and would probably have been here but for the prevalence of a severe epidemic, and the sudden decease of an influential and much respected Chief of the Waikato, Potatou Te Whero-Whero. The absence, however, of these does not materially effect the question of representation. Taranaki alone is without a voice in the Conference. Those who were invited to attend were unwilling to leave their homes in the present un- settled state of that Province.

It is a circumstance worthy of remark, as evincing the interest felt by the Native Chiefs and the importance they attach to the present measure, that when they arrived at Auckland almost the whole of them were suffering severely from influenza It is gratifying, however, to add, that under the unremitting care of their medical attendant many of them have quite recovered, and the others are rapidly improving. It is more than probable that some of the older men, had they remained at home, beyond the reach of medical aid, would, ere this, have been gathered to their fathers.

The question now suggests itself, Wherefore have these Chiefs assem- bled ? Is it, as some have supposed, to devise steps for the suppression of the Maori King movement? No. Is it, as others have maintained, to plot measures for the subjection of Wiremu Kingi Te Rangitake at Taranaki? No. These subjects will, in their, proper order, come under the notice of the Conference; but the Governor had a higher motive in inviting the Maori Chiefs of New Zealand to meet him at Kohimarama. It was, to use his own words, to afford them an opportunity of discussing (with him) various matters connected with the

Tera atu ano etahi i tonoa kia haere mai, na te mate rewarewa i pupuru atu, na te hemonga hoki o tetahi rangatira pai, ingoa nui hoki, o roto o Waikato, ara, ko Potatou Te Wherowhero. Aua atu, kahore i aha i te ngaromanga o ena, kua tu katoa nga hapu. Ko Taranaki anake te wahi kahore i whai mangai i roto i tenei hui; ko nga raruraru o taua kainga te haere mai ratou.

Na, kia korerotia e matou, kia kitea te aro nui o nga rangatira ki tenei tikanga hou, to ratou whakaaro nui hoki ki tenei e mahia nei; i to ratou taeuga mai ki Akarana e male katoa ana te nuinga o ratou i tenei mate e mau nei, i te rewa-rewa. Otira ka hari tenei, inahoki kua ora rawa etahi o ratou, ko etahi e oraora ake ana, na te tiaki pai hoki o to ratou takuta. Mei noho atu nga kaumatua nei i a ratou kainga, i nga wahi takuta kore, penei pea, kua huihuia atu etahi ki o ratou tupuna.

Ka kimi pea te whakaaro inaianei, Hei aha ra i mine mai ai enei rangatira? Koia ranei, kei ta etahi e mea ana, hei takahi i te Kingi Maori ! E hara. Engari pea, kei ta etahi e tohe nei, hei pehi ia i a Wiremu Kingi Te Rangitake i Taranaki? E hara. Engari kia tae ano ki tona wahi ka rapu ano te runanga ki enei korero ; tena ko ta te Kawana i whakaaro ai, i huihui mai ai ia i nga Rangatira Maori o Nui Tirani ki a ia ki Kohimarama, he whaka aro nui. Koia ano, kei tana e mea ana, “kua karangatia koutou c ahau kia huihui mai ki toku aroaro i tenei takiwa kia korerotia e tatou etahi tikanga e tupu pai ai e kake ai riga iwi erua e noho nei ki tenei whenua ki Nui Tirani.”

He tikanga atawhai ki te Maori nga tikanga i nohoia ai tenei whenua