YOUNG MEN'S CHRISTIAN ASSOCIATION.

New Zealand Herald, Volume XVI, Issue 5478, 7 June 1879, Page 5

YOUNG MEN'S CHRISTIAN ASSOCIATION.

MAOKI KINGISM AND THE KOPOA MEETING. Last night the Rev. Thomas Buddie delivered the first of the winter series of lectures on the above subject. Colonel Haultain occupied the chair, who, introducing the lecturer, said :—Our relations with the native race were never more strange and conflicting than they are at present. We have one of tbcm, Rewi, a chief of importance, who had been our implacable enemy for years, now coming ainoiigat ua, taking an intelligent interest in our institution!*, and expressing himself in the most friendly manner toward the people whose decided enemy he was a few years Yet in another part of the colony we have natives committing such extraordinary acts that we can only suppose them to be determined to provoke us into hostility. Ido not think there is in the whole colony a gentleman so competent to givo us some explanation as the Rev. Mr. Buddie of this teeming paradox. No gentlemen is better acquainted, by his long acquaintance with the aboriginal people of this country, to indicate the workings of the Maori mind. He has, by his missionary labours among the native), and is by his intellectual training, specially qualified to treat of this subject. 1 am euro chat there in nothiug he may say on eucb. a subject that will not be wtll worth hearing.

The Rev. Mr. Buddle was received with applause. He said : Nineteen yeara have rolled away since the Maori flag v;xa unfurled as tho banner »f independence and a i euaiyn of WakaKotuhitanija, or the "Union oE the tribe 3," for preserving their nationality. A. large gathering of the Waikato tribes, with representatives from nearly all parts of the country, met at Ngaruawahia, on the banks of the Waikato, the spot selected aa the centre of the new kingdom. On the 31st of May, 1800, after four yeara of deliberation, the King movement was consolidated and settled. With the late Donald McLean, the Native Secretary, the late John Williamson, Superintendent of Auckland, several other and old missionaries, I was present and witnessed tho plauting of the amidst the wildest demonstrations of Maori exultation, accompanied with-savage war dances and volleys of musketry. The flagstaff planted and the salute iired, Honana, the secretary of tho new kingdom, mounted the cross-trees and proclaimed : —"The top of this flagstaff signifies the King, the ceuoro is for Che chiefs, these four ropes represent the tribes East, West, North, and South. The name of this flagstaff is Pane (I'otatau's ancestor). We had spent three weeks reasoning with them on the folly of their proceedings, and endeavouring to dissuade them from their project, but in vain. Many who took part in those proceedings have passed away. Potatau himself did not long survive—a few weeks ended his reign; Matutaera, his son, the present Tawhiao, or Tukaroto, was elected his successor. Iα a pamphlet I published at the time on the rise and progress of the movement, I remarked, " i'he movement contaiuo within itself the elements of its own dissolution." Though it may exist for a while, and cause trouble and anxiety to our rulers, the probability is that the "pa"

which Toino (one of the orators that addressed the meeting) wishei to have rjuiahed aud which was now considered complete, will, like the " pas " tuat typified it, tumble into ruins in tiio course oi time. That

time appears to have come, the breastwork is crumbling, the feuce3 are tumbling in, the inmates are grumbling, and the ilaori kingdom is fast hastening to dissolution. This may bo a fittiug opportunity for ua to

