[2093]
TE
TOA TAKITINI
Registered
at the GPO as a Newspaper,
Number
106
Hastings
1st
July, 1930
THE MAORI MISSION
The Sermon
preached by Mr Williams the Son to the Pakeha People.
( Sermon by Canon
W G Williams of Wanganui.)
Deuteronomy 18.15:
The Lord your God will raise up for you a prophet like me from among your
own people; you shall heed such a prophet. [RSV]
It may be that you
are thinking that I am wrong to use this verse from the story of Moses in
preference to some teachings from the Lord himself.
We know that this
prophecy, although it was uttered 1450 years before, was fulfilled on the birthday of our Lord Jesus Christ and
during the time he was in this world until his death and resurrection and
ascension.
We also know that
when he ascended to sit at the right hand of God he assumed the offices of prophet, priest and king of the world of the
spirit. He took his chosen people under his authority along with the small people
of Israel spoken of by Moses – the tribes, the hapu, and the languages.
We
also know that that Head of the Great World-wide Church, the Lord, chose one of
his disciples, and sent him out to be a prophet among his people.
Published by Rev P Hakiwai and P H Tomoana, and printed at
Cliff Press, Queen Street, Hastings, HB.
[2094]
Te
Toa Takitini
Registered
at the GPO as a Newspaper.
The
price of the paper is 10/- a year,
Address
letter to ‘Te Toa Takitini,’ Box 300, Hastings
1st
June, 1930.
It is difficult to
write an article about a man who is still working, but those who are working,
carrying on their ministry, doubtless when they look will wonder at the work he
has begun, and will be thinking something like this, that the Lord has raised
up one who shares all his understanding and wisdom to be Bishop of Aotearoa, to
be a Prophet, to be an Apostle to his people.
Now,
since the Bishop has been appointed, every matter is brought before him, to the
one place, therefore, we see clearly what this means and how easily the Bishop
is harvesting the work of th Church. Therefore, let me return to the time when
the idea of a Bishop of Aotearoa was being discussed.
It is right that
we should be very grateful for the consecration of the Bishop of Aotearoa,
because, from the time of the arrival of Bishop Selwyn until the consecration
of the Bishop of Aotearoa, we have awaited this great outcome for the Maori
Mission. And it is clear that this is the way forward for the Church for which
the Maori People have waited for a long time.
Something we have waited for for
a long time.
The desire of the
Maori heart has been satisfied; they have found their spiritual guide.
It is six years
since I had a conversation with a Maori elder. He was a supporter of the
teachings of the Church. I told him of my sadness at the decline of the faith
among the Maori People, and at the desertion of some to other Churches. I also
told him of the discussions about setting up a Maori Bishop.
With much love he
responded to me. ‘The fault is yours! It is the fault of your ancestors! Had
they educated a Bishop the people would have had one of their own as a Bishop,
as head of the Church. If that had happened you wouldn’t be grumbling today!’
‘Yes, I think what
you say is right. I think that if we appointed a Maori Bishop
[2095]
there would be new
joy, new energy and a new strength on the Maori side of the Church.’
‘If you are able
to stand up at a Maori hui and share these thoughts you will be greatly loved
by the Maori People.’
Because we have
little time I must end this conversation here. But let me just point out that
such were some of the conversations that started people thinking about
appointing the Bishop of Aotearoa.
Our Bishop shared all
the thinking of his Maori flock because he and they have Maori hearts and think
the same, outside and inside, even though the Pakeha Bishops did not despite
their understanding and their maturity.
By bringing the
matter to hui the Maori heart became engaged and it bore fruit.
If one wants to
fix in the Maori heart what is said, allow him to talk it through so that he
thoroughly digests what is being said.
There has been
great excitement at the many hui and the welcomes arranged for the Bishop, with
people showing much affection and joy and happiness.
This
has been the programme for those hui.
7 a.m. Litany and address.
11 a.m. Service.
12 noon Holy Communion and address.
Confirmation and address on the
marae.
7 p.m. Mission and address.
Discussion about
spiritual matters may go on until midnight or even until 1 a.m.
What are the fruits of these
Missions?
I shall talk about
what I know well in my own Diocese of Wellington. In this area my dealings are
only with the small part that is the Maori Mission. During one year 73 people
were confirmed. At Putiki the people are raising money for stone church for
themselves. The amount realised so far is £750. They are making every effort to
raise the money they need by the winter. Five young men wish to study for the
ministry but there is no school for them to attend.
Where can they be taught?
Our main concern
is to find a place where those wishing to study for the ministry can be taught.
But it is hoped that this matter will be well considered and that a decision
will be quickly made to establish a school at Otaki or at another place that is
well-known to all those involved in the work of the Church.
[2096]
A treasure revived.
One important
matter that has been recognised is the need to revive the faith of the people;
this growth has been lacking in recent years. However, at this time, one’s
heart is convinced and is content that with the establishment of the Maori
Bishop we have a spiritual treasure for small and great, Maori and Pakeha.
