New Zealand Mail. PUBLISHED DAILY SATURDAY, JULY, 15, 1876.

New Zealand Mail, Issue 243, 15 July 1876, Page 12

New Zealand Mail. PUBLISHED DAILY SATURDAY, JULY, 15, 1876.

One of the most interesting and instructive amongst the printed papers laid before Parliament this session, is that which contains the " reports from officers in native districts." The paper embodies some forty pages of letterpress, and contains a vast amount of valuable information as to the social condition of the native race in all parts of New Zealand, their moral and sanitary condition, institutions, industries, numerical increase or decrease, political organisation, and their general progress in the arts of peace and civilisation. The annual presentation of these reports to Parliament supplies a useful and reliable guide to a knowledge of native affairs. To residents in the Middle Island, and to those in general who in their daily lives have little or no intercourse with their Maori fellowsettlers, these reports supply a large fund of official information of a highly interesting character, and we earnestly recommend an attentive perusal of them, especially by members of Parliament and those who make politics a study. The absence of all reservation which characterises these reports, the minuteness with which they deal with all matters affecting the native race, are a complete and effectual refutation of the insinuations which are constantly made by uninformed and prejudiced persons as to the Native department being involved in any kind of mystery. By a careful study of these admirable reports, it is within the reach of all to obtain a very accurate knowledge of our relations with the native race, their condition, prospects, aspirations, and wants, and of the policy which the Government of the colony is adopting for the amelioration of their social condition, and their ultimate complete amenability to law and order. For the information of our readers we have been at the trouble to select and digest in this article some of the more salient features of these reports. They begin with one from Captain P. G. Wilson, dated Opunake, August, 1875, in which he reports that the famous prophet Te Whiti at the last Pariaka meeting "counselled peace as usual." Mr. C. Brown, Civil Commissioner of New Plymouth, reports having been " warmly welcomed by Te Whiti " at one of these meetings, and that the prophet, contrary to his previous custom, had "informed his hearers that he had nothing to say to them relative to land selling—each one must use his own judgment on the question." When we remember the obstinacy with which the prophet formerly opposed the alienation of land, the modification in his views is indicative of a more friendly disposition towards Europeans than he has displayed for many years past. Mr. Brown notices the prevalence of much sickness among the natives north and south of New Plymouth in September last.

Mr. R. S. Bush, interpreter, of Paglan, supplies a large amount of valuable and interesting information ; indeed, the intelligence and indefatigability of this officer, as shown in his reports, are highly praiseworthy. His first letter, written from Raglan in August last, reports the favorable disposition of the most influential body of the Ngatitahiuga tribe, who, though Hau Haus, had unanimously agreed to extend the leases of certain reserves in the Akau block to thirty years, and had expressed a strong indisposition to take an active part in the affairs of the King party, using the expression, " Our land is safe ; we have no business with the King, and therefore we have returned to Akau." Writing on October 12th, Mr Bush notices the inauguration of a new religion by Tawhiao, on the occasion of the opening of his new house at Hikurangi, where he " nominated several persons as ' monitors ' to conduct their religious services." This new religion was an approach to the old Pai Marire form of worship, but divested of its fanaticism and other repulsive features. We quote :

My informants attach no evil significance to this change, but, on the contrary, state it is for the promotion of peace. This statement, coupled with Tawhiao's speech on this occasion, in which he is represented as calling on his people to renounce all idea of further participation in acts of murder or their evil deeds, and turn their thoughts to peaceful occupation, and assist him in preserving peace, together with Hatj pokia's views, as expressed in his letter herewith, warrant me in concluding that no evil is anticipated, nor do I think this change a precursor of bad acts.

In a letter three days later Mr. Bush states that the new monitors or preachers have been designated by Tawhiao "Tariao," which is synonymous with " Tawera " (the morning star), implying that the movement was the dawning of a new era. It appears that Tawhiao had actually been suspected of having bewitched (maketu) some of the Ngatihana tribe living at Aotea, from the fact of his having, when on a visit, passed round their houses without entering them. In illustrating his views respecting the new form, of prayer, Tawhiao pointed out his meaning on a stick, and indicated the extent to which he desired the natives to go by "stating that they were only to

proceed half way up the stick, and not the whole length, meaning, no doubt, that they were to exclude all the fanatical parts in vogue on the former occasion. His reasons for promulgating the new religion were as follow :

Ist. That already mentioned about Ngatihana (viz., to do away with the belief in witchcraft.) 2nd His hope that by conforming to it strictly, they might stave off further ravages from diseases similar to those to which they had been exposed this 3rd. In his own words, "He Whakamarie i te ngakau o te tangata no te mea B,aore e Mohiotia te pai o te Whakaaro o te tangata. (Te appease the heart of man because one does not know the good thoughts of man.)"

Mr. Bush further states that at the same meeting Tawhiao had enjoined his followers to treat fairly the European storekeeper at Matakotako, in the King country. At various settlements Mr. Bush found the natives engaged in planting. A curious illustration is given of the peculiar ideas of the Maoris from a circumstance that occurred at Manuaitu. Tawhiao left his hat there, and the natives called it the Queen-Bee, saying that wherever that was the rest of the tribe were bound to follow. It is also stated in the report that several chiefs who were formerly amongst the most turbulent, had frequently visited Aotea to dispose of produce to European traders, and that many parties of Kingites were throwing off their former sullenness, and emerging from their isolation ; and that they had subscribed money and purchased ploughs in Auckland. "In November Tawhiao visited the European storekeeper at Matakotako, and told him to disregard the objections to his sojourn there which had been raised by Ngatitewehi. Tawhiao also dined at the house of a European settler, but before partaking of his hospitality " enquired whether or not he was addicted to drink." The following extract from Mr. Bush's report describes the manner in which Tawhiao had publicly renounced "strong liquors," and had set a reformatory example to his people :

