apo ki a ia te ingoa, te tinana, te mana, te whakahaere. “Tupu ake ai ano te rakau i tona wahi, ka hua, ka rere mai nga manu o te rangi ka kai.” He tika ano, engari tetahi ahua o te rakau toro ai nga pakiaka ka toha ki te nui o te whenua, ka u te tu a tena rakau. Mei pera te totara i tu mai ra i Waikato i toro nui nga pakiaka ki roto ki nga iwi ngotongoto ana te tupu, i te hua o nga wairakau o nga tai e wha; tera e tuaina a tona wa ka oti he whare whakairo nui whakaharahara e tomo ai nga iwi katoa ki roto. Te he o te rakau he maha nga kakano, he tau e reka ana ki te manu tenei kakano, he tau ko tera, kaore e pumau: a ki te kakano, he tau ko tera, kaore e pumau: a ki te kawa mai te kakano o Maungatautari, o Pirongia, i tetahi tau, ka aha etahi manu? Ka ahu noa ake pea ki te Pua o Te Roku, ki Pipiwhakao, ki runga noa o Ruahine, ki Huiarau, a reka noa te tau i reira, ka waiho ano ko nga manu tutata i Hurakia hei kopikopiko ki ona pua. Otira ki roto ki te porotaka ano o te Kingitanga e rere mai ra i Manuka ki Mokau, Mokau ki Horohoro, Horohoro ki Wairakei i waenganui o Maketu o Tauranga, Wairakei ki Tamaki ka huri ki Manuka ano, kotahi ano te tangata, ko Potatau i ona ra, ko Tawhiao i muri iho, ko Mahuta e tu mai nei. Ko ia te huinga o nga kupu o nga tikanga, a e puta ana mai i a ia te kupu te tikanga. Na, ko taku tenei i titiro ai, he taonga te Kingitanga hei whakakotahi i nga iwi, i waiho ai hei karanga ma te kingi mai o Potatau a taea noatia tenei ra kia whakakotahitia nga iwi. A e kitea ana te pai te topu o nga iwi o Mahuta ki raro ki tana kupu. Na, mehemea i haere rua te whakakotahi i runga i te mana tangata kia kotahi ai he tatua hei whitiki, a i runga ano i te marama o te whakahaere kia pai ai te ahua o te tatua ki nga iwi, kua ea noa ake ra te karanga mai ki te motu. Ko tetahi o aku i titiro ai, na te pakanga a Tawhiao ki te pakeha, na reira nei i homai te mate mo nga whenua o Waikato, i mau ai era iwi nunui ki raro i te Kingitanga taea noatia mai tenei ra. Ka mea nga iwi, mate tangata, mate whenua—Kaore he rerenga atu ki waho, kei whea hoki he rerenga? I mua atu i te whawhai na te kupu whakatakoto i whakakotahi, I muri iho i te whawhai na te aitua i pa rite ki te katoa, mai i te kingi tae noa ki te tangata ware, na reira i whakakotahi. Mehemea i mau tonu te whenua o Waikato, i toitu tonu, kua kore noa ake ra te kingi i a Waikato ano te turaki, kua riro hoki ma nga ngangare mo te whenua e wehewehe te tangata, e tutituki nga iwi. Ata titiro ki enei kupu e aku rangatira o Waikato, kaore i tuhia i runga i te kaika, i te ngakau whakahe noa ranei, engari he mea ata kimi na te maramatanga, he mea kapo haere nga kupu i o koutou arero ano i nga ra i haere ai au i waenganui i a koutou i au e mau ana i nga mowhiti o nga iwi o te paparinga o to tatou motu. (Taria te roanga.) Waikato made their nominee absolute and exclusive, the framework, prestige, and administration of the movement their sole possession. “A tree groweth in its allotted space, beareth fruit, and the birds of the air eateth thereof.” Of a truth, but a tree sends its roots to reach out and embed themselves into the ground, so the growth of that tree is firm. Were the Totara that stands in the Waikato to grow likewise, its roots reaching out into the established foundations of tribal life, fertilised by the four winds of Maoridom, O, how deep it would strike; and lo, the day cometh when it shall be hewn and fashioned into an imposing carved meeting-house, that the people may enter in. But while that may be so, there is a disadvantage of a tree which bears prolifically. One season its berries may be palateable, and another season they may be bitter, there is no consistency; if then the berries at Maungatautari and Pirongia were unpleasant to the taste of the feathered flocks, how then will they be regarded? Perhaps a migration would take place to the more inviting fruit at Te Roku or Pipiwhakao, or atop the Ruahine, to Huiarau, where the feeding-place is more tempting, and those in the precincts of Hurakia remain to eat of its supplies. Howbeit, there stands a figure within the circumference of that territory from Manuka to Mokau and through to Horohoro, from there to Wairakei midway of Maketu and Tauranga, thence to Tamaki to return again to Manuka. In his day it was Potatau, then Tawhiao, and now Mahuta, the summation of all plannings and deliberations. And now this is my observation, that the movement can be an instrument for the uniting of all tribes, as it has been to the Waikato since the days of Potatau. This unity is evident under the authoritative direction of Mahuta. Now if the binding force of authority were organised together with precision and efficiency of administration, so that it would appeal to other people, the whole of Maoridom would have long since come to the king's rallying call. Another of my observations was, that while Tawhiao's struggles against the pakeha affected adversely the Waikato lands question, the tribes became more united under the King Movement. So that the people began to say, with the defeat of man, came also the confiscations of lands. No place to go to, for where is there refuge? Prior to the war the demands of authority was the binding force, but in the post-war period the misfortunes that befell all, from the greatest to the least, cemented tribal relations. If then the Waikato lands had remained unaffected the King Movement would have long since been overthrown, for the land disputes would have divided the people and resulted in tribal clashes. O my Hosts of the Waikato examine these observations, which were written neither in haste, nor to criticize unduly, but were obtained after a considered analysis of the position from your own orations in the days when I moved among you to make researches on our peoples' behalf.