Te Toa Takitini 32
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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 32
Hastings, April 1, 1924.
[A photograph of Te Aute College. Photo by F A Bennett.]
TE AUTE COLLEGE.
This is one of the new buildings at Te Aute College. One of the other buildings that has been completed is similar. The sleeping quarters are on the upper floor and below are the two classrooms, the bathrooms and the dining room. People are delighted with these buildings and the children are very happy with their excellent new home. On remarkable thing is that the children are not suffering illnesses. The children living here are very healthy.
Best wishes to the children of Te Aute. Make every effort to climb the bright peaks that ae accessible in these days. Best wishes, too, to the teachers and the Trustees of the school.
Published by the Rev F A Bennett and printed by Cliff Press, Queen Street, Hastings, HB.
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Te Toa Takitini.
Registered at the GPO as a Newspaper.
The annual subscription for the paper is 6/6.
Address letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te Toa Takitini, April 1, 1924.
AN IDEA UNTIMELY BORN.
This article is not a sermon for church, although perceptive people will recognise that the title derives from the Bible, from the saying of Paul: ‘Last of all, as to someone untimely born, he appeared also to me.’ [1 Corinthians 15.8] Paul’s purpose is to show that his understanding as an apostle was not like that of other apostles, the disciples of Christ. They had lived with their Lord for three years and, before the Ascension of Christ, they were urged by him to preach the Gospel to the ends of the earth. Paul, however, had had a quick conversion and had become an apostle like a premature child who had not fulfilled his time.
The Labour Party.
Many great ideas have been born into the world but because it was not the right time or the world was not ready for those ideas they were not welcomed but were despised and those who earnestly promoted those ideas were maligned. So for many years the workers promoted their ideas to solve many of the world’s problems. They were derided and despised but today they form the Government of England, the leadership of the Empire, and, from what we hear, they are doing extremely well. The Labour Party of New Zealand hopes that it will take over the steering of the Dominion. Who thinks, who knows whether they will achieve what they want? At present they are in the wilderness but perhaps they will soon cross the Jordan and enter the Promised Land.
Votes for Women.
For many years the women of England strove to get the right to vote. Their idea was a premature child, but now it has come of age and they have the vote and six of them sit in the English Parliament, the Mother of Parliaments, the Holy of Holies. In their struggle to get the vote for themselves they appeared mad, they smashed windows, and they committed suicide in the prisons.
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Slavery.
The Great War which has just ended has advanced the world’s ways by twenty years. There are many things that a person would not agree to, that the heart would not consider before the war, but now he is amazed that he has not appreciated those things sooner. They were prematurely born. One practice that was different in the past and which we find in the Old Testament and in the New Testament too, is that of making a person a slave to another. A weak person was enslaved by a strong person. Many black people from Africa were carried to America and made to work like animals, the husbands being separated from their wives, the parents from their children. Some people condemned this despicable practice but they were not listened to. Some said that this was the way God had arranged things. The idea had a premature birth. One part of America fought the other part over this issue. It cost England more than £30,000,000 to free all the slaves in her territories.
Hence Cowper sang:
Slaves cannot breathe in England; if their lungs
Receive our air, that moment they are free;
They touch our country, and their shackles fall, [Cowper – The Task, Book II]
The idea that was born prematurely has truly come to maturity now.
Alcohol
For many years people have battled against alcohol but it has not yet been defeated. It is as if the idea of prohibiting alcohol is a premature birth. Everyone knows the evils associated with alcohol; it is not as if they are not widely proclaimed, This most dreadful thing in the world could be stopped but people support it. The power of alcohol is that it makes a lot of money and that it makes people mad. The time will come when alcohol will be banished from all parts of the world and right will triumph.
The Activities of Tohunga.
What tohunga do is wrong; they confuse people, but the condemnation of tohunga is like a premature birth. A tohunga is like a premature birth. The thinking of one section of Maori is still in the old world, the Maori world, the world of darkness. If the light were to shine into their hearts they would see the falsity of the activities of the tohunga. However, although they are untimely born, wise people are strong in urging caution even though they are maligned, although the truth is suppressed, although it is hidden, although it is concealed in the dust for many years, the wisdom of God will be spread abroad as the waters cover the sea.
