G.—l

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and Otorohanga, as he considers he has lost an opportunity of speaking to you, which may not occur for some time to come. He goes on to say he was afraid to say too much, as that was a first meeting. It is easy to perceive that he is anxious to return to the state of affairs that existed before the rebellion, and to go wherever he likes amongst the Europeans: at the same time he is desirous of maintaining his prestige amongst his people. On Wednesday morning, I asked him if he had any message ho wished conveyed to you. He said, " What you ask is correct. Tell Te Makarini that To Maehe of this year is at Te Kuiti. Ko taku kupu tuturu tenei [This is my fixed word] : engari c pai aua ano a Kawhia [there is no objection to Kawhia]; engari taku kupu tuturu kei te Kuiti [but my desire (determination) is to have it at Kuiti]." He gave me an invitation to accompany him to Kawhia, and to go there whenever I wished, without waiting for special invitations from him. He gave me his watch, which lam to retain for a time, then get it cleaned, and return it to him personally at Kawhia. You will observe, on reference to the notes attached, from his speech of Tuesday, that your Waitomo interview and your subsequent one at Otorohanga have impressed him very much. He would, I think, like to meet you again ; in fact he admitted he would like to see you put in an appearance at Motakotako, but he knew you could not, as you were on the East Coast. He appeared to be very well posted up in your movements, and said there were more days than one. Eumour states that Waikato are desirous of joining together all their different hapus, in order to resist any attack that may be made upon them by any other tribe or tribes, as they are afraid of the action taken by Ngatimaniapoto in turning them away from their lands. They fear that eventually this and other differences may lead to force being resorted to : hence the determination of abandoning Te Kuiti, which will take placo this next cultivation season. Ngatimaniopoto, reports state, will make Kopua their headquarters. Waikato and Ngatihaua will follow Tawhiao towards Kawhia ; their kaingas will stretch from Pekanui to Kawhia, the latter place to be their headquarters. The local friendly chiefs agree to this mliakalcotaliitancja (joining together) of Waikato, so long as it does not interfere with the European race. Comparing the accounts that I have from time to time heard of Tawhiao, I cannot but think that he is a very different being since he saw you at Waitomo, and appears, notwithstanding the failure of the Te Kuiti Maehe, to be in very good spirits. It is understood that the West Coast tribes are to call a meeting at Kawhia next March, and this they intend to do. Hone te One, Wetini, and other Aotea and Eaglan natives talk of going to Kawhia at once to clear ground for cultivations, and to reside there. From Tawhiao's demeanour and conversation while at Aotea, I am compelled to the conclusion that he at any rate is sincere in his expressions of peace, and friendliness towards the Europeans, but whether the rest of the Waikato chiefs concur with him in these sentiments I am not prepared to say; I am, however, inclined to think that the principal ones do. It appears to me that Ngatimaniapoto and Waikato, the quondam supporters of Kingism, are endeavouring their best to break up that movement, and give up the isolation hitherto attached to it. In my humble opinion this state of affairs has been chiefly brought about through the judicious management of the Government, the benefits of whose policy they are only now realising, and the many differences of opinion arising betweeei* these two powerful sections of Waikato, which are at last causing a division, which is to locate Eewi and Ngatimaniapoto at Te Kopua, and Tawhiao with Waikato at Kawhia, the two places being one at each extremity of the so-called King country. The friendly chiefs are satisfied that a satisfactory understanding will be come to between you and Tawhiao at no very distant period. They have determined not to go to Te Kuiti, but to insist upon having the meeting at Kawhia instead next year. They look upon Tawhiao's visits to Aotea as omens of good. Tawhiao will probably not cross over to Kawhia before Saturday; he may even stay longer. Notes of speeches herewith. I have, &c, B, S. Bush, The Hon. the Native Minister, Wellington. Clerk of the Court.

Notes of Speeches made at Motakotako, on Monday, March 29th, 1875. Henata Wltarepuhi (Tainui) : Welcome to Aotea, my elder relative, you and my children, welcome you and your sister (Tiaho), now gone from amongst us. Death is not of to-day, it is from the commencement of the world: how can it he helped ? Welcome to Whaingaroa, welcome to Waikato, come to, visit us ; there is nothing evil in going from place to place. We are Waikato; where is there another? True, the old people are gone, but we are still alive. Let us tread in the footsteps of our ancestors. Speeches almost word for word of the above were made by Kiwihuatahi (Tainui), Kewene Te Haho (Ngatihaua), Tipene (Tainui), Paokau (Tainui), Te Awaitaia (Ngatihourua), Te Mutu (Ngatihikairo), Hone Pirihi (Ngatihourua), Hemi Nero (Ngatihourua), and one or two more. Tawhiao : Welcome me and my children, my grandparents, parents, elder relatives, and younger relatives. It is right that we should see each other, and cry over those relatives of ours who have gone from amongst us. We are not the only people who are sufferers through Death. He visits all the world, and all races suffer from him. It is not a new thing. It has been in existence ever since the world began. It is your road. It is mine. There is no one to make peace with death. Salutations to you, my parents, etc. What you say is good. Where should Waikato go, but to Waikato ? We are Waikato, at least the remnant of them. Where are all the old people ? They are gone, and we are left; therefore, I say, we are Waikato. Let us sit and look at each other, speak and listen to each other. What harm is there in that ? (Here he gave the waiata, which is attached in Maori.) Welcome me. Why should you not bring your wounds (dead persons) to me, and I mine to you ? Let us cry over them. There arc many days; each day has its work and talk ; each month and year the same. Welcome, my parents, etc. I came to see and talk to you. Why should not Ido so ? Welcome me. Welcome.