Te Toa Takitini 30
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Te Toa Takitini
Registered at the GPO as a Newspaper
(Maori Version at PapersPast.)
Number 30, Hastings, February 8, 1924.
Published by the Rev F A Bennett and printed by Cliff Press, Queen Street, Hastings, HB.
This is the remarkable machine at Cliff Press on which our paper is printed.
[A page-size photograph of the printing press.]
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A PRAYER FOR MOTHERS
God, our heavenly Father, I beseech you to bless this our meeting for the extension of your kingdom and for the benefit of our children. Make me a woman of faith and a loving mother. Teach me so that I may rightly teach my children the way to heaven. Protect them in all times of temptation.
Let peace and love dwell amongst us. Guide us by your Holy Spirit so that we may afterwards always dwell with you in heaven, through Jesus Christ our Lord. Amen.
WHO FIRST BROUGHT THE FAITH TO ROTORUA?
The Editor of our paper and the Secretary of the Diocese of Waiapu were on holiday in Rotorua during January. Many things happened to them while they were there – weddings, burials, the raising of the old issues about the beginnings of the Faith in Rotorua, and conducting a serviced to consecrate the flags of some of the Te Arawa hapu that had been carried during the fighting from 1861 to 1872.
As for the Faith, Mr Williams said that it was a man called Pango who asked for the Faith to be brought to Rotorua. Now we have a further comment that at that time there were two men called Pango belonging to Te Arawa but there is uncertainty as to which of those Pango was the man who asked Mr Williams to bring the Faith to Te Arawa. Mr Williams Foureyes [Henry Williams] said that that man was Pango Ngawia or Ngaihi. Perhaps the name is misspelt. No-one knows of a Pango Ngawai or Ngaihi. The Pango who are known about are Ngahuruhuru, also known as Ngakai, and Ngawene. Both were chiefs. The man Mr Williams referred to he had saved from being killed by Ngapuhi and had returned to Maketu. We would appreciate letters about these people.
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EXPLANATION OF THE STORIES TOLD OF THE PAST.
On 12th May, 1822, Mokoia fell to Ngapuhi. For a time afterwards Hongi lived at Otumoetai, Tauranga. Ngati Whakaue heard of this and went to Tauranga to make peace with Hongi and Hongi made peace with Ngati Whakaue.
This was the first time in those days that Ngati Whakaue approached Ngapuhi.
The people who made this journey were: Te Tipitipi, Ahuahu, Ngamarama, Te Wharewhiti, and Manurau, Six women made this journey.
Short Explanation
Accounts we have heard say that this party that returned was that of Maora and others.
This was the second visit of Ngati Whakaue to Ngapuhi.[take
Subsequently Ngati Whakaue visited Ngapuhi again. Those on this visit were: (1) Ngahuruhuru, Tohi Te Ururangi, Te Haupapa, Te Ngahuru, Nohomatarae, Hingakiraro.
Short Explanation
Accounts we have heard say that this party that returned consisted of Parewahaika and others and was brought by Ngahuruhuru.
Secondly, the reason [take] for this visit was to look at the girl, Mangamangaiatua.
Explanation of the name, Ngahuruhuru.
This is Ngahuruhuru Pango.
The third visit of Ngati Whakaue to Ngapuhi.
On 3rd February, 1826, Ngati Whakaue again visited Ngapuhi. The people on this visit were: (1) Ngahihi, Te Pukuatua, Te Haupapa, Paiapo, Rangirehua, and Wharetutu.
On that occasion also Te Wharepoaka approved of Te Tapihana [kia Ngahihi ma sic].
Short Explanation
No-one called Pango has been found in the group of Wharetutu and the others on 3rd February, 1826.
The fourth visit of Ngati Whakaue to Ngapuhi. On 2nd March, 1830, Ngati Whakaue again visited Ngapuhi Those on this visit were: (1) Ngahuruhuru, Titore, Te Hokari.
Short Explanation.
The reason [take] for this visit by Ngahuruhuru to Ngapuhi was to bring bones, that is the [?pahopaho] of the people of Ngapuhi. A second objective was the disinterring of the bones of the girl, Mangamangaiatua. The account has it that on this visit Ngahuruhuru was given little food by Ngapuhi and Mr Williams fed him. And he returned to his home fires and to his tribe.
Accounts
There were no Ngati Whakauae parties before these and none after them. After these parties, the first, second and third, came the fourth.
