THE MAORI MESSENGER.
TE KARERE MAORI.
VOL. VII.] AUCKLAND, SEPTEMBER 1, 1860.—AKARANA, HEPETEMA 1, 1860. [No. 17
PURSUANT to the intention expressed
in our last we now lay before our
readers the conclusion of our Report
of the Conference proceedings.
As we before intimated, the Chiefs
were requested by Mr. McLean to
reply, in writing, to the Governor's
opening Address, in the order of
their tribes or hapus. Accordingly
many replies were sent in during the
first week of the Session, but as
others were received at later inter-
vals we have refrained noticing them
hitherto, in order that we might ap-
pend them to our Report in a con-
nected and complete form. They
will so appear in our next issue.
On Monday, the 6th ultimo, His
Excellency Governor Brovvne visited
the Chiefs at Kohimarama and dined
KEI roto nei te whakamutunga o nga
korero o te Runanga. I mea hoki
ta matou kupu i tera " Karere" kei
tenei toua otinga, koia nei, ka rite.
I penei te kupu a Te Makarini ki
nga rangatira o te Runanga—otira
kua oti ano e matou te korero—ara,
i mea ia kia tuhituhia e tena hapu
e tena hapu taua pukapuka whaka-
hoki mo nga korero a te Kawana i
te ra timatanga. Heoi, putuputu
mai nga pukapuka i taua wiki tua-
tahi; otira, he takiwa ano ki muri
iho ka puta mai ano etahi; koia
hoki matou i whakaaro ai, kia kaua
e taia hohorotia, engari kia poto
katoa mai nga pukapuka, hei reira
ano ka huihuia, ka taia ngatahitia. 
Heoi ra, hei tera " Karere" te pera-
tia ai.
No te Manei, no te 6 o nga  ra o
Akuhata, ka tae atu a Kawana
Paraone ki Kohimarama ki te toro

THE MAORI MESSENGER
2
TE KARERE MAORI.
with them. They seemed fully to
appreciate this mark of regard and
reference was made to it several
times in their subsequent speeches.
Before dismissing a subject which
has of late filled our columns and
claimed our chief attention, we have
a few words to say to our Maori
readers.
Friends,—We have given you a true
and faithful account of the sayings
of your Chiefs who took part in the
Governor's Runanga. We have re-
 ported their speeches at full length
in order to guard against misrepre-
sentation; and, as a further precau-
tion, we have (except in a few acci-
dental cases) submitted our Reports,
day by day, to the respective speakers
to afford them the opportunity of
correcting any mistake or omission
which might occur. We have not
suppressed anything that might seem
unfavourable to the Government.
On the other hand the Chiefs were
invited by His Excellency, and sub-
sequently on frequent occasions by
Mr. McLean, to speak their senti-
ments freely, and to state plainly and
without reserve any complaints or
grievances they might have to make.
We believe that all of them have
returned to their homes satisfied with
the result of the meeting—assured
of the Governor's concern in the
welfare of their race, and of the
friendly spirit generally entertained
by the Pakeha people towards them.
And we would take this opportu-
nity of bearing our testimony to the
nga rangatira, na ka noho ki reira
kai ai—ratou ia ko nga tangata o te
Runanga. Tino whakapai ana ratou
ki taua tohu aroha, waiho iho he
korero ma ratou i te aroaro o te
Runanga.
Kiki noa ta matou nupepa, i enei
wa ka pahure nei, i nga korero o te
Runanga—tumau tonu hoki nga
whakaaro ki taua mea. Ko tenei,
me maka atu i konei etahi kupu
ruarua nei ki o matou hoa Maori e
kite ana i tenei " Karere."
E hoa ma, kua whakaatu pono
matou i nga korero katoa a o koutou
rangatira i noho nei ki te Runanga a
te Kawana. Kua taia katoatia a
ratou korero—te iti me te rahi o nga
kupu—he mea hoki kei kiia kua
kumea ketia te ahua o te korero, kua
huna ranei i tona tikanga. A, he mea
ano kia tino tika rawa, kua hoatu e
matou, i nga ra katoa i tu ai te Ru-
nanga, kia tirohia e tera rangatira e
tera rangatira te ahua o ana korero,
ara, o ta matou i tuhi ai; mo te mea
hoki kua he tetahi o nga kupu, kua
kapea ranei tetahi, mana ano e wha-
katika. Ouou nei nga mea kahore i
wheneitia. Kahore i huna e matou
nga korero whakahe mo te Kawana-
tanga. Huatu, i penei te kupu a te
Kawana ki nga tangata o te Runa-
nga, he maha ano hoki nga whenei-
tanga a Te Makarini, ara, kia whaki
nui mai ratou i o ratou whakaaro, a,
kia tino whakapuaki i o ratou he,
me o ratou pouri, kia kaua rawa
tetahi wahi e huna atu.
A, ko ta matou tenei e whakaaro
nei, kua hoki pai atu ratou ki o ratou
kainga, kua hoki atu i runga i te
ngakau tatu ki nga tikanga o te
Runanga, me te mohio hoki he ata-
whai anake te tikanga o te Kawana
ki te Iwi Maori, me ta nga Pakeha
hoki he whakaaro pai anake. Na,
kia korero atu matou i konei i te pai

THE MAORI MESSENGER.
TE KAKERE MAORI.
highly creditable manner in which
the Chiefs conducted themselves
throughout the whole of the proceed-
ings. From the opening of the Con-
ference even to the close thereof—
a period of one month—the utmost
harmony and good order prevailed.
The various subjects brought under.
their notice were discussed in a
friendly spirit and in temperate lan-
guage. Nothing was said that sa-
voured of tribal emnity or personal
ill-will. On the contrary, there
seemed to be a common desire to
bury old hatreds and to establish
inter-tribal friendship. As a proof
of this we may mention that soon
after the Conference had been opened,
the Chiefs, by their own appointment,
set apart one evening for a general
tribal " whakahoatanga " (friend-
making). The representatives of re-
mote and hitherto estranged tribes
met together, shook hands, and ex-
changed complimentary speeches.
The interview lasted till near morn-
ing, and, at its close, the members
separated with every demonstration
of good feeling.
This is a pleasing indication. We
trust that the people will follow the
example of their Chiefs; for, as we
have often said, while tribal enmities
•and personal jealousies are allowed
to hold sway, the progress of the
Maori People in civilization will be
both slow and uncertain.
o te whakahaere a nga rangatira i ta
ratou nei mahi. Tona timatanga i
timata ai te Runanga, tae rawa ano
ki tona mutunga—ara, tona marama.
tinana i korero ai—he ngawari, he
pai anake te whakahaere o te mahi.
Ko nga korero i homai hei mahi ma
te Runanga he mea ata hurihuri
marire e ratou i runga i te ahua pai,
a, ko a ratou kupu kahore i ahua
riri, kahore i aha. Kahore i puta he-
kupu kia Kotahi i roto i te mauahara
a tetahi iwi, kahore he kupu riri a
tetahi ki tetahi. Kaore, i takoto ke
tona tikanga i runga i te pai, ara, i
mea kia tanumia iho nga mauahara
o mua, a, ko te hoatanga o nga iwi
kia whakatumauria inaianei. Inahoki
ra, kahore ano kia whai takiwa iho i
te timatanga mai ra o te Runanga,
kua puta te whakaaro o nga rangatira
kia mahia te whakahoatanga, ua, kara-
ngatia ana e ratou tetahi po kia
waiho ia hei mihinga ma nga iwi.
Heoti ano, rupeke ana nga tangata i
taua po, na ka tu mai nga rangatira
o era nga iwi e noho mawehe ana, e
noho mauahara ana hoki, puta noa i
te roa o te whenua; na, ka ru tahi
ratou, ka mihi mai ka mihi atu, a,
whano hae noa te ata. No te wha-
tinga ka waiho nga korero i runga i
te aroha, i runga hoki i te whaka-
hoatanga.
He tohu pai tenei: ina, me whai
ano te iwi i nga tikanga nei a nga
kaumatua, ta te mea, he tika ta
matou e korero tonu nei, ara, ki te
waiho kia mau tonu ko nga riri o
nga hapu tetahi ki tetahi, ko te
puhaehae o te tangata, penei, e kore
te Iwi Maori e whiwhi nui ki te pai,
e kore e hohoro te tupu.

THE MAORI MESSENGER. 4 TE KARERE MAORI.
Proceedings of the Kohimarama
Conference.
MONDAY, AUGUST 6TH, 1860.
The Native Secretary:  Chiefs of the Con-
ference! During the past week you discus-
sed questions affecting your land. You
received a Message from the Governor sug-
gesting the definition of tribal boundaries to
land and the individualization of title. He
has requested you to bring the subject under
the notice of your respective tribes when you
return home, that you may devise some plan
for the accomplishment of this object.
You have received another message sug-
gesting mixed juries (of English and Maori)
in cases of murder, in order that you may
take part in trials where persons of your own
race are concerned.
You have also had submitted to you a
code of elementary rules prepared by your
friend, Dr. Martin, the first Chief Justice of
New Zealand. His object in pulling forth
these Rules was to supply some simple
means for the administration of justice in
Native districts remote from English Towns,
and thus to supersede Maori usages.
You have also received a full explanation
of the circumstances which led to the Tara-
naki war.
The Governor has had explained to you
the  English Law of succession to property,
with the hope that you may be induced to
adopt it, or something on the same princi-
ple, and thus to remove many of your present
difficulties. Yon have, moreover, heard the
particulars of the Maori King movement, and
your opinions thereon have been solicited.
And you have expressed a wish that a Con-
ference like the present should be held
periodically.
I invite your attention this week to ano-
ther subject. I wish you to take under your
notice the expediency of considering some
regulations  for the better management of
your settlements. How would it answer if
a Chief was appointed in each district to
communicate with the Governor and to main-
tain order among his people?
 I do not now refer to settlements in the 
neighbourhood of English Towns but to those
in remote places where access to the English
Courts is not easily available. Yon might also
consider whether English Magistrates would
not be an assistance, in connection with the
Runanga, in settling disputes.
Nga mahi o te Runanga ki
Kohimarama.
MANEI, AKUHATA 6, 1860 
Ka mea a Te Makarini:—
E nga rangatira o te Runanga I nga ra o te
wiki kua pahure nei i korerotia e koutou nga
tikanga mo o koutou whenua. I tae mai ano
ki a koutou te pukapuka a te Kawana mo o
koutou whenua kia roherohea, to tenei hapu
tu tenei hapu, to tenei tangata to tenei ta-
ngata, kia tuturu ai. A, kua mea tana kupu
kia horahia nuitia e koutou tenei korero, ana
hoki atu koutou ki o koutou hapu, kia rapua
e komou tetahi ara e takoto marama ai.
Kua lac mai hoki tetahi pukapuka mo
runga i te Huri-whakauru (he Pakeha he
Maori) mo nga whakawa kohuru, kia tu ai
he Maori hei titiro i te tika i te he, ana wha-
kawakia te he o te tangata Maori.
Kua tukua mai hoki hei hurihuri ma kou-
tou nga Ture i tuhituhia e to koutou hoa pai,
e Te Matenga, te tino Kai-whakawa tuatahi
o Niu Tirani. Ko tana i whakaaro ai he
whakatakoto tenei i etahi tikanga marama
mo nga kainga Maori e matara  atu ana i te
Taone Pakeha, hei whakakapi ia mo nga
ritenga Maori.
Kua korerotia hoki ki a koutou nga tika-
nga i tupu ai te pakanga ki Taranaki.
Kua rite hoki te kupu a te Kawana kia
whakamaramatia atu ki a koutou te tikanga
o te Ture o Ingarani mo nga taonga o te ta-
nga mate kia mahue pai ai. Ko tana hoki
 tenei i pai ai kia whakaaetia e koutou taua
ture, tetahi atu tikanga pera ranei, e mutu
ai a koutou kuraruraru e mau nei mo nga tao-
nga, mo nga whenua ranei o te tangata mate.
Kua rongo hoki  koutou ki nga tikanga o
tenei mahi o te Kingi Maori kua korerotia
nei, a, kua rapua atu a koutou whakaaro mo
tena kia whakina nuitia mai. Kua takoto
ta koutou kupu kia mau tonu te tikanga o te
Runanga i nga tau katoa.
I tenei wiki he korero ke taku hei tiroha-
nga ma koutou. Ko taku tenei i whakaaro ai,
kia ata hurihurihia e koutou etahi tikanga e
kake haere ai te pai ki o koutou kainga. E
kore ranei e pai kiu whakaturia tetahi ranga-
tira ki ia takiwa hei tumuaki, ara, hei wha-
kapuaki korero ki a te Kawana, hei pehi hoki
i nga kino o te iwi? E hara tenei i te korero
mo nga kainga Maori e patata ana ki nga ta-
one Pakeha. Otira mo nga wahi e mamao
atu ana i nga Whare-whakawa o te Pakeha.
Me whakaaro hoki e koutou me kore ranei

THE MAORI MESSENGER.
TE KARERE MAORI.
If Mohi, of Pukaki, were present to-day, I
should reply to his speech. I shall wait till
1 have an opportunity of doing so in the
hearing of many of the Waikatos. [A voice
"Mohi is not here."] I hear that Wai-
kato and Hauraki are proposing that a dis-
tinct Conference should be held for them:
but my opinion is that they should have at-
tended this Conference where they might ex.-
press their opinions in the hearing of Chiefs
from all parts of the Island, for even Taiaroa,
from the extreme South, is here. 
The Hauraki people have probably absented
themselves  on account of illness. If this is
not the case, they were wrong in leaving it
for the pakehas alone to welcome the stran-
gers.
 Metekingi, (Ngapoutama),  Whanganui:
Mr. McLean, you have introduced two sub-
jects; first, the (mixed) jury of twelve, in 
cases of murder; secondly, about the  suc-
cession of Ihe property of deceased persons
to their children, or, where there are no
children, to the relations. We have consi- 
dered this subject (the succession of proper- 
ly) before. This is a new subject introduced
by you, the jury. The third of your subjects
was Taranaki. I don't understand that sub-
ject. That matter rests with you and the 
Governor. The fourth subject was the King.
I leave that matter also to you. The Wai-
kato (Chiefs) say that their thoughts are for
peace, l am following out your words (Mr.
McLean). This person and that person has
revealed his troubles. This is the last week
of the Conference; therefore I shall reply to
your speeches, Mr. McLean.
This is what I have to say about the jury.
This institution has been offered to the Mao-
ries. Here also is a word. Governor Grey
appointed Assessors. Those Assessors have
performed the duties (of their office). This
is the second year of my Assessorship. I
have not yet received any consideration for
my services. The custom amongst Euro-
peans is to rcceive payment  for services per-
formed, but I receive no payment. I propose
that you set this right. Now I would ask,
what are your intentions respecting this jury
of twelve? Also, tell us your intentions
about the Assessors.
Tahana Turoa, (Patutokotoko,) Whanga-
nui:—1 am wailing to hear the Governor's
reply to the words of the Runanga. It has
been suggested that each man should return
to o his own home and to his own house and
e pai kia waiho he Kai-whakawa Pakeha hei
hoa mo o koutou Runanga hei mahi i nga
he.
Me i konei a Mohi o Pukaki i tenei ra,
ka whakahoki korero ahau mo ana. Otira
kia tokomaha o Waikato ki te whakarongo
ka tahi ahau ka utu i tana kupu.
[Ka karanga ake tetahi, "Kahore a Mohi
i konei."]
E mea ana a Hauraki raua ko Waikato
kia whakaritea tetahi Runanga motuhake
mo ratou. Otira, ki taku, ko te Runanga te-
nei mo ratou, kia rangona ai a ratou wha-
kaaro e nga rangatira katoa o nga wahi katoa
o Niu Tirani; inahoki ko Taiaroa tenei no
tera pito rawa o te motu. Otira he mate
pea nana i pupuri atu a Hauraki: mehemea
e hara i te male e he ana ta ratou waiho ma
nga Pakeha anake e karanga nga manu-
whiri.
Mete Kingi, (Ngapoutama,) Whanganui:
E Ma, ko to kupu tuatahi, ko te tekau ma
rua, ara ko te whakawakanga mo te tangata
e kohurutia ana; ko te rua o o kupu mo te
tangata mate, mo nga taonga kia waiho ki
ona tamariki;  kahore ona tamariki ka wai-
ho ki ona whanaunga. Kua oti tena kupu i
a matou. Ko te tekau ma rua ka tahi ma-
tou ka rongo, nau na hoki i korero mai.
Ko te tuatoru o o kupu mo te mahi ki Ta-
ranaki. Kahore au e mohio ki te whakaaro,
mau tena; kei a korua ko te Kawana te wha-
kaaro mo tena. Ko te tuawha ko te Kingi,
waiho tena ki a koe te whakaaro. E ki
ana Waikato, kei a ia ano te whakaaro mo
te pai. Kei te whaiwhai atu au i runga i o
 kupu. Kua korerotia ta tenei he, me ta tera
he. He wiki whakamutunga tenei mo te ko
rero a te Runanga, koia au i whaiwhai atu
ai ki ena kupu au, e Te Makarini.
Naku tenei kupu mo te tekau ma rua. Kua
meinga tena hei mahi mo nga tangata Maori.
Tenei hoki tetahi kupu. Karangatia ana e
Kawana Kerei, he Kai-whakawa. Ka mahi
ano aua Kai-whakawa. Ko te rua tenei o
nga tau i tu ai au hei Kai-whakawa, kahore
ano au i kite i te tikanga mo taku mahi. Ko
te tikanga tenei. E mahi ana te Pakeha me
tona utu, mahi ana au, kahore he utu. E
mea ana au me whakatika tenei e koe. E
kimi ana ahau i te tikanga o te tekau ma
rua; whakaritea mai ano hoki e koe te tika-
nga mo te Kai-whakawa.
Tahana Turoa, (Patutokotoko,) Whanga-
nui: E whai ana au ki te tikanga utu mai
a Te Kawana i nga kupu o te Runanga nei.
Kua meinga hoki me hoki tera tangata ki
tona whare ki tona kainga mahi ai i nga ti-

THE MAORI MESSENGER.
6
TE KARERE MAORI.
consider the proposals about the land. The
Governor has also directed that some good
rules should be explained to us for our
adoption. I desire to see good  things spread
throughout this island. Your second sug-
gestion about a Superintendent in each of the
remote districts is good. Let this Conference
appoint them; that the kaingas may have a
head. I am not speaking of those districts
in the neighbourhood of Pakeha towns.
Your third subject has reference to the King.
In my opinion all the Chiefs of this Island
are in this Assembly. You have charged me
with setting up this King. I reply it was
done by all the world. I mean by New
Zealand. Let the Maori Chiefs see that
they do what is right. It will be right to
observe the Laws of the Queen. This Con-
ference is clearing away the rubbish from
the court-yard. The people without, when
they see it, will approve. My desire is to do
that which is light that the goodness of my
heart may increase. Do not let our opinions
be divided; but let us persevere.
Eruera Patuone, (Ngapuhi,) Awataha:
I have only now taken my seat in the Con-
ference.
Listen you Chiefs of the Runanga! I am
grieved to hear of the Conference of Ngati-
maru and Waikato, proposed to be held  here.
I think they ought to have attended while we
are here. For this reason I am grieved at
the words of Ngatimaru, of Ngatipaoa, of
Ngatitamatera, and of Waikato. If the sup-
porters of the King had thought fit to come
to this Conference in which we are assembled,
it would have been very good.
I am the foundation of this Conference. I
agreed to Governor Hobson's residing on this
land. If he had not taken up his abode on
this shore, then this island would have been
in trouble. Another nation would have come
and taken possession of it. When I con-
sented to allow the Pakehas to settle on this
land, one portion of Ngapuhi headed by Manu
left (the meeting). For this reason then,
Chiefs, I slick to the Pakehas. I have suf-
fered many losses in avenging the Pakehas.
Now, listen, about Ngapuhi: some are in favor
of the pakeha and some against them. When
a pakeha named Mills (?) was killed, I aven-
ged his death by killing Kirimahore. When
Wharangi (?) was killed, I look the matter
up and slew Matetakahia. When Messrs.
Hobbs and White were plundered (at Whan-
garoa), I rose up and then we had the  Kaeo
quarrel. When the  Herald was wrecked.
and her stores plundered, I took notice of
it and sought atonement for it by destroying
kanga mo te whenua. Kua puta ano hoki te
kupu a Te Kawana kia whakaaturia nga Tu-
re pai hei tikanga mo tatou. E whai ana
ahau ki te whakaturanga o te pai puta noa
i tenei motu. Ko tenei ko te rua o o kupu
mo te tumuaki mo nga taha i te tuawhenua,
e pai ana tena; me whakarite e te Runanga
nei he tangata hei tumuaki mo nga kainga
Maori, haunga ia ki nga wahi e patata ana
ki te Pakeha. Ko to kupu tuatoru e ki ana
ki te Kingi. Ki taku whakaaro kua rupeke
mai nga rangatira o te motu nei. Kua me-
inga nei e koutou naku i whakatu te Kingi;
e mea ana ahau na te ao katoa, na Niu Tira-
ni. Ko te mahi ma nga rangatira Maori, me
mahi kia tika te mahi. Ko te pai tenei ko
nga Ture o te Kuini. E tahi ana tenei Ru-
nanga i te marae. Ka tahi ka mohio mai te
tangata o waho he pai tenei. E mea ana
ahau me mahi tonu au kia tupu ai te pai i
roto i toku ngakau; kaua e wehewehea nga
whakaaro, engari me mahi tonu.
Eruera Patuone, (Ngapuhi,) Awataha: Ka
tahi ano au ka uru ki tenei mea ki te Runa-
nga. Kia rongo mai koutou, e te Runanga
nei. E pouri ana ahau ki te Runanga a
Ngatimaru, a Waikato, e haere mai nei; i
mea au, engari i a tatou ano i konei ka haere
mai ratou. Na konei au i pouri ai ki te kupu
a Ngatimaru, a Ngatipaoa, a Ngatitamatera,,
a Waikato. Mehemea i hiahia nga tangata
o te Kingi kia haere mai ki tenei Runanga e
noho nei tatou, ka nui te pai.
Naku ano te taha o tenei hui, naku a Ka-
wana Hopihona i whakaae kia noho i uta.
Mei kaua ia i noho ki uta kua he tenei motu,
hua puta mai tetahi iwi ke ki te tango. Ka
whati tetahi tahae Ngapuhi,ara a Manu ma,
i taku whakaaetanga kia noho te Pakeha ki
uta ki tenei motu. Koia tenei e nga iwi nei
i piri ai au ki te Pakeha. He matenga nui
toku i te rapunga utu mo te hanga e noho
mai nei. Kia rongo koe, ko Ngapuhi, ka
etahi ki te whakapai, ko etahi ki te whaka-
kino ki te Pakeha. Ka male ko te Pakeha i
Ngapuhi, ko Te Mira, ka whakatika ano au
ka mate ko Kirimahore. Ka mate ko Wha-
rangi ka whakatika au, ko Matetakahia. Na
ka murua ko Te Ropiha, ko Te Waiti, wha-
katika atu au, ko Kaeo. Ka tahuri ko Ha-
rarutu ki te moana, ka murua, ka titiro au
ka rapu utu mo nga taonga, ka tahuna e
ahau ko nga kai o Waireia. Ka tahuri a
Paraki, ko Waihou te utu. Na, he muru, ko
te Tuatara, ka mate ko Kahi hei utu mo taua
hara. He kohuru na te Maori, he mea ko-
piro ki te wai ko ia ano te utu. Ka poka

