Te Pipiwharauroa 176

Te Pipiwharauroa 176

No. 176

1/3/13

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 176, Gisborne, March, 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

Hui of the Maori Church of the Diocese of Waiapu.

Gisborne and Hawkes Bay Areas.

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 TRAGEDY IN ANTARCTICA.

Today, 12th February, news has arrived of the tragedy that happened to Captain Scott and his companions who died on their quest to reach the southern extremity of the world, [the South Pole].

You may perhaps remember the item in an edition of our Pipi telling how a man, Captain Amundsen, had reached that place and had planted there the flag of his nation, Norway, to show that he had reached the spot. You will remember the account of his journey and his return. This was the place that Captain Scott and his companions were seeking to get to. They did get there but on their return journey disaster struck their party. They were buffeted by the snow. Captain Scott was one of those who died first followed by the others.

When Captain Amundsen heard that that man had died, he said, ‘This is terrible news, but I thought that this is what may have happened to them.’ He spoke in this way because he was aware that he had travelled in that place without being battered by the snow which Captain Scott and his companions had to contend with, but there is the possibility that they may have been afflicted by some terrible illness. In January last year Captain Scott and his companions reached the South Pole. It is known that they got there from the accounts left by Captain Scott and the evidence of the signs mentioned in those writings. Captain Amundsen saw those accounts of his and the evidences also and confirmed that they were true, saying ‘This is the place at which I left the flag of my people, the Norwegians, hanging.’ This is a tragedy for the English, but all places are lamenting this tragic event and expressing their sympathy.

THE TRAGEDY OF CAPTAIN SCOTT.

On this day, 12th February, we have at last received the whole story of the disaster that came upon Captain Scott and his companions. We have been made aware of the bravery of this people, the Pakeha, who have no fear of death in the pursuit of glory and honour for their nation.

Captain Scott chose four men as his companions to go the South Pole and most of their party returned by the path to their original camping place. The names of the men Captain Scott chose as his companions were:

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Dr Wilson.

Lieutenant Bowers.

Captain Oates.

Seaman Evans.

On January 18th this year the Terra Nova, Captain Scott’s ship arrived at Cape Evans. It returned to New Zealand and then went back again. When it returned we heard accounts of what had happened to the people there. On 18th January, 1912, Captain Scott and his companions reached the South Pole. But when he and his companions were returning all of them were struck down by misfortune. Captain Scott, Dr Wilson and Lieutenant Bowers were frozen to death on 29th March, 1912. Captain Oates also died of the cold on 17th March. He was the second to die. Evans died following an accident in which he damaged his head. He was the first to die. He died on February 17th.

‘The anxieties of those who stayed behind.’

Captain Scott’s objective was that he and his companions would reach one of their camps on March 10th, 1912. As they neared that place, Doctor Atkinson remembered and sent men to go to meet Captain Scott and his companions. Doctor Atkinson was in charge of those left behind. Cherry-Garrard and Dimitri went with their two sledges and dog teams. On March 3rd Cherry-Garrard and Dimitri reached a camp called One Ton, but after a week there they returned because the dogs for the sledges had eaten the food and the weather was terrible. On March 16th they and their dogs reached Hut Point, one of their main staging posts where those left behind were waiting for Captain Scott and his companions. When the two of them finally arrived the feet of their dogs were all frost-bitten by the snow. Several parties attempted to go to meet the [Polar party] but without success and were near to suffering a tragic end themselves.

The finding of the bodies.

After Winter, on October 30th, Doctor Atkinson sent out further parties to find them. The search party was divided in two. Dr Atkinson, went with Cherry-Garrard and Dimitri and their dog teams. The other party was made up of Wright, the leader, and his seven companions with their seven mules. Sufficient food was provided to last them for three months. Doctor Atkinson went with his party and Wright with his. Wright made good progress on the way. They reached one of Captain Scott’s depots and found it still in a good state and the food was still there. In November, on the 12th day they got on to a path – an old path, one they knew well. They had not travelled far when they saw Captain Scott’s tent standing there. When they reached the tent they found Captain Scott of the Royal Navy, Dr Wilson, and Lieutenant Bowers, lying frozen inside. Also lying there were Captain Scott’s papers telling of all that they had done from the time they set out for the South Pole up until the time they died. This account is from those papers:

The Papers of Captain Scott.

Our first man to die was Edgar Evans. He died on February 17th. He fell and fractured his skull.

Captain Oates was the second of us to die. He was suffering badly with frostbite to his hands and feet, but whatever he was going through he remained stouthearted. On March 16th his friends realised he was not going to live, but he was courageous right up to the hours of his death. He did not wail or complain or anything – a sign of his bravery.

