THE MAORI KING! MOVEMENT.

Marlborough Press, Volume I, Issue 36, 8 September 1860, Page 3

THE MAORI KING! MOVEMENT.

The following “ Outline of some of the details of the King Movement as narrated by Mr. Buddie,” is from the Independent. There is nothing like beginning at the very beginning. In a sketch intended for permanent reference —a contribution towards the history of'New Zealand, it is well that it should be so. Mr. Buddie accordingly informs us that the renowned Ngapuhi warrior Hong! was probably the first to conceive, and'certainly the first to aim at the establishment of a Maori Kingdom. Exactly forty years ago he visited England and saw King George. The greatness and power of the nation stirred his ambition. “ There is but one King in England ” said he “ there shall be only one King in New Zealand,” and the suit of armour and supply of arms presented to him, seemed to afford the means for the realization of his hopes. During seven years of warfare he conquered the Thames, IVaikato and Taranaki districts, but a bullet at Whangaroa terminated his career before he was able to attain to the Sovereignty lie coveted. It was not until 1552, five and twenty years after Hongi’s death, that any further attempt was made towards the establishment of a Kingdom. This movement arose in our own neighbourhood (at Otaki), and from a like origin to that which prompted Hongi. Tamihana te Rauparaha had been to England and his descriptions of what be saw there, fired Rangihaeta’s nephew, Matini te Whiwlii’s patriotism or ambition as it had previously done that of the great Ngapuhi; but a mission to the North, to induce the Waikatos and others to join in the movement, effectually extinguished it. The Northern Natives wrote dissuading those of the South to abandon the idea. “ Wc salute you all. This is our word to you. New Zealand is tho house, the Europeans arc the rafters on one side, the Maories are the rafters on the other side, God the ridgepole against which all lean, and the house is one.” A land league was afterwards formed at Taranaki. This is found to have exercised a powerful influence in establishing the King movement which has lately taken so decided a shape,—become indeed a great fact. A block of 400,000 acres between Wangaehu and Rangitikei was sold to the Government, in 1849 for £2,500. I-lona of Waitotarag and other Chiefs were desirous of followine this example. The whole Coas twas crlong in a ferment. Manj r strongly cond demned parting with any more land an many as strongly approved of each Chi e * doing as he pleased. The agitation was kePf up by Tamati Reina itenerating the Coast from New Plymouth to Wellington, and at the meeting held at Manawapou, a few miles to the northward of Patea, at which there were about 1,000 present, resolutions were passed declaring that no more land should be sold without the consent of the confederation, defining the European boundaries, and declaring that on Native territory Native law should prevail. A new Testament was buried and a heap of stones raised in witness of the covenant entered into. To give permanency to this determination a “ beating the bounds ” has taken place at certain periods. This was the origin of the land league of Taranaki, and the determination of the Natives to carry out its condition was in a few months afterwards made painfully apparent. Rawiri, a native assessor or magistrate, sold some land at Taranaki to the Government, and proceeded to cut the boundaries. Katatore, an active landleague chief, proceeded thither also, fired on Rawiri’s party, killing him with six others and wounding ten. From that day to this the Natives at Taranaki have been at war with each other. The present King movement originated with Win. Thompson Tarapipipi, principal chief of the Ngatihaua, who has continued its chief promoter, and will now probably be chosen as Potatau's successor. 110 is the son of the famous warrior Te Waharoa, long since dead; but until lately has given no sign of inheriting his father’s warlike

spirit, preferring generally to remain at the Church Mission School, where he has been brought up from his boyhood, to sharing the excitements of the battle field. He is said to be very intelligent, understands English sufficiently to use an English Bible, desirous of peace, and altogether may be considered as one of the most civilized of his race. The reasons which led Thompson to enter upon the King Movement is narrated by the Maories as follows. Conversing with one of his English friends, he expressed his admiration of some of Jour usages, and especially of our mode of administering justice. His friend replied “ your path is underneath my thighs.” On enquiring what was meant by this strong figure he was told to “ search it out.” He pondered long over the hidden meaning, and at last came to the