TUWHAKAIRIORA Na Mohi Turei (continued)

Te Ao Hou, Summer 1954, Page 16

TUWHAKAIRIORA Na Mohi Turei (continued) Translated by Archdeacon H. W. Williams In the Spring Issue the beginning of the tale of Tuwhakairiora was told. Tuwhakairiora left his people to avenge his grandfather, Poroumata, and married Ruapaupare, daughter of the powerful chief Te Aotaki. KA KO NGA kopara o te ata, ka karanga mai ki te tamahine kia tahuna te ahi. Ka ka, ka tomo ia, raua ko Hinemaurea ki te whare; katahi ano ia ka tangi ki a Tuwhakairiora. Ka hi nga kawainga o te ata ka maoa te kai. Tera no te ahiahi ka kiia e ia kia hohoro he kai, kia ora ai nga tumau te takatu ki nga whakaeke apopo; koia i hohoro ai te maoa. Ka whangaitia ringaringatia hoki a Ruataupare e tetahi tohunga, me te manawareka a te iwi tiaki o te pa i te moenga a Ruataupare i a Tuwhakairiora. Ka mutu te kai, ka ki ia kia hohoro he kai kia puta rawa ake ai, ka maoa. Morunga rawa ake te ra ka puta nga iwi i pohiritia ra; ana, me he tuarawharau ki te waha mai i nga ika tauraki kua maroke, i nga hapuku, i nga mango, i nga tawatawa, i nga maomao, i te tini noa iho o nga kai o te maona, nga mahinga a tera iwi nui tonu, a te Ngutuau, me nga iwi o te ngahere, o nga maunga, e mau mai ana i te hinu, me era atu kai. Ka tau ki raro, kei te titiro a Tuwhakairiora ki te nui o Te Aotaki me tona iwi, ka mean ia i roto i a ia, ‘Ka tae au ki te mate o toku tipuna’. Ka tu a Te Aotaki ki te mihi ki te iwi. Ka When the Bellbirds of the early morning warbled, he called to his daughter to light the fire. When it was burning, she and Hinemaurea entered the house; then for the first time she saluted Tuwhakairiora. When the dawn of morning light appeared the food was ready cooked. He had already, in the evening, given orders that the preparation of food should be hastened, that the attendants might have their meal, and be ready for the guests on the morrow; that was how it came to be cooked in good time. Ruataupare also was fed by hand by a tohunga, and the people in charge of the pa expressed their satisfaction at the marriage of Ruataupare and Tuwhakairiora. When the meal was over, he gave orders that haste should be made with the food, so that it should be ready cooked as soon as ever the people appeared. The sun was already high when the tribes who were summoned appeared; what a sight it was! Like the thatched roof of a house were the bearers of the dried fish, which had been prepared, hapuku, shark, mackerel, maomao, and all kinds of provision from the

