[141] Te Toa Takitini
Registered at the GPO as a Newspaper.
Number 40.
Hastings, December 1, 1924.
CALENDAR.
The Church Calendar has now been printed. As there is no Calendar printed in the Maori language except this one, it is to your advantage to get a copy of this Maori Church Calendar. Those who want a Calendar for themselves should ask their minister or send an order to The Editor, Te Toa Takitini, Box 300, Hastings. The price is eight pence (8d) and 1d for postage.
This Calendar contains the names of each Sunday, and the readings for services, until December, 1925. It also contains the dates for full moon throughout the year. Instructions for services are very clear. The advice from the old Calendar about colours is included in this one. In addition, there is information about the major days in 1926 and the colours appropriate for each kind of service.
As a separate Calendar has been printed there is no need for us to print the Calendar in Te Toa Takitini.
PRAISE.
I am very grateful for our paper. It goes from strength to strength in quality, clarity, and authority. Congratulations to those who run the paper. May there be great support for this blessing to the Maori People that you are running.
John S Laughton.
Maungapohatu,
November 17th, 1924.
Published by 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 subscription to the Paper is 6/6 a year.
Adress letters to Te Toa Takitini, Box 300, Hastings.
Te Toa Takitini, December 1, 1924.
THE RED STONE OF TANGAROA.
H Pahewa.
This paua came from Taranaki but through inter-marriage it came to Te Kaha, to the Whanau-a-Apanui. The story of this paua is remarkable and is told by the leading orators and the chiefs here – Te Hata Te Kani, Pawa Ngamoki, manihera Waititi and others.
There was a Taranaki woman called Hine who had two grandchildren, both boys.
Her daughter had married Kaurepa. Kaurepa would go to the sea to catch fish but did not give any of his fish to Hine and her grandsons.
That elderly lady loved her grandsons and wept for them. She spoke to them, telling them to fetch some flax. When it arrived the old lady made a fishing net. When it was finished the old lady told her grandsons to go to a rock and to catch fish with their net.
The boys went to the rock and cast their net. They thought they had caught a fish. When they pulled it in they found there was a stone in it. They picked it up and threw it far out to sea. Then they put out their net a second time. Something was biting! It was a stone and the two of them threw it even further out to sea. For a third and a fourth time they cast their net only to catch that stone again. They threw it away. At last those boys were fed up and returned to their grandmother.
Their grandmother asked, ‘Where are your fish?’ The children said that the only thing they caught in the net was a stone which they threw away.
Then their grandmother said to the two of them, ‘Go quickly and it that stone takes your bait again, bring it to me. Then the boys returned and again hauled up the stone which they brought to their grandmother. The old lady fashioned the stone into a paua, setting into it a human bone [?to provide a surface in which a hole could be carefully made - hei mata me ata houhou marie]. When it was finished she instructed her grandchildren, ‘Go to the shore and as you go say to your paua this incantation, “Catch, catch the Kawehe of Hine.’
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There was no limit to the number of kahawai that they caught; it was a struggle for them to return to their grandmother with the fish.
Kaurepa was at sea fishing. When he returned he saw the huge number of fish hung up at the home of the old lady and her grandsons.
Kaurepa asked those children where their fish came from and they told him they got them at the shore. They had been drawn ashore by their paua.
Kaurepa said, ‘I’ve been at sea fishing and caught very few fish.’
Kaurepa said, ‘Give me your paua for tomorrow and I’ll give it back to you.’
The boys said, ‘No, lest the cord of our paua is cut.’
But Kaurepa insisted and reluctantly the boys gave him the paua in the morning. He went in his canoe to catch kahawai and soon his canoe was filled with fish.
When Kaurepa returned to land he was seized with greed. He hid that paua and lied that the cord had been snapped by the fish.
Then the boys’ grandmother wept, She went to the shore and called to the fish. She questioned the snapper but they had not seen it.
The old lady questioned all the fish. None had seen it. However the leatherjacket answered her question: It was being hidden under the clothing [skin] of Kaurepa. The paua was returned to the old lady.
