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TE TOA TAKITINI
Number 63
Hastings
Registered at the GPO as a Newspaper.
1st November, 1926
MAORI LAND COURT
The following items were taken from the Report by R N Jones, Under-Secretary in the Department of Maori Affairs, which was laid before Parliament for the year ending, March, 1926.
The total amount paid to the Court for the issues they dealt with was £6,791.
The lots of lands sold totalled 511 and amounted to 30,104 acres. Lands in the hands of the Board and being run by it total 677,000 acres.
The money held by the Boards managing the lands is £616,229.
The Crown purchased 31,217 acres.
Pakeha were sold 23,863 acres.
The area of land held by Maori this year totals 4,498,913 acres. (Four million.)
The Boards that work under the jurisdiction of the Department are the History Board [Poari Whakapapa], The Maori Affairs Board, and the Board of Trustees of the Te Arawa Lakes. They are being very well managed.
Gratitude was expressed to the officials responsible for the Dominion’s Census. Their Report showed that the Maori people were not in decline but are increasing in number.
The number of Maori who have declared themselves on the European Roll remains at 62. No Maori have requested to change rolls during the past year.
Three have declared themselves Maori this year.
………………………………………………………………………………………………………………………….
Published by Rev F A Bennett and printed by the Herald Office, Tennyson Street, Napier HB.
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Te Toa Takitini
Registered at the GPO as a Newspaper,
The price of the paper is 10/- a year.
Address letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te Toa Takitini, 1st November, 1926.
SYNOD IN NAPIER.
There were two gatherings for Maori only. At the hui on 12th October the following matters were dealt with:
The Maori Standing Committee.
This is perhaps the new matter and the most important matter relating to Maori only. It was raised by Hori Tupaea at the Church Hui held at Mohaka. It was brought from there to the synod here in Napier. The background is as follows. In every diocese, when the annual synod is held, people are elected to fulfil and exercise the authority of the Synod, that is, to be a Standing Committee with the bishop as Chairman.
Since the Church amongst the Maori People is contemplating having its own bishopric, it would be good at this time for the Maori Church to look into taking on responsibility for some of the burdens of the work of the Church, and for that Committee to be the Bishop’s right hand in all matters relating to the separate Maori side.
Because the boundaries of this Diocese are so widespread, and considering the expense involved in travelling to meetings of that Committee, it has been arranged that there be three such Committees, one for each Archdeaconry. There are three Archdeaconries in this Diocese – Tauranga (which takes in Tauranga, Opotiki, Ruatoki, Taupo and Rotorua), Waiapu (from Te Kaha to Tauranga), and Hawkes Bay (from Nuhaka to Tahoraiti and Woodville).
There are to be three Standing Committees representing each Archdeaconry. The members of each Committee are the Ministers of each Parish and one lay-representative for each Parish. To begin with th Bishop will name the lay-representatives to accompany the Ministers. But afterwards the Synod will elect them.
The initial meeting will be called by the Archdeacon who will choose the date and the venue. The Committee can deal with all matters relating to work of the
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Maori Parishes, whether it be money matters, practices, or management. They will report to the Bishop and the Bishop will have the right to confirm or to alter the decisions of the Committee.
People of the Church, a new and important gift has been given to us, so devote your effort and understanding to properly taking up this great power that has been placed in our hands.
These are Archdeaconry Committees. One proposal being considered is bringing together the three Committees as a Standing Committee for our Bishopric.
The Burial of the Dead.
Te Karetu Nikera and Tangiora Mohi came to ask the Bishop to clarify the situation regarding Ratana folk who wish to be buried in ‘Missionary’ [Church of England] Churchyards.
The Bishop answered that there was no difficulty for Ratana and other Churches if the burial ground was where their forebears had been buried. However no-one belonging to or outside the Church, had the right to bury their dead wherever they wanted to. Remember that each Church has a Church Committee of which the Minister is Chairman. Therefore, the procedure is to apply to the Minister to approve of the arrangements so that the dead are buried in the right place.
