Te Pipiwharauroa 126

Te Pipiwharauroa 126

No. 126

1908/09

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 126, Gisborne, September 1908.

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

‘KUI! KUI! WHITIWHITIORA.’ [The cry of the shining cuckoo.]

BLACK PEOPLE

In this flight of our pet we have some words about how the white people of America ill-treat the black people, and some words about the Maori People. It is a terrible story, a story of mockery and contempt. At the hui in Wellington some words were spoken about the contempt of the Pakeha for people with black skins or brown skins and a motion was passed condemning that idea. This is an important thing for us to consider. It is well known that Maori are not permitted to sleep in the hotels in Taranaki, and that the hotels in Whanganui follow this practice.

We hear that the reason these hotels are like this is wrongdoing on the part of Maori, their being dirty, and their taking things from the rooms. If this accusation is right then it is the Maori who have given rise to antagonism on the part of the Pakeha; they have done wrong and the guilt extends to all Maori people. Indeed a Pakeha woman from Taranaki set up a restaurant here in Gisborne and when some young people went in they were thrown out because the smell of the Maori was offensive to her nose. Apirana Ngata and his friends were thrown out of a restaurant in Hastings because they were Maori. The Inspector of Hospitals agreed that Tutere Wi Repa should be a doctor at Gisborne Hospital; when it came before the committee of the Gisborne Hospital they did not consent because Tutere is Maori. It is the practice on the ships to put Maori in the bow even though their tickets are for the stern; the Huddart Parker Line is the main company doing this. There may well be instances of Pakeha 1ll-treatment of Maori known to our friends which we have not heard about. We say again that this is an important thing affecting us, the whole Maori People: it will be good to get rid of this Pakeha contempt for our skin. Soon perhaps things will get worse and our children will not be permitted to sit with Pakeha children just as Maori are not permitted to go into the Taranaki hostelries, and who can say, who can predict that the time may not be coming when perhaps Maori will not be allowed to use the footpaths. How are we going to achieve the prevention of this wicked happening? It is not possible for us to change the Pakeha heart and he does speak well of us. The important thing is for us to try to do is to ensure that there is no cause for the derogatory words of the Pakeha, so if we stay in a hotel let us be clean and not dirty, if we eat in Pakeha houses don’t eat uncouthly, gulping the food, or being gluttonous, and be satisfied – don’t stuff yourself full of food right up to the gullet. Behave well on the roads. Don’t spit, [?e panga noa i te anga koura i te kaingaakino]. Don’t clutter up the porches of the pubs or sit about idly on the porches of the shops; these were built for the purpose of selling and not [2] as resting places for people. The most critical words are directed at our children, so keep them clean for the benefit of their bodies – keep their bodies and clothes clean. Wash their heads and faces every day and their whole bodies in warm water each week. Do not let them wear a shirt or flannels or stockings for longer than a week. Do not sleep in your day clothes or your clothes will smell and you may be infested with lice. If the children are taught cleanliness when they grow up they will have the habit of cleanliness. If the child is dirty then the elder will be dirty because the child is the parent of the elder. Let us give much thought to this thing for only in this way will we be able to deflect the derision of the Pakeha – soap is cheap and, unlike alcohol, you don’t have to pay for water. It makes us sad when children are jeered at for being dirty, and it is the parents rather who are at fault. It is a good thing if the school committee inspects the children to ensure that they are not dirty or using bad language. The child uses bad language or disgusting language when it hears its parents or other using bad language. This is another thing that afflicts Maori children.

We have one last thing to say, something we have said before, and that is that the thing which will give us real standing so that we are not subservient to the Pakeha or put down by the Pakeha, is our holding on to our land and our working our land, because Pakeha culture sees farmers, those who raise livestock, as people of status. And in addition to farming there should be faith because if a person has faith he will not be lazy, he will not be dirty, he will not use bad language, and he will not do things which give the Pakeha occasion to sneer. Leave it for our good works to stop the mouths of our enemies.

●●●●●●●

Kaua hei riri mo te wahine – wahine tangata tahi.

Do not fight over women, there is a woman for each man.

Kaua hei riri mo te whenua – whenua i waiho

‘Do not fight over land, the land remains.’  [cf Nga Pepeha 1186]

He ngahuru, he inoi.

‘Harvest time, prayer time.’ [cf Nga Pepeha 586]

TAHARAKAU

Taharakau went from Turanga here with Te Angiangi. The village they were going to was Te Reinga at Te Wairoa. Te Angiangi wore his good clothes, a finely woven cloak with a deep ornamental border on one side and a cloak with a broad ornamental border at the bottom and narrow borders at the side, he decorated his face with red ochre, and took up his feathered taiaha. He observed Taharākau rolling up his cloak in the wrap of cabbage tree leaves. They were placed inside two small rough kiekie cloaks and the ends were tied and then slung over his shoulders. Thereupon Te Angiangi said, ‘Taha, what’s all this about? You are carrying them on a beautiful day when the sun is shining.’ Taharakau answered,

'E tata runga, [e roa raro].'
 ‘Above is near, [below is far].’ [cf Nga Pepeha 244]

They travelled together but, I think, as they went Te Angiangi belittled Taharakau for his lowly appearance.

The two of them went on and drew near to the village of Te Reinga. He pointed his stick at Rangi-popo-i-runga. It was not long before Rangipōpō called to Taharākau in reverberating thunder. Taharakau put down his kiekie cloaks, he tied one to his right shoulder and one to his left side and he wrapped his cloak in the ti tree wrap. There was another thing, his headbands – one from a hawk, the other from a bush falcon. He hid his cloak and his headbands under his left armpit. He held his staff in his right hand. Then the tears of Rangipopo flowed down. The rain came unstinted, while the sun still shone. Before long Te Angiangi was completely drenched. The water had soaked him, the feather of his huia headband was broken, his red ochre adornment had been washed off, and the red feathers and white dogs hair on his taiaha had been damaged. Then he said, ‘Taha, give me one of your capes. I am freezing.’ Taharakau replied, ‘Ehehe! I told you, above is near.’

Before long the rain had stopped and the sun was shining. Tapuae and his chiefly wife and the people sitting there knew that his was the greater mana. ‘E i! Taharakau is drawing near, hence the reverberating thunder and the tears of his ancestor, Rangi-popo-i- runga, who weeps for him.’ Tapuae and the people were dressed for the occasion. Before long Taharakau and his friend appeared.

Tapuae was scornful. Surely a chief should have a large retinue, many people to escort him on his travels. And also, Taharakau was dressed in a rough cloak of kie kie and held a plain staff in his hand. Tapuae looked at these signs with contempt. However Taharakau was looking at the state of the house, at the bargeboards, and at the size of the house which lacked a protective palisade. Cooking places stood at the sides of the house.

[3] 

When the two of them arrived they stood at the side outside the window. He took off his cape and put on his cloak, he washed his face with the ti tree wrap, he stuck in his feathers, he shook the water out of his capes, he rolled them up with the ti tree wrap inside, he carried them and, arriving at the threshold, laid down the capes and his staff. He knelt and looked about. The chiefly people sitting there were very fine. They had dressed themselves in their chiefly cloaks and all the cloak pins were of greenstone. Tapuae wore a cloak with a broad ornamental border at the bottom and narrow ornamented borders at the sides with a cape of long white hairs from dogs’ tails. One noticed the size of the cloak pins and of the greenstone ornament on Tapuae’s shoulders and the cords which tied the cloaks and dog tail capes. His wife too, a well-born woman, was wearing a kiwi cloak, with tail feathers of the huia adorning both sides of her head, a tiki on her breast, and quite a cluster of greenstone drops on each shoulder.