R[eweti] T K[ohere]
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REMEMBER TOKAANU
Manihera Tumatahi
In 1847 the Spirit sent Te Manihera and Kereopa of Ngati Ruanui of Taranaki to bring the Gospel to the Taupo area. The two of them travelled around Taupo and were welcomed by the people. When they reached Tokaanu they were killed by those Maori who were living in darkness. Those living in the light buried them at Te Waiariki. On 20th April, 1921, the Bishop of Waiapu placed a brass memorial to them in Tokaanu Church.
In 1855, the Reverend Thomas H Grace was sent to preach the Gospel in Taupo. By this time the Maori were living with more understanding. He worked hard, and much good resulted from his efforts. Many of his family are in Taupo now.
On 24th March, Archdeacon Chatterton placed a brass plaque in memory of Mr Grace and his wife in the Tokaanu Church. This was a wonderful occasion, celebrated by Ngati Tuwharetoa and his family. How many Maori churches have such memorials?
FLOODS IN HAWKES BAY.
On 11th March there was a major flood in the Hawkes Bay area. This flood was a sudden one. There had not been much rain in Hawkes Bay but the rain poured onto the land. Some who saw it said that it was not like the usual raindrops but like a river cascading from the sky. The Pakeha call it a ‘cloud-burst,’ meaning that the waters burst out of the clouds.
The villages that suffered most were Moteo, Tangoio, Petane, Te Kohupatiki and Wharerangi. The main damage was the washing away of all the year’s food supplies, the potatoes which are the main Maori food.
These are what some of the villages suffered:
Te Kohupatiki
Foods growing in the soil – potatoes, corn, pumpkins – were rotted by being immersed in water. Ten cows, some sheep and some horses were drowned.
MOTEO
All the food was ruined. Three hundred and twenty sheep and lSambs belonging to Akuhata Aporo were carried away by the flood. All the fences went. The home of Paora Kurupo was covered by the mud of the flood and all his fences were brought down.
The water entered all the houses in Moteo. Nepata said that he saw two feet of water in their house and his food and possessions were being carried away by the water. Looking at himself, it was as if his spirit was being separated from his body.
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Akuhata and Timi Kini were the people who came closest to drowning. They went down to the sheepyards and saw the horses running to the far corner. As they looked, they saw the two waves, five or six feet high. Then the waves broke over them and the water lifted up the men, the sheep, the horses and the dogs. They all found themselves splashing over the yards and the fences. In a place where there had been no water, within a minute, there was fifteen feet of water. The current of the flood propelled them for three hundred yards before they were able to touch the ground.
Tangoio
This is one of the villages that suffered most from the sudden arrival of the flood. There was five feet of water in some of the houses. One large house belonging to Te hau Mita, a house with five rooms, was carried away by the water. His house was all smashed. Many small houses were carried away. Some places were completely covered with the debris of the flood. The important soil was washed away from some parts. Only a small part of Hiha Ngarangione’s place was taken by the water. He saw Mihi Rangi Anaru clutching her baby and holding on to the fence wires. Hiha swam to save them but was carried away by the strength of the current. One of his children went to get Mihi and took her to the school. Everyone suffered the same; no-one was passed over. The fortunate thing was that this flood occurred in daylight. Had it happened at night many people would have drowned.
Government Help.
The Minister, Mr Bennett asked for a Government Official to come and see whatr the Maori had suffered. The Minister of Maori Affairs, the Hon J G Coates, sent Mr Shepherd. He came and has returned. Today, 31st March, we have been informed that the Government has given £250 immediately to buy food for those who need it. Further explanations are in the mail. This gift at this time is better than nothing! We gnawed on potatoes!
TE AUTE COLLEGE.
Two parts of the new Te Aute College have been completed. What remain to be completed are the Assembly Hall for the times when the whole school gathers together, and the separate rooms for some of the classes. The building that have been completed are very fine. Each has two floors. They are of brick and mortar; there is no wood except for the flooring. (Te Aute has twice suffered fires.) No part will provide fuel for fires from now on. The sleeping accommodation is on the upper floors while below is the dining roo, the bathrooms, and some of the classrooms. It is said that now Te Aute is very like the schools in England, The two parts that have been finished cost £7000 each.
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The Assembly Hall will cost more than these. The Trustees are seeking to raise funds and then they will build it. Given the shortage of money at present it could be some time before this happens. If the school finds money to feed the children they will be able to take 150 pupils and the school will be full. In past years it was difficult to accommodate more than 70 or 80 children.
THE TE ARAWA LAKES.