The Bishop also said that Ratana should not think that they are banned from churches.. There is nothing to prevent them from attending worship. However, they do not have permission to use churches for Ratana worship because those buildings have been consecrated specifically for Church of England services.
As for the request for money collected during the time before part of the membership broke away to the Ratana religion, the Bishop pointed out that that money had been collected for the work of the Church and therefore it was difficult to split up that money. But leave the matter in his hands and he would bring it before the lawyers.
Tangiora stood to thank the Bishop for his good work and also for his kindness of spirit towards them. Their Te Pakipaki Maori were still having difficulties. The Bishop again saluted the two of them and called upon them, ‘Return to your church building and to your Church, the gift of your forebears.’
(To be continued.)
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A GENEALOGY FROM HAWAIKI.
As we were reading an old book we found the following genealogy which will be of interest to descendants living at Putiki.
Paerangi had Matariha, he had Taitapu, he had Tama-te-anini, he had Ururangi who had Karangatai and Tai-ka-here-ata who had Tai-ka-nui, who had Tai-wiri, who had Uenuku-manawa-wiri, who had Mau-hiku-ata, who had Rangi-tauria. He had three children, Wai-pikari, Hinekehu, and Tai-wiri, Hinekehu had Tamahuki who had Rawhiti-ao, who had Rangi, who had Tauira-materau, who had Matenga, who had Uta-ora, who had Mete-Kingi-Paetae, who had Hoani Mete and Takarangi. Hoani Mete had Rangi-po, Takarangi had Takarangi H?? who lives at Putiki.
The above ancestors belong to Hawaiki and are of chiefly descent in that place. This is their proverbial saying:
Te uri of Hau-nui-a-Papa-rangi, nana i taotao te nuku roa o Hawaiki.
The descendants of Haunui-o-Pāpārangi who overran the length of Hawaiki.’
[cf Nga Pepeha 2473]
SIR JAMES CARROLL, KCMG, MLC.
P H Tomoana.
On Sunday, 31st October, Timi Kara was buried at Makaraka in a plot given by his wife, Materoa, to be a resting place for them both at the appropriate time. It is close to the Pakeha cemetery. This was an important burial in every way. It was important for the people and the groups who came for the day of the burial. There was just the one saying on the lips of all, the saying that Timi personified, ‘We belong together’ [Tatau Tatau!]. The death of this elder brought people together, heart to heart, the small and the great. Our elder became part of the grieving heart of the Empire and its great people who uttered words of consolation from the source of the British world. There was lamenting in every place for our elder. People made haste to be present on that day. It is said that ten thousand came. More saw him carried to his burial. It is thought that the number of cars reached 1,600. The cars stretched for four miles along the road, though if one adds the buggies, those on horseback and those on foot the procession could be said to be five miles long. On the Maori side, the leaders of the canoes from all parts of the country were present. From the Chatham Islands came Sir Maui Pomare, MP, KCMG, Minister of Maori Affairs; from Taranaki, Dr Te Rangihiroa, MD, Maori Representative of the Department of Health; from Ngati Porou, Hon A T Ngata; from Raukawa, Rere Neketini; from Kurahaupo, Te Hoeroa Marumaru; from Wanganui, Takarangi; from Heretaunga, P H Tomoana; from Taranaki, Te Ua, Hakiwai, from Pohaha, Kato Nepe; from Whenuakura,
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Nikora; Mohaka – Huata; Wairoa – Te Haenga, Te Hata, Te Rito; Mahia – Whaanga, Omana; Waikaremoana – Kehua; Wharekahika – Doctor Wirepa; Whakatohea – Kopu; Opotiki – Raiti; Whakatane – Apanui; Tuhoe – Kereru; Wairarapa; Turanga – Gillis; Hastings – Hone Pereki; Tokomaru – Wiremu Potae; Hiruharama – Materoa; Whangaponga – Te Kairakau; Whangaokena – Reweti Kohere; Hauraki – Meri Stewart; Ngapuhi – Mrs Wood, Eru Davis.
