea tika tena. E mea ana au
kia whakauruuru te Maori ki te Pakeha.
 Me whiriwhiri  te tekau ma rua i roto i nga iwi
katoa o Niu Tireni. Kei hea ranei tetahi
iwi nui, kei reira tetahi tangata mo te tekau
ma rua. Ta te mea he iwi puhaehae te
Maori; koia au i whakaaro ai hei nga iwi nu-
nui. He iwi iti ahau, kei roto ahau i o hu-
wha  e noho ana. E rangi, e Ma, me rapu
 nga iwi e noho ana i tahaki atu i te Tao-
ne, me rapu ki reira. Ta te mea e mohio

THE MAORI MESSENGER.
TE KARERE MAORI.
opinion they should be selected from (he in-
fluential tribes.
Now, here is another matter. While the Con-
ference is in session, let us select just men as
Assessors for the various districts.
Wiremu Nero Te Awaitaia, (Ngatimahanga,)
Whaingaroa:—This is not an unimportant
subject. In my opinion, if either a Maori or a
Pakeha be killed in any part of the island, and
difficulty arises, word should be sent to all the
runangas. This is not an unimportant law:
it is very important. Now let us give our
consent to it. What Paora Tuhaere has said in
reference to it is correct. Mr. McLean under-
stands the subject. Do not let us hesitate about
receiving. this law, but let us adopt it as a law
for each and every tribe. I have no fear about
that law. I consent to it. Let us consent to it;.
yes, consent to it all of you.
Honatana, (Ngapuhi,) Bay of Islands:—I wish
to speak about the six Maories and the six
Pakehas (composing the jury). I propose that
three (of Ihe Maories) should be taken from the
Bay of Islands and three from the South. If
you disapproveof that, then take only two from
the Bay of Islands and four from the South.
If you will not consent to that, there is an end
of the matter. You roust remember that we
(Ngapuhi) were the first tribe to give up a man
as payment for his crime. Maketu offended:
we consented to give him up to be executed.
One of our heads (principal men) is Te Waka
Nene. This is the end of my speech.
Meeting adjourned to the 3rd instant.
FRIDAY, AUGUST 3RD, 1860.
The chiefs of the Conference having
assembled, Tamihana Te Rauparaha stepped
forward and laid the following petition before
the Native Secretary:
Kohimarama,
August 3rd, 1860.
Our kind parent,
Governor Browne,—
All the chiefs of this Conference,
sitting at Kohimarama, near Auckland, have
united in a request that this Conference of
the Maori Chiefs of the Island of New Zea-
land should be established and made perma-
nent by you, as a means of clearing away
evils affecting both Europeans and Natives.
By such a Conference light, peace, and
prosperity will be diffused throughout the
Island.
ana ahau, ka mea te tangata, nohea tena te-
kau ma rua? Ki taku whakaaro me kowhiti
i roto  i nga iwi rangatira. Tenei hoki tetahi:
me whiriwhiri e tatou he tangata tika hei
Kai-whakawa mo nga whenua, i te mea e
noho ana Ie runanga nei i konei.
Wiremu Nero Te Awaitaia, (Ngatimaha-
nga,) Whaingaroa: E hara tenei i te korero
iti. E whakaaro ana ahau ka patua he
Maori, he Pakeha ranei, ki tetahi pito o to
tatou motu, e kino mai ana, ma reira e tuku
mai te korero kia rongo nga runanga katoa.
E hara taua ture i te mea iti, he nui rawa:
ko tenei me whakaae tatou ki tenei ture.
Ka tika te kupu a Paora Tuhaere i ki mai na
mo taua Ture mo te tekau ma rua; kua
mohio Te Makarini ki te titiro  ki tena. Ka-
na tatou e puhui ki tena kupu, engari ha-
painga tena ture hei ritenga ki ia iwi ia iwi.
Ekore au e mataku ki tena ture. E wha-
kaae ana au. Me whakaae tatou. Ae,
whakaae katoa.
Honatana, (Ngapuhi,) Peowhairangi: Ko
taku kupu mo te tokoono Pakeha mo te to-
koono Maori. E mea ana ahau kia toru ki
Peowhairangi., kia toru ki runga. Ka wha-
kakahoretia tena e komou, kali kia rua ki
Peowhairangi kia wha ki runga. Ka kore
koutou e whakaae ki tenei, heoi ano. Kia
mahara hoki koutou na matou i timata te
taku i te tangata kia mate hei utu mo tona
hara, Hara ana Maketu, whakaaetia ana e
matou, ka mate ia. Ko oku upoko ano ko
Te Waka Nene tetahi. Hei konei taku
mutu ai.
Ko te mutunga tenei o te korero: kara-
ngatia ana mo apopo ano ka korero ai.
PARAIRE, AKUHATA 3, 1860.
Ka huihui nga rangatira o te runanga, ka
whakatika mai a Tamihana Te Rauparaha,
ka whakatakoto i te pukapuka nei ki te
aroaro o Te Makarini:—
Kohimarama,
Akuhata 3, 1860.
E te matua aroha, 
E Kawana Paraone,—
Kua whakaae katoa nga rangatira
o tenei runanga, e noho nei ki tetahi wahi
o Akarana, ki Kohimarama, kia whakatutu-
rutia mai e koe tenei runanga o nga ranga-
tira Maori o te motu nei o Niu Tirani: hei
tahi i nga kino o nga iwi e rua nei, o te
Pakeha o te tangata Maori. Ma tenei runa-
nga ka marama haere ui te motu nei, ka ora
ai hoki.

THE MAORI MESSENGER.
68
TE KARERE MAORL
,• i;?, hy all the chiefs of this Conference. {
;c'.') Tamihana Te Rauparaha,
?Joi'ni P. Kawiti,
Ahuiihero Te Iwitahi,
Te Cemara Tauhia,
Paora Tu'naerc,
V,'ircmu Kingi Tutcpakihirangi,
?i;uniora Maicnga Tuwliakamakaka,
^Tiremi! Tamihana Te Neke,
T^oani Wiremu Ilipango,
Alclckingi, x
2J;inukau,
Topine Te Amoliau, x
"Kopata Llurunuuu, x
Rapil.cina Te Otaota,
lloropapcra Pi?L'eko, x niark,
Aoiiiarerc Te Puna,
Wiremu Te Ahukaranni,
Te Ahukaranm, x
Kuruho Tarakapi, x
Ihukara Tukuniaru,
Takerci Te Nawe, x
Moroaii Kihnroa,
Matene Te Whiwhi,
I?oromona Toremi,
liohepa Tamaihengia, x mark,
Tc Hope,
Paikea,
Arama Karaka,
Hone Waiti,
Wiremu Tipene,
Heinara Kara\\vai,
Tomairangi Papabia,
Wiremn Nero Tc A\\vaiiaia,
Hemi Maiini,
llclar?.ka,
Bemi Ncro,
Mohi Te Rongo itau,
Te Waka Te Kuki,
Riliimana,
Kihari Kgakuku,
Eru'ni Maicla"nua, x his mark,
Nopcra Te Ngiha, x
Hohaia Pokailara,
Rawiri Waitere Hikihilu, x his mark,
Tomika Te Mutu, x mark,
Maihi Te Pohepohe,
Parabaia Te Tuahu, x
Hori Kerei Te Kotuku, x
liimiona Mohaka,
Wiremu Patene Whiiirangi, x mark,
Menehira Kingi Rakau, x mark,
Manihera Tehinaolerangi, x mark,
Te Makarini Tc Ubiniko,
' Hamuera Te Paki,
Tamati Wharehinaki,
Hemi Parai, x
Matenga Taiaroa, x
Na matou katoa, na nga tangata o tone?
runanga.