mutu, katahi ano ia ka whaikorero ki a Tuwhakairiora, me te patai ki te putake o tona haramai ko ia anake. Ka tu ia ki runga—kua oti ia te rakai ki nga tohu o te rangatira, o te toa. Tunga ki runga, ana! me te mea ka whati te taiaha i roto i nga ringa, wahi ke te rapa me te reke. E mihi ana ki te iwi, katahi ka utua te patai. ‘Taku haramai, ko te whakatauki a taku koka noku pea e takatakahi ana i roto i a ia, ka ki iho nei: ‘E i, kia takatakahi koe i roto i a au, he tane, E ea i a koe te mate o toku papa.’ Ka oho nga iwi, ko te mate o Poroumata te haramai a Tuwhakairiora, me te mihi ano ki ona rongo toa e hau mai ra, rite ki a ia e tu ra. Ka mutu te kai, ka tonoa e Te Aotaki he karere ki nga pa ra, ki Puketapu, ki Kotare, ki Te Rangihuanoa, ki Tarapahure, ki Totaratawhiti, ki Okauwharetoa, me era atu pa ki te whakaatu ko Tu-whakairi-ora he ngaki i te mate o tona tipuna. Ka riro te karere ra, ka ki ia, ‘Whakatika, mauria ta koutou kai, kia wawe taua te tau ki raro hei tumau mo te ope apopo ki Okauwharetoa.’ Te taenga atu o nga karere ra ka ki nga iwi o nga pa ra, ka kiia ‘Koia ano a Te Aotaki i wawahi ai i tona maunga, i Pukeamaru, ka kitea iho hoki e nga pa ra e haere ana i te one i Punaruku, i te akau o Karakatuwhero, me he parariki.’ Kei te tahere nga pa ra i te kai, i te hinu, me era atu kai. I te ata ka puta nga manomano o nga pa ra, ka wharona te kai, ka takoto nga matua, ia matua, ia matua, me nga matua hoki a Te Aotaki. Katahi ka werohia, ka ara he matua, ka takoto; ka werohia nga matua katoa, ka takoto tona tini. Kei mua a Tuwhakairiora i nga matua ra e titiro atu ana ki te rerenga mai o nga waewae o ia matua, o ia matua. Ka tohu atu ia ki te reke o tana taiaha, ara ki te arero. ‘Ko tera matua ki a au, ko tenei na, me tera ra, ko nga matua katoa me noho. Engari ko nga toa katoa me te kairakau o era matua me hui mai ki a au hai matua maku.’ Ka tu mai nga rangatira, ka karanga mai, ‘Kia nui, kia nui te Whare me te Tarahau, kia maru ai; ko te iwi tena, ko Ngati Ruanuku, me nga hapu nunui, a Hore, a Mana, a Te Pananehu, a Te Koreke, Te Mokowhakahoihoi, a Te Pohoumauma.’ Pera tonu hoki te tohu a Te Aotaki, ‘Kia nui te Whare me te Tarahau, kia maru ai, ko te tini tena o makihoi, o te para-kiore, o te rororo, ona whakatauki.’ Katahi a Tuwhakairiora ka tohu, ‘Kati, kati i aku e tohu atu nei. He rau, manawa hehe; kia rongo ai i te korero. Ko nga toa o era matua me hui mai hei matua maku, ahakoa tona tini makiu, he kai na te patu. Kei te matau atu au ki tona tohu.’ sea, which had been got ready by that great tribe, the Ngutuau, and the tribes of the forest and the mountains, who brought game and other kinds of food. As they laid their burdens down, Tuwhakairiora was gazing at the magnificence of Te Aotaki and his tribe, and he said within himself, ‘The vengeance for the death of my grand-father is within my reach.’ Then Te Aotaki stood up to greet the tribe. That ended, he next made an address of welcome to Tuwhakairiora, and asked him the reason of his coming thus unattended. Then he stood up—he had already arrayed himself with the emblems of his birth and bravery. When he stood—what a sight! it seemed as if his taiaha would break in his hands, the blade and the butt in two pieces. He greeted the tribe, then he answered the question. ‘The occasion of my coming is the saying of my mother; it was perhaps because I was moving violently within her that she said:— ‘Ah, move thou violently within me, a son, It is for thee to requite the death of my father.’ The tribes jumped to his meaning; avenging the death of Poroumata was the occasion of Tuwhakairiora's coming. They recalled with approval the fame of his bravery, which was commonly reported, as being in accord with his appearance as he stood before them. The meal ended, Te Aotaki sent heralds to the pas—Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas—to announce that Tuwha-kairiora was come to avenge the death of his grandfather. When the embassage had gone he said, ‘Up, take your food, let us get things in order in good time at Okauwharetoa to wait upon the army tomorrow.’ When the heralds arrived, the tribes of those pas said, ‘So that was the reason why Te Aotaki rent his mountain, Pukeamaru.’ And they looked down from those pas on those who were going along the beach at Punaruku and the shore of Karakatuwhero, like the sea-drift cast up by the storm. The pas were occupied with packing up the fish, game, and other kinds of food. In the morning the multitudes from those pas appeared, the meal was spread, and the battalions took up their positions, battalion by battalion, with the battalions also of Te Aotaki. Then they were challenged—a battalion would rise to its feet and take its position; all the battalions were challenged, and took their positions in their thousands. Fronting them was Tuwhakairiora, gazing at the paces of each battalion. He pointed with the butt of his taiaha, that is with the tongue: ‘I will have that battalion, and this, and that yonder: let all the rest of the battalions stay. But

