The great Runanga having met again,—

Wharepu began: Let us love both Pakeha and Maori; let this be the rule for all, from Upper Waikato to the sea gates. This is the work to talk about and to do; we have had enough of other things in days gone by.

Raihi (Ngatihaua) put down three sticks, drawing a piece of flax round them, one to represent the Governor, one the Divine Being, and a third the Pakeha, then asked the question, Who has cut the cord and severed the union?

Te Wetini took down the stick that Raihi had erected to represent the Governor, and set up another, then drew a circle round the whole: Now, he said, the first is the mana of the Queen, this gave us law. The second, is the Divine Being who sent the word and is the origin of the law. He has become the enemy of the first, and the keeper of the third. The third is the mana of New Zealand. Here is a fourth, this is Taranaki. Governor has been there and done wrong. He has cut the thread that bound us and severed the union. The Queen and her mana is cast off. God and the Maories remain united. Governor ought to have gone and enquired into the conduct of Te Rangitake, then returned, consulted Potatau and formed a committee of Missionaries, Magistrates and Chiefs to enquire into the matter and if they found that Rangitake is wrong, settle the matter by giving the land to the Governor. But he went to Taranaki and let out all his wrath at once. Therefore, I say, only God and Potatau remain in the union. Let the Governor cease to purchase, if he persist we shall have difficulties. A word about Te Rewiti's remarks, who said, "Iam in the house of bondage." I know it. What then? I am not discouraged, or weak, because you cannot join me. I turn my face away from you because yon look in the opposite direction. I look towards Taranaki because Governor has done wrong; he cut the cord, and now the Maori may fight against God, because of the acts of the Pakeha, for if you come behind to pluck my hair I shall then turn round in self-defence.

Raihi: By his talk you hear that Governor has done wrong, but don't be hasty; look at it, investigate, until the wrong is made quite clear, or becomes quite dark (i.e. proved unfounded).

Te Karira: If this talk be good let all the world hear and believe it. This is my thought for Waikato. If the water be dammed at the rivers mouth the stream will return and overflow the banks; therefore, I say, dam it up till it becomes a great lake.

Tamati Ngapora: Enough of this kind of talk. We began at Pactai and all the talk there was of peace, we determined that peace alone should be our theme. The question arises, Peace with whom? The answer is. With all; of both families, with the Pakeha in every place. Let this word be fulfilled. Lift it up and I shall rejoice. If evil arise in any place appoint a committee to go and put it down. If it come from the Pakeha let this be the plan, that our motto "Peace" may be seen to be true. We have done wrong (referring to the expedition to Taranaki) but let page 46 us not censure those who have erred, or condemn them, when they turn, lot us bring them back to the right way. Let all agree to my proposal, let us cast guns, powder, ball, hatchets, and all such weapons into the great sea, and henceforth let all disputes be settled by arbitration.

Luther: I agree with Tamiti who has just spoken; I do so because my day of judgment is near. I am a man of no importance, I am but a dog. Yet I approve of the three principles, Christianity, Love, and Law. I advocate love to both Pakeha and Maories. The best thing this great assembly can do is to unite and erect a Temple for the worship of God.

