Te Pipiwharauroa 124

Te Pipiwharauroa 124

No. 124

1908/07

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 124, Gisborne, July 1908.

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352]

AGRICULTURE

When I arrived at Te Aute, the pupils and their parents had one main idea, to strive to get the learning of the Pakeha and to enter upon their highest offices. If a young Maori entered a lawyer’s office his parents were very proud; it was also a great thing for Maori if his child qualified as a carpenter, a blacksmith, a tailor, a salesman, or in other of the many occupations of the Pakeha. But I did not hear of one of my friends at school wanting to become a farmer.

I am not clear as to why Maori in those days did not see farming, raising sheep, horses or cows, as a superior occupation, occupations sought after and desired by the Pakeha, a source of wealth and the basis of the well-being of all the occupations in the land. To my mind, there are many reasons for Maori children mistakenly thinking in this way. They have forgotten that farming is a noble occupation. The main reason is that the teaching at Te Aute did not direct the thoughts of the Maori child to the land; his heart was directed only to arithmetic, writing, and the English language, and presently the Maori child mistakenly thought that none of these things had anything to do with the land. When we discovered this wrong we urged Te Aute to include farming in its teaching. And we will not give up advocating this - and we will go on urging until an agricultural school for the Maori People is set up. May the people as a whole be united in supporting this proposal so that the Trustees of Te Aute College are moved. When a hui is held send a motion to them asking them to be sympathetic to this idea. The school should be for us Maori, not for Pakeha. One reason why the Maori child does not consider farming is that he sees the fine clothes of those who work in offices, of those who live in town, and he looks down on farming and wants to work in town at jobs that give him pleasure. But in these days the Maori heart has changed and they have seen that their best life is on the land, and farming is increasing amongst Maori even though there are many difficulties to face. A timid heart looks at the difficulties; a farming heart keeps going.

Farming is the best job for Maori; it is the job God intended Maori to do; and if we reject it we will pay for it – we Maori will disappear from the face of the earth. I do not despise other occupations but I contend that farming is the best job for Maori. I have given some of my arguments, but let me set down my reasons more fully:

First, Maori are a country people, so there is no reason to seek work in town or in other places. Leave it for the Pakeha, a people without land, to be carpenters, blacksmiths, secretaries, or whatever. The great desire of the Pakeha is to live on the land; it is because they have no land that they live in the towns. [2] Look at the crowds of Pakeha wanting Crown lands. Those Maori who are leaving their lands and going to work in town are mad.

Secondly, Maori are a people who live outdoors. Only for sleeping did our ancestors go inside the house; their home was outdoors, and their houses stood on high places. It is obvious that if Maori have to be inside day and night they become ill. Many of our young Maori have died of tuberculosis through being in Pakeha offices.

Thirdly, Maori are knowledgeable about farming because it is an occupation handed down by their ancestors. Maori made much of farming. In some other peoples of the esteemed man was the great fighter, but with the Maori it was the food producer. So we have his proverb:  

He toa taua he toa pahekeheke, he toa mahi kai he toa mau tonu.’ 
Someone competent at war one can let go, but someone expert at producing food one holds on to. 

Although Maori are not yet crowding in to farming we recognize their knowledge and their ability.

Fourthly, there is no comparable work for the Maori by which he can earn a living and confirm that he is a real man. The Pakeha strive to get Maori lands. This is very wrong, indeed it is treachery, because farming is work for Maori and the Pakeha has the occupations bequeathed him by his ancestors. Only by holding on firmly to his lands will the Maori have the dignity of manhood in coming days, for the leading people in New Zealand are the farmers. If Maori go after Pakeha jobs they will eventually find themselves put down by the Pakeha, they will lose their status and their name, they will be drowned in the deep waters of Pakeha ways.

[The foregoing article was written before the Wellington Hui. At that Hui we were challenged by Mr Kirk, [Assistant] Inspector of Maori Schools prior to Mr Bird: ‘Do not send young Maori to work in the towns, but send them to work on the land.’ I put forward a motion concerning Te Aute: ‘That this Hui asks those who run Te Aute to take account of the words of the Commission set up to investigate Te Aute to the effect that Te Aute add to its curriculum teaching young Maori farm work.’ Two such motions were stifled by the president of the Hui, the Principal of Te Aute, and consigned to the pit. However the day will come when these scary taniwha will rise up. The eyes of the Maori People are observing and they know the things which will be for their benefit and will demand to be given those things. – Editor.]

LETTERS RECEIVED.

Pairama Kena of Pongotiki was critical of the postscript we added to the words of Rangi Tamihana concerning the Mormons. We said that we were in two minds about printing those articles but according to Pairama it was because we wanted to argue that we printed those articles. Pairama says, ‘you are mistaken when you say that you do not criticize a Church.’

We do not know that we said that we did not criticize a church. We have criticized the Mormon Church because it is a Church which teaches wrong things and which criticizes the correct Church. We would be doing wrong if we did not criticize what we know to be wrong and undermines the faith. These are some of our friend’s words: ‘You are a person who wants to engage in squabbles since you do not want anyone to answer the articles by Rangi and Tuiti Makatanara.’ It is because we are afraid that bad blood will spread that we placed an embargo on other people, since we have observed that no matter how clear the statement some Mormons will not see it. Te Tuiti is the leading Mormon lawyer so Pairama has no reason to be anxious about Te Tuiti not answering Rangi’s words.

Raraika Tuari sends notification of the death of Kahu Tuari of Otoroa.

◊◊◊◊◊◊◊◊

In May an Indian Prince arrived in England to see King Edward. This man is very wealthy. He has 40 servants, 11 carts carry his luggage, and the precious stones ornamenting his clothing and turban are valued at £700,000. He was welcomed by the King. His title is the Devan of Nepal.

The money raised by the Government of England during the year was £156,537,689/18/9. The amount spent was £151,812,094, leaving a surplus of £4,725,595. The amount spent on naval ships was £31,141,000, and on the military, £27,115,000.

[3] 

A MEMBER OF PARLIAMENT.

My friend, please send out the following words for my friends on the island of Aotearoa – the West Coast, Northland and the East Coast – to see.

