In his 2022 book 'The English Text of the Treaty of Waitangi,' author Ned Fletcher argues that at Treaty signings and subsequently "the language of 'protection' and 'guardianship' was conspicuous." I challenge that in Part 3 of my book review, and I post there in Footnotes relevant speech excerpts from Colenso's account of the Waitangi signing relating to both 'Protection' and Guardianship.
The month-long 1860 Kohimamarama conference, called as New Zealand was teetering on civil war, became (as Claudia Orange titled her 1979 journal article on the conference), a "Covenant" -- a "Ratification of the Treaty of Waitangi." [1] It was in essence a reaffirmation by a wide range of Māori chiefs of their understanding of the document they signed.
Here, in these excerpts from the full proceedings, is what they said and understood about about what the Treaty said on protection. It begins with relevant excerpts from the introduction to the Conference by Governor Gore-Browne and Native Secretary Donald McLean...
KEYWORDS/CONCEPTS HIGHTED: Protection
10 July, TuesdayGore-Browne, opening the conferenceHis Excellency Governor Browne opened the proceedings by reading the following address, a translation, of which was afterwards read by Donald McLean. Esq., (Native Secretary, and President of the Conference):—
My Friends,—Chiefs of New Zealand, …
3. On assuming the Sovereignty of New Zealand Her Majesty extended to her Maori subjects her Royal protection, engaging to defend New Zealand and the Maori people from all aggressions by any foreign power, and imparting to them all the rights and privileges of British subjects; and she confirmed and guaranteed to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive and undisturbed possession of their lands and estates, forests, fisheries, and other properties which they may collectively or individually possess, so long as it is their wish to retain the same in their possession. …
6. Having renewed these assurances in the name of our Gracious Sovereign I now ask you to confer with me frankly and without reserve. If you have grievances, make them known to me, and if they are real, I will try to redress them. Her Majesty's wish is that all her subjects should be happy, prosperous, and contented. If, therefore, you can make any suggestions for the better protection of property, the punishment of offenders, the settlement of disputes or the preservation of peace, I shall gladly hear them and will give them the most favourable consideration…
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Paora Tuhaere
… These are my words. I entertained the Pakeha a long time ago, and I found him good. Hence, I say, I shall always rememeber the Pakeha, and I shall always remember too, with affection, the Governor who was sent here to protect us.The benefits which we received from him are—Christianity and the Laws. Now, listen! My affections at the present time lie between these two blessings. Listen, again! My heart is satisfied. All that the Laws keeps from us is—Guns, Powder, and Brandy. Another subject comes under my attention. It is the misunderstanding between the Pakeha and the Maori about land. The Pakeha has his mode of selling land, and the Maori has his mode. O people, hearken! The Pakeha came to New Zealand to protect the Maori.; As to the talk about Waitangi (treaty), that is Ngapuhi's affair.
Tamati Waka Nene:
O people, listen! These are my words in your hearing. I shall speak about the Governor,, and about the Pakehas. I am not accepting the Pakeha for myself alone, but for the whole of us. My desire when Governor Hobson arrived here was to take him as our Governor, in order that we might have his protection. Who knows the mind of the Americans, or that of the French? Therefore, I say, let us have the English to protect us. Therefore, my friends, do I say, let this Governor be our Governor, and this Queen our Queen. Let; us accept this Governor, as a Governor for the whole of us. Let me tell you, ye assembled tribes, I have but one Governor. Let this Governor be a King to us. Listen again, ye people! When the Governor came here, he brought with him the Word of God by which we live; and it is. through the teaching of that Word that we are able to meet together this day, under one roof. Therefore, I say, I know no Sovereign but the Queen, and I never shall know any other. I am walking by the side of the Pakeha. Mr. McLean, this is all I have to say. People of the Runanga, 1 have finished. …
11 July, Wednesday
Hemi Metene Te Awaitaia:
I shall make the Governor's address the subject of my speech. I shall speak first of the 4th clause, namely,—"In return for these advantages the chiefs who signed the Treaty of Waitangi ceded for themselves and their people to Her Majesty the Queen of England, absolutely and Without reservation, all the rights and powers of sovereignty which they collectively or individually possessed or might be supposed to exercise or possess." That was the union of races at Waitangi. I was there at the time, and I listened to the love Of the Queen. I then heard about the advantages of the treaty. I shall speak in the second place on the 16th clause of the Governor's address, namely,—" I will not now detain you by alluding to other matters of great importance, but will communicate with You from time to time and call your attention to them before you separate. Let me, however, remind you that though the Queen is able without any assistance from you to protect the Maories from all foreign enemies, she cannot without their help protect the Maories from themselves. It is therefore the duty of all who would regret to see their race relapse into barbarism, and who desire to live in peace and prosperity, to take heed that the counsels of the foolish do not prevail, and that the whole country be not thrown into anarchy and confusion by the folly of a few misguided men." Listen, Mr. McLean, that I may tell you my thoughts. In my opinion the greatest blessings are, Christianity and the Laws. While God spares my life I will give these my first concern. When I commit a wrong, then let me be brought before the Magistrate and punished according to law. Those are the good things.