Wm. Thompson (Tarapipipi): I have been the cause of the trouble. But we are like the birds. Birds do not cry out unless there be an enemy in sight, except indeed in the morning and evening. At day-break their song is heard; and at the twilight again, but not in the day time unless some bird of prey appears. They sit quietly in the branches of the trees and make no noise until they see the great bird, the hawk, that comes to destroy them, then all, cry out; great birds and small there is a general cry, (meaning we were quiet, and should have remained so, had not a great bird disturbed us and arroused our fears). I am about now to speak ill of our Ministers. The word of God lies clear and plain. The foxes have holes and the birds of the air have nests but the Son of Man has not where to lay his head Have our Ministers spoken truly? I am grumbling, but it is the darkness of my heart that causes me to do so. "Seek not things of earth," this word cannot be true. "Lay not up treasures on earth," arc these words true or not? These are my words to our Ministers; their eyes have looked to earth. They brought the word first then turned to purchase land.^* Let these my words be laid up in a storehouse for our Ministers. Here is our territory, this is ours (pointing to the circle made by Wetini). Let us retain this. Let not the Pakeha cross to us. Let not the Maori cross to the Pakeha. I say, let both labour for things of eternity. If the Pakeha works only for earth I must do the same. But, I say, not for earth only, but for Heaven too. I have no desire for war. What then shall we say to the Governor? It is for him to shew us the way. Let him come to us in peace. Why should he be angry with us? What is the cause? If we had looked only to earth he might have had cause for his wrath. I love the Governor and shall not loose the cord that binds us; if loosed, he shall loose it. I love him in Christian bonds. Cease to censure the Governor. If all the Chiefs will agree to the proposals of Tamati I do, and let the Governor agree also. While he holds his weapons we hold ours. He holds his to defend himself, and I hold mine for the same purpose.

Te Oriori: The way to have peace is to love the Governor and to love the land. Don't go and sell land clandestinely, this is important advice. The Governor has plenty of arms but we have only half a supply. The Governor has done no wrong—the wrong has been done by ourselves, we have offered the land for sale. This is the gun that has caused the trouble; throw this away and we shall have peace.

Wm. Thompson (Tarapipipi): Let the subject be taken up and settled by the Chiefs. Let all questions be disposed of now we are assembled together. Shall we go to Governor, or shall we join Rangitake? Let us search out the merits of the case, that if we die wo may die in a righteous cause. Let us find out who is wrong, if the Governor, then let us tell him to go. But let us not join in that which is wrong lest, like Israel of old, we fall into error and die for it My desire is to investigate the matter, and if the Chiefs are convinced that the Governor has done wrong, then all unite in telling him to stand aside.

Te Waka (Ngatimahanga): If the Governor has done wrong, then I assent to the proposal to ask for his removal, but if it turn out that all the evil has arisen from this movement of yours, how then? Do you see the boundary line that Wetini has drawn to divide the Maories from the Pakeha? I shall remove it (taking a picce of fern and rubbing out the line that had been drawn in the sand).

^* Thomson evidently thinks that the Gospel opened the way for colonisation and the sale of land. He could not mean that the Missionaries generally have been land purchased, for many of them have never bought an acre of land from native proprietors.

page 47

Te Karamoa: I understand Waka's meaning, but I leave the subject for the present. My thoughts are dark about this matter. I shall speak on the subject of peace, which has been so much urged upon us. Who is it that has disturbed the peace? The Governor has refused to listen to the million, but any ill looking scrofulous old man, any slave that would go and offer land for sale could obtain his ear, he will listen to those who will sell their land.

Heta (of Mangere): It may be all right, but I have a word about this scrofulous old slave. Who is he of whom you speak? Your wrong doing has been published abroad; the bad news has reached us, therefore, I approve of Waka's proposal to destroy the boundaries you have drawn.

Te Ao-a-te-rangi: I have no name. Yet I will stand up. Look here, this is mine (holding a food-basket (kono) in his hand, which he buried in the earth, and continued) this is for Hemi (his son who was killed in Auckland by a blow from a European). I have received no satisfaction for the death of my boy. The Government is my debtor to this day. Listen Ngatihaua and Ngatimaniapoto and all the tribes, listen. Let your patience be equal to mine. When I transgress you may follow my example. The Governor has done us no wrong. The wrong done has been done by ourselves, I have done it. I shall maintain friendship with the Pakeha, because I am within the pakeha's fence.

Paora: You have referred to the death of Hemi, and I could refer to Heta who was shot at the other day by the sailor at Waikato. In reference to the reports that reached us about an ambuscade waiting to cut off the Ngatiruanui, that was the Kiri Kumera's proposal to the Governor. I do not wish to seek utu for Hemi's death. As for Te Rangitake, he is my brother, but I shall tell him to fight his own battles. You advocate peace, and talk about being good, what kind of goodness shall it be? Let it not be that of the Pharisee, all pretence. Let us seek peace. If the Governor spit upon us twice, thrice, then we may have cause to move.

