Te Toa Takitini 10
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Te Toa Takitini
(Which grew out of Te Kopara)
Te Kopara followed Te Pipiwharauroa.
Te Pipiwharauroa followed He Kupu Whakamarama
which began in 1898.
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 10, Hastings, May 1, 1922.
THE MAORI OF HAWAIKI.
In the April edition of our paper there was the sad story of the Moriori who have disappeared from the face of the earth. In this edition we have the accounts of one of the elders of Hawaii to inform us about those relatives of ours. Mr Desha, an elder from Hawaiki, and his wife, a full Maori from Hawaiki, were welcomed by the remnant of Hastings to Omahu.
These Hawaiians were given a warm welcome and we had very good talks together. The speeches were given by Te Wirihana Otene, Ihaia Karauria, Tutawake, Hanara and Mohi Te Atahikoia. A Maori welcome of songs, haka, poi and dances was provided by the children and the elderly ladies, and the Orchestras of Omahu and Kohupatiki played. The Minister, Mr Bennett, guided the visitors. At the end of his speech, Mr Desha stood and spoke in the Hawaiian language. People were delighted with what he said but because his Hawaiian was difficult for them to understand he turned to speaking in English. Mr Bennett translated what he said into Maori. These are some of the matters he spoke about. ‘Greetings, my relations. I am moved to tears by your wonderful welcome to me and my wife. My thoughts went back to the people in Hawaiki because you way of welcoming people is the same as ours; your songs, your lullabies, and other entertainments are similar to ours. Your faces are like those of the people of Hawaii. Much love to you all!
I am not able to respond adequately to your greetings, not being an educated man. When I was a child it was difficult to get to school. Only if your parents had money could you get to school in those days. My father was a doctor and my mother was a Hawaiian Maori. When I was ten my father died. We were left with very little to live on.
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Still, I took myself to school. I did some jobs and earned some shillings and used those shillings to pay for my schooling. When they were used up I went to work for money. I did not learn very much because the way of teaching was difficult in my days. For 35 years I was the Post Master on my island, employed by the Government. Afterwards I was appointed head of the Hawaiian Prisons. That was my job when I came here.
My people have learned that only through education can they take their rightful place among the many different nationalities living in Hawaii. It is alright for you; you just have two peoples living here. Hawaii is full of people from all over the world. Because we were afraid that we would be trodden beneath the feet of the peoples of the world, we set up an organisation for ourselves to oversee the progress of our children. If a child was found to be keen to follow the path of education it is not left to the parents to send the child to the colleges, the Committee undertakes it. The Committee arranges funding for each one so that they can send their bright children to get an advanced education.
Now some of our children are lawyers, some are doctors, some are schoolteachers, some have been appointed judges in the courts, and now one is a judge in the Supreme Court. Some are learning to be soldiers. One of my children is a Colonel in the American Army, and one is a Captain. One is on board a warship learning those skills.
So you see that your relatives are committed to supporting them. Paying the expenses is not left to the parents, rather the whole people helps those children. Even though they may have to spend five years at American universities, all the expense is picked up by the Committee. I would urge you too to make every effort to be a blessing to your children. There is no blessing greater than a good education.
One thing I must tell you of is the devastation wrought upon my people by alcohol. It is now three years that my islands have been living under prohibition. During the years when the hotels were open
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the number of offences that came before the judges reached 3,000 a year. Most were attributed to drinking. In the past year the number of offences against the law had gone down to 800. I have observed the good and the health that have come to my people as a result of the banishing of alcohol.
I beg young Maori people to be careful of drink. I am over sixty now but I am still fit, and if we had a race I would still beat some of the young people. I have not drunk alcohol since I was young. And since I was appointed Governor of the Prison I have seen all aspects of human nature. I have observed that it is drink that lands most people in prison.
My final word to you is, ‘Come and see other descendants from the canoes of our ancestors. Bring the love of our ancestors to the marae of Hawaiki. Come to my marae and there I will repay the great love you have shown to me and my wife.
THE MATATUA COUNCIL.
