Conference of Maori Chiefs at Kohimarama, Auckland, on the 10th July, 1860.

Maori Messenger : Te Karere Maori, Volume VII, Issue 13, 14 July 1860, Page 4

Conference of Maori Chiefs at Kohimarama, Auckland, on the 10th July, 1860.

The chiefs who were present at the opening of the Conference numbered 112, of whom the following is a list:Ngapuhi (Bay of Islands)—Tamati Waka, Wiremu Kaitara, Huirua Mangonui, Wircmu Hau, Tano-o Hikimai, Wi Tete, Hon Kingi. Parawhau, (Whangarci)— Manihera, Wi Pohe, Tauraa Tinmra. Taiapo, Tukihaumene, Winiata Pekamu, Eruera Kahawai, Ngamoni, Tauaru, Ngarama, Pomate, Rotphiko Hanpapa, Henare Kepa, Pererika, Hcrewini Amohau, Henare te Pukuatua, Taoanpaanga. Npatipikiao, (Rotoiti and Maketu)—Rirituku te Perehu, Rewi, Hona, Anania, Te Pirihi. Tapuika, (Kai Tuna Rerci)—Moihi Kupc, Rota te Wharehuia. Tuluntrangi, (Tarawera Lake)—Kihirini, te Timhu. Ngaiterangi, (Tauranga)—Tomika te Mutu, Wiremu Paterie, Hamiora Tu, Hamuera te Paid, NgatiherCMmnga. Tapu)—Maihi Pohepohej Menenira Rakau. &gatiawa, (Awa-a-te-Atua)—Te Makarini. Te Tawera—Maketu Petera. Te Rongotoa, Wakaheke Pauro, Tamati Hopimana.

Ngalitematera (Hauraki)—Karaitiana Tuikau, Hairaona Purau. Nqatimahanga (Waingaroa,)—Hemi Matini, Tc "Waka. Manukau —Rihari. Ngatihine, (Aotea)—Manihera, Hira Kingi. Ngatiwhatua, (Orakei)-Wiremu Hopihona, Paora, Keene, Kawau. Ngatihine, (Waikato)—Horohau. Ngatipaoa— Patara Pouroto. Ngatttoa, (Porirua and Wainui)—Tamihana Uauparaha, Matenc Te Whiwhi, Hohepa Tamaihengia, Ropata Uramutu, Nopera Te Ngiha, Horopapera, Pukeko, Hohaia Pokaitara, llapihana Te Utaota, Hapimana, Te Hope. Ngatitama, (Nelson)—Wx Katene Te Mana, Hemi Matenga. Ngatirauhawa, (Otaki and Manawatn)—Horomona Toremi, Parakaia Te Pouepa, Hukiki, Wi Paiaka, Kuruhou Eangimaru, Te Moroati Kiharoa, Te Ao Marere, Ihakara Tokonui, Takerei Te Nawe. Taranaki, (Wellington)—Wiremu Tamihana, Hemi Parai. Ngaiiahu, (Otago and Canterbury)— Pita Te Hon. Taiaroa. Patutokoko, (Upper Wangamii)— Tahana Turoa. Wanganui— Hori Kingi Tc Anaua, Tc Mawae, Hoani Wi Hipango, Mete Kingi, Tamati Wiremu, Kawana Paepae, Hori Kerei. Ngatiapa, (Whangaehu and Eangitikei)— Ihakara, Hapurona. Ngarauru, (Waitotara) —Pehimana. Ngatikahungunu—Te WeretaKawekairangi, Ngatuere, KanieraTe Iho, Hoani Te Kaho, Karaitiana Tc Korou, Wiremu Waka, Tc Koroneho, Wiremu Kingi Tu-te Pakihirangi, Te Hapuku, Tamihana liuatapu, Te Hapimana, Te Rsngituawaru, Te Waka Perohuka. Ngatiporou, (East Cape)—Te Whikiriwhi Te Matehe, Wiremu Pahuru, Te Irimana Ngamare. Ngatiama, (Wellington)—Manihera Ngatoro, Porutu, Epiha Wairaweke. His Excellency Governor Browne opene I the proceedings by reading the following address, a translation of which was afterwards read by Donald McLean, Esq., (Native Secretary, and President of the Conference) : My Friends,—Chiefs of New Zealand, , 1. I have invited you to meet me on the present occasion that we may have an opportunity of discussing various matters connected with the welfare and advancement of the two Races dwelling in New Zealand. 2. I take advantage of it also to repeat to you and, through you, to the whole Maori people, the assurances of goodwill on the part of our Gracious Sovereign which have been given by each succeeding Governor from Governor Hobson to myself. *\, 3. On assuming the Sovereignty of New Zealand Her Majesty extended to* her Maorij subjects her Royal protection, engaging to'

defend New Zealand and the Maori people from all aggressions by any foreign power, and imparting to them all the rights and privileges of British subjects; and she confirmed and guaranteed to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, ..the, full, exclusive and undisturbed possession of tneirlaniJs and estates, forests, fisheries, and other properties which they may collectively or individually possess, so long as it is their wish to retain the same in their possession. - 4. In return for these advantages the Chiefs who signed the Treaty of Waitangi ceded for themselves and their people to Her Majesty the Queen of England absolutely and without reservation all the rights and powers of Sovereignty which they collectively or individually possessed or might be supposed to exercise or possess. : 5. Her Majesty has instructed the Governors who preceded me, and she will instruct those who come after me, to maintain the stipulations of this Treaty inviolate, and to watch over the interests and promote the advancement of her subjects without distinction of Race. C. Having renewed these assurances in the name of our Gracious Sovereign I. now ask you to. confer with me frankly and without reserve. If you have grievances, make them

known, to me, and if they are real, I will try to redress them. Her Majesty's wish is that all her subjects should be happy, prosperous, and contented. If, therefore, yoti can make any suggestions for the better protection of property, the punishment of offenders, the settlement of disputes or the preservation of peace, I shall gladly hear them and will give them the most favourable consideration. 7. The minds of both Races have lately been agitated by false reports or exaggerated statements; and, in order to restore confidence, it is necessary that each should know and thoroughly understand what the other wishes and intends. 8. There is also a subject to which I desire to invite your special attention, and in reference to which I wish to receive the expression of ycur views. For some time past certain persons belonging to the tribes dwelling to the south of Auckland have been endeavouring to mature a project, which, if carried into effect, could only bring evil upon the heads of all concerned in it. The f ranters of it are said to desire that the Maori tribes iu New Zealand should combine together and throw off their allegiance to the Sovereign whose protection they have enjoyed for.-more than twenty years, and that they should set up a Maori King aud declare

themselves to be • an independent Nation. Such ideas could only be entertained by men completely, ignorant of the ' evils they would £ring upon the whole Native Race if carried into effect. / -A. 9. While the promoters of this scheme confined themselves to mere talking, I did not think it necessary to notice their proceedings, believing that, if allowed time to consider, they would abandon so futile and dangerous an undertaking. This expectation has not been fulfilled. At a recent meeting at Waikato some of the leading men proposed that Wiremu Kingi, who is in arms against the Queen's authority, should be supported by reinforcements from the tribes who acknowledge the Maori king, and armed parties from Waikato and Kawhia actually went to Taranaki for this purpose. These men also desire to assume an authority over other New Zealand tribes in their relations with the Government, and contemplate the forcible subjection of those tribes who refuse to recognise their authority. 10. Under these circumstances I wish to know your views and opinions distinctly, in order that I may give correct information to our Sovereign. 11.' It is unnecessary for me to remind you that Her Majesty's engagements to Her Native subjects in New Zealand have been faithfully observed. No foreign enemy has visited your shores, Your lands have re«

roained in your possession, or have been bought by the Government at your own desire. Your people have availed themselves of their privileges as British subjects, seeking and obtaining in the Courts of Law that protection and redress which they afford to all Her Majesty's subjects. But it is right you should know and understand that in return for these advantages you must prove yourselves to be loyal and faithful subjects, and that the establishment of a Maori King would be an act of disobedience and defiance to Her Majesty which cannot be tolerated. It is necessary for the preservation of peace in every country that the inhabitants should acknowledge one Head. 12. I may frankly tell you that New Zealand is the only Colony where the aborigines have been treated with unvarying kindness. It is the only Colony where they have been invited to unite with the Colonists and to become one people under one law. In other colonies the people of the land have remained separate and distinct, from which many evil consequences have ensued. Quarrels have arisen; blood has been shed; and finally the aboriginal people of the country have been driven away or destroyed. Wise and good men in England considered that such treatment of aborigines was unjust and contrary to the principles of Christianity. They brought the subject before the British Parliament, and the Queen's Ministers advised a change of policy towards the aborigines of all English Colonies. New Zealand is the first country colonised on this new and humane system. It will be the wisdom of the Maori people to avail themselves of this generous policy, and thus save their race from •tils'which hare befallen others less favored.' It is your adoption by Her Majesty as her

subjects which makes it impossible that the people should be unjustly dispossessed of their lands or property. Every Maori is a member of the British Nation; he is protected by the same law as his English fellow subject j and it is because you are regarded by the Queen as a part of her own especial people that you have heard from the lips of each successive Governor the same words of peace and goodwill. It is therefore the height j of folly for the New Zealand tribes to allow themselves to be seduced into the commission I of any act which, by violating their allegiance ; to the Queen, would render them liable to forfeit the rights and privileges which their position as British subjects confers upon them, and which must necessarily entail upon them evils ending only in their ruin as a race. 13. It is a matter of solicitude to Her Majesty, as well as to many of your friends in England and in this country, that you should be preserved as a people. No unfriendly fealipg shoi-ld. hs slaved to. grow up

between the two Races. Your children will live in the country when you " are gone, and when the Europeans are numerous. For their sakes I call upon you as . fathers and as Chiefs of your Tribes, to tako care that nothing be done which may engender animosities the consequences of which may injure your posterity. I feel that the difference of language forms a great harrier between the Europeans and the Maories. Through not understanding each other there are frequent misapprehensions of what is said or intended: this is also one of the chief obstacles in the way of your participating in our English Councils, and in the consideration of laws for your guidance. To remedy this the various Missionary Bodies, assisted by the Government, have used every exertion to teach your children English, in order that they may speak the same language as the European inhabitants of the Colony. 14. I believe it is only needful that these matters should be well understood to ensure a continuance of peace and friendly feeling between the two Races of Her Majesty's subjects ; and it is for this reason, and in a firm hope that mutual explanations will remove all doubt and distrust on both sides, that I have invited you to meet me now.