Tamati (Ngapora): Do I understand that what you mean about being good is, that you will not go to Taranaki? Some have gone, and they are blamed and censured; but do not let us be severe with them, when they return let us lead them back to the right way. Hold fast, be decided, don't move from this determination.

Wm. Thompson (Tarapipipi): I dont understand your thoughts. Don't let us spend time about those who have gone to Taranaki, but decide what we mean about peace and goodness. This is it, to search out the cause of the war, and when we have found it put this matter for ever to sleep—if we simply look at it with our eyes we shall see nothing. It is quite right to talk of friendship with the pakehas, let us be kind to the pakehas. But there are dangers. All pakehas do not behave well. We have those residing amongst us that often quarrel with our people, and treat them ill, the danger is that in some of their squabbles the Maori may in his passion injure the pakeha, then we shall be brought into collision with the Government. Therefore I say the pakehas had better all go away from our land and live within the Queen's territory. In reference to the stores that have been plundered at Kawhia and Rangiohia, I am not sure that any robbery was committed. It was more probably a collusion between the pakehas and the Maories.

Te Kereihe put his arms round the three sticks that Wetini had planted in token of his determination to maintain the union, and said you may be ashamed of the connection. I am not, for what I embrace is not wealth, that I have obtained by theft, but riches that have legitimately come to my hand, and therefore I say peace, nothing but peace. The signs of the heavens I do not understand.

Te Karira (from Aotea): We are only a few slaves that are left at Aotea, and therefore we are not represented at this meeting. I simply ask a question. "Is it decided that nobody shall go to Taranaki?" Reply from one of the meeting, "Who has any intention of going to Taranaki to be mocked by the pakeha?"

Te Moni: Is it peace and goodness you are talking about? If I were a baptized man I should not think of doing evil, look at baptismal vows, what do they imply? Will you forsake the works of the devil and the world, and all Maori customs? Many have assented, have taken these vows, and afterwards turned to evil. Look page 48 at the pakehas. They are baptized but they have not forsaken evil. Two things induced us to elect a king,—first that he might preserve our land, second that he might protect and defend us.

Tamati (Ngapori): I don't approve of any boundaries, and I do not consent to cast off the men who have gone to Taranaki. They are Ngatimaniapotos who have gone. They are halfcastes, they came from Taranaki, and they have gone to see their friends. As for Waikato some of you have desired to go but now the matter is settled. We have heard that the intention is abandoned. Leave those who are gone, don't go after them, but when they return bring them over to our views, and pursuade them to unite with us in keeping peace; and as for Wm, King let us drag him over too.

Apairama : I belong to the people you censure. Shall we boast of our strength because of our guns, or rather shall we not boast of our union? The reason why the expedition has gone to Taranaki is that our flag is there. The land is full of flags.

Ruihana: Europeans your acts must be weighed, make haste go to the Governor, get all the information he can give, and let us balance. As things are it is sometimes day, sometimes night, good and bad alternate, nothing is settled.

William Naylor (Te Awaitaia) : To Waikato I say I am here by your request, your letter brought me to this meeting. To Ruihana, I say, what is all that to me? I address myself to Thompson. You say that you are understood, but I do not comprehend your movements. If they turn out right all will be well. My word is this, that is your way, this is mine. You intend to take up that ground, I shall remain on this. I do not say to these chiefs this shall be mine (i.e., this new movement). I am the ill looking scrofulous old man you speak of. Ihaia of whom you have spoken was my slave, I reared him, and when I became Christian returned him to his home. Say not that our present troubles have originated at Taranaki, that were false. Say not that the pakehas have caused them, that were false. I ask you to assent to this, according to my thoughts the peace of Waikato should be preserved in Waikato—let there be no hankering after Taranaki, what is Taranaki to us now that we have embraced the gospel? Thompson hear my word, while I tell you where you have gone wrong. You are casting your net over both land and men. This is your error, cease to act thus. End your attempts to enclose the land in your net, and end your attempts to throw it over men. Let your sayings and doings be straight. What can you do? Do you not see how Potatau clings to the pakehas? He will not unloose his hold. The basket of Te Ao-o-te-rangi, let that remain in its grave, let it not be named. Thompson do not get into trouble, lest you draw me into trouble also. Be admonished, take warning, lest we should turn aside into the old path that has been so long whakatupued (forsaken, not trodden) meaning the path of war.