Tiaki Rewiri has told of some of the faults of their Council. ‘Some of the people of Matatua are misbehaving and are breaking the law by bringing alcohol into the Maori villages, drinking it there, and also selling it. I’ve been searching my heart for the real reason why an increasing amount of alcohol is being brought into the Maori villages. I am now convinced that the increase in this activity can be traced back to the Councils themselves. Those Councils are not enforcing the laws passed by the Government. Maori are electing drunkards as chairmen of marae Committees. The councils of this canoe are very weak at enforcing the laws. There are not fit people on those councils to see the laws applied. One bad thing being done in some parts of Matatua is ploughing on Sundays, house building, and other major works. I feel that I must strongly condemn the Councils for their failure, their laziness, when it comes to guiding the Maori People along the right path. I sincerely hope that we will have people to lead the Councils like the chairman of the Maniapoto Council, Te Moerua, the strong chairman who fined King Mahuta and his own people.’
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SOME INEXPENSIVE FOODS.
In this letter I want to tell Maori of some foods that are easy to prepare and inexpensive in these times when it is difficult find food. Good foods are wheat and corn (except for fermented corn!). Boil the corn or the wheat whole for half an hour. Mix some soda (the sort you use for washing clothes) in the water. Boiling with soda will speed up the softening. Then wash with water. Then boil again in water without soda for two hours. Now it is ready to eat. It is also good if you put it in the sun to dry. It will last for a long time if it is dried. When you want to eat it, just boil it again. This is a good food for children and the elderly and also fo people doing heavy work.
A very good food for everyone is cow’s milk. The healing ingredients in the milk feed all parts of a person’s body. There is no better food than this for growing children.
Cheese is an excellent food. Cheese is five times better than meat; that is, one pound of cheese has the same ability to feed the human body as five pounds of meat. But do not eat too much cheese at the one time; less than a quarter of a pound is sufficient. Also, chew it for a long time before swallowing it. Potatoes are a good food as are other fruits of the earth. We don’t need tea, coffee and meat. People, feed your children well so that your descendants grow up healthy after you. Best wishes to you all.
Pererika Peneha, Minister,
Remuera,
Auckland.
A GREETING FROM WAAKA TE ARAKAI.
‘Greetings to you, the bird who gently rouses us, flying eagerly above Hatupatu’s trap of cords. Greetings to you. Let your light shine strongly on the lofty mountains and into the deep valleys of darkness, so that the deaf hear, the blind see, and the dumb speak.’
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THE TREATY OF WAITANGI
Article the First.
By Apirana Ngata, MA LLB
[I reproduce here the English translation by M R Jones in The Treaty of Waitangi, An Explanation, published for The Maori Purposes Fund Board, first published in 1922. – Barry Olsen]
These are the words of the first article of the Treaty of Waitangi.
The First Article:
‘The Chiefs assembled including Chiefs not present at the assembly hereby cede absolutely to the Queen of England for ever the Government of all their lands.’
These are but a few words but they indicate a complete cession. This was the transfer by the Maori Chiefs to the Queen of England for ever of the Government of all their lands. What was the thing they transferred? What was the thing that they gave away so freely for ever? It was the Government of their lands. You are somewhat confused with the purport of those words ‘their lands’ as being just a land matter. No, their real meaning includes ‘their boundaries or territories’. The English word in the English version of the Treaty, ‘territories’. What is Government? The English word is ‘Sovereignty’. The English word for such a personage as a King or a Queen is ‘Sovereign’. This is the same as the Maori words ‘Ariki Tapairu’ and is referred to as the absolute authority. The ‘Sovereign Power’ of the English rests with the King od the Queen and his or her Council called Parliament. This gives a clearer understanding of the term ‘Government’ as used in this article of the Treaty, that is, it is the absolute authority over the people which the article transmits into the hands of the Queen and Her Parliamentary Council. It is Parliament which makes laws for the people, for the land, for health, for sickness, for crime, for good order and for everything pertaining to the well being of all throughout the world. The Ministers, the Government, the officials, the Departments under their administration, the courts, the boards, the judges, the policemen, the inspectors, the surveyors, the schools, the hospitals, all other groups having authority as administrators, upholders of the law, and adjudicators are all within the laws made by Parliament. The laws made by Parliament affect all the people
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living on the face of this land, the land properly delineated as Aotearoa, the South Island and adjacent islands. They are made for the humble and the great, for the ignorant and for the chiefs without discrimination.
