THE PREMIER AND NATIVE MINISTER IN THE NORTH.

New Zealand Times, Volume XXXIV, Issue 5662, 23 May 1879, Page 6

THE PREMIER AND NATIVE MINISTER IN THE NORTH.

THE NATIVE MEETING.

(ifROSI OCR OWN CORRESPONDENT.) Alexandra, April 23.

“ At last” it has come out that Sir George Grey will “not” be invited by Tawhiao to the meeting. The labors of agents have been in vain. To an urgent demand on the part of Ministers for invitations Manuhiri lately answered : “ I do not wish to see Grey again ; we saw him at Hikurangi ; that was enough wo know him of old. All people are free to come to the meeting on the 28th, and Grey may come like any other pakeha, but he will not bo invited,” Bewi has been worried, I hear, to ask Sir Georgo Grey and Mr. Sheehan to Pnniu. Hearing of this, Te Ngakau said, “ If Manga (Rewi) chooses to be a Government man, it does not matter ; he stands alone.”

Alexandra, April 30.

The gathering at Te Kopna is larger than at the Hikurangi meeting. Rewi asked Grey to come that he (Bewi) might clear himself of the imputation made by the Waikatos that he was not loyal to the King. Tawhaio will not invito Grey because ho has determined to have nothing more to do with him. He says Grey has broken faith, and so he will not trust him again. Ngakau is still in Alexandra. Manuhiri says that it is a matter of perfect indifference whether they go up or not. Everything is going dead against the Government. Alexandra, May 1.

At Kopua the distribution of food has been postponed owing to rain having set The canoes go to Alexandra to-night to bring up the Ngapuhi to-morrow. It is reported that Sir George Grey comes to-morrow on Rewi’s invitation of Monday. If he had come then he might have been received with some show of cordiality ; now he may expect a very cool reception, and it is not unlikely that Te Ngakau will forbid his coming to Kopua at all. The Auckland Star and Herald carefully misrepresent the position. Te Kopoa, May 3.

All efforts to obtain an invitation from Tawhiao having failed the Premier determined to come on Kewi's invitation of the 22nd April. A letter from Te Ngakau, telling him that he was not wanted and had better remain at Alexandra was disregarded, and Sir George and his party, with Ngapuhi and Paul’s people, reached here about 2 o’clock. They were met by an armed party of Hauhaus and friendly natives, led by To Wheoro and a party of Ngatiraaniopotos, led by Bewi and Te Kooti. After some war dancing and firing of guns they proceeded to the Tauranga natives’ encampment near Manuhiri'a hut. Sir George halted his party, but his escort went right on to their own quarters. A long awkward pause ensued. A Ngapuhi invited the local people to welcome them. There was no response, so two Government natives from Tauranga, Hamiora Tu and Eaneira Hihia, made short speeches to the effect that though guests themselves they would call them. Another Ngapuhi, Hoane Mohi, was put up by the visitors to beg for a welcome from the Waikatos, and the Hiaururu hapu and the pa of Ngatimaniopotos said a few words of welcome to the Northern natives, the former including the Premier’s name. By this time Sir G. Grey and Mr. Sheehan, realising the awkwardness of the situation, sent a messenger to Bowl's camp, and a party composed principally of half-castes, led by Major Kemp and Te Bererenga, of Motau, came to the rescue, and escorted Sir George Grey and his numerous followers to Alexander Thompson's house. Tawhiao and Mauuhiri keep inside their houses, and hardly a Waikato was to be seen, even Purutautu, who hitherto has been a sort of “ chairman of the reception committee ” was absent. This visit of Ministers to Kopua is not agreeable to Tawhiao, and in all probability lie will not even see Sir George Grey. Altogether the reception was a discouraging affair. The food was distributed about noon, and had all been cleared off, except a portion for Ngapuhi, when the Government party arrived. Kopua, May 6. Tawhaio has at length fixed that the meeting will come off to-morrow if the weather be fine ; it not, it will be again deferred. At Kopua nothing has been done yet. If the weather is fine enough an open-air meeting will take place to-morrow. , Mir George Grey has tried hard to get ah interview with Bewi, who, however, says that he will meet the Premier in public only. Tu Tawhiao will not have anything to do with him, but the “great Proconsul” humbly waits. The game now is to make a split between the two tribes—Waikatos and Ngatimaniopotos—and spies are busy concocting charges against the Europeans who have “ ruined the Government schemes.” Albxandba, May 7. The great open air meeting commenced nt one o'clock to-day. Tawhiao commenced the proceedings and said “ Listen my ancestors, listen my parents, listen all the tribes from the North to the South, the people, the chiefs of the island. Potatau was the parent of you all, the chief over you all. Bewi is on one, side I am on the other. These are my supporters. All the island is mine. Everything rests with me alone. I will not conceal my thoughts but will throw them before you that you may all hear. The Queen sent a letter telling Potatau the Europeans were coming, and he replied, keep them away. I say, listen to me while the sun is shining. Listen to this word. I will not permit Grey to manage these things in his way. He is sitting there now. Everything in my island rests with me. I will not have anything to do with Grey. I will not consent to his management. Let fighting be kept away, I will not hear of it. There shall not be fighting in the Waikato ; there will not be any fighting about leasing or selling land, because these , things I shall cause to cease. I will not permit these things in my island.” Thereupon Bewi rose and walked across the area and sat down near Tawhiao. This was done to show that he was on Tawhiao’s side. Wahauui rose next, and said “ Let oil the subdivisions retire and think over what has been said. This is all for this day.” Marsh, «f the Arawa, and Te Huna said a few words, and Major Kemp said that one bishop had preached his sermon—the other one ought to hold forth also. Te Wheoro asked themeaning of Wahanui's words. To Ngakau, Tawhiao’s chief counsellor, explained that the business of the day was' over, and intimated that the tribe ought to reply tomorrow.

The attempt of the Ministers to create a breach between Ngatiraaniapoto and Waikato has failed. Nothing could be plainer than the intentions of Tawhiao and his people of both tribes to heed not the voice of the charmer.

Thu Herald's reports to data are inspired ; tho Star s mera waste paper. Wahnnui will ba the principal speaker tn-morrow. It will ba a regular field day. The Waikatos are convinced that Sir George Grey’s object is to involve them in war. That is tha reason why Tawhiao adopted, the language used by To Whiti at Paribaka.

