Te Pipiwharauroa 134
No. 134
1909/05
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 134, Gisborne, May 1909.
‘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.]
THE YOUNG MAORI PARTY [TE ROPU TAITAMARIKI]
At the Hui of the Te Aute Association held in Rotorua on 13th April past the constitution and the name of the association were broadened to enable everyone to join – men, women, young people and elders. Its name in English is ‘The Young Maori Party.’ The newspaper gave this name to the Te Aute Association. It is a very good name though and a name that is easy in the English language; it is difficult if one turns to the Maori version.
If it is called a party of young people, that is wrong, because many elders have joined. But the name is close to what the English name signifies, ‘Te Ropu Hou o te Iwi Maori’ [The New Party of the Maori People]. That is, its purpose is to be the party which spreads the new learning amongst the Maori people. The English word ‘young’ does not just speak of young people although the meaning of the word is indeed ‘young people.’ But there are two main qualities clearly seen in young people – newness and energy. These two things in the English connotations of the word commended the name ‘Young’ to the leaders of the Association. These two aspects are clearly there in the English word though they are not clear in Maori. Perhaps this is because we tend to look down on young people, as in our proverb:‘He tamaiti wawahi taha.’
A child who breaks calabashes. [cf Nga Pepeha 714]
But this way of viewing young people is increasingly disappearing nowadays, and Tamahau has spoken to parry the proverb. That man said, ‘The days of the Elders have been piled up and these coming centuries belong to the young people.’ One name close to the English one is, ‘Te Kotahitanga o nga whakaaro hou.’ [The Association of New Ideas].
The main objective is to grow this thing, this great treasure amongst the Maori People, to further everything that is being done for the betterment of the people. This Association has two parts, ‘The Southern Sea and the Northern Sea.’ There is an executive committee of ten, and it was thought that most of them should live in the same place so that the committee could meet as required. Where there are many members of the association then branches may be set up in all Maori communities. Someone may ask what the branches can do. Our answer is that there are many things to do. The main occupation of young Maori men these days is going to public houses, to billiard parlours, to horse races, to football matches and to dances. Their natural desire to play leads them to these places. One of the reasons they go to these places is that there are no exciting things for them to do at home. Were a hall to be built and nicely equipped, like the attractive rooms of the public houses, for meeting and for entertainment for the young people and the elders as well, then the young people would go less frequently to the places mentioned above. Many pleasing activities could take place in the hall and, of course, some rules would have to be established for running those activities. The groups in each village could do such things. One use for that hall would be as a meeting place for the people of the marae to set out their ideas for accomplishing major things [2] such as farming, running schools, and suchlike. These are the benefits desired by the association, and not the putting of pounds, shillings and pence into people’s pockets.
A GIFT FOR MR THORNTON.
At the Hui of the Te Aute Students’ Association held at Rotorua on 13th April, a motion was passed that a token of affection be presented by the Maori People to Mr Thornton, the Principal of Te Aute College. The form of the gift decided upon by the Hui is a monetary gift of £200. The Hui did not think that only Te Aute students should contribute to the gift but the whole people. Some supported his because while many Maori have not attended Te Aute they know the good that Mr Thornton has done for the people and are very eager to collect for this reason. The committee appointed by the Hui to further this project is Tutere Wi Repa, Hamiora Hei, Tare Wherihi and Pine Tamahori. There is no need to explain the reason for the gift to all the pupils of Te Aute in all places in the two islands. There is just one thing to say to a pupil – the money is for Mr Thornton and he should give as much as he is able to. This affection and respect which the Te Aute students have for their masters is praised by the pupils of Pakeha schools. To a Te Aute boy the name of Mr Thornton is sacred, a name of which one would not speak ill. The collection is open to all people. Do lot let anyone say that he will not contribute because Mr Thornton has not done anything for him. Have we not seen in our time how our young people have made every effort to find ways for the betterment of our people? Most of our young people who have achieved positions of high standing have been nurtured at the hands of Mr Thornton. The fruits, those young people, are sweet to our palates, but had there been no breeze to foster them they would have borne no fruit. Apirana Ngata, Te Rangihiroa, Dr Pomare, Tutere Wi Repa, Hamiora Hei, Reweti Kohere and others flourished under the nurturing hands of Mr Thornton. But there is no need for explanation. This is a famous man amongst us, a name spoken in every Maori home.
SUPPLEJACK SEEDS FOR OUR BIRD
None!
TAKITIMU
To the Editor of Te Pipiwharauroa.
My friend, loving greetings to you and your household, including our Bird. Sir, please load on board it my few words for it to carry to the many marae and landing places to which it travels. I have been perturbed as I’ve thought about some of the words of Hukanui Watene in Te Pipi 131, page 6. He says that there is only one Tamatea who travelled around the land and that he is also known as Kaka-kai-amio [Kakakai-who-roams-about] and Tamatea-kai-haumi [Tamatea who trespasses and takes game that is not his]. Therefore I am grateful for these new letters. Perhaps I am troubled by my two young ones because they speak to me in this differing way. There are seven Tamatea who have this name – Tamatea-pokai-whenua, Kaka-kai-amio, and Tamatea-kai-haumi. The reason is this. Before these canoes landed, they landed their canoe in the Far North at Muriwhenua. The name of their canoe was Nukutere; it was sacred. Roau was left on board the canoe. They roamed around from that place to a place they could go to, so that they were known there as Kaka-kai-amio. They headed south. They travelled a long way and were short of food so they trespassed on others land gathering food, so they were known there as Tamatea-kai-haumi. Because they travelled so quickly they were called there Tamatea-pokai-whenua [Tamatea who travels around the land]. These are their names:
1. Tamatea-nuimaitawhiti.
2. Tamatea-monga.
3. Tamatea-matangirau
4. Tamatea-ite-nukuroa.
5. Tamatea-arere.
6. Tamatea-wharekohe.
7. Tamatea-urehaea.
Kahukura Kotare was the elder brother of Tamatea-nui-maitawhiti.