Tamihana Te Rauparaha,
Moihi P. Kawiti,
Manilicra Te Iwitahi,
Te lloniara Tauliiu,
Paora Tuliar.re,
Wirpmu Kingi Tulcpaki!iirangi,
Hnmion Aiatenga Tu\\vhaka maku ka,
Wiremu Tamihana Te Keko,
Hoa.ni Wircmu Hipiuiyo,
MeU'kingi, x
Manuka»,
Topi'.ie Te Amohau, x
Ropaia Huru mulu, x
Rnpi!ia!ia To Otaota,
Horopapera Pukeko, x tohu,
Aomaro!'c Te Puna,
Wircmu Te Ahukaramu,
Te A huka ra mu, x
Knruho Taraknpi, x
Iliakara Tukuinaru,
Takerei Te Kawe, x
Moroaii Kiliaroa,
Malcnc Te Whiwhi,
Horomona Toremi,
liohopa Tamailiengia, x lolu?»
'•e Hope,
Paikea,
A ran;a K;iraka,
hone Waiti,
^Vireniu Tipene,
llcinara Karawai,
Tomairangi Papaliia,
Wireniu Ncro Tc Awuilaia,
Hciui Matini,
11 eia raka,
Hemi Ncro.
R?ohi Te rongomau,
Te Waka Te Ruki,
Rihimnna,
Bihari Ngakuku,
Eruini Maleiailua, x tana tohu,
Nopera Te Ngilia, x
Hohaia Pokaiiara,
Bawiri Wailere Hilubiki, x tonatoliu,
Tomika Te Mulu, x tohu,
Maihi Te Pohepohe,
Parakaia Te Tuahu, x
Hori Kcrei Te Kotuku, x
Himio"a Holiaka,
Wireniu Patene Whilirangi, x tohu,
Menehira Kingi Kaihau, tohu x
Manihera Tehinaolerangi, x tohu,
Te Makarini Te Uliiniko,
Hamucra Te Paki,
Tamati Warehinaki,
Hemi Parai, x
Matenga Taiaroa, x

THE MAORI MESSENGER.
TE KARERE MAORI.
Kihirini Te Tuahu,
Perenaro Te Haukopa,
Rangitihi Upoko Wakahirahira,
Winiata Pekamu Tohi Te Ururangi,
Ngarama, x [x mark,
Tauaru, x
Taiapo Te Waiatua, x his mark,
Ngahuruhuru, x his mark,
Te Rira Pourutu, x his mark,
Moihi Kupe, x mark,
Henare Kepa Tengae,
Rawaritua, x mark,
Ihaka Ngapura, x
Herewini Amohau.
The  following signatures were subse-
quently added, viz.:
Eruera Maihi Patuone, x his mark,
Parakaia Te Pouepa Tuhangahanga,
Manihera Matangi, his x mark,
The  Native Secretary addressed the  Con-
ference as follows:—
Chiefs of  Conference! The Governor
has expressed a wish that you should be
made acquainted with his opening Address
to the House of Representatives on Monday
last. The  reason that you were not all in-
vited to be present is that there was not
sufficient room. On that account, only fifteen
or twenty of you were selected to attend.
The Governor desires that all of you should
hear what he has said to the Europeans, and
that they, in like manner, should hear what
he says to you. I shall now read the Ad-
dress. [Address read accordingly.] These
are the words which some of you, who un-
derstand a little English, beard from the lips
of the Governor.
Your speeches have been read by the pa-
kehas, and now the pakehas' words and those
of the Governor have been sent to you.
Here is another matter. Letters have been
received from several Chiefs who were invited
by the Governor to attend this Conference.
If you wish it, I will read them to you.
The Native Secretary then proceeded to
read letters from Reihana Huatari, Te Tani-
wha, Waata Kukutai, Paora Pou, Ranapia
te Ruri, Taati Hiku, Pene Pukewhau, Hone
Wetere, Rewi, Mohi Tawhai, Maihi Mokon-
gohi, and Nepia Taratoa. which apologized
for their absence on the plea of sickness &c.
Tamihana Te Rauparaha, (Ngatitoa), Ota-
ki:—The words of the Governor which have
been read to us are clear. The Maories are
always finding fault; therefore this Conference
has been arranged, that the Europeans and
Kihirini Te Tuahu,
Perenara Te Haukopa,
Rangitihi Upoko Wakahirahira,
Winiata Pekamu Tohiteururangi, x
Ngarama, x tohu,
Tauaru, x
Taiapo Te Waiatua, x tona tohu,
Ngahuruhuru, x tana tohu,
Te Rira Porutu, x tana loan,
Moihi Kupe, x tohu,
Henare Kepa Tengae,
Rawaritua,  x tohu,
Ihaka Ngapaura, x
Herewini Amohau.
Mo muri ka apitiria ko enei:—
Eruera Maihi Patuone, x tana tohu,
Parakaia Te Pouepa Tuhangahanga,
Manihera Matangi, x tana tohu,
Kei runga ko Te Makarini, ka mea:—
E nga rangatira o te runanga nei. Kua
puta te hiahia o te Kawana kia whaka-
aturia ki a koutou ana korero ki te Runanga
Pakeha i te Manei o tenei wiki. Te mea i
kore ai i puta tana kupu kia haere katoa atu
koutou, he iti no te whare; no reira i whi-
riwhiria ai kia tekau ma rima kia rua te kau
ranei hei tomo atu. I mea ia kia rongo 
koutou ki ana korero ki nga Pakeha, a ko
ratou hoki, ko nga Pakeha, kia rongo ki
ana korero ki a koutou.
[Ka panuitia i konei te pukapuka o nga
korero.]
Ko nga kupu enei a te Kawana i rangona
e etahi o koutou, nga mea ra e mohio iti
ana ki te reo Pakeha. Ko tenei kua tirohia
o komou korero e nga Pakeha, na, ko a ra-
tou, ko & te Kawana hoki, kua tae mai ki a
koutou.
Tenei hoki tetahi mea. Kua tae mai etahi
pukapuka, na nga rangatira i karangatia e
te Kawana kia haere mai ki tenei runanga.
Ki te hiahia koutou, me korero enei puka-
puka kia rongo hoki koutou ki nga kupu o
roto.
Ka panuitia i konei e Te Makarini, nga
pukapuka nei—na Te Reihana Huatari,
Te Taniwha, na Waata Kukutai, na Paora
Pou, na Ranapia Te Ruri, na Taati Hiku, na
Pene Pukewhau, na Hone Wetere, na Rewi,
na Mohi Tawhai, na Maihi Mokongohi, na
Nepia Taratoa. He korero i Iana i noho atu
ai —na te mate, na te aha na te aha.
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki: Ka marama nga tikanga o te Kawana
e korerotia mai ana ki a tatou; ko nga Maori
ia e amuamu tonu ana. Na konei i whaka-
ritea ai tenei runanga hei whakarite tonu i

THE MAORI MESSENGER.
TE KARERE MAORI.
the Maories may be alike. Previously this
thing was hidden from us. We did not
know that the Europeans were so well dis-
posed to the Maories. Let us now consider
what the  Governor says in his message about
Te Rangitake's war at Taranaki. Some have
approved of that, war, but it was only the few
who approved of that evil; the majority ad-
hered to that which is good. Let us make
straight these things which we are now en-
gaged in, that we may hand them down to
our children well arranged. My heart re-
joices at the Governor's word, I mean what
has been proposed to us by the Governor. I
am glad that these letters from some of the
Native Chiefs who are absent have been read
to us: probably had they not been prevented 
from coming by sickness, this house would
have been filled. However, lot us, all the
members of this Conference, consent and join
in expressing our desire that the  Governor
may make this Conference of the Native
Chiefs permanent, that when we die, we may
leave it to our children after us; but
now let us discuss this subject together,
and if you see that what I say is wrong, then
do you object to it if you see it is right then
do you agree to it. that what is done may be
made firm. Our proceedings will be printed
and published in the newspaper that all the
world may see them and that the children may
see what the old men have said. When the
Maories speak, their words are on the lips
only; they have no books, they have no
newspaper. This is a work which will improve
and elavate both races. Formerly I did not
know whether the Europeans were well or
ill disposed to the Maories: however it is for
the Conference to lay down rules; it must
not be left for one man. I will say no more
at present.
