WAIKATO.

Wanganui Chronicle, Volume 4, Issue 197, 28 June 1860, Page 3

WAIKATO.

[Foul the New Zealander, May 30.] . . We have news from Ngaruawahia to the 26th instant. The graphic letters of our [correspondent .will be>; read with interest. It was thought the discussion would be terminated before Tuesday (j’esterday), so that but a portion of the proceedings are now before us: . (From our Special Correspondent.) t Ngaruawahia, May 24,1860.

Altogether: it is believed that there are at least 3000 men, women, and; children, now at Ngaruawahia. . ~

The hn was welcomed by volleys, or several attempts at from? the'armed 5 g'ttai'tl——some 250 strong ;• shouting, singing, and iwar-dancing. The-greater 1 part ofi the men were wholly or partly stript: to the' Waist; but none quite naked 'as at the ■ R nmuera Feast: Their ( guns are a curious collection' of flintlocks (many of which missed fire),- bad 1 fowling pieces, a few old rifles, some really good muskets and double-barrelled pieces. A- few men had pistols, two or three of which'- were revolvers of very questionable make. On the whole their equipment did not look very formidable for open country Work. Potatau, surrounded by several of the leaders of the confederation and older Chiefs, sat in front of his house, looking on the ceremonies with a quiet indifference. Te Heu Hen did not seem much interested. Wiremu Nay : lor and many of the loyal natives would not stir out of their tents.

The Natives generally—King’s men as well as Queen’s —have, throughout their protracted stay, been very courteous to every one of the British visitors; and hardly a day has passed without one or other thoughtful wahine bringing a well-baked loaf or. kit of potatoes, &c., to some one of the guests.

iVgaruawahia, May 26th, 1860,

The grand Korero commenced yesterday. The whole camp was early astir, and the prayer-hell was heard sounding in various directions summoning the respective congregations to their morning devotions—for the great majority of the King party profess to base their movement on religion. The loyal missionary natives doubt the reality of these professions, but feel it their duty to join with their misguided fellow-countrymen, as often as they can, in the hope of being able to restrain them in their rash aud self-injurious agitation. Breakfast was discussed with more than usual despatch. Those who were to take part in the military display consisted of between 500 and 600 men and a few women; about two-thirds had guns—the remainder, canoe-paddles. The war-dances were execuwith much spirit—there was none of the thrusting out of the tongue, and very little of those horrid grimaces, which used to give the Maori *• braves ” such a hideously unnatural aspect. As nearly as could-he estimated from the spectators assembled, the total number of males now present does not exceed 1200. At 2 o’clock, both parties re-assembled on the plain for the korero —and a very sombre appearance did the congregation present, now that they were habited in the “ undress” of black coats and trowsers, blankets, ponchos, &c.

The speaking on the side of the King party chiefly consisted of an invitation to the strangers to join them—and to those who hail sold their land to come and take up their abode in Waikato, which they had seen in all its “ badness —and adhesion to the King party being of course a condition of citizenship. Wetena, a relation of William Thompson and one of the most active agitators, set up three sticks, representing the Maori iVation. Religion, and the Pakeha; and. after a speech in which he referred to the encroachments of the white man on the land, lie plucked up that stick and flung it away ; he then turned round to his party, and they sang a song expressive of approbation of his act. On the side of the strangers, Ruahana, a Lower Waikato, spoke in favour of peace, and demanded an explanation of the real and at present concealed objects of the King movement ; this demand lie repeated several times, and it was each time evaded. Isaac of Pukake spoke for peace and amity with the white men. “The. Father of the City- of Auckland” —the Venerable Chief Kauwau. of Oraki, advocated the continuance of friendship with the Europeans and loyalty to the Queen. Samuel, of Wata Wata urged Ruahana not to rest satisfied till his demands for a full explanation of the real and ulterior object of the “.King’s men” was given. Paora, of Oraki, reminded the assembly of the many benefits the d/aories had derived from their intercourse with the English—in the shape of education, better food and clothing, etc., etc.; and stepping deliberately forward, he picked up the stick representing the Queen and British Nation, and firmly fixed it in. the ground, saying, “It is good: there let the stick remain.” This act, and the speech by which it was accompanied, produced considerable effect on both parties, and a long pause followed. Tamate Ngapora then asked if the Korero would be finished that day—pointing to the sun sinking behind the hills ; or whether the questions asked would be answered that day? After some consultation, the leaders of the King party declined to answer this day, and “ the strangers ” quietly left the ground. At the morning meeting, great offence was given to the strange natives by Wakopo and Wetene bringing down a large tin basin for contributions to the Royal Treasury; some liberally subscribed, and others thought it looked too much like begging: the total amount now; collected was only .£6 some shillings. Wiremu Nero (William Naylor) would not attend the afternoon’s meeting. He was vexed at the partial return to barbarism displayed in the morning, and he had also learnt that, if lie spoke, the opposite party would, to ridicule him and cast contempt on him as a Chief who had deserted his people, put up an old woman to answer him. His absence was observed, and produced so great an impression even on the most wreckless Kiiigites,. that in the evening William Thompson (who has had differences on mope than one point with