The Editor met one of the Government officials from Wellington who told him that all the members of the Te Arawa Lakes Board had been appointed and that the money to be paid to that Board will be made available this month (April), that is £6000. The Secretary of the Board is Raniera Kingi. The Chairman is still to be appointed. Now we have received the Gazette naming the members of the Board.
The following have been appointed as members of the Te Arawa District Trust Board.
Maori Affairs Department, Wellington, 5th March, 1924.
It has pleased His Excellency the Governor-General to appoint
Henry Taiporutu Mitchell Hugh MacPherson
Wiremu Ereatara Hemi Te Uara
Raniera Kingi Mika Aporo
Heketoro Hikairo Rev Wiremu Waaka Te Rohu
Taimona Matuha Aperahama Wiari
Morehu Te Kirikau Raureti Mokonuiarangi
Wirihana Tamati Kepa Ehau
Peeti Hareti
As members of the Te Arawa District Trust Board under the provisions of Section 4(a) Of Section 27 of the Native Land Amendment and Native Land Claims Adjustment Act 1922, and the regulations made under that Act.
J G Coates, Minister of Maori Affairs.
THE MISSION TO MANUTUKE.
The date of the Mission has been changed because of difficulties facing the Maori community at that time. The people of Manutuke have now met to settle on a firm date for their Mission which will now be held from May 11 to 18.
Don’t forget to order you copy of the bound edition of the
Toa Takitini while there are still some remaining.
The covers are very good. The cost is 12/-.
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HEALING MISSION
A service for the healing of the sick will be held in the Cathedral of the Diocese of Waiapu in Napier at 10.30 a.m on 7th May. It has been set for that day when the Bishop has arrived in Napier. If there are some sick Maori who wish to bring their weaknesses to that service, do let the ministers know as soon as possible during this month (April). Those who are sick should take care to set themselves right spiritually. Do not come thoughtlessly. There are three things to deal with. (1) Do I truly repent of my sins? (2) Have I seized upon the power of the Faith? (3) Do I wish to obey the words and commands of God?
A GREETING.
To the Editor.
Greetings to you and the ‘Toa’ that spreads information about the world to the marae of the country. May you flourish greatly along with those who stir up the blind to set out on the path to life. May our heavenly Father bless you abundantly.
Here is my shilling to help this ‘Toa.’ I send it with some shame. Although it is small, do not despise it. I looked for a kiekie cloak but could not find one.
Rangipawa Pokiha
Rotoiti.
A GREETING FROM WAIKATO AND SOME GENEALOGIES.
Whatawhata, Pirongia, Waikato.
To the Editor.
My friend, please carry our gratitude to Te Arawa for bringing the dead from the Te Arawa marae. They came here and laid them one by one on the Waikato marae, the unfortunate ones from on board Tainui. Te Arawa spread out before me and Waikato the covenant made by our ancestors. We saw and heard what you did, Te Arawa.
By doing this you followed our way of being together. This provided a basis for our togetherness, Te Arawa.
The bow of the canoe hauled here by our ancestors. Rangitihi married Manawakotokoto, From them came Rakeiao, Kawatapuarangi, and Apuina. Kawatapuarangi had Pikiao, who had Hekemaru, who had Uerata, who had Mahuta, who had Tapaue. He married Te Tui. Their offspring were Tuata, Te Putu, Rauangaanga and Potatau. He married Whakaawi. From them descended Tawhiao, Mahuta, and Te Rata. These are the male forebears of King Te Rata.
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Rangitihi married Papawharanui. They had Tuhourangi. From his adulterous relationship with Rakei was born Taketakehikuroa. He married Te Aotaramarae and Tuteamutu was born. He married Te Aorauru. Umukaria was born. He married Hinemaru. They had Wahiao. He married Uruhina. They had Te Angaanga Waero. He married Hape and they had Mariu-i-te-rangi who in turn had Tokoreko, who had Tateahiraukura, who had Nokoraua and Rangitewiwini, Noko had Whakaawi who married Potatau. Their descendants were Tawhiao, Mahuta, and Te Rata.
Rangitewiniwini married Te Waharoa. Their offspring were Tamihana, Tupu, and Tarapipipi.
Tuhourangi married Rongomaipapa and Uenukukopako was born He married Taoi and Kiritai was born. He married Putakaikura and they had Ueroa and Hinepounamu, who in turn had Te Ruai, who had Toreheikura, who had Te Tuhi. He married Tapaue and they had Te Rauangaanga. He had Potatau who married Whakaawi and they had Tawhiao, who had Mahuta, who had Te Rata.