Paora Tuhaere, (Ngatiwhatua,) Orakei: —
What I am going to say will have reference
to what has fallen from Tamihana. Let not
this Conference think me long in what I am
now about to say. The subject is that about
which I spoke yesterday, Mr. McLean,
namely, the jury. It was the Governor who ap-
pointed the Maories as Magistrates. It was the
Governor's own arrangement. So now let
the Governor select men for the jury. This
is what I approve of, that the Maories should
sit upon the juries. Then I will say there is
one law for the Europeans and for the 
Maories. I have been thinking during these
few days past, that in the case of a European
murdering a Maori, it is said, Let it be dealt
with by the Queen's law; or if a Maori should
murder a European still let the  case be dealt
te Pakeha i te tangata Maori kia rite tonu.
I mua e ngaro ana i a tatou tenei mea, ka-
hore tatou i matau ki te pai mai o te Pakeha
ki a tatou, ki te tangata Maori; na reira i
kore ai e marama nga tangata Maori. Ko
tenei, ma tatou e hurihuri te kupu a Te Ka-
wana i roto i tana pukapuka mo te pakanga
a Te Rangitake ki Taranaki. E pai etahi ki
taua pakanga; otira ko te hunga rua-
rua anake i pai ki te kino; ko te tokomaha
i piri tonu ki te pai. Me whakatika ano
enei ritenga e mahia nei e tatou mo te pai,
kia tika ai te waihotanga ki o tatou tama-
riki. Ka koa taku ngakau ki te kupu a te
Kawana, ara, ki nga tikanga kua korerotia
mai nei e te Kawana. E whakapai ana
ahau ina hoki ka korerotia mai nga kupu o
etahi rangatira Maori kua noho atu; na te
mate pea i pupuri atu, penei kua ki te whare
nei. Erangi me whakaae katoa tatou, nga
tangata o te runanga nei, kia apitia katoatia
mai a tatou kupu, kia whakapumautia mai
e te Kawana tenei runanga o nga rangatira
Maori, a mate noa tatou, waiho ake ki o ta-
tou uri i muri i a tatou. Ko tenei me korero
tahi tatou. Ka kite koutou i te he o taku ka
whakahe mai koutou, ka kue koutou i te
tika ka whakaae mai koutou; kia tuturu ai
he tikanga mo tatou. Ko tenei tikanga he
mea ta ki te pukapuka nunui ki te nupepa
hei titiro ma te ao katoa, kia titiro ai hoki
nga tamariki ki nga korero o a ratou kau-
matua. Ko ta te Maori korero he mea ko-
rero ki te ngutu kau, kahore a ratou puka-
puka, kahore ano hoki a mou nupepa.
He mahi whakarangatira tahi tenei i nga iwi
erua. I mua kahore au e mohio, kei te wha-
kapai te Pakeha, kei te whakakino ranei ki
te tangata Maori. Engari ma te runanga e
whakatakoto he tikanga, kaua e waiho ma
te tangata kotahi. Kati taku i konei.
Paora Tuhaere, (Ngatiwhatua.) Orakei:
Ko taku, e Tamihana, ka haere tonu i ru-
nga i tau; kei whakaaro koutou e te runa-
nga ki te roa o taku ka korero ake nei au;
ko taku ano o nanahi nei, e Ma, mo te te-
kau ma rua. Na te Kawana te tikanga ki
te tangata Maori, ka meinga tena hei Kai-
whakawa; na te Kawana pu ano i whaka-
rite; ko tenei, ma te Kawana ano e titiro
nga tangata mo te tekau ma rua. Ko taku
tenei e pai ai kia uru etahi tangata Maori ki
te tekau ma rua; ka tahi au ka mea kotahi
ture mo te Maori mo te Pakeha. He mea
whakaaro ake e ahau i enei ra ka pahure
ake nei; ki te kohuru te tangata Maori i te
Pakeha, me taku ano ki te ture o Kuini;
ka kohuru te tangata Maori i te Pakeha,
me taku ano ki te Ture o to Kuini. Ko te

THE MAORI MESSENGER.
71
TE KARERE MAORI.
with by the Queen's law; but where a Maori 
murders a Maori, that does not come under,
the Queen's law, for it has not yet been ap-
plied to these cases. Now perhaps this may 
be done, as the Maories are allowed to sit on
juries to try great offences, such as
murder. There is another thing 1
wish: that the Maories should be al-
lowed to sit in Ihe Governor's assembly,
where they are now making laws for both
the Europeans and the Maories: also that
they should be admitted into Council for ar-
ranging' about the land, because that is a
great work, and the  land is a thing about
which the Maories fight, that is, disputed
land. This Conference should be called a
Maori Conference for the Queen. The Con-
ference is now sitting here: let its proceedings
be carried on here, and let it be held here
in time to come, that we maybe near to the
Governor to give us directions, and that we
may be near to convey our wishes to the
Governor, that the Europeans may see them,
and also that the European Assembly maybe
near to us sitting here. This Conference is
a proper means by which we may come
under the protection of the  Queen. All the
people have been enclosed in the Queen's
net. Although a man may wander about,
he will do so to little purpose outside of the
net. But now, Mr. McLean, it is for you (the
authorities) to select men for this Council
and for that Council.
Maihi Paraone Kawiti, (Ngatihine), Bay of
Islands:  Listen! I am a man who has been
wrong, and what 1 say will be wrong; for I
am one whom men look at, and it is said,
This is the man who did wrong. I am going
to confess my fault. I have two things to
speak about. The first is about the objec-
tions which have been made to the Treaty of
Waitangi. I say that Treaty was right. Let
not this Conference condemn the Treaty of
Waitangi. That which was wrong was the
error of Heke and Kawiti, that is, the fight-
ing against the  Europeans. But the roof of
that house was yet perfect when Heke and
Kawiti went and uncovered the thatching of
the Treaty and threw it away. When the rain
came it passed through and the cold was
felt. I then  went and covered it over:
witness the flagstaff at Maiki. I spread out
the land for it to rest upon, and as parent
for our becoming one. Therefore I say,
let not this Conference uncover the old
offences. When the  flagstaff was set up I
spoke two words, Let this be a symbol of
union by which to acknowledge the Queen,
and also of the union of the Ngapuhi with
kohuru a te tangata Maori ki te Maori ano,
kahore i uru ki te ture Kuini kahore i taea
te tiki tena e te ture o te Kuini. Inaianei
ka tahi pea ka taea, kua uru hoki nga tangata
Maori ki te runanga whakawa mo nga he
nui mo nga kohuru. Tera tetahi mea aku e
mea nei, me tuku ano etahi tangata ki te ru-
nanga a te Kawana e mahi mai nei, ki te wha-
katakoto tikanga mo te tangata Maori mo te
Pakeha; kia whakaurua etahi tangata ki nga
runanga whakarite mo nga whenua, ta te mea
 he mahi nui tena, he mea e whawhai ai te
Maori, ki te whenua totohe ia. Ko tenei
 runanga ka meinga hei runanga  tangata
Maori mo te Kuini. Ko te runanga Maori
 e noho nei, me mahi ano ki konei, me waiho
ano ki konei i nga wa e haere ake nei kia
tata ai tatou ki a te Kawana hei homai tika-
nga, kia tata ai o tatou whakaaro te hoatu
ki te Kawana, hei tirotiro ma te Pakeha, kia
tata ai hoki nga runanga Pakeha ki a tatou
 e noho nei. Kua tika tenei runanga hei
whakatapokoranga mo tatou ki te maru o te
Kuini; kua haoa nga tangata katoa ki te
kupenga o te Kuini. Ahakoa rere noa te
tangata, he rere noa i waho o taua kupenga.
Ko tenei, ma koutou, e Ma, e tirotiro nga
tangata mo tenei runanga; mo tera runanga.
