Te Pipiwharauroa 175

Te Pipiwharauroa 175

No. 175

1/1/13

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 175, Gisborne, January, 1913.

‘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.)

A NOTICE

This month’s issue of Te Pipi contains only eight pages. The Editor has gone; there is a new Editor but he has not yet taken up his post. We are sad that this has happened to Te Pipi. Perhaps subsequent editions of the bird will appear in the normal form.

A NOTICE.

Hui of the Maori Church of the Diocese of Waiapu.

Gisborne and Hawkes Bay Area.

The Hui of the Maori Church of the Gisborne and Hawkes Bay Areas will be held at Manutuke on 9th March, 1913. This is also the day of the Opening of the Church of the Holy Trinity.

Herbert Williams,

Archdeacon.

A NOTICE

During this month, January, the bills of those who are in debt to Te Pipi are being sent out. Those who owe money and have not thought to pay their subscriptions will be wondering why they do not receive a Pipi. After a month, if the money owed has not been paid, the matter will be placed in the hands of the lawyer for him to collect the debts. We shall not again draw your attention to this.

[The following stories were published in Nga Mahi a nga Tupuna, Sir George Grey, Wellingon, 1953]

WHAKATAUIHU

A story from the papers of George Grey.

This is the story of this man, Whakatauihu, that we heard. He was the bravest among the men of old. He would avenge the deaths of other people. Unavenged deaths, those unrequited - Whakatau would set about avenging such deaths.

As to his appearance, according to accounts, he was not big or tall but rather short. His eyes, when in battle or storming a pa, would bewitch people so that they would not see him enter the pa. By the time he was observed he would be inside fighting. If he were attacking a house, by the time he was seen he would be standing inside. He would strike someone in the house, laying him out. When the crowds saw him they would throng around. When he leapt in he would put out the fire – it was extinguished. Then he would spring outside and stand there, leaving the crowd inside beating each other, thinking [they were fighting] Whakatau: it was not so; the fellow was standing outside. The slabs of the door and window would have been closed and secured with a peg. There would be terrible confusion. He would be listening outside. They struck one another and all died one by one. Then that house would be set on fire and the crowd consumed by the fire. Whakatau would return, sailing across the ocean in his canoe.

When the people of the pa saw that house on fire they would emerge from their houses and stand in a line helpless. What could they do? The stomachs of men, women and children would be exploding as they were burned by the fire. It was thought that they were burned by their own fire. But then, in the morning they would turn and look out to sea. Lo, floating there were many of Whakatauihu’s party’s war canoes. Then they understood. ‘E, the war party has set fire to this house that has been burnt by the fire.’ [2] Then they would go to the shore to drag the canoes in order to pursue and fight a battle at sea, floating on the water. But the canoes would sink – they too had been chopped in pieces, they had been left in splinters. The outcome was that they would be standing helpless on the shore while the raiding party would be singing out at sea as they returned to their own home.

TANGAROA

Tangaroa lived with his wife Papatuanuku. He went to Kahuipuakiaki to the treasures of Whakitau. This Tangaroa returned and when he returned he found that his wife had taken up with Rangi. Tangaroa went for his spear. Rangi went for his spear. They approached each other and Rangi thrust at Tangaroa. Rangi’s weapon passed to one side. Tangaroa threw his spear at Rangi. The spear pierced the buttocks of the nephew, both buttocks, and quivered there. But the woman was given to Rangi, who lay there.

RANGI.

Rangi continued to lie there transfixed by Tangaroa’s spear, no yet able to stand up. Rangi and Papa lived together. They had children – Tane-kupapa-io, Tane-tuturi, Tane-tuwaiora, Tane-itematatu, Tane-tutaka. These were prostrate [were sickly – Reed]. Then Tane-muarangi and Paiao were born. These stood up [were healthy – Reed].