The Death of a Brave Man.

This is what Captain Scott wrote about Oates. He was a very brave man. The manner of his sleep was as if he was beginning a long sleep from which he hoped not to awake in the morning. But he was up at the crack of dawn. As he was going out into the blizzard Oates said, ‘I am going out, and once I am outside who knows what will happen.’ [‘I am just going outside and may be some time. – Scott’s Diary] When he went out that was the last we saw of him. Captain Scott wrote in his Diary: "We knew that poor Oates was walking to his death, but though we tried to dissuade him, we knew it was the act of a brave man and an English gentleman."

After Oates’ death, Captain Scott, Doctor Wilson and Bowers headed north. Because the weather was so dreadful they did not travel far and they stopped where their tent was found with their bodies inside. The blizzard and lack of food brought about their deaths.

When Doctor Atkinson looked into the Diary of Captain Scott he found there his last words.

[3]

[What follows is mostly my translation of the Editor’s précis of the complete original English version. Where he has faithfully translated Scott’s actual words, I have put them in quotation marks. The source of Scott’s text is The Taranaki Daily News, February 12th, 1913, p.5. – Barry Olsen]

Some words to the whole world: The cause of this tragedy that has come upon us is not a fault with the organisation but the unfortunate circumstances that confronted us - the terrible weather - the melting of the ice that slowed us down – the sickness of the animals that carried food – having to climb the icy heights where Evans fell, cracking his skull. We suffered a great deal as we climbed that icy mountain. It was the result of the strength of the blizzard, the cold on that mountain, and the driving wind in our faces. ‘It is clear to me that these circumstances came on very suddenly and our wreck is certainly due to this sudden advent of severe weather, which does not seem to have any satisfactory cause.’

A Brave Englishman.

‘I do not think human beings ever came through such [conditions] … and we should have got through in spite of the weather but for the sickening of our second companion, Captain Oates, and a shortage of fuel in our depots, for which I cannot account, and finally but for the storm which has fallen on us within eleven miles of this depot, at which we hoped to secure the final supplies.’ We cannot go out and the food we have left is sufficient for two days. ‘For four days we have been unable to leave out tent, the gale blowing about us.’

We are weak; we have no strength.

We are weak; we have no strength. ‘Writing is difficult, but for my own sake I do not regret this journey, which has shown that Englishmen can endure hardships, help one another, and meet death with as great a fortitude as in the past’ and die for their king, nation, and country.

A Last Plea to the Nation.

These are the last words of Captain Scott before he entered upon his long sleep: ‘We took risks, we knew we took them; things have come out against us, and therefore we have no cause for complaint, but bow to the will of Providence,’ [of the Creator, the One who directs all things – Te Pipiwharauroa] ‘determined still to do our best to the last. But if we have been willing to give our lives to this enterprise, which is for the honour of our country, I appeal to our countrymen to see that those who depend on us are properly cared for. Had we lived, I should have had a tale to tell of the hardihood, endurance, and courage of my companions which would have stirred the heart of every Englishman. These rough notes and our dead bodies must tell the tale’ after us.

R Scott,

March 25th, 1912

MANUTUKE HUI.

Preparations for the great Hui to be held here at Manutuke are progressing. Holy Trinity, the church which is the focus of the Hui, is completed. All its carved posts have been installed. It is a beautiful building and wonderful to see, including its carvings. It would take an expert to detect any flaws in this building, if there are any. It will reveal itself to you when you come to the dedication. It is better than any accounts you may have heard. The Dining Hall is now all completed. It is five chains in length. There are thirty-two tables and those tables are 24 feet or more in length. More than seven hundred people will be served at each sitting.

Provisions are being put in place to ensure that people will not become ill with the illnesses that frequently occur in such large gatherings. The people of the marae are working hard at improving their marae.

The buildings for storing food, keeping meat, and for cooking have also been finished. The steamers for cooking food have all been sent to Taranaki Te Ua. He will arrive on the marae on 20th of this month. Cords of firewood have been heaped up so that there will be no lack of it. So many potatoes are heaped up, they won't all be consumed at the gathering.

When Sir Timi Kara and his wife, Lady Materoa, came to Manutuke to see how preparations were going on the marae and to encourage their children, Sir Timi Kara said that this will be a wonderful hui. All the tribes of the two islands will be attending. The Manutuke Hui is the sole topic of conversation when people gather, on the railways, and when they meet in the street.

The main subject that is heard about is the number of people who are being challenged to come to the hui.

Te Pipiwharauroa.

The subscription for the paper is five shillings a year.

[4]

KAIAPOI.

