Progress.

When a Maori king was first talked of, the idea was laughed at by both Maori and pakeha. Few believed it would ever become a fact. Men acquainted with native history, and knowing the enmity that existed between various tribes in consequence of former wars and frequent reprisals, said: "Those old feuds will effectually prevent any extensive union taking place." And those who knew anything of native character said: "The pride of the Maori chiefs will never allow them to submit to the dictation of a chief of another tribe, nor will their love of independence permit them to become the subjects of a Maori king." Despite of all predictions that it would end in smoke or turn out "mahi tamariki" (child's play), the movement has gradually advanced. The advocates and promoters of the scheme were instant in season and out of season, carrying their flag to distant tribes, inviting them to accept it and join the league. Tomo denied, at the great meeting the other day, that they had done so, and wished it to be understood that the tribes who had joined them had done so unsolicited; but Hetaraka, of Waingaroa, confronted him and reminded him that they had sent invitations to Waingaroa again and again, and in fact had sent their flag and their emissaries far and wide to collect subjects.—(See his speech, p. 51.)

Land squabbles between different tribes or between subdivisions of the same tribe often presented a good opening for recommending the scheme and for obtaining adherents. Such occasions were carefully watched and sedulously improved. When any dispute arose, a party of king's men were sent to tender their kind offices as mediators, and having effected a reconciliation between the contending parties they generally wound up their mission by proposing a union with their league. They said: "Disputes will never end under the present system of holding our land, nor can there be any security against 'hoko tahae' (clandestine sales) until all the land is placed under the control of one runanga; we never have been able to manage these things, and never shall be on the old system, therefore join us and hand over your land to the league: then the cause of your quarrels will be removed, your land will be secured for your children, and peace will reign among the tribes." This view of the subject took with many parties, and drew many into the scheme.

A meeting was held at Waiuku in March last, which was attended by the Waikato and Manukau tribes, and resulted in the issue of the following proclamation by Potatau, which was printed and circulated among the natives:—

"Waiuku,

15th March, 1860.

"The Proclamation of Potatau to all the tribes residing East, West, North, South, and in the interior.

"On the 14th day of March, at 7 o'clock in the evening, Potatau spoke to the people and to the chiefs.

"This is Potatau's request that he spake:—' Hold fast Christianity,—hold fast love,—hold fast law: what is the worth or advantage of all other work? Christianity is not a wealth we have purchased;—it is wealth that has been freely given to us, and wealth for which we have made no adequate return.

"'Maories, your former god was Uenuku the man eater. You have a different God now, the great God of Heaven: therefore let war cease in New Zealand among both Maories and Pakehas.

"'Let all the evils that may arise, great and small, be judged by the law. Here we rest till the Evil Spirit comes to spoil our work.'"

This meeting appears to have had the effect of diminishing the opposition of the Lower Waikato tribes to this movement, and, in fact, of inducing many to join it who had hitherto stood aloof.

During 1859 two or three deputations visited the South and left the Maori King's flags at Taranaki, and with the Ngatiruanui. It is said that William King, Te Rangitake, refused to receive the flag or to join the movement, but in the Autumn of the present year a deputation from the Ngatiawa and Ngatiruanui tribes visited Waikato, entrusted with the important duty of presenting the allegiance of those tribes to the Maori King, and of handing over their lands to the league of which he is the recognised head.

The deputation consisted of about sixty picked men, chiefly young men. They arrived at Ngaruawahia on the 10th of April, accompanied by Ngatimaniapoto from Kawhia, Rangiaohia and Upper Waipa. They marched up to the flag staff, three abreast, wearing favors to distinguish the respective tribes.

On reaching the flagstaff one stepped forward, and with a clear distinct voice said, "Honour all men, love the brotherhood; Fear God; Honour the King;" then turning to the train he said "Honour the King:" all responded by uncovering and kneeling. The leader of the Ngatiruanui then read from a memorandum book an address beginning, "O King, live for ever: thou art bone of our bone, and flesh of our flesh; thou art a saviour for us, our wives, our children," &c., &c., and went on to pledge their allegiance. The leader of the Ngatiawa then read a similar address : "Honour the King" was again demanded, and a low salaam, and a general cry of hear, hear, hear, was the response. A native Teacher then stepped page 29 out of the ranks and gave out a verse of the Maori Hymn beginning "Ka mahue i Ihipa," &c. "We have left Egypt the place of bondage, we seek another land, a land of rest," &c. The verse was sung, then prayer was offered for God's blessing on their King and on the people. This ended, they retired, facing toward the royal presence, then wheeled round and marched off to the place appointed for korero.