Two of these Tamatea returned to those canoes, Tamatea-matangirau and Tamatea-ite-nukuroa, while five of them remained down south. Now I have no criticism, but I advert to the second item. I have not seen most of Hukanui’s article it’s true but I have heard about it. I am not perturbed but [I refer to] the words of the ignorant elder, Eruera Maihe Wiremu, who spoke foolishly in Te Pipi Number 131, page 7, where he says that the new letters look like moko. I think we should be grateful for these new letters since they shorten our Maori language a great deal. Look then at how Ngati Kahungunu abbreviate the language - rowai [in the water], rowhare [in the house]. Ngati Porou too say ‘Haere atu ki to kui hei wai mou’ [Go to your grandmother for water for yourself], in the same way as tribes in these islands leave out many letters. If one were to expand the Ngati Kahungunu usage, one would have roto i te wai [in the water] and roto i te whare [in the house]. And expanding the Ngati Porou usage would give us to kui hei tiki wai mou [your grandmother to fetch water for you]. Te Pipi has devised new letters for itself and I congratulate it. It is not only Maori who write letters engari ano te hoatu korero anake, it is for the postman to read it, and that’s that. This makes your work excellent, rascal! You are awesome. Print a moko to scare Eruera Maihe Wiremu.
Waaka Teranui.
Porangahau,
March 11th, 1909
[3]
DEATH OF A CHIEF.
This month we have had news of the death of Huria Matenga, wife of Hemi Matenga of Whakapuaka. She was a noble woman, famous in the other island because she was a leader but most of her fame was because of her good works. Greetings, Sir, Matenga, dwelling in your sad house grieving for your wife who has been taken from you.
FEEDING INFANTS.
By Mauri Pomare MB ChB
The Causes of Childhood Illnesses.
The first food a child receives is the blood of the mother, the blood which travels by way of the navel, therefore, when the woman becomes pregnant she should give up eating bad foods, any foods which are rotten such as fermented potatoes, rotted corn, and crayfish or fish that is going off. This thing, blood, is fashioned by foods – if the food is good the blood will be good, if the food is bad the blood will be bad. Therefore, when a woman becomes pregnant she should start to take care of her body so that her child within her will be healthy and strong. The pregnant woman should not drink alcohol or smoke tobacco. Many babies are intoxicated from the cask of rum the baby drinks in the milk of its drinking mother. It is the case that most of the illnesses afflicting infants are the consequence of what is put in their mouths, that is, from being given the wrong foods. I know that a greater number of children are dying each year from the wrong foods given to them that from all other illnesses that afflict the human body.
Mother’s Milk is the Right Food and it is what God has Given for the Baby to Suck.
One thing I do know is that it is right for a baby to suckle, that is, to drink the mother’s milk if she is a fit woman. If the mother is not able to then another woman should be found if she is fit. If neither of these is possible then a different milk may be sought.
When the child gets to seven or, better, eight months then one can bring an end to feeding it with its mother’s milk. If the mother gives up just because she is bored with suckling her child with her milk and she is not unwell and the child likes her milk, then she is grievously ill-treating her child – better that she stop raising children.
This practice of suckling the baby with its mother’s milk is good for the child and for the well-being of the mother. She will quickly flourish if she allows her child to suckle her milk: God has ordained this.
Things to be Remembered by a Mother Breastfeeding Children.
1. Do not drink alcohol.
2. Do not smoke tobacco.
3. Don’t take the child to hui or funerals.
4. Do not stay up late at night.
5. Do not do heavy work.
6. Do not go into the water.
7. Do not go about in wet clothes.
8. Do not be disgruntled but be happy.
9. Eat good food – and have sufficient.
10. Bathe in warm water twice a week.
11. Always keep warm.
Mother’s Milk is the Food for the Child.
But should the mother become ill, or she has no milk, or the milk disagrees with the child, then the child should not drink the mother’s milk but a different food should be sought.
If the mother’s milk is good but insufficient to satisfy the child, it should be fed with the mother’s milk and with some other food as well.
Some Other Things to Remember About the Baby.
1. Do not give it flour, sago, potato, tea, cheese, arrowroot, or some other very solid foods.
2. Keep the child warm at all times, but not hot. On cold days dress it in warm clothes and on warm days in light clothes.
3. Always ensure that the milk bottles are clean. Cucumber bottles are very suitable. A child should have two bottles. The important thing is that everything associated with the child’s milk is clean.
4. Food for the child should always be fresh; the milk should not be allowed to go off. Food that has started to smell or that is pulpy or rotting is poison to the child.
5. Do not let flies or dirt settle on the children’s food, the reason being that flies carry on their feet sicknesses and there are germs in the dust. A person should ascertain the places flies are coming from them and block them off so that they do not settle on the child’s food. All sorts of bad things get into dirt - [4] people’s phlegm, horse manure, and what have you – so take steps to prevent dirt getting into your child’s food.
6. Feed your child at regular times – don’t just keep on stuffing him with food. The life-giving milk of the living cow is the milk for the child.
The Rules Governing Food for the Baby.
1. Do not feed the child with foods other than milk and cream until he is at least eight months old.
2. From birth until the sixth week feed the baby every two hours during daylight and every three hours at night.
3. The amount of milk is as follows: Place one cup of milk and two cups of boiled water in an enamelled saucepan which is used only for the child’s food. When that is done put it on the stove and when it just starts to bubble, take it off and put in one teaspoon of brown sugar and stir it until if has melted. Then pour the milk into a jug which has been boiled and washed and leave it in a clean place to cool. If it is desired it can be placed in a feeding bottle, the bottle is placed in warm water, and when the milk is warm in the bottle it may be given to the child. Don’t give cold milk.