Hira Kingi:
Friends, hearken! I did not join the Queen's party for a long; time. When the Pakeha Maori came here I did not join, but when the Missionaries came, then I came under the wing (or protection) of the Queen. (A song.) That song is my reply to the Governor's address….
Eruera Kahawai:
Listen, ye people! There is no one to find fault with the Governor's words. His words are altogether good. (Song.) It was the introduction of the Gospel that put an end to our evil ways. Yes, my friends, it was Christianity alone that did it. It put an end to thieving and many other sins. I have already entered the Queen's party. We have now a new parent, the Queen. We have now the protection of the Queen. We have abandoned our old ways. The rule now is kindness to the orphan (charity), peace, and agricultural pursuits. I shall not turn to the Maori side I have now come under the wings (protection) of the Queen. The father on that side is the Governor. (Song). My words then are, "As it was in the beginning, is now, and ever shall be."
Kihirini:
I am a Maori. Let me tell of the first things. There was no evil in them. In the first place came the Missionaries. Formerly it was death, but I have been saved by Christianity. Now we have become united in the name of the Queen. I am like the bird called Pipiwarauroa. The (foster) parent of that bird is the Piripiri. She (the Pipiwarauroa) lays her egg in the nest of that bird, leaving to her (the Piripiri) the hatching and rearing of it. And when the young comes forth it cries "Witiora-witiora." The Piripiri is not its real parent. So also with me. It is through the Queen that I have been permitted to stand here, and to enjoy life. The protection of the Queen is right This (protection) shall be as a house to me. The rain may beat on the outside of the house, but I am inside, that is, I am with the Queen.
12 July, Thursday
Hamuera:
Let me make use of an illustration from the Scriptures. Jesus Christ said he was above Satan. So the Governor says he is above both Pakeha and Maori—that he alone is Chief. Now, when Satan said, I am the greatest, Christ trampled him under foot. So the Queen says, I that she will be chief for all men. Therefore, I say, let her be the protector of all the people.
13 July, Friday
Donald McLean
Mr. McLean opened the Meeting with the following speech … “The Governor has read you his address, and you have been invited to take it under consideration, and to give free expression to your opinions, whether for or against it.
It has been in your hands for several days to afford you full time for its consideration. If you have examined the address, and understand all that it contains, then let each tribe in this Conference proceed to prepare a reply to the same … I shall now read the address to you, and shall make remarks as I proceed.
3rd Clause:—This treats of Her Majesty's protection, whereby New Zealand and the Maori people are defended from all aggressions by any foreign power. Has not this pledge been carried out? Has any foreign power disturbed this country? People of other nations have certainly come here, but their mission has always been a friendly one. They have come to settle or to trade. They have never assumed any authority in this Colony…
7th Clause: This has direct reference to the Maori King movement. You should freely express your opinions on this subject…. The protection of England has been solicited and accepted by this country, and it is therefore wrong to talk about any other sovereignty…
16th Clause: The Governor tells you that the Queen will afford you protection against dangers from without, but she cannot without your co-operation save you from internal feuds. It is therefore the duty of every man to help, that peace and good order may prevail…
You must carefully examine the Address yourselves, and then let each hapu consider a reply to it, that the Governor may become acquainted with your opinions. His object and earnest aim is to induce you to adopt European customs. Let each tribe give utterance to its opinions, whether for or against, and let this be done soon, in order that you may proceed to the consideration of other important subjects.