When Tane and Paiao grew up they thought about their father, Rangi, still lying there. Paiao was determined to raise up Rangi. Tane said, ‘You will not do it. He is not a man.’ Paiao told him to get up. He said, ‘Get up!’ He was not yet able to but lay prostrate still. Tane called out, ‘Who is it up there?’ That Rangi called down, ‘[?E tu pa whaia!]’ He called down, ‘Who is it down there?’ ‘[?E tu pa whaia!]’ Tane called out, ‘Man, creep, ascend the mountain! Man, creep, ascend the mountain. Be separated by Tane!’

Now Rangi was suspended with cords by Tane and held. Those who were to carry him came down. Tane looked at his father. Now there were no decorations. He went to Okehu where there were feathers. Tane fetched them and set about decorating Rangi. Tane went down again and looked; it was extremely dark. He went and returned to Okehu. He fetched the stars, brought them and arranged them.. He stretched out the Milky Way and put in place Panakoteau [a constellation}, the Pateri [the Magellan Clouds], Autahi [Canopus], the star of the season. He sat down and looked at his father and he was handsome.

Now Tane thought that there was no adornment for this [other] parent, Papatuanuku. He gave his fruits to decorate this parent - trees. He pointed the heads upwards; the feet he pointed downwards. He climbed up and looked. It was not yet befitting. He fetched the trees. [This time] he turned them upside down so that the heads were pointing downwards and the feet pointing upwards, He climbed up and looked and this time it was right. Now Rangi had been separated from his wife, Papatuanuku,. The love of the woman still goes out in greeting to her husband; that is the mist of the mountains drifting above. Rangi also weeps tears of love from above on Papatuanuku; that is the dew.

TANE.

Tane grew up and wanted a wife but could not find one. He went to Waimatatiki and to Maunganui but did not find anyone he liked. He went to Mautarere and to Punaweko but did not find anyone he liked there either. Tane returned and looked to his mother, Papatuanuku, to be his wife. His mother said, ‘No, you indeed are my child. Go! The woman for you is Hinehaone. Tane went and lived with that woman. A daughter was born; the name of that child was Hineatauira [Also called Hine-titama-uri, she became Hine-nui-te-po after her flight from Tane.]. When Hineatauira grew up, Tane lived with his child as his wife. Hineatauira did not know that Tane was her father. They had children – Tahu-whakairo, Tahu-otiatu, Tahu-kumea-te-po, and Tahu-kumea-te-ao.

Now Tane decided to go and see his older brothers who lived above the sky; these were the children of Tangaroa and Papatuanuku. Tane went and searched. He looked for his older brother, Rehua. He came to a village in the sky [lit. above] and called out, ‘Is there no-one above?’ The men of the village said, ‘There are people above.’ ‘Is it possible for me to get there?’ ‘You will not be able to get there. The heavens have been marked off by a boundary by Tane.’ Tane broke through so that he was sitting on top of that heaven. Then he said, ‘Are there people above?’ ‘There are people.’ ‘May I not get there?’ ‘You will not be able to get there. The heavens have been fastened up, rendered inaccessible by Tane.’ Tane broke through so that he sat on top of that heaven. The same thing happened until he arrived at the tenth heaven.

He came to the village of Rehua. His older brother, Rehua, came and wept his greeting unknowingly. Tane used this prayer as he wept:

[3]

Pare off, trim, clear off, make bare.

Trim the heavens so that they are thin.

Haul it outside, the mat of the heavens.

Bring into being your name, Rangipuaiho.

Grasp the pillar of the heavens.

It is Tane only who holds up the heavens still.

[The translation of the song is conjectural.]

Because of this lament Rehua knew that this was his younger brother, Tane. When the lamentations were concluded Rehua said, ‘Light a fire.’ The fire was lit. ‘Bring calabashes.’ These were laid down in front of him.