Maihi Paraone Kawiti, (Ngatihine,) Peo-
whairangi: Kia rongo mai koe, he tangata
he au, me aku korero e he ana; mu te mea
tenei au te matakitakina nei, te meinga nei,
ko te tangata tenei i he. He whaki tenei i
 taku he. E rua aku kupu e korero ai; ko
te tuatahi ko te kupu e whakahe ana i te Ti-
riti ki Waitangi. Ka mea ahau he uka taua
Tiriti, kaua e tikina e whakahengia e tenei
runanga taua Tiriti ki Waitangi. Ko te he
i he ai, kei te he a Heke raua ko Kawiti, koia
na ko te whainga ki te Pakeha. E kapi
ana ano te tuanui o tana whare, tikina ana
e Heke raua ko Kawiti, hura ana nga toetoe
o te Tiriti, akirikiritia ana, ka ua iho te ua
puta ana te matao ki roto: ka tahi ka tikina
ka hipokina e ahau: koia na te kara ki
 Maiki; ka wharikiria e ahau ki te whenna,
hei matua mo te whakakotahitanga. Koia
au ka mea ai, kauaka e hurahia nga he ta-
whito e tenei runanga. Ka ara te kara ka
puta aku kupu erua, hei whakakotahitanga
tenei moku e tomo ai ki te Kuini, hei wha-
kakotahitanga ano hoki mo Ngapuhi ki nga
iwi ke, kia rite ai te whakapai ki te ingoa o
te Kuini. No reira i puta ai te kupu a Hori
I

THE MAORI MESSENGER.
TE KARERE MAORI.
other tribes, that we may together respect
the Queen's name. It was then  that the
word of Hori. Kingi and of all the  meeting
was given forth to put down the evil customs
of the Maories  adultery, Maori feasts, ex-
huming the dead, and witchcraft,  that
these customs should no longer be observed.
A runanga was held, and all the people
agreed that persons practising witchcraft
and murderers should be put to death, but
that cases of adultery should be tried by the
Queen's law. Afterwards evil happened: 
my elder brother Te Wikiriwhi Te Ohu  died,
and on the third clay the circumstances of
the case were brought before a runanga in
the presence of the small and the great, and
it was proved that that  man himseif had
butchered him, namely Haki Te Whaka-
ariki, for it was known that he was the
worst man of all the men in this island.
This place and that place had been made to
stink, that is to say, people in ail those
places had been destroyed by him. 1 re-
membered also the  word of Moses, in the 22nd
chapter of Exodus, where he said "Thou
shalt not suffer a witch to live, and let the
men who practice witchcraft be put to
death." It is this which has brought me
into disgrace in the eyes of both Maories and
Europeans. Listen! The reason that this is not
submitted for trial by the law is, that it is
not the crime of murder, because in murder
there is only one victim, and the  murderer is
quickly taken and dies as satisfaction for
that one; but in the  case of the wizard, he
destroys many by his incantations, before he
is taken and dies  are single individual, as
satisfaction for the  many whom he has des-
troyed. There is one aggravation in mur-
der: a man puts forth his hand, and blood
flows, therefore it is considered a very great
crime, but there can be no witness in the  
case of witchcraft. Look at this; in my
opinion it is right that such men should be
tried (punished). The Pakeha way is to do
as is done with  fish which  are taken with
bail; they put poison in some liquid and
then give to the person to drink and he
dies. Let this error be made known to all
the world. This was my error. I see that my
offence has been put in the newspaper. As
for this man be has bewitched a great
many. The greater number of the people at
my settlement died; he was driven from Te
Kawakawa, he went to Parihoro's settle-
ment, and there four died; he was driven
thence and he went to Hauraki. Paora Te
Putu (was bewitched); he recovered, but
his wife died. Te Waiparu  was another.
Kingi a te runanga katoa kia whakakahore-
tia nga he Maori, te puremu, te hakari me
te kahunga tupapaku me te mukutu, kia ka-
ua e whakamana. Ka runangatia i reira ka
 pai te iwi katoa kia whakamatea te tangata
makutu, me te tangata kohuru, ko te tangata
puremu ma te ture o te Kuini e whakawa.
Muri iho ka tupono te he, ka mate taku tua-
kana a Te Wikiriwhi te Ohu. No te 3 o nga
ra ka runangatia e ahau ki te aroaro o te iti o
te rahi, ka whakaponohia, na taua tangata
pu i makutu, ara na Haki Te Whakaariki,
 no te mea i matauria hoki he tangata kino
atu ia i nga tangata katoa o tenei motu, e
 piro ana ia kainga ia kainga, ko te piro tenei,
e mate ana nga tangata o nga kainga katoa 
i a ia. I mahara hoki ahau ki te kupu a
Mohi i te 22 o nga upoko o Ekuruhe i mea
ra ia, "Kei tohungia te wahine makutu;
me whakamate nga tangata pena." Na ko-
nei i kitea ai taku he e nga iwi Maori e nga
iwi Pakeha. Kia rongo koe, te mea ekore
ai e tukua ki te whakawa, e kore e rite ki te
hara o te tangata kohuru, no te mea kotahi
anake te tangata e mate i te kohuru, hohoro
tonu te hopu i a ia, ka male ia hei utu mo te
mea kotahi; tena ko te tangata makutu, kia
tini nga tangata e mate i a ia te makutu ka
tahi ka mate tona kotahi hei atu mo nga tu-
papaku kua maha. Kotahi te kino o te mate
kohuru, pa ana te ringa a te tangata ka rere
te toto, koia i meinga ai he tino hara nui;
kahore he tangata hei hopu i te makutu.
Mau e titiro mai ki taku whakaaro, ho mea
tika kia whakawakia  te tangata pena. E pena
ana to te Pakeha me ta te ika e maunutia ana,
e panga ana te rongoa whakamate ki roto ki
te wai, ka whangainga ki te tangata  ka mate.
Me vvhaki tenei he ki te ao, no konei taku
he. E kite ana ahau e mau ana i te nupepa
taku he. Ko tenei tangata kua nui tana ma-
kutu; i mate ano te nuinga o taku kainga;
ka peia mai i te Kawakawa, ka tae mai ki te
kainga o Parihoro, tokowha i mate o reira;
ka peia i reira ka haere ki Hauraki ko
Paora te Putu; ka ora a Paora, ko te wahine
i mate. Ko te Waiparu tetahi.

THE MAORI MESSENGER.
TE KARERE MAORI.
He returned to the Kawakawa and three 
persons died, and my brother was the fourth. 
We tried ( warned) him three limes that he 
should cease his work of witchcraft, but he
would not hear, nor did he consent to give
it up. He was  not like Simon (Magus) at
whom all the people or Samaria wondered,
and who when he saw Philip, and heard him
preach, gave up this evil work. Let it be so
now, Mr. McLean: let this thing,  handed
down to us by our forefathers, be given up,
that we may carry out the law. Listen to me,
I join the Queen. The flagstaff which I and
Ngapuhi put up, and the piece of land I
gave up: these are the tokens of my respect
for  the Queen.
Native Secretary:  Maihi formerly had a
place amongst the Assessors. He has set up
the  flagstaff, and he has given up a piece of
land to the Government. When the Gover-
nor heard that he had consented to the put-
ting to death of the man who was said to
have bewitched his brother, he said that, his
work as an Assessor must cease. But
listen: our forefathers in like manner believed
in witchcraft. It is perhaps about two hun-
dred years since they practised this foolish
work. Many were unjustly put to death as
wizards. The practice prevailed in many places
besides England, even extending to America,
and men were put to death for that work,
But when Christianity increased, the power
of witchcraft disappeared, and men gave up
their belief in evil spirits, and turned to the
God of Heaven. We have now heard the 
words of Maihi Paraone, that he did wrong
in reference to this matter. It is not a new
error, it was from of old, and it still con-
tinues. The Governor thinks he has pu-
nished Maihi Paraone sufficiently for his
error. And now let us end our words about
that matter and cease to reproach him, for
he has now confessed his error.
