[955]
TE REO O AOTEAROA
WITH WHICH IS INCORPORATED
TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 92
Hastings
April, 1929.
THE DAY OF RESURRECTION – EASTER DAY
On 30th
March the whole Christian world remembered the rising of Christ from death.
This is the most wonderful day for our faith. It is like the main post holding
up the house. The Apostle Paul said, ‘If Christ has not been raised then your
faith is in vain.’ (1 Corinthians 15.14)
This day occurs
once a year. It is observed on the seventeenth [or eighteenth] day of the month
of March or April. However, in case we forget, Sunday is also observed by us as
a reminder of the resurrection of Christ. ‘On the first day of the week they went
to the tomb. The angel said to them, “He is not here, he has risen.”’ (Luke
24.1,5,6)
To the believer
this day is very precious. His spirit
rejoices, because it confirms his faith in the Son of God. The ordinary man is
happy as well. It is an ordinary happiness
shared by the world, because that day is a holiday. To the thoughtless
it is a day for a picnic.
During the days of
Lent the Christian world sorrowed over the ill-treatment and sufferings of
Christ. On Good Friday this culminated in deep darkness. Christ was crucified,
died, and was buried.
On the first day
of the week – the Day of Resurrection, the disciples were firmly convinced that
their Lord had truly risen; they saw him with their own eyes, and rejoiced with
great joy. This was the Good News. Had Christ died and not risen that butwould have been terribe news. With his
resurrection the Apostles were empowered to preach this Good News to the whole
world. (Mark 17.15)
Published by Rev P Hakiwai and P H Tomoana, and printed at
Cliff Press, Queen Street, Hastings, HB.
[956]
Te
Reo o Aotearoa
With which is incorporated Te Toa
Takitini.
The Price of the Paper is 10/- a
year.
Address letters to Te Reo o
Aotearoa, Box 300, Hastings.
TE REO O AOTEAROA
April, 1929.
This is an
important day, a day for celebrating, a day for feasting. It is not a worldly
celebration but a spiritual one. It is a God-given joy, which does not come
with human noise, but as a still small voice, a pure mind and a praising heart.
(Ephesians 5.19)
It was the
Resurrection that impelled the Apostles to proclaim Christ to the whole world.
(Acts 4.2, Romans 6.5, etc) Although all will be raised, it is the people who
believe in Christ who will be raised into the Kingdom of God. ( Thessalonians
4.16)
When this happened,
the Apostles were united. John, when he was very old, lived on the island of
Patmos. His teachings spread to parts of Asia. These part observed the Feast of
the Resurrection three days after Passover, on the 14th day of
Nisan. The Church of Rome throughout Europe, following the teaching of Paul and
Peter, kept this festival during Passover week, the Sunday being Easter Day.
There was dissension over this day. The Church in Asia observed one day and the
Church in Europe another day. Polycarp arrived in Rome in 158 to try to get
everyone to observe the same day. He did not succeed. In AD 196, Victor, Bishop
of Rome issued an edict saying that those who did not follow the European date
should be excommunicated. At the Synod of Arles, AD 314, laid it down that
everyone should observe the same day. In AD 325 the Synod of Nicaea determined
that the whole world should observe the day fixed day on which Christ rose. At
the Synod of Antioch, AD 341, there was a permanent split, with the Churches of
Asia cutting themselves off. The English Church followed the teaching of the
Ephesian Church, one of the Asian Churches. With the arrival of Augustine the
teachings of Asia were rejected and those of Europe are still followed today.
Now, if you have
been raised with Christ, seek the things that are above where Christ is seated
at the right hand of God. Set your mind on things that are above, not on things
that are on earth. (Colossians 3.1-2)[
[957]
Christ was raised
on the third day, according to the scriptures. (1 Corinthias 15.4)
No longer present
you members to sin as instruments of wickedness, but present yourselves to God
as those who have been brought from death to life, and present your members to
God as instruments of righteousness. (Romans 6.13)
THE BISHOP OF
AOTEAROA’S DIARY
March
3 Hui
for the Unveiling of the Memorial to Sir James Carroll at Turanga.
4 Committee
for the young men considering attending Theological College.
5 Heretaunga.
6 Opening
of the Minister’s House at Porangahau.
7 Hastings.
8 By
car to Rotorua.
9 Train
to Auckland.
10 Welcome
by the Maori People of Auckland for the Bishop at St Stephen’s.
7
p.m. Preach to both peoples at St Mary’s Cathedral, Parnell.
11
p.m. [?Kerene] Hotel to see a Pakeha man who wishes to give gold vessels
for the Lord’s Supper as his gift to the Maori Church.
1
p.m. The Governor General welcomes the Bishop to dinner.
2.30
p.m. The Federation of Christian Women.
5.30 p.m. Worship with the young men at the
Ministers’ School, St John’s, Tamaki.
12 11 a.m. Speech to the Clerical Society of the Diocese of
Auckland.
3 p.m. Speak to thee children of King’s College.
13 Train to Hamilton. Diocese of Waiapu.
7.30 p.m. Speak to the Synod.
14 10.30 a.m. Service for the Maori ministers.
15-17 Ngaruawahia.
18 Auckland.
19 Train to Whangarei. Ngararatunua Marae.
20 8 a.m. Lord’s Supper.
11 a.m. Service.
3 p.m. Service for the two peoples.
