[113] Te Toa Takitini
Registered at the GPO as a Newspaper.
Number 38, Hastings, October 1, 1924.
AUCKLAND SYNOD
The Synod of the Diocese of Auckland begins on the evening of Wednesday, 15th October, when the Bishop will deliver part of his Charge to the Synod in St Mary’s Church, Parnell, at 7.30 p.m.
MELANESIA
The Church steamer, the Southern Cross, sails twice a year to the islands of Melanesia carrying the Bishop and the clergy to the various islands. The cost of each voyage of the steamer is £2000. Because of the difficulty of finding the money it is thought that there will be only one sailing this year. The Committee of the Melanesian Mission has decided that if the steamer does not visit the islands it will cause great problems for those living there. No other steamers call there. The Southern Cross carries all the clothing and other necessities to support the people of those islands. The money given by the whole of New Zealand to support the Melanesian Mission is going up to £6000 a year. This year the Committee is asking that the amount be raised to £8000 so that there can be two sailings of the Church steamer to carry food for the soul and food for the body. Te Toa Takitini is asking us Maori to respond to this request. On 18th May, four Melanesians were ordained by the Bishop as Deacons. This ordination took place on an island called Ranga. On 29th June, the Feast of St Peter the Apostle, four more Melanesians were ordained as Deacons. This ordination was on an island called Tiota, in the Solomons. It was the steamer that brought the Bishop to these islands.
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, October 1, 1924.
THE WAIAPU SYNOD.
The Synod of the Diocese of Waiapu met in Napier on 12th September. The Maori ministers who attended were: Revds Kenana Pahewa, H Huata, P Hakiwai, M Eruini, M Tumatahi, Paora Temuera, Poihipi Kohere, Pine Tamahori and P Peneti. Lay representatives were: Wiremu Kingi of Rotorua, Ihaka Rapana of Hastings, and Rewi Tamihana of Te Wairoa. Maori-speaking Pakeha were: Archdeacon Chatterton of Rotorua, Canon Arthur Williams of Te Aute, Frederick [?Te Peneha], and the Diocesan Secretary, Archdeacon Simkin,
In the Bishop’s Charge to the Synod, he praised the Maori People. ‘These are some things we should be aware of which show an awakening and progress in the life of the Maori Church.
1. In past years I have expressed great sadness that there were no young Maori at Theological College. Now there are four at the Theological College in Auckland, three are waiting for a place, and four are being trained for ministry at Te Aute College.
2. As I travel about the areas of my Diocese I see a commitment of the Maori to worship and a great sympathy for the objectives of the Church.
3. One good sign I have observed is that many people are participating in the Lord’s Supper and fulfilling what the Lord commanded: ‘Do this in remembrance of me,’
4. Another remarkable thing is the gradual reduction in the consumption of alcohol by Maori. One no longer sees Maori over-indulging in Pakeha alcoholic drinks as was the case over many past years. It is very reprehensible that we Pakeha have transgressed the laws made for the protection of Maori. Greed has led some kinds of Pakeha to ignore the laws made for the welfare of Maori.
5. Another sign which reveals the vitality of the Maori Church is the eagerness to support Missions in spreading the Gospel to those places still in darkness.
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The Bishop was also critical of Ministers and Lay Representatives who were not at the Synod, not including those who had sent their apologies because their business meant that they were not free. Being elected as a synodsman is very important, and if one is not free then one should send an apology so that it is known that they are not absent because they take it lightly or have no respect for it.
On Wednesday, 17th September, the meeting of the Maori members of Synod was held.
The President made it clear that he had no wish to do away with the annual meetings of the Maori Church, but he observed a lack of enthusiasm in some places for those meetings and for some major projects which would benefit the Church. ‘Ensure that those meetings are not just for discussing money but are opportunities to look more deeply, more broadly, at ways in which the work of the Church can be strengthened in each place.’
Maori Synods will be held in each Archdeaconry in the coming year, 1925. The Synod of the Archdeaconry of Hawkes Bay will probably be held at Moteo.
Inviting people to such meetings was discussed at some length. On the motion of P Peneti it was agreed; ‘Area meetings should be held in each Archdeaconry in the coming year, 1925, and one spokesperson is to be appointed from each village in the parish.’
Ihakara Rapana thanked Archdeacon Simkin for the meeting for the lay-readers held at Hukarere last June, and expressed the hope that meeting would be held each year. The President was also asked to arrange meetings of lay-readers in each Archdeaconry throughout this Diocese.
