Te Pipiwharauroa 135

Te Pipiwharauroa 135

No. 135

1909/06

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 135, Gisborne, June 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.]

BEING LIKE-MINDED

To be like-minded is a great treasure. It is something sown in the heart of a person. There are no peoples who lack someone prepared to do things for the benefit of the people. The benefit of being of one mind is strength. This is obvious: two are stronger than one, three than two, and four than three.

When a man of the world was seeking to demonstrate this to his children, he took a bundle of small sticks and gave it to them to break, but they could not break it. Then he gave the sticks to them one by one and then they could break them. Likewise if they were divided they would not be strong. The Scripture teaches the same when it speaks of the unity of the parts of a person’s body. The body has many parts – feet, hands, a nose, eyes, a mouth, a head and skin. These are the outer things. The things inside are more important than these and they all work together for the well-being of the body. The strength and well-being of the body depends on all these parts doing the work for which they were designed. This is a time for coming together, and also a time for showing strength. The main subject of conversation at present is the power of England which is being challenged by Germany. If England’s powerful status should fall then all the parts of England would be subjugated – Canada, Africa, India, Australia, New Zealand, and other lands under the rule of England. This is why it is right that all the Colonies should take up England’s idea of expanding her navy. New Zealand is offering two battleships, Canada two, and Australia two. This demonstrates the unity of the realm. Since this is a threat which affects all in the following way. Germany knows that it is not England only that she has to consider but all the colonies as well. By and by we shall see the outcome of this. All the leaders of the Empire are holding a meeting to find ways of carrying out this project. Mr Ward from New Zealand is going to this meeting. Parliament is being extended so that he can be free to go. These are all signs that the empire is of one mind on this question. This project has a lesson for us Maori. Our situation in like that of England or perhaps extends beyond that of England. The attitude of the government towards us is like that of a father towards his child, helping the child to grow to adulthood. The Opposition and most of the Pakeha are now telling the Government to bring an end to its protective attitude towards its child: [2] it has grown up and should be sent out into the world amongst other people to learn to make its own living. Perhaps the government’s attitude is indeed wrong and it would be better if we were allowed to roam about freely as desired by the Pakeha. It may not be long before the government grants this wish. Our well-being depends on being of the same mind. If we as a people share the same ideas then that is good for us, but if we are not at one then that is bad. The Pakeha’s great desire is to open up Maori land. There are three reasons why this is currently so strongly advocated. First, the Opposition has become very strong; secondly, there are no jobs in New Zealand and the thing that will provide jobs is the opening up of the lands; and thirdly, money is required to send to England to pay for the battleships. The newspapers are urging that a million acres be opened up and made available for settlement. In this way those without work will have work, the government will be able quickly to pay for the battleships, and the burden of paying for those ships will not fall on the people, but will be met by those one million acres. The Pakeha do not understand the problems with Maori lands, but it is the Maori who are magnifying those problems. Our well-being depends on our standing together, then the problems we face over land interests will be eased. Tomorrow we may be like cats who fought over their cheese and gave it to others to divide up with the result that when it was distributed there was none left for them. This will be the outcome if people are in dispute and lie about the interests in land of people. The Pakeha say that we are like dogs in the horses’ manger preventing the horses from getting their food, and they also say that the land is not bringing any benefit to us. Tapuae has given us the right advice. Tapuae said to his nephew:

‘A koutou ririri kainga ko o tuakana whakarerea
tikina hukea te umu e tao mai ra.’

‘Leave your quarrels [with your brothers] at home

and go to open the oven that is cooking there.’ [cf Nga Pepeha 31]

Likewise we must abandon our domestic disputes and not tell lies about the lands of other people lest we are overtaken by the coming disaster with the result that we are left with nothing at all, not a scrap.

DEATH OF A CHIEF

Last week we heard the news that Airini had died and our hearts grieve. This death has caused us deep sadness. Farewell, Kui. Leave your people behind to weep. She was a chiefly woman, a chief from her descent, chiefly in her thinking and chiefly in her actions. In her genealogy she is a descendant of Moananui, of Tieketai, of Tareha, of Karauria, of Renata Kawepo – famous men of recent days. She was at home with people, Maori and Pakeha. She welcomed the small and the great. She welcomed the Duke and, when she went to England, was welcomed by him. She was a chief in her works. She was a strong support for her people whether in concerns about land, or as regards their physical well-being. She was a woman with knowledge of the ancient practices and contemporary practices. Her people grieve greatly for her. They are right to lament because of the many blessings with which she blessed them. Airini has one child, a daughter, who is married and has children.

OVERSEAS NEWS

With the ascent of the new King of Turkey, the King has sent one of his race horses as a gift to the new King of Turkey. The value of that horse is £315 and the cost of transporting it, £30. This gift is a reminder of the time when a new attitude was taken to the Kingdom of Turkey.

Germany and Austria have made an alliance. Austria is also building naval vessels. Italy has joined these two.

Germany is putting much effort into building aeroplanes. Much money has been used in building suitable planes. Many have been completed. The good thing is that they can fly at 30 miles an hour. All the powers are seeking ways of making a good plane, and some people here in New Zealand are working on this. Some Germans have said that they should abandon building warships in favour of building aircraft.

[3]

HINEPOUPOU AND TE ORIPAROA

[From the papers of George Grey. Written in 1851 by Hoori Paatara (Ngati Toa). It was included in the Third Edition of Grey’s Nga Mahi a nga Tupuna 1927.]

Hinepoupou and Te Oriparoa lived on Kapiti. Te Oriparoa and his people lashed together their canoes for an expedition to Rangitoto [d’Urville Island]. Te Oriparoa was Hinepoupou’s husband. It was because of a faulty oven [umu kororaa – ‘grey’ oven] that Te Oriparoa sent Hinepoupou away. Hinepoupou took her birds and plucked them. She set fire to her oven for cooking, but when she opened the oven [the birds] were still raw. Thereupon she was chided by the men. Overcome with shame she ran off.

Afterwards Te Oroparoa launched the canoes of that man and his younger brothers and all the people along with that of the woman’s father. The canoes were floated. Leaving the woman behind they forsook her. The canoes sailed until they came at last to Nga Rewai. They landed there, completed their sojourn, sailed on and eventually came to Rangitoto and to the village.

When the woman returned to the canoes they had gone. The woman was bereft; Hinepoupou stayed in her house. She became hungry and went to search for scraps of food around the edges of the ovens. She found leftovers of fern root lying there and sat down and ate. She decided to go down to the water and soak [the roots]. She ate. This is what she continued to do.

