JOURNAL OF PROCEEDINGS AT WAIKATO.

Taranaki Herald, 11 June 1860, Page 1 (Supplement)

JOURNAL OF PROCEEDINGS AT WAIKATO.

[From the Southern Cioss, June 5.] Thursday Morning, May 24,

Your correspondent arrived at Ngaruawahia. There were 20 Wakatauas, and innumerable otheis; food distributed, say — about 100 pigs, about 30 tons flour, 500 kits potatoes, dried eels countless, and 2 bullocks. The Flag bears the same decorations as that first up some two years ago — white centre ground, red borders, and red at the end, cross in the centre (supposed to be an emblem of ' Faith'), 3 black maiks (denoting the ' Whakapono,' the 'Aroha,' and the 'Ture.' This, of course, is conjecture, as the King party ■will give no explanations. About 3000 Natives — men, women, and children — supposed to be on the ground ; great sickness existing among them. First day consumed in erecting tents aud distributing food. The new flagstaff, said to be, with topmast, 100 feet long, is preparing, and will be erected as soon as completed. Over the flag described was a long blue streamer, called, by the Natives "The Whip," — application unknown ; at the end of this, nearest the stalF, is a circle, and in this circle the figure of a man's head and the words "Ko Tiki," -who is said to be the original ancestor of the Maori race. Below the large flag was also another — a green one, with the word " Truth" painted on it. Mr Buddlc Ins in vnin tried all his influence to induce the Natives not to pxit up the new flagstaff and hoist the new colour, but, as I wiote you from Taupiri, it will be put up, in spite of all the Missionaiy influence. Europeans on the giound: The Bishop of New Zealand, the Superintendent, Rev. J. Morg.m and another clergyman, Rev. Father Garavel, Revs. Messis. Buddie, Read, and Wallace ; D. McLean, Esq., J. Rogan, Esq., Captain Johnstone, J. Armitage, Thomas Williamson (Waiuku), G. Smallfield, Dr Topp (Waiuku), J- Feiguson (Whatawhata), — Lewis (Waipa), and others — say about 25. Thirty tubes were on the ground, or represented. Ngatimaniapoto were only represented by about 40 or 50 ; Ngatitipa by one or two individuals. Many of Ngatihaua also absented themselves, though their leading men were all on the ground. Your correspondent was painfully convinced that the general feeling of the Natives in regard to white men has undergone a great change — proved not only by the distinction so frequently made in speeches, as." Kiri mangu" (black skin), and " Kiti ma" (white skin), but by their general demeanour and private conversations. The missionary influence has also diminished very much. Your correspondent noticed several Native Monitors actively assisting in preparing the flagstalf and dragging the timber for the same. One painful feature, also, patent to all the " old hands," was the evident reveision to their old customs, which many deemed obsolete, or at least discontinued ; affording another proof of the decline of the missionary influence, ane aversion to or contempt of the white man. Friday Morning, May 25. About 11 a.m. Ngatihaua and the Tangata Whenua (tribes who called the meeting and provided the food) mustered their fighting men, in war costume, i.e., armed with muskets and guns, and naked except a bandage or other covering round the mi Idle of the body ; in all about 300 or 400 marched on to the ground, where they formed in column. The Hui, stranger tribes from Lower Waikato, Manukau, &cr, about an equal number — or say 700 or 800 altogether, of whom 500 were anned — did the same, meeting the former party ; vthen both halted. A geneial sa-