Questions.
It is four years
since we had a hui at Foxton when we discussed why we needed a Bishop. One
person asked, (a) Will Waikato return to the faith if a Pakeha is appointed?
And (b) Will the people of Taranaki return if the Bishop is a Pakeha? These people separated from the Church in the
days of the Maori uprising. For 70 years there has not been a confirmation
service amongst them.
What is happening now?
During the two
weeks of the Bishop’s travels in Waikato and Taranaki there were 14
Confirmation Services and 71 people were confirmed. One of those confirmed was
an elderly woman of 85. After the Confirmation Service the elderly lady made a
gift of land as a site for a church and she also said that she would give the
money for the building of the church.
At one of the Tai
Rawhiti hui 70 people who had gone over to the Ratana Church expressed a desire
to return to the Mother Church.
At a hui at Karioi
in the Wellington area the Bishop was enthusiastically welcomed by Ratana,
Catholic and other Churches.
Yes, the Church
was inspired as a result of the Maori People being given their own Bishop.
What will things be like?
It is as if this
is the fruit and the fulfilment in this new century of all the work of
cultivating done by the Missionaries in years gone by in this country. At the
end of a Confirmation Service an elder spoke. He had worked for the Church for
40 years, only giving up when his eyesight deteriorated. This is what he said.
‘I did not hear what the Bishop said, but I was able to see him laying his
hands on the heads of his children, and I was overjoyed; this is the ripening
of the fruit sown by your ancestors.’
[2097]
SIR MAUI POMARE
On 29th
June we got news from California (America) that Sir Maui Pomare KBE, CMG, ande
MP for the Tai Hauauru, has died. It is just three weeks since he left here in
order to overcome his sickness. He had been laid up with his illness for a long
time. And he has just died.
[A Photograph of
Sir Maui Pomare]
He was born in
1876. His father was Wiremu Naera Pomare, a Ngatiawa chief. He married Miria,
the daughter of Woodbine Johnston. They have two sons and one daughter. He
attended Te Aute. He longed to become a doctor for his people. He went to study
in America. After four years he received his doctor’s qualifications with
honours and gained an MD. While in America he lectured to gatherings of leading
people bout his Maori People. The cash he got for doing this served to support
him during his education. On many occasions he went without food, using his
cash to buy his text books. He was 25 when he returned home where the
Government appointed him to be Inspector of Health for the Maori People. He was
the forst doctor to enter the bush-clad parts of Tuhoe and the headwaters of
the Wanganui River. His reports of that time are widely read these days.
[2o98]
He was sent to the
Pacific Islands where he found that the indigenous people were living in
deprived circumstances, without doctors and without schools. He stirrd up the
Government to investigate these things. Through his efforts the spread of
leprosy among the islanders was ended. He it was who designated Makogai as a refuge
for those with the disease. It came to be said that Doctor Pomare was the
saviour of the indigenous inhabitants of the islands.
In 1920 he was
made a CMG, and a KBE in 1922. He was awarded these honours for his work during
the war and for his work to improve the health of the Maori and Island Peoples.
He was Captain-Doctor of the Te Oreore Cavalry. In 1911 he became Member for
the Taihauauru, remaining in post until his death. He was a Minister in both
the Massey and Coates Governments.
A NOBLE WOMAN
On 3rd
June, Rahera Muriwai lay down for her long sleep. She died in Wellington. After
her death she was taken to Tuahiwi where her people grieved over her and she
was buried in the tomb of her parents.
Her father was the
Rev P Mutu. He was a Ngai-Tahu chief. He was also the first Church of England
minister for Te Waipounamu. He was a descendant of Tahu, one of the people on
board Takitimu.
On her mother’s
side she was descendant of the chiefs of Ngati-Mamoe – the local people [tangata
whenua]. Ngati-Mamoe lived on Te Waipounamu before the migration from
Hawaiki.
She was a woman
committed to the development of her people. She devoted herself to pursuing the
Ngai-Tahu Claim. During the recent Great War she led many projects. Her people
sent casks of mutton-birds for the Maori Battalion. For this and other good
works the Government awarded her the OBE.
Her first husband
was Hopere Wiremu (Billy) Uru. After he died, she married Mr Morrison.
She was a woman of
stately bearing, a tranquil person who showed respect to everyone. It gave her
great pleasure to invite people to her home. She was definitely the descendant
of nobility. Farewell, Mother. Go to your rest.
[2099]
CONSUMPTION,
TUBERCULOSIS, TB.
Dr Wi Repa.
(People, this is a
feast being set before you. Eat up! – Editors)
This follows on
from my speech on the subject given at the Wai-o-Matatini Hui and published in
the May ‘Te Toa.’
When I saw the
subject in the programme of matters to be considered by the Hui, I was careful not
just to pass on what I had studied [at college] to the Hui. Sir Apirana knew
that I could be tiresome in speaking about this. I wrote many letters to him
urging the setting up of a Maori group to combat this disease. By so doing we
could stop handing over to the Pakeha the care of our disease.