After three nights she decided to leave and came to Tarere-mango. She descended and reached the bottom of the hill on the shore. On arriving she found some toetoe [sedge] which she pulled out and wove into a kite. She chanted an incantation and when it was finished she let go her reti [A stalk of toetoe or similar plant, sometimes feathered with a leaf of rangiora, which was launched into the air from a height as a means of divination – Williams]. It flew, while the woman watched carefully. The reti went for a little while before returning. She realised that this would not be the right path for her. She returned to her home.

After three nights she returned to Tarere-mango. When she arrived she pulled up the toetoe. She prayed. That done she let it go and it hovered like a bird over her hands. She watched and presently it disappeared.

Then Hinepoupou thought that this was the right path for her purposes. She laid her clothes in a heap, right down to her skirts made of aute [paper mulberry cloth] which were white in front and red at the back. Then she set out and came to Nga-Kuri-a-Kupe. She finished her prayers and descended into the water where she floated as if she was a sea drift calabash like those used by children to help them to float. How that woman sailed. The woman swam  Raukawa for two nights and two days. A flowing tide drove her [south of] Kapiti. An ebb tide took her [south of] Omere.

So it was for some time. A month passed. Nothing had changed. One side of the woman started to rot; barnacles grew on her. She turned onto the other side. Days and nights passed. She landed on Takakotuku, a rock on the coast of Waihi, of Pirikawau. It was like the rock here in Raukawa. Hinepoupou clambered onto the rock to rest and sat there. Having got her breath, she swam on. After two days and nights she came to Nga Tai-whakahokihoki-a-Pane between Rangitoto [d’Urville Island] and Pourewa. With the tide she was swept this way and then with the outgoing tide she was swept beyond Rangitoto. She also drew breath at Pareraututu, a rock on which she rested. The woman took her skirt and threw the white side into the mouth of the hapuku [groper] and the red side into the mouth of the taniwha. She came upon seaweed on the rock and, pulling it off, made it into a skirt. While she was there she looked and the hapuku swam to the surface and the taniwha rose up to bite it. It died. The taniwha swam to the surface and seized the hapuku. He ate the tail and so on until it was finished.

The woman descended into the water and swam until she emerged at Whaka-te-papanui. Lo and behold, one side of her was rotting. She warmed herself in the sun. When one side was warm she turned over. Soon she was warm and better. She swam to land and came out at Papa-a-nau on the coast at Otarahoki. That was the fortified village of the woman’s husband and her father who had abandoned her. The woman went and as she drew near she heard the voices of her father and mother lamenting her. She went on until she reached the window of the house. She stretched out her right hand and touched her father’s face. He started up saying, ‘Who is this?’ The woman said, ‘I don’t know!’ He slept again and after a time the woman stretched out her hand again, but this time she was seen by her father. He got up, and looked, and saw that it was his daughter. Thereupon he wept.

Hinepoupou said, ‘Don’t let anyone see me.’ He did not. Rays of morning light began to appear. She went to the sacred place and prayed. When it was light she stopped and returned and her parents came outside weeping. The shout went up, ‘It’s Hinepoupou! It’s Hinepoupou!’ The shout went from this end right to the other end where the home of her husband was. Te Oriparoa heard it and said, ‘This is not Hinepoupou in the flesh but the ghost of Hinepoupou.’ Then, since it was obviously her, he said, ‘How did you come here?’ However the man was dissembling since he was ashamed at leaving her. She stayed there for a month but was ignored. Then Hinepoupou said to [4] her brothers, ‘Set up canoes for yourselves.’ The canoes were lashed, those of the brothers, along with those of her husband and his people. Now, the sea was calm and they sailed on and on, as did the canoes of Te Oriparoa and his people – a great many of them. The woman climbed into the canoe of her brothers and sat there while they paddled on. Presently the shore was lost sight of; only the tops of the mountains were visible. The brothers asked, ‘Where is this anchorage?’ Hinepoupou said, ‘Paddle on! Paddle on!’ They paddled and paddled. When they drew near the rock appeared above the water. The woman’s canoes anchored. They looked at the rock. They waited also for the canoes of her husband. They too anchored. The groper rose to the surface and the taniwha snatched at it but missed. The taniwha came at it from a different angle, seized the groper and ate it. Then the woman performed the act of immersion, sinking down. Hinepoupou called out to the crowd, to her people, ‘Be silent. I alone have a plan for us.’

Paddling on they arrived at an anchorage. The woman took the anchor of the canoe in which she and brothers sailed and lowered it overboard so that they were anchored. That woman shouted, ‘Throw out [your lines].’ The lines had hardly flown before they were sought by fish. They were hauled up two by two. Before long the woman’s canoes were [almost] sinking.

The canoes of Te Oriparoa and his brothers and their people arrived. Hinepoupou called out, ‘Beyond your canoes – to the mouth of the taniwha there.’ The anchors of those canoes were thrown out while that woman lay in wait, she being curled up. Then Hinepoupou called out to her brother, ‘Give me your line.’ He passed it to her. She struck her nose then, taking some fish bait, she swung the line in the air and cast it along with the stone and the blood from her nose into the water. Swiftly the anchors of the canoes were pulled up. When they came up, the canoes of those fellows were thrown into confusion. The winds got up. Soon the canoes were overturned and the whole lot were swallowed up. The woman’s canoes sailed to shore. The afflictions of that woman, Hinepoupou, were avenged.

But Te Oriparoa and his younger brother, Maninipounamu, survived. Their canoe was driven by the wind out into the deep sea. They went on for days and nights. Eventually they realised that all their friends had perished; only Te Oriparoa and his young brother had survived. They sailed on and, in the night, they heard the oyster catcher bird calling. [The companions said, ‘Perhaps we are close to land.’ They thrust down a pole.  ‘Let’s go on.’ They sailed on. They heard again the oyster catcher calling to the gull. - Nga Mahi a nga Tupuna] The companions said, ‘Perhaps we are close to the land.’ So it was that their canoe grated on the beach. Te Oriparoa sprang up and grasped the thwart and jumped out. Coming to land he thrust the fire stick into the ground and rubbed it with the other stick until it ignited. The firewood was heaped on top. It burned. Mussels were scarped together onto the fire where they cooked. Turning to the corpses, he dragged them to the fire. Then taking some mussels he put them down their throats. One by one they revived until all were alive. Thereupon the man made a spear. When it was completed he set out. When he spotted tui he speared them. They died one after another. That man gathered together the birds. Returning, he roasted them until they were cooked. He fed [his men] and they were all revived.