During the visit of this deputation to Waikato the Taranaki war broke out, the murders were committed by the tribes to which these men belonged, the battle of Waireka was fought and several principal Chiefs of those tribes, near relatives of these men, fell on the field. This intelligence gave a more serious aspect to affairs, and gave a warlike tone to their deliberations.

As there is such frequent reference to the Taranaki war in the speeches delivered at the Meetings held in connection with this King movement it may be necessary to notice its origin. When His Excellency the Governor visited New Plymouth in March 1859, a block of land situated on the south bank of Waitara was offered for sale by a Chief named "Teira," supported by his friends who were joint claimants. The Governor accepted the offer, provided that the ownership of the land was undisputed, and Teira laid at His Excellency's feet a Parawai (a Taranaki Mat) as a symbol that the offer was accepted. William King was present, but did not take away the Mat, as he should have done according to Native custom if he wished to deny Teira's right to sell the land, nor did he condescend to assert in a becoming manner any claims on his own behalf, but in an insulting and defiant tone arose and left the room saying, "I will not permit the Sale of Waitara to the pakeha. Waitara is in my hands, I will not give it up; Ekore, Ekore, Ekore. (i.e. I will not, I will not, I will not) I have spoken."

Eight months elapsed between the first offer and the final acceptance of the land, during which period every opportunity was given to adverse claimants to prefer and establish their right. On the 29th November, 1859, the District Commissioner called a public meeting of both Natives and Europeans to witness the payment of the first instalment of the purchase money; King and his people were present. A document was read setting forth the boundaries of the block, and also a declaration on the behalf of the Governor, that if any man could prove his claim to any piece of land within the boundary described, such claim would be respected, and the claimant might hold or sell as he thought fit. No such claim was put forward. The question was put to King by the Commissioner, "Does the land belong to Teira and party?" He answered "Yes, but I will not let them sell it."

The case being so clear, the transaction was ratified. To this course the Governor was bound by his own engagement. In his address to the natives at New Plymouth he had pledged himself to two principles : First, "That he would buy no land, the ownership of which was matter of dispute." Second, "That he would allow no man to interfere or prevent the sale of any land by the rightful proprietor thereof." The customary survey of boundaries was therefore ordered, the surveyors commenced their work, and King sent his women to take up their chains and prevent the survey being carried on. What then was to be done? Either this resistance must be submitted to, or means must be taken to protect the surveyors in their work. A military force was therefore ordered to the ground for the latter purpose. William King then offered armed resistance, and built a pa on the land in declaration of his determination to oppose the survey of it by the Government. On him therefore must rest the onus of the war.

The difficulty has been complicated by the atrocious murders that were committed by the Southern tribes on five defenceless settlers. Though King denies having been in any way accessory to that foul deed, yet it must be obvious that it was connected with the war which he had commenced, and was prompted by the spirit of the land league of which he was a leading member. Those tribes were on their way to assist him, and were meditating the destruction of the European settlement, when they came into contact with the troops, met with the retribution they merited, and were prevented from carrying out their diabolical plans. They could have no pretext whatever for taking up arms except their connection with the land league. They are obviously fighting for the principles of that league.

Nor can the Waikatos find any other reason for interfering in the quarrel. If they take up arms in William King's defence it cannot be on the ground of injustice done to King or to themselves. In reference to Waitara, they well know that King's "mana" was all taken away when they conquered his tribe, and that the laud was then lost to him. They also know that Potatau received a sum of money from the Government in 1842 in extinction of the claims of Waikato as the conquerors of that land. King's mana was gone, and they who had taken it away sold it to the Queen. On what plea, then, can Waikato support him in his unjust attempts to prevent the sale of Teira's property? If they enter into this war, it can only be because they are resolved on carrying out the principles of an unlawful confederation, or because, they desire a casus belli. The party who have gone to page 31 King's assistance are most probably influenced by the latter motive, but the main body of the Waikato tribes are not disposed to commit themselves to such a course.