By Atanatiu Kairangi.

The main reason why Te Rauparaha went was the cursing by Ngatiruanui of the daughter of Te Puoho, a leading chief of Ngatitama. Te Puoho’s mother was from Kawhia and his father from Taranaki. When Puoho heard of the cursing of his daughter, he sent a messenger to Te Ao-o-te-rangi, a chief of Ngatitahinga who lived at the mouth of the Waikato. That man was a relative of Te Puoho. When Te Ao-o-te-rangi heard about the curse, he sent messengers to Ngatiwhatua and Ngapuhi. The chiefs of Ngatiwhatua were Tuwhare and his father, Taoho, and there were some Hokianga chiefs – Moetara, Patuone and Nene. The chiefs of Ngapuhi and Ngatiwhatua came to Kawhia where they were joined by Te Rauparaha, Te Rako, and Te Pehi and other Ngatitoa chiefs – they made a complete war party. There were one hundred Ngapuhi altogether. They arrived in Taranaki where they were asked by Ngatiawa of Waitara to go and attack the people of Taranaki. Two Taranaki pa fell to that war party of Ngapuhi, Ngatitoa and Ngatiwhatua. The names of those captured pa were Tataraimakaa and Panikau.

The war party returned to Waitara and were asked by the people of Waitara to go inland of Waitara to attack Ngatimaru. The Ngatimaru pa, Te Kerikeringa, was overthrown. They went swiftly on to Ngatiruanui – the main objective for which they came. When they arrive, all Ngatiruanui had fled to the mountains. The pa were open and there was no-one in them. They went on to Whanganui. When they arrived at Whanganui not a single person was at the Whanganui river mouth. They had all run to the mountains and up the Whanganui River. Then they went on to the territory of Ngatiapa and attacked the people of Whangaehu, Turakina and Rangitikei. There was no attack on Manawatu: the people had fled to the mountains; some had fled to the Hawkes Bay area. They moved on towards Horowhenua without seeing anyone; the people had scattered to the mountains. There was no-one at Otaki when they arrived there. On they went to Waikanae where, again, they found no-one. Some of the people from these districts of Otaki and Waikanae had gone to the island of Kapiti and some to Pukerua, where a large pa stood. There were eight hundred people all told in that pa. When the war party arrived at Waikanae they saw the fire burning on Kapiti and crossed in canoes to Kapiti. When they arrived the people had gathered in the pa. There were all together four hundred people in that pa. The name of the pa was Te Hape. The war party attacked it. When the people of the pa realised how weak they were they made peace. While the party of Te Rauparaha and the others was staying at Kapiti, one of the people of the tribe went to the members of the tribe living at Pukerua and told them to break out of the pa and go to the mountains. The tribe did not take his advice. Then Te Rauparaha and the others went by canoe to Pukerua and fought against that pa. The people of the pa were very strong. After many days of fighting the pa fell. All that tribe were killed; very few survived, those who fled to the mountains.

When the people of that pa heard that that pa had fallen, the people of Porirua escaped to the Wairarapa. And when the people of Te Whanga-nui-a-Tara [Wellington Harbour] heard that that pa had fallen and that all the people had died, they also fled to the Wairarapa. When the war party of Te Rauparaha and the others reached Porirua there were no people; all the pa stood empty. They paddled their canoes out to sea. When they arrived at Te Whanga-nui-a-Tara there were no people and all the pa stood empty. They went on in their canoes until they arrived at Mukamuka where they found karaka berries and they landed to cook the karaka. The karaka berries were so plentiful that they divided into groups. During the night the Ngatikahungunu attacked. They came upon the camp of some Ngapuhi and killed them; then Ngatikahungunu ran onto the mountain. When the greater part of the party arose in the morning they went to find others of the party only to discover that they had been killed in the

Ngatikahungunu raid; many had died, men and women. The war party was outraged and went to the Wairarapa. When they came across people they occupied the land. When they saw the war party and how small it was they immediately went into battle. One went one way and one another way. When the two met, the war party leapt into action and the local people were struck down; many, many were laid on the ground. This battle was given the name, Mawhitiwhiti.

The war party of Te Rauparaha and the others returned to Te Whanga-nui-a-Tara. When they arrived a ship was standing in Wellington Harbour.

[5]

Te Rauparaha heard the Ngapuhi chiefs talking among themselves, saying that they should quickly return to Ngapuhi, and that they could return by ship if they seized Wellington wharf for themselves. Te Rauparaha said to his people, Ngatitoa, that they should quickly return and take Wellington wharf for themselves.