15.. I shall not seek to prove, what you will all be ready to admit, that the treatment you have received from the Government, since its establishment in these Islands down to the present hour, has been invariably marked by kindness. I will not count the Hospitals founded for the benefit of your sick; the Schools provided for the education of your children; the encouragement and assistance given you to possess yourselves of vessels, to cultivate wheat, to build mills, and to adopt the civilized habits of your white brethren. I will "not enumerate the proofs which have been given you that your interests and well-being have been- cared for, lest you should think lam ungenerously recalling past favours. All will admit that not only have your ears listened to the words of kindness, but that your eyes have seen and your hands have handled its substantial manifestations. 16. I will not now detain you by alluding to other matters of great importance, but will communicate with you from time to time and call your attention to them before you separate. Let me, however, remind you that though the Queen is able without any assistance from you to protect the Maories from all foreign enemies, she cannot without their help protect the Maoiies from themselves. It is therefore the duty of all who would regret to see their Race relapse into barbarism, and who desire to live in peace arii prosperity, to take heed that the counsels of the foolish do not prevail, and •that the whole country be not thrown into anarchy and confusion by the folly of a few misguided men.

Finally,—l must congratulate you on the vast progress in civilization which youi people have mnde under the protection of the Queen. Cannibalism has been exchanged for Christianity; Slavery has been abolished; War has become more rare; Prisoners taken in war are not slain ; European habits are gradually replacing those of your ancestors of which all Christians are necessarily ashamed. The old have reason to be thankful that their sunset is brighter than their dawn, and the young may be grateful that their life did not begin until the darkness of the heathen night had been dispelled by that light which is the glory of all civilized Nations. Earnestly praying that God may grant His blessing on your deliberations and guide you in the right path, I leave you to the free discussion of the subjects I have indicated, and of any others you may think likely to promote the welfare of your Race. (Signed) Thomas Gore Browne, Governor. His Excellency then withdrew to an adjoining hall, accompanied by His Honor the Superintendent of the the Province, Colonel Sillery, Colonel Mould, and the members of the Executive Council. Here he held a levee, at which all the Chiefs named above were presented to him by the NaUve Secretary.

At the close of the levee His Excellency embarked for Auckland, and the Chiefs reassembled in the Conference Hall to proceed wilh their business. Mr. McLean introduced the business of day in the following speech : Listen, Chiefs of the Conference! The Governor has now retired having left some important subjects for you to deliberate on. It is His Excellency's wish that ycu should to-day, and again on another day, take under consideration, and carefully examine the address which we have listened to this morning. Let each Chief freely and frankly express his sentiments that the Conference may be made acquainted with them. Let there be no reserve, or suppression, but let every one speak freely. Thomas Walker Nene rose and said: Hearken, oye people, hearken! This is a Council to discuss the affairs of the people. I have come forward first; but you are the bead, so I leave the speaking for you. I shall afterwards express my sentiments that you may hear them—that all may know them, both Pakeha and Maori. I sit down. Paora Tubaere rose and said : Now listen ye people, listen! Listen both Pakehas and Maories. This properly (the Pakeha) belongs to me; therefore, I say, let me have the first speech in this meeting. Hearken, all ye people, to my words! These were my words to the first Governor, to the second Governor, and to the third Governor: I want the Laws of England. Hearken, ye people, two things commend themselves to my mind—the Governor and the Queen. For thereby do we, both Pakeha and Maori, reap good. This is my speech. The best riches for us are the Laws of England. Tn my opinion, the greatest of all evils is war. But we are all in the wrong. When a Maori kills a Pakeha, the Pakeha says, Let us fight; and when a Pakeha kills a Maori, then the Maori says, Let us fight. For example—if I should be killed by a Pakeha, my tribe would say, Let us fight with the Pakeha; and on the other hand were I to kill a Pakeha, even though be be a slave, the Pakeba would demand me as payment. These are my words. I entertained the Pakeha a long time ago, and I found him good. Hence* I say, I shall always rememeber the Pakeha, and I shall always remember too, with affection, the Governor who was sent here to protect us. The benefits which we received from him are—' Christianity and the Laws. Now, listen!' My affections at the present time lie between

ihese two blessings. Listen, again! My heart is satisfied. All that the Laws keeps from-us is—Guns, Powder, aud Brandy, j Another subject comes under my attention. It is the misunderstanding between the Pakeha and the Maori about land. The Pakeha has his mode of selling land, and the Maori has his mode. 0 people, hearken! The Pakeha came to New Zealand to protect the Maori. As to the talk about. Waitan<*i (treaty), that is Ngapuhi's affair. Thomas Walker Nene then rose and said : 0 people, listen ! These are my words in your hearing. I shall speak about the Governor, and about the Pakehas. I am not accepting the Pakeha for myself alone, but for the whole of us. My desire when Governor Hobson arrived here was to take him as our Governor, in order that wc might have his protection. Who knows the mind of the Americans, or that of the French? Therefore, I say, let us have the English to prolct us. Therefore, my friends, do I say, let this Governor be our Governor, and this Queen our Queen. Let us accept this Governor, as a Governor for the whole of us. Let me tell vou, ye assembled tribes, I have but one Governor. Let this Governor be a King to us. Listen again, ye people! When the Governor came here, he brought with him the Word of God by which we live; and it is through the teaching of that Word that we are able to meet together this day, under one roof. Therefore, I say, I know no Sovereign but the Queen, and I never shall know any other. 1 am walking by the side of the Pakeha. Mr. McLean, this is all I have to say. People of the Runanga, 1 have finished. He was followed by Tukihaumene: People, people, salutations to you! For the first time the word is made manifest to me. I mean this Conference. I have nothing else to say at present. My choice lies with the Governor and the Queen. This is all I desire at this time. People of the Runanga do you consent to the Queen 7 [Assent from his tribe.] Henri Matini Te Nera then rose: Listen, ye people! My words dale from the lime of Governor Hobson. The Governor asked, " Will you be my friend ?" I replied," I will be your friend." These were my words to the fust Governor, to the second" Governor, to the. third Governor, and to the fourth Governor, I mads this pledge in the presence of the Governor. They (ihe Governors] brought good things t ft this

Island. This is uniformly my saying at the Settlements, "I shall not join that evil (the Maori King Movement)." All I desire is, to live on terms of friendship with the Governor and Queen. Under the old law we perished; under the present law we live. Listen, then, ye people. We have assembled in this place, and it is good. Should you be willing to assemble again at another place, I consent. This work is good. Rihari said: Listen, that I may tell the people my thoughts. Come together, my friends; you are welcome. Come and look after your goods that are being trampled upon. Here are the people tbat are being trampled upon. Now, let me say a word about the Maori. In former times he was poor; since the arrival of the Pakeha, he has become rich. The Gospel too has reached this Island. My. God in the olden time was Ouenuku. \ have a very different God now. I am grateful to the Pakeha for the following benefits, namely—Christianity, the Laws, and Good-will. I must speak of these good things; for since the arrival of a Governor, good has remaiued in the land. This is all if have to say. HamioraTu said: Hearken, ye tribes. Hearken, ye Pakebas, Hearken, ye Chiefs ! The first thing which absorbed my attention was Christianity. It was brought here by the Missionaries. Subsequently a Governor came, and good things began to flourish in New Zealand. Listen, ye people! One half of me (my affections) belongs to the Qneen: the other half is still unsettled. But listen, people, to my sentiments. I desire to consider the Queen and the Governor my parents. He (the Governor) must suppress evil in whatever tribe it may be. Te Makarini rose and said: I came to bring to this meeting the sentiments of my Chiefs. These are their words: Go to the Governor, and say to him, that the tribes are all true to the Queen. Another word of theirs was, Let there be peace. This is all. Te Ratapu said: Listen, ye tribes that I may address you. Let me express my good thoughts respecting the Ministers and the Governor, for these are my parents. Friends, I have pledged myself. My first oath was before Mr. Halse (magistrate,) and my second before Mr. McLean in April last. Those were my oaths (of allegiance), and I now tell you of them. Rangi rose and said: Waitaha is the place, and Waitaha the people. All I wish to see

is justice, peace, and quietness. This will be our glory. Jesus Chist hath said—- " Let evil be overcome of good." Anoiher word. Let all things be conducted according to law, and under the Queen's rule. I shall sit under that rule. Enough. Maihi said: Listen, ye people. Listen, Mr. McLean. I have two Kings—my soul and body, and I place my body under the shadow of the Queen's wings. I make this pledge in your presence—a pledge for ever. Let my words end here. Metekingi said: I have come to the Governor to look after goods. An invitation brought me here. There is my King, the Pakeha. Kopuparapara rose and said : Salutation to you, 0 people of the Runanga! i have only one word to say, Let us have ships, and let us have boats. I have nothing else to say. God shall be my King. This is all. Kawana Paipai said : Mr. McLean, listen. I have only one word to you; it is this—love to the Pakeha. Tamihana said: Men of this meeting, give ear! Listen, Mr.McLean. When I catch a young Koko (a bird), I leach him to talk, and he learns. In like manner, we have been taught by the Governor and you. Therefore, I say, the words we have heard this day. are good. What I wish for is to see peace established. My words arc at an end. said: I shall speak truly. Listen, ye people. These are my words. Id the beginning Missionaries came, also teachers. Thus. Christianity came amongst us. It found its way to Wairarapa. The precepts of Christianity require that. I should abandon all my sins. Subsequently, we had land sales and leases. You (the Pakeha) came, as a father with good things which call forth our praise. Let me speak to you, Mr. McLean. I shall not interfere. Let Wi Kingi and the Governor settle their matter. I shajl not consent to the speech of the Governor. I shall wait till I hear what the Runanga says. You know me, and you know the Wairarapa people. Let your measures with Wi Kingi be severe. Suppress that evil. My hands have never been red with Pakeha blood. Welcome, I cry, good laws! Te Waaka said: lam an old man from W aikato. Here I am—a man free from evil

desires. My children search out understanding. These are my words. Karaitiana said: Listen, all ye people. Pakehas, the Governor's words "are good. My heart says, the Pakeha and I are one, for I have not been concerned in the evil work. Let the Pakeha behave ill to me, then it will be time to retaliate. Te Mutu said: This is my word, 0 people of the Runanga. I shall side with the Queen and the Governor. It wa&by yourin\ iiation, Mr McLean, that I came here. Tohi said: Call forth Mr. McLean, for the \yords of the Governor are good. Let the Queen be above all. I have nothing more to say; |At this point of the proceedings, Mr. McLean rose and adjourned the Meeting till 40'. a.m. on the :; following dav, intimating that it was getting late, and that many members ofthe Runanga were suffering from Influenza. He requested that they would make the Governor's speech the subject of their evening's conversation, and come prepared on the following morning to express their opinions.] Wednesday, d Ith July, 48G0. Mr. McLean opened to-day's proceedings by a short speech in which he again directed the attention of the meeting to. the various subjects embraced in his Excellency the Governor's address. He pointed out the desirability.of keeping, as far as possible, to the subject under discussion, and. suggested that, for the sake of order, the chiefs of the several hapus should address the meeting in rotation, those who spoke yesterday giving place to', others who had not yet expressed their opinions. Honeßopiha then requested, the meeting to keep order, and not to be holding private conversations whilst speeches were being delivered. Hori Kingi: Tahua then addressed the meeting in the following words : Here is my speech, listen the Native side, listen also the English. Many years since; the Europeans landed at the Bay of Islands. I invited them on shore. Since then the name of the Queen arrived in New Zealand, and I befriended it. After that came the Pakehas. Some of the Pakehas were killed—l avenged their death—l heard of the murder of Europeans at the South; I- came from the North and avenged their death. After that came the Missionaries and the Gospel. It spread from North to the South. After : that again the Governor arrived. I invited him on shore; from (the North) he. came to Auckland,—the colour (flagstaff) ,was erected at

