THE LATE MAORI KING MOVEMENT.

New Zealander, Volume XIV, Issue 1284, 7 August 1858, Page 1 (Supplement)

THE LATE MAORI KING MOVEMENT.

To the Editor of the New Zealander. Otawhao, July 21st, 1858. Snt,~J very much regret that I was unable,from a press of duties, to forward you the speeches at tlie Maori King meeting, by the last mail. You will perceive that my account commences with tlie second dnv’s speeches, Tuesday, June 15th. A number of Chiefs spoke ou the first day, but they were chiefly speeches to welcome Potatau to Rangiawhia, and in a great measure consisted of Maori songs which would be uninteresting to the general reader. No discussion took place on any subject. It is here only necessary to notice two speeches on tlie first day by Katipa-te-Awarahi of Waiuku and Te Ileuheu of Taupo. Potatau’s speech (the only time he spoke in public) was very short, and lias already been published, by you from hj note taken by the Rev. A. Reid. Katipa-te-Awarahi, having complimented Potatau, exhorted the meeting not to promote division and strife. He said that his proposition was that Europeans and Mamies should be one people. 1 hat the Queen, King. Bishop, Ministers and Laws, should he one, all united and hound together by the bond ol love. Te Heuheu proposed that the Queen should rule on all lands purchased by the Government, but that on Maori lands they should only know’ the King and the run any a, (maori committee) and God over all. Potatau said that he had no desire to be made a King, that they had better make Uoani Papeta, and Houi te Warn Kings; that he was a friend ol the Europeans. " I am a cook for the Pukeha’s, and the work of my children is to wash the plates of the Pakeha. la conclusion I beg leave to remark that although the speeches generally supported the Maori King movement, only a few joined in le Heuheu’s policy. The general feeling of the meeting was to retain p ssesaion of the Maori waste lands, and hand them down to their children. They viewed with a jealous eye the rapid advancement of the Europeans. At the same time there was nearly a general feeling to open up the country by roads or rather by improvements on present lines. The opposition to the Government making roads arose from jealousy lest the Government should claim the land above the line for the money expended, but this feeling was chiefly confuted to Te Heuheu, and one small tribe. In private conversation withoneof the leading Chiefs in the Maori King movement, — a man whom I have known for about twenty three years, —he assured me that the present movement originated in a very great measure from their having been told by Europeans that the" Ilangatira’s’’ in England had proposed that their waste land should be taken by the Queen. I requested him to give me his authority. He said that it was not con fined to a single person, a “ Mr. N.—” I contradicted this statement and endeavoured to remove the impression from his mind. There did not appear to be on the part of any of tho speakers any ill-feeling towards thu Government. I remain, Sir, jours truly, “ Cutuosua.” SpkbCUks at the Maori Kino Mkktino at Rangiawiiia, Tuesday, June 15, 1858. Te Wetini Taiporutu « Ngatihaua.—Listen tome. Wc have heard two opinions. One by Te Kalipa to Awarahi; his opinion is the Queen, King, the Bishop, .Ministers and Laws arc all good, and therefore all should he hound together by the bond of love. To Heuheu says, the King, and the runanga (maori committee) and religion and te whakopono, and love. 1 say let the King rule ou his own land and the Queen on hers, and both bound by love to each other, and God over both of them. Te Waitere te Kuwahoa Ngatimaniapoto, We built our pas formerly from fear and danger, and then went round them to discover the weak points in order that they might he strengthened lest they should be taken. We set up this King that he may love God and man, and unite Israel (the maories) who are scattered. Let all listen to ilia word of God and then our pa will stand, and there will be lovo between the Queen and King Patatau. Wiremu Karamoa.—Sodom was consumed for its sins, let the Chiefs keep to the laws. YVetcri is correct. Taati m Want.— Keep to the three points mentioned. 1. The King ou his land. 2. The Queen on hers, and 3rd. Both bound by love, and discuss these. 1 agree with Katepa le Awarahi. The bond of love to all, and tlie law of God ns our rule. Ileuheu is breaking the bond of love by wishing to close up tlie road. Wiremu Tamibana Tarapipipi le Waharoa. — 1 he ( Queen, the King and God over all, all bound by love