4. Do not forget to ensure that the bottles are very clean. Wash them in warm water, then put them in boiling water for a minute or two then leave them to dry. Cleanliness is the great medicine for the child.
The Measure of Food.
In the first week – three tablespoons of milk every two hours during the day and every three hours at night.
In the second week – four or five tablespoons of milk every two hours during the day and every three hours at night.
In the third week – five or six tablespoons of milk every two hours during the day and every three hours at night.
In the fourth week – six tablespoons of milk every two hours during the day and every three hours at night.
In the sixth week – use equal amounts of milk and water and put two teaspoons of cream in the bottle for one meal.
In the seventh week – seven tablespoons of milk every two hours during the day and every three hours at night.
In the eighth week – seven or eight tablespoons of milk every two hours during the day and every three hours at night.
In the ninth week – eight or nine tablespoons of milk every two hours during the day and every three hours at night.
In the tenth week – nine or ten tablespoons of milk every two hours during the day and every three hours at night.
In the eleventh week – ten or eleven tablespoons of milk every two hours during the day and every three hours at night.
Put half a teaspoon of brown sugar into every cup of milk for the baby, that is, one teaspoon of brown sugar in every pint.
When one gets to the seventh week the amount of milk begins to increase and the time between feeds lengthens. When the child reaches three months, and up until seven months, increase the amount of milk and reduce the amount of water, i.e. use two cups of milk and one of water, boil and sweeten it then put three or four teaspoons of cream in the milk at every feed.
Feed four times in the day and twice at night if the child is waking at night. If the child has been having cow’s milk from birth, begin with thirty-two tablespoons a day and increase that by two to four tablespoons a week until the seventh month.
When one gets to the seventh month the teeth are beginning to appear, some take a shorter time, some start later than the seventh month. When the teeth begin to appear one can begin to reduce the amount of water in the milk and to increase the cream, and the emergence of the teeth is a sign that the right time has arrived to give some different food to go with the milk. So give the child some children’s food such as Benger’s Food or Mellin’s Food and other food but introduce it slowly. Let the child have one meal of that children’s food a day and the mother can observe if the food agrees with the child. Uncooked flour [?paraoa mata] is a good food but bake [?omu – oven] it until the colour is that of wheat then put one teaspoon of the baked flour in the child’s food, stir it until it is well mixed then give it to the child to eat.
Any greenstone given to the child to bite on should be thoroughly washed before it is given.
Don't ever give the Pākehā's babies' dummies to babies. They are very bad things – some severe illnesses result from the dirtiness of those things.
From the time the child reaches twelve months of age until he is eighteen months give him twelve to fourteen tablespoons of milk four times a day together with the children’s food and some other foods – bread that has been softened with milk, porridge, rice, soft-boiled eggs that have not been cooked hard, juices of meat or fish, and gradually give him adult foods.
Tinned Milk
You should know that tinned milk has not the goodness of cows’ milk nor is cows’ milk as good as human milk. But if you are not able to get cows’ milk then prepare food for the child in this way: Take one spoon of tinned milk and add two spoons of water. If the milk is sweetened do not add brown sugar. Do not give it to the child if it has on the tin the words this milk has been skimmed or separated; the skimming will have taken away the goodness of the milk and it will not benefit the child. Put every effort into caring for our children.
The Health and Sickness of the Child.
1. If the child keeps crying, if it vomits, or if it has diarrhoea, look at its faeces and if there are white lumps of milk in them then reduce the amount of food, or increase the quantity of water in its food, and keep strictly to feeding times.
2. You must appreciate that the size of a baby’s stomach means that three or four tablespoonfuls will fill it. And if much more is given than this then it will distend the stomach and cause sickness. Do not fill up the bottle but proceed according to the instructions you have been given.
3. Do not be quick to give food every time a child cries, but try to ascertain why it is crying. Perhaps it is not because of a lack of food but rather of water, so give the child water to drink. Water is a good thing but it must be water that has been boiled.
4. You must also appreciate that some children are bigger than others, and it is right that they be given more food. So take note of our suggested quantities and be aware that they are based on the majority of children (the average) and are not appropriate for all.
5. Do not restrict the waist of the child with clothing. Don’t allow the child’s feet to get cold. Do not be lazy when it comes to inspecting the towel under the child’s bottom to see if it is wet, and replace it with a dry one. Don’t restrict the child with clothes that are too tight. Do not make clothes that are too long, but leave the hands and feet room to move about. Do not dress the child in cotton clothing but in wool or flannel – not in the material called flannelette.
If you take notice of these little things for our children it will benefit them greatly.
So, good health to our children people!
MORE STORIES.
One thing that took place at the time of the Hui was Te Arawa’s farewell to their Pakeha, Taana (Mr Don). In Te Kiharoa’s speech he said, ‘Sir, it would be a good thing if I accompanied you to England to see Edward VII, then I would know whether or not you resemble him.’
In the middle of the night, having been woken by smoke, it was discovered that one of the dormitories in the visitors’ accommodation was having a feast. That was alright; there was no-one about. In the morning when the visitors were expressing their annoyance at being almost burned in a fire by Te Arawa, Te Arawa called out, ‘We are not sorry for you but for our building which could have been burned down.’
‘My tribe, the Whanau-a-Apanui, can take no credit for raising sturdy people; that is the result of whaling. The thing that makes me sad is that a war may break out and the government will turn to conscripting helpers; because there will be no-one left in the village, they will all have gone to be soldiers.’ – Timutimu Tawhai.
‘It is the Maori way to devote his energy to working to make a fine meeting house; but as for his own house, he doesn’t do anything about it.’ - A T Ngata.
‘Since 1872, 73 Maori land laws have found their way into the Government law books. It is very difficult now for the courts to come to a decision about Maori lands.’ - A T Ngata.