The Bishop agreed to this proposal. Gratification was also expresses for the eagerness of Maori parishes to help the Missions to spread the Gospel to all parts of the world.
The list showing the amounts given by each Maori parish for the spread of the Gospel is as follows:
Collections for the Spread of the Gospel.
Diocese of Waiapu, to 31st March, 1924.
£ s d
Waipatu Parish 44 8 4
Rotorua 23 15 1
Waiapu 18 7 0
Porangahau 11 10 0
Hikurangi 9 0 9
Whakarewarewa 8 4 11
Te Puke 5 4 0
Te Kaha 5 0 0
Wairoa 5 0 0
Moteo 4 2 10
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Ruatoki 2 15 0
Whangara 2 0 0
Kawakawa 1 10 0
Taupo 1 0 0
Whakatane 1 0 0
Waipawa 15 0
Hukarere School 44 8 0
Te Aute 11 0 0
Owhataitai School 2 0 0
(Some money has been sent to the office but did not arrive until after 31st March. It will be credited in the next report.)
The project to help Bishop Azariah in India has been carrying on. It has been agreed that each Archdeaconry will contribute £33 6 8 so that we reach the £100 a year.
Canon Pahewa spoke of the problems faced by the Maori Church because of the lack of a Calendar and asked for the Calendar to be printed. Bennett replied that the matter was raised at the meeting of lay-readers last June and was approved. The cost is £12 for 500 copies and the Dioceses of Auckland and Wellkington have agreed to help with the printing costs. At the beginning of December the Calendars will be sent out to each parish.
SOME WORDS OF GUIDANCE
R[eweti] T K[ohere]
I wrote in Number 35 an article about famous English people. I said that the great writers were the best-known Pakeha, and I expressed the desire that some of their writings be published in Maori – just some of them, those that touch and inspire the heart.
Edgar Allan Poe wrote:
‘Fools rush in where angels fear to tread.’
The fool doesn’t examine things carefully; all places are the same to him, there are no sacred places and no common places, there are no positions of greatness and no places of low status, all are the same to the fool. Because the fool doesn’t give thought to things, he doesn’t recognize his wrongdoings.
It is worthwhile to examine the words of Scripture concerning the fool. I quote just two verses. ‘A fool uttereth all his mind: but a wise man keepeth it in till afterwards.’ (Proverbs 29.11 AV) These words are appropriate for some people who are quick to stand up and speak at important gatherings. ‘As the crackling of thorns under a pot, so is the laughter of the fool.’ (Ecclesiastes 7.6 AV)
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‘A little learning is a dangerous thing,
Drink deep or taste not the Pierian spring,’
These words are by Alexander Pope. The first line is a favourite Pakeha saying, ‘A little learning is a dangerous thing,’ Death and disasters spring from a little learning; it would be better were there no learning. So we license people to mix medicines and we prevent ignorant people from doing so lest they sell medicines that poison people, The medical examinations are very hard and as a result people are not killed by those with little knowledge. Others who a caught out by this saying, ‘a little learning,’ are those who set themselves up as doctors or teachers of the things of God when they have not been carefully taught. ‘A little learning is a dangerous thing.’
‘’Tis better to have loved and lost,
Than never to have loved at all.’
The occasion which led Tennyson to write these words was the death of his friend, Hallam, a person he loved dearly. In loving Hallam he forgot himself and sought the good of another. His goodness increased because of his love even though he had lost his friend. These words are appropriate for the love of a man for a woman even if the woman does not want him. Love is never wasted.
Shakespeare’s words are similar to those of Tennyson, a quotation widely used by the world:
‘The course of true love never did run smooth.’
Maori say:
He hunaonga kai-ngakautia te hunaonga i kinongia.
A son-in-law disliked may become highly favoured. [cf Nga Pepeha 397]
If there is true love between a husband and wife or a wife and her husband it will not be cooled by troubles with sons-in-law but will rather be strengthened.
There is another wise saying of Shakespeare, the greatest English writer.
‘All that glisters is not gold.’
The meaning of these words is obvious. Tin shines in one way and iron in another. Many people shine like gold but when they are inspected they turn out to be iron. Beware of the gleam of iron.
In addition to these sayings we have the words of Burns, the leading Scottish poet. Burns’ worked as a ploughman; he did not go to college, and he was very poor. His measure of a person was the person themselves, not their money, their reputation, their rank.