Tapuae and the crowd saluted them and welcomed them. Taharakau stood. He took up his capes and staff and told his friend to enter after him. They came to the place arranged for them. He saw his pillow and placed his capes and staff on top, then sat down. He made this pillow and his capes into a perch for himself and sat comfortably. Te Angiangi sat crouched up from the cold and shivering from his wet clothes.

Before long the food was brought. It was lavishly provided. This noble people had worked to lay out food – preserved birds, birds, rats, lamprey, eels, freshly killed birds, taro, kumara, and many other kinds of food. Tapuae looked at the amount of food he had provided and asked his first question of Taharakau. ‘Taja, did I not think that you would have brought a large party with you?’ Taharakau replied,

‘E nui tira e awhea mai ki aku pureke tarahau.’

? ‘I have a large travelling party when I am covered in my flax and kiekie rain capes.’ [cf Te Pipiwharauroa 127 p.6]

And he pointed at his capes.

Tapuae realized that he had a problem with Taharakau’s reply. Then Tapae asked his second question. ‘Taha, what kinds of food do you eat in Turanga?’ Taharakau answered,

‘He ahi kouka i te ao.
He [ai] wahine i te po.’

Roasting kouka during the day;

Making love to a woman at night. [Nga Pepeha 347]

Then Tapuae knew that Taharakau had put him on the spot with his answers to his questions. Then they all ate and finished eating. Most of the food remained uneaten. Thereupon Tapuae shook the greenstone pins and ornaments fastening his clothing and asked his third question. ‘Taharakau, what is the mark of a chief?’ Taharakaua replied,

‘He whare maihi tu ki roto ki te pa tuwatawata, he tohu no te rangatira:
Whare maihi tu ki te wa ki te paenga, he kai na te ahi.’

A carved house standing inside a palisaded pa is the mark of a chief:

One standing in the open is food for the fire.’ [Nga Pepeha 838]

Taharakau’s three questions were meant to humiliate Taharakau. Taharakau rather exalted himself by his replies while Tapuae was humiliated.

Mohi Turei.

From the Editor –

Mohi Turei added to his article about Taharakau that he was anxious lest people get angry at the paper being filled by his story, but we think that thoughtful people will be very grateful for this article, for the clarity with which it is written, and that this elderly master of words can be read by children given to reading the torrent of words of the Pakeha. The Committee is grateful for the effort made by Mohi Turei to write this article while lying on his back and suffering great illness, and pray that the God of all consolation will give consolation to his heart. Let us finish the stories of Taharakau hear unless there is a word from Ngati Kahungunu. Do send new stories. The sound of our stories is pleasant to the lobes of our ears. Best wishes.

A NOTICE

To the friends who have been sent a letter asking for help at the Bazaar in Gisborne next month. It was said in that letter that half the money would go to the Maori Church, but now we have discovered that that is wrong. A quarter of the profits will go to the Maori Church and to the support of the missionaries throughout the islands. Although a smaller portion is going to the Maori Church let us help in the mission work. We look too for the Pakeha to help us. So send in the things that have been gathered together.

From the arranging committee.

Re Rau College, Gisborne.

September 21, 1908.

[4] 

MAORI NEWS

At the hearing of the Land Commission in Wairarapa Mr Stout said that the laziest Maori he had seen were those of the Wairarapa and some in Hastings; they did not work and instead lived off rent money. One Ngati Kahungunu man sold his land for £900. He used £500 to buy a car and gave some of it to his friends. Now he had lost all the money and even the car.

We published an account during the past months of a Hastings Maori with six cars. Now we have heard that that Maori has sold his cars to pay his debts. Now he has lost his car and the land whence came the money with which bought his transitory vehicles.

We heard a Maori doctor saying that Maori who used up rent money were like this animal, the tiger. The tiger went after human blood; all other foods were distasteful to him and he only sought humans as his food. Likewise people who use money from land, whether from rents or sale, find farming and other occupations distasteful but they suck out the blood of the land.

We heard of a chief of Te Tai Rawhiti who sold his land for many thousands of pounds and came to live in a pub in Gisborne where he boozed and shouted for people, so that it was said, ‘Is there any chief like So-and-so; the flow of money and beer is like the flow of Haruru?’ He invited the people of Gisborne to gather to drink from the barrels of beer which had been taken outside. Anyone could foretell the end of this chief. The flow of beer continued but the ‘flow of Haruru’ had completely dried up.

We young people who attended the major Pakeha schools are said by Maori to be proud that we know the strange language and that we wear Pakeha clothes and follow Pakeha ways. But the main reason for this untrue accusation is jealousy on the part of foolish people – envy. If one thinks carefully about this it is the ignorant Maori who are the conceited fellows – some of them – with the conceit of the foolish.

We have been jeered at and derided by the Pakeha, but the white people of America are the people who treat black people worst of all. When the American naval ships came, the ships of those people who treat native peoples so badly, Maori piled up their treasures for those white people, for their enemies – they also wanted to be seen with the white people. Were they white people who loved the Maori People like Mr Pope … but we would not give up a flax cord because they are not people applauded by thousands.

It is the case with people that they forget the many good things, the extensive things, done for them by a person; because of that person’s good nature his good works aren’t publicized. It is the same in the Scriptures. Gideon saved Israel from a terrible defeat, and in their gratitude they urged Gideon to become their king. He did not consent because God was their king, but, ‘they did not show love to the house of Gideon in return for all the good that he had done for Israel.’ (Judges 8.35)

Some people from Ngapuhi were in the Maunga Wha Prison, Mount Eden. Afterwards they had children and one of them named his child ‘Mount Eden’ and the othernamed his child ‘Hard Labour’, that is, ‘Breaking Stones.’ Will these children be happy with their names or ashamed?

In Rua’s effort to be like Christ he has grown his hair long and some of his people are following his example. There is no verse in the Bible saying that Christ’s hair was long, but there is a verse which says, ‘Does not nature itself teach you that if a man wears long hair, it is degrading to him.’ Where is this verse?

A WORK OF LOVE

One of the great Christian works in our world is the work of the Salvation Army, the Salvationists. They go into all places to help the orphan, the poor, the widow, the sick, the disabled, the blind, the prisoner, the drunkard, the woman who has fallen into evil, and the man who has given himself over to crime. Of the people coming out of prison, 1200 stay in their hostels, including 800 fallen women. In all, 3000 people are helped by them in their hostels in Australia and New Zealand. This Army makes no distinction between people, black and white are all the same, and they have worked for many years amongst the Maori people. It would be good if Maori considered this great work of mercy. We have received word from this Army to give notice to all Maori people. If a person wishes to send even a single penny you may send it to the Editor of Te Pipiwharauroa.

[5] 

WORLD NEWS

America

We were still talking about the terrible way in which Americans treat black people when we heard news of a nasty disturbance. A white woman was jeered at by a black person who was put in prison, but that black person was followed by thousands of white people eager for his blood. The prison was broken into and only by the efforts of the soldiers was the man saved. However they poured out their bitterness on innocent black people, breaking into their houses, striking some of them down, many were killed, but the mob was not stopped by the soldiers.

When the woman at the telephone exchange heard that a big flood was coming she began to tell people over the phone to hurry with their families to high places. Many people escaped but this woman was overtaken by the flood as she was still sending messages and she died. The flood carried her body twelve miles. She was very battered but the earphones were still on her head. The name of this woman who gave her life for many was Sarah Rook.