This was the
matter that I focussed on in my speech. I needed to gather together my thoughts
at that time given that people are uninterested. I was also aware that people’s
hearts are hungry for the spoken word. For those who did not hear my speech
there I am writing now in ‘Te Toa.’
There were some
few people who contradicted me, but there were others who think deeply, and the
chosen leaders of the people listened carefully.
On the following
night this motion was brought forward: ‘That the Maori Minister be requested to
appoint someone to investigate the disease among the Maori People in a defined
area and to report to the Minister within one year.’ This motion was passed
without any objection. I asked Taiporutu to put the motion in this form; he put
it and it was supported by all.
What follows
explains why I asked for the motion in this form.
‘The Issue of
Defeating Consumption.’
Some had begun to
discuss having separate hospitals for Maori, like those of the Pakeha. The
Pakeha put together two things for Consumption – a Dispensary and a Sanatorium.
These things were part of the extensive provision made for the disease among
the Pakeha. They found that they were the necessary weapons in their situation.
They live in a different way from us. Perhaps in the future there will be a
convergence in the ways we live. But we must take a careful look at the way we
live first and then we will be able to choose the appropriate weapons for us.
But first we must set about investigating the enemy and, when we have
discovered his strengths, we can set up our fortifications.
And so, the
Dispensary is only appropriate for towns We don’t live in towns. As for the
Sanatorium it is very costly to build, to run, to support, and to provide other
things that are needed. It is far more than we can afford.
[2100]
Therefore, we had
first to look carefully at the wording of the motion before taking it to our
father, the Minister; there was one point of view and there was another point
of view. And there is the expert of the experts, along with the Minister, who
have to devise the scheme suitable to our situation.
If we were 67,000
living in a single town it would be easy to make a scheme. We could just follow
the Pakeha example. But the situation is this: from Te Rerenga-wairua to
Murihiku is one thousand miles and we are scattered in between.
Therefore, I
believe we were right to set down the motion.
‘Which
Department Must Deal With It?’
The disease
Consumption comes under the Department of Health. It would not be right to
bring it under the Department of Maori Affairs. It is easy to say this and it
is what the Pakeha thinks. But I believe that it is right that issues that are
of concern to Maori, even illnesses, should come under the Maori Department. If
it is dealt with by the Department of Health, that means handing it over to the
Pakeha to manage – to people who are not familiar with the myriad ramifications
of this matter. They would have recourse to the Maori Doctor who is tied up in
Wellington. If the Department of Health took over the matter they would be cut
off from the people for who this is a major concern. Therefore it is right that
the Department of Maori Affairs manages it. It is a separate Maori matter. This
Department has the separate funds to support Maori needs. Leave the Nurses to
the Department of Health and let the Maori Department deal with Consumption.
‘The Letter
from the Minister of Health.’
‘My friend, the
Maori Minister, has passed on to me your letter to him on the subject of
Consumption and the Maori. It is widely known that in your heart you are deeply
committed to seeking means of dealing
with Consumption among Maori. It is right that you should be focused on it and
on getting the Department to be concerned with it. The matter will soon be
widely discussed; and be assured that the Department will look carefully at
finding ways for the illness to be dealt with separately by the Maori People.’
‘A Ministerial
Statement.’
We don’t have much
hope, nor do we feel that we can depend on the words of this letter. It is a
Ministerial Statement. It is a song from a bird at dawn. We shall wait. How is
the Pakeha going to investigate our particular burdens. We alone are those who
understand them. If this Minister is guided by a Pakeha doctor we will be
excluded and be just observers, standing by and waiting.
Also this work is
pleasing to the Pakeha for the cash he gets from it, while the Maori rather is
concerned for the well-being of his people. I say that the Maori Minister
[2101]
should not give
scraps to his colleague in the Department of Health.
‘The Maori
Councils.’
I am busy at
present looking into the role of the Maori Councils since all the power has been
given under the Covering Law [Ture Nui] to the Local Bodies such as the
County Councils and the Hospital Boards. Therefore the Maori Councils have no
authority. The Bylaws of the Maori Councils are the same as those of the County
Councils. Wherever the Maori Council is it is under the authority of the County
Council or the Hospital Board. Nothing remains for the Maori Councils to do. I
think that the Law should require those [Maori] Councils to deal with
Consumption. The Law should revitalise them and hand over to them the work under
the guidance of one or more Maori doctors. If these Councils are required to do
this work they will be renewed and they will get on top of what we want done.
Keep these Councils as parents for the people.
THE ‘DAIRYMAN’
[Despite studying
the local cows, I cannot claim that my translation of this advice is accurate. My
dictionaries were of little help. – Barry Olsen]
Since the
occupation of milking cows is being taken up by
more and more Maori, it is appropriate that we learn the traits of the
cow that will bring most benefits to the ‘Dairyman.’ The man, woman or child
embarking on this occupation, if he is only just starting out may find that the
milk has stopped flowing and he needs to become aware of the quality of his cow
– how much milk is being produced, if it stands well, how gentle it is, the
feel of the body – the back and the belly, its eyes, its throat, and how the
udder hangs.
