Proceedings of Kohimarama Conference.
REPLIES TO THE GOVERNOR'S ADDRESS.
Reply from Ngapuhi. No. 1.
Sir, the Governor, — This is in answer to that word of yours, where you say, let evil thoughts be made known to you. Hearken ! We have nothing to tell you. The only bad thing that lakes place at the present time, is, the Pakehas without provocatioi striking the Maories with their fists, and the Maories striking the Pakehas. But this is no. great matter. The Maori King is a bad affair as it seeks to do away with [put down] the Queen's sovereignty. No, a large house cannot be contained in" a Maori house. The Pakeha's house is a large house. Friend, the Governor,—Hearken ! *' When I was a child I thought as a child, but now that lam a man, I have put away childish things." This is all I have to say to you. (A song.) My heart is filled with love. Spirit of the Queen, Thou'rt separate from me. Whose is the fleet that yonder sails? 'Tis thine, 0 Kuhu ! Return—remain quietly On shore at Maketu. (Shipwrecked) we sit here., upon a rock, And in spirit are with you. Alas! our canoe, Beck'd with while feathers Of Albatrosses from the sea That you might be admired! Go North to Hauraki! To be admired Of all the Ngatimarus. Alas! thou'rt stranded On Auckland shore. From Wiremu Tete, (Native Assessor,) of Waikare, Bay of Islands. To the Governor. Reply from Ngapuhi. No. 2. Kohimarama, July 14th, Sir, the Governor, — Salutations to you. 0 Pakehas and Maories, listen! lam seeking to find the
fault of the Governor, and have not seen it, night sior day, during the whole term of this meeting. Is he in the wrong about land? No, it is a falsehood to say so. Mr. McLean and Mr. Henry Kemp have been appointed a> purchasers of laud. It is the same thing as buying and selling at a store. So it is with these lands. The Maories themselves desired to part with their land to the Pakehas. It is not taken from them by the Governor, or by the Pakehas—no. So, also, it is their own thought to set up the Maori King, but it will not succeed. Its origin is boastful pride. it is wished that the sovereign power of the Queen should be lessened ; but no, it will not he lessened, for there was no King of this island in the olden time—all chiefs were equal; and now at the present time they are trying to find some means of putting down the power of the Queen. It is playing false, as they did when Governor Hobson arrived at the Bay of Islands, at Waiiangi. He proposed returning to England, but every one of the Chiefs said, "No, but come and live at the Bay of Islands." Hon* Heke also consented, but afterwards Satan entered into his heart. He cut down the Flagstaff, and a Hacked, the Europeans. Waka then rose against him. Afterwards the Pakehas with Waka and his people, fought with him. Before long, peace was estab ished. It was not like Te Bangitake's proceeding. His plan is to murder. This is very bail. My heart pronounces this a great crime, and my head aches wiih disgust at this work. It is likn the sin of Ngapuhi to the Pakehas by Maieiakahia. When the Pakeha was killed, Waka rose against Matetakahia, and Ngapuhi did not resent it. Before this, a long lime ago, another tribe committed an offence, and then absconded. The Pakehas visited it upon my ancestors, and Moira was killed. I then look vengeance on the Pakehas. My ancestors also avenged themselves on the Pakeha. Waka next rose against Kiri, and Ngapuhi said nothing against it. These are all ahe crimes I know of. The fault was with the Maories, with Ngapuhi, not with the Pakehas. Enough of these words. Friend the Governor, I do not approve of this Maori King; but I wish to honor the Queen and the Governor. I understand your words. You wish peace to be maintained under the Queen's rule, and that we may all live in an orderly manner and in quietness under one protecting power. It is well to wipe away vour offences. This is my idea about this
meeting We wish to swear truly to our words. Look well at these words. If you and Rangitake fight, and if any man from this meeting joins Rangitake in the war, he will have broken his word now spoken. I don't speak of the Ngapuhi. We mean to sleep [remain quiet] for ever and ever. Amen. From your affectionate friend, Tango Hikuwai. To Governor Browne, Auckland. •Reply from Paraichau. No. 1. Kohimarama, July 16th, 1860. Father, the Governor,— Salutations to you! This is my word which I send that you may view it; and although it may not be correct, it will nevertheless have come before you. It is this.—You have commenced to explain matters to us, to the Maori Chiefs. Contine to do so every year. If this is to be the only time—this day in the year 1860— then the light that shines from the candle set up in this dark house, will cease at once. I ask, will it have any effect or not? I say, therefore, let this be done every year, lest these sheep which are now gathered under your wings and under the wings of the law should stray. Enough of that word. Here is another. I think that some of the Ngapubi Maories should take part in the administration of justice, and in all the matters dealt with by the English runanga. I think that some of the Maories who are competent should lake part in that work. Enough. This is a word on another matter. In selling land, we receive but a small price per acre, namely, two shillings per acre for the good portions, and sixpence per acre for the inferior. This causes disatisfaction. The heart is not content with that price. Enough upon that. This is another word. Father, the Governor, I sought in vain, to detect a fault in your words. I could not find one. This is what I saw.—this belt which you have belled round ihese Maori Chiefs. Consider careJully what *he runanga understand about it. This hell or bond of union will not break. Had it been a pongi bell which you had bound these Chiefs wilh, it might break; but as it is a belt of gold, I say, it will not part. That subject is done wilh. Anolhre
matter. The Treaty of Waitangi has been brought forward, and I say, therefore, that the Ngapuhi have come under your wings like chickens. Heke's doings covered over those words at Waiiangi; bul that was nothing—the thatch had scarcely blown from your house, when it was replaced, and all made right, and the goods in the bouse were saved. You have made-known in the midst of this runanga the treasures conferred upon us by Governor Hobson in the Treaty of Waitangi. This letter is concluded. From your loving son, Wireumu Poke. To Governor Gore Browne. Reply from Parawhau. No. 2. Kohimarama, July 14lh, IB6o* Father, the Governor,— Salutations to you! These are my thoughts. Hearken ! The root ol the evil is the setting up of a king for the Maories. Another [root of evil] is war; another is land—like that which caused Wiremu Kingi Te Rangilake's war. Another evil is, the joining of other tribes in Wiremu Kingi Te Rangilake's war; and another is, other tribes joining the Maori King. Here are two roots [or causes}. These cause perplexity, and are unauthorised. It is stoaling the love of God and the love of the Queen from the people of New Zealand. This is a robbery committed in the lime of peace, and under the protection which the Queen has extended to the people of New Zealand. It is trampling upon the kindness of the Queen to the I'aUehas who have prospered in New Zealand, and to the Maories who have grown up under the merciful care of God ; and also upon the kind protection which the Queen has extended to boih Pakehas and Maories in New Zealand. Father, the Governor, salutations to you! If a man persists in kicking at the law, or in trampling upon the law, the law says, Let hyn die. This Idler is finished. From your loving son, Te Manhiera Te Iwitahj, Of Te Parawhau, Whangarei. To Governor Gore Browne. Reply from Paraicfiau.. No. 5. Kohimarama, July 14ib, IS6O. Friend, the Governor, — Salutations to you! I have a word lo say to you. I am patiently enduring the
evils of this world. Some time ago, when my relatives fought against the Europeans, I did not rise up. A little later, in a dispute about land (Manga Kahia), we were nigh to death, but we remembered the Government; we restrained ourselves and were saved. Again: ! a woman was this lime the cause of 1 dissension. She was carried of byPene. I went to fetch that woman, for she belonged ; to me. But she was detained by Ngapuhi, ; and iii the affair my young relative was killed; but we thought upon the Government, not upon this man, and left it to the laws. After this, land (Te Wairoa) involved us ' in a quarrel, as you are aware. Paikea and Tirarau were at variance. We were again i in danger, and again the recollection of the Government caused us to refrain, and we I thus saved ourselves. Therefore, friend, ■ Governor, these are the proofs ©f my for-! bearance with respect to the evils of the i world, and of my respect for the laws of the • Government. j Friend, the Governor. The Ngapuhi do not I approve of this King who is being set up. | All that we approve of is the name of the ' Father, the Son, and the Holy Ghost—that ; is to say, the Queen, the Government, and I the Law. This is all I have to say. A Song: No threat to strike Has e'er escaped my lips. < The paddle's splashing sound Is by Retau, at the South. V The stream of hasty words O Hath now produced alarm. I But shall the fruitful tree "^ Be crippled in its growth? . the presence of thy body tL<u Cheer the spirit of thy" friend, ]? An i your returning feet Be to me the token Of your undying love. From Kinikini I will dive Into Mokau's.lovely waters, And thus the region enter Of the departed spirits. For vain is it to hold In this my fond embrace Beloved Marianuku! My words are ended. From your loving friend, Taurau Te Tirarau. To the Governor.