21 11 a.m. Service.
2 p.m. Unveiling. Travel to Pakanae.
[958]
22 11 a.m. Service.
3 p.m. Arrive in Kaikohe.
23 Hui of the Standing Committee at Kaikohe.
24 8 a.m. The Lord’s Supper.
11 a.m. Service.
3 p.m. Service for the two peoples.
25 Arriv1e at Matangirau, e p.m.
26 11 a.m. Service.
3 p.m. Arrive at Peria.
27 11 a.m. Service.
3 p.m. Arrive at Ahipara.
28 Ahipara. 11 a.m. Service. Arrive at Te Kao in the evening.
29 Good Friday. Service at Te Kao.
30 Return to Kaitaia.
31 Kaitaia.
April
1 Return
2 To
Auckland.
3 At
Paeroa. Confirmation Service.
4 Rotorua.
5-12 Hawkes
Bay
13 Train
to New Plymouth, Taranaki.
14 11
a.m. Parihaka.
3
p.m. Marae.
7
p.m. St Mary’s Church, New Plymouth.
15-16 Taranaki
Area.
17 7.30
p.m. Combined Service at Waitara.
18 Waitara.
19 Train
to Otaki.
20 Otaki
Marae.
21 8
a.m. Lord’s Supper.
11
a.m. Confirmation Service.
2.30
p.m. Marae.
7
p.m. Combined Service.
22 Petone.
23 Papawai.
24 Aorangi.
25 Foxton.
26-28 Whanganui
& Putiki.
29 Return
to Hawkes Bay.
May
3 Travel
to Wellington.
4 Arrive
in Nelson.
5 11
a.m. All Saints’, Nelson.
6.30
p.m. Cathedral.
6-7 Motueka.
8 Speech
in Nelson.
10 7.30
a.m. Travel to Okoha.
[959]
11 Arrive
in Blenheim.
12 In
Blenheim.
13-14 At
Waikawa.
16 Preach
to the Church of England Mens’ Society Annual Meeting, Oamaru.
17-30 In
the Christchurch Diocese.
THE
POWER OF THE FAITH.
The
Rev R J Campbell of England has spoken of the ceasefire existing between
America and England. Most of the people do not agree with this state of things because the two peoples are
younger and elder brothers. He says that America should be allowed to remain
there and arrange its forces, while England should go to the Arbitrations
Courts in order to keep the peace until the time when the faith exerts its
power over the world.
THIS
NAME, AOTEAROA
To Te Toa Takitini, which has been given a
new name now -Aotearoa, greetings. Greetings to you whose voice wakes up the
whole country. I send some cargo for you to carry for the tribes of the seven
canoes to hear, because there are seven canoes and seven spirits [?Mauri].
As for the statement that Kupe’s wife named
the Fish of Maui, Aotearoa, it is wrong. In the prayer of Maui when he hauled
up his fish, Tonganui, what emerged into the world was Aotearoa.
Taranga –
Uengakiteao
|
Mauimua Mauiroto
Maupae (sic) Mautaha (sic
These were the legitimate children.
Mauitikitiki-a-Taranga was a stillborn. He
was flung by their mother into the sea. The man of the sea, Potipoti, rescued
him and fed that stillborn, with the result that he survived to become a man.
Potipoti was a descendant of Te Ika a Maui,
of Tonganui. Potipoti came and returned the child, Mauitikitiki, to this world,
to the beach at Kurawaka. During the night he went to the house of his parent.
He slept among his brothers. The mother counted five lying there. In the
morning he had gone. The character of the child was that of Tonganui, in power
and in spirit as well.
Further explanations would take a long time
so I shall shorten this. The parent an the brothers eventually got to know this
child. He was given the name Mauitikitiki-a-Taranga. At that time he presented
as both a god and a man.
[960]
During the night this child dreamt he saw
his fish. It had come into the sea. It told him to fetch it and bring it into
the light of day. He agreed to do this. He awoke and went and told his parents.
They did not believe him. So he reminded his brothers that they were to go
fishing.
The lad then went to fetch the jawbone of
their ancestor, Murirangawhenua, for his fish-hook . He snatched it, but, alas,
he had taken it in vain. I shall explain: He had not hit the nose to make it
bleed and did not smear the blood on the hook to sweeten it. This was a
mistake. The jawbone was still sweetly
scented.
They paddled until they arrived at the
place that the lad knew. He called out to them to anchor there. When they
fished the fish kept on biting. He called out to his brothers to haul on his
line. The four of them jumped up and pulled in vain on th line – nothing moved.
A word of explanation: One does not exhaust the four winds in this fashion.
Mauitikitiki told his brothers to hand him the line. When he got it he began
his incantation. ‘What are you up to Tonganui, holding on obstinately down
there? The heavy gale of early summer is blowing. They gather together; they
are bound together. They dive, they emerge. The belly of Tangaroa is always
moving. It emerges. It ascends. It emerges into Aotearoa – from the bowels [aro]
of Tangaroa. Tangaroa! Mehaa!’
At the conclusion of the incantation the canoe was high and dry on the back
of his fish. The fish did not quiver.
At this point he told his brothers not to
meddle with his fish after he had gone. He was going to take the
talisman of the fish to Hawaiki. When he had crossed over he told their parents
that he had caught his fish. When he had finished what was required with the
talisman he returned. When he arrived he found that his brothers had killed the
fish with their weapons. Consequently there were hollows and mountains. Had
they not meddled with it this country would be flat. There would be no hills.