We have heard the statements of Taitoko and Tewhatanui to the effect that the chief, Te Heuheu, should be elected member for the Taihauauru at the coming elections. Now, my friends, I am a low-born person and we low-born people will not vote for the chief because it is known that chiefs are not in the habit of looking after the low-born. Consequently I am putting forward the name of Te Kahu to be our man in this election We have seen his integrity and his love for the Maori People.

Since 1882 he has been saying that farming is the right life for the Maori People. He has been saying this every year. He says to hold onto, to keep, the lands and not let them be sold. Now I see the wisdom of Te Kahu’s words as I see and hear of the farming activities of Ngati Porou, and hear Timi Kara’s advice that the Maori People should embrace farming.

We have seen the good things Te Kahu has achieved – land laws, rating laws, tax laws, marae council and land council laws. Te Kahu has explained to us the survey lines, and the laws of 1902 and 1907 – the so-called confiscation laws, and he says that he will not condemn them as he has not seen them and they may turn out to be good laws and to condemn them would be a mistake.

Amongst the good qualities we have seen in Te Kahu there is the fact that whatever anger or malicious remarks have been directed at him he has not replied with malice. If there have been troubles over tribal land they have been handed over to Te Kahu to deal with and he has sorted them out without payment or anything. Te Kahu has paid for the surveying of the land, he has paid the rates. When the court of Mr Stout and Apirana Ngata sat in Whanganui this year it was Te Kahu who made submissions. However now Wiki Taitoko has turned away to this chief friend. That’s alright, they will vote for their chief. I also think that one should look at the work done for and the benefits conferred on the people. I personally have not seen the good done by Te Heuheu but perhaps his own Tuwharetoa people and Tama and Whiti are aware of it. That’s fine.

So, may we live long.

Rangimiakateka.

Karioi, Raupehu. sic.

A CHRISTIAN WARRIOR.

There is a certain town in America where the people were very bad, not all of them but some, and the problem for that town was drink. The worst people in that town were the cowboys who, when they were drunk, would paint the houses with red paint and make a great noise. There were two churches in the town with only one minister. The minister was a skinny man, five feet five inches tall, and weighing eight stone eight pounds.

One Sunday the minister preached saying that all the people of that town who drank should be taken to the prison. It happened that on that Sunday one of the cowboys was there and he returned to talk to his friends. When two of that group heard what was said, the two of them declared that theywould make the minister drink alcohol and they boasted about what they said. One day the men knew that the minister was holding a meeting in a certain place and they decided to go and wait on the road. Before long the minister came along. Then the men told the minister to stop and drink a bottle of beer. Whereupon the minister said that he would certainly not drink. Then one of the men jumped and grabbed the bridle of the minister’s horse. He said that if he didn’t drink he would shoot the minister with his gun. The minister certainly didn’t fancy that. Then one of the men went to make the minister drink from his bottle of beer. Somehow the bottle fell. When it fell the minister jumped off his horse and told the man to put down his gun and to fight with his hands. Thereupon the men rubbed their eyes with their hands to make sure that they weren’t dreaming. Looking at the minister they said, ‘Do you want a fight?’ The minister answered, 'No.' At this word the fists of the man flew and the minister parried them; and when the minister took him in hand he was bruised. Then the other said that he would tackle the minister and the companion also was battered. Thereupon they ended the fight and shook hands. Then those men said that they would be friends with the minister. The minister said that at last the two of them had grown up. That minister said that it was not done in his own strength but by the power of God.

My friends, all this power is available to enable us to stand against all the darts of the enemy.

HRH

[4] 

THE GREAT HUI IN WELLINGTON

By Tipiwhenua.

When someone is close to the mountain he sees the trees, the palm leaf ferns, and the gullies, but if he goes far away and looks, the mountain can be seen, as it were, detached. The smaller parts have gone and one sees the whole, the large peaks without vegetation. Likewise after months or perhaps years, the important fruits of the great hui held in Wellington will stand out; the small things, the vegetation, will disappear, and the main matters will stand out. I think, as do others who attended that hui, that this was the most remarkable large gathering of the Maori People – and not because of the number of people who attended, or the quantity of food consumed, but because of the number of subjects dealt with, and the number of outcomes, and the number of chiefs and stimulating thinkers of the people who attended.

I think there were two major outcomes of this hui. The first was the coming together as one of all the tribal groups of these islands, the sinking of ill-will, and the recognition by the chiefs and the tribal groups that there was one great purpose, namely, that they should seek to raise up the people as a whole and that this could be achieved only if we were united at heart. The second was the love of the Pakeha for the Maori People. This hui stirred up the Pakeha people to show compassion for the Maori People, to stretch out their hands to lift up the Maori so that they stand on the same footing, so that their children and families might have a dream of a strong people, a better people, a braver people, than themselves or their parents. The hospitality shown by the Pakeha to us Maori was unstinted, Maori were welcomed into the homes of leading Pakeha, our hui was supported by the Pakeha, and Pakeha gave gifts of money. This hui revealed the goodness of the Maori. When the Pakeha heard the lament of the Maori he stretched out his hand to help him. Another thing which elicited the love of the Pakeha for the Maori was seeing that although the heart of the Maori was sore he did not lie down and weep. With his left hand he wiped away his tears while with his right hand he set about helping himself. There is a Pakeha saying, ‘God helps those who help themselves.’ These were the major fruits of the tree which was planted in Whanga-nui-a-Tara from 14th to 20th July. These were also the main issues raised by this hui.

There were other fruits of the hui which might be called the smaller fruits, the motions passed. Some of the motions were so much wind, passing shadows, and they will have no effect. But should we call the petition laid before the Prime Minister, the petition asking for Maori to be given the right to vote on alcohol, a small fruit? In the Prime Minister’s response to the chiefs who presented the petition he made clear that this subject was one of the important things impacting the Maori People. He is right. No matter how faithful a Maori is or how industrious he is, if he continues to drink to excess neither his faith not his industry will increase. This is a summary of the major fruits of this great hui, but I hope in my heart that an abundant fruit will be an increasing awareness on the part of the whole Maori People of the need to devote themselves to the cultivation of their remaining lands. There is another outcome, lest I forget it, and that is that the Pakeha were able to see good Maori entertainment provided by Peneti and his children together with the haka party from Ngati Porou. I end here my words about the good things of this hui; it has to be said that there were faults, but let us say that they were small faults.