When Te Rauparaha arrived at Kawhia he began to fight against Ngatimaniapoto and Waikato. The war went on for a year, from May 1818 until May 1819. It is known that it was May because it was also winter, which also takes in June according to the Maori way of reckoning. It was winter, that is, the month of May when Ngatimaniapoto made peace with Te Rauparaha. The land lay free of conflict. Te Rauparaha moved on to Taranaki and stopped at Mimi. Waikato heard that Te Rauparaha had moved on and was at Mimi, and they thought that they could defeat him. Waikato followed Te Rauparaha and his tribe, Ngati Toa, to where they were living at Mimi. They met in battle. Waikato was defeated by Te Rauparaha and his people and many Waikato chiefs were killed. Potatau Te Wherowhero was permitted to live by Te Rauparaha. When Potatau Te Wherowhero returned to Waikato he built his pa, Matakitaki. That pa was just completed when Hongi and his tribe along with Ngapuhi arrived. The pa was taken and many people of Waikato died. That was in 1822.

Te Rauparaha left Taranaki that year, 1822, and went on to Patea. Te Rauparaha sent some of the men of his tribe to ask the people of Waitotara to give him some canoes. No canoes were given and the messengers were killed. The names of those men who were killed were Hape, Te Whatuatepo, and Te Rangi-i-runga. This man was Te Rauparaha’s son-in-law. When Te Rauparaha discovered that his men had been killed, he and his people went and destroyed that tribe; only those who fled to the mountains survived. The canoes which had been withheld were all taken by Te Rauparaha.

Te Rauparaha left Patea and travelled to the southern tip of the island. He did not provoke a battle with Whanganui because Te Rangiwhakarurua and Turoa were related to Te Rauparaha. When Te Rauparaha and his tribe came to Whangaehu, Turakina and Rangitikei, they did not provoke a battle with that tribe because Te Piki, a chiefly woman of Ngatiapa was married to Te Ranighaeata, Te Rauparaha’s nephew. On Te Rauparaha’s first journey with the Ngapuhi chiefs, Te Piki had been taken as a wife for Te Rangihaeata. Instead Te Rauparaha and his people went on to Horowhenua where they came upon Muaupoko living there. Te Rauparaha went with Te Poakai and their children, Te Rangihoungariri, Te Uia and Taiko, into the Muaupoko pa, the pa of the local people, with a proposal that they should live together and become one people with Ngatitoa. Muaupoko thought that that would mean that they would become slaves, and they struck down Te Poakai and their children. Te Rauparaha escaped alive. This provided a pretext for the destruction of Muaupoko. Fortunately they had the idea that if they moved swiftly they would at least be left with a few people. Ngatitoa left the mainland and paddled in the canoes to Kapiti Island to live. They had not been living on Kapiti for long when they ran short of food and paddled the canoes to Waikanae to dig fern roots to eat. They were attacked by war parties of Muaupoko and others, who were living in the mountains. A Ngatitoa chief, Tangahoe, and some chiefly women of Ngatitoa were killed. Pohe and Tiaho died. Ngatitoa returned to Kapiti. All these things happened to Ngatitoa in 1823.

Not many days after the death of Tangahoe a ship was seen sailing a little way from Kapiti; Ngatitoa pursued it in a canoe. On reaching the ship, Te Pehi climbed on board and went as far as England. The Pakeha called him Pehi Kupa.

In 1824, all the tribes from Whanganui, Ngatiapa and Rangitane, Muaupoko, Ngatikahungunu in the Wairarapa, and the tribes of the eastern part of Te Waipounamu, determined to destroy Ngatitoa who were living on Kapiti. They had observed that they were not many in numbers. They went secretly by night, arriving by night on Kapiti Island, and attacked Waiorua, which is the name of the eastern end of of that island. However, although they had arrived at night they were seen by Ngatitoa: the people of Ngatitoa who lived on the hills close to the sea heard the noise of the shingle on the shore as the canoes of the war party came to land, as well as the tramp of feet of many going where? Indeed the noise of the waves breaking ashore is different from [6] that of the shingle; likewise the sound, the crunch of shingle is different when it is trodden by human feet. Ngatitoa was aroused and struck down that crowd, leaving the bones to be piled up on the shore by the sea, likewise the very large canoes were left on the shore to be battered by the sea for want of men to get on board. This was the battle that ended the efforts of the tribes of Aotearoa to provoke Te Rauparaha to war. The name of the battle was Whakapatai. From this time the land was at peace from Rangitikei to Wellington in the hands of Te Rauparaha and his tribe, Ngatitoa.