Having dragged their canoe onto land, Te Oriparoa and his younger brother took their weapons – one a club, the other a staff. They set out, passing headland after headland until they came to the mouth of a cave. When they looked in there was an old woman sitting in the cave eating whale meat. Seeing the two of them she called out, ‘Where are you two from? From the east or the west? [or the north or the north-west?]’ They dithered and she spoke again, ‘Do you two belong to me?’ They said, ‘Yes.’ The old woman turned to the whale and gave some to them. Te Oriparoa took the fire stick and gave it to the old woman to place her foot on it while he rubbed it. The smoke had not begun to spiral before the woman fled backwards, calling out, ‘Hawaiki is warm, warm.’ She fell down and vomited. The man took his spear, went and found tui which he speared and killed. Returning, he roasted them until they were cooked and dripping with fat, and he thrust some into that old woman’s mouth. She was revived. She was given those birds to eat. She tried it and pondered, then she said to them, ‘How tasty this food is!’ Then she said, ‘How do the two of prepare your food? I eat mine raw.’ She did not know about roasting.

Te Oriparoa asked, ‘Where is everyone?’ She said to him, ‘They’ve been eaten.’ Te Oriparoa said, ‘By what?’ The old woman said, ‘By what indeed. One would think it was the Pouakai.’ They asked, ‘What sort of thing is that?’ She replied, ‘A bird, a large, a huge bird. Each wing is 10 fathoms long. We were devastated by it and I am the only one to survive.’ [5] They asked, ‘Where does it live?’ She answered, ‘On the ten headlands of Hawaiki.’

The two of them returned to fetch their friends. When they arrived they had a discussion. At the end Te Oriparoa said, ‘What are we to do?’ They replied, ‘We don’t know.’ Te Oriparoa asked, ‘How does he come?’ She answered, ‘When he spies men he lowers a wing to scoop them up.’ The Te Oriparoa said, ‘I alone have a plan. Let’s build a house. But we’ll only cut off the tops of the trees. The things in the middle will be upright [still]. The sides will be of trees still growing in the ground. The building went on. The bottom and the top of the house were finished. They found a post to be the centre post. It was to ensnare the wings. The length of the house was ten fathoms and six. The breadth was nine takoto [the length from the foot to the hand extended beyond the head, measured on the ground – Williams]. Eventually the house was built.

Then that old woman said, ‘Now, run, so that I can see how fast you are.’ So those men came, threw off their clothes, and ran in her presence. When one returned he would say, ‘Kui, how did I do?’ The old woman would say, ‘You will not be fast enough.’ When this one had finished, another man would go. Presently they had all tried in vain. The old woman said to Te Oriparoa, ‘Right! You go too.’ He went, and on returning said, ‘Kui, how did I do?’ She said, ‘Nothing doing!’ The old woman was sad. Then she said to Maninipounamu, Te Oriparoa’s younger brother, ‘Right, you go too.’ He took off his clothes and laid down his club. There was a hand clap. And the feet of that man were like a bird. In no time he was back. The old woman said, ‘You are the one! Return again.’ He ran again. Te Oroparoa came to the fire stick and rubbed it. Now that man ran over four headlands and returned before a fire was established.

Then the old woman said, ‘Come. You are to go. When you arrive at the fourth of the headlands, sit down to get your breath. You can look down and you’ll see him catching fish. That’s him. Then shout.’ So he set out again, climbing up and going down, climbing up and going down, until he arrived.

Looking down he saw that man catching fish. He stretched a wing into the water to catch fish. Then he would bend down his mouth to eat. Afterwards he would stretch out a wing again. And so it went on. When the man shouted at him he did not taste what was in his mouth. Rather he climbed up, stretching out a wing to catch him. At that the man got up and set out deliberately. First he climbed and then he descended. Soon he came to the headland that led to the house. He shouted out’ ‘Paiahaaha!’ His friends heard him and realised that Maninipounamu was coming. He entered the house, still running and stood on one side of the door. His pursuer arrived and stood outside. He stretched out his wings and tried in vain to crush the house. It did not fall. Then he put one wing into the house. When it was in, the warriors inside attacked it with clubs and cut it off. He put the other wing inside the house. Again they attacked it with clubs and cut it off. He was left with only the stump. That was the end. He came to the shore to find shelter. He returned with outstretched head. Blows rained down and he was hurt. The blows continued and he died. When a hole was made in his stomach, dead people and greenstone were found. So died the Pouakai.

‘HE AO TE RANGI KA UHIA’ CLOUDS DECK THE SKY

To the Editor of Te Pipiwharauroa.

Greetings to you and to all gathered under the gracious care of the Lord. Best wishes. I like the sayings and proverbs from parts of the country contained in Te Pipi, Number 128, page 6, and spoken of by W Hoeta Pehimana of Te Reinga. 

One says:

‘Ma te huruhuru te manu ka rere;
A ma te ao te rangi ka uhia.’

With feathers a bird flies;

And clouds deck the sky. [cf Nga Pepeha 352]

He says that Tamaterangi said these words. My understanding is that that saying came from my district, at least the final part of it. But perhaps the bird needing feathers to fly with is from Tamaterangi. But ‘Clouds deck the sky’ is from here. It begins with different words as I shall explain. Mokaitapuru went from Waiapu to Tapuwaeroa. When he arrived, Tawhara was sitting there. Tawhara said to Mokaitapuru, ‘What have you come for?’ Mokaitapuru said, ‘I have come to you to ask you to give me a place to live.’ Tawhara said to him, ‘That is fine but I have to say to you, 

[?Atua i kainga takoto te aka ki roto, te maanga a to tamaiti te maro o to wahine;] clouds bedeck the sky.’ 

 Mokaitapuru thought this was his prayer and also Tawhara’s prayer. Mokaitapuru touched the black dogskin mat, it was placed over the head of Tawhara; he touched the adze called Whakawhiripokeka; he touched the water calabash called Mairehu and gave it to Tawhara. Tawhara came out of the house and spoke prophetically:  

[?‘Tu toto nui, tu noa ka haere Tawhara te ara,] a akuanei te Pakura a Hine Makaho keo [keha] rawa atu i Takuahiroa [i roto o Uawa].’

‘Presently the swamp hens of Hinemakaho will be screeching at Takuahiroa [within Uawa].’

[cf Nga Pepeha 33]

Two grandchildren were born, Te Watarawi and Te Moana, and these were the bell-birds of Takuahiroa.’

Enough,

Eruera Kauri

Waitakaro,

May 29th, 1909.

[6]

THE MARRIAGE OF MAORI

On 15th May, 1905, the Bishop of Auckland wrote a letter to the Premier, Mr R J Seddon, advising him of the resolution of the Hui of the Maori Church held at Ahipara in March, 1905, and also that of the Hui held at Manaia in April, 1905, concerning the marriage of Maori people by the ministers of the Church and asking that this be given the same status under the law as the marriage of Pakeha. This is some of what Mr Seddon had to say in response.