This Meeting was mainly composed of the Kawhia and Rangiaohia people, (Ngatimaniapoto,) a part of the tribe that advocates extrema measures, and forms the war party. Hence the revolutionary character of their speeches. Potatau peremptorily forbad them to go armed to Taranaki, but they page 34 disregarded the prohibition, took arms, on pretence of conducting the Taranaki deputation (whom they also armed) back to their homes, but really with the intention of joining King in the war, declaring they should not return till they planted the Maori Flag on the Waitara land. The result of their expedition has not yet transpired. It is but just to record the honourable course pursued by them in the case of Mr. Parris. He met the party at Pukekohi in order to conduct the Taranaki men safely through the war district, and these men wickedly conceived a plot to take his life. But the Ngatimaniapoto divulged their treachery, took Mr. Parris under their protection, formed a guard around him, and conducted him safely beyond the point of danger, when they knelt down, engaged in prayer, and commending him to the care of Divine Providence, sent him on. Their conduct presents a striking contrast to that of the Taranaki men, who could so coolly conceive the idea of butchering one who had periled his own life to protect theirs.

The great meeting of the Waikato tribes, which was intended fully to establish the Maori Kingdom, was held at Ngaruawahia in the month of May of the present year. Great preparations were made, and expectations entertained of a very large and influential gathering. But the meeting was not so large as it was expected to be. It was principally composed of the tribes of lower Waikato, Manukau, Waipa, Rangiaohia, Matamata, and Taupo, with Representatives from Waingaroa, Aotea, Kawhia, Mokau, Tauranga, and Auckland, in all about 3000 souls, about 1400 males and 1600 women and children.

The Native Secretary Donald McLean, Esq., the Superintendent of Auckland J. Williamson, Esq., Mr. Kogan of the Native Land Purchase Department, Mr. Smallfield, of the "New-Zealander," Mr. Armitage, Bishop Selwyn, and Rev. Messrs. Morgan, Buddle, Wallis, Reid, Garavel, and several other Europeans were present during the meeting.

On the 18th May, the Superintendent, by appointment, had an interview with Potatau in the presence of several chiefs, when he directed his attention to the present disturbed state of the country, to its causes and its remedy. His Honor wished Potatau to understand that lie did not come to him as a representative of the General Government, but as the representative of the settlers, and feeling mnch concerned on account of the disturbed state of the native mind, he had sought page 35 this opportunity to assure him that the wish of the Europeans throughout the country is that the same peaceful relations and friendly feelings that have so long existed between the races may be still maintained and perpetuated. He also reminded Potatau of the great advantages the natives had realized from colonization, and the rapid progress they had made in those things which so materially contribute to their comfort and happiness as a people. He said he was very sorry to hear of the proceedings that had taken place lately amongst some of the tribes; and that he could see no good reason for the jealousies and suspicions that appeared to be entertained. Good-will toward the Maories had always been shewn by the Queen, by her Governors, and by her loyal people; the Queen's Government had been established with the consent of the natives, and ever since that time the Maori's rights and privileges were as carefully protected as those of the white man; the markets had been as free and open to them for the sale of their produce as to the Europeans, and when they wished to buy they were charged no more than the white man had to pay; the Courts of Justice were as accessible to them as to the pakeha, and in order that they might have confidence in the impartial administration of the laws, some of their own picked men had been appointed by the Governors to sit on the same bench with the Queen's Magistrates to try cases in which natives were concerned; Maoris had gone away from home to distant countries, and they had there enjoyed the protection of the Queen's flag when they were likely to suffer injury from foreigners; so long as they remained under the shadow of that flag they were safe, but the flag they proposed to set up could afford them no protection, and if they were so foolish as to persist in erecting it, they would most certainly bring evil upon themselves, and much confusion would follow. He expressed a hope that nothing would be permitted to destroy the good that was going on in the country.

Potatau listened attentively, occasionally indicating his approval by saying "korero tonu," (talk on—it is all true). He referred to the three principles on which they had set out, and declared his intention to abide by them; but, he said, "the people have added a fourth and a fifth, and may add more."