JTetene) visited William!. Naylor at’ his tent ! and beggediiiim not immediately to carry out his intention fo. ret uni to Raglan to morrow, liut to stay to the moruiiig. korero. William Baylor at Ifength consented, and tins morning at the" Wesleytffi prayer meeting, he publicly announced what had been his intention, and why he had remained ; he concluded by saying, “you are murdering my brother [Te fn'iero Wherol by y olir acts,” Old Broughton replied to Naylor, “ you have said well, you have always been consistent; you have never-turned about or deceived us; you have no sin .to answer for.’ ... 11 heard this day, again, and m more than one quarter, from-,the Maories, that the idea of this “ King or r -Land .League movement was first suggested ,to them ,by white men—some of whom - were spoken of as. resident , m>. Auckland, and, others as. living among, thenatives and having - native women for their. wives or concubines- , , This day tljpre was-a different arrangement* for the conduct of proceedingsa certain, portion of the plain was staked off for the.. tavgata when.ua, or- natives more immediate y ‘ resident in the Upper V aikoto district,. another portion was marked out for natives .. from a distance ; and a third, was set apart t for the European visitors. . After some preliminary matters had been : disposed of, tfahi, (a very intelligent looking chief) stepped forward with three sticks ■ m - his hand—one much longer than either of the others. These sticks he fixed m the earth.. The tallest, as in the case of the set up by Wetene on Friday, represented Religion , or God. The two shorter sticks represented,, one the Governor, as the head of the whitepeople—the other, the Maori nation. On theGovernor’s or “ white man's stick, he placed a hat—by the foot of the othe r lie placed a, native mat. He then united the iree y cord of the flax plant—described wlut they represented-and uked who would ftmk of. dissevering the bond of amity lie had jusUy--pified ?—Wetene came forward with a fourth stick in his hand, drew a circle round the - others, and said that the Maori mtmxah ty was set up, not to fight the Governoi, but to. hold the hand of Maories who thought of ‘selling their land. Naming laranaki.hesaul. the Governor had, by making war on Wilani, Khm, loosened the cord of lovc-[ >er o Wetene untied the string]—which had lu the * ‘ to united the two races, and now there \>ere only God and Potatau remaining to theMaories. The Governor alioidd now desufc from purchasing any more land, as that a . (he main cause of the strife.-Raln replied that it was all very well for Wetene to say he ‘Governor had committed an error, but hm (Wetene) made that, charge, clear ’—Wetene did not answer.—Tomati Ngapore spoke at some length, .urging peace to be . obser ™ d : and that all their arms.and ammunition should' be tossed into the ocean. . . Martin Luther gave in Ins adhesion to, Tomati Ngapore’s say. W. Thompson then made a flowery and mj s-. tical speech, interspersed with Scriptural quotations. He attacked the European clergy, . as having directed the attention of the natives . to heaven, while some of them (the were carefully looking to eartUlor themselves. He displaced the liat from the Governor s . stick—savins—“ Let the Governor work on his own land” and allow, the A/aori to work on his: don’t let the Maori jump on that of the -European, and don’t _ let the Euro P®£ u tread on that of the Maori. Hedwdno.desire for that which was bad, or to act against.-, the Governor. Tomati Ngapore had spoken well about putting away weapons, hut the European should set the; example to the•T/aori. —Te Ori Ori declaimed against anyMaori selling- land on the sly—that was the. weapon to be cast into the sea. on them sav the Governor, was to blame m purchasing the Waitara -land if there .was blame anywhere, it was 7’eira s, in offering the land. William Thomson: W,hat I have said is only the saying of one man: don t let it be established unless the whole consent to it. The question is, shall we stick to the Goveinor, or shall we be friends, of Rangitake A Wi Kingi ’1 Let us examine the case fairly, and act accordingly; and if the Governor has done wrong, let him arise and’ go.—Waka .aid lie'denied that the Governor had done anv "wrong, and rubbed out- the boundary lines between the sticks, representing the d/aories and Pakehas, so that they might oe one people.—A chief, whose name I do i*)fc recollect!, said it was the King movement which was the cause of this dissention be-, tween the Governor and the Maones.—While. Hetawas making a mystical speech, Wiliam Naylor complained of the manner m wlnoh so. many of the speakers were shirking the mam question—taking their discourse hither and; thither, nobody knew where. Ruahana again * pressed his demand for plain speaking from the. King party, who did not respond to his appeal. . Some other speakers followed .the majority being pacific . .in their professions, and the speaking power being decidedly on tho side of the peace party. Suddenly a cry was raised that Katipa and his contingent were on their way and not far off. This announcement caused a great sensation, aud tho. “ Strangers’ Gallery” was quickly cleared. The talking, however, still continued,, ami William Naylor commanded attention while he made known that he had been invited by his relative Te Where Whero to come’to hini in the midst of this difficulty; and had been urged by Wm. Thompson not to return to /Phaingarba without making known his senti-. ments:—then (adddressing Wm. Thompson) he bade them to say it was Taranaki or the Pakeha that caused this meeting : while he \yanicd them that their, safety as Waikatos,