THE MAORI MESSENGER.
7
TE KARERE MAORI.
the crops of Waireia. When Paraki (?) was
wrecked, Waihou was the payment. Mr.
CIendon was plundered and Kahi was killed
as payment for this act. A Native committed
murder by drowning (a pakeha) and he was
put to death for it. My grandchild (Maketu)
look upon himself to commit a crime. Who
was the payment for his sin? He was him-
self. He lies yonder. When Kororareka
fell I united myself to the Queen's cause.
Hence the report that you heard that I was
fighting against my own son. Gunpowder
belonging to the Governor was robbed by the
Hauraki natives. I looked to the Chiefs of
this place (to avenge it). You see, therefore,
that I constantly cleave to the Pakeha.
With respect to the proposed meeting of
the Waikato and Hauraki Natives, I say, let
them come, but who will there be here to
listen to what they have to say? The tribes
who should listen will all have returned
home. 1 remember the words of Porokoru
when he said, "Although I occupy but one
river, Waikato—ray hand shall slay both the
red skin and the white skin." 1 suppose
this threat refers to me, inasmuch as no other
tribe has identified itself so closely with  the 
pakeha as mine. I have nothing more to
say.
Wiremu Nero Te Awaitaia, (Ngatimahanga,)
Whaingaroa:—Do not let your feel trample
on my words. I, who am now speaking, do
not fully comprehend the  laws of the pakeha.
I consent to the words of Eruera Patuone;
they are very correct. I am well pleased,
friend, with your words. It is true that you
laid the foundation. Your last words, too,
were true. All the tribes agree with yours.
The Governor's words about the land are
good. It is right that each person should
return to his home and carefully consider
this subject: there may be some at the
kaingas who will object to Ihe plan now pro-
posed. 1 do not refer (in particular) to your
remarks. Tohi. I speak of places in gene-
ral. We may make arrangements here but
there may be others at home who would
disapprove of them, and they may say without
reason that the pakehas are to blame for it.
The proposal about a jury is good. God
appointed Judges over Israel. This is Jeho-
vah's plan even to the present time. The
plan is not the Governor's—it is God's.
But it is a superintendent (we want); and
it will be for him to appoint Magistrates
for New Zealand to suppress the evils
of Ibis tribe and that tribe. It would
not be right for the Assessors of one
taku mokopuna ki tetahi hara mana. Ka
mea au, ko wai te utu mo te hara, ko ia ano,
e takoto mai i tua na. Ka mate ko Kororare-
ka, ka tahi au ka pin ki a te Kuini, ka rongo
koutou ka whawhai maua ko taku tamaiti.
Ka riro nga paura o Kawana i Hauraki, ka
titiro au ki nga rangatira o tenei kainga.
Heoi ano, e pin tonu ana au ki te Pakeha.
Ko tenei hui o Hauraki, o Waikato, ka
haere mai, waiho kia haere mai ana; ma wai
hoki e whakarongo ana korero, ka riro nga
iwi hei whakarongo. E mahara ana au ki
te kupu a Porokoru, i mea ra, "Ahakoa ko-
tahi taku wai ko Waikato, ma taku ringa e
kapu te kiri whero, te kiri ma;" na konei au
i mea ai ko au pea tenei, ina hoki kahore he
iwi ke e tomo penei ana me au ki te iwi Pa-
keha. Heoi ano taku.
Wiremu Nero Te Awaitaia, (Nga timata-
nga,) Whaingaroa: Kaua e takahi nga wae-
wae ki taku korero. E hara i te tino mohio
ki nga Ture o te Pakeha ahau e korero atu
nei. Taku whakaae ki te korero a Eru Pa-
tuone, ka nui te tika. E ahuareka ana ahau,
e koro, ki to korero. He pono, i a koe ano
te lake; me to kupu whakamutunga, e pono
ana. E pera ana nga iwi katoa me tau.
E tika ana nga kupu a te Kawana mo nga 
whenua. E tika ana kia hoki ia tangata ki
tona wahi, whakaaro marie ai: tena ano
pea nga tangata e riri ki tena tikanga. E
hara ra taku i te mea mo tau e Tohi, engari
mo nga whenua katoa. Whakaae ana pea
tatou, tena ano nga mea whakahe, kei te
kainga; kei whiua kautia, na te Pakeha te
he.
Ko te kupu mo te tekau ma rua e tika
ana. I whakaritea ano e te Atua nga
tumuaki mo Iharaira. Na Ihowa tenei
tikanga a tae noa mai ki naianei. E hara
i te Kawana engari no te Atua; otiia
ko te kai whakatikatika inaianei; ko ia hei
whakarite i nga tangata kia tu hei Kai-wha-
kawa mo Niu Tirani., hei pehi mo te he o ia
iwi o ia iwi. E kore e pai kia haere mai
tena tangata hei whakawa i nga he o tenei
iwi; engari me whiriwhiri ano ki nga ranga-

THE MAORI MESSENGER.
TE KARERE MAORI.
tribe to interfere in the affairs of another
tribe; but let Assessors be selected from the
Chiefs of every tribe.
 I shall now speak of my bundle of sticks.
It was the lesson taught by a father to his
seven sons. Those seven sons were growing
into manhood, and their father was declining
to the grave. He thought within himself " My
children are thoughtless, and will not be
wise after my death." He said to his sons.
" I am near death: come into my presence."
The sons then stood forth. The father
took seven sticks and lied them up in a
bundle and giving them to the eldest he
said, " Break them." He could not break
them. He gave them to the second, and
said to him, " Break them." They were not
broken. He said the same to the third,
and so on to the seventh. They were
not broken because they were tied together
in a bundle and were therefore firm. He
now separated the sticks and gave one to
each of the lads. They were- no longer
strong, and all the seven slicks were broken.
The father then said " Tie them in a bundle
and they won't break." I will liken this to
the Maori and to the Pakeha. If they are
separated they will easily be broken up.
They will not endure but will be torn to
pieces.
Now I shall speak of the King. I will not
uphold that system. It that system be esta-
blished, this Island will go wrong  the
thoughts (of the people) will be divided. If
this Conference be strong, these troubles will
cease to exist; because, if all the Chiefs will
co-operate in this matter our prosperity will
grow. I say, people of Ngatitoa, of Wha-
nganui, and of Ngatiwhakaue, you must lie
us into a bundle that we may rest on the
law, both soul and body. I shall not speak
thus, "Your fault 0 Governor  your fault
O Pakeha;" surely words should come from
a number of Chiefs. Potatau died still hold-
ing to our arrangement to retain the pakeha.
Let the Governor tie us in a bundle. He
understands what measures to devise for us.
Let us leave it to Waka Nene also to tie us
in a bundle, for he is resting on the (Gover-
nor's) system. Let the Government also lie
us in a bundle. What if this world does
become evil? Let us cleave to that which
is good. The root of my (fable of the) sticks
is in the words:  " Thou, 0 Judah, are
praised by thy brethren. Judah is a lion's
whelp. The sceptre shall not depart from
Judah nor a lawgiver from between his feet,
(till Shiloh come)." If we stand upon this
tira o taua iwi.  Ko taku korero tenei kei
taku paihere rakau. He ritenga  na te matua
e ako ana ki ana tamariki tokowhitu. Ka
tupu ana tamariki e whitu, ka heke te matua
ki te mate; ka whakaaro ia, Kahore he wha-
kaaro o aku tamariki, kahore e mohio i
muri i ahau. Ra ki atu ki ana tamariki,
"Me ake au ka mate; haere mai ki toku
aroaro." Ka tu ana tamariki.
Ka mau ia ki nga rakau e whitu , ka pai-
heretia ka hoatu ki to mua, ka ki atu" Wha-
tiia," Kahore i whati. Ka hoatu ki te tua-
rua, "Whatiia;" kahore i whati. Pena
tonu ki te tuatoru tae noa ki te tuawhitu.
Kihai i whati, e kaha ana, e paihere ana ho-
ki. Ka tahi ka takitahitia nga rakau, hoatu
ana ki tenei ki tera: kihai i maro, whati ka-
toa aua rakau  e whitu. Ka mea ano te ma-
tua, "Paiherea; kahore e whati." Ka wha-
karitea e ahau tenei ki te Maori ki te Pake-
ha, e kore e ahei te wehe; ki te wehea ka
whatiwhati noa, e kore e mau, ngakongako
kau. Maku e korero i te tikanga Kingi; e
kore au e pupuri i tena tikanga. Ka pena
ka whai i tena tikanga, ka he tenei motu, ka
whati ona whakaaro. Ka kaha tenei Runa-
nga, ka mate ano enei raruraru; no te mea
ka peke katoa nga rangatira ki runga ki te-
nei mea noho ai; ka tupu ano he pai mo
tatou. Ko taku tenei e mea atu nei. E
Ngatitoa, e Whanganui, e Ngatiwhakaue,
ma koutou tatou e pupu mai kia okioki ai
o tatou wairua me o tatou tinana ki runga i
te ture. E kore au e mea atu: " To he e
te Kawana, to he e te Pakeha:" engari ma
te tini o nga rangatira tena kupu. Mate
ana a Potatau i runga i ta maua kupu pupuri
i te Pakeha. Ma te Kawana ra tatou e pai-
here; kua matau ia ki te whakaaro i nga
tikanga mo tatou. Me waiho ano hoki ma
Te Waka Nene e paihere: e noho ana hoki
ia ki runga ki te tikanga. Ko te Kawana-
tanga ano hoki tetahi hei paihere i a tatou.
Hei aha te he ai te ao? Ko tatou me noho
i runga i te pai. Ko te take o taku rakau
ko te kupu e mea ra "ko koe e Hura e
whakamamoemititia nei eo tuakana: he kuao
raiona a Hura, e kore e riro ke te hepeta o
Hura; me te kai whakatakoto tikanga o ro to
o ona waewae. Ka tu tatou ki runga nga ki
tenei Karaipiture ka tu ano tatou. E whe-
nei ana tenei kupu me te kowhatu e whiua
ana ki waenganui i a tatou.

THE MAORI MESSENGER.
9
TE KARERE MAORI.
Scripture then we shall stand. This word is
like unto a stone cast into our midst.
Tamihana Te Rauparaha, (Ngatitoa), Ota-
ki:—Let me utter my thoughts that the Con-
ference of Chiefs may hear them. Let me
speak on the subject of Ihe Jury of twelve.
Let that question be decided. I propose that
we should all consent to this measure, that
it may be clear, lest some other course be
taken. Let this proposal be now adopted:
therefore consent to it all of you. But
we must leave it for the Governor to select
the six (Maori) jurors to sit with the pakehas.
These are not mere proposals  of the lip: they
proceed from the heart. Let the Conference
adopt a resolution  in writing on the subject
of the (mixed) Jury. Do not ridicule these
laws, for they will be the means of securing
our prosperity. Mr. McLean has made
these proposals with a view to the benefit of
this Island, New Zealand. Another subject
is the succession of the property of a de-
ceased man. It rests with the  parent to say
whether his property shall be divided amongst
his children or whether it shall be left to his
wife after his death. It should be left for
persons appointed by the Governor, to carry
out his wishes, and to secure it to them in
writing. This would prevent the interference
of persons not concerned because the mat-
ter would be carried out in accordance with
the law of England, that is to say, of this
respectable, people, the Pakehas. 1
have a proposal to make about the land
also. Most of our Maori difficulties are con-
nected with the land. Let it be arranged
that the land be subdivided, in order that
each man may have his own portion, and
that our troubles may cease. The only way
in which this can be secured and firmly 
established  is to put it in writing, so that the
Pakehas of England may read it, and the
Pakehas all over the world; also that we
may leave it as a memorial to our descen-
dants. 
I have another proposal to make; let
" makutu" ( witchcraft be put an end to and
let us believe in the great God of Heaven.
Let " makutu" be now buried for ever
and let us be no longer slaves to the
" Atua-Maori" (heathen gods).
I quite agree with the suggestion that a
Pakeha should be appointed as a head for us,
in the remote districts. -It is very evident to
me that the decisions of the Native Assessors
(if left to themselves) will not be right.
Why do you give this King question any
further consideration? It is quite right that
we should condemn that King movement.
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki: Kia korero au i aku whakaaro; kia
rongo mai koutou, e te Runanga rangatira,
kia whakahaerea ake nga tikanga mo te te-
kau ma rua; kia whakatuturutia hoki taua
kupu. E mea ana ahau me whakaae tatou
katoa ki runga ki tenei kia ata marama ai, kia
kaua e pokaia ketia he tikanga ke atu. Enga-
ri kia whakatuturutia tenei korero mo te te-
kau ma rua, kia whakaae katoa mai koutou.
Engari waiho ma te Kawana e whiriwhiri
nga tangata tokoono hei hoa mo nga Pakeha
ki tena mahi. E hara i te korero ngutu kau
enei e korerotia nei, engari no roto no te
ngakau. Me whakaae kia tuhia tetahi pu-
kapuka whakatumau mo tenei tekau ma rua.
Kaua e haea mai enei ture; ko te oranga
tenei mo tatou. E korerotia mai nei e Te
Makarini, hei painga mo tenei mota mo Niu
Tirani.
Ko tetahi kupu mo nga taonga o te tanga-
ta mate; kei te matua ano te whakaaro ki
ana taonga kia wehea ki ana tamariki ki ta-
na wahine ranei i muri ia ia; kia waiho ma
nga tangata i whakaritea e te Kawana e
tiaki nga tikanga a taua tangata, e tuhituhi
hoki kia pumau ai; mo te tae rawa mai o te-
tahi tangata ki te pokanoa e kore e taea e ia
te pokanoa, te tango ki aua taonga, no te
 mea hei runga i te ture o Ingarani, ara o te iwi
rangatira nei o te Pakeha. Tenei hoki te-
tahi tikanga mo te whenua; ko te wahi hoki
tenei e mau nei nga he o tatou o te tangata
Maori, engari me whakarite kia wehewehea
nga wahi ki ia tangata ki ia tangata, kia
mutu ai te raruraru. Ko te tikanga i tika
ai, i mau ai tenei korero, i pono ai, koia te-
nei, he mea ata tuhituhi ki te pukapuka hei
titiro mo nga Pakeha o Ingarani, mo nga
Pakeha o te ao katoa, hei oha hoki ki o ta-
tatou uri i muri i a tatou.
Ko tetahi tikanga hoki, kia whakamutua
rawatia nga makutu, kia whakapono ki te
Atua Nui o te rangi; me tanu rawa te ma-
kutu kia ngaro inaianei, kaua hoki e whaka-
pononga ki te Atua Maori. E mea ana au
e tika ana tenei kupu mo te Kai-whakawa
Pakeha kia waiho ano ia hei upoko mo tatou
i nga wahi e matara atu ana i te Pakeha. E
kite ana au e kore e tika nga korero a nga
Kai-whakawa Maori.
Hei aha te korero mo te Kingi i whaaka-
awhia ai? He mea tika ano kia whakahe-
ngia taua mahi Kingi a Waikato, e maui mai
na i te taha whakarunga atu o Akarana.
Koia hoki te kupu a Te Makarini, kua tae
mai nei a Taiaroa, te tangata o tera motu, o

THE MAORI MESSENGER,
10
TE KARERE MAORI.
carried on by Waikato to the Southward of
Auckland.
It is as Mr. McLean said: here is Taiaroa
from the Middle Island, but how is it that
the men of Waikato and Hauraki, of
the neighbouring districts, have not at-
tended? Well then, when we have closed
our proceedings, and have obtained those
things we desire, and for which we assembled,
here, we shall return to our places. As for
the people of Hauraki and Waikato, they
must do their own work. What Eruera
(Patuone) and his brother (Tamati Waka) 
have said is good. Their thoughts are very
clear, but this is because they have become
Pakehas. What do we want of this King?
It is child's play—it is "humbug." What
Te Awaitaia has said is correct, namely, that
sticks lied into a bundle are not easily
broken. If we take another course we shall
get astray. If you disapprove of what I
have said, say so.
My thought respecting Taranaki  is this.
I am grieved that the disturbance there still
continues. By what means may tranquillity
be restored? Do you try and discover some
means. You know that place, but I have
never seen it.
We shall perhaps see each other again
during coming years, but now that we are
returning to our homes let us go determined
to follow up Pakeha customs—-to build
houses like that of the Pakeha, to feed sheep
and cattle, to build towns like those of the
Pakeha, &c., &c.
I have now a word to say about the 
Mai's, or rather about a Post Office at
Otaki. I recommend that Maories should
be employed to do the work. Another sug-
gestion I have to make is that a Maori
Militia be enrolled as a safeguard, and as a
means of averting evil. It is my desire that
Maories should be admitted to this service in
order that there may be truth in the state-
ment that the Pakehas and the Maories are
united. You must give this matter your
consideration before approving. Now for
my third suggestion, lt refers to the
military stockade for the Hutt (Wellington).
I recommend that it should not be erected
lest it be the means of unsettlling some evil
minded men, and because there will be no
fighting there. But let the Maories be
enrolled in the  Militia for that place.
Paraone, (Te Uriohau,.) Kaipara:—I shall
direct my speech at once to your words
recommending that we should return to our
respective places and there consider the
subject  of the land. Do not suppose that
te Waipounamu. Ko- nga tangata o Wai-
kato, o Hauraki, o nga wahi tutata, be aha ra-
tou te haere mai ai? Ko tenei, ka mutu ano
ta matou mahi, ka whiwhi ano ki ta matou
taonga i pai ai, i kawea mai ai matou ki te-
nei wahi, heoi ano ka hoki matou: waiho
ano tana mahi, ta nga tangata o Hauraki, o
Waikato, ma ratou ano e mahi. E tika ana
nga korero a Eru raua ko tana tuakana; e
marama ana o raua whakaaro, otira he Pa-
keha ano raua. Hei aha tenei Kingi mo ta-
tou? He mahi tamariki, be" humbug"! E
tika ana te kupu a Te Awaitaia e kore e wha-
ti te rakau pupu. Ka whai tatou he tika-
nga ke, ka ahua he ano. Ki te he to koutou
titiro ki taku kupu, whakahengia mai.
Taku whakaaro ki Taranaki. E pouri ana
te ngakau mo te mau tonu o tenei kino. Me
pehea ra e marama ai? Me rapu mai e kou-
tou he ukanga e marama ai. Engari koutou
e mohio ana ki taua kainga, ko au kahore
ano au i kite.
Tera ano pea tatou e kite i a tatou a enei
tau e haere ake nei; ko tenei, ka hoki tatou
ki o tatou kainga me haere tonu tatou i ru-
nga i nga tikanga o te Pakeha; me hanga
i nga whare Pakeha, me whangai hipi, me
whangai kau, me whakarite i etahi taone
Maori kia rite ki nga taone o nga Pakeha, me
aha me aha. Tenei hoki taku korero mo te
Meera, ara mo te whare takotoranga  puka-
puka ki Otaki: ko au e mea ana ma te
Maori e mahi.
Ko te marua o aku kupu, ko tenei, kia
whakaritea etahi tangata Maori hei marihia,
ara, hei tiaki kau, hei arai atu i te kino; e
hiahia ana ahau kia whakauru ano te Maori
ki tena tikanga kia tika ai te whakahua ki te
whakakotahitanga o te Pakeha o te tangata
Maori; ma koutou ra tena e whakaaro mai,
e whakatika mai. Ko te tuatoru tenei; ko
te pa hoia mo Heretaunga i Poneke. E mea
ana ahau kia kaua e hanga, kei whakaoho i
etahi tangata kino, no te mea kahore hoki
he whawhai ki reira. Engari me whakatu
he Maori hei marihia ki reira.
Paraone, (Te Uriohau,) Kaipara: Poka
pu taku korero ki a koe i runga i to kupu e
mea na me hui tera tangata me tera tangata
ki runga ki tona whenua korero ai. Kei
mea koe e pai, e oti i te kupu kau. E he

THE MAORI MESSENGER.
11
TE KARERE MAORI.
this will answer or that mere talk will settle
it. It will be wrong, for you have seen it.
Rather  let it be discussed according to law,
and with the law as our guide. I have
sided with the Queen and with the Govern-
ment. This is a true word of the Ngatiwha-
tua, and an ancient one, "Say that a man's
We shall be spared and it shall be." In this
matter also, do you listen,  I shall not take
part in anything evil during the coming
days. Look you at the proceedings of Te
Tirarau and Paikea. In like manner l shall
turn towards my father  the Governor.
What Eruera has said is correct. I also
will tell of the settling of Pakehas by Te
Kawau and Te Tinana at Karangahape.
When Governor Hobson landed at the Bay 
of Islands and Captain Symonds went to
Kaipara, the people said, " 0! the land will
he taken." Te Tinana replied, "No; let
them come to he my friends." Before the
Pakehas arrived here my priest. Titahi,
dreamt of them. This was the hari he com-
posed. Let me recite it to you. [The
speaker here repeated the hari.]
Manuka, (Ngatiwhatua,) Kaipara:—
Friend, Mr. McLean, I greet you. You
reply, " Very good." There is no other
course, the speeches are of the same tune —
love, and the establishment of the Queen's
laws.
Now, listen! The Queen shall be my
firm friend for ever and ever! " Mercy and
truth have met together."
Te Makarini Te Uhiniko. (Ngatiawa,) Te-
Avva-a-te-Atua:  I rise to speak because I
am phased with the words of Te Awaitaia
and Tamihana which they have spoken day
after day. An important subject (is before
the Conference). and they have taken it up.
Therefore I say, let them persevere in the
course they have taken. Who can answer
for the rest of us in this runanga? because
we still cleave to the old customs of Uenuku
the man-eater. For this reason I agree with
Te Awaitaia in his parable of the  slicks.
Mr. McLean, I desire to have the subject of
the jury of twelve fully made clear.
The Native Secretary:—The subject of
the jury is not now under discussion: we
are now upon the subject of the administra-
tion of justice in Native districts remote from
English settlements.
Te Makarini Te Uhiniko continued:—
Then. Mr. McLean,  we will let that subject
stand over till we get to our homes.
Now respecting the half-castes:  they are
neither Pakeha nor Maori—they are inter-
mediate. they are like a bird alighting on
ano tenei, kua kite hoki koe. Engari e tika
ana Ina korero i runga i te ture, ko te ture
hei whakamarama. Kua tomo hoki au ki
te Kuini, ki te Kawanatanga. He kupu pono
tenei naku, na Ngatiwhatua, no namata.
" Ka kiia te tangata kia ora, ora rawa," Me
tenei kia rongo mai koe. E kore au e tae
ki te kino i enei ra e takoto ake nei. Me
titiro hoki o koutou kanohi ki te mahi a Te
Tirarau raua ko Paikea. Waihoki me taku,
kia ahu atu au ki a te Kawana ki toku matua.
Ka tika te kupu a Eru Patuone e mea na,
Ka whakahua ano ahau ki te whakanohoa-
nga o te Pakeha, e Te Kawau, e Te Tinana, ki
Karangahape. Eke ana Kawana Hopihona
ki Peowhairangi, ko Kapene Haimona ki
Kaipara, ka mea te iwi, "E! ka riro te whe-
nua." Ka mea te Tinana, "Kaore, tukua
mai hei hoa moku."  I tawahi ano te Pake-
ha, ka moea e toku tohunga, e Titahi, nana
te hari nei. Ka hari koia au i taku hari.
[Ka puta i konei te hari.]
Manuka, (Ngatiwhatua,) Kaipara: E hoa,
e te Makarini. Tena koe. Whare kuru mai
koe. Kahore he rerenga ketanga, ko te ra-
nei ano tena o te korero, ko te aroha, ko te
pumau ki te ture Kuini. Kia rongo mai koe,
ko toku hoa pumau tena, ko te Kuini, ko te
Kawana, ake ake." Kua tutaki te mahi
tohu me te whakapono."
Makarini Te Uhiniko, (Ngatiawa.) Te
Awa-a-te-Atua: Ue painga noku ki te ko-
rero a Te Awaitaia, a Tamihana, i tu ai au ki
runga, e whakahaere nei i ia ra, i ia ra.
He mea nui tenei, tango ake ano raua ko
tana Ukanga nui. No konei au i mea ai kia
kaha ta rana tikanga. Ko wai ka mohio ki
a tatou e runanga nei i roto i te whare nei;
ta te mea hoki e mau tonu ana nga paraha-
nga a Uenuku kai-tangata. No reira au i
whakatika ai ki te pupu rakau a Te Awai-
taia. E Te Makarini. ko te tekau ma rua nei
ano taku korero e mea nei kia marama.
Ka ki a Te Makarini: E hara hoki tenei
i te korero mo te tekau ma rua; he korero
tenei mo nga tikanga whakahaere whakawa
ki nga kainga i tawhiti atu i te taone Pa-
keha.
Ka. korero ano ai Te Makarini (Te Uhini-
ko): Tenei e te Makarini,  me whakahoki
tenei ki te kainga. Ko te taha ki nga ha-
whe-kaihe, ta te mea be takawaenga ia no
nga Maori no nga Pakeha. E penei ana ra-
tou me te manu e tau ana ki te tahuna, ka pa-