The body lay at home in Waikanae in the parlour of the house so that the widow could be close by in her grief. But the lamenting continued with the arrival of each group. Part of the house was filled with tokens of love from the tribes and friends. The expressions of grief went on in the tents on each side of the meeting house. The number of Maori attending reached one thousand. Te Arawa sent eighty chosen people, Te Whanau-a-Apanui forty, Ngati Porou sixty, Te Wairoa Kahungunu sixty. These are the tribes who came in great numbers. Te Arawa was charged with the welcome at the burial ground and all that happened there. There was much praise for the way Tai and Ehau managed their tribe there; Te Arawa’s actions elicited Maori tears. The burial rituals were performed by the Catholic priests, the Catholic hymns were led by Mrs Barry and Mrs Tutepuaki, and the ‘Missionary’ hymns by P H Tomoana. The farewell speeches after the gun salute were by Hiria (Turanga) and Pera (Te Arawa). The address was by Mita Taupopoki (Te Arawa). Only one car was permitted closed to the grave, that of Taranaki Te Ua. Everything was carried out under the direction of Tutepuaki, the principal arranger. Thanks were expressed to him and his group for their efforts and thoughtfulness in running this major event. There were no problems with the event and the welcome accorded to the people – Pakeha and Maori received the same welcome. The grieving heart was comforted.
The programme for that day was as follows. Maori arrived at the burial ground at one o’clock, and indeed they all arrived. Te Arawa did the powhiri – the welcoming. Eighty women and men wearing black and carrying greenery were there. Most of the people were sitting behind. Four Pakeha soldiers were placed at the corners of the fence. The singers were at the side of the grave. The pupils of Waerenga-a-hika College and the young girls of the Turanga Friendly Society were at the entrance. The Pakeha people were outside the fence on all sides. Timi’s close Pakeha friends came inside the fence. There was a long wait before the bearers arrived and entered the burial ground to be welcomed by Te Arawa. When the coffin was placed on the bier the people sat down. The bearers and the bereaved and the close family and the choir remained standing and began the first hymn, ‘Lead kindly Light.’ [Marama Pai] There was the Maori Catholic service. There followed the hymn, ‘When our heads are bowed with woe.’ [Piko nei te matenga] There followed English prayers and the hymn, ‘Nearer my God to Thee.’ As the coffin was carried to the graveyard the band played ‘Garland of Flowers.’ The soldiers
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fired a salute and Hiria and Pera called their farewell, ‘Farewell! Farewell!’ [Haere ra! Haere ra!] There was a second volley and again the farewell, Haere ra! Haere ra! After a third volley there was another farewell, Haere ra! Haere ra! Haere ra! Haere ra! The bugle sounded ‘The Last Post.’
The people lamented saying:
TIMI TAIHOA – TATAU! TATAU!
James, we will see you by and by. We will be together.
P H Tomoana
Many topics of conversation crossed the minds of those who gathered for Timi’s day. On the basis of what each tribe explained it was obvious that great benefits came to the whole country from what he did and from his counsel. We also realised that had it not been for the commitment of Timi to combatting the Pakeha programme of rapidly turning Maori into Pakeha, our dwelling places [?haunga ahi] would have disappeared. Because of this he was given the nickname ‘Timi By-and-by’ [Timi Taihoa]. This name stuck to him. Eventually Timi’s travels took him to all parts of the country, wherever there were people, whatever they were like he would show them respect, whether insignificant or great, narrow-minded or open-hearted, educated people or men of the road. He would raise a glass to them and praise those people with this saying, ‘We are all together in this’ [Tatau! Tatau!]. He cared for everyone, consequently all lament his passing – the people, individuals, dogs, animals, creeping things – the whole world. And here we express our gratitude for Timi’s love for the world. Some made known their desire to carry his body to be buried; others said that they would provide his memorial stone. Some say that the illness that brought about his death was caused by his attending the unveiling of the memorial to his friend Herries when he carried ashes to the grave of his ‘father.’ Some said that his ashes sh0uld be distributed to each tribe so that all could have a share in Timi. Matatua and Te Arawa quarrelled over this as did others of the tribes that had gathered. There was a great battle between the learned men who had assembled there. Those lower in the social scale enjoyed listening to this.