Taiapo, (Ngatiwhakaue,) Maketu;   What
I am thinking about at this time is that there
is a tardiness about this Conference. The
establishment of towns at the Bay of Islands
and at Port Nicholson was not discussed in
a conference, nor was Te Rangitake's
affair. This is the fourth or fifth
lime I have come forward to ask
that I may have Europeans to live at my
place. I call upon this Conference to con-
sent to my word. It is for you of this Con-
ference to look and see that this is a pro-
ceeding in accordance with the laws of the
Queen. Mr. Shortland was the first (person
Ka hoki ake ki te Kawakawa, ka tokotoru
nga tangata i mate, ko taku tuakana te
tuawha. E toru whakawakanga mona kia
whakamutua tana mahi makutu, kahore ia i
rongo, kahore i whakaae mai " Ae, me wha-
kamutu,"kihai ia i pera me Haimona, i miharo
katoa ra te iwi o Hamana ki a ia; a no te
kitenga i a Piripi, ka rongo i tana kauwhau,
ka whakarerea tana mahi kino. Kia pera
ano aianei, e Te Makarini, me whakarere
tenei mea taku mai e o matou matua, kia
rite ai ia matou te Ture. Kia rongo mai
koe. Ka tomo au ki te Kuini. Ko te kara
i whakaturia e ahau e Ngapuhi, ko te pihi
whenua i tukua e ahau, he whakapainga ena
noku ki te Kuini.
Kei runga ko Te Makarini: I tu ano a
Maihi i mua i runga i te mahi o te Kai-wha-
kawa. Ka tu i a ia te kara, kua tukua e ia
te pihi whenua ki te Kawanatanga. Ka
rongo te Kawana ka whakaae ia kia mate te
tangata i kiia nana i makutu tana tuakana,
ka mea te Kawana kia whakamutua tana
mahi whakawa. Otira kia rongo mai kou-
tou, i penei ano o matou tupuna i mua, i
whakapono ki te mahi makutu, E rua rau
pea nga  tau kua pahure i to ratou mahinga
i taua mahi kuware. He tini nga tangata i
mate i runga i te whakawa he, i meinga he
hunga makutu. I nui haere ano ki nga wahi
i tawahi atu o Ingarani, whiti ana ano ki
Amerika, male ana te tangata mo taua mea.
Otira ka nui haere te whakapono ka ngaro
te kahanga o te makutu; ka whakaaro nga
tangata kia whakarerea te whakapono ki te
atua kikokiko, kia tahuri ki te Atua o te
Rangi. Kua rongo ra tatou i te korero a
Maihi Paraone. I he ia ki runga ki tena
taha. Ehara i te he hou, no namata ano, a
tenei te man nei ano. Kua mea te Kawana
heoi tana whiu i a Maihi Paraone mo tana
he. Ko tenei, me whakamutu ano hoki e
tatou te korero mo tena, me te mahi taunu
ano hoki i a ia. Kua whakina nei hoki e ia
tana he.
Taiapo, (Ngatiwhakaue,) Maketu: Ko te
wahi tenei i whakaarohia e ahau, he moke 
moke no tenei runanga, kihai i wheneikia, i
runangatia nga taone ki Peowhairangi, ka-
hore i wheneikia ki Poneke, kahore ano hoki
i wheneikia ki a Te Rangitake, no konei au
i mea ai ko te wha, ko te rima tenei o aku
hokinga mai ki a koutou: ko taku korero i
haere mai ai au he Pakeha kia noho ki to
matou whenua. E te runanga nei me wha-
kaae taku korero. Ma komou ma te mua-
nga e titiro, kei runga tenei i te Ture o te
Kuini. Ko Te Hoterene  te tuatahi, ka ka-
rangatia matou he tangata kino, he tohe no

THE MAORI MESSENGER.
74
TE KARERE MAORI.
who came to us). We were said to be an evil |
tribe because we persisted in fighting. We
wished to have him permanently stationed
amongst us, but he was scarcely two nights
with us, before the was removed. Afterwards
came Mr. Symonds: be came and was then
taken away from me when I hoped to have
held him as my prize. Afterwards Mr.
Smith was appointed as Magistrate for my
place, to settle disputes there. It was no
evil on my part which caused these Euro-
peans to return back here. I had not done
any evil, but it was not long before they all
left without cause. Those of other places
remained, but mine came away. The Ro-
man Catholics came Ohine Motu, and be-
came a possession for my parent Korokai. I
am now tired with stretching out my bands
after the Pakeha. I did not come here with-
out an object. It was you, the Pakeha, who
called us to come to dig kauri gum. I am
now living on Pakeha land. Now I see that
I have done wrong. My children are dead:
they have died in your presence; they have
been food for the fish while reaching out
after the Pakeha. For this reason 1 have
thought to have Pakehas to live amongst us
to take care of my place. Let me have
Pakehas, for I have become submissive, and
we belong to the Queen. I say this, and I
now oner my land; my people have been lost
amongst you, and this is a gift I ask in re-
turn, and I will also give you that which is
in my hand. These only are the men (of in-
fluence), Te Mutu, Tukihaumene, Te Puehu.
These men will give a portion of their land
to you. I am poor, therefore I say let me
have a hundred Europeans to go with me,
for there are Pakehas at every other place.
Therefore I say, if we give you a piece of
land, then let this Conference consent to my
word.
Arama Karaka, (Te Uriohau,) Kaipara: —
All ye of the runanga, hearken! In the days
that are past we were in doubt and uncertain-
ty, and knew not whether we should live or
die; but in this day the Governor has made a
declaration. 1 am of low degree: yet I will
panake of this food, the laws. I shall not
consider it gall. Now we shall prosper be-
cause there is no longer a heart of mistrust
in us. These two races, the Pakeha and
the Maori, have now become united. These
are my thoughts respecting Maihi Paraone's
words, namely, that the people of the South
should be incorporated with the people of
the North. Now this is my proposal.
Listen, Mr. McLean. Should evil break
out here ia the North, then let the Governor
matou ki te whawhai. I ki matou ko ra na
hei tangata pumau mo matou, kihai i porua
hoki mai ana. Muri iho ko Te Haimona ka
tae mai ano; ka naomia ake i taku aroaro,
i mea hoki ahau hei taonga ia maku. Muri
iho ka whakaritea ko Te Mete hei Kai-wha-
kawa mo nga he o taku kainga. Kahore he
he i hoki mai ai nga Pakeha ki konei, ka-
hore kau aku he. Kihai hoki i wheau, hoki
noa mai ana ratou, mau ana ki hea whenua,
hoki mai ana ko oku. Ko te Pikopo kei
Ohinemutu, hei taonga tena mo taku matua
mo Korokai. Kua toimaha au e noho nei,
i te tawhainga mai i te Pakeha. E hara
taku i te haere noa mai, na koutou na te
Pakeha i karanga kia haere mai ki te keri
kapia; kei runga ahau i tona oneone e noho
ana. Ka tahi au ka kite i te he, ka mate
oku tamariki, mate ana ki to aroaro: i kai-
nga e te ika i te tawhainga mai ki te Pakeha.
No reira au ka whakaaro ai ki tetahi hoa
moku hei kai tiaki i toku kainga: homai he
Pakeha, kua ngawari hoki ahau; no Kuini
tahi tatou. E whenei ana ahau, ka hoatu
nei hoki e ahau toku whenua; kua ngaro
oku ki to aroaro, ko to taonga tenei hei
hokinga mai ki au; me tuku atu hoki e ahau
te mea i toku ringa. Heoti nei ano nga
tangata, ko Te Mutu, ko Tuki, ko Te Puehu,
ma enei tangata e hoatu tetahi wahi ki to
aroaro. E powhara ana au, na konei au i
mea ai kia kotahi rau Pakeha e haere i au;
he Pakeha hoki kei nga wahi katoa. Na
konei au ka mea ai ki te tuku i tetahi pihi
ki a koe. Me whakaae mai ano hoki tenei
runanga ki taku kupu. Ka mutu taku.