Ruihana: We are all tapu (sacred) by Christianity, we ought to love all for God made all, fishes, birds, and men. But why did our first parents sin and lead us all astray, who was the first murderer? Was not he who turned upon his brother? Is it not the same now? But the question is settled, let it not be disturbed—we have all seen and heard," (meaning the question of another expedition to Taranaki.)

Hoani Kingi: I hold to Potatau's declaration, that Christianity, Love, and Law shall be our foundation. I believe also in his proclamation, "Aua te aha, aua te aha"—let there be no evil done on any account whatever. But Tapihana has made all fly, (i.e., a leader in the party gone to Taranaki has disregarded all that has been said.)

Te Heuheu (of Taupo) : My opinion agrees with Ruihana's. "Go into all the worln and preach the gospel to every creature." I say let the gospel be fulfilled. Let Thompson and William Te Awaitaia, and McLean go to Rangitake, and settle the quarrel, then we shall sleep in peace. When peace is restored let us preserve it until the Governor breaks it.

Raihi (Ngatihaua): I am one of the ill-looking scrofulous men who have been referred to, for I maintain that every man has a right to do what he likes with his own land, why should another interfere with mine? This is what I understand to page 49 be good, let each men dispose of his own land as he pleases. Let this be the law then we shall have peace.

Jacob of Wangaroa: That is right. Mine is the district that reaches from Wangaroa to Waipa. I am contented to be called a "scrofulous." I shall do as Raihi recommends, then you will fall upon me for I am the only tribe that at present proposes to sell land. So be it.

Tura, a Ngapuhi : Here am I, a Ngapuhi. Ngapuhi has led the way in good things, we sent them on to you. Though Ngapuhi is now a poor man, yet the Governor has nourished us. But I know not how to speak to thee, thou art a Taniwha (a sea God) a thief, O Ngatihaua (Thompson's tribe). Waikato work out thy plans, I shall not accept them, for the Queen hangs upon my neck (alluding to the native ornament Heitiki worn suspended round the neck). If you had consulted Ngapuhi at the commencement of your movement we might have joined you but now we are embracing the Queen, and do not intend to be separated from her. I am the representaive of Tamati Waka, I came from him to this meeting. As for our land we have said to it go away. Te Heuheu, your proposals will not be approved nor your plans succeed.

Tamati Ngapora : I wish my proposals to be disposed of. "Rangitake give me that piece of land that has caused the war." "Give me that piece that has been purchased and paid for by the Governor."

Patene (Ngatimaniapoto) replied, representing W. King, "I shall not give it up."

Tamati : Give it to me.

Patene : "I am under some mistake." He then planted a stick in the ground to represent Potatau and Waitara and said, "this is Potatau my mana stands there; after my mana rested on the land the scrofulous man arose, offered it for sale and the Governor accepted the offer."

Tamati : That is Potatau, is it? and this land has been handed over to Potatau, has it? Then it is mine, I represent Potatau here and I give this land to the Governor. (Tamati was instructed by Potatau to adopt this plan.)

Patene : For what reason do you give that land to the Governor?

Tamati : That peace may be restored and our trouble cease.

Matutaira (Ngatimahanga): He drew a circle around him on the sand, and standing in the centre he said, This piece is mine Leave me in possession of my own. If I fly to land that is not my own, then patu (strike) me. Hear all ye chiefs this piece is mine, let none of you come to take mine. I shall do what like with my own, and no man shall prevent me.