The main fault of this hui, in my opinion, was that the Pakeha took over most of the speaking – the Pakeha only made most of the speeches, they took up most of the time, only snippets were allowed to fall to the Maori. Some of the speeches by those Pakeha did not deal with Maori issues. Most of their speeches were accounts of their thoughts and their actions, not for the Maori People but for their own Pakeha friends. The Pakeha mistakenly thinks that the state of Maori in these days is like it was when he was a cannibal; he forgets that the Maori’s teeth have grown, he is no longer a child needing to be guided or carried, and to strengthen his muscles he must be given power to go his own way and to dig his own road to life. We missed out on some words of wisdom, some words of instruction, when Maori leaders did not stand to speak and put the Pakeha in their place. Let me say my final word: ‘Pakeha, the day is past when I allowed you to guide me, before me the way is clear, and I alone will take it. If you wish to help me, come behind me to push.'

◊◊◊◊◊◊◊◊◊

Because the Editor of Te Pipiwharauroa went to the hui in Wellington our bird is coming out late this month.

[5] 

A CENTIPEDE CHURCH.

To the Editor of Te Pipiwharauroa.

My friend, greetings. If you choose to load this article onto our bird so that it can be seen by the people he visits, that would be good. On 22nd of last March I went to the church of the Mormons at Te Horo, Whangarei.

The Pakeha president of the Mormons preached. He said that the Mormon widows should be sealed as wife to her dead husband, against the death of that woman so that she will be a wife for her husband in the next world.

After the service my friend and I stood to question him about his sermon, asking where in scripture it says that the dead will marry. He was not able to show the place in scripture where it says that the dead will marry.

Tribes and languages, gatherings of people, look at what this Mormon was saying which contradicts the words of Christ in Mark 12.25: ‘For when they rise from the dead, they neither marry nor are given in marriage, but are like the angels in heaven.’

As for the second of his statements, that the dead should be baptised, I said, ‘My friend, this is your criticism of the baptisms of other churches. You say that it is not possible to baptise infants for they are not able to say whether they want to be baptised or not.’ I asked him, ‘Who then said that the dead will return from the pit?’ He replied to me and he was like a glass with no water in it, and he could not point out the place in the Scriptures.

My friends, if this is a Mormon preacher, where then is water for his tribe, called the Mormons, to drink? My friends, it is very clear to me that the doings of the Mormons are like those of the tribe called the centipedes. Cut off the head and the tail still moves to and fro, cut off the tail and the middle still moves. Likewise, with the Mormons nothing is permanent.

My friends, you Maori who have joined the Mormons, will you not ask yourselves, why, since we are not a people who believe in falsehoods? And I would say to you at this time it will be easy to stop and return to the Church which subdued the fires of the hearts of our ancestors. Observe then how quickly David repented of his great sins. Therefore, be like David and be quick to see the faults of that church and return to the Church of Christ.

My friends, do you not realize that these Mormon preachers are covered by the words of Paul when he said, ‘But even if we or an angel from heaven should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed!’ (Galatians 1.8-9) ‘Beware of false prophets who come to you in sheep’s clothing but inwardly are ravening wolves. By their fruits you shall know them.’ [Matthew 7.15]

Look at the fruits of this man, Joseph Smith, whom the Mormons call a prophet and who disobeyed the Scriptures, and therefore, without fail, surely he is this false prophet.

Yours sincerely,

Pukemiro.

Taumarere, Bay of Islands.

MAORI NEWS

When Kubelik and his wife visited Wellington, Timi Kara, Hone Heke and Apirana Ngata were invited to meet them. This man and his wife were delighted to meet these wise men of the Maori People. Kubelik is the best violinist in the world.

Rua the prophet went to Wellington to ask the Government to give him the authority to administer the lands of all Tuhoe. Afterwards Kereru and his friends arrived to condemn Rua’s request and to say that their lands should remain under the old arrangements, Kereru also said that he had more land than Rua.

While Rua and his servants were in Wellington the police visited his pa at Maungapohatu to fetch one of Rua’s wives, a girl of fifteen. The grown-up son of Rua together with his friends tried to cut the throat of the father of that girl and to assault the policemen. After a terrifying time the girl was handed over. Rua said that the child was from Waimana and that he had no desire for her ‘but she was always following me.’ The police said that the women and children living at Maungapohatu were starving.

◊◊◊◊◊◊◊

A painting valued at £600 was stolen. Afterwards the thief wrote demanding a ransom for that picture; if it was not paid the painting would be destroyed. The Mayor of Wellington paid £50 and the painting has now been returned.

[6] 

THE GLORY OF JESUS

Is Jesus’ truly glorious? Most people are embarrassed by the teachings of Christ, they are alien to people, and if people do take those teachings into account they are laughed at. My friends, why are you embarrassed? Because Jesus had no glory? Because his teachings are foolish? Let us look carefully at the authority of Jesus and his teachings. If we look at Psalm 72.11 we find these words: ‘Yes, all kings bow down before him; all nations serve him.’ Are those words right or wrong? Who are the great kings of this world? Who is greater than King Edward? Now, when he received his crown he bowed before the leading bishop of England who placed the crown on his head with words telling him that Jesus was his own King. The Emperors of Germany and Russia and other European monarchs are also great kings, and they also knelt when they were crowned, bowing before Jesus. There is another great ruler, the President of the Stated of America, Roosevelt, a real Christian man, who agrees with the teachings of the faith, and there are others too. Another of those who take a similar stance is the Emperor of Japan. A while ago those who promote the Bible in that land decided to present the Bible to the Emperor. They asked if that gift would be acceptable and a day was arranged. When those bringing the Bible arrived they were called to the throne room which was full of important personages. They went in. The Emperor stood up from his throne and went to them. He bowed, took the Bible, and bowed again so that his forehead touched the book. Then it was carried to his throne and carefully laid upon it. Standing to one side he spoke of his liking for that book. Afterwards some believers from his own people gave him a Bible in the Japanese language, which he received in similar fashion. The Emperor is a man who reads the Bible and in consideration for his Christian subjects a law was made that the Lord’s Day should be a day of rest and that the schools and Government offices should be closed on that day.