Maiki—the Pakeha fell (at Kororareka); this- was my first evil—l ill treated the people whom. 1 had invited and entertained. This was my sin. After that myself and grandfather, Kawiti, visited Kororareka to see Governor Grey. The Governor said," Kawiti, do not look at what is past." Kawiti consented-to the word < of Governor Grey, and promised to cease from all disturbances. I consented to this, and said, It is good. Then this Governor visited the Bay of Islands. We held meetings for the purpose of creeling the flagstaff at Maiki at our own expense—we consented to this, erected the flagstaff, and called it the Union of the two Nations. Pakehas, I have done—l shall return to my work—l shall return to my home,—to peace and to agricultural pursuits. Listen you: I do not like evil—no,-not'at all.—l say, let these two people, the Pakehas and the Maori, be united. That is all. I have finished. Tb Maniiiera: Chiefs of New Zealand! Listen you: I ara from Ngapuhi. Chiefs of the Pakeha, listen you, lam from Wangarei. I have entered the Government—the Government and the Faith—l embraced it from the first. Let us grow under the Queen's Government. My speech is finished. Wiremu Tete: This is I—from the Ray of Islands. I will deliver my speech to you, the Pakehas. Of old I heard that the Pakehas were" to be the Parents for ns, the inhabitants of New Zealand—and I have constantly resided with the Pakeha to this day. Wi Poiie: Listen the people. lam from Ngapuhi. Listen yon. It was the Pakeha that planted love amongst us (referring to former exterminating wars carried on by the Ngapuhi). Do not conjecture who I am. lam a Ngapuhi. By way of conclusion I let Tapsel go to Maketa—this was on the white (European) side. I let my daughter (Toha) marry te Wherowhero of Waikato—this was on the brown (Native) side The time of our identifying ourselves with the interests of the Pakeha was when the flagstaff was erected at Maiki : this was our consenting for ever and ever. Te Taukau: I am from Ngapuhi. The Assembly—l am from Wairoa. This is my speech to you—there is but one name in heaven— Jehovah—so there but one name upon earth—the Queen. Let us then rest under the (Queen's) Government. Tohi tb Ukujbangi : All the Europeans and all the Native?, salutations to you. I will speak of

my thoughts. "The Pakehas are.asking, " Are the speeches of this man correct, or of that man ?" Let me tell you that my words are correct. I give thanks to the Governor, and to the Queen also. He shall be my people, he shall be my support, because my father is dead. If. I divulge all my words, you will say, " Are they true?" or, " How are they i" . I will cease speaking here. Makgonui : I salute you, oye Europeans! I entered under the first Governo*r,and under the second also. The speech regarding the colour is correct: What I desire is the union of the European and Maori races. ' Wibebht Kingi Kaitara : 1 have nothing to Bay : .my kindness is not of to-day. Even before the Law came to this country, I sought to avenge the white man. When the Europeans were killed in the Bay of Islands, my parents 6tood up, and avenged their death. It Is long since I entered upon the system of the Queen and Governor. . Hakitara : My word is this, Kindness to you for ever and ever. I will say nothing more." I will finish here. Matene ie Whiwhi : Mr. McLean, there is nothing else to be said. Light Jips been thrown upon the subject by you, by the Europeans. My word to-dayis, The Europeans are parents to us. In the first instance, when the Europeans began to flock hither, Mr. Marsden came: afterwards came Governor Uobson, then the Europeans began to find a footing in the country, and they began to find (work for) hands. You brought the system hither. First you brought baptism, and we were baptised in the name of Christ. That was completed. There has now become only one Christ, and. one Governor: we have become one in (our allegiance to) the Queen. For this reason, O Governor, have we come down hither on this occasion. Now, O Mr. McLean, this is my opinion, that .is, that these races should become united under the Queen. Let there be but one Sovereign for us, even the Queen. We have been invited hither by the Governor to express •our opinion. It is well, therefore, that there 6hould be but one system. Leave it not for the hidden voice, or unknown tongue, to disapprove, or cause to misunderstand. Yours is a hidden, or unknown tongue; as ours is also. Even though it be so, let the Queen unite us. Let the consideration rest with the Queen, for some person to enlighten both the European and the Native side; that we may resemble elder and younger brethren. Mr. McLean, my speech ends here. Te Ahukabamu: I salute you, O ye Europeans ! Let me utter my thoughts. The good point in Europeans, according to my mind, was the fact of their introducing the Gospel. These We the things>yhich I desire, First, God; se-

eondly, the Queen : thirdly, the Governor. Let there be one Queen for us. Make known to us nil the laws, that we may all dwell under one law. Hohefa Temaiuesgia : Salutations to you, Pakehas! lam desirous that you should make known to us a part of your Laws. Let this be the manner of shewing your regnrd for us, namely, that we should have a part of the laws, and you the other part. I shall now sit down. lloromona Toremi : Salutations, to you, men of Ngapuhi, of Te Arawa, and of Waikato. I have been in the mire for the last twenty years. Listen, ye Pakeha gentlemen! It is by your means that I am permitted to stand forth now. You (the Pakehas) are the only Chiefs. The Pakeha took me out of the mire: the Pakeha wished me. This is mv word. Let there be one Law for all this Island. Mr. McLean I have finished. Ropata llurumutu: Listen, that I may tell of the good things. It was the first Governor who brought good to New Zealand. That Governor has disappeared : nevertheless his successor inherits his goodness and his justice. The Governor's measures with Rangihaeata and Te Rauparaha were just; for those Chiefs were induced to say, Be kind to the Pakeha. Nopera Te Ngiiia : Listen, ye people ! It was the Governor's letter that brought me from my house. My commencement was with the Governor, and uiy subsequent career has been with the Governor. This is my first subject. The second subject I have to speak of is my land. Formerly Kawhia was my abode, but finding that it was all swampy land, I left it, and found my way to another corner of our Island. After this, Ministers came here. They came by way of the sea. In my opinion it is with the Governor to consider, and to decide between the good and the bad. This is all I have to say. Let love and goodness emanate from the Governor. Let the Governor alone have the control. lloropapi;ra Pukkko : Listen to mc, ye Pakehas and Maories. The Pakeha washes away my ignorance, and I become enlightened. When we sold si piece of land,then we s-iw the Governor —the Governor who seeks thr union of the Pakeha and Maori races. L»t. Wi and the Governor set tie their own business. The subject now is union (of races), Tkßiua PkßUtu : Salutation to von, the Chiefs of this place, «>f Auckland. There was not any one at my hack prompting me to come to this meeting. The Governor wn»lu:d me and 1 am clean. I do not understand the changiugs of the heart. I have nothing more to say.

Kouuhotj/: Tlie Government shall be ray kingdom forever ami ever. I have no other word, but the Governor and the Q-ieen for us. Te Manihera tb Ngatorj : Mr. McLean, listen, that I may give' utterance to my thoughts in-this rumnga. Let me rell you I shall not be quite, fr.iendjy with you yet.. Through these Chiefs we shall find our the. "matter between Wi Kingi and the Governor. But you understand I Have no concern with Kingi. My eye is directed towards the Governor. I will not yet attach myselF; I must first see friendship between the Governor and Wi Kingi. I shall then cross over to the Government, Te Puni remained behind at Wellington. What I have to say then is, search oat the mature of the Governor's affair with Wi Kingi, their aflair be made plain in the course of bur proceedings, and I shall then attach myself tb you (the Governor), and you shall be my father. It was this that 'brought me here. '.Wiaehu Tamuiana: My business, is to make known the grievance. Let me state my grievance. It is, this.. Our lands are not secured to us by Crown Grant. Every man is not allowed to get a Crown Grant to his land. Another grievance is the manner of negotiating land purchases. Notwithstanding there be only two or three consenting to the sale,their words "are listened to, and the;voice of the majority is not regarded. However the Laws are good, and the hospitals for the sick are good. HbmiPabae : The Governor brought-me here. Let me repeat it, the Governor was the originator (of this meeting). The two things on which I lean, are the Laws and the Queen. I came here to give express : on to these sentiments. •■: Parakaia Te PoimrA: The Queen sent Missionaries, and they came to New Zealand. This is all then I have to say ; I s.hall give my attention to my Missionary. I offer niv thanksgiving to my father-in-law the Governor, and to my mother-in-law, the Queen. Governor Grey gave us Missionaries ; and up tothe present, under Governor Browne, we have the same. Is it possible that the thoughts of men should now turn backwards ? Back to what? Ido not approve of the plausible say.ings of a certain tribe. Listen, Mr. McLean. Listen, also, people of the runanga. Let the Queen bind us together as in a bundle. Let God keep us together. This is all Mohoati Kujaroa : There is no diversity of opinion amongst us. Te Rauparaha was seized by Governor Grey in order to try us, and he kept him in custody (with tlie same view) until he was released. When d.e Governor found that we behaved well, .be sent Te Kauparaha back.