When the people at Hikurangi were assembled in the whare where they had prayers, he—while prayers were being conducted—stood up in the middle of the whare and poured a whole bottle of rum slowly on the ground. No doubt his object in acting in this manner was to show to his people that his determination was a fixed and solemn one. Manuhiri is represented as being much opposed to drunkenness, and anxious for the suppression of the same. A wonderful change has come over the so-called King natives since you met Tawhiao at Waitomo ; they are rapidly becoming a different people to what they were a few years ago. There is already a talk of a Christian gathering taking place in Kawhia next year. The natives of that locality speak very hopefully as to the opening of that harbor, an occurrence which Maneha and party are said to be in favor of. As to Whitiora, he says he feels himself getting old, and intends before he dies to gratify both you and himself by seeing a vessel trading to Kawhia; this he is determined to bring about shortly. Altogether, I observe a much greater desire on the part of the Kingites to maintain a friendly intercourse than has hitherto been the case. This change in their demeanor no doubt is attributable to the acts of Tawhiao and to his panui (proclamation.)

Mr. Bush gives an interesting account of a Christmas feast given- at Aotea, at which a charge per head was made, to raise money for the purchase of agriculrural implements, this being the first social gathering of any magnitude in Waikato since the war in 1863. At this feast speeches were delivered in favor of total abstinence and the establishment of schools. One of the speakers asked the meeting how they would like to be called, in comparison with other places, " the ignorant people of the west coast." Another speaker said he had been encouraged to advocate these reforms owing to Tawhiao's renunciation of drink. The report goes on to narrate how a half-caste girl who had eloped from Waipa with her Maori cousin to Matakowhai, a Kingite settlement, was surrendered by the people of that place, to be dealt with by the Resident Magistrate at Paglan. In surrendering the runaway couple, one of the principal chiefs used the following characteristic language:—

Bush, your coming here is quite correct; these people, the Tariao, have a different work to perform; it is their business to broom away any floating rubbish that may be brought to the front of their houses; hence we do not approve of this ; it does not signify what is brought here, we do not intend to allow any one to bring even a stolen shirt button or needle here without ordering the return of the same ; for the same reason we shall order the return of this girl. We do not intend to permit Waipa dirt to puddle our sea. Girl, you must return with Bush and his companions.

Mr. Bush says that Tawhiao has determined to inculcate peace, and that the Kawhia natives complain of depredations committed by the pheasants, while the Aotea natives were afflicted with a plague of frogs. He writes: " One chief told me that his daughter swallowed, while drinking out of a kiaka, a young frog which stuck in her throat, and was with difficulty dislodged, after having nearly choked her." On- the 31st January Mr. Bush received an invitation from Tawhiao to visit Kawhia, the king's headquarters. He found there Tawhiao, his eldest son, Te Rata Tawhia, Tawhiao's three wives, and their children, and a number of young chiefs of the Ngatimahuta and Ngatipou tribes. The report says : Tawhiao heard that I was there. He immediately came over to me, shook hands, telling the people not to rub noses with him as he was a pakeha, but to content themselves with shaking his hand. . . It appears that Tawhiao keeps his movements very secret, does not confide them or his acts to the chiefs promiscuously, but only to those he is sure will not divulge them. At the meeting which ensued a number of speeches of the most pacific character were delivered, the burden of which was the maintenance of peace with the Euro-

peans. The words of Potatau, the first Maori King, were quoted by Tapihana : —" Love my Europeans, take care of my chiefs who brought me up, go and make peace." Tapihana, Tawhiao's mouthpiece, in conversation with Mr. Bush, after the meeting, said the words had been suggested by Tawhiao himself, and he added significantly :

Do not think there is any one else to gainsay what I said ; these are the words of Tawhiao. He has my hearty co-operation, but we have a great deal of jealousy to contend against from Tawhia and other Waikato chiefs. Tawhia is afraid that we might get a salary from the Government like himself. You just look on ; I am nearly tired of this kind of thing, but mean to put up with it for a shoi-t time longer for Tawhiao's sake. If they will not help me I will open Kawhia myself ; listen, the thing is settled, my finger nail is all that requires to come off; it is a very small matter that is left.

Maneha, another chief, in sending to Auckland for a churn, said : —" This is one of the small fruits which Sir Donald McLean's meeting with Tawhiao (at Waitomo in January, 1875), has borne. Depend upon it there are many greater ones which are not quite ripe yet." Tapihana then relates how Tawhiao's intended visit to Waikato, in 1873, was spoiled by some misunderstanding of the arrangements agreed upon in concert with himself, and he goes on to say :

lam telling you this so that you may know Tawhiao's and my love for the pakeha is no new thing. Our love is of long duration, and was roused afresh when Sir D. McLean visited Kawhia. Listen, there is no more trouble for us : that is, a war of one race against the other. Of course there may be single acts of evil; they will be the acts of the individuals who commit them, and not of the race ; they will not have the same signification that Mr. Whitely's, Todd's, or Sullivan's murder had ; they were committed to cause war ; these will be the acts of the evil. Tawhiao and I have approved of the course pursued by Sir D. McLean on these occasions in not declaring a war. It is this policy of his which has made us consider and determine to act on the words of Potatau. Tawhiao has always been adverse to hostilities against the pakeha, but Waikato have squeezed him until at last lie has determined to manage for himself, and is now carrying his tikanga from place to place.