THE KOHIMARAMA CONFERENCE.

Taranaki Herald, Volume IX, Issue 419, 11 August 1860, Page 3

THE KOHIMARAMA CONFERENCE.

(Continued from our last.) Hoani Wirfmu Hipango: Friends, listen. In the first place the 'Missionaries came. Pakehas came and they called this land New Zealand, thus altering its name. So, all the sajings of the present time are different from the past. I came that.l' might give utterance to my thoughts. Let the laws be made known in every place that all men may honor them. I want you to prepare a Law for me now. I want to see the Maori and the Pakeha united, that their goodness may be mutual. My speech ends here. Hi Waaka : Call forth, Mr. McLean, that I may make known my thoughts. lam listening to things good and bad. We have long since received the Laws of Christianity. I ant striving now to understand the Laws of the Queen. See! I stretch forth my hand for them. I have never polluted myself with blood. lam endeavouring to find out some new rule for my guidance. Let me leave it that I may judge whether it be good or bad. Listen to my Song. Raneira Te Iho : Salutation to you Mr. Mo Lean and the others. We came to listen to speeches. I first came to understand in the time of Governor Grey — under him and Mr. McLean. They came and planted the tikanga at Wairarapa. As yet I know only the name of the Pakeha. Justice rules in New Zealand. I offer my land, in the proper manner, to the Governor. True, the land passes across to the Governor, but then I get my price for it. Should I afterwards stretch forth my hand after my land, that would be wrong. I prove my allegiance to tho Queen by parting with my lands. Here there was a song. There is no other direction for our speeches. I give up my land to Queen Victoria, and to the Kings and Queens, her successors. As to that talk at Waikato I know nothing about it. Mad our foiefathers handed down that name, the Maori King, then it would be right. My choice is with the Pakeha who first brought that name here. I have no other subject to speak on inasmuch as my land is parted with. Two objects have my adherence, God and the Queen.

Tamati Haimmana : Salutation to you people of tho runanga. Salutation to you Mr. McLean. This is my speech, listen to it. I stand here now, for I came to listen to the speeches of this meeting. I am willing to be the servant of these tribes. Still, I have my opinions, and I would have you listen to rthem. Mr. Smith, you remember my words last summer — the words I uttered in the presence of the Governor. The Pakehas behaved ill in the early times— l mean in the times of my forefathers. When. Captain Cook's ship came to anchor nyirtoreratherS went to look at her, and the Pakehas fired at them. Afterwards Captain Harris, a Pakeha, came, and I showed kindness to him. Look, Mr. McLean, my hands are clean ; they have never been 6oiled with Pakeha blood. See, I have Pakehas settled with me, and Missionaries too. Mr. Williams (Bishop) instructed me in the doctrines of Christianity. I have but one Law — the Law of God. It was through the Missionaries that I came to know what was right. It was like God's command to John, " Go and prepare the path," &c. For the Missionaries came first and cleared the way, then the Lord came. But you give us the dark side of your laws. You make the law void where it concerns us. This is my Waiata — listen to it.

Thursday, July 12th, 1860.

In opening to-day's proceedings, Mr. McLean observed that as several hapus had not yet addressed the Conference, they would now have an opportunity ofdoing so ; after which Te Kauwana (an old Chief) wouia say a few words. He (Te Kauwana) had been suffering front influenza, which, until now, had incapacitated him from taking his seat in the Con. ference. The Native Secretary then proceeded to read two letters fiom two chiefs, Tamati Ngapora and Ihaka, (copies of which are annexed), regretting their inability to attend the meeting on account of indisposition ; remarking that these letters were addressed partly to the Governor, and partly to them. Te Amoiiau (Ngatuhakaue) said: Lot there be only one road. Let the speeches be condensed into one. Yesterday's speeches were confused (pohelie). There weft too many channels. Listen, Pakehas, this is my speech to the Governor and to the Queen. lam an ignorant man. Ido not understand how to conduct the»e matters. We have been called together that we may find out the thoughts of this man, and that man, and the other man. I don't include myself, for lam only a dog. These are my words. In former times it was evil; now Clnistianity has come among us, and we live in peace. We shall now find out the opinions of every one (in this meeting). In former times we were lost in the dark, but the Gospel has come, and now we live. Now we shall make it our first concern to love God. I will commit these things to the keeping of my five hundred (i. c. my people). Te Wikiriwhi (Ngatiporou): Salutations to you Pakehas! Salutations to jou. Listen, that I may tell you of the path through which I have come. The first thing that influenced me was Christianity. I cultivated that, and then I rested on the law and respected it. The second thing that influenced me was the invitation. A message from the Governor reached mo, saying, " Come to tha Runanga : " so 1 enme. Now, let ins iay, I thall