Wi Kate.nk tb Manu : Listen, ye people! I am the least among my brethren. I came to listen. 1 shall keep the Laws, even unto death. This is all I have to say at present. Tk llapimax.v : I h;ive come to seek an outlet for the Maori. There is no difference of opinion. My people of Ngatitoa, you must side with the Q,ueen. This is all. Tk Manhjera: Listen, ye people! Tl lis is my speech. Let us cooperate in the doings of the Governor. Listen, all of you. I side with the Governor. Epiua Kaboro: Salutation to you, Pakehas, for you are another people. But we are now united. My own piece (of land) I have not seen (i. e. the proceeds). As to the affairs of Wiremu Kingi, the fault is with the Maories—with those who sold the land. Where the Governor was wrong, was in being in too great haste to : fight. Formerly I saw some things that were wrong, but now all the wrong is on the Maori side. In my opinion had'the-Maories not taken part with William King, then you would have been able to suppress it. But, listen, all of you. I accept the Pakeha as my father. This is all. These are my last words, Let.the love of God rest upon the Queen.. Ihakara ToKDNur: Mr. McLean, let me tell you of the origin. I mean the origin of my thoughts. In former times the evil that prevailed in this Island was War: now the Gospel has been received. Under the old system, Peace was established, and on the morrow another war was commenced. When Christianity came, then for the first time were made manifest the good things of the Pakeha and the evil things of the Maori. The people of this island are committing two thefts. One is the "Maori King,!' for. they are robbing the Pakeha of his uante. You alone, the Pakeha, possess what is good : ive, the Maories, have nothing good. When I first saw you I was ashamed of myself. And here is the other. You know what the bee is. Some bees work, some bees are lazy. You are like the working bee. You fill your hive, whether it be a box or an empty tree- But the Maori is like the other bee—the* lazy one. And the Maori takes advantage of your work. I have another parable. When'l looked upon the native rat,'l thought it would not soon become extinct. Butl look now, and it has been altogether exterminated by the present, or. Hawaiki rat. Enough of that, I have now a word of disapproval. Why did you not write to vis when the evil commenced ! Had we been convened at an earlier period to consider this evil, then perhaps it had been right. This is all I have to say.

Te Keene : Listen, people of the runanga ! I have two subjects to speak of. One is, the Laws. I ahall speak of that presently. The other subject is, the Governor. Listen, all of you. My body shall not be severed from that of the Governor, because my adherence commenced with Governor Uobson. I asked that Governor " Will you not consent to become my father ?" He replied M Yes, I will be a father to you.'' He said that he would be my father, and that the Queen should be a mother for us all- Wherefore my opinion now is in accordance with the Governor's. Ihe Queen shall be my sovereign, and the Gover nor also for nie. The other subject is the Laws of England. It appears to me that there are two codes of Law—the one of God, the other of man. The Governor has said that there is the same law for both European and Maori. No*, when I asked five shillings per acre for my land, the Governor reduced the price to sixpence. Therefore I have no law. ■ On this account am I grieved. Only the shadow of the Law belongs to me. An othef instance. I took a gun to a Pakeha to have it repaired. The Government said, No. Therefore, I have no law. These laws are given to me to look at, not to participate in. Hereafter perhaps we shall have a law whereby the white skin and the red skin shall be equalWiREMti Hopiuana : Listen, people of the Runanga! I belong to the Waiohua. The people of this place have disappeared. I look, and behold! the Pakeha occupies my place. In the be- ? inning Symonds came,and I shewed him kindness. consented to let'Symonds become my father. Symonds told me that there was an other above him, whom I might never see. But only two years had passed by, when he appeared. It was the Governor. Friends, this is the Waiohua. Here is life for us. The Laws of England are not given to me, nevertheless, let the parent exercise affection towards his son. Here is Hauraki, Waitemata, Kaiparai and Waikato. We are all under one father. The Governor shall be my father. Let us at once become parties to the union (of the two races). Pataba. Pounoio : My allegiance dates from a former time. I have nothing else therefore to

say about that subject. Enough, then, of that. Here is another subject. I mean the color (flag). That is child's play. As to the King movement, that belongs to Waikato. I say to my Pakeha friends, be kind to us. I have another matter to speak of. The Governor was wrong: here. Had he in the first place sent us to confer with Wm. King, and be had proved obstinate, it would then be time for the Governor to punish him. Where is the love of the Governor for New Zealand, that we may know what union is ? Let us have one common Law. At present guns and powder are kept from us. This is the end of my speech. Te Watakauhi : Listen, ye tribes. According to the old tradition this land is a fish, and the man by whom it was hauled up was Maui. Here I intend to remain, even unto death. Hemi Metene Te Awaitaia : I shall make the Governor's address the subject of my speech. I shall speak first of the 4th clause, namely,—'* In return for these advantages the chiefs who signed the Treaty of Waitangi ceded for themselves" and their people to Her Majesty the Queen of England, absolutely and without reservation, all the rights and powers of sovereignty which they collectively or individually possessed or might be supposed to exercise or possess." That was the union of races at Waitangi. I was there at the time, and I listened to the love of the Queen. 1 then heard about the advantages of the treaty. I shall speak in the second place on the 16th clause of the Governor's address, namely,—" I will not now detain you by alluding to other matters of great importance, but will communicate with you from time to time and call your attention to them before you separate. Let me, however, remind you that though the Queen is able without any assistance from you to protect the Maories from all foreign enemies, she cannot without their help protect the Maories from themselves. It is therefore the duty of all who would regret to see their race relapse into barbarism, and who desire to lire in peace and prosperity, to take heed that the counsels of the foolish do nut prevail, and that the whole country be not thrown into anarchy and confusion bv the folly of a few misguided men." Listen, Mr. McLean, that I may tell you my thoughts. In my opinion the greatest blessings are, Christianity and the Laws. While God spares my life I will give these my first concern. When I commie a wrong, then let me be brought before the Magistrate and punished according to law. Those are the good things. Listen again, Mr. McLean. This is the conclusion to which I have arrived. I have said enough now, but I will go back to my tribe, and will resume the consideration of these subjects on another occasion.

Hira Kingi : Friends, hearken! I did not join the Queen's party for a long time. When the Pakeha Maori came here I did not join, but when the Missionaries came, then I came under the wing (or protection) of the Queen. (A song.) That song is my reply to the Governor's address. T* Horohau : I represent the evils of Waikato —the great evils. Listen all of you! The King is over there, but the Queen is here. That is the substance of my speech. i Eruera Kahawai : Listen, ye people !. TheTe is no one to find fault with the Governor's •words. His words . are altogether good. (Song.) It was the introduction of the Gospel that put an end to our evil ways. Yesj my friends; it was Christianity alone that did it. It put an end to thieving and many other sins. I have already entered the Queen's party. We hare now a new parent, the Queen. We have now the protection of the Queen. We have abandoned our old ways. The rule how is kindness to the orphan (charity), peace, and agricultural pursuits. I shall not turn to the Maori side I have now come under the wings (protection) of the Queen. The father on that side is the Governor. (Song). My words then are, "As it was in the beginning, is now, and ever shall be." Kihirisi : lam a Maori. Let me tell of the first things. There was no evil in them. In the first place came the Missionaries. Formerly it was death,'but I have been saved by Christianity. Now we have become united in the name of tfie Queen. lam like the bird called Fipiwarauroa. The (foster) parent of that bird is the Piripiri. She (the Fipiwarauroa) lays her egg in the nest of that bird, leaving to her (the Piripiri) the, hatching and rearing of it. And when the young comes forth it cries " Witiora-witiora." The Piripiri is hot its real parent. So also with me. It is through the Queen that I have been permitted to stand here, and to enjoy life. The protection of the Queen is right. This (protection) ahaU~be ei.a house to me. The rain may beat on

the outside of the house, but I am inside, that is, I am with the Queen. Viniata Pekamxj Tohiteurorangi : The only thought that has occurred to me, is this—in former times I had but one lord (ariki), and now I shall have but one lord—only one. I shall have but one rule—not two. In the course of the speeches we shall discover the opinions of this man and that man (each member). This is-.all. Hobi Kingi Tb Akaua : I gave my adherence to the Governor long ago. ( Here there was a song.) I have nothing else to speak of but love and good works. Should another tribe interfere with what is mine, it will be wrong. This is ray adherence to the Governor. "Sou invited me to" attend this meeting. But, let rae say, I shall keep my lands. My speech is ended.. Te Mawae : I have nothing to say. My words follow those of Hori Kingi (i.e., the same as). I will be kind to the Pakehas at my place (Whanganui).. Ido not agree with the Waifcato proceedings (Song). As to my pakehas, they are in my. charge. If Waikato kill any of them, then I shall be the payment. Listen, people of Waikato [looking round towards them.vf If you threaten to join the Ngatiruanuis, to attack my Europeans of Wanganui, you must first cut off my head. The Europeans of Wanganui and I are one ; and fusing some gesticulations with spear in hand, the speaker said] who dare attack the Pakehas of my river Wanganui ? They are under my charge. If / injure them, it is my affair; but let no one else attempt to do do so. Tamati Abamoa : There is only one word for us to give utterance to now. It is, the Queen. Listen all of you. (lam) for ever joined to the Queen. I have sent to the Queen my token of allegiance—a green stone mere. This is my song for the Governor. (Song). Listen, all of you. Ngatiapa and Whanganui will not engage in war. The Whanganui people will devote all their attention to peaceful pursuits an-1 the cultivation of the soil. Hobi Kerei : Listen, all ye people. I have nothing new to say. The speeches are good. Let my words end here. Pehimana : I have come to seek after something good. I have come that our thoughts may be grafted into each other—that our thoughts may become one, in the spirit of good will. Let good works be my riches, and the riches of my Pakehas. Ihakaba : Now, listen to me that I may speak. I have gathered my goods into one house, (Song). These are the things that command my admiration Christianity and the Governor's La\v. (Song). Thus we have two fountains. There is no other direction for our speeches, but the Queen and the Governor.