Alexandra, May 11

Tho Kopua natives met again on -Friday. Tawhiao did not appear. Te Ngakau fenced a great deal with Te Wheoro, Marsh and others, on the Government side, Ngapuhi having flaunted the treaty and broken it also by the war. They were advised to cling to Grey, who would give them plenty of money ; but Tawhiao said that he would not have anything to do with Grey, and Had written him not to come further than Alexandra.

Te Ngakau repeated this several times, and added that Tawhiao had good reason for his antipathy to the Premier. He.made,a. moderate speech. The Queen was at one time his mother, Grey his father. The tie was broken, but not by him. He invited the Government party to prove that he was guilty. The result of the argument was that Te Ngakau declared that their side had been proved to be blameless.

Bewi charged Te Wheoro with not having done anything to aid the solution of the difficulty. Ha declared that he had not accepted any bribes from the Government, but was trying to preserve what was left of their land ns a resting place for Tawhiao, and he would' not release his hold of Grey till this was accomplished. He said that the boundary of Tawhiao’s territory must be defined at this meeting.

The Premier wound rip with a speech praising Bewi, and assuring them of all his great love for b’B child Tawhiao, and calling down malediction on the head of the wicked who Were seducing the King that they might the more easilv rob Tawhiao of his lands.

The position is unaltered as yet. The Government are circulating documents among the Ngatimaniapotos, showing how the Waikatos have been depriving them of their land. Tho Government have established a corps of spies to watch the movements of the “ wicked Europeans ” who are poisoning the minds of the Premier’s beloved children. There will not be any farther talk till Sunday. Winlata attends all the meetings, and sits near the Government party.

Alexandra, May 12.

The talking recommenced this morning. The Government position is not improved. The meeting will probably result unsatisfactorily. Whanui, and Te Ngakau were the speakers on the Kingite side. To Wheoro, Petera, Tukano Manganui on the Government side. I have just heard that Grey and party leave to-morrow.

Alexandra, May 13,

Monday's meeting was another fencing tournament, Te Ngakau and Wahanui proving too much for the Government side. No reference was made to the alleged breach by Sir George of the agreement made at Hikurangi, for the reason that ids presence has been persistently ignored all through the proceedings, he having only been alluded to in the third person singular. At last he got up to explain away the charge which he heard had been brought against him, viz., the making of the Raglan road, the projected sale of the Harapipi land, and the proposed railway to Taranaki. Referring to the last, ha said he never intended to make it except by the wish of the natives themselves; that out of pure love for them ho proposed to do it; that God had put iron and coal in the intervening country to facilitate the making of this line. He thought it was right to set apart money for the purpose, and that he was only opposed by designing men, who, while they debarred the doctors from coming to save the lives of innocent people's children, were selling land, &c., in other places. He concluded by giving the Kingites till 10 o'clock on Tuesday to accept or reject the Hikurangi proposals. He then flaunted ofl in a passion, although requested by Te Ngakau to remain a few minutes that ho might reply then. _ The Premier's speech was the silliest exhibition ever witnessed at a Maori meeting. An amused titter was running through the entire assembly all the time that he was speaking. Every one felt that the meeting had come to an abrupt conclusion. During tho day Wahanui stated that the report of Europeans having prejudiced them against the Government was untrue, their ideas being their own. On Thursday morning the people began to assemble before 10 o’clock, but there was no response from the Government party, and at half-past 11 Sir George Grey and bis staff, with the Northern natives, departed in silence. In the afternoon the Kingites assembled to discuss the position, and Bewi is said to have offered to take up the negotiations and try what terras he can make with the Government on Tawhiao’s behalf. (per press aoencv.) Alexandra, May 6, The agony of suspense is prolonged, and inactivity continues. Tawhiao is evidently. playing a waiting game, and if nothing is done to-day in all probability he will have succeeded admirably in wearying out Government patience in evading the consequence of a conference re railway, and in keeping his position intact for another period: The King is gaining strength and influence amongst his people, which will be added to if he can succeed in bamboozling the Premier, and Native Minister and Rewi himself by an indefinite postponement of this meeting. Tawhiao has already recruited from tho ranks of Rewi's supporters, and if the meeting goes off successfully it involves the loss of some of these new adherents, because Rewi wants an opportunity to explain himself right with the people, who have a notion that be has been treating with the Government independently of them. Tawhiao’s interest lies in fostering this notion, because it adds adherents to his ranks, and weakens Bewi. The position of the two notabilities is this : They had interests in common, but the war of 1863- ended in the confiscation of Tawhiao’s lands. Bewi did not of course end the partnership at the period, but contributed to the success of the independent monarohial institution of which Tawhiao is the head. The jealousy of the tribes is such, however, that when it was stated in the newspapers and in the Assembly that Bewi was not unfavorable to sanctioning a scheme for carrying a railway through the King country, and would give his land for the purpose, the tribes asked by what right he assumed the authority and control of their lands ; some of them refused, encouraged by the Kingites, to remain under Rewi’s protection, and joined Tawhiao. Rewi is too high minded to remonstrate on the evidence—too strong against him, and he therefore wishes the Government to clear him from the outrages against him by a personal application to Tawhiao and his people for the necessary permission to carry the railway to Taranaki. The question of land and Tawhiao’s authority is a difficult one to dispose of. If Government desired a peaceful occupation of their offices they would abandon theidea asimpossible, and carry the line through territory in which there is no native difficulty to hamper negotiations—the line through Taupo, joining the ■Thames arid Waikato line,,extending to Teranaki on the West Coast, but the game is not worth the candle. The Taupo lands are barren; and unprofitable in comparison with the rich plains which lie at the foot of Pirongia, Bakiapuku, and the smaller mountains round this natural amphitheatre, intersected by overflowing streams, the Waipa, Waikato, Mangapeko, and other smaller ones. These lands have been cropped for very many years, and still give their 15,000 to 20,000 bushels of grain each season, under the economic cultivation of the Kingites. They have ploughs and harrows, cattle and sheep, and every means of living in comparative comfort without selling lands, and the fear of losing authority by disposing of this their wealth, stands in the way of a favorable solution of the difficulty Hauhauism seems to increase its hold and augment its followers rather than decrease. There is a fascination about it which is admirably adapted to attract the semi-civilised native, and instead of decreasing, it is gaining ground. The missionaries here who labored before the late war, and before Hauhauism gained its hold on the natives, with perfect freedom, are now forbidden to visit the hotbeds of Hauhauism. There are 15,000 acres, of the finest land here, fer which the Wesleyan mission holds a title from the old Land Court, and upon which the Rev. Mr. Reid’s fat flock once fed whilst he ministered to his people in spiritual things, hut no missionary dare do so now. We have had a visit from an ex-president of the Wesleyan Conference and two of the oldest missionaries in the colony, who are all well known and respected by the natives ; but they dare riot follow their calling in the presence of the Kingites. Perhaps one cause of the difficulty now experienced in getting the natives to meet and discuss matters with the Premier and Native Minister is jealousy of the tribes. The Ngapuhis have discovered that tho Lower Waikatos and Wanganui tribes, who are contracting parties to an agreement not to part with the lands, are negotiating the sale of their lands. The position is very similar to that of the proprietors of a company who agree not to sell any stock, desiring to keep up the value of the same, when it is discovered that one of the contracting parties is busily engaged disposing of his stock. This may not be tho unusual result of a general burst and wind up, which would be the most effectual way of disposing of the difficulty. These squabbles are,. however, only of a temporary kind as a rule, and mainly due to the presence of the distinguished guests upon such an errand. When their backs are turned things will most probably relapse into their former condition of confirmed Hauhauism and isolation. It is stated' this morning that Te Mahanuira, one of the leading chiefs and prophets of Kopua, had a dream last night, and received the necessary interpretation for delivery at to-day’s meeting, and Tawhiao is expected to come and listen to the prophetic words of his tohunga. The only, regret is that Te Mahanuira did not consult the spirits earlier if that is the result of his nocturnal solicitations. Tu Tawhiao was a guest of the Native Minister again last night, and if the result.of the meeting should be the patching up of all differences, and partially satisfying the demands of the Government, then Tawhiao himself may be found doing likewise. Should the issue be .different then the Ministerial party will’ require to return disappointed, and a . most valuable district wili be continued as a sealed book so far as European enterprise is concerned. A few hours will probably decide which form events will take, and later in the day the telegraph may notify the result.