So Mauitikitiki named his fish ‘Aotearoa.’ While he was way down in the belly
of the ocean th fish’s name was Tonganui; when it emerged above water into the
light of day [aoturoa] it was called ‘Aotearoa.’ Because of the wrong
they had done to him Mauitikitiki began to separate himself from his brothers.
They returned to Hawaiki.
We have arrived at the time he migrated.
Mauitikitiki married his wife and they had children. Then he left Hawaiki, his
parents and his brothers, and went to live on his fish ancestor. This is the
vital principle [mauri] which brought this fish into this world as a
homeland for Maui and all the generations to follow up to the present day. So
say the stories.
This is the genealogy:
Mauitikitiki-a-Taranga -
Uwirakiteao
__________________________|
|
Ngainui
|
Ngairoa
[961]
|
Ngaipehu
|
Ngaiariki
|
Te Ihutataraiangoa – Te Herengaawatea
|
Toikairakau – Te Kuranuiomonoa
|
Hatonga.
2Rauru - Matangiawhioawhio, 3Awamorehurehu|
________|
|
Tahauri (Matangiawhioawhio
belonged to Kupe, captain of
| Matahoru. This
member of the expedition was given
Tahatiti in
marriage to the people of the land.)
|
Ruatapu
|
Tamakitera
|
Tamakihikurangi
|
Tarawhata
|
Hinemataroa - Taneatua
|
Paewhiti -
Tamatea-ki-te-Huatahi
|
Ueimua. Tanemoeahi. Tuhoe.
Uenukuruiri.
|
Murakareke
|
Tamapokai
|
Tamakitekaronga
|
Te
Whakautauta
|
Kanuheke
|
Turumakina
|
Te
O
|
Heemi
|
Tuhitaare
That’s that! Best wishes to Te Reo o
Aotearoa and the people of the country.
From your progeny,
Tuhitaare Heemi.
[962]
THE PROBLEM WITH US MAORI.
I weep with and salute our remaining
elders, our ancestors, parents, brothers and sisters, that is, with all the
people of our canoes Te Arawa, Tainui,
Matatua, Horouta, Takitimu, Kura Haupo, and Te Tokomaru, planted in their time
by our ancestors over the face of Te Aotearoa and including Te Waipounamu.
Greetings to our elders, the captains on
our canoes in these days, the blood relations of those of our ancestors who
have passed on to the afterlife [Te Po].
Is it not the case that there is much
heartfelt suffering, great sorrow at heart, for us Maori, who fight our
extraordinary battle against the difficulties, the burdens, the impoverishments,
the hunger (Great struggle for very existence) of these days, the days of the
Pakeha.
These thoughts came about from looking at
the different situations or the Maori and the Pakeha. Although these peoples
are both under the authority of the one King, and although they are both
capable in the occupations appropriate to them, we see that they both abuse
each other and there is ill-will and taunting and other things we are aware of.
But I say that that people, the Pakeha, are worse at abusing us Maori. Later I
will explain why I say such things.
At the start of the building of the railway
from Taupo to Rotorua several of the young men from Te Arawa and Matatua went
there to work. There were perhaps forty
of them. Their fellow workers were Pakeha but there were many more of them.
This year the work was completed there. All
the Maori were dismissed. They were not given work, nor were they transported
to their homes but had to make their own way there. Not even part of the cost
of their tickets home was paid for by the management. The Pakeha who finished
up there were given work. They were sent to work on the railway going to the
Tai Rawhiti (the East Coast Railway). They were paid for the three days they
were not working following the ending of their contract; for the Maori there
was not a brass farthing.
I tell this story often so that it is
discussed and thought about and considered by the people, because this is a
matter that each person is able to talk about and to say what he thinks of it.
Therefore, why should we be silent about it?
[963]
If the Pakeha had honourable thoughts about
us, the Maori People, those young men would have been given work, or some Maori
and some Pakeha would have been put off so that all were treated equally.
It is true that five of those Maori who
were put off returned to the work because they were members of the Union. And
perhaps all the Pakeha who worked there were members of the Union. But
Ko
wai ka hua, ko wai ka tohu?
‘Who thinks, who knows?’ [cf Nga Pepeha 1654]
There may be some people who say that it is
because Maori are lazy that this happened. If that was so it was shameful. But
show me a people living on the face of the earth that doesn’t have many who are
reluctant to do manual work.
This is the question: ‘Why were the Maori
only put off? Why were not all treated equally?’ This is my answer. It is a
very short answer. ‘It is because of our
Maori skin.’ In situations like this, if it is mixed up with money, the
Pakeha carefully moves away so that we can’t look at him, and he jeers at us,
‘You black person, get lost. You’re perplexed. You don’t understand!’
Therefore, people, no matter how much
effort we put into acquiring the knowledge of the Pakeha, although we do
acquire it, we have not found a way to get equality of power and status with
the Pakeha. Why? It is not that we lack commitment or a keen heart or effort.
We are strong. Really we must seek knowledge appropriate for us. My own answer
is that it will be by means of the colour of our skin.
Let us look at the black people of Africa
(African Negroes sic). The Pakeha do not permit them to walk on the pavements,
the places where people are able to walk. They despise the black people.
