FURTHER PAPERS RELATIVE

Te Ratutuna—Tell the Governor that the best men for magistrates for these two tribes are Tamihana and Hoani, and for chairmen of the Village Councils you think that the fathers of the tribes should act. That will be Piripi and Karaka. Formerly we should have preferred Karaipu to Hoani, but now we have separated because Karaipu said he was Ngatiwai. Perhaps now we shall all agree again. Karaipu—Let me explain. At Paetai, all of these people joined the king. I alone stuck to the Governor. Subsequently, when we assembled with Waata under the Queen's flag, tlie man who was writing down the names of the people who stuck to the Governor, said to me " shall I write Ngatipo ?" I said, " No, write ' Ngatitekeho.'" Then I thought I was only one ;so I wrote the name of my hapu, Ngatiwai. I thought I had not power to write the big name, when I was alone. I did not think I could bind you all. So I wrote my name, i.e., the name of my hapu in the letter of the tribes to the Governor. I did not think then that you woald all come on to my road, as you have done to-day. Tiui—Listen to me. At Paetai I went to the evening meetings with Fenton. He asked me, "Where are Ngatimanoki?" I told him, "down below." He said, "very good." Then I went to strive with Ngatikarewa, and they went all right, He says that Ngatimanoki are asleep. No; they are not asleep; they are awake, but have not yet spoken. As to our divisions, let us now unite; let one be the head, and the other be the tail. Let us forget that we are two tribes. Let us all live together here, as Fenton says, and be one. Ruia.—God gave the pakeha Christianity. In Christianity there are many divisions—Catholic, Wesleyan, Missionary. There is one source, God in heaven. The white man increases by Christianity, and these divisions go with him. Similarly, in what we are now doing, there is one source, but there may be many ways, and many sects. Let us be two bodies, but one head. I consented to Tamihana's plan about a king, and I cannot alter. Karaka —Hetaraka, you commenced this plan amongst us. When William Tamihana began to seek plans, he wrote to us. In reply to his letter, a letter of assent was written by us agreeing to the king. Fifty names were written to it. I saw Hetaraka, and he said, " Don't send the letter yet." Then we went to Paetai, and heard the talk. The day went in favour of the Queen and the Governor. I took the letter from Horahora open, with some ink to finish it. When I heard at Paetai, that the people of Waikato would not agree to the king, I said, " that is an end then." So I wrote to Tamihana, —•' My son, the wrong is not by me. The wrong is from the first, 'probably meaning Potatau) " The road to the kingship is not open." That is why I did not speak at Paetai, on either side. When you, Fenton, said we were asleep, you said wrong ; we were thinking. You know that all the tribes of Waikato are working. Now we join the rest, and begin to work. Epiha—Formerly we were one. We broke, because some went to the king. We remained for the Queen. Patoromu. —We split about the king. Now let us all unite about the new system. It is part of Christianity. We all agree about the advantages of this system. All the Queen's people accept it, and so will the king's people soon. When the king's men come in, they must cease to be king's men. Don't say that a king's man can come in and still stick to the king. No. Who is that sitting there ? It is Fenton the magistrate, and by accepting him, and his things, we become part of the Government, and one with the white man. Fenton.—Do you now consent that there shall be one council for the whole village including both the Tribes ? Piripi. —Fill up the split. Let us be one in residence, and in thought. Te Ratutuna.—Now for the first time we agree that there shall only be one council for the whole of us, to look after fencing, and pigs, and cattle, horses, wheat, &c. Do you all agree to this? (Yes.) Kipa (son of Ruia.) Omy father, why do you remain obstinate when all the people have agreed. why will you be left alone? I can not go with you. If your wheat is injured there will be no magistrate to seek compensation for you. Living without law, where will be your fence? Be quick— and do not stand alone. Ruia.—l am thinking of my word, which is pledged. Why should I fall ? I respect my word. But why should you urge me? There are Catholics and Wesleyans and Churchmen in religious matters, and still one source. Why can we not have two roads, and still unite about the law? Why can I not remain attached to the king, and still join your plans ? My heart agrees to the king. From the act of our friend, who joined Tamihana, I feel bound to remain where I gave my word. Kipa, his son, continued to argue with him. Let us now be baptized to this new system, and begin afresh. omy father, join us, don't remain alone in your darkness. If you go outside the law, who will protect your property? What is one man amongst a united multitude ? Waata.—At the beginning of our talk we found ourselves separated. Now we all joined—all on e—one residence— one land—one thought—one village council—only Ruia remains outside. Ngawhare. —Come on shore. Give me milk. Feed me, lam a child. Now for the first time, lam growing up to be a man. I salute you, Fenton, for you brought us this new system—l salute the Governor, for he sent you. lam grateful to you both. Karaipu.—Now every thing is settled, let us send in to the Governor the names of Te Ropiha and Tamihana for magistrates, that he may look at them, and see if they will do. All consented. Fenton. —Let Piripi and Karaka preside over the council. All consented. Karaipu said prayers, and the '• runanga" separated.

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