Ruatahuna,

a distance of seven miles. Here another meeting was held.

Teihana was the first speaker. He said,—This is our great house Matatua. It is not much of a place for visitors, but come; welcome the Premier!

Hautaruke said,—Welcome to Ruatahuna! Come and see these people. Welcome, Mr. Carroll, with the Premier! Come in love; we greet you. It is well. Go where you like over this country. See the country and its people if you wish. We expected you to come to see us. We are on the move ourselves. We are going down to the Court. We are glad to comply with the European laws.

Te Whare Kohia said,—Welcome, Mr. Carroll, to Ruatahuna! I have only heard of you, Mr. Carroll, as the one returned to represent us. I now see you in person come to Ruatahuna. All our chiefs are gone; there are very few here now to welcome you. This is, no doubt, a historic place in the European mind. It is not much of a place when once you have seen it. Come, if you are so inclined, to kill the people on the land. If you have come to show us light, well and good. [Song of welcome.] If it is for our good that you leave our side and are standing for the Europeans, I trust it will turn out all right. I hope you and the head of the Government will not forget our race. I am glad you have brought him here to see us. I cannot see into the future; I do not know what is in store for us. If you cannot do anything else for us, let us have your love. Remember what the Great Master said: "Love thy neighbour as thyself." No matter how we decide among ourselves, it will always be pleasing and to our mutual benefit to remember that great teaching. Welcome the Premier! Welcome to Ruatahuna! Welcome to this place! It was anxiously considered by Sir Donald McLean when he was in power. His old friends the chiefs are gone. He had always a care for us and endeavoured to save us from getting into trouble. We have never been attended to since his old friend Paerau passed away. Only the young children are left. Come, let us see—be it for good or be it for evil; but I do not think there is evil in you. There never was evil in you; it was my own fault, it was our own fault. We are more to blame for the ills that have befallen us than we can ever credit the Government with. [Song of welcome.] Welcome, great man of the colony! It was always said that the Government were careful of the interests of all Natives, both small and great. Come and bring with you the good tidings! Do not be like those of the page 85 past, unapproachable by us. If you had returned to your home without seeing us we might have had reason to think you were like the others, but, having taken the trouble to come through this country, we feel very much pleased to see you. There are other lands you will travel over. This is hardly a fit country for a man like the head of the Government to travel over. Welcome!

Mita Haaka said,—Welcome here to Ruatahuna, Mr. Carroll, bringing with you your illustrious companion! Welcome to you both! You represent the word of the old chiefs who are gone. When they were alive you were the selected one to represent us. This, now, is the first time we have seen you in person. You can explain to us the object of your visit. Now that you are a different man you have come to see us. We may not agree on many things worldly, but, notwithstanding all our differences, our mutual love is strong, and if that exists between us it will cover a multitude of sins. We have no business to discuss with you. We are only glad to see and welcome you. If, on the other hand, you have anything to say we will hear you. Welcome the pakehas, welcome to Ruatahuna, if you wish to see it! This house is Matatua; it represents the prestige of the place. Had you given us due notice, we would have been able to arrange a programme to discuss. Suffice it to say we see one another. We know you are going on your way to Waikaremoana and Wairoa, and you turned aside from the track to visit this people, but that need not hinder you. If you have anything in your breast express it to, us, teach us. (Song of welcome.) We sing and welcome you, 0 great man of this Island of Aotearoa. If you do not succeed in seeing this outright, come again.

Te Pukeiotu said,—Salutations to you, Mr. Carroll! We were the first of the Island to return you at the last election to administer the affairs of the Maori people. Although this is your first visit, we know you by name—by connection—and the time when you changed to go through a European constituency to be returned is coincident with your visit here. This is Ruatahuna, and the two great chiefs of this country, Paerau and Te Whenuanui, in the days that are past and in the days of the voice of Sir Donald McLean, arranged that this territory should be kept inviolate, and that they should reign supreme in this part, and that was given effect to by Sir Donald McLean. Mr. Locke was District Commissioner, and when he came here he represented the Government. These chiefs arranged that all Government matters should be excluded from this boundary—namely, roads, leases, wrongful sales, mortgages, and everything that is vile. There was then a protectorate over this place, to protect these people against the advances of the Europeans. I now address the Premier. Welcome in the name of the Government! Welcome as the representative of the Government! Welcome to Ruatahuna! Look at the land, inspect the people! These are some of the people. There are some at Ruatoki. You saw some at Te Houhi. They are spread all over this country. I am very pleased indeed that you have come here—that you, O Premier, have come to see this place and to see us. No other tribes have ventured into these parts because the Tuhoe are living all round the borders thereof.