tions to you,

cling to the Queen and to the Governor — yes, thoroughly— the only thing that shall separate us, is death. Kakaitiana (Ngatitematera) : Salutations to you, my Pakeha friends. Formerly, in the days of my childhood, I asked my fatheis about their customs. They leplicd, " They are only the false sayings of your ancestois." Before the Pakeha came I had grown into a man. This is my woul, Mr. Me Lean. You and your people shall be the elder brother, and I shall be the younger. If evil takes place, then there will be no home for you, and there will be no elder brother for me. Te Makarini (Ngatiawa, Bay of Plenty) : Hearken, ye people. I come here suffering pain (or concern) on account of three things, namely, — first, death (mute) ; secondly, power (mana) ; thirdly, the king. Ido not mean ordinary death, I mean death by the hand of man. Listen, all of you to these words. Had the Queen's tiltanga become generally acknowledged by us, these evils would have been averted, and the tiltanga would have prospeied. I mean by this to blame you, but I leave it with the people of this runanga to find fault. Wiiiemu Petenc: Welcome, welcome ! Salutations to you. Welcome, welcome, in the administration of what is good. Bring your good things here and plant righteousness. As for this the Governor bas killed me — killed me outright. I am dead because the Governor's ways aie not made manifest in every place (te lcore tiltanga). Let me say to you, I will become a sod to you. Bur where were you at the time of the sprouting — [alludiiig to the King movement] 1 It appears to me that thing (taken root) in New Zealand. Had you done this (convened this meeting) sooner (it would have been well): whereas yon have allowed it to become a gieat tiee. This is what I see. This is ivheie you have been wrong. You acted foolishly. Had you written to us at the commencement, then it would have been right— (vhereas now it has become a tiee. But lemember, Governor, that (the Maori King) is child's play. The Queen's mana is with us. Let me repeat it, that woik is child's play. This is what I have to say : put an end to the war, that we may live in peace. Hamuera : Let me make use of an illustration from the Scriptuies. Jesus Christ said he was above Satan. So the Governor says he is above Pakeha and Maori — that ho alone is Chief.. Now, ■when Satan said, I am the greatest, Christ trampled him under foot. So the Queen says, that she will be chief for all men. Therefore, I say, let her be the piotector of all this people. Maihi PoHErouc: That subject is settled. I came to seek after some rule for the guidance of the soul, oven good-will. This is my word to you, Mr. McLean, Let peace be established with Rangitake (at Taranaki), that his body and the Governor's may become one. Hamiora Tv : Welcome, welcome — [Here a song.] — Welcome the multitudes of New Zealand. Libten to my fault-finding with the Governor, that is to say, with onr Governor. Had that evil (the Maori King Movement) been dealt with at the commencement, it would have been arranged j but it has been allowed to come to maturity, and now you are angiy with it. In my opinion this is wrong. This is my wish. Let peace be established with Te Rangitake. Menehira : Welcome, in the name of peace, as a father tor me ! Let us inquiie into the character of the Governors address — I did not hear one wiong thing in the speech of the Governor. I have seen the foolish things of the eaith, I have seen its pains. Te Mutu (Ngaiteiangi) : Friends, I have but onewoid. Do not believe in the King: that is an evil work. Do not magnify it, lest it inciease. If you ignore him, then that King will vanish. This is my word : you shall be the father, and I the son. Te NoAHURUHunu (Ngatiwhakaue): Talk, 0 people, about your riches. I am lesiding on the centie of the land. This is our futher, and this is oiu mothew I mean the Pakeha. You must implicitly obey'our mother. The deceits do not belong to the Pakehas, but to the Maoris alone. The Maori is wionging the Pakeha. lam an advocate foi peace. Shew kindness to the Pakeha. Shew good feeling to this Governoi. But yon must speak for yourselves— [Song.]— l join the Queen. —[Another song.] — I join the Governor; I repose on the Governor. — [The speaker illustrated his meaning by slipping a letter into an envelope.] — Look here, Maoris! My word will not alter. I belong to the mana of the Queen, to the mana of the Governor. As to the setting up of a King — not that. Listen, ye Maori Chiefs ! We shall join the the Queen — eh? — [A geneial assent.] — Now, I join the Queen. I have nothing else to say. Do not split up, and foim a paity for the Queen, and another for the Maori King : that would be wrong. Pererika : 0 ye people I — people of the Noith, South, East, and West, give ear. The word ol God was not sent into the woild that some only might participate in it, but lor all. Missionaries weie sent to us, and then the Law appeared. Theie are two laws — the Scriptuies and the law of man. Fiieudb, these are my thoughts. Fathers, listen to my sentiments. I have found out the evils of my mother, —I mean, of the Maori. I have two mothers ; I am grieved with one of them. I find that my fiist mother is m the wiong. She fed me with fein-root, which was bald to digest.' She gave me to wear a jioia (nhtive cloak) with a very thick collar, which hurt my neck. From my other mother I have received good clothes, And when I went to battle and my face turned pale, mv fiist mothei painted it with It'okowai (red ochre). This shows the/mfcrioiity ""of my fust mother. But, Mi McLean, do jou take chaige of my goods. Listen, now, hold them fast. If you give them to my old (or fiist) rgother, then I shall go and tike them back. This is all I have to say about my motheis. Ileie are my goods — here are my lands : take charge ot thorn. Here aie our headlands. Don't you concern yourself about dividing my goods: I shall please mj self about that. Let me hand them over to you — then it will, be all right; but don't take them forcibly. Fiom these causes do we get wrong about the land. But the fault is not with yon : it is in myself, in my own body, I am judging myself. You named this land New Zealand. Therefore, I say to jou, be gentle in subduing me. In a foimer time, two persons came to this land ; one was Christianity — the othei, the Law. Ido not know how many generations it took for the customs of my fiiet mother to die out : (but) as to those old customs of ouis, keep them back, 'lhis is all I have to say. Teßongotoa: Salutations to you, Pakehns ; salutations to jou, Maoiies! I stand heie alone. This is my song. — [Here a toaiata'}. — My Maori