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‘The rank is but the guinea’s stamp,
The man’s the gowd for a’ that.’
Burns had no respect for the titles of Lord, Sir, or whatever, pinned on a person; it is the person himself who is to be honoured. If a person is evil it makes no difference if he is given a title; if a person is good it makes no difference if he doesn’t have a title. Money and gold are not writings. ‘The man’s the gowd for a’ that.’ ‘A man’s a man for a’ that, and a’ that,’ says Burns.
Burns was ploughing his field when his plough cut in to a mouse’s nest. The fearful mouse ran off. Burns stood and talked to the mouse, giving voice to one of his best poems. He says to the mouse not to be afraid for they are both the same when it comes to all sufferings, but he is truly sad for the disaster of the destruction of the mouse’s nest. The mouse had build his nest so that he would be warm in winter and he went without food in his eagerness to finish his house; he was not free to steal some food for himself. Now, alas! That nest was shattered. What was to be done? Such disasters happen to mice and to men.
‘The best-laid schemes o’ mice an’ men
Gang aft agley.’
These words have become a favourite Pakeha saying. If something goes wrong for a Pakeha, this is what he says.
I love Burns, a man so adept at setting down poetry. Here is another of his wise sayings:
‘O wad some Power the giftie gie us
To see oorsels as ithers see us!’
Burns wrote these wise words on seeing a louse on the hat of a beautifully dressed lady. That lady perhaps thinks that she is very beautiful and is unaware that she is being rendered totally offensive by that single louse. She cannot see the louse but others’ eyes are looking at it. Likewise many people think that they are beautiful but other look upon them as being disgusting. So, I say, the drunk mistakenly thinks that he is fine and does not know that he is disgusting. The man is drunk, his eyes are red, he froths at the mouth, his spittle drips down, he is aggressive, he uses vile language, he stinks, he jeers. Perhaps he has lost his reason, and to others he is very offensive.
Our final words are the wise words of Thomas Gray. They were written by him in a
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country churchyard, a burial ground for poor people. It is his lament. He uttered some of the wisest words in the English language. Gray speculates, if those poor people had had money, had gone to college, who knows what they might have achieved? Some would have become prime ministers, generals, poets, famous people. Had they been born kings some may have become emperors. But as they were poor there died within them the greatness, the goodness, the honours; they were wasted, unseen, unheard of by the world.
‘Full many a gem of purest ray serene
The dark, unfathom’d caves of ocean bear:
Full many a flower is born to blush unseen,
And waste its sweetness on the desert air.’
The Pakeha say, ‘Go to London to be seen, to be heard.’ London is the crossroads of the world and therefore wise men go to London to be heard. But there are many great people, good people, wise people, who are never recognised or heard; because they are living in unknown places, country places. desert places, they are not discovered, not heard, they are wasted.
(To be continued.)
THE FIRST SYNODS OF THE DIOCESE OF WAIAPU
These are some old items discovered by Archdeacon Simkin in the first reports of this Diocese.
The first Synod was held at Waerenga-a-hika, from 3rd to 5th December, 1861.
Hawkes Bay was not in the Diocese of Waiapu at that time. In 1869 the Diocese of Waiapu was extended to take in the Hawkes Bay area. The language used at the first four synods was Maori only. The reports of those Synods are in Maori only.
This is the list of the people who attended the first Synod in 1861:
Clergy: Revd William Leonard Williams of Gisborne, Revd Edward Blomfield Clarke of Tauranga, Revd Rota Waitoa of Te Kawakawa, Revd Raniera Kawhia of Whareponga, Revd Tamihana Huata of Te Wairoa.
Lay Representatives: Hakaraia Mahika, Rewi Tereanuku, Eruera Te Ripi, Mihaera Taumanu, Hunia Hapai, Wiremu Kopa, Maaka Te Ihutu, Mohi Turei, Rihara Paipa (Te Horo),
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Kemara Te Hape, Rapata Te Wahawaha (Whareponga), Hirini Te Kani (Gisborne), Pitihera Kopu (Te Wairoa), Henare Potae.
This is a motion that was presented to the Synod of this Diocese in 1861 and passed:
‘This Synod believes this to be the right thing for us to do: as we have received the Gospel we should make a gift to take that Gospel to the peoples living in darkness.’