I think that in many years’ time our
children and grandchildren will increasingly lose the dark skins of our
ancestors and look more like the Pakeha. Then Maori will be able to follow in
the footsteps of the Pakeha and perhaps one will not be able to speak of
full-blooded Maori but only of Castes. The Pakeha is friendly towards people if
he wants to be. It is true that the Pakeha have brought many benefits to us
Maori but I must say that he has also done much wrong and has put us down.
What I say is not wrong. If we look
carefully we will see that I am right. At her great Hui at Ngaruawahia, Te Puea
welcomed all the tribes of the nation to hear the speeches
[964]
of our wise men – Bishop Bennett, Sir
Apirana Ngata, Tahupotiki. All their speeches were remarkable but those
that spoke most strongly to me were those of Sir Apirana Ngata. He spoke of the
situation of young people in these days, the days of the Pakeha. What he had to
say was right as was his anger on the part of the young people. In the course
of those speeches he said this: ‘Here (at the pa of the Hui) our young ones are
men. When they cross over to Ngaruawahia the Pakeha call them dogs.’ These
words were uttered by Sir Apirana Ngata, one of our great men, who has
accommodated himself to both sides, Pakeha and Maori, a man who has plumbed the
depths of learning and who has an understanding of all the ways of the Pakeha.
People, what about us? Are we going to
allow this to continue? How long are we going to sit doing nothing? Perhaps we
should continue to be committed to acquiring some of the learning of that
people, and, when we get it, use it for our good for we know that learning can
be harmful if it is used for bad purposes.
Therefore, be diligent about education and
in sending our children to school in the
hope that some will emerge to guide the people to what is right after the
departure of today’s guides – Sir Apirana Ngata, Sir Maui Pomare, Tau Henare,
Makitanara and some of their friends.
Te Arapeta M Awatere.
(The help for those mentioned above is
available from the Labour Organising Secretaries who know the Union Laws. As
for Pakeha calling us ‘dogs,’ the answer is to stand tall and speak nobly on
the marae of the Pakeha.
Under the Union Jack we are all the same,
but some are fools and misguided.
Pakeha are the same. How they speak reveals
whether they are fools or noble. Best wishes to you and your friends who are
questioning this situation. – Editor)
[965]
[TE UAMAIRANGI]
The Hospital Building
36 Keri Street
Palmerston
25th March, 1929
To all Hinemanu, to all Te Upokoiri, and
all the tribes gathered before Kahukuranui, all of you who gathered there to
weep and lament for the little bellbird who has been taken from this world to
the other world. Farewell, friend. Depart on the ebb tide to your old women and
old men, to your mothers and fathers, and to your ancestors. Go to the place
where land and people abide. Go to the kings of the Night, to the assembly of
chiefs where they are gathered and to the carved houses below Papatuanuku. Farewell,
friend. Go to the man who knew the saying of your ancestor, Te Heuheu, who
said: ‘The brothers are not permitted to speak and to welcome people, but they
are still brothers. The man who shows kindness to the low-born, that man is
also a chief, as is the man who cares for the children and who shares.’ You are
he. Farewell, Te Uamairangi. Farewell. Farewell. Farewell. Go, take with you
all the wicked things of this world and leave behind all that enhances life,
all that is beautiful and good, along with the faith, for your sister,
Hinekatorangi, and your nephews and your brother, and Paraire Tomoana. You will
not be forgotten in the months and the years to come. Farewell. Your brother,
Sir Apirana Ngata, and the four peoples of the country have gone about and
brought together our maoritanga, and united us with the King Movement, and in
the practices of the laws of men and the law of God. And so your departure is
timely. Go and speak with Te Heuheu, Timi Kara, Wi Pere, Henare Tomoana, and
all the Members before Sir Maui Pomare, Tau Henare, Pire Uru, Hare Uru and
Apirana Ngata. Tell them that we have moved on from their days. Good things are
not constrained but have increased. They are not diminished but have grown
high. They are not just above and out of reach but are already here. And not
nearly seven but seventy times seven. Indeed, these are the wonderful things
that I saw at this gathering of the people of the country at the marae of your
family at Ngaruawahia. Now it is known that the good times will soon arrive. So
you may go, Taranaki – go to the life to come. Farewell. You have finished with
this sick world. Go to your heavenly Father.
My friends, greeetings. Because of my child
I was not able to be present with my brothers, our father and Te Tahiwi. Now
all is well. The child was feverish and cried for a long time.
Greetings to you all. Our sympathy is with
the bereaved and with all of us who are left to mourn.
With much love. Long life to you.
Taite Te Tomo
[966]
TOGETHER OR DIVIDED.
P H Tomoana
The whole country is shaken! Aotearoa and
Te Waipounamu are holding a grievance at the call from Waikato. At the
invitation of Te Rata the bow of the canoe is being set up. He is of that
disturbing lineage which, in this new century, has bound up the Maori status of
the ancestors since the passing of Potatau who proclaimed, ‘Come together! Come
together! Come together as one people!’
This is the important voice, today’s
treasure, which should be on each person’s mind to share with those he
encounters – to live together as one, to whisper [?kohimu] together. But
some seek in vain to become guides, captains, shelters from the battering
gales, or whatever.