Jteply from Ngatitohahauc. No. -1. Kohimarama, July 15, 1880. Friend, tbe Governor, — Salutations to you ! We have seen your speech. It is good. This is what in my opinion is right, and will be the means of benefitting both races—the Pakeha and the Maori. It is that the Maori should take part in the Pakeha runanga. Although the Maori may not understand the Pakeha language, Pakehas who understand Maori may interpret for I heir Maori friends. fi. It is right for you to explain to us the good intentions of, our Queer*, who is so gracious to the Maories in New Zealand,— to tell us of her kindness and regard for the Maori people, and of her sending Governors, from the first down io yourself, to shew us what is good. Friend, we are rejoiced because of this light which is, set up in this Island. The light 1 speak of is the Governor who stands here explaining to us the laws of our Queen, and pointing out the path to your Maori friends. 5. This word also which yon have spoken, about the sovereignty of the Queen, which has covered this Isfand, is right. It is right in my opinion because we were not aware that any other nation were likely to come to take our island of New Zealand. We thought that you were the only foreigners coming to this island. And now, 0 Governor, I seek in vain to delect a fault in your words; nothing but what is right hasbeen found by me. I have though;, therefore, of placing my land under your protection some of these days; and, when I return to my tribe, to appoint a great committee to lay down properly the boundaiies of our lands, and when this is completed to band them over to our Queen to be taken care of. 1 fully agree with this, that good may spring up for our children, and, indeed, for all the Maories, and that the property of the poor and of persons of low degree may be protected, so that your Maori friends may properly thrive in New Zealand. 4. You have reminded us also of the meeting at Waitangi where the sovereignty lof these islands] was ceded to the Queen. My thoughts are similar. lam for yielding up the management of ail matters in this island to our kind Queen. I think in my heart that the Maori should be the same as the Pakeha, and that they should have but
one parent, namely, the Queen—so thai they may be called the children of one mother. 5. Friend, the Governor, hearken! Do not suppose that I am speaking as behind your back. No : lam confronting you and expressing my thoughts. Do not think that lam keeping anything back. I am not doing so. These words are given to vou in the light, as you, in the light, have given the Queen's words to her Maori people. 6. Friend, I agree that disorderly persons should be punished by the law, and that disputes should be peaceably adjusted. This is another word of mine to you. If a Maori is unjustly killed by a Pakeha, I shall not kill the murderer, but will give him up to the law to put him to death. The law shall judge him and decide upon the merits of the case, and separate the right from the wrong [i.e., the guilt or innocence of the accused]. Also, if a Maori presumes unjustly to kill a Pakeha, I will give him up into the hands of the law. Although he may be a Chief, he shall be given up to suffer for his offence; for I am not willing to bring upon the fnnocent the punishment due to the crimes of one man. Enough on this subject. 7. I shall now make some remarks on the 7th clause [of the address]. It will not perhaps be properly replied to by me. This is all that I can say on this subject. We thought that perhaps this war would spread over the world, and an idea came into my mind that we had better side with the Pakeha that he might be as a parent [to protect u<]. The Governor will treat us with kindness. Having settled this in our minds, the anxiety of our hearts ceased on the 11 th March" iB6O. 8. Friend, the Governor of New Zealand, hearken! Do not suppose that we are looking towards the unwarrantable proceedings of Waikato.—No. Attend! It would have been right had this setting up of a King for New Zealand been commenced a long time ago; but as it is, he has been set up in the midst of the enlightened laws of our Queen, and therefore we do not at all approve of that King, and will never acknowledge him. Although they may endeavour to draw us to take part in their work, we will not do so. Listen to this simile. If that [with which they will endeavour todraw us] were a chain or a rope [i.e., a strong bond] then they might succeed; instead of which it is merely green flax joined by tying the leaves together. When one pulls, it
parts, inasmuch as it is not twisted. This may be compared to the presumptuous work which has been set on foot in New Zealand. A chain will not break, nor will a rope. Paint is used to preserve the chain, and oil for the rope. The kindness of our Queen as made known by her Governors to her Maori friends in New Zealand is like the paint and the oil. 9. Friend, the Governor, here is a question I wish to ask you. What can be done to put down this Waikato King Movement? In my opinion it will die of itself if you agree to what I now propose. I will fully explain it to you. Would it meet your approbation to erect a fence, that is, to make a law for all Waikato, to stop their being supplied with blankets, shirts, trousers, coats, sugar, tobacco, and all such things? Let none of these things reach the Maori tribes of Waikato. This, in my opinion, would put an end to the Maori King. Let the Rangiaohia Pakehas also return to Auckland in the same way as the Kawhia settlers have been taken away. This, is in my opinion, would bring to an end the Maori King. Enough on this subject. It is ended. And now, 0 friend, the Governor, I cannot find expression for the many proofs of' your goodness, nor am I able to reply to the words of the Queen which you have read in the presence of your Maori friends. This is the end of what I have to say to you. From your friend, Eruera Wiremu Kahawai. Reply from Ngatiwhakaue. No. 2. Kohimarama, July 14, 1860. j Father, the Governor, — We salute you! On the 10th of July we assembled before you, to hear an exposition of your just thoughts. 2. Listen Father! This is a pledge and an assurance which we now give you. W T e have agreed to trust the protection of our land and other possessions to the laws. o. We now abide by the Treaty of Waitangi. 4. One reason why we truly consent to the Queen is, that murderers be severely punished, and that aH violent persons and thieves, and all who otherwise transgress the Law, m?x be judged.
5. Father, we will faithfully adhere to the Queen. See! We have kept back nothing, but have expressed all our thoughts, and we have no cause of dissatisfaction to bring forward in reply to the invitation contained in your address. The heart is at rest and its thoughts have been made manifest to you. Nothing has been withheld by us. Every thing has been carefully examined. Your children may now rest in peace and contentment. 6. Father; the malice in men's hearts, leave to God. What the eye that alone can the laws deal with. There are many Europeans who have learnt to speak Maori. What then is the reason?—why are we not admitted into your Councils to deliberate on matters affecting us both? One of our proverbs says—" Grow, 0 Law. Embrace, 0 Runanga." Enough on this subject. What follows is about the Maori King. We searched for some means of pulling down this Maori King and found none, and for this reason, that he bartered the overshadowing protection of the Queen's name for the title of Maori King. The only thing we see is, that we will treat it with indifference. (Luke xiv. 11.) Do not make war upon him with words, for all the Chiefs are on your side. 0 Governor! first look to ihe root from which this thing, the Maori King, has sprung. Secondly, look at our words expressing our disapprobation of this Maori King, and, if this is not sufficient, let us know your own thoughts and how you would have us act. Enough from your friends : From \\iniata Pekamu, Topine Te Amoiiau, Taiapo Te Waiatua, Ngahuruhuru, Henare Te Pukuatua. Indeed, from the assembly of WUakaue. Reply from Ngalipikiao. Kohimarama, July, 1860. Father, ihe Governor,— Salutations to you ! On the 10th day of July we assembled before you to listen to the statement of your views and intentions, and we have seen that they are good. Enough upon that subject. D Father, the Governor,—We have consented that the Queen shall be our protection, in this our island of New Zealand, to guard us against ihe evil desires of the world. Father, we here attach ourselves to
the Queen, who is the source of our wealth ; but as to foolishly acknowledging this Maori King, we will not agree to that; and for this reason, that we have experienced great kindness at the hands of our Queen and of our Governor. Father, we will faithfully adhere to the Queen as a guardian for our children. Father, we are not able to speak to all the points you have set before us [in the address]: we can only say what we have already said. And now, 0 Father, the Governor, we salute you ! This is all we have to say to you. From Te Riri Tdku Te Puehu, Rewi. Reply from Tapuika. Kohimarama, July 43, 1860. Friend, the Governor,— Hearken to my words! There is nothing left for me to say more than what I have already said in my letter. I have said that I desire peace and that evil will be forsaken by me. My desire is toward God who caused the sun to shine on New Zealand. If he find any fault in me I myself suffer. My desire is toward the Queen. Her goodness consists in this: the evil man is punished when his offence is pioved—he himself suffers the penally for it,—and the good man is protected. Friend the Governor,—This is my word to you. Make peace with your enemy—' Wiremu Kingi Te Rangitake. If peace is made between you, then will the words of the Governor's address, at the commencement of this Conference, be fulfilled. I refer to these words, " that the two races of New Zealand may prosper." Take no, notice of that [Maori] King. Know this, it is like one dog snarling at another who is in possession of food coveted by both. Another comparison is, Satan, for Satan calls himself, a God. l Now therefore, 0 Governor, hear my words! Should any one interfere with me in the possession of my piece of land, I will refer the matter to the Magistrates. It is my wish to do the same with regard to every thing belonging to me, and, whether the parties concerned be Maori or Pakeha, to let all matters be submitted to a regular tribunal. This is all I have to say to you. Mom Kupe. i To Governor Browne.
Reply from Tithourangi. Auckland, July 18, 1860. To the Governor. Friend, These are the sentiments of this tribe, the Tuhourangi, which we will now state to you. You have said that both the irrational and the good thoughts should be expressed. | The first thing [we will speak of] is our doubt about the difficulty between you and Wiremu Kingi. We think that you were too hasty in applying your iash to William King. Your error was in not following the precept given by Paul to Timothy in his second epistle—4tn chapter and 2nd verse—" Reprove rebuke, exhort, with all long-suffering and doctrine." Had you corrected him according to this rule, all would have been clear, inasmuch as he is the son, and you the father, and the interpreter of the law relating to secular matters. We now greatly desire that peace should be made between you and William King. If you comply with our request for peace, it will be agreed to by those who are implicated m those troubles, and the minds of all, having the same object in view, will be at rest. This is our mind respecting this matter, about which we are now in doubt. The second thing is, our mind with reference to the Maori King. We do not agree to this thing because it has no foundation. Our ancestors knew no Kines [over them]. This is the reason we know nothing about this presumptuous thing. Our decided opinion respecting it is, that it bould be brought to naught. The way to do this and to put down that King will be to close the channels of wealth. When cattle, wheat, pigs and other produce are brought [to market] they should not be bought and they [the King's supporters] would thus be prevented from obtaining money to be devoted to making their Kin" great: rather let them remain poor. It will be tor you to establish this rule for the towns and for the traders living in Native Districts. It will also be necessary to give some mark of distinction to the people who acknowledge the Queen, that the Europeans may know them when they come to sell their produce. If you act upou this suggestion of ours it will not be long before this Maori King will come to nothing. This is all upon that subject. This is the third subject upon which we will now express our sentiments to you.