conclusion that it indicated the slavery and oppression of his people. “ That path,” ho reasoned, “ is the path of dogs only, then are we to be treated like dogs? Does the pakeha intend to put us beneath his feet ? But he shall not be permitted.” The desire for the establishment of a Maori Kingdom was the result, as a preservative against the degradation of the Native race. Whether some such an origin is the correct one, whether his own mind originated the movement or whether the proceedings connected with the Taranaki Land League suggested it, will probably never be accurately ascertained. It would, however, be interesting to know who Thompson’s enigmatical “ friend” was. The reasons which prevented Mr. Buddie from disclosing it must be obvious ; but it is not improbable that a gentleman formerly connected with the Native department is indicated, whose secret endeavours to excite disaffection among the natives, at the same time that he was holding an influential appointment, not only resulted in his ignominious dismissal, but nearly procured his arrest for treason. Thompson was first joined by Te Heuhcu, successor to the old and powerful Taupo chief, of that name, who, with thirty others, was buried a few years since beneath an avalanche of earth. In disposition Te Hcuheu is the reverse of Thompson, being very sanguine, excitable, and accustomed to war. He is stated to have a large amount of perseverance, seldom giving up the prosecution of any object on which he has set his heart. These two men are, at this moment, the life of the King party. Men of totally different temperaments, and looking (at the commencement, at any rate) for the most opposite results.” “ I want order and laws,” said Thompson, at a great meeting held in 1857, “aKing could give these better than the Governor. The Governor never does anything except when a Pakeha i- killed. We are allowed to fight and kill each other as we please, a King would end these evils.” Such peaceful views find no favour with Te Heuheu. At the same meeting he expressed himself as decidedly opposed to British rule. He spoke of insults to which he said the natives were constantly subject from white men. Referred to the prostitution of their women, the spread of drunkenness among the men, of indignities frequently offered to chiefs, and declared his determination to throw off the yoke, and to seek the ultimate expulsion of the pakehas from the Country. The first meeting to promote the movement was held at Taupo in December 1856, at which an incident occurred, which deserves to be recorded, if merely for its effective wit. “ At one of the evening meetings, which was held in a large house lighted up for the occasion, one of the advocates for a general clearing of all the pakehas—Governor, Missionaries, settlers —was eloquently pressing his views upon tho audience, when Tarahawaiki. of Ngaruawhaia walked quietly round, and one after another put out all the lights till the "place was in total darkness, and the speaker in possession of the house was brought to a full stop. “Don’t you think you had better light up the candles again ?” he said. “ Most certainly,” replied Tarahawaiki, “ it was very foolish to extinguish them !” The meeting at once apprehended the meaning of this symbolical act, and the orator sat down amidst roars of laughter enjoyed at his expense.” Tarahawaika was a leading man in the late king’s counsels, and exhibited, says Mr. Buddie, a spirit of moderation and friendliness towards Europeans which induces the hope that he still considers it would be foolish to extinguish all the lights. At this meeting it was decided that no more land should be sold to the Government between Wanganui and Auckland, no roads allowed to be made within such district, no prayers to be offered up for the Queen, and that a King should he elected to rule over the New Zealanders as the Queen and Governor do over the settlers. The next meeting was held at Waikato in May, 1857. Thompson and Te Heuheu headed the King party, expressed themselves as before quoted, and floated the flag given by William IV. to tho Bay of Island tribes, with the inscription, “PotatauKing of N.Z.” William Naylor headed the other party comprising the lower Waikato tribes, who were then all opposed to the King