The exchanges between the customs of the old world and the new were handled gently. The old world expressed its great disgust at what was being said. Tears were welling up again that such offensive practices were being proposed. ‘I came to lament over the man of the country, of the world. This disagreeable proposal! (The mere and the taiaha were flourished!) If it were the old days you would be wearing mourning garments!’ Some said, ‘This man had already chosen where he was to be buried. It was among his own tribe. You are saying that by sleeping among you our father will become a chief! You know that if you recite their genealogies you will see that our father is closer to his wife than you say; they are cousins! If there were not a law against it you could have the body and we could take the head! As it was the case with the ancestors, this is not a new practice; no, it was done by the ancestors. It would happen under such rules that
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the friends of Timi and the family of Timi would be scattered throughout the country from one end to the other.’
The leaders of one section of the new world stood and expressed their disagreement well. They said, ‘Don’t fight! This is Timi By-and-by. This is his day. Put your anger aside until we have done with the explanations. This man was a half-caste. The marae where he has been laid is half-caste. It is a memorial for his widow of his death, and so he lay within the house, and there were tears and pained lacerations. We realise that there is no-one amongst his children who has been raised up like Timi. His learning and every aspect of him has gone with him. What he has left behind are the words that he uttered from his mouth. The gift that endeared him to each individual is known to that person. It is not right that we should be arguing over what was said about the ashes being distributed to his friends so that their love is satisfied, or that his head should go to other people for them to lay in their burial ground. These words are clear: the old world is being constrained within the new world so that both worlds are satisfied.’ Would such statements, such serious words be spoken over someone of little importance? Therefore, we see the tears forming from the moist eyes of the weeping heart.
This is the fruit of the work and the flower [?pua-a-waitanga] of the deep words of our father Timi. There is the spreading of the life of the New World but the baptising of the Old World, therefore we have the tears formed by ‘Koto’ [sobbing]. Each will return to his nest with the wonderful fruit from the day our friend and father was buried - the country’s pet, the anchor of the canoe with words of guidance spread in the past, and now and in the future the Dark-green Pool [Te Kopua-Kanapanapa] beyond the Moana-nui-a-Kiwa [Pacific Ocean]. Timi has left us these important sayings to take their place in the recitations of the world; ‘By-and-by’ and ‘We belong together.’
Therefore, Old World and New World, we are fortunate to have seen the falling tears this day, to have heard your accounts of hearts laid bare by pain, to have listened to your words addressed to the bier of your Timi, their Timi, and my Timi, in which we heard summarised aspects of the one we knew. ‘Faith, hope and love, these three, but the greatest of these is love,’ as a gift to the Widow, ‘We belong together!’
MOVEMENT OF CLERGY.
During the Synod at Napier the Bishop and the Maori Ministers met on 20th October. Amongst other matters, the Bishop shared his thoughts concerning the Ministers. He had thought to move some of the Ministers but he was undecided because of the immanent establishment of the Bishopric of Aotearoa and had delayed his decisions.
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However since that matter is on hold at present he has now decided to move some Ministers within the Diocese.
Rev W A Te Waaka has been moved from Te Whakarewarewa to Whakatane.
Rev E Mohi Eruini has been moved from Whakatane to Rotorua.
Rev R Tahuriorangi has been moved from Mourea and Rotoiti To Ruatoki.
Rev Te Manihera Tamatahi has ben moved from Taupo to Mourea.
Rev Paora Temuera has been moved from Rotorua to Taupo.