Ka whitia e ia te rapa o tona taiaha ki runga; ka ruia nga awe, ka puaha, ka tohu atu ia, he wha raupo tona tohu, he ngaru roa. Ka tatere, he kai na te patu, mana tonu ia e tami, e takahi, e patu. Katahi ka whitia e ia te reke o tona taiaha ki runga, ka ho nga awe ki runga ki te takaki, puritanga o te ringa whangai; ka karanga ki nga matua ra, ‘He kura-takai-puni e kore e pakaru i a ia. Ko te tohi a Te Aotaki i a au, kaore i nanunanu, i whati, me nga whakaaraara a Haruru-ki-te-rangi, a Whetuki-ki-te-rangi, a Ueue-ki-te-rangi, he tohu toa, he tohu ora, apopo koe i te ata hapara te rongo ake ai. Kaore na hoki; a ka ngaro, ko te pa tahuri, ko te puta taua i te ra kotahi.’ E tohu ana ia i mua o nga matua ra, me te mea tonu ka whatiwhati te taiaha i roto i nga ringa. Kei te ki nga matua ra, ‘Ana oti, ko nga rongo toa kia nui, a ko nga tohu o te toa kia iti?’ Ka mutu, ka mihimihi ki te iwi, me te iwi ki a ia, me te mihi a te iwi i te moenga a Ruataupare i a ia. Tera nga rongo ka tae, kei te whakahiato nga pa katoa o tenei taha o Whareponga ki roto i tona pa nui i Tokaanu. Ko nga iwi o te taha ki te tonga o te awa o Whareponga i hui ki Kokai, ki Tokatea. Ka rite te ope a Tuwhakairiora, me nga o, ka whakatika. Ki te titiro pau tonu ki roto i te kanohi kotahi, engari e haere hauora ana i te tohu waiora a Tuwhakairiora. Kua oti te tohutohu ki a ia te ahua o te pa. Te taenga ki te one i Tirau tera ka kitea mai e nga toro. Tera kei te korerotia atu ki ona mano tini, ‘Kaore taua e rato, e whara, tango noa tahi ki te oneone apopo.’ Te teanga o te ope ki Paepaenui ka ahiahi hoki, kei te ki iho ano, ‘Pau tonu ki roto o te whatu kotahi; te whara te waha te aha.’ I te ata po tonu ka takoto nga matua a te ope. Takoto ake e toru; ko te matua nui, ara ko te Whare; ko te Puarere ko te matua i whakaritea hei tomo mo te pa, hei tahu; ko te Patari, ko te matua a te kairakau a nga toa. Kei te heke iho nga matua a tera, ka takoto he matua, he matua, tona tini. Ka kitea atu nga kakahu o nga rangatira, te topuni, te ihupuni, te puahi, te mahiti, te kahukiwi, te kahukereru me te parawai, me te rakai o nga matua e takato mai ra, koia ano me te tahuna-tara te raukura ki runga i te upoko; nga taru o Taurikomore o Tauritoatoa. Katahi ia ka tohu ki tona ope, ki nga matua e toru, ‘He waimarie, mei noho atu ia i te pa, e roa te kawenga; ko tenei ka puta ia ki waho, ka mate akuanei, a, taui ana to ringa i te patunga.’ Ka ki ia ki tetahi o nga matua, ki a te puarere, ‘Ko tau riri, ko te pa; ko ena matua e takoto mai na, takahia: e tu koe ki runga, kia ki te waha, tukua i runga i te poupoutahi. E all the braves and the warriors of those battalions must gather round me as a battalion for me.’ Then the chiefs stood up and called out, ‘Let the Whare*Whare and Tarahau were technical names for divisions of an army. and the Tarahau* be very great to form a suitable bodygurd; for the tribe yonder is Ngati Ruanuku, with its powerful clans—Hore, Mana, Te Pananehu, Te Koreke, Te Moko-whakahoihoi, and Te Pohoumauma.’ Such also was the opinion of Te Aotaki: ‘Let the Whare and Tarahau be great to form a suitable bodyguard: their multitudes yonder are as the proverbial makihoi,†Makihoi, an obscure word indicating great numbers. like the hair plucked from a rat, or like ants.’ Then Tuwhakairiora gave his opinion: ‘Stay, stay, till I have given my opinion. With a multitude counsels are confused; we wish the discussion to be heard. Let the braves of the battalions yonder gather round me as a battalion for me; though the enemy may come in his many thousands, he is but food for the weapon. Well do I know his omens.’ He turned the blade of his taiaha upwards, and shook its tuft of dog's hair so that it opened out; he explained the omen—fallen raupo leaves were his omen, and the long sea wave. They would scatter and become food for the weapon; he himself would bear them down, trample on them, smite them. Then he turned the butt of his taiaha upwards, the tuft of hair drooped over the neck of the taiaha, where the left‡The left hand is termed ringa-whangai in the use of the taiaha. hand should grasp it, he shouted to the battalions, ‘It is a kura-takai-puni,§Mr Best, in Vol. XII., p. 78, explains kura takahi puni as a rising together of the whole body when called—a good omen. Another authority explains it as ‘A solid-fronted attack’; and yet another as ‘the main body of an army.’ the enemy cannot break it. When Te Aotaki performed the tohi over me he neither displaced a word nor faltered; and the war-songs‖Whakaaraara were songs to keep the pa on the alert. of Haruruki-te-rangi, Whetuki-ki-te-rangi, and Ueui-ki-te-rangi are omens of valour, omens of success; to-morrow, at break of day, you will hear of it. There is no question but that they will be destroyed; there will be the pa overthrown, the army slaughtered in the one day.’ He was gesticulating before the battalions as if the taiaha would break in pieces in his hands. The battalions kept saying, ‘How could the fame