movement. This party floated the Union Jack. Naylor is the principal chief of the Ngatimahanga, and resides at Waingaroa on the West Coast. He is one of the grea test warriors of the day, and possesses all those qualities which, in savage life, not unfrequently concentrate themselves in such individuals. Keen, sagacious, and brave, his wisdom in counsel, eloquence in debate, and courage in battle, combined to render his name a tower of strength. Ilis steady opposition to the King movement,' and his firm adherence to the Government, must, however, have shorn him of a large portion of that influence he till lately possessed. Nothing shows this more than his conduct at the great runanga in May last. When Naylor found that the flag staff was intended to be erected, and that if he ’spoke against its erection it was intended to put forward a woman to reply to him, he determined to leave immediately. Thompson was, however, deputed to intreat him to stay, and an impartial hearing was promised. He stayed for a day or two, and warmly spoke in favour of the Governor and peace; but left with his followers before the crowning act of opposition to the Queen’s government was carried out —the actual erection of the flagstaff amidst the huzzas of the tribes assembled. The result of these meetings was the nomination to the Kingship of Te Whero Whero, or as he is now called Potatau. The choice was admirabl}'- made. He was • the man of - all others most suitable for the consolidation of the kingjfdjn. His name was universally known as that of a most successful warrior, and carried with it a powerful prestige. He was connected by blood with several important tribes, and was the most likely to draw together those that were distant and independent. He had the additional recommendation of being too feeble to oppose the wishes of those who governed in his name. He called himself only “ a bundle of bones,” and would lie smoking his pipe, wrapped in a dirty mat, while his “ ministers ” made laws and promulgated them in his name. His monarchy was certainly a “ limited ” one; The next meeting took place at Ngaruawahia, afterwards chosen as the site of the capital. A considerable advance had been made meanwhile, and of the tribes that attended all were willing to acknowledge him as their head, though one-half objected to giving him the title of king, and the power over them and their lands which that title was understood to convey. Thompson and the king party asked Potatau to become their king, and on his consenting they made over their authority and land to him. Katipa and the other party asked him if he would be their father, and when Potatau replied “ Yes,” a salute of blank cartridge was fired, and three hearty cheers followed. The distinction between King and Father is not very comprehensible to our minds, but a wide and important distinction is present to those of the natives. A procession was formed by the Kingites, and Potatau rode into a neighbouring settlement, amidst musket salutes, an address of welcome, and other civilized et ceteras. His formal recognition over, he returned to Ngaruawahia, situated at the confluence of the Waikato and Waipa rivers, and two days ride from Auckland. It has since been surveyed by a Maori surveyor and a large town laid out in acre allotments. The streets are at right angles, and have been named after leading deceased and living Chiefs. The map of the town is in custody of the King’s Secretary, but although it is two years since Potatau took up his abode there, the city is still waste. During 1859, the King party sent their flag and emissaries far and wide, and were very successful in making friends. The young chiefs see the authority which the older ones once possessed dwindling away, and having no hope of its being revived for them while colonisation continues to advance, they eagerly fall in with a scheme which promises to unite their race and raise their individual influence. Some of the Lower Waikato tribes, all of whom formerly supported William Naylor, have fallen in with it, as well as many more. In May last a great meeting of the Waikato tribes was held at Ngaruawahia fully to establish the Maori kingdom. There were present about 3,000 persons, one.half of whom were women and children. A few Europeans were also present, the Superintendent of Auckland, the Bishop of New Zealand, and the Native Secretary amongst the number. The Taranaki war had given an interest and importance to this meeting which none previously had possessed. William Thompson, with a following of 150 armed men, was the first to pay his respects. Their address was “ 0 King, live for ever; thy kingdom, thy mana live for everbut the address of the next body was of a different order, and reminds us how liable the future of this movement is to be guided by fanatic teachers of the Habakuk Mucklewrath school. Hohepa from Tauranga gave it thus, “ King, live for ever. Thou art not a man but a spirit. Thou didst not spring from earth j 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.” so determined were they to erect the flag that, as has already been stated, they preferred to insult men like William Naylor rather than that they should speak against it, and when the Native Secretary (Mr. McLean), was making a telling speech (so telling that many of the Chiefs were heard to say, “The speech of McLean was quite straight, great