Te Whanau-a-Apanui says that the paua came from Taranaki as part of a marriage settlement in olden times. This paua is a relic from the time of the ancestors to the present day. The descendants of the chiefs who keep this paua are the grandchildren of Hakota and Tangaroa Waipahihi from whom are descended Pawa Ngamoki and others.
If an elder of these people dies the paua is fetched and hung above the body. I, the writer of this account, saw that paua suspended above Waepae Hakota when her people were performing the uhu ceremony over her. It looked like a stone and not a paua – the surface was like a human bone that has been reddened.
This paua is not used and seen on ordinary days when there has been no tragedy. Only the descendants can hold and care for it. It was hidden in the grove of trees in the open country where its guardian was a saddleback that looked like a fantail.
The paua was lost before. Te Honi discovered it when she went to cut flax. The bird flew up to her and sang at her side. Then it flew to the place where the paua was lying and there it scraped and sang. When that old lady came and found the paua she carefully wrapped it in her clothes.
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She took it home, and the hapu to whom this relic belonged wept over it.
The paua has been lost on other occasions but has been revealed by that kind of bird. During my lifetime Kuhukuhu Erueti, a grandchild of Te Hakota, wanted to sell that paua for a lot of money to a Pakeha Roman Catholic Priest. They had made their arrangements. When the priest returned to Te Kaha the paua would be given to him. However, that Maori meddled with the paua, taking it from the place where his ancestors had hidden it, and, being unhinged, he threw it away. Then in his madness, Kuhukuhu fled to Hauraki and to Whanganui. So his Pakeha friend did not get it.
Kehea Ru found that paua; the bird pointed it out to him lying in the debris from the trees in the place where it was thrown by that fool. Then some of our important people died of a contagion and it was said that the paua had caused their deaths. At least that is what is said.
In 1891 Hakota, one of the elderly chiefs of the paua, died. The minister at that time was Karaitiana Ratapu. When they returned from Whakaari [White Island] after dealing with an elderly lady, they went to Te Whanau a Te Ehutu to the tangihanga.
Karaitiana Ratapu wanted to see that paua and eventually he saw it suspended above the deceased. After the weeping and the speeches of welcome by the local people and those of the visiting groups, that minister asked if he could touch and verify for himself that paua.
The local people did not agree as he was not of the lineage of that paua and had no relationship with it being from Ngati Porou. The minister was resentful and soon afterwards he died.
Judge Wilson of the Maori Land Court comes from Taranaki. These are the original people of the ‘Parera,’ [the Grey Duck] which the tribes there celebrate in song. The Judge possesses it - that carved grey duck; it is in one of the Wellington Banks.
He came to see the paua. Because the one caring for it was scared, Judge Wilson unwrapped it. Then he photographed that paua when he visited Whakatane. When he had an accident it was said that the paua had caused it. At least, that it what is said. There are perhaps other relics of our ancestors that are not known about and are not written about.
HELP FOR BISHOP AZARIAH.
This is a reminder to the Archdeaconries to gather together during December the £33/6/8 from each Archdeaconry to support the work of spreading the Gospel in Bishop Azariah’s Diocese in India. Send your contribution to the Diocesan Office, Box 227, Napier.
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TE ARAWA.
There is space in the garden of Te Toa Takitini for these stories.
Maketu is the pa.
Ngatoro is the anchorage of the canoe.
Kurei is the headland.
When the people of Te Arawa saw land rising from the sea, Tamatekapua appropriated it in this fashion: ‘Let this be the point of my nose.’
Te Arawa entered the river where it floated. The river was given the name ‘Ngatoroirangi.’ The people hastened on land and settled at the pa which they named ‘Maketu.’ The canoe lay to and the anchors, Toka-parore and Tu-te-rangi-haruru, were lowered to secure it. Eventually it was dragged ashore to its resting place. Soon afterwards the people scattered inland. Afterwards a party arrived aboard Tainui with Raumati as the chief. They set fire to Te Arawa. The glow in the sky was seen and people became aware that Te Arawa had been burnt. ‘Ngaoho’ gathered together (this was the first name of Te Arawa tribe). Then they went to Maketu and attacked that tribe, destroying them all. The chief, Raumati, also died.