When we come to this time, the voice of
Waikato was heard on the day of the young people’s Tennis Tournament when the
bird flies without feathers and the bird creeps with a broken wing. It reveals
that the proverb is wrong:
He
huruhuru te manu ka rere. He ao te rangi ka uhia!
By feathers the bird flies, by clouds the
sky is covered. [cf Nga Pepeha
1768]
Ka
tere Raua ka tere Pipiwhakao.
Rauwa and Pipiwhakao are afloat. [cf Nga Pepeha 1146]
The canoes are floated from the oozing
springs, from the murmuring rapids, from the calm bays, from the dark green
deep pools, and make land at the calm waters of the deep pools of Waipa in the
Waikato at Ngaruawahia.
The many leaders of our day, each with
their own glory, are invited to come to the bosom of our ancestral Mother,
Mahinarangi, on Friday, 15th March. You will find yourselves, as you
look about, expressing wonder at this girl, this beautiful house of Te Rau Tau
Hou – the New Century, to commemorate the New Century on the banks of the
Waikato.
It is said that this is one of the
stylistically distinctive houses of Waikato.
Perhaps that distinctiveness
is an outcome of the dark times, says Waikato. ‘I alone have violated my tapu.’
Christians say that we each have to die our own deaths. That is how it is.
Waikato and Taranaki go one way, the Country goes another.
However, when they were
planning to build the house, Mahinarangi, Waikato told the Maori World that
this ancestral name had been chosen for the home to care for the orphans of the
new century, and so each tribe that was closely related to this ancestor was
invited to come and many canoes came to Te Kimikimi so that the marae was [?
maru hangahanga].
People praised and wondered
at the beauty of Mahinarangi. She stood there, white and warmed by the rays of
the sun, all that had been hoped for, something wonderful.
[968]
And we salute those who set
up this scheme for caring for the orphans and bereaved: Waikato, Te Rata, Te
Puea, thank you! Thank you for these manifestions of the New World. You stand
as an object of pride, Mahinarangi. You are beautiful from top to bottom, every
part, the paintwork, the weaving, the carving from the Gathering Place of the
Spirits, mixed with the fragrant oils of the New World. These explain our gratitude and the
wonder towards you. Haramai te toki.
Haumi, e! Let’s go forward together!
I hope this account will give
a picture of this great day to those who were prevented by unforeseen circumstances
from attending.
Each person gave their all on
that day – the bared skin, the wildly staring eyes, the protruding tongue, the bending
knees, the taiaha thrusting at the undefended target . We have at last seen
Tuwharetoa, Matatua and Waikato in their manhood performing as a war party.
Such are the frightening things
we treasure in the Maori World which we say are important and great but lost to
us – but the Cormorant was displayed! It was the very best!
Although Te Arawa, Matatua,
Waikato, and Taranaki conducted ceremonies on the marae, all the tribes followed
Maori tradition at free times on the Saturday. Christian worship was led on the
Sunday by Bishop Bennett of Aotearoa and his colleagues, Tahupotiki of the
Wesleyans and the Ringatu Bishop. The theme of the sermon was ‘Peacemaking’ –
bringing people together through love.
On the Monday there was a Pakeha
contribution from Mr Coates, the Leader of the Opposition.
Three people were absent from
this hui because of illness. They were Te Rata, the Maori King, Taranaki Te Ua who
died at Turanga on the day of the hui, and Sir Maui Pomare who was ill.
We had heard that Ratana
would attend but he did not. Perhaps he was sulking!
The Alpha of appreciation was
expressed to Te Puea and Waikato, to Sir Apirana Ngata, Minister of Maori
Affairs, and all his party from the Government, and to Tukere Te Anga of the
Tennis Association. The Omega was addressed to Taite Te Tomo. Food! Food! Food!
The beautiful hui ended. Tihee!
Mauri ora!
MEETING OF THE MARAE COUNCIL
On the evening of Monday, 18th
March, 1929, the Chairmen of the Councils met. Also present was the spokesman Dr
Pohau Erihana.
It was decided to send a
request to Sir Apirana Ngata, Minister of Maori Affairs,asking him to amend the
terms of the Council Act, to make it more relevant and clearer, and to give more
power to the Government to help with finance to improve marae (sanitation), and
to clarify the four parts giving authority to the Councils in specifically
Maori matters. The Chairman of the meeting was Tutepuaki, Captain Pitt.
A motion was passed to send
condolences to Paraire Tomoana and the close family on the death of Taranaki Te
Ua.
The combined meeting in 1930
will be held at the place where the Tennis Tournament is being held.
THE FOOTBALL MEETING
The Rugby Advisory Board also
met. The members present were Kingi Tahiwi, Ned Parata, Love, Captain Pitt,
Tomoana, and Sir A T Ngata.
The Accounts and the Reports
on the last season were passed.
THE TENNIS MEETING
This group also met but there
was no report available.. What was decided was that next Tournament will be held
at Turanga at Easter, 1930.
We have received the
following results:
Men’s Singles Championship:
1
P
Howell, Arawa.
2
P
Howell
Ladies’ Singles Championship
Miss Newton, Maniapoto
Ladies’ Doubles Championship
Misses Newton & Rukutai, Maniapoto
Men’s Doubles Championship
Howell brothers, Arawa
Boys’ Singles Championship
Davis, Tai Tokerau (Bay of Islands)
Girls’ Singles Championship
Miss Jensen, Horouta
Highest Aggregate
Marumaru Cup, Arawa
Kani Shield, Arawa
Turoa Cup, Arawa
There was much praise for the
standard of play this year. The playing of the young people was excellent. Mr
Goldie of the New Zealand Tennis Association said that the play of the Maori
Champions was better than that of the Pakeha this year. Keep it up, young people.
