Te Pipiwharauroa 129
No. 129
1908/12
[1] Te Pipiwharauroa , He Kupu Whakamarama, Number 129, Gisborne, December 1906.
‘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 FAREWELL
This is an occasion of sadness, of love, of heart-break, of leave-taking, of separation. For many years we have lived together, seeing each other, and sharing our thoughts. Our hearts were as one so that should something come between us, a disruption, a clawing at a loving heart, it caused distress and fear. It is coming up to ten years that I have lived at Te Rau College and have edited Te Pipiwharauroa. This is my final year and this is my last month at Te Rau.
I am returning to my home, to the place where I grew up, to the friends I played with in years gone by, to my [?okenga – ? a type of hangi], to the foods with which I was fed, to my mother who cherished me. Returning to the school I attended as a child – it is more than twenty years ago – now I return home. But my return will not be like that of the Old Testament character who returned desolate and who called herself Mara [mg Bitter]; I am returning full of the abundant blessings of God, blessings spiritual and material. I have many thoughts now of the days when I put out eel pots at Paripaopao. Now I have a loving wife and we have two children. What possessions are greater than these, along with the knowledge of God? There is no greater treasure; money does not buy these things.
Goodbye, Te Pipiwharauroa. I am placing you in different hands. He will cherish you and send you to our beloved friends of these years on the far borders. We looked for a friend, a faithful friend who would stick to us in times of sickness and of health, in bad times and good, in times of hardship and of plenty. You, my pet, spread my love to all the marae of the country. You called at the marae of chiefs, and did not overlook the lowly, the widow and the orphan. You sang of our great love to our elders who were patient with our many shortcomings, with our demanding words, with our stirring words, with our words which caused pain. You spoke of peace to our enemies - it was they who called us enemies, not us. We were ill-spoken of for our challenging words, our demanding words which were demanding not because they were wrong but because they were right. We condemned the deceitful man or woman who set themselves up as tohunga to be feted by the people and to get property and money. We condemned the person who sought to harm the people or the land, who put attractive bait on his hook. We condemned the person who despised the faith or his own people. We were ill-spoken of by some people [2]because of their envy. This kind of person will never learn. Goodbye, my bird, may your voice be heard for many years to awaken, to teach and to unify the Maori People who are battered by ill-will and by Pakeha ways. It is painful to part from you, but it is also painful to be parted from my many friends you have found. Say to them, ‘Goodbye, we will see each other again and speak together. Happy Christmas to us all and a joyful New Year. Over us all is the blessing of God.’
Reweti T Kohere.
ABOUT THE MORMON HUI AT HIRUHARAMA.
To the Editor of Te Pipiwharauroa.
Please make known these words to Nuhaka, the marae of the Mormon church, who plan to hold a hui at Hiruharama in the Parish of Whareponga.
A hui was held at Waipiro on the occasion of the death of Peniamine Waipapa Te Awarau. In the speech there to the deceased it was said, ‘Afterwards, hold to the faith,’ and, secondly, ‘The hui of the Mormon church should not be held at Hiruharama.’ This was supported by all the chiefs of Ngati Porou. This is what we say: do not hold that hui there.
From,
Hamiora Ngarimu
Erueti Te Kopa
Renata Tamepo
Piripi Te Awarau
Eruera Moeke
Hirini Tarapehu
Pire Rangi
Hati Pakaroa
Hami Tarapu
Pene Heihi
Paratene Ngata
Pine Tuhaka
Paora Whakatihi
Te Koroneho
Mopi Turei
Hati Houkamau
Hori Mahue
Wi Ngara Houkamau
♣♣♣♣♣
Tena te kokako tokomaunga a te iwi te haere atu na.
‘There is the kokako and its supporting band of people approaching.’ [cf Nga Pepeha 2363]
BRIEF ITEMS OF NEWS
During this past month Rua arrived in Gisdborne. He came to speak with Timi Kara about the state of his people’s lands. We think that Rua’s thoughts are turning strongly to the land. Rua was told by the Council to help with the improvement of the road to Maugapohatu.
On 15th of this month the sculling race will be held in Whanganui for the champion of the world. The competitors are W Webb of Whanganui and [Richard] Arnst of Christchurch, both New Zealanders. Webb has been world champion for the past two years. He defeated the Australian scullers. He is the first New Zealander to hold this great title and now he has been beaten by Arnst. Arnst is a strong man and an outstanding cyclist.
This is Reweto Kohere’s last year as a teacher at Te Rau and as Editor of Te Pipiwharauroa. He is returning home. It is right that we thank him for his efforts in managing our bird during these many past years. At the moment he is preaching in Te Waipounamu.
When Rua arrived here he was asked if it was true that he is the Christ. He answered, ‘I did not say that I was Christ but the Messiah; other people said that I was Christ.’
TUWHAKAIRIORA
[This article was written for Te Pipiwharauroa by Mohi Turei. It was reprinted, along with a translation by Archdeacon H W Williams, in The Journal of the Polynesian Society 1911 , pp.25ff. I don’t think I could better the Archdeacon’s translation, which I have reprinted below. I include the Editor’s introduction. – Barry Olsen.]
Poroumata = Whaene
׀
Women Men
Tawhipare, Materoa, Te Ataakura Taratakamoana, Taranerereao, Taraongaonga, Tarapaoa, Tararere, Taratu
[The story of Tu-whakairi-ora is one of the most interesting in Maori history. In Vol. IV., p. 17 of this Journal, Col. Gudgeon in his paper “The Maori Tribes of the East Coast of New Zealand,” relates the circumstances leading up to Tu-whakairi-ora's conquest of the Ngati-Ruanuku and kindred tribes, with many genealogical tables of descent of the people mentioned in Mohi Turei's narrative, from which we learn that the period of the incidents related therein was about fifteen generations ago—or about the year 1525-50. The scene of these events is the immediate neighbourhood of the East Cape, where all the places mentioned are still to be found.—Editor.]
POROUMATA and his wife Whaene were well born, being descendants of Porourangi. Their tribe was Ngati-Ruanuku. The chief clans of the tribe were Horo, Mana, Te Koreke, Te Moko-whakahoihoi, Te Pananehu, and Poho-umauma.
When the tribe procured food, they brought for Poroumata game, fish, and all other kinds of food. When the tribe made a catch of fish, the attendants of Poroumata's pa went to the landing places to fetch the fish day by day; for some time all went well with the fetching, then trouble arose. It had come to be the habit for them to take the fish themselves from the thwarts: the fish that were left they cut off the tails, the belly-fat, and the heads of the hapuku. 1 His sons had been taking part in this business; for himself, he knew nothing of it; he cherished only kindly feelings for the tribe.
The tribe laid a plot to slay Poroumata. One night he looked at the clouds beyond the crayfish beds, resting close and compact, at the Milky Way and the Magellan Clouds, at the flakes of mist running together and settling in masses on the mountains. He said: “It will be settled calm to-morrow, the wind will be a light sea-breeze making gentle ripples on the water; I shall put to sea.” In the morning he embarked in one of the canoes and reached the fishing ground. A number of canoes made up the fleet. While he was occupied with baiting his hooks, the men in the bow exchanged knowing glances with those in the stern, and those in the stern with those in the bow. All the men of the canoes exchanged similar glances, indicating that he was to be slain. They slew him and he died. They tore out his entrails and vitals, and threw them into the sea, and they were cast ashore. The place where they were cast ashore came to be called Tawekatanga-o-te-ngakau-o-Poroumata (the place where the vitals of Poroumata hung entangled). The fishing ground was called Kamokamo (knowing glances). Those names still remain.