Now Tane thought, ‘Where is the food for these calabashes that have been brought?’ Then Tane saw Rehua releasing tui [parson birds] from within his hair [lit. head] – his hair was tied up [on his head] – and he shook into the calabashes the tui which fed on the nits on his head. When the calabashes were full of tui they were taken to the fire for cooking. When they were cooked they were brought into the presence of Tane and set down beside him. He was told by his elder brother to eat. But he said, ‘I won’t eat. I saw them being released from your hair. Who would eat food that had fed on the nits on your head?’ Because of that Tane was afraid. As was the custom of people in the past, he did not eat and so survived.

Tane went and came to the village of Nukuroa and Tamatea-kai-whakapua. Only two of the wives were there when he arrived, the husbands had gone rat hunting. Tane sat down as did one of the wives; the other declined. Food was prepared for him. The food was rat. He did not eat it. Tane asked, ‘Is this your husbands’ food?’ The women replied, ‘Yes.’ ‘Leave this food for your two chiefs, Tapuao and Hine-kitaharangi.’ Tane then told the two women to go to their husbands. The women went. When they reached them the two men were sitting. One said to them, ‘We sat down with a man; my friend declined but I did.’ Their husbands said, ‘Why did you decline and turn away?’ They talked and said, ‘Go to your man. Tomorrow the two of us will come.’ And, in the morning the two husbands came. They arrived at the village where Tane had stopped. They gave him food prepared on a spit. Tane did not want that food. It was of rat which had fed on their shit. Tane was not prepared to eat it, being afraid there, and following the wisdom of the past. Tane said to the two of them, ‘Is this food for your high chief?’

Tane spent a long time in the villages above. Hine-ata-uira asked Papatuanuku, ‘Where is my husband?’ Papatuanuku said, ‘Your husband! He’s your father!’ Then Hine-ata-uira knew that Tane was her father. She was overwhelmed with shame and descended to the Darkness [Te Po – the Underworld].

Eventually Tane returned and came to his mother’s village. He asked, ‘Where is my wife?’ His mother said, ‘She is no wife for you. She has fled. She has descended to the Darkness. You said for her to stay and bring up your progeny.’ So Tane went and followed his wife. He went down into the underworld. He came to the house. He questioned the post of the house. It would not open its mouth. He questioned the facing boards of the house. They would not open their mouths. He was overcome with shame. He disappeared. He went around to the side wall of the house. The man of the house asked, ‘Where are you going, Tane?’ Tane said, ‘I am following our sister.’ The man of the house said, ‘Return, Tane, to the world to raise your offspring. Leave me in the Darkness to gather in our offspring.’ And so the world of light and the world of darkness had their beginning.

RAUMATI.

Raumati’s dart was placed [totaha - cf Williams p.441] in the fire before being thrown.

When Raumati arrived at Tauranga there was an outbreak of fighting here and many battles.

The reason why Raumati burned Te Arawa is not known. Why did he do it? When Te Arawa arrived here at Maketu they hauled it to the river-mouth at Maketu where it lay, sheltered by nikau fronds and toetoe. It was only when her chiefs had finished their sailing to Te Awa-a-te-atua, Tauranga and elsewhere that it was sheltered. The people then wandered to the districts of Rotorua, Taupo, Whanganui, Moetau and the Greenstone Sea. 

Most left Maketu, Waitaha and Tapuika, leaving few people. Raumati thought there was nobody [there]. When he set out to set fire to Te Arawa he came from Tauranga to the river-mouth known as Ngatoro. Tongariro was the source of this river. It split off from the river which flows to Waikato. It flows by way of Kaingaroa to Rotorua. Puarenga on the side to the south of Ohinemutu is where it disgorges and joins the currents of Rotorua. It flows out to Ohau and on to Rotoiti, entering as a waterfall. From there it goes on to Awarua, Kaituna and Maketu. Ngatoro is the name of the river-mouth where it joins the sea. Raumati [4] stood on one side [of the river]; Te Arawa lay on the other side. That man sought in vain to cross to the other side to burn it. How was he to cross? Then he thought to make an arrow which he finished at night. He threw it at that canoe. Lo and behold, it stuck in the nikau and toetoe covering. It was ablaze with fire. [?hui] Raumati’s arrow had previously been plunged in the fire.