From 1825 Ngatiraukawa and Ngatiawa began to settle in that area. In 1825 Te Pehi Kupa returned from England. His ship made land at Hakaroa. Te Pehi met up with Tamaiharanui there. Tamaiharanui boarded Te Pehi’s ship and they sailed together to Kaikoura. Tamaiharanui landed there. Tamaiharanui said to Te Pehi, ‘Go to Kapiti and then return and see me.’ Te Pehi agreed. Te Pehi’s ship sailed and stopped at Kapiti. Te Pehi learned of the defeat of the tribes of that area by Ngatitoa. He was happy that the killing of his father, Tangahoe, had been avenged. Some people from Ngatikoata also came to Kapiti; Rangitoti came to see Te Pehi. He spoke to Te Rauparaha and told him, Wharepuni said that if you cross to Hoiere he will batter you to death with a fern pounder.’ When Te Rauparaha heard that saying he was angry, but he nurtured that word in his heart.

In 1827 the wife of Te Rangihaeata had an affair with Te Kekerengu, a Ngatikahungunu chief from the Wairarapa. Te Kekerengu was half Ngaitahu. Kekerengu and his people fled to Kaikoura. When he arrived at Kaikoura he said to the people of that place that he was being pursued by Te Rauparaha who intended to kill him. Rerewaka said, ‘If he comes here his stomach will be ripped open with a shark’s tooth.’ Not long after, Te Rauparaha’s war party arrived at Kaikoura but the people of that pa, Kaikoura, did not realise it was a war party. They thought they were canoes from another village in their district, so they grabbed the skid-rollers and pointed out the good place for the canoes to come ashore. As the canoes sailed on the waves to land Te Kekerengu recognised the people. He did not call out to those Kaikoura people, ‘It is an invading army.’ But he and his people ran quietly into the mountains. When the canoes came ashore Ngaitahu realised it was a war party. The people just stood there; they did not bestir themselves to seek revenge. The war party just seized that tribe. But the tribe was not put to death by Te Rauparaha. Only two died, Panewhai and Te Paewhiti, the leading Kaikoura chiefs. Neither of them wanted to be taken prisoner and so both started to fight and they were killed by Te Rauparaha. However, Rerewaka, who said that Te Rauparaha’s stomach would be ripped open with a shark’s tooth, was allowed to live by Te Rauparaha. Te Rauparaha said that they should return from Kaikoura. Te Pehi said to Te Rauparaha that they should go to Kaiapoi to see Tamaiharanui. Te Rauparaha consented to Te Pehi’s proposal. Te Rauparaha and Te Pehi did not give a thought to the blood of Panewhai and Te Paewhiti which they had shed. They went to Kaiapoi. There was a Ngapuhi chief living there; he had sailed there on a ship; his name was Hakitara. When he saw Te Rauparaha and his fellow chiefs he remembered the blood of Te Waero and Te Paeoterangi who were killed by Tuhourangi at Tarawera on the instructions of Te Rauparaha. These men were Ngapuhi chiefs. Hakitara urged the Ngaitahu chiefs to kill Te Rauparaha and his children and pointed out to Ngaitahu the leading Ngatitoa chiefs. But Te Rauparaha was a very cautious man and he told his family not to go into the pa. Te Pehi did not listen. While the war party was camped a little distance from the pa a messenger arrived from Tamaiharanui who invited Te Pehi to go into the pa. Te Rauparaha told Te Pehi not to go. Te Pehi did not listen. Te Pehi, Pokaitara and Te Aratanga went to the pa. When Hakitara saw them he said to Ngaitahu, ‘These are the leading chiefs of Ngatitoa: kill them.’ They were struck down and killed. But several other men had followed them and they also died with the chiefs. Two men escaped from inside the pa and survived; one was Te Iti and the other, Rerepare. When Te Rauparaha saw that his nephews had been killed he ordered his seventy men to attack the pa. For three days that party stormed the pa but they were unable to take it. Then Te Rauparaha and the others [7] returned to Kaikoura, got into their canoes, and sailed to Kapiti. After they had sailed from Kaikoura, Te Kekerengu knew that they had gone home, and Te Kekerengu also returned to the pa at Kaikoura. When the people of Kaikoura saw Te Kekerengu, they realised that it was because of that man that Te Rauparaha came to their land, and that Panewhai and Te Paewhiti had died, and that the nephews of Te Rauparaha had died, providing sufficient reason for removing them from this world. After their deliberations they rose up and struck down Te Kekerengu and his people. But Te Rangihaeata cared for Te Kekerengu’s son, Te Mihaoterangi, and his descendants are still alive and living in the Wairarapa.

In 1829 Te Rauparaha heard of the death of Te Kekerengu and went with his war party to Kaikoura where he slaughtered that tribe, including their leading chief, Ngatakaihe. The name of that battle is Huiwaka. Te Rauparaha returned once again to Kapiti.

