THE WAIKATO MOVEMENT FOR A NATIVE KING.

Daily Southern Cross, Volume XV, Issue 1143, 11 June 1858, Page 3

THE WAIKATO MOVEMENT FOR A NATIVE KING.

A meeting of all the Waikato Tribes was held at Ngaruawahia, on the 2nl instant, for the avowed purpose of installing Potatau as the Native King of New Zealand. This meeting was an adjourned one from that held at Paitai in May, 1857, and extensive preparations have been made for it by the King's party throughout the last year. Invitations had been sent to all the Native Tribes of this Island, but with the exception of Te Moananui from Ahuriri, no Strangers were present. On the 29th May lart, the Tribes from Manukau,

with Potatau, and the whole of the lower Waikato Tribes arrived at Taupiri. Sunday was devoted to religious exercises. ' A deputation from Ngatihaua arrived on^tho Ist instant, to ask the consent of these parties to enthrone Potatau at Ngaruawhia, as King, with honors. A I Runanga was immediately called, several animated ; speeches were delivered by "Wnta Kukafni, (Nga ti Tipa,) Katipa, (Nga ti te Ata,) Ihaka, (of Pukaki,) and , other*, declaring that they were willing to give Potntau the "Mana Maori," but not the dignity or power of i King. Ihaka emphatically remarking th-it he held hi* own land independent, and would not give it up to any | one. The result was that the meeting ns a body resolutely refused to recognize Potatau as King, or to allow him to be enthroned. On the Ist instant, a procession consisting of 14 war, and innumerable smaller canoes started from Taupiri for Ngsyuawhin, the Union Jack flying at the head of several of the former. Potatau landed at Ngaruawahia without any formal or other reception, and remained quietly seated on the bank of the rivpr, until his tent was put up. The remainder of the day was devoted to the distribution of food provided for the invzted guests, (the Lower Waiknto and the Manukau Tribes) by the Ngatihana and N>atimahuta. The food consisted of a lot of cooked Potatoes, Eel*, and? Loaves, 2000 kits Potatoes, 5 tons of Flour, 80 Pig=, and G Bullocks. The house intended for the Palate is built on an eminence commanding a beautiful view of the confluence of the Waipa and Waikato It is a miserable building of Baupo, not lined, and without windows, or chimney, or nny ornament whatever, 40 feet long by 20 broad. A Flagstaff stands alongside of it, the flag was a white ground with red borders, and the words "NUT TI11EXI" (New Zealand) in the centre, a black cross in one corner denoting the deserted settlement of Kororareka, and three other decorations supposed to represent the three principal settlements of this. Island. At 9 a.m. on the 2nd instant, the Flag was hoisted, and a'piocession of Ngatihaua, Ngatimaniopoto, and part of Ngatimahuta, about a 1000 strong, proceeded to Potatau's tpnt, Wiremu Tamehana (Ngatihnna) then went into the tent with the presumed object of asking Potatau's consent to become King. On returning Paora te Ahuru (Ngatihana) then asked these Tribes, "E pai ano tenei tangata he Kingi ma koutou ?" (will you all have this man for a King ?) The reply was "Ac" (Yes.) He then said "katoa te mana me te wenua kia te Kingi ?" (will you agree to give all the powr and the land to the King >) Same reply. The Manukau and Lower Waikato Tribes comprising the Queen's party, also about 1000 then started, headed by Ihaka and Katipa, and took up their position facing the other party. Katipa then addressed Potatau, *'ko koe he matua mo matou ? Ne ? (will you not be a father to us.) His reply audible throughout the vast assemblage was "Ac" (Yes). A salute of blank cartridge, acknowledged his answer, followed by three heaity English cheers. Wirerau Tamehana roso and said, "Listen to our words, as the south, east, and west winds are too weak to carry out the laws of God and man amongst us, as evils are still existing amongst us, ns God says "Come to me ye^ that aie heavy luden and I will lighten your burden," we have united this day to give the power into the hands of one man, so as to give a force to the laws of God and man amongst us. The birds of Heaven are uniting and warbling thp'tr thoughts, the fishes in the sea are doing the like, the rivers and rivalets are running into one body, and so are we uniting to give hands and feet to this man, that he may assist the oppressed, and wrench the sword out of the hands of those that are dark. A heavy shower of rain falling, Paora te Ahuru stood up and s-xid, we won't talk more to day, let us wait for a fine day, and the meeting quietly dispersed to their tents. On the following morning the King's party arranged themselves as before, but the procession of the Queen's party consisted only of the Manukau Tribes acting as a Guard of Honor for Potatau. The Lower Wdikato, though on the ground and watching the pioceedmgs, not taking any active part therein, having fully stated their views at Taupiri, and considering that they had accomplished their object by obtaining Potatau's consent to bo a "Matu i" to them, and by having prevented the King's party from enthroning him. Paora te Ahuru then addressed the meeting, — "Ko te tikanga o te korero, ko te take i mania tonei. ('the meaning of this discussion, the reason of this work we are doing). Every nation has a King of its own, therefore let us have one also. Let all the Chiefs be hands to this, our King. Let him do away with quarrels about our land. The numerous Chiefs ha%e lost their influence, therefoie let one amongst us be head over all/ Whemu