16 July, Monday
Matene Te Whiwhi, (Ngatiraukawa) Otaki:
“…Let this plan [the assembling of Native chiefs] be made permanent by the Governor and yourself; my reason for urging this is, that it may be to us a means of realizing the advantages of our position as subjects of the Queen, and as a means of cementing our attachment and making firm our loyalty to the Queen, that we may truly dwell under the shadow of the Queen; that we may recognize the Governor as our father, and that we may feel the warmth emanating from the Law as our protector. We hear the Queen's name mentioned, but we desire also to feel her warmth. By this plan only will the union of the two races be confirmed; by this will they grow together. I will not assume the possession of much knowledge at the present time; in future years, perhaps I may attain to some knowledge of the civilized institutions of the Pakeha, but let this plan be continued and made permanent.”
Horomona Toremi, (Ngati Raukawa,) Otaki:
“I have one word to say:—The Lord commanded John (the Apostle), saying:—"This is my commandment, that ye love one another." I am reminded that it is through the Law that we love one another. Another thought of mine is, that our language has become yours. It will be for you, for the Pakeha, to interpret it. Here is another matter, Mr. McLean. It is my desire that we should participate in, and be protected by your power (mana). I am not in any doubt about the matter, for it was the first Governor who appointed, and Governor Grey who confirmed Matene, as our Magistrate. All I have to do is to support him.”
July 17, Tuesday
Hira Kingi
“…The Queen's shall be our only flag. We will hold our lands under the protection of the Queen…”
Te Makarini, (Ngatiawa;) Te Awa-o-te-Atua:
“Tamihana! What you and Matene have said is correct. I lay the blame upon our parent the Governor. You, Tamihana, find fault with the [Māori] King. I find fault with our parent. Inactivity! inactivity! was the fault. lt was because they were left to themselves that Waikato was led to seek some means of protection for their lands and property. This is where we find fault with our parent….”
Te Karamu Kahukoti, (Ngatipaoa,) Hauraki:
“…It was not my proposal to have a [Māori] King for this land; for I had become incorporated with the Pakeha. The cry for this King came from the South. Te Heuheu took it up and brought it to Maungatautari. It then obtained footing in the centre (of the Island). Had it proceeded from us here in in the North, it would be our concern. 1 mean, had it been true that I was favorable to the King Movement. It was you people from a distance who set it afoot. I am sitting under the Queen's wings (protection). We have one style of dress (i.e. identity of customs)….
Ngapomate, (Ngatiwhakaue,) Rotorua:
“Listen you of the Conference, the new comers, and you others! I will hold up to you my grievance that the Conference may consider it. … By placing ourselves under the Queen's protection we shall get this grievance redressed. If the Queen administers a remedy it will be effectual….”
July 18, Wednesday
The Native Secretary announced the receipt of a message from His Excellency the Governor and proceeded to read: Message No 2 from
Thomas Gore Browne, Governor.—
“…The Governor earnestly desires to see the chiefs and people of New Zealand in secure, possession of land, which they can transmit to their children, and about which there could be no dispute. Some land might be held in common for tribal purposes; but he would like to see every chief and every member of his tribe in possession of a Crown Grant, for as much land as they could possibly desire or use. When a dispute arises about a Crown Grant, the proprieter need neither go to War nor appeal to the Government: he can go at once to the proper Court, and, if he is right, the Judge will give him possession, and the Law will protect him in it…”
Tohi Te Ururangi (Ngatiwhakaue,) Rotorua:
“…I have nothing else to speak of but the law. The law will protect me. I have nothing else to speak of but my allegiance to the Queen…”
July 24, Tuesday
Tamati Waka Nene, (Ngapuhi,) Bay of Islands:
“…My reason for accepting Governor Hobson was to have a protector for this Island. I thought of other nations—of the French. Now if we consent to the Maori King, our Island will be taken from us. …Therefore I say again, Put an end to this clamour for a [Māori] King—put an end to it. That I urge is this. Do not let the name, for protection of the Queen be withdrawn from this country; inasmuch as the land, and the inhabitants also, have become the Queen's. If you persist in crying for a [Māori] King, we shall be lost. We owe the protection of our lands to the Queen. We owe our protection to the Governor. … My object in accepting the Governor was, that I might have a protector. [Tukihaurr ene interposed: Lest what befall you?] We don't know the mind of other nations. When the fame of New Zealand became known, the French arrived, and the Americans arrived. Look, for instance, at the conduct of the French towards Pomare (the Queen of Tahiti). The French have taken all her land. … This is the close of the Conference (as far as I am concerned); I am returning home….”
July 25, Wednesday
Mohi Te Ahi-a-te-Ngu, (Waikato,) Pukaki:
“…The Queen sent the Governor here to protect the Natives of this Island. The Queen said that there should be one law for the Maori and the Pakeha. I sold my lands; but you keep the laws, and do not allow me to share in them. There is another of your faults. I desired to rent my land at the Wharau. You said "No." You only enjoy the law….”