Raumati returned to Tauranga. Here the fighting started. There were many battles. Many Te Arawa pa fell to Raumati were put to death. After many generations Hatupatu and his brothers were born and the slaughter and the burning of Te Arawa were avenged.

THE BURNING OF TE ARAWA

This is the story of the burning of Te Arawa canoe by Raumati. The cause of his hatred towards Te Arawa goes back to Hawaiki. Raumati was a descendant of Uenuku. Uenuku was the enemy of Houmaitawhiti. The antagonism between them began in Hawaiki. The cause was the eating by Houmaitawhiti’s dog of the pus from Uenuku’s abscess. Uenuku killed the dog. After this was discovered, Hou’s sons ate the fruit of the shady pooporo [a fruit tree of Hawaiki] belonging to Uenuku. Uenuku saw where the stilts of Tamatekapua and his younger brother had pierced the soil. (These were the ones. It was disclosed before.)

As for Uenuku, his descendants were Hoturoa and Raumati. Their canoe was perhaps Tainui. (Some say Raumati was from Matatua.) As for Hou, his descendants were Tamatekapua, Hei, Tia, Maka, and Rongokako. Their canoe was Te Arawa. The place where Te Arawa landed first was Muri-i-whenua. He claimed the coasts of this island, the coastline to the north, and gave names to some small islands. He eventually reached Aotea and crossed over at Moehau, Ngatoroirangi's stone [?whakariri] is still to be found above Te Korokoro-o-te-Parata, this [place so] named is where the sky hangs down to the horizon. Rua brought this about. Why? Because his wife had been taken by Tama. This is the reason for the descent to Te Korokoro-o-te-Parata [the whirlpool]. It was because of Ngatoro’s prayers that the canoe was saved and returned here to Aotearoa. When they returned the pohutukawa tree had come into bloom in the seventh month so Tauninihi threw his red feather chaplet into the sea. They paddled to the shore. They sailed on from Motiti and landed at Maketu and stayed there. We wrote before of how the people on Te Arawa spread out to parts of Rotorua, Taupo, Whanganui and Ruatahuna leaving Hei at Maketu with his son, Tia. His son, Ngatoro, was at Motiti. Tainui had landed at Kawhia. Perhaps Raumati heard that Te Arawa was lying at Maketu. That man got up straight away and went with his hapu and stopped at Tauranga. In the evening he went to Maketu and when he arrived he found that it was sheltered on the other side of the river.

Ki tai ki tu ki tai ki noho, e haere koutou ki tai ki Tu -, he Puhi, he Angina. Haere koutou ki tai, ki noho, he huhu, he popo, he hanehane.

? If you adopt the ways of Tai-ki-Tu

You will be swept away.

Adopt the ways of Tai-ki-Noho,

Of the huhu grub, decay and rottenness.

[Taken from the words of farewell spoken by Homai-tawhiti to his sons as they left Hawaiki for Aotearoa. See Nga Mahi a nga Tupuna p.70, cf Nga Pepeha 230 & 1717.]

MANAIA

“There were two names –

Manaia’s Band of Warriors and

The Multitude of Manahua.”

These are proverbs about the multitude of people:

E mate ana i tera tahuna tara e ora ana i tera tahuna tara.

‘If that assemblage of chiefs [Tahuna-a-tara] dies, another arises.’

Pena me nga manu i runga i nga paenga tahuna e kuhia ana ki te pu e nga kai pupuhi manu.

‘They are like the birds on the edges of the cultivation, which the shooters fire at.’

These men, Manaia and Manahua, were chiefs. Only Manaia was related to both Hou and Uenuku; Manahua only to Uenuku.

That was a saying of Manahua at the migration from Hawaiki. The sisters of Ngatoro and Tama were left behind in Hawaiki. The names of these women were Kuiwai and Haungaroa. It is possible that these women married Uenuku or his relatives.