Firstly, it is to you that we owe llie introduction of Christianity which has been generally embraced by us, because we perceived its excellence and the salvation of soul and body in our Lord Jesus Christ. Secondly, it was through the Gospel that all the tribes became united in heart and mind. Afterwards came the law of the Qneen, which we at once assented to, perceiving in it a means of settling differences connected with temporal matters, as it would be left for the law to clear away these difficulties. As evidence of our tribe having accepted the Queen's Government we point to our Assessors and to the Runanga which has been established an ong us to represent and administer the law, that henceforth we may not do what is wrong, but that the law may deal with future offences, in order that our minds may be at rest and free to attend to our spiritual concerns. Our words in reply to your address end here. From Tuhourangi. To Governor Browne. Bephj from Ngaiterangi. Kobimarama, July 16, 1860. Friend, the Governor, — Salutations to you! Hearken ! These are the thoughts of our hearts on these laws which have been explained to us. We have discovered no fault whatever with the Queen or with you, 0 Governor, and we therefore, come to you as to our father. "For there is one God, and one Mediator between God and men, the man Christ Jesus." We have therefore thought in our hearts that there arc two races inhabiting New Zealand, viz., Pakchas and Maovies, that have been united by the law, and are now as one. What we are- pleased with, is, the Government, and the bestowing upon us of the laws for the punishment of great offences, about land, and murder, &c, and also for the correction of small offences. We highly prize these laws. Witness the word in Matthew, sth chapler and sth verse, "Rlessed are the meek for they shall inherit tbe earth." Enough on that subject. And now 0 Governor—hearken, you and your runanga! We have sought for some means of suppressing this King that he might be altogether put down, but have not been able to find any; the reason is, that he has sold the protecting name of the Queen for the title of Maori King. The only plan we can see to put down this Maori King is, for us to treat
the mailer whh indifference. Do not put it down by force, for all ibe Maori Chiefs are with you, 0 Governor. This is our view of the matter. Another thing that we know is, that that King movement will not prosper, as ihere is no fruit. It is said in Matthew 7th chapter and 46th verse, '• Ye shall know lliem by their fruits." Enough on that subject. Friend, the Governor,—There are two feuds at Tauranga,—one about land, and the other to seek payment from us for the men killed just iateiy,—in the month of February. But we are now holding to the law- We will not conceal anything from you, for we are now uniied under our kind Queen. • This is another matter. Our land at Tauranga was owned formerly by a different' people,—by Ranginui. Our ancestors made war upon them and look the land. It was inherited by their children, and has thus descended to us. Now the descendants of the conquered tribe, who are related to us through inter-marriage, insist upon having.jt back. This is not right, inasmuch as we were the conquerors and our "mana" over this land has never been lost. Enough of that. This is what we have thought in our hearts respecting the terms of the Wailangi Treaty. They are as they should be, and by adhering to them our present plans will prosper. Yes—we consent that she, that is, the Queen, shall have the sovereignty, so that she may look to these two races, the Pakeha and Maori. Yes, we will cling to you, 0 Queen, and [to you] 0 Governor! There is no power that can put down the Queen for we are now uniied. Friend, the Governor,—Be kind to your Pakeha and Maori children. Our hearts are set upon promoting the good of New Zealand. This is all we have to say to you, O Queen, and 0 Government. From Tomika Te Mutu, Wiremu Paten e Whitirangi, Hamiora Matenga Tit, Hamuera Te Paki. Reply from Ngaliawa (of Te Awa-o-te-AtuaJ. Kohimarama, July 14, 1860. My Father, the Governor, — Salutations to you! I have arrived in Auckland and have seen you. I have heard your words. They are very good. I appreciate them very highly. Therefore. 0 Father, I am greatly rejoiced at this expression of your views and intentions. How-
ever, still, 0 father, there is something wrong. I refer to these two things;—the Taranaki affair, and the proceedings of Waikato. These cause doubt in the mind, for 1 am a Maori. With to Waikato: had the course you are now following been adopted sooner, this project of Waikato would not have stood It was because you had no remedy for evils arising among the Maories themselves that some of, ibe tribes have sought by means of this King project (to create an authority) which should deal with these evils of the Maories connected with the lands and every thing else. Now, hear me ! I have not joined myself to you, neither have I joined myself to the King. I have been standing aloof from both hitherto, but now I intend to join myself to you, and every thing I have. For now only far the first time have I heard your namenow, this very day. I have no other thought than to approve and to make good your words. Enough. From me—from your friend, , Te Makarini, (Ngatiawa,) of Te Awa-o-le-Atua. Reply from Te Tawera. July 13th, 1860. (Clause) 6.—Yes, we will not conceal evil things if we detect them. Listen to what I have to say to you. You will know bow to act, for you are a wise people at finding means for the correction of our errors, which we submit to be dealt with by the laws of the Queen, our sovereign. Hearken! I am willing that my property and my land should be guarded by the law of our Queen, that evil doers should be punished—wh3ther chiefs or slaves, let them be given up to you for their misdeeds,— and that disputes should be amicably arranged accoiding to the law of our Lord in Heaven. Another thing: let anger not be hastily stirred, but let there be forbearance. Do not be in haste to go to war. Let the Waikato follow their own devices. It is want of knowledge which has led them to set up a King for themselves to usurp the Queen's sovereignty. Another thing: let us not be too ready to take up this matter, lest it bring us into trouble. Hearken! In my opinion, you do well to be on your guard, for this thing is trampling upon your authority. Father, salutations to you, the father of the people of this
island, the father of the orphan, the widow, the sick, and of the Pakeha and Maori children! (Clause) 10.—Yes, your thoughts are just. I agree with your good words to your children who are separated for you, and have been joined to the English, that the protection of the Queen may overshadow us for ever and ever. (Clause") 11.—I am rejoiced that my land should come back to me. Yes; I have been to the Court to seek justice. It was in i 859. It was about my vessel, and I saw there how the Law worked. It is well that we should adhere to the Queen as our parent and our head for ever. Let the Pakeha be united with the Maori; let us be grafted into the good olive. Here is another word, caused blood to flow in New Zealand; therefore let ignorance be put down. This is another word: it refers to the Pakeha. These words of the Pakehas cause great offence. They say, "No good the Maori; go outside." Persons merely passing are sworn at. This is a bad custom of the Pakehas living in our various settlements. There are many other offences committed by Pakehas and Maories. This causes ill feeling. Your thoughts turn one way, and ours another, and thus we become separated. The words of our Heavenly Father are, " I have great and continual sorrow in my heart." This is my acknowledgment of oar offences: murder, land-taking, adultery, swearing, deceit, wrangling, upslast pride, malice, theft, witchcraft, railing, anger, lying, and provocation. Enough, it is ended. We are not competent to form a judgment respecting your thoughts and the views you have made known to us, for we are ignorant people, and cannot take upon ourselves to scrutinize your laws or the good regulations that you have set up in Anckland. Listen to the Word of God;—" Agree with thine adversary while thou art in the way with him." this is another word to you: I see no fault in you, or in the written speech which you have sent to us. Enough, my ideas are exhausted. From Tamati Hapimana, OfTapuika, Tawera. Son of Rongotoa.
Reply from Ngatimahanga. Whanganui, [i.e., Kohimarama,] July, 1860. Friend, the Governor, — Salutations to you! Chiefs who dispense love to all nations—Salutations to you all! These are my thoughts which I have made known to all the tribes in the South and in the North, concerning the sin of those people who are seeking evil. I now say to you: Hold fast the word of our friend, Poiatau. Hold fast kindness. Wherefore I say, be strong to suppress evil among the people,! that every tribe may rejoice, and that the j words of the Scriptures may be fulfilled, | " Thou shall love thy neighbour as thyself." j This also is one of my thoughts. The oyster j cleaves to the rock in the midst of the "sea : though it be dashed by the waves it does not fall off. By the rock is meant the Queen, and by the oyster the people of Whaingaroa and Aotea. Enough. From Te Waka Te Row. To the Governor, and to Messrs. McLean and Smith. Reply from Ngaliwhatua. No. \. Orakei, July 16, 1860. i Friend, Governor Browne, — Listen to us, whilst we speak to you and explain our views and sentiments. They are the same as in lime past, even from Governor Hobson's lime down to your own —the present. We have always firmly adhered to you and to the Queen's sovereignty. Do not suppose that we are holding to the New Zealand customs. It is not so; for it was we who called you as a great and powerful people to establish yourselves on our lands, on the shores of the Wailemata, that you might be a parent to us, and that Ave might be your child. We are in a peculiar manner your people, and part of the nation which the Queen reignsover. Now, therefore, our system shall not be a different one from yours, lor the town is one, and the offences committed here by the Maories the law will punish. It is for this reason that we so strongly press upon you the subject of the ISlli clause of your printed address, where you say that it is ignorance of the English language which excludes the Maori from your councils and assisting in framing laws for the Maories and Pakehas. Hearken ! Although unacquainted with
the Pakeha language, yet allow your friends, the Maori Chiefs, to enter into your councils, for we have many Pakeha friends, who can speak Maori, to translate into English and Maori what is scid in the council. By this means we shall have one law and one way of proceeding for the Maories and Pakehas; for the Maories are a numerous race, and have many ways of proceeding. movement. Hearken to us! The fault is your own. Some time ago we informed you of its commencement, and that Polatau was set up as a King. Tou answered that you did not believe in it, and that it was mere child's play, but if all this island were to acknowledge it, (the Maori King,) then you would believe in it. You would return beyond the seas and this island would be covered with desolation. Your fault is this. Had you extinguished it (the Maori King movement) some time back, it would have disappeared ere this. Friend, why should we concern ourselves about that upstart project? We must treat it with contempt and altogether ignore it. Had many tribes joined in supporting that piece of unwarranted presumption, we might think it worth our consideration. §• 5. There is another subject: it is to ask you who it was that separated us—the Pakehas and the Maories. Was it the Maori or was it the Pakeha? We consider that you have done so, for they are your councils which enact laws for the people, and also for that which is used to shoot birds as an article of food for thepeople. Hearken! These things, (arms and ammunition,) must be left beyond the seas if they are to be kept from the Maories. The Maories and the Pakehas do not fear the law. The Maories and the Pakehas are buying and selling guns and powder at the present lime. The Maories are drinking spirits at the present lime, and do not regard the law. It would be belter not to have these things here, in our island of New Zealand, lest ihey should become a cause of dissension between us. 4. We have also this request to make to you:—Let Crown Grants be given by you to us the Maories, though the land be our own, for we have entered under your wings,—we have become one, under one system. Should you refuse Grants, ibis will also be a cause of separation between us, the Maories and the the Pakehas. 5. This is another subject: let not the lands be bought carelessly, but let them be surveyed by the surveyors of the Go-
vernment. Let the lands be advertised for three months before purchasing them, that the Pakebas and the Maories may be informed, and let the sellers themselves point out the boundaries. When the lands are surveyed and the notice published in the newspaper, you, the Governor, should give us a paper authorising the sale of those lands. When we receive that paper we shall be at liberty to sell the land as we please, in the same manner that wheat and potatoes are sold as we please; that we may be upon the same footing as the Pakebas, having one law for the guidance of Maories and Pakehas—that we may be like the Pakebas, who dispose of their lands to one another. 6. We would also speak about what you said in reference to invasion by a foreign nation—that is, that you would oppose the enemy alone. Hearken now'- Should any one come here to attack our town, we will be ready to die with you. We say this because we have lately heard, since we went to make peace with Te Tirarau, that Waikato had proposed to attack this town, and that they were only restrained by the firmness of Potalau. It was vexation at being prevented from carrying out their designs which caused them to go to the assistance of Te Raugitake, to fight against the Queen. 7. This is another subject—the errors of the Maories. The land is a cause of strife. It must be arranged by you and by the Maori Chiefs. You must also deal with cases of murder where one Maori kills another, such as these which have lately occurred but which have not been dealt with. There are also offences in connection with women. We must find means also of dealing with these. You must not say that we alone must see to this matter. This will not be right; we must work together. Enough. From us—from your loving friends,—from the assembly at Orakei, Auckland. From Paora Tuhaere, Te Keene, Moi, Te Reweti, Te Wiremu, Reiiiana, Te Keepa, Eruera, Te Hapimana, Maaka, Taare, Hum a, Paramena,