So Poroumata died, and who was there to avenge his death? For the tribe was rejoicing, and ate its own food with no one to interfere. His daughters, Te Ataakura, Materoa, and Tawhipare, mourned for their father. Long was the mourning and grieving of these women for their father. Enough of that.
Tumoana-kotore was also a descendant of Porourangi, he as well as Poroumata. Tumoana-kotore married two sisters; Rutanga was the elder, Rongomai-tauarau the younger. They were both of them his wives. The elder had a child, Hinemahuru. The younger had a child, a son, Ngatihau.
When Tumoana-kotore died, the days of his mourning were such as befitted the mourning for a chief. They wrapped him up, and took him and suspended him in a puriri near to Waiomatatini. The resting place for the bones, Parororangi, was a little above on the mountain. When a year had passed and the flesh decomposed, they would carry away the bones to that resting place. The men who had suspended him in the tree returned home. They had crossed a small stream when a voice reached them. The stood and listened. The cry was repeated. They said, “It is just as if it were the voice of our old man.” They shouted, and the voice protested from above, “I am still alive; let me down.” His relatives returned, let him down, and undid the wrappings. He looked up to the puriri and went on to say, “My eyes were still open, and yet you suspended me alive.” Many years passed, then he really died. Enough of that.
His son, Ngatihau, took Te Ataakura, the daughter of Poroumata, as his wife. She was still mourning for her father. She conceived and bore a child, a daughter; she mourned deeply for her pain, and her hopes that it might have been a son to avenge the death of her father. She gave her the name Te Aomihia (the cloud that was welcomed); that is, the clouds which her father welcomed when he put to sea to his death.
She conceived again while she and her husband were living away at Opotiki. She was still mourning for her father. As she was mourning, the child moved violently in her womb. Then she uttered this saying:—
“Ah, move thou violently within me, a son,
It is for thee to requite 2 the death of my father.”
The child was born, a son. She gave him as a name the name of his grandfather, Tumoana-kotore-i-whakairia-oratia (Tumoana-kotore who was suspended alive). This was shortened, when they called him, to Tu-whakairi-ora.
She cherished her child, having constantly in mind that the death of her father will be requited by her child. The afterbirth was buried, and the place where it was deposited was called Te-ewe-o-Tuwhakairiora (the afterbirth of Tu-whakairi-ora). The tohungas tended the child with their incantations—Whakanihoniho, Whangawhangai, Ihotaua, 3 and other incantations. He grew up and came to man's estate, constantly hearing the tohungas who were tending him speaking ever of the saying of his mother.
He had taken part in sportive contests, 4 and had smitten his man. He had taken part further in serious engagements; he had gone into the very heat of the battle; he had gathered in a bundle 5 and turned aside the weapons which beset him on all sides like faggots in a fire. He had won the pitched battle at Paengatoitoi. His fame as a warrior had gone abroad; he had acquired the emblems of bravery in battle whereby the enemy is overcome. At last he bade adieu to the tribe. “Farewell! I go in accordance with the saying of my mother, which is still repeated, and which I still hear; it was perhaps because I was moving violently within her that she said:—
‘Ah, move thou violently within me, a son,
It is for thee to requite the death of my father.’”
The tribe knew that the death of his grandfather, Poroumata, was the reason Tu-whakairi-ora was going. The tribe wished that there should be a large force to conduct him to avenge the death of his grandfather, Poroumata. He said, “Enough, I alone will go. There will be the tribes connected with him to conduct me.” Alone he set out.
The tidings of the beauty of the daughters of Te Aotaki, Ruatau-pare, and Auahi-koata, had spread even to Opotiki. When he arrived at the mouth of the Wharekahika River these women were gathering cockles, while the girls who accompanied them were sitting beside the fire, with the clothes lying in a heap. He questioned the children, [4] and they told him it was Ruataupare and Auahi-koata. He called to mind the tidings which had reached him of these women. He had taken his seat upon the clothes, and the children expressed their disapproval, the women looking on. The children went and told them, and they said, “Well, tell him that you must bring us our clothes.” When the children came he got up at once and gave them up, and sat down again. While the women were putting on their clothes, they gazed intently at him and the emblems of high birth and bravery which he bore with him. He was asking himself why he had not questioned the children as to which was Ruataupare.
The two women clothed themselves, and the children took up the cockles. They made their way to the south end of the bay, to Nukutaharua; the beach there is called Kaiarero. When they were some distance off, he rose up. He was walking, treading in their footsteps, and saying to himself, “Are these Ruataupare's, or are those?” So he walked on, treading in their footsteps. When they turned round he was treading in this way in their footsteps. When he reached the turning he turned also, and continued following them till they reached the pa, Te Rahui. This was the pa of Uenuku-te-whana, but he knew that the pa of Te Aotaki was above, on the mountain-face. When they had passed this pa he still walked on, following the women. Then Ruataupare and her companions hastened their pace to carry the news quickly to their father, and he walked on slowly.
They described to their father the emblems of high birth and bravery, and how he had persisted in following after them. Te Aotaki drew a long breath 6 and then sighed deeply. “Ah, well, he is perhaps your cousin Tu-whakairi-ora; it seems so from the emblems you describe.” “Where is he?” he asked. “Here he comes.” “Was he not detained at the pa yonder?” “No!” Then he uttered this saying, “Enough, let him come hither to Hikurangi, to the mountain on which rests the snow.” He said to his daughters, “Adorn yourselves, and go to call a welcome to your cousin.” He had divined it with that deep sigh of his that it was Tu-whakairi-ora. His daughters stood at the right of the front of the house, in the court, with their mother, Hinemaurea. He (Te Aotaki) was in the space by the window, reclining on the beam in the front of the porch, gazing with an intent look. The tribe with his daughters were waving a welcome. He (Tu-whakairi-ora) stood in the court and remained standing a long time. The tribe was gazing at the emblems of high birth and bravery, the plumes of white crane, and crest of sparrow-hawk feathers, ranged close together, and stuck into his hair; with the highly ornamented cloak, and dog-skin cape worn over it, and the decorated taiaha in his hand.
The tribe and the daughters were still standing, being in awe of Te Aotaki. He was still reclining and gazing at Tu-whakairi-ora. Some time passed, then he rose, grasped him by the left shoulder, and took him behind the left wall of the house without, where they descended together to the running stream, and Te Aotaki performed the tohi 7 rite over Tu-whakairi-ora. When Te Aotaki had ended his invocations he invoked Rangipopo. It was not long before she spoke with the voice of the thunder-clap to the tribes on the west side of Pukeamaru, including the tribes inland from Wharekahika, and the tribes on the sea-coast at Taungaihe and Owhiunga, the multitudes of Ngutuau. Those tribes said, “Eh, whoever is this man, that Te Aotaki keeps agitating the thunder-clap?” They were both still standing when he called again to Rangipopo, “Old lady, old lady, old lady, arise, arise, arise; announce thy son; give voice.” The sound of the thunders turned to the south side of Pukeamaru, over the pas at Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas. They both remained standing. There spake the voice of the first thunder, Haruru-ki-te-rangi, and the pas were listening. When that ceased, there spake the voice of the second of the thunders, Whetuki-ki-te-rangi, over the same pas again. When that ceased, there spake the voice also of the third, Ueue-ki-te-rangi. Thereupon the chiefs and the tribes in those pas said, “What a disturbance Te Aotaki is making, rending asunder his mountain Pukeamaru; to-morrow we shall hear the tidings.”
