Te Toa Takitini 22
[1]
Te
Toa Takitini
Registered at the GPO as a
Newspaper.
(Maori Version at PapersPast.)
Number 22, Hastings, May 1, 1923.
The Newspaper that serves
as a Voice for all Maori People.
The
Saying of Tuhotoariki –
Ehara taku toa i te Toa Takitahi,
engari he Toa Takitini taku toa.
My strength is not that of
a single warrior but that of many.
[cf
Nga Pepeha 93]
Huihui tatou ka tu!
Wehewehe tatou ka hinga!
United we stand, divided we
fall.
BE
MEN!
BE
STRONG!
Nau ko te Rakau, naku ko te Rakau,
ka whati te Hoa Riri.
By your weapon and mine the
enemy will be destroyed.
[cf
Nga Pepeha 1981]
Published by the Rev F A
Bennett. Printed by Cliff Press, Queen Street, Hastings, HB.
[2]
TE TOA TAKITINI
Registered at the GPO as a
Newspaper.
The
Price of the Paper is 6/6 a year.
Letters should be addressed
to ‘Te Toa Takitini,’ Box 300, Hastings.
Number 22, Hastings, May 1, 1923.
THE DAZZLED EYES OF THE
MAORI.
Elsdon Best [Te Peehi] is a famous elder amongst
Maori and Pakeha. He knows more of the ancient stories of the Maori than most
of our Maori elders. He and his companions returned to the East Coast. They
visited Waiomatatini to seek out the ancient history of those of our hapu. They
stayed for a month writing down the accounts of the origins of Ngati Porou as
well as the incantations, their waiata, and their genealogies. We have printed
Te Peehi’s address for us to look at. Many accounts of others of our hapu have
not yet been written down. If there is a knowledgeable elder who wishes to pass
on to his descendants the old stories he is familiar with, he should write to
Elsdon Best, Wellington, and he will
discuss the matter. Te Toa Takitini hopes that Te Peehi’s proposal will be
welcomed and that we, the remnant at this time, will gather up the bits of
information about our ancestors. Te Peehi is right to say, ‘Maori eyes are
dazzled when they see the wonderful treasures of the Pakeha and they abandon
Maori treasures, casting them aside.’ People of Aotearoa, Te Waipounamu and the
Chatham Islands, let us return to collecting the treasures of
our fathers which we have despised while our eyes were dazzled. Let us anoint
our eyes so that we can see clearly that the things we have cast aside are
still treasures. Seek learning.
[3]
TE PEEHI’S SPEECH TO NGATI
POROU.
Here I am, an outsider,
standing to explain the customs of the land. We come from the spring, from Wellington, where we work,
and we wander over the land. We were brought by a fearsome steam engine to
Napier. Then we placed ourselves in the mouth of Tangaroa by going on board
ship and sailing over the bosom of Hine-moana lying there. Then the party
landed at Turanganui, ready to go. Our thoughts returned to the time when
Captain Cook landed on that shore. There was a battle between the Maori and the
Pakeha then. Why did they fight? I say it was because both people were
ignorant. Had they spoken the same
language and thought the same way those two peoples would not have fought each
other.
It is one
hundred and fifty-four years since Captain Cook landed. And it is good to look
at how the two peoples have fared during recent years. How have things been? I
think they’ve been good. There have not been the troubles experienced by those
generations that began to share a single language and understanding. This came
about as the two peoples grew close to each other, and the Pakeha began to know
the heart of the Maori, his way of thinking, his memories and his aspirations.
One great work that has been accomplished in recent years is the publishing of
some of the ancient stories of the Maori, with the result that Pakeha have
become familiar with the condition of the Maori over many generations and up to
the present day. They have also learned of the great works of the ancestors of the Maori people and even how the ancient
breed of chiefs used the language. It is now established that those ancestors
were very knowledgeable about sailing
canoes across the Pacific in former days, at a time when the Pakeha were
living in ignorance in their countries. They knew the swirling whirlpools, the
footsteps of the old people from [T?ora-mai-atea - ?Mahora-nui-atea]], the
marae of Hine-moana, from the time of Hui-te-rangiora and of Kupe. The Maori
canoe was seen in all the pathways of the Sea of Marama as far as Ahu,
Hawaiki, Samoa, Fiji, and many other
islands. Now we know what the former Maori gods were like and thoughtful Pakeha
wonder at Io-matua-kore. Such Pakeha also honour those of old for their efforts
to seek the world’s wisdom. The Pakeha have a saying: ‘For knowledge itself is
power’ [Francis Bacon – Religious
Meditations]. This is a true saying, but other goods emerge from knowledge
– living in contentment and love.