It is deeply moving to hear the voice of these famous elders expressing their heartfelt desire that the Maori People should make this contribution for the peoples living in darkness’
The Second Synod.
From 5th to 9th January, 1863, the second Synod met at Waerenga-a-hika again. These are those who attended that hui.
Clergy: Archdeacon A N Brown of Tauranga, Archeacon W L Williams of Gisborne, Revd Seymour Mills Spencer of Rotorua, Revd Rota Waitoa of Te Kawakawa, Revd Edward Blomfield Clarke of Tauranga, Revd Raniera Kawhia of Whareponga, Revd Charles Baker of Waiapu, Revd Carl Sylvius Volkner of Opotiki, Revd Tamihana Huata of Te Wairoa, Revd Ihaia Te Ahu of Maketu.
Lay Representatives: (The name for them at that time was ‘synodsmen.’) Wiremu Patene Whitirangi of Tauranga, Hohepa Paraone Pakuru of Tauranga, Wiremu Hoeta Paetorori of Maketu, Wiremu Watene Tarapuhi of Te Rotoiti, Wiremu Patene Wakamatai, Awa-o-te-Atua, Hira Taiki of Rotorua, Wiremu Tamihana Te Ngarara of Tarawera, Pora Heretaunga of Whakatane, Hamiora Te Hoata of Opotiki, Pora Taia of Opotiki, Hoera Puha of Te Kawakawa, Epeniha Waikoaho of Rangitukia, Rihara Paipa of Te Horo, Hotene Te Horo of Tuparoa, Rapata Wahawaha of Whareponga, Hori Mokoera of Uawa, Tolaga Bay, Hirini Te Kani of Turanganui, Anaru Matete of Gisborne, Wiremu Pere of Waerenga-a-hika, Anaru Maataora of Maraetaha, Hare Paihia of Nukutaurua (Nuhaka), Karauria Te Iwirori of Te Wairoa, Kerehone Piwaka of Te Waiau, Hone Te Wainohu of Mohaka.
No Synodsmen attended from the villages of Te Kaha, Te Kawakawa or Tokomaru.
Third Synod.
In 1864 the third Sunod was held at Waerenga-a-hika. These ars the people who attended that Synod.
Clergy: Ven Archdeacon A N Brown, Tauranga; Ven Archdeacon W L Williams, Gisborne; Rev Seymour Mills Spencer, Rotorua; Rev Rota Waitoa, Kawakawa; Rev Edward Blomfield Clarke, Waerenga-a-hika; Rev Raniera Kawhia, Whareponga;
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Rev Charles Baker, Waiapu; Rev Carl Sylvius Volkner, Opotiki; Rev Tamihana Huata, Te Wairoa;Rev Ihaia Te Ahu, Maketu; Rev Matiaha Pahewa, Tokomaru; Rev James Hamlin, Te Wairoa.
Synodsmen: Hori Ngangaro, Te Kawakawa; Epiniha Waikaaho, Rangitukia; Hone nPirihi Te Rangi, Te Horw; Hotene Te Horo, Tuparoa; Rapata Wahawaha, Whareponga; Patara Te Wahaaruhe, Tokomaru; Hori Mokoera, Uawa; Apiata Parehuia, Turanganui; Wiremu Pere, Waerenga-a-hika; Renata Atopaki, Gisborne; Hamiora Mataora, Maraetaha; Pita Tauhou, Nukutaurua; Pitiera Koppuparapara, Te Wairoa; Karauria Te Iwirori, Te Waiau; Iehu Kupa, Mohaka.
There were no Synodsmen from these places: Tauranga, Maketu, Awa-te-Atua, Rotoiti, Rotorua, Tarawera, Opotiki, Tunapahore, or Te Kaha.
Fourth Synod (1865).
Clergy: Ven Archdeacon A N Brown, Tauranga; Ven Archdeacon W L Williams, Tauranga; Rev Charles Baker, Waiapu; Rev Edward Blomfield Clarke, Waerenga-a-hika; Rev Tamihana Huata, Te Wairoa; Rev Raniera Kawhia, Whareponga; Rev Watene Moeke, Nukutaurua; Rev Matiaha Pahewa, Tokomaru; Rev Seymour Mills Spencer, Rotorua;Rev Hare Tawhaa, Gisborne; Rev Ihaia Te Ahu, Maketu; Rev Mohi Turei, Rangitukia; Rev Carl Sylvius Volkner, Opotiki; Rev Rota Waitoa, Kawakawa.