[969]
ODDS AND ENDS
King George has completely
recovered his health and has returned to work. It is right that we praise God
for answering the prayers of the whole Empire for the King’s recovery. ‘God
save the King.’
It is said that the total
amount of gold bullion in the whole
world is £2,519,800,000. The nations that hold most of this are America, England,
France and Japan.
The minister (to a man going
into a hotel), ‘My lad, aren’t you aware that that door will take you to the
way to hell?’ He answered, ‘Sir, that’s alright. At six o’clock they throw us
out.’
A WAIATA EXPLAINED
To the Editor.
This is my explanation of one
of our waiata. ‘Waiata 110’ is said by
the Editor of Nga Moteatea to have been written by Mere Reweti Taingunguru
according to Kararaina Parakau, wife of Whaka Parakau. This is different from our
account. We understand that the waiata was composed by Te Ahiwaru Tamatamaarangi,
the father of Maihi and also of Te Ruha. It is correct that the lament was for
the first husband of Taingunguru. The name of that man was Te Whatu Karangahua.
His nickname was Te Koraha and is used in the waiata. ‘[We await] tidings of
your company, O Te Koraha.’
Te Whatu Karangahua was the
leading chief in the Toka-a-Kuku Pa when it was besieged by the war parties of
the country [?Te Motu] in 1835. His father, Te Wharau, was the important elder
of the Pa. Presently I will give the genealogy. During the long siege of the pa,
Te Whatu-karangahua was struck and wounded by a stray bullet and died. The
tribe wept for him and one of his parents, Tamatamaarngi composed this lament
for him. The many names in the lament relate only to Te Kaha. Taingunguru was a
younger sister of Te Whatu-karangahua. The genealogy shows this. Were Tai-ngunguru
the author of this lament she would have given differing names to the headlands
of their home, that is, to Tikirau and Whangaparaoa. But you can see the local
names in this lament.
So it has ‘Te Raupa’ which is
the flat rock that extends from the Te Kaha Hotel as far as the Toka-a-kuku promontory.
‘Waikawa’ is the headland familiar to all on the East Coast, five miles east of
Te Kaha. This promontory belongs to the Kahurautao family.
[970]
Genealogy 1
Apanui (11)
|
Tukaki
|
Te Uhutu
|
Te Rangi-a-puananga
|
Tamatamaarangi (1)
|
Te Rangikawanoa
|____________________________
|
Te Ngahue-0-te-rangi Te Wharengaio
_________|________ |
| |
Tekakatuamaro Tewharau Tamatamaarangi (11)
|____________ |
| |
Te Whatukarangahua Te Hata Maihi
(and more)
|
Paerau (and more)
Whakapapa 2
Apanui (1)
|
Taikorekore
|
Hinetera
|
Tautuhi-o-Rongo
|
Whakapurunui-o-te-Rangi
|
Ruamanawahonu
|
Kauaetangohia
|
Te Waranga
|
Te Putahou
|
Te Pakipakirauwiri
____|_______________
| |
Tangitahe Kahukura-a-maru -- Te
Kakatumaro
| |
| __________________________
| | |
Taingunguru -- (1) Te
Whatukarangahue Te
Hata
(no issue) |
“
“ (2) Hare Reweti Parakau Paerau (and more)
|
Kiriwai (and more)
[971]
When Taingunguru married Hare
Reweti Parakau she became known as ‘Mere Reweti.’ Her children are from this
husband.
Waikura Tautuhi-o-Rongo sings
this waiata. He says that it is by Taingunguru. Be that as it may, my
information is that it is by Tamatamaarangi (2).
T Wi Repa
Te Araroa
ANOTHER WAIATA
Waiata 145
This is a lullaby by Enoka Te
Pakaru, a tohunga of the Whanau a Tupara hapu of Te Aitangi-a-Mahaki, for his
grandchild, Whakatatahaterangi, an elder brother in a different line to Hare
Matenga, father of Te Peka Kerekere and others. Take Kerekere dictated this waiata
to me. What he said was confirmed at the time by Maata Te Owai, the remaining
elder of Te Whanau a Taupara. But that elderly lady said that Te Pakaru’s
lullaby came to us by way of the child’s parent, from Te Whanau a Kai. The
Editor is right when he says that this is one of the finest [?tohunga]
waiata of the Tai Rawhiti. Now that I have some understanding I say that this,
and Pine pine te Kura [Little tiny plumes], are the best lullabies, the
finest that I have learned. I salute the Editor for collecting together these
treasures of the heart. If he can print Pinepine te Kura, that will be
very good.
‘Uenuku-whakarongo.’ [Uenuku, the listener.] The Editor writes that
this is a personal name, Uenuku-the listener. When Take and Maata sang the
waiata to me it went like this:
‘[There is milk, my son,] to
be brought by your ancestor, Uenuku.
Listen! The kumara is from Parinui-te-ra, the Beetling-cliff-0f-the-sun
…’
So, the ear of the child
being sung to is to listen. The kumara is from the Beetling-cliff-of the sun.