July 26, Thursday
“Home Ropiha Tamaha, (Ngatikinohaku,) Auckland:
“… I have a Word to say respecting the Treaty of Waitangi. When Governor Hobson first arrived at the Bay of Islands, Ngapuhi assembled at Waitangi. The proposals were talked over and consented to by the tribes to the North. It was at that time that this Island was taken under the shadow of the Queen. After that it was brought to this place. There was a meeting (of Chiefs) and they consented (to the treatv). It was then taken to all the places in this Island as far as Port Nicholson. All gave their assent. War occurred at the Bay of Islands. The Queen's protection was not removed from the Island. War broke out at Port Nicholson and Whanganui, but the shadow of the Queen Still remained on this Island, Perhaps it will now be withdrawn on account of this King (Movement). … It is 20 years since strife among us has disappeared—it is perhaps forgotten.
“Truly it is as you say, Hone (John Hobbs), our old chiefs did agree to the Treaty of Waitangi and to the Sovereignty of the Queen. Te Rauparaha did not take exception to it; he signed his name and he took the blanket. I desire that we should ratify this Treaty, that we should hold it fast lest the Queen's protection should be withdrawn from us….”
Donald McLean, in conclusion…
Mr. McLean concluded the proceedings with the following speech:—
“…With regard to the Treaty: I think Tamati Waka and the other Ngapuhi chiefs shewed themselves to be wise men in asking for protection Hongi Hika was a sagacious chief, and although he destroyed many lives in war, yet he was a man of great mind. He loved his country, foresaw danger, and provided against it. He and others perceived the necessity of having protection. They applied to the King of England for it and the result was this Treaty of Waitangi. Whatever you may now say respecting it, it has been a great boon to you. It is folly to accuse your chiefs of the past generation of ignorance. Do not imagine that you are intellectually superior to them, or that they were less competent than yourselves to form a judgment as to what would benefit their people. Had they not the same faculties as you? and were they not quite as capable of using them? You should not impugn the wisdom of those chiefs who signed this Treaty, Let not the children now talk of repudiating the wise acts of their fathers. They knew in their day what they were about as well as, or better than, you of the present generation. This Treaty should be regarded by you [unclear: as] a valuable property, the benefit of which will be experienced by you, in your day, and hereafter by your children.
It is quite true that what is done here may be considered as a fuller ratification of that Treaty on your part. I therefore agree with you, Paul, in your view as to the importance of a conference like the present one. For, as you observe, the various Native tribes of New Zealand are well represented here.
Your words also, Thompson, are correct. Attempts have been made in England to set aside this Treaty, but the Queen maintained it. She would not take advantage of your ignorance to set it aside. And let me tell you, Chiefs of the Conference, that that Treaty is your safeguard. If it were set aside, you would be the sufferers.
I shall now read to you the Treaty of Waitangi:—
"Her Majesty Victoria, Queen of the United Kingdom of Great Britain and Ireland, regarding with Her Royal Favor the Native Chiefs and Tribes of New Zealand, and anxious to protect their just Rights and Property, and to secure to them the enjoyment of Peace and Good Order, has deemed it necessary in consequence of the great number of Her Majesty's Subjects who have already settled in New Zealand, and the rapid extension of. Emigration both from Europe and Australia, which is still in progress, to constitute and appoint a functionary properly authorised to treat with the Aborigines of New Zealand for the recognition of Her Majesty's Sovereign authority over the whole or any part of those islands. Her Majesty, therefore, being desirous to establish a settled form of Civil Government with a view to avert the evil consequences which must result from the absence of the necessary Laws and Institutions alike to the native population and to Her subjects, has been graciously pleased to empower and authorise me, William Hobson, a Captain in Her Majesty's Royal Navy, Consul, and Lieutenant-Governor of such parts of New Zealand as may be, or hereafter shall be, ceded to Her Majesty, to invite the confederated and independent Chiefs of New Zealand to concur in the following Articles and Conditions.
"Article the First.
"The Chiefs of the Confederation of the United Tribes of New Zealand, and the separate and independent Chiefs who have not become members of the Confederation, cede to Her Majesty the Queen of England, absolutely and without reservation, all the rights and powers of Sovereignty which the said Confederation or Individual Chiefs respectively exercise or possess, or may be supposed to exercise or to possess over their respective Territories as the sole Sovereigns thereof.