together. The King must put down all evil and settle all disputes about land. Paati te Waru.—Let your light shine before men. You have set up a King in order that he may put down all that is evil. I say let there be no opposition to roads over the King’s(inaori) lands. Tiroiori.—Wiremu Tauinhama andTaati have well spoken that Potatau should put down all evil, that chief and slave may live in peace on their own land, that the chiefs may not oppress the poor. Therefore I agree that we should have one to watch over us. Ihe King, the Queen, and the road. Let every man be at liberty to open roads over his own land, as the Queen s road are all open to us. Te Welini.—Let us have new thoughts and live in peace and quiet ou our lands. Let ns not forget t* be kind to Europeans passing through the country. Te Tapihana o Ngatihikairo.- I am not opposed to tlie Queen, but I am dark about Kawhia. My fathers pushed mo into the sea. (Because some Chiefs wished to sell Kawhia.) The king must keep my land for me. I will not agree that a road should be opened over the King's(tnaori) land. 1 do not agree with 1 aati. No new road shall be made, or any improvements made ou the old road. Reihana Haupokia of Ngatimaniapoto (brother inlaw of Taati.) — Where is the bond of love you have spoken about if roads on maori lands are to be closed 1 I love all. Let love continue between the two races. Hoeraof Kirikiroa. ken ? No. I agree with te Kalipa. What is the fruit of faith ? Love to all. It there is no love in our bond it will be wrong. The King on the maori laud, the Queen on the European's land, and all roads open to all. The Queen to make her roads to her boundary, then love, and the King will finish the road. Kewi of Kihikihi.—Do you agree with Hoera ! Let the King and Queen open the roads ? Wetini.—The road is clear, there is no evil in the road. To Tapihana. By fills ror.d our rft (i. e. land) will be taken. 1 have nothing to say about the Queen’s land, but let tlie King agree first to roads over maori land. I will not agree to roads. By this our pa (land) will be taken. Much of it is already gone from us. Wiremu Karamoa Takirau of Rangiawhia.—lf tlie Government wit lied to open acart road from Auckland through the country, 1 say that would be wrong oil maori land, but this road, a bridle path is good. Raora ol Taupo,—Let the Queen make roads on her own lands, and iu future years let the King open his own roads and pav the workmen. Te Ileweti of Makiri (Ngatihaua).—Me have said love to all. That Flag is our protection, the love of all the road that the blind and the lame may find their way. Open the road, the road is love to all, open tho roads over our lands. Te Wetini. Tamikaua.— I agree to the King, 1 am a poor man and have but little laud. Our land is neatly gme by the Queen. Tumutnmu.—l agree to the road. Te Remio Ngatihikairo-Kawhia—Let our King be above the Queen, then 1 will agree to the road, but not while the Queen is above our King. Iraiaof Maungatautari.—On account of our land wo have set up our King, le Ileuheu, 1 rejoice at it. The road shall not be opened. Hoera.—We agreed to leave all our lands in the hands of Potatau. Let him speak and say open, open, shut, shut. Te Wiwini of Ngatihaua.—Put a line of fern sticks. This line represents the road from Sydney to Parramatta. There are houses all along the line, if this is opened, Europeans will build houses all along it. New Zealand will be lost to us this day. Wiremu Toe'oc. — I belong to the Queen. I listen to what vou sav, open, close. Who says open the road ? Who says close it? J f the Maories close up roads in the country, let the Governor close up the roads at the European’s settlements against the Maories.—l he speaker then stretched a line from the stick representing the Queen to the one representing the King, and then tied the two to the third stick which was higher than the other two, as representing God over all. Taati te Want —lf any one is strong let him now cut this line in two (sever), the bond of love between Europeans and Maories, but then, down with that flag (the King’s flag.) Kuta.—You have given the land to the King, why do you now take it back ? Let each Chief do as he plea-cs on his own land. Te Ileuheu of Taupo.