E.—NO. 11.

ano ka hold mai toku minita kite tirotiro i au ara i runga i tana waewae tana kainga he haere kau mai he iriixi he tuku hakarameta ka hoki atu ki Tauranga. Ka mahi ahau i nga pakanga whenua mutu whakauaua i taku riri enei raruraru, kua nui haere nga minita ki nga kainga katoa me te noho ano au i toku kainga minita kore ; ka whakaaro au kia hauga tetahi whare nui hei whare huinga mo nga iwi c noho manahara ana i roto o Niu Tireni, kaore nei c piri tetehi ki tetehi, tv ana taua whare ko IVpara. Katahi ka tukua atu aku whakaaro kite kinii i tetahi ritenga c piri ai nga iwi Maori, me huihui mai kia whakakotahitia nga tangata kia rite kite iwi pakeha, karangatia ano ko Ngatipaoa, kua tae mai ki a hau kua hui nga korero mo te pai, muri iho ka karangatia ko Ngatitamatera, kua tae mai, muri iho ka karangatia ko Ngati wliakaue muri iho ka karangatia ko Ngatiwhanaunga, kua tae mai, otiia huihui kau ano c kawo ana te kino kaore ano i kopi te awa toto, me te maia ano nga minita me ahau hoki; kiliai i mutu te rere a te toto, tae ana mai ko koe tuhera tonu te awa toto katahi ano au ka rapu whakaaro kia mutu ai, inahoki kua roa te tohenga o nga Minita, ka whakaaro au me pehca c mimiti ai tenei toto, i tenei motu. Ka titiro au ki a koutou pukapuka i tc tononga a Iharaira i tangi nei ki te Kingi mo ratou hei kai whakawa mo ratou ka titiro atu ano au kite kupu a Mohi i a Tieuteronomi xvii. 15, ki nga Whakatauki i te xxix. 4. Heoi ka waiho enei kupu hei maharatanga, maku i nga tau katoa me te whawhai ano nga pakanga whenua me te maringi tonu te toto, me te mahara tonu ahau, a tae mai ana kite tau 1857, kua karangatia c te Heuheu he hui ki Taupo rupeke akc, c 800 topu. Katahi ka tae mai nga rongo o taua hui ki au katahi au ka mea me whakaae au ki tenei hei hoa mo taku mahi, kia what taanga manawa ai te whakapono o nga iwi kaore nei ano i piri noa tetahi ki tetahi. Ka timata a hau ki aua kupu o te pukapuka a Hamuera viii. 5, " Homai he kingi hei kai whakawa mo matou." No konei au i whakatu ai i a Potatau i te tau 1857, te turanga mutu tonu iho te toto a taea noatia tenei tau, ko te take i whakaturia ai c au ko Potatau hei Kingi moku notemea he tangata ia no tera toronga no tera toronga ; lie tangata hoki c manaakitia ana c nga iwi o tenei motu. Koia a have hoa i whakatu ai hei pehi i aku raruraru hei pupuru i nga whenua o nga mokai hei whakawa i nga he o nga rangatira. Tv ana te Kingi tv ana nga runanga, tv ana nga kai whakawa, tv ana te whakapono, kua mutu nga mahi o aku tupuna c iti haere ana inaianei, ko taku c ki nei kua mutu te toto o nga tangata Maori, haunga tenei toto nan i mahi takaniti koia i toto ai, kahore aku ki kia whiua atu a Kuini i tenei motu engari i toku piihi ko au hei kai titiro mo taku piihi. Heoi kei muri tetahi wahi. Na Wi. Tamihana. [translation.] Wi Tamihana to His Excellency the Governor. To the Governor of Auckland, — Ngaruawahia, 7th June, 1861. Friend, send my korero to be printed, that the source of my thoughts may be seen, and the cause of my exertions on the side of the Maori. I will commence my narration from the time of my first conversion to Christianity, which was during the ltotorua war. That war had been carried on for two years when I commenced to worship* God. The name of my minister was Joseph Brown. That Fakeha was plundered by my tribe. My karakia commenced after the departure of my minister ; he went to Taurauga, and I stood in his place ; the war at Tauranga still being carried on, I urged that the feud should cease, and that war was ended. The Hauraki (people), commenced again, and Topatopa, TJrukaraka, and Kaukiutaf were taken. My tribe again arose to seek payment, but I repressed them, and that ended. The Haurakis made another attack at "Waiharakeke, and Pinenga was taken by Taraia. My tribe again arose to seek payment (or revenge), but they were not permitted (by me) to rise and seek payment; they were repressed by me. At that time my name was Tarapipipi. I had no minister to strengthen me in that work which God sent into New Zealand, to every part, and to every island. I was given this work to do by the stewards of Christ, and I also worked during the time there was no minister. When my work had increased, then only did my minister return to see after me ; that is, his place was on his feet; he used merely to come to baptize and to administer the Sacrament, and then return to Tauranga. I worked at quarrels about land, and through my exertions these troubles were with difficulty ended. By this time there were many ministers at all the places, whilst I continued to reside at my place without one. I thought of building a large house as a house of meeting for the tribes who were living at variance in New Zealand, and who would not become united. That house was erected, and was called Babel. I then sent my thoughts to seek some plan by which the Maori tribes should become united, that they should assemble together, and the people become one like the Pakehas. The Ngatipaoa were invited, and they came to me and united their talk for good. Afterwards the Ngatitamatera were invited, and came. Afterwards the Ngatiwhakane were invited, and they came. Afterwards the Ngatiwhauaunga were invited, and they came. However they merely assembled together ; evil still manifested itself, the river of blood was not yet stopped. The ministers acted bravely, and so did I, but the flow of blood did not cease. When jou came, the river of blood was still open, and I therefore sought for some thought to cause it to cease, as the ministers had long persevered. I considered, therefore, how this blood could be made to diminish in this island. I looked into your books, where Israel cried to have a king for themselves, to be a judge over them; and I looked at the word of Moses in Deut. xvii. 15, and in Eev. xxix. 4, and I kept these words in my memory for many years ; the land feud continuing all the time, and blood still being spilt, I still meditating upon the matter. When we arrived at the year 1857, Te Heuheu called a meeting at Taupo. Twice 800 were assembled there. When the news of that meeting readied me, I said—l will consent to this to assist my work, that the religion of those tribes that had not yet united might have time to breathe. I commenced at those words in the Book of Samuel, viii. 5, " Give us a king to judge us." This was why I set up Potatau in the year 1857. On his being set up the blood at once ceased, and has so remained up to the present year. The reason why I set up Potatau as a king for me was, he was a man of extended influence, and one who was respected by the tribes of this island. That, O friend, was why I set him vp —to put down my troubles, to hold the land of the slave, and to judge the offences of the chiefs. The King was set up ; the Eunangas were set up : the Kai-whakawas • Karakia. + Three pa».

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CORRESPONDENCE FROM WILLIAM