The Premier: Friendly greetings to all the Tuhoe here at Ruatahuna. You have given me a cordial welcome—a welcome in words and a welcome in song. My heart rejoices to meet you and to hear your welcome. You asked the question. Had I come here for your good, or had I come for evil. My reply is,—and I speak for the pakehas of the country,—I come here for your good. Would the relatives of Kereru, your relations at Ruatoki, your friends, the grandson of the chief of the Ngatiwhare—would they bring through this country a man that would do you evil? I spoke to your friends at Ruatoki. I had their welcome and assurance of friendship and their desire that all should live in love and peace together. You said truly that Tuhoe lives at Ruatoki. They are also here, at Te Mimi and at the lake, and I desire to see them all, and that is why I am here amongst you to-day. Now that we have met face to face, let all the troubles that have hitherto existed be removed. You have reminded me of my old friend, Sir Donald McLean, who has been gathered to his forefathers. You have told me of the chiefs who were associated with him, your illustrious relatives—that they have also been gathered to the bosom of their forefathers. Well, let us say now that, as Sir Donald McLean was the friend of your forefathers, so I have come here to-day to tell you that I am prepared, and it is my desire, to be the friend of the present generation. The friendship that was cemented between your forefathers and Sir Donald McLean by his having been amongst you and having seen the people of that day, so let it be a new friendsip and love between us and those who are here to-day of the Tuhoe. I speak for those over whom I am placed to govern; for Her Most Gracious Majesty the Queen, who governs over all; for the Governor who represents her. I say it is their desire also that the Tuhoe should increase in numbers and live in prosperity. You leaders of the tribe, you know better than I can tell you that you are not prospering, and that your people—those whom you love—are passing away—not passing away after living to a good old age, but passing away before their proper time. That, I say, should be stopped. Those of you that are left should endeavour to keep alive and acquire prosperity for all who are near and dear to you. Now that I am here to-day, let us confer together. Open your minds; speak to me as chiefs on behalf of your people. I shall then speak to you on behalf of both races, because I am the rangatira of both—not only the rangatira of the pakeha. You have told me to-day that I have not given you proper notice. I can only express my regret, and at the page 86 same time I desire to explain to you that it was impossible for me to say when I could arrive. But I am here, the day is young, there is time yet for you to confer. You have given me your friendly greetings, you have opened your mind slightly, but there is time yet for you to see to the matters you desire to bring before the Government. You have not the excuse now to say that the Government have never been with you, for the Government is now face to face with you. You mentioned that you had here the house Matatua. It reminded me of the canoe Matatua. It recalls the days when those chiefs first came to this land. They were men who spoke their minds. They were far-seeing men, and founded a great race. Your friends at Ruatoki told me that in the past—and you have repeated it here to-day—the troubles that have arisen were brought about by the Maoris themselves, and they did not altogether blame the Government. They also at Ruatoki passed their word to me that in the future they would work with the Government, recognising that the Government would treat them fairly, and because they saw evil coming if they did not do so. They also told me that, when other tribes had a difference with the Government, and the Tuhoe had gone to assist them, the tribe had suffered because they had assisted their brethren who were in trouble. They also told me that they had been reduced in numbers and impoverished thereby; that their trouble had not commenced so much amongst themselves as by assisting others; but that from that time forward—from the time when they were speaking to me—they gave me an assurance, which I shall convey to the representative of Her Majesty the Queen, that, no matter what trouble there is with others, there will not be any further trouble so far as the Tuhoe is concerned. To hear these words of wisdom, to hear a decision of that kind, which is in the interest of the Tuhoe and both races, more than repaid me for the fatigue and great trouble I have taken in coming to see them and speak to them face to face. My colleague can tell you that great changes are taking place; that the pakehas are increasing in numbers very rapidly; that there are now over six hundred thousand of them in this country; and that last year their number was increased by twenty thousand. Now, the Government has to control, guide, protect, and assist both races. They do not govern the pakehas only. Now that I am here it is for you to open your minds and to assist me, so that I may do justice to you and prevent evil befalling you. Now, I do think—and I speak from my heart when I say it—that you have, so far, been misjudged; that the position taken up by you has not been understood. You could not go to see the Government, and the Government have not been to see you; but that reproach has now been taken away, because the Government is here, in the person of myself, speaking to you. On my return to the great city, and when the Parliament meets, I shall be able to tell them that I have met you, spoken to you, and found you quite different to what you have been represented by others to the world. You have been represented as a people who did not want to see the Government. It has been stated that you defied them, and would not allow them to come near you. Now I can say that the Government have been here, and have been welcomed; and that you have told the Government to go over all the land of the Tuhoe and see all the people. The reproach I have mentioned shall be taken from you, because I shall very plainly tell your traducers that their statement is absolutely incorrect, for I have met with nothing but goodwill in the welcomes that have been given me, in your words, in your songs, and in your deeds since I have been in the land of the Tuhoe. I am the first Prime Minister that has come here to meet you for very many years. In fact, I think I am the first Prime Minister who ever came here; and I think, from my experience in travelling over them, that if there are no better roads made I shall probably be the last. I do not wonder that your visits to one another are few and far between, for there is a great risk when you go to see your friends among the mountains that you will never come back. But, notwithstanding the great fatigue, notwithstanding the difficulties in the way, your welcome this morning has more than compensated me for coming to see you. I am still, I am pleased to say, very substantial; and, after having put up with the fatigues on the road, I can put up with any fatigue in having to listen to your wants and requirements. If you are pouri, tell me what causes it. If there is mystery and darkness in your minds and mist in your eyes, let me clear that mist away that your hearts may be glad. It is for the purpose of hearing from you what is in your minds that I am here. I tell you plainly you are not prosperous. I am not blind; and you are not as prosperous as I would desire to make you. I see a number of children and young people here, and I see no education going on. Without giving these children education, their parents are condemning them to slavery. As the world is progressing, and with the changes that are taking place, education is now a necessity. The real gladness that comes with civilisation comes with education. As compared with others of the Native race who have seen that their children received an education, you will find they have been better able to look after the land than where they have been kept in darkness as to education. At Ruatoki the Tuhoe have asked the Government to establish a school, so that this reproach may be taken from them and that their children may be able to compete with the world, as they will have the advantages of education. At Te Whaiti the Ngatiwhare have asked, and have given land, for a school, and have asked that the darkness may be taken from them. Your forefathers, by the Treaty of Waitangi—and if that treaty had been kept faithfully by both sides these troubles could never have occurred—I say they saw by page 87 that treaty the great necessity for education, for they stipulated that their children should be educated; and I say that those parents who have not seen fit to give their children the benefits of education have not been good parents to them or done their duty by them. Our Great Master has laid it down that we must not simply eat, drink, and pass away, but that we should leave something behind us to improve the condition of those who follow us. I will speak your mind, I will speak for you now—and the Tuhoe parents here to-day who listen to my words know I am speaking the words of truth and am giving them good advice as a friend. I know that the minds of the fathers and mothers here are dark, because they tremble for the future of their children and do not see their way clear. I say that doubt is causing the chief trouble amongst you. If I can remove that darkness and doubt, my visit here will have been a very great pleasure indeed. And the matter which is causing uneasiness in your minds is in regard to your lands. The old men of the tribe are passing away. They are the connecting links with the past; and if you do not ascertain what belongs to you, if you do not put this right before they pass away, you are doing a wrong to your children. Owing to the want of this evidence, those who have never sown will reap; those who are not entitled to them will probably be put in possession of your lands. The great changes that are taking place make it almost imperative that the titles to all lands in the colony should be ascertained, so that Natives who own land should be put in possession of their own land, and may have the protection of the Queen. Your forefathers stipulated that the Queen was to give them her protection. She can only protect you by giving you a title and by placing you in possession of the land. Those who say, "We do not want the protection of the Queen," are practically committing suicide, because the land is life. Others take advantage of this and say, "Oh, they have no title; if they have a right to the land why do not they say so?" The very fact of taking up a negative position is prejudicing the Tuhoe. I speak for the Government when I say we promise you our protection to confirm you in the possession of your lands. We do not want to take your land from you. We want to give you a title in fee-simple which can be defended before the world. You said here in your address of welcome that you would like to hear what my business was, and why I came to see you. My visit to you is one of friendship; one of inquiry; and one on which I desire to meet you face to face and see your condition, so that I can speak with truth and authority as to what I have seen. If I do not bring you good, rest assured, my good people of Tuhoe, evil will not come from my visit. Therefore, while I tell you I am pleased at your address and song of welcome, at the same time let me also now ask you to think over what I have said. The day is still young; I am prepared to stay a little longer so that you can confer amongst yourselves. If you have anything to say, say it before I leave. That is my advice to you, and I give it as a friend. Even if you say things that are unpleasant to me I care not; though we may disagree, I do not care. Open your minds to me and speak freely. When men once speak their minds the mist disappears. I am a good listener. You will be speaking to a friend. I thank you for the welcome you have given me.