When all the incantations of Te Aotaki were ended, they returned; when they came, the food had been arranged on the stands. They ate the food out of doors, and a tohunga was appointed to feed Tu-whakairi-ora. When that was over they entered the house. Rua-taupare's sleeping place was immediately beneath the window, but she betook herself to the inner end of the house to sleep, and left her sleeping place for Tu-whakairi-ora. As for the old man, he was beside the fire on the narrow side 8 of the house, making his greetings to him. After some time he called Ruataupare, and his daughter arose and sat beside him. After some time, when she had finished her ngunguru 9 incantation, he then said aloud, “Go down to your cousin that he may stretch his feet.” Ruataupare arose and married Tu-whakairi-ora, then she went outside.
1 These were the choice portions of the hapuku.
2 We suggest that ea, in this connection is better translated ‘avenge.’—Editor.
3 The names of incantations intended to produce strength and courage.
4 These contests beginning in sport often ended in bloodshed.
5 The okooko was a regular form of karo.
6 The pumanawa was a process of divination.
7 Tohi was a rite for causing bravery.
8 I.e., on the left of the centre passage as one entered.
9 The Ngunguru was an incantation in connection with marriage.
(To be continued.)
During the past month we were anxious lest Moutohora [Motuhora] erupt, like the eruption of Tarawera. For a long time the people of Whakatane were prepared for flight in case they were overtaken by disaster. It is peaceful now, the force of any explosion having been released by Whakaari [White Island]. So there was no eruption. It is said that there may be another appearance of the noise in the sea since there is bubbling and the water is dirty.
[5] A SERMON
The First Sunday in Advent.
‘My house shall be called a house of prayer.’ Matthew 21.13
The temple of Solomon was a sacred house in the eyes of the Jews. The things inside and outside that house were very beautiful.
The Jews really thought that God lived in that house because God had ordered it to be built, and when it was completed God appeared in his glory inside that house and said, ‘I have chosen and consecrated this house so that my name may be there for ever; my eyes and my heart will be there for all time.’ [2 Chronicles 7.16] Sometimes the people forgot these words of God and were not in awe of the temple, of the house of God, but the time would come when they were roused by God and they took thought again and knew that the temple was a sacred building, a house of God. The temple was built on the hill of Zion as a sign to all people that God was in the midst of his people. The verse says, ‘This house is a house of prayer.’
In one of his parables Jesus says: ‘Two men went to the temple to pray.’ [Luke 18.10] In the days of Jesus many people had forgotten the significance of the temple and what went on within it, they had lost their sense of awe, they did not seek God there. Their hearts were occupied with doing things for the body and they had forgotten the soul. The courtyard of the temple was filled with animals and the people who sold them. When Jesus came to Jerusalem for the Passover, he first went to the temple and cast out those who were buying and selling in the temple, saying, ‘It is written, “My house shall be a house of prayer,” but you are making it a den of robbers.’ [Matthew 23.13] Why had the Jews become indifferent to the temple? Because they had forsaken God, their hearts were filled with avaricious thoughts, and so they had lost their awe and dread and what remained was obstinacy, ill feeling, anger and the wicked things of the world. Although the people had all these attitudes to the house of God, Jesus powerfully cast out [the traders] to restore the true purpose of that building. He alone was the right person to do that because he had the power and the authority. No others could restore the awesomeness and sacredness to that house, only Jesus. When he threw out the traders they did not have the courage to stay there but all went outside. They knew that Jesus was right and that they would be doing wrong if they stayed on. Their hearts were impacted by Jesus’ words, ‘My house shall be called a house of prayer.’
These words were chosen to be the Gospel for this Sunday because it is the first Sunday of the Church’s New Year. And they were chosen to stir up our hearts, to make us consider this aspect of the family of Israel, and to make us think of ours and whether we are like them or not. If we are like the children of Israel in that we do not hold in awe the house of God, remember how Christ threw the sellers out of the temple and his words, ‘My house is a house of prayer.’ Let us remember these words when we enter into churches, and let us pray to Jesus that he will cast out all the wicked things from inside the temples of our hearts, fo he alone has the mana to cleanse our hearts.
This is the important lesson of this Sunday, a lesson to stir us up. The voice of the Church calls out for us to cast off the works of darkness and to put on the armour of light. As this is the first Sunday of the Church’s New Year, this is also the first lesson, namely, that we cast off the works of darkness. These are the words of the Collect for this Sunday: ‘Give us strength, in the time of this mortal life, that we may cast away the works of darkness.’ The message of the Epistle and the Gospel are the same. Everything on this Sunday tells us the same message, that our hearts be renewed because a new year has begun. Let us forget things that are past, and let our minds focus on the future: ‘The night is far spent, the day is at hand.’ [Romans 13.12] These are important words for us Maori, ‘The night is far spent, the day is at hand, therefore let us cast off the works of darkness.’ We pray that the kingdom of Christ may come. This is the message of all the weeks of Advent and if our church is a house of prayer God will honour our prayers and the Kingdom of Christ will be established in our homes.
Let us pray that our hearts and our homes may be swept clean of all that is evil within so as to be a dwelling place for the Holy Spirit of God.
SUPPLEJACK SEEDS FOR OUR BIRD.
Wi Pehimana, 5/-; Hona Pomana, 5/-; Ropata Ngatai, 10/-; Hori Korohina, 5/-; Raniera Tuhoro, 5/-; Raharuhi Tuanehu, 5/-; Hakaraia Mauhine, 2/6; Irimana, 5/-; Moana Hemi, 5/-; Pire Rangi, 5/-.
[6] ‘Peace on earth and goodwill to men.’
Loving greetings to you for Christmas and the New Year.
Loving greetings to you for Christmas and the New Year.
SAYINGS, STORIES AND PROVERBS.
Rere i te omanga waimarie.
‘That which has been given, don’t seek to get returned.’ [cf Nga Pepeha 2169]
E kore e taka te parapara o ona tupuna tuku iho ki a ia.
‘The qualities of his ancestors will not fail to be fulfilled; they must descend to him.’ [cf Nga Pepeha 164]
Ko te patu ki tetahi ringa, ko te whakapuru ki tetahi.
‘With the weapon in one hand and the shield in the other, go or stay contentedly.’ [cf Nga Pepeha 1579]
He whenua taimaha te whenua, he tangata mama te tangata.
‘The land is heavy but people are light.’ [cf Nga Pepeha 843]
Ka po, ka po, ka kai te rari.
‘When it is night the butterfish feed.’ [cf Nga Pepeha 1093]
He tangata takahi manuhiri, he marae puehu.
‘If one tramples or fails to respect guests, the marae becomes dusty.’ [cf Nga Pepeha 727]
He hanga na te waha ko waho o te ngutu no mua iho ana.