In the discussions on farming it was observed that, in sheep farming, Apirana Ngata’s station had received the top price for wool, and, in cheese-making the prize went to the cheese factory at Ruatoki.
It has been found that the sun is one of the smallest light-givers in the universe; there are many stars larger that it. It is 865,000 miles in diameter, it travels 153,000,000 miles a year, and the earth is 93,000,000 miles from the sun.
The largest bridge in the world is being built in New York, the large city in America, It is three miles long.
[6]
BISHOP SELWYN
On Thursday, 29th April, the centenary of the birth of George Augustus Selwyn, the first Bishop of New Zealand, was remembered. The places in which this centenary was celebrated were his Diocese in England [Lichfield], the Cathedral in London [St Paul’s], and Auckland. The money donated at this commemoration is being given to help the Maori Church. Since we are remembering the centenary of the birth of Selwyn, it is appropriate to write some words about this famous man, to point out to the younger generation who did not know him what he was like, and to recall the thoughts of the elders, of those who did know the Bishop in the days when they saw and spoke with him. New Zealand was still a new country, there were not many people to be celebrated, but although it was not large those who should be celebrated were exceptionally great people – they were Selwyn, George Grey and Godley. Of these three, Selwyn’s is the outstanding name. He is still one of the most famous men of the past one hundred years. His name will not be forgotten in the Church in New Zealand. He was sought after by churches in other parts of the world, a testimony to Selwyn and to his knowledge of writing constitutions. Selwyn's strength came from his self-discipline, strength of body, strength of spirit, strength of mind. As for strength of body, no other child in his generation was stronger at rowing, at running and at other young people’s sports. As for strength of mind, he passed all the major examinations. Had he not come to New Zealand he could have taken some top positions, but when he came to New Zealand his friends said, ‘He is going to bury himself.’ As for strength of faith, no man held to the faith as firmly as he, he was devoted to his work. And as for work, there was no-one like him. There was no part of Aotearoa or Te Waipounamu that he neglected to visit. He was unconcerned about rivers, flooded or not. He did not look for bridges, he would swim straight across with his bishop’s clothes above him. When the Government of England defined the borders of his diocese they were put down on a map. The Government’s desire was that he would work in New Zealand only, but there was an error in their delineation on the map so that it included the islands of Melanesia. It was a small error on the map but the effect was to extend his diocese 90,000 miles beyond New Zealand. Other men may have spoken up asking for the error to be corrected but Selwyn left the situation as it was and was delighted to speak of it to gatherings. As a result of this mistake on the part of the Government he visited Melanesia and many of the other islands of the ocean. On all his journeys to the islands he captained his own ship. When he arrived at an island, if they delayed paddling out to the ship he would dive into the water and swim to land. He was not afraid of the natives, whether they were good or bad.
One great thing about this man was that he had a humble heart, even though he was strong. On his travels he always insisted on carrying his own pack. When he was asked to enter a person’s house to sleep, his concern was not to cause the householder any trouble. He would say that he would make his own bed. People in every part of New Zealand all knew him, inviting him to their homes, and they heaped praise on him because he always had pleasing things to say, appropriate for all kinds of people. He had a resolute heart and would accept only what was true.If he was right, he was not troubled no matter who tried to deceive him. There was no-one like him when it came to organising things. He arranged all aspects of work and all the groups working in the Church. The money allocated for him in England was £1200 a year. When he arrived in New Zealand he made over that money to the funds of the Church and then he divided up the funds to provide stipends for his clergy – for a Deacon £100, for a Priest £300, for an Archdeacon £400, and for the Bishop £500. Selwyn arrived in New Zealand in 1842. For many years he worked amongst Maori and Pakeha. When he returned to England to attend the major Synod in 1867 he was appointed as Bishop of Lichfield. He was reluctant to leave New Zealand because the child he had nurtured in his arms had matured and prospered in his eyes. When the Queen intervened and asked him to take the Bishopric of Lichfield then he agreed. In 1877 he returned to New Zealand. At his final service the building was packed with people, including those from other Churches. On the day he embarked on the ship all the people of Auckland arrived at the wharf; the whole town was shut down at that hour. There were two Maori farewell gatherings, one by Ngapuhi and one by the people as a whole. [7] In 1878 this wind-beaten totara from the great forest of Tane fell, this famous man, famous in New Zealand and famous in England. Evidence of his fame is the celebration of the centenary of his birth in England and New Zealand.
THE NEW ZEALAND CHURCH.
Chapter III
When Marsden departed Mr Williams was left to run the Mission. He began to renew the activities. Schools were built at Rangihoua, Kerikeri and Paihia. This was the time Maori began to turn to the teachings of the missionaries, an outcome of the efforts of Mr Williams. At this time too missionaries were gaining a better knowledge of the Maori language. The most able in this respect was Mr Shepherd. He set about translating the Gospels into Maori, composing hymns, and translating stories abut the creation of the world, the Fall of Adam and Eve, and the redemption of the world. Mr Williams wanted to preach the Gospel to other parts of New Zealand. In 1824 he built a ship to carry him so that he could fulfil his heart’s desire. In 1826 his ship was finished and he named it the Herald. This year also he sailed in the Herald to Port Jackson. He was captain. The purpose of the voyage was to collect his younger brother, William Williams.
This man was at medical school thinking to pursue that occupation. On hearing that his older brother had been sent by CMS to New Zealand he left that work to become a minister. In 1824 he passed his examinations and was ordained Deacon and then Priest. In 1825 he married and sailed for New Zealand. His main work when he arrived was to learn the Maori language, something that was easy for him. While learning he lived in the home vacated by Henry Williams to go on a preaching journey.