When these women were left far away, Ngatoro left there his staff to protect them. The name of this staff was that of the man who married them. The canoes were launched and the husband of those women went to spear birds. When he returned from spearing birds, he dumped his spear carelessly. Perhaps he was hungry after travelling far, returning he had gone a long way around. But his cries of hunger were not answered. Perhaps because of those circumstances his heart was bothered and he did not leave his spear to one side but left it rather on the path. Consequently, when Kuiwai went to set down food for the man she trod on it and, sure enough, the spear snapped and the point was broken off.

This was perhaps enough to cause strife between them..

When this was discovered, the news was delivered, ‘Man, your spear has been broken by Kuiwai.’ ‘Really broken?’ ‘Yes.’ Feelings of annoyance rose up indeed in the heart of that man. Suddenly he cursed that woman. The broken spear was used by the man to insult [their brothers]. ‘You two, that spear is the bones of your brothers,[5] Ngatoro and Tama.’ It became the cause of conflict between the man and those women. The women also became increasingly antagonistic towards that man. It was for a time a small matter but it grew. Those women said, ‘Do you think your indignation will be forgotten, addressing the two of us with such malevolence? [i.e. identifying the broken spear with Ngatoro and Tama].’ The man said, ‘Will my vexation with you disappear?’ The name of that man’s spear was indeed a great name, a man’s name, one of his enemies. So he gave his spear the name. The spearhead which speared birds was a man’s bone. The two women said to their husband, ‘Curse the two of us! Insult us! It will not come to pass by means of this thing, the heart of a woman. It's not as if our brothers are here to listen to the curses on them. As a result of that thing, the fruit of strife, they went, and the curse followed when they migrated.’

Their husband said, ‘What are the two of you to me? Will I forget my anger towards you about my spear? Why should I not go, and not curse? Who will not be afraid for themselves here when they fear me and when they hear the curses directed at them? Is there any tapu [sacredness] about people who have become tramps? Tapu, cursing, and gods are abandoned. What are your brothers to me that they should not be cursed?’

The result was indeed that malice increased in the hearts of those women.

Without ceasing the tears of their eyes dropped down. They wept day and night. Their hearts were perplexed. They talked to each other and wept. And they discussed how they did not have a canoe in which to follow their migrating brothers. Haungaroa, the younger, said, ‘My friend, this what our brother said to me: he really said, “Afterwards, remember my staff lest you be abducted by anyone – lest you perish. My staff will protect the two of you.”’ The elder, Kuiwai, said, ‘But how are we going to act on what our brother said?’ Haungaroa, the younger, replied, ‘Let’s try it out as a canoe for the two of us and for our gods as well. We’ll take it and use it as a canoe to cross the open sea.’ The plan of those women relating to the place for them to escape to from the dizziness caused by the cursing of their husband was ready. Then Haungaroa performed ceremonial ablutions and incantations. When her recitation of charms was complete, she took Ngatoro’s staff and the gods and went to the sea. Lo and behold, it was as if the sea was land for that woman. She travelled on it. Then she returned to land.

She finished her incantations. She finished her lifting of tapu. Then she said to her elder sister, ‘Friend!’ ‘What?’ ‘I have arranged what we were talking about – our project.’ The elder said, ‘But how?’ ‘Let’s go to visit our brothers.’ The two of them agreed. They prepared some food to sustain them, and gathered their clothes. When all was ready the elder said, ‘Are we going to leave our husband secretly?’ Her companion said, ‘No, let’s reveal to him that we are going to our brothers.’ Her friend said, ‘Will he not stop us?’ ‘No, after all where is the canoe for the two of us to sail in?’ They agreed. Then they announced to their husband, to the land, and to the people that they were going to leave their husband, the country and the people too, and follow their brothers. Thereupon there was a roar of laughter from the man and his people. He said, ‘Are you going to swim this ocean? Where is the canoe? Dream on!’ The women replied, ‘Listen all of you. You’ve no idea where the canoe is we’re going to travel in.’ The man and his people laughed again. He said, ‘Are you going to become birds and fly to your brothers; are you perhaps going to become gulls?’ The two of them replied, ‘Don’t laugh at us yet. Wait for few days and if we are still living here then you may laugh.’ Their husband said, ‘Who indeed is going to follow your brothers? Will you indeed pursue your brothers? They will come here for the toto ceremony. The mouth of the sacred place is open to bring [them] to be cooked on the great [? Paapapa] stones of Waikorora. Tomorrow, when the two of you arrive at Aotearoa, will not your brothers have arrived here to mourn?’ However those curses were not answered. By great effort those cursed with the ‘head’ curse held back their words [snatched the breath of the mouths].