Wellington,

27th September, 1905.

To the Bishop of Auckland,

The status of the marriage of Maori people was carefully considered in the judgement on Rira Peti and Ngaraihi Te Paku (7, NZLR 235). The decision of the Court given there was:

(1) ‘A marriage according to the former practice of the Maori People is not a valid marriage under English Law.’

(2) ‘A Maori person married by a Christian minister is legally married.’

The provisions of The Marriage Act, 1904, do not apply here since Section 2 of that Act says, ‘The provisions of this Act shall not apply to the marriage of a Maori man to a Maori woman which did not conform to this law.’ [‘Nothing herein contained shall apply to any marriage which may be contracted otherwise than according to the provisions of this Act between two persons both of the native aboriginal race.’] It is also said in that section: ‘This law will apply to Maori marriages in the districts specified by and proclaimed by the Governor.’ [‘Provided that this Act shall come into operation between persons of the said race in such districts and at such times as the Governor shall by Proclamation from time to time appoint.’] However, to the best of my knowledge, the Governor has not yet issued such a proclamation. It is also said, ‘If Maori people wish to be married according to the provisions of this Act, they may do so.’ [‘Provided also that such persons of the aboriginal native race may if they desire contract marriages according to the provisions of this Act.’]

So it is clear here that the statement from the Hui of the Maori Church was based on a lack of understanding of the Act which had been passed, and indeed the legal validity of these marriages has been made clear by the Court judgement mentioned above.

(Signed) R J Seddon

♣♣♣♣♣

A large earthquake has struck the land of the French. Four towns have been badly damaged. That earthquake occurred at night but close to the time when people were getting up. Had it been in the middle of the night the disaster would have been worse. The lights of those towns were all extinguished when the quake struck. Many people were injured.

A BAPTISM IN FORMER TIMES

By Mohi Turei.

There was once an elder, a chief, a warrior, a man who had authority from his extensive journeys within Waiapu, here, and Turanga and other parts of the Tai Rawhiti. His name was Te Whakatihi and he was an incisive speaker. When he stood to speak and instruct, the group and the tribe gathered to listen to Te Whakatihi and to watch how he wielded the staff, the patu, the greenstone adze and other weapons of war, and to see the twitching of his muscles and the raising of his feet. If he spoke at length his speech would be good and easily understood. In 1836 [?1834] Te Whanau-a-Apanui were defeated at Toka-a-Kuku. Then that elder looked for guidance from the true God. On his return the tribes of Waiapu as far as the Wairarapa began to worship. The faith spread rapidly. Mr Williams visited many times until 1849. Then Williams ‘the Brother’ arrived. On the Friday and Saturday the Bible Reading classes for those preparing for baptism came to an end. On the evening of that day, the Saturday, the teachers and the ministers gathered with Mr Williams in the meeting house. There were more than 50 and they came from as far away as Waipiro and Wharekahika. The name of that class was the Teachers’ Class. That evening the elder dressed himself in his finery. He put on his small cloak with its broad ornamental border at the bottom and narrow borders of long white dog hairs at the sides; he girded himself, putting on his girdle which held his treasures; he thrust into his waistband his greenstone patu called Tiwha-o-te-rangi. He did not wear a shirt, his shirt was red ochre earth, that is, red ochre smeared over his whole body. He put on his cape made with long white dog tails, and slung his greenstone adze, Waikanae, over his shoulder. On his right shoulder was his greenstone pin. He put on his parrot-feather headband and stuck in his feathers, his head being bald. He was seen by his grandchildren and his family who asked, ‘Where are you going?’ He replied, ‘I am going to the house of Mr Williams to ask him to baptize me tomorrow.’ ‘The grandchildren said to him, ‘But the baptism classes have finished and those were for the teachers.’ He replied, ‘Ah, ah, ah! I will talk to Mr Williams and Mr Williams will talk to me.’ One of the family said to the grandchildren, ‘Let him go. Perhaps he is experiencing ominous twitchings within.’ He went and drew near to the house. He stopped and coughed. The teachers knew it was Whakatihi standing at the door of the house. He called out, ‘Open the door, open the door to me, O house, and I shall enter this house.’ Mr Williams said to open the door. [7] Raniera Te Kaipuoro’s grandson went and opened the door and he entered. Mr Williams proceeded to welcome him and they shook hands. Te Whakatihi placed his left hand behind Mr Williams’ head and pressed it close saying, ‘Mr Williams, let us truly salute one another, let us touch noses.’ When the hongi and the handshakes were over, he looked at the teachers who filled the room. They were sitting in rows and candles burned in each row so that they could see clearly their books if they opened them. Then he spoke: ‘Wait a bit, wait a bit, wait a bit. Leave off your talking. When I have finished speaking and gone outside you can resume talking.’ The place for him to sit was pointed out to him, and he said, ‘I am here. I am here.’ He lowered himself down before Mr Williams placing his right knee on the ground while his left knee was upright. Mr Williams was on his stool. He said, ‘Mr Williams, greetings to you, greetings to you. I came to you to be baptised by you tomorrow. I would be baptised, and baptised by you, Mr Williams. I know you are doing your work. You have completed one year. I trust you will remain to continue your work each and every year, and on and on and on. O glorious God, Jesus Christ, God, who saves people, God of love. I met the Toka-a-Kuku war party. I was struck by a bullet and saved by Jesus Christ. I was struck by bullets in the forehead, in the shoulder, in the leg, though I was not confronted by a man. Taumatakura ordered the war party to fire and straightaway they fired so that Te Whanau-a-Apanui fell to the ground at Haraki. It is said that it was Taumatakura who led the war party, the fighting and the pa, who had the pits dug, who raised the fences and covered them with earth, who was in awe of Jesus Christ, and who ate men and buried them. O God, O love, O Jesus Christ, O God who brings peace, bring peace. The fire was burning on that hill and in that valley and on the shore; and that man was sleeping by himself at the edge of his garden, and I at the edge of my cultivation at Tipirahirahi. My grandson, Te Kaipuora, arrived and I said to him, “Patu, (this is his nickname), Patu, you say the prayer of Jesus Christ when you go to sleep and when you wake up.” And my grandson taught me: “Our Father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us today our daily bread, And forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation but deliver us from evil. For thine is the kingdom and the power and the glory for ever and ever. Amen.”’ Then he said to Mr Williams, ‘When I go to sleep I pray and when I awake I pray. When I eat my food I pray, “God, you provide us with food, sustain us with your food now and for ever. Amen.”’ Then he said to Mr Williams, ‘That is what I had to say to you. And tomorrow I will be baptised by you. I will be baptised, I will be baptised.’