In 1830 Captain Stewart’s ship laid to off Kapiti and Te Rauparaha said that he would commission that ship as a way of getting to Hakaroa to kill Tamaiharanui. One of the Pakeha on board that ship was John Cowell who had lived as a young person in the Bay of Islands and who could speak Maori. He was the one who translated Te Rauparaha’s words to Captain Stewart. When Captain Stewart agreed the ship set sail and arrived at Te Hakaroa. The Pakeha were asked to fetch Tamaiharanui. When those Pakeha arrived, they did not tell Tamaiharanui that there were some Maori on board that ship. On arriving at the ship Tamaiharanui went down below with the captain with his wife and daughter. Tamaiharanui had not spent a few minutes with the captain when Te Rauparaha appeared. Te Rauparaha said to Tamaiharanui, ‘Your food is sitting waiting for you in the hold of this ship. Fetch it and kill it for you to eat.’ Tamaiharanui said to Te Rauparaha, ‘Fortunately I was able to seize Te Pehi and take my revenge for the unjustified deaths of Panewhai and Te Paewhiti. There is no longer a cause.’

While Te Rauparaha was engaged in this conversation with Tamaiharanui his companions had not made an appearance on the deck of the ship. They did not want to be seen by the people on land. Because it was a dark evening they emerged onto the deck of the ship, got into the boats and went ashore. The people of the area did not know that this was the army. The war party attacked the pa. Two pa fell that night – Wainui was one, and Onawe the other. Many people died. Not a single person was allowed to live or was taken as a slave. Everyone they came upon was killed.

That tribe returned with their boat. They took Tamaiharanui and his wife alive with them. The two of them killed their daughter on the ship during the night. On their arrival at Kapiti, Te Rauparaha handed Tamaiharanui and his wife over to the wife of Te Pehi. They were killed at Waitohu, Otaki.

That year, 1830, Te Rauparaha heard that his nephews’ bones had been taken by Tuhawaiki, a man from Nelson, to make fish hooks. Te Rauparaha was distressed and recalled the words of Wharepuni about him – that he would be pounded to death with a fern crusher. He commanded his people to do away with the people on the eastern extremity of Te Waipounamu. Those tribes learned of this – Rangitane, Ngatikuia, Ngaitara, Ngaitumatakokiri – and gathered at Hikapu with one aim. When Te Rauparaha’s war party arrived, those tribes were struck down; the people who survived of those tribes were assigned as slaves to each person of Te Rauparaha’s tribe; their lands too were allocated to each person. They held them until 1853 when the eastern extremity of the island of Te Waipounamu was purchased from Ngatitoa for the Queen by Commissioner McLean.

In that year, 1830, when Te Rauparaha was fighting the tribes of the eastern extremity of the island of Te Waipounamu, he instructed men to go to Kaiapoi to Whakauira, the chief of Ngaituahuriri, a hapu of Ngaitahu. This was the hapu of that pa of Kaiapoi. This was his message: "You should remember the oven where you cooked my children, although their oven is swarmed over by insects, I will arrive again at Kaiapoi." Whakauira’s response was: ‘He will not emerge from the hail of bullets,’ that is, from the huge quantity of guns, powder and bullets.

In 1832 Te Rauparaha ordered his army to Kaiapoi; it was very large. When they reached Kaikoura there was no-one there; there was just a party looking after the pa and they fell before the war party. The war party went on to Kaiapoi. When they arrived there the whole tribe had gathered in the pa. Taiaroa had also arrived in the pa. The war party launched an assault on the pa but it did not fall. The pa was besieged for two months but still did not lack food. [8] Then they dug the ditch; the ditches went back. When they reached the palisade of the pa they set about cutting manuka. The manuka was spread out to dry, tied into bundles, and carried to burn the pa with fire. But the tribe did not know what the manuka was for. The men were moving about in the trenches and the bundles of manuka were emerging over the top. They shot into the manuka but were unable to see the men. When they saw the huge quantity of manuka beside the palisade of the pa they at last realised that they intended to burn their pa with fire. They took long poles to push it away from the palisades, but how were they going to get rid of thousands of manuka branches? The pa was hidden under the manuka. Then the fire was lit and the pa was aflame. The pa fell and the people were struck down in the daylight and at night. When the pa had not yet fallen, Taiaroa thought that soon it would be conquered. Taiaroa asked Te Hiko for his thoughts: he had not been involved in Ngaitahu’s actions when Te Pehi was killed. Te Hiko told Taiaroa to get out of the pa with his brothers; they could get out at the place where he was standing. Taiaroa and his brother escaped from the pa, ten of them. After Taiaroa left the pa fell, consumed by the fire, and Whakauira and his people perished. Eight hundred people all told were in that Kaiapoi pa. The survivors of that pa were taken prisoner to be slaves. A few individuals ran to the south.