‘Although seeming to be only from the lips, it is actually of ancient origin.’ [cf Nga Pepeha 374]
Hei uta, hei tai, me aha i te tapu?
? On land, on sea, what makes it sacred?
Ko wai ka hua, ko wai ka tohu?
‘Who thinks, who knows?’ [cf Nga Pepeha 1654]
Manawatia te kapi a Puninga.
? Welcome the [?kapi] of Puninga.
Iti te matakahi, paoa atu na, potapota noa.
‘While a wedge is small, when struck repeatedly, a clean break results.’ [cf Nga Pepeha 909]
E moe Papoua, e ara Karewa.
? Papoua sleeps while Karewa rises.
Whakatataha ana ko Autahi ano.
? Canopus is stealing by.
He tai koia kia whanga?
? Is it a sea to be measured?
Ko Kauanuhea, korongata ki te haere.
‘Kauanuhea is not willing to go.’ [cf Nga Pepeha 1410]
Tututu kai-kore, tamaahu kai nui.
‘Perform the rituals when there is no food and do the same when food is plentiful.’ [cf Nga Pepeha 2592]
Whare tu ki te wa, he kai na te ahi; whare to ki roto ki te pa tuwatawata, he tohu no te rangatira.
‘A house that stands in open country is susceptible to loss by fire, while one that stands within a fenced pa is the mark of a distinguished person.’ [cf Nga Pepeha 2662]
He ihu kuri, he tangata haere.
‘A dog’s nose, a travelling man.’ [cf Nga Pepeha 400]
Ka ngau ki te turikakoa te paringa o te tai, e tika te rere o te kuaka.
‘When the surf flows over the seaside grass, the flight of the godwit is straight.’ [cf Nga Pepeha 1051]
Na wai te koronga ka tu ki roto ki Whangara?
? Who is it who aspires to stand within Whangara.?
Whakaanewanewa marire, i ki ana a Patete.
? ‘Act slowly and deliberately,’ said Patete. [cf Williams p.9 whakaanewanewa]
Ko Uruika koe, kia haere i roto i te marangai?
? Are you Uruika that you go out in the storm? [cf Nga Pepeha 2472, 321]
E tata tapahi, e roa te whakatu.
‘Cut down in haste; long to erect.’ [cf Nga Pepeha 245]
He haka, kia titoia?
‘Is it a haka to be improvised?’ [cf Nga Pepeha 373]
Ma Takaratua e taka he kai mau.
? Takaratua will prepare some food for you.
Taku toa i uta, taku mate te whakatau.
?
Taku ahi i uta, taku mate te whakatau.
? [cf Nga Pepeha 2192]
Ka tae ki nga ra roa o Ruamitimiti.
? They came to the long days of Ruamitimiti.
Me paopao oti? He mokopuna ranei na Rahui [sic]?
‘Should you refuse? Or are you descendants of Rahiri?’ [cf Nga Pepeha 1865]
He tira kaumatua, tena te haere na: e ki ana ko Pararaki.
‘A travelling party of elders travels yonder, [says Pararaki].’ [cf Nga Pepeha 758]
He takaruretanga mahi, mahue ake.
‘Half-hearted efforts are soon abandoned.’ [cf Nga Pepeha 710]
He moana taitaia-henga, he onge tahi rangi.
? A sea dashing against the gunwales, a crow sweeping the skies.
Okea ururoatia.
‘Struggle like a shark.’ [cf Nga Pepeha 2106]
He whetu ka haere ki te kai i te marama: kei te taha ki tona hoariri e kore ra ia e toa.
‘A star that goes to feed on the moon is beside the enemy and they will not be victorious.’ [cf Nga Pepeha 844]
He taharangi, he kanohi: he uhu, he ngakau.
?
Kei Repanga nga manu mohio, ko Mumuhau, ko Takereto.
‘At Repanga are the wise birds Mumuhau and Takereto.’ [cf Nga Pepeha 1240]
Kei Whanaokena nga manu mohio, ko Wehiwehi, ko Tangohiti, raua ko tona hoa ko Tuhaka.
‘At Whanga-o-Kena are the wise birds Wehiwehi [and Hine-ki-torea] and their companions Tangohiti and Tuhaka.’ [cf Nga Pepeha 1270]
Rahirahi tonu, kaua e matotoru.
‘Be attentive, do not be heedless.’ [cf Nga Pepeha 2156]
[7]
E tu ranei, e noho ranei, kei whaia e te karanga taua.
‘Will you stand up or sit still? Beware lest you hear the alarm of an enemy.’ [cf Nga Pepeha 256]
Ka kiia te moana o Nukutawhiti. [sic]
‘The sea which was filled by Marutawhiti.’ [cf Nga Pepeha 1597]
I tohia ki te mata o Tutawake i toa ai.
‘Dedicated by means of Tutawake to be a warrior.’ [cf Nga Pepeha 910]
E nui kai i runga o Pamamaku.
‘Food is abundant on Pamamaku.’ [cf Nga Pepeha 212
He uri no Tahau-manawa-iti, e kore e kakai.
‘The descendants of Tahau-manawa-iti who do not eat frequently.’ [cf Nga Pepeha 1459]
Ruia te waero, kia tae atu koe ki te whare o Keteraia.
‘Shake out the dogskin cloak so that you may enter the house of Ketaraia.’ [cf Nga Pepeha 2180]
Katahi ano nga tai o Maihirangi ka ngunguru.
‘How the tides of Maihirangi are groaning.’ [cf Nga Pepeha 1127]
Taku kupu i whakaheia ki runga o Maramarama-te-rangi.
‘My word fulfilled in broad daylight.’ [cf Nga Pepeha 2198]
Korero ana koe, te toa, i te korero o te riri, noho iho koe ki raro he kai ano.
‘You speak, O warrior, words of battle but sit down to eat and then is another battle.’ [cf Nga Pepeha 1484]
E tika e te moe, ko koe rawa hei kai.
‘It is accepted, O sleep, that you must do for food.’ [cf Nga Pepeha 248]
Haere ki te kainga o Hine-te-mate.
‘Depart to the dwelling place of Daughter–of-Death.’ [cf Nga Pepeha 284]
Rahirahi koe matotoru, haruru tu.
? [cf Nga Pepeha 2156]
He whare tuku ki uta, he waka anga ki te moana.
? A house placed on the shore, a canoe heading for the sea.
Matua te wairua ki te po, e koroingo ana ano.
‘First comes the spirit in the night and then desire wells up again.’ [cf Nga Pepeha 1781]
Te mate to mate kei te rakerakenga tonu, te ai he pu tutu hei hunanga.
‘Your death will always be exposed to view, and will not be hidden behind a clump of tutu shrubs.’ [cf Nga Pepeha 2543]
Na wai ki a koe to matapaia whakaonge kai.
?
Tahataha tu noa nga tahataha o matapaia, ara ia kainga o Ngutumahi.
? They just stand there, the steep banks of clay, at the home of Ngutumahi.
He ika tere ki te moana, ko Ngatimaru ki uta.
‘As [fast] fish in the sea, so Ngati Maru on land.’ [cf Nga Pepeha 407]
Tini whetu ki te rangi, ko Ngatimaru ki raro.