"Article the Second.
"Her Majesty the Queen of England confirms and guarantees to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive, and undisturbed possession of their Lands and Estates, Forests, Fisheries, and other properties which they may collectively or individually possess, so long as it is their wish and desire to retain the same in their possession; but the Chiefs of the United Tribes and the Individual Chiefs yield to Her Majesty the exclusive right of Pre-emption over such lands as the proprietors thereof may be disposed to alienate, at such prices as may be agreed upon between the respective Proprietors and persons appointed by Her Majesty to treat with them in that behalf.
"Article the Third."
"In consideration thereof, Her Majesty the Queen of England extends to the Natives of New Zealand Her Royal Protection, and imparts to them all the Rights and Privileges of British subjects.
"W. HOBSON, Lieutenant-Governor.
"Now, therefore, We, the Chiefs of the Confederation of the United Tribes of New Zealand, being assembled in Congress at Victoria, in Waitangi, and We, the Separate and Independent Chiefs of New Zealand, claiming authority over the Tribes and Territories which are specified after our respective names, having been made fully to understand the Provisions of the foregoing Treaty, accept and enter into the same in the full spirit and meaning thereof: in witness of which, we have attached our signatures or marks at the places and the dates respectively specified.
"Done at Waitangi. this sixth day of February, in the year of Our Lord one thousand eight handred and forty."
Hemi Parai, (Ngatiawa,) Wellington:
“…As to that which is called the Treaty of Waitangi, I have heard nothing about it. The only thing I have heard of is the law of God. As to these laws which have been spoken about. they have been out of sight with the Europeans. I did not hear of them. … Governor Grey laid out roads, established schools, and built hospitals. It was he also who appointed the Chiefs as Assessors to assist the European Magistrates. Among us Porutu and Te Puni were appointed; Manihera was another. This it was which brought me: into close connection with the Europeans, and here I take my stand under the protection of the Pakeha.”
Tamihana te Rauparaha, (Ngatitoa,) Otaki:
“… I say the Treaty of Waitangi was good. Some approve of that Treaty; others object to it. In my opinion there is nothing wrong in it. That Treaty is right; it is clear. Those Natives who do not understand it, are confused about it, and that is why they object to it.
“Paora has said that it is not clear, that the blankets were the bait and the Maories the fish. The Europeans saw with regret the many evils which existed among the Maories at that time, and that was the reason why Governor Hobson made things smooth, so that they should sign their names as soon as possible. I say, therefore, that that Treaty is clear.
“That Treaty is like a new road which has just been opened, and which has not been carefully measured off, the brushwood having only just been cut away; and though strife between the Maories and Europeans has been frequent, still the kindly provisions of that Treaty have not been erased.
“So also in the first purchases, the land was not paid for in money, but with blankets, with scissors, with jews harps, and other goods of inferior value. It was a road of which that was but the beginning. Afterwards the Queen agreed to purchase the land of the Maories. Then first did the Maori see the yellow gold to his hand. Now the purchase of land is clear, as it is paid for in gold. The buying of land with blankets is like the Treaty of Waitangi. This second Treaty, the Kohimarama Treaty, is like the buying of the land with gold.
“As the rule of paying for land with money is now fixed, so in like manner the provisions of this Treaty are now clear, like the road which has been properly made. In my opinion this is going on towards maturity. The foot has attained one step; when the second is reached then it will be quite clear.
“I think we had better cease to speak about the disputes of those days gone by, as both the Europeans and the Natives know how wrong those proceedings were. Let us begin afresh now and have new thoughts from this time; let our aim be to hold fast the protection of the Queen, and let us strive to follow the customs [i.e., laws] of the European.
“With respect to cases of murder, let them be dealt with according to the law of England; if a European should kill a Maori, let the case be dealt with by that law. Whether European or Maori let the offender be dealt with by the same law. If a Maori should be killed by a man when drunk, let the case be tried, and if it be seen to be wrong (that the slayer should be put to death,) enough, let him go; whether European or Maori let the rule be the same; or, if he be a deranged person, let the same law be observed. ….
“There is another thing: it would be well to define the boundaries of our lands, that each family may have its own portion marked off; these should also be surveyed, the Governor appointing surveyors for the purpose, that we may have Crown Grants given to us, so that everything may be clear for us, and that we may be like the Europeans. For this reason I say that this Conference should be made permanent And another thought of mine is, that we should place full confidence in the laws of England, and that there should be no thought to hold back the land; each man should do as he pleases with his own piece….