The foolish
person looks askance at the people of a different nation, but the wise person looks
carefully at the minds and hearts of people. If he finds someone of integrity
he is not concerned about the colour of the skin or anything else; he
recognises an open face. This year
[4]
the Pakeha have
begun doing something different. If someone is sent to uphold the law, to organise
the work, to guide, to suppress wrongdoing, on some island occupied by an
indigenous people, the residents of that land, then he should first set about
trying to understand, to investigate the ways of that people, or of people who
live in a similar fashion. Then what he does will be good, there will be no
serious problems because he understands the long-observed customs of that
people and will be accustomed to the roads they travel. It will not be long
before they seem to be one people.
In 1921-22 I set
about writing descriptions of old Maori ways. After a year’s work it was
finished. It came to 1400 pages. I wrote the following dedication on the first
page:
‘To the
descendants of Tane and Hine-ahu-one living at Hono-i-wairua on the strand at
Hawaiki.
To the mariners
of former days who explored the seaways of Mahora-nui-atea; to the ancestors of
the Maori People who devoted their powers to seeking knowledge, who invented
folk lore to delight the ear, who sought ways by which people could grow and by
which they could hold on to speech and incantations relating to the gods.
To the Maori
People of Aotearoa with whom I lived through sad times for the country and with
whom I talked over many years, the happy years of youth.
To the coming
generations of people speaking different languages, that their thoughts may
return to the great achievements of those of old in the days of Maori power.
This is a token
of respect.’
There are two
things to consider. The first is the lethargy of the Maori when it comes to
learning and holding on to the lessons of the elderly when they explained the
great things done by the ancestors when they lived in the world. The second is
that despite the attitude of most Maori during these years, I believe that the
time will come when the ideas of the people will change. Of this there is no
doubt. It is as if the eyes of Maori have been dazzled by the ways and the
wonderful possessions of the Pakeha so that Maori treasures have been cast
aside.
It will happen
that in his own time the Maori will return to seek those things which he has
cast hither and thither. It is only Pakeha who have turned to retaining the
hidden teaching, the voices of the elders, and to see that it is set down in
print. If the canoe is not tied up, it will end up floating away, it will be
cast onshore and broken up. If that canoe is secured it will remain as a treasure
for the people.
Some of the work
has been done by Maori but it is fragmentary; the canoe is not tied up; it is
written in a notebook and eventually the book becomes food for [the fire of] Mahuika.
There is only one way to ensure a good outcome and the voices of the past are
preserved.
[5]
That way is to
have them printed. But there is a problem in that paying the printer costs a
lot of money – this is the taniwha that sits on that road. We know this appeal,
‘Feathers enable a bird to fly.’ The stories of the past that I have written
down, to the best of my knowledge come to five thousand pages. The finest
stories are in the bag of the Tai Rawhiti. From this area come the clearest
accounts of this island, the lessons retained and guarded by the elders in the
schools at Maungawharo, Te Rawheoro, and others. It is known from the writings
of Captain Cook and his companions that this was a tribe very skilled at crafts
and it was later found that this was a tribe skilled in the teachings of the Whare Takiura – [the building set apart
for the teaching of esoteric lore – Williams].
So this is the
work that remains for us to do, the preservation of the voices of the elders so
that their descendants will know what the chiefly people of these islands were
like before the arrival of the Pakeha. This is a very proper activity. Think of
your ancestors, of Ira-Tahu, of Hinaanga, down to Mohi Ruatapu. These were
cables, anchors, teachers of high standing in the schools of esoteric lore, and
descendants of Tamatea-ariki-nui, Ruawharo and Tupai-whakarongo-wananga.