Mr Williams spoke and preached. He preached at length, explaining things to the teachers and instructing the elder. After a short prayer Mr Williams said, ‘Yes, I will baptise you tomorrow.’ He raised his head and was speechless. Mr Williams asked him, ‘What will be your baptismal name?’ He said, ‘I have heard my grandson, Te Kaipuoro, speaking about the Jews, the Israelites, the People of God, and their king, David. King David will be my name.’

He stood and they shook hands and he said, ‘Tomorrow I shall be the first to be baptised.’ Then he turned to the teachers and called out to them saying, ‘Be strong in your work for the faith of Jesus Christ. Fight against the devil and he will run away, he will run away. Draw near to God, draw near, and he will save us. Work in this place while the sun is still shining.’ He left the house. On the Sunday he was baptised. He was beautifully dressed in his Maori clothing. His grandchildren had put on his dog-tail cape and had girded on his finely woven cloak with borders. It is said that he was an elder in the days of Hongi. He died in 1857. He was still able to stand upright when he died; he did not take to his bed until just before he died. He did not forget his Lord; this was made obvious to anyone who asked him. It is thought that he was between 125 and 132 years of age. He attended church every Sunday after his baptism. He was the last of the elders of Ngati Porou to be baptised. During the year 1836 the elders recalled the wickedness of the world into which they had been born. They embraced and held firm the faith; both old and young chiefs led worship and upheld the faith. The faith was formerly held in awe throughout this whole island, even crossing to Kaikoura. What will happen afterwards? It has long been established by prophets that things will not turn out differently. The People of Israel abandoned and forgot the teachings and the laws of God when they arrived in Canaan. They left them behind and they forgot them too. It may be that there will soon come upon this generation many disasters, irretrievable misfortune, a clean sweep, and destruction leaving no trace.

[8] 

THE KINGDOM OF TURKEY

During the past month we have heard news of fighting in Turkey. The fighting was between the people and their king and the outcome was that the king was overthrown and replaced by a new person. This is the greatest event to come upon the whole large country of Turkey since the beginning of that dynasty up to the present time. There are two reasons why the news of this conflict has had such an impact. The first is the news of the group called the Young Turks and the second is that not many people died in the fighting. As for the first reason, during last year information came out about this group, and the people who set up the group were the young people, those in possession of the new learning. The King of Turkey went about things in the same way as the former kings, and the king alone had the power to rule. The word of the king was law. All kings were formerly like this but most had relinquished this approach; only Turkey and Russia retained it. The Turks are not Christian; their religion is Islam. They still mistreat the Christians under their authority. During recent years the new ideas have spread amongst the people and when the Young Turks were established the people were strongly inclined to that way. The people strongly support the Young Turks. Most of the soldiers went over to the side of the Young Turks. When the king saw the strength of this movement he thought it would be good to agree to their wishes. He put himself under the authority of the Young Turks and agreed to their demand. No blood was shed. As for the second reason why this news has had such an impact, the king was not overthrown by the Young Turks but a constitutional document was drawn up prescribing how he was to govern. It was not long before the king violated this agreement. The result was fighting between the Young Turks and the king. Very few people died. The king was defeated and his reign brought to an end. His younger brother was put in his place as king. This was something new for Turkey because the king was the head of their faith in this world, and he was the protector of the holy people. While the king lived he held this responsibility and should he die it would cease to happen. Should a new king be put in place while the king was still alive there would be two protectors of the holy people and two heads of the faith. But that office had been taken away from the king and given to someone new. During the time the two sides were at loggerheads the king's followers rose up and murdered the Christians of Armenia, a Christian country under their rule. It is said that nearly 1500 Christians were killed.

Since we are speaking about the kingdom of Turkey it would be good to say something about the beginning of this kingdom. Previously the land settled by the Turks was a veritable land of faith. The main city of Turkey is Constantinople. Constantine, the first Roman Emperor to turn to the faith built this city. After the days of Constantine, Constantinople became a major city in the Roman Empire. It came about that this was the largest city under Rome. It also came about that this became a major bishopric. Many famous men held this bishopric. Chrysostom, to whom we ascribe the Prayer of St Chrysostom, was bishop of Constantinople and one of the most famous men of ancient times. After his time the Church split. This was the Great Schism which divided the West from the East. The Church of the West was known as the Latin Church and the Church of the East as the Greek Church. The main diocese of the Latin Church was Rome and that of the Greeks was Constantinople. There were attempts to bring these two Churches together but to no avail. The strength of the Greek Church was contemplation, that of the Latin Church was getting things done. When they divided they consolidated their activities along these lines. The outcome of the Latin Church’s organisation was the establishment of a spiritual empire with the Bishop of Rome as Emperor. And perhaps this project would have succeeded had he stuck to the spiritual side. But when he turned to the temporal side his idea was doomed. We see how the Latin Church, when it tried to fulfil its ideas fell into wrong. The Greek Church also proceeded with what pleased it, namely, contemplation. The result was a division, a schism. One side with its teachings split from the other with its teachings. This was the position of the Greek Church when Mahomet arose. The religion of Mahomet developed in his land of Arabia and reached some smaller lands beyond. While the faith was divided in the East the Arabs rose up and invaded Africa, Egypt, Syria, Persia and some other countries in the East which held to the Christian faith. This marked the death of the Greek Church. The faith disappeared completely in these lands because of the evil onslaught of the Mahometans. [9] In 637 the Mahometans took Jerusalem and in 640 they took Alexandria in Egypt. In 710 the Mahometans conquered the land of the Spaniards. Only the strength of Charles Martel prevented them from overrunning the land of the French in 732. In 1099 the Christians again seized Jerusalem but it was not long before the Arabs took it again in 1187. Seven times the Christians nations of Europe tried to retake Jerusalem from the hands of the Arabs, that is, the Turks, but did not succeed. In 1453 the Turks took Constantinople. This marked the fall of the Greek empire. The nations that kept their faith, even though they were under the rule of the Turks, were Macedonia and Armenia. Turkey continued to attack them. Indeed, in one battle nearly 1500 Armenian Christians died. Before this time, in 363, Justinian completed the great church of Constantinople [Hagia Sophia], which stands still even though it is under the rule of Turkey. In that building there were 60 priests, 100 deacons, 40 female deacons, 90 minor deacons, 110 readers, 25 singers and 100 doorkeepers. This is what the faith of the East was like before but these things have all been lost under Turkey. Now the attitude of Turkey to the faith has softened. The new king has taken to punishing those who committed the murders we have spoken of. He is continuing to abandon some of his wrongdoings. The actions of Turkey are being carefully observed to see what the outcome will be.