—This is Taupiri, this is Pirongia, this is Tongariro (meaning that he would not consent to the sale ot’anv land between those places.) Who will throw down that flag? I say, no person will throw it down. Let Potatau agree to the opening of a road and then all will be well. Paora, of Oruanui—Taupo, gave a history of the establishment of the Ahuriri mail, and ol le Poihipi, and of the desire to open a road through the interior. He then said, We are jealous of Te Poihipi. He gets all the money from the mail, Eruera Ngawaita of Mohoaonui. —Do not dispute about a road. Let us open the road for ourselves. We require it ourselves, let it therefore be opened. A paper was then read by Patara te of W aikato, proposing various points to be talked over by each tribe during the evening. They were as follows,— 1. The King’s ruuaiiga (counsel) must search out all evil, with the view of punishing those who did wrong. 2. That Maori Magistrates be appointed. 3. That a Chief Magistrate be appointed to judge persons guilty of murder. &c., &c. 4. That the Queen should judge her own people (Europeans). 5. That if the wicked slay the righteous, the wicked man should die for his sin. (). That a law be passed against witchcraft. 7. That children should not he betrothed. 8. That Maori women should not be given for wives to Europeans. 9. That Maori tape’s be abolished. It). That in the event of a man being fined by the “runanga”, and not able to pay the fine, he should work out the amount. Several others spoke, ami the meeting adjourned at sunset. Wednesday, June IGth, 1853. Te Wailere. —Let us he true to the King's flag. Hoani Papeta Pungareliu.—Let its keep to the one subject, the King. First set up the King and then discuss roads. Pnpeana. —Let us have only one captain in our ship. If tlie re are two captains the ship will be broken. Hoera Waikato.—Do you agree to this man! (Potatau.) Yes. Then stand up. (All stood up and bowed to Potatau’s flag.) Wiremu te Kora.—Do you Ngatimaniapoto agree to tliis man as King ? Y r es. Stand up. ( I hey stood up and bowed to the flag.) Kapericra.—A child does not grow in a day. My Ministers (Roman Catholic Priests) do not look to land. Hori to Warn.—My Church is standing there (pointing to the Protestant Church), and there stands yours Kapcriera (pointing to the Roman Catholic Chapel). My Church is a place where 1 worship God. Let us all be strong to pray. Do not make divisions, but worship God. I want to abide under the shadow of God’s wings, Takerei Ngamotu of Kawhia.—Paul reproved divisions. Let God give us light and direct us. Tamati Waka of W hanganui.—l am pleased with the King. A King to preserve to us our lands. 1 will now keep my land. We have sold some land to the Queen. Let her keep her land, and I will keep mine. Manners. —Natives of Rangiawhia, Kihikihi, Ac., do you agree to tho King? Yes. Stand up. (Ihcyall stood up and bowed to the King’s flap.) Patara te Tuhi.—lt will rest with you, Tamati Waka to bring your people at Wanganui to join us. Wiremu Karawa. —We have agreed about the King, now let us discuss laws to put down drinking, &c. Uoani Papeta. —We have all agreed to the King. The King and the Queen must now arrange their a filths, (“ in a raua ko Kuini to raua ritenga.”) Kapara Hongihongi.— 1 here is my gilt to the King. A sum ofnioncy(about £8) was then laid at the foot of the flag staff. Other tribes then made their offering of money for the King. . Te Kcrehana. — My first King is God. Let him ■ teach me my duty to this new King. ( Many other Chiefs addressed the meeting but all in I the same strain, recommending those present to set up tfieir King in order that he may preserve their lands to them, and to their children, and put down all land disputes mid evils amongst themselves. Thursday, June 17, ISSS. This day was chiefly occupied in the giving out of food to the Maori tribes. In the afternoon a short discussion arose in which Te Ileuheu and Patara te Tuhi were the speakers. Te Ileuheu demanded that Poihipi should give up ihe mail and that it should be carried by some other Taupo ' tribe, as he (Te Poihipi) had given offence to Heuheu

and chiefs at Taupo by including in a letter he had written, lands which did not belong to him. din’s statement was denied by Poihipi, He had only included his own lands, d’e Heuheu was much excited and made a wide and rambling speech. He concluded by carrying a stick and laying it before Potatau, saying this represents the Ahuriri mail. Give it to whom you please, that it may be carried by the tribe you select. Then taking another stick he laid it before Potatau, saying, this represents the roads, do not allow any improvements to be made on it. Potatau made no reply. lu the evening Heuheu had a private meeting with Potatau. He was rebuked by Iloani Papete. dhe natives report that he tangi’d (cried) at finding so many influential chiefs opposed to his policy. I was not present at the evening mcedng. Fiiiday, June 10, 1868. The Hui broke up this morning.