England

On the request of Lord Roberts to send to England expert young riflemen from the whole Empire, a young man from Onehunga called Friar has gone. He is twenty-five years of age. In the contest that young man came second (the winner was from England) and Lord Roberts gave him a large gift to remind him of the occasion. This young man was made very welcome by the English nobility.

One of the most talked-about things in England in these days is the effort being made by English women to persuade the Government to give them the right to vote for members of Parliament, like the women of New Zealand. They are very determined, and many of them have been put in prison for disturbing the peace. In one disturbance 27 of them were arrested and are still lying in prison. When they were not allowed to go into Parliament to present their petition they surrounded the house of the Prime Minister, Asquith, and battered the windows of the house.

Australia

Port Jackson and Melbourne gave exuberant welcomes to the ships of the American navy. Sailing from Melbourne they called at Albany and went on to Tokyo, the large city in Japan. We have heard that Japan will give them a tremendous welcome. Leaving Tokyo they will go straight to India, then through the Red Sea and the Mediterranean Sea, and then they cross to New York, the place they sailed from last year, having covered 37,000 miles.

NEWS OF THE DOMINION

The Government has bought the Manawatu Railway for £900,000, so that now the Government alone owns the steam railway from Wellington to Auckland. We hear that on this island the Government is considering the railway from Gisborne to Rotorua.

In Mr Mills’ Bill it is agreed that Maori may fish for trout for five shillings, but if there is theft then the licence will be taken away. This bill is directed at Te Arawa because their main food is crayfish which are disappearing, being eaten by the trout.

SOME IMPORTANT SAYINGS.

While a son of Tuhakairiora was lying about his bravery at killing wild pigs and catching cows and horses, suddenly a wild bull appeared. His friends called out, ‘Look, Ahu, show us the bravery you’ve been talking about.’ The rascal quickly replied:

‘Noku hoki enei ra, no te koroua!’

? I deal with things in the present, but this one is for the old man.

Our own proverb is appropriate for this rascal:

‘Tutohu ahiahi, whakarere hapara.’

‘Accept at night; reject in the morning.’ [Nga Pepeha 2588]

When the Land Court questioned Tama-nui-te-ra of Ngati Porou about his [?paariri – a small fresh-water fish, pariri - a clearing where the trees have begun to grow again, shoot of a plant – Williams], he raised his hand and stretched it towards his people sitting there, and said:

‘Ina, Pakeha, aku pariri.’

? Behold, Pakeha, my pariri.

At the presentation of the Marae Council motions before the Wellington hui, Hone Heke criticised one of the motions, and because there was much argument it was proposed that those motions be left for a more appropriate time. Hoera Katipo of Ngaitai stood and said:

‘Ki te kainga weraweratia te karaka ka rorea,
Ki te kainga kakatia te tutu ka roria,
Ki te kai horotia te aua ka rawa,
Ko te kai hoki tenei i rawa ai a Tamarereti.’

If the karaka berry is eaten hot one is intoxicated,

If the tutu is eaten hot one becomes giddy,

If herring is eaten too fast one chokes.

This is the food that choked Tamarereti.

[cf Nga Pepeha 1359, 1360, 1361]

THE GARDEN

This is the month in which one should work hard in the garden. Do not leave the food to grow untended. Be diligent about hoeing the small vegetation lest the growth of your food plants is hindered. Plant cabbages, cauliflower and lettuces. Scatter onions in a seedbed for planting out in December and January. As for Maori foods, there are no instructions because all these will have been planted by this month.

[6] ?KA MAHITI A TUKORO ?TUHORO JUMPS

To the Editor of Te Pipiwharauroa.

This is a notice to be fluttered by the bird on the marae where he goes to sing. We have heard murmurings about the hui of the Mormon Church to be held at Hiruharama in the coming days. Then the harbingers of dawn sing but it means a struggle; it is a weary song for the Anglicans [Missionaries] inside the Mormon eel-pot. Pakau Hokio was the leader in St Michael’s Church which stands in Hiruharama Oh dear! The pa which was full of people is left forlorn but Tuhoro has jumped] to flutter his hands on a different orators’ bench; perhaps the purpose of that hui has been extended to focus on warmth with the idea of foaming the water to crush the nose of elderly men in the belly of Makatote Stream. Perhaps a new name will be added for Tukoro, an agreeable name such as ‘unsteady’ or ‘turncoat’, since his old name is still that which was given him by Mother Church – it is still Raanapia Pakau. And the Mother Church still holds fast in its jaws those it names.

Hohepa te Piri,

Waipiro Bay.

FRUITS OF THE WELLINGTON HUI

Paratene Ngata called together Ngati Porou to hear all that transpired at the large Hui held in Wellington, and all its failing were brought together on the one marae. At the end of all the speeches Paratene said that it was right that we should all be happy and rejoice for from now on our standing is very clear, that is, that we are ‘indeed a people’ under the sun, just like the Pakeha, and we saw the friendship of the leading Pakeha towards the Maori People in that Hui, in the help given to the working of the Hui with its many problems, in the kindness, the speeches, the hospitality, and in the feasts provided for the Maori People – our Pakeha friends from a sense of what is right rose up in an unrestrained way and helped in the effort to improve the well-being of the Maori People. It is right that we let this time be a turning point – there is the old time and the new time of the present, and let us turn our backs on the past and our faces ahead and travel with determination. Ahead of us is a journey on the path that has been pointed out by the faith – it is called Farming. Many statements came out of that Hui about the ways the lives of the Maori People can be improved, but it was perceived there that the worst enemy of those ways, for the Maori People who are going to oblivion, is alcohol. Therefore, a major concern was that it be recognised now that we cannot leave the law alone to combat that drink, but it is for us, each man, each woman, to agree to give up that drink, and let us set up groups of men and women to forward the project so that it becomes strong, and those groups can draw in those people who are oppressed by drink. But this is not an easy job, however it is to be attempted, and let us make a fresh beginning right now.

The Hui then engaged in speeches and elections. Many words of praise came from the Hui for those who arranged that large Hui in Wellington, for the Minister of Maori Affairs who helped the Te Aute Students’ Association, and who, right up to the present, has achieved great things for the benefit of the Maori People.

The statements agreed at this hui.

1. To support all the matters concluded by the Great Hui in Wellington.

2. To suppress the power of alcohol by

(a) By setting up groups of men and groups of women in each Parish within the Horouta Council District.

(b) To provide a book to be signed by each person on joining the group, and give the group a name, (that is, create an introduction for that book).

(c) The men’s group is to speak to the men to draw in most of the men, while the women are to speak to the women and also draw in their husbands.

(d) When a person agrees to give up drinking he shall write his name in the group’s book.

(e) These groups are to work together with the Marae Committee to do away with alcohol from their borders.

3. Encourage ways by which people will gladly embrace the faith.

Subsequent hui will set in place the final forms of these objectives.

◊◊◊◊◊◊

When Bishop Neligan preached in London he said that some of the Pakeha of New Zealand were godless, that is, they do not know God. The people of Auckland were very angry at these words.

[7] 

SAYINGS, STORIES AND PROVERBS

Mauri mahi, mauri ora: mauri noho, mauri matekai.

Industry brings well-being; idleness produces hunger. [cf Nga Pepeha 1792, 1793]

Ka mahi te taringa muhukai, e kore e rongo ki tetahi mana kupu.

‘An ear only intent on the call to eat never hears a word for him.’ [cf Nga Pepeha 1020]

Tatai korero i ngaro, tatai korero i rangona.