Therefore I say, gather together the splinters of Takitumu [Best’s name for Takitimu], lash them on,
fasten on the figurehead and the stern-post, paint it with red ochre, haul it
into the water and let it drink, so that boys and girls will know that this is
Takitumu floating here. The elders were right to say that Takitumu was a great
canoe. These are the migrants who held on strongly to the three baskets of
learning of the schools – the basket of aroha,
of peace and the arts and crafts; the basket of ancestral knowledge of makutu [spells] and whaiwhaia [witchcraft] and evil; the basket of sacred knowledge of
the creation and its energies. This school of lore started at Rangiatea, at
Wharekura, and was brought to Hawaiki -
that was Kohurau. Then it was brought here to Aotearoa and we had
Rangi-te-auria, Te Ra-wheoro, Te Poho o Hinepae, and others. We do not hear
these names in these Pakeha days. We do not hear the names of the baskets of
knowledge brought by Tane from the source of mankind. Now they have died the
death of the moa. If we do not preserve the stories and the deeds of the
ancestors how will the descendants of the two peoples appreciate that those
ancestors were people of integrity, a powerful people? How will this be known
to innumerable generations? We must do this work together.
But the sun is setting
behind the mountain ranges and the cloak of Whiro is spreading over
Papa-tuanuku. It is good that we remember one of the sayings of the elders:
Ka riro he au heke
e kore e hoki ki tōna mātāpuna anō.
The flowing current moves
on and never will return to its source again.
[cf
Nga Pepeha 1115]
It’s over to you now. I’m
sitting down.
Te Peehi [Elsdon Best]
[6]
MR WILLIAMS FOUR-EYES
[HENRY WILLIAMS]
The Centennial of His Arrival
– 1823 to 1923
Part 2.
The March Te Toa Takitini
told of Mr Williams’ return to England following the
sea battles. His spirit had been moved at this time and he determined to offer
himself for the work of the Lord.
In 1818 he married his
wife. For fifty years they worked together amongst the Maori People until they
were parted by death. At this time his companion in the things of the faith was
his brother-in-law, E G Marsh, who was a minister and a member of the committee
of the Church Missionary Society.
Mr Williams was learning
during this time about the extent of the activities of the Church. To make
clear what had been happening let us return to the story of the beginning of
the faith in New Zealand.
The first person to preach
the Gospel to our forebears was Mr Marsden who was a minister of the Church of
England. He went from England to Port Jackson
(Sydney) to be minister to the convicts living there then. Many Maori visited
there on the whaling ships. He found the Maori there and helped them. He was
struck by the bearing of the Maori and, as a result, had the idea of bringing
to the Maori the greatest treasure in the world, the faith.
On Christmas Day, 1814, Mr
Marsden proclaimed for the first time the Gospel and our ancestors heard the
name of the Lord Jesus Christ. Mr Marsdean had come but was prevented by the
Government in Port Jackson from returning because they had received news of
plundering and of Maori cannibalism.
His idea was that the Maori
People would rapidly turn to the light of the faith if they were taught
agriculture and trades. In 1807 Mr Marsden returned to England and laid his
ideas before the committee of the Church Missionary Society. The Committee
agreed to his proposals and chose two men to accompany him to New Zealand,
[7]
William Hall, a carpenter,
and John King, a shoemaker. On the instructions of the committee they were
taught other trades; William Hall was taught ship-building and John King,
rope-making. By Aigist, 1809, these men had learned the required skills. It was arranged that each of
them should be paid twenty pounds (£20) a year in addition to what they could
earn through their work. When they arrived in Australia news had
arrived of the Maori massacre in New Zealand and they also
were prevented by the Government from going to New Zealand at that time.
After living with Marsden for seven years they were permitted to sail their
ship to New Zealand.
While they were waiting for
the right time to sail to New Zealand another man
arrived to accompany them. That man was Thomas Kendall, a school-master sent by
the Society in England.
No ship’s captains were
willing to take the party; they were scared by the news of the Maori massacre.