lute of firing followed ; hothparties danced tht war dance, (the " Tv waewae") ; salutations from the former to the latter, and an invitation from the former to the latter to unite : both united in one compact body and danced again the war dance. Your correspondent noticed many monitors amongst these warriors. It should be borne in mind that, at the last meeting, two years ago, when Potatau was installed as King, no manifestation of this nature occurred, and also that the Lower Waikato refused to recognise Potatau other than as a Matua, or father. This latter was never alluded to throughout the proceedings ; so tnat his title as King is now admitted by all parties. On enquiung the meaning of the " war dance," your correspondent was informed, by many Natives, that it arose from a " mamae no te ngakau," meaning sympathy with their fellow-countrymen at Taranaki. I leave you or the public to draw your own conclusions fiom this. In the afternoon the Natives assembled in the open space below Potatan's house, divided into two parties — the " Tangata whenua" and the " Hui" (visitors). The speeches were principally salutations of welcome from one party to the other : towards the close Te Wetini of Ngatihaua stuck 3 sticks in the ground, — one denoting the Queen or Governor, ano ther in the centre, the " Atua" or God, and the third New Zealand or the Maoii race ; he then took up the Queen's slick and tluew it away — meaning that the Governor, by canyingon the war at Tarannki, had severed the union between the two races, and emphatically declared that New Zealand (Maoii race) was an independent nation. Paora, a Native of Ngatiwhatua, next addressed the assembly, fiist replacing the stick representing the Queeu : " Turn to me, your Teacher, and then you will understand, or be doing right ; be kind to the black skin and the white skin." Saiuuday, May 20. The paity io assembled, as on the pievious day : 3 sticks were put on as befoie, with tikis difference, that the one denoting the Maoii lace was peeled; they weie tied together with a piece of flux, denoting the " Aioha." To Wetini severed the flax attached to the Queen's Mick, denoting that the union betueen the two races was severed by the Taranaki war, and ousel ved that the Governor had caused this by not consulting Potalau ; he sliongly mged that no more land should be sold, lest fuithei disputes — "laruiam" — should aii«e. Win. Thompson, of Ngatihaua, re-tied the flax, but intimated that both the Maoii race and the white men should be independent ol each othei, each having their own beparate and distinct "Maim" (powei), extend'iig to their respective people and land. The Lower Waikato and Manukau weie desiious that a deputation, consisting of one or more chiefs from each tiibe, should be sent to Taranaki to iuv.stigate Win. King's claim to the laud in dispute there, and if his claim pioved defective then to hand over the land to the Governor ; but no final decision' was ariived at. The extieme party (lepiesentcd by Te Wetini and Te Heuhen, of Taupo), who wish to take up the quairel on Win. King's side, are extremely small. How far i'utuie owjuuences may increase thib part} can only bo a matter of conjectme. Win. Kaylor (Te Awaitaia) gave expiesbiou to very loyal sentiments, and neither he or his vibe took any pait whatevei m the proceedings of the King paity, in refeience to the flag or otheiwise. Expiesbious of "aioha" to the pakeha pioceeded occasionally from the Lower Wiiikato paity jPln the midst of this day'b " koieio" the Ngatiteata tiibe fiom Waiuku ai lived ; they maiuhed up to and lound the flagstaff, which they saluted hy a volley, and then returned to the beach. They anived in two war canoes. Their whole party consisted of about 200 ; but your conespondent counted only about 40 armed men. Towards the close of the pioccediugs Whakapo, of Ranginhia, was gnin^ an account of William King's veision ot his claim to the land at Taianaki, when Mr McLean interrupted and said he would give the tiue explanation of the whole matter on Monday. Mr Huddle observed that by their three gieat principles, which they piofess to bo governed hy, viz. — the whaluipono, the aroha, and the line, (laith lo\e, and law), the slaughtei of the defenceless white men and bojs at Taianaki was inuidet ; but they would not acknowledge the tiuth of such a self evident iact. A Native of Ngapuhi, who professed toropiesent Tamati Waka, said he was for the Queen and should remain so. Had he been consulted at the commencement of the King movement he might have then joined it, but it was otheiwise now, and he should continue laitlU'ul to the Queen. Sunday, May 27. The Bibhop, Clergy, and other Ministeis held Divine service, in the Native language, in the open ail. Seivice in English, for the Emopeans, was also peifoimed by the Bishop, assisted by the llev. J. Morgan. Monday, May 28. Wm. Naylor (Te Awaitaia) struck his tents thib morning and returned home. The Bisiior enquiied ot the Natives if Ihey intended to put up the new (hightail' and hois' the new flag ; and on being answered in the affirmative, at once oidered Ins tent to betaken down, and publicly declared to the Natives that he would rot remain any longer with them to witness it, and at once left the ground, and did not again letuin. Mi Lewis anived fiom the Waipa Ngatimaniapoto Distuct, and biought assuiances ot peaceable conduct there. The gicatcr unit of this day was consumed in the