Kopua, May 7.

The meeting is really to come off to-day, and if the fates are propitious it may also end with its close, but we can scarcely hope for such a desirable result. The tokens of the day are more encouraging at its opening, and if the weather and Tawhiao are only favorable we may yet get through successfully. Te Ngakau, the mouthpiece of Tawhiao, assumes a friendly attitude, and after a long interview with the Hon. Mr. Sheehan yesterday, ho remained to dine with the Ministerial party and Press representatives here. He is a stern, intelligent man of fifty, .although when asked his ago ho only referred to some fight amongst the natives of the East Coast as occurring before his birth, with no indication of his actual age. He was dressed in a pea jacket with a flour bag round his loins, bearing the brand T.S.F. He is a very muscular man, with limbs of enormous strength, and seems’ as strong in mind as in

body, and would prove a dangerous antagonist in any assembly. That he is a statesman was shown by the fact that when interrogated by the Revs. Buddie and Harvey (Wealeyana) as to when the meeting was coming off, he said he did not know, although having just previously intimated the postponement to tho Native Minister. He quizzed tho missionaries present, to the amusement of the company, and seemed very self-possessed and important, even in his own eyes. Amongst his people he is regarded with veneration, in some cases not unmixed with fear. He makes no secret of his power behind the throne, greater than the throne itself, and Mr, Sheehan, Sir George and his officers did well to court his presence and favor. Whether he will he sincere or favorable to the Government can auly remain to be seen from this day’s deliberations, but there is no need to indulge in speculation as to the results. Conjecture has already gone far enough, aud has been overdone by newspaper correspondents. Your special attended the Hauhau worship last night in one of the meeting places, and was not a little surprised to see the apparent devotedness of the worshippers and the exquisite time kept in chanting. The first part consisted of chants led by three chiefs, and the last by three women; the Old and NewTestamentwere drawn upon promiscuously in the compilation of the service, but “ the Son of Man which takes away the sius of the world ” formed a prominent feature of the whole. The drawling guttural sounds and soft cadences and terminations (the latter almost invariably the dominant of the pakeha) had a peculiar " effect. These services are gone through several times during the day on their Sabbaths, which are not ours, but are fixed by the Chief Priests of the Hauhau temple, according to the age of the sun. They also have prayers morning and night, but have a contempt for the old form of service, and will not listen to the missionaries who lived with them for years before the introduction of this new worship. The Rev. Mr. Buddie, who is here, preached in this district and resided on this station (now closed to missionaries) nearly forty years ago. To tell us that the Kingites are dying out is nonsense, judging from what one sees here, and whatever the results of today’s meeting may be, Hauhauism will flourish. There is a fascination about it which is irresistible, and the new religion will go far towards keeping up an independent form of Government amongst them for some years to come. The probabilities of the meeting terminating to-day are said to be great. Several chiefs have intimated their desire to get away with their people before the weather sets in unfavorable for travelling. The Ngapuhi were again asked this morning to visit Tawhiao and talk matters over, but they again declined, fearing that this would compromise Ministers, whose guests they consider themselves. At the meeting there are a number of complicated land purchases and difficulties to be adjusted, if Tawhiao will listen to reason, on this occasion. Some Europeans not far away have an interest in keeping the Kingites and the Government on the horns of a dilemma, instead of earnestly assisting to settle tho differences between the tribes and people, but these are very few and unimportant. Some persons get the name of obstructionists who do not merit it, whose interest indeed lies in the opening up of the country by means of roads and railways, and the allocation of the lands for settlement. It this were done they would stand some chance of purchasing in a district which is destined some day to become the finest in the colony, aud to advance the Auckland Provincial District far ahead of any others. Your readers who have followed these messages from Kopua will no doubt have a fair idea of the position of matters between the Kingites aud the Government, but they can have no conception of the magnificence of the country and its extreme richness for agricultural purposes. The whole area from the Aroha Mountain at the Thames to Pirongia, aud the country stretching to Hikurangi is the finest conceivable, and will one day be known as the garden of the colony—the emporium of wealth and centre of prosperity—but not until the native difficulty has been removed by a firm baud, and this playing at parliament obliterated from a place in the government of aboriginals. 2.30 p.m.