‘As the myriad stars in the sky, so are Ngati Maru on earth.’ [cf Nga Pepeha 2513]
He tangata ka rapa te whai.
? A man looking for skate.
E kore e ngaoko te rakau ki te tikina ki te putake e whakangaoko ai, engari me tiki ki te matamata.
‘A tree does not itch if touched by at its base, but rather when the extremities are moved.’ [cf Nga Pepeha 152]
He nui maunga, e kore e taea te whakaneke: he nui ngaru moana, ma te ihu o te waka e wahi.
‘A big mountain cannot be moved along, but a great ocean wave can be pierced by the prow of a canoe.’ [cf Nga Pepeha 595]
E ngaki atu ana a mua, e toto mai ana a muri.
First clear off the weeds, then plant.’ [cf Nga Pepeha 200]
Te mokai whakarauoratanga a te honga: kaunoti makaia.
?
Me whakapakari ki te hua o te kawariki.
‘Let the young mature on the fruit of the kawariki.’ [cf Nga Pepeha 1922]
He mahi atu ta te tangata, ma Hine-nui-te-po e kukuti mai.
‘Although human beings strive they are cut off by Hine-nui-te-Po. [cf Nga Pepeha 535]
Ahakoa iti te pipi o toku kainga, he waiu tangata tonu.
‘The shellfish of my home may be small but they nourish the people.’ [cf Nga Pepeha 15]
Iti te ika o Hokianga, e taka te tikitiki.
? The fish of Hokianga may be small but the topknot will fall.
Ehara te toka ki Akiha, he toka pakupaku.
‘ The rock at Akiha is not just a little rock [or a spot that the sun shines upon; it is not like the rock at Mapuna where all you see are the ripples (which mark its position).] [cf Nga Pepeha 99]
Taku mara ko ranga te taua, taku ora ki tua.
?
Kaua e tirohia te pai ahua, engari te raupa o te ringa.
‘Look not for an attractive appearance but for the roughness of the hands.’ [cf Nga Pepeha 1181]
Kau ana te kiore i roto i te wai.
‘The rat swims off in the water.’ [cf Nga Pepeha 1189]
Ka rere a Matariki, ka wera te hinu.
‘When the Pleiades rise the fat is heated.’ [cf Nga Pepeha 1103]
Ka haere te pipi aihei, ka noho te tumu whaharae.
‘The drifting pipi goes off, the headland remains fixed.’ [cf Nga Pepeha 926]
Ko te ahiahi mata momoe, te ata titoretore kanohi.
‘If in the evening the eyes are sleepy, in the morning the eyes are wide open.’ [cf Nga Pepeha 1529]
Tikina ki waho ki te whanau pani, kia toru ai hono o te rua.
‘Go out and procure the services of the Bereaved Family to build a food storage pit, and have three joints in it.’ [cf Nga Pepeha 2510]
Waiho i kona te tangata a te paka maroke.
‘Leave there the man of the dried provisions.’ [cf Nga Pepeha 2612]
He kino tangata e kore e taea, he kino raka ka taea.
? One cannot always see the bad things done by a person but one can see the bad wok done by a rake.
I mate i Kawerau, me tangi i Whakatane.
‘Died at Kawerau, mourned at Whakatane.’ [cf Nga Pepeha 888]
Me mate a ururoa te tangata.
‘A man should die like the shark.’ [cf Nga Pepeha 1862]
Ka ka Tauanui, ka roroku Otere.
‘Tauanui burns, Otere declines.’ [cf Nga Pepeha 978]
He kaka ki uta, he manga ki tai.
‘The parrot eating on land, the barracouta eating in the sea.’ [cf Nga Pepeha 460]
Korerotia ki runga ki te takapau wharanui.
‘Let the discussion be on the nuptial mat.’ [cf Nga Pepeha 1485]
He iti kopua wai ka he te manawa.
‘A small pool of water may stop the breathing.’ [cf Nga Pepeha 422]
Te tainga o te riu o Horouta ki Waiapu te tae te opeope.
‘The bailing of the bilge of the Horouta is like trying to wipe up the Waiapu river.’
[cf Nga Pepeha 2430]
He kai hoki i Waiaua ra.
‘Oh, there’s plenty of food at Waiaua!’ [cf Nga Pepeha 2307]
Ka mau to pa; e noho, kia maoa te kai.
‘When your trolling hook is fast let it remain until the fish is cooked.’ [cf Nga Pepeha 1041]
Tukua kia tu tahitahi nga whetu o te rangi.
‘Let the stars of the heavens stand out singly.’ [cf Nga Pepeha 2566]
He pukenga wai, he pukenga tangata.
‘A flood of water, a flood of people.’ [cf Nga Pepeha 659]
Te haerenga awatea ko Toi-te-huatahi.
? Toi-te-huatahi travelling in broad daylight.
Kei nui a Mahi, ka noho toretore a Mangere.
‘Industry has plenty while Laziness sits complaining.’ [cf Nga Pepeha 1230]
Kua tae te waewae o Ruhi ki te whenua.
‘Ruhi’s feet have come to the earth.’ [cf Nga Pepeha 1690]
Puritia to Kauri hei o matenga mau.
‘Keep your kauri resin for your death journey.’ [cf Nga Pepeha 2153]
Kia wehi ki te paepae poto o Hou.
‘Have respect for [Fear] the inner threshold of Hou.’ [cf Nga Pepeha 1342]
Tena nga kanohi kua tikona e Matariki.
‘Here are eyes affected by Matariki [Pleiades].’ [cf Nga Pepeha 2354]
He aha to kai? He para to kai, ka para nga hua o te whakairo.
‘What is your food? If para [para fern root] is your food, the pattern of your tattoo will revolve.’’ [cf Nga Pepeha 343]
Ko Kaitara ki uta, ko Moutohora ki waho.
‘Kaitara on land, Motuhora outside.’ [cf Nga Pepeha 1408]
Kiki a waha ta Rakeihakeke, ko te ta whakarere ta Rakeiweriweri.
‘The mouth of Rakei-hakeke was silenced, struck down by Rakai-weriweri.’ [cf Nga Pepeha 1349]
He waru ki runga, he rare ki raro.
‘Summer above [the eighth month], indolence below.’ [cf Nga Pepeha 830]
Koi ranga noa te taro a Keha i Tai-porotu-nui.
? do not try to raise in vain the Taro of Keha at Tai-porotu-nui. [cf Williams p.391 taro – “ a proverb for attempting impossibilities, ‘te taro a Kea’ being a large stone at Taiporutu, near Table Cape.”]
Ko taku tinana i paku, taku paku i rangi ahua. He kopara te manu, he manu iti, nana i eke tuatahi a runga o te kahikatea: no muri nga manu nunui i eke ai.
? My body may be small but its smallness is seen in the heavens. The bellbird is a bird, a small bird, but it ascends first to the top of the kahikatea, and afterwards the large birds ascend.
He horo ki Tu-pari-maunga, he hewa ki te tangata kotahi.
‘A landslide of a mountain cliff is like the baldness of a man.’ [cf Nga Pepeha 392]
E mao ana ki ua, e ua ana ki mao.
‘It is fine until it rains, it rains until it is fine.’ [cf Nga Pepeha 188]
He iti pokeke i tuku iho i runga o Moeatoa, puta ana te matao ki tua.