In 1827 Hongi attacked the people at Whangaroa. Before the battle he instructed his people not to touch the mission of the Wesleyan Church. But the men who had left early did not hear his words and when they arrived they burned the houses of the mission. This was the end for the Wesleyan Church and it was many years before they started again. The mission folk at Paihia were very anxious lest they also be burned but the fighting came to an end without them being harmed.
In 1828 Hongi died, having been struck by a bullet during his wars. Although Hongi did many wrong things, when he was dying he ordered his people to hold on to the missionaries, and also not to kill anyone when he died. Two weeks after his death there was a battle between his people and the tribe at Whangaroa, but through the efforts of Mr Williams that trouble was brought to an end. At this time the work of the mission began to grow, and Hongi, the man who engaged in fighting had died. Bit although there was much fighting the people held on to most of the teachings of the missionaries. In 1825 the first New Zealand Maori was baptised and given the name of Karaitiana Rangi. This man was dying and the baptism took place in his house. In 1828 Mr Williams’ ship, the Herald, was completely wrecked but it had fulfilled his hopes, having made four journeys to Port Jackson and one to Tauranga.
In 1829 there was the first large baptism at Paihia. Those baptised were the four children of Taiwhanga, and William Leonard Williams (the present Bishop of Waiapu) the son of William Williams, the first Bishop of Waiapu, although he had not yet become a Bishop. Four months later Taiwhanga too was baptised and given the baptismal name of Rawiri Taiwhanga.
This year fighting broke out in Kororareka, the result of the wicked actions of the captains of some whaling ships. In the middle of the fighting Mr Marsden arrived and he it was who negotiated a peace. This was his sixth visit.
Although the missionaries were heavily engaged in bringing the Gospel to places that had not been visited, or in seeking to bring peace in the many conflicts that were occurring, they managed to make progress with the translation of the Bible into Maori. We have said that the first task for Mr William Williams on arriving was to learn the Maori language so that he could set about translating the Bible into Maori. During 1830 Genesis, Matthew, John and 1 Corinthians were finished.
This year the Rev A N Brown and Mr T Chapman arrived from England. In 1831 Henry Williams travelled to Rotorua with Mr Chapman and Rawiri Taiwhanga. The reason for the visit was to fulfil a request made by the Rotorua chief, Pango, that Mr Williams go there. Pango had been taken prisoner in the wars of that time and Mr Williams returned him to his home. Then Mr Williams’ second ship, the Karere, was finished. It was smaller than the Herald. [8] When Pango’s invitation arrived Mr Williams went. Leaving the ship at Maketu he travelled to Rotorua. Te Arawa were very happy at their arrival and very hospitable to them. When Mr Williams was returning a severe storm blew up and they were close to death at sea. Their outward journey took two days, the return journey took sixteen days, and Mr Williams’ skills at sailing a vessel were seen in those terrible conditions. They had not long arrived when Mr Marsden arrived. His business this time was to establish a new mission at Waimate. This was his seventh visit.
In 1832 a dispute threatened between Ngapuhi and the Tauranga tribes. Henry Williams went to the war party because he was unable to detain the men at home. He was not able to stop the fighting and he returned home. When he went a second time the Maori listened and their belligerence was appeased. While Henry Williams was at Tauranga, William Williams went to investigate the northern part of Ngapuhi. He and his friends were warmly welcomed by the Maori. At Kaitaia he set up a new mission and settled Te Paki and Matiu there to run it. At this time Maori were turning in numbers to the teaching of the missionaries. In 1833, 1800 copies of half the New Testament and part of the Psalms were sold to Maori. The main thing Maori wanted was to read books. Mr Williams said that in no place in Rotorua could one avoid Maori asking to be taught the ABC. Presently all his printed books were used up and they were bringing him pieces of wood. So powerful was the work of the missionaries.
(To be continued.)
MATTERS DISCUSSED AND CONCLUDED BY THE MAORI HUI HELD AT WAIHI, TOKAANU, TAUPO, ON 14TH APRIL, 1909.
Matters affecting Ngati Tuwharetoa specifically:
Concerning the lakes within the boundaries of Ngati Tuwharetoa, enquires are to be made as to whether they are still under the control of the Maori or have they been taken by the Crown. Since Te Arawa are taking action on this matter with regard to the Lakes and Rivers of the Rohe Ngawha [the Ngawha Territory], it would be an appropriate thing to let Te Arawa take the lead in this matter but with help from Ngati Tuwharetoa. Suitable help would be if Ngati Tuwharetoa considered collecting money to help Te Arawa’s case.
Ngati Tuwharetoa lands including those of Ngati Whiti and Ngati Tama at present come under the Maniapoto-Tuwharetoa District Maori Land Board. These tribes want to be separate, to have their own boundaries and to have a Board to run their own lands.
The Government is to made aware that Pakeha are trespassing on Maori lands in this area looking for gold and we want this stopped because it has not been gazetted under the Mining Law.
Matters affecting all Maori people:
We have discovered that there are very many laws to realise the desires of each section of the Maori race, but there are many small places which need straightening out.
The right thing would be to summarize the laws in force at present and to set them down in one corpus of law, so that the Maori People will clearly understand the bearing of those laws.
In the course of this summarizing one could make some corrections to express the content of the laws so that they meet the desires of the Maori People now and give expression to the new ideas that have emerged amongst them.
The Maori Land Court.
Leases in the names of people who have died. It should be possible for the Maori Land Court to define the scope of the designation ‘Close Family’ or to take upon itself power to distribute at the right valuation the interests of the deceased to their close family.
Wills. Bequests made by Maori to Pakeha should be invalid. Only bequests by a Maori to his close family should be valid. If the close family does not agree then the Court should be empowered to distribute the interests of the deceased at the right valuation.
The widow (whether Maori or Pakeha) of the deceased should be able to receive an income from the property of the deceased during her lifetime, but should the widow remarry that income should cease.