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There was a purpose to this journey. A Ngapuhi party came to Ngahuruhuru Pango at Maketu. Then names of the members of that party were Titore and Hokari. These men were still chiefs of Ngapuhi. These were some of the visitations of groups which have been referred to above.
The Fourth Party
The ship that carried Titore and Te Hokari was also the one that carried Ngahuruhuru Pango on the fourth visit. The purpose of the visit of Titore and Te Hokari was to disinter some of their dead who died here in the recent distressing days. At the time Titore and Te Hokari returned to Ngapuhi, Ngahuruhuru Pango went with that party to crry the [pahopaho], that is, the bones brought by Titore and the others, The main reason why Ngahuruhuru went was to disinter his daughter. There were great difficulties with Ngapuhi. Mr Williams responded to Ngahuruhuru saying that he was afraid that Ngapuhi might be distressed at the digging-up of the girl, Mangamangaiatua, in Ngapuhi’s burial ground, Ngapuhi’s most prestigious and sacred burial ground. No-one was permitted todisinter the dead once they had been buried in that graveyard. The name of the graveyard is Oihi.
This was why Ngahuruhuru, known as Pango, was sent back.
The ship on which Ngahuruhuru travelled with the second party from Haupapa was the ‘Irihana,’ captained by Begg, a Pakeha.
Shortly afterwards Mr Williams ‘Foureyes’ came to Rotorua and Ngahuruhuru was the only chief who stood to speak and welcome him. No other chief from Ngati Whakaue followed him.
After this Mr Chapman arrived here in Rotorua. Ngati Whakaue decided that he should settle at Owhatiura on the eastern side of lake Rotorua but Mr Chapman was not happy with that and eventually Ngati Whakaue decided upon Te Koutu. The man who settled him there, according to the story, was Wharetutu. This was the same man who had decided upon Owhatiura. You can find Wharetutu’s name at the end of the list of names of the third party of 3rd February.
It was Wharetutu who owned the chip, ‘Otunoa,’ of which he was also captain.
Wharetutu, Ngahuruhuru Pango and Paora Te Amohau were responsible for moving Mr Chapman to Mokoia from Te Koutu. The reason why Ngati Whakauae moved Mr Chapman to Mokoia was their fear of an attack from Waikato who had defeated Ngati Whakaue at Mataipuku. Te Koutu was the pa at the centre of this battle.
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Parties from Ngapuhi
Taiwhanga set out from Ngapuhi with his Pakeha ministers and landed at Maketu where he stayed with Ngahuruhuru Pango who took them to Rotorua to meet Ngati Whakaue and other hapu.
Party to the Tai Rawhiti
When Ngahuruhuru had brought the Faith to the Tai Rawhiti it was taken to other places.
An Expression of Appreciation
Let us look at and make clear to those alive today the works and the customs of those who have departed to the afterlife.
(1) The land on which the Anglican church stands at Ohinemutu was given by the nephew of Ngahuruhuru Pango and is known by his hapu as Ngahuruhuru and expresses their lasting gratitude for the treasure left by their chief who has departed this world.
Pirika Te Miroi
THE HEALING MISSION
As a result of our Mission in Rotorua I am still full of joy and of praise to God for his blessings on my spirit and my body. At the very time Mr Hickson placed his hands on my ears my right ear was opened. The opening was like what happens to a man in a diving competition who runs out of breath, comes to the surface, and gasps in air through his nose or his mouth. When I let out the air my left ear was opened. I knew it was opened. I knew that I had ears and a head. For twenty-five years it was as if my head was [riiwatia e te rope]. Secondly it was as if there was the weight of a bag of flour pressing on my head and making me deaf. But now I have the use of these things; I can now hear well distant sounds and the sweetness of the voice as before – the time has come again. Three clear principles have been laid down: Repentance, Faith and Prayer. My thoughts go back to the day of our Mission when my heart was filled with the Holy Spirit. Therefore I have been spreading the word to my family in the Saviour.
Greetings, sirs,
Hori Atarea.
THE TE ARAWA LAKES
For many years, Te Toa Takitini has spoken about the Te Arawa lakes and the annual payment of £6,000. Also about the Crown reimbursing the £2000 Te Arawa has expended on the case. The Crown has agreed to £1000 this year and Te Arawa has given £100 to the surviving elder of Te Arawa, Captain Mair, who has since died. Therefore, since the cutting-up of the whale has begun
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we should remember the dead and those who asked for an enquiry as to whether the lakes belonged to the Crown or the Maori.