This first article of the Treaty of Waitangi carries out the wishes of the Queen, ‘to establish a settled form of Civil Government with a view to avert the evil consequences to the Maori people and to the Europeans living without laws.’ It is this article of the Treaty which leaves [poroaki mai] and embodies within these islands the Government of the Queen of England.
What was it that the Maori Chiefs ceded? The article states, ‘They do absolutely cede to the Queen of England for ever the Government of their lands’. Well, it has been said that the Maori did not have any Government, how can he cede something he did not have? Let me explain again. The explanation is in the words ‘Chiefly authority’. It was this Chiefly authority held by each chief who subscribed his mark to the Treaty of Waitangi that each chief ceded to the common weal and to Governor William Hobson, as an offering to Queen Victoria. The sum total of the authorities of the Maori Chiefs ceded to the Queen was the Government of the Maori people.
Now what was the chiefly authority? What was the authority of the Maori chiefs at the time of the signing of the Treaty, to the people, to the land, and to the tribes under their separate authorities? That was the time of Te Hapuku, of Te Rauparaha, of Te Rangihaeata, of Te Wherowhero, of Te Waharoa, of the great Te Heuheu, of Kawiti, of Patuone, on Hone Heke, of Tupaea, of Te Amohau, of Te Pukuatua, of Mokonuiarangi, of Aporotanga, of Te Houkamau, of Te Kani-a-Takirau, of Te Potao-aute, of Te Eketuoterangi, and of the many others who have departed to the realms of night – ‘the terror of the land, the power over man’. One could make lengthy additions to this part of our explanations.
Let us express in brief, the chiefs gave away to the common weal the kiwi cloak, the dog skin cloak, ornamental cloaks to hang in Museums for Europeans to view, and to expound the virtues of the Maori. ‘These were the treasures of the Maori while they had authority’: now the Maori looked on, sighed, recited
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and uttered ‘Farewell to the abode of death, to England the abode of pleasure’. Having received these treasures the Queen gave red blankets in return. It is said these made up the greater part of the gifts laid by Governor Hobson, his officers and the missionaries before the Maori chiefs who signed the Treaty.
During the time when the Maori chiefs had authority and there was no authority of British law, the word of the chief was law to his tribe. It was he who declared war, and he who sued for peace. Here are some of the words of that period: ‘The fire burning yonder, go forth to put it out’. A great number of people thus disappeared – loss of man, loss of land. The chief was separated from his daughter who was used as an offering to bring about peace. It was the chiefs who bespoke the land and gave it away. They had the power even for life or death. These were the powers they surrendered to the Queen. This was the understanding of each tribe. The main purport was the transferring of the authority of the Maori chiefs for making laws for their respective tribes and sub-tribes under the Treaty of Waitangi to the queen of England for ever. The embodiment today is Parliament, the Governor, his Ministers, the Members of the Lower House elected by the people and the Members of the House of Lords [the Upper House], appointed by the Governor, together they make the laws.
My dear old lady, this is part of the answer to your question ‘What is the Treaty of Waitangi?’ It was the first article of the Treaty which transferred the chiefly authority of your ancestors, affecting you and future generations for ever. This is the reason for the speeches in Parliament now in session in Wellington, making laws, good laws, bad laws, laws for relief and harassing laws.
(To be continued.)
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INFECTIOUS DISEASES.
Rat Disease (Plague)
Te Rangi Hiroa MD
Because rats were one of the sources of the Plague, Te Toa Takitini called it ‘a rat disease). This disease started in the countries of Asia, in India and other parts. It arrived in Europe and England in 1348 and was very severe in England in 1665. In 1665 almost every home in London was affected. Those houses affected had a red cross painted on the front door as a sign of the presence of the disease. And going about the streets of the town were carts carrying bodies to the burial grounds. The voices heard were those of the drivers of the carts calling out, ‘Bring out your bodies!’ When the noise of the carts and the shouting was heard the survivors would throw out the bodies to be taken by the carts. There were no funeral rites, no burial prayers. The thousands of inhabitants of London may well have all died had not the town caught fire leaving a remnant. The houses were consumed by the fire along with the dirt and the rats and fleas inside them, and so the disease was stopped. That disease has gone from Europe and Egypt now but still occurs in India and as far as China. It did come to New Zealand but the efforts of the Department of Health prevented it from spreading. Now it has struck Australia. It began in Brisbane where the doctors were slow to tell about it. As a result it arrived in Sydney where the Public Health doctors were very angry. Had they known about it sooner they could have confined it to the first town.