Tohikura : I have nothing to say : the Gospel brought' me here. I came that I might hear the words of the Queen and the Governor. This is all I have to say. Hoani Wirbmu Hipango : Friends, listen. In the first place the Missionaries came. Pakehas came and they called this land New Zealand, thus altering its name. So,' all the sayings of the present time are different from the past. I came that I might give utterance to my thoughts. Let the Laws be made known in every place that all men may honour them. I want you to prepare a Law for me now. I want to ses the Maori and the Fakeha united, that their goodness may bo mutual. My'speech eridshere. Wi Waaka : Call forth, Mr. McLean, that I may make known my thoughts. I am listening to things good and bad. We have long since received the Laws of Christianity. lam striving now to understand the Laws of the Queen. See! I stretch forth my band for them. I have never polluted myself with blood. lam endeavouring to find out some new rule for my guidance. Let me have it that I may judge whether it be good or bad. Listen to my Waiata. (Song). Ramera Te luo : Salutation to you, Mr. McLean and the others. We came to listen to speeches. I first came to understand in the time of Governor Grey—under him and Mr. McLean. They came and planted, the tikanga at Wairarapa. As yet I know only the name of the Pakeha. Justice rules in New Zealand. I offer my land, in the proper manner, to the Governor. True the land passes across to the Governor, but then I set..my price for it. Should I afterwards stretch forth my hand after my land, that would be wrong. I prove my allegiance to the Queen by Parting with my lands. (Here there was a song.) here ig no other direction for our speeches. I scive up my land to Queen Victoria, and to the Kings and Queens, her successors. As to that talk at Waikato I know nothing about it. Had our forefathers handed down that name (the Maori King) then it would be right. My choicn is with the Pakeha who first brought that name here; I have no other subject to speak on inasmuch as my land is parted with. Two objects have my adherence, God and the Queen. Tamati Hapimana : Salutation to you, people of the Runanga. Salutation to you, Mr. McLean. This is my speech, listen to it I stand here nowj' for X came to listen to the speeches of this meeting. J, SPA tflUdg tQ be the §erva.nt (or of these

tribes. Still, I have my own opinions, and I would have you listen to them. Mr. Smith, yon remember my words last summer—the words I uttered in the presence of the Governor. The Pakehas behaved ill in the early time 3. I mean i n the times of my forefathers. When Captain Cook'i ship came to anchor my forefathers went to look at her, and the Pakehas tired at them. Afterwards Captain Harris, a Pakeha, came, and I showed kindness to him. Look, Mr McLean, ray hands are clean; they have never been soiled with Pakeha blood. See, I have Pakehas settled with me, and Missionaries too. Mr. Williams (Bishop) instructed me in the doctrines of Christianity. I have but one Law— the Law of God. It was through the Missionaries that I came to know what was right. It was like God's command to John," Go and prepare the path," &c. For the Missionaries came first and cleared the way, and afterwards the Lord came. But you give us the dark side of your Laws. You mike the law void where it concerns us. This is my Waiata-listen to it (S)ii^). Meeting adjourned by Mr McLean till next day. Tuubsday, July 12tu, 1860. In opening to-day's proceedings, Mr. McLean observed lhat as several hapus had not yet addressed the Conference, Ihey would now have an opportunity of doing so; after which Te Kauwau (an old Chief) would say a few words. He (Te Kauwau) had been suffering from Influenza, which, until now, had incapacitated him from taking his seat in the Conference. The Native Secretary then proceeded to read letters from two chiefs, Tamati Ngapora and Ihaka, (copies of which are annexed), regretting their inability to attend the meeting on account of indisposition ; remarking that these letters were addressed parlly to the Governor, and partly (o them. Mangere, July 9th, 1860. Friend the Governor, — I have a great wish to attend the meeting, but lam prevenjed by sickness. Friend the Governor—Salutations to you. and to Potalau. This is my speech to you and to the native chicrs. This is my first word to you, to the Governor, Peace; the second is Peace. You have said '*•lt is correct, your j desire for peace js not greater Uian mine."]

When I went to Waikato I spoke publicly to the people in favour of peace. I also strongly recommended that the piece (of land) fop which the Queen's money has been paid should be given up to you. Some of the.chiefs consented, others of them were not willing. Their desire is that English chiefs and the chiefs of Waikato should go lo Waitara, and see the piece (of land). As soon as I bad finished that subject, I spoke to the chiefs of peace, that fighting in New Zealand should cease, fighting amongst the natives themselves, also fighting between the English and natives; that is, that fighting should cease in this island. The people that are in evil must be drawn into the good. If fighting should be reported in any place, .let the native chiefs and an English gentleman of good and clear understanding go to the spot and advise and put a stop to such proceedings. Whether they take place in the North or South, in the centre or on either side. Let all the chiefs of the different districts unite and prevent the growth of evil, lest it should increase—so that we may live at peace. But listen you the native chiefs, if you like these speeches of mine—adopt them, in order that we may live in harmony—-be strong and prevent evil. Friend the Governor—l have one more speech to you if you like these remarks, you give them authority. Mine, Tamati Ngopaba. Mangere, July Oih, 1860. Friend the Governor, — Salutations to you. It would have given me great pleasure lo have come to the Conference; I am however so ill, that I cannot come. My father Poharama is also dead. He died to-day. I therefore am unable to come. My friend, I have already been to Kohimarama—on the 2nd of July, and I waited there until the Thursday. The Natives of Orakei told me that the Conference had been put off and that Mr. McLean had not arrived. I therefore returned on the Thursday, and on the Friday night I was taken ill. lam therefore unable to come, from griel also for my father. Igo lo Patumahoc lo bury him. The natives insist upon my going, and I am therefore unavoidably prevented. • Friend the Governor, my word to you formerly was this, viz., "That if I beard any .unfriendly speech spoken by Potalau,. I

would inform you thereof." I have listened I attentively, and his words have been for peace, goodwill and quietness, fop tbeNa- 1 lives, as well as for the Europeans; and these feelings he retained until his death. My own addrtss to you formerly was this, that it remained for you to keep down the evil. My work to day is also the same, that you should put an end to war, that we may live quietly and peaceably. Your friend Potalau is dead, and you survive; it rests with you to suppress the evil—that peace and happiness may cover the land, because the former wars and jealousies disappeared, when the light of Christianity shone forth. My friends, the Native Chiefs. My desire is this—that religion, goodwill and peace should prevail throughout the land. If you approve, accept these things. Re strong to suppress the evil—that confusion may not grow. If confusion should spring up in any particular part—let the Uriels hasten there, to put it down—and ';let the European Chiefs do the same, who are of the same mind. Let them both go together for the purpose of putting down evil and confusion. My own desire is this, that peace may prevail throughout the land for ever, and that our warfare should be directed towards the increase of schools, and the promotion of religion. (Signed) Ihaka, Chief of Pukaki. Te Amohau (Npaliwhakaue) said : Let there be only one road. Let the speeches be condensed into one. Yesterday's speeches were confused (pohehe). 'J here were too many channels. Listen, Pakehas, this is my speech to the Governor, and to the Queen. lam an ignorant man. Ido not understand how to conduct these matters. We have been called together that we m4y find out the thoughts of this man, and that man, and the other man. I don't include myself, for lam only a dog. These are my words. In former times it was evil; now Christianity has come among us, and we live in peace. We shall now find out the opinions of every one (in this meeting). In foimer times we were lost in the dark, but the Gospel has come, and now we jive. Now we shall make it our first concern to love God. I will commit these things to the Weeping of my five hundred (i.e. my people). i T » W lKnuw, » (Ngaliporou) : Salutations to >ou Pakehas! Salutations to you. Listen, that I may tell you of the path through which I have come. Ihe first thing that influenced me was Christianity. I cultivated that, and then 1 rested m the law and re-

spected it. The second thing that influenced me was the invitation. A message from the Governor reached me, saying, " Come to the Kananga": so I came. Now, let me say, I shall cling to the Queen and to the Governor—yes, thoroughly—the only thing that shall separate us, is death. Karattuna (Ngalilema(era): Salutations to you, my Pakeha friends. Formerly, in the days of my childhood, ( asked my fathers about their customs. They replied, " They are only the false sayings of your ancestors." Before the Pakeha came I had grown into a man. '1 his is my word, Mr. McLean. You and your people shall be the elder brother, and I shall be the yoonger. .■ If evil takes places, then there will be no home for you, and there will be no elder brother for me. Tb Makarim (Ngaliawa, Bay of Plenty) : Hearken, ye people. I came here suffering pain (or concern) on account of three things, namely, —first, death (mate) ; secondly, power (mana) ; thirdly, the king. Ido not mean ordinary death, I mean death by the hand of man. Listen, all of you to these words. Had the Queen's tikanga become generally acknowledged by us, these evils would have been averted, and the tikanga would have prospered. I mean by this to blame you, but I leave it with the people of this runanga to find fault. WiremcPatene : Welcome, welcome! Salutations to you. Welcome,welcome,in theadminislration of what is good. Bring your good things here and plant rightousness. As for this matter, the Governor has killed me—killed me outright. I am dead because (he Governor's ways are not made manifest in every . place (te kore tikanga). Let me say to you, I will become a son to you. But where were you at the time of the sprouting—[alluding to the It appears to me that that thing has grown (taken root) in New Zealand. Had you done this (convened this meeting) sooner (it would have been well): whereas you have allowed it to become a great tree. This is what I see. This is where you have been wrong. You acted foolishly. Had you written to us at the commencement, then it would have been right—whereas now it has become a tree. But remember, Governor, that (the Maori King) is child's play. The Queen's mana is with us. Let me repeat it, that work is child'* play. This is what I have to say : put an end to the war, that we may live in peace. Hamuera: Let me make use of an illustration from the Scriptures. Jesus Christ said he was above Satan. So the Governor says he is above both Pakeha and Maori—that he alone is Chief. Now, When Satan said, I am the greatest, Christ trampled him under foot. So the Queen says, that she will be chief for all men. Therefore> I say, let her be the proccclor of all the people.

