G.—s

22

[H. TE WHIWHI

38. Was he living then ?—Yes. 39. Was he living for some time afterwards ?—Yes. 40. Do you know whether Wi Parata went to him in reference to bringing that action ?—Yes ; he spoke to me and to Matene. 41. What did Matene say ? —He was silent and said nothing, 42. Did he agree with Wi Parata ?—All 1 know is that he said nothing. 44. Did you say anything ( —No ; but he asked me to sign my name, and I signed my name. Matene was present. 44. Mr. Quick.] He would not sign ?—He said nothing, and he did not sign. 45. Mr. Chapman.] Have you seen the scheme which was read this morning ? —Yes. 46. Before you came into Court ?—Yes. 47. Has it been explained to you ? —Well, I have heard it read out. 48. Do you understand that it provides that there is to be no religious teaching i —Yes ; and I will give the reasons why I do not approve of religion being taught. 49. Has it been discussed among your people ?—Yes. 50. Have there been meetings I—Yes.1 —Yes. 51. And this scheme has been discussed at the meetings ? —Yes. 52. How many were there at the meetings ? —A large number of Ngatiraukawa. 53. Who explained the scheme ?—Hone Heke. 54. Mr. Quick.] Who drew up the scheme ? —Heke. Mr. Stafford : I drew up the scheme. Mr. Quicks: Under instructions from Heke ? Mr. Stafford : No ; he consulted the Ngatiraukawa and he gave me instructions from Ngatiraukawa. Meetings had been held and the scheme submitted to those who chose to come —the principal people. Mr. Quick : Did the Ngatiraukawa go to Heke or did Heke come to them 1 Mr. Stafford : If there is a suggestion that this scheme is a concoction by Heke and myself Mr. Quick : I made no such suggestion. Letter from Archdeacon Williams.] The following letter from Archdeacon Williams was read : — " I would gladly have availed myself of the privilege of giving evidence before the School Trust Commission at Otaki, in compliance with the request of the Otaki Maoris, had it not been that I have been warned by more than one medical man against exposing myself to any damp and cold weather. Failing my being able to attend in person, I shall be much obliged if you will kindly call the attention of the Commissioners to the following facts in connection with the sixth head of the Commission : — " The allied tribes of Ngatitoa, Ngatiraukawa, and Ngatiawa have always occupied a very different position from that of the East Coast Natives of the southern part of this Island, although they avoid speaking of it, and the old missionaries always avoided raising the question. In consequence of their intertribal feuds, the East Coast Natives deserted their homes and retreated to Nukutaurua (Table Cape) for safety ; and up till about 1841 to 1843 there was not a Maori to be found on the East Coast from Wellington to the northern part of Hawke's Bay. After the three above-named tribes had embraced Christianity the East Coast Natives were allowed to return to their homes, and retain their country unmolested. This was a very gracious act on the part of the dominant tribes. We can therefore hardly be surprised, when they are practically told that they shall not benefit by their Porirua school trust unless they send their children to be educated at Wairarapa, the homes of many of their old enemies, without their wishes having been consulted in any way, that they should appeal to the Government to protect them from what they regard as an act of injustice." Raiha Puaha examined. Witness : I have certain objections to make to this proposed scheme. I did not give my consent to it. Ido not approve of the land being cut up and sold or leased as proposed ; but if it is leased for the purpose of establishing a school on the land itself I would agree to that. I want a school on the land itself. (To Mr. Quick) : Four of the donors were relatives of mine. Rawiri Hikihiki was a cousin of mine ;he was half Ngatitoa and half Ngatiawa. Te Rauparaha, Tamihana, and Matene were half Ngatiraukawa and half Ngatitoa. Hoani te Oko was half Ngatitoa and half Ngatiawa. Wiremu Kanae, Rawiri Puaha, and Watarauhi Nohorua were pure Ngatitoa. The block of land (Whitireia) is in the middle of Ngatitoa country. Kipa te Whatanui examined. Witness : I object to the scheme. There are two things I object to —the proposal to sell the land and the suggestion to teach the children military drill. I speak in reference to the Otaki reserve. I belong to Ngatiraukawa, Ngatitoa, and the English. My father was an Englishman. This land at Otaki was asked for to be given for educational purposes —to teach children, first the Christian religion, and to teach them the knowledge of civilisation and how to till the soil. This reserve was a free gift to the missionaries ; it was not paid for with money or in kind of any sort, horses or cattle ; and it was given knowing that it was stated in the Treaty of Waitangi that the Crown only could buy land, that no Maori or private person could so. So they gave it as a gift to the missionaries. A college was built on the land which had been given by the chiefs of Ngatiraukawa. In 1859 I went to that college and I was taught religion there. I was taught English and how to till the soil. Our work was