distribution of about 20 tons of floui, given by the Ngatimahuta to the Lower Waikato, &c. It was late in the afternoon belore the " korero" was commenced* A message from Potatau was deliveied to the meeting, to the effect that he would allow Natives to rent their lands as runs to the " pakeha." Ti Ori Oiu, of Ngatihaua, supported the proposition of the Lower Waikato (energetically proposed by Ruihaua) to send a deputation to Taranaki to investigate the claim of W. King, and declared himself in favour of the mail going as before. Te Heuheu, of Taupo, made a violent speech, first against Mr Moigan and then against tho " pakehas" generally. Katipi, of Ngatiteata (Waiuku), advocated the erection of the flagstaff and colour, and eschewed the Taranaki affair altogether ; also, that he was in favor of a union between the two races. Te Wetini again uiged his extreme views. Mr McLean, towards the close of the evening, commenced his promised explanation, which was listened to with breathless attention j but, before he bad got half through it, was inteirupted on the plea of being piayer time, and so the meeting adjourned. ' About 8 p.m. Ngatihaua paid a visit to Ngatiwhatua, and speeches were made to the same effect as above by Wm. Thompson, Ti Ol'l Ori, and Te Wetini. Several Ngatiwhatua chiefs, whom your correspondent could not identify in the daik, expiessed, in leply, theii disapproval of the views of the former, and uttered most loyal sentiments. Tuesday, May 2D. The meeting summoned as usual by the speaking trumpet ; but few attended, and Mr McLean, I presume, judging that the natives were unwilling to heat his explanations/struck his tent, and, along with the Superinteiraent and paity, returned to Auckland. The Missionaries, except Father Gara. vel. all leUuned home. No bpeecheb made to-day. The flagstaff nearly finished. At 9 p.m. a message fiom Potatau was publicly proclaimed to this effect, that Potatau had ordered the flagstaff to be put up to-morrow (Wednesday), that it bhould be saluted with the "tv ngarahu" (war dance), and afterwards he would address the Waikatos and declaie his sentiments. The neither has been thioughout remarkably fine ; the wet only commencing at the close this evening. No final decision was come to by the meeting as to the Taranaki war, and it appeared to your correspondent that it was evidently the intention of the piomoteis, or rather piime moveisoftheKing paity, to have no such decision made. In the afternoon a native messenger brought a letter fiom Kawhia, stating that a battle had ocenrled at Taranaki, in which 400 soldiers were killed and only 3 natives ! As the wiiter declaicd he had only hcud this as a rumour it was not geneially cicdited. Wednesday, May 30. Detained by bad weather. Potatau sent a letter to the various tiibss this morning, faying that he had not sanctioned the " tikanga reti," viz., — leasing luns to Europeans. He wished to he kind to them and not plunder them, (alluding to the raid on guns made at Rangiawhia and Kawhia.) No speeches to-day. The flagstaff was completed by sun-down, and diagged to its intended site. The old stall' is used as the topmast. Numcious saleb by auction enlivened the otherwise dull day. Tobacco quoted at Is. to lb. 6d. per fiig, on the lise. Very seaice supplies on baud. Thursday, 31sr May. I am infoimed that Nga Ti Ilaua determined be. fore they left heie to send away all white men in their district, except die " Tiaki Mira," inillers^o grind flour for them jf Two paities who renteda "Tun of (hem lately, are, it is said, to remove their cattle — whence the lemaik of liaia, as in speeches. " I have sent mine back ; you do the same." I have omitted to mention the new house building for Potatau. It is being erected by natives from Taupo, entiiely in the native decorative style, with elaboiate caivings for the verandahs* The walls inside aie lined with reeds, tastefully bound with flax ; raupo on the outside and toe-toe roof; 15 yards long, by 8 yards in bieadth ; the wood work is all totara. 