mother has ceased to exist. You (the Pakeha) shall be my parent for ever and ever. This is the end of my speech.

Pißini Te Kotuku : I am a stranger. Welcome, welcome, welcome the Queen ! Welcome the Governor ! lam a ,stranger : thou also art a stranger.— l_ A song.] — Let me tell you my thoughts, because you have asked me to speak in your presence. I will not say lam a good man — I am far otherwise. Even from my birth until now, I have not ceased to behold evil. But I now begin to see the benefits of Christianity. I have become acquainted with this good prayer " Our Father, who art in Heaven." Listen all of you. The fault was mine. I interfered to dispose of the land of another. It is from causes of this kind that evil springs up in New Zealand. My heart would not obey it. lam condemning myself. From the time of my birth I haVe not ceased to do evil. We shall do much during those days. Although I may be wrong, let me utter my sentiments. (Vide x.) If a man takes my land, then lam sad and angry. If a man takes my wife and violates her, then, too, am I angry and grieved. If my child is murdeied, then am I angry and sad. And it my house is plumlcied and my goods stolen, then am I angry and sad. As to Te Rangitake's aftair, that is another matter. Ido not approve of that. The affair also of the King I do not approve of. I join the Queen j I enter for the fiist time under the shadow of the Queen.

Mom Kui'E (Vide xx.) : I float my two canoes — Christianity and the Queen.

Taiapo [a song]: There is no oppoitunity here for a man to turn one way or the other — [i.e., for evasion]. Aftei what mannei shall I address the Governoi ? The evils, in my opinion, aie, Theft, Intei ftrenee, and Land-taking. I have theiefore decided on suggesting a new tiltanga [order of things] to the Governor. I am nn indolent man. lam a stranger, I joined you a long time since. Say not that lam jesting. Peihaps there is evil in the heart ol the Maori. I shall not go there (Taranaki). Listen, people, to my opinions about this evil. Ido not know whether it is the fault of the Pakeha oi the fault of the Maori. But it appears to me that the Governor was wiong, because he did nU first call together the (native) teachers, that they might anange it [the dispute between William King and the Governor about Teira's land.] Had he done so, it might have been settled. As it is, the matter is in jour hands, Mr McLean.