The rat disease had three symptoms. Scrofulous swellings develop above the thighs, in the armpits and on the neck. The English name given to these swellings was Bubonic Plague. A symptom is the rapid spread of the poison in the blood and before the body develops scrofulous swellings the infected person dies. The third things that happens is that it attacks the lungs and person dies of pneumonia. With some of the bodies the skin turns black, hence the old English name, the Black Plague.
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The germs of the disease enter the person and three to five days after the person dies. The symptoms are: a fever, headaches, back pain and vomiting. Before long the person looks very ill and becomes disoriented. The main sign is the appearance of the scrofulous swellings two or three days before the sick person dies. Some sick people have swellings the size of oranges. This is a very serious illness. When it struck India between 1896 and 1913, 75 out of 100 sick people died.
The cause was a microbe, discovered by a Japanese doctor. The Commission set up by the Indian Government found that the carrier of that microbe was the rat. When the blood and entrails of dead rats were examined the microbe the same as that found by the Japanese doctor was discovered. The microbes in the rat and in humans were the same. The microbe was carried from the dead rat to people by fleas [puruhi], known to some tribes as tuiau. The flea eats the blood of the rat killed by the rat disease, and the microbe enters it and also clings to its sting [proboscis]. After that the flea seeks out some new food for itself. It waits on the land amongst the dust and the dirt and in the places left behind by the rat. His first chief having died he goes to look for a new home. The person living or working in those filthy places is adopted by the flea with his basketful of microbes as his new chief. When he sticks his sting into the human skin the microbe of the rat disease goes in too. The microbe flourishes in the blood of the person and in two or three days they go down with the rat disease.
So, people, you now understand the source of this terrible disease and why the Department of Health is taking steps to prevent it. Since the disease is in Australia, ships coming from towns affected by the disease are not allowed to dock in New Zealand without undergoing a thorough inspection. The people are examined by doctors. The interior of the ship is searched by Department of Health Inspectors looking for dead rats. Some rats have been caught in traps and have been taken to the Department of Health where there stomachs have been inspected to find out if they contain any rat disease microbes. When a ship is found to be free of disease it is permitted to dock. The ropes
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to the wharf all have tin shields around them so that no rats can get to shore by that way. In the evening the ship moves away so that it is almost out of sight.
Every town has set about killing rats. This is lest a sick rat from Sydney lands here and the disease spreads to the rats here. Filthy places, litter and the remains of food are being dealt with and burned. Rats are being exterminated with poison, with traps, and by cats and dogs and who knows how many thousands have been killed?
So, Maori Councils and your Marae Committees, set about issuing instructions to improve your villages and your marae. The Department of Health is taking precautions in Pakeha towns, you people must take precautions in our Maori areas.
(To be continued.)
DEATH OF TE METE
S Percy Smith.
Te Mete (S Percy Smith) died at his home, Matai-Moana, New Plymouth, in the middle of April. He was one of the best-informed people about the coming of the canoes of the Maori from Hawaiki to land on various islands. He visited those islands seeking the sacred stories of each people and writing the genealogies of the island. He is the man who wrote the famous book called ‘Hawaiki.’ He wrote several books about the tribal wars and the sacred ancient stories. He was devoted to the Church and had a great love for the Maori People. Te Mete was the Surveyor-General of New Zealand before his retirement. This man is greatly mourned by the friends who knew him, both Pakeha and Maori. Farewell, Koro, to your rest. Te Toa Takitini grieves.
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THE TENNIS TOURNAMENT AT WANGANUI.