THE MAORI MESSENGER.
TE KARERE MAORI.
a sand-bank: the tide flows over it and they 
are obliged to lake wing. Let us, the Con-
ference, put this maner right, because they
are half Maories. Let us manifest our
regard for the relation they bear to us. Let
us mark out for them a portion from the
lands of their maternal ancestors, lest the
land be taken by others  and the children
(of the half-castes) become wanderers.
Wiremu Patene, (Ngaiterangi,) Tauranga:
—Listen, Chiefs of the. Conference! I have
two words to say in reply to Mr. McLean's
prpposal that a head should be appointed
(in our remote districts). In the year 1856
we sent letters asking for a magistrate to
be stationed at our Kainga, at Tauranga.
Again in the year 1857 we wrote, but
the Governor did not comply. We were
fighting and still sending letters, applying for
a Pakeha Officer to be our head, during
1858 and until 1859, when Mr. Turton,
came by direction of the Governor. He put
an end to our disturbances at Tauranga.
Now, in the year 1860, Mr. CIarke has
been appointed.  My desire is now satisfied,
for I now have a person to enlighten me.
What I now say is, that he shall be the
head for Tauranga, for Maketu, for Wha-
katane, for Opotiki, and away inland to
Tarawera, to Rotorua, and even to
Maungatautari  notvvithstanding there being
a King there, for it is one of those districts
remote from English towns. My word that
he shall be our head is firmly established.
He has already nominated those who shall
serve under him and assist him. I have
consented that Mr. Clarke shall be my head.
The Native Secretary:  Chiefs of Te
Arawa, of Ngaiterangi, and of Tuhourangi,
do you concur in the sentiments of Wiremu
Patene respecting Mr. Clarke?
A general assent from the Bay of Plenty
Chiefs.
The  Native Secretary:—That is settled;
now then let us give our attention to the
speech of Maihi Paraone.
Maihi Paraone Kawiti, (Ngapuhi,) Bay of
Islands:—This is my word in reply to what
Mr. McLean has said about forsaking
the practice of "Makutu." It is not
 desirable that we should continue it. This
Conference has already disapproved of it.
.1 now make confession of my sin, and con-
seat to give up, altogether that evil custom.
: I approve of the proposal that Pakeha
magistrates (or heads) should be stationed
among the native tribes. My opinion is
that there should be two or three Maori
assistants, and not merely we. These
ria e te tai ka rere noa. Kia whakatikaia
tenei e to tatou runanga, no te mea he taha ia
no tatou no nga Maori; me aroha ano tatou
ki te taha ki a tatou. Me whakaatu he pihi,
i te whenua o ona tupuna o tona matua wa-
hine; kei riro te whenua i te tangata ke, ka
waiho tona uri kia rere noa ana.
Wiremu Patene, (Ngaiterangi,) Taura-
nga: Whakarongo mai e nga rangatira o
te runanga. E rua aku kupu, mo ta Te Ma-
karini e mea mai na kia tu tetahi tangata
hei tumuaki mo tatou. I te tau 1856 ka tu-
kua mai o matou pukapuka ki tetahi kai
whakamarama mo to matou kainga mo Tau-
ranga. Haere mai ki te tau 1857, ka tukua
mai ano a matou pukapuka, kihai i whaka-
mana e te Kawana. E whawhai tonu ana.
e haere ana nga pukapuka tae noa ki te tau
1838, ki tetahi tumuaki Pakeha mo matou;
tae noa ki te tau 1859, ka puta ko Te Tatana
i runga i te kupu a te Kawana; nana i wha-
kaoti nga pakanga ki Tauranga. Inaianei, i
te tau 1860, ka puta ko Te Karaka, ka tatu
toku whakaaro, ka whiwhi au ki te kai
whakamarama moku. Mea ana au koia nei
hei tumuaki mo Tauranga, haere atu ki
Maketu, ki Whakatane, ki Opotiki, ka ahu
whakauta ki Tarawera, ki Rotorua, haere
tonu atu ki Maungatautari  ahakoa he Ki-
ngi kei reira—no te mea e matara ana enei
wahi i te Taone. Pumau tonu taku korero
kia waiho ia hei tumuaki. Kua oti i a ia te
whakaaro nga kai-whakarite i raro i ona
waewae hei hoa mona. Kua whakaae ahau
ki a Te Karaka. hei tumuaki moku.
Ka tu a Te Makarini, ka mea: E nga
rangatira te Arawa, o Ngaiterangi, o Tu-
hourangi. E pai ana koutou ki ta Wiremu
Patene, ara, ki te tikanga e korerotia nei mo
Te Karaka?
Ka "Ae" te whakaminenga o Ngaitera-
ngi, o Ngatihe, o te Arawa katoa.
Ka mea a Te Makarini: Heoi ra tena.
ka rite. Ko tenei me tahuri tatou ki te wha-
karongo ki te kupu a Maihi Paraone.
Maihi Paraone Kawiti, (Ngapuhi,) To-
kerau: Tenei ano taku kupu mo ta Te
forsaking Makarini kua mea mai na kia whakaotia pu-
tia te mahi makutu. E hara i te mea kia
puritia e tatou. Kua oti taua he i tenei ru-
nanga. He whaki tenei i taku he, he wha-
kaae ano hoki kia whakamutua taua mahi
kino. E whakapai ana ahau ki tetahi tu-
muaki Pakeha kia tu i roto i nga iwi Maori.
: E mea ana hoki ahau kia rua kia toru nga
boa Maori, kaua; e mea kia takitahitia; ko
enei tangata hei kai whakarite i tona kupu.
Kia katahi ki Peowhairangi, kia kotahi ki

THE MAORI MESSENGER.
13
TE KARERE MAORI.
assistants should carry out his decisions.
Let there be one Magistrate at the Bay of
Islands, and another at Whangarei. Let
us have this law to secure our temporal
interests; and let us have the Law of 
Christianity for the salvation of the sonl,
that we may be made good in the sight  of
God. Lastly, I approve of the plan
proposed for arranging the  land, that it
may be free from difficulty for ever and ever.
Let the Conference say, Amen!
The Native Secretary:—l fully concur in
the words of Maihi Paraone where he
deprecates that evil custom, the Makutu.
Let every Chief of the Conference exert
himself to put down the old Maori customs.
Makutu is one of them. Now, let not such
a case as this one we have been discussing
ever occur again. Let all heathen practices
be abandoned for ever, and let the worship
of the true Go I engage the attention of the
Maori people.
Ihakara, (Ngatiraukawa,) Manawatu:
Friends, I am still in ignorance as to the
object of this  Conference, but perhaps you
understand it. Let me ask you, Is it for the
confession of sins? I am sitting idle. I
have only just become acquainted with the
name of this Conference. If this is to be a
means of suppressing evils, then I under-
stand the object of our Conference  the
confession of evil, and the suppression of it.
Let me again speak, and ask you a question;
because I am in doubt. Have we assembled
here for the purpose of exposing and
overcoming this great personage, Sin?
[Assent.] The Chiefs who control a man
are bis own thoughts. Now I perceive
that the evil thoughts will be overcome and
vanquished. I shall now follow in the
speech of Te Awaitaia. The people (of
Judaea) assembled at (the  river) Jordan to
confess their sins. This also is a Jordan;
for here we confess our sins. John (the
Baptist) asked that multitude, "Wherefore
have you come here?" They replied,. " For
the confession of sins." Wiremu Nero
spoke of his bundle of sticks. Yes, he was
right. The greatest authority now is the 
runanga. Now, as to Maori customs, Mr.
McLean: the Scriptures require that we
should overcome evils, such as fornication
and murder. I say, let high mindedness
also be overcome, for it is right that the
heart be humbled. If I should return with
my thoughts puffed up, and others should
do the same, then it will seem as if I had
not known the object of our meeting at
Auckland.
Whangarei. Ko tenei ture hei oranga mo te
tinana; ko Ie ture o te whakapono hei ora-
nga mo te wairua, hei whakapai i a tatou ki
te aroaro o te Atua. Heoi ano, e whakapai
ana ahau ki nga whenua kia whakatikaia,
kia pai ai, ake ake. Ma te runanga e mea
mai, Amine !
Te Makarini: E tino whakaae ana ahau
ki nga kupu a Maihi Paraone e whaka-
he ana ki tena ritenga kino, ki te makutu.
Me tahuri nga rangatira katoa o tenei runa-
nga ki te pehi i nga ritenga Maori, ko te
makutu tetahi. Na, kei tu he kino pera me
tenei e korerotia nei a mua ke atu. Me
whakarere rawa nga ritenga o te pouritanga,
me tahuri nui o te Iwi Maori ki o te Karakia ki
te Atua pono o te Rangi.
Ihakara, (Ngatiraukawa,) Manawatu: E
tama ma, e he tonu ana au ki tenei huihui-
nga, ko koutou pea e mohio ana ki tenei
huihuinga. Ka patai atu au ki a koutou. He
whakinga hara ranei tenei? E noho noa ana
hoki au. Ko te ingoa o tenei runanga ka
tahi au ka mohio. Mehemea ko te patunga
tenei o nga hara kia mate, ka tahi au
ka mohio ki to tatou runanga, he wha-
kinga, he patunga hara. Kia mea ano
au kia patai ki a koutou, e noho he
ana hoki au. Kua huihui tatou ki te
whaki, ki te patu i tenei tangata nui i te
Hara? [Ae.] Ko te rangatira o te tangata
koia nei ko ana whakaaro; ka tahi au ka
mohio, ko tenei ka pama nga whakaaro kino
kia mate. Ka tuhi au ka haere i te kupu
a Te Awaitaia. Huihui ana nga tangata ki
Horano, whaki ai i a ratou hara; ko Horano
ano hoki tenei, ka whaki nei tatou i a tatou
hara. Ka ki atu a Hoani ki taua hunga.
"Na te aha koutou i whakakite mai ki ko-
nei? "Ka ki mai, " Na te whakinga hara."
I ki a Wiremu Nero ki ana rakau, pupu rawa.
 Ae, ka tika tena. Heoi ano te tangata nui
ko te runanga. Na ko nga mea Maori, e te
Makarini. E mea ana te Karaipiture, Patu-
patua nga mea kino, te moekino, te kohuru;
ko taku tenei, patua hoki nga whakaaro ra-
ngatira, ka tika kia whakamokaitia  te nga-
kau nei. Mehemea ka hoki au me te wha-
karangatira i toku whakaaro, ka hoki te ta-
ngata me te whakarangatira i tona whaka-
aro, ekore au e mohio i noho tatou ki Aka-
rana.

THE MAORI MESSENGER.
TE KARERE MAORI.
Tukihaumene, (Ngatiwhakaue,) Rotoroa:
—Your words are correct. Now, listen you
to my true oath, and let yours be true also.
I have no other words to utter but the
Queen and the Governor only (for me). I have
nothing else to say. Although a man may
say he is a Chief and that his words are
right, (I say,) no, he is a dog. The Queen
shall be our head for ever and ever! This
is my word.
Taiaroa, (Ngaitahu,) Otago: There is
nothing to speak about. I had only one
object in coming here. I have only one
subject to speak of, namely, Ihe Queen.
Ngapuhi, your riches are your own. Hongi
went to England to fetch them. He came
back bringing  guns and a coat of mail.
I did not come to support the King: I came
to support the  Queen. I have no other
subject to speak on. Let the (Maori King
do his own work; but let all of us here
assembled be Kings!
Meeting adjourned to 7th instant.
TUESDAY, AUGUST 7TH, 1860.
The Native Secretary, in his introduc-
tory remarks, observed that he wished to
correct a misapprehension on the part of
some of the Ngatiraukawa people as to Po-
tatau's sentiments towards the pakehas. He
assured them that Potatau's conduct towards
the settlers had been uniformly that of kind-
ness and goodwill; and in support of this
statement he read to them the  report of a
speech delivered by that Chief, on the 26th
May last, to Ihe Ngatiwhatua tribe. He
moreover gave an account of his interview
with Potatau at Ngaruawahia.
Hemi Matini, (Ngatimahanga,) Whain-
garoa:—The reason 1 speak is because we
are making a covenant with our pakeha
friends. Mr. McLean spoke yesterday of
the English heads (or Magistrates) to assist
the native assessors as explainers of the law.
The native assessors have but little know-
ledge. The runangas are not quite clear. 
Our first pakeha sent us by the Governor
was Mr. Fenton. His explanations were
very clear, and were understood by us.
The second was Doctor (Harsant). We do
not understand him. For he speaks the
English language (only): we do not under-
stand it. This is my word to you and the
Governor. Send us a pakeha (Magistrate)
who understands the native language, so
that the laws may be explained to us. Mr.
Halse is one of the pakehas we have seen.
Mr. White is another. lt is for this Confe-
Tukihaumene,  (Ngatiwhakaue,) Rotorua:
Ka tika o kupu. Na, kia rongo mai koe ki
taku oati tika; kia tika to oati. Kahore
aku kupu ke atu ko te Kuini anake, ko te
Kawana anake; kahore he kupu ke ake.
Ahakoa mea te tangata he rangatira, e tika
ana te kupu, e hara, ke kuri. Hei tumuaki
a te Kuini mo tatou, ake, ake tonu atu! Ko
taku kupu tenei.
Taiaroa, (Ngatiahu,) Otakou: Kahore he
korero. Kotahi ano te mea i haere mai  ai
ahau. Kotahi tonu ano taku ko te Kuini.
Nau au taonga, e Ngapuhi. Na Hongi i tiki
ki Ingarani, hoki mai ana ko te kahu  mata,
ko te pu. Kihai au i haere mai ki te Kingi:
i haere mai au ki te Kuini; kahore aku ku-
pu ke. Ma te Kingi ta te Kingi e mahi.
Otira me Kingi katoa tatou e tu nei 
Ko te mutunga tenei o te korero: kara-
ngatia ana mo apopo ano korero ai.
TUREI, AKUHATA 7, 1860.
Ruarua nei nga kupu a Te Makarini. Ka
mea kia whakamaramatia ia ki nga tangata o
Ngatiraukawa te wahi i pouri ai ratou ki nga
whakaaro o Potatau mo te Pakeha. Ka mea
ia, kotahi tonu te tikanga a Potatau ki nga
Pakeha noho-whenua, he atawhai, he pai
anake. Panuitia ana i konei te pukapuka
tohu i nga korero a taua rangatira ki te
aroaro o Ngatiwhatua i Ie 26 o nga ra o Mei
kua pahemo nei. Korerotia  ana hoki ta raua
mihinga ko Potatau i Ngaruawahia.
Hemi Matini, (Ngatimahanga,) Whainga-
roa: Te mea i korero ai ahau e whakakawe-
nata ana tatou ki o tatou hoa Pakeha. Te
korero a Te Makarini inanahi mo nga tumu-
aki Pakeha, hei hoa mo nga Kai-whakawa
Maori, hei whakamarama i nga tikanga ko
nga Kai-whakawa Maori he iti te marama-
tanga i a ratou. Ko nga runanga kihai i
tino marama. Ko to matou Pakeha tuatahi,
i tukua mai e te Kawana, ko Te Penetana.
Ka nui te marama o ana tikanga, me te ma-
rama katoa ano ki a matou. Ko te tuarua
ko te Rata. E pouri ana matou, he reo
Pakeha hoki tana, e kore e mohiotia e matou.
Ko taku kupu tenei ki a korua ko te Kawa-
na kia tukua mai tetahi Pakeha mohio ki te
reo Maori hei whakamarama i nga tikanga.
Ko Te Hare tetahi o nga Pakeha i kite ai
matou, ko Te Waiti tetahi. Ma te runanga
 nei e whakaaro iho tenei kupu. I rongo

THE MAORI MESSENGER.
15
TE KAKERE MAORI.
rence to consider my request. I have heard
that in tvvo years Mr. McLean will go across
the sea. While Mr. McLean is with  us, the 
laws are good and are explained.
Arama Karaka, (Te Uriohau.)  Kaipara:
—Chiefs of the Runanga! This is my
word to you. Let us consent to the sug-
gestions which the Governor has sent to us.
There were two subjects named yester-
day: the European head ( Magistrate)—and
the Native head. I have not arrived at a
decision. When I return to Kaipara I will
consider it. If I decide for it I will write
and let you know. If I decide  against it, I
will also write and let you know.
I have oue word to say to you respecting
Tamihana's suggestion, that (native) soldiers
should be set up. This is a weighty subject.
Carefully consider it. Let this Conference
carefully turn it over in their minds.
Chiefs of the Conference, let us all turn in
one direction. This is a union of ourselves.
—Let our canoe go straight on. Let us pull
and steer it carefully. Do not let us turn
back.
Mr. McLean, this is my word to you: let
these words be printed in the newspapers
and sent to the Queen, and let the Queen
send an answer to us, that it may be a firmly
established covenant for us and our children,
so that we may be as the Pakehas. The affairs
of your ancestors are handed down to the
children. Let us have but one law, lest evil
arise  lest our canoe rock from side to side.
Tamihana Te Rauparaha, (Ngatitoa,) 
Otaki: —I sigh and am affected by the words
of Potatau which we have just heard.
The  thoughts of the old men are good, but
it is the  young men who cause them to be
evil disposed. Te Rauparaha thought thus
before his death. He was greatly attached
to the pakeha. We also wish to follow out
those sentiments, even until death. My
opinion is that if Takiwaru (Kati) had been
alive, Potatau would not have consented to
the proposition of Wiremu Tamihana Tara-
pipipi. Te Heuheu visited Matene and my-
self but we would not consent. We said
to him, "Return with those plans: do not
bring them here: take them back to your
place." The thoughts of the old man lately
deceased are clear. It was the young men
who misled him. They are upstarts. That
is all I have to say.
Wiremu Tipene Takahi, (Te Uriohau,)
Kaipara:—Chiefs of the Conference of this
Island. This is the runanga of the Queen.
Steer this canoe straight, that her keel may
ahau e rua nga tau ka haere a Te Makarini
ki tawahi. I a Te Makarini i konei e pai
ana, e marama ana nga tikanga.
•
Arama Karaka, (Te Uriohau,) Kai-
para: E te runanga nei. Tenei taku kupu
ki a koutou: ma tatou e whakaae nga tikanga
a te Kawana kua tukua mai nei ki a tatou.
E rua nga mea i whakina mai inanahi. Ko
Ie tumuaki Pakeha, ko te tumuaki Maori,
kahore ano ahau i tino mohio. Kia hoki
ahau ki Kaipara  me mahi e ahau. Ki te
kitea me tuhituhi mai ki te pukapuka; ki te
kahore me tuhituhi mai ano. Ko tetahi o
aku kupu ki a komou ko te kupu a Tami-
hana ki;» whakaturia he hoia. E taimaha.
ana tena. Me ata whakaaro, me ata huri-
huri tena e te runanga nei. E nga rangatira
o te runanga nei! Me anga not aianei ta
tatou mahi. He whakakotahitanga tenei
no tatou, kia anga nui ta tatou waka aianei,
kia tika ta tatou hoe, me te whakatere ano
kaua e tahuri ki muri. E Te Makarini, ko
taku kupu tenei ki a koe, me ta enei korero
ki te nupepa. Mau e kawe atu ki te Kuini,
a ma te Kuini e whakahoki mai ki a matou.
Hei kawenata mau tonu ki a matou, tae noa
ki o matou tamariki,  kia penu ai me to kou-
tou tikanga me to te Pakeha. Ko nga mea
a o koutou tupuna tuku iho ki nga tamariki.
Kia kotahi a tatou ture, kei he, kei tikoki-
koki ta tatou waka.
Tamihana Te Rauparaha, (Ngatitoa,) Ota-
ki: E mihi ana ahau, e aroha ana ahau ki
nga korero o Potatau kua korerotia nei. E
tika ana ano nga whakaaro o nga kaumatua,
ko nga tamariki hei whakakino i nga kau-
matua. He penei hoki te whakaaro o Te
Rauparaha i mua atu o tona matenga, he aroha
tonu ki te Pakeha. Ko matou hoki e mea
ana kia aru i aua tikanga, a mate noa. Ki
toku whakaaro, mehemea i ora a Takiwaru,
e kore a Potatau e whakaae ki nga kupu a
Wiremu Tamihana Tarapipipi. Me Te Heu-
heu i haere ake ki a maua ko Matene  kihai
maua i whakaae. Ki atu ana maua, " Haere
e hoki, me ena tikanga, kaua e kawea mai ki
konei, whakahokia atu ki tou wahi." E ma-
rama ana nga whakaaro o te kaumatua kua
male nei. na nga tamariki ano i whakahe;
he whakahihi hoki. Heoi ano taku.
Wiremu Tipene Takahi, (Te Uriohau,)
Kaipara: E nga rangatira o te runanga o te
motu nei. Ko te runanga tenei o te Kuini.
Ria tika te whakaanganui i te waka nei, kia