Maketu took control of the land. Te Arawa canoe still floats on the clouds of heaven.
Many generations later, a party arrived aboard Mataatua Their chief was Te Rangihouhiri. That tribe settled at Owhara. On one occasion they killed a woman called Punohu who belonged to Ngaoho. Ngaoho attacked those people on the shore and defeated them. The names of those who died were first, Werapinaki, the murderer, who died during the night, and then Tutengaehe, son of Te Rangihouhiri, who was killed in the morning. Hence Te Rangihouhiri’s saying, ‘Go by the morning tide; I shall go by the noon tide.’ At noon, Te Rangihouhiri was wounded. That tribe struggled to stay in the Maketu area, and there was continual warfare, one side being defeated and then the other. Then during the generation of Ariariterangi when they were defeated, peace was made by Te Roro-o-te-rangi. This was when the greenstone, ‘Kai-tangata,’ was taken. Then Te Rangihouhiri departed and settled at Tauranga.
Maketu was again taken over by Ngaoho. After this a tribe from the Tairawhiti, Ngati Whakahinga, arrived and settled at Maketu where they fought Ngaoho. Many generations fought against this tribe until eventually they were annihilated.
A different tribe arrived but this one was not ill-treated and they lived amongst Ngaoho. However, where they did wrong, in my opinion, was they guided Ngapuhi on the paths that led them to the lakes so that Mokoia fell in 1822.
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In those days the descendants of Te Rangihouhihi occupied the coastland from Tauranga to Maketu. Ngaoho observed that the land had been occupied, pa had been built, and many places were settled. Then Te Arawa came together. (This was when the name Te Arawa began to be used from Maketu to Tongariro.)
Our thoughts return to the land that was bespoken, where the canoe landed, and where the people on board Te Arawa settled. There was a battle with Te Tumu in 1836 when Te Arawa were defeated. However, in 1838 all Te Arawa from Maketu to Tongariro stormed Maketu In 1840 peace was made with Ngaiterangi and a stone was set up to commemorate the peace. This was an end to fighting and people lived in peace.
In 1880 the Maori Land Court sat and at last the parts of Maketu were allocated to the Te Arawa people severally, each taking their share.
Te Arawa now is a mixture. Outside is Te Arawa clinging on and inside are Te Rangihouhihi, Ngati Whakahinga, Pakeha, and what-have-you.
Then this demon arrived. Its spear was money. How was this spear to be parried? Outside were Te Arawa warning people. Inside were the mixture of people struggling with Maori taking the money and the Pakeha taking the land in perpetuity.
This is the ‘Te Arawa Trust Board.’ We look to the gifts of the deceased lest they be abandoned and our principles overturned. We have a love for the lands that we bespoken, where the canoe landed and the ancestors lived. It was for these reasons that the people fought and the blood of fifteen generations was shed – from the burning of Te Arawa to the battle with Tumu. They used wooden spears and with wooden spears they were repelled. This is a money spear and it will be parried with a money spear.
Maketu was sold by the Board and purchased by the Pakeha. The Board now goes by the name of the ‘Te Arawa Trust Board.’ Our desire is that all of Maketu is again brought under the name of the Board. We want it to be cut up into sections and settled by Te Arawa, Its future development will be in the name of the Te Arawa Trust Board permanently.
The Te Arawa Trust Board.
THE NEW YEAR.
This is a reminder to the Parishes of the Diocese of Waiapu to send their quotas to the Diocesan Office during this month of December. The Diocesan Secretary closes the books on 31st December.
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A STORY FROM TUHOE.
Greetings to you who publish the country’s stories to be read by small and great.
Here is a disturbing story for you to publish which some people will appreciate.