review its rise ami progress, and trace its decline. [Thu lecturer proceeded to shew that the monarchical form of government was adopted by the Maori intellect, in imitation oi similar movements in other large islands of the South Pacific Ocean.] The first Maori that entertained the idea was Hoagi Uika, who visited England in 1820, " to seo Kim George, aud bring back missionaries, c: yeaters, blacksmiths, Kiiropeauß, aud t>v "fcy eoldier3." He employed the guns and aims obtained in England and Sydney to subjugate the distaut tribes, and carried war tv the tribes of the Waikato, the Thames, and Taranaki. " There U bat one King in England," he said, "there shall be but one King in New Zealand." After seven years of savage warfare, he received a bullet-wound in a conflict at Wangaroa, which finished his career of blood. Matini To Whiwhi, of Otaki, made the next attempt in this direction in 1552. He initiated the movement iu the South. His friend, Tamihana te ltauparaha, had just returned from England. JMatiui's soul was fired by the accounts he heard of England's King. The present King movement was initiated in the Waikato by William Thompson Tar»pipi, principal chief of the Ngatihaua, He was a man of high rank in Mauri society, the sou of Te Waharoa, a renowned warrior of the last generation. Te Heuheu lirikaa, of Taupo, was one of the first chiefs that joined Thompson. He was a sanguine and excitable man, aad was a zealous advocate of tho movement to the time of his death. The first public meeting of natives to deliberate on the subject was held at Taupo, iu 1856. If was decided that Tongarir.j (the burning mountain) should be the centre of a district iu which no land was to be sold to the Government, aud that Hauraki, Waikato, Kawhia, Mokau, Taranaki, Wangnnui, Rangitikei, and Titi Okura were to mark the circumference. The next meeting was held at Paetai, on the bank* of tbe Waikato, in May 1857. There were upwards of 2000 natives present. The meeting was divided into two parties, one headed by Thompson and Te Heuheu, in favour of the movement ; the other by William Naylor, which included the natives of the Lower Waikato, who were at that time opposed to the movement. The flag given by William IV. to the united tribes at the Bay of Islands, was hoisted by one party, with the inscription, "Potatau, King of IXew Zealand," and the Onion Jack by the other—who were regarded as loyalists. .Naylor was connected with the Wealeyan Mission, and maintained his Christian profession tj the time of his death. He was a man of keen iutellect. He engaged to protect the VVangaroa settlers against invasion from the natives, and was one of tho Governor's firmest friends. Thompson indicated his views in setting up tbe Maori King, as follows :—" I want order and laws. A King can give us these better than the Governor. The Governor never does anything except when a pakeha is killed. We are allowed to fight, and kill each other a3 we please. A King would end these evils." A chief named Paora said, "Honour the King j love the brotherhood. Why should the Queen of England be angry ? We shall be in alliance with her, and friendship will be preserved. The Governor does not stop fights and murders amongst us. A King will be able to do that. Lat us have order, ho that we may grow a» the pakeha grows. Why should we disappear irom the country 1" William Naylor naid, " I promised the first Governor that I would stick to him, and be a subject of the Qaeen. I intend to keep my promise, »e they hare kept theirs. They have taken no land. The deaire to sell was mine, and they gavo me money. Why do you bring that flag here ? There is trouble in it. Wnat honour can I get from that? It is liko a fountain without water. Go back to the mountains; let us live in peace. I and the Governor will take our course." It was the general opinion that much good might have been got out of the movement had it been dealt with at an earlier period, in a mauner to, provide the Maori race with some, at least, of the reme dies for the evils of which they complained. The next meeting was held on the 2nd of June, 1858, at Ngaruawahia. Invitations were sent to all tUo tribes of the North Island.

The object was to decide the question ot Potatau's installation aa Kiog of Now Zealand. William Thompson said, " We have united this day to give power into the hauds of one man, eo aa to give force to the laws of G-od and man amongst us." "If, 5, said an intelligent Waikato chief at that time, " Borne moans had been initiated at an earlier period to give the chiefs a status in, connection with the Government and some part in the administration of native affairs, we should not have had a Maori King." Native magistrates were now appointed by the King to issue warrants, to try parties accused of felony, levy tines, Bettle disputes, and enforce payment of dubts. No Jiuropean magistrate was permitted to offioidte within their territory. Tne following circular was issued from Ngaruawahia :— 1. No European magistrate shall be permitted to officiate in our territory. 2. Wo nativo ehall bo imprisoned in a gaol by the Governor. 3. No roade ehall be opened in our territory. An attempt was soon afterwards made to give them civil institutions. The Native Secretary of that day advised non-interference, and the scheme, although it was growing in favour, was proved to have come too late. The King party looked upon them with suspicion. At the raising of the flagstaff to which reference has been made at