.consisted in their Losing i-feet* their own and not meddling with others affairs. ' 'lt was Well known ; that Katipa was a ■' “ pakeha’s man,” -but lie was received in the same manner as the hid —with waving of 'shawls ami firing of gun?, which his party acknowledged by salutes from the best fire sirmslto be seen anywhere. Katipa and his : followiiig did not make their appearance on the .talkhig ground tliis day, but proceeded to ! ' erect their tents and prepare their afternoon meal. Their arrival, however, produced a

sensible effect on the tone of the Kingitc 1 Orators, as will be seen when I am able to semi you a fuller transcript of the speeches delivered from the commencement to the close ' Of the' proceedings as far as I stayed. ? I hope to .write you again on Monday.

: P.S —(Monday)—Yesterday religious services were held in the different parts of the encampment by Bishop Selwyn, and Bevs. T. Buddie, J. Morgan, J. Wallis, J. Aeid, Garavel, and some native miuisttrs; and all were well attended. In the afternoon the Europeans present, of various denominations, ’ assembled in a large wliare, where, at their request, service was conducted by the Bishop and the Rev. J. Mi rgari.' Several Maories were present. This day, after morning prayer, Dr. Se’wyn addressed the natives connected with his,church, and asked them whether they intended to "take part in the erection of the new flagstaff? On being answered in the affirmative by a number; off them, he said to them that he would not stay to witness such an act of folly and incentive to strife ;* and he at once struck his tent, and took his departure. The Korero lias been resumed this day : but I can only find time to say that Katijia lias made known his adhesion to the Euro-

pbaii side, and that Mr. Donald M‘Leau has, ' at the request of the Maories themselves, entered into an explanation of the circumstances connected with the purchase of the Waitara land. So great an impression was produced, even'on the minds of the King party, that Mi*. M‘Lean was requested to resume his ad dress after dark, by the light of large fires; but was compelled by the remaining effects of Ins late' indisposition to decline doing so. Among other things he made it quite clear thrit Te Whero Whero had with his brother, ‘many years ago, on the part of the Waikatos, surrendered all their rights of conquest or otherwise over the territory including the very block of land disputed by Wi Kingi, to the British Government; and Te Whero ! “Whero emphatically substantiates Mr. MT-ean’s statement. ' ' ' ' ! I omitted to'state above that Tare, a relation of Tamati Waka Nene’s denounced the King .movement as in every way wrong, after