THE MAORI MESSENGER.
16
TE KARERE MAORI.
be even. This is an approach on our
pan to the Pakehas. This is the foundation
of ail knowledge. Let us go under the
shadow of the Queen. Let us enter into a 
mutual covenant, with the Pakeha. It is not
that we shall derive any great benefit, but
our children who come after  us will. Let
this covenant be made firm. The Governor
has expressed the loving words of the  Queen
to the  Native Chiefs of New Zealand. Let
us also turn and adopt the laws of the
Queen, that we may have but one shadow to
protect both the Pakeha and the Maori  that
the  people of this Island may prosper.
Matene Te Whiwhi, (Ngatitoa.) Otaki:
Chiefs of the Conference, I have no other
word. 1 have said all I have to say to you.
My words do not run to and fro: (they
express) nothing else than the acceptance
of Ihe Queen's authority. But with this
tribe, and with that tribe, are their own
thoughts. We know with the first Gover-
nor there was no other word, even up to
this lime there was but one word; that there
should be but one law, and that both races
should be united. The authority of the
Queen rests upon us. Let us cleave to the
good and to the clear customs of the
Pakeha.
Here also is a word of mine: do not be
grieved Mr. McLean. Let the warmth rest
upon the Maori, as it does upon the Pakeha.
[Meaning that the members of the Confer-
ence should receive pay.]
Paora Tuhaere, (Ngatiwhatua,) Orakei 
I speak respecting  the curse of the Pakeha.
If I am cursed it will do me no harm. If a
Pakeha strikes me with his fist and my nose
bleeds, I shall not strike him in return, but
will hold him, and give him up to be tried.
I agree with what Matene has said res-
pecting the warmth (pay).
This is my word respecting the Com-
missioners of land, also for the Assessors.
Let them be selected by this runanga. Let
them be appointed by us. Let us not leave
that for the Governor to do ; let him simply
give his approval. Let us also seek a
Pakeha as a superintendent. The  Pakeha
I should like is Mr. McLean, because I have
not yet seen any fault in him. The fault is
in the surveyors and purchasers.
FormerIy I set my people the  example of
ploughing. They "all look to ploughing;
after that I look a cart as an example to my
people; they soon got carts. Now I have
(started) a store as a pattern to my people.
For this reason I now request that some of
the Queen's  goods may be placed in my
tika ai te wai ki te takere. He whakatatanga 
tenei na tatou ki te Pakeha, ko te putake
tenei o te mahi tohunga. Whakatomokia
tatou ki te maru o te Kuini, Whakakotahitia
te Kawenata ki te Pakeha. Ehara hoki i te
tino mea ma tatou, otiia mo a tatou tamariki
i muri i a tatou. Me whakamau tenei kawe-
nata. Kua whakapuakina e te Kawana nga
kupu aroha a te Kuini ki nga rangatira
Maori o Niu Tirani, me tahuri atu hoki tatou
ki te mahi i nga Ture o te Kuini, kia kotahi
maru hei tiaki i nga Pakeha i nga tangata
Maori, kia tupu haere ai nga tangata o te
motu nei.
Matene Te Whiwhi. (Ngatitoa,) Otaki: E
te runanga nei! Kahore be kupu ke maku,
kua oti atu ki a koutou. Kahore he kupu
kopikopiko. Heoi ano, ko te tomokanga ki
te maru o te Kuini, otiia kei tenei iwi ano
tona whakaaro, kei tenei ano tona wha-
kaaro. E mohio ano hoki tatou i te Kawana
tuatahi, kahore he kupu ke atu, a taea
noatia tenei ra. Heoi ano te kupu, kia
kotahi  ture kia apitiria nga iwi e rua kia
kotahi. E tau ana hoki te mana o te Kuini
ki runga ki a tatou, kia piri tatou ki nga
tikanga marama, tikanga pai a te Pakeha.
Tenei hoki tenei kupu aku. Kei pouri
mai koe e Ma. Kia tukua te mahanatanga
ki punga ki te Maori, kia rite ki to te Pakeha.
Paora Tuhaere, (Ngatiwhatua,) Orakei:
Taku- mo te kanga o te Pakeha. E kore au
e mate ina kanga mai. Ki te moto mai
tetahi Pakeha i au, toto ana taku ihu, e
kore au e tahuri atu ki te moto i a ia, erangi
me pupuru e ahau, me tuku ki te whaka-
wakanga. E whakaae ana ahau ki runga ki
te kupu a Matene mo te whakamahatanga. 
Ko taku kupu tenei mo nga kai-whakarite 
whenua, mo nga Kai-whakawa, kia tirohia
i roto i te runanga nei. Ma tatou e wha-
katu, kei mea tatou ma te Kawana, engari
hei whakaae kau mana. Me rapu ano hoki
e tatou tetahi Pakeha hei kai-titiro. Ko taku
e pai nei ko Te Makarini, ta te mea kahore
ano ahau i kite noa i tona he. Ko te he kei
nga kai-ruri kei nga kai-hoko hoki.
I mua, naku i whakaako toku iwi ki te
mahi parau, ka tango nga tangata katoa i te
parau. Muri iho ko te kaata hei whakaako
i toku iwi, muri iho ka tangohia e ratou te
kaata. I tenei he toa, he whakaako ano
naku i toku iwi. Koia au ka tono atu nei i
 etahi taonga o te Kuini kia tukua mai ki roto

THE MAORI MESSENGER.
17
TE KARERE MAORI.
store. Let the Queen supply one half and
I will supply the other half.
Horomona Toremi, (Ngatiraukawa,)
Otaki:—I rise to speak. The discussion
respecting the head (Magistrate) is ended; so
also is the discussion respecting the mixed
Jury. I now speak of my shot, my powder,
and gun caps—-that the restrictions may be
taken off. Let these things be deposited
with Mr. Eagar. Some people have ac-
cused Eagar of stealing cattle, and said that
be ought to be summoned. Other people
say that Eagar ought to be brought up on
account of his horses and cattle which are
running on our land, in order to make out a
case against Eagar. [Tamihana Te Raupa- 
raha here asked the speaker—"Is there no
other Pakeha residing at Otaki?" Horo-
mona replied, " Eagar has resided there
seven years. Thomas is but of yesterday,
and the person established by Tamihana
is (as it were) of this evening."]
Listen, chiefs of the runanga! This is my
answer to the suggestion of Mr. McLean.
that we should go back to our Maori homes
and consult (runanga), lt will not be right.
If the Native Runanga had appointed Matene
it would long since have come to naught.
But as it was the Governor, I have strength
to uphold him; and now you too must up-
hold (him). Respecting the suggestion of
Thompson for making (Native) soldiers, do
not be eager; also as to a militia do not be
eager;  do not be in haste to do it in these
days, lest evil arise. But rather let the good
effects of this runanga be apparent, and let
them spread over our Island.
Porutu, (Ngatiawa,) Wellington: Friend,
Mr. McLean. The word of Potatau is
wrong when he says, "Why care for this
thing, or that thing?" Because he has eaten
at the same table with the Governor, and
they had but one bedroom. Why did he
not say to his people, Why do you indulge
in child's play?
Listen, Mr. McLean! Settle the  account
with me. Do not close the road to me (re-
ferring to pay, as proposed by Matene. The
reptile that is gnashing i is teeth yonder will
begin to laugh, because it will see that what
is just has been accomplished. You, the
Pakehas, will not work for naught; your
work is paid for in money.
Te Herewini Te Amohau, (Ngatiwhakaue,)
Rotorua: Mr. McLean, there is nothing
, more to be said. All has been laid before
you during the month and a half during
which this conference has lasted. I say,
respecting the word of Matene, that it is
ki taku toa, he hawhe ma te Kuini he hawhe
maku.
Horomona Toremi, (Ngatiraukawa,) Otaki:
Ka whakatika ahau ki te korero. Ko nga
korero mo te tumuaki kua oti, ko nga korero
mo te tekau ma rua kua oti. Ko taku e ko-
rero ake nei ko aku. hota, ko aku paura, ko
aku tingara kia puta. Ko Ika hei takotora-
nga mo enei mea. E mea ana etahi tangata
he tahae ta Ika i nga kau, me tamana. Ko
etahi tangata e ki ana ki nga kauki nga
hoiho a Ika e haere ana i runga i ta matou
whenua, ma ratou e tamana, kia kitea ai he
he to Ika. [Ka ki a Tamihana Te Raupa-
raha, "Ko Ika anake te Pakeha o Otaki?"
Ka whakahokia e Horomona, " Ka whitu,
tau i noho ai a Ika i reira; no nanahi a
Tamati; no te ahiahi nei ko ta Tamihana i
whakanoho ai."] Whakarongo mai e te
runanga nei! Tenei ano taku mo te kupu a
Te Makarini kia haere tatou ki te kainga
Maori runanga ai. E kore e tika. Mehemea
na te runanga Maori i whakatu a Matene kua
kore noa atu, nei ra na te Kawana, koia
i ahau i kaha ai ki te hapai. Ko tenei, mau
ano hoki e hapai.
Ko te kupu whakatu hoia a Tamihana, kia
turi kore. Ko te marihia kia turi kore, kaua
e hohorotia i tenei ra, kei kino. Erangi ko
te runanga nei, tukua kia puta te pai, kia
rere haere i runga i to tatou motu.
Porutu, (Ngatiawa,) Poneke: E hoa, e Ma.
E he ana te kupu a Potatau, i ki na ia,
"Hei aha te aha, hei aha te aha?" na te
mea kotahi ano a raua tepu kainga ko te
Kawana, kotahi ano hoki to ratou ruma
moenga. Te ki atu ia ki tona iwi, Hei aha
te mahi a-tamariki?
Whakarongo mai e Ma. whakaritea e
korua te ritenga ki au; kaua e tutakina te
ara ki au. Akuanei ko te ngarara e pakiri
mai ra nga niho, akuanei ano ia te kata mai
ai; ka kite hoki ia kua rite nga ritenga. E
kore te Pakeha e mahi noa. He mahi whai-
tikanga tau e uma ana koe ki te moni.
Te Herewini Te Amohau, (Ngatiwhakaue,)
Rotorua: E Te Makarini! Kahore he kupu
e toe ana, heoi ano. kua. rupeke atu ki to
aroaro, i te marama me te hawhe e korero
ana tenei runanga. E mea ana ahau ki te
kupu a Matene e tika ana, me whakawera.

THE MAORI MESSENGER.
18
TE KARERE MAORI.
right. Warm the Native side with this
round thing (money).
Perenara, (Tuhourangi,) Tarawera: The 
reason for my rising to speak is, to give
utterance to my opinion respecting our de-
liberations during the days which are past.
The former subjects have. been considered.
Do not bring them up again, but now let
something fresh be introduced. The first
subject brought forward, namely, the Treaty
of Waitangi, has been settled. It has been
agreed that it shall be a " mana" for all the
people. The mixed Jury of twelve has
also been disposed of. The third subject is
the union with the Queen's (Government). In
my opinion this is the end (of all disturb-
ances)—the establishment by the Governor
of this runanga, that is, that it may be held
every year. But in my opinion nothing
plain has yet been said about putting an end
to the war of Te Rangitake. The Governor 
is fighting in the light, and can see clearly;
because the soldiers have been set apart to
do that work,—the Magistrates and the
Runanga to lake care of the law,—and the
Ministers of the Gospel to attend to that
work. But with the Maori people it is dif-
ferent. When the Gospel first arrived they
all embraced it; but when they engage in
wars, there is no dividing them (into differ-
ent classes)—they all take part in it. There
are no Christians, there is no runanga, and
there are no devils (heathen). Both body
and soul suffer. For this reason I desire
that all the opinions should be united—that
there should be one opinion in favor of peace.
Let Matene and those chiefs of the confer-
ence who are going in that direction, ac-
quaint Te Rangitake (with the desire of this
conference).
There is also a word for me respecting
Tamihana's suggestion to set up soldiers,
which has been disapproved of. In my
opinion we ought not to disapprove; let him
express his opinions. Had it been a propo-
sal from the Governor, then it would be right
for this conference to take it under consider-
ation. In that case we ought to say, Let it
remain in abeyance, that we may enquire
into it during coming years; for it would
not be right for us to swallow it at once.
This is my word respecting what Matene
has said about pay. That matter rests with
you, Mr. McLean.
Wi Pohe, (Parawhau,) Whangarei: I
approve of the words of Te Awaitaia which
he spoke yesterday, namely, that we should
be bound together  in the Queen's bundle.
The bundle that will not be separated is that
wera ngatahi te taha Maori ki runga ki te
mea porotaka nei.
Perenara, (Tuhourangi,) Tarawera: Ko
te tikanga o taku kupu i tu ake nei, he wha-
kapuaki naku i taku maharahara mo runga i
a tatou korero i nga rangi kua pahure ake
nei. Ko nga korero o mua kua takoto, me
waiho marire; kia puta hou mai he tikanga
mo aianei; no te mea ko te tikanga tuatahi
kua oti ko te Timi o Waitangi, kua wha-
kaaetia hei mana mo nga iwi katoa. Me te
runanga  tekau ma rua mo te whakawa, kua
oti. Ko te toru, ko te whakaurunga ki roto
ki a te Kuini: ko te otinga tenei ki au ko te
whakaunga o tenei runanga e te Kawana i
nga tau katoa. Engari ki taku whakaaro
kahore ano i marama he kupu whakaotinga
mo te whawhai o Te Rangitake. Ko te Ka-
wana e whawhai marama ana—e marama
ana tana titiro; no te mea kua oti te wehe
nga hoia ki tera mahi; me nga Kai-whakawa,
me te runanga hei tiaki i te ture; me nga
Minita o te Rongo-pai hei tiaki i tera mahi.
Tena ko nga tangata Maori e rere ke ana. I
mua ake nei i te taenga mai o te Rongo-pai,
whakapono katoa. Ko to ratou tahuritanga
ki te whawhai, te ai he wehenga, ka uru
katoa. Kahore he hunga whakapono, kahore
he runanga, kahore he tewara; mate katoa
nga tinana me nga wairua. Koia ahau i
mea ai kia huihuia katoatia nga whakaaro
kia kotahi; kia kotahi te kupu rongo mau.
Ma Matene, manga rangatira o te runanga e
ahu atu ana, e whakapuaki kia Te Rangitake.
Tenei hoki tenei kupu aku mo te korero
whakatu hoia a Tamihana e whakahengia
nei. Ki au, kaua e whakahengia, waiho kia
korero i ana whakaaro. Mehemea he kupu
i ahu mai i a te Kawana, ka tika kia huii-
hurihia e tenei runanga. Hei reira tatou mea
atu ai, me ata waiho marire, kia rapurapua
i roto i nga tau e takoto ake nei, e kore hoki
e tika kia kaihorotia inaianei.
Tenei taku mo te kupu a Matene e korero
nei mo te utu. Kei a koutou, e Te Makarini,
te Ukanga mo tenei.
Wi Pohe, (Parawhau,) Whangarei: E
whakatika ana ahau i te kupu a Te Awaitaia
i korero inanahi ra—kia paiheretia tatou ki
te paihere o te Kuini: te paihere e kore e
motu, he paihere rino. Ki te kohuhu te

THE MAORI MESSENGER.
19
TE KAKERE MAORI.
which is bound with iron (fastenings). If a
man who is enclosed in this bundle should
slip out, that will be a cause of evil.
This is what I have to say respecting the
words of Arama just now, when he said that
this conference has but one canoe: now that
we have all embarked in one canoe, let us
be careful that we do not pull backwards.
Let all pull in the same direction, as those
who sit in the bows; do not let the  people
in the stern paddle in the opposite direction.
Now, respecting the words of Matene,
that all should be made warm, and that all
should feel the heat: what can be the in-
terpretation of those words? I think it
refers to the round thing (coin). In my
opinion that would be plundering the
Queen. Those are the goods that we ought
to contend for now, namely, single-barrel
guns, as a means of warfare with the birds
of the air.
It is for the Conference to consider the
words of Tamihana respecting the (Maori)
King. Everytime he rises to speak he says
something in condemnation of the King.
Arama  Karaka, (Te Uriohau,) Kaipara:
I rise to speak about the canoe.
Chiefs of the Conference, we are now em-
barking in this canoe both Pakehas and
Maories. The Ngapuhi people here have
entered this canoe. Let the canoe  be steered
with  care. Now, listen you! Here are
three old Chiefs of Ngatiwhatua, namely.
Apihai, Ihikiera, and Paikea. Now, if I
see Apihai turning (to paddle) backwards,
I shall cry out to him. "Jump out into the 
water." If Ihikiera should turn backwards,
he must jump into the water; and if Paikea
should turn backwards, he too, must jump
overboard. That is my reply to the words
of Wi Pohe.
Mr. MeLean, listen! This is our thought
respecting your words, to the effect that
this is Ihe influential runanga of this island.
(Our opinion is) that the non-attendance of
the Ngatipaoa is not a matter for considera-
tion.
My reply to the words of Matene is, that
they are right. Because it appears to me
that the Ministers who are sent to this
Island get remuneration, and the  Magis-
trates get remuneration, and the Govern-
ment (officers) get remuneration. This will
promote union—to make all warm together.
Ihakara, (Ngatiraukawa,) Manawatu: —I
do not approve of the suggestion of Tamihana
about enlisting ((native) soldiers at our
settlement, because this has a tendency to
produce irritation. This is my word in
tangata i roto i tenei paihere, ko te huarahi
tena o te kino. Tenei hoki taka mo ta
Arama inaianei, kua mea nei ia kotahi te
waka o tenei runanga: kua eke i ranga i te
waka kotahi. Kia mahara tatou kei hoe
whakatuara. Kia tika ano te tikanga o te
hoe ki to te hunga o te ihu. Kei huri te
hunga o te kei ki te hoe whakamuri.
Mu te kupu a Matene, kia mahana katoa,
kia werawera katoa: he aha ra te whaka-
maoritanga o taua kupu? E mea ana anau
he porotaka pea. E mea ana ahau he muru
tena i a te Kuini. Tenei te taonga e kukume
ai tatou, he hakimama, hei hoawhawhai mo
nga manu o te rangi.  Ma komou hoki e te
runanga e titiro ki te kupu o Tamihana mo
te Kingi. Ka whakatika ia ki te korero, ka
puta tona kupu whakahe i te Kingi.
Arama Karaka, (Te Uriohau.) Kai-
para: Ka whakatika ahau ki te korero mo
te waka nei. E nga rangatira o te runanga
nei, ka eke nei tatou ki tenei waka. te Pa-
keha me te tangata Maori. Ko Ngapuhi
tenei kua eke nei ki runga ki tenei waka.
Kia tika te whakatere. Kia rongo mai kou-
tou, ko o Ngatiwhatua rangatira kaumatua
tokotoru—ko Apihai, ko Ihikiera, ko Paikea.
Ki te kite ahau e tahuri ana a Apihai ki muri
ka karanga atu ahau, "Me peke koe ki te
wai." Ri te tahuri a Ihikiera ki muri, me
peke ia ki te wai; ki te tahuri a Paikea ki
muri, me peke ia ki te wai. He whakarite
tenei naku mo te kupu a Wi Pohe.
E Ma, whakarongo mai! He whakaaro na
matou tenei ki to kupu i ki mai nei ko te
runanga whai mana tenei o te motu nei; mo
te kore haere mai o Ngatipaoa, kahore he
ritenga.
Tenei hoki taku mo te kupu a Matene: e
tika ana. He mahara hoki noku ko nga
minita e tonoa mai ana ki tenei motu, he
ritenga ano tona; ko nga Kai-whakavva, he
ritenga ano tona; ko te Kawanatanga, he
ritenga ano tona. He whakakotahitanga
tenei, kia mahana tahi.
Ihakara, (Ngatiraukawa,) Manawatu: Ka-
hore ahau e pai ki te kupu a Tamihana mo
te whakatu hoia, ara, ki to matou kainga,
no te mea he ritenga whakatara tenei. He
korero tenei naku mo te kupu o Matene, kia

THE MAORI MESSENGER.
20
TE KARERE MAORI.
reference to Matene's suggestion that all be
made warm together. Matene's words are
correct, because the house is one and the
people are one. The name of the house is
the Government. It is not right to open one
door and leave another closed, but all should
be open alike.
This also applies to the (sale of) powder.
because the house is one; therefore, I say,
let it be altogether open.
Eruera Patuone, (Ngapuhi,) Awataha:
This is my word respecting the reptile
which has been spoken of. In my opinion,
Chiefs of the Conference, this refers to Te
Rangitake—to his fighting with the Governor
at Taranaki. My advice is, let that reptile
remain there to do its own work.
Let us from this side look away to the
South and then away to the North, even to
the Reinga (North Cape). Let us watch the
hawk as he sails about in search of rats.
As soon as he has secured a rat he flies away
with it. Look at that, ye Chiefs of this
Conference, and ye tribes of this Island.
Understand what you see, lest there be evil.
 Parakaia Te Pouepa, (Ngatiraukawa,)
Otaki:—I shall continue to find fault with
the words of this Conference. There are
three words of which I disapprove. I now
find that the proceedings of this Conference
are without meaning. In my opinion, those
questions have already been settled, and it is
not therefore right to discuss them again.
Do you not consider that we have dined in
company with the Governor, and that he
has spoken words to you? If one tribe take
food with another tribe that implies the
establishment of love (between them). In
like manner. Christ, when he had finished his
work, took bread with his disciples. This
was the  way in which he confirmed his love
to his apostles. In what direction can you
fly now? for you have taken food with the
Governor.
Te Awaitaia has told us about (the fable
of) the bundle of sticks. His words are cor-
rect. If the Conference -have but one
method, who shall break it? But if the
words of this Conference are divided, then
they will be broken and evil will arise.
This is my reply to the words of Paora,
of Te Rira, and of Matene, about the money
belonging to the Queen and the Governor.
It is wrong that the children should ask for 
money. My view is that I came here to seek
explanations which we might carry home
with us. As to asking for money, that is
wrong. This is coaxing for some of the
Governor's money. My plan is, that we
werawera tahi. E tika ana te kupu a Ma-
tene, no te mea kotahi te whare, kotahi te
tangata. Ko te ingoa o tenei whare kotahi
ko te Kawanatanga. Kahore e tika kia tu-
takina tetahi tatau kia whakapuaretia tetahi,
erangi kia puare katoa. Me penei ano hoki
mo nga paura, ta te mea he whare kotahi;
no reira ahau i mea ai kia puare katoa.
Eruera Patuone, (Ngapuhi,) Awataha:—
Tenei taku kupu mo te ngarara e korerotia
nei. Ki toku mahara, e te runanga nei, mo
Te Rangitake tenei, mo to raua whawhai ko
te Kawana i Taranaki. Ki au, waiho atu tena
ngarara i reira mahi mai ai. Me titiro tatou
i tenei taha puta noa ki runga puta noa
ki raro, whana  atu ki te Reinga. Kia ma-
tau tatou ki te kahu e rere ana e rapu ana
ki te kiore mana; na ku mau te kahu ki tana
kiore, rere ana. Me titiro tera e te runanga
nei, e nga iwi o te motu nei. Kia matau te
titiro, kei he.
Parakaia Te Pouepa, (Ngatiraukawa,) Ota-
ki: Ka whakahe tonu ahau ki nga kupu a
te runanga nei. E toru nga kupu hei wha-
kahe maku. Katahi ahau ka mahara e ha-
nga noa iho ana nga korero a te runanga
nei. Ki au kua mutu era korero, e kore e
pai kia hoki ano ki era. Kahore koutou e
mahara kua tinatahi nei tatou ki a te Kawa-
na, kua puta nei hoki ana kupu ki a koutou?
Ki te mea ka kai tahi tetahi iwi ki tetahi iwi
he whakau tena i te aroha. Me te Karaiti
hoki i te mutunga o tana mahi i kai tahi me
ana akonga; ko te unga ano ia o te aroha ki
nga Apotoro. Kei hea ianei he rerenga mo
koutou? kua kai tahi nei ki a te Kawana.
Ko te paihere rakau a Te Awaitaia; ka
tika tera kupu. Ki te mea ka kotahi tikanga
ma te runanga, ma te aha e whawhati? Me-
hemea ka wehewehe nga korero o te runa-
nga. ka whati, ka he hoki.
He kupu hoki tenei naku mo te kupu a
Paora, a Te Rira, a Matene, mo nga moni a
te Kuini, a te Kawana. E he ana tenei, kia
tono ana tamariki ki te moni. Ki au, i ha-
ere mai ahau ki te rapu korero anake
hei hokinga ma tatou. Ko te i ono moni ka
he. He patipati tenei i nga moni a te Ka-
wana. Ki au, me kohikohi marire e tatou
he moni, mo te muanga ranei, mo te whare
ranei, mo te aha ranei. Ka 21., ka rongo
te Kawana ka homai e ia e 21.; ka 51. ka
homai e ia e 51. Tena me tono taurangi,
kahore nei a tatou kia takoto, e he ana. Me