The natives assembled in a square about one o’clock, when the sun shone out splendidly. There were about 2000 present, nearly all male adults. The women and youths lemained apart. There were representatives from nearly all the tribes in New Zealand assembled. All the leading chiefs were present. Amongst the European visitnis were the Beva. Buddie, Schnakenberg, Lawrie, and Hales, and Messrs. McMinn and George, M.H.E.’s, and others. Sir George Grey, Mr. Sheehan, and Secretary were seated on chairs, the natives—of the Ngapuhis and Lower Waikatos—being near. TheKingites arrived about 2, an hour later, to the number of about 100, headed by Tawhiao and Te Ngakau, Kura, and others. Tawhiao was decoratedjwith a white sheet, a favorite garment of his. The Kingites were armed, and marshalled by one of their number in a dragoman helmet and sword. The speaking is about to commence.

Kopoa, May 8.

This afternoon, the weather being fine, the Ngapuhis and Maniopotoa got together to force a meeting and try, to get things arranged. Some chiefs said they would not deal with; Grey and Sheehan. Foremost of these was; Te Wahanui, a great chief. Manuhiri, on being asked why he objected to come to terms, •produced the Government Qazittc of 1863, and pointed to Sir George’s proclamation warning Maoris to clear away. As he was commencing Te Wahanui told the Kev. Mr. Buddie that Sir George was bloodthirsty, and that they (the Kingites) would never come to terras with him. Then the speaking commenced without the presence of the Kingites. Paul Tuhaere told them the sun was going down, and they could not wait for them any longer. Alexandra, May 9.

The meeting was resumed to-day, when the Hon. the Premier addressed the Kingites. He said—You ask what answer should be'given to Tawhiao, and some ask what answer should be given to Wahanui's question. Some, too, ask what answer should be given to Rewi’s question. The answer to Tawhiao has been given by all the people on this side, , Tawhiao said, “I claim the whole from north to south,” and they all have answered, “We know nothing of - you or your .claims.” Now 1 answer on behalf of the Europeans, “We know nothing of his claims.” Now, then; I turn to Wahanui. Wahanui asks who is to blame for the strife that has prevailed from time to time in the island, and I answer Te Wahanui, “Let him who is without sin among you cast the first stone.” Manga has asked why was the difference in the conversation that took place at Hikurangi. I say there is no difference in what we say. I say the same'as I said at Hikurangi. I let those who have complaints to make stand up and fairly state them openly here.

Aparo (Ngatimaniapoto) then spoke, and called Bewi a thief (alluding to his seceding from the King party, which the Hauhaus regard as the doom of the Maori King). Bewi (Manga)—Hoes the speaker accuse me of going off the road and of being a thief ? Do enemies meet each other on roads like these ? I speak from my heart for all mankind. I speak under the Almighty—here I am—l am one who was formerly an enemy of the Government. I went to him (Grey) that spilled blood, to see if he would acknowledge me. I did not meet him as a hired man. I was not bribed with presents—l went of my own accord. I am here now with the same mind. I am here for the good of mankind. I speak from my mind to make my feet stand firmer. My mind* took me to Grey. X went ns one sinner to meet another. Listen, I tell you I was not bribed with the offering of this or that thing from the Government. Tho war was not originated out of my mind, but I am here to bear my responsibility for my share in the war. The war did not begin in my mind. It began in my stomach. Therefore I speak it out fully. But’ there are people here who endeavor to restrain the two races in this island from travelling in the same path. I said at Waitara—“ Be careful not to make a prey of Grey.” I went there prepared for death. (Referring to his heading the Ngatimaniapotos to assist the Waikatos when they were defeated by the troops at Taranaki). I said—“ Grey and I mast be together—-(re-ferring to their joint: share in the Waitara war) —because we both created the war.” Now you people can fight against we with your tongues. I speak now to my son Te Morehu (Te Wheoro, Lower Waikato), Queenites, you tell me to come ; where will you take me to ? ; I am here, and Grey is on my right hand. But his mind is his, and mine is mine. You must not imagine that I am upholding Grey, because of bribes. (Then striking the ground with his taiba—chief’s spear.) Here is my bribery-property. Men say I have been bribed by Grey; that is untrue. I have no cash. This is my property. (Again striking the ground in grand style.; Who struck me ? I was struck by all the tribes (probably refeiring to the old wars), and by the Europeans. Here I am, beside another fighting man—Grey. Both of us are fighting men. Here is Grey on my right hand, and I shall uphold him; I shall not let him fall.

When I and Grey agree I shall propose a place for Tawhiao to live at. All Tawhiao’s lands have been bought and sold by the people. Still I said to Tawhiao “ Stop here, my child.” Grey extended his right band to me, and I have shaken hands with him. Some of you will think I have let Tawhiao go down. No ; I have left him where I placed him. The Kingites said “ Stop dealing with lands ; stop roads but they did not cease (again striking the ground with his spear). I did not understand that my protection of this remnant of the Waikato would involve me. I only wanted to shepherd my child Tawhiao, Alexandra, May 11.

The following verbatim portion of the speeches on Friday was entrusted to private hands for delivery at Alexandra, but was inadvertently taken to Cambridge :

Rewi continued ; I did not understand that my protection of the remnant of the Waikato would involve me. I only wanted to shelter my child Tawhiao. He was upheld by us who gave him land. We rested our faith in him. But now where are they ? When I found they were gone that was the reason I went also. Now, I am going to see what X can do. I am looking after my own rights, because it has been said that the Europeans have been buying lands and others making roads. What I am doing is in my own heart. Here is the reason. I held Grey on ray right seeking to find a place for my child that I might have understanding, but not like the King movement. That is why I say I hold Grey in my hand. I want that part of the land that is left to be made right. If you (Grey) will right this you will be my salvation. This was my word to you at' Waitara. The first thing God made was man. Now I stand up looking for my right, to fulfil my wish and have a fair understanding. A Tereha attempted to speak, but was put down by cries of “ a dog.” Rewi leaned on his spear. Sir George Grey walked out into the centre and addressed the assemblage as follows :—I want to say a few words to you. It is getting dark. I knew Potatau many years. I know all his children and all his friends. Between Potatau and myself there was a word of difference. If I had remained in Auckland I believe there never would have been a word of dispute between the Waikatos and myself. I look on Tawhiao as my own child. Now, any conversations that have passed between Rewi and myself have passed openly, in the presence of many people. Only one thing bound Rewi and myself together, and that was love for all the people of this Island, and Tawhiao and all his people. We determined to work for good, as two old men determined to devote the rest of their lives for the good of all the people of New Zealand, but some wicked people have arisen to spread false reports about Rewi and myself. They meet people in the corners of houses, and represent that Rewi is in some way influenced by myself or the Government. These are untruths. No word has ever passed between us of that kind. I came here fully prepared tor Tawhiao, for whom I feel some regard still. I never listened to any evil word against him to poison my mind against him. If any man had come to me and said an evil word against Tawhiao, I would not have listened to it. , I would have . ordered him out of my house. I came here this time, hoping to have settled himself and his people in comfort, and it was with delight I heard him say there should be no more fighting in this island. When I heard Him say that I thought ha was a son of a worthy father —Potatau. I must go to-night because it is late, but I am here anxious to do everything fair, just, and right to Tawhiao and for the good of his people ; but those persons who told him to claim the whole island and talk in the way he did the other day are not his friends, as I and Manga are. .They are enemies of his and of his people, and the enemies of their fellowcountrymen the Europeans, if they are Europeans who do it. They are enemies of this country it they are natives who do this thing. Let all good men unite in attempting to secure the lasting peace and happiness of both natives and Europeans of this island, and when a man arises like Rewi and struggles to do good for his fellow-countrymen, let any man be assured that to utter such words as I have heard spoken about him this day is wrong. The truth is that Tawhiao is surrounded by some people who avail themselves of the present state of things to sell and let lands, and get money for their lands, and yet they prevent all their fellow-countrymen from doing the same. Now, good night to you. That is all I have to say this night.