The person who is
very keen to develop a fine breed that produces milk is advised to look
carefully at the signs of a good cow and to present his good cows to the right
bulls, because it is the beginnings which will ensure the quality and strength
of a good milking herd.
Because of this it
is right that we urge the ‘Dairyman’ to become familiar with these qualities of
the cow or bull he wants to be the dam or sire for his herd.
According to an
expert these are the signs of good cows.
1.
Look
carefully at everything about it.
2.
It
should move easily. One should find out how much milk it produces.
3.
The
body should be healthy, slim and good.
4.
The
cow should not have a short body. Its tail should stand up.
5.
It
should have a long neck, soft and shaking.
[2102]
6. It should have considerable length between the
shoulder and the soft part of the belly.
7. The distance between the belly and the the
tail should be long.
8. The belly should not hang slack and low or be
very high.
9. The cow should be beautiful to look at.
10. It should be
[?tamawahine]; the head should be beautiful and it should blink well.
11.The forehead should
slope gently beside the eyes.
12. The eyes
should be neither far apart or too close.
13. The cow
should not have eyes that are close together; iy is a sign of bad breeding.
14. The
shaking-piece should be flexible and long.
15.The markings
from the tail to the shoulder to the throat should be close together.
[A
photograph of ‘the best Jersey Cow in the world.’ She produced 21,031 lbs (in
weight) of milk in one year.]
16. The nose should be broad for grazing.
17.
The end of the nose and the tip of the tongue should be black.
18. Horns
should be close together, not long but short.
19. The
ears should not have long hairs.
20. The
eyes should be clear and tranquil.
21. The
ribs should be well-spaced on the3 back-bone.
22. Ensure that the buttocks are broad and that everything
is right about them.
23.
The tail should be long and the hairs at the end should shine.
24.
When you inspect behind, see that the udder is wide and long.
25.
The pathways for the milk should extend a long way under the belly.
26. The udder should be wide and
long but should not hang too low.
27. The teats should be the same
size but not be too close together.
28. They should hang straight down
but should easily be pulled back.
29. The hair should be short and shiny
so that it is [?weriweti] when brushed.
30.The cow should
be golden in colour; it will delight the eyes of the ‘Dairyman’ or ‘Farmer’ who
is experienced in this work.
[21o3]
NGATI-POROU IN BYGONE
DAYS
R[eweti] T K[ohere]
Raising sheep was
not the only Ngati-Porou farming activity after the Hauhau Uprising of 1865.
Another important activity was wheat-growing, like other tribes. But they could
not rival Waikato whose flour reached Melbourne and California in the days of
the gold rushes.
Ngati-Porou put
great effort into growing wheat. All the level places and even steep slopes
were covered with wheat. As Paratene Ngata said: ‘The land glowed with wheat.’
In those days they
had no horses or ploughs. Instead, they turned over the soil with a spade. And
so, Haami Te Rapu, a Ngati-Porou chief, used this in argument at the Hui of the
Te Aute Students’ Association at Kariaka. The the subject of ministers’
stipends was raised and it was proposed that these should be linked with the
elders’ pension funds. Haami stood and said angrily, ‘I don’t agree! You should
leave as separate what has been dug over with a digging-stick and planted. But
those who have horses to pull carts and ploughs, and shovels, should look to
their own funds to provide shelter in the new world.’ Haami leapt about in the
meeting-house. When he came to the word ‘plant’ he stood erect, raised his
right leg, and made it as if he had his foot on his digging-stick.
In the days when
Ngati-Porou grew wheat the Maori themselves milled the wheat to make flour. The
doctors said that it was good flour without a trace of contamination in it. The
mills were turned by men or by horses. Mokena Kohere tried to build a mill at
Waikaka but with the arrival
[2104]
of the Hauhau
fighters it could not be finished; this was a distraction from everything.
Mos of the wheat
was not turned into flour but taken to Auckland and sold to the Pakeha. The
ships were [taria - ?owned] by the Maori – the ‘Mereana,’ the ‘Purahe,’
the ‘Ihi Keepa,’ the ‘Kingi Paerata,’ and ‘Te Mawhai.’
One of the ships
was not finished. It was still under construction when there was a landslide
and the ship and its builders were buried. Other ships were bought from the
Pakeha and paid for with wheat. Mokena Kohere owned ‘Mereana.’ On her
last trip to Auckland its captain was from Ngapuhi. While the Ngati-Porou crew
were in town, the ship was seized by the captain and his friends and was lost.