1 was shewn a six-barrel revolver this morning ; and also another out of ordei. A remark was immediately made by a Rangiawhia native: — "Take it to our pakeha blacksmith ; he will repair it as he did mine." Surely a sense of patuotism ought to peivade all white men at this conjuncture, and deter them fiom assisting the Maori to aim ; it may be againbt us. I mention this with a view to prevent such practices for the fntme. 10 a.m. — Flagstaff put up. A collection ot gaiments fiom the various tribes was this moining made as a piesent to the Taupo paity, electing Potatau's new palace, they lelusing to accept money. The butt of the staff is charred, and lined in the ground all lound with ponga (the (stem of the fern tree,) which never rots. Tinibei is sawn for a laige building intended for a Conncil Chamber, in imitation, I presume, of our Hou^e of Assembly, though the election oi even foundations theieof aic not commenced. 2 p.m. — The meeting is still going on, but I am obliged to send you these by Father Gaiavel. I send you my notes out of my pocket book, so that you can publish this mornings pioceedings. Potatan's words are decidedly peaceful ; but yon will see that when I left, the wai party are attempting to give them anothei consti uctiou. At 12 noon, Ka aka te Taniwha, the Kai wero, tlnew a speai to the Hui. New colour hoisted at the same time. 3 maiks on colour aie intended to repiesent Kaiu (eyes) of New Zealand, — i.e., the Noith, (the Ngapuhi) centre, Waikato and Taianaki, aud South, Wanaiapa; not Whakapono, Aroha, and Tuie, as I stated befoie in report. General salute fiom the Hui. New colour— same decorations as other. War dince by the Hui, when olour hoisted. Each paity ot the Hui danced the wav dance scpaiately, then advanced in a body. Potatau, noai the colour, in full health. Ngatiteata fust advanced to the colour in skirmishing older. About 100 followed, Ngatihineand Ngaungan. Then Ngatipou— about 200 of the last 3 tribes. Geneial volley filing as- salute to the colour, followed by the lepetition of war dance. All wairiois diessed m costume as before described—say about 100 wai pally altogether.

Potatau appeared pleased with the proceedings. I'otatau'b son, Matataira. — Come on laud j there is nobody to call for yon. Come my ancestor, my father. General salutations of same nature. Katipa.— Ngatiteata.— Make known. The colour js the grave of Potatau. Ruihiina. — Let there be one thing only — meaning the colour only — not to go to Taranaki. Kihiiini, addressing the flagstaff. Your are on your own land, and keep it for your children and grand-children ; and you [the Hui] come here for the same purpose. Hone Kingi, relative of Potatau, speaking of the flag. It is standing on its own rights, and let it remain. Karaka Te Taniwha, addressing the Hui.—Advance here when you have done firing to hear Potatau's words. Another general salute by the warriors, and advanced to the flagstaff. Native from cross-trees of flagstaff shouted out.— Listen to the reason why this colour is put up, for good works, and to prevent Bins. The upper part (topmast) signifies Potatau. His word is law. The topes signify all the clnefb in New Zealand. The agstaff and colours shall stand for ever. The 3rd April is to be the anniversary of the king for the time hereafter. 9th March. — Flag to be hoisted annually, in commemoration of the Waiuku meeting. 31st May. — AlbO, in celebration of to.day's proceedings. Te Kereihi. — Do you agree to this christening of the colour. All replied, ' ac ' — yes. Hip, bip, &c. War party then advanced to Potatau, aud seated themselves. Potatau quietly smoking his pipe. £ Potatau.— Speak that I can hear what you have to say. You people can speak for yourself. Do you wish me to speak alone? Reply. — Yes, you speak alone. Potatau.