MJnm Poitcpohk : That subject is settled. I came to seek after some rule for the guidance of the soul, even good-will. This is my word to you, Mr.- McLean. Let peace be established with Rangilake (at Taranaki), that his body and the Governor's may become one. Hahiora To: Welcome, welcome—[FTere a song.]— Welcome the multitudes of New Zealand, Listen: to-ray aull-finding willi the Governor, that is to say* with ou>" Governor. Ha* thai evil, [the Maori" Kins Movement) been dealt with at the commencement, it would have been arranged; but it has been allowed to come to maturity, and now you are angry with it. In my opinion this is wrong. This is my wish. Kot peace be established with Te Rangilake. Menehtoi : Welcome, in the name of peace, as a father for me'. Let us inquire into the character- of the Governor's address I did not hear one wrong thing in the speech of the Governor. I have seen:(he foolish thingso the earth, I have seen hj» pains. T E MtJTU (Ngailerangi) : Friends, I have but one word. Do not believe in (he King : thai is an evil work. Do not magnify it, least it increase. If you ignore him, then dial King will vanjshi. This is my word :. you shall be the falher, and I the son.- '! e Ngahcruiiuru (NgaliwhaVtiue): Talk, 0 people, about your riches. I am- residins on the <wnlre of Iheland—at otorua. I his is our falher, and this is our mother. I mean IhePakeha. You must implicitly obey our mother, ihe deceits do not belong' to the Pakehas,. but to the Maories alone. The Maori is wronging the Pakeha. 1 am an advocate for peace. Shew kindness to the Pakeha. Shew good feeling to this Governor. But you must speak, for yourselves.— [Song.]—l join the Queen^-[Another song j—--1 jointhe Governor; I repose on (he Governor. —[the. speaker illustrated his meaning by slipping <a letter into an envolope].—Look here, Maqnes! My word will not alter; I belong to the mana: of the Queen, to the mana of the <iovefnor. As to the selling up o a Kingr—hot that;- Listen,; : ytf Maori Chiefs! We shall join taeQueen^eh?—[A general assent.]— Now, I join the-Queen, 1 have nothing i else to say. Do not split upland form a party for Ihe Queen, and anotherfor the Maori King: that would be wrong. . PEBERikA-.O ye people of the North, Southv East, and 1 West, give l ear. The word of God wasnoi sent into the world thai some only

might participate in it, but for all. Missionaries were sent to us, and then the Law appeared. There are two laws—the Scriptures and the law of man. Friends, these are my thoughts. Fathers, listen to my sentiments. I have found out (he evils of my mother—l mean, of the Maori I have two mothers ;I am grieved with one or them. I find that my first mother is in the wrons. She ed me with fern-root, which was hard to digest. She gave vne to wear a pora (native cloak) with a very thick collar, which hurl my neck. From my other mother I have received good clothes. And when I went lo bathe and my face turned pale, ray first mother painted it with Ico'owai (red ochre). This shows Tie inferiority o p my first mother. But, Mr. McLean, do you take charge of my goods. Listen now, hold them fast. If you give them to my oil (or first) mother, then I shall go and lake lliem back, i his is all I have to say about my mothers. Here are ray goods—here are my hinds : take charge of them. Here are our headlands. Don't you concern yourself about dividing ray goods : I shall please myself about that. Let me hand them over to you—then it will be all right; but dou't take them forcibly. From these causes do we get wrong about the land. But the fault is not with you :it is in myself, iu my own body, I am judging myself. You named this laud New Zealand. Therefore, 1 say to you, be gentle in subduing me. In a former time, two persons came to this land; one was Christianity—the other, the Law. I do not know low many generations it took for the customs of my first mother to die out: (but) as to those old customs of ours, keep them back. This is all I have to say. Te Rongotoa: Salutations to you, Pakehas: salutations to you, Maories! I stand here alone. This is my song.—[Here a waiata]. —My M aori mother has ceased to exist. You (the Pakeha) shall be my parent for ever and ever. This is the end of my speech. Pirihi Te Kotuku: I am a stranger. Welcome, welcome, welcome the Queen ! Welcome the Governor! I am a stranger : thou also art a stransrer. —[A sons'.! 1 11 11 O J Let me tell you my thoughts, because you have asked me to speak in your presence. I will not say lam a good man—l am far otherwise. Even from my birth until now, I have not ceased to behold evil. But I now begin to see the benefits of Christianity.

I have become acquainted with this good prayer, " Our father who art in heaven." Listen all of you. The fault was mine. I interfered to dispose of the land of another. It is from causes of this kind that, evil springs up in New Zealand. My heart would not obey it. lam condemning myself. From the time of my birth I have not ceased to do evil. We shall do much during these days. Although I may be wrong, let me utter my sentiments. Let me say, here your opinions are in unison with each other. But I am wrong ; my heart is hard. Understanding now begins to develop itself in me. These are all my thoughts. lam unable to reply to the Governor. The fault was mine: my heart is hardened. If a man takes my land, then I am sad aud angry. If a man takes my wife and violates her, then too am I angry aud grieved. If my child is murdered, then am I angry and sad. And if my house is plundered and my goods stolen, then am I angry and sad. As to Te Rangitake's affair, that is another matter. Ido not approve of that. The affair also of the King Ido not approve of. I join the Queen ; I enter for the first time under the shadow of the Queen. Mohi Kupe : Now then, let me give utterance to my thoughts. I float my two canoe?, Christianity and the Queen. I shall cross over to the Government in one of these canoes, viz, Christianity. Christ is the author of peace and good-will. The sayi ug is this—" The wind bloweth. but whence it cometh and whither it goeth we know not." So it is with the spirit (of man). Taiapo: [ A song.] There is no opportunity here for a man to turn one wav or the other—[i.e. for evasion]. After what manner 6hall I address the Governor? The evils in my opinion are Theft, Interference, and Landtaking. I have therefore decided on suggesting a new tikanga [order of things] to the Governor. lam an indolent man. lam a stranger. Did I join you a long time since? Say not that lam jesting. Perhaps there is evil in the heart of the Maori. I shall not go there (Taranalci). Listen, people, to my opinions about this evil of the M lories. Ido not know •whether it is the fault of the Pakeha or thefau't Maori. But it appears to me that the Go-

vernor was wrong, because he did not first call together the (native) teachers, that they might arrange it [the dispute between William King and the Governor about Teira's land]. Had he done so, it might have been settled. As it is, the matter is in your hands, =Mr. McLean. Mr. McLean replied to this speech as follows: Taiapo, this affair has not been overlooked. It wa£ inquired into even in the time of Governor Hobson; and up to the present time, many years having elapsed, every attention has been given to it. You. say that had the teachers been permitted to arrange it, the matter would have been settled. Is not Tamati Waaka a teacher ? Pie tried to arrange it, but would not listen. Also Wiremu Te Awaitaia, and Wiremu Tamihana, and old Potatau (who has just slept): are they not teachers? They went, but they would not listen to their words. Rirituku Te Puehu commenced with a song. I He then said: My place is in the centre. My canoe did not land at the extremity of the Is- ! land. Hitherto I have not belonged to the Governor. I now join the Governor for the I first time. The words of the Governor are good There are two good, points in the Governor's address; namely, his consideration for the soul and his consideration for the body. Now, I am looking at the 7th clause of the Address: these words are good. The shield of the body is the Scriptures: therefore, I say, •show us some good for the body. Listen, all of you : lam now a Maori; to-morrow I shall •be a Pakeha. Hitherto 1 have been a Maori —now I join the Queen. Do not hide from us the good things for the body, because we (the two races) have now become united.—[Song.] —Listen, all of you. I shall not attach myself to the King or to Rangitake; I shall not follow those things. Listen! lam giving my consideration (my thoughts) to the Pakeha, to the Queen, and to the Governor. I enter there this very day. The Governor's address is right. This Governor has told us of many things. This King affair is a source of trouble —it is the introduction of an evil amono- the Maories. I therefore say, Let both acknowledge the Queen. Enough about that, for we do not quite understand it. This is the subject that has brought us together now, namely, the King. I have now sided with the iQueen; (but) my allegiance has not yet had time to grow. Let me tell you, (however,) I have no desire for those other matters. I now enter (enlist.) under the Queen. As to the King movement, do not suppress it. Let it go on till it comes to nothing. Listen to my

proverb-: "The hareke (the Mutton-bird) •scoops a hole in the sand i so does Otoka at Whenua-kura." My speech ends here. Heriare Kepa Toangaanga: I: represent ray rfcribe. Hearken! hearken"! Some have said that Jamgoingtotheevilside. Listen, all of you. I place myself now under the feet of (or submit to) the Queen and the Governor. " Behold! *he Puwharawhara (a parasite which bears a jfine flower) is on fire. Do not climb that tree, dest you fall with it. Let me speak to you Mr. McLean and Mr. Smith If you tell us to :go against Te Rungitake, it is well. Te Kauwau: Welcome, ye people"! welcome, *o me, a bad man. What is the fault of the governor? Listen, all of you : the Governor is wrong, and we are wrong. Come together, than we may cultivate relationships. There is aao subject for me to talk on. As to the talk about Te Rangitake—-leave that affair of ours to the Governor and -to me. He (the Governor) is my friend, and lam his. We will attend to that war. Welcome, welcome! Come, that we may exchauge salutations. Let the work be good. As to that would-be Kino-{Kingi-pohaiwa), what have we to do with that thing ? Here the Conference adjourned to the next day. Friday, July 13, 1860. Mr. McLean opened the Meeting with the following speech : Listen, Chiefs of the Runanga! Let me tell you about one of the rules followed by Europeans. When an important matter comes before the Queen, she submits it to her Council, and requests them to take it under their consideration, and to give expression to their opinions. The Governor acts in like manner with his Council. Now I request that the same rule be observed here. The Governor has read you his address, and you have been invited to take it under consideration, and to give free expression to your opinions, whether for or against it. It.has been : in your hands for several days to afford you full time for its consideration. | If. you have examined the address, and understand all that it contains, then let each tribe in this Conference : proceed to prepare a reply to the^same r in writing, and unreservedly express their feelings and opinions. If, on the other hand, there are some paragraphs which are not quite clear, I shall be glad to offer you an explanation of them. I therefore trust, that

•if any member of this meeting should need any such explanation, he will not hesitate to -ask for it. I shall now read the address to you, and shall make remarks as I proceed. 3rd Clause:—This -treats of Her Majesty's protection, wher-eby New Zealand and the Maori people are defended from all aggressions by any foreign power. -Has not this pledge -been carried out-? Has any foreign power •disturbed this country? People of other nations have certainly come here, but their •mission has always been a friendly one. They "have ceme to settle or <to trade. They liave never assumed any authority in this Colony. Some of you have said that the laws for the Maori are not the same as the laws for the Palceha. This Is in some measure true. "Children cannot have what belongs to persons of mature age-; and a child does not grow to fce a man in a day. ! This clause also states that the Queen "confirmed and guaranteed to the chiefs and tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive, and undisturbed possession of their lands and estates, forests, fisheries, and other properties which they may collectively or individually possess, so long as it is their wish to retain the same in their possession." And this pledge h.is been strictly obseived. In no single instance has your land been taken from you. It is only when you are disposed to sell, and not before, th.it the Governor gets possession of your lands. Where is the man who Las been deprived of any of his land? 4th Clause speaks of the Treaty of Waitangi. Some have said that this treaty was confined to the Ngapuhi. I maintain that it ■was not a treaty with Ngapuhi only, but a general one. It certainly commenced with the Ngapuhi. The treaty is binding on the whole. And, further, I believe that it has been a great boon to you; and one, therefore, which you should not lose sight of nor disregard. sth Clause states that the Governor has been instructed to maintain all the stipulations of the treaty inviolate. Now, if in the opinion of this Conference the Governor has violated any of the terms of this treaty, you have an opportunity of telling him so. If any one here has any grievance, let him make it known at this Conference, and not carry it back to his home with him.