Karaka Tomo interposed and began to speak of the wars that had taken place between the Go page 36 vernment and the Maories, in a strain that betrayed a wish to cast reflections on the Government as the aggressors, when Potatau stopped him, saying, "The Maories only were to blame for the whole."

Takarei Te Rau took part in the conversation, and said "the first thing to be done is to get peace restored." he was told that the Governor had done all he could do to prevent the war, and now he would expect William King to ask for peace.

On the 21st, the tribes that had arrived announced, by a volley of musketry, their intention of visiting the king. Ngatihaua, with William Thompson at their head, came first. They numbered 150 men, all armed. They saluted the flag, and Wetini addressed the King thus, "O King! live for ever; thy Kingdom, thy mana, live for ever." "Honour the King," he said to the people : they all uncovered, made a low bow, and then retired.

The Ngatihinatu, Ngatihapakura, and Ngatimauiapoto came next, about 70 in all, 50 being armed. Hohepa, from Tauranga, gave the address, which was very revolting. "King, live for ever. Thou art not a man but a spirit. Thou didst not spring from earth but came down from heaven. Thou art a god. Thou art like Melchizedek, without father, without mother, without descent, having neither beginning of days nor end of life."

The two parties then met at the encampment of Ngatihaua, to deliberate the question of peace or war; and to lay their plans for the great meeting.

On the 24th of May, the Oraki, Manukau and Lower Waikato Natives arrived. They had pulled within three miles the day before, but according to Native etiquette would not enter Ngaruawahia in the evening, they therefore encamped by the river side. At early morning a discharge of musketry announced their approach. The settlement was all excitement, the men drawn up in front of Potatau's house, in in the old style of Maori warfare, firing at intervals, and flanked by nearly 200 women, dressed in European clothing, having their heads decked with feathers, waiting to sing the song of welcome.

About 11 o'clock a flotilla of about 15 war canoes rounded a point of the Waikato that opens the Settlement, and slowly approached. The canoes decorated, the flags flying (not the Union Jack as at former Meetings but the Maori flag) the men dressed in gay attire, some with spear in hand chanting a Maori canoe chant and beating time for the paddles, presented altogether an interesting picture, as they floated on the waters of the noble Waikato, under the wooded mountains which cast their shade over the scene. As they approached a Maori ngeri was heard issuing from the canoes, chanted by many voices, and expressive of their determination to hold their land.

Ka Ngapu te whenua
Ka haere nga tangata Kihea?
E Ruaimoko
Purutia tawhia, Ki aita.

(Free Translation.)
Like creepting thing The Land is moving,
When gone, where shall man Find a dwelling?
Oh, Ruaimoko!^*
Hold it fast
Retain it firmly
In thy grasp
And bid it stay.

The army on shore responded by another ngeri, signifying the Maori flag shall hold it.

E Tama, te uaua E
E Tama te Maroro E
Na hoki ra, te tohea, te uaua na,
I taku ringa e mau ana, e tn na
E tu nei te aroaro o Parutanaihi
E tu nei
E—E—E.

(Translation.)
Son, here is sinew,
Son, here is strength,
Hence this strife.
The weapon's held
Within my hand.
There you stand
And here am I.
In presence of Parutanaihi^†
We stand.

The women chanted the usual welcome, and Potatau stood on the hill saluting his friends thus, "Come my fathers, come my brothers, come on the waters over which your ancestors pulled their canoes. Come on the Waikato. Welcome, welcome!

The visitors landed amid the wildest demonstrations of joy, and the parties joined in a war dance, in which men and women vied with each other in expressions of savage delight.

On the morning of the 25th a discharge of musketry from different parties, and military drill in some parts of the encampment, indicated another demonstration. About 10 o'clock the tribes turned out for a korero in the style of warriors rather than in that of politicians. They met near Potatau's house and repeated the war dance with great excitement. To thoughtful minds this second demonstration betokened evil. Wm. Naylor considered it as an indication of deep feeling against Europeans, and intended as an act of defiance. He evidently

^* A legendary person.