On November 1st, 1907, Te Manihera Manahi Tumatahi was fined £4/16/0 for fishing for trout at his home, Mourea, without a licence. The man associated with this sad event and who also began this case was the Rev F A Bennett. The person who supported him was Tau Mitere. Therefore, don’t be surprised, Te Arawa, but dance a challenge. But if it is right, show some feeling for those who started this case. Enough!
Best wishes to all.
Manihera Tumatahi.
CONSECRATION OF FLAGS
On Sunday, 3rd February, a remarkable hui was held at Ohinemutu; it was the first time a service for the consecration of flags has been held in Maori areas. There were six flags. They were a gift from our elder, Captain Mair, given by him and his family to Taiporutu Te Mapu Mitere for him to put in a suitable place. These flags are from the time of the Maori wars – 1864 to 1872. These are the names of those flags: (1) Puhikehukehu; (2) Te Hina; (3) Te Aroha; (4) Uenukurauiri; (5) Hinekura; and the sixth has no name. The first part of the service took place at Te Papa-i-Ouru and the last part in the beautiful Ngati Whakaue church. Some of the elders who were soldiers in those days carried the flags. The bearers of those flags were Rangiteaorere, Mita Taupopoki, Rangiriri, Keepa Wharere, Te Mango and Reweti Rewiri.
The ministers who took part in the service were Archdeacon Simkin (he also preached the sermon), Mohi E Eruini, Te Waaka, Paora Temuera, Gordon Bell of Auckland, and Bennett.
Those flags are now hanging in the church.
People were delighted by the whole service, including the Archdeacon’s sermon. It may be possible to print the sermon in the March paper. The elderly men and women wept on seeing the flags. The spirits of the elders were transported back on seeing their flags which they had not seen for nearly fifty years.
A GENEALOGICAL HUI
‘God is the one we cling to, our strength, and our helper in all we do.’
This is a reminder to Te Arawa from Maketu to Tongariro of the dying speech of your forebears, of your elders, and also of your friends who have left this world, things which they bequeathed [tohukihuki]. And it is right that we who come after them complete what is missing from their treasures
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that they inscribed as a lasting memorial post for the descendants of those ancestors who migrated on Te Arawa for the generations who will come after us.
First, the direct senior line of your genealogy comes down from Te Hekenga-o-Rangi to your ancestors who crossed the Pacific on Te Arawa.
Secondly, there is the history of your canoe, Te Arawa, from Hawaiki to the present day.
The hui to deal with these matters will be held at ‘Te Kongutuawa I Ohau,’ Mourea, Rotoiti, on 8th April, 1924. Arrive on 7th.
If you do not receive a letter after this notification then take this information in Te Toa Takitini as your invitation.
Hemana Te Pokiha
For all the hapu who have an interest in this matter.
OTHER ITEMS
Some words of advice to those leaders who write to Te Toa Takitini. What you say should be relevant, the stem of you pipe should be short, your writing should be good and clear, write in ink, not pencil.
Please don’t be upset at the late arrival of this issue of the paper. The Editor was on holiday in his home town, S bsequent copies will be posted on the first day of the month.
Two major hui have been held in the country. One was the Ratana Christmas Hui and the other the hui for the unveiling of the memorial to Henare Wepiha at Te Wairoa. If people ask why there were not reports on these hui in Te Toa Takitini, the answer is that no knowledgeable person thought to send a report to our paper.
Some Pakeha scholars have said that in two hundred years time the earth will be covered with ice just as it was covered with ice many thousands of years ago. One of those experts says that the ice will advance to the southernmost part of Te Waipounamu and that the northern parts of America, Canada, and areas of Asia and Europe will be covered. This is not something new; it has happened to many generations in the past. Yes, indeed! Who would have though it?
DATES OF FULL MOON DURING 1924.
January 22 July 16
February 22 August 14
March 21 September 13
April 19 October 12
May 18 November 11
June 17 December 11
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HAANA NGAKII TE KAPAIWAHO OF NGATI RANGIWEWEHI, TE ARAWA.
To the Editor, Te Toa Takitini.