The meeting then dispersed. Korda, May 11

No talk to-day. The Kingites are getting more food for Monday’s talk. Great doubt is felt as to the real meaning of Rewi’s speech. Some think he must adhere to the King, but that he desires to make arrangements for securing land. Tawhiao, it is reported, will ask for a thousand a year for himself, and five hundred a year each for Te Ngakau and Wahanui; also, the restriction of a large area of confiscated land.

Alexandra, May 12.

The meeting recommenced at 11 o’clock today. As the Ministerial party proceeded over to the place of meeting they were received by 25 boys, who fired a salute of pop : guns. Te Whauonga warned the assemblage that only two parties would answer the Gqvernment side to-day Wahanui and Te Ngakau. Wahanui came over with a body guard, followed by Tawhiao, with about half-a-dozen guns. Wahanui said up to this day the same posts are put up, the poles are three, and the talk must continue until the ropes are tied on to each place. One rope has ■ been pulled from amongst the three posts, it will be taken on to where the other one will have to be tied. I say this cautions us as to our meaning, so that we may produce good laws upon this land. We must understand the meaning of the Government now that we stretch it on this day. Te Ngakau : I do not care about Grey nor Tawhiao, but I ask why you accused me of wrong. Grey’s word is perhaps good, and Tawhiao’s is perhaps the same. We must judge between us as to my wrong ; perhaps there is good with both of us. The words mentioned by Tawhiao and Grey clear Tawhiao and Grey, who are judging between the people. I don’t want to go behind. I want understand how we are to become one. The only way to agree is to talk about matters in dispute. Paul; You want us to pray with your side, but I saw nothing in what you have called us for many years to come here and judge, and now there is nothing to judge. I only came here because of your love. Te Ngakau : I have always asked you to come and pick out my wrongs, but you found me guilty, and the other day you admitted I was not culpable. This is why I persist in demanding to know my fault. I want to understand my fault, so that we may be one. I waut to go fairly. I called this meeting that we might be one. Ido not waut to be left in the bush again. I want to know what your promises are. [The meaning of this speech briefly is that Te Ngakau desires to know precisely the Government terms,] Petera Pukaatua (Te Arawa): It is true. I will state my own Te Ngakau. I will tell you your first wrong. • You did not consult all the tribes. The wrong was committed before Potatau was set up. Some you consulted, some you did not. There was sense in Potatau’s in j unction, keep pace with the Europeans. After his death, you commenced another wrong (the war). This caused defections in the tribes. I heard no definite cessation of the war, only the words, “ Stop fighting.” You have been wrong, but you are in the right path now. If you had consulted all the tribes you might have reached a clear understanding. Do not disagree, because he is the link between old people on both sides. I want’ you to unite (referring to Wahanui.) You must not be too eager to speak, but mature your thoughts. Like Europeans, uphold Sir George Grey, because he will not leave us in the lurch. I propose he shall judge us with the assistance of the chiefs here. There has been peace twenty years. Teugakau : It has been said that there will be no wrong if I uphold Grey, but which way shall I come.

Petere Pukutau : There is a road open for you. You will take no harm by coming. There will be no wrong on either side. Te Ngakau : I want a way that will make the people one; but what is that way ? I may come under Grey. I want some security if I come over that any arrangement between us will be upheld continously by future Governments. You do not state the conditions ; but say “ Come over;” but I say where is my wrong—show me the way. Petere Pukutau : You need not demand such hard conditions. I will not discuss your demand—such hard conditions. I will not discuss your demand for the confiscated lands. This is the road for you. I suppose you desire a firm understanding, but you must not commence with details and proceed to general conditions. You accuse Europeans of stealing land which they purchased fairly, but you should ask Grey to come to your house and discuss matters. . -

Wahanui: I said nothing to separate us.

I only placed my words between us. I said, “Put the sword in its sheath.” That was meant to apply to all New Zealand who divided us from our father Grey. You all know the fault, but you were afraid to strike it. You know the Europeans themselves were divided. Mangonui ; Yes, Te Ngakau (what Manganui referred to was a former war, when Ngapuhi gave a woman for a peace making. (Te Ngakau ; I do not know that the rope has been removed, because the Toha woman mentioned is still alive.) What is my wrong 1 Hone Maho (Ngapuhi) : You severed the rope that bound us together (referring to the separation of Waikato and Ngapuhi after the intermarriage through Tahe after Hangi’s war). You did not wait untd we had done. The evil rope was cut before the King’s covenant by your rejection of the proposals made by our chiefs (Tauro) (Ngatitawa). The rope has not been seeured you refer to, the rope that bound us to the Europeans. Tamate Waka wanted to come here to fight the Waikato, but Grey said he had a strong arm to defend himself. A Ngatiwaka said both sides were wrangling, but if they continued he would be there to-morrow.