‘Some concerted schemes come to nothing while others are heard.’ ’ [cf Nga Pepeha 2240]

Taute te titoki, whero te rata i te waru.

‘The titoki matures and the rata flowers are red in the eighth month.’ ’ [cf Nga Pepeha 2256]

Te amorangi ki mua, te hapai o ki muri.

‘The priests in front, the provision-bearers in the rear.’ ’ [cf Nga Pepeha 2265]

Te kotinga poro, ka taka ki roto: waiho te mate mo Hapopo: ko te Rangipuritia nana te rena.

‘The tribe separated into two parts and by and by fell: [it was Te Rangipuritia who set the snare. For rena see Williams].’ ’ [cf Nga Pepeha 2325]

Tere kau te waka o Horomanga.

?The canoe of Horomanga is very fast.

Te hopu a te ringa iti, he aha te huanga: tena ko te hopu a te ringa whero, e kore e tanganga.

‘The grasp of the common person, what is its advantage? However the grasp of the chief cannot be loosened.’ [cf Nga Pepeha 2289]

Te toka rurenga tai e neneke i te ngaru.

‘The rock rolling in the tide, well shaken by the waves.’ [cf Nga Pepeha 2455]

Te toto o te tangata, he kai: te oranga o te tangata, he whenua.

‘A person’s blood is obtained from the food eaten, and it is from the land that sustenance is derived.’ [cf Nga Pepeha 2460]

Mahia he wahie mo takurua, mahia he kai mo tau.

Provide firewood for the winter; provide sustenance for the whole year. ’ [cf Nga Pepeha 1711]

Tiwhatiwha te po, tiwhatiwha te ao.

‘Gloom and sorrows prevail, day and night.’ [cf Nga Pepeha 2526]

Tiketike ngahuru, hakahaka raumati.

‘High in autumn, low in summer.’ [cf Nga Pepeha 2509]

Titike ao, papaku po.

'Lofty by day, low at night.’ [cf Nga Pepeha 2508]

Tini whetu ki runga, e iti te pokeao.

‘A myriad of stars [above], a small black cloud.’ [cf Nga Pepeha 2512]

Tohea, ko te tohe i te kai.

‘Be strenuous, persevere as in the struggle for food.’ ’ [cf Nga Pepeha 2529]

He whata kei te kaki.

‘A food platform in the throat.’ [cf Nga Pepeha 839]

To kahawai ngako nui, aroaro tahuri ke.

‘You take the fat kahawai but turn your face away.’ [cf Nga Pepeha 2539]

Toro kau mai te ringa o Pataroa.

‘Pataroa stretched out his hand in vain.’ [cf Nga Pepeha 2548]

Tuatahi a Pakatauia e tata Waiotahe.

‘Pakatauia started at once and soon reached Waiotahe.’ [cf Nga Pepeha 2557]

He uri ki tahi no Pakatauia, e tata Waiotahe.

‘For a first descendant of Pakatauia, Waiotahe is close.’ [cf Nga Pepeha 803]

E tata Waiotahe? Huri ki tahi, kati ra haere.

?Would you like to get to Waiotahe? Set all aside and go.

Tungia i te ururua, kia tupu whakaritorito te tupu o te harakeke.

Burn off the brushwood so that the flax shoots may sprout. ’ [cf Nga Pepeha 2572]

Tunu huruhuru, kei wawe tu ana a Puwhakaoho.

‘Cook [the rat] with the fur on lest you be disturbed by Puwhakaoho [lit. startling trumpet].’ [cf Nga Pepeha 2573]

Huruhuru kai wawe, tuna whakaoho.

‘Feathers eaten hastily, eels alarmed.’ [cf Nga Pepeha 874]

Kihai i hangahanga ake te kai a Turaungatao.

?The thing Turaungatao [Turangatao] did was not without consequences. [cf Nga Pepeha 1348] Or ‘There was nothing frivolous about the food of Tu-rau-nga-tao.’ [cf Nga Pepeha 2583]

Turaungatao me nawhea tatou? Tena ano kei ona roratanga.

Tu-rau-nga-tau, when will we be able to do it? Everything will happen in time.

[cf Nga Pepeha 2584]

Waiho i te ra raumati.

‘Wait for the summer days.’ [cf Nga Pepeha 2614]

Waiho i te toka tu moana.

‘Let it be like a rock in the sea.’ [cf Nga Pepeha 2616]

Waiho kia oria, he whati toki nui.

‘Let it be sharpened, it is a broken big axe.’ [cf Nga Pepeha 2618]

Waiho i te toi poto.

‘Let us keep close together.’ [cf Nga Pepeha 2615]

Waiho noa iho nga taonga, tena te mana of Taiwhanake.

‘Leave your valuables anywhere; here is the mana of Taiwhanake.’ [cf Nga Pepeha 2625]

Whaia i muri i nga waewae o Kapu.

‘Follow behind in the footsteps of Kapu.’ [cf Nga Pepeha 2643]

Whangaia ta taua tuahine hei tangi i a taua.

‘Let us nurture our little sister, so that she may mourn us.’ [cf Nga Pepeha 2657]

Whakina e mate, huna e mate.

‘Confess it, oh death; conceal it, oh death.’ [cf Nga Pepeha 2655]

Toitu he kainga, whatungarongaro he tangata.

‘The land remains while the people disappear.’ [cf Nga Pepeha 2537]

Heoi ano ta te tangata e haere ake ana, he harahara wai nga kanohi.

‘Never mind, when one is aging the eyes water.’ [cf Nga Pepeha 602]

Titike po, papaku ao.

Lofty in the night, low in the daytime! ’ [cf Nga Pepeha 2508]

Te pu kei Hawaiki, te puna kei Rangiriri.

‘The origin is at Hawaiki, the source is at Rangiriri.’ [cf Nga Pepeha 2370]

Haere ki raro ki Putaraira.

?Go under to Putaraira.

E nui kai i runga i Pamamaku, me he tangata pea koe e whai mai ana i muri i a au.

‘Food is abundant on Pamamaku; perhaps you are the one who is following me there.’ [cf Nga Pepeha 211]

Tarewa ana, ko te tau anake.

?What is hanging down is only the string.

E kore te weka i motu i te mahanga e hoki ki tona ara.

? The weka that has escaped from the trap will not return to his path. [See below.]

Ki te motu te mahanga i te weka e kore e hoki mai.

‘The wood-hen escaped from the snare does not return.’ [Brougham p.36 cf also Nga Pepeha 1720, 933, 1912. 1114, 104]

Katahi ano ka tukari te mara a Te Noinoi.

‘How Te Noinoi’s farm is being dug up into hillocks.’ [cf Nga Pepeha 1126]

E tata a runga, e roa a raro.

‘Above is near, below is far.’ [cf Nga Pepeha 244]

E kore te patiki e hoki ki tona puehu.

? The flounder will not return to its silt.

Ko tangata patu, ko tangata wawao.

? The man with a weapon can defend himself.

E roto parau, kei kawe noa koe i a au ki te marae.

? Since it is false, do not bring me needlessly onto the marae.

Mau rawa te kai, ma te whare takahia, maku te kai, ma te kauae karia ki te marae.

‘You have the food, for the people whose house was trampled on; mine is [the food from] the jawbone dug in at the marae.’ [cf Nga Pepeha 1794]

He whanau tama ki te wahine: he awatai, he puta taua ki te tane.

? The birth of a son to a wife: [?he awatai] the arrival of a successor to the husband.