THE MAORI MESSENGER.
21
TE KARERE MAORI.
should collect money, whether for the Con-
ference, for the house, or for some other
purpose. If it amounts to 21, then, when
the Governor hears of it, he will give us 21;
if it amounts to 51. he will give us 51 . As
to applying tor money before we have raised
any ourselves, that is wrong. In the same
way, now that we have raised 971 for a
(public) road, let us ask the Governor to give
us other 971
 Now, respecting  the words of Te Rira,
that the Governor should give us some
remuneration, that it may be manifest to
those people who are called reptiles,—
that is to say, those who are turning to the
King,—so that they may say, "Ah! if I
had attended the Governor's meeting I
should have secured some riches": in my
opinion this is paying honor to the Maori
parly and coaxing the Queen's party.
Meeting adjourned to 8th instant.
WEDNESDAY, AUGUST 8, 1860.
The Native Secretary rose and said:—Let
those chiefs who have expressed their opinions
give place now to those who have not yet spoken;
lest any one should go home and say that he had
not an opportunity allowed him of addressing
the Conference.
Some of the chiefs have expressed a wish to
speak on the subject of the Taranaki war, that
we may hear their views. Let those who are in-
terested in the subject take it up. We have just
received news from Taranaki. The newspapers
state that war is still raging. A few unarmed
men have been shot by the Natives. They have
advanced nearer to the town and are plundering
the settlers' horses and cattle.
I may here inform you that in English councils
it is the custom for members to give notice in
writing of the subject on which they intend to
speak on a future day. Members are thus pre-
pared to discuss subjects in the order in which
they have been notified; and all disorder or
confusion is thus obviated. I simply mention
this that you may think it over.
- Hohepa Tamaihengia, (Ngatitoa,) Porirua:
listen ye of the runanga! My words shall have
reference to my land; afterwards I shall speak
about Taranaki. Friends, listen to the system
adopted by those Pakehas who have no land.
Their pigs, horses, [turkeys, and geese are
being multiplied on our lands—those which
were set apart by you and Governor Grey
for our benefit. There is a Pakeha named
McCaul (?) — a shoemaker — residing on our
land, and his cattle and pigs are trespassing, for
they are running on our land. 1 say, in the
hearing of this Runanga, that this man should
return to the Pakeha side. DeCastro is another.
His goods (stock) are maintained on our land.
The Bishop is another: that land was reserved
for a school for  our children. We consented to
a matou moni i kohikohi ai mo te rori, 971.,
me tono atu ki a te Kawana kia homai 971.
 Ko te kupu a Te Rira kia homai  he taonga
e te Kawana kia kite mai nga tangata e kiia
nei he ngarara, ara, nga tangata i ahu nei ki
te Kingi, "E! me i haere ahau ki te huia
te Kawana, na, kua whiwhi ahau ki te taonga
moku." Ki au. be whakahonore tenei i te
taha ki te Maori, he patipati ki te taha ki te
Kuini.
Ko te mutunga tenei: karangatia ana hei
apopo ano ka korero ai.
WENEREI, AKUHATA 8, 1860.
Tu ake Te Makarini ka mea: Ko nga
rangatira kua korero me noho noa iho pea
inaianei, kia waiho te korero ma nga tangata
kahore ano i korero; kei hoki te tangata ki
te kainga me te kupu kihai i tukua mana te-
tahi wahi o te; korero i te runanga. Kua
mea etahi o nga tangata kia korero i te tika-
nga o te pakanga ki Taranaki: he mea kia
rongo tatou i a ratou whakaaro. Ko nga
tangata e whai tikanga ana ki taua wahi kia
whakaputa i a ratou kupu. Kua tae hou
mai te rongo o Taranaki inaianei. E mea
ana te nupepa e mau tonu ana te pakanga.
Kua puhia e ratou, e nga Maori, etahi Pake-
ha haere noa, ringa kore. Kua whakatata
mai ano ratou ki te taone; a, e muru nei i
nga kau, i nga hoiho, a nga Pakeha.
Kia ki atu au i konei, ko te tikanga tenei
o nga runanga Pakeha: ka hiahia te tangata
ki te korero, hei aianei ka tuhituhi i tana
kupu ki te pukapuka, ka panui kia rongo
rato". A, hei apopo ka korero; penei ka
haere mahara mai nga tangata ki te korero-
tanga mo taua ra, ka kore hoki he raruraru,
ka kore he he o te korero. Otira, he whaka-
atu kau tenei; ma koutou ano e whakaaro.
Hohepa Tamaihengia, (Ngatitoa,) Porirua:
Kia rongo mai te runanga nei. Ka haere
taku kupu i runga i te tikanga o toku whenua.
Hei muri te korero mo Taranaki. E hoa
ma, kia rongo koutou ki te tikanga o nga
Pakeha kahore nei o ratou whenua. Ko nga
poaka, ko nga kau, ko nga taketake, ko nga
kuihi, e whakatinia ana ki runga ki o matou
whenua i rohea ai e korua ko Kawana Kerei
mo matou. Kotahi hoki te Pakeha, he hu-

THE MAORI MESSENGER. 22
TE KARERE MAORI.
give up this land for (the purposes of) a school
for our children, on account of his (the Bishop's)
good words to us. The name of the land is
Whitireia. The only pupils i in that school now
are cattle and sheep.  Those are the children, 
(the animals) in the " bail-up." The difficulties
about those lands which are blocked up is that
there is not now room for those for whom the
land was originally set apart. The Bishop and
Mr. De Castro have got all the land. Enough
on (bat subject.
I shall now speak about Waitara.  I shall not
attempt to oppose the Governor's plan. Let the
Governor's plan be allowed to stand. What we
are now looking at is the Maori side. Leave Ihe
Governor's plan to himself. But if the Maori
side be arranged, then let the men go and carry
the words of this Conference to Te Rangitake.
I shall urge this a second time, and a third  time,
and even to a sixth and seventh time. If I am
not listened to after the seventh appeal, then I
shall say, I will endeavour no longer with you.
The old men, Manuwhiri and Takaratai, who
may make the path and enquire into this evil,
are still living. I say nothing about the disputed
piece of land at Waitara — that belongs
to Ihe Governor; that piece of land will not
occasion much concern. Consider this: the
rain descends and it is afterwards fine; the gale
bloweth and it is followed by a calm. So it is
with man. But perhaps you (the Pakehas) are
strong to keep up your anger; for you are a
people accustomed to that work. I shall con-
tinue to urge that the Waitara affair be settled.
Wiremu Tamihana, Te Neke, (Ngatiawa,)
'Waikanae: Listen ye of this Conference! The
laws of England are good, and the love of the
Queen is good, but there are some men who
abuse them. This is what 1 know! People
came from England bringing good and true
things; we examined them, and then we took
hold of them and adopted them for our own use.
We upheld the portion which you handed to us,
and you still retained the other portion. We
seized hold of the lower part; we did not secure
the upper. This is not the first occasion on
which we have been taught in what is right:
We, through our ignorance, have been slow to
learn what we have been taught. Pakehas have
urged me to follow their plans: (that I did not
do so) was my own fault and the result of my
own ignorance. For this reason I say the laws
of the Queen are clear, and so is her love. My
own ignorance has been the source of my trou-
bles. Enough about that.
meke, ko Makara te ingoa, kei runga i to ma-
tou whenua e noho ana. Na ko ana kau, ko
ana poaka, e noho he ana, e noho noa ana i
to matou whenua. Ka mea ahau ki te aro-
aro o tenei runanga me haere ia ki runga
ki te taha Pakeha. Na ko Te Katara tetahi.
Ko ona taonga kei runga i to matou whenua.
Na ko Pihopa hoki tetahi; i karangatia tera
wahi hei kura mo a matou tamariki i te pai
hoki o te korero o taua tangata. Ko Whi-
tireia te whenua.  Ko nga tamariki o taua 
kura inaianei, he kau, he hipi, ko nga tama-
riki ena o roto i taua perapu. Ko te ritenga
o aua whenua e arai ana i waenganui o to
matou pihi, kahore be onga mo nga tangata
i karangatia  ai i te tuatahi. Kua pau i a
Pihopa, i a Te Katara, nga whenua. Kali
tera.
Me rere taku kupu ki Waitara.  Kahore
au e rere ki te whakakahore i ta Kawana.
Me waiho te tikanga o Kawana kia tu ana.
Ko te wahi e tirohia nei e matou ko te taha
Maori. Waiho ta te Kawana i a ia. Ki te
rite te taha Maori me haere nga tangata ki
te kawe i nga korero o tenei runanga ki a Te
Rangitake. Ka tohe au i te rua, i te toru,
tae noa ki te ono, ki te whitu: ka kore e ro-
ngo mai, hei te whitu ka mea atu au, Heoi
taku koha ki a koe. Kei te ora nga kau.
matua, a Manuwhiri, a Takaratai, hei mahi
i tenei huarahi, hei titiro i tenei he. Hau-
nga te pihi e tohea nei ki Waitara--hei a te
Kawana tera. E kore e nui te pouri ki tena
wahi. Kia mohio mai hoki koutou, uaina e
te ua, ka mao; pupuhi te hau, na ka marino.
Me te tangata hoki e penei ana. Engari
pea koutou e kaha ana ki te riri i au riri;
he iwi mahi koe i runga i taua mahi. Ka
tohe au ki te whakarite i te tikanga o Wai 
tara.
Wiremu Tamihana Te Neke, (Ngatiawa,)
Waikanae: Whakarongo mai, e tenei ru-
nanga. E pai ana nga ture o Ingarani, me
te aroha o te Kuini e pai ana; ko nga ta-
ngata ano hei whakahe. Tera taku i mohio
ai. Haere mai ana he tangata i Ingarani me
te tika me te pono, whawhatia ana e matou,
puritia ana hei tikanga mo matou. Hapainga
ana e matou te pito i homai kia matou; i a
koutou ano tetahi pito e pupuri ana. Kapo-
hia ana e matou ki raro, kihai i hopu ki
runga. E hara i te mea katahi matou ka
akona ki te tika; no matou ano te kuware
ki te mohiotanga e akona mai ana ki a ma-
tou. E mea ana nga Pakeha kia haere ahau
i runga i nga Ukanga Pakeha: naku ano te
he, naku te kuware. Na konei au i mea ai e
marama ana te ture o te Kuini, me tona aro-
ha; na toku kuwaretanga au i whakahe.
Heoti tena.

THE MAORI MESSENGER.
TE KARERE MAORI.
These are Ihe benefits which you are confer-
ring on us: the Maories are being ordained
ministers. My willingness (to be a minister) is
in my heart. But my fear is that should 1 con-
sent, it might not bo long after before I had
turned back (to my former ways). That subject
is ended.
I shall not be strong (to speak) now about Ihe
fighting which is going on yonder. If the evil
rested with me (i. e. with my tribe) alone, then
I might speak. I, that is Ngatiawa, commenced
it, then Ngatiruanui and Taranaki joined in it,
and now Waikato also is implicated. If the
evil rested with me alone, then I might endea-
voured to do something: had Ngatiawa alone
been concerned, then I should have spoken with
power. I have no influence in this matter. The
evil will spread, and perhaps other tribes will
become concerned in it. My evil will cause the
death of men; perhaps even the men (soldiers)
of Port Jackson  will die from this evil. It is a  
waste that men's lives should be lost in this war. 
The right kind of death is that arising from
natural causes. This death (in war) is had for
both Maories and Pakehas, I feel regard for
those tribes who are living in ignorance. I feel
regard for the Pakehas also. Why should they
die because of my evil? Therefore I say, let us
do our work well; let us be careful in laying
down plans for our guidance. Let us have a
good canoe in which to sail, that we may enjoy
these good things.
When we see anything good we desire it at
once. In former times a gun was considered a
great treasure; but when guns became plentiful
the people became careless about them. In like
manner  will it be with the King, movement);
before long i I will be abandoned.
Hori Winiata, (Ngapuhi,) Kaipara: Here we
are standing under the laws of the Queen. My sin
is not of today—you know all about it. 1 asked
myself, How shall I secure an entrance into the
laws of the Queen? When I had considered, I
parted with my land (to the Government) so that
1 might enter. For I am acquainted with the
system of the (military) officers. The captains
and the colonels pay for their admission to the
work of soldiers.
The Treaty of Waitangi is good. The pood
things of this Island sprang from them. Had it
not been for that Treaty, (our island) would have
been taken by another nation. Ngapuhi said,
Our land will be taken by the French; give us a
Governor to protect this Island. When he was
stationed here, then the color [flag-staff] was
erected at Maiki [in the Bay of Islands], Some
low-bred Pakehas deceived us, and the flag-staff
was cut down. But now the sin of Ngapuhi is
at an end. 1 have nothing more to say.
Hohaia Pokaitara, (Ngatitoa,) Porirua: Our
Rood-will leads us to say, Take us to Taranaki.
I belong to the smallest tribe; it was the sword
that thinned us. That was the reason of our
Ko nga painga enei e tukua mai ana e
koutou, koia nei ko tangata Maori e wha-
kaminitatia ana. Tenei taku whakaaetanga
kei roto i au. He tupato noku ki toku wha-
kaaetanga ki te Rongo-pai,  kihai i roa te
whakaaetanga kua hoki whakamuri. Heoti
tena.
E kore au e kaha inaianei mo te ritenga o
te pakanga e mahi mai nei. Mehemea i au
anake te he ka puta taku kupu. Naku, na
Ngatiawa, i timata, uru ana a Ngatiruanui, a
Taranaki, ko tenei kua uru hoki, Waikato ki
roto. Mehemea i au anake te he ka puta he
koha maku, me i Ngatiawa anake kua kaha
ahau. E kore au e kaha ki tena he. Ka
tupu ano taua he me te ura ano pea o etahi
iwi ki roto ki taua he. Ma taku he te ta-
ngata e mate ai, me nga tangata pea o Poi-
hakena ka mate ano i tenei he. - Maumau te
tangata kia male ki runga ki tenei pakanga;
tena ano te matenga pai, ko te mate turoro.
He mate kino tenei mo te Maori mo te Pa-
keha. E aroha ana au ki nga iwi e noho
kuware ana. E aroha ana ahau ki nga Pa-
keha. He aha kia male ratou ki runga ki
toku he? Koia au i mea ai kia pai ta tatou
mahi, kia pai te whakatakoto tikanga ma ta-
tou. Kia pai te waka kia uru tatou ki enei
mea Uka.
Ka kite tatou i te mea pai, minamina tonu
atu. He taonga nui te pu i mua, ka tini ha-
ere te pu, ka ngoikore te whakaaro ki tena
taonga;  me tenei hoki, me te Kingi, e kore
ano e roa ka mahue.
Hori Winiata, (Ngapuhi,) Kaipara:—
Tenei tatou te tu nei i roto i te ture o te Kuini.
E hara inaianei tuku hara, kua matau koe.
Kua mea ahau me pehea taku tapokotanga
ki roto ki te ture o te Kuini, ka whakaaro
ahau, hoatu ana e ahau taku whenua hei
whakatapokoranga moku. E mohio ana ho-
ki ahau ki te tikanga o te apiha; he mea
utu e nga kapetana. e nga kanara, to ratou
tapokotanga ki te mahi hoia.
E tika ana te Tiriti ki Waitangi; na kona
i tupu ai te pai ki tenei motu. Me i kore
taua Tiriti kua riro i te iwi ke. Ka wha-
kaaro Ngapuhi, Meake riro te whenua e te
Mariao: homai he Kawana hei tiaki mo te-
nei motu. Ka noho ia, ka tu te kara ki
Maiki; tinihangatia ana matou e te Pakeha
tutua, ka hinga taua kara. Ko tenei, kua
mutu te hara o Ngapuhi. Heoi ano taku
kupu.
Hohaia Pokaitara, (Ngatitoa,) Porirua:
Na to matou aroha tenei kupu, me kawe ma-
tou ki Taranaki. Ko au te iwi iti, na te ho-
ari au i whakaiti: no reira ka noho matou

THE MAORI MESSENGER.
TE KARERE MAORI.
settling at Kapiti, and thus were saved, the
Ngatitoa, the Ngatiawa, and Ihe Ngatiraukawa.
These three tribes are now bound together as in
one bundle. And now that sickness is further
reducing our tribe, we begin to think that we
shall find another Kapiti [i. e. a refuge] under
the shadow of the Queen.
Wiremu Tamihana has said that he feels con-
cern for the Pakehas who are dying at Waitara.
But, Mr. McLean, take me to Waitara that 1
may say to this tribe and to that tribe," Return
to your place and die there [in peace]." Ridicule
is a bad thing. Do not let us indulge in ridicule
lest this Conference be called " Taunu." I dis-
approve of [the conduct of] the Maori. He
speaks good words while his thoughts take a
different course. When a man is Maori [in his
habits] he will be called a Maori; his skin and
his thoughts are alike dark. Now that we are
united to the Pakehas let us be altogether while.
All of us assembled here are chiefs. When we
see that the views of any one chief are clear, let
us all adopt them. This is my word to you,
Mr. McLean, Let me—that is, the Ngatitoa be
taken to Taranaki.
Te Rira Porutu, (Ngatiawa,) Wellington: —I
have no views to express. Those subjects are
disposed of. I have only one matter to speak of,
and that is to find fault with my own tribe.
They are wrong in two respects, namely, in
withholding the land and in shooting Pakehas.
1 will repeat the names of the Chiefs of my tribe.
How was it that Wi Taupunga and his brother
Hare did not consider that those Pakehas were
mere travellers, and therefore allow them to
proceed? How was it that Aperahama and Te
Kohu did not say, Do not kill the Pakehas who
are merely travelling on their own business:
why do you not go and light with the soldiers?
How was it that Herora and his son Hoani Koi-
naki did not say, Do not kill Pakehas who are
proceeding on their own business? My words
now shall refer to Kairoa. How was it that
Korotiwha did not instruct his people to leave
the Pakeha children to go unharmed? Now
about Pukerangiora. How was it that the Chief
of that settlement did not give instructions that
the Pakehas who were proceeding on their own
business should not be killed? Te Awaitaia,
listen! I made two charges: that they with-
held the land, and that they killed Pakehas; for
these Pakehas were not killed in fair fight.
Those whom 1 have named are the Chiefs. My
words of disapproval have gone forth: you have
heard them. Have I not made two (charges)?
Then do not say that I do not blame my tribe.
Why do not you  and the Governor   consider that
it was hunger which took the Pakehas to Tar-
naki? The Governor and Mr. McLean lifted up
guns ia the sight of the Maories, and evil arose.
The evil of the Maories is very great. When
the fish of the sea are drawn to the shore in a
seine they do not all perish—some escape.
When I was subdued by Te Awaitaia, 1 did not
perish, for here we are speaking (face to face).
Enough on that subject.
ki Kapiti, ka tahi ka ora enei iwi, a Ngatitoa,
a Ngatiawa, a Ngatiraukawa. Kotahi tonu
te paihere o aua iwi etoru. Ko tenei hoki,
na te mate kongenge au i whakaiti. Ka tahi
matou ka whakaaro, tenei ano te Kapiti kei
te maru o te Kuini. E mea ana a Wiremu
Tamihana ka aroha ia ki nga Pakeha ka male
i Waitara. E Ma, erangi me kawe au ki
Waitara, kia ki atu au, E tena iwi. hoki atu
koe ki to kainga mate ai, e tena iwi hoki atu
koe ki to kainga male ai. He taunu te mea ki-
no; kaua e taunutia kei meinga te hui nei ko
Taunu. E whakahe ana au ki te tangata
Maori, e hoatu ana ko nga kupu papai, ko nga
whakaaro e tangi ke ana. E Maori ana te
tangata ka kiia he Maori, e pango ana te kiri,
e pango ana nga whakaaro. Ka apititia  nei
tatou ki te Pakeha kia ma ano hoki tatou
katoa. He rangatira katoa tatou e noho
nei; ka kitea kua tika te whakaaro o tetahi
rangatira, me whai tonu atu tatou ki tera.
Ko taku kupu ra tenei ki a koe, e Ma, me
kawe au, a Ngatitoa, ki Taranaki.
Te Rira Porutu, (Ngatiawa,) Poneke:
Kahore aku whakaaro. Ku apau ena korero.
Kotahi taku korero ko te whakahe i taku
iwi. Ka rua o ratou he, ko te pupuru i te
whenua, ko te pupuhi i te Pakeha. Ka
tatau ahau i nga rangatira o taku iwi. He
aha ra a Wi Taupunga raua ko tona taina, ko
Hare, to whakaaro ai ki nga Pakeha e haere
noa ana, ka waiho kia haere noa ana? He
aha ra a Aperahama raua ko te Kohu
te korero ai, Kaua e patua nga Pakeha e
haere noa ana, te haere ki nga hoia wha-
whai ai? He aha ra a Herora raua ko tana
tamaiti, ko Hoani Koinaki, te mea ai, Kaua
e patua nga Pakeha e haere noa ana? Na,
ka eke tuku kupu ki Kairoa. He aha ra a
Korotiwha te ako ai i ana tangata kia waiho
nga tamariki a nga Pakeha kia haere noa
ana? Ka tae kei Pukerangiora. He aha ra
te rangatira o tena kainga te ako ai kia kaua
e patua nga Pakeha e haere noa ana? E Te
Awaitaia, kia rongo mai koe. E rua aku
kupu. Ko te pupuri i te whenua, ko te patu
i nga Pakeha; kahore hoki i patua ki runga
ki te riri. Ko nga rangatira ena kua tatau-
ria na e ahau. Kua puta taku whakahe.
Kua rongo koe. Ka rua. ne? Kei mea koe
kahore au. i te whakahe i toku iwi. He
aha korua ko Kawana te whakaaro ai na te
hiakai nga Pakeha i kawe ki Taranaki. Wha-
kaari ana a Kawana raua ko te Ma-
karini i nga pu ki runga ki nga kanohi
o nga Maori, ka tupu te he. Ka nui hoki
te he o te Maori. Ina hoki haoa te ika
! o te moana e kore e mate katoa ki
tahaki, ka ora etahi. Na, pama au e Te
Awaitaia, kahore au i mate, e korero nei ma-