Adopted Children. Adopted Pakeha children should have no rights even though they were registered as having an interest in the property of the Maori adoptive parent.
Provisions for Distribution. Before any distribution of land it is right that the Maori Land Court has laid before it a map of the property and the report of a qualified surveyor, pointing out the roads on that block [9] so that the court is able to provide each division with a road or with access to the road.
It is right that arrangements should be made whereby the distribution according to the document of agreement is signed by all those having an interest in the land, and the Registrar and the Chairman of the Land Court should validate this.
Appeals. There should be an end to appeals under the present arrangements but the procedures of the Maori Land Court should be adjusted with regard to the collateral set by the judge as security for the appeal.
Judges of the Maori Land Court. It is right that each Judge of the Maori Land Court should have a designated area and that in each area the places and days of meeting of the Court should be set at the beginning of the year.
Assessors. It is right that the former authority of the Assessors be restored so that their decisions have the same authority as those of the Judge.
Exchanging and consolidating interests. It is right that the way should be made very easy for an individual, a family or a hapu, to exchange interests, and the Court should set out ways in which the exchange can be made according to the value of the interest or interests even if they have not been split up.
It is possible to exchange Maori land for Pakeha land under Section 33 of the Maori Land Act Amendment 1908 and for the Government to set up in each area a Commission to deal widely with exchanges and consolidations within each tribal area.
The Laws Governing Maori Land.
The important message for the Government is that they should devise, and set out very clearly, and put carefully in place, ways whereby Maori can easily be settled on their own lands. The Government should give much thought to this.
The Pakeha should not mistakenly think that when a piece of land has been set aside as communal Maori land that it is then easy under that designation to settle Maori on that communal land. The settling of each person or each family on the land should be carefully and clearly arranged.
As for lands being divided up to become farms for Maori, if the division cannot easily be accomplished, then it should be given to an authority outside the local people to split up, to divide into sections, which can be leased to the farmers amongst those who own the land. The Government should assist those farmers with appropriate grants of money.
Perhaps it is not the time to give Maori separately the right to sell, lease or perhaps mortgage their lands, because it is obvious that the tribes in some parts of the land would then place their lands under the Pakeha laws. Some of the lands are the joint possessions of the hapu or the whole tribe. However, if the land has been genuinely allocated to a person or a family and a separate title has been issued, then he or they may operate outside the laws like the Pakeha.
One way to speed up the settlement of Maori lands whether by Maori or Pakeha would be for the Government to encourage the surveying of lands, because it is widely observed that if the boundaries have not been carefully surveyed then it takes longer to get through the settlement procedures.
It is right that each tribe should inspect their lands carefully to ensure that they are sold at the correct value, just as Pakeha people who are seeking land ask questions.
Law Restricting the Killing of Birds.
This law says that birds may not be killed before 1st May or after 31st July in open years, and in one year in three killing is forbidden.
There is also a law which says that Maori may not purchase guns, powder, shot, or bullets, or have licences.
The law about guns should be rescinded as it is a remnant of the bad days. If it is left in place it will be said that the law is vindictive and that it speaks badly of the loyalty of the Maori People to the laws of the Dominion.
The Maori People agree that the native birds should be protected lest they are lost. But it is thought that it is not by snaring or guns that they are decreasing but because of the loss of seeds. So the people are of two minds, whether the forests should be protected to provide food for the birds or whether to kill the birds lest there be insufficient food for them, since it is permissible under the law to kill the birds during the open season.
In some parts of the country the birds are plump before 1st May and are emaciated before the last days of May.
In some parts of the country the birds are very fine after 31st July.
So it is not right to set down the months during which birds may be killed for all districts but these should be adjusted according to conditions in each area.
[10]
These matters we discussed and agreed to at the hui held at Waihi, Tokaanu, Taupo, on 14th April, 1909.
Aperahama Te Kume,
Chairman of the Hui.
MAIAITI
(Tipi-Whenua)
The name given to Te Marangai-roa is fine, but the land which bears the name is awful, with cliffs and ravines. It was perhaps named Marangai-roa because of the amount of rain that falls in this place; this is one the wettest places in the whole of Aotearoa. But each place produces its stories, each place its sayings, each place its proverbs, inasmuch as Pouretua was where Kino uttered his saying when Tamahae had called out to him to climb onto the land – that man replied:
‘Na wai te koau ka ruku ki te aro maunga, e peka.’
A shag that has dived deep into the mountain face would not swerve. [cf Kohere – He Konae Aronui p.27]
Within Pouretua, at Parera, is the Eel Trap of Huare, spoken of gnomically by that man when he returned from lifting his eel pot and it was full of tuatara. He was asked by the man guarding the village, ‘What are you up to, Huare?’ Huare called out:
‘Puraho maku kei ngaure o mahi.’
?You have to get the twine holding the bait wet when fishing for smelt.
?You have to get the twine holding the bait wet when fishing for smelt.
He meant that food was only killed by a man getting wet; no food is killed by being lazy.
Within Parera is a taniwha called Orukoihunui, but at the judgement on Te Pakihi it was said by the man providing the land that it was a small freshwater fish belonging to his ancestors. Outside of Parera, at Waipapa, there is a taniwha called Taminamina. It is said that this monster killed a child here. I saw the story in Te Wananga. At the river mouth at Waipapa there is a stone called Whanga-o-Keno. Tinatoka heard that Mokaiahungia was coming and went to greet him; they met at this stone. Tinatoka asked, ‘Where are you going, Mokaiahungia?’ That person answered as he waved his hand towards the sea and the island, ‘I am going to take Whanga-o-Keno for myself.’ Then Tinatoka, pointing at the rock, said, ‘Here is my Whanga-o-Keno.’