Synodsmen: R T Hoenoa, Te Kawakawa; Te Mokena Kohere, Rangitukia; H P Te Rangi, Te Horo; H Te Horo, Tuparoa; P Kaiwarua, Whareponga; Rev Tamawhaikai, Tokomaru; H Keu, Uawa; N Tamitami, Turanganui; P Tamaturi, Waerenga-a-hika; A Matete, Turanga; H Paiha, Maraetaha; P Tauhou, Nukutaurua; K Piwaka, Te Waiau; H Te Tau, Mohaka.
There were no Synodsmen from these places: Tauranga, Maketu, Awa-a-te-Atua, Rotoiti, Rotorua, Tarawera, Whakatane, Opotiki, Tunapahore, Te Kaha or Te Wairoa.
THE HEALING MISSION.
On 1st October, 1923, Mr Hickson began his Healing Mission in Auckland. Mr Hickson did not seek healing for the body only but also for the soul, that it may be right before God, for then blessings would descend upon the body. A year has passed since the beginning of this wonderful work.
Those of you who were sick and sought the blessing of God, remember the vows you made in the presence of God during the Mission. Do not forget the blessings of God.
PAST TIMES.
R[eweti] T K[ohere]
The Weariness of God.
Who then has heard about the tiredness of God? I gave an account in Number 34 of the first coming of the Faith to Waiapu when Ngatiporou were converted. The missionaries lived at Rangitukia where they taught the people as a whole and the lay-readers. The lay-readers knew the basics of the Gospel and the Scriptures so that they were able to teach the people, but they did not have the knowledge that we have in these days. The teaching was of the standard given to the Sunday School class. The teacher questioned his class about God’s creation of the earth.
‘How many days did it take for God to make the earth?’
The class answered, ‘Six.’
‘What did God do on the seventh day?’ asked the teacher.
‘He rested,’ replied the class.
‘Why did God rest on the seventh day?’
‘Because he had finished his work.’
The teacher did not agree, therefore he asked again, ‘Why?’
At this the people were mystified and were silent.
‘Why did God rest on the seventh day?’ the teacher persisted, and pointed to this person and that. ‘Why? Why? Why?’ But no-one said a word. The teacher thought his question must be too difficult,
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because there was no answer forthcoming. Then he began to give a clue to the answer.
‘Why did God rest on the seventh day? He was w…… He was w,,,,, He was w…..’ And he pointed around again. ‘Why? He was w…..’
At this point an elderly lady said, ‘He was weary.’
The teacher was happy that his question had been answered, and said, ‘Undoubtedly.’
THE FIRST WEDDING IN NEW ZEALAND.
The first wedding in New Zealand was that of Philip Tapsell [Piripi Tapihana] at Paihia in June, 1823. This Pakeha married a Maori woman who had adopted the Faith and had been baptised.
Afterwards Tapsell moved to Maketu and his grandchildren and great-grandchildren are still living in Maketu. The first Pakeha wedding was in October, 1831, when William Puckey and Matilda David were married. Their marriage was delayed because there were no rings in New Zealand. They had to wait until the Church ship from Port Jackson returned with the wedding ring. Henry Williams was the minister who conducted the service of holy matrimony. The bride was carried on a chair. Ten Pakeha attended that wedding.
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MISSION EXHIBITION
On 13th October an Exhibition will be held in Palmerston [North]. Only one such event has been held in New Zealand, the one held in Wellington last year.
The object of this enterprise is to awaken Church people to thinking about Christ’s command, ‘Go and preach the Gospel to all the world.’
This Exhibition will be held in the Palmerston Show Grounds. Each people will have a stall in the Main Hall. Melanesia will be there along with treasures from those peoples, as will be China and the Chinese minister, along with India, Japan, Africa, the Holy Land and other parts of the world. The organisers of each section will be there to explain the artifacts and the occupations of each people. The children of Moteo and some of the elders are going with Bennett to present the Maori side. The Moteo group will entertain with waiata and poi, and exhibit Maori artifacts. You Maori who live near Palmerston should go and see this new and remarkable event.
ALCOHOL VOTE
Bennett was invited to speak to a group in Napier on 29th September. The subject of his speech was that Maori had no power to vote on alcohol. This was the motion passed by the meeting and sent to the Prime Minister, the Minister of Maori Affairs, and the Maori Members of Parliament.