As for the Emperor of China, who has been reading the Bible and books about the Christian faith for a long time, he made a law that the Lord’s Day should be a day of rest, as did the Emperor of Siam. So we see that these people are close to trusting Jesus.

Now, concerning the second part of the verse, ‘All nations serve him,’ it would perhaps be difficult to find now a nation in which there are not some people who have taken Jesus as their Lord. It would be perhaps impossible for a person to go to a country and not see there Christian churches. The glory of our Lord has shone upon the nations, and we see what was spoken of by Napoleon, ‘I see that good people have taken Jesus as their Master.’ Yes, indeed, my friends, it is the foolishness of people which leads them to be embarrassed by Jesus and his teachings. So let us abandon this attitude, and let us honour that which is honoured by thoughtful people, let us make much of that, for he has authority in heaven and on earth and is exalted by the hosts of heaven. Let us seek to discover his laws, his teachings, laws which bring life, laws which confer honour, laws which give understanding, and by his teaching we will arrive at beautiful ideas, good ideas, joyful ideas. Let us be ashamed of those things that are at variance with his will. Let us be quick to embrace what he gives us and leave the foolish and disrespectful to be embarrassed by him. Let us make much of his Day, let us not desecrate it or use it for inconsequential business but let it remain as a great day for godly activities and thoughts, so that we may experience the blessings of that day. And when we eat let us not be like those who do not know to give honour to honourable people, that is, to praise the one who gives us food, namely God. But let us continually read his word in the Bible that we may walk in integrity until the day when he will call his people into his kingdom. And since we are to be found amongst those people in this world we shall hear his call to us to dwell with him since we were not ashamed of him and his ways.

F H S

♣♣♣♣♣

On the testimony of a certain Pakeha two Pakeha were arrested at Kawatiri for murder. Shortly afterwards the witness was summonsed by the lawyer for the two people and himself accused of the murder of that person.

On 9th August the American Naval Fleet will berth at Auckland. Some Maori are going to haka in Auckland but Mr Wilford, Member for Petone [Hutt], says that Maori should not welcome those Pakeha because they are a people who despise native races.

[7] 

THE FLOWERS AND RELISHES OF THE WELLINGTON HUI.

We did not come here to be taught by the Pakeha.

I ask the Pakeha people to put us Maori into their exhibition galleries and so bring an end to their thinking that Maori are good at doing the haka.

So we Maori have landed on top of the heap to be on exhibition, and you Pakeha are the ones looking. A T Ngata.

Perhaps you are wondering at me with my dark skin speaking to you, the Pakeha – this thing, my skin, is very thin.

Hone Heke fought the Pakeha and his grandson is in Parliament; Titokowaru fought against you, the Pakeha, and I who stand here am a grandson of Titokowaru, and I greet you. Help the Maori people not with your money but by your examples. Rapata Tahupotiki.

When a ship was wrecked at Whakapuaka, Huria Matenga fetched the rope that saved the Pakeha; but in these days a Maori craft is on the rocky coast being battered by the huge waves of the sea and the people on board are crying out, ‘Pakeha, come to me!’ Will you not listen to the cry of the Maori? Perere Peneti.

It is not primarily the school that is going to teach a person to farm; it is by having a desire to work that he will learn. For my part, when a child is twelve years old he is given an axe to fell bush. When he is older and knows how to work he is sent to school. Wi Pere.

We must not rely only on the Government but rather help one another. It is a degrading practice to ask the Government for food. Hone Heke.

One reason why the Marae Councils are not effective is that they have no authority. The Councils have the handles of the plough while the Government has the reins of the bridle; when it is lowered the plough goes astray. The Councils have the handle of the axe and the Government the blade – how will the tree be felled?

Write down our language, that of the Maori, so that if we disappear it will be known that we had a language. It is said that the fairies are a people but who knows anything about the time of the fairies?

The greeting of our ancestors has been forgotten, ‘Tena koe,’ and the common greeting in these days is ‘Kia ora.’ My friends, the origin of this saying is to be found in the pubs in which people drink beer. Nikora Tautau.

Many sicknesses are sweeping Maori away to oblivion. One major sickness, according to the Pakeha, is the sickness called ‘By and by.’ [taihoa] Pakeha think that this is a Maori illness, but this sickness comes from you Pakeha and you have passed it to the Maori. In former times when a man was ruled by his stomach there was no time for laziness or ‘by and by’. It was after the Pakeha arrived that the Maori understood that he could do something ‘by and by.’ Doctor Te Rangihiroa.

Maori, tie your canoe to the star; don’t tie it to the twinkle. Sir Robert Stout.

Take our girls out of the stale air of the kitchen and sit them in the fresh air of the parlour. Doctor Pomare.

What does Doctor Pomare think of the air in the woolshed; is it better than that of the kitchen? Reweti Kohere.

Teach our women domestic duties so that they are not lazy; the lazy leave it to the dog to wash the doorstep. Timi Kara.

Because of alcohol a man from Whanganui died in the water; because of a lack of alcohol a chief from Hawera died. Taharangi Mete Kingi.

There is much drunkenness in my area and it is not that there has not been teaching; there is much teaching and much drunkenness – they increase together. Kurahaupo.

The good way to combat alcohol is not to cut off the tail but to cut off below the ears. Only in this way will you bring an end to his grunting. Atakinihana.

While we are dealing with Alcohol let us look also at his younger brother, Cigarette, a very wicked younger brother. I rebuked a man for smoking cigarettes and he said to me, ‘Look at our doctors, there you see drifting cigarette smoke.’ Hutu Paaka.

[8] 

There is no separate school for Maori at which our children can learn agriculture. There is Te Aute with 4000 acres of land. Reweti Kohere.