6th Clause: If you should decide upon •writing replies to the address, this clause wi 1 be a guide to you. You observe that the Governor requests you to confer with him frankly and without reserve. 7th Clause: - This has direct' reference to the Maoau«^g w You should freely express your opinions on this subject. The movement did- not possibly originate in any evil desire. With some themotive may have beena good one, but it involved the idea of establishing a national independence. The old chief, Potatau, (who has- just died)professed no feeling but that? of kindness and good will to the Pakeha. Therefore it would not, perhaps,, be just to treat the matter with' great severity.- But this I. may say to youj that while this movement lasts it will prove a great hindrance to the establishment of peace and the success of beneficial measures-for- the two races.The protection of England has been solicited and accepted by this country, and it is therefore wrong to talk about any other sovereignty. The Governor invites you to state your views-and opinions on this matter very plainly. 12th Clause : It is not intended to hide from- you what you may hear from other sources,, namely the fact, that the English in former- times often invaded other countries. Their ancestors,- when they took possession of a place, frequently destroyed its inhabitants. But when Christianity obtained a greater influence amongst them, wise men began to reflect on the sin of destroying human beingscreated by God to live oa the earth. The Queen directed her Parliament to consider the subject, when it was proved that wrongs had been committed. The evidence adduced confirmed the fact that aboriginal subjects had been ill-treated. This occasioned much shame to many good people in England, and it was determined in< Parliament that such proceedings should not be permitted in future. About this period attention was directed to New Zeaiand as a field- for European settlement, and it was decided by the Queen and her Ministers, that in occupying the the New Zealanders should be treated with kindness, and a humane policy pursued towards them, with a view to their, becoming a prosperous people, and united with the EnglishThere is no desire to conceal from you the wrongs which have been committed elsewhere, but Christian principles have ruled the conduct of the British Government in these Ldauds. i

The policy pursued has. been- one of uniform kindness, and in; accordance with the preceptsv e£::Christianity. 13th •> CI ause : This. Clause refers to the difference' of language; as:. the-, chief ; obstacle to youri participation in English councils. This is a disadvantage to both races. The Maori- does not the ;Pakeha, and accuses him of saying what he did not mean; and the on the other hand, imagines something very different, to what the : Maori; has-, said. From ; this cause they differ with each other and misunderstandings arise. Now, if the language in. common use was the same, these difficulties would disappear. Hence the desirability of educating your children in ; die English tongue. '' : IQtfa Clause r The Governor tells you that tiie-Queen will: afford you protection against dangers from without* but she cannot without your co-operation-save you from internal feuds. It is therefore the duty of every man to help, that peace and good, order, may prevail.. I Last Clause r. This ends- the Governor's Address .to you. He concludes with a prayer to- God for His blessing, on your deliberations. You must carefully examine the Address yourselves, and then let each hapu cons'd -r a reply to it, that the Governor may become acquainted with your opinions. His oiject and earnest aim is to induce yorr to adopt European customs.- Let each tribe give utterance to its opinions, whether for or against,-and. Irt this be done soon, in ocder that you may proceed to the consideration of other important subjects.. Beriare Pukuatua then rose and said:— Listen my friends, the people of this runanga. I have no thought for Maori customs. All I think about, nowis what is. good for me. I have been examining the- Governor's address. I have not-been able- to find one wrong word in- all- these ■ sayings of the; Governor, or rather of th« Queen.- I have looked in vain for anything to-find-fault-with.- Therefore-1 nowsay, 0 Governor, your words-are full of' light. ■ I shall be a child to the Queen. Christ shall be the Saviour of my soul, and my temporal guide shall be the Governor, or the Law. Now, listen all.of you. I shall, follow the Governor's advice. This shall; be my path for ever and ever. (Here there was a song.) Listen my friends. The subject spoken of by the Governor is the very bone of my body—l

mean the Law 3of the Queen. T shall nab turn back to the ways of foolishness. This- is. the end of my. speech. Paora Tuhaere : Listen all of yocu- I am a child of the Queen. Hut I will not speak of this just now. I want now to speak of some wrong parts that T have seen in the Governor's address. The first is- in the Ski! clause " And she (the Queen)-confirmed and guaranteed to the chiefs and tribes of Now Zealand and to the respective-families- and individuals- thereof the full, exclusive and undisturbed possession of their lands and estates, &c." That is one. 1 have found something eJs-i wrong, it is- a sentence in the 11th clause, which reads thus : " "Your lands have remaiued in your possession or have been bought by the Government at your own desire." My words now are in disapproval of those expressions of the Governor's. Listen all of you. The Government has got possession of Tauraruaj and I have not yet seen the payment. This land is occupied by bishops and judges, great people, but I am. not paid for it. I applied to the first Governor for redress, and to the second, the third and fourth, without obtaining it. The next case occurred in the time of Governor Grey- I mean Matapipi, which was taken- through, some mistake as to the boundaries. I did not receive any payment for it. lam continually urgiug for payment for those pieces of land. I have two cases on which to rest my charge. Had these lands belonged to some people, they would hare made it a greater cause for war than that which originated the present one. I content myself with constantly asking for satisfaction. Now listen all of you. If the matter is not arranged on this occasion, and if my life is spared for two or three years, I shall go to England to the Queen, about it. That is an.

excellent thing shown to us in the 13th clause of the Governor's address. I mean what he s:-iys about Maories entering the English ('ouncils. He says, " I feel that the difference of language forms a great barrier between the Kui-oneans and the Maories. Through not mi-lei-standing each other there are frequent misapprehensions of what is said or intended : this is also one of the chief obstacles in the way of your participating in our English Councils, and in the consideration of laws for your guidance." My idea is this : let us be admitted into your councils. This would be the very best system. The pakeha have their councils, and the Maories have separate councils, but this is wrong. The evil results from these councils not being one. I therefore say let Maori chiefs enter your councils. The Governor says that there is a difference of lan guage. In my opinion this does not matter, inasmuch as there are plenty of European friends who would make matters clear to us, as they know our language. lam desirous that the minds of the Europeans and the Maories should be brought into unison with each other. Then if a Maori killed another "Maori his crime would be tried and adjudicated on by the understandings of both Pakeha and Maori. And if one man should interfere with the land oi another, then let the same council try him. When a woman has been violated, let the same course obtain. Murders and " Makutu" would come before the same triS bunal, because there would then be but one law for both Pakeiias and Maories, and the understandings of both people Avould be exercised in the council. This is the point I intend to press now, namely, the admission of my fellow chiefs into the" council with Europeans to explain matters for them. Eruera Kahawai : Listen ! This is not an ordinary discussion. Do not speak rashly, because this is a most important subject. The Governor's request that we should speak frankly is a very proper one. The Governor perhaps thinks that we shall conceal our views, No, the Maories will fully express their opinions to him. The Governor probably expects that we who have now assembled to meet him should take a part to ourselves. Let it not be said that the opinions have changed afterwards. No, let there be no changing of opinion. Let me state here that should a Pakeha take the liberty of injuring or killing a Maori ] shall not retaliate in the same way. I shall o-i V e him up to the hand of the Law. My hand shall not touch him ; but I will leave it to the law to ptfnish him. Though the wrong may be committed as far off as Rotorua, I shall bring the offender here to be tried. And

■in like maimer, if a Maori should injure a Pakeha, I would hand him over to the Law. These are the sentiments of all the tribe. I mean the people of Rotorua. This speech is as much theirs as mine. Even though it should be Tukihaumene, (Tukihaumene interposed "or you rather,") or Tohi, or Taiapo, or Ngahuruhuru, who committed himself by injuring a Pakeha, I would give him up to be tried for it. There is an old man in the tribe named Tawangawanga who holds the relation of father to me. If even he committed himself, I would give him up. And if Awekotuku or Paora should do so, I would give them up, and the law should try them. Now, let me speak about the land. I have been reading the Governor's address. He says that the lands should be properly administered for the children. In my opinion, this is light, namely, that the lands should be properly arranged, that they may be inherited by our children without any trouble. 1 shall not now fully reveal my views (or plans). But when I get back to Rotorua, I will complete them, and then I will bring them to the Governor for confirmation, in order that each man may become possessed of his own piece of land. As to the clause of the Governor's address which states that no foreign power is permitted by the Government to come here, we know nothing about that. We do not know of any other people who might come to this island. You are the only people we know about. We will bring our troubles for you to try. I mean our great troubles. As to the quarrels about women, we will arrange those ourselves, unless indeed, they are of a serious nature. This is what I have to say about the king in this island. >\ hen they first set up that king I opposed it. I was not wiiling that there should be two powers in New Zealand. I spoke thus at the time. I compared New Zealand to a poporo (a fruit bearing tree). The Governor, I said, has settled on the poporo, and is eating the fruit : the Maori king comes after-wards to drive him off. Xwill not therefore consent to that king. Now, my proverb, " Homai he peropero, homai na\ kia rukuhia, na e ruku nei." I now enter the order of things that are good, clear, and charitable. l£-Kas_j2n-.this account that T-said-~on""the first day, the good is made manifest. When the law came the evils of the Maori customs became evident. I approve of the Governor's words. If they were wrong I should tell you so. Had he said that my lands should be taken away, I should disapprove of that; or that my sick friend should be put to death without cause, or that my previsions should be used without my haying any payment, I should

disapprove. But now when the Governor says that the Pakeha and Maori races should be united as of one flesh, who is able to disapprove ? Who is the man? The Pakeha customs have been made manifest to us in the days that past, and we have accepted one half of them, inasmuch as we take our differences to the Magistrate's Court to be adjusted. The Governor's words now under discussion are good. This is all J have to say. Tohi Te TTrurangr: O people, O people, Hearken ! Let us steer our canoe with care, lest it be uj set in the water. Now listen, ye of Kotorua. ye of the Arawa, let your entrance on the Quetus side be straightforward ; don't let there be any going backwards. Should a hand touch, (side with) the Maori king, then all ye of the Arawa, leave it to me to bring him to judgment that the law may punish him, the Jaw alone. We have European law now. Now listen, that I may utter my speech—it is only a-word. I am'resting on the Government. I will reveal the good. If I should turn backwards, let that be considered a sin, and let me be punished for it with the lash of the law. I have no grievance about my land. Let the Governor keep the law of land inviolate. All I know about now, is that I have sided in good faith with the Queen. The offence ends with me. Shoulda strange people come by way of the sea, then (addressed to the Pakeha) it will be for us with the Pakeha to decide how we shall act towards them. Also this Maori king we will jointly xonsider. When war breaks out in any,place," let the law inquire into it. Should evil spring up in my midst (i.e., among my people) let the Jaw enquire into it. My entrance on the Queen's side is true and clear When I saw my corpse (alluding to his relative Kera who was murdered by Marsden, l.left it to law, and it was right. It was then that I became attached to the Law. That was my first consenting to the Queen through which I came to know good. Had I then followed Maori customs many lives would have perished. I left it to the Queen's law- and I saw good. With my understanding I discovered the evil of my heart, and abandoned it. I now give my adherence to the Queen. I now give my adherence to the one law. Let there be only one law for the Arawa people, that our way may be clear. If evil should appear in any place, let the law dispose of it. People of the Arawa let not your opinions follow diverse ways, but let our opinions now be one. Listen, all of you, I give my adherence now to the Governor.