‘This meeting believes that it is right to give Maori the right to vote on the question of alcohol just as they have the right to vote for their own members (a straightforward vote).’
The difficulty with giving such a vote to Maori is the lack of a Maori roll. This motion says that the roll is of no concdern. It should be left to Maori practice as is the case with the vote for their members.
If the Prime Minister agrees to this motion then we Maori will be given the power to vote on alcohol in the coming year, 1925.
THE MISSIONS.
Canon Arthur Williams is arranging the dates for his Missions to the districts of Taupo, Maketu, Te Puke and Whakatane. The months he is thinking of are late November and December. Organisers in those areas have received letters asking if those dates are free for the people of those marae. Arthur Williams is waiting for confirmation from the local people of the dates for his Missions.
At the meeting of the Maori ministers and Lay Representatives during the Napier Synod the Bishop praised the spiritual fruits of the Missions conducted by Arthur Williams. The Bishop has appointed Arthur as Missioner for the Diocese of Waiapu. His parishes are not to confine him. Therefore, if there are parishes wishing to hold a Mission in their areas, they should notify Canon Williams, Pukehou PO, Hawke’s Bay. Parishes should remember to pray for the Missions that are being held at various times in our Maori areas.
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OMAHU.
This was the speech given by Ihaia Hutana on the day when Sir James Carroll [Timi Kara] was welcomed by Ngati Kahungunu.
‘It is right that we give thanks for this day and all that it holds for us. Timi, I am not going to thank you, and I have given you tough food to eat. But I give thanks for the day your mother was in labour and through her pain experienced great joy. You are the man of the country.
It is appropriate that you bring your sun to shine here; this is Taiamai. The elders have passed on. I am now Moses, This is the marae on which your teeth bit on the beam of the privy, when you became a man. The sinful man prayed the right prayer to God and received the brief answer, ‘This day you will be with me in Paradise.’ This was the appropriate prayer for a person to make to another when in great difficulties: on this day justice has emerged from the water. I do give thanks to you and your children who said to cast the net into deep waters. Te Arawa are wrestling with the huge fish in that net. Thank you. It was you who cleared the undergrowth and opened up the way. Tautoro was the conclusion. People prosper.’
WHICH PANGO?
Akapita Hamuera Pango.
I am not going to argue about which Pango. It was Te Pango Ngawene who spoke to Mr Williams at Tauranga in 1828 about bringing the faith to Te Arawa. You have published my article about my elder, Pango Ngawene te Kaingamata Mangahoutoa te Ore, the Awesome, the Sacred, the Tohunga. This name, the Awesome, is not given to a commoner but is used only of the tohunga, the Awesome, the Sacred, the Tohunga.
On the many marae of Aotearoa and Te Waipounamu thw case of Ngahuruhuru is put first and I want to explain this.
Te Paeoterangi of Ngapuhi was murdered by Tuhourangi at Motutawa in 1822 which brought Ngapuhi here. Mokoia was overthrown by Ngapuhi in 1823 in revenge for Paeoterangi’s death. Te Arawa was defeated by Ngapuhi. Te Arawa, including Parewahaika,
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wife of Pango Ngawene, were carried off by Ngapuhi. Two or three months later, Ngati Whakaue heard that Hongi and Ngapuhi were being given hospitality at Tauranga, Otumoetai, Turuhia, Rangipokia, and Tupaea. Ngati Whakaue went to Tauranga to make peace with Hongi Hika and Ngapuhi. When they arrived peace was made. The Ngati Whakaue chief who negotiated that peace was Te Ruru. The name given to that peace negotiation was ‘The established peace of Te Ruru.’ Some of the Ngapuhi hapu had already gone with the Te Arawa people and Parewahaika. Ngati Whakaue could not catch up with them. When Hongi Hika and Ngapuhi had returned home, Pango Ngawene went to fetch his wife, Parewahaika.
This is the genealogy.