Te Arawa, this brings closure to the work you came to do.
Greetings to you all in your dwelling-places. Best wishes to you of Te Arawa who trod on the marae of Waikato. Enough.
[The elder who wrote this letter did not remember to write his name. – The Editor]
A DREADFUL MURDER.
To the Editor.
Please publish this article.
‘The measure you measure out will be the measure you get.’ [Matthew 7.2]
The man who used the above words of Scripture said to his companions, ‘Now, listen all of you. What I say is, if what I say is wrong then the measure that I measure out will be measured out to me. But if my accusation of wrongdoing against this man is right then the measure measured out will be measured against him.’
This statement was made by him on Saturday, 19th January, 1924. Then this scoundrel returned home on Tuesday 22nd. He went to the shop. He got a gun for himself. Then he came and arrived at the home of his wife. He stayed there, went to sleep, and in the morning he demanded that his wife tell him if she had slept with the man he was accusing. His wife said, ‘Don’t be ridiculous. What you are thinking is wrong.’ Well, after this the man had the idea of shooting all his family including his wife and his children. But he did not do it. He was afraid that he would be caught. Then he went to the house and said to his wife, ‘I’m going to shoot you!’ He shot his wife in the head. Then the children ran away together with
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the younger sister of the wife. The man occupied himself with loading his gun. When he came out all the children had disappeared. Then he shot himself. The children and sister-in-law survived because it was a single-barrelled gun, which Waikato call a pu-hakimana. He still had five cartridges. He had seven children; two have died but five are still alive. The name of the man was Rapana Wi and he came from Pukekohe. His hapu was Te Keririwai.
I have written this article to warn people to be very wary about using the sacred words of God in the holy scriptures.
‘For the Lord will not hold him guiltless that taketh his name in vain.’ [Exodus 20.7]
Tokoroa Poihipi.
UNVEILING OF THE MEMORIAL TO MAJOR-CHAPLAIN H W TE WAINOHU AND ALL HIS YOUNG SOLDIERS.
To the Editor of Te Toa Takitini.
Wairoa, March 22, 1924.
My friend, greetings to you and to all your friends working there on our treasure. Best wishes to you all. At last I am free to send you an account of the Unveiling Hui for the Memorial to H W Te Wainohu and all his young soldiers.
Although, Editor, some matters dealt with at the hui are no longer significant, please publish this.
The Stone was unveiled on 16th January, 1924, more than 4000 people were present.
Archdeacon H W Williams and his clergy, Maori and Pakeha, led the service.
Dr Te Rangihiroa unveiled the stone because he and Henare were fathers to those young men in the first contingent, and they both returned alive.
Te Rangihiroa spoke in praise of his friend, Henare, a strong and eloquent man, and ended by referring to the fine memorial stone to all the soldiers. The speakers at the of the service were Sir Timi Kara [James Carroll], Chief Judge Jones, and the Hon A T Ngata.
Sir Timi Kara. Timi welcomed the parties that came onto the marae saying that Ngati Kahungunu saw them all as chiefs for they had all helped to set up this stone to be seen by coming generations and to show them that this man was father to the soldiers who went to establish the law of God and the law of the King.
Chief Judge Jones. I am grateful that I can be here for the unveiling of the memorial, I was here when war broke out, and I heard Henry and his friends asking
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to be sent to the war. I passed on their request to the Governor who gave his consent.
This stone has been erected as a memorial to the dead. It differs from some of the memorials of other people who have the bones of their dead to remember them by.
The Hon A T Ngata. Ngata saluted the remnant. He then explained that it was appropriate that there were English words on the memorial, the words ‘Pioneer Battalion,’ because this stone commemorates all the soldiers.
After the words about the stone, people turned to the marae.
When the meal was over the plate was set out with Ngati Kahungunu providing the initial £200 and also the entertainments.
£
From Ngati Porou 150
From all of Turanga 270
From all Hastings 208
From Te Arawa 25
But the £200 from Ngati Kahungunu and the £150 from Ngati Porou, a total of £350, went straight to the person who made the memorial, leaving Ngati Kahungunu with a kitty of £503 in hand.
You hapu, you noble men and women of Gisborne and Hawkes Bay, congratulations to you all. We salute your efforts in helping to erect this memorial to our young men. The second thing I would say is, best wishes to you all, ‘tatau tatau,’ we are all in this together.