THE CHURCH OF NEW ZEALAND

Chapter IV

In 1833 William Williams (Williams the Brother) and his companions went to inspect Hauraki. When they arrived there they discovered that a great many of the Maori knew the prayers and some of the hymns. This was evidence of the eagerness of the Maori to learn. He established a mission station at Puriri. This was a pa beside the river known as the Waihou. He placed there Morgan and Preece. His ship sailed from there to Wharekahika in the Waiapu area. His journey was an opportunity to return some prisoners who had been taken on board some ships in their ignorance and taken to Paihia. In this district he found many people. Taumataakura returned with this party. He was the man who introduced the faith in Waiapu. Taumataakura was a remarkable man and did many marvellous things. While he was at Paihia he had not fully embraced the faith but he learned to read and to write. It was when he arrived home that he realised the great benefit of faith. While Mr Williams was absorbed in Waiapu, Messrs Hamlin and Brown went to investigate Waikato. When Mr Williams returned he was directed to Waikato where he established a mission station at Mangapouri, a pa beside the Waipa River, and he appointed Mr Hamlin to run the station. In 1835 Mr Williams the Brother was relocated to be teacher at Waimate school, teaching the children of missionaries. During this year a scholar called Charles Darwin visited Waimate. This man was one of the great scholars. This journey was to broaden his understanding of the origins of men and animals. He visited many parts of the world at this time and spoke in praise of the work of the missionaries. In 1836 the translation into Maori of the New Testament and the Psalms was completed. This translation was printed at Paihia. An important thing that happened this year was the visit of Mr Marsden, his last visit here. He took in all the missions, encouraging and blessing them all. At every place he visited he received a tremendous welcome from the Maori People, because they knew that he was the man who had the idea of bringing the faith to this land. Although people had turned to the faith, most of them still concealed in their hearts the desire to fight. During this year Waharoa, a Waikato chief, started a fight with Te Arawa. First he attacked Maketu and then Rotorua. There was fierce fighting. Messrs Williams and Brown tried to bring and end to this war but Waharoa did not wish to. He set fire to the houses of the missionaries. Messrs Brown and Morgan were those who suffered most as they had returned home. Mr Chapman did not reach his home. This was why Mr Brown moved to Tauranga where he subsequently died. One new mission station was set up during this year. It was at Manukau and it was run by Mr Hamlin. There was another at Taupiri in the charge of Mr Ashwell. In 1838 Bishop Broughton and Mr Hadfield arrived here in New Zealand. [10] It was this Bishop who conducted the first Confirmation Service in New Zealand. He confirmed 20 children of the missionaries and 40 of the Maori. He was able to visit all of the missions and he commended the way in which Maori were turning in numbers to the faith. This man was a bishop in Port Jackson.

MAORI NEWS

We have heard an account of a remarkable escape that happened in Waiapu. A woman, the daughter of Hirini Tawhara, was going to Waiapu. She was in a buggy with her children. On the descent to Kariaka this woman’s horse bolted. She let go of the reins and grabbed her children. The horse ran on and reaching the bottom it leapt over a fence, taking the buggy across with it. It careered through paddocks, swam a river and jumped over branches. After it had been running alongside the lake for a long time it got stuck in the mud along with the buggy – that was what brought it to a halt. The buggy was not damaged, nor were the women and her children harmed.

News from Rotorua is that Ngati Whakaue have been afflicted with many of the world’s diseases - asthma, rheumatism, deafness, back pains, eye problems, leprosy, and others of the world’s many illnesses. They went to doctors and were told they would not recover. They were treated by a woman and in three days in some cases, four in others, and a month in others, they were healed. Eighty people of Ngati Whakaue have been pulled from the grasp of sickness.

The men from Ngapuhi who were cutting bush at Waingaromia, Waiapu, became seriously ill. The symptoms were coughing and headache. The treatment which restored them was juice from the manuka in steam. They were really helped by this treatment and were amazed. These people want to make this treatment [?kaore nei ona taipo - ?which has no side-effects] widely known in the Ngapuhi area, because they also suffer these serious illnesses.

SUPPLEJACK SEEDS FOR OUR BIRD.

Rawiri Takurua 3/-; Teriri Whititera 2/6; H Waaka 5/-; H D Dansey £1/10; Rawiri Te Hauparoa 5/-; Mekameka 5/-; Hohaia Hoatu 5/-; Rev H Te Hata 10/-; T Kemara 5/-; Himiona Katipa 5/-; Rev W P Turei 5/-; H Tipaata, R M A Te Raao, 5/-; Tai Awhio Matehe £1/5; Ropitini Matawhina 5/-; H M Ruarangi 5/-; Hori Pawa £1; Huirama Tukariri 5/-; Tepene Weneri, Rev A O Williams £1/7/6; Hakaraia Mauheni, W Timperley 10/-; Hare Te Raheraha 5/-.

STIPENDS FOR THE MAORI CLERGY.

To the Editor of Te Pipiwharauroa.

Please send out this article. I write this because I cannot keep my mouth shut having read the articles by the Bishop and Ihaka in Te Pipi No. 133. They were explaining that money ought to be contributed for the clergy, and the Bishop asked if people did not remember the words of Paul who said, ‘If we have sown spiritual good among you, is it too much if we reap your material benefits?’ [1 Corinthians 9.11] And also, ‘The man who is taught the word must share in all good things with his teacher.’ [Galatians 6.6] People, these words have been given to mislead you. This is like the word spoken by Peter, ‘In their greed they will exploit you with deceptive words.’ [2 Peter 2.3] The reason Paul asked his question was because he did not demand money for them. Paul’s question was rather a criticism of the Corinthians, since the same Paul said, ‘I coveted no one’s silver or gold or clothing.’ [Acts 20.33] ‘You know for yourselves that I worked with my own hands to provide for my needs and those of my companions.’ [Acts 20.34] Now the two of you must not say that money for the stipends of the ministers of the Church of Christ is the same. It may be so for your Church, the English Church. We know that Christ provides payment for his ministers. Now, people, we must appreciate that ministers of Christ are workers like any other people. Yet these Ministers who are told to collect money really want to put themselves in the positions of chiefs, and not allow their fingers to do any work, but they want to get houses and a horse and buggy, and go about in buses with windows using the money made by the hard work of other people. You know well that Peter asked Christ, ‘What is there for us, since we have followed you?’ [Luke 18.28] Now Christ did not say that people should collect payment for you, likewise you know that they went out preaching anyway and lacked nothing that they needed. It is the same still today. It is the power of God which leads them to complete their work with the blessing of God upon them. Best wishes.