Ko Uenukukopako Hinepito
|
Taharangi Rangipare
|
Pawhero Hinetu
|
Matariki Tutea
|
Tareretu Parehanga
|
Te Ngarootu Hionewhaahuia
|
Te Uanui Te Ririu
|________________
Maanukura Tiaki Horahanga
| |
Wairakei Te Ririu ii
| |
Te Ruru Te Rakau Pango Ngawene Pareto Te Area |____________
Poniwahio Hamuera Pango
____________|_______ ______|________
Te Wheoro Te Kirikauri Akapita Weronika
| |
Keepa Ehau Himipiri Manaro
Te Ruru, Te Rakau and Pango were younger and elder brothers. Pango Ngawene landed at Kororareka. Pango learned that Parewahaika was with the Uritaniwha hapu. Te Ahuahu was the name of the land and the pa. Some of Te Arawa were at Waihou, some were with Te Popoto, some were with Patuone. Some were at Te Kawakawa with Ngatihine. Some were with Pomare at Ohaeawai and some of Te Arawa were at Paihia. Te Arawa heard that Pango Ngawene had arrived at Kororareka. They gathered at Ahuahu with Uritaniwha hapu because Parewahaika was at Te Ahuahu with Momai and Te Kopiri being welcomed for their Ngati Raukawa side. Rangingangana was married to Pomare. All three belonged to Ngati Raukawa. Pango went to Te Ahuahu and on his arrival there was weeping by Te Arawa and Pango wept for Te Arawa. When the weeping ended Te Arawa stood to greet Pango who had come from their home and their tribe.
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The greeting to Pango finished. It was then that Ngapuhi realised that Pango was a tohunga. When he stood, Pango Ngawene’s first words were: ‘Tu te winiwini, tu te wanawana, tu te whakaokorau: Pera hoki ra, Tangaroa ihutu i tawhakiia i tu, mautini, maurupe, mauwhano, mau whakaturia te whakaturia, te rangi e tu nei.’
There is much more to this chant, but it ends with: ‘Tuturu o whiti. Tu mai te toki, haumi e! ui e! taiki e!’ Pango chanted three songs on the marae of the Uritaniwha at Te Ahuahu. Ngapuhi discussed whether Pango was a tohunga. And they agreed that Pango Ngawene was a tohunga. His ‘atua’ [familiar spirit] was Rongotuao. By and by I will explain further all the qualifications of my elder as a tohunga, Pango Ngawene, and the man’s pedigree. Pango was welcomed by Ngapuhi, that is, by the above-mentioned hapu. Pango was three years with Ngapuhi, being made welcome and travling with the Ngapuhi paeties to Hauraki. Pango did not reject the welcome accorded to him and Te Arawa. Pango wanted to return home but taking with hjim all the Te Arawa people. During the time he lived with Ngapuhi at Te Ahuahu, Waihou, Te Kawakawa, Ohaeawai, and Kororaraeka, and with other inland hapu he got to know the chiefs, Patuone, Pomare, Te Kopiri, Te Matenga, Te Haroa, Mangonui and other Ngapuhi leaders. He also became familiar with Te Makawe, a Ngapuhi supernatural being. By and by I will explain about Te Makawe, this supernatural being of Ngapuhi. It was to learn about him that Pango Ngawene went to Ngapuhi, Ngapuhi were well-informed about Te Makawe.
In 1826-27 Hongi set out with his party and attacked Ngatipo at Whangaroa. This was a Ngapuhi hapu. The survivors escaped to Hokianga. They stayed in the pa called Hunuhunu. Hongi pursued the survivors of Ngatipo. He besieged the pa. Pango Ngawene and Te Arawa happened upon the pa. Hongi was struck by a bullet fired by Maratea, but he was not killed. Ngapuhi retreated – Hongi and his party – and returned to Whangaroa. Afterwards they went to Kerikeri.
This is the song about the wounding of Hongi:
‘My girl, there were no stars above
When Maratea brought down Hongi Hika.
The whole of the land was gratified.
The war party settled on the plain,
On the soil where the man was honoured.
My girl!
There is more to it, along with the beginning. But you must be aware that it was Maratea’s gun that wounded Hongi. After one year and three months Hongi died.
(To be continued.)
[127]
A NOTICE.
We have received notices about events and notices of deaths. Only when the money is in front of them will the Pakeha print our paper. Pakeha don’t work for nothing. Therefore, when you send your notices, send also your pound in support of the notice so that your notices get into Te Toa Takitini.I
MATAATUA
Matata, Bay of Plenty,
September 22, 1924.
To the Editor.
My son, greetings to you on this, the Lord’s Day.