so many of the agitators having promised al-

legiance to the Queen, h and having gained *• so much by their intercourse with Europeans. Great exertions are being made to complete the new flag-staff, evidently in the hope that the Europeans present may be witnesses of its erection ; but all our preparations for departure are so advanced that we can leave at ji minute’s 1 notice —-the chief speaking being now at an end. All the King party disclaim hostile intentions against Auckland, either city or country • and the majority repudiate making common cause with the Taranaki insurgents. The many of the land is clearly the main stay of their movement; but even among the supposed leaders there are symp toriis of disagreement on this point, which bode no good to the nationality sought to be set up.—(2'he news of the Volunteer and Militia demonstration in Auckland on the Queen’s Birthday was known to the natives as soon as to ourselves ; and not improbably has had a salutary effect.)

Auckland, Juue 2, 1860. As intimated in my notes of the 28th ult. as likely to be the, case, the European visitors struck their tents and took their departure from Ngaramvahia on Tuesday about noon. • The carpenter’s party who were engaged in ■ : the preparation of the new flagstaff—(that first erected is fast going to decay)—-were working ' as if “ paid by the piece ” ail Monday after- ! noon: and from break of day on Tuesday -; no *• government was visible among any of'-the gang; and soon after breakfast a long :an«l deep hole was sunk, into which the mainmast would be lowered in readiness for its being blocked and hauled up, The only thing •at all that distracted the attention of either working party was a grand squabble between two up-country luts of natives as to the ownership of a canoe some 30 or 35 feet long, and of rather more than the average beam. Eventually the dispute—which was of old date, even prior; to the hewing out of the bark—was left for the adjudication of certain native assessors ; .and in , bringing the affair to this more satisfactory settlement, the principal agents were William Barton, the native preacher at ; Karakariki, who was listened to with great respect by both sides, though known not to be ; a favourer of the King movement; and a , daughter of Te Wlievo JThero,'who, with decided spirit, demanded of the, belligerents if . ... tfiM were, which they manifested their obedience to the orders of their: King, for the. maintenance of peace As the preparations for The departure of the

Europeans progressed, the greater became the of the Bangiawhia and Upper Waikato ; natives that the' white meu 'should not follow

the example of William - Thompson and his j . .men, who pronounced .-the section ofja second flagstaff “ all bosb,” and had therefore staited : for their settlements that morning, - But the tents were struck, and the process-of packing up too far fadvanced to, he countermanded, : : whatever inducements to that effect might he offered* . \