Rev Wharetini Rangi has been moved from Ruatoki to Manutuke.
Rev Tureia Puha has been moved from Manutuke to Waipawa Parish.
Best wishes to the Ministers who have been moved at this time and best wishes to the parishes. Don’t be distressed by these movements. It is a good thing for us Ministers and a good thing also for the parishes to change those directing the work. The Bishop and his Archdeacons take a broad view to ascertain the well-being or the sickness of the whole diocese. The Bishop is on the summit of the mountain so he can see far beyond the mountain ridges. So let us not be distressed but devote your strength to fulfilling the wishes of our leader and to the work of our parishes that new life-enhancing work may be done for our people and for the glory of the name of our heavenly Father.
SALUTING THE SCHOOL CHILDREN.
W Bird, MA.
To the Editor,
Greetings to you who produce this treasure for the Maori People, our paper, Te Toa Takitini. Sir, please print my words of praise for the excellent articles that are carried by the paper but I especially want to thank R T Kohere for his articles in recent editions abut ‘People’s Pleasures’ and ‘Words of the Wise’ – in this case wise Pakeha.
When I travelled around the Tai Rawhiti area I was sometimes a companied by RTK and we had similar thoughts about ‘People’s Pleasures.’
I am very grateful that RTK has translated into Maori the important writings of Pakeha wise men. It gives me great joy to see such fruit from the teaching of the schools. If young Maori have not gone to the schools and the colleges they will not have seen these beautiful flowers. I salute not just him but all the Maori children who are seizing upon the deep learning of the Pakeha side. I am amazed are how strongly the good fruits of schooling are abounding amongst you Maori. It is a source of wonderment to me.
Editor, although I have now attained the position of Chief Inspector of Government Schools I have not relinquished my love for your Maori People. Therefore, I am very impressed by the Maori children who are reaching out to the heights of Pakeha learning. Congratulations to RTK and the children of your Maori People. Congratulations also to our paper which circulates amongst us carrying the important ideas of this person and that.
Enough, From your friend,
Te Manu [W W Bird]
(Greetings to our noble friend, Te Manu. Congratulations to you on achieving your exalted position. It is because of your learning, your understanding and your goodness that you have attained that important office. However, we can say without contradiction that your goodness and understanding were recognised when you first worked as Inspector of Maori Schools. We are very happy for you. Do not forget your Maori People. Best wishes, Te Manu. May great blessings from the Invisible One rest upon you. – Editor.)
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A Ngati Porou Chief.
R[eweti] T K[ohere]
One proverb used by Ngati Porou is that spoken by Te Whakatihi:
E nui e te whakahere, e tau e Tamaiwaho.
The more plentiful the heap of food, the more favourable is Tamaiwaho.
[cf Nga Pepeha 211]
Whakatihi did not speak clearly to his people; he was somewhat inarticulate. He used the particle ‘e’ everywhere. Mohi Turei sent to ‘Te Pipiwharauroa’ an account of Te Whakatihi’s instructions to the missionaries when he was baptised. ‘I have come. I want your baptism. I believe in Jesus Christ. Your belief in Jesus Christ is good. I lay down now the site of my farm, Te Pirahirahi, without fear or anything.’
Trouble arose between Ngati -horowai and Ngati-puai over Maunga-whio, a fishing ground for hapuku beyond Waiapu. A committee was set up to enquire into the trouble. Te Whakatihi was one of the members. The meeting was held at Te Korokoro, a Ngati-horowai village. When they arrived at the marae for the meeting the committee saw Ngati-horowai preparing to kill food for the committee, and there was Ngati-puai very apprehensive – they were under the shadow of death. Te Whakatihi called out, ‘The more plentiful the heap of food, the more favourable is Tamaiwaho,’ Tamaiwaho is a god who is satisfied, who is placated, by the amount of food offered to him. When the trouble was settled to the satisfaction of the gods they were given the fat portions of pork. Te Whetu-tawere, the Ngati-puai chief, detected that Te Whakatihi was responsible for that decision and grasped his spear to thrust at Te Whakatihi. Te Whetu-tawere leapt up,
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but Tamaiwaho remained seated and called out, ‘Sir! Sir! Your weapon is repugnant. Were he to be killed by me he would be lamented and buried; were he to be killed by you he would be cooked and eaten.’