The main occupation for girls is learning to cook food, to care for the house, and other womanly jobs, not to learn arithmetic and writing and languages. Lady Stout.

Alcohol is a great problem for the Maori. Mr Ward.

One problem for us Maori is that we have lost our Maori customs. I alone, Matatua, am a solitary voice. I alone have the tattoo of our elders. When I look around there is no-one tattooed amongst us, therefore I say that all the chiefs who have come to this hui should be tattooed. Timi, you should be the first. Te Pouwhare.

My text is the first chapter of The Song of Solomon, verses 5 & 6: ‘I am black but beautiful…. Do not gaze at me because I am dark, because the sun has gazed at me.’ While Maori may have dark skins, they are an excellent people – brave, loving, not forgetful of family. The Pakeha taught Maori to drink, to be acquisitive, to gamble, and many other bad things. It is said that the white-skinned people are the rulers and the dark-skinned their servants. You have a problem in that Christ has taken us for himself and that the Jews are said to be a dark-skinned people and that Christ has said that he came not to raise up leaders but servants. It is best that we, and the Son of God, are servants to the Pakeha. Reweti Kohere.

SPORTS

The Maori football team which went from Gisborne to Australia to play for money has been brave and successful, though one of their fixtures could not be called sport, rather, a fight. Some of the Elders were taken by the Pakeha whereupon the Maori struck out at the Pakeha. The Pakeha ran to lash out at the Maori and one Maori stuck the Pakeha with his fist and they quarrelled. When one of the elders was stopped by the referee the Maori stopped playing. The spectators went outside angry, and the Maori grumbled and disappeared. This was the fault of the Maori – forgetting it was just a game, getting angry, and starting a fight.

The English team have finished their games in New Zealand. They played 18 matches, won 10 and there was one draw. These are the results which have not yet been published:

England 17 Wairarapa 3

13 Wellington 19

6 Otago 9

14 Southland 9

5 New Zealand 32

12 Timaru 6

4 Canterbury 8

22 West Coast 3

12 Nelson 0

3 New Zealand 3

25 Hawkes Bay 3

26 Gisborne 0

12 Manawatu 3

9 Whanganui 6

0 Taranaki 5

26 Rotorua (Maori) 3

0 Auckland 11

0 New Zealand 29

NEWS OF THE DOMINION

A Pakeha man was not careful and struck a Pakeha woman with his cab in Napier. He was summonsed by that woman and had to pay £117.

The Free Lance newspaper of Wellington said: ‘Rua and his apostles have arrived here in Wellington. Rua wants to be elevated to the Upper House like Mahuta. Rua’s problem with that house is that his hair is very long while the men of the Upper House are all bald. Indeed many prophets could be covered by Rua’s hair.’

SUPPLEJACK SEEDS FOR OUR BIRD.

Ngakete Tutoko, 5/-; G G Boyd, 7/6; Henare Katae, 10/-; Noa te Rangirua, 10/-; Wiki Topia, 10/-; Mrs Topi, 2/6; Te Whioki Mane, 5/-; Hohaia Paniora, 5/-; Hone Iraia, 5/-; Rev A Williams, £1; P McDonnell, 5/-; Rev Hone Kaipo, 5/-; Ngatai Wanoa, 5/-; Hohepa Te Piri, 5/-; Ngawati Aperahama, 2/6; Hohepa Pihari, 2/6; Witinui Kainamu, 2/6; Tame Pera, 5/-; Miss Keith, 10/-.

Send all the Alcohol Petitions to A T Ngata, Wellington.

SAYINGS, STORIES AND PROVERBS.

He nui pohue, toru ra raro.

‘The bindweed has many roots stretching out below.’ cf Nga Pepeha 597

He nui tangata na te kai i whangai.

‘A person is big from the food eaten.’ cf Nga Pepeha 599

He nui te ngaromanga, he iti te putanga.

‘Many absences but few appearances.’ cf Nga Pepeha 600

He oho ka toa a Mahanga.

‘Because he is alert, Mahanga is successful.’ cf Nga Pepeha 601

He oti rawa te mea o Tukuparenga.

‘This is all [you get] from Tukuparenga.’ cf Nga Pepeha 610

He pakaru a waka e taea te raupine mai.

‘If it were a river canoe it could surely be mended.’ cf Nga Pepeha 621

He parenga maro to te po.

? Solid river banks of the night.

He pai kai e kore e roa te tirohanga, he pai kanohi e roa te tirohanga.

‘While one does not look at good food for long, a pretty face is long enjoyed.’ cf Nga Pepeha 613

He pai tane e kore e reia, he kino wahine ka reia.

‘A handsome man will not be pursued, but an ugly woman will be pursued.’ cf Nga Pepeha 617

He panehe toki ka tu te tangitangi kai.

‘A little axe well used brings food.’ cf Nga Pepeha 624

He pata ua ki runga, he ngutu tangata ki raro.

‘Raindrops above, wagging tongues below.’ cf Nga Pepeha 626

He pirau kai ma te arero e kape.

Rotten food is rejected by the tongue. cf Nga Pepeha 638

He pokeke Uenuku i tu ai.

‘A rainbow stands out against dark clouds.’ cf Nga Pepeha 642

He puia taro nui, he ngata taniwha rau, e kore e ngaro.

‘A cluster of flourishing taro, a hundred voracious slugs; they will not be destroyed.’ cf Nga Pepeha 657

He pukai to Tu, he pukai to Rongo.

‘A pile of Tu, a heap of Rongo.’ cf Nga Pepeha 658

He pukepuke maunga e pikitia e te tangata, he pukepuke moana e ekeinga e te waka, he pukepuke tangata e kore e pikitia.

‘A mountain summit can be scaled by a man, a heavy sea can be negotiated by a canoe, but a great man cannot be trampled upon.’ cf Nga Pepeha 660

He rei nga niho, he paraoa nga kauae.

‘If the teeth are huge, the jaws must be whale-sized.’ cf Nga Pepeha 688

He takapau pokai nga uri o Paheke.