My story is rather about Maiaiti. We are still at Hautai and have not yet got to Horowera, Orutua, to the place where I first saw this man in this world. Beyond Orotua is Pohakiu. There is there, or rather, there was there – it is now lost, one of the footprints of Rongaokako. Close by there is a strange thing, Hinengarara – a stone that looks like a woman and it still lies beside the road. The ancestors thought it was shaped as an idol. We have arrived at Maiaiti. Maiaiti is a sea shore, a beach, a bed for food for the people here – winkles, sea eggs, paua, crayfish, and granite trout. It was not because the land provided food that Maiaiti was spoken of proverbially. The reason Maiaiti was famous was because although it was stormy it always had food. There was a reef offshore so that the waves broke upon the reef and inside the reef it remained calm.
Tangitaheke was a chief of Te Whanau-a-Apanui but when he travelled to the territory of Te Whanau-a-Tuwhakairiora he ate the foods from Maiaiti – although it was stormy there was still food. While he was at Whakatane –although it was a place with plenty of food – pipi, paua and fish, Tangitaheke realised that there was no relish and his thoughts returned to Maiaiti and he lamented:
‘Taku waha kai marangai ki roto o Maiaiti,
Taku waka te toia, te haumitia.’
Taku waka te toia, te haumitia.’
‘My mouth ate in stormy weather at Maiaiti; no canoe was launched, no shouting.’ [cf Nga Pepeha 2205]
‘My mouth always satisfied at Maiaiti,
Rough though the weather might be,
Where no canoe need be launched,
Nor a voice is heard to urge.’ [cf Kohere He Konae Aronui p.22]
Although the sea was stormy and treacherous he still ate seafood without hauling out a canoe and urging it on with shouts of ‘Haua’. My ancestor, Rangitakaia, stood up at Tokaakuku and spoke asking to be taken home to die so that he could hear the breaking waves of Tapuarata. When the canoe was opposite Maiaiti he asked where they were and, when he was told that it was Maiaiti, he told them to land him there because he was in pain. When he landed he died but he was buried soon afterwards at Pakihi. The place that is actually opposite Maiaiti is Paengaroa, part of the Whakararanui Block.
OVERSEAS NEWS.
The largest nation in the world is China. There are more than four hundred million Chinese.
The amount of money expended on the corontation of King Edward VII was £359,000.
STORIES OF THE MAORI PEOPLE
There is a beautiful activity, a pleasurable activity. Some men and women go running in the middle of the night. They chase ghosts. When they catch the ghosts they put them on the fire. They trample on the fire to extinguish it. Then they do the haka, ‘Ka mate, ka mate; ka ora ka ora.’ [Death, death; life, life.] You know the rest of this haka. What they say is this,
‘Eei ko taharuka, ei hewai hana.’
?It is Taharuka, the waters gleam.
In our view this could be an entertainment, or they could be mad, or a tohunga has made them hysterical. This is the story I discovered to send to you.
‘Eei ko taharuka, ei hewai hana.’
?It is Taharuka, the waters gleam.
In our view this could be an entertainment, or they could be mad, or a tohunga has made them hysterical. This is the story I discovered to send to you.
[11]
NEW LETTERS
The Association at Rotorua passed a motion condemning our new letters, the ŋ and the elided vh. It is appropriate to reprint what we wrote in Te Pipiwharauroa, Number 123.
‘When Europeans arrived in Aotearoa and the other oceanic islands too, they heard the language spoken by the native peoples but had not yet found a way to write down that new language. The English decided to write it down like the English language and the French like the French language. Consequently the way the English pronounced the letters differed from the way the French pronounced some of the letters. There is a problem with the English language relating to the pronunciation of the letters in that a single letter may be pronounced in many different ways, and a letter may be pronounced in the same way as another. It is a great problem! But in 1820 Mr Kendall went to England and befriended a scholarly man there. The two of them decided upon letters for the Maori language: A, E, I, O, U, H, K, M, N, P, R, T, W, NG. They included some other English letters since they did not know that those letters were not used in Maori. There were two faults in that list of letters: although ŋ was a single letter they wrote it with two symbols, that was the first fault; there was no letter for the vh, that was the second fault. In the settlement of the letters for Tonga and some of the other islands a g was used for the ŋ, so we have Pagopago. As a result the Europeans came to mispronounce some of the names mistakenly thinking that the g was as in English and not realizing that the name was Paŋopaŋo and so treating the ŋ as a g. Although there was no letter for the vh the Europeans knew that vhare and ware were different words. In 1842 Mr Maunsell produced a Maori language tutor in which the w and the vh were used. The Treaty was written in this fashion too. In 1844 Mr William Williams [Williams the Brother] published his dictionary of Maori words. In it he wrote ‘ware and ‘waka’wetai to differentiate that letter from w. In 1846 Mr Maunsell published another book in which is found the wh i.e. whare and whakawhetai, and that usage has continued to the present day, even though w, h, and vh are all different letters. Many of my Maori friends have written to me proposing a letter for the ŋ, but a single letter has not been found for the vh. However we have thought to try out new letters for those two letters in Te Pipiwharauroa, and this article has been written to point out to you the meaning of these new symbols. People should not perhaps mistake the vh or VH. And the meaning of the ŋ is clear, indeed it is used in letters from my Maori friends. I have made the capital form of ŋ to be [an inverted G]. We have not yet obtained these letters for the letter collection in our office; the cost is large. But by and by we will get them – and the ng and wh will no longer be used in Te Pipiwharauroa.’
This is what I wrote in Te Pipiwharauroa, Number 123. I would just add this. I saw last month the letter written by a Rotorua elder before 1850. Lo and behold, in his writing he used the same letters as us, the ŋ and the elided vh.
Herbert Williams.
SAYINGS, STORIES AND PROVERBS
A Reminder.
The sayings carried in Te Pipi have been put in but we have received no corrections or variations. Nor have there arrived words pointing out the areas of origin. Please point out any mistakes, because these have been written down to be treasured over these coming years, so let us ensure that they are preserved in their right form.