l Here, again, I must hark back to the talkling both-on the Saturday and Monday, to say 'that the speeches were mostly of a very conj fused and mystical character, but that gradually even those,of the most decided. 4 Kingites’ became 4 toned down ’ as regarded the Taranaki business. Te Hen Heu, of Taupo (whose keen bright eye presented a singular contrast to his battered old billy-cock and dirty blanket), commenced with a reference to the formula of Christian baptism'; thence progressed to the notion that If ill iam Thompson and Mr. McLean should go and talk with the Governor about the settlement of the Taranaki business; finishing off with a protest against the overland Ahuriri and Taranaki mail being taken past his land ; (this, in fact, was the main harden of his many short and sharp speeches); lfiihi said that Te lieu lieu was talking beside the question, which was, not ; about the overland mail,, but tho sale of land to the pakeha. He (Rubi) said, let each tribe and each man be allowed to dispose of its or his own land as it or he pleased.—Hemi Marateni (?), a son-in-law of William Naylor, boldly advocated, though not without some interruption, the disposal of surplus lands to the Europeans. Patene, speaking as if he were Wirirau Kingi, said he would not give up the Waitara block, as that would be to part with his inana (or 4 manorial authority’!) over the land. To this Tamati Ngapori, speaking as if he were Potatau (Te Whero Whero) replied, that the land in dispute had been given up to him (Potatau); and he should give it up.—Patene: Why ?—Tamati Ngapori: That fighting may cease. A friendly chief of Whatawhata: Leave my land to me. If I go to your land, strike me; but don’t you interfere with my land. (The Queen’s flag is hoisted at Whatawliata every Sunday).—Some further speaking and discussion ensued, more particularlyrespecting the Taranaki murders, which JVilliam Thompson Tunnihuia, and one or two others, would not admit to be murders, but only 4 accidents’ of warfare, —Hopa assented to Ngapori’s more prudential counsels. Let us go and inquire, but let us determine not to go to Taranaki to figbt. ■ Let us give the pakeha his; let us keep onr own.—Again some discussion ensued as to the Taranaki murders, which more than one of the speakers persisted in regarding as simply the retribution of warfare ; to which Mr Buddie rejoined, that only by forsaking the word of God could those murders be so regarded. In the general con versation which followed, IThakapo (a fussy, keen-eyed chief, who has got a notion that he is a great orator, and who is an entire supporter of the King movement) spoke of Potatau as 44 the father of the land and of the people,” and this remark elicited the information that 44 Father ofbis people ’’’was the title originally and very warmly desired for Te Whero JT'hero by the most intelligent of his supporters, if not by himself.—Matenga said: I shall keep mypakehas; and Mold supported the words of Tomali Ngapori, W. Naylor, and Te Ori Ori, and altogether discountenanced the idea of going to Taranaki.—Paora (of Oraki) observed : The King speakers have talked about the error of tbe Governor in this matter; I also have seen tbe error of William King; and you too (the king party) also understand William King's error, for he has written a letter to you which tells it; you all know his error whether you speak of it or not. I know you have all seen it. The setting up of the King without any cause or authority-is the cause all this disturbance. [Here the King party became very asthmatic, and interrupted Paora with their coughing; upon which Paora remarked, “ You want to put down everybody who does not agree with youand he also twitted them with not having ventured to reply to Wi Tako’s letter.] —Tati (son of Te Whero Whero) said: If we go to Taranaki, let us go through the Governor; if he is disposed to make peace, then will be the time for us to go. If there are any lands on which payments have been made by the Governor, let them he made over ; ami let us keep those we do not wish to sell.—Whakapo here interrupted Tati, who replied by repeating what he had just said. William Barton then addressed the assembly with great energy, urging the maintenance of peaceful relations with the Europeans l ; he was listened to with marked attention.—llaihi and Raihata followed on the same side, and discountenanced interference in the Taranaki quarrel. Early on Monday, 28th ult., /Tilliam Naylor and his party struck their tents and took their departure; but not before Naylor had again urged Te IVhero Whero to break off his connexion with the leading agitators of the King movement.

Prior to the korero being resumed, the youths and boys set to work very, vigorously at various games, such as leaping and racing. The races were very well contested. The ‘ course’ was kept clear by men with whips made of flax; the biped racers were started with great precision, subscriptions were made for prizes for each race ; and the victors were carried in triumph on the shoulders of their backers. 1

The first topic mooted at this day’s talk was the letting of ‘runs’ to Europeans. A young man declared that Potatau had decided to allow white men to lease native lands ; hut the assembly seemed to doubt the intelligence, which received an authoritative contradiction the following morning by the issue,of a proclamation by Potatau, stating that he did not sanction the leasing of runs to Europeans. T ! Te Ori Q‘ri recalled attention to the subject they were met ' to discuss - the .Taranaki question. He Wished Wi Kiiigi’s claim , to. he inquired into, and the mail to continue, to go overland. He also announced that'he had agreed to. go. to the conference of Chiefs summoned by the Governor to be held at Auckland in July. (This announcement appeared

to be far from acceptable to the King party.) j Ruihana approved of closely investigating’ the merits of the.Taranaki question, the necessity for doing wlricli he very ingeniously.illustrated. He took a small flux food kit, inside which be placed something be carefully concealed from view. There, he said, while the kit was closed, who could tell what was inside ? It might be something very great or weighty, but when the kit was opened, lo ! that was all ! (showing a small piece of pumice.) So with this Taranaki affair; until it was examined into it appeared : a grievous business; but when ; inquired into it might turn out a very trifling matter. Arid lie called upon tin* ministers of religion arid other pakebas present —(this was specially addressed to Mr. McLean) —to make the case as clear and light to the Maories as it was to themselves.