Paora Hopere.

Taupiri,

11th May, 1909.

[Had Paora Hopere looked carefully at the words of the Bishop he would have kept his mouth shut. Paul is saying that the people of Corinth should provide for their ministers; he is not asking that anything be done for him, even though it would have been right for them to feed him and Barnabas. The Bishop’s contention is the same. He is not asking for money to be collected for himself but so that the Maori can feed their own Maori ministers. If a Pakeha had asked Maori to provide for him then Hopere would be right in criticising what Paul said. As for the final part of Hopere’s letter, it is certainly not right to say that a person becomes a minister in order to get £60 a year. No one should say that our clergy are lazy. – Editor.]

[11]

SAYINGS, STORIES AND PROVERBS.

A Reminder.

In printing the sayings carried in the editions of Te Pipi we asked if people could send in corrections or second versions. But we have not received information about the areas they came from. Please point out things that are wrong because we have written them down to preserve them for years to come and so that we can ensure that we have set them down correctly.

Kua pireretia te kainga.

‘The village is deserted.’ [cf Nga Pepeha 1686]

Ma iro e kite.

‘He will be found by the maggots.’ [cf Nga Pepeha 1716]

He ra e to ana.

A setting sun. [See below.]

He ra e huru ake ana.

A rising sun. [cf Nga Pepeha 1726 Maku tenei, ma te ra e to ana. Hei aha kei a koe? Kei te ra e huru ake ana. Leave this for me, the setting sun. And what is for you? The glowing sun is the rising sun.]

Matariki tapuapua.

‘The Pleiades season when water lies in pools.’ [cf Nga Pepeha 1761]

Matariki kanohi iti.

‘The Pleiades season with little representation.’ [cf Nga Pepeha 1760]

He kanohi miromiro.

‘The eye of the tomtit.’ [cf Nga Pepeha 467]

Me he aroaro tamahine.

? Like the face of a daughter.

Me he tapa harakeke.

‘Like the edge of a flax-leaf.’ [cf Nga Pepeha 1843]

[Me] he korinorino kokopu.

‘Like a mottled trout.’ [cf Nga Pepeha 1815]

[Me] he korokoro tui.

‘Like the throat of a tui.’ [cf Nga Pepeha 1816]

Ko Oturu.

It is full moon. [cf Nga Pepeha 1891, 1833]

Ko Hangaruru.

It is Hangaruru. [G Grey P.68 (1857)]

Me he pipi taiari.

‘Like a pipi-taiari [tusk shell].’ [cf Nga Pepeha 1834]

Me he takapu araara.

‘Like the belly of a trevally.’ [cf Nga Pepeha 1842]

Me he tara whare.

‘Like the side-wall of a house.’ [cf Nga Pepeha 1844]

Me he torea ngungunu.

‘Like an albatross crouching.’ [cf Nga Pepeha 1845]

Me [he] rau wharangi te kanohi.

‘The face is like the [pale green] leaf of the wharangi.] [cf Nga Pepeha 1839]

He rimu-rehia.

A species of seaweed. [cf Williams p.334 rehia, Nga Pepeha 692]

Me te ihe.

‘Like the garfish.’ [cf Nga Pepeha 1874]

He kiore kai whata.

‘Some rats eating the food stores.’ [cf Nga Pepeha 481]

Me te kokota.

‘Like a cockle shell.’ [cf Nga Pepeha 1881]

Me te kono here taniwha.

‘Like the clove-hitch knot.’ [cf Nga Pepeha 1882]

Me te koteo mau kupenga.

‘Like the post holding the net.’ [cf Nga Pepeha 1883]

Me te paihau turuki.

‘Like the wings of a young duck.’ [cf Nga Pepeha 1892]

Me te rangi ka paruhi.

‘Like a glorious tranquil day.’ [cf Nga Pepeha 1897]

Ko Te Ngako ringa whero.

‘Red-handed Te Ngako.’ [cf Nga Pepeha 1574]

Me te waha kahawai.

‘Like the mouth of the kahawai.’ [cf Nga Pepeha 1908]

Na Poto, na Puhakehake.

‘Because of your shortness you are filled to overflowing.’ [cf Nga Pepeha 1955]

Na Takaroa, na Takahe.

‘Because of delays things come to nothing.’ [cf Nga Pepeha 1958]

[Nau rapea i haere mai i te po, me i haere mai koe i te ao, penei e kite koe i] nga hau o Tuiti.

‘But you came at night; if you had come in the daytime, then you would have seen the vigour of Tuiti.’ [cf Nga Pepeha 1980]

He huka kokoti komata.

‘Hail cuts the soft shoot in two.’ [cf Nga Pepeha 396]

Ngatiruanui mohoao nui.

‘Ngati Ruanui, very wild and uncouth.’ [cf Nga Pepeha 2071]

Ngatimaru kowhao rau.

‘Ngati Maru with a hundred holes.’ [cf Nga Pepeha 2061]

Nga uaua o Papatuanuku.

‘The sinews of the Earth-Mother.’ [cf Nga Pepeha 2079]

Tu te mania; [tu te wheke].

‘The persistent sound of trees grating and creaking.’ [cf Nga Pepeha 2587]

[Penei] me te pipiwharauroa.

‘Like the shining long-tailed cuckoo.’ [cf Nga Pepeha 2136]

Tainui tangata rau.

‘Tainui of many people.’ [cf Nga Pepeha 2189]

Tangaroa ara rau.

‘Tangaroa of many paths.’ [cf Nga Pepeha 2219]

He iti kahurangi.

‘A little treasure.’ [cf Nga Pepeha 420]

[E kimi ana i nga] (he) kawai i toro ki tawhiti.

‘Seeking the shoots that stretch far out.’ [cf Nga Pepeha 128]

Me te wheke e pupuru ana.

‘Clutching like an octopus.’ [cf Nga Pepeha 1915]

He pipi no te whakatatere.

‘They are shellfish from deep water.’ [cf Nga Pepeha 636 and below]

[Haere ana koe, ko nga] (he) pipi no te aria; [ka noho matou ko nga pipi o te whakatakere.]

‘You are swept away like shellfish forced into the depth between two shoals; we remain like shellfish buried in the channel.’ [cf Nga Pepeha 268]

He inati no Mawakeroa.

‘The portion of Mawakeroa.’ [cf Nga Pepeha 2298]

He kotuku kai whakaata, [he parera apu paru].

‘The white heron’s image is reflected as it eats, the grey duck gobbles in the mud.’ [cf Nga Pepeha 512]

He potiki na te koekoea.