Tamaii WaakaNene : Listen, 0 assembly, to my words, even as T also have listened to yours. Let the pacific character of your speeches appear to the Queen and Governor, that they may be right and proper when looked upon by the eyes of the Queen. Hear ye, 0 people," this is the first lime I have stood up in a Council Chamber. What has brought us here to this Assembly? What? what? It is my opinion that it is >tne which has brought us hither.The system of this King is that which is pursued by Te Rangitnke. First it was the King; the line of conduct adopted by Te Uangiiake followed it. Now, hearken :! Yesterday it was stormy and rainy; to-day it is fine*: so also as regards the conduct «f Te Rangitake, H may be good and it may be evil. Who shall make good the system ©f Te Kangiiake? Shall the Governor? No! If the Queen does, then it will be welL If the' Governor attempts it he will not succeed; neither will this Council succeed - : by the Queen only can it be done. As for me I always adhere to the Queen. The system of Te Rangknke, even though he be able to hold out far a long lime, will result in evil. When the gale has subsided, it is followed by a calm. Who shall produce this calm ? It will not become calm. Never, never. This is why I say let what we say in the presence of the Governor be good*. You {addressing the Chiefs from the South) ane from the head of Ibis fish, I am fro:u the tail. Where are the Chiefs of this land? Where are they? The Chiefs of this house, where are they? Where? Therefore I desired lo say to you, bfi kind to the Europeans. Men of Whanganui, be kind to the Europeans. Men of Wairarapa. be kind to the Europeans. Men of Wellington and of Ahuriri, be kind lo the Europeans, that you may see good things. If ye do what is evil, let me remind you that my wife does not know how to weave garments. Wherefore I say, Let the Europeans weave garments for me; and lin consequence will be kind to the Europeans. Thus I charge you, 0 Chiefs of Whanganui, Wellington, Wairarapa and Ahuriri, to be kind lo your Europeans. These things, and these houses are not of our manufacture, no, they are of European origin. Chiefs of Whangarei, be kind to the Europeans, that we may cat pleasant food. Shall we again feed upon the roots of the wild convolvulus, fern root, and the pollen of the bulrush ? Chiefs of Whanganui, be kind to the Europeans, even as I also am kind to them. Where are the

Chiefs of this Country, where are they ? Where? You are from the head of the fish, I ani from the tail. I will say no «>ore on that subject. Where is (the proof of) our kindness. lam of opinion thai the Governor is still swimming in the open sea. Waikato is the source and spring of this eviia. Now hear ye,. I also have a desire: "Let my desires within me lie hid, "The wish of my heart Til stuve to restrain.' 7 Hear what I say, Let Te Rangiiake remain iu possession <of Iris desire; let Waikato retain theirs. This people, the European, is mine, I brought them up. Why doer, any one say to me—Do not let Te \Vaaka go? Have I only just began to iravel to oilier lands? I went to Te Rangihaeata's (disturbance): he took no heed. I have! been to Whanganui and Taranaki; thevj would hot hear. I have red the Europeans that they might be a people for myself, for ever! ever! ever! Ye say the Governor I lias done wrong. What evil has he done? I ask you, who sold Taranaki to the Europeans ? They did themselves. I consider that- Taranaki foas been in a slate of slavery: if has only now become elevated. I will say no- more. Tukihautnene, a Roiorua Chief: There is nothing wrong in what you say. It is quite right. The Queen and the Governor summoned this Council, but my thoughts are not very clear. You were right* in what you said. There are no Europeans! between Cape Colville and Hcreiaunga.j Your part of the Country is full of Europeans. John Heke's was the first (disturbance), afterwards Whanganui, Wairau, and Wellington. Now it is at .Taranaki. I have nothing «o say to the Governor because lam a dog. You were right in saving—The Europeans are yours. But it was vou who cut off the people: it was you who first used firearms. How many laws are there? There are two laws. Mr. McLean how many laws are there? There are two, the Queen and the Governor. Now for the first time will I increase the power of the Queen. By me alone shall the system of the Queen be upheld from Mtiriwhenua to Herelaunga. What Te Waaka says is quite true. If you demand that the land which was the source of Te Rangitake's evil be given up, it shall be done by me. (Disapprobation.) This people say, that I am not speaking rightly. I am foolish : I am seeking for thoughts. I have finished.

Te Riri Tuku, (Ngaiipikiao,)Maketu : Let Hie scion -which has long been grafted and borne fruit, go to Taranaki. The scion which is but newly grafted, may not be rudely shaken lest it become displaced—let it not be moved until its union with the stock is complete. When it has borne fruit ihere will be no danger of its being separated (meaning, the Ngapahi mav actively espouse the cause of government", but the tribes who have been but newly incorporated with the Pakeha cannot be expected to do so). (Song..) (Addressed to Taniati Waka.)— This is what I have to say to you. It is right thai you should allude to Te Rangiiake. Do you carry that. Flearken ! It has been said that this meeting is for the confession of offences. lam alone. I came to bring the words of my people, leave them will* me, I will attend to- then*. Ter. Kihirini 1 , (Tirbourangi) of Tarawcra.— The good things which have come to us are for the welfare of our bodies. The goodness consists in the justice' of the law. Now murder was a cause of contention and fighting in olden limes. When live pa was captured, a hundred persons died for the sin of one man. At the present lime the life of the murderer is the atonement for his guilt. I approve of this system; I approve of thelaws of the Queen. My reason for liking ihe Europeans is that thev bring us garments and mills. These arelhe things which I value and approve. Meeting adjourned till Monday. [We may here observe that in reporting ibe speeches delivered in the Conference, the reporters have adopted the precaution of submitting their papers to the speakers for revision before communicating with the Press. Our report mav therefore be relied on as authentic—Ed. M. M.J

The following is a-list of ihose Chiefs who were invilod lo die Conference by His Excellency ihe Governor, but who have not yet arrived. Many of them, being infirm, or labouring under influenza (which is now very prevalent), have sent deputies who are fully qualified to represent their respective tribes. As we have before remarked, the Taranuki Chiefs were detained under peculiar circumstances, and the Waikato invitees are not likely to leave their homes so soon after the decease of their venerable Chief, Te Wbero-Whero. The others will probably make their appearance-during tiicr coming week : Hori Kingf Tupaca, (Tauranga) ; Wiremu Malene Rula, (Roloili); Pine Tc Korekorc, (Oiiinemulu) ; Wiremu Kepa, (Tarawera) ; Tc Hura and Pelera, (Awa-a-le Alua); Poihipi and Paihama Tiwai, (Opoliki)"; Mold and lhaka Takaanini, (Pukaki) ; Waala Kukulai, (Taupari) ; Wiremu te Wheoro, (Waikato); Reihana tc Huatare, (Wai'pa) ; Taati ce Waru and Hori te Waru, (Rangiaohia); 1 ioriori, (Maungataulari) ; Hone Welerc, (Kawlda) ; "<e Raihi, (Matamala);. Ruihana, (Waikato); Aliipene Kailiau, (Rangiriri) ; Te Kalipa,(Waiuku), Tamali Ng«ipora,(Maiigeru); Hori 1 c llaupapa, (Rolorua); 'i c Ao-o tc-Rangi, Wiremu Nero, Hetaraka, anil Kiwi IJ ual.iiii, (Whaicgaroa); Wcterc '! c Knuae, (Ihumalao); Pita and 'aniwha, (Coromandcl); Molji Tawhai, Arama Karaka, 'aonui. Rangatira Moetara, Puhipi and Mauparaoa, [Kororareka] ; 'i akcrci, Ngatawaand Hikaka Ngalurc[MokauJ; i ikaokao and Kaharoa,[ i ongaporulu]; Welini,|[Taranaki];. (e Ki'ri*[PakiriJ; UoriPokai te Ruinga, [Waiuc ke]; Paratene Puhala, [AVaihere] ; lioloronene, [Hauraki]; Wirerau te Rauroha, Te liira l;orowehnua, i;imiona, and IvoinakL lipa, [iaupo"]; Karaitiana i ij>a, [Waiuku] ; 'J acaia,. [ I names]; Kawakawa, Tc i'emara, Mokai, Wepiha te Pono and Apanui [Whakatane] ; Maihi Paraone Kawili, [Bay of Islands]; iiori le Wfieluki, [i-Jo'wick]; Paora le Putu, Maihi Korongohi, [Waiau]; Te Kuri, [Coromandcl] ; Riwai, 'je Kiore, [Hauraki]; Te l ! apuku, [Ahuriri] ; Wiremu le Pora and Raniera, [Hauraki]; Poharama Te Wili, Waka,. Mahau, 1 e Ngahuru, Raniera Ngaere, Ngarongomale, Kjpa and Mirioua, (laranalvi); Je Tirarau, Parorc, Paikea, Tomairangi, Manukau, Male, Wirerau Tipene, Pairama, Hikiera, Nopcra, \ie Olene, Pakihi, Paraone, Tamali Reweti, Malikikuha, and Arama Karaka, [Kaipara]; Te Honiara, [Mahurangi]; Te Moananuij [dauraki];. Ihaia jaihewa, Hakopa le Alaotu, Paralene, and le Wiremu le Uki, [Canterbury].

Misprint.—-Thirtieth line on Ihe third page, for "gratuitously" read <£ gratuitously.."