In the Pakeha calendar it was on 16th November, 1924, at 3 o’clock in the afternoon that some girls went to gather puha for themselves and their parents. The names of these girls were Tehaurawhiti Hori Hohua, aged 12, and Miria W Rangi, aged 10. As they went they followed a boy called Tuhourangi W Rangi. He was about 8 or 9. When they arrived at the edge of the bush the young fellow went to get the edible bracts of the kiekie. The girls said that they were going home. The boy said that he was going to fetch his kiekie and away he went. The girls called out for a long time but the rascal did not answer. The girls were frightened and cried, and it was while they were crying that Tamahou Tamehana arrived.
They told him that they had lost their friend and Tamahou Tamehana also called out but got no response. The children returned home to tell the adults. They came to the home of Rotu Numia Kereru and Te Wharetini Rangi where they spoke to the girls’ parents, Rotu and Te Wharetini.
Six people went to look for the young fellow. On Monday 17th, twenty-eight people went along with the policeman from Taneatua. On Tuesday 18th, fifty-three people went and on Wednesday 19th, ninety-three people went to look for this child. Eventually he was found. He had been lost for three nights and four days. There was a terrible storm with torrential rain and strong winds. It is a wonder that the child had not died. People made every effort to find the child – people from the hapu of Ruatoki, leading Pakeha from Opouriao and Taneatua, and the Policeman. The elders were alleging that the fairies had carried off the lad, just like their old men and women in former times. Fairies had carried off people in the olden days and therefore all the Maori of Ruatoki were grateful to their Pakeha friends for their efforts to help the Maori to find this child. There was great thanksgiving to the Father and the Son for returning this child alive.
Our Lord Christ says that he gives and takes away, he makes ill and restores to health. Therefore, he caused this child to be lost and he restored him to his parents, his hapu and his tribe. Therefore, praise the name of the Lord Almighty. Amen.
W P Hawiki, Ruatoki, 25.11.24
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AN ACCOUNT OF THE QUEEN’S GOVERNMENT’S DISCUSSION OF TAWHIAO’S PETITION AND THE TREATY OF WAITANGI.
Written by P Ngata.
This is an article to be considered by thoughtful people, by those who have acquired the learning of the new world, the world of light, the knowledge of all things. It has been a long time, forty years, but what it points to, its love, still applies for many years to come.
Some of it has been taken from the Weekly News of 25th November, 1885, and some of it from Parliamentary Papers for 3rd March, 1885. The questions were put by Te Koohi to Mr [?Ahere - ?Ashley] the Under Secretary to Lord [Tapere - ?Shaftesbury].
It was said, ‘My friend, Mr [Ahere], has the New Zealand Government has answered the assertions in the Petition presented by some Maori Chiefs, saying that the Government has broken the Treaty of Waitangi.
And do you have any idea why your petition to the New Zealand Government received no response?
Moreover, does the Treaty of Waitangi still retain its validity in relation to the British Government? Or is it necessary that the Treaty is laid before us for validation?’
Mr [Ahere] answered, ‘We have not received a word in response from the New Zealand Government even though we have sent a telegram asking for a response. We know of no reason why the New Zealand Government has not answered our submissions of last August.
It is a long time since the British Government ceased to have any say in matters concerning the Maori People of New Zealand. Therefore we are not able to interfere with the running of matters in the Colony of New Zealand. However, this new case puts a different aspect on things, given what we understand in these days.’
Mr [Ahere] also answered, ‘As for one of your questions concerning the Treaty of Waitangi, it is true that we are not distressed because that Treaty is still authoritative, although because of the different understandings of the clauses no faults have been found with the clauses of the Treaty.’
This is a different account.
[?Taurengi] Treaty, London, 25th June, 1885, Dear Governor, I have received the document from the Ministers of the New Zealand Government concerning the Petition which the Maori Chiefs gave me when they spoke to me here on June 2nd, 1884.
My advice is that you speak to Tawhiao and his fellow Chiefs who signed that Petition.
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We assured them that they would receive copies of the statements by the New Zealand Government and those of the Queen’s Government, along with the documents sent by this Government to you, which should be copied and sent to Tawhiao and the others.