Many young men and women from all parts of New Zealand gathered in Wanganui to play tennis over the recent Easter holiday. They gathered there to compete for a cup given by the late elder, Taraua Marumaru, to be contested by the tribes of the Tai Hauauru [West]. Since 1907 it had been played between teams from those parts and was held in Wanganui. In 1910 Hawkes Bay made a bid for it and it was played at Palmerston, the cup going with it. It also became the occasion for finding the Singles Champion of the country at that fine Pakeha game. P H Tomoana and Mere Houkamau were the men’s and women’s singles champions as well as the doubles champions. In 1911 the tournament was again held in Palmerston. P H Tomoana was the men’s champion and Ani Makitonore (Mrs Rev Katene) the women’s champion, and the cup was won by Wanganui. In 1921 Wanganui came here to Hastings and as both won the same number of sets the cup returned again to Wanganui. But the rules said that if the number of sets is the same then the number of wins is to be used. If that rule was followed then we find that Hawkes Bay won by 99 to 89 points. This year the group went to Wanganui to play for that cup. Seven teams from Hawkes Bay went and six from the area of Wanganui and Taihape. There was one from Ngati Raukawa, one from Taumarunui and some individual players from Wanganui and Taranaki. Because of rain and the sodden grass courts they went to the asphalt courts to play. It was strange playing there. But some exceptional playing by Maori against Maori was seen there, notably Tukere of Wanganui against Winitana of Hastings, Emia against Tu (HB), Mrs Jones (W) against Mrs Jones (HB), ‘Baby’ Takiwai, Champion Lady 1921, against Mrs Rev Katene, Ex-Champion 1911, and Mrs Renata (HB) and Mrs Jones. The women’s games were played up to three sets. Four teams from Hawkes Bay went into the finals and one from Wanganui. However because of a lack of time only the first Hawkes Bay team played and lost to Wanganui – 5-1. Two matches were not played and the cup was won by Wanganui this year. Also because of the shortage of time it was not possible to play the deciding match for the Women’s Champion Cup held by Baby Hakiwai and it was left to the Committee to decide the outcome. The Hawkes Bay group was full of praise for the hospitality given by Wanganui and the excellence of the running of the tournament and of the evening entertainments. Best wishes to the group of young people and all your elders in Wanganui.
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THE LANGUAGE OF THE MORIORI.
The April edition of Te Toa Takitini told how the language of the Moriori had died out along with the Moriori people. Here are a few words of the Moriori language for us to see:
“Tokoru ka tamariki tane a Ru, tokotehi ka tamiriki mahine tona ane ingo ko Kura. Ka ingo ona hunau potiki ko Mono rauu ko Utu. Ko ka tamiriki enei a Ru, kokomoe ana e ii to tamahine a Kura ki a Ta Utu-kai-taokete, koii t’hokowai e mau nei i enei hokotipuranga mo tangat tat eneti ki ona hunaunga; Ta Utu ra, Ta Utu-kaitaokete.” Na noho ana a Kura ma i to ratou kainga i ri Kopu, ko ro kainga o to ratou matu tehiwhe, tehiwhe no atu.”
The Maori translation of the above words is:
Tokorua nga tamariki tane a Ru, kotahi te tamahine, ko Kura tona ingoa. Ko te ingoa o ona teina ko Mono raua ko Utu. Ko nga tamariki enei a Ru. Whakamoea ana e ia tana tamahine, a Kura, ki a Te Utu-kai-Taokete, koia te whakawai e mau nei i enei whakatipuranga mo te tangata e tahuri tata iho ana ki ona whanaunga, “A, ko Te Utu ra Te Utu ra, Te-Utu-kai-taokete!” Na ka noho a Kura ma i to ratou kainga i te Kopua, ko te kainga o to ratou matua kei whea, kei whea noa atu.
[My English translation is as follows. – Barry Olsen]
Ru had two sons and one daughter. Her name was Kura. The names of her brothers were Mono and Utu. These were the children of Ru. He married his daughter, Kura, to Te Utu-kai-Taokete, hence the saying that has come down to this generation, referring to a man who keeps things close within his own family, ‘Ah, he is Te Utu-ra, Te Utu-ra, Te Utu-kai-Taokete.!’ Kura and the others lived in their village at Te Kopua, and who knows where their father lived?’
(It is a great sadness that the people who spoke the above language have disappeared. We, the Maori People, are increasing and keeping up our numbers, but our traditional language expressing our Maori culture is disappearing now. Most of our children want to speak and are abandoning the language of their forebears. We parents must not consent to our children abandoning the Maori language. It is a sweet language, a wonderful language. Therefore let us devote ourselves to retaining our language lest it go the way of the Moriori language, now lost. – Editor.)
FROM F SMITH, PUHA.
‘I welcome the articles in Te Toa Takitini. I would ask you and your Committee, since there is a new name and a new home, could we also have a new pattern of publishing with four editions a month at a subscription of one pound a year?’