Te Pukeiotu said,—As regards the reproaches cast upon the Tuhoe, I really do not know what wrong they have done. Of course in the old days there used to be a lot of evil about land, but it was amongst themselves. In the old days of Whaene and Kahungunu, there was very little love existing between them. They had a row, and one hit the other over the head with a fish. There was bad feeling in consequence. This enmity was kept up for many generations, and trouble constantly came over the land. There was a King movement, and we joined in it. We were not alone, as nearly every tribe joined in it. After that most of the tribes of the Island returned to the Government with the exception of myself—that is, the Tuhoe. When Te Kooti landed with his force in New Zealand war broke out again. I joined Te Kooti. It was only in the year 1871 that I made peace with the Government. That was the year that Paerau went viâ Wairoa to Napier to make peace and swear allegiance to the Queen and the Government. That was when Sir Donald McLean was alive. When they came back from there, they called a meeting at Ruatahuna and laid down the ring boundary—the territorial boundary—and decided it should remain intact. Some of the chiefs were those you saw at Ruatoki, and you will understand that whatever Tuhoe settled with you at Ruatoki is binding on us. We will never go back and stir up muddy water again. The law will be our defender and we will look up to it. We consider the subjects agreed upon at Ruatoki are binding on us. Another thing I would mention: You are the first Premier to come here, do not be the last. Now you have established a precedent, let others come.