Paora Kawiiaru, . Te Karu, Arama Karaka, Te Wirihana, Tautari, Te Warena. Reply from Ngaliwhatm. No. 2. Orakei, Auckland, July 17. 1860. Friend ihc Governor,— Salutations to you f This is my "idea about this Conference wliich vou hnvc convened to disniss matters connected wiih the welfare and advancement of the two races dwelling in New Zealand. This is io «ive yon my opinion on the subject. In d;svs gone by the Maoii people lived in a lawless manner. When the missionaries came, the Maori people embarked in Hie canoe of Christianity. Afterwards came ihc law of England, and this was added as a wash board [or upper plank] to [the canoeof] Christianity Here were two things, and both were good, in my opinion. lam now seeking for die uka and ankaha [the strip of wood that covers the joint of the side plank, and the cord that fastens if,] that is, for love, and lor the union of the two races. 'ln one respect it [union] is complete, but in another it is not yet so. I allude to guns and powder which are closed to the Maories but open to the Pakebas. lam not finding fault with you, for I know your thoughts on that subject. Another subject is, the lands of the Maories which have not yet been sold to the Governor. I have considered what is said in the sixth clause of theaddressrefeningio the protection of property. I am of opinion that some of such lands might be handed over to your charge, but that others could not.* The question will therefore have to be so left that each tribe or individual may act as he thinks fit. But I do not think that the Maori lands could be settled in this wav because if we sell them to the Government we shall not be' able to buy ihem back again for ourselves. The portions of land which are returned by the Government to [he Maories go to the Chiefs only; the inferior people wander about without land to cultivate: or if it be said that each man should retain his own land, he would not be able to keep it; the Chief would sell it, and the owner would not be able to retain it, through fear of the Cbief. Nor can the
money received in payment (or land be expended in the purchase of other land, lest too many should come and occupy the newly purchased piece. I do not refer to the lands which have been properly disposed of to you. It is for the above reason that I. say, let this man who has been set up by the Waikatos remain to be a friend lo the poor [or inferior people] lest they suffer from the grasping propensities of some of the Chiefs. I refer lo my own tribe, the Waikaio. Let both the Chief and the poor person live. Do not you however either agree to it [the King movement] or (try to) suppress it. So that if it prove a failure, you did not agree lo it,or if it turn out well, you did condemn it. thoughts, also, doing is partly good. My reason for calling it good is, laid down word still lives : "Hold fast lo Christianity, to the law, and to love : of what account is anything else ?" These were the parting words left by Potaiau, " After me, be kind to the white skin and to the black skin." And these were not merely words spoken by him [during his life]; he acted upon these principles. Ears have heard it and eyes have seen it. Produce [from Waika'to] is still brought to town for sale lo their Pakeha friends in the same manner as before the setting up of the King. In the month of March or April, in the year 1860, some of the Waikatos proposed to attack and destroy Auckland, but their scheme was condemned by Potaiau and by the majority of the Waikato chiefs ; in consequence of which those men went to Taranaki to light the Queen's soldiers, on the pretext of escorting the Ngaiiruanuis, lest they should be killed by the Pakebas when passing through their territory. It was they also who raised the false report which you heard, namely that Ihaia and the Pakehas were lying in wait at Parininihi I while cliffs] for the Ngaiiruanui. Potatau, however, was suspicious lest those people should slay at Taranaki to fight against the Queen. When they were well on their way, Rewi was sent to be their guide. When tbey reached Parininihi, Rewi proposed that they should leave their guns there, and that they should proceed unarmed. They would not listen, and Rewi returned. < kato at Paelai, and which were confirmed at the great meeting at Ngaruawahia, were these. The.Maon king the flag, were"to »e setup upon a foundation, the nature of which was explained by Poia-
nau at the Waiuku meeting. It was to pro-! mole peace throughout New Zealand, which I was to be attained in this manner. In of war occurring in any part of this island, j the ministers, with disinterested Maori and! Pakeha chiefs, should interpose to suppress! it and arrange the matter in dispute. The| passions of the parties concerned in the dispute would be too much excited to allow; justice to be done. It was not attempted to \ provide for cases in which you might be a '' party concerned. It will be for you to tell your Maori friends (what is to be done). ! "Waikaio is now wailing for a word from I you to go to investigate the question of Wm. | King's land. It is impossible to believe the two statements made. The Pakehas say that the land is Te Teira's only; the Maories say ihat it is partly Wm. King's. It is therefore thought that it would be well to send some Pakehas and Maories, just men, to examine (into the case\ This is all. From your friends, Mania, Mr emu iropiHONA Te Karore. Na Ngaliloa. No. i. j Kohimarama, July 20, 18G0. | My loving friend, Governor Gore Browne,-- j I am but just recovered from a serious illness. I now wish to write a letter to you to express my appreciation of the clear address you read to us on the 40lh July, 4860. I quite understand your words and the meaning of all I have read in that address. I shall be very sorry if this title of Maori King, invented by th<! tribes south of Auckland, continues to gain ground. But we must endeavour to suppress it in order that this name of disgrace mav quickly disappear from ibis island. I "am unable to put any other meaning upon the words which I have read with so much satisfaction than that which they so clearly convey respecting the continued affection and love of the Queen to her Maori jjeople. I do not include those who are in arms against the Queen atTaranaki, but I mean those who are living quietly under the sovereignty of the Queen of England and of New Zealand. Your word also respecting our lands, recommending that they should be properly surveyed and brought under the operation of the wise laws of England, is clear. It has given us great satisfaction: now It will be clear. This runanga does not bla::»o you with reference lo the war which Wiremit Kingi is now carry-
ing on against the Queen. All the particulars relating to the Taranaki land have been made clear to us by the explanation which Mr, McLean has given. This runanga is now satisfied that Wiremu Kingi was wrong in resisting the Queen's authority. From your humble servant, Tamihana Te Rauparaha. To Governor Gore Browne, Auckland. Reply from Ngatitoa. No. 2. Kohinarama, July 20th, 1860. These are the subjects upon which I wish to speak in the Maori Conference at Kohinarama : 1. Land is the main root from whence spring the frequent quarrels of the Maories of (his Island. This is the ruin of Ihe Maories, causing them to destroy and murder one another. Let the Governor now consent that those wars among the Maories be made fo cease. This runanga now stands as a light to both races, to the Pakeha and to the Maori. Let this runanga be a beckoner to those who are going astray, following the old customs of the Maories, that they may come back into the good path which the Governor has pointed out as that by which the Maori race in New Zealand may attain to what is for their welfare, and the two races the Pakeha and the Maori —may preserve mutual friendship. There is but one Queen who is a parent for these two races, who thus stand in the mutual relation of elder and younger brothers. It is this runanqa by which a light appears above the horizon like the morning star. 2. Future sales of land by the Natives to the Government should be conducted by a Commissioner, to be appointed as follows:—Let the Governor select a Pakeha gentleman, and a Maori Chief as an Assistant, and let them conduct the negotiations for lands offered for sale by the Maories to the Government. Let them investigate the title, conduct the purchase, and make all thearrangements. In my opinion the system of land purchasing by the Government would by such an arrangement be clear. 5. In future when land is sold to the Government, portions should be set apart for the pauper Maories. Let the Governor appoint a Pakeha and a Maori Chief as trustees for lands so appropriated, and let'"these superintend them, so that the possession of such lands may be rendered secure, lest there should be disputes among the Maories as in limes past. In my opinion the Reserves would then be clear.
4. For persons of this class have not the mesns of purchasing lands from the Government. 5. The money paid for the land by the Government should be distributed among the real owners in the following manner:—lf there are two.hundred persons, a Chief should receive M., the person next in degree to the Chief, IZ., and those of inferior rank 10s. This is the reason why the Maoriesare notable to purchase Government lands,-lhey do not obtain large sums of money. If 50/. were received bv one man, or even 201., then it would be possible lo purchase Government lands. 6. Another suggestion I would make with reference to our lands is this:—That portions or them should be set apart for the benefit or the Maori people. If the Governor approved, these lands might be leased to the Pakehas, and the proceeds applied to churches, mills, medical attendance, and in defraying other expenses connected with Maori towns; also to the improvem r e £ °Ji oJ l ds ' thal the y raa y be ,ik e the roads otihePakeha; provision also should be made out ot this fund for the entertainment of Maori visitors. 7. With, reference lo (he law for reputed wizards. Let not such a man [a wizardl be murdered. It will be for the Governor to reprove those who believe in witchcraft. If thev persist in such belief, let the case be brought before the magistrate, that the truth or falsehood of this Maori practice may be made to appear, and thai this foolish thing may be abolished. 8. Another thing is, that the Governor should allow of provision being made for the Maori ministers. Let land lo Ihe extent of five hundred acres be taken from among the lands of the Maories, and other portions, as sites for schools for the children, and for Maori churches. If land could be thus made available for the support of Maori ministers, the necessily for money contributions from the Maori people for the maintenance of their ministers would cease. The land would furnish a permanent source of income. 1 he Governor's permission is necessary in order to carry this into effect. Tbese are my thoughts. Tamibana Te Rauparaiia.
Reply from Ngalitama. Friend, Mr. McLean,— I find no fault wilh the Governor's address. I consider that his words are perfectly right. We are not able to criticize or to say that they are wrong. This is what I am thinking. I have riot as yet heard any good words from any of the Chiefs whom yon and the Governor have called together. This is my word—hearken, both of you. What I desire is, that you should urge those whom you have appointed to the conduct of affairs to be diligent, and that you should continually remind them of their duties, year by year, and month by month, that thev mny not continue ignorant, but that they may zealously emulate their elder brethren, the Pake-has. And do not you let them be few in number, but let (here be many of them, that the voice of some one or olhcr of them may strengthen their work. By (his means will the people be drawn to your good (hings. 0 Governor,—This is what I desire: (hat some regulation should be made for my place commencing alWhakalu (Nelson), and reaching as far as Aorere (Massacre Bay). I say also let me frequently hear from you, that F may be'put in remembrance year by year, and month by month, lest working long by myself [left to myself] I should forget my duty. While his supporters arc at at hand, a man will not be idle. Enough. From Wiremu Te Puoiio. Reply from Ngahraukawa. [Kohimarama,] Otaki [place of abode! Friend, the Governor,— 1 thank the Queen for (he love she has shown in sending the Ministers and Bishops lo save tin's island. On their arrival here they found the Maori people eating one another. By Christianity they were saved. [ will say no more about (hat. Friend, the Governor,—l do not question the truth of your words, because I perceive that they are right. They arc right, inasmuch as (here have been many payments made for that land. The wrong now rests wilh the Maories. This is to ask you to send a surveyor to survey our lands, that there may be no disputing amongst us. i I would also speak to you about the color [flag]. Should you become offended at it, you will perhaps send the soldiers, and wish me also to become a soldier. I shall not consent, for it was through fear of such an event happening that I came here (o you. Should you attach no importance lo that flag, do you appoint police lo protect the stores at Otaki. I have also a word to say about the wants of the body :—(hat you should let us haye powder, shot, and caps.