As a person’s name, ‘Uenuku-whakarongo’ sounds very strange to my ear.
But if the word ‘whakarongo,’ ‘listen’, is said [at the beginning of the
line] the waiata flows very well.
‘Maui wharekino.’ [Maui bad house.] According to Take and Maata it should go like
this: ‘He appears as Mauri from the house of evil.’
‘Na Rakaiora,’ [Of
Rakaiora.] This is Uenuku. He is also
known as Uenuku Rakaiora.
Ka kiia Ruatapu a Uenuku
ki te tama meamea.’ ‘When Ruatapu was named by Uenuku a
misbegotten son.’ The Editor’s hand, somewhat carelessly, transposed these
words of the lullaby. But in his notes (20) he says that according to Mr
Leonard it should read: ‘Ruatapu named him Paikea.’ According to Take and Maata
it should be ‘He was called Paikea Ruatapu.’ This makes Paikea and Ruatapu one
and the same person. For the elders of the Tai Rawhiti, Paikea is the subject
of dissension.Some say that Kahuitiaterangi, the son of Uenuku is Paikea. Some
say that Paikea and Kahutiaterangi are two different people. We shall leave
this matter of dispute lying there. Were it left to Take and Maata to settle
the issue, it would be: ‘Paikea Ruatapu named the misbegotten son.’ This shows
that there is a group of deep thinkers who say that Ruatapu and Paikea are the
same.
[972]
We leave this idea lying
there for the mind to research in days to come. My plea to the Editor of ‘Nga
Moteatea’ is that he will restore the words in this part of the waiata to their
place: ‘Paikea Ruatapu named the misbegotten son’ and not ‘Ruatapu was named by
Uenuku.’
‘Ko Manini-tua, ko
Manini-aro.’ ‘Manini-tua and Manini-aro.’ The Editor says
in his notes of these names that ‘these are the names of the kumara digging implements.’
This is close to what is said by Take and Maata and Wi Pere. They say that
these are the names of the first ‘spades’ used by the ancestors when they first
began to cultivate kumara. ‘Ko Manawaru, ko Araiteuru.’ Manawaru was the plot where the kumara seeds
were planted. That plot was beside the road from the Pakeha school at Manutuke.
The Araiteuru of the lullaby is the taniwha that carried the Horouta canoe from
Hawaiki to Aotearoa. It is not the Araiteuru River near Gisborne, known as
‘Arai.’ That is a [?hairinga] of
the taniwha, Araiteuru. Two taniwha
carried Horouta, Ruamano and Araiteuru. Wi Pere says that in winter the
two taniwha went to Ngapuhi. When summer came they would return south. When the
kowhai is in bud and some trees in flower, it is said that Ruamano and
Araiteuru have returned. In the words of this lullaby, ‘Araiteuru is seen by
the myriads, the thousands.’ The body [of the canoe] is not seen, but the signs
of its arrival are seen or heard. The flowers of the trees are very pleasing –
of the kowhai, the pohutukawa, the rata, the heketara [olearia rani], the
rangiora. It is said, ‘Ruhiterangi has come down.’ This Ruhiterangi is a demon, not the star.
‘Hei kura mo Mahaki.’ As an adornment for Mahaki. According to Te
Aitanga-a-Mahaki, the branch [? Rata flower] carried to land ‘as an adornment
for Mahaki’ was planted at Toroa, Waerenga-a-Hika. Take and Maata say that that
white pine died in Pakeha times. It was called the ‘Adornment of Mahaki.’ That
white pine bore flowers.
‘Poutu-te-rangi.’ Wi Pere says that this is one of the names
for the time called ‘autumn.’ ‘Ko te kakahu no Tu, ko te Rangikahupapa.’ The clothing of Tu is Te Rangikajupapa. Wi
Pere says that this means that ‘humans are clothed in the sky above.’ Tu is
‘Tumatauenga.’ Tutawake is human mana.
T Wi Repa
FURTHER NOTES ON WAIATA
Waiata 147
‘E to e te ra
Rere whakawai ana ia ki te
rua, etc.’
‘Sink down, O sun!
Plunge as liquid (fire) into
the abyss.’ [Nga Moteatea Part II, pp 232-233]
The Editor of Nga Moteatea
says that this is a love song for Hauauru.
[973]
But this person Hauauru is
not known. The Editor asks, ‘Where do they come from?’ Under the number of the
waiata are notes by the Editor saying that he does not know who wrote the
waiata or where they came from.
Te Kooro, younger brother of
Wi Pewhairangi, of Tokomaru, says that Potiki of Ngati Marutuahu brought this
waiata to Te Kawakawa. Te Kooro maintained that Potiki wrote the waiata for his
wife, Te Aorutawa, daughter of Rangiteki of Te Kawakawa. That is the story.
Aorutawa was a woman of chiefly descent, the second grandchild of Te Pohoikura.