Mr Marsden mortgaged his holdings and his goods in Port Jackson and bought a
small brig, calling it the ‘Active.’ Its tonnage was 110 tons. This was the
first ship in the world specifically set apart for the preaching of the Gospel
of our Lord. When the ship set out it was carrying horses, sheep, pigs, goats
and poultry. The people on board were some Maori, including Ruatara, some
Pakeha convicts from Port Jackson, Hall, King and Kendall, their wives and
children, and their elder, Samuel Marsden. They landed at Christmas, 1814.
This was the beginning of
the Faith on our islands. Mr Marsden returned leaving behind his people. It was
not long before troubles arose between the Maori and the group. The Maori did
not want the stories of the Faith but they did want the trades. They devoted
themselves to making axes and carpentry tools. Sometimes there were struggles
between the Pakeha and the Maori and the blood of men and women was shed. In
addition to these problems there was jealousy amongst the Pakeha. Kendall was an educated
man while his companions had little education. In their trades they were of
equal standing. Kendall wanted to have more
authority. There were disputes and Kendall left the
mission and went with Hongi to England.
We leave here our accounts
of the difficulties of the first group to live in New Zealand in order to
promote the teachings of the Faith. It is clear to us that those preachers were
not educated men but tradesmen.
[8]
Accounts of all these
events reached England – the
antagonism of the Maori People and their cannibalism, the troubles of the first
mission, and the failure of the Maori People to welcome the teachings of the
Faith. Mr Williams heard these stories and formed the idea of going to the
Maori People to preach to them.
When his request to go to
preach to the Maori People came before the committee, they agreed. The
committee realised that sending tradesmen had not worked, and they were now
concerned to send highly-educated men. Mr Williams was a naval officer and an
educated man; he had learned how to care for the sick; and he knew about boat
building. Learning medical skills and boat building confirmed his idea of
offering himself to work for the Church. When he began his work he refused to
be paid by the Church because he received his pension for his time as an
officer in the navy. Only after his pension expired did he take money from the
Church Missionary Society in England. As troubles
grew amongst the first party in New Zealand so God was
preparing the man of his choosing to guide and take forward the Church amongst
the Maori People.
(To
be continued.)
GALLIPOLI.
In all parts of the world
where New Zealanders and Australians live, the 25th April is
observed. The Governments of New Zealand
and Australia have decreed
that this day be a sacred day. This is the day that has been given the name
ANZAC. The A is for Australia, the NZ for New Zealand, and the AC for
the Army Corps; so we have Australian and New Zealand Army Corps. The name
recalls the day when together the soldiers of these two countries attacked the
Turks at Gallipoli. On 25th
April, 1915, the soldiers of these two nations climbed the hills
of Gallipoli. Amongst these troops were our young Maori. This was the day when
the bravery of the young men of New Zealand resounded. We
know the stories of the bravery of the young Maori, and of the fear of the
Turks when Henare Wepiha and his lads did their haka. ‘Ka mate, ka mate, ka ora, ka ora.’ [‘Tis death, ‘tis death, ‘tis life, ‘tis
life.] Our young men were lost honouring the call of our King to help him, and
the people at home saluted and mourned for those lost young men. This is one of
the laments:
[The first and second
verses of Te Ope Tuatahi are by Sir
Apirana Ngata, the third by Paraire Tomoana. This English translation comes
from Maori Action Songs by Alan
Armstrong and Reupena Ngata.]
[9]
The first recruits were
from
The North Island,
From the South Island,
Girt by all four tides.
You are the warriors
In number five hundred,
The noble followers
of Tumatauenga.
Some fell in Egypt,
Some on Gallipoli.
The pangs of love and pain
Gnaw at the heart.
The second echelon
Belonged to Mahaki
And to Hauiti,
And Porourangi.
Farewell O Henare,
And to your men at arms,
Who fell fighting
On French territory.
Who will escape alive
To bring a message
To all the people
In distress?
The ninth reinforcements
Are from Te Arawa,
And from the East Coast,
From the land of Kahungunu.
I’m going away you see,
To the battlefields in France,
And leave my crying
Until I get there.
This will be my message
From a far away land.
Goodbye my dearest.