On 27th January the life within her came to an end here at Tarimano. She was an elder who descended from the great lines of chiefs on board Te Arawa and the many other canoes which crossed to Aotearoa. On 29th the tribes came to the tangi. Archdeacon Simkin was here with his group of clergy. After the tangi there re the speeches, the salutations, the farewells to the deceased, Then we heard and understood that this elderly lady had perhaps reached one hundred years; she was over ninety. Her surviving descendants in this world are six sons, five daughters, ninety-two grandchildren, sixty-four great-grandchildren, and one great-great-grandchild; a total of one hundred and sixty-eight. Her last words to her children who were at her side at that time were, ‘You are fortunate to have so many to love you.’ At this time all spoke and shared different ideas. They saluted her and made their farewells. Some said, ‘It is appropriate that you go now because you have filled the earth with your descendants.’ Others said, ‘It is good that you have raised so many descendants for the land to which you are going.’ Others said, ‘You have fulfilled the word of your ancestor, Tunohopu, “What is death to me? My offspring have grown up,”’ Many other things were said.
But the sun was declining (2.30 p.m.) and she was carried to the grave where Archdeacon Simkin committed her to the belly of the earth and also used the saying of the Lord, ‘ Weep not for me, but weep for yourselves and your children.’ (Luke 23.28).
People, ‘Let us here weep also for the dead there.’
Wi Maihi Ereatara.
DEATH OF A GREAT MAN.
On 31st December, 1923, Arapeta Rangiuia died at his home at Uwawa (Tolaga Bay). This elder was 89 years old. Great affection was shown to his widow and children. He has four children living, one son and three daughters, and many grandchildren.
Arapeta was one of the desendants of a Tairawhiti chief (Ngati Porou) of Rangiuia, Some of you will have seen his signature on the Treaty of Waitangi; he was one of the chiefs who signed that Treaty. Some of the elders say that Rangiuia was the last elder to attend the schools of esoteric learning [whare wananga]. The name of his school was Te Rawheoro which was at Paremata, Uwawa. This elder embodied all the knowledge
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involved in composing waiata, constructing genealogies, and other aspects of ancient lore. Indeed, you will have heard his laments for his son, Rangiwhaitiri, which are wonderful treasures for the present generation and are sung at the tangi of chiefs of the Tairawhiti by his descendants. The Hon Ngata has spoken to the elders about gathering together those laments and having them printed and put in a safe place so that they will not be thrown away but will be there for generations to come to memorize. There was great love for this elder, Arapeta Rangiuia. He was a child of the olden days and his body was trained in all the skills of those days when he was a young man. As he got older he was not seen at meetings because he no longer had strength to attend. For a long time he fought against his illnesses but eventually he was taken by death. There were many reasons why this elder was so loved: he loved the tribe, he was a man of peace, he was a humble man, and much else. Most of his friends, Pakeha and Maori, have died including Mr Willaims, the Bishop of Waiapu, the Rev Mr Baker, Major Ropata Wahawaha, Colonel Porter, Captain Tucker, Captain Ferris, Anaru Riiwhi, Houkamau, H Potae, Wi Pere, Te Uamairangi (Heretaunga), Tamahau (Wairarapa), Tomoana (Heretaunga), and countless others. When the town of Uwawa was being established it was built of flax and manuka and there were four weatherboard houses. Colonel Porter and his friends arrived to supervise the erection of a Post Office and other buildings. This elder gave land and a school for Maori children was built on it. His children started at that school and then went on to Te Aute and Hukarere Colleges. Recently it has become a Public School. When this elder heard that it had become a school for Pakeha he said, ‘Pakeha! Pakeha!’ Now this school has a new building and there are nearly two hundred children attending. Most of them are Pakeha and there are a few Maori. When the King and Queen of England came to New Zealand they were still known as the Duke and Duchess of York; later they became King and Queen. Rangiuia and other New Zealand chiefs went to Rotorua to celebrate the King and his wife, who shook hands with them and gave their Maori People commemorative medals. On 2nd January, Rangiuia was taken to be buried in the resting place of his ancestors, Tepoki. Many people attended the burial. His sister, Hikihiki Hei was one who came with the Turanga party. The grieving continues with large parties arriving only this week. The lamenting of his death will go on for a long time.
Farewell, last of the great ones.
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TE KOOTI’S BONES
To the Editor.