the commencement, Eewi hauled down the king's flag and throw it at the foot of the Union Jack, not to acknowledge the supremacy of the loyalist ensign, but to express the utter subjugation to which, in his mind, the Maori peop'e were consenting. Then another chief took it up, saying, " It shall not be done in that way, let it look np at the Bun, and we will eupport it." In April, 1860, the Taranaki tribes sent a deputation cf sixty chiefs to present their allegiance to the Maori King. William King, of ~ Waitara celebrity, had opposed the sale of a piece of land by another chief who offered it to the (Governor. It was proved beyond all donbt by Mr. Donald Maclean that William King had no title. He had ser.t the deputation to obtain the signatures and support of the Waikatoa in his coming struggle with the Governor. He sent also for the purpose of handing over his land to tho newly appointed land league, of which the Maori King was to be the head. " Let the Governor send his soldiers," said William King, ■• and I will send mine," and he built a pa on the disputed land. I was present when the deputation arrived at Ngaruawahia; At tho request of the Governor, I accompanied the Under-Secretary of the Native Department to ascertain the state of affairs. The speeches made on tbe occasion had rererence to war, and whether Waikato should enter into the quarrel. The extreme men advocated that a contingent should be sent to aid William Kiug. After the great meeting at Ngaruawahia in 1860, already alluded to, the Superintendent of the Province of Auckland, tho late Mr. "Williamson, had an interview with Potatau in the presence of several chiefs. He reminded them of tlio privileges they enjoyed under the QueeuV Government, and the protection which her flag afforded them. He told them thxt no long as they remained uodor the bbadow of that flag they were safe, while the flag they set up would afford them no protection, but rather bring evil upon them and spread war and confusion over the land. He expressed a hope that nothing would arise to destroy the peaceful and friendly relations that had so long existed between the races. Tomo, a chief, interposed, reflecting on tho Government as the agyresaors. PoUitau stopped him, saying " the Maoris alone were to blamo." The question naturally arises, what were the objects of the movement? The objects had, no doubt, an important bearing on the happiness of the race. (1) A mere efficient administration of " our " laws. (2) The preservation of what they called their mana. They sought to make the Queen subordinate to the Maori King ; they evinced a determination not to be ruled by the pakeha ; they wanted an administration entirely their own. (3) Tho conaerration of the land; they feared the complete alienation of their territory. (4) The union of the tribes. The Taranaki war proceeded. Many of the Waikato natives went thither, and were foremost among its victims. The Goveruor invited a conference at Kohimarama of the principal chiefs from all parts of the country to consider the state of the country, to determine measures to restore peace, and to reclaim the Kingites to their allegiance to the Queen. Bat the dissatisfied parties were not present. Tho idea was a good one. The results might have been beneficial had both sides been represented. After the Tarauaki war had been carried on for abouc twelve months, William Thompson wrote a letter to the Governor, wishing for peace. His Excellency sent back a declaration, to be read at Ngaruawahia, containing a ptateine of the acts of rebellion, that had been committed in the King's namo, exhorting them to submission, offering pardon for the past on certain conditions, viz., "unreserved submission, restoration of plunder, and compensation for destruction of property." Thompson rejoined, that no wrODg was done, that there was no sin committed by setting up a King. He justified sending an army to Taranaki to aid William King—he put all blame of the war on the Governor ; aud, in reference to " pluuder," said his people had only followed the example of the who wont to William King's pa aud burnt it, destroying blankets, books, " consumed tlio cattle, and sold the horses by auction." He added that the "Governor shewed the road, and the Maoris followed it." It was proposed that the missionaries should take advantage of a respite which now took place to visit the natire churches. Tha Rev. Mr. Harding accompanied me from Auckland, and wo were joined by the .Rev. Mr. Wallis, Rev. Mr. Keid, and the Rev. Mr. Schnackenberg. We pointed out tho evils they wore bringing upon themselves and upon the