My own true love.
Accounts of the bravery of
the young New Zealanders spread widely following the Gallipoli fighting. During
the first week of the fighting at Gallipoli there was no rest day or night;
there was no free time to sit down quietly to eat. Yet despite these circumstances
there was no murmur of complaint from the soldiers. The fighting went on at
Gallipoli for eight months. Although the Turks were not defeated at Gallipoli,
their containment there meant that the Holy Land was quickly
liberated and the Germans were annoyed at not having Turkish help. It is right
that the bravery of the New Zealand soldiers is
highly praised. The Belgians are a brave nation but New Zealand lost far more
men in the battles. There are
[10]
seven million Belgians. The
number of them who died in the war was 13,000. The total number of New
Zealanders is a little over one million, and 16,613 of our soldiers died in the
war. If a proportionate number of Belgians had died, the number of their dead
would have reached one hundred thousand.
So may the bravery of this
generation become proverbial for generations to come. But in our time let us
not forget to honour 25th April each year. The Pakeha will not
forget. As for us Maori, we do not hear of this day being honoured. Have we
forgotten our young men lying on various marae? The Pakeha make a practice of
having services on this day to remember before God their young men from whom
they have been parted.
Te Toa Takitini salutes the
near relatives of the deceased. There is no death more noble than a brave death
in combat. They have been taken away from you. However, keep in mind the day
that our Lord has spoken of when those who rest in the Lord will be raised, as
it says in our hymn:
[Hymn 166 Maori Prayer Book
– Koutou katoa ra, mea iti nei]
What great joy there will be
When we meet again.
And all of us gather together
In heaven above.
UNVEILING OF A MEMORIAL
On 2nd May the
memorial stone to Warana Reweti was unveiled at Te Ruahapia, Hastings. The Rev
F A Bennett was the minister. Peeti Rewiri unveiled the memorial. Panapa Tuari and his children provided a
substantial feast. Great praise was expressed to the widow, Pane, for so
quickly erecting this memorial, this stone, for her husband who has been taken
from us. Rangi Riri Potaka, Peneti, and Peeti were present representing the Te
Arawa side of the family. The words of farewell and grief were spoken by
Hinekatorangi, Panapa and Paraire Tomoana, and Peneti spoke from the Te Arawa
side. We are grateful to the RGS Band and to the one who played the ‘Last
Post.’ Children, we commend your love for your friend and father.
OUR PAPER.
Articles for insertion in
the paper should reach the Editor, Box 300, Hastings before the 24th
day of each month.
Be kind. If you are in debt
to the paper, send your treasure help.
The paper is printed on the
first day of each month.
[11]
GENERAL DIOCESAN FUND
Diocese of Waiapu.
The Diocesan Office is
grateful to the parishes mentioned below along with the amounts they have
contributed to help with the running of the Diocese. This fund, called the
General Diocesan Fund, supports the major activities of the Church within our
Diocese. Not included in this list is the money given to provide clergy
stipends and contributions to the Stipend Funds. The Trustee of this Fund is
one of the sons of the late Bishop Williams. That man is a younger brother of
Archdeacon Herbert and a lay representative. He is committed to the business of
the Church and a man of integrity. However he does not know the Maori language.
When the war ended he returned to New Zealand. The Church is
fortunate to have this man to help with major works.
General Diocesan Fund.
Receipts
from Maori Sources for year ending 31st March,
1923.
A E Turner Williams,
Organising Secretary.