My friend, greetings! May you know the many blessings of the Lord. Hence my greeting. I have great hopes that you will print in Te Toa Takitini the following explanations for the children to see as well as for those who are not clear about what the scriptures say when they deal with the carrying of the bones of Joseph from Egypt to Canaan. For this provides an example for the young ones who are anxious to take up the bones of Te Kooti Rikirangi and take them to Gisborne. So then, my dear friends, I am writing this so that the love of the Lord may descend upon you and that you may seek spiritual blessings. My contentions are: (1) It was not because of the bones of Joseph that Israel left Egypt. (2) Rather it was because of the revelation that God made to Abraham. ‘Know this for certain, that your offspring shall be aliens in a land that is not theirs [Egypt], and shall be slaves there, and they shall be oppressed for four hundred years; but I will bring judgement on the nation that they serve, and afterwards they shall come out with great possessions.’ [Genesis 15.11-14] Now consider this, Joseph was not yet born at this time, nor was Israel. Eventually the time came when Joseph’s brothers sold him and he was taken to Egypt. [Genesis 37.38] This was God’s doing so that there would be a man to save his people in the time of famine. Subsequently, at this time, the family of Israel increased in number after their move to Egypt. [Genesis 46.6] Now the time came when Joseph was dying and he spoke to the Children of Israel, along the lines of what God had said to Abraham. Joseph spoke to them and said, ‘So Joseph made the Israelites swear, saying, “When God comes to you, you shall carry up my bones from here.”’ [Genesis 50.25] You will note that God delayed Israel’s journey even though they were all aware of what had been said. Joseph’s commission to them seemed to be outlandish. Now, the years mentioned in God’s promise to Abraham had passed; forty years after what was said in the oath (430) they escaped under the leadership of Moses. (Exodus 12.40-41) Moses carried with him the bones of Joseph. (Exodus 13.19) That is they were carried by the Children of Israel under Moses. Moses did not reach the land of
Canaan. At a later time Joshua took the bones of Joseph there and they were buried by the Children of Israel at Shechem. ‘The bones of Joseph, which the Children of Israel had brought up from Egypt, were buried at Shechem.’ (Joshua 24.32) Now, we know, my friends, that this was not provided as a pattern for the raising up of the bones of our elder, Te Kooti Rikirangi, but people who want to raise him up have taken them as providing the method and the rules and the authority of God to the tribes and hapu who hold to
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Te Kooti’s Ringatu faith. So much for that. Let us look at the Holy Scriptures to see if, in this part we have spoken of, there is anything extraordinary, anything wonderful, which would lead us to link the bones of our elder with God. How does this relate to the time of Abraham, Isaac and Jacob, and Moses as well? Were their bones associated with miracles or wonders? Or did their dead bodies have any importance for what happened in the world afterwards? Now, let me take you to the Psalms where we find the Word of God asking our question and answering it. (1) Do you work wonders for the dead? (2) Is your steadfast love declared in the grave? (3) Are your wonders known in the darkness? (4) Your saving help in the land of forgetfulness? (Psalm 88.10-12) Now where is the answer to our question which we find the Bible has asked? It gives us two answers. The first answer: (1) The dead do not praise the Lord, nor any that go down into silence. (Psalm 115.17) The second answer is given by the man to whom God gave wisdom, Solomon: (2) The living know that they will die, but the dead know nothing; they have no more reward, and even the memory of them is lost. Their love, their hate and their envy have already perished; never again will they have any share in all that happens under the sun. ’ [Ecclesiastes 9.5-6] Now my friends we hope in the Word of God, all the Holy Scriptures, ‘for teaching, for reproof, for correction, for training in righteousness.’ (2 Timothy 3.16) We know that nothing of importance, nothing that has contributed to the well-being of our souls has emerged from the bones of our elder. As I see it we should not link the raising-up of this elder with remarkable events; we should not live with the mistaken hope that we will somehow be raised up by doing this. What happened was that the family of Joseph took his bones to Shechem, and Jacob was returned to the land of Canaan to be buried. (Genesis 50.7-8) It is the case that it is only Te Kooti Rikirangi’s people who live in Turanga who have the idea and the desire to raise up this elder, and are thinking abut whether to do it or not. It would have to be at the right time when the sky is clear of black clouds and when the Government and the remaining elders have overcome their objections; the cinders of the fire which blazed in past days have not yet been extinguished. But they should be disinterred according to the customs of the ancestors and not calling in God.
R P (Wainui, Ohiwa)
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A WEDDING
Tarimano, Ngongotaha.
January 22nd, 1924.
To the Editor
Hide this article in part of Te Toa Takitini for people’s amusement. As a provocative statement [? kainga-a-riri] in former times people would say: ‘In times to come it will be seen that Rotorua has disappeared from a person’s tattoo [kauri].’ On 8th January, with the wedding of Karauria Anaru to Hana te Riripotaka at Te Papa-i-Ouru, that went without comment from people. ‘The sun did not shine on the land.’