Iraia : Spread your piece underneath you. Let it bo as a mat to rest upon. But if sales continue then all will soon be gone. The head is consumed, the shoulders are gone, what remains? Then Europeans give us guns. You would give us nothing but gospel; give us guns and powder and lead, distribute them through the land. (Meaning if land sales continue a general war will be the consequence.)

Tamati ( Ngapaoa) : Te Heuheu will you give that piece of land to me? (meaning Waitara.)

Patene : If I give up that, another piece will be purchased by and bye. How then?

Tamati : Leave that to me, am I not your father?

Patene : I do not consent for this reason, that if I should, the same thing will occur again and again.

Tamati : Shall I consider you as the father?

Patene : All that I have done is this. I have received letters from all quarters handing over land to me. I have not gone and taken unauthorized possession of any man's land. I have coveted no man's property, nor said hand over to me the lands of any tribe. When requested to accept land by letters which have come to me, I have done so, and on this ground I claim a right over those lands, and call them mine.

Paora, Te Wata, I have come here my relatives to assert and maintain our mana. Chiefs have come and slaves have come too because the white man is page 50 eating up their land. The word that has been quoted from the Gospel is oil right: "Go ye into all the world, &c., "if they had been content with that, but after that came soldiers, and then the enslaving of men.

Thompson (Tarapipipi): Just as the Governor has prohibited the sale of ardent spirits and guns, so I prohibit the sale of land. Is there any objection to purchase the land in dispute at Waitara? How many hundred pounds will be required to pay for it? But say not that this land is the only cause of the war. Why does not the Governor speak out and fully declare all the reasons for his wrath? If he is angry about our kingdom and intend to put it down by force of arms let him say so, that we may understand our position. What about "Te Kiri Kumera?" (lhaia one of the loyal chiefs of Taranaki.) The Governor has formed an alliance with him, if so I shall be able to justify the "uru maranga" (the murders committed on the defenceless Europeans at Taranaki). His allusion is to the murder of Katatore by Ihaia's party.

William Naylor (Te Awaitaia): Don t speak of that king (greatest) of murderers, Katatore was the king of murderers. Did he not murder Rawiri and his friends? Was not that the murder, the greatest act of treachery? Was it not the beginning and the cause of all that followed? If we had nothing to dispose of but the land question it would be easy. We can see daylight through this—but there are the murders. Talk not of "uru maranga," that would have been true according to our former customs, but according to our present custom (our Christianity) it is not true.

Rev. T. Buddle : Do you wish to justify those murders by your former customs, by calling them a "uru maranga?" What are we to understand by this? That you have returned to heathenism? You have renounced Maori customs and embraced Christianity. You profess to be guided by Christian laws. Now, you appeal to Maori law in justification of acts which Christianity denounces as foul murders. Therefore I ask have you renounced Christianity and gone back to Maorism? We regard those acts as murder in the sight of God and man. If my children are peacefully playing or working in the field, and a person or persons take a tomahawk and cut them to pieces is it not murder? What sin had those children committed that they should be thus brutally murdered? But your own principles condemn yon. Have you not adopted those principles to form the basis of your new kingdom? Do you not constantly put these forth as your principles of action? Let me ask you by which of those three can you justify the acts of the Taranaki people? By the first, which is Christianity? No; Christian law says it was murder. By the second, Love? No. Love denonnces it as murder. By the third, Law? No, all law both of God and man declares it foul murder, and deals with it as such. Cease to talk about "uru maranga," and let those wicked acts receive their merited retribution.

Tumuhuia : I am willing to allow that according to your (European laws) those acts are regarded as murders, but according to Maori law they were but "uru maranga." In reference to the land I approve of the proposal to refund the money that Governor has paid for the purchase.

Te Oriori addressed Tamati : You say you are the father. We have given our land and our mana to you, and we expect you to protect it, but not to give it away.