country. The question naturally arises— What have been the results of the King movement ? I should not exaggerate if 1 snid, tbat it has produced nothing but evil for the native people. (1) It diverted tho attention af tho tribes from useful anil profitable pursuits. They had been gradually advanoiug in civilisation. They were becoming large cultivators of tho land, adopting European modes of cultivation, and sending large quantities of grain to mar. ket. They were building flour-mills, and exchanged their flour or graia for articles of English manufacture. The King movement and the land league converted the country into an extended political arena. Their time was occupied with political agitation and excitement. Cultivation became neglected, the mills stood still, women and children were etarved and half-naked, and their social condition was thrown back for several years. The King movement and the laud league destroyed all that. The movement brought the young men to the front. These had seen tbe waning power of the chiefs, and were glad of an opportunity to re-assert it. They threw themselves into the movement with intelligence and energy. It was easier to call out these restless spirits than to control them. They committed all kinds of outrages. They went into the mission schools, and forcibly removed the halfcaste girls, levied black-mail on European squatters and settlers, plundered stores. Potatau condemned these act 3. (3) It destroyed all confidence between the two races. For years the most amicable feeling had existed. 111-feeling grew np in the native mind. (4) The results on their religious and moral advancement wero very sad. When the. King movement wai initiated the Waikato could present the most flourishing native schools in all the country. There were large and prosperous educational establishments at Tβ Kohanga, Taupiri, Tβ Awamutu, aDd Waipa. There wero large central suhools at the Three Kings and St. Stephen's. j> early all these were broken up. The children were taken back to Maori life, where they were exposed to the demoralising iufluencua of political discussions, war dances, the haka, indiscriminate companionship, so that thoy grew up in ignorance and immorality. I saw at the late Kopua meeting hundreds of the youth of both sexes who could not read, but were found playing cards or other games on the Sabbath day. Most of the mission stations had to be abandoned. But the Maori must have a religion. After the Waikato war the Maoris isolated themselves. [The lecturer described the riae of Hauhauism. He next proceeded to describe the late meeting at Kopua nearly in the same terms as those he used at the recent meeting of tho Wesleyan Foreign Missions, and reported at length in the New Zealand Herald.] It was evident that the young mon of tho King's bodyguard, who were commanded by Purukutu, himself a criminal, had an interest in keeping up the King in the person of Ta whiao, for they might become outlaws themselves on account of offences against the law. The claims of Tawhiao, as put forth in his speech, were regarded as simply preposterous, both by natives and Europeans. Thu question arisee, why did he put forth suoh claims ? He could hardly have believed in them himself. The reasons, probably, were —(1) That having a gathering of the tribes such as he could never expect to see again, he wiihed to assert the sovereignty that many of them had bestowed on him. (2) To remind them of the land league, and that Ngatimaniapoto and others had given over their lauds to bo dealt with by the Maori King. (3) He desired to arrest the disruption that had already begun among hie party. (4) A further reason, probably, was to resort to a device to secure the best terms for himneilf In any arrangement that might be made. He and his adherents had lost nearly the whole o£ their territory except the land stretching from Waipa to Kawhia, thoy havo nothing left, and they must depend either upon what tho Governor may restore or Rowi may give them. But he overshot the mark. Few except his own. immediate followers assented to his utterances, and many even of these repudiated them. And next, as to the results of this meeting »t Kopua. What will come of it all 1 Has it not been a complete failure — in fact, a storm in a teacup? If Tawhiao intended to gain an advantage for himself and hie cause, he has failed most signally. If he wanted to place the Government on vantage ground, he has certainly succeeded. If there has been failure, it is certainly on' the side'of Maori Kingism. To the Government of the country I think all is gain, The very best thing he could