‘If a small dark cloud descends on Moeatoa, cold will extend beyond.’ [cf Nga Pepeha 426]
Ka karikari te kareke ki te whakarua, ko Otoka i Whenua-kura.
? The marsh crake digs in the feeding ground, Otoka at Whenua-kura.
Homai he peropero, homai na kia rukuhia na e ruku nei.
? Give me a dog, give it to me to dive and it will dive.
Tu tonu mai te tai o Maihirangi.
‘The seas of Maihirangi surge high.’ [cf Nga Pepeha 2589]
I purua te puru o Houtaiki, kua mutu te hara.
? The bung of Houtaiki was stuffed in and the wrongdoing came to an end.
Ma wai e tinei nga papaka o Rangitaua?
‘Who shall destroy the crabs of Rangataua?’ [cf Nga Pepeha 1802]
Ko te uri o Rangi, e kore te mango e tunua ki te ahi.
? As a descendant of Rangi the shark will not be cooked on the fire.
He ao te rangi ka uhia, he rango te waka ka mania.
? As the clouds deck the heavens, the canoe slips along on rollers.
Me here ki te here o Matuku-tangotango, e kore e taea te wetewete.
‘Bind it with Matuku-tangotango’s bonds, which cannot be loosened.’ [cf Nga Pepeha 1840]
Ma te kai e ora ai te tinana, e hinga ai te hoariri.
‘By food the body is sustained and the enemy defeated.’ [cf Nga Pepeha 1770]
He kotahi na Tane-whara-rangi, e raka te maui, e raka te katau.
‘One by Tanewharerangi; adept with the left hand, skilful with the right.’ [cf Nga Pepeha 508]
E kore te matau e rawe ki te moana taka ai, engari ano a uta.
‘It is not proper to prepare the hook at sea, rather it should be done on shore.’ [cf Nga Pepeha 178]
Ehara koe i te taputapu.
‘You are not great at all!’ [cf Nga Pepeha 89]
Kotahi po kino ki tua Paerau.
‘An evil night on the far side of Paerau.’ [cf Nga Pepeha 1503]
He hoko ki Kauere.
? A lover at Kauere.
Ko noho, ko ure; ko mahi, ko kai.
? Sitting about brings [?ure]; work brings food.
Nawai e koe, te iti mapihi pounamu, te kumara kotipu o te mara o Tu-moana-kotore.
[? Nawai e koe, te iti mapihi pounamu - Presently you will have the small greenstone ornament.]
‘The interrupted kumara season in the cultivation of Tumoanakotore.’ [cf Nga Pepeha 2330] ? Two separate sayings.
E kaore, au anake, no te wa tauware noa hoki koe.
? No, I am the one. You just belong on the thwarts of the canoe.
He maihi tu ki te wa, he kai na te ahi:he maihi tu ki roto ki te Rongotakutama, he tohu no te rangatira.
?A house standing in the open is food for the fire; a house standing within Rongotakutama is the sign of a chief.
Tungia i te ururua, kia tupu whakaritorito te tupu o te harakeke, kia ao ake ana te rangi ko Mangawhero.
‘Burn off the overgrowth so that the flax shoots may sprout.’ [cf Nga Pepeha 2572]
[? Kia ao ake ana te rangi ko Mangawhero – Lest tomorrow it be Mangawhero.]
[cf Nga Pepeha 963] ? Two separate sayings.
[8]
A NOTICE
A NOTICE
About the Mormon Hui at Hiruharama.
On the occasion of the death of Pine Waipapa, one of the chiefs of Ngati Porou, many from all the tribes of Ngati Porou gathered for his funeral.
His people expressed their appreciation of him and their great sadness at his death. This man, Pineamine Waipapa, was one of the leading chiefs of Tai Rawhiti here. He was a good man, a kind man, supportive of people, and a man who obeyed the words of the elders. His word had authority, he had many chiefly attributes, so that by his graciousness, his helpfulness, his guidance to people, he stood out in his chiefly line from the days of his ancestors. He also put every effort into retaining his land. It is said that Waipiro is his village and Tawhiti-a-pawa his mountain.
He was also one of the area officials for the census. Pine died, one of the great people in the Parish of Whareponga, a pillar of the Church, the river where travelling groups found a mooring place and the base from which great works were done in his Parish. There were speeches from his fellow elders, Pine Tuhaka, Erueti Rena, Hirini Iehu, and Hamiora Ngarimu, about the two young people who went to Nuhaka to arrange for the Mormon hui to be held in their Parish. This subject had long been discussed. With the death of Pine Waipapa these matters arose:
1. One man alone does not decide for the parish but all the people of the parish including the elders.
2. All hui affecting all the Parishes of Ngati Porou are matters to be decided upon by the people as a whole. When the purpose of the hui is clear then the People may decide to call it.
3. We Ngati Porou are a tribe that has suffered considerably in former times. Most of our elders died seeking to rightly lay down the teachings of the faith. They shed their blood for us. After them the sun shone on us right up to the present day and the death of Christ was a shining star.
4. We lived well and were happy in our faith. The ministers carefully taught us what we should be doing and, as we progressed, we were able to minister. We did not permit any other faith to come into our district to instruct us. If they thought it was right for us they were mistaken.
5. We have a king who was crowned by our own Church to which we hold allegiance. The faith held by our King is that which we hold to. So a king from a different people and a faith from a different people is not acceptable.
6. In this realm the Gospel is supreme. If it is disobeyed by someone he is committed to those who maintain the law and put in prison. If he goes further than that he is placed in the strong hands of the General, that is, of the people. If we were to follow the teachings of some other peoples we would be at fault and would be disobedient to our faith and our laws.
Now, this notice come from the chiefs within the Parish of Whareponga to the people of the Nuhaka district and the leaders of the Mormon church who were brought into Hiruharama by Kokahangai; Hiruharama is in the Parish of Whareponga. Friends, stay in your own place. We do not give you permission to hold the hui at Hiruharama. No word of permission has come from amongst those people who may give permission.
This is our word to you. Family, stay in your own village and hold your hui there. So please give heed to these words. Best wishes.
From your friends,
Pine Tuhaka
Erueti Rena
Hirini Iehu
Hamiora Ngarimu
Apirana Tatuahouama
Of the Parish of Whareponga.
NOTICE
Hui of the Maori Church, Diocese of Waiapu.
The meeting of the Maori Church in the Turanga district will be held at Whangara on Sunday 7th February, 1909.
The meeting for the Heretaunga district will be held at Te Ruataniwha, Te Wairoa, on 7th March, 1909.
W L Waiapu, Bishop.
♣♣♣♣
Apirana Turupa Ngata is grateful , and thanks the tribes and hapu in the Tai Rawhiti electorate for voting for him to be their Member of Parliament.
[9]
WAERENGA-A-HIKA COLLEGE
By Himepiri Munro.
This is one of the oldest schools set up by the Maori elders who have passed on. It was set up to teach the generations after them the learning of the Pakeha.
