WAIKATO.

Maori Messenger : Te Karere Maori, Volume VII, Issue 20, 31 December 1860, Page 3

WAIKATO.

The following paper from Waikato has been inserted in the Messenger at the request of Waata Kukutai. We mention this lest it should be imagined that it carries with it the authority of the Government. The Governor is not unwilling to 1 )t the Messenger become the medium of expressions of opinion in which His Excellency does not concur, provided always that such views are fairly expressed and with due respect to Her Majesty.

It is not our intention here to enter upon the consideration of the M&qriJOngkjpi,e,§t*Qn. We have already more than once made it the subject of our article. We have exposed the absurdity of the notion that the two races can ever become united as one people unless the sovereignty of the Queen be universally recognized and obeyed, and we have pointed out the manifold evils that must result to the Maori people from the persistance in a movement, the tendency of which is, to subvert British authority in these Islands. The Waikato Chiefs are sufficiently intelligent to see that their project of establishing a separate kingdom has utterly failed. We trust that ere long they will have the honesty to avow their error, and, abandoning this fruitless work, will devote their whole energies to measures that will really benefit their race. We have a few remarks to make on the latter part of this manifesto, namely,—" The arrangement about " Taranaki, where we are going for "the purpose of fighting, is, that " there is nothing wrong in our doing " so, inasmuch as that place has " been opened, in these times, as a "battle ground for Maories and " Pakehas." Friends, this is a fatal mistake. Taranaki is not a lawful fighting ground for the Waikato people. William King and his supporters are rebelling against the Queen's authority and must be brought to submission. All who join in this rebellion will bring upon themselves its punishment. We believe that but for the undue interference of other tribes, William King would, long ere this, have laid down his arms. He must do so eventually, and we would, there-

fore, warn the Waikato people against doing any thing to prolong a struggle from which the Maori people can derive no good r and may suffer incalculable evil. December \, 4860. The commencement of the words of the Chiefs of Ngatihaua and Waikato regarding the evils existing within Waikalo —robberies and thefts—that this evil work may be brought to an end. 1. This was the arrangement: that that portion of Waikato which lies between Ngaruawahia and the mouih (of the river) should remain quiet. We have decided that all the Chiefs should arrange these evils lest ihey remain to defile Waikato [lit. as a defilement to Waikato]. It will not be well that these good regulations which have been laid down should be ■violated [lit. made evil]: rather let these causes of confusion cease for ever. Let the Pakehas be allowed to remain o» their places within Waikato, even as far as ihe mouth (of the river). Our reason for saying, let them remain, is,*that we may have Pakehas to show kindness unto and to receive kindness from. Our plan is, that these arrangements shall be established and continued in force within Waikalo. We have heard of a word spoken by the Governor to Waata Kukutai—that Pakehas of mean birth may cause mischief, and that Maories of mean birth may cause mischief. Now, we are setting right [lit. working] the sins of Waikato, lest they become a cause of separation between the Pakeha and Alaori races. If we should succeed in setting right these sins [or evils j then let these two races be called one people under the Law. All [the evil] that we propose is the evil at Taranaki. Let the harm to the Pakehas be confined to that place, Let our Pakehas, who are residing in our Native districts, be left with us. We shall do no harm to these our Pakehas. 2. The rule for a man killed by a Pakeha. If the murderer should be known, let him be the payment for his crime. In the case where the Pakeha murderer is not known, let there be a search: if he is discovered, then let that Pakeba be put to death; if no!, ihen continue the search. Perhaps the Law will [find means to] discover him. For it is not right that all the people should suffer on account of that one man; rather let it be arranged according to law.

5. The rule for the Pakeha when killed by the Maori. Let it be the same. When a Pakeha is killed by a Maori, let him [the Maori] be the payment for his transgression. If the murderer is not known let him be sought, and when he is found, let him be put to death according to Law. For it is not right that the many should suffer on account of one man. We lay down these rules of ours for Waikato—commencing at Maungatari, and including Peria, Maungakawa, Tamahore, and [the district extending] to the mouth of the Waikato (river), because these are ibe tribes who have carried out the precepts of the Law. We have laid down this rule in order that the good things may prosper in our districts, and that the precepts of the Law may be faithfully observed in Waikato. -' 4. The arrangement about Taranaki, where we are going for the purpose of fighting, is, that there is nothing wrong in our doing so, inasmuch as that place has been opened, in these limes, as a battle ground for Maories and Pakehas. 5. The arrangement for Waikato, and stretching to Auckland, is, that it is to be sacred |7#. placed under tapu], so that there shall be no fighting there. These laws are by WIREMD f AMIIIANA Te WaHAROA, and all the Chiefs of Ngaiihaua and Waikato.