Te Kopara 68
[3] Te Kopara, Number 68, Gisborne, 31 August, 1919.
‘Iti te Kopara, kai takirikiri ana i runga i te Kahikatea.’
Although the Bellbird is small, he plucks at the Kahikatea. [cf Nga Pepeha 908]
TE WHETU-MATA-RAU PA.
By T Wi-Repa, MB, ChB.
Part II
The year of the capture of Te Whetu-mata-rau by the party of Pomare is not known to me. However I do know that it was about the time that the faith arrived here in Aotearoa – soon before or soon after the coming of Marsden. He was the man who first brought the faith to our land. On Christmas Day 1814 he preached his first sermon to Ngapuhi at Oihi although there was no swift end to killing or to cannibalism on the part of the Maori. Therefore I think that it was after 1814 that that war party of Pomare came to Te Whetu-mata-rau. Events later in the story may settle whether it was before or after that year. But that raiding party was certainly in the days of the Pakeha gun.
In the first part of this story we saw that Te Rangipaia, a chiefly woman from within the pa was abducted by Pomare. However the full name of that pa is Te Rangipaia. When one speaks of the overthrow of Te Whetu-mata-rau one’s brain adds the name of Te Rangipaia. Therefore it was right for the people in the past to ask: ‘Who is the woman or man from Te Rangipaia?’ There is an English book called ‘The Last Maori Wars’ [sic]. The writer of that book was Percy Smith, Surveyor-General of New Zealand at that time. In that book are some accounts of Te Whetu-mata-rau. That elder was mistaken about Te Rangipaia. In the genealogy in his book he has Te Hati Houkamau descending from that Rangipaia who was abducted by Pomare at the fall of Te Whetu-mata-rau. There were two Rangipaia, a man and a woman. The male Rangipaia was an ancestor of the female Rangipaia in our pa. Te Houkamau was descended from the male Rangipaia.
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Henare Potae is a descendant of the female Rangipaia. This is the genealogy:
Tuwhakairiora m = Ruataupare f
|
Tuterangiwhiu m = Te Aotahi f
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Te Hukarere m = Puatohimaru f
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Rere Kohu m =Taparapukaha f
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Te Uhunui-o-te-rangi m = Te Uruahi f
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Tataenga-o-Terangi m = Hineawe f
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Te Rangipaia I m = Te Whakahara f
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Te Pori-o-te-rangi m = Hinerori f
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---------------------------------
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Whakatahaterangi m Te Rangipaia II f
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Houkamau Makere Materonia
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Hati Houkamau Henare Potae
It is now clear that the second Te Rangipaia is the one in the story of Te Whetumatarau, the ancestor of Henare Potae, the great chief of Tokomaru, that is, of all Ngatiporou in his day.
Te Rangipaia was taken perhaps as far as Taumarere in the Ngapuhi territory. Pomare took her as his wife. It is not clear to me how many years she was away in that place.. The woman lived in the slaves’ house. She kept thinking of her tribe and of her land in the south. Her thoughts were like those of the Psalmist, ‘By the waters of Babylon I sat and wept when I thought of you, O Zion.’ [Psalm 137.1] Yes, Te Rangipaia wept. She embodied her tears in this song.
[My translation of this waiata is tentative. – Barry Olsen]
I am quickly consumed by my affliction.
My spirit will not soon arrive at Taupo.
Whilst I live in this wandering world,
In this world buffeted by the south wind.
Above is the hill of Tikirau,
Beyond are all of you, the breath of life to me.
I eat the foods given me.
My many thoughts are confused.
These things did not intoxicate me when I lived.
While I await death, I gather my memories.
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Pomare’s Good Deed [Te Pai a Pomare].