Arama Karaka, (Te Uriohau,) Kaipara:
E te runanga katoa, kia rongo mai koutou;
i roto i era ra he ngakau hurihuri he nga-
kau rapurapu. E ora ranei, e mate ranei;
ko te ra tenei i whakapuakina mai e te Ka-
wana. He iti ahau, otira ka kainga tenei
kai, ara nga ture nei, e ahau. E kore au e
mea he au tenei. Ka tahi tatou ka ora, kahore
he ngakau ohooho i roto i a tatou. Kua
kotahi enei iwi e rua, te Pakeha me te Maori.
Tenei tetahi o aku whakaaro mo te kupu a
Maihi Paraone kia tomo o runga tangata ki
o raro tangata. Inaianei ko taku whakaaro
tenei, kia rongo mai koe e Te Makarini; ki
te poka te he ki raro nei ma te Kawana e
tuhituhi ki o runga tangata kia haere mai ki
te whakatika i tenei he; ka he runga, ma o 

THE MAORI MESSENGER.
TE KARERE MAORI.
write to the people of the South to come
here and settle it; and should the evil be in
the South, then let the people of the North
settle it. Mahi Paraone is right in recom-
mending foolish works to be given up. Let
this be settled, lest the people of the North
be implicated in evil. My thoughts are with
the laws of God and the Laws of the Queen.
These are the sentiments of the people of
Kaipara, for the meeting which look place
yesterday (evening) was composed of Kai-
para chiefs. I approve of the words of Te
Waiatua (Taiapo). Let us all consent to a
pakeha (magistrate) being stationed at
Rotorua, as a protection for that place, so
that the people may not be disturbed.
Here is another matter: I refer to the
lands which have been sold to the Pakeha, and
for which a part only of the payment has
been received, the  balance being still in the
hands of the Pakeha. Let the balance be
paid, lest it be a source of discontent, and
evil spring out of it. Enough: my words
are fixed. I have now made a pledge to
the Government, and before God also.
1 have another word. The opinion of this
Conference is that if a man should wish to
sell bis piece of land it should be done
according to Pakeha rules, lest evil arise.
Let this be carefully considered by you for
two or three months. 1 am very cautious,
lest evil should grow.
Ngahuruhuru, (Ngatiwhakaue,) Maketu:
—There is nothing for you to talk about;
leave the speaking to me alone. I ana not
yet able to rest of the Queen. Let me have
a Pakeha (magistrate) that 1 may lean on
the laws of the Queen.
All the tribes are talking. Who is there
to instruct me? I have no one to instruct
me in what relates to the body. It. is
known to all the tribes that from Moehau to
Muranga, and on to Maketu, and right on to
Kaha, there is no Pakeha. I am applying
for some one to come and make me his pri-
soner. Presently all these tribes will be wise
and I shall continue in my ignorance. I
therefore apply for some one to take charge
of me. Maketu shall be given up as land
for the Pakehas and Tauranga shall
be land for the Pakehas. 1 will give
it up, so will Tomika, so will Te;
Mutu. If Taraia had been here I should
have included Katikati in my offer;
as it is I shall confine it to Maketu, lest
there be difficulty. We will give up Maketu
to you (to the Pakehas). I shall give it up
so that I (or my tribe) may enter on the
Queen's side. There is no one else whose
consent to this is necessary.
raro tangata e whakatika. Koia tenei kei
la Maihi Paraone e ki nei kia whakarerea
nga mahi kuware; me whakaoti ano tenei,
kei noho nga tangata o raro i runga i te he.
Ko aku whakaaro kei nga ture o te Kuini,
kei nga ture o te Atua. No nga tangata o
Kaipara tenei korero, ina hoki no Kaipara
tenei runanga  i hapainga inanahi. Maku
ano e mea e tika ana te korero o te Waiatua
(Taiapo); ma tatou katoa e whakaae he Pa-
keha kia noho ki Rotorua, hei kai tiaki mo
reira kei ohooho nga tangata. Tenei hoki
tetahi: ko nga whenua kua hokona ki te
Pakeha, kua puta mai etahi o nga utu, e toe
atu ana ano etahi ki te Pakeha; engari me
whakaputa nga toenga kei tupu te pouri i
roto i te ngakau o taua tangata, ka whaka-
puta i te he. Heoiano ka pumau aku kore-
ro. He oati tenei noku ki te aroaro ou e te
Kawanatanga, o te Atua ano hoki. Tenei
ano taku kupu. E mea ana te whakaaro o
te runanga nei, ka hiahia te tangata ki te ho-
ko i tona pihi, me waiho ki runga ki tu te
Pakeha tikanga kei he. Ma koutou e wha-
kaaro, kia rua kia toru marama e pena ana.
He tupato tenei naku kei tupu te he.
Ngahuruhuru, (Ngatiwhakaue,) Maketu:
Kahore he korero ma koutou, maku anake e
korero. Kahore he okiokinga moku ki ru-
nga ki te Kuini. Me homai tetahi Pakeha
hei whakawhirinakitanga moku ki runga ki
te Ture o te Kuini. Korero ana nga iwi ka-
toa. Ko wai te kai whakamohio i au? Ka-
hore he kai whakamohio mo roto mo toku
tinana. E mohio ana nga iwi katoa, ka ta-
pahia i Moehau, a, Muranga, Maketu, haere
tonu te Kaha, kahore kau he Pakeha. E
tono ana ahau ki tetahi kai herehere moku.
Akuanei ka mohio enei, ko ahau ka noho ku-
ware tonu. Na konei au ka mea ki tetahi
kai tiaki moku. Ko Maketu te whenua mo
te Pakeha ko Tauranga te whenua mo te
Pakeha. Ka tukua e ahau. e Tomika, e Te
Mutu. Mehemea ko Taraia tenei ka whaka-
hua ano ahau ki Katikati; ko tenei ka waiho
i Maketu kei raruraru. Ka tukua ki a kou-
tou ko Maketu; ka tukua, kia tomo atu ai
au ki te Kuini. Kahore te tangata  i tua
atu hei ae kau mai.

THE MAORI MESSENGER.
TE KARERE MAORI.
Winiata Pekamu Tohi Te Ururangi, (Nga-
tiwhakaue.) Rotorua:—Let the proceed-
ings be properly conducted. It will be for
you to ascertain if this man is doing wrong
in offering the land to the Pakehas. It has
been agreed that Pakehas shall come to
Maketu. The cession of lands has never
before been a matter of consideration for a
general New Zealand Runanga. The first
lime this has been done is now. in reference
to the cession of Maketu. Now the whole
of the tribes have heard the  consent to pan
with this land; this is right. Should I get
into trouble (about this) then  let the Runan-
ga enquire into it. I shall say that all New
Zealand consented. I am a supporter of.
Ngahuruhuru's words. All the (principal) 
chiefs of the Arawa are here present. This
is not the first that I have applied for Pa-
kehas to come and live with me. I have
already surrendered lands to the Pakeha;
therefore I am able to say that all the peo-
ple are resting on the laws of the Queen.
Let a director (or Magistrate) be stationed
in every place. If I should gel into trouble,
let the Conference of New Zealand set me
right.
Tamati Hapimana Wharehinaki, (Tapuika,)
Maketu:—We are wailing to hear it said,
"You (the Pakeha) want to get possession 
of the  whole of the Island." I now, for the
first lime, say that I will enter on your side;
for on this day it has been said that Maketu
is your soil. That is the  place which has
cherished me from childhood even until now.
Do you ask me to give my parent (referring
to Ihe soil) to you? Be it according to your
will. Let me have one hundred thousand
pakehas on my land, that it may be filled.
Tomika Te Mutu, (Ngaiterangi,) Tauranga:
The words of the old men are correct. Ma-
ketu belonged formerly to me; it belongs
now to this generation—to all of them;
but my "mana" still hangs over
Maketu. On this occasion we are all taking
together. Here am I, and here also are
they. I received a letter (an invitation) and
I forthwith dived into the sea and came
up here. notwithstanding that I was an in-
valid. I did not give my sickness any con-
sideration. I do  not put any faith in the
letters which have just been read; they are
false. 1 left my goods at home and came
up, therefore I say do not place any faith in
those letters. 1 will believe when -my eyes
see it.