We have to wait to see the strength of our support. Mr Desha says that the Maori paper in Hawaii comes out once a week but all the Maori take the paper. When that paper was started the Maori collected £2,000. This was the capital fund for the paper and, invested at 6%, it brings in one hundred and twenty pounds a year. If we had similar backing we could consider two editions a month. Are we up to it?
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THE LOVE OF RANGI-NUI FOR PAPATUANUKU.
For the month of May 1922 – Te Haki-Haratua according to Maori. Matariki is the star that ushers in this month, the beginning of a new year in Maori thinking.
The predicted conditions, good or bad, for the 31 days of this month.
New Moon 5.0.26 a.m. Frost until 11th day.
Full Moon 11.5.36 p.m. Fine weather until 19th day.
Third Quarter 19.5.47 a.m. Rain until 27th day.
Fourth Quarter 27.5.34 a.m. Rain until 3rd June.
1 Monday (Okoro – Williams moon on 5th night of lunar month, Te Aka 5th) Good from mid-day until sunset.
2 Tuesday (Tamatea Ngana – Williams moon on 8th night, Te Aka 6th) The sea is very rough.
3 Wednesday (Tamatea Kai-Ariki – Williams moon on 6th night. Te Aka 6th) A calm day.
4 Thursday (Huna – Williams moon on 10th night, Te Aka 10th/11th) A bad day. Little food to be found.
5 Friday (Ariroa – Te Aka moon on 25th night) A good day for spearing eels.
6 Saturday (Maure – Williams moon on 12th night, Te Aka 12th, 9th, 13th to 16th) A good day for everything.
7 Sunday (Māwharu – Williams moon on 12th or 13th night, Te Aka 12th/13th) Work at catching crayfish on this day until night.
8 Monday (Ōhua – Williams moon on 14th night, Te Aka 14th or 12th/ 13th/15th) A good day for working.
9 Tuesday (Hotu – Williams moon on 15th night, Te Aka 15th, or 12th/13th) A bad day. The sea is calm. But a good night for eeling.
10 Wednesday (Atua - Williams moon on 15th night, Te Aka 13th or 15th) A very bad day. An unproductive day.
11 Thursday (Turu – Williams moon on 16th night – full moon, Te Aka 14th or 16th) Work at gathering seafood at mid-day.
12 Friday (Rākau-nui – Williams moon on 17rh or 18th night, Te Aka 15th or 17th/18th – full moon) The moon is full. Gather seafood.
13 Saturday (Rākaumatohi – Williams moon on 18th or 19th night, Te Aka 16th or 18th) The moon is large. A good day.
14 Sunday (Takirau – Williams moon on 19th night, Te Aka 17th or 18th/19th) Good from morning until noon.
15 Monday (Oike – Williams moon on 20th night, Te Aka 18th or 20th) Good for working from noon until sunset.
16 Tuesday (Korekore-te-whiwhia – Williams moon on 21st, 22nd, or 23rd, Te Aka 19th) A bad day.
17 Wednesday (Korekore-te-rawea – Te Aka moon on 12th night) A bad day.
18 Thursday (Korekore-te-hahani – Williams moon on 21st, 22nd, 23rd night) A calm day.
19 Friday (Tangaroa-a-mua – Williams moon on 23rd night, Te Aka 22nd) A good day for fishing.
20 Saturday (Tangaroa-a-roto – Williams moon on 24th night, Te Aka 23rd) Use a vertical line for fishing.
21 Sunday (Tangaroa-kiokio – Williams moon 25th night. Te Aka 25th ) A very good day for fishing.
22 Monday (Ōtāne – Williams moon on 27th night, Te Aka 26th/27th) This is a good day and also a night for eeling.
23 Tuesday (Ōrongonui – Williams moon on 28th night, Te Aka 27th/28th) This is a good day and one on which the whitebait will run in the right months.
24 Wednesday (Mauri – Williams moon on 29th night, Te Aka 28th/29th) Good from morning until noon. It will be dark.
25 Thursday (Ōmutu – Williams moon on 30th night, Te Aka 29th/30th) A bad day.
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26 Friday (Mutu-whenua – Williams moon on 29th/30th, Te Aka 30th) A very bad day but good for seafood.