‘The rolled-up sleeping mats of Paheke’s descendants.’ cf Nga Pepeha 709

He tangata momoe, he tangata mangere, e kore e whiwhi ki te taonga.

‘A lackadaisical and lazy person is not likely to obtain wealth.’ cf Nga Pepeha 726

He ta kakaho ka kitea, he ta ngakau e kore e kitea.

‘The crookedness of a reed setting can be seen but the deviousness of a person cannot.’ cf Nga Pepeha 708

He ta whatu pueru ka kitea, he ta ngakau e kore e kitea.

? The deviation of a speck of dust in the eye can be seen, but the deviousness of the heart cannot be seen.

Tangi ta te tamaiti, whakama ta te koeke (kaumatua), tae ki weriweri, he tohe rara tona otinga.

‘When the child cries the adult is shamed’ [? When it becomes disgusting, it ends up with shouting.] cf Nga Pepeha 2228

He tao rakau e karohia atu, ka hemo; he tao ki werohia mai tu tonu.

? A thrust with a weapon can be parried so that it misses but a verbal attack wounds. cf Nga Pepeha 735

Ka mahi te tawa uho ki te riri, he tawa para, he whati kau tona.

‘Well done, kernel of the tawa fruit fighting on.’ cf Nga Pepeha 1021

[?The sound tawa fights on, the rubbish tawa gets broken. cf Williams under tawa and uho.]

He riri ano ta te tawa uho, he riri ano ta te tawa para. See above.

? The sound tawa fights in one way, the rubbish tawa in another.

He tira paraoa, he kai te whakahaua.

‘If it is the travelling party of a chief, feasts are ordered up.’ cf Nga Pepeha 759

He titi rere ao kitea, he titi rere po e kore e kitea.

‘One can see the muttonbird flying in daytime but not the night-flying one.’ cf Nga Pepeha 761

He toa taua, ma te taua; he toa piki pari, ma te pari; he toa ngaki kai, ma te huhu tena.

? A warrior in a war party will be overwhelmed by a war party; an expert in climbing cliffs will be at the mercy of cliffs; while an expert at cultivating food will be food for the grubs. cf Nga Pepeha 767

He toa taua, ka mate taua; he toa mahi kai, ma te huhu tena; he pepe hanehane.

? A warrior in a war party will be overwhelmed by a war party; while an expert at cultivating food will be food for the grubs, the grubs in rotting wood. cf Nga Pepeha 767

He toa riri he kai tena ma te ahi; he toa piki rakau, he kai tena ma te pakiaka; he toa rere moana, he kai tena ma te wai; he toa ngaki kai, he kai tena ma te oneone.

‘The warrior will be food for the fire; the expert at climbing trees will become food for its roots; the sailor will be consumed by the waves; the expert at cultivating food, however, will be food for the soil.’ cf Nga Pepeha 767

He toa taua, he toa paheke: tena ko te toa mahi kai e kore e paheke.

? A warrior friend is unstable, but a friend who cultivates food will not be unstable. cf Te Pipiwharauroa 25 p.9

He toa lriri, he toa pahekeheke: he toa mahi kai, he toa mau tonu.

? A warrior friend is unstable but a friend who cultivates food is one to hold on to. cf Te Pipiwharauroa 25 p.9

He toa kura, he toa pahekeheke: he toa mahi kai, erangi tena e roa te kawenga.

? A man of prowess is an uncertain asset while and expert at cultivating food will be there

for a long time. cf Te Pipiwharauroa 25 p.9

He tukemata ano to te taonga.

‘Even wealth frowns at times.’ cf Nga Pepeha 787

or ? A wealthy person can afford to look fierce.

He ua nehu ka patua.

‘A drizzling rain, a defeat.’ ’ cf Nga Pepeha 794

He wahine, he oneone, i ngaro ai te tangata.

‘For women, for land, men die.’ ’ cf Nga Pepeha 818

He wahine te mea i pura ai te kanohi of Tahuroa.

‘Because of a woman Tahuaroa was blinded.’ cf Nga Pepeha 823

He whatu to Maru ka tika.

? A stone from Maru and all is well.

He wenewene ki tai, he wenewene ki uta.

‘Grumbling at sea, grumbling ashore.’ cf Nga Pepeha 831

Winiwini ki uta, winiwini ki tai, taku waewae tapa ki te kura.

‘Terror on land, dread at sea; my feet are turned aside by red feathers.’ cf Nga Pepeha 2642

He whakatau karanga tino taka iho a Te Kahu.

‘When they are about to call, Te Kahu is there already.’ cf Nga Pepeha 836

He wha tawhara ki uta, he kiko tamure ki tai.

‘On land the flower bracts of the kiekie, in the sea the flesh of the snapper.’ cf Nga Pepeha 840

Hinga iho, tomo atu te pa.

As they fall, enter the pa.’ cf Nga Pepeha 853

Hohonu kaki papaku uaua.

‘Deep in throat, shallow in muscles.’ Kohere – He Konae Aronui p.17

Tu ana Raeroa, noho ana Raepoto.

‘Long Forehead rises while Short Forehead stays at home.’ cf Nga Pepeha 2556

Noho ana a Raepango, ka riro i a Raewhero.

? While Black Forehead was sitting, Red Forehead took it away. cf Nga Pepeha 923, 857,  2556

Ka tu nga tai o Rakei-mata-taniwha-rau.

‘The tides of Rakei-of-the-hundred-demon-eyes are rising.’ cf Nga Pepeha 1163

Ko te manu i motu i te mahanga e kore e taea te whai.

‘The bird which escaped from the trap cannot be pursued.’ cf Nga Pepeha 1564

Homai ma te tahataha, ma te pari.

‘Give it by way of a steep bank, by way of a cliff.’ cf Nga Pepeha 862

Homai te ata o te kai.

‘Give me the shadows of food.’ cf Nga Pepeha 863

Homai te kaeaea kia toromahangatia, ko te kahu te whakaora waiho kia rere ana.

‘Let the sparrowhawk be snared but spare the harrier hawk and let it fly.’ cf Nga Pepeha 864

Homai te pito mata ki te pito maoa.