The saying about the former boundaries of Kahungunu within Heretaunga is true: It begins at Toka-a-Taiau and stretches to the Head of the Fish [Wellington].
The second thing that tells of our unity are the poles of Te Huki: Ngarangi-Whakaupoko at Poroporo, Nga Whakatare-o-te-rangi at Turanga, and Puruaute at Te Wairoa in Hawkes Bay.
The third thing that speaks of our unity is this waiata.
Your party stops within Heretaunga.
You are questioned. You have returned from Ruawharo,
From that village.
The canoes land at Nuhaka, Whangara and Turanga,
And it is there I grew up
Where people quarrelled, etc.
Since we have established our unity we can salute Ngati Porou, Te Arawa, even the Queen of the South, Niniwa-i-te-rangi, and Te Rangihiroa and Judge Jones.
Ngati Porou has come and has seen its noble young people – men and women – Te Hati and the remnant of elders. Koro, Hati, you have honoured our young men on this special day for Henare and his young men, the dead and the living, including
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those who lie in other parts of the earth, Henare Kohere and his companions.
Greetings also to the elders of Te Arawa, Taupopoki and Wheoro, and their wives and Peti.
Sirs, Taupopoki and Wheoro, you are infrequent visitors to Ngati Kahungunu to such hui. However, you have brought this canoe, Te Arawa, and its freight to lighten the burdens of the memories stirred up by this memorial to our young men. Therefore we salute the two of you and the many hapu within Te Arawa.
My son, Te Waotu, you are the one who came to help Ngati Kahungunu. Even though you were ill you were desperate to help. Now, my son, this treasure, that we have wanted for so many years, is in place. Now all that remains to be done for the memorial is to beautify the surroundings and to erect the fence.
Therefore, we will allocate part of the money given by these people to meet the expenses involved in this work for the memorial.
There remains a small part of the stone for the Governor’s inscription.
I do not know how the Committee will dispose of the remaining money. Perhaps it will go to the Minsters’ Stipend Fund or for some other purpose. We are very grateful to you.
H P Huata
HUI AT TE WAIROA
[The writer of this puzzling letter signs himself, ‘Psalm 133.1.’ This was obviously ‘the word of scripture’ that touched him: Behold, how good and how pleasant it is for brethren to dwell together in unity! [AV] - Barry Olsen
To the Editor.
Greetings. In the evening there was a service. Ngati Porou led the hymns; they love singing the hymns. Ngati Porou were also responsible for the sermon and I had to search for a word to deliver. My heart was touched by a word of scripture and my thoughts on it ranged widely. There was a clear word but there must be also fruitful explanations by the preacher. Then I looked and asked if that was indeed his position. Ranks of related things passed before my eyes – that group of people, what we were engaged in doing, and the kind of service. This faith came from England, welcomed by Pakeha and Maori. But there was also that of the Maori, a New Zealand thing that only the Maori welcomed. But its subject derived from the Pakeha book. Which are we to treasure? I heard a voice speaking: ‘Welcome all! All are speaking the name of Jesus Christ.’ Yes, perhaps. I looked again at the text of the sermon. What I discovered was this, the unity of the faith which transcends these words and leads to a meeting of minds. The fruit is goodness and the sweetness of the younger and the elder brothers dwelling in unity. All are praying to God. I was anxious about these words. I have seen that our prayers are answered. It is true that all are praying to God. But there are differences.
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As I see it, there is nothing wrong with this, first, because it was carefully constructed in the sacred schools of the Pakeha. But don’t embark, on the basis of unity, to seek a new idea, or to seek the thing you aspire to, as I see it, to what gives pleasure or what is easy. If people in a family are not of the same mind there will come fighting, wickedness, and envy. Goodness and harmony will vanish. The recent war arose out of a lack of unity. It came at the cost of bloodshed. It is the same situation with the many Churches. Many are left, as pools are left by the flowing of the tide – some disappear, some are joined together. Love is the tide that will cause these new faiths to disappear; there will be a return to the inheritance left to us by our elders. Do not think mistakenly that just uttering the name of God is faith. If the conduct and the works of the faith are wrong, then that is not faith. It is wrong here, it is wrong there. In heaven God sees that what is right is done; in this world he reveals what is wrong. I honour the word. There, you wise, are some words to guide you.
By Waiata 133.1
A LETTER FROM BISHOP AZARIAH.