That night those women started out, taking with them the gods and the staff of their older brother, Ngatoro. They came here on the ripples of the waves, arriving at Nukutaurua, or perhaps Ahuriri. They travelled on land. They stopped to eat at a certain plain. They ate for a long time. That plain is called Kaingaroa a Kuiwai raua ko Haungaroa [Long eating of Kuiwai and Haungaroa]. When they came to the plain of Kapenga the climbed to the top of Piopio. They ate there. Her friend kept farting. The place was named Te Hemo [The Fart]. Some of these words have been written before.

We have come to the battle of Totara-karia. They sailed to Hawaiki. Manaia’s band of warriors was defeated. [6] This happened before. Now [we are concerned with] another defeat; this battle was called Ihu-moto-motokia. It was another defeat, the second time Manaia’s host was defeated. Some fell in the fighting in Hawaiki. Another happened when they had crossed to this island. This defeat was called Ihu-moto-motokia. Manaia’s forces were defeated twice. When dawn came there was another battle, Tara-i-whenuakura. There was another battle but we don’t know what it was called. When they returned here to Aotea, Ngatoro and his younger brothers were pursued by the warriors of Manahua. They crossed to this island. But they were still being pursued. This battle took place on the waves of the sea at Maikukutea. Manahua’s warriors were defeated. They were swept clean away by the descendants of Hou. It was handed down as a proverb and it is still quoted.

MAUI

One of them said, ‘Let him stay but don’t give him a line.’ They fished. A big fish took the hook of Maui-mua. He said it was a hapuku. Then Maui-tikitiki-a-Taranga said quietly [secretly] that it was a shark. When it came up onto the canoe it was indeed a shark. A fish also took the hook of Maui-roto. He thought it was a hapuku. Maui-tikitiki-a-Taranga said quietly that it was a butterfish and it was indeed a butterfish. When the brothers finished the only fish they had were the shark and the butterfish. Then he said, ‘Give me some bait.’ ‘It won’t be given.’ He clenched his fist and struck his nose so that it bled. He smeared the blood on the hook. He then cast it and it flew above the sea. The fish took it. The fellow pulled in his fish. It came to the surface. It was the land.

They returned home. Then this fellow decided to extinguish the fire of Mahuika. When it was night he proceeded to put out all the fires in the village. In the morning he called out, ‘I’m hungry.’ Someone went to fetch fire. None was to be seen. He returned and said, ‘There is no fire.’ Hine, the aunt of Maui-tikitiki-a-Taranga, said, ‘Fetch some fire from Mahuika.’ Someone went to fetch fire from Mahuika. Mahuika gave him the little finger of her hand. Afterwards Maui went and met the man who had fetched the fire. Maui threw him into the water and the fire went out. He was tripped up to make people think he had slipped into the water. [Maui] went to Mahuika and she gave him one of her fingernails. Maui returned, came to the water, and extinguished the fire. He returned again to Mahuika; Mahuika gave him another of her fingernails. He went to the water and extinguished the flame. He returned again to Mahuika, and said, ‘My fire has gone out again.’ Mahuika gave her another of her fingernails. Maui kept on in this fashion. When [the fingernails] of one hand were all used up, she took them from the other hand. When those on that hand were used up she took the toenails from her feet. They were used up except for one that remained, the big toe. Mahuika realised what was happening and said to Maui, ‘You’re the man everyone speaks about?’ Maui said, ‘Yes.’ Then Mahuika attacked him with fire from the remaining toenail. He turned into a hawk and fled. This incident gave rise to his proverb, ‘Maui who extinguishes fire.’ He flew squawking through the smoke of the fire, keeping to the sky. Then he summoned by incantation hail, [? rain – ua ti], very heavy rain [? ua ta – cf. ua taataa – very heavy rain – Williams], and streaming rain [? Parallel lines in the detail of carving, certain forms being known as patapata nunui – Williams]. There was lightning and thunder within. Here Mahuika’s fire was extinguished. The life of that fire was thrown by her into the kaikomako tree.