Tamehana, I asked Potatau yesterday which he preferred Native Mana (power) or the Kingship, he declaied the latter, this our King, his Parliament and Magistrates will terminate all disputes -about lanrf, he will carry out the laws of God and man. Let us live in peace with everybody. Let us give much consideration to the things of God; and some little to the things of this world. He concluded by handing over to the officer of the Guard of Honor the following doeume t to give to Potatau, the officer gave it to one of the Chiefs around Potatau's tent, who quietly put it m his pocket and declined complying with the request. "Ilune 3, 1858. "Nga ture ma te Kingi, koia te nei. Ko tona mana ki runga i nga tangata i te wenua, hei tiaki ia mo te tautohe mo te paknnga mo te kohuru ona hoa, ko nga rangatira, ko nga runanga o ia iwi o ia nvi. "Ko rup. Ko te tangata nona te wenua ki ranga i tona wenua ko te Kingi hei arai i te kino mo the wenua mo te tangata hoki." (Translation.) June 3 1858. "The laws for the King are these. His power o\er the owners of the land is to protect them against quarrels, wars, and murders. All the Chiefs, and Meetings (Runangas) of all the Tribes. 2nd. Every man is to live upon his own land The King is to put a stop to all evils to the land, and to all men." Wetini (Ngatihana)— Let us adhere to Potatau and the Queen — and God over both — that the land may not be all swallowed up by the Governor. After a religious exhortation Wetini concluded by saying — " Our Mana let us give to Potatau." Iraia (Ngatihana) commenced by praising these new sayings and doings, and that they had come direct from God ; and then said, — We got, at first, fish-hooks and looking glasses ; then guns ; then horses and other property ; and now a king : and after repeating the remarks of previous speakers as to the land, ended by saying — '• Let the Queen have done buying land, but let her love King Potatau." Heta (a near relation of Potatau) — I ask you, if you have disapproved of anything you have heard, to tell us openly, and not to conceal your thoughts. This remark, and most of the subsequent speeches, refer to the question, whether the Queen's party would accompany Potatmto Rangiawhia, or not? Waikato (Te Ngau Ngau) —Hear my speech. I uttered the same sentiments from the commencement. When a chief is dead the relatives invite their friends and neighbours to come and " tangi" ; the invited guests take with them something valuable as a present for the inviters — and having delivered their present, return home. Search the meaning of my words. lam hungry, and go to dinner. [Meaning, I have come to Ngaruawahia with Potatau and leave him there and return home.] - Ruihana (Nga ti Tipa) — Is Heta asking you (Xgatihana) or us (Queen's party) for our opinion ? Heta — I asked all of you . Ruahana— There are sweets and bitters in this world, therefore listen to me. [A song, meaning, I brought Potatau to this place— and return home.] Haerapata (Nga ti Nahu)— " lam on my own land now, but in future shall hold it under the strong hand of the King. That is all I have to say. Paora te Ahruru — If you wish to continue to make speeches, well and good ; or perhaps we may leave it for the future. Tell us your thoughts. A voice from the crowd— You forbid all " taki Maori," and therefore nobody knows what to say. Hoani Papita (Ngati hinetu) — " Come my brother ! " (10 times repeated) "think about us." You have always been accustomed to ask me to come to you, and I never refused. Now, do not refuse me. Let us work here, and then let us work elsewhere. I entreat you all; let us go (to Rangiawhia). Come, Kerehi ! Come Ruihana ! Let us have two fields. This is finished ; therefore, let us go Let me hear you say yes or no. [Several other speeches followed to the same purpose.] Katipa (Nga ti te Ata)— Listen to my arguments ; all of you listen. This chief, and that chief, has a voice, and he cairies his point ; and so do all the chiefs carry their purposes ; formerly, and now also ; search for my meaning. [This was intended as a reply to Haerepata's sp=ech, and meant that the Manukau and the Lower Waikato Tribes would not agree to his (Haerepata's) views as to land ] Katipa te tatau (Ngatipo) — Let us hear if we are to go or not. Hundreds of the Queen's party responded— Let us go no further. Honepe Otoni(Ngatitamaoho), addressingthe Queen's party — You all heard how Katipa asked Potatau to be a " Matua" to us. and how he consented ; and we must abide by it. " Yes/ (repea ed tr.ree times by all). " Let them have a King. Let ua have a ' Matua.' Never forget it."

Thus ended this eventful meeting, leaving the kingship scill mstatu quo. Much dissatisfaction was expressed by the Queen's party at Wiremu. Tamehanas private interview with Potataa, in the tent, and » marked distinction must be drawn between that (he korero huna) and the open and manly way in which Katipa asked Potatau to be a " Matua" to them. On the whole it may be fairly regarded as a great triumph to the Queen's party, and in favour of the present proposed system of legislation of our Colonial Government, inasmuch as the King's party have signally failed in their attempt to confer regal honours and power on Potatau. The next day the vast assemblage returned to thuir respective homes ; Potatau remaintng with his own tribe, the Ngatimahuta. The Rev. B. Y. Ashwell and the Rev Mr. Burrows were on the ground the whole time, and performed Divine Service night and morning. There were only 4 or 5 other Europeans present.