was its light.”) Te Heuheu arose and interrupted him by telling him “ it was night, on which Mr. McLean broke off, promising to continue it next day; but the next day no meeting could be gob together, every one being busy preparing for the erection of the flag staff. Mr. McLean, the Bishop, and other .Europeans fully understanding why the natives refused to meet, took their departure and two days’ afterwards (31st May) the flag-staff was dragged to its place and upraised amidst war dances, salutes, and the wildest demonstrations of joy. The Maori Kingdom was on that day more firmly established than ever, more firmly established than the most far-seeing European could have believed possible. There were four principal subjects discussed or settled at this meeting. Ist. The influence of an overwhelming majority decided against supporting Wi Kingi in his war with the Governor at Taranaki. They felt that their support of Wi Kingi would be a declaration of war against the Europeans generally, and this they are not disposed to make. At the same time such tribes as please may go to his support on their own responsibility as some had already done. 2nd. By almost unanimous consent, it w T as again decided not only not to sell more land, but to refrain from leasing. 3rd. Believing that roads tended to the | alienation of lands, or at any rate that it opened the way for soldiers and big guns, it was therefore decided that this “ first of all wants,” should not be satisfied within the King’s territory. 4th. The erection of the flag-staff and flag. There was no discussion on this subject. The few who opposed leaving before the erection took place, Mr. Buddie says that the erection of this flag-staff is considered as the complete establishment of the Maori kingdom. So that contrary to many predictions and despite a good deal of “ pooh, pooh,” this movement has advanced till it has become a fact. Its progress has been slow and qeiet, but sure. Its promoters have worked steadily at their object, regardless of toil or expense. They have been advised, cautioned, reasoned with, ridiculed, laughed at, and told again and again that the movement must fail; but they have kept their end in view, and sought by every means at command to accomplish it. This is characteristic of the Maori, who, when he has set his mind on a thing, does not easily relinquish the hope of possessing it, though he meet with many discouragements, nor does he shrink from toil or trouble to attain the object of his desire. Persuaded that a printing press would advance it, they have contributed several hundred pounds for the support of a printing establishment, and have procured the necessary press. The tribes supporting the King movement are those of Manukau and Lower Waikato, except the Waiuku people, portions of several interior tribes, at Waipa, Otawhao, Kangiawhia, Maungoatautou, Taupo, and Matamata, portions of the East Coast tribes at Tauranga, Ahuriri, Opotiki and Hutt, and portions of the West Coast tribes at Kawhia, Taranaki and along the Coast to Wanganui. Additions are constantly being made, and in our own neighbourhood the Wairarapa and Otaki may probably ere long send in their adherence. The tribes north of Auckland, on the Thames, and those at Waingaroa &p..d Aotea, with others in the South of this Island are not only unconnected with it but decidedly oppose it and publicly express their determination to remain British subjects. The ultra-King party sa3 T the movement has already done much good—it has extinguished animosities, united their tribes, put an end to the sale of land, and in doing the latter they believe the axe has ’been laid at the root of all their uneasiness and wars. The moderate King party concur with one of the speakers at the great meeting, who, holding out the palm of his hand, said, “ There is good to-day, but to-morrow it is reversed,” turning his hand the other side upward. This he did several times, to show that the good is mixed and constantly alternates with evil, The party opposed to the movement believe “ there is trouble in the flag,” “ It will be a grave for you ” say some, “It will prove treacherous,” say others. Meanwhile a number of young chiefs, restless spirits, have been set in motion, whom it will be impossible to coutrol before much mischief has been done. The majority at a Eununga does not bind the minority, or at any rate the latter have not hitherto submitted to this necessary law. The consequence has been that serious outrages have been committed. Mission schools have been entered and half-caste girls forcibly taken away ; tribute has been demanded