Maui spoke to his brother-in-law, Irawaru. Hine, his younger sister, was married to Maui. Maui and his brother-in-law went to a certain village and stayed there. When they were about to return Maui said to his brother-in-law, ‘Carry some food for us.’ ‘I’m alright!’ said his brother-in-law. The two of them went. Maui made the land stretch out so that his brother-in-law would get hungry. They travelled on. Maui had carried some food for himself. When they became hungry Maui sat down and ate his food, but his brother-in-law just sat there without any food. When he had finished eating, Maui said to his brother-in-law, ‘Come and catch my lice.’ The brother-in-law came and picked out Maui’s lice. Maui said, ‘Give me also your lice to catch.’ He lay down before Maui to have his lice picked out. But there was no catching of lice; he was tricked. He was put to sleep. Maui trod on his back, drew out a tail, and turned him into a dog. Maui fed him with shit. When Maui returned home, the women called, ‘Where is your brother-in-law?’ He said, ‘I left him here. Call out to him!’ The woman called our, ‘Where are you?’ Maui said, ‘He won’t hear that call.’ The woman said, ‘How should I call him?’ Maui said, ‘Doggy, doggy! [Moi, moi - a call for a dog]’ A dog came into the village waving his tail.

The story is ended but I start on the descendants of Maui. There was Rupe. Rupe had Titipao. Titipao had Rarapo. Rarapo had Moaha. Moaha married Kowhara. Kaitangata married Whaitiri. Hema married Urutonga and they had Tawhaki whose younger brother was Karihi.

[7]

THE ANCESTOR OF NGATIAWA.

Tama-te-heketanga-rangi, the ancestor of Ngatiawa, was a spirit. He came down from the heavens and after he arrived here, Rongouaroa gave birth to her son, Rauru. It came about that this woman saw this man when she went to the water to wash her son’s afterbirth. When she got to the water she took off her clothes and went into the water. She was in the water. Tamarau-te-heketanga-rangi came up beside her. Although he was close to her she did not know that a man had been on the land because she had been looking in the water. Then she saw the reflection of a man in the water. She was startled at seeing the man’s reflection in the water. She went on looking – then, after a short time, she turned to look behind her. Alas, a man was standing at her back. He came close to her then leapt and pulled the mother to him. It was over. He returned to his home having said to that woman, ‘When your child, a son, is born, name him Awanui-a-rangi, which is the river by which I descended from the heavens.’

Hence my proverb:

Te Atiawa o runga o te rangi.

Te Ati Awa from up in the sky. [cf Nga Pepeha 2272]

NEWS ITEMS.

Many of the Indian Maharajahs have contributed to a large prize for aviators. The flight will start in London and end in India, a flight of 4800 miles. Many aviators want to take part in that race.

During the time Ward was Prime Minister, he sent a telegram to the Government of England saying that New Zealand would pay for the building of a new warship to protect the realm, because Germany was building many new warships. England was very grateful for New Zealand’s idea. We have now heard that that warship is finished and is afloat. It sails well, according to newspaper accounts. The warship is called ‘New Zealand’. Next year she will come here to New Zealand and the people will be able to see her.

THE FIGHTING IN TURKEY.