? Give the raw end to the cooked end. cf Nga Pepeha 867

Huakatoa anake i ora.

? Only Huakatoa survived. cf Nga Pepeha 871

Mua ata haere, muri tata kino.

? Those in front go easily, those behind hurry on in confusion. cf Nga Pepeha 1939, 199

E mua ata haere, e muri whatiwhati waewae.

? Those in front go easily; those in the rear have to bend their legs and run. cf Nga Pepeha 199, 1939 Williams – whatiwhati 2

Iro te iro, homai kia kainga, ka kai hoki ia ki a au.

‘Maggoty or not, bring it for me to eat; they will also eat me.’ cf Nga Pepeha 899

I nga ra o te pai hei pai; i nga ra o te kino hei kino.

‘In good times, peace; in bad times, evil treatment.’ cf Nga Pepeha 892

I motu mai i whea te rimu o te moana?

‘Where was the seaweed broken off?’ cf Nga Pepeha 899

I taia te moko ki te aha?

‘What was the instrument used to tattoo you?’ cf Nga Pepeha 900

I paia koia Te Reinga?

‘Is Te Reinga blocked up?’ cf Nga Pepeha 895

I taka i te rakau mo Taitua.

‘He fell from a tree on his way to Taitua.’ cf Nga Pepeha 901

Iti noa ana, he pito mata.

‘Although small it is uncooked.’ cf Nga Pepeha 907

I whea koe i te ngahorotanga o te rau o te kotukutuku?

‘Where were you when the leaves of the fuchsia tree fell?’ cf Nga Pepeha 879

Ka eke ano i te puke ki Ruahine.

‘The person is ascending the mountain at Ruahine.’ cf Nga Pepeha 919

Ka haere Rangipo, ka haere Raeroa.

‘There went Rangipo, there went Raeroa.’ cf Nga Pepeha 923

Kahore he tangata o te ra, ko mea anake.

‘There is no main guest for today, only Mea.’ cf Nga Pepeha 939

Kahore he tarainga here i te ara.

‘On the road there is no fashioning of a bird spear.’ cf Nga Pepeha 940

Kai hanu, kai hanu, hoki mai ano ki to koiwi.

'After going about idly loafing (mumping) from place to place (lit. eating scraps) thou returnest again to thine own proper home!' Transactions 12 p.119
 

Kai mata, whiwhia: maoa riro ke.

‘Uncooked food is possessed; if cooked it may be carried away.’ cf Nga Pepeha 961

Kainga te kai, kei ao ake te rangi ko Mangawhero.

‘Let the food be eaten lest tomorrow it be Mangawhero.’ cf Nga Pepeha 963

Ka ki kopu, ka iri whata.

? He fills his belly and rests on the food platform. cf Nga Pepeha 971

Kai atu, whakairi atu ki te pataka.

‘Eat heartily and hang some away in the storehouse.’ cf Nga Pepeha 955

Kakariki tunua, kakariki otaina.

‘Parrots cooked, parrots raw.’ cf Nga Pepeha 975

Ka kata a Kae.

‘Kae laughs.’ cf Nga Pepeha 976

Ka kore atu ano i a Waitaia-iti a Waitaia-rahi.

‘Nothing at all at Waitaia-iti, nor at Waitaia-rahi.’ cf Nga Pepeha 992

Ka mate he tete, ka tupu he tete.

‘When a chief dies another comes forth.’ cf Nga Pepeha 1030

Mate atu he tete kura, whakaete mai he tete kura.

‘As one chief dies another rised to take his place.’ cf Nga Pepeha 1766

Ka mate kainga tahi, ka ora kainga rua.

‘One dwelling place is overcome but the second is secure.’ cf Nga Pepeha 1031

Homai kia kainga, kei puta mai hoki he noho ke.

? Give it to be a home lest a different dwelling-place turn up.

Ka ngaro te kai, e mitimiti ta Tuwaewae.

‘The food is gone, consumed by the visitors.’ cf Nga Pepeha 1049

Ka maunu te puru o Taumarere.

‘The plug at Taumarere has been pulled.’ cf Nga Pepeha 1039

Kahore a te rakau whakaaro, kei te tohunga te whakaaro.

‘It is the carver, not the wood, that has the understanding.’ cf Nga Pepeha 936

Ka oti te katikati a te kawau wahi nui.

The big-throated shag has clamped shut its beak.’ cf Nga Pepeha 1074

Kapa ianei he kahukura tu.

‘It is not as if it were a rainbow.’ cf Nga Pepeha 1080

Kapa ianei he matua whare, ka hanga ano, kua oti ano.

? It is not like an important house which can be rebuilt, it is finished. cf Nga Pepeha 1081

[10] 

A STORY

To the Editor of Te Pipiwharauroa.

My friend, greetings. My friend, here is a story in response to your request for Maori stories. Although many do not value these stories they are Maori stories.

‘Te Whatuiapiti married,

He married Te Huhuti –

There were born, first, Te Wawahangaoterangi,

Afterwards, Hikawera,

And last of all, Keke.’

Takuao went to Whakatane to those areas he liked on his first visit. His journey and return went well. On his second journey he killed a man on the road. At this the people on the road rose up and struck down Takuao killing him. He was cut up and one side was given to Whakatohea, the other to Hauraki. When the family of Takuao heard of it they assembled a party to avenge their death. They were chosen by the people of Hawkes Bay, Te Ngare-o-te-Whatuiapiti, . The warparty being gathered they set out and arrived at Hauraki where they joined battle and were defeated by Maramarua. It is a saying amongst the people of Hauraki:

‘Ko ia ano i taea mai ai
Te Riu o Hauraki kaore ko Tongatupapaku.’

? Can one overcome the Valley of Hauraki?

No, because of Tongatupapaku.

This word ‘tongatupapaku’ refers to the scrofulous sores that these men in the war party suffered from, all of them. Their descendants, who still live in Hawkes Bay, all suffer from scrofula.