The running of the school is done by the committee and that committee is under the authority of the Church of England. Several children have gone from that school to Te Aute and other colleges to pursue the studies offered by the colleges. However, during the past year the activities and teachings of the school have been updated and now there is no reason for a pupil when they finish school to go to other colleges because the curriculum is not the same and it is no longer called a school but a college. Now because the school has been designated a college it does what is required of a college and children who qualify to go to a college can now come to this college, that is, those who have passed Class Four in the Government schools or other schools can come. If a child is five, six, or seven, that is fine. The Maori children will have learned the basics when they leave college. There are two parts to the studies:
1. The academic side [work for the head] – mathematics, writing, reading and some others.
2. Technical skills [work for the hands] – carpentry, fruit growing, fencing, the raising of sheep, cattle, and poultry (which will result in large returns for those who undertake them), surveying, nursing, and others of the many doings of the Pakeha.
The rules for these activities are that the pupils get up at six, each makes their bed, and when that is done they split up, with some going to milk the cows, some to sweep the school rooms, some to tidy the books, some to help in the kitchen, and some to other jobs. At seven there is morning prayer and they then come out for the assembly and announcements and after the assembly there is food.
From the time school starts until half-past ten and from a quarter to eleven until twelve there are lessons and then they eat. At one each pupil goes to the technical activities arranged for them. At four in the afternoon they stop. At half-past five there is the evening meal. At half-past six they gather in the school room where the day’s newspaper is read. Each pupil has a writing book and the stories are read out by the master and explained if the pupils do not understand them. After that they write the explanations in their books. It is an outward-looking school and there are many good things within it. It seeks to explain and to familiarize the students with the stories from various places every day so that they learn how to read newspapers. At eight there is evening prayer and then they go to bed.
During last August the inspector came to see the pupils and to look at what the college is doing. As a result of the good report the Government is making available five scholarships to the school. These scholarships are to pay for five students to stay at the college over and above the normal intake of the college. These scholarships will go initially to children attending Maori schools only, and if no child from those schools seeks a scholarship then they will be made available to Maori children in Government and other schools. A child will not qualify to enter the college if their parents are living as Pakeha; only the children of those who live as Maori and who have not the means to send their children to college.
If a person or people wish to send their children to Waerenga-a-hika College, please write to Archdeacon Herbert Williams, Te Raukahikatea, Gisborne, or to Rev. Butterfield, Waerenga-a-hika College.
TE RAU COLLEGE.
Te Rau College has been a remarkable place this year. At last after many years the school was full of people. From the 1st March this year when the school started people were clambering onto the log [canoe]. Now we have arrived at the time to ‘break up’ and everyone returns to their own areas. Many of us this year were birds clambering for the first time onto this log. The school closes on 12th December.
This is a reflection on the basis of our school, on what our school is like. Although we may work in other occupations or go to other places in which we have an interest, [10] the important thing that we do above everything else is to learn how to use the weapon in preparation for being those who win others over, who raise people up, who preach in the midst of our Lord’s vineyard. This is something that cannot be achieved through human strength but only with the added power of God. Nine of us entered the Pakeha Examinations (Grades). The result was that of these nine canoes, four made it to land and five drowned at sea. Those who passed were: Grade I, Riwai Paora; Grade II, Tame Katene; Grade IV, Reweti Kohere and Pine Tamahori. Kohere and Pine have passed the tests for candidates for the Pakeha ministry. Some of us sat the Maori examinations; the women were also examined.
Now the time has arrived when some of us will be called to cultivate our Lord’s vineyard. These men will be ordained in Gisborne on 20th December: Peni Hakiwai, Paraone Turei, Hetekia Heke, Pine Tamahori, and Matene Keepa. Henare Keremeneta has returned home and will be ordained by his Bishop. We look forward to their being courageous in the work they have been called to do with the power of God to help them. At this time also the Revs. H Wepiha Wainohu, Poihipi Kohere and Tuahangata Pereiha will be ordained as Priests.
It has been confirmed that one of the teachers, Reweti Kohere, finishes here this year. Everyone knows this man. He was educated at the colleges – at Te Aute, and afterwards crossing to the other island to attend Canterbury University. Since finishing at these colleges he has lived here at Te Raukahikatea. He has been here for more than ten years as a teacher. Those who have finished here all know him well, and while others left Kohere remained. In 1904 he and his wife were married. During the past year he was ordained Deacon. And, now, this year he floats away on his log from Te Rau. Perhaps this is the time that is right for him to go out into our Lord’s vineyard to work. Reweti Kohere is also the Editor of Te Pipiwharauroa. We think that Kohere was one of the right people for the position of teacher; this is obvious from his abilities and his learning. There will not perhaps be another like Kohere with such ability and knowledge to teach at Te Rau in times to come.
On 11th a feast was held for the ‘break-up’ of Te Rau College and the Branch of the Te Aute Association. Many people came to this feast; both Maori and Pakeha attended and there were many entertainments that day. The evening was given over to speeches and tributes.
These are the people who studied at Te Raukahikatea this year: Pine Tamahori, Paraone Turei, Hariata Turei (Ngati Porou); Timoti Manuera, Miriama Manuera and their child, Hetekia Heke, Tame Katene, Manahe Taurere, Hone Karaka, Wiremu Poata (Ngapuhi); Riwai Paora (Te Waipounamu); Peni Hakiwai, Ruiha Hakiwai and their child (Ngati Kahungunu); Ngira Tauika (Taranaki); Henare Keremeneta, Hira Keremeneta and their child (Whanganui); Rewi Wikiriwhi, Tuia Wikiriwhi, Wiremu Te Waaka, Ani Waaka and their child, Manihera Manahi, Tina Manahi, Patihana Kokiri, Wharekauri Manaro, Matene Keepa (Te Arawa). Some people left early because of problems. The teachers were Rev. Chatterton and Reweti Kohere.
People, those of you considering working for our Lord, you can see that several are graduating this year, so come, because places are available for you. Come and take up the work of our Lord.
We give thanks for the love of those who have sent provisions for the College – potatoes, pumpkins, kumara, from start to finish, and we ask you to continue to remember us and help us in the coming times. Greetings to all who help in the work of our Lord. Merry Christmas.
Matene Keepa.
♣♣♣♣♣
He uaua paroa.
? Withered muscles.
Ano na te kahu 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, awhato hohoni paenga, awhato ngongenga roa.
? The vegetable caterpillar eating around the edges, the vegetable caterpillar nibbling the edges of leaves, the vegetable caterpillar going on eating.
He uaua kiore.
‘The sinews of a rat.’ [cf Nga Pepeha 795]
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]
He takere waka nui. [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 will not be withdrawn.’ [cf Nga Pepeha 2464]
E waru pu hoki. [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]
Na te Auripo.
‘By Auripo.’ [cf Nga Pepeha 1961]
He kawai i toro ki tawhiti.
? Shoots stretching from a distance. [cf Williams p.110 kawai – (Of a man looking up relatives at a distance.)]
Me te wheke e pupuru ana.
‘Clutching like an octopus.’ [cf Nga Pepeha 1915]
He pipi no te whakatakere.
‘We are shellfish from deep water.’ [cf Nga Pepeha 636]
He pipi no te aria. [Haere ana koe, ko nga pipi o te aria; ka noho matou ko nga pipi o te whakatakere.]
‘You are swept away like shellfish forced into the depths between two shoals; we remain like the shellfish buried in the channel.’ [cf Nga Pepeha 635, 268]
He inati no Makaweroa.