Last month Turkey and its enemies agreed to stop fighting. And arrangements were made between the two sides. Turkey agreed to give Bulgaria part of their territory, but they were unwilling to give up Adrianople. But this proposal was unacceptable to the Bulgarians and they said that they would continue fighting and take that town. After that the Russians said to Turkey that if they did not agree to give up that town of Adrianople then Russia would fight against Turkey. Eventually the Turkish leaders agreed to give up that town but the people did not agree. Now the people are involved in the fighting, the Prime Minister has been shot, and they are saying that they are not afraid of Russia, or of all the world powers, should they come to fight against them. That is the present situation. But Turkey’s problem is a lack of money, because if they have no money it is no good fighting. But it is well known from the past that the Turks are a warrior people if they have a good leader. However its enemy now is a shortage of food and money. But perhaps Turkey will make a break-through in this war.

AN INVITATION.

Be watchful on this terrace, be watchful on that terrace, leave Te Tae-o-Matuku, 

E moe ana te mata hi tuna, e ara ana te mata hi taua.

The eel fisher’s eyes sleep, but those of the warrior are awake.

[cf Nga Pepeha 192]

It is I, Nehe Mahuika, Te Awemapara, the old one of all the leaders, who sings at Te Papanui-o-karioi. I have seen the stars of heaven spread out: Matariki [the Peiades] is the elector [?kai pooti] and Maatahi-o-rehua is the one who sets up Te Maangooroa [the Milky Way].

A voice from the Old Ones calls you. Come, those blessed by God, from the four winds of the earth. Come to the ceremony for the removal of tapu and dedication of Kapohanga-a-rangi, the Meeting House, at Hiruharama, at the source of the Waiapu, at the angle of Hikurangi, the Hikurangi of the proverb:

Hikurangi maunga ki runga, te mata Waiapu ki raro;
Ko Porourangi te tipuna, nana te tini o Parakiore e taka mai.

?Hikurangi is the mountain above, Waiapu is the deep swamp below;

Porourangi is the ancestor who brings down the host of Parakiore.

Alas, look, we are going to strike, to hit, and to beat to death [the tapu] when Kapohanga-a-rangi is dedicated on 1st February, 1913. The day for you to arrive is the 1st. On the 3rd the plate will be put out for gifts and the hui will break up.

[8] 

CALENDAR : FEBRUARY, 1913

Day 6 ● 4h 52m p.m. Day 21 o 1h 33m p.m.

1 S Vigil, Fast

2 S Sunday before Lent

Purification of Mary

Morning Evening

Genesis 9.1-20 Genesis 12

Exodus 13.1-17 Haggai 2.1-10

Matthew 18.21 – 19.3 Acts 20.1-17

3 M

4 T

5 W Ash Wednesday* Psalms: Morning 6, 32, 38

Evening 102, 130, 143 The Collect for this day is to be used before the Collect of the day every day of Lent.
*The forty days of Lent are fast days.

Isaiah 58.1-13 Jonah 3

Mark 2.13-23 Hebrews 12.13-18

6 Th

7 F

8 S

9 S First Sunday of Lent

Genesis 19.12-30 Genesis 22.1-20

Matthew 22.15-41 Acts 24

10 M

11 T

12 W

13 Th

14 F

15 S

16 S Second Sunday of Lent The Embertide Collect is to be used every
day this week.

Genesis 27.1-41 Genesis 28

Matthew 26.1-31 Romans 1

17 M

18 T

19 W Ember Day

20 Th

21 F Ember Day

22 S Ember Day Vigil

23 S Third Sunday of Lent

Genesis 37 Genesis 39

Mark 1.1-21 Romans 7

24 M Matthias, Apostle Athanasian Creed.

1 Samuel 2.27-36 Isaiah 22.1-15

Mark 1.1-21 Romans 8.1-18

25 T

26 W

27 Th

28 F

29 S

30 S Twenty-third Sunday after Trinity.

Hosea 15 Joel 2.1-21

2 Timothy 1 Luke 20.27 – 21.5

31 M Vigil, Fast

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

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