Please publish my words of explanation to the hearts of Ngapuhi, distressed because of my words in Te Toa Takitini. Ngapuhi, don’t be upset at me for what I said about your name and then for my raising of the two wars. Ngapuhi, I was not the first to do so, it was you, Ngapuhi. Mine was just a response. Look at the paper for 1st December, 1923, page 15, number 28. There you’ll find the article by Turei Heke who commands the Editor to publish his words for the attention of the Tai-rawhiti. Editor, it is for you to find out whether my canoe floated to the East Coast or the West Coast. The name of this canoe is Mataatua. Ngapuhi, your outburst against me is first, a mocking, second, a taunting, and third, a jeering. Ngapuhi, words have been directed at me and the Tai-rawhiti and should they not be answered? Surprisingly, it is right to answer. Look at the paper of 1st January, 1924, page 8, number 29, and you’ll see there our answers given by Tiaki Rewiri and W E Gudgeon. A different person responded with his answers, Erika Akuhata, and his explanation gave strong reasons. That was in the paper on 1st March, 1924, page 4, number 31. See the paper of 1st June, 1924, page 55, number 34 for my answer. The response was a list of names of your Ngapuhi hapu in the paper of 1st September, 1924, page 100, number 37. So much for your defence against my answers to Erika’s article, which I have difficulty in understanding. My ancestors have a proverb:
He tao rakau, ma te rakau ano e karo; he tao kii ma te kupu ano e karo; ka kiia ai, kua ea.
The thrust of a weapon can be parried by a weapon; the thrust of a word can be parried by a word. Once said, it is avenged. [cf Nga Pepeha 735]
Therefore, Ngapuhi, I am not prepared to withdraw those words of mine which you have seen in the papers. So, I shall await the time when your learned gathering makes its pronouncements before I agree or disagree. So set about your work and afterwards I will make my criticisms. Enough!
Tutengaehe H Te Paretiti.
[128]
A CORRECTION
In the report on the Governor’s visit to the Hui at Omahu the names of the hapu of that marae were unfortunately omitted; they are Ngati Upokoiri and Ngati Hinemanu.
FOOD FOR THIS CHILD.
£ s d
Te Wheoro Poni, Ohinemutu 6 6
Mrs Fairley, Tokomaru Bay 6 6
Ahipene Mika, Tuparoa 10 0
Raniera Haereroa, Waitakaro 13 0
Rev Canon Pahewa, Te Kaha 1 0 0
Hekera Ponga, Wairoa 6 6
Hori Tupaea 7 6
Puti August 13 0
Pene Heihi (per P Ngata) 1 0 0
Per A T Ngata 1 0 0
CALENDAR
October
5 16th Sunday after Trinity G
2 Chronicles 36, Ephesians 2
Nehemiah 1 to 2.9, Luke 7.24-end
12 17th Sunday after Trinity G
Jeremiah 5, Colossians 1.21 – 2.8
Jeremiah 22, Luke 10.17-end
18 (Saturday) St Luke’s Day R
19 18th Sunday after Trinity G
Jeremiah 36, 1 Thessalonians 4
Ezekiel 2, Luke 14,1-25
26 19th Sunday after Trinity G
Ezekiel 14, 1 Timothy 3
Ezekiel 18, Luke 18.31 to 19.11
28 (Tuesday) Ss Simon and Jude
November
1 (Saturday) All Saints Day W
2 Twentieth Sunday after Trinity G
Ezekiel 14, 2 Timothy 3
Ezekiel 37, Luke 22.1-31
9 Twenty-first Sunday after Trinity G
Daniel 3, Hebrews 2 and 3,1-7
Daniel 4, John 1,1-29
16 Twenty-second Sunday after Trinity G
Daniel 6, Hebrews 10.1-19
Daniel 7.9-end, John 5.1-24
23 Sunday before Advent G
Collect, Epistle and Gospel for the 25th Sunday after Trinity.
Ecclesiastes 11 & 12, James 2
Haggai 2.1-10, John 8.1-31
30 First Sunday of Advent V
St Andrew, Apostle
The prayer for this Sunday is to be used every day during Advent.
On one day of this week there is to be prayer for the spread of the Gospel.
Isaiah 1, John 1.35-43
Isaiah 2, John 12.20-42
Pages 9 – 23 (Supplement)
A Supplement to Te Toa Takitini.
[The material that follows was provided by the Board of Maori Ethnological Studies and was reprinted in Apirana Ngata’s ‘Nga Moteatea’, Part 1, as numbers 4 to 16. There are English translations as well as extensive corrections and additions to the introductions and notes provided in Te Toa Takitini, which I have therefore not translated. – Barry Olsen]
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