27 Saturday (Whiro – Williams moon on 1st night, Te Aka 1st) A bad day. The new moon appears.
28 Sunday (Tirea – Williams moon on 2nd night, Te Aka 2nd) A bad day. The moon is in its second night.
29 Monday (Hoata – Williams moon on 3rd night, Te Aka 3rd) The moon is clearly seen. A good day.
30 Tuesday (Ōuenuku – Williams moon on 4th night)
31 Wednesday (Okoro – Williams moon on 5th night, Te Aka 5th)
This is the last month of the year according to Maori reckoning. On the nights of Tangaroa the sinking of the Pleiades [Matariki] begins. When it is fully risen we have arrived at the Tangaroa moons of Piripi, that is, June, and it shines in the tail of the Milky Way [Mangoroa]. Vega [Whanui], the star of the north also appears. Maori celebrate the parting of the years taking the opportunity to thank God for blessings received during the past year. There are four homes that the Pleiades travels to: (1) Maukahau, for seven nights; (2) Tārarau-ātea, for seven nights; (3) Papa-whakatangitangi, for seven nights; and (4) Tītore-māhu-tū, for seven nights. In these four homes Matariki reveals the four aspects of the coming New Year.
There is a song that says:
Matariki emerges and Whanui flees.
This is the sign of the year.
The anger of the people focuses on me.
No-one is angry with you.
There is the man who consigns to death.
Bestir yourself! Flee! Jump quickly!
The cloud is scattered, the tail of the Milky Way follows the setting sun, but the face is turned to the east awaiting the rising sun. In this district we know that we have arrived at the departing of the old year and the beginning of the New Year.
BE BORN AGAIN OF THE HOLY SPIRIT. (John 3.3,5,7)
Since I consent to Jesus Christ being my substitute and my saviour: (1) I know that I am a child of God. (John 1.12-13) (2) I know that I have eternal life. (John 3.36) (3) I know that I have been saved. ((Romans 10.9-10) (4) I know that I have received the Holy Spirit through whom I call God, ‘Abba! Father!’ (Galatians 4.6)
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LETTERS.
To Reweti Kohere.
There is not space in the paper for articles like yours about Ratana. Your letter criticizing him appeared in the February edition of Te Toa Takitini. That’s as much space as is available to you. Neither Arthur Williams nor Ratana wished to respond to your article though space was offered to them. There were no others. If you have something to say on matters which will benefit the Maori People do send it. Critical words about some of us can cause pain and divisions amongst us. If what Ratana is doing is a work of God you will not shake it; if it is not of God then eventually it will vanish away. Since the Bishop and the Wesleyan Church have given their blessing to his work then we should let it continue lest we find ourselves kicking against the pricks. – Editor.
THE NAME OF OUR PAPER.
One of our elders who attended the Waitangi Hui tells us that a meeting was held there to discuss changing the name of Te Toa Takitini to something that relates to the whole Maori People. This is a good subject for people to look at.
Our paper has been going for almost a year and has been welcomed by the people. No Maori paper has had a comparable enthusiastic reception for its extensive and important articles. Te Toa Takitini started in August and in August we will confirm its new name. The Editor asks the question that a minister puts to the parents of a child, ‘What is this child’s name?’
The person who chooses a good name will be sent the paper for five years free of charge. The name should be one that relates to the whole country. Send your names for us to see.
APOLOGY.
The Editor regrets the late arrival of this paper. We were wating for the reports on the Waitangi Hui and the Case of the Te Arawa Lakes and they did not arrive. They may have gone astray in the post. The June edition will appear on the first day of the month.
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THANKS TO THE SUPPORTERS OF OUR NEWSPAPER
Paratene Ngata provided this list. (All have paid 6/6.)