Te Ngakau: I coincide with you. I did not expect to see this. I only ask my wrong. You accuse me of this and that, but you do not make any definite accusation. (It is supposed the object of Te Ngakau in continually demanding his fault was to elicit such an anawer as would absolve him, and leave an opening for him to demand the restoration of his lands confiscated, At 3 o’clock the Ministerial party again came over to the talking ground. The Kingites, not being assembled, considerable delay occurred, natives mustering very slowly. The delay was caused by the fact that the Kingites had to cook their own food after the morning meeting, while the Government party cooks were preparing food while the discussion was proceeding. The King’s party came over at four o'clock, only fifty armed men, and marched in good time. Hauhau prayers were said. All Hauhaus got their hats off. Haireti, of Ngatimaniapoto, read the prayers. Kura, a woman with a child in her arms, led another prayer. Te Wheoro : My word to you, Wahanui. We can’t answer your words because if we continue in this way discussion will last a month or more; perhaps you had better point out your man. I thought in my mind all the chiefs would coincide with me. Mention who is in the wrong, because we are now confused, and our talk prolonged. Te Ngakau ; Your word is true. If they coincided with you it would have been well ; but I thought we should not be satisfied with one dish. Grey said the other day, “ Let anyone who is without sin among you cast the first atone.” This mystifies me. That is why I say to you come and look over my faults. If I am in fault let me see it. If Tawhiao is the sinner, who must throw the first stone ? He can't, because he is a sinner. Grey has not put the dish before us in a way we can eat it. Te Wheoro ; One of you should speak, whether he is a sinner or not, or else there will be no people left ; they will all leave. We must talk of definite matters that will conduce to our future benefit, not argue about detail. Te Ngakau : I have got nothing definite ; I am here to attend to what you have to propose. The fault belongs to all of us. When we considered ■ Grey’s words we found there was no one against whom to cast stones. A pause of twenty minutes ensued, during which Sir George Grey sat iu a chair under the shelter of an umbrella, looking the very impersonation of patience. Sir George Grey then rose, and walking to the centre and facing the Kingites, addressed them as follows ;—My friends, chiefs of the various tribes who are here, I will say a few words to you know. I have heard since I have been here murmurings about two or three complaints from the first. I will say this to you : I, together with Mr. Sheehan, made offers of giving ah extent of laud to Tawhiao and his people. What I did was not through having any right of my own for doing it, or of giving anything of my own, but simply as the servant of all the people of New Zealand as the servant of all of you who hear me amongst others. Now you may all have seen my payment for these services, that three times I have had to come to you at very considerable trouble and annoyance; that I have had many troubles and many discomforts to go through. I have hurt my health by so doing, and_ that my only object in undergoing these fatigues was to serve you. X wish to do you good. When I made those offers I had no power to go back from them or break them, . because the people of New Zealand would not have let me do so. Th® three things I have heard muttered about are, first, the road has been made to Raglan. To that I answer that there is no ground of complaint whatever. The conversations that I had with you at Hikurangi were to this effect, that if it was agreeable to you and to Tawhiao that there should be returned to you all that part of the confiscated lands on the west bank of the Waipa, which had not been sold to Europeans. Now, the road to Raglan runs through our own land—the lands that belong to the people of New Zealand lands which had been fairly purchased, which had never been taken r.s confiscated lands; and it was right that the Europeans at Raglan and the Europeans at Hamilton and Cambridge and other parts of the colony should have means of communication together, and have means of carrying their produce along that road. It was right for the natives as much as the Europeans. As a servant of the people of New Zealand I conld not have refused to make that road when the Parliament determined that it should be done. Now, that road was in a great part made by yourselves, and I was glad that you got money for the making of it. I did you a great benefit in securing that road and that money for you. There was no breach of agreement whatever regarding that work. Now, I will commence a subject regarding which I _ have heard complaints regarding certain sections at Harapipi which have been bought back by the Government from Europeans. Those sections were excluded by my offer to Tawhiao from thelands which be was to have. The words were carefully used that the lands were to be returned to him which had not been sold to Europeans. They were excluded from the arrangements, but the. Government did not take them for the people of New Zealand. Generally it was believed they had been offered to you by the previous -Government, but this Government virtually set them apart as an endowment for a school at which your children' were to be educated, so that you were to have the benefit of these lands. Further, as I understood, the lands had been offered to you by the previous Government. I inquired into the circumstances before I went to Hikurangi. I understood that you had refused to take the land, and. I understood the reason was that the lands being mixed up with farms of Europeans disputes on account of European stock hurting your cultivations were likely to take place between you and the Europeans. Therefore I did this. I offered you what had ; never been offered before—town acres iu every one of the towns in the Waikato district, so that you might have the means of getting an immediate revenue from your land. Now listen to this. I say there could have been no misunderstanding on my part and upon Mr. Sheehan’s regarding those sections. But I say this, that if you can show cause to make the people of New Zealand believe that you misunderstood the subject, you may rely on it the Parliament, as representing the people of New Zealand, would see that ample compensation was given you on that account. The people of New Zealand—Europeans and natives-—are generous people, aad they would allow no persons situated as you are to suffer wrong from a mistake into which you have fallen. I say this in case those offers made to you should be farther considered. Now, the third subject upon which I have heard grumbling, because there has been no open statement made in this. I have heard that there has been grumbling, because we have had arrangements, or because the Government, on behalf of the people of New Zealand, had made arrangements, if you desired to have a railway made from here to Mokau that the money should be forthcoming. Now that arrangement was made without any intention to attempt to make a railway until the chiefs had agreed to such a thing being done, and until the chiefs had expressed their wish for it. It was done out of pure love for you, iu the belief that you would ultimately wish it. I did nothing more than nature has done for you. Look here, —Nature has made here for you level plains of rich country, through which a railroad can run with the greatest ease. Was God wrong in doing that? Then God has put into the earth up here abundance of iron by which the rails tor the road can be made at any time, and the the iron is a valuable propeity which will make, many men and many families rich. Was God wrong in making that provision for yon. if you wish to have a railway? Then God filled this country with abundance ol coal

bv which fires can be made to drive the engines along. These coals are very valuable property, and will make many people rich, and many families comfortable. Providence has done all that is good for you. Eor the men who shut out doctors and medicine from this country, and let innocent children die for want of proper care, say that innocent children died, young boys and girls died, without help because men who are making money in other places by selling land wished that other persons should be shut out from selling land. There now, I stand here before you and say I was your friend in doing what I did in taking advantage of the provisions which Providence made so that when you desired to make this railway to bring wealth, and comfort, and peace to you. I shall wait until tomorrow till ten o’clock in the morning. If you then send to me, tell me that you accept those offers, and are prepared to discuss them, then I will remain to discuss them. Then if I do not hear from you that you will discuss, after 10 o’clock to-morrow morning they will be withdrawn absolutely, and this you must remember that every future arrangement made with you must be upon a new understanding, not upon those offers made at Hikurangi. I have only further to say this : if you do not accept, if you do not discuss them, recollect this, that iu me you will always have a friend, if you say you have made a mistake, and send for me, now or any other time if I can. I will help you. And now I wish you good night. Grey here retired slowly from the ground, and while leaving Te Ngakau immediately got up and said ; Do yo want me to answer to-morrow morning. Wait, wait to answer, that my word is this, the best way to answer is at once, and wait until 10 o'clock to-morrow, that is all I have to say.