Your documents arrived and have been discussed by the Queen’s Government and the issues raised by the words of that Petition have also been discussed in the Parliament of the nations of Great Britain, as have been the magnanimous words of that Assembly representing the Maori People asking that the New Zealand Government be urged to preserve well the good things and the customs of the Maori People, even though that Assembly knew and agreed that the British Government does not wish to interfere in anything done in New Zealand.
But the British Government did say that the New Zealand Government should give thought to things which would bring justice and benefit to the Maori People.
Now I urge all the Pakeha to work for the well-being of the Maori People and that they act faithfully in all they do. A Government was set up for New Zealand, for all the Queen’s people, to be run justly by the Government Ministers under the authority of Parliament.
Moreover, the Maori have some say in what is done by Parliament and the Members of Parliament, therefore it is not for the Queen to interfere with those practices.
I approve of what was put to me that some Maori Members be added to the existing membership of Parliament.
Although you may not be able to teach the Queen’s Government the principles of the Treaty of Waitangi, however, the Queen’s Government asks you to urge the New Zealand Government to learn and to seek the best for the Maori People by the just laws they make and to listen to their just words to the Government.
By this perhaps will come the authority and the understanding which will find ways in which Maori can do things that are appropriate for Maori in ways which will not trouble the interests of the nation as a whole, and in doing things for Maori they too will benefit from this important work.
What I said to Lord Shaftesbury.
Te Koohi said to Lord Shaftesbury that there great desire was to have a Government for the Maori in predominantly Maori areas, and that a law be made with the support of the Queen putting in place some means whereby Maori are given power to arrange their own affairs, having a Government different from that of the Colony.
Lord Shaftesbury asked, ‘Are you saying that there is a place in the law by which something can be done, by which the Council can give permission to arrange places in which Maori can live under their own jurisdiction, removed from that of the leaders of the Colony?
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Te Koohi said, ‘Yes, and indeed it was proposed in part of Sir George Grey’s 1862 Law that there be designated areas in which Maori would live under their own rule, and I believe that, had that been enacted, there would have been no fighting.’
Lord Shaftesbury said:
As I look at the people and their Petition, I see this deputation as having greater importance and backing than deputations that have appeared before me in this office before.
I listen carefully and with pleasure to the words of the Maori Chiefs who have spoken to us.
And your words also back them up.
I agree with the words of the one who explained what they were about.
He said that it was the wish of the Queen’s Government that the effects of decisions should be the same for Maori and Pakeha, and that we should not allow the status of Maori to be trampled upon.
I cannot fail to take into account the words of the Treaty of Waitangi. I agree with the words of my father more than forty years ago when he said that the words of Treaties have effect and authority whether they be treaties with Maori or with Pakeha.
It cannot be that the authority is reduced if it is applied to the Maori.
Therefore what you are asking is that the provisions of the Treaty are implemented and that justice is done for the Maori of New Zealand.
You are giving voice to the thinking of the Queens Government. You would not perhaps say that I should address all the issues raised by this deputation. They are important, but hard and troubling issues.
Therefore, the Queen and the Government gave the people of New Zealand the running and the arrangement of things, retaining a small interest, but we look carefully at these things and think about these matters and these problems, and if we listen to the responses of the other side we see that there is justice in their cause and we will work for it with all our strength.
London, 4th June, 1885.
Te Koohi presented the Petition of the Maori Chiefs, relating to the problems of the Maori People and the Treaty of Waitangi, to Parliament.
He said that the Government of England had sworn that Maori would remain in permanent possession of their land.
Subsequently, two hundred thousand acres of Maori land was taken by the New Zealand Government for sale to the Pakeha; it has not been returned to the Maori.
The Maori owners of that land say to leave it to them to manage their remaining lands.
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Te Koohi said to the British Government that they should give the running of parts of the Treaty of Waitangi to the Maori.
Mr [Ahere] said in answer, though he was wrong, that during the troubles n 1865 a Government was set up for New Zealand and that Government was to do what was appropriate for New Zealand. If things were not right then we should look to the present Government.
He was criticised by Lord Justice [Hira] who said that the Secretary was wrong and that it was right that the British Government should give help to Maori.