Bishop’s House, Singareni Collieries, Decca.
February 4, 1924.
To Bennett.
Greetings. It is a long time since I wrote to you all and also a long time since you wrote to me.
I will never forget the hui for the consecration of the Te Pakipaki Church, the worship in the cathedral in Napier, and the hui at Rotorua. The people of these areas do not know what the Maori People are like and I am keen to link up my people with the Maori People in the work of our Lord.
The Mission Hospital is growing rapidly and many people are still turning to the faith, to our Lord Jesus Christ, through the work of the Hospital. We have 600 sick people coming to the Hospital each month. As many as 200 people come to our services. Because we have so many patients it is difficult to find money to purchase medicines for them. Therefore, I live in hope that the Maori People may help us. If you, the Maori People, are able to help the Mission to the Indians it will make the work of the Hospital easier. You could send your contribution every quarter or every six months.
Tell me how the Maori Church is doing. When will you send a representative of the Maori Church here to preach? There was one of the teachers at Queen Victoria School who wished to come. We, the Indians, continue to pray for you, the Maori People. Persevere in your prayers for God’s blessings to descend upon his Church in India.
Yours sincerely,
V S Dornakal, Bishop.
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COLLECTION FOR THE SPREAD OF THE GOSPEL IN INDIA.
A motion was passed by the Maori Synod that all our parishes should contribute to raising £100 a year. Bishop Azariah urges us to send our money quickly as he has arranged that it will go to the support of the Hospital Doctor. Therefore, all the parishes that haven’t yet contributed, be quick, please! If each parish gives £5 to £7 then we will reach the desired amount.
£ s d
Notices in the March Paper 48 0 0
Kohupatiki (Women’s Group) 1 0 0
Moteo Parish (Peni Hakiwai) 5 0 0
WHICH PANGO?
Ohinemutu, Rotorua, March 3, 1924.
To the Editor.
Greetings.
Please pass on my thanks to Pirika Te Miroi for his explanation about Ngahuruhuru. He says that Ngahuruhuru Pango is the Pango who spoke to Mr Williams ‘Four-eyes’ and who brought the Faith to Rotorua. I am grateful for his article. However, Editor, this is an important matter and those who knew the stories have died. Therefore, I am anxious to get to the bottom, to the truth, of the accounts of this important and worthwhile matter. So I would like you, Editor, to put my questions to Te Miroi
1. On the second visit of Ngati Whakaue to Ngapuhi was it only the people I named who went and not Ngawene Pango?
2. On the fourth visit was it only Ngahuruhuu, Titore and Hokare who went, and not Ngawene Pango and others?
3. You say, Pirika, that the reason Ngahuruhuru was brought back by Mr Williams was that he was afraid that he might be killed by Ngapuhi for disinterring Mangamangaiatua. Have you established the truth of this and is this the main reason?
4. Was Mangamangaiatua a man or not? Would a man give this name to his daughter? And what man or tohunga would call his daughter, Mangamangaiatua? Was it perhaps an ancestral name?
5.Were all the journeys of Ngahuruhuru and the others undertaken under the auspices of Ngati Whakaue only, as stated in your article, or not?
6. What was Ngahuruhuru’s status in the tribe? Was he a chief who spoke for the tribe, or a warrior chief, or an expert on genealogies, or someone who dealt with the gods of the sacred place?
7. At which village did Mr Williams first meet Ngahuruhuru?
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8. Did Ngahuruhuru Pango give the site for the erection of the Ohinemutu Church, or not?
9. After the meeting of Ngahuruhuru with Mr Williams, did Ngahuruhuru take a war party to Waikato and on to Auckland and Ngapuhi? If they went, who made up the war party? Where did the war party or war parties come from?
10. Point out the place at Owhatiura he came upon Wharetutu or his descendants. Was the hill at Whatiura or where?
11. Point out the part of Te Koutu wherehe came upon Wharetutu or his descendants. Do the story-tellers say that part of Wharetutu is at Te Koutu?
12.Where did Ngahuruhuru Pango die, and where is he buried, and in what year did he die?
13. What is the name of the hapu of Parewahaika that lived among Ngapuhi and what is the name of that hapu’s village?
14. Where did the second Ngati Whakaue party land and Ngahuruhuru carry off Parewahaika?
15.Who was the Ngati Whakaue man who made peace with Hongi Hika at Tauranga and how close was he to Ngahuruhuru?