The Ministerial party were now fast moving off,

Te Ngakau : Well, I cannot answer now, because Grey is going. The assemblage dispersed at 5 o’clock. Alexandra, May 13.

This morning Rewi waited upon Sir George Grey with a message from the Kingites, requesting the Premier to meet them again to discuss last night’s ultimatum. The Premier will reply in writing. The Hikurangi programme was not accepted up till ten o’clock, and therefore all the Hikurangi offers have been withdrawn, and any future negotiations must be made on a new basis altogether. The Ministerial party left Thompson’s house at 11.20, and embarked in canoes. Mr. Sheehan and Mr. Moss, M.H.R., go to Cambridge via Te Awamutu, but return to Alexandra. The Ministerial party proceed to Ngaruawahia by steamer to-night, and will reach town tomorrow. The Kingites hold another meeting to-night.

Evening.

The following correction should be made in Rewi's speech, at his request. He said ; “Be cautious of our prey” (Grey), not “ be cautious to make prey of him.” After the Grey party left, the Waikatos and Ngatimaniopotoa assembled iu front of Tawhiao’s .quarters. Your reporter, hearing that something important would occur, remained and dined with Whaitaro’s party on dampers and tea. The extreme Kingite party asked me whether Grey had left in anger. I said I believed he had gone because they had not met him fairly by accepting the Hikurangi terms, but that he was not in anger, and if they made any direct proposals, they would be favorably considered. At twenty minutes to two, the natives, having partaken of food, assembled for talk. Manga was present, but Tawhiao kept out of sight. Te Wheoro and some of his people were present.

Honane commenced the discussion. He said:—l did not understand the meeting. I have not heard anything definite. The chiefs have had all the talk. lam a lone man myself. Tawhiao and his people want to hold all the chiefs. That Was the reason nothing was done. We proposed Te Ngakau and Wahanui to speak, and they did nothing. They still talk only of the Almighty. It has been left to the chiefs, and nothing has resulted. Antipena Kihau ; It is useless to discuss what is past. Let us enquire into matters today. Tawhiao and Grey placed proposals before all the chiefs who attended this meeting, but they did not discuss them. What is the good of going back now. One is born knowing nothing, and one remains so.

FAREWELL LETTER EROM SIR GEO, GREY TO THE KING.

The following is a translation of a letter sent to Tawhiao after ten this day : “ Hauwai, Kopua, May 13th. Friend Tawhiao, —I send you this letter for the purpose of wishing you and your people goodbye, and saying a few last words to you, as in accordance with the statement in my speech last evening to the meeting, I intend to return to Auckland at 1 o’clock to-day. I came here for the third time to meet you and your people, fully expecting that you and they were quite as anxious as myself to bring about a final and satisfactory settlement of all outstanding troubles. It has caused me sorrow to find that such a change has recently taken place in your views, and within so short a time. You and your advisers know the real reasons which have led to this alteration in your disposition ; but at present I am ignorant of the causes which have influenced you. Hereafter all that will be known, and it will be seen how far you have been wise in rejecting the friendly overtures I substantially proposed and made to you on behalf of the Government of the colony. Friend, there is but one thing which I said in my speech of last evening that I will now repeat to you. This is it : When I leave Kopua to-day I will take with me all the proposals which I made to you at Hikurangi. I withdraw them absolutely, and if at any time after this the Government and yourself should again discuss the terms of the meeting everything will have to begin afresh, and you will not be able to start upon the basis of the Hikurangi proposals which will have departed this day with me, and will hereafter have ceased to exist. This is not an idle word, for when, twelve months ago, I made you those offers, and you asked for time to consult the chiefs of other tribes who were not present at the meeting, I agreed to that course. Therefore I caused all the lauds which I proposed to give back to you, and all those from which you were to select portions, to be made tapu, so that they might not be purchased and lost to you ; and for twelve months these lands have been tied up, to the great discontentot many who have come intothe Waikato district to settle down, and have not been able to procure land. As our arrangement is now ended the tapu on these lands will be removed, and they will not further be held from sale. Friend, good-bye.’ Do not imagine that Igo away in anger. X was your father's friend. I have been your friend also, and will continue to be your friend in the days to come. X leave not in anger, but in sorrow, because you have not been wise enough to accept the benefits offered to you, and because the hope which X have cherished for years, that I might be the means of placing yourself and .your people in a condition of prosperity and peace, has been again deferred. That is all. —From your friend, G. GREY.”

Alexandra, May 14. All the natives from distant places are now rapidly disappearing going homewards. Te Kuiti’s people have gone to Te Kuiti. Yesterday when Te Ngakau heard read the list of persons of his own tribe who bad sold and leased large blocks of the confiscated laud which the Government had restored to them he said, turning to his own people, “ You have plucked out my heart's blood, and lam done with you. You can go your own way.” Rewi said, “ I have nothing to do with Te Ngakau, I look after my own affairs.” Rewi is very angry because the Waikato Kingites sold their lands while living on his, and connived at the sale of a large block of it. The Kingites are completely broken up. Tawhiao says he has been wrecked by trusting the guidance of his cause to his advisers. To-day Rewi, Wahanui Te Petera, Tanux, and 150 followers were present holding a private conference. Rewi has written to Mr. Sheehan not to leave Alexandra, as he had not yet finished his conversation with him. . To-mor-row the result of the Ngatimaniapoto conference will be communicated to the Kingites.

SEQUEL TO THE MEETING. Alexandra, May 15.