‘Purhe’ belonged to Huripuku. ‘Te Mawhai’ belonged to Tde Whanau-a-rua at
Tokomaru. ‘Kingi Paerata’ sank off Tuparoa. The wheat had been tipped into the
bilge; when it was hit by the blast of a southerly gale it was sunk by the
weight of the wheat.
The ’Kingi
Paerata’ was the ship of Te Ra-ka-hurumai. It turned aside to Harataunga (Hauraki).
That is why there are Ngati-Porou living there following Paora Te Putu’s gift
to Te Ra-ka-hurumai.
Hori Mahue told
how Mokena Kohere’s ship arrived at Waiheke. The island was given to Mokena but
subsequently Mokena gave it back to the local people.
In the winter when
there was no work for the ships they were harboured in the Awatere River and
tied up to a pohutukawa tree. That pohutukawa still stands on the Whakaea side.
Huripuku looked after the ships when they were in the Awatere; the Awatere was
deep in those days.
‘Ihi Keepa’ was
harboured here. It was washed away by a flood and stranded at the mouth of
Rerekohu.
It was always
Maori who crewed their ships and not Pakeha. Mokena always captained his ship.
He was a very competent elder when navigating the sea and sailing over the
waves.
There are other
reasons, besides the undesirable Ngati-Porou lands, why this tribe has retained
its land. Alth0ugh the land was not in proximity to Pakeha land it could have
been taken by the Government by confiscation.
When the Hauhau
messengers, Patara and Te Wiwini, arrived in 1865 most of Ngati-Porou joined them
and the flames of conflict flared in Waiapu; people were killed. Mokena Kohere
and his few friends were besieged by the Hauhau
[2105]
in Te Hatepe where
they would have died had Mr McLean not sent Pakeha soldiers to relieve them.
The last battle
was at Hungahunga-toroa where the Hauhau were defeated. There is a widespread
story that says that had Te Matauru not carried out a revenge attack on the
Ngati-Porou Hauhau at Te Pito then Mokena Kohere would not have survived.
Mokena Kohere took
the prisoners to Te Hatepe where they swore their loyalty to Queen Victoria.
Peace was made and he uttered these words:
‘E hoki ia hapu ki te tahu i tana
ahi i tana ahi.’
‘Let each hapu return home to light
their own fires.’
This was the end
of fighting in Waiapu. The people survived as did the land. It was Mokena
Kohere’s idea to forgive the sins of Ngati-Porou.
But the Government
did not agree. An area of land had been designated by the Government for
confiscation for the rebellion. And a sum of money had been laid before Mokena
with which to pay the Maori soldiers. But he was very cautious. He thought that
the money was the thin edge of the wedge in an effort to acquire the land. This
is what Mokena said:
‘Mauria to moni; naku tonu, na te
Maori taku riri; ehara i a koe, i te Pakeha.’
‘Take
away your money. My battle was a Maori one – not yours, not a Pakeha one.’
Although the
Ngati-Porou lands are remote and there are no roads, the strong and long arm of
the law applies, and it was as well that there was a chiefly voice, a voice of
authority, to obstruct and assuage the Government. None of the land of those
tribes that fought against the Government was confiscated.
In a speech,
William Heslop of Napier said: ‘Mokena Kohere swore to the Government tha he
would do all in his power to ensure a good life for Ngati-Porou. This is how he
was able to recruit some hapu to continue loyally under him.’
I doubt that
anyone is bored by this story. It is good to be able to write it down lest it
be forgotten, for, as the proverb has it:
‘He taonga tonu te wareware! Tino
wareware, aata wareware ranei.’
‘Forgetfulness is always with us,
whether complete or partial.’
[cf
Nga Pepeha 739]
Sadly, Mokena
Kohere is forgotten. Neither Ngati-Porou nor the Government has erected a
memorial to him and his important and loving work. But the
[2106]
Government of his
day made much of him and regarded him with affection. Queen Victoria presented
him with a sword.
In 1872 he and Wi Tako
[Ngatata] were called to the Legislative Council, the first Maori to reach that
summit. But perhaps Wi Tako persuaded the Government to give him a promontory
to mark the place where he was buried.
A song was written
for a great English General, Sir John Moore, who was killed.
‘Slowly and sadly we laid him down,
From the field of his fame fresh and
gory;
We carved not a line and we raised
not a stone
But we left him alone with his
glory.
But Mokena Kohere has
a stone, erected by his children and grandchildren.
The Scripture
says: ‘Now a new king arose over Egypt who did not know Joseph. (Exodus 1.8)
Likewise, a new Government arose over New Zealand who did not know Mokena
Kohere.
THE BISHOP OF
AOTEAROA
At the conclusion
of the meeting of the Standing Committee of the Tauranga Archdeaconry the
Bishop and Mr Williams returned to Ruatoki. On 25th May the Bishop
was taken to Rotorua Hospital. The doxtors decided that an operation was needed
and that took place.
Everyone was
agitated at this news. However the Bishop was in good spirits and the doctors’
treatment of him was very sympathetic.