have done for both races was to reject the Government proposals. It was right, after these proposals had ence been made to him by the late Sir Donald McLean, that the Government should let him see they were prepared honourably to carry them out. He had a whole year to consider them, and in a most honourable, conciliatory, and patient manner the Premier of the colony gave him full opportunity to discuss and accept them. This Ta?hiao refused to do within a given time, and they were withdrawn in a speech by Sir George Grey that displayed the firmness and dignity of a true statesman. I think that most intelligent and thoughtful men who real the proposals will see that, had they bsen accepted, to carry them out would have been a very costly and difficult matter for any Government, and likely to iuvolvo it ia constant collision with one party or ether. The conclusion to which I have come is that Maori Kingism is on the wane, and hastening to dissolution. My reasons for thinking so are :—(1) What I have heard from several Waikato chiefs, who say, " We are wearying of the present stata of things. Wo have been harrasaed and disturbed now nearly 20 years—never knowing whether to go to the right or to the left, or what will be to-morrow. We want to have something settled, and to kuow where we are. If Tawhiao won't come to terms with the Government, we will join Rewi, and make him our leader." 2. Another indication of their disruption was thiir rnntual recrimination. When members of the same household differ in their opinions, and become estranged from each other, and when thing 3 dun't work smoothly, vhen they begin to throw the blame of miscarriage at each other, it looks very like separation and a dissolution of partnership. That was precisely Iho case with the different tribes nt tho late meeting. It was especially seen after Sir George Grey had left. "Tawhiao," said one, "is standing, but I do not see that we are standing." Wi Maihi Te Rangikaheke was very pointed. He said, " You have set up a post, but all the horses except one have broken away. The King is supposed to be supported by all the tribes, but they have left him to be upset in the ocean, while they swam ashore." Whiniora said, "Some of us pull one way, and uome another." Wahanui said, " The wrong has been our own. Both races have caused the separation." (3) Another indication of disruption is the land sales that have taken place, and tho expressed determination of several to lease and sell. "Tawhiao says ' Stop leasing,' said Hanauru, "but some of us are intending to lease. Tawhiao says, 'Stop telegraphs, , but some of you Kingites are sending telegrams franked by the Government. Tawhiao says 'Stop roads,' and roads are made ; ' Stop railways,' yet some of you travel free by rail." Rewi produced a list of lands which had been leased or sold by Kingites. The reading of this document produced great excitement Ahipene wanted it suppressed. Rewi justly expressed hia displeasure that the Kingites should be selling their own land while they were living on his, and also conniving at the sale of 250,000 acres of his territory. The presence of Rewi in Auckland to-day is a proof of hie determination to carry out his purpose, and become one with the Europeans. His appeal to our Courts of L»w at Cambridge is another "proof how changed ho has become since the time he was resolved that no English school nor magistrate, nor printing-press should exist on his laud, and ordered" Mr. Gorst's school, at Te Awamutu, to be closed, and the printing-press broken up. Ha has got better light now. Ho has opened his eyes to the folly of their isolation, aud opposition, and land leagues. He may tarn out to be the saviour of the remnant of hia race. And I say, they are worth saving. The large number of youth 1 saw at To Kopua meeting, of both sexes, led mo to believe they could not bo on the decrease, and earnestly to wish they could be got into our schools and properly tr . alQ< j d for the engagements of civilized life. I fully agree with the sentiments that have been expressed in some of the articles of our daily Press. Let us net expect a sudden and rapid change in affairs. The natives move slowly, and when they have to submit to the inevitable, they like to do it quietly without appearing to do it. There is a national prido that does not easily yield; but tho process of dissolution has begun, and we must wait with patience for its consummation. The railway through to Taranaki, and the opening of an extensive country may not be realised in a year or two. Yet I hope to have the pleasure, if spared a few years more, to make the trip ia a flrst-class carriage to the foot of Mount Egmont, and to seo the end of Maori Kingism, which has given many of us so much auxiety and trouble, and wrought bo much evil in the land. Nor should I object to lay it in tbo grave, and read the burial service, with the hope that it should never rise again. As a Christian Association, there is still work for us to do in reference to it. We cin pray that the Great Ruler of Men, who has all hearts in His keeping, may bo guide our rulers and bo influence the hearts of the natives, that the good old times may come again when the races shall be at peace, the land at rest, and a pure Christianity shall be triumphant from the North Cape to Stewart's Island. (Applause.) A vote of thanks, moved by the Rev. Mr. Long, was passed to the lecturer by acclarnatioD. The meeting closed with the usnal devotional exercises and tho benediction.