Te Heu Heu (looking angrily at the Rev, •J. Morgan and Addressing him energetically.) demamlei; that the overland mail (of which that gentleman takes the [management, and of which he - was the chief promoter) should be stopped, and that the mail should go 4 outside,’ i.e., by sea; it was dangerous for it to come by land. Much was said of the large population of Europeans now in the island ; he had never seen it; when he was a fool he was afraid of what the pakehas said ; but now that he had understanding bis fears had left him. The Europeans bad come to tread down the Maories, but the Maories must prevent them, for the Maori bad strength as well as the white man. First give up letting land, but above all send back the mail; send the mail outside; send the white men back to England; With the exception of a brother Taupo chief Te Heu Heu’s opposition to the overland mail seemed to meet with no sympathy among the assembly ; and Ruihana sarcastically said the speech might stand for what it was Worth. He (Ruihana) wanted a plain answer to his question—what was the real purport of the conference ? Te Ori Ori advocated tbe continuance of the mail, and declared his determination to do as lie pleased with his laud. Katipa said he had imagined that the great object of the meeting was the erection of the flagstaff and flag, but"found they had many matters to consider. Let them not go to Taranaki, but remain where they were. The shrewd chief, who was attired in a white frock and browsers, here broke a long stick lie lield in bis band, and placed them side by side. These were the Maories and Europeans, whom he wished to see united. He should stick to both races. Some other chiefs having uttered their sentiments on the mail and Taranaki questions, opinions being very widely different on both subjects, and Karaka and Taniwha reminding his hearers that if they drove off the Europeans they would have no one to work their mills. Mr. A/eLean, as I stated in a former communication, addressed tbe assembly at some length in explanation of the purchase of the Waitara land and of the circumstances which had led to military operations against William King and the Taranaki natives. This address concluded the day’s korero. In the evening a friendly korero was held by tbe men of the Lower IV aikato and Wm. Thompson’s party. The result was decidedly in favour of the explanation given by Mr. McLean.

Next (Tuesday) morning William Thompson’s party took its departure. Before leaving the missionaries paid a farewell visit to Te Whero Whero, warning him of the evil consequences’ that would be sure to result from the King movement, Mr. McLean also said good bye to bis old friend Te Whero Whero, who, in reply, said lie was but a bundle of bones, and must not be held accountable for the evils that might arise out of this movement.

The Europeans here took their departure, and for what occurred subsequently I have to acknowledge my obligation to the friend who undertook to inform me of what occurred at the erection of the flagstaff.

Extracts from the Account of the Meeting given by the Southern Cross, June 5.

Thursday Morning, , May 24.—Your correspondent arrived at Ngaruawhia. 'There were 20 Wakatauas, and innumerable others ; food distributed, say—-about 100 pigs, about 30 tons flour, 500 kits potatoes, dried eels countless, and two bullocks. The flag bears the same decorations as that put up some two years ago—rWliite centre ground, red borders, and red at the end, cross in the centre (supposed to be an emblem of * faith ’), three black marks (denoting the ‘ Whakapona,’ 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 and 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 first described was a long blue streamer, called by the natives * the whip,’— 1 application unknown ; at the end of this, nearest the staff,-is a circle, and in this circle j the figure of a man’s 1 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. ■ • ,V' : ’ •

! Europeans on the ground—the Bishop of New ; Zealand; 1 the Superintendent, 'Rev. * J. Morgan and another clergyman, Rev. Father! Garavel, Rev. , Messrs. Buddie, Read, and Wallace ; D. McLean, Esq.;; and others—say about 25. The following tribes on the ground, or re-