This woman was carried away by the Ngapuhi war party or perhaps by someone
else. She arrived in Hauraki and Potiki took her as his wife. This is the same
Potiki as in the Editor’s explanation of ‘Te Heketua’ in Waiata 117: ‘It is
said that [?he/she] was given by Kauhu to Potiki of Ngati-Maru.’ They lived in Hauraki and their children were
born – Rewiri Ngakirikiri and his sister. As the land was at peace, Te Aorutawa
had the idea of returning with her husband down south to her people. They
arrived at Te Kawakawa. Te Houkamau (senior) was still alive. Potiki’s party
came upon Te Kani-a-takirau at Te Kawakawa. The tribe assembled under Te
Houkamau and his brother, Te Kani, to welcome their visitors from afar, Potiki,
their male relative by marriage. That same night, Te Harawira Te Waitohetohe, own
brother of Te Aorutawa, (they had the same father and mother), got up and
carried off his sister into the bush to be his wife. Potiki awoke suddenly the
next day and sobbed invain for his who had been abducted. This chief then stood
among the local people and sang this lament:
Sink down, O sun!
Plunge as liquid (fire) into the abyss.
The whilst I do here
Gather a hundred memories around me.
Untroubled was my sleep
In the happy days gone by;
Comes it now wakeful (am I)
Like that alert bird a-nesting.
It had to be you
etc.’ [Nga
Moteatea Part II, p.233]
If one studies the words of
the waiata it is obvious that this is a love song by a man for his stolen wife.
When Potiki returned to his
own land, Te Houkamau gave him Papaka, sister of Pita Pokia, to be his wife. Some
of the progeny of this marriage live at Te Araroa.
Waiata 140
‘Tera
te marama
Ka
roko-mahuta ake i te pae, e.
Ra runga
ana mai
O te
rae ki kohi e, etc.’
Behold the moon
Is rising o’er the ranges, e,
Climbing upwards from
Beyond the brow of Kohi, e.
The Editor says that this is
a love song; and that ‘the beloved
[974]
is
from the east,’ that is, from the Te Whanau-a-Apanui area. The Editor’s
thinking is right. The name of that striking one for whom the love song is
written is Tawhiti. The waiata says:
‘Marama te titiro ,
Pae ka
riakina kai Rawhiti, e:
Kai
raro e Tawhiti,
Te awhi
tipu a to Wahine, e.’
Clear is
the view there
To the
obtruding ranges in the East, e.
Below o’er
there is Tawhiti,
The one
close embraced by your woman, e. [cf Nga
Moteatea II, pp 194-195]
This Tawhiti is Tawhiti-rangi,
also known as Te Waka Tawhiti or Te Waka Tuteranginoti, chief of Te
Whanau-a-Apanui, who died some ten years ago. Our cousin. Te Keepa, sister of
Koopu Erueti, told me this story after we heard it sung by some people.
Waiata 131
‘Kaati ka tutuki te haere
ki Te Kaha-makaura ki a Te Hoatiki.’ [Line 28}
‘Thence onwards to journey’s end
at Te Kaha-makaurau, to Te Hoatiki.’ [Nga Moteatea II pp 154-155]
In Note 26 about Waiata 131,
the Editor says that this man ‘Te Hoatiki belonged to the Whanau-a-Te Ehutu.’
This cannot be corrcct. Te Hoatiki was the husband of Hine-matioro, a chiefly
woman of the Tai Rawhiti. The eminent status of the wife eclipsed that of the
husband. The elders who know the name of the husband of Hine-matioro do not
refer to the genealogy of her husband. Rutene Koroua of Ngati-konohi, Whangara,
gave me this genealogy.
Konohi
_____________________|________________
| |
Marukwiti Te
Riwai
| |
Tanetokorangi Ruanuku
| |
Hinematioro Te
Hoatiki
This shows that Hine-matioro’s
line a descent was the same as that of her husband.
Further, if these people are
from Whangara, why does this abusive song say, ‘Thence onwards to journey’s end
at Te Kaha-makaurau, to Te Hoatiki’?
Te Hapi Hinaki, a Whangara
elder, gave me this explanation. Hine-matioro and Te Hoatiki lived at Te Kaha.
The cultivation where their people grew food for them was called ‘God’s
Cultivation.’ Wiremu Hei has that farm today. During the first year, the kumara
were abundant. There 400 kits filled. The news spread about the productivity of
Hine-matioro’s cultivation. Tamahae, who lived at Maunga-roa, heard of it. That
elder spoke this saying:
‘He wha-te-rau ki Raemaihi, e ara tou ingoa:
he wha-te-rau
ki Maara-a-Te Atua, kaore e ara tou ingoa.’
Four
hundred at Raemihi will exalt your name:
Four
hundred at Maara-a-Te Atua will not exalt your name. [of thcf Luke 4.23]
Raemihi was a cultivation at
Whangara. This saying reached Hine-matioro and Te Hoatiki at Te Kaha and the
two of them were ashamed. They returned to their home at Whangara.
NGA MOTEATEA
PART II
Supplement to ‘Te Reo o
Aotearoa.’
Waiata 162 – 176
The waiata printed as a
supplement to Te Toa Takitini have been printed, and now Nga Moteatea Part II
is being added.
Many waiata were not included
in that collection because there was an urgent need for the book to be printed
for students taking the Maori Language examination of the University of New Zealand. Therefore we
are continuing to publish the waiata in the Supplement, and are naming those
collected from this month, Nga Moteatea, Part II. When there are sufficient of
them they will appear in book form. And afterwards, perhaps we will find other
waiata. We will continue to bring together these ancestral treasures.
The one collecting them
together wants you to send in your criticisms, explanations, and corrections.
Then we will look afresh at these waiata taking into account people’s comments
and making corrections.
A T Ngata
Wellington,
April, 1929.