The Maori meeting terminated to-r'ay. Rewi goes to Puniu to-morrow. Tawbiao’s adherents return to Hikurangi. In bidding Rewi good-bye at his tent this morning, Rewi remarked, " Do you go away satisfied ?” Reporter : “ Yes; greatly pleased with your straightforward conduct ; but regretful that Tawhiao’s people have not made any arrangement.” Rewi : ” It will be made definite at Puniu (at Kihikihi).” Presumably this refers to a final meeting with, the Native JVlimster to-morrow. * , During the discussion among the Kingites to-day there were some inflammatory speeches made. Rewi continually walked away to his own place. With reference to the deed pro-

duced by Rewi, which caused such consternation on Tuesday, it is drawn in Jackson’s handwriting, dated November, 1565, and is a lease by certain natives to William Jackson, Major Forest Rangers, of Waikato. Tbe boundaries of the block commence at Panin river, and runs round to ihe south side of Kakepuke to a point in the Rar.gitoto Ranges, along which it runs some distance. The area is 30 miles by 35 miles. The terms of the lease are a 21 years’ rental at £SO annually, with a clause that the natives shall not sell to any one hut Jackson during the term of the lease. The deed is signed by three natives, and witnessed by two others, the rent to begin in January, 1866. It is believed a considerable sum was advanced. The seal bears the signature of Thomas Buddie, notary public, of Auckland. Jack-son’s version is that Huamamai and two or three others came to him, and offered to lease at a rental of £l5O, improvements during the lease to be compensated for afterwards. He heard Rewi had a claim of 4000 acres. Jackson saw a Hanhau, who accused him unfairly. He tore up the deed, and claimed restoration of the amount advanced. Jackson also says he rode over the block, aud it took him three days. He disclaims any existing interest in the block. The private meeting of the Ngatimauiapotn chiefs was continued late last night. Wahanui frequently said he had cut off his hands and feet in supporting the Maori King, and in leaving him he washed his hands of any consequences. Of Rewi’s action he would watch the result, and w-ould not obstruct him. Only one Ngatimauiapoto chief held out in favor of supporting Tawhiao. An influential Kingite chief says that Tawhiao intends to propose another meeting with the Government in December. This is authentic.

It is absolutely certain that in future Rewi will administer his own affairs within his own boundaries from Pukerehei to Alexandra to Taupo, and along the sea coast. He will not support Tawhiao’s absurd claim to dominion over the whole of New Zealand.

Early this morning, Rewi Wahanui and Tawhiao held a long discussion in Tawhiao’s house. Subsequently the Ngatimaniapotos aud Waikatos held a meeting outside Tawhiao’s quarters. Tawhiao was present the greater part of the time, attired iu a gorgeous striped blanket. Tawhiao’s secretary took notes of the proceedings. He writes almost a full report of the speeches in Maori. Te Ngakau expressed disappointment at the non-fulhlment of prophecies. Some said the dead would rise, hut how could that be done ? The discussion degenerated into a discursive argument respecting Tawhiao’a claim to divine right. Many uncomplimentary references were made to sectadan differences amongst the Europeans. Apopo, a fanatic, insisted that Tawhiao’a name should be conjoiued in pravers. Others contended that the Maoris should pray to Jehovah only. Te Ngakau deprecated a waste of time over religious discussions. Four poles were put up representing Protestants, Catholics, Te Kootis, aud Hauhauism. One chief pulled down three poles, leaving one standing to represent Jehovah. The whole discussion was evidently an adroit dodge of the fanatical Kingites to prevent definite business. Te Wlieoro said many years ago he offered a resting-place to Tawhiao. His (Te Wheoro) mind was now darkened because Waikato had not accepted Sir George Grey’s proposals. There were now four parties among the natives. He defended the Europeans from the charge of depriving the Waikato of their lands. The Waikatos had confiso'ited them by selling and leasing. What was the use of talking any longer about stopping sales and leases ? Turautumu said the Waikatos had wrought death by selling and leasing. Rewi (who was getting impatient at the idle talk, the report of which herein is condensed) said; I have looked into everything. lam the same as I was at first. All the talk of the last day I have not understood. It has been wasted. Who placed that stick there ? This is my idea (placing the stick on his head). Tawhiao is like a unicorn. He is like my way of holding this stick. You talk of Grey going, but if you get the man that did the mischief put him down. The stump is rotten but the roots are green. Let us destroy the roots. There is a Land Court sitting now; if you have anything to say go and stop that, if you are able. Tawhiao claims to rule over lauds reaching to the South. Why do not you go and stop that portion. Te Ngakau : It you sell or lease I will interfere. I have no laud ; it has been placed under Tawhiao.

Whiti Patate : If you hear of anyone leasing or selling, go and kill him. • Tdmutumo ; You have lost your land, and now you want to kill the men. Let those who wish to sell or lease do so ; I will not permit any killing. Rewi ; I shall commence a new road, and make an end of old things. Tawhiao says leasing and selling are stopped ; but it is not so. If I saw that you could enforce that I would deal with you. Patate : You are like schoolboys crying over lost lollies. The basket broke and some slipped out. Nuku (the supposed murderer of Todd) : This is idle talk. Nothing is done. I shall protect mine. Wahandi ; Tawhiao claimed from North and South. I will look after my own land. The speaker referred to former laws promulgated by Tawhiao, and said —Nine has been lost, and only three kept. Tawhiao has said he has found no wisdom in his chiefs, therefore he and Rcwi must manage affairs, Te Awhenga contended that land owners should please themselves as to leasiug or selling. There should be a definite understanding, so that people should go away satisfied. A long discussion of no public interest succeeded. Te Ngakau in a tone of pique told Whiti Patate he had gone over to Rewi. Some inflammatory speeches were made by men of no rank, who suggested the killing of Europeans who occupy disputed lands, during which Rewi contemptuously walked away. Apopo remarked to Te Wheoro—l am with you, but you must take care, of me. Towards the afternoon the assemblage dwindled down to a small number, only a few fanatics discussing Hauhauism and endeavoring to iuc; te mischief, but without effect.

The Kingitea are evidently completely disorganised by Rewi’s complete defection, and others with a strong disposition to join him. Tawhiao is now only supported by a few superstitious and ignorant Hauhaua, and a few out-laws and mischiefmakers, whose occupation will be gone when Rewi’s policy is consummated. Tawhiao bitterly complains of the blundering of his principal councillors. Tawhiao will return to Hikurangi a sadder but wiser man. He will have leisure to repent the non-acceptance of the Hikurangi programme, and will be glad to renew negotiations. The Government have reason to congratulate themselves on their happy release from the necessity of making onesided concessions, and can calmly wait for the chestnuts to. cool without risk. Tawhiao s name will.no longer be a bugbear henceforth. The Government need only act straightforwardly to Rewi, and peace and progress in settlement will be consummated.