Hopa : Proposals are made by Tamati. Look at them, they point the way to peace. Why should any of you be disturbed by Tamati's proposals, they are correct. If you go to Taranaki to join W. King no peace will come out of that. If you think well to send a deputation to investigate the matter, good, go in peace, and when you are satisfied that the land was Taylor's leave it to his disposal.

Ruihana : Yes, let us go, Pakeha and Maori, if the land be Taylor's all will be easy, but if we find that it is King's in whole or in part how then? ("Divide it" was the reply from the crowd.) Let us go also to the Governor and have it settled, talking here will not settle it. The Governor ought to have informed us before he went to Taranaki, but he went first and informed us after. Here are two kinds of food, some cooked, some uncooked, (i.e., we have two plans before us.) I page 51 maintain that there is only one path open to us, let us walk in this; the other is closed up, it is decided we do not go to fight, but let as go to restore peace.

Hamiora Ngaropi (Wesleyan Native Minister) : A word about those children that were killed, what was their sin? I sympathise with the pakeha : five hundred men slain in the battle field would not make the pakehas feel so dark as five brutally murdered on the road like those at Taranaki Do not call it "urn maranga," it was murder. It you can justify such acts then I say such conduct is the road back to your teeth. Your teeth lie just behind, (i.e., if you return to one native custon it is the road back to cannibalism) If you can justify murder by reference to Maori law, you can justify cannibalism on the same ground.

Tomo Whakapo : I am thinking of the argument between Tamati and Patene. One says he is the father, the other says no, he is the father. I agree with Tamati, he is the father of us all, of men and land. (i.e., he represents Potatau). This is our plan, we say to all who join this league, give us your land, and give us your person. Our first object is to make fast the land, our second to place our mana over it for ourselves. Men have heard in all parts of the island, and have brought their land and themselves too, and said here is our land and our blood, hold them fast. When they have come and stood in my presence with these words I have consented. I did not go to them, they have come to me. I did not call to them, they came unasked, and our flag has been carried far and wide, it has been planted first in one place then another; it has gone to Taranaki, and that land has been handed to us.

Hopa : Did Taylor come to you and bring his piece and hand it over to you. I do not know that he did so?

Hetaraka of Whaingaroa : Tomo's statement is not true. Tomo, do you ask whom you have invited to join your league? I reply, you invited and pressed us to join it. You sent to us saying, here is a king for New Zealand. You sent your flags all over the Island, with invitations to the tribes to join you. You found one man quietly at his cultivations, another at his work not thinking of any such movement, and displaying your flag you said, come and join us; to this people give us your land, to that man hand over your piece to us. Why then do you challenge us and say whose land or body have we sought? Have you not gone through the country with your Hakis (flags)?

Te Matenga (Ngatimaniapoto) : Let me have a covering for my head (i.e., Europeans to give me clothing.) Let us cease to twist about, when we know we are wrong, rather let us do right. My European friends who live on my land shall not leave I do not intend to part with them.

Moses, (of Pukaki) : I have nothing to say. The discussion is finished. The motive that induced me to come here from the presence of the Governor was to advocate righteousness, truth, peace, and kindness. The first meeting of this kind that I attended Potatau delivered his sentiments in favor of Christianity, and exhorted us to build churches. After this we brought him to this place, and his second deliverance was like the first. His third was at Waiuku, there he proclaimed Christianity, love, and law, as the mottoes for all. We received it. And there he proclaimed, "Don't do this and don't do that, let no evil be done amongst us." Then I say, don't go to Taranaki to fight, nor to the pakehas. I heard of disputes at Kaipara about land, and I carried these principles to Tirarau and Paikea who were on the verge of a battle-field and effected a reconciliation. You have long been engaged in such work; I mean in promoting peace and good will, let this continue, let us love our friends both Maori and pakeha.