“What the Ngapuhis have said about cleaving to the Europeans is right; their setting up the flagstaff cut down by Hone Heke at Kororareka was to show the Europeans that they do not consent to the Waikato project. They still hold fast their loyalty to the Queen. Let us hold to this good thing: let us be determined to cleave to this, that is, let us uphold what is good.”
Tukihaumene, (Ngatiwhakaue,) Maketu:
“… One thing, however, let us make haste and finish the talk. Let the Queen's Sovereignty spread and extend to every place. From the Reinga (in the north) to where the sun rises, and on to Port Nicholson. The acknowledgment of the Queen has been agreed to by us all. Therefore, I say, let us finish this. Influenza and what not will be our death. Let us go to town where it is warm. It was said we should be one week, but you have now made the time long.”
August 1st, Wednesday
Wiremu Tipene, (Te Uriohau,) Kaipara:
“… I will speak about the Maori mana. The Ngapuhis have their mana, the Ngatimaru have their mana, the Ngatiwhatua, and the Ngatiwhakaue, have their mana, as their protection; but the mana to protect me is broken. The day of my salvation was the preaching of the Gospel. I will cleave to the Word of God as a parent for me. When the law of the Queen came as a protector for my body then all were warmly clad. The laws of God and of the Queen guard the gates of death. I beheld and thought this is a sign of salvation for all men threatened with death in this Island. I said, Christianity will guard the soul and the law of the Queen will improve our temporal condition: there will I take refuge. I will have nothing to do with the Maori mana. I will abide in the laws of God and of the Queen for ever and ever. These are the best laws I recognise; you, the Europeans, shall be parents to us the Maori people. I will not acknowledge the Maori mana. The people of the Ngatiwhatua tribe intend to embrace and rest upon the law.
Arama Karaka, (Te Uriohau,) Kaipara:
“…Afterwards came Governor Hobson. Then they told me of the laws of the Queen, and of the laws of England. Then I consented that you should be a parent for me, and that the Queen's mana should be my mana. I am under the mana of all men You, O Governor, must be my protector. My laws must be given up; they are bad laws, cruel and dark. Your laws shall be my laws; let us be bound up that we may hold close together. This is what I have said down to this day. That which binds the Ngatiwhatua is the law of God and of the Queen. The laws of God are for the enlightenment of my heart, and those of the Queen are clothing for my body. The old men pass away, but I shall continue to speak the same language. You have hard what binds us; I refuse to acknowledge the Maori mana, or Maori government(chieftainship). I have seen its evils. It was the law of the Queen which showed me what is good for men—love and kindness.”
Hone Waiti, (Te Uriohau,) Kaipara:
“… We took no part in the talk about the Treaty of Waitangi. In former times all men were as orphans, (friendless,) and every tribe sought for some means by which they might return and live. When the Gospel was made known to us, we sought it as the means of saving men's lives. We were told that it was a good thing and would save the soul. We accepted it. We submitted to the law of God. It was that which caused us to draw nigh to God. It was a good thing which would put down all evil amongst the people. We thought if the side only in which the spirit is concerned be warn, what is to be done for the body? At that time when some of the tribes had embraced Christianity, and others were still evil, the Government came, and it was said that the law of the Queen would protect the Island, and that by these two laws men would live. If evils grow, men die; but these two laws will protect man and he will live.”
August 3, Friday
Paora Tuhaere, (Ngatiwhatua,) Orakei:
“… This Conference is a proper means by which we may come under the protection of the Queen. All the people have been enclosed in the Queen's net. Although a man may wander about, he will do so to little purpose outside of the net. …”
Arama Karaka, (Te Uriohau,) Kaipara:
“All ye of the runanga, hearken! In the days that are past we were in doubt and uncertainty, and knew not whether we should live or die; but in this day the Governor has made a declaration. … My thoughts are with the laws of God and the Laws of the Queen. These are the sentiments of the people of Kaipara, for the meeting which took place yesterday (evening) was composed of Kaipara chiefs. I approve of the words of Te Waiatua (Taiapo). Let us all consent to a pakeha (magistrate) being stationed at Rotorua, as a protection for that place, so that the people may not be disturbed.”
August 6, Monday
Governor Gore-Browne, closing speech
“…Farewell, my Friends! and may God protect you and guide you in the ways of wisdom and in the paths of peace !"
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