It is said that many appropriate words of congratulation were spoken by Te Amohau, Mita Taupopoki, Tumatahi, Te Wirihana, and others on the occasion of this uniting of people. Here is another speech for you to distribute.
How extraordinary you are, Te Arawa! [?tena to hanga] This rascal, Tiweka Anaru, came and lived among, Te Arawa. He was a scribe; his chisel was a pen, his red ochre was ink. Presently, Karauria, the son, took one of Tiweka’s chisels (pens). holding it loosely. [misplaced line] He stayed in one of the Te Arawa houses set apart for instruction in ancient lore (law office), He found here a tohunga. The woman was summoned. Te Arawa came with a chieftainess, Hana. The marriage rites were observed.
Tu says,
‘E noho ana te Matua, e kori ana a Tahu.’
?While the Father is sitting, Tahu bestirs himself.
From this angle, Tahu is outside saying:
‘Tane moe i te whare, kurua te takataka. Tane rou kakahi, etc.’
If a man sleeps at home, bang his head. If a man dredges mussels, etc. [cf Nga Pepeha 2216]
Up and away to Mokoia there! To the Umu-ta-hanga-nui so that it can be eaten with kumara! There! That’s sweet!
This is a union to be reflected on because my ancestor Tu-ariki came from Rangiuru to the Tai-rawhiti. When he came to the Horouta people, they were felling timber to build a house. Tu-ariki watched them at work. After while the people went away to eat. He grasped the axe and pulled it out. When he was ready he began chopping and soon there were six trees at his feet. He used the same axe from beginning to end. When the people came back the timber had been put in the river. They were amazed and praised that tohunga. The girls all went after him. The Tane-pawhero tribe arrived. Tu-ariki married. His expertise at felling trees gained him his [‘manawa-tu-a-whiti’ - ?heart’s desire].
This Karauria is the progeny of Tu-ariki; by his expertise as a scribe he got his ‘Manawa-tu-a-whiti.’
May the Almighty protect and bless the two of you so that the [‘Pa Karito’ – ?Raupo Pa] may grow straight.
Wi Maihi Ereatara.
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‘THE OLD FRONTIER’
A New Book.
This is a new book. It has at last come off the press. It is written by our friend James Cowan FRGS, The title of his book is ‘The Old Frontier.’ The subject of the book is the time when the Pakeha settled in the Te Awamutu area at Waipa. His stories go back to the time of darkness, the days of cannibalism, when Te Ahiwera (the Rev B Y Ashwell) arrived to be the first minister in the area. Afterwards there is the story of the troubles when there was fighting between Pakeha and Maori. There are clear accounts of the fighting at Rangiaowhia, Hairini, Kihikihi and Orakau.
The book is in English but it is not difficult to read. If you would like to know the story of the beginnings of the faith and the first Pakeha settlements and the explanations of the wars, order it from J Cowan, Lyall Bay, Wellington. Perhaps your Pakeha bookshop will have some copies. There are many photographs in the book including those of Rewi Maniapoto, of Te Rohu, Rewi’s widow, of Hitiri Te Paerata, of Winitana Tupotahi, of Major Mair, of Taonui Hikaka, and of the important Pakeha of those times, and there are also maps of the places where battles took place.,
Mr Cowan is an expert at writing books and tells the stories well. He has written many books. He understands the Maori People and knows the Maori language. Most of his publications relate to the Maori. These are the kinds of books appropriate for educated Maori to obtain and read in English. Thank you, friend, Mr Cowan, for this remarkable treasure that you have written, a treasure to pass on to the generations coming after us.
The Editor.
CAPTAIN MAIR’S FAREWELL.
My children, two things have been begun by Te Arawa but have not been brought to completion. Te Arawa has been increasingly lazy when it comes to its genealogies, its incantations, its songs, and all the stories of the canoe. This matter has grown cold; warm it up, be quick about it, so that it can be completed in a short time. But some young people finished a [?maro kau] a long time ago. I have bequeathed to your son, Taiporutu te Mapu all the documents relating to Te Arawa from the time of the Pakeha. He and my nephew will
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arrange in a coherent way those papers which tell of what your elders I spoke to did when
‘Aotearoa te Moutere! Ko Te Arawa te Iwi.’