If a Pakeha argues over the terms of a lease of land, Ngati Porou say, ‘The more plentiful the heap of food, the more favourable is Tamaiwaho,’ that is, if the Pakeha has a lot of money he can have the land. Some Pakeha and some Maori take the point of view that if a man has a lot of money and a lot of land then he can have their daughters.
THE TE ARAWA TRUST BOARD.
Te Puke,
1st October, 1926.
To the Editor.
If there is space in your paper, please print these few words on the above subject. Best wishes.
I am critical of the Te Arawa Board, the members of which have been Gazetted. That Board is not the Board as agreed to by Te Arawa. Te Arawa does not approve of it. This Board is very different from that agreed to and voted in by Te Arawa. This Board has been made up by someone or some other people.
All the ways in which new members of the Board are to be elected were set down by the old Board before it ended its term; it was for Te Arawa to choose a new Board. Those putting themselves up for election by Te Arawa are required to pay 10/- and provide [porokihi -?proxies]. All their names are to be printed so that those willing to pay that money can be entered on the list of names of people named as candidates.
On the day set for holding that vote the Rev F A Bennett was the appointed manager of the voting and his assistant was the Clerk of the Board, Raniera Kingi. The members of the old Board set the numbers to be elected as follows:
For Te Ure-o-Uenukukopako 5
For Ngati Pikiao 5
For Tuhourangi 3
For Ngati Rangitihi 1
For Ngati Tarawhai 1
The appointment of members is to be in accordance with the above directions. At the end of the proceedings the following were elected:
Taiporutu Mitchell, returned unopposed.
Wiremui Ereatara “ “
Te Uara Rangihoro “ “
Te Morehu Te Kirikau “ “
Heketoro Hikairo “ “
Raureti Mokonuiarangi “ “
Kepa Anaha Ehau “ “
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Eight positions were filled by election.
Tiakiwa Tahuriorangi
Mika Aporo
Te Peeti Hareti
Aperahama Wiari
Te Waaka Te Rohu
Taimona Matuha
H McPherson, resigned.
Te Wirihana Tamati, resigned.
Former members returned in the election.
Te Peeti Te Hareti
Te Waaka Te Rohu
The following stood but were not elected.
Kiri Tapihana
Aritaku Wihapi
Te Warena Haimona
Tamehana Gardener
Te Wera Loffley
Matina Hemana
Hemana did not run, but the votes some received were nowhere near those of others above. It can be seen that there is a great difference between the members published in the Gazette and those chosen by the united voice of Te Arawa.
The Act setting up the Te Arawa Trust Board says that the Governor appoints the members. However, on this occasion Te Arawa was called upon to do it and the Governor to confirm it. The combined voice of Te Arawa has been ignored.
Why did the Governor General not re-appoint the old Board when they had served their three years? The Governor General knew very well that he could co-opt others whose names were not in the report of the Organiser of the election of those who stood in the Te Arawa election.
In due course Hemana Pokiha was selected, and Matina Hemana and Te Wera Loffley were passed over yet these are better qualified people than some of those elected in the Te Arawa election.
An important component in this matter is the part played by Frederick Bennett, a very important person in the thinking of Te Arawa. He was the Chairman of that election and he it was who produced the report showing those who got more votes than others.
It is said that there was no fishy business. This is like what Pakeha boxers say: ‘A blow below the belt’ – a blow to the back of the head. Friends, those who suffered from this are working hard to get to the bottom of the matter – as to why the report of the Organiser is different – and one of them has consulted a lawyer about the matter.
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This matter would not have come up unless a letter had been sent to a paper that revealed the sadness caused by this wrong.