? A portion belonging to Makaweroa. [cf Williams p.78 inati]
He kotuku kai whakaata. [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 2094]
He tamariki wawahi taha.
‘Children who break the calabashes.’ [cf Nga Pepeha 714]
He hawatewate.
‘It is a lie.’ [cf Nga Pepeha 378]
He pai rangitahi.
‘The good of a single day.’ [cf Nga Pepeha 616]
He kotare. [He kotare koe?]
‘Are you a kingfisher?’ [cf Nga Pepeha 511]
He kea.
? It’s a lie.
He rau ake whakakoko.
? A leaf soaring upwards.
[11]
DOING AWAY WITH ALCOHOL.
We Maori people fall outside the provisions for doing away with alcohol. This power has not been given to us, while those of us who have it are the half-castes. Maori want this power to be given to them, but the Government has not yet found a suitable way to give this power. This year Ngapuhi put every effort into a petition to the Government to give us this power. A great many Maori from the area signed that petition. The Government responded that they were considering the matter. Perhaps the Government will make know their decision as to what they will do but we have not yet heard anything.
The main cause of Maori being denied this power is having separate Maori members. If Maori and Pakeha members were all together then this power would be given to Maori. At the Wellington Hui on 14th July last, the people who attended that hui were asked if they agreed that the Maori members should be abolished. The answer given there was, no. Since the Maori People hold on to the Maori members, the Government cannot find a way of giving this power to the Maori People.
This barrier has been recognised and many ways have been sought to enable that power to be given. What the Synod of the Diocese of Waiapu decided upon was: ‘Let us give this power to Maori. Let the voting catchment be the same as the boundaries of the Maori Councils. The Maori votes should have authority over themselves only and not over the Pakeha.’ This decision was put before Parliament but there has as yet been no response.
Although this matter is difficult for Maori it is easy for Pakeha. The Pakeha fight for this objective. In the beginning the Pakeha were not disposed towards it, thinking in those days that alcoholic drink was a gift from God, and that it was not right to take away that right. Now we see that the number of people wanting it prohibited is greater than those who support it.
The first town in New Zealand to prohibit alcohol was Clutha in 1884. In 1902 they were followed by Bruce, Mataura, and Ashburton, all towns in the other island. In 1905 Invercargill and Oamaru, both from that island, followed, and Grey Lynn, a suburb of Auckland, became the first place in Aotearoa [the North Island] to prohibit alcohol. In this election Aotearoa is seen to be rapidly moving towards prohibition. The places in which it has been done away with are Wellingon Suburbs in Wellington, Eden in Auckland, Ohinemuri in Waikato, and Masterton in the Wairarapa. The places in which the number of hotels ahs been decreased are Dunedin South, Dunedin City, Taieri, Chalmers – these are in the other island, and Auckland City, Parnell, Wellington South and Hutt here in Aotearoa.
We see from this the increasing strength of the movement for the prohibition of alcohol. We also see this year that most of the Pakeha of New Zealand favour the prohibition of alcohol. So in a short time in the future New Zealand will be dry.
The whole of New Zealand thought that Gisborne would be the town which would do away with its hotels but the vote showed that the side favouring retention is very strong. In the previous vote (1905) only 27 more votes for prohibition would have seen the closure of the hotels; this year it would have required 490 votes to shut them down. There is a fierce battle on both sides here. But the side favouring prohibition is increasing in strength each year. So in time to come Gisborne will be dry.
A LETTER TO NGAPUHI.
Welcome, farewell to these few words which will be carried by The Bird of Summer, Te Pipiwharauroa. Go amongst great Ngapuhi and sing out these words which are being taken by this pet which goes throughout the land.
So Ngapuhi, I found these words, that is, they come from my heart, and I thought it would be good to send them for Te Pipiwharauroa to spread them amongst the Maori People. This is the origin of my words. Since I am from Ngapuhi and am now with Ngati Porou, therefore I have studied what this district of ours, the Tai Rawhiti, is like. I have discovered that the way of life of the tribes in the belly of our country, namely, Ngati Porou, is beautiful. What makes it beautiful is that this tribe gets its living from focussing on the fruits of the soil, and this has to be also the right life for the Maori People.
Let me explain about this area of Waiapu here. There are very many sheep stations with their implements owned separately by Maori. They have also looked to lease out land and much money comes to Ngati Porou from this practice of leasing.
Therefore, let all of us follow this way of life. And you chiefs who own land, provide physical work for the poor people. Therefore, although these are just a few words, follow the empowering counsel within them, the ‘easy way of life’, which is travelled by this part of the great tribes of this Country. I finish. From your servant in the Lord.
H Maiora.
Translator.
[12]
CALENDAR : JANUARY : 1909
CALENDAR : JANUARY : 1909
Day 7 o 1h 43m a.m. Day 22 ● 11h 42m a.m.
1 F The Circumcision Fast
Morning Evening
Genesis 17.1-9 Deuteronomy 10.1-12
Romans 2.1-17 Colossians 2.8-18
2 S
3 S Second Sunday after Christmas Athanasian Creed
Isaiah 42 Isaiah 43
Matthew 2 Acts 2.1-22
4 M
5 T
6 W Epiphany
Isaiah 60 Isaiah 48.13-24
Luke 3.15-23 John 2.1-12
7 Th
8 F Fast
9 S
10 S First Sunday after Epiphany
Isaiah 51 Isaiah 52.13 & 53
Mark 6.1-19 Acts 6
11 M
12 T
13 W
14 Th
15 F Fast
16 S
17 S Second Sunday after Epiphany
Isaiah 55 Isaiah 57
Matthew 10.1-24 Acts 10.1-24
18 M
19 T
20 W
21 Th
22 F Fast
23 S
24 S Third Sunday after Epiphany
Isaiah 62 Isaiah 65
Matthew 13.53 – 14.13 Acts 15.1-30
25 M Conversion of Paul
Isaiah 49.1-13 Jeremiah 1.1-11
Galatians 1.1-11 Acts 26.1-22
26 T
27 W
28 Th
29 F Fast
30 S
31 S Fourth Sunday after Epiphany
Job 27 Job 28
Matthew 17.1-14 Acts 18.24 – 19.21
RULES OF TE PIPIWHARAUROA
1 There is one issue of Te Pipiwharauroa a month.
2 The subscription for the paper is five shillings (5/-) a year in Postal Order or stamps. Do not hold on to halfpenny stamps, the most desirable stamps.
3 If the shillings sent by a person are used up, they will be sent an account. If the account arrives be quick to send the money. Only because of such money does the paper come out; it is not something that just grows.
4 Articles may be sent from all parts of the country, but the Editor reserves the right to determine whether the article is printed. Write clearly.
5 This is the address to be written on the outside of all letters:
To Te Pipiwharauroa,
Te Rau,
Gisborne.
A NOTICE
To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
Prayer Book with Hymns, soft cover 1/6
Prayer Book with Hymns, red cover 2/-
Prayer Book with Hymns, hard cover 3/-
Prayer Book with Hymns, superior cover 4/-
Hymns -/6
I will pay the postage to send the books to you
H W Williams,
Te Rau, Gisborne
People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.
Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.
New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.
Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.
Printed and Published by H W Williams, Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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