‘The island was Aotearoa and Te Arawa was the tribe.’
My children and the remnant of Te Arawa, finish this business so that it is no longer a burden. Like me, these elders are departing and we will not see this treasure with our own eyes.
Secondly, there is the Memorial to the canoe and to our young men who lie far away in the earth and the sea. Raise up Te Arawa’s memories on a voice of stone. This will be a permanent reminder of the old times and the new, With this memorial enclosing the achievements of former times both great and small will be looking upon a beautiful treasure. And this memorial will also be sign of the beginning the works of the new world which will exalt the name of Te Arawa as the main supporting post of the blood line of those fortunate enough to be able to trace their lineage to the chiefly ancestors of Te Arawa.
Here I end what I have to say to you. I am deeply grateful that I am able to express my appreciation to the tribe and the canoe before the spirit of your loving elder goes to join his fellow-workers in the life to come. That s what I have to say concerning you and our works,
My thoughts now venture outside the borders of Te Arawa to my beloved son, Apirana Turupa Ngata, Greetings! Greetings! Firstborn of the true ancestor of the world of learning.
Your understanding, your strength and your love are a source of wonder to the hearts of wise people. My son, with your deep understanding the Maori People look to you now to assuage their weariness, Be strong, son, and may God help you all the time. I and Te Arawa have ill-treated you and you have responded to our attacks with goodness and love, This is a parting gift from your elder. Although in days to come the eight natural talents of Te Arawa may bestir themselves, be clear in your heart – if they are wrong your are to guide them and if they are right you are to help them.
Greetings! You are the rock standing in the sea for the Maori People.
‘Ka mate! Ka mate! Ka ora! Ka ora! Tenei te tangata puhuruhuru. Nana i tiki mai whakawhiti te ra, Hupane! Kaupane! Hupane! Kaupane! Whiti te ra.’
‘Tis death! ‘Tis death! (or: I may die)
‘Tis life! ‘Tis life! (or: I may live)
This is the hairy man
Who brought the sun and caused it to shine.
A step upwards, another step upwards!
A step upwards, another … the sun shines!
Abide there, my son. Clear the cultivation to make it easy for those coming after to work. Greetings! My love to you and to your elders, Paratene and Kairakau. Stay well! Stay well! Stay well
Sirs! A final word to you for your blessing or not. It is the expected practice that I should be laid in Whangarei beside my old people and all the family, but because of my love for my chiefs of Te Arawa from Maketu to Taupo it is my heart’s desire to be laid in Te Arawa soil so that your elder may hear the heart of Te Arawa stirring on his canoe. But your son has
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decreed that I be buried at Te Papa-i-Ouru. I am overjoyed at this decision. While I lived you have been so kind to me; and now that I am dying you honour my body by burying me on the canoe that I love in this world and the next.
Stay well, tribe. I will see you again in that world. May God continually guide the canoe.
A word to my surviving companions who bore arms when Te Arawa held to the Treaty of Waitangi and who were awarded the Queen’s Campaign Medal.
Rangiteaorere Mita Taupopoki
Tumatahi Tokooihi
Tahoka Rangiriri
Tieri Ngamahirau
Taru Eha Anaha
Arama Karaka Te Popoki
Te Wairama Kepa Te Mahia
Eruera Karaka Te Ahamiro
Taranaki Haukiwah0
Wharerere Matuha
Pirika Hohepa Rewiti Rewiri
Hehe Hakopa Te Matehaere
Greetings to you all! My thoughts continually go back to those bad old days and the revelling, and I rejoice that you still hold on to the principles that attached you to the Queen then. Calm is now spread over the island and its activities. You and those who have gone to the afterlife achieved this saying that that the two peoples could grow together, a great nation of the world like England and a small people of the world like the Maori, under one law and with love for one another. I salute the stout-hearted. This soldier has gone to those soldiers who assure us that all will be well. Stay well, remnant of Tu’s Army. May God bless you! Greetings! Greetings!
Tribe, stay well! Stay well!
From your loving Elder,
Captain Mair.
Tauranga, November, 1923.