THE MAORI MESSENGER.
25
TE KARERE MAORI.
Mr. McLean, I shall not surrender Governor
Grey's (boundary) line to you or to Mr. Parris.
But you should send a surveyor to inspect this
land. God is the protector of that line. What
is Ihe use of saying that (Governor) Grey's name
shall be struck off that line? For both God
[meaning justice] and Governor Grey will protect
that line. [This is in reference to a Crown
Grant held by Te Rira (for land at Wellington),
the plan on the margin of which is alleged by
the chief surveyor to be incorrect. A proposal
to alter the same was strongly resented by the
Natives,]
Moroati, (Ngatiraukawa,) Otaki:—We came
here for the purpose of working out something
good. I rise to reply to the speech of Hohepa.
It will not be right to keep back the words of
life: rather let them betaken and unfolded to
them (at  Taranaki). My words now shall  have
reference to our houses. The wood (may be
taken to represent one man, the raupo [flags]
another, the kakaho [reeds] another, the toetoe
[thatch] another, the harakeke [flax] another.
When these materials are used by a man
in building, they all share in the name of
"house." 1 will now make my comparison.
The Pakeha has been a distinct man, and the
Maori another, during the past years. The Go-
vernor caused the Chiefs of this Island to be as-
sembled here, and we have given utterance to
our words of allegiance to the Governor and to
the Queen. We have now become one. The
Governor has said, Be faithful in your adherence
to me; for the Governor has confirmed the as-
surance of his sentiments towards us by coming
here and dining with us. That was the manner
in which the Governor made manifest his desire 
that the Pakehas and Maories should be united.
Now, then, 1 believe that the Queen's assurances
are sincere. The Queen's words were that the
Pakeha should not assume superiority over the
Maori, and that the Maori should not be superior
to the Pakeha, but that they should be altoge-
ther equal. This was another word of hers.
She said to the Governor, " Go you and be a
father to the Maori people." When the Gover-
nor visited Otaki, the Chiefs assembled to talk 
with him. The Governor said," 1 will be a
father to you, and you shall be my children."
As to the laws [Dr. Martin's Rules] which Mr.
McLean has submitted to us, I propose that we
take them to our homes and consider  them
there. This is all I have to say.
We did not come here to discuss this thing and
that thing; but we came to search for some-
thing to preserve life, because blood has been
shed io the midst of our Island. My word
now is this. Formerly, there were many
who could settle those fights; now it will be
ua. Na ki te ora taua aianei ka kata ano
taua hunga i to taua aroaro. Heoi ano
tena.
E te Makarini,, e kore au e hoatu i te rai-
na o Kerei ki koe, ki a Parehe. Engari me
ngare e koe he kai ruri mo taua whenua; mo
te mea ko te Atua kei te tiaki i taua raina.
He aha te pai kia noho, kia ki kia patua te
ingoa o Kerei i runga i taua raina? No te
mea ko Kerei, ko te Atua, kei te tiaki i tena
raina.
Moroati, (Ngatiraukawa,) Otaki; I haere
mai tatou ki te mahi i te pai: kei te whaka-
tika au ki te korero a Hohepa. E kore e
pai kia kaiponuhia nga kupu o te ora: enga-
ri me kawe atu me korero ki a ratou. Ko
taku korero inaianei ka haere i runga i o
matou whare. He tangata ke te rakau, he
tangata ke te raupo, he tangata ke te kaka-
ho, he tangata ke te toetoe, he tangata ke te
haraheke. Na te tangata i hanga ki te
whare, kotahi tonu te ingoa, he whare anake.
Ka whakaritea e ahau ki a tatou inaianei.
He tangata ke te Pakeha, he tangata ke te
Maori, i enei tau ka mahue ake nei. Ka te
whakaaro o te Kawana i mea kia huihuia
mai nga rangatira o te motu nei ki konei,
puta ana a tatou kupu whakaae ki a te Ka-
wana mua ko te Kuini. Kua kotahi tonu
inaianei. E mea ana te kupu a te Kawana,
Ria piri pono mai koutou ki au. Inahoki
kua puta ta te Kawana whakapumautanga
i ona whakaaro ki a tatou, i tona haerenga
mai kia tina tahi tatou. He whakapumau-
tanga tena no te Kawana i ona whakaaro
kia kotahi tonu te Pakeha me te tangata
Maori. Ka tahi au ka whakapono, he pono
te kupu a te Kuini. I mea te Kuini kaua te
Pakeha e nuku ake i te tangata Maori, kana
te tangata Maori e nuku ake i te Pakeha,
engari kia rite tonu. Ko te tuarua o ana
kupu i mea ia ki te Kawana, " Haere koe
hei matua ki nga tangata Maori." Tae ake
ana te Kawana ki Otaki, huihui ana nga ra-
ngatira ki te korero ki te Kawana, ka mea
mai te Kawana, " Ko au hei matua ki a
koutou, ko koutou hei tamariki ki au."
Ko nga ture a Te Makarini e whakaatu
mai nei, e mea ana ahau me whakahoki ki te
kainga mahi ai. Heoti taku.
  Ropata Hurumutu, (Ngatitoa,) Wainui:
Kahore tatou i haere mai ki te aha, ki te
aha: i haere mai tatou ki te kimi oranga
mo tatou, na te mea kua whakahekea te toto
i waenganui i to tatou motu. Taku kupu
tenei inaianei: e nui ana nga tangata o mua
 hei whakarite i aua pakanga; inaianei ko

THE MAORI MESSENGER. 26 TE KARERE MAORI.
for Hohepa and me to do it. With new
men the plans are new.
Ye of the Conference, listen! This is a
proposal for separating (the combatants): it
is a proof of our goodwill, because it is a plan
for preserving men's lives. Now, then, men
of the Conference, let this proposal be carried
to William King.
Ihakara, (Ngatiraukawa,) Manawatu:—I
approve of the suggestion about Waitara.
It is not a request to the Governor to put
an end to the war, no; but my desire is
that we may be permitted to go to William 
King and to lake our words to him; because
my heart weeps much on account of the 
waste of men's lives in this foolish work.
This is our reason for asking permission to
go to William  King, that we may say to him,
"Are you not tired of this fighting?" And
if Wi should reply  that he is not tired of it,
that we may say to him, "The people of
this  Island have engaged in many works
(wars) and they have always got tired." 
For, my friends, great is our regard for 
those who have been wasted in death. Do
not suppose, Mr. McLean, that it is defiance
to you and the  Governor. Let your
opinions (in reference to the war) remain
unchanged. As for this, we will go to Wil-
liam King. If he should listen to our word,
it is well. But you (and the Governor) must
find out the  course your side will pursue.
We ask only one thing of you: permit us to
go. All that is required of you is " Yes."
Nopera Te Ngiha, (Ngatitoa,) Porirua:—1
wish to speak about my first sin, which
caused me to be considered the enemy of i
the Pakeha. Te Rangihaeata opposed (the
Government) on account of some land-sale,
and men fell at the Hutt. It was then that
I did wrong. But after my sin I repented,
and continue to do so even to this day.
The  Governor called  this Conference to-
gether, and I accordingly came and stood
up in the Governor's room. This room is a
place in which we are to seek for (the means
of promoting) our prosperity. When this
Conference is over let us go to Te Rangi-
take. It was to this intent that Wiremu
Tamihana said he had regard for both Pa-
kehas and Maories, and that this runanga
should go to Taranaki. It was this regard
which induced Christ to come clown from
Heaven into this world to die for man. In
like manner, let us carry good words to
Wiremu Kingi, and then if he should be dis-
agreeable and should fling dust into our
face, what of it? Now then Ngatiraukawa,
maua ko Hohepa hei whakarite. He tangata
hou, ka hou ano nga tikanga.
E te runanga nei, kia, rongo mai koutou!
He tikanga wawao tenei, he tohu aroha na
tatou; no te mea he whakaora tenei i te
tangata. Ko tenei, e te runanga nei, me
kawe te korero ki te aroaro o Wiremu
Kingi.
Ihakara, (Ngatiraukawa,) Manawatu: Ka
 whakatika ahau ki te korero mo Waitara.
Ehara i te tono atu ki a te Kawana kia wha-
kamutua tana pakanga: kahore. Engari e
hiahia ana ahau kia tukua matou kia haere
ki te kawe i to matou kupu ki a Wiremu
Kingi: no te mea ka nui te tangi o toku
ngakau; no te mea maumau te tangata mo
te mate i runga i tenei mahi kuare. No
reira matou i ki ai kia tukua matou kia
puta ki a Wiremu Kingi, kia patai atu ki a
ia, ''Kahore ranei he ngenge o tenei mahi
o te whawhai?" Ma Wi e ki mai," Kahore
he ngenge," kia ki atu kia ia, "He maha
nga mahi o te Moutere nei kua mahia, kua
ngenge ratou i a ratou mahi." No te mea, e
hoa ma, ka not to matou aroha mo nga
tangata kua maumauria nei mo te mate.
Kei mea koe, e Te Makarini, he whakapeha-
peha ki a korua ko te Kawana. Me mau
tonu ano ta korua whakaaro; ko tenei e
haere ana matou ki a Wiremu Kingi. Me-
hemea ka rongo mai ki ta matou kupu, e
pai ana. Engari ma korua ano to taha e
kimi. Kotahi tonu te mea e tonoa aid ki a
korua. Tukua matou kia haere. Ko ta
korua tenei, "Ae."
Nopera Te Ngiha, (Ngatitoa,) Porirua:
He whakaatu tenei naku i toku hara tuatahi
i meinga ai he tangata kino ahau ki te Pa-
keha. Ka kino a Te Rangihaeata —no runga
tenei no to tuku whenua—ka mate ki Here-
taunga. Ka he au i konei. Muri iho i toku
he ka ripeneta ahau, a taea noatia tenei ra.
Ka karangatia e te Kawana tenei runanga,
no reira ahau i haere mai ana, ka tu ki te
ruma o te Kawana. He ruma kimihanga
ora tenei mo tatou. Ko te mutunga o tenei
runanga, me haere ki a Te Rangitake. Koia
a Wiremu Tamihana i mea ai e aroha ana ia
ki nga tangata Maori ki nga Pakeha—koia i
mea ai me hoki te runanga ki Taranaki.
Koia i mea ai a te Karaiti, i tona hekenga
iho i te Rangi ki tenei whenua, kia mate mo
nga tangata katoa. Waihoki tenei, me kawe
nga kupu pai ki a Wiremu Kingi, ahakoa
mana e kino mai, mana e tanu nga kanohi ki
te oneone, me aha. Na, e Ngatiraukawa, e
Ngatitoa, e te runanga nei—Ne? [Ka "Ae"
etahi.]

TE MAORI MESSENGER.
TE KAKERE MAORI.
and Ngatitoa, and all ye of the  Conference,
what say you? [Some assent.]
 Manihera Matangi. (Ngatiawa,) Wellington:
—Matene and Tamihana, you have both said
that we should go to Taranaki. Now I say
yes. I consent, to  what the two of you have
said. But I am thinking that we shall not
get near enough  to speak with him ( William 
Kingi in a house, and mouth to mouth. My
opinion is that we should first take their
words to the old  men of Wellington, of
Arapaoa, and of Waikanae, so that Te Puni
may hear them; and when he  has given his
consent, then let us come Northwards  again
to Taranaki. If this plan had emanated
from the Governor, then it might be right.
As for the  plan which we are discussing, we
may go to to the town (at Taranaki) and re-
main there (without   a chance of putting it
into effect). What I have been thinking of
is that we should  have an interview with
William  King in a house, so that we may
properly communicate our words to him.
As it is, however, you may go to the town
and send your letter to him. We shall not,
perhaps, see Wiliam  King. We shall not
really  consent to what you propose Hohepa.
When the old men (alluded to above) have
approved of it, then I will consent. This is
ail I have to say.
Mete Kingi, (Ngapoutama,) Whanganui:
Mr. McLean, listen! The subject of Waitara
again. The  proposal of Ngatiraukawa is
good, namely, that they should go and talk
with William King. Listen to my word.
Send me back to my home that  I may con-
vey your treasures [proposals] to my house.
When I gel there I will turn and look back.
Listen! Ngarauru is looking towards Ngati-
ruanui, though they will not actually join
in the fight. I am considering also about
Whenua-kura and Patea. Mr. McLean, it
will be for you and the Governor to direct
me to go and see these tribes. These tribes
remained quiet and did not join in the fight
when Ngatiruanui and Taranaki commuted
the murders.
In my opinion it rests with you and the
Governor (to direct me), lest the Pakehas
should say that I had gone there to tell lies,
for the Pakehas behave very ill to the people
who visit Whenua-kura. Formerly, the
tribes of Whanganui and Ngatiruanui were
one; now they are distinct and separate.
Horopapera Pukeko, (Ngatitoa,) Porirua:
As in the proverb,  The chattering birds have 
no chiefs or anything of the sort; they are
• Te Manihera Matangi, (Ngatiawa,) Poneke:
E Matene, e Tamihana, kua puta nei to ko-
rua reo kia haere tatou ki Taranaki: ka "Ae"
au i konei, ka whakaae au ki ta korua kupu;
kotahi tonu i whakaaro atu ai au, e kore
pea tatou  e tae atu kia korero whare
tatou, kia korero a ngutu atu ki a ia. I
whakaaro au me whakahoki tenei korero ki
runga kia rongo nga kaumatua o Poneke, o
Arapaoa, o Waikanae; ku tae hoki ki a Te
Puni, mana tenei korero e homai e whakaae
mai, ka ahu mai ai ki raro nei ki Taranaki.
Ka penei te tikanga nei, na te Kawana i
whakaputa tenei ki. ka tika. Nei ra ko te
tikanga o ta tatou kupu e korero nei, akua-
nei ka haere noa ki te taone noho noa iho ai.
Engari ko taku e whakaaro nei  kia korero a
whare ki a Wiremu Kingi, kia tika ai ta
tatou hoatutanga i ta tatou kupu ki a ia. Ko
tenei, he aha koa me haere atu koutou ki te
taone noho ai, ko te reta me tuku atu ki a
ia. E kore pea tatou e kite i a Wiremu
Kingi: e kore matou e uru pai atu ki tau e
Hohepa. Kia ae mai ra ano nga kaumatua
ka tahi au ka pai. Heoi ano taku.
Mete Kingi, (Ngapoutama,) Whanganui:
E Ma, whakarongo mai! Ko te korero ano
mo Waitara. Na, e tika ana to kupu a
Ngatitoa, a Ngatiraukawa, kia haere ratou
kia korero i a Wiremu Kingi. Kia rongo
mai koe ki taku kupu. Me whakahoki au ki
raku kainga kia haria e au o taonga, kia tae
ki roto ki toku whare. Hei reira ka tahuri 
mai ai au, ka titiro mai. Kia rongo mai koe!
Ko Ngarauru kei te titiro mai ki Ngatirua- 
nui, otira kahore ratou e  tino rere mai ki
runga ki taua pakanga: kei te titiro  mai
hoki au ki Whenua-kura, ki Patea. E Te
Makarini, ma korua te tikanga ko Kawana
kia haere mai au kia titiro i a ratou. Ko
nga iwi enei i noho, kahore i haere mai ki
te whawhai i mua. i te kohuru a Taranaki
 raua ko Ngatiruanui. Kahore ratou i haere
mai i reira. I whakaaro ai au kei a korua
te tikanga ko te Kawana, kei kiia e nga Pa-
keha, i haere mai au ki te korero tito, ta te
mea e nui ana te kino o nga Pakeha ki nga
tangata haere mai ki Whenua-kura. I mua
he iwi kotahi matou, a Whanganui, a Nga-
tiruanui: ko tenei kua iwi tangata ke
matou.
Horopapera Pukeko, (Ngatitoa,) Porirua:
 Ko te whakatauki nei, "Ko te manu koau
 nui kahore ona rangatira, kahore ona aha:

THE MAORI MESSENGER.
28
TE KARERE MAORI.
equal because there is no chief"—so is it
with Ngatiawa; lliey have no cliiefs. For
Ibis reason I say, let me go to Taranaki tliat
I may disclose my words. If he (William
King)'should consr-nt, ii, is well ; if he should
turn awny, ihe ci?,lier resls wi'-h himself.
Friends, we have now come nea? to l!ie
Governor, ani a"e s:adoned beside li'im.
These are ihe Governor's words io us, " Do
you cleave to me a;id I will cleave to you." ]
The Governor has opened the highway to
us; let us, therefore, keep in that path. Do
not let us lurn aside or we may be lost
amongst the old paths. It is like unto a
man looking at himself in a mirror. He
looks and there is Ins exact likeness. My
meaning is that t!ie Governor is the mirror,
and that we should look stedfastly at him.
Hukiki, ( Ngatiraukawa, ) Olaki :—
Listen, ye of ihe conference! I shall reply
to the proposal of Hohepa that we should go
to Taranaki. Whai I say is, consent, all of
you, to this proposal. We have been say-
ing, "I accept the aulhority of the Queen
and of the Goveraor." Now if we (of ihe
Conference) demand that ihe war between
William King and l!ie Governor be brought
to an end, I shall say, *' Let Wiremu Kingi
and the Governor consider their own war."
Listen, Mr. McLean ' Wben we were
coming away from the Sontli, Ngatiraukawa
assembled to bid us fareweil. The firsl man
rose and said. " Go ye, and arrange the
•war of William King, and discuss the matter
of the Maori King." 1 then rose and said,
€t Those matters to which you reter are heavy
[difficult]."
Tamihana Te Rauparalia, (Ngatitoa,)
Otaki: I disapprove of Hie suggestion ibat
•we should go to Taranaki. It will not be
right to go, because the outrages and rnur-
ders of llrat people have become many. Had
this been (proposed) ai ihe lime of our leaving
Wellington, when ihere had been only one
fight, then our course would have been
clear. But now that Waikato is concerned
in the evil, what can be done ? Do not let us
be afra!d. This work (fighting) belongs to
ceriain people: then leave lliese people to
carry out lueir evil work. Prescnlly they
•will be tired of llieir foolish doings. Bill let
"us lieep to our own work; raiher let us re-
lurn to our homes and carry out lliis work of
ours. I say, lliere is no road tor me to Tara-
••naki. I shall return to my home, at Olaki,
he rHe tonu, kaliore ona rangalira." Ko te
rile tenei o Ngatiawa, kahore ona rangaiira;
Koia ahau ka mea ai kia liaere ahau ki
Taranaki whakapuaki ai i nga kupu. Nana
ka pai, e pai ana, nana ka (aburs ke, kei a
ia ano iana likang-J. E hoa eia, kua tata
mai tatou inaianei ki-a te Kawana, k"i a ia e
noho ana. Ko te kupa tenei a te Kawana
ki a tatou, "Kia u koutou i roto i ahau me
aiiau holti i rolo i a koutou." Kua whaka-
tuwheratia te huanui e Kawana, rne Uka
tatou i runga i taua huarahi. Kaua tatou e
peka ke, kei he tatou ki nga huarahi tawhito.
E rite ana ki te tangata e matakitaki ana i
tona kanohi i rolo i te whakaata. Tiliro
j ani ko tona koiwi ano. Ko te rilenga o
tenei kupu: ko te Kawana te whakaata; me
titiro tonu atu tatou ki a ia.
Hukiki, (Ngatiraukawa,) Olaki :—Wlia-
karonge mai e te I'unanga nei! Ka kore-
ro ake nei au hi te kupu a Hohepa—kia
haere matou ki Taranaki. Ka ki atu ahau
ki a koutou, me whakaae katoa koutou ki
runga ki tenei. Na tatou hoki te kupu nei,
** Ka tomo atu ahau ki reto ki te mana o ie
Kuini, o te Kawana." Ka puta tenei kupu a
tatou, ka karanga tatou ki te pakanga o Wi-
remu Kingi raua ko te Kawana kia whaka-
mutua. Ka ki ahau i tenei kupu, kei a Wi-
remu Kingi, kei a te Kawana ie whakaaro
mo ia raua pakanga." Whakarongo mai, e
Te Makarini! I io matou haerenga mai i
runga ka huihui a Ngatiraukawa ki te pero-
poroaki ki a matou. Ka whakatika te
tangata tuatahi ki runga ka ki, "Haere
koutou, korerolia te pakanga a Wiremu
Kingi—korerotia te tikanga mo te Kingi."
Ka tu ahau ki runga ka mea atu ahau, k* He
kupu taimaha tena kupu—te kupu e tonoa na
e koutou."
Tamihana Te Rauparaha, (Ngalitoa,) Ota-
ki: E whakahe ana au ki te tikanga e lobe
nei Itoulou kia liaere tatou ki Taranaki. E
kore e tika te haere, kua nui haere hoki te
patu, te kohura a taua iwi. Mehemea t:o to
tatou haerenga mai i Poneke, kotahi tonu te
whawhaiianga, e marama ana he ara mo
tatou. Nana Waikato ka kino, e taea te
aha. Kaua tatou e wehi. He tangata ano
nana tena mahi, waiho mana ano e mahi
tena mahi he; akuanei ngenge noa iho ia i
runga i tona mahi kuware. Engari kia mau
tatou ki ta tatou nei mahi. Erangi me hoki
tatou ki o tatou kainga mahi ai i o tatou nei
mahi. E mea ana au, kahore he ara moku
ki Taranaki. Ka hoki ahau ki toku kainga ki
Otaki, malii ai i oku mahi i pai ai au hei
oranga mo toku tinana. Tenei taku kupu

THE MAORI MESSENGER.
TE KARERE MAORI.
to carry out those works which I prefer, 
and which vvill benefit my body. These are
my words in reply  to Wiremu Tamihana.
He says, do not condemn the Maori King
(movement). Perhaps he is afraid,  and on
that; account refuses to condemn it. In my
opinion it is right  that we should disapprove
of that foolish work.
Tukihaumene Te Amohau, (Ngatiwha-
kaue,) Rotorua: If it were in accordance
with what my brother Tamihana Te Raupa-
raha has said, I should consent to peace
being established. This is my word-the
Queen and the Governor shall be my
parents. All the world will not see the
meaning of the words which I am about to
give utterance to: once, twice, thrice, four
limes, ten times—it expires. Where shall
the end be? When the Governor shall say,
" End it." then  it will end.
Meeting adjourned to 9th instant.
THURSDAY, AUGUST 9TH, 1860.
The Native Secretary: My friends, Chiefs
of the Conference! I have a few words to
say to you. I have conferred with the Go-
vernor as to when this runanga shall be
brought to a close. His Excellency has re-
commended to the General Assembly, now
sitting in Auckland, that another Conference!
like the  present should be convened next
year. Your petition also on that subject
has been laid before the House. The ques-
tion will probably be discussed to-morrow.
The Governor is anxious that the result
should be communicated to you before you
separate. I cannot, therefore, state positively
when our session will be over, but I think
it likely that Saturday will be the last day.
It is, perhaps, your desire to speak again
to-day on the subject treated of by the Nga-
titoa Chiefs yesterday. If so, speak on.
Let me, however, say a few words to you.
Many of you have expressed a strong wish
that Te Rangitake's war should be brought
to a close. You have offered to go and see
him, and exhort him to sue for peace. My
opinion is that any efforts of this kind from
without will have tittle avail with William
King. The desire for peace must emanate
from the people themselves who are engaged
in the war. Other tribes may have clear views,
but what will that avail if the fighting tribes
are bent on mischief? Nevertheless, the
Governor will not put any hindrance in
the way of those who may resolve to see
William King, and to talk to him of peace.
hei utu mo ta Wiremu Tamihana. E mea
ana ia kaua e whakahe ki te Kingi Maori:
he wehi pea nona i kore ai ia e whakahe.
Ki au, he mea pai ano kia whakahengia taua
mahi kuware.
Tukihaumene Te Amohau, (Ngatiwha-
kaue,) Rotorua: Me he mea i tika ki te
kupu a taku teina a Tamihana Te Raupara-
ha, ka whakaae ahau kia houhia te rongo.
Ko taku kupu tenei, ko te Kuini ko te Ka-
wana hei matua moku. E kore e kitea e te
ao katoa taku kupu, maku e whakaatu i
konei. Tahi, ka rua, ka toru, ka wha, ka
tekau—ka piro. Kei te aha te mutunga?
Ma te Kawana e mea " Whakamutua," ka
mutu.
Ko te mutunga tenei: karangatia ana hei
apopo ano ka korero ai.
TAETE, AKUHATA 9, 1860.
Kei runga ko Te Makarini, ka mea: E
aku hoa, e nga rangatira o te runanga nei!
He kupu ruarua nei aku. Kua korero maua
ko te Kawana ki te ra e mutu ai tenei runa-
nga. Kua mea atu a te Kawana ki to Runa-
nga Nui o nga Pakeha, e noho mai ra i
Akarana, kia whakaaetia e ratou tetahi ru-
nanga penei mo te tau e takoto ake nei. Ko
ta koutou pukapuka hoki mo taua mea kua
oti te whakatakoto ki te aroaro o taua Runa-
nga. Hei apopo pea ka ata korerotia e
ratou. A, e mea ana te whakaaro o te Ka-
wana, taihoa tatou e whati, kia ata oti taua
mea te whakarite, kia tika ai te whakaatu-
ranga ki a koutou. Heoi ra, e kore e pono
he kupu maku inaianei mo te otinga o te
mahi nei, e kore hoki e tino kitea; otiia ki
taku whakaaro ake, ko te Hatarei pea te ra
whakamutunga mo tatou.
E mea ana ano pea koutou kia haere te ko-
rero inaianei i runga i la Ngatitoa i korero ai
inanahi. Heoi ra, e pai ana, me korero.
Otira, kia puta be kupu maku i konei kia
kotahi.
He maha o koutou e tohe ana kia whaka-
mutua te whawhai ki a Te Rangitake. E
mea ana hoki koutou kia haere ki reira, kia
kite rawa i a ia, ka ki atu ai, kia houhia te
rongo. Ko taku tenei e whakaaro nei, aha-
koa haere atu te tangata, ahakoa tohe, ekore
rawa a Wiremu Kingi e rongo. Engari kia
puta ano he whakaaro pena ma nga tangata
kua uru nei ki te kino, ka tahi pea ka rite.
Tera ano pea nga iwi e noho marama ana;