During the years Te Rangipaia was absent amongst Ngapuhi, Pomare adopted the Christian faith. He showed compassion to his wife and also for his wife’s people living in darkness in their own territory. The idea came to him of going to return Te Rangipaia to her own territory and of making peace with Te Rangipaia’s people, Ngatiporou. This party led by Pomare to return Te Rangipaia to the Tairawhiti was given the name ‘Pomare’s Good Deed’ by Ngati Porou.
When Te Whetumatarau had been taken by Pomare he returned satisfied to his territory leaving Ngatiporou distressed. Those who had suffered had the idea of avenging their dead. The remnant of Ngatiporou gathered in their main pa, in Taitai and Whakawhitira. Their great chiefs of that time whose fame has come down to our own time were Uenuku, Ngaripa, Rangiwhakatatae, Te Mimi-,o-Pawa and Te Kauruoterangi. After the defeat of Te Whanau a Tuwhakairiora at Te Whetumatarau a war party from Ngapuhi launched an attack on the Waiapu river mouth. That section of Ngapuhi was Ngatiwai. Ngati Porou defeated that party and the desire for revenge abated. However quarrels arose.
Pomare’s Second Party.
It is said that news of Pomare’s second party arrived somehow amongst Ngati Porou. And the object of that visit- the making of peace – was also somehow known. In those days when there were no telephones or aeroplanes, no horses, no roads, when it was difficult for one hapu to be in contact with another, how did it come about that Ngati Porou soon knew that Pomare was coming and that his object was to make peace? Perhaps it was a prisoner who escaped from Ngapuhi who brought the news. But the important thing is that news of that party came before it landed at Te Araroa, at Te Kawakawa-mai-tawhiti.
Ngati Porou was not inclined to go along with Pomare’s peaceful project. Their skin was still itching from the fall of Te Whetumatarau, and they also remembered their bravery before in the battle with Ngatiwai at the Waiapu river mouth. The tribe gathered in their pa, Whakawhitira, and prepared for battle. There was there an insightful elder who was given to prophesying. His name was Te Kakewhati. He alone spoke words similar to those of the prophet Micaiah, son of Imlah, the prophet of Israel when he was asked by the king whether of not he should go up to Ramoth-gilead. These are the words of Te Kakewhati: ‘Jest with caution, for Nga Puhi may have new weapons.’ His voice was not listened to.
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The remnant of Ngati Porou gathered at Okauwharetoa to await Pomare’s war party. At the proposed time the company landed at Te Araroa. According to Maori custom, if the group was coming in peace then Te Rangipaia would go in front. This is known as a [tama-wahine – daughter]. There was one warrior from the party and there was one gun. The name of the warrior was Taotaoriri.
Pomare’s party set out for Okauwharetoa. They arrived at Te Uma-0-Te Aowehea (the home of Hori Mahue in these days) where Te Rangipaia faced the pa, striking herself between the thighs. This was a sign to the pa and the tribe that this visit was a tama-wahine, a peace mission. Pomare perhaps gave other signs to show Ngati Porou that he had come in peace. Presently they arrived at Awatere. Ngati Porou took no notice of Pomare’s initiatives. They charged Pomare. Then Pomare ordered Taotaoriri to shoot. Perhaps many fell there, amongst them their most famous warrior, Te Whetukamokamo. This man was a chief from the upper reaches of the Waiapu River. With the fall of this taniwha [? hero] Ngati Porou were shattered and fled. They returned to their pa, Whakwhitira, to wait. They had retreated 20 miles. There Te Whetukamokamo was lamented by his tribe. This is the lament for Te Whetukamokamo:
[My translation of this waiata is incomplete and tentative. – Barry Olsen.]
Shine, sun,
Softly on the skin.
Spread out over my people [?bones].
I am here below [?whakamaengarangi];
The fish hook is lost.
You belong to Heretatua and Puaiterangi
And Hauiti and, finally, to Kahungunu.
The weak shoots of Rongo-wai-kino
Are broken by the wind.
It resounds over ¹Totara.
It descends at Manga-o-uira.
Showers come from within ²Kopuapounamu.