presented: —Nga ti Mahuta, Nga ti Hine te Ngati ngau, Nga ti Pou, Na ti Naho, Nga ti Taj a, Nga ti Tamaoho, Nga ti l!uni, Nga ti Mahanga, Nga ti Hourua, Nga ti Tamainu, Nga ti liana, Nga ti Koroki, Nga ti Hinetu, Nga ti Apakura, Nga ti Tuhinga, Ngati Tipa, Nga ti te Ata, ,Nga ; ti Tu whaie Toa, Nga ti Maniapoto, Nga ti Mariu,.'Nga ti Pango, Nga ci Whauroa, Te Ahiwaru, Te Atia, Te Akitai, I’e Hpheriki, Te Uri o te oro, Nga ti Rewlia, Nga ti Kari wa. * ■ v . iVga ti Maniapoto were only represented by about 40 or 50 ; Nga ti, Tipa by about one oi two individuals. Many of the Nga ti Haua 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 r‘‘ kiri niangu” (black skin), and “kiri 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 reversion to their old customs, which many deemed almost obsolete, or at least discontinued ; affording another proof of the decline of the missionary influence, and aversion to, or contempt of the white man.

Friday morning, May2s.—About 700 fighting men danced the war dance twice. 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, ami also that the lower Waikato refused to recognise Potatau other than as a Matua, or father. This latter was never alluded to throughout the proceeding, so. that his title as king is now admitted by all parties. On; inquiring the reason of this, 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 from this.

Saturday, May 26.—The Lower Waikato and Manukau were desirous that a deputation, consisting of one or more chiefs from each tribe, should be sent to Taranaki to investigate Win, King’s claim to the land in dispute there, and if his claim proved defective, then to hand over the land to the Governor; but no final decision was arrived at.

Mr. Buddie observed, that by their three great principles, which they profess to - be governed by, viz.— the ‘ whakapono,’ the ‘ aroha,’ and the * ture,’ (faith, love, and law), the slaughter of the defenceless white men and boys at Taranaki was murder; but they would not acknowledge the truth of such a selfevident fact. A native of Ngapuhi, who professed to represent Tamati Waka, said lie 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 otherwise now, and he should continue faithful to the Queen.

Monday, May 28.—The Bishop inquired of the natives, if they intended to put up the new flagstaff and hoist the new flag ; and on being answered in the affirmative, at once ordered his tent to be taken down, and publicly, declared to the natives that lie would not remain any longer with them to witness it, and at once left the ground, and did not again return.

Tuesday, May 29.—The meeting summoned as usual by the speaking trumpet ; but few attended, and Mr. McLean, I presume judging that the natives were unwilling to hear his explanations, struck his tent, and, along with the. and party, returned to Auckland. The missionaries, except Father Caravel, all returned home. Wednesday , May oO.—Detained by. bad weather. Potatau sent a letter to the various tribes this morning, saying, that he had not sanctioned the < tikanga reti,’ viz., leasing runs to Europeans. He wished to be. kind to them and not plunder them (alluding to the raid on guns made at Rangiawhia and Kawliia). No speeches to day. The flagstaff was completed by sundown,, and dragged to its intended site. Numerous sales- by auction enlivened the otherwise dull day. Tobacco quoted at Is. to Is. 6d, per fig, on the rise. Very scarce supplies on hand.

Thursday, May 31st.-—I am. informed that Nga ti Haua determined before they left.here, to send.away all white men in their district, except the . 2’aiki naira,’ millers, to grind flour for them. Two parties who rented a run of them lately; are, it is. said, to remove their cattle—whence the remark of Iraia, as in speeches, ‘ I have sent mine back, you do the same.’

I have omitted to mention the new bouse building for Potatau.: It is being erected by natives from Taupo, entirely in the . native decorative style, with elaborate carvings for the verandalu The walls inside are lined with reeds, tastefully bound with flax; raupo on the outside and > tolii-tolirrooffifteen yards long by eight in breadth; the woodwork is all totara. .... ' >

I was shown a six-barrel revolver this morning, and .also another out of order.. A remaik was immediately made .by a Rangiawhia native-—* Take it our. pakelia blacksmith; he will repair it as he did mine.’ I mention this; with [a view to.prevent such practices for the future. .10 a.iq.-Tr-Elagstaff pqt up, A collection of ! garments; from v .the« various tribes was: this Imorniug made as a present po the .Taupo [party erecting.Potatau’s .new. palace, they refusing bo. accept inoney\ The butt.: of the staff is charred, and lined, in the ground all round with ponga (the stem of the fern tree), which never rots. Timber is sawn for a large i building intended for a Council Chamber, in

imitation, I presume, of our House of Assembly, though the erection or even foundations thereof are not commenced.