I orea te tuatara, ka puta ki waho.

‘When poked out the tuatara emerges.’ [cf Nga Pepeha 893]

Nau te kokomo, he tumahana taku.

? Yours is the gift; mine is the return gift. [cf Williams - kokomo]

Kia ai he ta kotuku ki roto o te nohoanga pahi, kia tau ai.

‘Let there be a white heron feather in the assembly so that all may be well.’ [cf Nga Pepeha 1272]

Tau kai, e te rangatira, he korero, ta te ware he muhukai.

? It is your food, O Chief, to speak; it is for the low born to be inattentive [listen for food]. [cf Nga Pepeha 2238]

He mara whakautuutu ki te rangatira, he mara tiria; he mara mate ki te ware, e kore e tiria.

‘The chief’s dense cultivation is properly planted but not that of the commoner, which is neglected.’ [cf Nga Pepeha 555]

Kia tu te rangatira ki te tohu, ka toa te kai-rakau; ta te ware, he whakapahunu i nga toa.

‘A chief should stand forth to lead for he will give courage to those who bear weapons, while a commoner would only dishearten the warriors.’ [cf Nga Pepeha 1338]

Kia ata mahi kia oti ai: kia ngawari te riri, kia hinga ai te hoariri.

‘Work methodically so that the job is finished, move lightly and attack swiftly so that the enemy will be vanquished.’ [cf Nga Pepeha 1275]

Te maro a te wahine, te manga a te tamaiti.

? Solid food for the woman, vegetables for the child.

Kia kino te taha wai, kia tu noa ai ki te marae.

‘Let the calabash be plain so that it may safely stand out on the marae.’ [cf Nga Pepeha 1291]

Pai tu, pai hinga, na wai, na oti.

Good at standing, good at falling; the work is eventually finished.’ [cf Nga Pepeha 2118]

E kore e mau, he kiore ka umangatia, ka pa i te whana o te tawhiti.

‘A rat accustomed to the trap will not be caught; it will spring it closed.’ [cf Nga Pepeha 161

E kore e rongo, he manu ka pakia pepetia.

‘It will not hear, a bird that is called and taken.’ [cf Nga Pepeha 1275]

Kia ata nenene, tena a Ngapuhi ka tata te whai ringaringa.

‘Jest with caution, for Ngapuhi may have new weapons.’ [Te Aka cf Nga Pepeha 1276]

Ana, mau ko te tipi-wai na, ko to kamo hoki tetahi.

‘There, you skim rocks over the water and someone else winks.’ [cf Nga Pepeha 35]

E kawa ana toku ki a koe, tena te tangata mana e whakareka.

‘You find what I offer to you sour to the taste but there is a man who can sweeten it.’ [cf Nga Pepeha 123]

Ka hupeke te ringa, ka ora; ka toro, ka mate.

‘If the hand is clenched, there is health; if it is open, it is sickness.’ [cf Nga Pepeha 951]

Kia ata waewae roa, kei kaingatia.

? Make sure you have long legs lest you be eaten.

He manako te koura i kore ai.

‘The wish for crayfish brings none.’ [cf Nga Pepeha 542]

Pa tangata, pa waiho; pa rakau, pa taku panehe.

? [?Pa] A pa of people should be left alone; a pa of wood I can cut with my small adze. [cf Nga Pepeha 2174]

Rori taura, pa taku panehe: rori tangata, rori waiho.

‘A tangled rope can be cut with my small adze but if it is a human entanglement, let it alone.’ [cf Nga Pepeha 2174]

Tiketike awatea, papaku po.

‘Loft in broad daylight, low at night.’ [cf Nga Pepeha 2508]

Matua i te karapatanga a Tahi.

? [?Matua] as Tahi looks askance.

Ka ko nga kopara a Rongomaitapui.

‘Rongomaitapui’s bellbirds are chirping.’ [cf Nga Pepeha 990]

Tupore rangitahi, whakatakariri kei raurangi.

‘Treating kindly one day, causing anger on another.’ [cf Nga Pepeha 2575]

Haere ki te whare tapu i a Kamuraterangi.

? Go to the sacred house at Kamuraterangi.

Ka rite ki te kopara e ko nei i te ata.

‘Like the bellbird singing in the morning.’ [cf Nga Pepeha 699]

Ngahuru kai hangai, koanga kai anga ke.

? There is help at harvest but they are elsewhere at planting time.

[cf Nga Pepeha 4841, 854]

Ka hiki i te ara a whaitiri Whakapaparoa-a-kai.

? He takes the path of Whaitiri-the-food-banisher. [cf Nga Pepeha 2007, 2086, 2646]

Ko tane pakuroa none kai.

‘A dilatory husband is a waste of food.’ [cf Nga Pepeha 1517]

I marama i te waha.

? Explained by the mouth.

Ko te ringaringa e kore e he ki te waha, e kore e he ki te kai.

‘The hand which does not make a mistake on the way to the mouth, will make no mistake about food.’ [cf Nga Pepeha 1588]

Kitea he anga na te haku.

‘See the driving force of the kingfish!’ [cf Nga Pepeha 1355]

E ara te haku.

? Will the kingfish rise?

Taku waha kai rangi kino ki roto o Maia-iti, taku waka te toia, te haumatia.

‘My mouth always satisfied at Maiaiti,

Rough though He weather might be,

Where no canoe need be launched,

Nor a voice is heard to urge.’ [Kohere p.22 cf Nga Pepeha 2205]

[8] 

A SLIGHT ON THE MAORI PEOPLE

When the Hon George Fowlds, Minister of Education, declined the request of the Pakeha of Taumarunui for a school for their children separate from the Maori School, they were angry. Derogatory things began to be said about the Maori children of Taumarunui, then about their parents, and then about the whole Maori People. Abusive comments were sent to the Auckland newspaper, the New Zealand Herald. We print only two of the worst letters. The names of the people who sent the letters have been withheld.

First Pakeha letter sent to the Editor of The New Zealand Herald.

Dear Sir, This is the third year since the Pakeha of Taumarunui have asked that a Board School be set up for their children since the things taught at the Maori School are not appropriate for Pakeha children. Being alongside the Maori is not the main reason. A Board School had been approved. Since that time a new teacher has arrived for the Maori School. This man asked that the Maori School be enlarged and his request was agreed to. The sworn assurance of a Board School was completely forgotten. This thing remains as a cause of strife and the Pakeha continue to struggle for a separate school for their children. The reasons for them requesting a separate school are clear. One is not able to speak about the bad things being done. But one thing is that the children are coming to school full of lice and other things. I know that one woman burnt her child’s clothes to get rid of the lice. The Pakeha children are also catching the coughs and skin diseases of the Maori. Finally, a cesspool smells like flowers compared to the school room full of Maori children during the summer. But as I have said, this is something that has to be seen. Our desire is for a Board School, we are ratepayers, with a Pakeha committee, and we would undertake to keep the school and the children clean.

From ‘Conservative’.

[The Original Letter. (1st August 1908.)

Sir, Some three years since the Taumarunui residents asked for a Board school, because the standard of tuition in the Maori school was too low. Maori contamination was only an incident, not a reason for a change. Maori children may and do attend Board schools. The Board school was promised. Just then there was a change of masters in the Maori school. Said master applied for increased accommodation for the Maori school, and got it at once, in spite of the promise (made in writing) of a Board school for Taumarunui. Since then the matter has developed into a battle for the right of Taumarunui residents to have proper tuition for their children. As to why a separate school has been asked for the reasons are simple. The moral side of the question is not printable, therefore I pass it. The others are. The children come home from school infested with small yellow insects. In one case at least that I know of the mother burnt her children’s clothes as the only hope of getting rid of them. Children attending school get what is known locally as the Maori cough; also a cutaneous affection, locally known as Maori itch. Finally a cesspool is roses compared to the aroma arising from a roomful of coloured children on a hot day. But, as I said before, this is only an incident we can arrange about. Give us justice, a Board school for which we pay the taxes, a white school committee, and we will see that school and scholars are clean.