1 have another word Ip you, 0 Governor, or rather to your surveyors. lam going to find fault with those who purchase the land. The fault is here. You have agreed as to the correctness of our weighing the wheat and potatoes and every thing else, but when we express a desire to have the land weighed, the land purchasers "will not consent. This is where you do wrong. You are blinding our eyes with respect ta the land. "With reference to what you said at the first, I ■will mention the forbearance of Ngatiraukawa, on the occasion of (he fight at Wairau, the arrest of Rauparaha, and the dissensions among Ngatiapa and Te Kaneiri—the people who have provoked us. The Ngatiraukawa were not pleased "With their deeds. These thoughts are ended. From Te Moroati Kiharoa. Reply from Wanganui. Kohimarama, July 16,1860. O Governor, — Salutations to you! The words we have spoken in the midst of this committee are to the effect that the Maori and Pakeha races should be united as one people. There is no departing from this. It is known to you, 0 Governor, that Christianity is the main foundation of all things. If I understand and follow the precepts of Christianity, I shall find Salvation in Christianity, and if we understand the precepts of the Law, we shall find salvation in the laws. Christianity is able to save us, and the law is able to save us. It is useless to repeal these things. Our idea is that the law should be the ruler of man whilst he lives. Do you hearken! Christianity and law had only been tried by us for a short space, when the precepts of both were disregarded. It has also been said, '«He that pulteth his hand to the plough and looketh back is not fit for the Kingdom of Heaven." We have not yet attained to wisdom. The bridle is put to our mouths but we refuse to receive it. Our wish is union. Righteous and good works are the roots which will support unanimity. Another thing, humility and passive subjection to the Queen's authority. *■ 0 Governor, there is only one thing which you will not have from us. The lands which remain to us we will not surrender. The land we sold in lime past was settled satisfactorily without leaving any cause of trouble or confusion behind. We have no object in view than that of retaining it for our children after us. We shall be willing to place them in the hands of Ihe Government for the purpose of being subdivided that they may be fairly apportioned among our relatives.
These are our thoughts. We are not living according to the customs of our ancestors lest we should be humbled by God. We have no part in this presumptious undertaking as some other tribes have—no! 0 Governor, do you consent quickly to give us some law for leasing lands at Whanganui and Rangitikei. Let it be a strong law, sufficient to meet the case of our lands. These are the thoughts of our Pakeha frieDds; — consented to ask you to enact a special law for our lands. Friends, do this that it may be setled soon, and let it be like the law for the Pakeha lands. Muzzle not the ox that treadelh out the wheat. s Let the law concerning leasing of lands be passed soon that the people may speedily understand it, and that there may be no doubt or uncertainty about it. There are more difficulties about the selling of land than the leasing of it. Behold! there is no bloodshed occasioned by the leasing system, but by the selling there is- Be quick and give us the law. We and our Pakeha friends have made our arrangements. These words are ended. Confirm these words of ours. Let them have effect. About Mr. CJmrtpn:—-This is another subject and it relates "to our desire to have a guardian for us and those who come to us upon the invitation of the Government. We do not mean the Maori gatherings. We will provide for those ourselves. That which we desire of you is on behalf of those from a distance who are invited by the Government. It will be for you to provide a house, food, and a Pakeha to take charae. Mr. Chorion.(?) recoinTffeWJf* Let him make all arrangements. The reason of our liking that Pakeha is that we have not yet seen any fault in him. He has lived amongst us for many years and we have not seen anything wrong in him. Our reason for no t liking a stranger is that we have seen the evil of that. From your loving friends, in our Lord Jesus Christ,— From Tahana Turoa, Hori Paipai, Hori Kingi Te Anada, Tb Mawae, HoANI W. HIPANGO, Mete Kingi, Kawana Paipai, Tamati Wiremu, of Whanganui. Reply from Ngarauru. Kohimarama, July 16, 1860. Friend, the Governor, — Salutation to you! Hearken now to my words! I will not participate in the misdoings of other people. But should another do that which is right, I will take part in that good work. If it be evil, neither 1 nor my tribe will have any-
thing to do with it. My people said to me, " Go, seek thai which is good from the Governor, that you may hear the correctness or otherwise of the reports which have come to us. If you see anything good, bring it as a treasure for us all." Friend, the Governor, —Let kindness appear towards me and my people, as well as to my Pakehas. Let a letter be written by you to [Major] Durie and [Colonel] Wyatt, that they may be kind to me and to my people. Let a • letter also come from you to us during each year and month to encourage us. This is also another of my words : I do not like the schemes which are being devised by some: rather do I prefer those works which have been appointed by God and the Queen, to carry them out all the days of my life. Friend, the Governor, —This is also another word of mine. Lei the restrictions on the sale of powder and shot be removed, that we, the people who belong to the Government, may buy. In the case of those who are disa - fected to the Government, the restrictions should remain in force. Friend, the Governor, confirm this word of mine to you. This is all I have to say to you. From me, From Pehimana Maxakore, of Waitorara, Pakaraka. I now address you on another subject. Mr. at Whanganui, is the person we should like to have appointed for us. Friend, the Governor, consent that we may have Mr. Churton, through whom we may communicate. Let a good house be built at Whanganui. Do you give directions ahout this. Be pleased to confirm these words of mine to you. Enough. From Manakore, of Waitolara. Reply from Ngatikahungunu. No. 1. Maramara Kohikohi, July 14, 1860. Friend, the Governor of New Zealand, — 1. Salutations to you ! You have invited us, the men of Turanga, to assemble in your presence and to express our thoughts before you and before your runanga. 2. Bishop Williams has also informed us about the Queen and her kindness towards New Zealand. She governs the Pakeha race in England and her authority is also over this island. 5. There is no other nation that will presume to fight against New Zealand. It is for the English only to do this, for there have been
three quarrels already, and these were between the English and the New Zealanders. 4. It will be for the Maori chiefs to consider that document which was written at Waitangi. From the first Governor even to the last there has been but one word—love, kindness and good-will towards us. Now, therefore, my dear friends, let this be held fast in the love of God. 5. As regards the evils at our own place : we are giving our attention to these causes of perplexity. To some extent we are successful in dealing with them, for we are desirous that the good customs of the Pakehas should prevail amongst us. 6. We assure you that we have no other object. Our thoughts take but one direction and are not hidden. Yet there is another word floating on the wind, namely, that as soon as the war against Taranaki is ended, the Governor will commence hostilities against Turanga. Such is the report we have heard; There are questions at issue at Turanga. There is a difference with a Pakeha named Read, about one of their young men, named Tipuna, who was lost in Read's vessel. The correspondence relating to this case has reached the Government. We shall now carefully consider these words of the Queen and of the Governor [contained in the Address] and we shall hold fast these assurances of good-will which have been given us. 7. It is true; there are false reports current in the mouths of unbelievers, even those with which you are acquainted. 8. This is what we say. We do not in. any a he should be King over jNew Zealand." ''* Let those tribes have the King to themselves. We have also great names in our district, such as Hinematioro, Te Kaniotakirau Hirini; yet we should not approve of any of these being made King—no! 9. These are our words respecting this paragraph [the ninth]. The settlement of the matter between you and Waikato and William King rests with yourselves. Our thoughts are occupied with one thing only, namely, to attend to the good which is set before us by the Queen, and by God.. The protecting power of the God of Heaven is upon His children, upon such as call upon Him, day and night. So, likewise also, the Queen's authority is over whatever pertains to, or concerns, our temporal welfare. 10. It is right that you should ask for our opinions. They are as follows. There is one body, one faith, one baptism, and one Parent, even God in Heaven. The Queen, in England, shall be the parent of the people of New Zealand. 11. It is well that we should be reminded of our kind treatment by the Queen, in order that it may be properly appreciated.
The Magistrates al Tufanga do not thoroughly understand how to apply the law to the Maori and Pakeha offences. 12. It will be well that the war in New Zealand be dealt with deliberately. Let nothing be done hastily. Let care be taken to distinguish the great evil. After this Conference, the only thing which is likely to cause trouble in the midland portion of this Island is, the Maori King, whose pretensions set him up above every thing. The evil lies in interfering in the war for the purpose of obtaining power. This is a great offence. It is a piece of arrogant assumption. 15. We are oue in love. The law has united us. Of the ten commandments, four relate more particularly to our duty towards God, and the other six to our duty towards man. Our thoughts lie in these words. 14. This is good, as it shows in what manner good-will one towards another should be manifested. The heart which has enmity towards God or man is an evil thing. Love to God and man is peace with God, the Queen, and ber subjects. 15. These things occupy the attention of (he Turanga people,—the cultivation of wheat and the conveyance of it to Auckland, and the buying of clothes, and vessels, of which we have three. These are the names of the vessels we own this year, IB6o,—the "James," the "Henry," and the " Tui." 16. Friend, no foreign nation will presume to molest New Zealand, for good rules have long been laid down for the Pakehas and the Maories in this Island, that they may dwell in peace and quietness. We shall not unite with any foolish tribe who may join others in fighting against the subjects oi the Queen. We bhall not strike out any new path. There is but one law,—the law of God for the spirit, and the law of the Queen for those things which concern the body and our temporal welfare. 17. (We accept) the congratulations on our improved condition, which you offer us on behalf of the Queen of England. God also bestowed His blessing on Abraham and Sarah. It was promised that their seed should be as the stars, and as the sand on the seashore for multitude. So let this blessing rest upon the people of New Zealand, even as the love of God upon the whole world. It is on this account that we prize the precepts of Christianity. 18. Your prayer for the blessing of God upon the deliberations of vour Councils when assembled before you, fs very proper! It is also the practice of the Church to pray to God that He would subdue the hearts of the unruly. Leave this to God. We shall now try to understand your propositions and the real meaning of the subjects
which are here fully laid before us. Enough. From your loving friends, Tamati Hapimana Te Rangituawaro, Tamihaisa Rautapu, Te Waka Perohuka, of Turanga. Reply from Ngatikahmgumi. No. 2. July 16,1860. Friend, Governor Browne, — Salutations to you, in the work or promoting (he temporal welfare (of the people). At this time your words are fully laid before us and ours before you. As to difficulties which may arise after this Conference, the tribes who have assembled here to listen to your words must arrange these, conjointly with the Government. There is another case of dispute at Turanga, at Makaraka. It is about the land of Te Kamu Kahutia and Raharuhi Rukupo. Our desire is that the dispute about that land should be quietly settled. This is our view respecting that piece of land. Horses and cattle have been offered as payment for that land ; but it will be for the Government to settle this matter with the parties who own the land, so that it may be properly arranged, and that the Maories and Pakehas of Turanga may dwell peaceably together. Friend, when cases of dispute or difficulty (like this) come to your knowledge, do you send some one to talk the matter over quietly with us in order that what is right may be done, lest evil should grow up among us ; rather let there be one law and one rule of action, namely, that we should love one another as brethren. Thus will the love of the elder brother towards his younger brother, the Maori, appear, even by carefully training us in that which will benefit both. This is also a word from Paretene Potoli to me, that I should go and hear the words of the Governor. These were his words : "Go and tell the Governor to make peace (with William King) and slop the war, so that both Maories and Pakehas may live and prosper together." These are the words of those who stayed at home at Turanga. They were spoken by them. The words of one old chief, of Te Kemara Manutahi, were to the same effect—love to the Pakeha and love to the Maori, and (hat peace should be made between the Governor and William King. Another old man, Pita Tutapaturangi, expressed himself to the same effect,—for good alone, and that the people of every place should dwell in peace. The words of another old man, named Hare Tauomanaia, were the same—for good alone,
and lhat peace should ,be made between you (and William King). Eraihia Te Kotuku's words were to the same effect—gooi-will towards the Pakehas and the Maories. We have no other sentiments. From Na Tamati Hapimana Te Rangi, " Na Tamihana Ruatapu, " Na Te Waka Roatahuna, From the people of Turanga Nuiarua. This is the word of Te Waka Perohuka:— Friend, the Governor, — The people of Turanga are engaged in only one kind of work, namely, cultivation of wheat, sailing of vessels, and building of houses for the worship of God. The thing upon which our minds are most set in connection with the Pakeha is, buying Auckland vessels and other valuable property, that we may have one canoe, lest •we should trust to the Maori canoe, and evil should ensue. AH the people of Turanga will now take their stand on that which is good, and on that alone. These are the names of the places which are united in this determination : Te Wairoa, T e Whakaki, Nuhaka, Nukutaurua, Te Mahia, Te Mahanga, Whareongaonga, Maraclaha, Whe ro whero, Turanga, Pouawa, Wangara, Puatai, Nawa, Tangoiro, Kaiaua, Tokomaru, Waipiro, Whareponga, Tuparoa, Te Horo, Rangitukua, Waiapu, Horoera, T e Kawakawa, Punaruku, Wharekahika, Ko Rele, Tokakuku. These are all the people. The above-named places have but one law —Christianity alone, and they respect the authority of the Queen and of Governor Gore Browne. Now, 0 my elder brethren. Bring forth those things which we so greatly desire, —guns and powder,—the things which are desired by us, the people who are under (he law, lhat we may speak the same words. If you consent to this, it will be well. This is a word of mine. In the summer I came here to speak about a mill for our place at Turanga, for Pakohai. I agreed with Mr. Smith that the Government should undertake to direct what should be done as regards the arrangements for the erection of lhat water mill, as I had deposited my money with the Government in order that the necessary steps might be taken. lam anxious to have this affair settled. At the close of this Conference, let this matter be explained, that we, the parlies concerned, may hear about it. Then let some Pakeba be pointed out who will undertake to build it. From your loving friend, Tamati Hapehana Te Rangi. To Governor Browne, Ihe director of all things, Auckland.