When Kaiapoi fell the war party travelled on as far as Onawe killing the inhabitants of the land as they went.When they reached Onawe the people had gathered in their pa. The war party attacked it and Onawe fell. After the killing there were no original inhabitants left; they had all migrated to Murihiku and had fled to live on the islands, on Ruapuke and Rakiura. But while Ngaitahu were living at Murihiku, a Ngaitahu war party arrived at the eastern extremity of that island, Te Waipounamu. There was just one expedition of the Ngaitahu war party but in a short time Te Rauparaha was defeated at Kaparatehau. Te Rauparaha swam out to sea and survived. Most of the men clambered onto the land and were killed by Ngaitahu.

This is the whole story.

A DIFFERENT STORY OF MAUI

[This story from Sir George Grey’s papers was also printed in Te Pipiwharauroa 175. It was later printed in the Third Edition of Nga Mahi a nga Tupuma.]

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. Mahuika’s fire was extinguished. [9] 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. 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.

HYMNS FOR THE OPENING OF THE CHURCH OF THE HOLY TRINITY AT MANUTUKE, 9th MARCH, 1913.

[Hymn 38 in the Maori Prayer Book. Te Ariki tenei au.]

1 Lord, it is I who turn to you in earnest prayer.

2 Give me a new heart, a heart which cannot bear evil and does what is good.

3 I bow before you. Give me your good Spirit to teach me.

4 Hear me now, and truly help me to be your growing child.

[Hymn 174 in the Maori Prayer Book - Hoia o te Hahi.]

1 Soldiers of the Church, stand up. Come boldly because there is work here for you to do. The Holy Lord, to whom you belong, said, Come to the battle and overcome evil.

Soldiers of the Church, stand up. Here is the sign of power. It is the Cross.

2 The reports of courage will cast out Satan. Go and break him and his host. Hell trembles at the news of boldness. So people, draw near.

Soldiers of the Church, etc.

3 The Holy Church appears like an army. It rises up. It marches together. It marches with boldness. Who will it fear? Who will dare fight it?

Soldiers of the Church, etc.

4 Treasure will vanish, pleasures will pass, but the Church will remain. Although Hell is annoying, it has no strength or bravery.

Soldiers of the Church, etc.

5 So, people, stand up. Keep moving on together as a contingent. Tell of rejoicing for this great King. Fight against evil and establish what is good.

Soldiers of the Church, etc.

[10]

[Hymn 85 in the Maori Prayer Book - Mate koe i te mauiui. The Maori follows quite closely the English version – Art thou weary, art thou languid.]

1 Do you suffer weariness and oppression? You can have peace with me. Come!

2 Is there a sign to follow? His feet, hands and side are pierced.

3 Is there a kingly crown on his forehead? There is, but it is of thorns.

4 If I find him, if I follow, what will be my reward? Much work, trouble and pain.

5 If I still hold closely to him, what good will come? Troubles will be left behind, there will be an end to labours, and much joy.

6 If I draw near to him, will I be thrust away? Not even if heaven and earth pass away.

7 Finding, following, keeping, struggling, is he sure to bless? All the holy ones answer, Yes!

[Hymn 103 in the Maori Prayer Book – Koe, Karaitiana, nei.]

1 Christian, pay careful attention to this, watch and pray.

2 Do not be weary, for there is much work for you to do. Yes, watch and pray.

3 Struggle with the enemy and his abundant temptations. My son, watch and pray.

4 He is waiting for you to fall into sin, but watch and pray.

5 Listen to the teaching of Jesus: My son, watch and pray.

6 Be always watchful and pray continually. Yes, watch and pray.

[Hymn 102 in the Maori Prayer Book – Te Take o te Hahi. The Maori follows the English version of The Church’s one Foundation quite closely.

1 The foundation of the Church is Jesus Christ, a treasure he brought into being and for which he suffered greatly. From heaven he sought her and poured out his blood for her.

2 He chose from the world the peoples to be united as a Church for God. Hence the saying, One Lord, One Faith, One Supreme Name.

3 The Church is derided when afflicted by wrongdoing, and it is continually oppressed by evils. But she is always on the watch, always on the lookout, and the cry goes up, How long?

4 There is plenty of work, and, though she may be afflicted with wrongdoing and continually up against great troubles, there is no thought of sadness because the time of rest is near.