THE MAORI MESSENGER.
SO
TE KARERE MAORI.
[The Native Secretary concluded with 
some observations in reply to the  speeches of
Mohi and Te Rira Porutu.]
Tamihana Te Rauparaha, (Ngatitoa,) Otaki:
There are two matters on which I am now
thinking. One is the urgent request to go to
Taranaki; the other is (the  proposal) to re-
turn home. But let these questions be go-
verned by the will of the majority: let the
minority be considered in the wrong. Our
relation with the Ngatiawa is not of recent
dale. What 1 say is, that this war has now
increased, and we had better return to our
homes. Let them (Te Rangitake and
the Governor) so on till they are sa-
tisfied, and then perhaps they will become
easy with each other. If this had been the
commencement of the war, then our course
would be clear; but as it is, they have been
committing murders, and killing treacher-
ously. But let us consider this.  Presently,
if we should go to Taranaki, the people
will ridicule us and say," They have
been paid to come here.' Still I have af-
fection for William King. Now, if be should
decide on returning to Waikanae, and aban-
doning that place (Taranaki,) it is good. But
let us return to our homes and carefully
consider this subject. Let us find out some
proper words in reference to this question.
Let us also remember that they are a people
who understand fighting: inasmuch as they
make peace, and rub noses, and they turn
again and commit murders. Let us
decide on some plan in reference to Tara-
naki. If you prevail, and there is a ma-
jority on your side, then be it according to
your proposal: our opposition will at once
cease.
As to the  Natives who are finding fault
with Mr. McLean about the land, (I say)
there are faults with the Maories them-
selves. Because I know the  affairs of our
place. One source of the troubles of our
Kainga was the sale to (Col.) Wakefield in the
early limes. Formerly, when the Maories
were in ignorance, they bartered the land
for a cannon—only one. It was Captain
————— (who gave it). That pakeha then
said that all Wairau had been paid for with
this cannon. When Wakefield came to
Port Jackson, the Captain's wife sold this
otira ki Ie mau te ngakau kino o te hunga
whawhai, e taea hoki te pehea? He ahakoa,
e kore te Kawana e herehere i nga tangata
e mea ana ki te haere, kia kite  ratou i a Wi-
remu Kingi, kia korero a-ngutu  atu ki te
houhanga rongo.
[Ka mutu tena, ka haere te korero a Te
Makarini i runga i nga kupu a Mohi, a Te
Rira Porutu, he whakahokinga ia mo a
raua.]
Tamihana Te Rauparaha, (Ngatitoa,)
Otaki: E rua nga mea e whakaaro nei au,
ko te tohe kia haere ki Taranaki, ko te hoki
ki te kainga. Otira, kei te nuinga o nga
tangata te whakaaro, kei te itinga o nga
tangata o tetahi taha te he. E whakaaro
ana au, e hara matou i te takawaenga hou
ki taua iwi ki a Ngatiawa. E mea ana au,
kua nui haere tenei pakanga inaianei, erangi
me hoki tatou ki o tatou nei wahi. Waiho
kia ngata o raua puku, ka ngawari iho pea
raua. Mehemea ko te itinga tenei o taua
pakanga kua marama inaianei; ko tenei,
kua kohuru kua patu  konihi ratou. Me
rapu ra tatou i tenei. Akuanei, ki te haere
tatou ki Taranaki, ka taunu mai nga tangata
ka mea, " He mea uru ratou ki te moni i haere
mai ai." Engari e aroha ana au ki a Wiremu
Kingi. Na, mehemea ka puta tona wha-
kaaro ki te hoki mai ano ki Waikanae, kia
waiho atu taua kainga, e pai ana. Erangi me
hoki tatou ki te kainga ata whakaaro ai; me
kimi katoa tatou i tetahi kupu tika mo tenei
whakaaro. Me mahara hoki tatou he iwi
ratou kua mohio ki te pakanga. Ina hoki
ka whawhau i ta ratou rongo, hongi atu te
ihu, muri iho ka kohuru ano. Me rapu e
tatou he tikanga mo Taranaki. Ki te mea
ka kaha koutou, ka tokomaha nga tangata ki
te taha i a koutou, me tuku atu ki ta koutou;
mutu pu ta matou tohe atu.
 Ko nga tangata e whakahe nei ki a Te
Makarini mo nga whenua: kei nga Maori
ano to ratou he. Ina hoki e mohio ana au
ki nga tikanga o to matou kainga. Kotahi
te wahi i he ai to matou kainga, no te hoko-
nga a Wairaweke, i era takiwa. Imua, i
te kuaretanga o nga Maori, hokona ana e
ratou  te whenua hei utu mo te pu ropo, ko-
tahi tonu: na Kapene Piringatapu;  ki ana
taua Pakeha kua riro katoa a Wairau i taua
! pu nei. No te taenga mai o Wairaweke ki 
Poihakena, ka hokona e te wahine o Kapene
Piringatapu taua whenua ki a Wairaweke,

THE MAORI MESSENGER.
31
TE KARERE MAORI.
land to him, and received large payment
for it. This was the source of the troubles
at Wairau. Afterwards Heretaunga was
sold to Governor FitzRoy,  for four hundred
pounds,  two hundred pounds of which was
given to To Rangihaeata,  and the remainder
to Te Rauparaha. Te Rangihaeata expended
his share in the purchase of a vessel which
afterwards foundered in Porirua harbour.
After this Te Rangihaeata returned to this
land and attempted to retain it, but he was
repulsed by the Pakehas and the  Maories,
and having fled to the mountains, the ocean
was again calm (i.e. peace was established).
(These) our elders  are now dead.
I have not seen anything wrong in Mr.
McLean's manner of purchasing our lands.
It is the Natives themselves who cause the
difficulties. For it is he (Mr. McLean,)
alone who settles all the difficult questions.
For this reason the Maories have said. " Let
him be a Governor, because his proceedings
with the Maories are very clear." It is
jealousy which has caused some Maories to
find fault with Mr. McLean, and with the
Pakehas also. Wi Tako also is finding fault
with the Pakehas without reason. It was he
who gave the  land to the Pakehas at Welling
ton. The portion of land in the town which
remained to him, and is called Kumutoto, is
leased by him to the Pakeha's, and he re-
ceives a large rental for it. Having wasted
his goods in giving feasts to the  people, he
has become impoverished, and on this ac-
count he turns round and speaks ill of the
Pakehas. He has asserted that the  Pakehas
have taken away some of the lands belong-
ing to the Natives. He has said this to some
of the Maories, in order to induce them to
imitate him in speaking ill of the Pakehas.
Hemi Matini, (Ngatimahanga,) Whainga-
roa: I rejoice on account of Mr. McLean's
word. According to my view, there is
nothing wrong in the Governor. In the
days of Noah there was no repentance. In
the days of Lot and Abraham there was no
repentance in Sodom and Gomorrah. In
the days also of Moses and Aaron there was no
repentance. These were the punishments of
God in former times on those who were
evil. While the children of Israel were
sojourning in Egypt the Lord afflicted the
Egyptians, even up to the time of the  de-
parture of the  Israelites. When they pur-
sued the Israelites to the Red Sea, God
visited them in great anger. That was the
punishment for their wickedness. The laws
that were laid down for the Pakehas were
ten in number. These were accompanied by
nui noa atu nga utu. Na kona ka hua te
raruraru ki Wairau. Muri iho ka hokona a
Heretaunga ki a Kawana Pitiroi; e wha rau
pauna: ka hoatu ki a Te Rangihaeata e rua
rau, ka toe i a Te Rauparaha e rua rau. Ko
nga rua rau i a Te Rangihaeata ka hokona
e ia ki te kaipuke, totohu tonu iho te kai-
puke ki roto ki te awa ki Porirua. Muri
iho ka peke atu ano a Te Rangihaeata ki
taua whenua pupuri ai, na reira ka pana
atu ia e nga Pakeha e nga Maori ki runga ki
te maunga, heoi ka marino te moana. Kua
mate inaianei o matou nei kaumatua.
Ko tenei, kahore ano au i kite noa i te he o
Te Makarini i a ia e hoko nei i o matou whe-
nua; erangi na nga Maori ano i whakararu-
raru. Ina hoki mana anake e whakaoti nga mea
pakeke katoa; koia i puta ai te whakaaro o
nga tangata Maori ko ia ano hei Kawana, he
marama hoki  no tana mahi i roto i nga tangata
Maori. He hae te mea i whakahe ai etahi
tangata Maori ki a Te Makarini, ki nga
Pakeha hoki. Me Wi Tako hoki, he poka-
noa tana whakahe i nga Pakeha. Nana ano
i hoatu te whenua ki nga Pakeha o Poneke;
ko te wahi i mau i a ia te taone, ko Kumu-
toto, e reira ana ki nga Pakeha, nui noa atu
nga moni e riro ana ia ia. No tona mahi
makamaka ki runga ki nga tangata ki te
hakari, ki te kai taonga, kua rawakore ia,
no reira ka tahuri ia ki to korero kino ki
nga Pakeha. Ka korero ia, kua tangohia
etahi o nga whenua o ratou, o nga tangata
Maori, e te Pakeha. Ko ana korero ena ki
etahi o nga tangata Maori kiu haere atu ai ki
runga ki tana tikanga whakakino i te Pakeha.
Hemi Matini, (Ngatimahanga,) Whainga-
roa: E hari ana ahau ki te kupu a Te Ma-
karini. Ki taku titiro kahore he he o te
Kawana. No te mea i nga ra i a Noa kahore
he ripenetatanga i reira. I nga ra i a Rota
raua ko Aperahama kahore he ripenetatanga
ki Horoma ki Komora. I nga ra i a Mohi
i a Arona kahore ano hoki he ripenetatanga.
Ko nga whiu enei a te Atua i mua mo nga
tangata kino. I nga ra ano hoki o te noho-
anga o Iharaira ki Ihipa ka whiua e te Atua
nga Ihipiana tae noa ki te putanga mai o
Iharaira ki waho. I te arahinga atu o Iha-
raira tae noa ki te Moana  Whero, ka tuku
te riri nui a te Atua ki a ratou: he whiu
tera mo to mahi kino. Ko nga Ture i
whakatakotoria mo te Pakeha, kotahi tekau.
Kotahi kupu ki muri mai,—"Ka arohatia e
au nga mano e aroha mai ana ki au, e wha-

THE MAORI MESSENGER.
32
TE KARERE MAORI.
the promise, " I will shew mercy to thou-
sands of them that love me and keep my
commandments." The laws are, Do not
kill, do not commit adultery, do not steal,
&c. My speech is now clear. If you are
grieved, remember that the Governor is
punishing the sins. Here is a man of Nga-
puhi sitting here who having committed a
sin has repented of it. In my opinion this
is the punishment, of God that the people
may be brought to repentance It is right
that the Governor should punish our sins.
Do not suppose that we can gain anything
good (by the war at Taranaki). No: rather
let the Governor's land be given up, and
let the murderers also be surrendered: then
only will there be peace.
Hetaraka Nero, (Ngatimahanga,) Whai-
ngaroa: My words refer to Te Teira and
William Kins. Mr. McLean and the Go-
vernor were slaying at that place (Taranaki).
When the land was offered for sale, Mr.
McLean investigated the title according
to the custom of land purchase. The nature
of Te Teira's claim induced the Governor to
side with him; then William Ring was
grieved, evil sprang up in his heart, and he
declared war with the Governor. Subse-
quently there was murder, and the  evil then
assumed a more serious aspect. I shall now
speak of Waikato. The Waikato, (people) 
setup a Maori king The object of this
was to hold the land. When Te Rangitake
heard that his own idea was being carried
out, his heart rejoiced. I am speaking ill
of Waikato and Wiremu Kingi. I say,
that evil will increase. In these times 
my ears have heard indistinctly that those
tribes have been acting treacherously, and
the opinion (respecting them) cannot be
concealed. This Island is filled with the
evils of the Maories. I am willing that
you should go and carry goodness to that
place. These are the good things—peace
and goodwill. But there is no atonement
for these offences against the Government.
Te Waaka Te Ruki, (Ngatimahanga,)
Whaingaroa:—Mr. McLean, I had supposed
that Pukekohe had been fairly restored to
us by the Governor. I am residing on this
land. 1 bad supposed that this land had
been fairly returned to Mohi. What faith
is to be put in that land? In the time of
Governor Fitzroy that land was returned to
us. On our return together from Waikato
I pointed out my lands to you, even to the
mouth of the Waikato river. We went to
Ngatitipa, because this tribe had fought for the
land, and the Waikato Chiefs were dead
karite ana i aku Ture." Ko nga ture enei:
Kaua koe e patu, kaua koe e puremu, kaua
koe e tahae, &c. Ka tahi ka atea taku korero.
Ki te pouri komou, me mahara kei te whiu
te Rawana i nga hara. Tenei ano te tangata
o Ngapuhi e noho nei, i hara ano. a kua
ripeneta. Ki taku whakaaro na te Atua
ano tenei whiu, kia mohio ai nga tangata ki
te ripeneta. E tika ana kia whiu te Kawana
i o tatou hara. Kei mea komou ka puta he
pai mo tatou: kahore. Engari me homai te
whenua a te Kawana, me homai hoki nga
tangata kohuru, ka tahi ka pai.
Hetaraka Nero, (Ngatimahanga,) Whai-
ngaroa: Ko taku korero mo Te Teira raua
ko Wiremu Kingi. Ko Te Makarini e noho
ana i taua wahi raua ko te Kawana. Na, ko
te hokonga o taua wahi i whakawakia ano e
Te Makarini ki te tikanga hoko whenua. Ko
te tikanga o ta Te Teira korero, piri ana te
Kawana ki a ia. Ka pouri te ngakau o Wire-
mu Kingi, ka tupu te paoa ki tona ngakau,
ka karangatia he whawhai ki te Kawana.
Muri mai ko te kohuru, ka neke haere te
kino i konei. Ka hoki mai taku korero ki
Waikato. Ka whakaturia e Waikato te
Kingi Maori,  te ritenga o taua Kingi he
pupuri whenua. Ka rongo Te Rangitake
kua rite ki tana i whakaaro ai, hari ana tana
ngakau. E hanihani ana taku korero i te
he o Waikato raua ko Wiremu Kingi. Ka
mea au ka nui haere tena he. 1 roto i
tenei takiwa ka rongo maheahea aku taringa,
kua mahi konihi ano te mahi a aua iwi, ka
mea au e kore e taea te kokopi te whakaaro;
kua kapi tenei motu i te kino o nga tangata
Maori. E pai ana au kia haere koutou ki
 te kawe i te pai ki taua wahi, koia nei nga
painga, ko te maunga rongo, ko te aroha.
Otiia e kore e taea te whakarite enei hara
ki te Kawanatanga.
Te Waaka Te Kuki, (Ngatimahanga,)
Whaingaroa: E Ma, ka ki au i hoki pai mai
tena wahi a Pukekohe i a Kawana. Ko au
kei runga i taua pihi e noho ana. Ki taku ki
kua hoki pai mai tena wahi ki a Mohi. He
aua te pononga o tena wahi? I a Kawana
Pitiroi ka whakahokia mai tena wahi ki a
matou, ka haere mai tatou i Waikato, ka to-
hutohu haere au i aku whenua ki a koe, a
puta ana ki te ngutu-awa o Waikato. Ka tae
tatou ki a Ngatitipa, he iwi whawhai tera
iwi ki te oneone, kua male hoki nga ranga-
tira o Waikato, Ka tahi ka tonoa e au ki a

THE MAORI MESSENGER.
33
TE KAREKE MAORI.
I asked the Ngatitipa to give up the Whakau-
poko. Ruihana consented. All Ngatitipa
consented, and the land was then ceded to
you. That land was taken, men's lives were
saved, and there was no fighting.
 Te Manihera Matangi, (Ngatiawa,) Wel-
lington:  I propose to follow the words of
Tamihana. I am listening aright to the
words which Mr. McLean has just spoken.
If those words are from the Governor
they are very sweet to my ears. We
shall assent to these words because they
have come to us in the name of the Governor.
But there is one thing which will prevent
our saying anything on this subject, namely,
the death of Waikato people at Taranaki.
This will prevent our saying a word about
Ihe proposal respecting William King. If
Waikato was not concerned, then we could
arrange the affairs for William King, and
the words would go right. But let Te
Awaitaia make some proposal about the loss
of Waikato, then our words may go right.
If the Governor should have a plan for
avenging the murders at Taranaki he will be
left to carry it out. When he has finished
with Taranaki, then I will go there, because
• the dead are mine. Paora Kukutai, who
has been killed, was a relative of mine. I
shall speak about the dead because they are
mine. If we should go now and attempt to
make peace our words would not be listened
to; nor should we see our friend William
King. He will be alone in the house speak-
ing his words; we shall not be able to
enter.
Parakaia Tararoa, (Tuhourangi,) Tarawera:
I shall not speak the same words as the rest
of us. They have a law, and we have a
law. I say this because of the words of
Ngatitoa. Hohepa has proposed our going
to Taranaki to Te Rangitake. I am
willing that you should go and convey
(to him) the words of this meeting. If it
had been two months (hence) then all the
Chiefs of the Conference would go there.
Now I shall speak about my land. My
land has not yet sent forth the steam of its
breath. When a man opens his mouth the
breath ascends to the nostrils, but the breath
(or vapour) of my land has not yet found its
way into the ocean. It was the money that
caused the difficulty about our road. The
people say that the spades, the hatchets, the
pick-axes, and the axes were (given) in
payment for the land. They say, the land
will be gone; for this reason our minds are
enquiring; and we look to you (Mr.
McLean) to explain it to us.
Ngatitipa  kia tukua mai te Whakaupoko.
Whakaae ana Ruihana, a Ngatitipa katoa, ka
tahi ka homai ki a koe. Ka tangohia tena
whenua, ka ora te tangata, kahore he paka-
nga.
Te Manihera Matangi, (Ngatiawa,) Pone-
ke: E mea ana au ka whai taku kupu i
runga i ta Tamihana. E whakarongo tika
ana ahau ki te kupu a Te Makarini e ki
mai nei. Me he mea na te Kawana ena
kupu, koia kau te reka ki oku taringa.
Ka aetia ano e tatou tenei kupu, na te mea
i haere mai i te ritenga o te kupu a te Ka-
wana. Kotahi tonu te wahi e kore ai e uru
a tatou kupu. ko te matenga o Waikato ki
Taranaki. Ma konei ano ka kore ai e uru
he kupu ma tatou ki runga ki te ritenga ki
a Wiremu Kingi. Mehemea kahore a Wai-
kato, ka uru tatou ki te mahi tikanga mo
Wiremu Kingi, ka haere tika nga korero.
Engari ma Te Awaitaia hoki tetahi kupu e
whakaae ki runga ki te matenga o Waikato,
hei konei ano a tatou kupu ka haere tika ai.
Ma te Kawana tetahi tikanga kia haere ano
ia ki te whawhai mo te kohuru ki Taranaki,
ka tukua atu ano ia kia mahi. Ka mutu
tana whakaaro ki Taranaki katahi au ka
haere atu, no te mea noku tera mate. Ko
taku tupuna ko Paora Kukutai kua mate.
Ka eke ano taku korero ki tena mate, ta te
mea noku tena mate. Inaianei ko a tatou
kupu e kore e whakaaetia mai me ka ahu
atu tatou i konei ki runga ki te whauwhanga
rongo. E kore ano hoki tatou e kite i to
tatou hoa i a Wiremu Kingi; ko ia anake ki
te whare korero ai, ko tatou katoa ekore e
uru atu.
Parakia Tararoa, (Tuhourangi,) Tara-
wera: E kore raina au e korero tahi
i to tatou korero. He ture kei a ra-
tou, he ture kei a tatou. Ko taku i
penei atu ai au, ko te korero o Ngati-
toa. E karanga ana Hohepa kia haere ki
Taranaki ki a Te Rangitake. E pai ana
au kia haere koutou ki te kawe i te korero
o te runanga. Mehemea e rua nga marama
ka haere katoa tenei runanga ki reira.
Ka tahi taku ka puta mo taku whenua.
Ko te manawa o taku whenua, kahore kia
puta te mamaoa; kia whenei me te tangata,
ka tuwhera te waha ka puta ake te manawa
ki nga pongaihu, kahore i puta te manawa o
taku whenua ki te moana nui. Ko te take
tenei i be ai to matou rori, ko nga moni.
E mea ana nga tangata, ko nga kaheru, ko
nga patiti, ko nga pikaka, ko nga poke, hei
utu mo te whenua. Ka mea ratou ka riro
te whenua, koia i rapurapu ai to matou
whakaaro kia whakamaramatia e koe.