As for the Treaty, the Queen has said that it presents difficulties, which s why these Chiefs have come to ask for help for the Maori. [Text repeated,] These chiefs have come to ask for help for themselves and it would be good if this sympathetic body should show their sympathy by giving support to the Maori People.
Mr [Karatitana] replied, ‘I think that it is for the Colony of New Zealand to consider the Petition from the Maori Chiefs.’
Lord Justice [Hira] answered, ‘You are taking the administration of the Maori People out of the hands of the Colony of New Zealand. It is right that the British Government deals with Treaties if they are not being properly observed.
But let the British Government support Maori customs.
The Maori Chiefs who came last year requested that they manage their own lands and follow their own ways in each area, and as appropriate for each tribe.’
Enough.
You educated people should look into this. Is it not the case that these discussions are still at the same stage? You appreciate that they have been going on for forty years. Is it not time for more people to be involved – perhaps to criticize.?
Best wishes to you all.
P Ngata
HISTORY BOARD.
Mika Pewhairangi’s letter has been received. It contains corrections to Waiata 20 in the Supplement. The letter has been sent to the Board.
‘Te Apitihana’s’ letter from Tuparoa has also been sent to the Board.
The letter which E K Tuauki wrote about the genealogies has been sent to the Board.
Rangiteaorere Te Awekotuku’s letter has been sent to the Board.
We have received many appreciative comments on the work of the Board but the greatest appreciation is seen in the support being given to their work and the response to their requests.
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THE NGAPUHI GROUP OF SCHOLARS [TE WANANGA A NGAPUHI]
Kaikohe
November 6th, 1924.
To the Editor.
My friend, please send out this article in Te Toa Takitini [? Concerning or Publish it for] the Ngapuhi Wananga. There are two parts or sections. One part is not fit for publication while the other part is good, But this is the point we wish to make, that the Government Printing Board agree that five Ngapuhi people come from Ngapuhi bringing from the Ngapuhi Wananga the part to be printed once the Wananga has considered it and agreed to it. The whole board should agree to meeting the expenses incurred by the five. This is because we wish to see what is being printed. If the board does not agree to this proposal then the Ngapuhi Wananga will not send it to be printed but will keep it to themselves.
Enough.
Erika Akuhata
THE BEGINNING OF THE FAITH IN TE ARAWA
Akapita H Pango
Part III
I shall give the genealogy’
Hurungaterangi Whaingarangi
|
|
Huaorangi = Moeke
|
|
Pareto = Te Tatu = Hineheahea
| | .
Te Ririu = Te Huatahi |
| Te Ranginohomarie = Hineo
| | |
Parewahaika = Pango Pareto = Te Area |
|. . Wharetutu = Te Akau
| | |
Poniwahiao Pango Hamuera Pango ,
| . | . | |
| | | | Miriama Henare Karaka
Te Wheoro Kirikauri Akapita H Pango Weronika
| |
Keepa Ehau Himepiri Manaro
This shows their male line. Wharetutu went to Ngapuhi and landed at Kororareka. He called upon the missionaries: ‘I was sent here by Pango to fetch a missionary to go to Rotorua, to Te Arawa.’ When Mr Williams heard Wharetutu’s proposal he set out with Mr Chapman and Wharetutu. They arrived at Maketu. Pango returned to Ohinemutu to await the arrival of the eminent visitor, the messenger of the Holy One, in Rotorua. Meanwhile Mr Williams travelled around the coastal villages. Afterwards, Mr Williams,
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Mr Chapman and Wharetutu came here to Ohinemutu. It was at that time that Pango gave Owhatiura and Te Koutu to Mr Williams and Mr Chapman, and it was at this time, too, that Mr Williams was given the name of ‘Mr Williams Four-eyes.’ It was Pango Ngawene who gave him that named. When they came to his marae, Papa-i-Ouru, only Pango stood to welcome him. When Mr Williams stood to respond he expressed his regret that Pango was continuing with his tohunga practices. Pango and others had done something reprehensible. A female slave had been handed over to be killed by the widow of a Te Arawa chief who had been killed in a previous battle. The female slave had been handed over to be killed by the widow as utu [vengeance] for her husband. Mr Williams’ complaint was that Pango had allowed such things to be done and that he was involved in such things.