£
s d
Hikurangi Pastorate 10 0
0
Kawakawa Pastorate 3 13
11
Moteo Pastorate 1 14
2
Ruatoki Mission District 4
7
Rotorua Mission District 15 6
9
Taupo Mission District 1
0 0
Te Puke Mission District 4 16 1
Tokomaru Pastorate 2
5 3
Turanga Pastorate 1
5 0
Waiapu Pastorate 18 6 4
Waipawa Pastorate 11 10 11
Whakatane Mission District
6 8 0
Ruatoki Mission House 14 10 9
Whakarewarewa Mission House 26
7 0
£117 8 9
The above amount is made up
as follows:
General Diocesan Fund 33 4
5
Waiapu Maori Mission 57 17
5
Ruatoki Mission House 23 16 11
Whakarewarewa Mission House
2 10 0
£117 8 9
[12]
CONFESSING TO A MURDER
On the morning of Thursday,
19th April, a young Maori was hanged in Wellington Prison. The name
of that man was Hoani Tuhi. His crime was that he murdered a Pakeha called
Knight at Johnsonville. At the trial that Maori denied that he had killed that
man. He admitted that he had killed a man but was unable to give the name of
that man. On the day of his hanging he revealed that he had indeed committed
that murder. This is the letter he wrote before he was hanged:
‘The accusation that it was
I who killed Knight was true. As the time of my death draws near I appreciate
the wickedness of this crime of murder. I do not know why I murdered that man.
I must have been possessed by an evil spirit. No-one else was involved in this
trouble, only me. I was lying in speaking of a different man. My statements
that the policemen had ill-treated me were also lies. It is right that I am
being punished by the law because I have sinned against God. It is my hope that
my sin will be forgiven by God through the death of our Lord Jesus Christ.
From my earliest days I did
not know about prayer. Had I known about prayer and the fear of God perhaps I
would not have come to this trouble. By knowing God, by holding to the faith, a
person finds strength to fight against sin. Although these are my last days on
earth, I praise God that in his love he has led me out of darkness into his
great light. I am dreadfully sorry for my terrible sin. But do not despise me
too much as I am Maori and have not been properly taught.
That’s all I have to say. May
God have mercy on me. May he do away with my sin through the blood of our Lord
Jesus Christ. May he give me a stout heart and have mercy on my soul. Farewell
to you all.
Hoani
Tuhi.’
WHAT THE WAR COST ENGLAND.
At the time of the war that
has now ended, England turned to America to borrow
money. Although it was for the benefit
of the whole world that England entered that
war, it agree d to pay interest on that money and to repay the capital over the
coming years. Some thought that perhaps England would perhaps
seek to have that debt written off because subsequently America entered the
war. England has said that
it will repay all that money. America has agreed that
the debt should be paid. The initial payment of one hundred and fifty million pounds
has been made. The amount England has still to
pay is thirty million pounds a year. After sixty years the whole debt will be
paid off. It will fall to the next generation to continue to pay off our debt.
[13]
THE TE ARAWA LAKES.
During the last days of
March the hapu of Te Arawa gathered at Te Whakarewarewa to fulfil the
Government request that they chose people as members of the Board which will
manage matters concerning the money from the lakes. Many people attended that
hui. Chief Judge Jones was the head person running the hui. The Hon A T Ngata
was also present. There were many contentious discussions, but in the end the
motion was put by the C hairman that fifteen people be elected to manage the
lakes money. This was agreed. It was arranged that five members should come
from Te Ure o Uenukukopako, fuve from Ngati Pikiao, and five from Tuhourangi,
Rangitihi and Tarawhai.
The following people were
appointed to that Board.
From Uenukukopako:
Taiporutu Mitere, Raniera Kingi, Wiremu Ereatara, Taimona Matuha, Piri Munro.
From Ngsti Pikiao: Te
Wirihana Tamati, Peeti Hareti, Morehu Kirikau, Hemi Te Uara, Hugh Macpherson.
From Tuhourangi, Rangitihi
and Tarawhai: Mika Aporo, Aperahama Wiara,Raureti Mokonuiarangi, Keepa Ehau, W
A Te Waaka.
The Chief Judge is working
on the regulations and standing orders for the Board. When those are complete
the names of the Board members will be Gazetted. At that time their
appointments to the Board will be confirmed.
THE EDITOR.
The Editor apologises for
the delay in answering letters sent to him and in acknowledging requests for
the paper and money sent to him. The delay was because the Editor became ill
and was two months in hospital. Because his illness was serious he was operated
on by the doctor. He is very grateful to his heavenly Father for his blessing,
and he is now fully restored to health. Thank you to all who helped with our
paper.
THE TE PAKIPAKI CHURCH.