There is now a dispute at Turanga with Mr. Bead, a Pakeha. It is a dispute with the people to whom the young man, Tipuna, belonged. These are the names of the parties : Hori T e Hika, and Rapala Whakapuhia. These are the men who oppose the good which the well-disposed try to effect. We believe that these people wished to lay hands upon Captain Read and rob him of a horse. On hearing of the design of that party, we published it abroad, that their proceedings might be put a slop to, for I had heard the particulars of the case respecting that young man. I said, the wages due to Tipuna from Mr. Read
This sum was added to conciliate the other party and the parents of the deceased. However they did not consent to accept that money from Mr. Read. Enough, I have now stated to you the particulars of this dispute for your information. We, the old men, discountenance the proceedings of those two men, in order that they may not work folly, but that (he people may experience the benefits of living under one law. These are they who trample on the good words of (he wise, and of the elders of the Church. Enough. We have told you all that relates to our place. Do you regard these our words. I shall now recite a song. * Yonder is Matariki, Star of the season, Taking his rest. He now sends a summons For me to depart. Overwhelm'd is ray spirit, And dark is my heart, As 1 approach the chief And look upon his carvings. Bruis'd are my bones, Consum'd is my flesh, And my eyes, pluck'd out, Are hanging from their sockets. Utter now the incantation, And lift high the offering— For 1 shall soon depart To a far and distant land. Friend, Governor Browne, — Let the name of this paper be "Matariki" [name of the Pleiades]. It is Matariki who
brings together all kinds of food, and assembles, the stars. The Governor invited all the chiefs to assemble hither, therefore this name will be applicable to this paper when printed, viz., Mafariki. From your loving friend, Tamati Hapimana Te Rangi, A teacher in the Church of England, under Bishop Williams. T o the Governor, Auckland. Reply from Ngatikahungunu. No. 5. Kohimarama, Auckland, July 16, 1860. Friend, Governor Browne, — Salutations to you ! Friend, Mr. McLean, salutations to you, and to your runanga—including Messrs. Smith, Clark, Kemp, Buller, Baker, and the Rev. Mr. Burrows. Friends, salutations to you all, the explainers of the laws of the Queen and the Government. Friend, Mr. Burrows: salutations to you, the explainer of the laws .of the Most High. Friends, this is our woid. We are not able at the present time to express to you our opinion with reference to the various subjects contained in the Governor's address. This is what we will say. - That which the Governor has set before us is good, for he it was who brought knowledge to New Zealand,—the knowledge of good, and the knowledge of evil. The evil thing is the gun: its evil is that human life is destroyed by it. Then there are the Ministers : through them peace reigns among the tribes of New Zealand. Friend, Mr. McLean, we address this to you. I do not belong to Waikato, that I should know any thing of this new system. Do not say that lam hiding my thoughts from you. Friends, this is our saying: the system of Waikato is a system that will cause great disturbance among the well disposed of the tribes of New Zealand. There is another reason why we do not recognise that new system. There has been no new law given to the people of this island concerning King making ; therefore the doings of Waikato appear dark to us. The only laws that we have been taught are (to the effect) that we should take pari in the schools, that we may be instructed in good things. These are the good things that are to be learnt: the work ol Schoolmasters, of Ministers, and of Bishops. That is all on that subject. This is another, that some of us be appointed Magistrates, or Directors, or Governors. These are the only laws we have seen. The other is that we should "do our duty in that slate of life unto which it has pleased Cod to call us."
Now, friends, that new system has reached Wairarapa, and those who have joined themselves to it are one hundred in number.
Now, friends, let the doings of Wairarapa be known to you. One hundred have nothing to do with this business. They are treating the Pakehas with kindness. Friend, Mr. McLean, hearken ! Some of our difficulties (of the people of Wairarapa) are settled. There is one matter wkich is a source of confusion. Our lands which we retain are a cause of disagreement amongst ourselves, also between the Maories and the Pakehas. There is yet another: those lands which have been re-j turned to us by the Government. They are! not yet settled. There is one piece of land that is causing trouble—the place of your friend Manihera, and of his father Rawiri. It is called Ngatupiri, and has been taken by the Government. We consider that this will be a source of difficulty among the people of Wairarapa. Friend, the Governor,—These faults that we have been pointing out are on your side. Friend, this is our word. To three of the Governors nay district has been unknown. But Governor Grey knew my place, Wairarapa,— both he and Mr. McLean. Governor Browne does not know Wairarapa. There is only one place that he stays at, and that is Auckland. Friend, I have a word to say to you. Put an end to your fighting with Wiremu Kingi, in order that the love of the Queen may be manifest to the Maori people, and ihat it may be a true word when one says, " I belong to the Queen —I belong to the Governor—l peace myself under the Queen and the Governor." Friends, these are our word?, " Agree thine adversary whilst thou art in the way with him." There is also another word, " Let them both grow together till the harvest." -" Friends, this is another word to you, that is, to the runavga of the Government. Do you give us guns, powder, shot, and caps, to shoot birds with, that this word may be made good, which says that the Pakehas and the Maories areonej people. If you do not fulfil our desire, then it is not true that the two races are equal. You say th t you are keeping off evil nations and that no other strange people have come here. You perhaps refer to the French when you say that we must be on our guard against a foreign nation. Friends, there is no other nation besides yourselves that can disturb the peace of the earth. These words are ended. You can approve or disapprove of them. I
Friends, Mr. McLean, and the Governor,— We have a desire that you should hold a Conference at Wellington. Do cot refuse, but consent, in order that the Governor may see the people of the South. Enough. This is a Maori song : The lessening cloud , Is slowly coming O'er Tawake's lofty peak ! Oh ! how my affection For my own beloved Is dwelling in my heart. I was taunted in my youth As the unknown offspring Of a distant land. ' Oh ! that I were placed On the bow of Rewarewa, The fiovfirnnr's own canoe, To journey to a distance. When I cross the Raukawa,* With my eyes blind-folded, I shall not gaze on Ngawhatu. But when we get beyond, Then I will look around, And view the place in Cloudy Bay, The nook which Kupe crossed, "When he performed the feat Of skimming o'er the sea. Tell me, whence came those In whom I put my trust ? Brave to face the battle, And strong for my support,— Let me ever cling to them And find in them my hope. From your loving friend, HoANI WIREMU PoHQTU, From your loving friend, Ngatuere Tawhirimatea, of Wairarapa. Reply from Ngatilcahungunu. No. 4. To the Governor. Friend,—Salutations to you ! I have come into your presence to hear your words. The words I sought' are those which you have spoken, that is, that the Pakehas and Maories should cleave to each other and live together, and work together,, and that they should be of one mind. These words were spoken by the first Governors. They have remained down to the ptesent time and are now spoken by you. Your words all are to the same effect: they all mean good. Friend, I must say to you concerning this word, that our anion is nominal—that our bodies are united, while our hearts are divided, that is to say, the
hearts of the Pakehas and of the Maories. The cause of the separation is this: some Pakehas, both low people and" gentlemen, hare said that we, the Maories, are dogs in yqur estimation. These words are not of today ; but from the lime of the first arrival of the Pakehas to this island these words have been used. There is only one word that is true, and that is the word of God. These words of men are of two kinds —good and evil. These words have a tendency to separate us. Your word also about the protection of this island by the power of the Queen, which secures us from aggression by other nations, is correct. The island is preserved in safety bv the name of the Queen. Your request that I should speak my thoughts, that you may hear them, is also right. Friend, the gave my land whilst the sun was shining The parts that were retained weie named whilst the sun was shining. The portions that were returned by the Queen were named whilst the sun was shining. Nothing was done in the dark. These lands are not yet settled so that each man may have his own. This has caused other, thoughts to spring up ; the lands not being speedily settled. Friend, this is why some men have made themselves a King. In my opinion there is only one true King, even Jehovah in Heaven, and all people who dwell beneath the skies should serve him only. Friend, the Governor, —I heard nothing good of the first Governors. Only one Governor has conferred on the Maories the good things of the spirit and of th? body, and has taken notice of the Maori children. Friend, the Governor, —These words that you have spoken will not come to pass because the evil has now become deep. Why did you not devise some mode of proceeding during the years that are now passed ? Now that this island is in confusion through the King movement, and through fighting, do you for the first time take steps in the matter. Friend, I will not say many more words to you, for this reason, that I and my Pakeha friends are living together under one law. This is all I have to say to you. From Raniera Te Iho-O-te-Rangi. Reply from Ngatilcahungunu. No. 5. July 16th, 1860. To the Governor. Sir, —Salutations to you ! We have a word to say to you. Let one_place for assembling your conference be here in Auckland ; and we say also that you must go lo Wellington and
there hold another conference. This is the ' desire of all the chiefs of the head of this island of New Zealand. Sir, we are in earnest in what we now say to you. It is the unanimous wish of the chiefs of the South that you should go to Wellington to confer with them, that you may know all your people, and that you may know the people of the King; so that you may place your people in order under the authority of the Queen, that she may make matters right for her subjects who live under her rule ; ao that our shortcomings as subjects of the Queen may be made straight by you. The lands that you have given to us, to your children, are not yet settled, that is, we have not received Crown Grants for them. That is one grievance. There is another : our lands are sold to you, but we have not yet received the payment and we have become like dogs through waiting for the price of our lands. One desire of ours is, that these causes of discontent should cease. Those are evils to which we are constantly subject. There is another : the supporters of the Maori King are trying to get us, the Queen's subjects, to join them in their fruitless undertaking. That King movement has no object in view, save this—hea'ken \ —to take the lands in the territory of the Queen and to usurp the Queen's sovereignty. Your word was right when you said that this is rebellion against the Queen. Yes, that word of yours is right. Noiv this is ours to you. Marshal your people living in this island in New Zealand, that you may know which are yours; and it will be for you to provide for your children. Do you provide for them by permitting them to be supplied with all your goods and commodities a&d causing them to dwell in peace and security. The subjects of the Maori King must look to their King to do the same for them. Sir, this is a true word. Now therefore perform it, that you may soon witness the effects. Let the King see to the supplying of his subjects, and getting their debts paid. These are our ideas, which form the subject of discussion in all our runangas, that is to say, the Maori that you should act upon those suggestions. It is ended. A Song. I am no more on the Maori side — 1 have turned to that of the Pakeha: Let these blankets bs the payment. From Wiremu Waka. and Karaitiana Te Kokoit. (Both of Wairarapa.)