This then is the proverb about this scrofulous people. The scrofulous sores were from their ancestors and have passed down the generations to the present day



The war party of Ngati Raukawa under its chief, Whatanui, was coming. Ngatiupokoiri decided to emerge and abandon the pa. The divisions were put in place and a warrior stood to say that he would fell the first enemy, and a warrior stood in front of another division, and another in front of another division, all saying that they would slay the first enemy warrior. Then Wiremu Te Ota stood and said:

‘I ngaro pea au i te awa
Haehae i riro ai mau te ika i te ati.’

‘Perhaps I shall lie hiding in wait in the river

And kill the first of the enemy.’

When the time came for the battle to be joined he it was who made the first killing – of Rangimotipua.

‘Nehe.’

THE RANGIORA FISH

To the Editor of Te Pipiwharauroa.

Please place these few words on the wings of our bird to be seen and heard by both small and great who live on the beautiful marae of Aotearoa and Te Waipounamu and their small [mokohi – rafts ?islands].

One day the canoe of a brave man was sailing on the Pacific Ocean. There were four people on that canoe. It was very small. They went to fish. The canoe was a fighting craft but they sailed without weapons, that is, clubs, because peace had been made for a short time. When they got beyond the headland they lowered the anchor. It was not long before that canoe was spotted and a war canoe approached with one hundred men on board. The canoe was trapped and before long the four saw the war canoe. The brave man said to his friends, ‘This canoe is not out fishing and we are in trouble, but I tell you to fight bravely and if you are killed I shall take revenge.’ Thereupon they raised the anchor and paddled strongly but before long the war canoe was alongside them. They fought and before long the friends of this brave fellow were killed and he alone remained to fight the one hundred men. He fought on for a long time before jumping fighting into the sea. He killed forty men. What a man! Eventually he was captured by the sixty men. Then he said,

Mehemea ana i uta te karoro nei e tiu ana rere ana nga kirikiri o Tamateapiti.
‘Had this gull been fishing on land it would have been overwhelmed by the sands of Tamateatipi.’

The meaning is that had they been on land there would not have been any of them left.

Subsequently the death of those men was avenged. A canoe sailed the sea carrying a war party of 200 men. Rangiora leaves were plucked and taken on board to be used as fish. The canoe rode at anchor. Most of those on board lay inside the canoe; only a few sat up above. They fished and the fish they caught were rangiora leaves as a temptation. Before long they were spotted and the canoe of those who had killed those men set sail. When they came close they were struck down. There was not a single survivor, not one. This battle was called ‘The Rangiora Fish.’

Yours sincerely,

Whatatutu.

[The Editor praises the friend who sent this story to be preserved. It would be even better if we were told the names of these warriors, their homes, and their fishing grounds. Perhaps we will receive a further letter. – Editor]

[11] 

OTHER ITEMS

A man in Australia has 31,668,000 acres of land. His name is Sydney Kidman. When he began working he was paid ten shillings a week and had one horse. Now he has 10,000 horses, 100,000 cows and myriads of sheep.

In 1898 a Jewish group was formed known as the Zionists. Its object is the return of the Jews to Canaan and they have £2,000,000.

For thirteen years a young English nobleman lived in the wilds of America. He occupied himself there with hunting cattle. He himself has said that he stole 6oo cattle. While he was in the desert he received word that he should return to England as head of his family for he is a genuine noble. He is Sir Genille Cave-Brown-Cave.

SONGS FROM HAWAII

By Tipiwhenua.

Waiata for Tu.

Tu is one of the gods of Hawaii. All the natives of Polynesia have these gods: Tangaroa, Tane, Rongo and Tu.

 (The English version is a translation of the Maori.)

Hawaiian English Version of Maori Translation

Aole i like ka Naia, 
He is not like the dolphin,

I Kona ihu i kihe i ke kai, 
His nose sneezing in the sea,

Kona kino i kai; O ka mano la. 
His body in the water; like the shark.

Aole i like – Ku. 
Tu cannot be compared with these.

Aole i like i ke hokii, 
He is not like the wasted one,

I ka hawana ai pua Lehua 
Not like the bird who draws food from the flowers of Rehua,

Ta Oo, Manu o Kaiona-la. 
 The Bird of the Southern Seas calls.

Aole i like – Ku. 
Tu cannot be compared with these.

♣♣♣♣♣♣♣♣

He kanaka ia, 
He is a man,

He Akua Ku, 
Tu is a God,

He ulele Ku mai ka lani, 
Tu is a messenger from heaven,

He haole Ku mai Kahiki, 
A migrant from Tahiti,

He mau kanaka ia eha, 
He is like four men,

Ewalu hoi nei kanaka, 
Even like eight men,

O Ku, o Lono, o Kane, o Kanaloa, 
Tu, Rongo, Tane, Tangaroa.

O Kane-makaiahuawahine, 
Tane-mataiahuawahine,

O Haiahaipuaa, O Kekuawalu–la, Haihaipuaa, 
Te Tuawaru-ra.

Ua like. He is like these.

[12] 

CALENDAR : AUGUST 1908

Day 12 0 4h 29m a.m. Day 27 ● 10h 29m a.m.

1 S

2 S Seventh Sunday after Trinity

Morning Evening
1 Chronicles 21 1 Chronicles 22

Romans 2.1-17 Matthew 17.1-14

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Eighth Sunday after Trinity

1 Chronicles 29.9-29 2 Chronicles 1

Romans 8.1-18 Matthew 21.1-23

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Ninth Sunday after Trinity

1 Kings 10.1-25 1 Kings 11.1-15

Romans 13 Matthew 25.1-31

17 M

18 T

19 W

20 Th

21 F Fast

22 S Vigil, Fast

23 S Tenth Sunday after Trinity

1 Kings 12 1 Kings 13

1 Corinthians 4.1-18 Matthew 27/1-57

24 M Bartholomew, Apostle Athanasian Creed

Genesis 28.10-18 Deuteronomy 18.1-15

2 Corinthians 4.18 & 5 Matthew 28

25 T

26 W

27 Th

28 F Fast

29 S

30 S Eleventh Sunday after Trinity

1 Kings 18 1 Kings 19

1 Corinthians 10 & 11 Mark 4.1-35

31 M

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