‘An offspring of the long-tailed cuckoo.’ [cf Nga Pepeha 651]

He tangata tunu huruhuru.

‘One who roasts a bird with its feathers on.’ [cf Nga Pepeha 730]

He taokete kai manawa.

‘A brother-in-law is loving.’ [cf Nga Pepeha 736]

He taumata, he whare nui.

‘The brow of a hill, a large house.’ [cf Nga Pepeha 751]

Nga uri o Tane-kopae-ahi.

‘The descendants of Tane who lie along the side of the fire.’ [cf Nga Pepeha 2093]

He tamariki wawahi taha.

‘Children who break the calabashes.’ [cf Nga Pepeha 714]

He hawatewate.

‘It’s a lie!’ [cf Nga Pepeha 378]

He pai rangitahi.

‘The good of a single day.’ [cf Nga Pepeha 616]

He kotare [koe?].

‘Are you a kingfisher?’ [cf Nga Pepeha 511]

[Te matua o te katitohe] he kea.

? The origin of an ulcerated throat is mucous. [cf Williams p.112 - kea]

He rau ake whakakoko.

? A soaring leaf.

He tane parae roa.

‘A fighting man.’ [cf Nga Pepeha 717]

He taringa whitirua.

‘Ears listening to two things at the same time.’ [cf Nga Pepeha 743]

He tohe ki Kaiware.

‘Are you trying to get to Kaiware?’ [cf Nga Pepeha 773]

He tuki upokororo.

‘Beating up mullet.’ [cf Nga Pepeha 788]

He wahine ahi tere.

‘Woman’s fire moves.’ [cf Nga Pepeha 816]

He tamariki moe pari.

?

[Ka mahi koe i te] (he) whare no te tieke.

‘You are making a saddleback’s nest.’ [cf Nga Pepeha 1000]

[Ka mahi koe, e] te waha, kua kerakera.

‘Well done, mouth that has become nauseated.’ [cf Nga Pepeha 997]

Nga uri o Tamatekapua [whanako roa, ki te aha, ki te aha].

‘The descendants of Tamatekapua, [stealing this, stealing that.]’ [cf Nga Pepeha 2092, 1004]

[Ka mahi] nga uri o Whatitiri.

‘Well done, descendants of Whatitiri.’ [cf Nga Pepeha 1006 ]

[Ka mahi te] (h)e kakano whakauru.

The person of two tribes is busy.’ [cf Nga Pepeha 1011]

Te moenga mokai.

?

[Ka mahi te] (he) take pakiranga.

‘Well done, shallow root.’ [cf Nga Pepeha 1018]

[Tenei ano a Mutu kei roto i tona] (he) whare pungawerewere.

‘Here indeed is Mutu inside his spiderweb.’ [cf Nga Pepeha 2374]

Ehara i te aitanga a Tiki.

? Not of the progeny of Tiki. [cf Nga Pepeha 2262, 2095, 1458]

Nga taru o Tura.

‘The grey hairs of old age.’ [cf Nga Pepeha 2053]

Ki Rotorua, [ki te] umu tahanga rua.
? [cf Williams p.357 - tahanga 4]

Ko te waro o Te Rehunga.

? The pit of Te Rehunga.

Ko Tikitiki raua ko Toa.

? Tikitiki and Toa.

Ko Tumatawhaura.

‘It is Tu of the ruddy face.’ [cf Nga Pepeha 1645]

Ko Tumatawhaiti.

‘It is Tu of the small face.’ [cf Nga Pepeha 1644]

Ko Uenuku te korokoro.

‘Your throat must be Uenuku.’ [cf Nga Pepeha 1650]

Ko Uenuku turanga rau.

‘Uenuku of many places.’ [cf Nga Pepeha 1651]

Ko Whakatau-ihu [koe]?

‘Are you like great Whakatau-ihu?’ [cf Nga Pepeha 1664]

He uaua paraoa.

‘The sinews of a sperm whale.’ [cf Nga Pepeha 796]

Ano na te kahi i haro.

‘As if it were skimmed over by a hawk.’ [cf Nga Pepeha 47]

Arawa mangai nui.

‘Arawa confident mouth.’ [cf Nga Pepeha 61]

Awhato kai paenga. [See below. cf Nga Pepeha 1008]

[Ka mahi te] awhato hohoni paenga.

‘Well done, caterpillar, nibbling around the edges of the leaves.’ [cf Nga Pepeha 1008]

Awhato ngongenga roa.

? Caterpillar eating at length. [cf Williams p.234 - ngonge]

He uaua kiore.

‘The sinews of a rat.’ [cf Nga Pepeha 7945]

He wae kai pakiaka.

‘Feet touching the tree roots.’ [cf Nga Pepeha 811]

He wae kai kapua.

‘Feet touching the clouds.’ [cf Nga Pepeha 810]

[E kore e ngaro] he takere waka nui.

‘The hull of a large canoe cannot be lost.’ [cf Nga Pepeha 153]

He matakahi maire.

‘A maire wedge.’ [cf Nga Pepeha 558]

Te tutanga te unuhia.

‘The portion that will not be withdrawn.’ [cf Nga Pepeha 2464]

E waru pu hoki [e waru pu tautahi].

‘Eight pair, eight pair, and an odd one.’ [cf Nga Pepeha 262]

Te puna whakatoto riri.

‘The spring from which war gushes forth.’ [cf Nga Pepeha 2406]

He whiti ringa.

‘A ready fist.’ [cf Nga Pepeha 849]

He aha ma te rora?

‘What use is a weakling to anyone?’ [cf Nga Pepeha 335]

[12] 

CALENDAR : JULY 1909

Day 3 0 11h 47m p.m. Day 17 ● 10h 15m a.m.

1 Th

2 F Fast

3 S

4 S Fourth Sunday after Trinity

Morning Evening

1 Samuel 12 1 Samuel 13

Acts 11 3 John

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S Fifth Sunday after Trinity

1 Samuel 15.1-24 1 Samuel 16

Acts 16.1-16 Matthew 5.13-33

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S Sixth Sunday after Trinity

2 Samuel 1 2 Samuel 12.1-24

Acts 20.1-17 Matthew 9.1-18

19 M

20 T

21 W

22 Th

23 F Fast

24 S Vigil, Fast

25 S Seventh Sunday after Trinity

James, Apostle Athanasian Creed

2 Kings 1.1-16 Jeremiah 28.8-16

1 Chronicles 21 1 Chronicles 22

Luke 9.51-57 Matthew 13.1-24

26 M

27 T

28 W

29 Th

30 F Fast

31 S

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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

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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/-

Prayer Book, New Testament & Hymns 4/6

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.