Reply from Ngatikakungunu. No. 6. Friend the Governor, — Salutations to you ! I approve of what yon said—that we were to look at certain words in your address. I found that in the second paragraph you mention our gracious Queen. I say that this is quite correct, for this island was lying in darkness. The Queen was there teaching the word of the Scriptures. She saw these words, " Go ye therefore, and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. He that believeth and is baptized shall be saved j he that believeth not shall be damned." The Queen then said, "Send Missionaries to teach them, and I will pay them." These ate the men whose salaries are paid by the Queen —Ist, the Ministers, 2ndly, the Doctors, 3dly, the schoolteachers. What excites my wonder is the enlightenment of the principles. She says nothing about her substance being consumed in that way by me—that is, in instructing the Maori. There are other things besides which I cannot perfectly enumerate. This is another thing: her keeping away evil people of other nations and causing them to remain away at their own place?,—not permitting them to come to this island. Here is another thing: it is in the third paragraph. Hearken! My Pakeha friends, the portion of land set apart by the Governor for each individual is not clear, inasmuch as he has not received any document to confirm his title. The Government merely says," This is for you." Afterwards comes a Pakeha. The Maori says to him, " This place was given to me by the Government." He (the Pakeha) states that his money has been paid to the Government. When some person from the Government comes, that man (the Pakeha) speaks to him on the subject, and he assents. The Government officer then says to the Maori, " Perhaps your portion had better be here," but afterwards that again is taken away ! This is in reply to the second and third paragraph. This is a word of ours on the sixth. This is my suggestion : if a man steals, let him pay, and if he does not pay, let him be sent to prison. If he commit a murder, let him suffer the penalty. These are the things that so divide the Maories. If one man offends and is apprehended, the whole of his tribe rise. This is a word of ours on the seventh paragraph. We think that the false reports came
from the Pakehas. These are the men who profess to be the loving friends to the Maories. It was such doings that disturbed Wairarapa. False reports were the cause. Now with regard to the eighth paragraph. Friend, the Governor, —When we heard that a King was elected for New Zealand our thoughts were these: this is a theft, inasmuch as this name belongs to the Pakehas. You did not say to the Maories, " Here is a name." These are" the things which were freely given by you Pakehas to the Maories : first, guns, —secondly, Christianity,—and thirdly, clothing. Again : some of us have been made Ministers and others Assessors. We have been baptized and the names of our fathers have been given up. -According to Maori custom each man is a Chief at his own place, or over his own tribe. It is the system of you Pakehas only to have but one chief. This is another thing. We have seen in the Scrintures that" it is not well that there should be two masters as one would quarrel with the other; and, iu like manner, it is not well to have two Kings over one country, for one will teach one thing and the other another. Which ear is to listen to which? The right way is to appoint right persons to regulate matters, so that the work may progress properly. Friend the Governor, —Do not suppose that our lhoughts,will even be similar to those of the men of Waikato. Our thoughts do not tend that way. There is but one thing we would mention, and that is your quickness in apprehending. O Governor, —I mean, that the Maories and Pakehas have so soon fallen Qin battle). These are my thoughts with respect to the eleventh paragraph. You say, it is defy in <r the Queen. It, however, resembles child's play, A child attempts to build a house, another asks, " Who says that that is the way"? He replies, " This is the way." And so with the Maories who are making a King for themselves. Some say, "It is right," and others, "It is wrong." Some say, " Acknowledge the King," and others, "I will not acknowledge that King: he is a cannibal King," One finds fault with the other, and I therefore compare it to child's work. Friend, the 1 Governor, —The Bishop and Ministeis have turned, and still continue to turn me [my thoughts] upwards, but I now look downwards and quietly offer my land to the Qneen, and my oath is before God. It is this: a man offers las place and says, "We
hereby offer oar place to the Queen ; we give il up in this year of our Lord Jesus Christ." Enough. Prom Kakaitiana Te Korou, „ Wißemu VVaka. Reply from Ngatiporou. No. 1. Julj 16th, 18G0. Friend, the Governor, — Salutations to you, sent hither by that lady the Queen, to protect the two races dwelling in this country of New Zealand from aggression by foreign nations, —by her, who in times past, waged cruel war against other races, destroying some, driving the survivors away, and then seizing the land and assuming the power. (Referring to the 12th clause in His Excellency's address.) When the Queen heard of me. the Maori, living in this country of New Zealand, and that some of her own people had come to settle amongst us, then was her kindness towards us manifested. Before you came, Missionaries were sent by her to preach to us the Gospel of God. The first word of the Gospel was—repentance, absolution, forgiveness of sins, and peace. When the Missionaries arrived, they beheld us, and explored the coasts of our land. They saw that many of us were in the depth of misery. Some were bound, by the chain of the enemy and some were devouring one another. Then did their hands seize us by the the forelock, and draw us thence, and we stood forth from the gulf of darkness. Then, for the first time, did we behold light and salvation, which have remained to us to this day. Those who were bound were released, and those who were devouring one another were parted. The customs of the Maories were then made by the Missionaries to give place to the works of the Gospel of God. Cannibalism and other evil practices of this land were all abolished and superseded by the works of God. The Missionaries pointed out to us that we had a father in heaven, even God, and that he created us. Friend, the Governor, —In my opinion it was right that the Queen should make war upon other nations, and it was also right that she should send the Missionaries here and that she should have shown her love to the people.