Mr McLean replied to this speech as follows : Taiapo, this affaii has not been overlooked. It was enquiied into even in the time of Governor Hobson ; and up to the present time, many years having elapsed, every attention has been given to it. You say that had the teachers been permitted to anange it, the matter would have been settled. Is not Tamati Waaktt a teacher 1 He. tried to anange it, but, they would not listen. AlsdWiiemu Te AwaitaiaT and Wiremu Tnmihana, ami old Potatau (who has just slept); are they not teacheis ? They went, but they would not listen to their words.

Rikituku Tc Pueiiu commenced with a song, lie then said : My place is in the centre. Mv canoe did not land at the extremity of the Island. Hitheito I have not belonged to the Goveinoi. I now join the Governor foi the ill st time. The woids of the Goveinoi aie good. Theieaietwo good points in the Goveinor's addiess ; namely, his consideration for the soul, and his consideiation foi the body. Now, I am looking at the 7th clause of the Address : these words are good. The shield ol the body is the Sciiptnres ; theiefore, I say, show us some good for the body. Listen, all of you : lam now a Maori j to .moi row I shall be a Pakeha. Hitheito I have been a Maori — now I join the Queen. Do not hide fiom us the good things for the body, because we (the two races) have now become united. — [Song.] — Listen, all ot you. I shall not attach myself to the King or to Rangitake ; I shall not follow those things. Listen I I am giving my consideiation (my thoughts) to the Pakeha, to the Queen, and to the Goveinoi. I enter theie this very day. The Governor's addres s is Tight. The Governor has told us of many things. The King afiaii is a souice of tumble — it is the iutioduction of an evil among the Maoiies. I therefoie say, Let both laces acknowledge the Queen. Enough about that, for we do not quite undeistand it. This is the subject that has biought us together now, namely, the King. I have now sided with the Queen j (but) my allegiance has not yet had time to grow. Let me tell yon, (however,) I have no desiie for those othei matters. I now enter (enlist) under the Queen. As to the King movement, do not suppiess it. Let it go on till it comes to nothing. Listen to my proveib ; "The harelce (a Mutton-biid) scoops a hole in the sand : so does Otuka at Wheuua-kiua." My speech ends heie.

llenare Kepa Toangaanga: I represent my tiibe. Hearken ! Hearken ! Some have said that lam going to the evil side. Listen, all of jou. I place myself now under the feet of (or submit to) tlie Queen and the Governor. Behold ! the I'uwliaraiuhara [a paiasite whidi bears a fine flowei] is on ihe. Do not climb that tree, lest you fall with it. Let me speak to you, Mr McLean and Mr Smith. If you tell Ub to go against Te Rangitake, it is well.

Tc Kauwau: 'Welcome, ye people! welcome, to me, a bad man. What is the fault of the Governor ? Listen, all of you : the Governor is wiong, and we aie wiong. Come togethei, that we may cultivate relationships. There is no snhject for me to talk on. As lo the talk about Te Rangitake — leave that afFait of ours to the Governor and to me. We (the Governor,) is, my fiicnd, and lam his. We will attend to that affair. Welcome, welcome! Come, that we may exchange salutations. Let the woik be good. As to that would-be King ( Kingi-poltanoa), what have we to do with that thing 1 Heie the Conference adjourned to the next day.

Friday, July 13, 1860.

Mr McLdan opened the Meeting with the following speech : —

Listen, Chiefs of the Runanga : Let me tell you about one of the mles followed by Europeans. When an important matter comes before the Queen, she submits it to hei Council, and requests them to take it under their consideration, and to give expiession to their opinions. The Governor acts in like manner with his Council. Now I request that the same rule be obseived here. The Governor lias read you his addiess, and you have been invited to take it under consideiation, and to give fiee expres sion to yom opinions, whethei for or against it.

It has been in your hands for several days to afford you full time foi its! consideiation. If you

have examined the address, and understand all that it contains, then let each tribe in this Conference proceed to prepare a reply to the same, in writing, and unreservedly express their feelings and opinions. If, on the other hand, there are some paragraphs which are not quite clear, I shall be glad to offer you an explanation of them. I therefore trust, that if any member of this meeting should need any such explanation, he will not hesitate to ask for it. I shall now read the addiess to you, and shall make remarks as I proceed.