Te Whare Kotua said,—The Government officers never represent us to the Government in our true light, neither do the Government do rightly to us, otherwise who is responsible for the absence of the law from us? Why have we been kept so long out of advice? Why have we been allowed to remain in our isolated position? I am glad this day to hear words of wisdom direct from the head of the Government. There is no means of communication between ourselves and the outside world. In the old military days there used to be orderlies, and we used to receive communications from the outer world. You say they asked for a school at Ruatoki: so will we; though we will not stand out against anything they say. I would like you to know that throughout the length and breadth of Tuhoe all these things are agreed upon; and I believe, myself, it would be the best thing for both page 88 races if they all joined together. They need have no apprehension; all those subjects discussed at Ruatoki in regard to settlement will not be opposed by us, but are indorsed. What we feel apprehensive about is that your servants will not carry out your words. You advise us and speak words of wisdom, but you go away and we lose sight of you. The question is: Will those who have to carry out your instructions do so strictly in accordance therewith? They might do otherwise. I would like the surveys held in abeyance in the meantime. We want our territorial boundary defined. We want the Government to let a committee of Tuhoe be established to carry out our affairs. We would not then need the Government to carry out our affairs within this boundary. If you like to answer these subjects now you can do so; but if you like them to remain over until you reach Wellington that will suit us equally well. We do not want other people to prosecute the survey, and cut up our land while we are trying to arrange with the Government. We want a proper understanding to be arrived at. We want our boundary confirmed, and our titles to the land indorsed, without a survey if possible. We want the Government to give legal effect to the establishment of a committee, who will manage our affairs in connection with our land.

The Premier: I have listened with pleasure to the speakers who have informed me on the several matters that have been dealt with, and it is satisfactory to know that the people here are in accord with what was said and done at Ruatoki. Whilst they have asked for a school at Ruatoki, that would not apply to this place, because it is too far to go there from here. How many children are there here of school age?

The Meeting: One school will do if established on the borders.