Make Rangiheuea, Te Teko, Hapi Kutia, Uawa, Hati Te Atuarangi, Manutuke, T. M. Lawson, Whakatane, loapa Te Hau, Nuhaka, Amoamo Te Riahi, Opotiki, Te Patau Ngatai, Tauranga, Peka Otene, Te Ahuahu, Patu Hohaia Patuone, Okaihau, Matiu Tawhai, Waima, Hokianga, Rev. Te Tuhi Heretini, Whirinaki, Hokianga, Pene Ngatote Rangiaowhia, Mangonui, Manihera Kauwhata, Ngawha, Bay of Islands, Turei Heke, Mangamuka, Hokianga, Retetai Papahia, Whakarapa, Hokianga, Tamati Pera, Matauri Bay, Whangaroa, Pereene Huirama, Rekeohia, Kawhena Wiremu, Waihaha, Bay of Islands, Hone Rameka, Waimate North, Taniora Henare, Te Ahuahu, Bay of Islands, Hariata Tauroa, Te Pupuke, Herepete Rapihana, Kaitaia, Mangonui, Ngarama Rapihana, Pukepoto, Rawiri Puhirake, Tauranga, Muriwai Hepehi, Maraeroa, Hokianga, Hare T. Popata, Kaitaia, Mangonui, Apetona Waata, Awanui, Mangonui, Te Rina Tia Pakeke, Whakarapa, Hokianga, Timoti Hetaraka, Whatuwhiwhi, Mangonui, Mei Otene, Mangamuka, Ngakurupane Hare, Mitimiti, Hokianga, Ngapere Rutene, Waipapakauri, Mangonui, Hau Heremia Te Wake, Opuapere, Hori Rewiti, Pokapu, Bay of Islands, Wirihi Wehe, Te Ahuahu, Bay of Islands, Ngakau Hori, Mangamuka, Hokianga, Tipene H. Hare, Motukaraka, Hokianga, Ira Anihana, Kopu, Hauraki, Pare Te Naihi, Thames, Ruka Paati, Taheke, Hokianga, Hohepa Kaire, Te Ahuahu, Bay of Islands, Haare Matenga, Waerengaahika, Gisborne, Hone Haare, Taheke, Hokianga, Henare Kingi, Mangonui, Taki Hotereni, Motatau, Bay of Islands, Erika Akuhata, Kaikohe, J. Hetaraka, Hukerenui, Bay of Islands, Ngapua Piripi, Waimate North, Hare Werohia, Waimate North, Murupaenga, Karetu, Bay of Islands, Keepa Waata Taranui, Okere Falls, Te Tauhu Kingi, Te Puke, Hopihona Te Putu, Okere Falls, Eruera Mateiwa, Ohinemutu, Rotorua, M. Ratema, Rotoiti, Wiremu Ereatara, Ngongotaha, Wirihana Tamati, Okere Falls, Kaihau Hamiora, Rotorua, Rangi Teaorere, Te Ngae, Te Reweti, Rotoiti, Hikanui Kinihori Mita, Tapuaeharuru, Rotoiti, Whata Karaka, Rotoiti, Reweti Manuariki, Matata, Sam Emery, Rotoiti, Te Ngahoa Te Kiri, Te Ngae, Thompson Gardner, Rotoiti, M.T. Te Whata Anganga, Te Ngae, Hune Pitini, Te Pu, Rotorua, Taui Takerei, Ngongotaha, Akapita Hamuera, Ohinemutu, Rotorua, H. Tumatahi, Te Ngae, Rangi Pawa Pokiha, Rotoiti, Matene Harawira, Te Ngae, Amahia Rotohiko Haupapa, Ohinemutu, Wikiriwhi Te Tuahu, Whakarewarewa, Te Aorere Raureti, Box 11, Matata, B. McCarthy, 368, Papanui Road, Hori A. Hohua, Ruatoki North, Rev. Mangakahia, Raetihi, Panapa Tuari, Box 33, Hastings, Timi Ereatara, Ruatoki North, Reihana Moari, Kahukura, E.C., W. P. Hawaikirangi, Pakipaki, Hati Pakaroa, Tuparoa, Ahipene Mika, W. R. Kerehi, Hati Whangapirita, Whare Haenga, Raniera Haereroa, Waitakaro, Ruatorea, E.C., Rangi Kershaw, Heni Nohoaka, Porikapa Awatere, Ruatorea, E.C., Katene Aupouri, Reporua, E.C., Hohepa Kapa, Te Kao, 13/2, Peeti, Waipatu, Hastings, £l donation, W. Christie, Omaio, Opotiki, 12/2, Kareni Turei, Kahukura, E.C., 10/-, Ngatoto Patiki, 7/-, Wi Kireua, Waitakaro, Ruatorea, E.C., 4/-. (To be continued.)
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