3rd Clause: — This treats of Her Majesty's protection, whereby New Zealand and the Maori people aie defended fiom all aggressions by any foreign power. Has not this pledge been carried out? Has any foreign power disturbed this country? People of other nations have certainly come here, but their mission has always bfen a friendly one. They have come to settle or to trade. They have never assumed any authority in this Colony. Some of you have said that the laws for the Maori are not the same as the laws for the Pakeha. This is in some measure true. Children cannot have what belongs to persons of mature age j and a child does not glow to be a man in a day. This clause also states that the Queen " confirmed and guaranteed to the chiefs and tribes of Nsw Zealand, and to the respective families and individuals theieof, the lull, exclusive, and undistuibed possession of their lands and estates, forests, fisheries, and other propeities which they may collectively or individually possess, so long as it is their wish to retain the same in their possession." And this pledge has been strictly obseived. In no single instance has your land been taken from you. It is only when you are disposed to sell, and not before, that the Governor gets possessions of your lands. Where is the man who has been deprived of any of his land ?

4th Clause speaks of the Tieaty of Waitangi. Some have said that this treaty was confined to the Ngapuhi. I maintain that it was not a treaty with Ngapuhi only, but a general one. It certainly commenced with the Ngapuhi. The treaty is bind, ing on the whole. And, further, I believe that it has been a great boon to you j and one, therefore, which you should not lose sight of nor disregard.

slh Clause states that the Governor has been instructed to maintain all the stipulations of the treaty inviolat". Now, if in the opinion of this Conference the Governor has violated any of the terms of this tieaty, you have any opportunity ot telling him so. If any one here has any grievance, let him make it known at this Confeience, and not carry it back, to his home (pikcm) with him.

6'th Clause : If you should decide upon writing replies to the address, this clause will be a guide to you.

r» You observe that the Governor requests you to confer with him frankly and without reserve. 7th Clause: This has direct reference to the Maori King movement. You bhould freely express your opinions on this subject.

The movement did not possibly originate in any evil desiie. With some the motive may have been a good one, but it involved the idea of establishing a national independence. The old chief, (PotatauJ who has just died, professed no feeling but that of kindness and good will to the Pakeha. Therefore it would not, peihaps, he just to tieat the matter with great severity. But this I may say to you, that while this movement lasts it will piove a great hindrance to the establishment of peace and the success of beneficial mcasuics for the tno laces.

The protection of England has been solicited and accepted by this countiy, and it is therelore wrong to talk about any other soveieignty. The Governor invites you to state your views and opinions on this mattei very plainly. .. 12th Clause :'lt is not intended "to hide from you what yon may hear fiom other somces, namely, the fact that the English in fanner times often invaded other countries/ Their ancestors, when they took posscss'on of a place, frequently destroyed its inhabitants. But when Christianity obtained a greater influence amongst them, wise men began to reflect on the sin of destioying human beings, created by God to live on the earth. The Queen directed her Parliament to consider the subject, when it was proved that wrongs had been committed. The evidence adduced confirmed the fact that aboriginal subjects had been ill-tieated. This occasioned much shame to many good people in England, and it was detwmined in Parliament that such piocecdings should not he peimittcd in future. About this period attention was directed to New Zealand as a field for European settlement, and it was decided by the Queen and her Ministers, that in occupying the country, the New Zealanders should be treated with kindness, and a humane policy pursued towards them, with a view to their becoming a prosperous people, and united with the English.

There is no desiie to conceal fiom you the wrongs which have been committed elscwheie, but Christian principles have ruled the conduct of the Bntish Government in these Islands. The policy puisiied has been one of uniform kindness, and in accordance with the piecepts of Christianity. 13th Clause : This Clause leicrs to the difference of language as the chief obstacle to jour participation in English Councils. This is a disadvantage to both races. The Maori does not umlei stand the Pakeha, and accuses him of saying what he d'd not mean ; and the Pakeha, on the other hand, imagines something very different to what the Maori has siid. Fiom this cause they diflbr with each other, and misunderstandings arise. Now, if the language in common use was the same, these difficulties would disappear. Hence the desirability of educating your children in the English tongue. 10th Clause : The Governor tells you that the Queen will afloid you protection against dangers fiom without, but she cannot without your co opelation save you from internal leuds. It is therefore the duty of every man to help, that peace and good order may prevail. Last Clause : This ends the Governor's Address to you. He concludes with a prayer to God for His blessing on jour deliberations.

You must cuietully examine the Address yourselves, and then let each haptt consider a reply to it, that the Governor may become acquainted with your opinions. His object and earnest aim ib to induce you to adopt Euiopean customs. Let each tube give utteiance lo its opinions, whether for or against, and let this be done soon, in ordei that you may proceed to the consideiation of other important subjects.

(To be coixcluded in our next.)