— l will; this is the first time. I have seen you ; my father come here to this place which you are making great. Come, you all, the shoulders and body. Come to this place and be one man. Come here to work your people. That is all. Come to wash me. I was a dirty man. Come to wash me. One of my words wrong. Ruihana and Katipa, and all come to Waikato to wash me. The reason why I have called you is to see you come to me — not to the flagstaff. Come tome, the day is at end. It is well ; the name that you have given me is, stand at Taupiri and Waikato. Don't be dark about the colour. Work, work. This work is for good. Nothing bad in it. This work is yours. Not mine. lam getting old. Be **< one people. They have no reason to be vexed with us. You have given me the name of King. Well, work it. Let every one work for the King. This is only the begtnnin?. You must work to the end. The name of the flagstaff is Waikato. The sea has all kinds of fish, gieat aud small. I did not tell you to come. No ! you have come to see me. Go back, and come to Bee me again, and how I look. Your work is very good s because you are chiefs. I am the slave. All the evil wilftome to me, for I am old. Although the Europeans may be wrong, what can you do— finish this work. If they can come to kill me, well and good. Don't raise me up. Do what is right. The tikanga, tikanga. Pchimana. — I say Potatau's words are good. Ruihana.— The end of his (Po's) speech is this :— Bring not the evil (of the war) upon him. Do not jou understand this? That is it. Don't conceal your thoughts. Te Tana. — Yes jif I die from sickness, it is well ; \ but if the enemy is coining, how then? It is ' different. j Buihana. — Let that stand ; but be on your guard. Another.— Stephen died for the Faith; but if one of us falls then, I am for revenge. ■ Another Tangata. — The same views as Te Tina. Tumuhuia, another. — Don't go against Potatau's words ; let us work our own work. Speeches made at the Runanga at Noaruawhia, May 25, 1880. ' Te Heuheu. — Come Waikato ; come and make a good agieement. Hone tb Whatarau. — Come my father to the Runanga. Potakirau. — Come here from the sea side; come from inland ; come Waikato, lest we should^, do wrong. -««£ Matena. — Come Waikato i work. , Hoani Pongareiiu. — Come strangers; come to Waikato. Wikemu Karore. — Come here and listen. Iraia. — Come strangers and see this work. Ihaka. — Speak my father; speak strangers; this is me that has come here. Yes ; work well ; ' Ijhavo got a boil (meaning a grievance.) Where is the good ? Pay attention to me; complete this matter. Ruihana. — Look at the good; speak good things j hold fast, hold fast to the good ; I had_an evil spirit foi merly ; now I have Christ. Wihcmu Tcii'U. — Come here; how do you do; this is me ; let us work for faith, lave, and law._^<si Tc Tutere. — Coire Waikato on a good work; New Zealand (meaning the Maori race) is hide- , pendent. Ruiiiana. — Let your woik be good, or just. Rakau Panoo.— The offspring are gone; this do not give up (meaning lauds sold to the Governor are beyond their poner, but not to sell any more.) — - Iraia. — (Addiesbing Ruihana), I have woiked at this work, and am tiled. Te Pakaroa. — Come my father to this bad country, tho' bad; still come; ('meaning thitthera may he bad results fiom their agitation, but to be heedless ot t mt.) Ai'inu.— Speak my elder brother to the end! speak loud to me ; there js only one subject— The Law and Faith. TuiiiKiri/i.— Come Waikato. Rewi. — Sttnngers fiom inland, speak. Te Wetini. — I speak to the sti angers. Bring three bticks :— Christ, the King (PotatauJ and the Queen ; Cluiot ia in the middle. ■ — •* Paora Tuiiabre. — Speak at this present time; ' turn to me, the man who taught you. Be kind to me; to the black skin, and the white skin. [This is an appeal to the meeting on behalf of the white r men, who have advanced the natives in civilisation.] I Tamati. — This is the matter. Let your delibe- „ rations be good unto the end. ' Saturday, May 26. Te Wetini.— lt the Go\ernorlud seen the fault of William Kuig : he .should have returned (fiom ;j Taianaki, J and mitten to explain it to hib friend v I Potatau; that both the ministers aud ihe uatne