Best wishes, Editor. Don’t be wearied by these questions. It is an effort to get to the bottom of the matter so that we are not undecided.
Pango Te Kaingamata Te Ore Ngawene was a Church of England man, committed to the Fearful, the Holy, the Wise One.
Akapita Hamuera Pango.
March 10, 1924.
[Greetings. There are a lot of questions. In future it would be good if you wrote in full your accounts along with your explanations relating to each Pango. Stories are the appropriate freight for Te Toa Takitini. Carrying questions is a burden to this child and their answers are not of interest to most people on each marae. – Editor.]
We have received Tutanekai’s corrections to his genealogy.
We also have a genealogy from Wiremu Ereatara. We are sorry that there is no room for them in this edition.
The Editor.
I want to explain about the first arrival of the Faith amongst Te Arawa. The first place where Mr Chapman lived and started to spread the Faith amongst Te Arawa was Te Ngae in Rotorua. This statement is based on the fact that 300 acres of land was given by the senior chiefs of Ngati Uenuku-kopako and Ngati Rangiteaorere as a gift to Mr Chapman to establish the Faith amongst Te Arawa. From that time to the present that land has supported the work of the Church. Secondly, in these hapu there is still only the one Church, the Church of England. Not one other Church has entered these hapu..
Tamihana Tikitere
Ohinepanea,
March 10, 1924.
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SITTING DAYS FOR THE MAORI LAND COURT.
1. Tokerau District, North Auckland.
Court Sittings (1924)
Rawene – 25th April, 1924 Russell – 16th July, 1924
Kaikohe – 21st May, 1924 Rawene – 30th July, 1924
Whangarei – 17th June, 1924
Board Meetings
Rawene – 30th April, 1924 Auckland – 8th July, 1924
Kaikohe – 23rd May, 1924 Rawene – 6th August, 1924
Whangarei – 19th June, 1924 Auckland – 2nd September, 1924
(Dates for other areas will be published later.)
GIFTS FOR THIS CHILD.
Nepaiata Haunui, Ruatoki 6/6 Matene Rota, Te Puke 6/6
Peta Pakuku, Wairoa 6/6 Wikiriwhi Te Tuatu
R T Houia, Reporua Whakarewarewa 6/6
Port Awanui 6/6 Rangipawa Pokiha
Horomona Himiona Rotoiti 10/-
Rotoiti 6/6 Sister Edith, Whakaki,
Tamati Hone, Reporoa Wairoa 13/-
Via Rotorua £1 Ihaka Te Tai, Ratana 6/6
Komene Hemara, Waimate N 6/6
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CALENDAR
April 6 Fifth Sunday of Lent
Exodus 3, Luke 8.1-26
Exodus 5, 2 Coritnians 10
13 Sunday before Easter V
Exodus 9, Matthew 26
Exodus 10, Luke 19.1-28
‘Holy Week is the ancient name for this week, because this is the week in which Christ suffered and was eventually crucified on the Friday. See the Epistles and Gospels in the Book of Common Prayer for each day of this week.
Give notice of the services this week, the Good Friday Services, and the times for the Lord’s Supper on the Sunday.
April 18 Good Friday. The Psalms: Morning – 22, 40, 54;
Evening – 69, 88.
Genesis 22.1-20, John 18
Isaiah 52.13 and 53, 1 Peter 2 V
20 Easter Day. The Psalms: Morning – 2, 57. 111; Evening – 113, 114, 118 W
Exodus 12.1-29, Revelation 1.10-19
Exodus 12.1-29, Revelation 1.10-19
People who have been confirmed and who are not living sinfully should come on Easter Day to take the Lord’s Supper. See the rubric on page 29 of the Maori Prayer Book. Parishes are to remember that the Church has said that on this day the parish should show their love for their minister. All the offerings on this day should be set aside as a gift from each parish to their ministers.
27 First Sunday after Easter. W
Numbers 16.1-36, 1 Corinthians 15.1-29
Numbers 16.1-36, John 20.24-30
May 1 Thursday – St Philip and St James
4 Second Sunday after Easter
Numbers 20.1-14, Luke 22.1-54
Numbers 20.14 – 21.10, 1 Thessalonians 1
11 Third Sunday after Easter
Numbers 22, John 2
Numbers 23, 2 Thessalonians 3
18 Fourth Sunday after Easter
Deuteronomy 4.1-23, John 6.1-22
Deuteronomy 4.23, 2 Timothy 1
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