‘This is not a matter for the Governor General.’
In the same paper there was also this article, ‘Seen by the Governor General.’
I am pleased with whoever serves as a member of the Te Arawa Board, but I am not happy with the situation described above,
Greetings,
From your friend,
FAIR PLAY.
THE TE ARAWA BOARD
By the Editor.
We have printed above a letter from one of Te Arawa’s chiefly line, a well-educated man who is very perceptive in dealing with important matters. There is no reason for him to hide his identity behind the pseudonym ‘Fair Play.’ Because his cause is a serious one we have printed his letter. The members of the Board should not be distressed by the publication of this letter.
In the report of the minutes of the meeting held at Ohinemutu on 2nd April (See p.392 of the May paper) the closing words of that report say: ‘We must wait for the list in the Gazette for the confirmation of those who have been appointed, - Editor.’ This statement was added to the report because the Editor knew that, although the tribe had had its say, the final decision was with the Government. It was possible for the Governor to dismiss all the names set before him to choose from. Therefore, we of Te Arawa should carefully consider this aspect. At present all our important work in voting for our members can be a waste of time, because the Government officials can reject those we have appointed.
I think it would be good if we could set this right. If not, this will remain as a cause of distress among the hapu of Te Arawa and a cause of dissension. In the case of many of the Government boards that have been set up some of the members are appointed by the Government. They are not elected. Some of the members of a board are voted in by the working constituency they represent. When the Rotorua Town Board was set up, that is how the members were appointed. What would be wrong with doing the same with the twelve members of the Te Arawa Board, with five members being appointed by the Government and seven elected by the tribe with one of the Government appointees as Chairman of the Board? Such is my explanation.
Eminent members of the Board, we must carefully reshape our treasure. It should not remain as something to be maligned by some of
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the chiefs of our hapu. If what I suggest is done I understand that all would be well with all the hapu of Te Arawa. And so, best wishes to the Canoe, and let each grasp his paddle firmly as our strength lies not with an individual but with all working together. May God guide well the Te Arawa canoe.
THE MERCHANT OF VENICE
(This article was translated int Maori by P Te Hurinui.)
Introduction.
The person who wrote this fictitious story was William Shakespeare. He was a leading English playwright who knew how to write wonderful stories and to exploit the richness of the English language. We Maori have come across some of those stories because some of his great words have been put into Maori by our friend RTK, and at last one of his stories has been translated into Maori from beginning to end. These kinds of stories are called by the English, ‘plays.’ The translator is P Te Hurinui, also known as Jones. He won the Maori Tennis Championship at the Tournament held at Rotorua in April this year. There are many Acts to this play and several Scenes in each Act. This is a strange thing to a traditional Maori but familiar to children who reach the Sixth Form in the schools. Don’t be wearied by the effort to understand it. This man, Shakespeare, was one of the world’s geniuses. The Editor has asked Mr W A G Penlington MA, Headmaster of Hastings High School, to introduce each Act so that what is happening will be clear to the Maori mind.
These are his explanations. Shakespeare was born in 1564 and died in 1616. He spent more than three years writing this play called ‘The Merchant of Venice.’
Act I, Scene I.
Some friends meet in the streets of a town called Venice. There they talk as they walk about. Amongst them are Bassanio and Antonio, leading characters in this play. Bassanio tells Antonio of his troubles. His problem is that he is in debt and cannot repay the debt. He desperately needs money so that he can successfully approach a woman he loves called Portia. She is a beautiful noblewoman and he longs to take her for his wife. Antonio tells Bassanio that he will lend him money but has none available at that time. His wealth is tied up in ships and their cargoes and they are all at sea. However, he agrees to lend Bassanio money if he can find someone who will lend money to him.
[I have not attempted to translate what follows - Pei Te Hurinui’s Maori version of The Merchant of Venice Act I, Scene I - into English, fascinating as back-translations can be. But it would be presumptuous to re-write Shakespeare!]