THE MAORI MESSENGER.
34.
TE KARERE MAORI.
The Native Secretary: I have a word to 
say to those who talk of visiting Taranaki.
It is not likely that the Governor would
restrain any one, inasmuch as he permitted
Hohepa to go to Taranaki some time since.
I am thinking of the proposal of Waikato to
go there. Waikato went, but the  matter was
not settled. Perhaps any further efforts
would be equally unavailing. The means of
putting an end to this evil rests rather with
the tribes of the place.
This is my word in reply to Parakaia. It
was on account of the road alone that the
money was paid. It was not announced as
payment for the land. It was given as com-
pensation for the sweat and labour of the
Natives who worked on this road. That
compensation money has nothing to do with
the land.
Hemi Parai, (Ngatiawa,) Wellington: Ye
the Runanga, listen! This is what I have
to say to you. I intend it as a question.
With the Governor and Mr. McLean are
their own thoughts. As to the proposal of
Hohepa, is it to be swallowed by this Assembly
of Chiefs—by Ngatiwhakaue, by Wiremu
Te Awaitaia, and by Ngapuhi? I have
nothing more to say.
Rapihana Te Otaota, (Ngatitoa,) Pori-
rua:—Listen, ye Chiefs of this Conference.
I have no words to bring up from either
side, because the paths of goodness and the
Queen's authority have been made clear.
Therefore I say let the proposal of Hohepa
respecting William King be carried out;
for at this time he is suffering from famine
—he has neither. food nor water. The clear
food he has allowed to pass away from him,
and the  clear water he has allowed to pass
away: the  only food he has now is white
clay, and the only drink he has now is
muddy water. For this reason I say, let
peace be offered to Wiremu Kingi,
that the command of the Scriptures may
be fulfilled—" If thine enemy hunger,
feed him: if he thirst give him drink." The
food to be supplied to him is goodness, and
the drink is peace. We are expressing our
desire that some good words be carried to
William King, because he is under a law
and we are under a law. He has heard the
law and we too have heard the law. These
tribes, Ngatitoa and Ngatiraukawa, came
here in order to seek the preservation of life.
Therefore I say, let these two tribes be
conveyed into the presence of Wiremu Kingi.
If he should not give his consent, then the
matter is his own. If he should consent,
then  it will be well.
Te Makarini: Ko te kupu tenei mo te ta-
ngata e mea ana ki te haere manuwhiri ki
Taranaki. Ekore pea te Kawana e herehere
i te tangata, inahoki i whakaae ano ia i mua
kia haere a Hohepa ki Taranaki. E wha-
kaaro ana ahau ki te kupu a Waikato kia
haere ki reira. Kua tae nei hoki a Waikato
kihai i oti; ki te haere a muri ake, ekore
pea e oti. Engari ma nga iwi tupu o reira
te tikanga e oti ai tena he.
Tenei taku kupu hei utu mo ta Parakaia.
i Ko te mahinga anake o te rori te mea
, i utua. Mo reira nga moni, kihai i ka-
rangatia mo te whenua; i meinga ano hei
atu mo te uaua me te ngenge o te tangata
nana taua rori i mahi. Ekore e piri ena
moni utu-mahi ki te whenua.
Hemi Parai, (Ngatiawa,) Poneke: E te
runanga nei, whakarongo mai. Ko taku
tenei e mea ai ki a koutou, he patai atu naku.
Kei te Kawana raua ko te Makarini ta raua
whakaaro; ko tenei ko te kupu a Hohepa,
kia kainga katoatia ranei e tenei runanga
rangatira, e Ngatiwhakaue, e Wiremu Te
Awaitaia, e Ngapuhi? Heoi ano taku kupu.
Rapihana Te Otaota, (Ngatitoa,) Porirua:
Whakarongo mai e te runanga rangatira
nei. Kahore hoki nei aku kupu e tikina atu ki
tahaki, no te mea hoki kua whakamaramatia
nga ara o te pai me te maru hoki o te Kuini.
Koia au i ki ai me whakatika te kupu a Ho-
hepa mo Wiremu Kingi, no te mea hoki i
roto i tenei taima e noho mate kai kore ana
ia, kahore he kai mana, kahore he wai mona.
Ko te kai marama kua kapea e ia ki muri,
ko te wai marama kua kapea e ia ki muri;
ko tena kai inaianei he uku, Ko tona wai he
wai paruparu. No reira au i mea ai kia ka-
wea ano he maunga rongo ki a Wiremu Ki-
ngi kia rite ai to te Karaipiture, "Ki te
mate hiakai to hoa riri me ata whangai, ki te
mate wai ia me whakainu ano." Ko te kai
hei hoatunga ko te pai anake, ko te wai me
rangimarie anake. E puta ana o tatou wha-
kaaro kia kawea he rongo pai ki a Wiremu
Kingi, no te mea he ture ano kei a ia, he ture
ano kei a tatou. Kua rongo ia i te ture, kua
rongo tatou i te ture. Ko enei hapu, ko
Ngatitoa ko Ngatiraukawa, ko te take i ha-
ere mai ai, he whai orangatanga. Koia au i
mea ai me kawe enei hapu erua ki te aro-
aro o Wiremu Kingi; ki te kore ia e pai
mai, kei a ia tana. Ki te pai ia, e pai ana
hoki.

THE MAORI MESSENGER.
35
TE KARERE MAORI.
Wiremu Tamihana, (Ngatiawa,) Waikanae:
Tamihana (Te Rauparaha) and I agree in our
views. Your reference to the  descendants
of Te Rauparaha and Te Rangihaeata is right.
I have only one word to say. I shall not be
willing to land when we gel to Taranaki;
rather let us return to our homes, and care-
fully consider the matter, and then if our
elders approve of it, we will go there.
Nevertheless, Hohepa, whether you land
there, or whether we return to our
homes, we will be unanimous in this
matter.
Matene Te Whiwhi, (Ngatitoa,) Otaki:
I approve of both suggestions. This will be
the right plan. When we get to Taranaki,
let a letter be sent to William King. If he
does not yield, then let us proceed on our
way home. When we arrive at the South
let us assemble  the  tribes   who reside there,
—Ngatiawa, Ngatitoa, and Ngatiraukawa,—
and if we should be able to decide on some
plan then let us return to Taranaki. If not,
that is enough.
Arama Karaka, (Te Uriohau,) Kaipara:—
Mr. McLean has said that there are two
roots. My thoughts are dwelling on that.
I shall also keep my attention to the Tara-
naki question. I shall give utterance to my
thoughts that you may hear them. The
Gospel weighed on the minds of men and
the light of day shone forth. Te Rangihae-
ata said, Let there be night, and it was
night. Ngapuhi did the like. By carrying
the Gospel to the dark places, light
sprang up. In this instance William King
is sitting in darkness: let him be brought
into the light. Listen you!—Mr. McLean
and Mr. Smith. The land belonged to Te
Teira and William King. Te Teira parted
with his portion. William King saw this,
and he thought that his half was not left to
him. I say, let William King's half be made
good to him. If the Conference should go to
Taranaki, and say to William King "Give
up the land to the Governor, and you shall
have one half of the payment," and he should
refuse, then the Governor is right and he
(William King) is wrong. This is a sugges-
tion of my own; it is not an opinion ema-
nating from the Conference.
Tahana Turoa, (Patutokotoko,) Whan-
ganui:  I am pleased with what you (the
Chiefs) have said. It is right  that we should
consider this matter of Te Rangitake, in
order that we may understand it.
Paora Tuhaere, (Ngatiwhatua,) Orakei:
I shall speak in reply to Te Manihera's words.
In my view it is right that we should carry
Wiremu. Tamihana, (Ngatiawa,) Waika-
nae; Ko maua ko Tamihana ki ta maua. E
tika ana to kupu e whakahua na ki nga
uri o Te Rauparaha o Te Rangihaeata. He
kupu kotahi taku. Kahore au e pai ki te
haere ki uta me ka tae ki Taranaki, erangi
me haere atu ano ki o matou nei kainga, ata
hurihuri ai i te tikanga; kia rite mai i o
matou nei kaumatua ka haere mai ai. He
ahakoa, e Hohepa, ki te haere koutou ki
uta, na tatou tahi taua tikanga, ki te kawea
ki o tatou kainga ranei, na tatou (ahi.
Matene Te Whiwhi, (Ngatitoa,) Otaki: E
whakapai ana au ki nga mea erua. Ko te
tikanga pai tenei: kia tae am ki Taranaki, ka
tonoa atu te reta ki a Wiremu Kingi. Ki
te kore ia e pai mai, heoi ano me haere me
hoki. Ki te tae ki runga ka huihui i nga
iwi o reira, i a Ngatiawa, i a Ngatitoa, i a
Ngatiraukawa. Ki te kitea he ritenga i rei-
ra, me hoki mai ki Taranaki; kite kore, heoi
ano.
Arama Karaka, (Te Uriohau,) Kaipara.:
E mea ana Te Makarini e rua putake. Kei
reira aku whakaaro e tiaki ana. Ka tiaki
ano hoki ahau ki te taha ki Taranaki. Me
whaki au i taku korero kia rongo mai kou-
tou. Na te Rongo-pai ano i whakataimaha
nga whakaaro, ka whiti te ra. Ka mea te
Rangihaeata kia po, po iho ano. Me Ngapuhi
ano hoki kua pena. Na te kawenga o te
Rongo-pai ki nga wahi ngaro ka tupu te ma-
ramatanga. Ko tenei e noho ana a Wiremu
Kingi i roto  i te pouritanga, me whakama-
rama ano ia. Kia rongomai korua, e Te Ma-
karini raua ko Te Mete! Na Te Teira raua ko
Wiremu Kingi te whenua, tukua ana e Te
Teira tana wahi, ka kite a Wiremu Kingi ka
whakaaro ia kahore he hawhe ki a ia. E mea
ana au me whakarite ano te hawhe ki a Wi-
remu Kingi. Ki te haere atu te runanga ki
Taranaki, ka mea atu ki a Wiremu Kingi,
"Tukua mai te whenua a te Kawana; tenei
hoki te hawhe o nga atu ki a koe," ka he
mai ia, na, ka tika te Kawana, ka he ko ia.
Ko taku hurihuri tenei; ehara i te mea na
te runanga tenei whakaaro.
Tahana Turoa, (Patutokotoka,) Whanga-
nui: E pai ana ahau ki ta koutou korero.
Ka tika ano kia hurihuri tatou i te korero
mo Te Rangitake, kia kitea tona tikanga.
Paora Tuhaere, (Ngatiwhatua,) Orakei: Ka
whai korero au i runga i te kupu a Te Ma-
nihera. Ki au, ko te pai tenei, ku te kawe

THE "MAORI MESSENGER". EXTRA.

HE APITI NO TE "KARERE MAORI."
AUCKLAND, NOVEMBER 8, 1860.—AKARANA. NOWEMA 8, 1860.
THE WAR AT TARANAKI.
WE furnish for the information of our readers
correspondence published in a Government
Gazette issued yesterday, containing an account
of an engagement which took place on the 6th
instant at Taranaki, between a party of Wai-
kato and Ngatihaua and Her Majesty's forces
The battle was fought at Mahoetahi, between
New Plymouth and Waitara.
It was known that armed parties had gone
from Waikato tor the purpose of fighting with 
the soldiers at Taranaki. On the 1st of
Nov. a letter signed by Te Wetini Taiporutu
and Porokoru was sent to Mr. Parris, chal-
lenging the Pakehas to come out and fight.
On the 5th it was reported to the officer in
command of the troops that the Waikatos had
crossed the Waitara "and were proceeding to
Mahoetahi. The following morning a force
marched from New Plymouth to meet the ene-
my, and another from Waitara. A battle was
fought: the enemy was defeated and driven
away, leaving many killed and wounded on the
ground. among them three principal Chiefs.
The letters here published contain all the in-
formation which has been received by the 
Government.
TE WHAWHAI KI TARANAKI
Ka tukua atu e matou tenei korero kia ro-
ngo ai o matou hoa, he pukapuka i taia ki te
Niupepa o te Kawanatanga inanahi, kei aua
pukapuka nga korero o te whawhai ki Tara-
naki i te 6 o nga ra o tenei marama. No
Waikato no Ngatihaua te hoa riri, whawhai
ana ki a te Kuini tangata. I Mahoetahi tenei
whawhaitanga, i te takiwa o te taone o Wai-
tara.
Kua mohiotia ano te haerenga atu o nga ta-
ngata i Waikato ki te whawhai ki nga hoia.
No te 1 o Nowema ka tuhia te pukapuka ki a
Parete, ko nga ingoa o taua pukapuka ko Te
Wetini Taiporutu, ko Porokoru, he whakatara
ki nga Pakeha kia haere ata ki te whawhai.
No te o o nga ra ka tae te korero ki te Ra-
ngatira o nga Hoia, ko Waikato kua wiki ti atu
ki tera taha o Waitara, e haere ana ki Mahoe-
tahi. Ao ake te ra, i te ata, ka whakatika
atu i te taone ki te whakataki i te hoa ri ri, ka
hapainga hoki e tera i Waitara, ete hoia.
Heoti ana, ka kite tetahi i tetahi, na, ka wha-
whai, ka hinga te parekura, whati ana te hoa
riri, aia haeretia ana, a he tokomaha i mahue,
mea mate rawa, mea tu hoki, tokotoru hoki
nga tino rangatira.
Kei nga pukapuka ka taia nei nga korero
katoa kua tae mai ki te Kawanatanga o tenei
whawhaitanga.

THE MAORI MESSENGER.
9.
TE KARERE MAORI.
Head Quarters,
New Plymouth, Taranaki,
6th November, 1860.
Sir,—I have the honor to state for the in-
formation of your Excellency and the mem-
bers of the Government, that yesterday after-
noon information reached me that the Wai-
katos had crossed the Waitara river that
morning in force to join Wm. Kingi, and that
they would possibly next morning be in the
neighbourhood of Mahoetahi. I at once ar-
ranged that a force from this, and another from.
the camp at the Waitara should march so as
to join early in the morning at that place;
we did so, and met the Waikatos, and after
an action which lasted about two hours, they
were defeated and fled, with very considerable
loss. I write these hurried lines, and send
them. by the "Victoria," to enable you to
communicate with the Home Government by
the present mail, and will send full details
hereafter.
Amongst the killed are three very influen-
tial chiefs. The first I am told was the lead-
ing chief in the Maori King movement, the
two others powerful and leading men. There
are also many other chiefs killed of minor im-
portance. I enclose lists of those already
known up to this hour.
Our loss was two Officers and 14 men
wounded, and 4 men killed: nothing could exceed
the behaviour of the  Troops of all arms, as I
shall detail at length in my Despatch. The
loss of the enemy is not yet ascertained but
from the number killed and buried I should
say they must have had between 80 and 100
killed and wounded.
I enclose an insulting, letter sent by the
Waikato Chiefs a few days ago, ana it is a
curious fact, that the two Chiefs who signed it
were both killed the very day after they crossed
the Waitara.
In communication with the gentlemen of
the Native Department, I brought into town
the bodies of the three principal Chiefs for
proper interment, the other Waikatos killed
were interred in a pit on the field. We have
taken 6 prisoners and a considerable number of
very fine arms, rifles and double barrelled
guns.
I shall be obliged by the " Victoria" being
sent back without delay, as I have discharged
the " Wonga Wonga."
I have the honour to be,
Your Excellency's most obedient servant,
T. S. PRATT,
Major-General Commanding.
To His Excellency
Col. Gore Browne, C.B.,
Governor and Commander-in-Chief,
New Zealand.
No te Pa Hoia,
Niu Paremata, Taranaki,
Nowema 6, 1860.
E KARA,—He tuhituhi atu tenei kia mohio
ai koutou ko o hoa whakahaere o te Kawana-
tanga ki taku ka korero atu nei. No nanahi,
no te muri awatea, ka tae mai te rongo o
Waikato ki a au, meatia ana, no te ata ka.
whiti mai ki tenei taha o Waitara, he haere a
ope ki te whakauru i a Wiremu Kingi, a kia
ao te ra kua tae kei Mahoetahi. Na, whaka-
ritea tonutia iho ana e au kia haere atu tetahi
matua i konei, me tetahi matua hoki kia haere
mai i te puni hoia i Waitara, me tutaki nga
matua ki Mahoetahi i te ata. Peratia ana,
tutaki ana i te ope a Waikato, erua tino haora
e whawhai ana, ka whati tera, a Waikato, ka
oma, he tokomaha i hinga. E tuhituhi ana
au i enei korero i runga i te hohoro, tuku ai i
runga i a "Wikitoria," kia tika ai tetahi
pukapuka mau ki Ingarani ma tenei mera,
tenei ake ka ata tuhia atu te roanga o tenei
korero.
Tokotoru nga tino rangatira i roto i nga
mea kua mate. Ko tetahi, e kiia ana, he
rangatira whakahaere i te tikanga o te Kingi
Maori; tokorua he rangatira whai ingoa hoki.
Tera hoki etahi atu rangatira o raro iho kua
mate. Tena te pukapuka tatau i nga ingoa
kua mohiotia inaianei.
To matou mate, tokorua nga Apiha, 14 nga
tangata i tu; tokowha nga mea mate rawa.
Maia rawa o matou, nga hoia mau pu, mau
aha, maia katoa, tera au e korero ana tuhia
taku pukapuka. Ko te mate o te hoa riri
kahore ano kia mohiotia, engari, ki te wha-
kaaro iho ki nga mea i mate, i tanumia, tena e
tae ki te 80 ki te 100 ranei, hui tahi nga mea
i tu nga mea mate rawa.
Tena tetahi pukapuka whakatara  i tonoa
mai e o Waikato rangatira i tetahi ra ake nei,
na, ko nga rangatira tokorua nona nga ingoa i
tuhia ki taua pukapuka, tokorua  raua, toko-
rua iho ki te mate, i taua ra i muri iho i te
whitinga mai i Waitara.
Korero ana matou ko nga Pakeha i te Tari
Maori, na, ka kawea mai nga rangatira toko-
toru ki te taone nei, kia nehua paitia; ko te tini
atu o nga tupapaku i tanumia ki tetahi rua i
keria ki te wahi i hinga ai. Riro ora mai ana
i a matou 6 nga tangata, me nga pu, he maha
noa atu, he mea pai tonu, he raiwhera etahi,
he tupara etahi.
He mea atu tenei naku kia hohoro te wha-
kahoki mai i a " Wikitoria," kua tukua atu
hoki e au te " Wangawanga."
Ko au tenei, Ko to pononga rongo tonu,
T. S. PRATT,
Tino Rangatira Hoia.
Ki a Kanara Koa Paraone,
Kawana o Niu Tirani,

THE MAORI MESSENGER.
3
TE KARERE MAORI.
LIST OF NATIVES KILLED.
Name: Tribe:
Wetini Taiporutu (Chief)
Wharangi (Chief) Ngatiapakura
Hakopa (Chief) Ngatikoura
Tamu Ngatiruru
Hikaraia Ngatihaua
Hakopa Ngatikoroki
Heneriko Te Urikopi
Wirihana
Wanganui Ngatikoroki
Pari Ngatihaua
Tamihana Ngatikoroki
Harawira Ngatihaua
Hirini Ngatikahukura
Tamihana Ngatiruru
Wharawhara Ngatihaua
Tamati Ngatikahukura
Hemi Karena Ngatiruru,
Harawira Ngatihaua
Hakopa
Twelve others whose names I have not ob-
tained.
Five prisoners badly wounded.
One  not wounded.
ROBT.  PARRIS,
Assisant Native Secretary.
Pukekohe,  Nov. 1st, 1860.
To MR. PARRIS:
Friend,—I have heard the  word about
coming to fight me, that is very good; come
on the land, and let us meet each other; the
sea is the place for fish to fight in. Come on
the land that we may stand on our feet; make
haste, make haste, don't delay. That is all I
have to say to you—make. haste.
From WETINI TAIPORUTU,
From POROKORU, 
From all the  Chiefs of Ngatihaua
and Waikato.
Extract from a Letter dated 6th November,
1860, from Mr. Parris to the Native
Secretary.
We left town this morning, 4 o'clock, 600
strong, under the command of the Major-
General, for the purpose of taking possession
of Mahoetahi and on our arrival we found it
occupied by the  rebels. On approaching the
pa they opened fire upon us, which was warm-
ly returned, and thy b- 'ward end of the pa soon
taken. They at last went out of the pa into
the swamp t!ie inland side of the pa, and there
remained until Colonel SJouid arrived with his
party from Waitara, when they were betwixt
KO NGA INGOA ENEI O NGA MAORI
KUA MATE RAWA.
Ingoa: Hapu:
Te Wetini Taiporutu (Rangatira)
Wharangi (Rangatira) Ngatiapakura
Hakopa (Rangatira) Ngatikoura
Tamu Ngatiruru
Hikaraia Ngatihaua
Hakopa Ngatikoroki
Heneriko Te Urikopi
Wirihana
Wanganui Ngafcikoroki
Pari Ngatihaua
Tamihana Ngatikoroki
Harawira • Ngatihaua
Hirini Ngatlkahukura
Tamihana Ngatiruru
Wharawhara Ngatihaua
Tamati Ngatikahukura
Hemi Karena Ngafcirnru.
Harawira Ngatihaua
Hakopa
Tera atu hoki nga mea 12, ko nga ingoa
kahore i mohiotia e au.
Tokorima i hopukia oratr.i, kua tu, he kino
te tunga.
Kotahi te mea i hopukia oratia, kahore i tu.
Na Te PAKETE,
Hoa Hekeretari Maori.
Pukekohe, Nowema 1, 1860.
Ki A PAKETE :
E hoa, kua rongo au i te kupu haere mai ki
te whawhai ki ahau; ka nui te pai o tena.
Haere mai i uta, kia tutaki ai taua ki a taua;
ko te mo ana, no te ika tena whawhai tano-a ;
engari, me haere koe i uta kia tu ai"o taua,
waewae. Kia tere mai, kia tere mai, kaua e
whakarea. Heoi ano te korero ki a koe, kia
tere mai.
NA TE WETIKI TAIPORUTU,
NA POROTORU,
Na nga rangatira katoa o Ngatihaua
raua ko Waikato.
He kupu enei no rato i te pukapuka a Te
Parefe i tttkia i te Pi o nga ra o Nozoema,
1860.
No te ata nei, no te 4 o nga haora ka whaka-
tika atu matou i te taon?. 600 matou, takitahi;
ko te Meiha Henera te hiangatira nana i
arahi: ka haere matou, he noho i te pa i
Mahoetahi; ka tae ki reira, rokohanga atu kua
nohoia e te hoa rirt. Ka whakatata ki tfi pa,
ka puhia mai matou, na. ka puhia atu e o
matou, a kihai i taro kua toruokia te pa, te
taha ki te moana. Hoa noa, na, ka puta tera
ki waho, ka haere ki ruto i te repo i te taha ki
uta o te pa, ka piri ki reira, a tae noa mai a

THE MAORI MESSENGER.
TE KARERE MAORI.
two fires, which cross-firing wounded some
of our own men; after they had lost about 12
men they ran away under very heavy fire
along the road leading to Huirangi and
before they got to Waiongona ford, 10 or 12
more fell, and among them Wetini Taiporutu.
We followed them to Huirangi, and found
4 on the road nearly dead, and there is no
doubt a great many have got away badly
wounded.
I recommended that the 3 Chiefs mentioned
at the head of the list should be brought to
town and buried, which the General sanc-
tioned. We have brought in 4 prisoners
badly wounded, 1 wounded in the leg, and 1
not wounded, from whom I got a list of the
names enclosed.
I believe there are as many more, killed and
wounded, not yet heard of.
We lost 4 killed:—2 Militia men (Rev.
Mr. Brown's son and William Edgecombe's
son, and 2 soldiers; 12 wounded—1 only
badly—from the cross-firing.
Wm. King's people were not present.
Kanara Moura me tona matua i Waitara, heoi,
puhia iho i tetahi taha i tetahi taha tu ana hoki
etahi o o matou i konei, na tenei matua nga
mata i tu ai etahi o tera matua, e pupuhi ana
hoko i runga i te hoa riri. Ka 12 o nga
tangata Maori ka hinga, ka tahi ka oma, tika
atu i runga i te huarahi e ahu atu ana ki Hui-
rangi, me te puhia atu ano, a—te ata tae ki te
whakawhitinga o Waiongana awa, kua
hinga hoki, 10, 12 ranei; ko Wetini Taiporutu
tetahi i hinga i konei.
Whaia atu ana e matou, a Huirangi, toko
wha nga mea i kitea i te huarahi e takoto ana
ka hono ka mate, a he tini pea nga mea i
mawhiti atu kua kino te tunga.
Puta ana taku kupu mo nga rangatira toko-
toru i tuhia nei nga ingoa ki runga i te puka-
puka o nga mea mate, kia kawea mai taua
tokotoru ki te taone nehu ai; whakaaetia ana
e te Rangatira o nga Hoia. Tokowha nga
tangata i kawea oratia mai, he kino te tunga;
kotahi, i te waewae te tunga; kotahi, kahore
i tu, huia, ka tokoono. Na te tangata kihai i
tu i korero mai nga ingoa i tuhia nei.
Ki taku mohio iho, tena e pera hoki te maha
me enei i tuhia iho nei nga mea kua mate kua
tu, engari, kahore kia rangona noatia ratou
inaianei.
No matou, 4 i mate rawa: 2 no nga Miritia,
he tama na Te Paraone, Minita, tetahi, he
tama na Wiremu Etekama te tokorua; 2 hoki
nga hoia; 12 nga mea i tu—ko tahi te mea i
kino—na te puhanga ia o nga pu o tetahi
matua ka tu ki tetahi matua ko te hoa riri i te
takiwa.
Ko nga tangata o Wiremu Kingi kahore i
reira.