They stayed at Ohinemutu for two days before returning. But on 19th March, 1835, Mr Chapman arrived in Rotorua and settled at Te Koutu. On 14th August. 1835 there was Mataipuku, [? a battle]. [Te Arawa] was defeated by Te Waharoa and Waikato and Mr Chapman’s house was destroyed by fire. That ended Mr Chapman’s residency at Te Koutu. However, in 1839, Mr Chapman returned and settled on Mokoia. Hamuera Pango, speaking on the Te Koutu Block in 1886, said: ‘A house was built for him (Mr Chapman) at Te Paia’iwiwhakaete. That was a place that belonged to my father, Pango.’ Tamihana Korokai, speaking in that same year of 1886, said: ‘Mr Chapman lived at Te Koutu before Mataipuku. Ngati Karenga and Ngati Te Ririu settled that Pakeha there.’
(To be continued.)
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. Forty Pakeha attended that wedding.
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. Forty Pakeha attended that wedding.
[This article appeared in Te Toa Takitini 38. The following sentence was added in Number 40.]
(Kiri Tapihana’s son is being married this month (December) to Molly Riripotaka.)
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THE PRICE OF OUR PAPER.
For many years Te Toa Takitini has been produced for a very cheap subscription of 6/6 a year. We now find that we are not able to print a paper with so many pages for so low a subscription. Therefore, we inform you that the cost of our paper is being raised to 10/- a year. However, the new price will start in 1925. Any requests for the paper that arrive during December will be charged at the old rate of 6/6 for the year 1925. But orders arriving from 1st January, 1925, will be charged 10/- a year. It is the desire of the Editor to continually improve the paper so that its light my shine on all the paths which will be trodden by Maori. Therefore, our paper will continue to be a voice for our elders and for educated children of each tribe and marae throughout Aotearoa and Te Waipounamu. The paper is what binds together the many hapu of the Maori. Therefore, the Editor asks all people of goodwill in every place to support our treasure.
A NOTICE
This is a notice, an invitation, to the remnant of Aotearoa and Te Waipounamu, asking you to meet with us here at Te Waiparapara, Tokomaru Bay, on our Lord’s Day which we call Christmas.
Arrive in my presence on 24th December. We will look after you, along with your animals – your horses and dogs, and those of you who come by car.
You languages, you hapu, my hope is that we can gather together to collect money so that we can complete our house here, Although we are doing this it is for the whole country, and it is open to all Churches. Therefore, I regard none as commoners and none as chiefs, only if you absent yourself on that day will you be regarded as common.
Therefore, tribes, come. I am confined to my marae, I and my children and grandchildren. If we appear burdened in the eyes of people, our hearts are happy, for we too know that our burden is our need of money.
We will not criticize you if you stay away as long as your thoughts are with us. Rather, we will turn to the English language and say, ‘Thank you very much,’ besides using the saying of our ancestors:
‘Ka tere Rauwa, ka tere Pipiwhakao.’
Rauwa and Pipiwhakao are afloat. [cf Nga Pepeha 1146]
Come by land. Come by sea.
Come, cheques, and I will put you to rest in the Bank of New Zealand.
Come, notes, and flutter in my presence. You, too, are what I hope for.
Come, silver, and clink in my hands. It is bad if you only clink in the hotel where your gold is profaned.
Come, smaller coins than these, to help me. It is wrong if your engravings are only carried day and night to the pictures.
If I see you on that day I will greet you, as will my grandchild [?kai Hongihongi]. Welcome, welcome, welcome!
On the 26th there will be performances of the works of Takataki Huu-piata and Rereke-roroa and also those of the Tai-Putea of Marere-a-tonga from the olden days, done these days by the young women.
From the Marae Committee and the Tribe.
[155]
TIHEE! MAURIORA! [Exhort the breath of life! – Scotty Morrison]
To the tribes, the languages, the hapu, to the gatherings of people who enjoy the blessings of our Creator.