FOR COARSE SHAGGY CLOAKS, 1923
£ s d £ s d
Hemi Nuku 6 6 Kareti Paputene 6 6
Paku Whati 1 10 0 Renata Tamepo 6 6
Pare Takuira 6 6 Karauria Ruatara 6 6
Peeti Manuariki 10 0 Wi Hunia 6 6
H T Parata 6 6 Tauke Hikitapua 6 6
Paki Ahuka 6 6 Geo, Niania 6 6
Haukiwaho Piwiki 6 6 Wi Kirena 6 6
W Whatanui (Awhina) 10 0 Wiki Tupu 7 0
R T Houia 10 0 J Ilott (Woods’
Morehu Manihera 6 6 Peppermint Cure) 16 10
Per P H Tomoana 7 0 0 Rewi Tamihana 12 6
Mrs P Keiha 6 6 Mana Tamihana 12 6
Himi Peti 6 6 Eru Reid 6 6
Hatara Matehe 6 6 Te Hau Mataira 6 6
Enoka Toheriri 6 6 E Paul 6 0
[16]
Kawhena Wiremu 6 6 Wati Haare 6 6
Waake Matenga 6 6 Rev B Fox 6 6
Hare Werohia 6 6 J Maka 6 6
Kaipara Te Aranui 6 6 Muru Paenga Winiana 6 6
Rihitoto Nikora 6 6 Rawiri Tatana 6 0
Florence E Heron 6 6 Hanita Tatana 6 0
Eru Titi 6 6 Manihera Kauwhata 7 6
Miss E W Doull 1 6 Tamati Nehu 6 6
Pita Mohi 6 6 Matekino Hauraki 10 0
Hariata Arihana 1 0 Hori Ngarae 6 6
W R Pestell 7 0 From P Ngata – Tamati
Rangiteaorere Te Kaiwai, Piniha Tamanahi,
Awakotumea 1 0 0 Tikuku Utu 1 0 0
Hera Kaiwahie 6 6 Miss Euphemia W Doull 5 0
Peta Nepia 6 6 Wikiriwhi Te Tuaha 6 6
Hekera Ponga 6 6 Rangi Taone 6 6
Eriapa Hemara 6 ½ Tei Ruawai 6 6
Raimona Heretau- Rameka Hapa 6 6
Mary McPhee (Pamoa) 6 6 Te Rau Kaanga Matiaha 6 6
Materoa Reedy 13 0 Peta Pakuku 6 6
Geo. Awa, Huntly 6 0 Hemi Taniwe 6 0
Poihipi Te Kume 6 0 Pererika H Peneha 6
Heuheu Poutawa 7 0 Pererika H Peneha 6 6
Rev J McWilliam 1 0 0 H K Te Ahuru 6 6
Waikura Tautuki 6 6 Ropitini Tio 10 0
Reihaqna Moari 6 6 Paku Whati 1 0 0
Ihaka Whaanga 6 6 Elsdon Best 7 6
Hoani Huriwai 6 6 Hone Ngata 14 0
Riwai Teka 6 6 Te Kahui Foley 1 0 0
J Ilott Ltd 16 9 Paratene Waiti 6 6
Nutana Te Kawe 13 0 Wharewhiti Mataenga 13 0
Putu Anganga 10 0 Matenga Kahu 6 6
Monica Ruke 6 6 Te Hau H Te Wake 6 0
Heni Scott 6 6 Te Rihi Tamati 6 6
Mangu Tahana 6 6 Piri Raihania 6 6
Hemi T ohu 6 6 Kipa Anaru 1 0 0
Mohi T Atahikoia 1 0 0
[16]
CALENDAR
February 17 Third Sunday before Lent V
Genesis 1 & 2.1.4, Revelation 21.1-9
Genesis 2.4-end, Revelation 21.9 – 22.6
24 Second Sunday before Lent V
Matthias Day
Genesis 3, Mark 1.21-end
Genesis 6, Romans 8i.1-18
March 2 Sunday before Lent V
Genesis 9.1-20, Mark 5.21-end
Genesis 12, Romans 11.25-end
(Announce the services for Wednesday, the first day of Lent. The
forty days until Easter are days of fasting. Use the collect for today
every day in Lent after the Sunday collect.)
5 (Wednesday) The First Day of Lent. V
Isaiah 58.1-13, Mark 2,13-23
Jonah 3, Hebrews 12.3-18
9 First Sunday of Lent V Use the prayer for Ember Days.
Genesis 19.12-30, Mark 9.2-30
Genesis 22.1-20, 1 Corinthians 1.26 and 2
12, 14 and 15 are Ember Days
16 Second Sunday of Lent V
Genesis 27.1-41, Mark 12.35 – 13.14
Genesis 28, 1 Corinthians 8
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