5 Give us, Lord, the gracious Spirit to guide us and teach us what is good, that we may follow those who have gone to their rest, and eventually dwell with you.

[11]

[Hymn 157 in the Maori Prayer Book – Nga pai katoa e ranea nei.]

1 Every good thing provided so abundantly, people believe, O God, great Lord, comes from you.

2 The sun shining down, all the produce of the land, the life of the body, all come from you.

3 The greatest demonstration of grace, the death of Jesus and the abundant benefits that flow from it are all from you.

4 The Holy Spirit sent upon us, and his gracious works, which gladden our hearts, are all from you.

5 The preaching of the Gospel, the bringing of peace to the world, and eternal life are all from you.

6 Shall there ever be an end to that which I present as an offering? So great are your kindnesses to me, who gives all.

7 Let me give you my wealth with a joyful heart. I got it all from you, who gives all.

[Hymn 152 in the Maori Prayer Book – Piko nei te matenga.]

1. Our heads are bowed,

Great sadness is upon us.

Son of God,

Have pity on us.

2. Our friend has gone,

Departed to the after-life,

Leaving us grieving.

Have pity on us.

3. You are familiar

With the sufferings of the world.

Yours was the greatest suffering.

Have pity on us.

4. You know well

The assaults of pain.

You suffered terrible pain.

Have pity on us.

5. My wicked heart suffers

And is sorrowful

And oppressed.

Have pity on us.

6. You are carrying

The sins of the world

And have discharged them all.

Have pity on us.

[Hymn 89 in the Maori Prayer Book – Toku wairua, oho mai.]

1 My soul, awake, listen! Jesus says to me, ‘Do you love me?’

2 ‘I delivered you from your bonds and I gave you life. Do you love me?’

3 ‘Mine is a great love, and unchanging love; there is nothing like it. Do you love me?’

4 ‘There is a throne for you and great glory; tell me, do you love me?’

5 Lord, you know my weakness. Teach me to truly love.

AN ECLIPSE OF THE MOON.

These are the times it may be seen in Wellington.

March 22-23.

It begins to get dark on March 22nd, at 9.43 p.m.

The shadow encroaches on the moon at 10.41 p.m.

The total eclipse,is at 11.28 p.m.

It emerges from the shadow on March 23rd at 0.15 a. m.

The eclipse ends at 1.13 a.m.

[12] 

 CALENDAR : MARCH, 1913

Day 8 ● 11h 52m a.m. Day 22 o 11h 26m p.m.

1 S

2 S Fourth Sunday of Lent

Morning Evening

Genesis 42 Genesis 43

Mark 5.1-21 Romans 11.1-25

3 M

4 T

5 W

6 Th

7 F

8 S

9 S Fifth Sunday of Lent

Exodus 2 Exodus 5

Mark 9.2-30 1 Corinthians 1.26 & 2

10 M

11 T

12 W

13 Th

14 F

15 S

16 S Sixth Sunday of Lent

Exodus 9 Exodus 10

Matthew 26 Luke 19.1-28

17 M Monday before Easter

Lamentations 1.1-15 Lamentations 2.1-13

John 14.1-15 John 14.15-end

18 T Tuesday before Easter

Lamentations 3.1-34 Lamentations 3.34-end

John 15.1014 John 15. 14-end

19 W Wednesday before Easter

Lamentations 4.1-21 Daniel 9.1-20

John 16.1-16 John 16.16-end

20 Th Thursday before Easter

Hosea 13.1-15 Hosea 14

John 17 John 13.1-36

21 F Good Friday Psalms: Morning 22, 40, 54

Evening 69, 88

Genesis 22.1-20 Isaiah 52.13 & 53

John 18 1 Peter 2

22 S Easter Eve Vigil

Zechariah 9 Hosea 5.8 – 6.4

Luke 23.1-50 Romans 6.1-14

23 S Easter Day Psalms: Morning 2, 57, 111

Evening 113, 114, 118 Athanasian Creed

Exodus 12.1-29 Exodus 12.29-end

Revelation 1.10-19 John 20.11-19

24 M Monday after Easter

Exodus 15.1-22 Song of Songs 2.1-10

Luke 24.1-13 Matthew 28.1-10

25 T Tuesday after Easter, The Annunciation

2 Kings 13.14-22 Ezekiel 37.1-15

Genesis 3.1-16 Isaiah 52.7-13

John 21.1-15 John 21.15-end

26 W

27 Th

28 F Fast

29 S

30 S Twenty-third Sunday after Trinity.

Numbers 16.1-36 Numbers 16.36-end

1 Corinthians 15.1-29 John 20.24-30

31 M

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.

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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/-.

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