This is quite correct in my view. The same was done in times past. God visited the heathen nations with His wrath and allowed His own people to occupy their lauds, Afterwards, God manifested His love towards men, and sent His Son into this world to seek men and to preach the acceptable year of the Lord. Friend, the Governor, —The first shadow which the Queen spread over me was Christianity. This is the chain that has held me and caused me to dwell in peace, happiness, and goodwill. I could not break away from this chain, and I could not turn back to the evil customs and the cannibalism of our Maori ancestors. Friend, the Governor, —I, of the Ngatiporou tribe, am conducting myself properly at my place, and am engaged in following out the precepts of the Gospel of God. This shall be my aim all the days of my life —even till death. Accordingly, I consider it to be my duty to send my children to Turanga to the school of Bishop Williams, that they may be taught the good customs of the Pakeha. Friend, the Governor,—On your arrival here, the powerful hand of God had already united these two races together. Still you must stand as guardian on the one side of these two races and the Holy Spirit of God on the other. The enemy also on one side is Satan, and the enemy which you have to guard us against is the foreigner. Hitherto, no foreign nation has come to destioy these two races, but they are found to be quarrelling between themselves, even in the presence of their protectors. It is precisely the same as in days of old, when I had no guardian. I mean, under the old Maori system. O friend, the Governor, Let your side be guarded properly, for the Scriptures say, "He that watcheth, let him take heed lest he fall." Your error is your haste to be angry, and your inciting the wise race to destroy the ignorant race. It was not left for the foreigner to destroy them, but you took upon yourself to do it. What is the good of your talking while it is seen that you are quarrelling both with the people and about the land. Friend, the Governor, —Let your duty of taking care of and governing the two races be properly discharged, and let your land purchasing transactions be properly conducted that you may be blameless. For this is a present cause of confusion involving both Pakehas and Maories—even the wrong purchasing of land, the owners of which, not being satisfied as to tbe fairness of the price given for their land. Hence arise disputes and those evils which destroy men's lives,
•Friend, the Governor/ —Those are my inmost thoughts.' Here, also, are others which I -will express to you. Should you punish me without cause wrongfully, what can I say to you? I would say this, " You are very unjust to me, for I have no desire to fight like other tribes who are fighting with the Pakeha." I I have no desire to set up a Maori King like some other deceitful tribe. I have only one King, who is in heaven, even Christ, who is King of kings and the Head of all men. I have no desire to sell land like some who deceitfully sell their land to the Pakeha, —or is the deceit on the side of the Pakeha? Or. perhaps, there has been some deceitful dealing on your part, judging from the serious nature of the difficulties which have arisen in connection with laud. If only men of inferior rank were implicated in these difficulties they might be settled by the Chiefs and be made to disappear. But, as the Maori proverb says, "The seas of Maihirangi (surge high)." Thisf proverb is used with, reference to an gale, and applies to the war about the land which is going on between the Governor and Te Rangitake (Wiremu Kingi). f Friend, the Governor, —Those are some of my inmost thoughts. There are yet others which I will express to you. There are troubles at my place, arising out of the avariciousness of the Pakehas in their dealings. The price given for a bushel of wheat is five shillings, and even as low as four and three. The price given for a bushel of corn is three shillings, and for a basket of potatoes, one shilling. Such dealing as this is fraudulent. It is for you to look at it. I consider those Pakehas to be robbers. They only show us the shadow of the money, and do not give us cash for our produce. The only money which those Pakehas give us for our produce is the rotten clothes which are rejected in this town ; apparently what they have picked up out of the rubbish trodden •under the feet of all the Pakeha merchants of this town, and which they bring to us to exchange for our produce. Our food is delivered to them in sound condition, but the clothes which they give us are rotten. Friend, the Governor, I am thinking that] you should make regulations for these things that we may dwell at peace with these Pakehas, j Friend, the Governor, —Those are some of j my thoughts. This is another. Let us buy guns, powder, shot, and caps, for shooting birds, that we may have something to give] relish to our breakfasts. Friend, the Governor, —Those are some of my thoughts. This is another, I desire
that you will make known to me some rules ' for administering justice at my place, for you know that the Maories are liable to go wrong. Thus end my thoughts. Friend, the Governor, —Salutations to you. I will lake your words to Ngatiporou, to the people who hold fast what is vaJuable, and greedily swallow talk. This is their Maori incantation (Karakia Maori) : The inanga [a fishj swims in the deep water — The inanga swims at the bottom : Oiwiwia, Oirawea! Give me my treasure, — It is a treasure ! —(Congratulating themselves on their good fortune.) Enough. It is finished. From your loving friend, Na Te Irimana Houturangi, of Wharekahika. To the Governor. Reply from Ngatiporou, No. 2. Kohimarama, July 17,1860. Friend, the Governor,— Salutations to y»u! We will speak our sentiments to jmi. Ours is a district which is forgotten by the Governor. This is why we say it is forgotten. No Governor has yet visited our district—the East Cape—up to your time. Now we think that you should visit all those whom our Queen has sent you to protect. Friend, the Governor, —Your friend the Bishop does visit us, but you are very remiss in not visiting us, inasmuch as you are our protector and benefactor. Friend, the Governor, —This is our word with reference to the Maori King. If white and black agree, it is right, but if it is left for black alone it will not stand. Enough of that. Friend, the Governor, —We are all under the sovereignty of the Queen, but there are also other authorities over us sanctioned by God and the Queen, namely, our Mini&ters. 0, mother, the Queen, —We salute you! We have come hither in obedience to your call : at all events we have heard your words which will be something to carry back to the South to our tribe, the Ngatiporou. Friend, we are engaged in only one work, arid that is teaching our people to live as they ought and in conformity with the precepts of Christianity. This is one thing: sickness has interfered with our giving that attention to the Governor's address which would probably have made it clear to us had we been well.
Friend, the Governor, —We do not consent to the Maori King. Leave their King to themselves. With respect to the war between the Governor and William King, it must be left to thera to finish what they have begun. Those subjects also are ended. Friend, the Governor, —Is it by your authority that the European traders of our district refuse to give money for our produce, or is it by their own ? Our greatest inconvenience is in not having money for our collections for our Ministers, —for they refuse to give us money. We are very much dissatisfied with the Pakehas of our place. Friend, the Governor,—-It is for you to consider my words favourably even as I have obeyed your call to me. Friend, the Governor. Salutations to you and to our gracious Queen. These are all my words to you. From Wiremtj, „ WIKIRIWHI MATEHENOA, (of Wharekahika.) Reply from Ngatiawa. No. 1. July 14th, 1860. Friend, the Governor, — 1. Salutations to you. These are my words to you. England has fulfilled the law of kindness towards us as regards hospitals, schools, and the Magistrates. England's treatment of us in those respects has been I just. 2. This is where England has failed as re- j spects us. Those places where the Maori lands have not been sold to the Government do not participate in the privileges which are enjoyed elsewhere under English law. 3. I would now ask you —Why is not the law of England made to apply to the lands of the Maories, and Crown Grants given to the proprietors ? 4. Then as regards cases of murder, — where one Maori murders another, —the law does not apply here. 5. The Maories lease their own lands to the Pakehas. The Law of England does not sanction this, fearing lest if the Maories turn 'heir lands to account in this way, they will not be disposed to alienate them. G, We would also call your attention to this fact. Though only three persons should speak to your Commissioners for purchasing land, they consent, and although the majority of the people go to protest against the words of those three, your Commissioners will not listen to them. 7- Again : the Law of England does not permit of the Church of New Zealand being endowed with Native lands.
8. Those who are unwilling to part with ] their lands are looked upon by the Govern- I ment as bad men. Enough upon this subject. I 9. We will now refer to what is said in the 9th clause of your speech, referring to the assistance rendered by Waikato to William King in his war against the Queen. These are my sentiments in reference to that subject. Had you refrained from sending for reinforcements to Port Jackson and elsewhere to assist you in fighting Wiremu Kin<n, then .what you said [with reference to Waikatoj would be correct. Had you looked onlv to the Pakehas in New Zealand to carry on the war against Wiremu Kingi [then what you say would be right,] but you have sent for Pakehas from abroad to fight Wiremu Kingi, whereas the Waikatos are inhabitants of New Zealand. 10. Concerning the benefits conferred by the Governor on New Zealand. As to the first two Governors, we do not see what good they did for us. The laws of England were not explained to us by those Governors. Under Governor Grey's administration the laws of England were for the first time made clear in this Island. He caused roads to be made, hospitals and schools to be founded, and Maori Magistrates to be appointed. 11. It was the practice of Governor Grey to pay visits to the Maories. Though there might be only twenty or thirty residing at their settlement, Governor Grey would be found there, urging them to cultivate the soil and to do many other useful things. That was iiis constant practice. 12. From the time of your arrival up to the present we have not yet learned what are the thoughts of the fourth Governor. The first thing that we hear of your thoughts is, your being at war with Wiremu Kingi and your haste in sending soldiers to Waitara to fight. That is what we have heard concerning you, even your gieat baste to send soldiers to fight Wiremu Kingi; therefore we are alarmed at these indications of your thoughts. From Wiremu TamihaNa Te Neke, i „ Te Manihera Matanqiruhau, } , Hemi Pa rat, „ Te Rira Porutu. __________ Reply from Ngatiawa. , No. 2. ,j FfieHd, thVGovernor, — Salutations to you! This is what I have to say to you. I did not witness the arrival of Governor Hobson, but I saw his Waitangi letters. It was about the year 1840 that that runanga
commenced. He [Governor Hobson] said: " I am sent here by tbe Queen to protect you. Let our thoughts be united. I will take steps for putting an end to all»evils." His words were very right, but afterwards it became evident that his declaration did not apply to us. For instance, when one Maori was killed by another, the Governor said, " 1 am not able to interfere to punish such offences." "I will also say this to you and to your Pakeha friends. The origin of the evil, in Governor Fitz Roy's time, that is to say, the evil of Ngapuhi, was the flag. They had bought "New Zealand" [name of a flag],—that is, a flag for .New Zealand, —of Mr. Williams, when a Captain of a vessel named Nepia (?) arrived and* planted the flag of England. The evils towards the Pakehas, in this Island, date from that time. *And when land began to be sold, evil immediately commenced. The Governor and his people acted wrongly, and so also did the Maories. But the fault was principally with the Maories themselves. The Governor's (fault) was his haste to stand up [i. e. make war.] On this account I am grived at the unnecessary sacrifice of the property and lives of the Pakehas. t But it is only your own work, 0 Governor : you have been similarly engaged in your own country. The Maori people, moreover, did not know how numerous you are. I say this to you 0 Governor ! This will be the end of our misunderstandings, that is, oi land beiug bought without the knowledge of persons appointed by you as members of the Conference. They will assemble at the place and make enquiries among all the parties concerned, and if it be found that the party wishing to sell has an exclusive title, that land may be then bought by the Governor. This would, perhaps, be a good plan to adopt, but you must decide as to its merits. '-' This is my word to you : that you should look to the welfare of your people and that you should treat them kindly. On our part our words shall be these : " Let every soul be subject unto the higher Powers, for there is no Power but of God." My rule is, O Governor, that man should perform his duty to God, and his duty as regards the things of this life, such as providing sustenance, and being industrious in useful pursuits. «. I have another word to say to you, O Governor ! Let persons bj appointed in each tribe to superintend the sub-division of land, so that when there is a dispute they may take steps to get it amicably arranged. Those persons appointed by you would investigate the .title : as, for instance, if it were a question requiring that the line of descent from some
ancestor should be traced and it were found that both parties were entitled [i. e. had claimsj to the land in question, it would then be right to divide that land. This is also a word of mine to you with reference to the land apportioned by you for the Maories whose names are written in the deed. I am thinking that each man should have his allotted portion given to him, whereas now the land is held in common. These are some of the causes of complaint among the Maories. v This is-also a subject upon which I wish to speak to you, namely, the purchase of Taranaki. Its sale by Tuarau was quite right, inasmuch as we had deserted the land and he went and took it out of the flame of the fire of Waikato, and then returned to Port Nicholson. I came to Taranaki and after I had been there about two years, a party of the Waikatos came to make clearings for themselves at Waitara. When-I saw that they had come to plant, I went to meet the Ngatimaniapoto. On my arriving there, Pakaru stood forth and made a speech, but I did not reply. We went on to Ngamotu. Thence we returned to Kawhia, I being one of the party. When I next went—in company with the Rev. Mr. Creed of Taranaki—the Ngatihinetu, Ngatimaniapoto, and Waikato tribes had leturned, and I did not see any great number of our people there. Only a few of us were there. When the clearings were burnt off we set to wotk at once and sowed them with turnips lest Waikato should return. It is ended. From Epiha Karoro. j
* Ngawhatu is the name of a sacred rock, in Cook's Strait, on which a person is not to look on his first passage across those waters. It was therefore customary, in former times, to blindfold strangers when passing this spot, lest, inadvertently, they should incur the displeasure of the presiding deity.
amount lo To this sum Mr. Read added . . U. . 21. 0 0 0 0 sT 0 0
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Maori Messenger : Te Karere Maori, Volume VII, Issue 18, 30 November 1860, Page 8
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18,910Proceedings of Kohimarama Conference. Maori Messenger : Te Karere Maori, Volume VII, Issue 18, 30 November 1860, Page 8
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