Conservative.]

First Letter of Reweti Kohere to the Editor of The New Zealand Herald

Dear Sir, A friend of mine from Auckland pointed out to me the letter from ‘Conservative’, 1st August, and urged me to reply to that letter, because I have responded to some letters criticizing Maori schools; but I was in two minds because I do not know Taumarunui, and I also have the idea that articles like that of ‘Conservative’ should not be taken notice of but should be despised because the writer concealed his real name. It is the case that people who do not reveal their names say things they would not say if their names were known. Anonymity and saying false things is the refuge of the law-born. The falsity of the statements of ‘Conservative’ is obvious. The Maori schools of the east Coast here were falsely maligned – although the language was not like the ungodly language of these words, but perhaps the ungodly do not use such wicked language. As a result of this accusation the diligent Minister for Education came to the East Coast to see with his own eyes those schools. When he got to Auckland he said much, saying, ‘The dirtiest of the Maori schools was cleaner than the cleanest of the Pakeha schools.’ These words were bitter to those who supported Board schools but what he said was confirmed by the people who know well the Maori schools and the Pakeha schools. It is perhaps the attitude of the Minister to the Pakeha of Taumarunui which led ‘Conservative’ to make his derisory statements. But why lash out at the Maori and not lash out at the Minister? Perhaps it is because Maori are a quiet people, an ignorant people, unaware of the bad things being said of them in the Pakeha papers. The Pakeha have a wise saying which I share with ‘Conservative’, it is this: ‘People who live in glass houses should not throw stones.’

Reweti T Kohere.

Te Rau College, Gisborne.

[The original English version, (18th August 1908)

Maori-Pakeha Schools

Sir, A friend of mine, an old Aucklander, drew my attention to a letter signed ‘Conservative’ in your issue of 1st inst., and urged me to reply to it, seeing, perhaps, I have taken some little part in championing the cause of native schools; but I hesitated, knowing nothing at all of the school at Taumarunui, and preferring to treat anonymous correspondence like that of ‘Conservative’ with silent contempt which it deserves. Anonymous correspondents as a rule write many things which they dared not were their identity known. Anonymity, like falsehood, is a favourite refuge of cowards. The truth of ‘Conservative’s’ assertions on the face of it is to be doubted. The same charge was made (though not worded in the same paganish language – I beg the pagan’s pardon; he may not be guilty of such language) against the native schools on the East Coast, but after the energetic Minister for Education had paid a personal visit to these much-maligned schools he came out boldly and with a certain note with the statement which naturally offended the advocates of the Board school system, that ‘the dirtiest of the native schools was cleaner than the cleanest of the European schools’ – a statement which many who have a close knowledge of both white and native schools can endorse. The Minister’s attitude on this question may perhaps be to some extent the explanation of ‘Conservative’s’ insulting outburst. But why hit the poor Maori below the belt instead of hitting the Minister? Is it because the former is the weaker, the more helpless, and the more ignorant, so that he cannot find out what is being said of him in the English press? The Pakeha has a wise saying, of which I would like to remind ‘Conservative,’ and it is this: ‘Those who live in glass houses should not throw stones.’

Reweti T Kohere.

Te Rau College, Gisborne.]

Second Pakeha Letter

Sir, I think the Pakeha of Taumarunui are right in asking to be given a school for themselves for the benefit of their children. The Minister for Education has not indeed carefully considered the harshness of his response to the Pakeha of Taumarunui. I think that it is not because of the colour of the Maori that the Pakeha of Taumarunui are asking to have a separate school for their children, discrimination based on colour is not seen in New Zealand. The main reason is the state of the body. If some Pakeha children get close to Maori they will contract illnesses, and this nation does not permit a person to subject his child to sickness, that is, to send it to a native school.

From ‘The Friend of the Children.’

After these letters, a meeting was held of the Auckland School Board at which a Pakeha by the name of Edgecumbe spoke some demeaning words, and the Board agreed to consider carefully the request of the Pakeha of Taumarunui, to send the carpenter to look, and to request the Government to set aside money for that school. The demeaning comments of Edgecumbe were printed in all the Dominion’s newspapers. Reweti Kohere said:

Second letter of Reweti Kohere.

Sir, Many charges are brought against Maori by various kinds of contentious Pakeha. The Maori are invariably condemned and there is no effort on the Maori side to parry the charges. He does not know about the articles about him in the Pakeha newspapers, and if they are pointed out to him his response is to laugh or just grin – a laugh which says many things. I saw in the newspaper the statements of Mr Edgecumbe to the meeting of the Auckland Education Board, derisory statements. He said, ‘The Maori are a dirty people. A major illness amongst them is the cough, and if the Maori comes near the Pakeha then the Pakeha is afflicted with the cough.’ He said these things in order to get a separate school for the Pakeha children of Taumarunui, but these words affect the whole Maori People. Perhaps this is the culmination of the articles written by people to the newspapers. I do not know if Mr Edgecumbe visited Taumarunui to investigate the condition of the Maori children before uttering his words, or whether he had only listened to the words of insignificant people. The sayings of Mr Edgecumbe and his soldiers are not supported by the reports of Dr Cairns and Dr Pomare, for these doctors agree that there is no sickness amongst the children. The same is said by the leading Pakeha of Taumarunui. I want to know what evidence was give to the Auckland Education Board which led them to support the derogatory words of the Pakeha. The request from Mr Edgecumbe and his friends was for the separation of the Maori children from the Pakeha children. The consequences of this would be to destroy the character of all the schools in the country just to fulfil the wishes of some few arrogant people. One of the rules laid down by the Education Department is that if there are more Pakeha pupils than Maori, or if the Maori pupils have largely embraced Pakeha ways, then a Board may take over the running of the school. I shall not compare the good qualities of Pakeha and Maori schools – Maori schools have many good qualities. I leave that to those who know to look at the good achievements of Maori or Pakeha schools, that is, to the Education Department, because I have not yet seen a Board school in which people are very wise or where they adequately consider the rights and wrongs of a subject. Mr Edgecumbe’s concluding words were very unkind – words fired off at random. The issue of colour enters into these words, and my perception is that colour is the basis of the troubles at Taumarunui. Some people assume that they are able to make statements, good or bad, about Maori people. It amazes me that it was left to Mr Edgecumbe’s day to discover that Pakeha may get infections from living beside Maori, and that this was not discovered fifty years ago.

Reweti T Kohere.