from European settlers and squatters, and violence used where it has been refused; stores have been plundered to obtain arms, and a party have gone to the help of Wi Kingi at Taranaki. King Potatau regretted all this sincerely and would have prevented it had he been younger. “ If I were young and strong as once/ 5 said he, “ they should not do such things with impunity; but a bundle of bones just held together with a cord, what can I do ?” The sudden death of Potatau, of influenza; last month opens up grave questions. There will doubtless be several claimants for the throne, and much will depend on the character of his successor —whether he be a quiet peace desiring man like Thompson, or an excitable warlike one like Te Heuheu. On the other hand, it may lead to disunion, and prove the happy means of seriously checking if not overthrowing the whole plan. Were this article not already extended to an unusual length, we should have liked to touch upon many other topics connected with this subject introduced into Mr. Buddie’s interesting pamphlet, such as the speeches delivered at the late meeting, which are given fully, and abound in poetic imagery, iPotatau’s proclamation, appointment of magistrates, &c., &c. We must not, however, conclude without alluding to the . effect this movement has had in relation to the position in which the two races stand towards each other, and the consequences that must result from an armed interference. Whether it be necessary to take such a course or not, is not a question for discussion here; whether necessary or not, the results must be the same if arms are appealed to. If necessary, we must submit with the best grace we possibly can; if unnecessary, if it can possibly be avoided, a great calamity will be averted. War is an* evil, and so is the Maori King Movement; if we must have one, let us choose the least. On these two subjects, we quote Mr. Buddie’s views : —“ The movement could not fail to disturb, and in fact was calculated to destroy, the amicable feelings that previously existed between the races. If not destroyed, those feelings are at least sadly diminished. Confidence is shaken/ Maories receive the statements of the pakeha with apparent distrust, the pakeha looks with equal jealousy on those of the Maori. Mutual suspicions are excited. Natives are watching the movements of the white man, and wondering what is intended by all the military drill and practice that is going on; while the white man is watching the movements of the Maori apprehensive of a coming struggle. Though the great body of the Waikatos are loud in their professions of friendship towards the

Europeans, and boldly assert their determination still to cultivate that friendship—nor is there any reason to doubt their sincerity—yet, it cannot be denied that a great amount of disaffection towards the Government, and of ill-feeling towards Europeans generally, exists among the King party. The ultra men let out this feeling occasionally during the demonstrations at the late meeting (see the speech of the Paetai, p. 52). He was replying to Tomo, who had opposed the proposition to take arms against the Government by quoting the scripture, “ How many times shall my brother sin against me, and I forgive him ?” To which Paetai replied, “ How many ? I will count them—Rangiheata, HoneKeke, Wanganui, Tauranga, Auckland, Teßangitaki. How many ? If these wrongs had been committed against us by Maories, we should have sought satisfaction long ago.” What will be the future of this movement becomes a very natural inquiry. “It must be put down by force of arms,” say some. This is easily said by those who feel themselves secure, within the reach of garrison protection- But we have more confidence in the sagacity of those who administer the affairs of the country, than to suppose them capable of attempting anything so palpably foolish. It is hoped that our rulers form a truer estimate of the probable consequences of such a step, than those who talk at random in this fashion. It is more easily said than done. Any attempt to suppress it by force of arms would undoubtedly create a flame that would run from one end of the land to the other, a flame that would not be extinguished by double *or treble the force at present in the country. The natives appear to have counted the cost; they are not without suspicion that such an attempt may follow the proceedings of the late meeting. They had, in fact, been told that their flag-staff would be cut down, and much of what transpired in the war dance was intended to be defiant. One of the old chiefs privately expressed his deep concern that the party should thus force on a collision. While it may be considered that they are sincere in disclaiming any intention to attack the Europeans, yet there are those who would not be sorry were the Europeans to attack them; and it would soon be found that the slightest act of aggression proceeding from the side of the pakeha would instantly bring the tribes to make common cause, and issue in a war of the races.