The  Native Secretary observed that the
Petition of the Chiefs, touching the Con-
ference, would be forwarded to his Excel-
Winiata Pekamu Tohi Te Ururangi, (Nga-
tiwhakaue,) Rotorua: Kia tika te whaka-
haere, no te mea ma komou e titiro te he o
tenei tangata ka tuku nei i te whenua ki te
Pakeha. Kua whakaaetia hoki he Pakeha
ki Maketu. Kahore i runangatia nga whe-
nua katoa ki te runanga o Niu Tirani, ka tahi
te mea i runangatia ko tenei, ko te hoatu-
tanga o Maketu. E whakarongo ana nga iwi
katoa ki tenei tukunga, ka tika kia whenei-
tia; ka pa te he ki au ma te runanga e titiro.
Ka mea ahau i whakaae Niu Tirani katoa.
He kai pupuru ahau i runga i te kupu a Nga-
huruhuru; heoi ano nga rangatira o te Ara-
wa ko enei e noho nei. E hara i naianei taku
lobe ki te Pakeha kia noho i au. Kua tukua
nei e ahau taku whenua ki te Pakeha, na
konei au i mea ai e noho ana nga tangata
katoa i runga i te ture o te Kuini. Me wha-
katu ano hoki he kai whakarite ki nga wahi
katoa. Ki te pa te he ki au, ma te runanga
o Niu Tirani e whakatikatika.
Tamati Hapimana Wharehinaki, (Ta-
puika,) Maketu: Ko ta matou e whanga nei
kia puta he kupu penei, E ki ana koe kia
riro katoa atu te motu nei ki a koe. Ka tahi
au ka mea ko taku tomokanga tenei ki a
koe, ina hoki no tenei ra Ita kiia ko Maketu
to oneone; ko taku tupuna tena nana au i
whakangote a tu noa nei au. E mea ana
koe kia riro taku tupuna i a koe? Kei a
koe ano te whakaaro: kia kotahi ra". mano
Pakeha hei noho i taku whenua kia kapi ai.
Tomika Te Mutu, (Ngaiterangi,) Taura-
nga: Ka tika te korero a nga kaumatua.
Ko Maketu i au i mua: inaianei i tenei wha-
katupuranga, i a ratou katoa. Otira e iri
ana ano taku mana ki runga o Maketu. Ko
tenei hoki, e korero ana matou katoa; ko au
tenei ko ratou tenei. Kotahi te pukapuka
ki au, ruku mai ana ahau i te moana, haere
mate mai ana. Kahore au i whakaaro ki te
male. Kahore au e whakapono ki nga kupu
o nga pukapuka kua korerotia mai na;
he horihori. 1 mahue aku taonga ki
te kainga, haere mai ana au; koia au e
mea nei, kahore au e whakapono ki enei pu-
kapuka; kia kite ra ano oku kanohi, ka
whakapono.
Ka whakatika a Te Makarini, ka mea, ko
te Pukapuka inoi a nga rangatira o te runa-
nga e tukua atu ana ki a Kawana. Ko tenei;

THE MAORI MESSENGER.
TE KARERE MAORI.
lency the Governor; and that, in the
meanwhile, he would be glad to hear a full
expression of their views on the subject
thereof. 
Matene Te Whiwhi, (Ngatitoa,) Otaki: I
have a word to say about the Conference.
Now, let it be made permanent. This is my
word  let it be established. Another word:
in my opinion, Ihe money (public revenue)
belong? also to us, and therefore a part of
it should be spent for the Maori side. For
this reason, it appears to me, this Conference
should be made permanent; for this is the
only means there is of adjusting our
difficulties.
Tereanuku, (Ngatiwhakaue,) Rotorua:
1 have nothing to say in disapproval.
My heart is glad, because a place
(Maketu) has been talked about as a settle-
ment for you. Mr. Smith knows the  boun-
daries—from Kaikokopu to Kaituna and
thence to Pakotore.
The Native Secretary:  Let us now listen
to the words of Te Amohau. I will not con-
sent yet; but I will wail to hear your consent
after you have beard the words of Te Amohau.
Parakaia Tararoa, (Tuhourangi,) Tarawera:
—There is nothing for me to speak about.
Whatever Te Arawa may do in reference to
the land will be right, and will be agreeable
to me. 1 bad a law formerly, which I in-
herited from my ancestor Rangitihi. Here
is a new skin (the Pakeha); my regard for
my ancestors is transferred to him. Although
he be a stranger to me, I will adopt him as
my father. Nothing else claims my attention.
Thou shall be my parent.
Te Amohau, (Ngatiwhakaue,) Rotorua:
There is no going backwards in these words.
The words of the Conference are good.
These words (about Maketu) are true;
therefore let the consent of the pakehas  be
true also. It is a very extensive country.
Let me tell you the boundaries. Commen-
cing at Otairoa (the boundary runs to Wha-
rekahu, thence to Nohonoa, thence to Wai-
pumuka, thence to Wharepohue Ngaruapi-
kiahu, thence to Titirangi, ending at Kaituna;
then it runs along the stream to Te Kohe-
kohe, Te Kopua, Te Karaka,  Te Paroa, and
Motaiparia; thence to Otairoa where it com-
menced. Let your consent (to purchase this
land' be a true one. Let me take back
with me two hundred or three hundred (pa-
kehas). But some ought to go to Tauranga,
to the mouth of the Bay.
Hemi Matini, (Ngatimahanga,) Whainga-
roa:—This matter is now clear, because it
me whaki nui te runanga i to ratou whaka-
aro mo tenei tikanga kia whakatumauria.
Matene Te Whiwhi, (Ngatitoa,) Otaki;
He korero taku mo te runanga. Ko tenei,
me whakatumau. E mea ona ahau kia tu-
turu tonu. Tenei hoki tetahi kupu aku E
mea ana au na tatou tahi nga moni, ka tika
hoki kia tukua tahitia ki runga ki te taha
Maori. Kuia ahau i whakaaro ai kin tuturu
tonu tenei runanga; inahoki ko tenei anake
te mea hei whakatikatika i o tatou raruraru.
Tereanuku, (Ngatiwhakaue,) Rotorua: Ka-
hore aku kupu whakahe. Ka ora taku ngakau,
inahoki ka puta te kupu ki te kainga hei
nohoanga mou. E mohio ana a Te Mete
ki nga rohe, kei Kaikokopu, ka rere atu
Kaituna, ka haere Pakotore.
Na Te Makarini: Me whakarongo tatou
ki nga kupu o Te Amohau. E kore au e
whakaae inaianei: engari ka tatari au kia
whakaae koutou ana rongo koutou i nga ku-
pu o Te Amohau.
Parakaia Tararoa, (Tuhourangi, ) Tara-
wera: Kahore he korero maku. Ma Te A ra-
wa e mea ki te whenua, ka tika ano ki ta ra-
tou. He mea pai ki an. He ture toku i
mua na taku tupuna na Rangitihi. He kiri
hou tenei, kei reira taku tupuna; ahakoa he
tangata hou ka moa au hei matua moku ake.
Kahore he wahi ke atu moku; ko koe tonu
hei matua moku.
Te Amohau. (Ngatiwhakaue,) Rotorua:
Kahore he hokihokinga o tenei kupu. E
pai ana te kupu a te runanga nei. E pono
ana te kupu; kia pono hoki te whakaae a
nga Pakeha. He kainga nui whakaharaha-
ra; kia mohio koutou ki nga rohe. Ka ti-
mata i Otairoa ka rere Wharekahu, ka rere
Nohonoa, ka rere te Waipumuka, ka rere
Wharepohue, Ngaruapikiahu, ka rere Ti-
tirangi, kei Kaituna tera; ka haere i te
awa, Te Kohekohe, Te Kopua, Te Karaka,
Te Paroa, Motaiparia, ka rere Otairoa, ka
tutaki. Kia pono to whakaae; kia rua rau
kia toru rau hei hokinga maku. Engari poa
me tuku etahi ki Tauranga ki te wahapu
tika.