You are laid out in the middle of the battlefield
Like a fish caught in the net.
By the raupo leaf [e huiti tu mai ra]
Beyond at ³Punaruku!
The virgin’s [?matarau] is lacerated!
Beyond, at Te Omanga!
[Notes
¹ ?A pa destroyed by Ngapuhi at the mouth of the Thames.
² A stream near East Cape.
³ A stream near Kawakawa.
? A place in Hawkes Bay.]
Pomare gained this victory. His party stayed at Te Kawakawa to take breath while he thought. He had the idea of once again putting his proposal to Ngati Porou, the proposal for which he had set up his travelling party at home, namely, to make peace with Te Rangipaia.
Making Peace.
Pomare ordered Taotaoriri to go to Waiapu. He was to challenge the elders of Ngati Porou. Taotaoriri stood and girded himself. He had his two [?hamamu]
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on his back and his double-barrelled gun in his hand. He set out travelling alone, according to the story through 20 miles of enemy territory. But with him were the words of Pomare in his ears and courage in his heart. There were perhaps guides and people carrying provisions with him but these are not mentioned. He went by way of Pakiaka-nui and emerged at Houtupakoke pa. Arriving there he turned inland and came to Whakawhitira. When he arrived the elders of Ngati Porou were gathering. He watched the Ngati Porou elders. The remnant of the elders knew the purpose of this [?tirira]. The speakers spoke of how awesome the man was. From him flowed the terror and dread of a warrior. Then this warrior did his war dances – a second, a third, and the multitude of Ngati Porou stood to pursue the man. But as Ngati Porou arose, Uenuku stood amongst the people along with Taotaoriri. The people were prevented from carrying out their wicked intentions and Taotaoriri was permitted to speak. When Uenuku had spoken the people were pacified. Then Rangiwhakatatae stood and gave his wife, Te Hikupoto, to Taotaoriri to be his wife.
Tuwhakairiora
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Tuterangiwhiu
_____|_____
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Hukarere Iwitaia
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Kaihau
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Taumanu-moana
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Tokanui
__________|_________
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Rakaihikuroa Hinetokurarenga
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Rangiwhakataetae Hikupoto
In this way peace was made between Ngati Porou and Ngapuhi. Here ‘Pomare’s Good Deed’ was done. Ngapuhi, living there at the tail of the Long Fish of Maui, give me you hand to shake today.
A Final Word.
Pomare stayed for a while before returning to his own territory. Te Rangipaia returned with him. Kai-uku, the daughter of Houturangi went from here. In later years Pomare was killed by Waikato. Te Rangipaia was left a widow and she married Te Kariri. It was this man who returned
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Te Rangipaia to Ngati Porou the second time. When they came, Ngati Porou was settled at Whakawhitira. Soon afterwards a son belonging to the Whanau-a-Whaita was born. When Te Rangipaia saw him she named him Te Karu-harare, a name for his forbear, Te Porioterangi. The Whanau-a-Apanui had filled the eyes of the skull of Te Porioterangi with red sealing wax (the Maori call it harare). That child then was named Te Karu-harare [Sealing-wax Eyes]. Mohi Turei was the well-known Ngati Porou minister in his time. Mohi Turei indeed told me this story which can also be found in the writings of Herbert Williams.
Until the days of my childhood we lived without a minister in Waiapu. Where should we look for a minister? We looked to Ngapuhi, the land of the Faith. We were sent Areka Whareumu, son of Taotaoriri and Te Hikupoto from the time of the Peace Settlement spoken of above, that is, of ‘Pomare’s Good Deed.’ My friends, I find this a wonderful thing, something that warms my heart.
JOTTINGS
The Bishop of Waiapu.
The Bishop of Waiapu has been appointed to represent the Church in New Zealand at the large gathering of the Bishops of the Church of England from all parts of the world, the Lambeth Conference, next year.
Synod of the Diocese of Waiapu.