2 p.m.—The meeting is still going on, but I am obliged to send you .these by Father Garavel. I send you my notes' out of my pocket book, so that you can publish this morning’s proceedings. Potatau’s words, are decidedly peaceable, but you;will see that when I left the war , parfy ; are attempting to give them another construction. At 12 noon, Karakae te Taniwha, the Kaiwero, threw a spear t) the Hui. New colour hoisted at the same time. Z’hree marks on colour are intended to represent Ivaru (eyes) of New Zealand,—i.e. the North (the Ngapuhi); Centre, Waikato and Taranaki'; and South, JTairarapa; not Whakapono, rob a, and Ture, as I stated before in report. General salute from the Hui. New colour, same decorations as other. War dance by the, Hui when .colour hoisted,; Each.party of the Hui danced the war dance srparately, then advanced in a" body. Potatau near, the colour in full health. Nga ti te Ata first advanced to the colour in skirmishing order. About 100 followed, Nga ti Hine and Ngau Ngau. Then Nga ti Pou—about 200 of the last three tribes. General volley firing as salute to the colour, followed ’by a repetition of the war dance. All warriors dressed, in costume, as before described, say .about; 400 war party altogether. Potatau seemed pleased with the proceedings. Potatau’s son, Matatira: Come on land; there is nobody to call for you.—General salutation of the same nature.—Katipa: Nga ti te Ata ; Karangatia. The colour is the grave of-Potatau;-—Ruihana: Let there be one? thing only (meaning the colour only), not to go to Taranaki.—Kirihini, addressing the flagstaff: You are your own land, and keep it for your children and grandchildren ; 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 llui: Advance here, when you-have doue firing, to hear Potatau’s words.—Another general salute by the warriors, and advance to the flagstaff.-—JVative from cross-trees of flagstaff shouted out: Listen to the reason why this colour is put up, for good works, and to prevent sins. The upper part (topmast) signifies Potatau. His word is law. [The ropes signify all the chiefs in iVew Zealand.; The flagstaff and colours shall stand for ever.”

The 3rd is to be the anniversary of the king for the time hereafter.

9th March—Flag to be hoisted annually, in commemoration of the AVaiuku meeting.

31st May—Also, in celebration of to-day’s proceedings. Te Kereihi: Do’ you agree to this christening of the colour ? —All replied: Ae, yes ; hip, hip, &c. War party, then advanced to Potatau, and seated themselves. Potatau quietly smoking bis pipe. : Potatau: Speak that I can hear what you have got to say. Your people can speak for yourself; Do you wish me to speak alone.— Reply ; Yes, you speak alone.—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. Cpme to wash me. One of my words wrong. Ruihana and Katipa, all come up to Waikato to wash me. The reason why I have called you is to see you come to me—-not to the flag-staff. Come to me, 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 had in it. This work is yours. Not mine. lam getting old. Be one people. , They have no : reason to be vexed at us. You have given me the name of King. Weil, work it. Let every one work for the King. This is only the beginning. You must work to the end. - The name of the flag-staff is JFaikato. The sea has all kinds of fish, great and small. I did not tell you to come. No! You have come to see me. Go back, and come to see me again, and how I look.- Your work is very good, because you are chiefs. I am the slave. All the evil will come to me, for I am old. Although the Europeans, may be wrong, what can yon 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. Pehimana : I say Potatau’s words are good. Ruihana : The end of his (Po.’s) is this : Bring not the evil (of the war) upon him. Do not you understand-this ? That is it. Don’t conceal your thoughts. Te Tana; Yes; if I die ; from sickness, it is well; but if the enemy is coming, how then! it is different. -

Ruihana: Let that stand; but be on your guard. Another: Stephen died for the Faitli: but if one of us falls then, I am for revenge. Another Tangata; The same view as Tetana.

Tumulmia, another: Don’t go against Potatau’s words ; let us work our own work.