When people disappear the land slips away. This saying of our ancestors is fading away. People are left as orphans. They look for, they seek continually the ideas concerning those who have gone and about these who are going forthwith.
We ask ourselves when we will gather to see one another. This will be the appropriate day.
On 25th December a ‘Christmas’ will be held at Puketawai. We think this will be the appropriate way to fund the renovation of this church of ours, Emmanuel Church. Our meeting house is also in a state of disrepair. Therefore, ladies and gentlemen, girls and boys, this is your invitation. Tribes, hapu, leaders of our canoes of Takitimu and Horouta, come with this one matter in mind.
Load our canoe with silver and gold and stand on the marae of Hatearangi.
Haha-uri! Haha-tea!’
Desolate darkness, desolate light. [cf Nga Pepeha 317]
Enough. From your loving family.
Te Watariwi Rangi
Ataera Wuru
Moana Tautau
Rutene Porotiti
Mikaera Pewhairangi
Wi Te Hauwaho
Secretary – Wi Manawai
[156]
NOTICE OF A HUI
To the tribes, the hapu, and the authorities from Tiwhanui to Te Paritu: Greetings to all of you, the remnant on each marae.
This is to tell you that a Christmas Hui will be held on 25th December at Te Kiwi, Te Wairoa.
We ask you not to invite us to a separate hui on this day, but hope that we can all gather together for the Te Kiwi Christmas.
May God bless you all’
Yours sincerely,
For the Committee:
Matamua
Paratene Rakaiora
Patu Te Rito
Hune
Huitau Te Hau
Secretary.
A KIEKIE CLOAK FOR THE CHILD.
Subscriptions Paid: £ s d
Waimarama Puhara, Pakipaki 10 0
J R Paku, Waipukurau 6 6
Tamati Nikera, Puketapu 6 6
J Hepiri, Okaihau, Bay of Islands 1 0 0
Rev J G Laughton, Maungapohatu PO, via Rotorua 19 6
Per H Pahewa:
Rerepaipa Waititi, Raukokore 1 0 0
Ranapia Te Kete, Cape Runaway 1 0 0
Waikura Tautuhiorangi, Te Kaha 1 0 0
Kuaha Waititi, Cape Runaway
Weeti Katae, Raukokore
Tane Tukaki, Te Kaha
Otene Takoto, Torere, Opotiki 6 6
Herewini Te Maro, Port Awanui 6 6
Ngio Tupe, Torere, Opotiki 6 6
Wetini Taku, Torere, Opotiki 6 6
Pahou Puru, Torere, Opotiki 6 6
W Moana, Ruatoki North 10 0
Mrs Reihana Ngatote, Peria, Mangonui 6 6
Mrs Henry Brown, 4 Ascot Avenue, Remuera, Auckland 1 0 0
Ere Ruri, Ruatahuna, via Rotorua 1 0 0
Hone Rameka, Waimate North 6 6
Murupaenga Rewiri, Te Hapua 6 6
Paaka Turei, Native Land Court Office, Auckland 10 0
W Rewharewha, Torere, Opotiki 6 6
Te Pana Huirama, Mangonui 6 6
Ihaka Whaanga, Nuhaka 6 6
Mita Te Rangituakopa, Maketu 6 6
Huhana Karipa, Ahipara 6 6
Hekiera Tuturangi, Kennedy’s Bay 1 0 0
Mrs J Gillies, Waimarama 13 0
Ropitini Tio, Mohaka 10 0
Wi Waikari, Box 19, Kahukura, EC 10 0
Tiri Maxwell, Pohutu Station, Te Araroa, EC 10 0
N Potts, Solicitor, Opotiki 6 6
K Wairoa, Porongahau 1 10 0
Matiu Te Aranui, Pakotai PO, Whangarei 6 6
D Stirling, Raukokore 7 6
A SUPPLEMENT TO ‘TE TOA TAKITINI.’
Pages 35 to 49,
These eleven waiata were subsequently published in Nga Moteatea, Part I,
with amendments, notes and an English translation, as Numbers 25 to 35.
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