Ngatirua kai putahi.
? Ngatirua who eat the aorta. [cf Williams p.315 – putahi]
Ngati Porou koka huhua.
? Ngati Porou with many mothers. [cf Nga Pepeha 2605]
Turanga ara rau.
‘Turanga of many paths.’ [cf Nga Pepeha 2579]
Waiapu ngau ringa.
‘Waiapu that blisters the hands.’ [cf Nga Pepeha 2606]
Nga uri o Te Uioterangi.
? The descendants of Te Uioterangi.
Me te wai ta tieke.
‘Like the saddleback’s water.’ [cf Nga Pepeha 1911]
Me he kotiritiri.
? Like a meteor. [cf Williams p.149 - kotiritiri]
Te ai he ata ke.
? It is not a different person. [cf Te Pipiwharauroa 138 p.6]
He pu mamangi ki tahi.
‘A clump of taupata that gives a single message.’ [cf Nga Pepeha 662]
He wahine ngutu-hore.
? A wasteful woman.
Kati te maoho.
‘Stop the intrusion.’ [cf Nga Pepeha 1152]
He ringa miti tai heke.
‘Hands that lick the ebbing tide.’ [cf Nga Pepeha 694]
He harore rangi tahi.
‘A mushroom of a single day.’ [cf Nga Pepeha 376]
Te tatua a Hikakawa.
‘Hikakawa’s girdle.’ i.e. food [cf Nga Pepeha 2441]
He tama na te ngahuru.
? A son of the harvest.
Aotea utanga rau.
‘Aotea of the heavy freight.’ [cf Nga Pepeha 51]
Me he kotuku.
? Like a white heron.
Manawa titi.
‘Petrel-hearted.’ [cf Nga Pepeha 1737]
Me te paihau turuki.
? Like the fledgling wing.’ [cf Williams p.461 - turuki]
He aha ma te rora?
‘What use is a weakling to anyone?’ [cf Nga Pepeha 335]
Me he tonga pakarara.
?
He kiore kai kete.
‘Rats eating the basket.’ [cf Nga Pepeha 480]
Te punga i mau ai.
The anchor which held fast. [i.e a wife cf Te Pipiwharauroa 138 p.6]
Ko ‘Awa whare rau.
‘’Awa of the many houses.’ [cf Nga Pepeha 1373]
Ko Haene tipi kai.
? Haena who poisons food.
Ko Tama-arero.
‘Tama-tongue’ i.e. untruthful. [cf Nga Pepeha 1494]
Ko Manaia turanga rau.
‘Manaia who appeared in many places.’ [cf Nga Pepeha 1425]
Ko Maui tinihanga [koe].
‘You are like Maui with many devices.’ [cf Nga Pepeha 1435]
Ko Maui whare kino.
? Maui with the dirty house.
[Ko] nga ngarara a Rauhina.
‘They were like Rauhina’s dragons.’ [cf Nga Pepeha 1447]
Ko Rangipukohu.
? It is a misty day.
Rauru tangata tahi.
‘Rauru of the one word.’ [cf Nga Pepeha 2164]
Rehua pona nui.
‘Rehua of the big joints.’ [cf Nga Pepeha 2167]
Rongomai te tohetohe.
? Rongomai the quarrelsome.
Rotorua matangi rau.
‘Rotorua of a hundred winds.’ [cf Nga Pepeha 2175]
Ko Te Arahori.
‘Mr False-trail.’ [cf Nga Pepeha 1534]
Ko Tango-korero.
? It is Take-over-the speaking.
Te iwi tuaroa.
The backbone. [cf Williams p.447 - tuaroa]
Takurua hupe nui.
‘Winter – the time of much nasal discharge.’ [cf Nga Pepeha 2203]
Tane horo.
? Tane who escapes.
Tane mata nui.
? Tane with big eyes.
Tane pupuke.
? Tane with his incantations.
Tangaroa piri whare.
‘Tangaroa is hiding in the house.’ [cf Nga Pepeha 2221]
Tarawera hau rau.
‘Tarawera of many winds.’ [cf Nga Pepeha 2236]
[12]
CALENDAR : JUNE 1909
CALENDAR : JUNE 1909
Day 4 o 1h 55m p.m. Day 2o ● 10h 58m a.m.
1 T After Pentecost
Morning Evening
Joel 2.1-21 Micah 4.1-8
1 Thessalonians 5.12-24 1 John 4.1-14
2 W Ember Day
3 Th
4 F Fast
5 S Ember Day Fast
6 S Trinity Sunday Athanasian Creed
6 S Trinity Sunday Athanasian Creed
Isaiah 6.1-11 Genesis 18
Revelation 1.1-9 Ephesians 4.1-17
7 M
8 T
9 W
10 Th
11 F Barnabas, Apostle Fast
Deuteronomy 33.1-12 Nahum 1
Acts 4.1-31 Acts 14.1-8
12 S
13 S First Sunday after Trinity
Joshua 3.7 – 4.15 Joshua 5.13 – 6.21
John 20.1-19 James 4
14 M
15 T
16 W
17 Th
18 F Fast
19 S
20 S Second Sunday after Trinity
Chronicles 4 Chronicles 5
Acts 4.1-32 1 Peter 5
21 M
22 T
23 W Vigil, Fast
24 Th John the Baptist Fast
Athanasian Creed
Malachi 3.1-7 Malachi 4
Matthew 3 Matthew 14.1-13
25 F Fast
26 S
27 S Third Sunday after Trinity
1 Samuel 2.1-27 1 Samuel 3
Acts 8.5-26 1 John 2.1-15
28 M Vigil, Fast
29 T Peter, Apostle
Ezekiel 3.4-15 Haggai 3
John 21.15-23 Acts 4.8-23
30 W
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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:
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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/-.
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