We have received
many reports which all say that the Bishop is continuing to recover well, It is
good to get that news. His friends say that he will probably leave hospital at
the end of June.
Te Toa knows that
many in the Bishopric of Aotearoa are rejoicing at the good fortune of the
Bishop and at his recovery from his illness.
Kia ora, Bishop.
And we thank the Heavenly Father that the Flock can again rejoice.
[2107]
TOKA-A-KUKU
T Wi Repa
This is a pa at Te
Kaha in the Te Whanau-a-Apanui territory. The land on which the pa stands is a
promontory stretching northwards into the sea. The mainland is to the south of
the pa. There is sea to the west and to the east. The pa is almost cut off. A
channel has been dug from the pa to the mainland to the south of the
promontory. Some ten acres of land are enclosed by the pa. Flat stone
fortifications extend from the western extremity (where a hotel now stands), to
the headland, and around to the eastern extremity. That is the ‘Raupa,’
mentioned in Waiata 110.
‘I waho te Raupa, kia whakamau koe nga
kohu e tatao, etc, etc.’
Out there at Raupa, and look you
intently at the mists clinging up there, etc.
[Nga
Moteatea II, p.60]
Canoes could not
get close to the pa because of the stone fortifications. The pa is above, the
sea below. The fortifications of the pa were high. The mainland to the south of
the pa extends over 1700 acres of undulating country covered with bracken, tutu
shrubs, raupo and spear-grass at that time.
That pa,
Toka-a-Kuku was famous. To the south-west of the large Toka-a-Kuku pa was the
small pa called Te Koau. A rivulet, Te Waihirere, separated this pa from the
mainland near Toka-a-Kuku. To the west of that pa was yet another pa called Ounukahukura,
now a burial-place for Te Whanau-a-Te-Ihutua. The pa are older than
Toka-a-Kuku.
Three miles to the
east of Toka-a-Kuku is Wharekura, the place where Parura Hoia and Te
Pori-o-Te-Rangi of Ngati-Porou were killed in 1829. It was to avenge their
deaths that part of the Amiowhenua came to Te Toka-a-Kuku in 1836.
At the eastern extremity
of the fortification o this pa, but on the seaside, is the rock, ‘Takore.’ The
name is familiar on the Tai Rawhiti because of what Tamahae said to his friend
[or adversary], Konohi.
‘Ka tu te pohatu i Takore; ka
taka te pohatu i Wahakino.’
The rock at Takore stands firm while
the rock at Wahakino has fallen.
[cf
Nga Pepeha 1135]
(By and by I will
tell the story of these two men, but for now we’ll concentrate on Toka-a-Kuku.)
In 1836 Te
Toka-a-Kuku was besieged by a large force of Ngati-Porou, Te Aitanga-a-Hauiti,
Rongowhakaata, Te Aitanga-a-Mahaki, Ngati Kahungunu from Te Wairoa, Hawkes Bay,
and the Wairarapa, and Ngapuhi under Te Wera Hauraki who were living at
Nukutaurua (Te Mahia).
[2108]
The elders of Te
Wairoa told me that only Tiakiwai and his hapu – ‘Kahu’ – did not join this
Amiowhenua. His god stopped him from going. A party had come to attack the
people of Te Wairoa. The warriors passed by on one side. They were followed and
those at the rear were struck down indiscriminately. That is why Tiakitai’s god
stopped him from going.
Toka-a-Kuku was not taken.
It cannot be
taken. We have described this pa – the surrounding sea, the stone walls, the
stream, the rank undergrowth, the fortifications and everything. Perhaps only a
general like Hongi Hika could have taken it as he took Matitaki and Mokoia and
other strong pa in that area.
Holding the pa.
Those who held the
pa were all the hapu of Te Whanau-a-Apanui between Haparapara River aand
Tikirau. Beginning from Tikirau, these are those hapu: Te Whanau-a-Pararaki, Te
Whanau-a-Maruhaeremuri, Te Whanau-a-Kahurautao, Te Whanau-a-Kaiaio, Te
Whanau-a-Te Ihutu, Te Whanau-a-Te Uanga, and Te Whanau-a-Hinetekahu. These hapu
were lead by their own chiefs.
All these hapu
living between Tikirau and the Haparapara River today are descendants of the
ancestors in Toka-a-Kuku in 1836. Te Whanau-a-Apanui of Haparapara at Hawai did
not go into the pa. The chiefs who led the people then were Wharau (of Te
Ngahue-o-te-Rangi,) Whatau-karangahuaona [of Waiata 110 in Nga-Moteatea II. In
the waiata he is Te Whatu-a-Rangahua.], Tawatikitiki, Te Ao Pururangi,
Tatuaharakeke, Te Kainui, Te Matenga, Te
Paretiti, Tamatamarangi, Te Mangokaitipua, and others. Te Whanau-a-Apanui to
the west of Haparapara River as far as Hawai did not agree with the plan of
gathering in the pa. [?But te whangai pointed there.]