[Original letter in English (31st August 1908)

Pakeha-Native Schools

Sir, The Maori when charges are brought against him by Pakeha agitators of various types and schools, invariably loses his case by default. He does not know what is being said about him in the English press, and even when his attention is drawn to it he good-humouredly faces the charge with a characteristic grin – which speaks volumes. A Mr Edgecumbe at a recent meeting of the Auckland Education Board is reported to have made the following charge against the Maori: ‘The Maoris are not clean. They are afflicted with skin diseases, and if they are continually in close neighbourhood of Europeans they are liable to carry these diseases to white people.’ He made the charge as a reason for having separate schools at Taumarunui; but the statement as it stands is a charge against the entire Maori people. This is, I presume, the climax to the discussion which has been carried on in your columns, mostly by anonymous writers. I do not know whether Mr Edgecumbe had made a special inspection of Taumarunui schools before he gave utterance to his opinions, or whether he simply satisfied himself with the wild utterances of irresponsible agitators. The reports of both Dr Cairns and Dr Pomare do not bear out the allegations made by Mr Edgecumbe and his crew: on the contrary, both doctors pronounced the health of the school good. Further, this is borne out also by citizens of Taumarunui, whose word can be relied upon. I want to know on what evidence did Mr Edgecumbe and the Education Board base their decision. What Mr Edgecumbe and others advocate is the entire separation of Maori from European children. This scheme will break up the whole education system in New Zealand, simply to pacify a handful of snobs. The Education Department has definite policy in regard to native and board schools, where European children outnumber the native, or where the natives are sufficiently advanced in pakeha ways, then a native school may be handed over to the control of a board. I shall not now dwell on the merits of a board or of a native school – much can be said for the latter. We ought to leave the question of respective merits for experts to decide, namely, the Education Department, for, as far as I know, education boards, as a rule, are not distinguished for their intellectual attainments or fairness of judgement. The last clause of Mr Edgecumbe’s charge – which I have quoted above – is particularly unkind, more so because it was made at random. It savours very much of the despicable colour line, which I suspect is at the bottom of the Taumarunui agitation. Some people seem to think that they are quite justified in saying anything, true or untrue, against a coloured person. Mr Edgecumbe said: ‘If they (the Maoris) are continually in close neighbourhood of Europeans they are liable to carry these diseases to white people.’ It passes my understanding that, were the allegation true, it should have been left to Mr Edgecumbe’s day to discover it, and not to fifty uears ago.

Reweti T Kohere.

Te Rau College, Gisborne.]

Reweti Kohere sent three letters to the Gisborne newspaper here and they were printed last month, and he has received some letters applauding him for his courage in standing up to the Pakeha who have made such statements. One was from Mr Ward, the Pakeha minister of Taumarunui, pointing out how very wrong was the charge against the Maori children of Taumarunui. Mr Ward also sent greetings from the Taumarunui committee. We have also received the cry from Te Wikiriwhi Tuaahu of Te Whakarewarewa – it is one of the letters that follows.

A Voice Crying in the Wilderness.

To Reweti Kohere. Friend, greetings. A few words to you. Best wishes to you. I was very happy when I saw your article in the Auckland Herald of 31st August. My heart rejoices at your speaking up for this people, the Maori, about whom Pakeha have written condemnatory articles in their newspapers. The dirt, the countless other things said about the Maori – you especially, my son, [are addressing]. I stick out my neck, indeed so do all Maori people, lest you say that it is you alone who suffer greatly. But you have the learning which enables you to write these letters to the newspapers. All here, Pakeha and Maori, admire your writing about the school at Taumarunui. Although I have not yet met you, I know of you and your name has reached these areas. We who were taught in the schools in former times do not know how to utter words for the Maori although we feel much pain within our hearts. There is a schoolmaster here who is always speaking critically to our children and to us parents too, calling us dirty pigs, dirty dogs, and other things insulting to this people, the Maori, and punishing the children severely. We have made this known to the Education Board in Wellington and we Maori will be inspected. Best wishes to you, my son, as you seek to better this people, the Maori. Those who belittle us are scoundrels. What you say is very good. Keep on writing. May God protect you.

Te Mihinga.

[10] 

THE GREAT WELLINGTON HUI

To the Bird of Life, Te Pipi.

Bird, Greetings to you and to those who guide you, under the shadow of the Almighty. Please take these loads and carry them to the marae to which you fly, as an addition to the matters that have been published about the Wellington Hui. It is like this, you tribes and hapu and languages, I was one of those who attended that hui and, to my way of thinking, a major fault was that the people of Northland – Ngapuhi, the East Coast – Porourangi, the West Coast, and Te Wai Pounamu, did not stay together in the same house, except for those working as stewards. If things had been as I desired then we would have become familiar with one another, we would have talked together, we would really have got to know one another, perhaps everyone. As it was I returned to my own home without getting to know most of the leaders who attended that hui, like us from Ngapuhi. What was the good of that? The Governor had some things to say in his speech which were relevant to us and perhaps to Eastern Waikato. This is a précis:

Welcome to you Maori. This is indicative of a new spirit amongst you.

Women, my wife wishes to join with you.

I heard some tribes say that this Government has not fulfilled the wishes of the Maori People and that you should go to England. If this is how you are thinking, it is like a heavy stone, and if the King had the word which would set you on the path of well-being, it would be ineffective. [My advice is that you] put away these thoughts and look at the spirit of the provisions of the Treaty of Waitangi; you are the ones with the power to enhance your own lives.

You are like a canoe afloat and deciding whether to go backwards or forwards.

This great hui, I believe, has been set up by the Minister of Maori Affairs for the benefit of both peoples.

The words of the Prime Minister: Welcome to my marae here in Wellington. I think that this great hui is unique; there has not been one like it except perhaps for the hui of the ancestors at Waitangi. Consider some of the great things done by some Maori. I think of this hui, the work of this Member, A T Ngata.

The words of Mr Allen, deputising for Mr Massey of the Opposition: I have some words for you from Mr Massey, his heart goes along with you. In early days these islands were almost taken over by the French. It must have been so in the hidden purposes of God because the people who came were only good people. There were some people far away who wanted to bring life to the children. Take up the works of the Pakeha.

Some of the words of the Minister: Make strong demands; don’t be lazy. I am now giving up being a soft touch. Bite with the teeth of the law now. Support your Marae Councils. Work your lands now. The number of members of the Marae Councils has been reduced to seven. They are not to be elected.

I, when I came to this hui, had two official positions, at the meeting of the section dealing with the Department of Health and at the meeting of the spokesmen of the Marae Councils. The meeting about health. As for this meeting, it was peaceably agreed that I occupy the chair, and I was able to say a few good words. However at the meeting of the group dealing with Marae Councils, although I stood to speak, what was the point? I felt as if all those meeting were suffering from fever.

The work of the Health Group. When it was concluded we were taken on a tour to see the main activities in Wellington, the hospitals and the meat freezing works. We were guided by Dr Mason and our Maori leaders too, Dr Te Rangihiroa and Dr Pomare. We went to the place to the north of Wellington, Petone. Afterwards we were entertained by Dr Pomare and his cook. A large dinner was set out to delight the Maori mouth including Maori foods – puha, birds, kumara, and many other things. In the evening we returned to Wellington.

One major thing was accomplished by the Health Group – that the number of Maori inspectors be increased. I think there are to be three for the Tai Tokerau area, covering Ngati Whatua, Whangarei and Hokianga. Friends, my friends, perhaps I alone have not learned of the total number of things that were done by the Wellington Hui, the things achieved, but perhaps my many friends who attended do. That concludes my words about the Hui. 

 Now let me say something about what is happening in the coming time, a plea about the election of a Member for the Tai Tokerau here, covering the area from Auckland to the Rere Wairua. My beloved friends in the Lord, if my words are disagreeable, do not throw stones at me, if they are agreeable, welcome them, and do not curse. Let me ask, from my heart, my beloved friends, ‘If it is the case that you hold in your souls to our old thinking, should we vote in this election? My advice to you is that we should vote, Yes. My friend and others, settle down, and make our word, Yes. I have gone into the Lower House of Parliament. I have gone into the Upper House and into all the rooms in those two houses. I think that there is a beautiful voice for us [11] at present – our child alone is Hone Heke. Indeed, if he is rejected, I will follow him. The fault I have detected in our child, Heke, is his continuing desire to return to Te Whakarewarewa in Rotorua. May God bless and keep us all; may he make his face to shine upon us.