Paora (of Orakei) : I perceive that you are very eager to pick out the errors of the Governor, but I have not discovered his error. You say that you have not seen wrong on the part of Te Rangitake. I have seen his wrong doing. Letters have reached you that convict him of wrong. Yet you say you have not seen it. I repeat I have seen it, and I believe there is not a chief in Waikato that is not convinced that Te Rangitake is wrong. I have seen Wi Tako's letter addressed to you all, and that letter set my mind at rest on the subject. You have all seen that letter, and its statements should settle the question. Addressing himself par page 52 ticularly to W. Thompson he said, I have heard of your zeal in this work, and now I see it, what is it? You have nothing to say, the sharp edge of your sayings is this day broken off. I came expecting to hear the wisdom of Solomon, but I hear it not. The edge of your work is broken. Tamati has said he is father, that may apply to the land, but to nothing further. You speak of mana, what is the mana? Where is the mana? There is no such thing as putting mana on the land, and therefore he is wrong I came to see the work you are doing, not to oppose you, but to see for myself. I thought it might be good, but it will not do for me. You have set up a king without authority, and this is the source of all our present troubles. (Signs of disapprobation.) Ah you would silence all who do not agree with your plans.

William Barton (Wesleyan Native Minister); Karakarika, I approve of Tamati's proposals to cast all weapons of war into the sea. And I approve of Ruihana's proposal that the Taranaki affair be thoroughly sifted, that New Zealand again be light. But I disapprove of the proposals of many other chiefs who have addressed this meeting. Chiefs of the people be strong henceforth to lead us plebeians in the way of righteousness. I am not sure that you will. Moses has quoted the words of Potatau, lift them up, they are good, let evil be kept out of sight. Remember how apt we are to learn evil, how short a time it requires, one minute will teach much, but it requires a long time to learn a little good. Ruihana, there is another difficulty to be settled. I refer to Whaingaroa. A portion of it has been sold to the Governor; a part of the payment has been made and the money is all gone and now some refuse to complete the purchase. I say complete the purchase, give up the land, and end that difficulty.^* Do not listen to those chiefs who would lead you astray. Listen to their words and you fall at once into the abyss. Follow them and the land is lost. Cease to speak evil of the pakeha. Tomo loosen our bonds. Kings men, seek peace, if Wetini persist and go to Taranaki, let us remain at Waikato. If we go to Taranaki who can tell what will follow? Who can say that good will come out of that?

Heta Ngatihaa (the young man who made the flags that were sent to Taranaki): Press your words Ruihana send a deputation to Taranaki, let us know when that land was paid for. Before our mana reached it or after. If our mana was first then we do not let it go, but support Rangitake in his right. This shall decide his claim. The money second, the mana first, we hold it fast.

Taati (of Rangiaohia): If we go to Taranaki let it be by making arrangements with the Governor. If he is disposed for peace we shall have courage to go Let all be settled. If there are lands for which deposits have been received from the Government let them be handed over. If we have land we wish to keep, the matter is in our own hands we can retain them.

Raihi: The words of Heta may be all right if Taylor approve, but if he has not consented that his land be given to Potatau what then?

John Fisher: I have been sifting the thoughts of our chiefs all this day, and I say let the matter be settled. Shall we not make a complete finish of it? Let it be ended in peace. If we settle it prudently we shall taste no bitterness.

Horomona : I agree with Waka, his thoughts and mine are one. We say let us build a house for the three. (i.e., for Pakeha, God and Maori.)

Kaperiera repeated what he had said at a former meeting. See page 38.

Ihaka of Pukaki enquired : Did W. King speak to you? Yes.

Ihaka : What did he say? He said he did not take away the mat, but called out that he would not part with his land.

Ihaha : When was the land bought? After the flag was upon it.

At this point Donald McLean, Esq., Chief Commissioner of Native Lands, interposed and said, 'those statements are incorrect,' and offered to state the facts of the case at their next meeting, if they page 53 desired information on the subject. This offer was readily accepted, and the meeting closed, as the shades of evening were setting in.