Te Whanau-a-Apanui’s Battle.
Shortly
before the arrival of the war party at Toka-a-Kuku, a party from Te
Whanau-a-Apanui went to Turanga. Tuteranginoti was the chief and leading
warrior of the party. At Te Muhunga (Ormond) they defeated the local people of
Te Aitanga-a-Mahaki, an incident known as ‘The Battle of Te Muhunga.’
When they returned home they were told by the person in charge that a party
from Ngapuhi had come and attacked people at Maraenui. Tarapatiki was the
leader of that party.. Te Ranginoti said:
[2109]
‘Mehemea ahau i konei, kaore he
patiki mo uta, kaore mo te moana.’
‘Had I been here there would have been no flounders on land or
in the sea.’
[cf
Nga Pepeha 1825]
[? He was still
perspiring from his triumph at Te Muhunga.]
At that time news
arrived of what Wharau had said at Maraenui. They were still discussing that
saying when news came that the war party’s canoes had gone around Toka-a-Kuku;
they were no the beach at Hariki, four miles to the south-west of the pa.
However they had not heard anything from Te Wharau and his children. They were
still celebrating the victory at Te Muhunga.
One section of the
tribe was advocating that they should attack by land so that they alone could
seize the canoes of the war-party. Someone had the wise idea that, if all
agreed, they should move into the pa in order to make a single stand. In this
way, in one move, they would encircle the war party, along with the the
companies coming up from Omaio, Maraenjui and Hawai.
And so the army of
Te Whanau-a-Apanui assembled while the Amiowhenua was at Hariki. Never mind, a
warrior stuck close and observed the
enemy. It was said that it was Tarapatiki who shot Tuteranginoti. This was Te
Whanau-a-Apanui’s battle. Te Apanui in the pa were not scratched or anything.
Those of the
chiefs who were captured were executed by hanging In the evening they were
taken down. Taumata-a-kura did not allow them to be eaten. This marked the end
of cannibalism on the Tai Rawhiti. The place where those men were hanged was
declared tapu and remains so to this day.
Who could capture Toka-a-Kuku?
I have not heard
from any of my Te Whanau-a-Apanui relations who captured Toka-a-Kuku. Nor have
I heard mention of the name Pareihe. But it is true that he was present. When I
was a young student at Te Aute College, Hawkes Bay, I heard from Puhara that
his father, Hawaikirangi, was there. I also heard from Paora Ropiha of Waipawa,
Hawkes Bay, that he was there. They went by canoe to Toka-a-Kuku. Renata Kawepo
was a child when he went. Tiakitai was one of the Heretaunga chiefs who went.
Hence the waiata by the Ngati-Porou women:
‘Takoto ai te marino, horahia i
waho ra!
Kaupapa haeretia nou e Tiakitai e!
Calm is all about and spread afar
To make a tranquil journey for you,
Tiakitai.
[But see Nga
Moteatea I, p.268, No. 80]
This waiata was
for Tiakitai when he went to Toka-a-Kuku.
But the name I
heard from my elders was that of Te Wera of Ngapuhi. His name eclipsed those of
other chiefs.
[2110]
When it comes to
the assault I have to turn to my Ngati-Porou side (my ancestors were
‘go-betweens.’) I learned from these elders that Kakatarau led the party that attacked
it to avenge the death of his father Pakura and Poro-o-te-Rangi, who died at
Puketapu. The words of the waiata are based on this:
‘Ka pau te whakatute atu e te ope
Nau ra e Pape e!’
You, Pape, have ended the shoving of the war party.
Pape is a nickname
of Te Kakatarau. It is the English name, ‘Bob.’ This man is an elder brother of
Te Mokena Kohere, grandfather of RTK who writes articles for Te Toa Takitini,
that is, of Reweti Kohere and his younger brothers.
This is perhaps
the reason for the defeat at ‘The Head of the Fish’ [Wellington]. But Ngati-Porou
was [?wana ai] on that expedition because of their many sicknesses. What
was supposed to be done at Te Toka-a-Kuku by the Whanau-a-Tuwhakairiora had to
be done by the elders.
Hoturangi was
murdered at sea beyond Matakaoa. Te Tarawa was the fishing-ground. The war
party of TeWhanau-a-Apanui came upon them fishing at Tarawa. Te Kanga-a-Poharu
(my second grandfather on my Ngati-Porou side) and his nephews, Waipauhu,
younger brother of Whakakataha, father of Houkamau (the elder), Tarawhanui,
younger brother of Tikitiki-o-rangi, father of Te Matauru, Te Kakatuauru,
nephew of Hoturangi, were killed by them as they fished on their sea at
Matakaoa.
One of the people
who died at Toka-a-Kuku was Te Whatu Karangahua who was hit by a stray bullet.
The Waiata 110 was composed for him.
‘Tera Matariki, huihui ana mai
etc, etc.’