The stone church at Te
Pakipaki has been completed. This is perhaps the most beautiful church in Maori
districts of New Zealand apart from the
large churches such as Rangiatea in Otaki and those in Manutuke and Rotorua.
The wonderful thing about this church is that at last a Maori church has been
built of stone. No part of this building will decay because it is all made of
stone below
[14]
and the sides and the roof
above are tiled. The wooden parts are the rafters. There are no parts to be
eaten by huhu or that will rot. This kind of building will stand for hundreds
of years, perhaps even a thousand.
A
Carved Altar.
The carved altar has
arrived; a gift from Te Arawa to the Te Pakipaki Church. Te Wheoro Poni carved
that altar. This treasure was also a gift from Peti. The people of Te Pakipaki
are amazed at this present. Thank you, Te Wheoro and Peti, for this generous
gift to Tangiora and Mohi and all the people of Te Pakipaki.
A
Memorial Wall.
A stone wall with iron
gates is at the moment being built along the roadside in frot of the Te
Pakipaki Church. This stone wall is in memory of the young men who died in the
war.
An
Important Day at Te Pakipaki.
The Bishop has confirmed
that the church at Te Pakipaki will be opened on Saturday, 16th
June. It has been changed to that date
so that the Indian Bishop, Bishop Azariah, can attend. It has been left to the
Bishop of Waiapu and the Indian Bishop to open and consecrate the building. The
service will take place at 10.30 in the morning. The first event will be the
unveiling of the posts of the gates in memory of the soldiers. That will be
followed immediately by the consecration of the building. After dinner the
Bishop from India will be
welcomed and we will hear of his concerns for the Maori People. It may be that
the collection plate will be put out so that hapu can contribute to the
furnishings of the building, to the stone wall and to the expenses of the hui.
THE GOVERNOR.
This is to inform you that
the Governor is coming to lay the foundation stone of Te Aute College in July.
It has been arranged that this will be a time for him to meet Ngati Kahungunu.
Hori Tupaea and his hapu have been asked to run the Maori side of that day. He
has called a meeting at Te Hauke to arrange what needs to be done for that day.
MISSION HOUSE AT
PORANGAHAU.
Out of love, Heemi Rapaea
has given his house in Porangahau freely to be a mission house. The Bishop has
accepted Heemi’s kind gift and Miss Bulstrode, the former Head of Hukarere, has
gone there. This Mission House will be of great value to the people of
Porangahau. Congratulations to you people of Porangahau, and give a great
welcome to your mother, Miss Bulstrode.
TE HEUHEU’S MEMORIAL.
The Governor unveiled the
memorial stone to Te Heuheu on Monday, 30th April. Hoani Te Heuheu
welcomed the Governor on behalf of Ngati Tuwharetoa. Afterwards the kappa haka
of fifty men performed.
[15]
Then the Governor stood and
saluted the ancestors of Ngati Tuwharetoa down to Te Heuheu Tukino. They are
known for their thoughtfulness in their loyalty to the Government, for the
actions of the young men in supporting the authority of the King during the
war, for Te Heuheu’s gift of 40,000 acres of land to support the soldiers and
his setting apart in perpetuity the Tongariro Park for the benefit
of the peoples of New Zealand. The last words
of Te Heuheu were, ‘Do well in supporting the Government.’ The Governor’s
greetings went on for a time and then the memorial to Te Heuheu was unveiled
and the Governor spoke again saying, ‘Hold on to love. My best wishes. To the
glory of God’s name, and in memory of Te Heuheu I unveil this memorial.’ The
words on that stone are:
Ko Tongariro te
maunga, ko Taupo te moana, ko Tuwharetoa te iwi, ko Te Heuheu te tangata.
Tongariro is the mountain,
Taupo is the lake, Tuwharetoa is the tribe, Te Heuheu
is the man. [cf Nga Pepeha 1636]
CALENDAR OF HOLY DAYS.
May 6 Fifth Sunday
after Easter (Colour – White)
Deuteronomy 6, Luke 23.26-50
May 10 Ascension Day
May 13 Sunday after the
Ascension (White)
Deuteronomy 30, John 3.1-32
Deuteronomy 34, 1 Timothy 1.18 and 2
(Announce the services for Pentecost Sunday
and the time of the Lord’s
Supper.)