This is to notify the Maori Section of the Church of England in the Diocese of Waiapu that on 10th October the Diocesan Synod will meet in Napier.
Hukarere School.
This is a reminder to parents that if you are thinking of sending your children to Hukarere in 1920 then send your request to Miss Williams quickly lest, if you delay too long, you find there is no room left at Hukarere.
The Soldiers’ Rugby Team.
The New Zealand Soldiers’ football team is now returning home. This is the champion team among the teams of all the countries that participated in the war, and King George presented them with the cup. They played 38 games. In these 38 they won 33, 3 were drawn, and they lost 2. They are at present in Africa where they played seven matches, losing only one.
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THE COST OF THE WAR – MEN AND MONEY.
Peace has been made and an accurate account of what we gave in terms of men and of money in the war is now available. In recent days each people, each nation, has been expressing its joy and its praise to God for the victory given by him to the Allies. During these days we have considered the human strengths blessed by God by which we got this victory. There are two human strengths – first, people, and second, money.
These are all the powers under this umbrella called the Allies: England, and all the Dominions under it, Russia, France, Italy, Serbia, Rumania, America, Belgium, Greece, Portugal, Montenegro and Japan. The number of soldiers from England all her Dominions who died was 692,065, those wounded numbered 2,037,325, and those taken prisoner or were missing numbered360,367. The soldiers of all the powers mentioned above, the Allies, who died numbered 4,865,478, the wounded numbered 11,060,715, and those missing or in prison numbered 4,956,033.
Among these thousands of men we look at the soldiers from these islands, known as New Zealand, who went to the battlefields along with those in the camps who were in training when the war ended. The total number of New Zealanders is more than one million. Of this one million, 117,071 put on military uniform. The number who arrived on the battlefield was 103,814, leaving 3,333 engaged in occupations at home., and the number in the camps when the war ended was 9,924. In this army 2,688 were Maori – our own people. When it came to strength and excellent bearing, none were finer than the New Zealanders. This is not just vain boasting for the bravery of the New Zealanders was observed in this war. In all the competitive activities in which they were involved against all the various peoples of the world they were not defeated. The Victoria Cross is the highest award for bravery in war. Sixteen New Zealanders were awarded this medal. Together with these, 5,555 medals were awarded to the New Zealanders in this war for bravery and other good achievements.
The number of New Zealand soldiers who died in this war was 16,661, and 41,317 were wounded.
The second human strength in this war was money. The cost of the war to the great powers who participated in the war –
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England, France, Russia, America, Italy and Belgium – was £24,680,000,000. Of this huge amount we look at the proportion carried by this smallest part of the Alliance. The total amount expended by New Zealand on the expenses of the war was £69,000,000. Part of this money, £26,000,000, was lent by the Government of England and the remainder came from the people of New Zealand. The amount donated for the care of the wounded, for the soldiers returning home, for those still caught up in the fighting, and for other things relating to the war was £6,000,000.
So, we see the two human strengths which we discovered in this war. We see also the huge amount of help that this very small country in the Alliance gave in both these human strengths. The motto of Te Kopara is:
‘Iti te Kopara, kai takirikiri ana i runga i te Kahikatea.’
Although the Bellbird is small, he plucks at the Kahikatea.
This proverb is very appropriate for New Zealand:
‘Iti Niu Tireni, kai takirikiri ana i runga i te Kotahitanga.’
Although New Zealand is small, it plucks at the Allies.
? W[iremu] N[etana] P[anapa]
OTHER NEWS
Mission House for Manutuke.
Work has now begun to fulfil the Bishop’s plan to build a Mission house as a home for Maori children in Manutuke. Lady Carroll has given a section as a site for that house close to the church. Miss Newman who runs the mission, and her helper, Miss Dix, live in the minister’s house at present. They have collected £50 for that house. The Pakeha section has agreed to pay £400 and Maori another £400 to bring the amount to £800, the cost of the building. A bazaar will be held at Te Rau Kahikatea and some evening entertainments in the summer in aid of that project.