^† A legendary person.

page 41 felt greatly disappointed that the Lower Waikatos were throwing themselves so decidedly into this movement. It was expected that they would throw the weight of their influence into the opposite scale, and was relying upon them for support. To his great surprise, and contrary to the expectations of many, they came fully resolved on planting the new flag staff, which act was to be regarded as the complete establishment of the Maori Kingdom; "Te wakaotinga o te pa," (the finishing of the pa). This greatly disturbed Naylor and being also informed that it was intended to insult him by bringing a woman to reply to him if he addressed the meeting, he resolved to leave at once and return to Raglan. This determination he would certainly have carried out, but his intention becoming known to some of the leading men, they sent Thompson to request him to remain and take part in the meeting promising him an impartial hearing; to this he consented. (See his address to Broughton, p. 44).

After indulging in this second demonstration they sat down for a korero, and the following speeches were delivered.

Iraia saluted the Waikatos—Welcome, welcome.

Wharepu: Call us; call us; bind the cord; make it fast; bind the tribes together; make fast the cords; hold them tight that the union be firm; it is not of yesterday, it is from time immemorial.

Tuhikitia: Come to us (mihi mai); drag out our canoe; paddle it hither; swim to us, (kau mai).

Patara and ^*Hori te Waru—Welcome (Haere mai).

Ruihuna: Call to us, call to us, Te Taniwha below; call to us, we float towards you; we are not of to day, Waikato is of old (o tua iho o era ra).

Te Paraone (Ngatipo): Call us, call us to land; let us see the finish—this is the finish.

"Ka ngapu te whenua," &c., as before.

Hone Papita: Come and fetch me; cut me, tear me in pieces for the sin I have committed against thee, O Waikato taniwa rau (with huudred Chiefs).

Tomo followed in the same strain, concluding by saying,—Ma te pakeha e toro mai. (Let the pakeha first lift his hand to us.)

Wetini (Ngatihaua): We have been divided into parties, lived in enmity; now we are again united, but the land is gone, it is in bondage; the Governor has disturbed it.

^† Te Kereihe: Your work will advance; we help it forward. Taupiri we salute thee. This is the canoe—the canoe for us. We come to support you; you shall live by us. You rise; by us you shall advance (referring to the Maori Kingdom).

Wiremu Te Rahurahu: Come up hither; descend to us; bring to me the living water; come to truth—come in uprightness; come directly to truth.

Tamuti (Ngatipo) and Piripi Nanaia : Each uttered a few words of compliment in the usual style

Te Tutere (Ngatihaua): Listen ! Ascend, come up to us. We prayed to God, and asked him to send Potatau back to Waikato, and our prayers brought him back.

Te Munu: It is not right to leave it (the flag staff) on the ground; let us unite and rear it.

The korero was interrupted at this point by two men presenting a dish to make a collection for the King, at which many took umbrage, arose, and departed, and the meeting dispersed.

In the afternoon they met again, in a more quiet and subdued manner, and resumed the korero.

Heta commenced with a few words of salutation.

Porokoru : Waikato, come to us; although we are little among the tribes our fame travels (referring to the new movement), the Maori customs had separated us into units, but this unites us again.

Reweti (Ngatiwhatua): Call us; unite us; be strong; we swim to you. If your intentions and plans are straight I shall laugh (be pleased), if they turn out crooked I shall not; but I am in the whare-here-here (house of bondage); and therefore, have nothing to say.

Te Heu Heu (Taupo): Como up here; ascend to us; give us living water; I was dying; the water that was given to me was bad; now I live, for I have obtained living water (referring to the new thing); come, join us in this work; if the land die, (i.e., if it be alienated) the power of man will perish with it.

Hone Kingi: Here we come to you, to that which is right; be strong to work it out.

Lo this is the fortress!
And the sentinel keeps watch;
Vines from the forest bind its spars,
And I am safe within. Oh! oh!

Iraia Ngatikoroki: Here is the work for us; come to it all you men who know how to make canoes; this is the pa; this is the sentinel; we have forsaken the customs of our ancestors; sleep on Tamnki; sleep on all the places; let not your rest be broken, we have no evil intentions.