Hemi Matini, (Ngatimahanga,) Whainga-
roa: E marama ana tenei, e korerotia nui-

THE MAORI MESSENGER.
78
TE KARERE MAORI
has been discussed in the hearing of the
Conference. But perhaps it had better be
discussed at Maketu also lest having been
arranged here, it should be disapproved by
the majority (at home). The cession of this
land to you is right. The matter now rests
with the Conference.
Te Makarini Te Uhiniko, (Ngatiawa,) Te
Awa-o-te-Atua:—Attend to what Te Whare-
heihei has said. I am of the same opinion
that this matter should be discussed on the
soil.
Wiremu Patene, (Ngaiterangi,) Tauranga:
—Mr. McLean, the land is clear; it is pro-
perly surrendered to you. There is nothing
wrong about it. There is no one at home
(whose consent is necessary) inasmuch as Te
Whareheihei stands here. There is no other
" mana" but that of Te Whareheihei.
Matene, (Ngatiwhakaue,) Rotorua:—All
the tribes have become possessed of pakehas.
When we resided at Piki Piria, ten of us
died . Then we pushed on to Mangawhai,
an I again some died; we then decided on
selling the land.
Mohi, (Ngatiwhakaue,) Rotorua: — I
have been thinking about these two sub-
jects—the (mixed) jury and the (law
to regulate) the descent of the property of
a deceased man, that the children may quietly
have possession. My idea is that if the eldest
-son behaves well the property should be left
to him, but if be is a naughty child, then
some one else should be selected  to receive
the property. My desire is that this Confe-
rence may be established, in order that the
Maori and Pakeha races may become one.
My speech ends here.
Tamihana Te Rauparaha, (Ngatitoa,)
Otaki:—My place is at Kapiti, and my
chieftainship also; nevertheless, let me have
a word to say about the lands of Ngatiwha-
kaue that are being surrendered to the
Pakeha. It is well that you should give up
your lands to the Pakeha, so that you may
become possessed of the good things of the
Pakeha—so that each tribe may have a town
of their own.
Paora Tuhaere, (Ngatiwhatua,) Orakei:—
1 belong to another tribe but I rise to speak
because I observe that the speeches of the
Ngatiwhakaue and Ngaiterangi chiefs are
one. I have been listening to the correct-
ness of their words. Formerly they were at
enmity; now they co-operate for the cession
of their land. I say, let all lands hereafter
be treated  in this way.
tia ana ki runga ki te runanga. Otira engari
ano pea me korero ano hoki ki Maketu; kei
rite kau i konei, ka whakahengia e te nui-
nga.
Te Makarini Te Uhiniko, (Ngatiawa, ) Te
Awa-o-te-Atua: Whakarongo ki ta Te Wha-
reheihei. E mea ana ano hoki au me kawe
ki runga ki te oneone korero ai.
Wiremu Patene, (Ngaiterangi,) Tauranga:
E Te Makarini, ka marama tenei whenua.
ka tukua pakia ki a koe. Ko tenei kahore
he he. Kahore he tangata ki te kainga, ina
hoki ko te Whareheihei tenei te tu nei. Ka-
hore hoki he mana ke, kei a Te Whareheihei
te mana. Ka tika te tukunga atu o te whe-
nua nei ki a koe. Kei te runanga te wha-
kaaro inaianei mo tenei whenua.
Matene, (Ngatiwhakaue,) Rotorua: Ko
nga iwi katoa kua whiwhi ki te Pakeha. Ka
noho matou ki Piki Paria, tekau o matou i
mate ki reira; ka reia atu ki Mangawhai,
pa male ano ki reira; no konei i puta ai te
kupu kia hokona te whenua.
Mohi, (Ngatiwhakaue,) Rotorua: Taku
i whakaaro ai ko nga kupu mo te tekau ma
 rua, ko te korero hoki mo nga taonga o te
tangata mate kia waiho pai ai ana taonga ki
ana tamariki. Ki te tamaiti ahua pai me
waiho ki a ia, ki te kitea he tamaiti tutu te
tuatahi me rapu ke atu tetahi tangata
 mona nga taonga. Ko taku hiahia tenei kia
pumau tonu tenei runanga; kia iwi kotahi
te Maori me te Pakeha. Ka mutu au i
 konei.
Tamihana Te Rauparaha, (Ngatitoa,') Ota-
ki: Kei Kapiti toku kainga, me toku ra-
ngatiratanga, he ahakoa me korero ano au i
tetahi wahi mo te whenua o Ngatiwhakaue,
ka tukua ki to Pakeha. He mea pai ano
kia tukua to koutou whenua ki te Pakeha,
kia whiwhi ai koutou ki nga painga o te
Pakeha—ko ia iwi Maori me tona taone Pa-
keha.
Paora Tuhaere, (Ngatiwhatua,) Orakei:
He tangata ke au, otira ko te mea i tu ai au
ki runga  he kite noku konga rangatira enei
o Ngatiwhakaue, o Ngaiterangi, kua  kotahi
ta ratou korero. He moa whakarongo e
ahau te tika o ta ratou kupu. I mua he tau-
totohe, ko tenei kua whakakotahi ratou ki
te tuku i la ratou whenua. E mea ana ahau
ko o muri wahi me penei ano.

THE  MAORI MESSENGER.
79
TE KARERE MAORI.
Tamihana Te Rauparaha:—My friends , I
propose that we continue to urge for the
permanent establishment of this Conference,
as affording the means for clearing up our
difficulties and promoting the union of the
Pakeha and the Maori. But I now wish
you to speak: you have beard what I had to
say.
Ihakara Tokonui, (Ngatiraukawa,) Mana-
watu:   The Conference has listened to those
words, and they are good. Let the old men
return to their homes, and let the discussion
about the land be closed.
Hukiki, (Ngatiraukawa,) Otaki:—I ap-
prove of the words of the Ngatiwhakaue
(chiefs). lam ill spoken of by my tribe
because I am a land seller. When Tohi
commenced speaking in this house we listen-
ed and his words were very good. After-
wards when he entered our house we said to
him, " Is your speech in favour of land sel-
ling?" He replied, " Yes, I shall part with 
the land." We all said to him, " Be ear-
in your application for Pakehas to reside on
your land." He then said, " I shall speak
with force." I now give my approval to the
words of Ngatitutanekai, and of Ngatiwha-
kaue.
After a few observations from the Native
Secretary, the  Meeting adjourned to 10a.m.
on Monday, the 6th instant.
(To be continued in our next .)
Tamihana Te Rauparaha: E hoa ana, e
mea ana au me tohe tonu tatou kia whaka-
tumautia tenei runanga, hei whakaatea i o
tatou raruraru, hei tino whakakotahi i te
Maori i te Pakeha. Otira, me korero kou-
tou; kua rongo koutou ki taku.
Ihakara, (Ngatiraukawa,) Manawatu:
Kua rangona e te runanga ena korero,
heoi rae pai ana; me hoki marire nga koro-
heke ki to ratou kainga, me whakamutu te
korero mo te whenua.
Hukiki, (Ngatiraukawa,) Otaki: Ka wha-
kaae au ki te korero a Ngatiwhakaue; kua
whakakinoa au e toku iwi no te mea he ta-
ngata tuku whenua au. Ka timata te korero
a Tohi i roto i te whare nei ka titiro matou
ki te pai, ka nui te pai; ka tapoko ia ki to
matou whare, ka patai atu au, "He korero tu-
ku whenua tau?" Ka ki mai, "Ae, ka tuku ahau
i te whenua." Ka ki atu matou katoa, "Kia ka-
 ha ki te tohe ki tetahi Pakeha hei noho mo
te whenua." Ka ki mai ia, "Ka kaha au ki te
korero." Ko tenei, ka whakaae anau ki te 
korero o Ngatitutanekai,   o Ngatiwhakaue.
Heoiano, ka whakatika a Te Makarini, ka
whakaoti i nga korero: karangatia ana kia
runanga ano a te Manei, a te 6 o nga ra o
Akuhata, i te tekau o nga haora o te ata.
(Hei tera Karere te roanga o nga korero.)