May 20 Pentecost (Red)
Psalms: Morning 48 & 68, Evening 104
& 145
Deuteronomy 16.1-18, Romans 8.1-18
Isaiah 11, Galatians 5.1-16
May 27 Trinity Sunday
(White)
Isaiah 6.1-11, Revelation 1.1-9
Genesis 18, Ephesians 4.1-17
(Remember the Proper Preface at the Lord’s
Supper, p.202.)
June 3 First Sunday
after Trinity (Green)
Joshua 3.7 to 4.15, John 14
June 10 Second
Sunday after Trinity (Green)
Judges 4, John 19.1-25
Judges 5, James 2
June 11 Barnabas, Apostle.
THE LOVE OF RANGINUI FOR
PAPA-TUA-NUKU.
For the month of May (Te Ngahuru-ma-rua-o-Te-Hakiharatua – the
twelfth lunar month), 1923. The Pleiades
(Matariki) is the constellation that
ushers in these nights. Winter begins. These are the predictions, good and bad,
for the thirty-one days of this month
Turu 1st 9.0 a.m. These days are dry.
Tangaroa 8th 5.48 a.m. These days are
wet.
Whiro 16th 10.8 a.m. Good but
variable.
Tamatea 24th 1.55 a.m. Becoming fine.
30th 4.37 p.m. These days are
dry.
[16]
1 Tuesday Turu High
tides morning and evening. There are fish and other seafoods.
2 Wednesday Rakaunui The
tides will be good for daylight fishing.
3 Thursday Rakau-matohi
The tides are still good for at sunset.
4 Friday Takirau There will still be seafoods in the early
morning. Things will be easy from
morn until noon.
5 Saturday Oike The
best time will be sunset.
6 Sunday Fifth
after Easter
7 Monday Korekore-piri-ki-Tangaroa The eels will take [?whanaketanga - ?bait] in the morning.
8 Tuesday Tangaroa-a-mua Fish for or net fish during daylight. Catch eels in traps.
9 Wednesday Tangaroa-a-roto Use a perpendicular line to catch fish.
10 Thursday Tangaroa-kiokio Foggy on land. Good fishing. A very good day.
11 Friday Otane
Catch eels to eat tonight.
12 Saturday Orongonui
A quiet day and a night for eels.
13 Sunday Mauri
Sunday after the Ascension
14 Monday Omutu
A bad day for food on land. Get food from the sea.
15 Tuesday Mutu-whenua
Not good on land, but fetch food from the shore during daylight.
16 Wednesday Whiro
Only seafoods which can be caught at sunset.
17 Thursday Tirea
A bad day.
18 Friday Hoata
S good day. The moon will be very visible.
19 Saturday Oenuku
Set people to work. It will only be good for a short time. A night for eeling.
20 Sunday Okoro
Pentecost
21 Monday Tamatea-ngana Very strong currents at sea.
22 Tuesday Tamatea-kani
The sea still rough.
23 Wednesday Huna A
bad day. Food difficult to find.
24 Thursday Ariroa
A good day for spearing eels.
25 Friday Maure
Good from morning until evening.
26 Saturday Mawharu
A good day for netting crayfish.
27 Sunday Ohua Trinity
Sunday
28 Monday Hotu The
sea is rough for getting seafoods, but catch eels.
29 Tuesday Atua A
bad and unproductive day.
30 Wednesday Turu Get
seafoods from the shore before midday.
31 Thursday Rakau-nui
At mid-day the tide will be high. Catch seafoods.
Give
Thanks and Praise
As is the practice all the
foods and valued things planted to provide food will have been gathered in.
This is the time when someone can look at the fruit of their work of growing
food which will be gathered into the storehouses during this month. It is an
obvious practice to give praise to God for the good things he gives to the
world and those growing up should be encouraged to adopt this as their custom
and not to forget to give thanks for their blessings. Observe Matariki during
this month and you will have an indication what the coming year will be like,
whether wide apart or close together. We part from the old year in the first
week of June according to the Maori way of counting the days.