Ihaka (of Pukaki): Here am I; I was here yesterday; I am here to-day to work at that which is good; evils have befallen me; I have gone wrong; you talk of your goodness, where is your goodness? If you ascend to that which is good all will be right; break up the house that stands before us; don't turn upon me to strike me, that is what I call good; my fathers don't strike me (meaning the Europeans, with whom he identified himself); let me strike the first blow (i.e. let Europeans strike first). Though I have been distant and unseen by you, I have been acquainted with your proceedings. He kuri patete tenci ekore e mutu (this is a dog that barks often and does not end—meaning the Europeans). My fathers, work at it, work at it.

Ruihana: Look here, you talk of being good, your good is like this (holding out his hand and presenting the palm) there is good there to-day, to-morrow it is turned to evil (turning the palm of his hand downward); talk about goodness, kindness, love ! But my korero will not please you; I say let this good be more than talk; let it be real; let it be confirmed; take it into your breasts, and button it up in your shirts close up to the throat; if good prevail over the present evil, I shall be saved in these times of trouble; then I shall believe it is good you mean; but if not where is our goodness; if good be seen then I shall be able to worship God in peace the rest of my days. Onenuku was once my God; I have forsaken him and Christ is now my God.

Wiremu Te Ipu: Work away my friends, I also will work with you. Let your work be one; let it be in accordance with Christian law. The Maori talk to which we have listened for so many days is no good; let your energy be given to that which accords with Christian precepts.

Te Tutere: Work! pursue the path that leads you to that which is good. This is the house—New Zealand rise (for the flagstaff), if thou art left on the ground, the people decline, New Zealand is lost.

Ruhana: Clear the paths, let there be light (meaning speak out that we may understand your movements); as for the flagstaff that will go up. What of that? The stick is nothing; it is the things that are beneath it; bring them out; throw your plans down before us that we may see what they are like.

Hori Rakaupango spoke angrily to Wiremu Te Ipu. Guns have first been given to us, and afterwards we are exhorted to be good. Has he not given us cause (i.e. Europeans)? We have done no wrong this time, if any, it was in ignorance. You are talking about peace, nothing but peace. Let us not be mocked. I am not going to talk deceitfully about being good, when I have already done wrong.

Ruhana: I must persevere in asking you to clear the way. What is the utility of that stick? It is what is inside we want to see. What does it mean? What is it to accomplish?

Paora: The object for which I came here and left my wife and children at home is the thing that lies on the ground. This is the object for which I came up from Waikato (referring to the flagstaff).

Iraia: I am weary with replying to objections from the other side. I have been toiling at it for years; perhaps they (the Waikatos) have more light upon the subject, but I do not know what they mean.

Pakaroa: I did not come here to talk about anything but one. Come, now, let us be united; the sea is troubled, but though agitated now, our union will put it to rest. Como and find rest on your ocean, though stormy, come and see it. I did not invite you here to obstruct my plans, or to put down my work.

Apihai Te Taua: Though I am but little, of no name or note, I do not intend to join you or take up your plans. Where will it end? in what place will it finally rest? If I could see what is meant, I should return enlightened. My desire is to maintain unity, Christianity, friendship, truth, and peace.

Te Wetini (Ngtihaua) : "My remarks are in reply to those of Te Taua." (Planting three sticks in the ground, he pointed to the first, and said) "This represents the Queen, the middle one God, the third the mana of New Zealand; "taking a piece of flax he tied them together, intimating they were once united; breaking the flax, he remarked : "the love has been cut, the union exists no longer, the Governor has severed it." (Throwing down the stick that represented the Queen), "that, he said, we have thrown away, now only God and the Maories remain. You (Ngatiwatua) have nothing to say. Rewiti spoke truth yesterday. You are in the house of bondage, but I am determined to maintain my mana (sovereignty or power); therefore I turn my back on pakehas and my face to Taranaki, my mana rests on that land, and I go to defend it."

Paul (of Oraki); Turn your face again this way and look on the man you have so much admired (meaning pakehas); have you just now discovered a new and better way? Don't cast me behind you; I am the man who can teach you what is good and right; here it is.—love both races, both the white skin and the black skin; be kind and loving to all. I will set up the stick you have thrown away (stepping forward and re-erecting it). The wrong has been done by the Maori—my brother. I do not think the blame belongs to the pakeha.