The Premier: The next question is. You desire to have the boundaries defined; but, in the meantime, you want the survey of some portions held over until your delegates have been to Wellington. At other places where I have been they desired that what belongs to them should be given them. What they claim, they say, should be settled. If it does not belong to them, then let them be told so; and if it does belong to them let them have it. They say, why should they be kept out of what belongs to them, because other people did not want that given to them which belongs to them? This internal dispute consequently forces the Government into the position of ascertaining once and for ever what each is entitled to. I have told them at Ruatoki and wherever I have been—I have told the parties who wanted the survey, and those who did not want it—that I would see all the people before coming to a decision, and therefore it is pleasing to me to have met you, because I now know your wishes. You will, I think, admit that it is fair in all these things to hear what every one has to say. I treat them with fairness; then, after that, decide. Now, what you say for the present is that you do not object to the surveys, but only ask that they be delayed until the delegates have been down to Wellington, and have decided on something definite. That is your mind upon this subject, and hence I will remember it. Now, you have said, at the same time, that you want to have the boundaries of your land defined, but that you would like to have them defined in some other way than by survey.

A Voice: Let the law define that.

The Premier: It is for me to lay down the law, but it is impossible for the Queen or the law to give protection while the land is held under the old customs. We have what are known as topographical surveys—that is, putting up trig, stations, merely fixing a line from one point to another without defining any sections. It is not a complete survey, but it is quite sufficient for investigation purposes.

The Meeting: All the surrounding land is surveyed.

The Premier: We must connect it with trig, stations.

The Meeting: We have defined our territorial boundary.

The Premier: But people dispute this point.

The Meeting: They have exhausted their land.

The Premier: These people say "No," and that is the cause of the trouble. Not only that; there are connections that have never been made at all. Other lands have never been connected, and it is impossible to connect them without a topographical survey. There is one thing you have brought under my notice. You say in the past sometimes Government servants have not carried out the words of the Government. I do not like to hear Government servants blamed without allowing them to have a chance to explain. If any servants of the Government have misconducted themselves, and not acted in accordance with the wishes of the Government, it is only fair that you should let me know those particular servants, so that I may judge between you and them. If you have any case to quote where any Government servants have not done what is right, and have not been nice and friendly with the Natives, as they ought to have been, send me a letter; put it in writing, then I can deal with it. I can only tell you this: that any Government servants I send amongst you for any purpose must carry out my wishes, the wishes of the Government, in friendliness, and I am sure that the Natives will assist them. In future I will send you notice beforehand of what the intentions of the Government are in respect to these matters, and will tell the Government servant who is coming to do whatever is to be done that he is to act in a friendly manner and do what is right. If he does not do so, write to the Government, and I will see things put page 89 straight. What I think has been the mistake is that there have been men who have been engaged privately who have caused a little trouble.

The Meeting: Yes; that is true.

The Premier; Very well. For the future the Government will deal with you, and whatever is to be done shall be done by Government servants. Then, if there is any serious difficulty that you cannot put into writing, send me word, so that I can send a representative man to come down and see you upon the subject. I cannot come to see you, but I am quite willing to send someone in authority to you who will help you to come and see me, and that will be much wiser than to incur expense in other directions. That is to say, come and see me and talk the matter over without having any unpleasantness. That is my way of doing business. I always like to meet people face to face, and let them tell me their minds as men. It is my desire, and the desire of the Government, to act fairly with you. When we were very few in number in this colony and you were strong you treated us fairly. Now that we are strong and you are weak it is only manly, it is only honest, that we should treat you the same.

A Voice: Let us define our own boundary.

The Premier: I have told you, in compliance with your own request, that that matter shall remain in abeyance until your delegates come to Wellington, and so it must remain.

The Meeting: We can show a paper with all the signatures of the Tuhoe in support of this subject.