Behold, the Pleiades are clustered
above …
[Nga
Moteatea II, pp.60-62]
Paratene Kamura-Te-Rangi,
father of Wi Pahura, who was a Wharekahika chief, was in the war party. He was
a younger brother of the older Te Houkamau. During the night the two of them
went to free their sister from the pa. She was the wife of Te Aopururangi.
Paratene was shot and suffered a flesh wound. He lay in the village for a long
time before he died. He was the first person to be buried beside the church at
Te Kawakawa.
There was a man
called Marino in Te Wera’s party. On the Sunday he putg on his beautiful cloak
and stood on the breastwork, the palisade posts of the Te Koau Pa. The guns of
Te Koha and Paratene Te Wharetatarakau went off and the man was killed. It is
said that the two guns went off simultaneously. He was a younger sibling and
one of the Whanau-a-Kahurautao.
Toka-a-Kuku and Kaiuku.
I said above that
Toka-a-Kuku was not taken by the war parties at that time. The only way it
could be taken was by firing cannons from the sea. Nor could it be taken by an
exhausting siege by any war party. But there is a man who maintains that it was
taken like Kaiuku at Te Mahia.
[2111]
These pa were
alike in both being by the sea and both being besieged by the Amiowhenua. But
Kaiuku had sea only on the north side. It was from that direction that the
canoes were able to take the pa. On the land there is a mountain to the south.
Also, Kaiuku was a very small pa. Therefore it as easy for the war party to
strangle it.
But Te Toka-a-Kuku
had sea to the west, the north and the east. The pa could defend itself on the
western and eastern sides. The war party was on the western side but from the
unoccupied east, food could be brought in from Hawai or Raukokore. Kaiuku,
however, was on an island. It was possible to shut off the road from the
mainland to the pa. Parties coming to help the pa could travel by way of the
beach from Te Pukenui. This was obvious to the Amiowhenua. The sea was very
narrow. Kahutara was beyond. The river at Oraka was inland. Those areas were
perhaps four miles away. That was the length of the Kaiuku coastline. Canoes
fetching food from Turanga and Whareongaonga had to operate within these four narrow
miles. They could not escape the notice of the war party besieging the pa.
Because of this, Maiuku was kept short of food.
Some
Reflections.
I believe that, since Te Whanau-a-Apanui at Omaio and Maraenui and
Hawai lost no-one, the war party stayed in vain and eventually peace was made.
Why I think this happened is that most of the Ngati-Porou chiefs in the
Amiowhenua were related to Te Whanau-a-Apanui.
We Pere says that Tahweo of Rongowhakaata turned to defend his family
members. Te Wharau and most of his children were descendants of Te Hukaipo, an
important ancestor of Rongowhakaata. One line of Te Kani-a-Takirau’s ancestors
is from Te Whanau-a-Apanui. He was a man who was against war. Tamaiwhakanehua
and his son, Te Potae-Aute, belong to Te Whanau-a-Kaiairo of Te
Whanau-a-Apanui. I have heard that they went to protect their relations. Te
Houkamau himself belongs to Te Whanau-a-Apanui. Although his participation came
about largely because of his ancestor Te Pori, eventually he was to listen to
Te Kukume on that side of his family. Uenuku, the Waiapu chief, was a man of
peace. One thing to consider is that the war party was not under the leadership
of a single general. Each hapu followed its own chief.
Ngati Kahungunu as a tribe are not inclined to support Ngati-Porou when
it comes to fighting. For one thing, Ngati-Porou are reluctant to permit their
relations to be killed by other tribes. If they have a quarrel among themselves
they will fight. That’s their own business. It is a family squabble.
[2112]
‘A [kowhete - ?whisper
?quarrel] by the wives of Tumoana-Kotore for their husband.’
The setting of these Maori words follows the tune in the music as
written.
Explanation.
There is a blossoming of love, of hope and faith between the two of
them; his loftiness, his depth, they knew very well and also lauded. Eventually
they were parted by death. One went before, leaving the other behind. But they
grieved for each other. One was able to express that physically, the other
spiritually. When their eyes were bedimmed they slept in each other’s embrace
and wept together and talked together. Waking to the world – ‘Alas! It was only
a dream.’ This was their conversation:
‘I am waiting here.’
A Maori version of the song, ‘Garden of Dreams.’
P H Tomoana
The Man The
Man
I dreamed at night But
I wake up
That your spirit clung to me, Alas, it is a dream.
Embracing me Here
I am weeping.
And weeping for me.
The
Spirit
‘I
am waiting here.’
The Spirit The
Man
Come to me I
sigh
My beloved. With
love for my beloved.
Here I weep Give
me something to ease
As I wait. My
sorrowful heart.
‘I
dreamed, etc.’
The Man and the Spirit
Alas! The pain I dreamed at night
So oppresses me. That
your spirit clung to me
Tears Embracing
me
Spring up And
weeping for me.
In my heart
Such is love! Come
to me
You are always mine! My beloved.
Here
I weep
As
I wait.