Waaka Te Huia.

Te Wharau, Dargaville.

August 20th, 1908.

MEMBER FOR THE TAI HAUAURU

To the Editor and his colleagues in the workshop, the voices of the paper, greetings. My friends, these words are spoken to our friend who sent his article to Te Pipi No. 124. What our friend said was very good in making us consider Te Kahu as a member for us, given the good works that this lad, Te Kahu, has done. However these many works were for your benefit only and not for us, since you ask that we look at the good done by the man. That is the first point. The second is that you see how good Te Kahu is and you point to him as a a member, while I see how good Te Heuheu is and point to him, and similarly Keepa Puataata saw the quality of Hema and pointed to him, and Tu Potahi saw the quality of Kaihau and he pointed to him. All people are the same but my vote for Te Heuheu is not a thing bought, as is the case with you, for Te Kahu is responding to your troubles and working for your lands without being paid. I do not vote for such reasons for the member but I voted because of Te Heuheu’s efforts to obstruct the Government’s involvement with the land in the Taupo area. We do not pay rates or taxes on our land there, and we do not sell the parts in which I have an interest, rather, the practice there is to lease. But we have this activity of the Pakeha at Taupo-nui-a-Tia, therefore, friend, it is no good having an unstable canoe, rather you need a canoe with a large hull so that you will not be afraid of the waves. Therefore, my friend, swing the string of your cape over your right shoulder so as to free your strong hand to grasp your patu, that is, turn your eyes to the man who holds the patu, Te Heuheu, who will show you how to hold on to the land. Greetings, my friend, and don’t be upset.

R George.

Kihikihi, Waikato.

August 29, 1908.

THE MARKETS.

Auckland (Remuera)

Cattle. Milking cows are selling for £3/10 to £7/2/6; dry cows, £1/10 to £4. Calves, lowest price 2/-, highest price, 2/6. Many were sold. Many fat cattle were sold. And the prices also were very low. Oxen, £6/10 to £16/2-6; heifers, £3/10 to £8. A total of 368 oxen were sold fetching a price of around £11/19 each.

Sheep. There were not many sheep at the market but they were good and fetched high prices. Excellent heavy wethers, 18/- to 22/-; lighter, 12/- to 18/-; ewes in good condition, 18/- the top price; light, 15/- the top price; a total of 100 were sold. Rams, 5/- to 25/6. Ewes put to rams went for 18/6.

Pigs. Pigs of ever kind sold very well. Small went for 12/- to 18/-; large for 38/-. Baconers sold for a top price of £4/19. A total of 84 were sold.

Poultry. There was much demand for poultry in the market. Hens fetched 2/4 and roosters 3/3 to 3/5.

Cow hides. Ox hides, 4d to 6/½d a pound; cow hides, 3d to 4½d; calf skin, 3d to 4½d; sheep skin, 3d to 4½d.

Potatoes. There were not many potatoes in the market. Most were from Canterbury. The price was stable at £6/5 a ton.

Onions. Many cases arrived from Japan and were all sold. This ends the sale of onions from Japan and soon those from America will be on sale. The price remains at £16 a ton in the stores.

Oats. The markets is taking large quantities, the reason being that much is being sent to London during these months. The price is now 2/6 in the stores.

Corn. There is great demand for corn in the market. 659 bags arrive in Auckland last week from the Opotiki district. 55 lots belonging to Te Towha were brought from the islands but were found to be rotten inside. The price now is firm at 4/6 at the wharf.

Ear Fungus. Increasing quantities of this treasure are coming to the market. The price at present is 5½ a pound, but if it continues to arrive in large quanitites then the price will drop.

Christchurch (Addington)

Sheep. Good wethers, 15/- to 15/9; small, thin, 13/6 to 14/6. Ewes, 1000 half-breed two tooth sold for 16/3 each. Hoggets, 13/9 to 15/-. Fat hoggets, 14/- to 19/6. Rams, 12/- to 20/-.

Cattle. Oxen, £6/7/6 to £10; very good, £16. Cows, £5/5 to £9. Milking cows, £4/15 to £8/2/6. Cows from Aotearoa [the North Island], £8/5 to £9/15. Calves 4/5 to £2/13.

Pigs. The kind most in demand were baconers, but all kinds fetched very good prices. Large, £5/1. Large baconers, £2/17 to £3/5; light, £2 to £2/13; young, 18/- to £1/4.

SUPPLEJACK SEEDS FOR OUR BIRD.

Geo. H Davies, 5/-; Hori te Manihera, £1; Tamati Nehu, 5/-; Apiata Teiritawai, 5/-; G A Hansard, £1; Mate Hema, 5/-; Maka Paweherua, 5/-; Wi Heihei, 2/6; Reweti Pahau, 15/-; Tauha Nikora, 5/-; Wikiriwhi Tuaau, 5’-; Waaka te Ranui, 3/3; Mekameka, 5/-; Arani Kunaiti, 5/-;Parone Hatarana, 5/-; Hemara Moana, 5/-.

NOTICE

A notice to people taking Te Pipiwharauroa. Should the paper arrive in a red wrapping it means that the two year subscription for the paper is due. Should such a package arrive, that person should quickly settle that debt in the month after the arrival of the red wrapping. If some shillings are not sent in settlement the paper will no longer be sent.

[12] 

 CALENDAR : OCTOBER 1908

Day 10 0 8h 33m a.m. Day 25 ● 6h 17m p.m.

1 Th

2 F Fast

3 S

4 S Sixteenth Sunday after Trinity

Morning Evening

2 Chronicles 36 Nehemiah 1 – 2.9

Ephesians 4.25 – 5.22 Luke 6.1-20

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S Seventeenth Sunday after Trinity

Jeremiah 5 Jeremiah 22

Colossians 1.1-21 Luke 9.51 – 10.17

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S Eighteenth Sunday after Trinity

Luke, Evangelist

Isaiah 55 Sirach 38.1-15

Jeremiah 36 Ezekiel 2

1 Thessalonians 3 Luke 13.1-18

19 M

20 T

21 W

22 Th

23 F Fast

24 S

25 S Nineteenth Sunday after Trinity

Ezekiel 14 Ezekiel 18

1 Timothy 1.18 & 2 Luke 18.1-31

26 M

27 T Vigil, Fast

28 W Simon and Jude, Apostles.

Isaiah 8.9-17 Jeremiah 3.12-19

1 Timothy 5 Luke 19.1-28

29 Th

30 F Fast

31 S Vigil, Fast

RULES OF TE PIPIWHARAUROA

1 There is one issue of Te Pipiwharauroa a month.

2 The subscription for the paper is five shillings (5/-) a year in Postal Order or stamps. Do not hold on to halfpenny stamps, the most desirable stamps.

3 If the shillings sent by a person are used up, they will be sent an account. If the account arrives be quick to send the money. Only because of such money does the paper come out; it is not something that just grows.

4 Articles may be sent from all parts of the country, but the Editor reserves the right to determine whether the article is printed. Write clearly.

5 This is the address to be written on the outside of all letters:

To Te Pipiwharauroa,

Te Rau,

Gisborne.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

Printed and Published by H W Williams, Te Rau Printing Works, Berry Street, Gisborne, New Zealand.