The Premier: If you mean by that there is to be another Government outside the Government of the country, and that the Queen is not to be recognised by the Tuhoe, it is no use for you to discuss it in that way. There cannot be two Governments in this country. I always speak plainly, so that I may be understood. I do not come here to leave any doubts in your minds. There are none in my mind. Not only that, but you cannot have protection unless you acknowledge the sovereignty of the Queen, who governs all. Who is there to protect you? You are only a few in number. It is the law, the Parliament, and the Queen who afford you protection. Suppose we said, "All right, you say you can govern yourselves; very well, do so"; where would you be? Why, you would soon disappear from off the face of the earth. There must be, and can only be, one Government. I have said, as regards any matters you wish to put before the Government, come and do so. Do not stop at home nursing ill-will, but let the Government know the cause of the trouble. It is impossible for things to go on as they are much longer. You must admit that you are disappearing from the face of the earth, and that you are in absolute poverty. Well, the Government is willing to maintain the race, but you must work with the Government, so that your own welfare and the welfare of your children may be protected. If you want to have a committee amongst yourselves to meet and discuss matters so as to condense and bring down to a focus what is in your interest, it is wise you should do so. The pakehas adopt the same course, and they select advisers for the benefit of the country. They are what are called advisory committees. There is no objection to that. But, if you want a committee that is to pass laws to have effect in the land of Tuhoe and to act antagonistically to the Government, I may tell you at once it is impossible, and the sooner you get that out of your minds the better it will be for all of you. That has been the cause of all your trouble. What has been the result of the King movement? What has been the cause of your position to-day? Do not think of that for a moment. I do not believe in using force; I always believe in reason. I think it is better to show the advantages to be received; it is always better to be kind, but at the same time firm; to reason matters out, and to show you the position you are in. If you attempt to depart from that course trouble is bound to ensue. I always appeal to the better nature of a man, whether he be Maori or pakeha. I always appeal to his good sense, after pointing out the trouble into which he is going to land himself and those belonging to him. Now, you are contradicting yourselves. You told me you were agreeable to what was done at Ruatoki, and that whatever was done there you were bound by. Now you want something entirely different to what they want there. They told me there had been a meeting at the end of February which lasted until the 4th of March. They told me of the resolutions passed, and placed them before me. After the explanation I told them there could only be one Government, and they said they would deal with the matters I had placed before them, and later on would see me in Wellington. I can, in conclusion, only advise that you should have a meeting, gather from all parts representatives of the Tuhoe—their best men—consult together, then come to me and bring matters in such a form that I may grant what is reasonable. What is unreasonable I mean to reject, and one thing I should object to, and that would be to have two controlling bodies over one country. Perhaps I have misunderstood you, and I would not like it to be said you had again requested the Government to allow you to pass laws for yourselves in these boundaries. I say, perhaps I have misunderstood you.

A Native: No, we do not want to fly so high as that.

The Premier: What am I to understand, then?

The Meeting; We simply want a committee for our own district to settle matters amongst ourselves, not between ourselves and other people—a committee to protect and control our own affairs.

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The Premier: Suppose that those thus protected refused to submit to what the committee had done; by what power are you going to enforce the decision of the committee, or by what laws? Is the Government to stand by and see you killing each other? Are we going to see you have recourse to arms again? Without the power of the law, any decision of the committee would be valueless; with no laws to support you, it would be no good.

The Meeting: The Government could give effect to the decision.

The Premier: You can never do that. Suppose the people you pass the decision upon object; are we to send a Commissioner to see whether the decision is wise or not? There can only be one Government. The whole thing is in a nutshell. You may have people to advise the Government, but there can be no power but the Government. They are two distinct things. It is impossible to have two Governments over one country. If, therefore, you will take up this position—namely, that you want the Government to recognise an advisory body, that the Government is to communicate with you through that body, and that the Tuhoe will speak to the Government through that body, and also that it is to be simply advisory, I see no objection. Further than that it would be very unwise to go.

The Meeting: That is what we mean.

The Premier: My colleague has reminded me of the Natives who were going to have a Parliament of their own. They had a Premier and Native Minister. The speakers were going to pass laws and did pass some. Before they broke up they decided that the whole thing was a farce. The first thing they did was to demand a subscription, and they found the people would not pay it. What was the use of having such a state of things as that?

A Native: It is well that we brought this matter out, because it has drawn from you the possibilities and impossibilities. We are quite satisfied, if it is at all feasible, to have a committee to act on behalf of the people, and to advise the Government in matters on behalf of the people.

The Premier: That is quite feasible. There is nothing more to be said now, but I wish you all good-bye. I do not think I shall have the pleasure of coming here again until I can come in a buggy. If you had better roads you would see your friends oftener and would be brought into contact with the outside world, which would be of great advantage to you. I will say good-bye to you all. My last words are words of kindness, and I hope the time is not far distant when your troubles will be at an end, and that should I in the near future re-visit this place, I may find it and its people in a better position than I find them to-day. Good-bye!

The Premier and party were then taken over the great house, Matatua, after which they returned to Te Mimi, where they stayed the night. On the following morning a