‘And his whole household.’
There is a minister in the Church in England called Rev Samuel Skene who has seven sons. His seven sons are all ministers in the Church. This is a wonderful example for some to follow. All of them forsook the profitable occupations of the world to become labourers in the Lord’s vineyard.
The French People.
Before the war there were 38 million French people. Now the number has gone down to 34 million.
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War Memorials.
At the Hui of Love at Gisborne the Bishop asked the Maori People to consider a new Te Aute College as a memorial to the young men who served in the war. No memorial has yet been proposed that would bring such fruit and benefits to the Maori People as Te Aute. The benefits of Te Aute are spread to all the hapu of Aotearoa and Te Waipounamu and also to the Maori of the Islands. Hence this prayer from your pet that you be sympathetic to this request concerning Te Aute. The old Te Aute was burnt down. Some huts have been put up as dormitories for the boys while they wait for the completion of the new Te Aute. There is no ready money available to those who run Te Aute. It has all been used for the erection of the new building. It is thought that the Assembly Hall will cost £7000. If that Assembly Hall is designated as a memorial to the young Maori, Mr Fred Williams will give £1000. At present [the Board] is looking at ways of renewing the curriculum at Te Aute. The members of the Board are seeking to raise the teaching at Te Aute up to the levels of education in these days. The war has ended and there are new beginnings in all occupations, even in the paths of learning. Those who run Te Aute are seeking to match the learning of each pupil to his goals in life so that the pupil is rightly prepared by his study to do the work he would like to do. The new curriculum for learning at Te Aute is being worked on now. This will be published at the time of the Napier Synod. In the next edition of Te Kopara there will be an explanation of the paths of learning envisaged for our College. Which of our hapu is going to start this project laid before us by our Bishop? Committee of the Hui of Love, this project was put before our Hui. What are you doing in relation to this project?
Te Rau Kahikatea.
The day is drawing near when the men of Te Rau will sit their examinations – the first weeks of October. Six are entered for the Pakeha section examinations. One will sit the exam for the top grade of the Pakeha section (Grade 4), two for the next below (Grade 3), two for the one below that (Grade 2), and one for the lowest (Grade 1).
New Zealand.
The number of Pakeha in New Zealand on 30th June (apart from the Maori of the country and of the Islands) was 1,139,014. When the number of the Maori People and the Maori of the Islands is added this totals 1,201,587.
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RULES OF THE PAPER.
1. Te Kopara is published monthly.
2. The subscription for the paper is five shillings (5/-) a year paid by postal note or stamps.
3. Anyone wishing to take Te Kopara should send the money with the covering letter to
Te Kopara,
Te Rau Press,
Gisborne.
4. All items you want printed in Te Kopara should be sent to the Editor,
Rev F A Bennett,
Kohupatiki,
Clive, Hawkes Bay.
A NOTICE
Those wishing to purchase Prayer Books, Hymn Books or Testaments should send their request to
H W Williams,
Naurea, Private Bag, Gisborne.
Large, soft cover 3/-
Large, red cover 3/6
Large, hard cover 4/6
Large, superior cover 6/6
Prayer Book with Hymns, soft cover 2/-
Prayer Book with Hymns, red cover 3/-
Prayer Book with Hymns, hard cover 6/6
Prayer Book, New Testament and Hymns, red cover, 4/6
Prayer Book, New Testament and Hymns, superior cover, 7/-
I will pay the postage to send the books to you.
A reminder to you: because of the war everything has gone up in price. Therefore in the case of the books being printed here of whatever kind, those who want them will find that the price has gone up and there is nothing we can do about it. However in coming years perhaps the prices of all of them may return to what they were before.
People wanting to buy a Bible for themselves should write to the Rev F Spencer, Whanganui. He has Bibles and New Testaments of all qualities from soft covers to superior bindings.
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