of his bravery be great and the signs of that bravery be small?’ That ended, he greeted the tribe, and the tribe him, and the tribe expressed its satisfaction that Ruataupare had married him. Then came the news that all the pas on this side of Whareponga were assembling in their chief pa at Tokaanu. The tribes on the south side of Whareponga River gathered at Kokai and Tokatea. When the army of Tuwhakairiora was ready, and the provisions for the expedition, they started. To look at them, a single glance took them all in, but they went in high spirits under the good omens of Tuwhakairiora. The plan of the pa had already been carefully explained to him. When they reached the beach at Tirau they were sighted by the scouts, and the report was being spread among their many thousands, ‘We shall not each get a share to taste, some will have to be content with earth to-morrow.’ When the army reached Paepaenui it was evening, they were still saying, ‘A single glance covers them all; there will not even be a taste for the mouth.’ In the morning, while it was still dark, the battalions of the expedition took up their positions in three divisions; there was the main battalion, the Whare; the Puarere, the battalion detailed to effect an entrance into the pa and to burn it; and the Patari, or battalion of warriors and braves. The battalions of the enemy were already descending, taking up their positions, battalion by battalion, an immense multitude. There were visible the garments of the chiefs and braves, various patterns of dogs'-skin capes, black and white, cloaks of kiwi and pigeon-feathers, and handsome flax cloaks, and the adornments of the battalions in their positions—the plumes on their heads resembled terns upon a sandbank, the products of Taurikomore and Tauritoatoa. Then he gave his orders to his army, to the three battalions. ‘This is good fortune: if he had remained in the pa we would have had a long business; but now he has come forth he will soon succumb, and your hand will ache with the slaughter.’ Then he said to one of the battalions, the Puarere, ‘The object of your attack is the pa; as for the battalions in position facing you, trample them under; when you have gained the position, give a shout and advance in column. When you get into the pa, set it on fire. When I call to you, start to your feet.’ He then gave orders to the main battalion, the Whare-o-te-riri,*Whare-o-te-riri consisted of warriors of noted bravery.—See Vol. XI, p. 133. and some of the braves whom he had chosen to accompany him. He turned the butt of his taiaha upwards, and shouted

taea e koe te pa, tahunal Maku koe e karanga ka whmakatika ai.’ Ka tohu ia ki te matua nui, ara ki te Whare-o-te-riri me etahi o nga toa i whiria e ia hei hoa mona. Ka whitia e ia te reke o tona taiaha ki runga, ka karanga ia, ‘Huia mai ki a au, e karanga au kia tu ki runga, kia rite te whakatikanga ake ki to te ra whanaketanga i te rua. E rere au i mua me taku ope, kia ki te waha, whakangahorotia te poupoutahi i roto i te matua, ko te Whare o te matua kia mau. E ara te kura o taku taiaha ki runga, katahi ano te matua ka pakaru, ka riri koe i to riri, i te mea ka pakaru nga matua a tera.’ Ka karanga ia ki te matua a nga toa, ara ki Te Patari, ‘Whakatika, riria tena matua me tera ra, kia wawe te hinga.’ Ka mutu ona tohu, ka noho ia ki raro, ka karanga ki tona kai-whangai, ‘Homai taku toenga, whangaia mai au.’ E kai ana ia, i karanga te tangata, ‘Tuwhakairiora, el ka pau tera kai raro.’ Ka karanga ake ia, ‘Riria! riria!’ Ka ki atu ia ki tona kai-whangai. ‘Homai te hiku o taku tawatawa, whangaitia mai kia pau.’ Te paunga o te hiku, ka whakatika, ka tu, ka out ‘Gather round me; when I call for you to stand up, let your uprising be like the sun rising from the depth. When I rush to the front with my corps, raise a shout, and let the column charge the centre of the battalion; it is the Whare of their battalion which we must reach. When I raise the red fillet of my taiaha aloft, then the battalion will break, give vent to your fury, when the battalions of the enemy break.’ He called to the battalion of braves, that is Patari, ‘Up! attack this battalion and that, to hasten the rout.’ When his instructions were ended, he sat down, and called to his feeder, ‘Bring me the remains of my food, and feed me.’ Whilst he was eating, a man called out ‘O Tuwhakairiora, the enemy have all come down.’ He called back ‘Attack them, attack them.’ Then he said to his feeder, ‘Give me the tail of my mackerel, and feed me that I may eat it up.’ When he had finished the tail, he rose, stood up, and looked round. Then he called to the battalion which was to enter the pa and burn it. ‘Up!’ They stood up, gave a shout, and advanced in

titiro. Katahi ka karanga ki te matua hei tomo mo te pa, hei tahu, ‘Whakatika!’ Te tunga ki runga, ka ki te waha, ka tukua i runga i te poupoutahi, ka hinga era matua, ka pakaru; kua puta. Ka karanga ia ki te matua nui, ‘Whakatika!’ Te whakatikanga ake, ano he ra whanake i te rua. Ka ki te waha. Ka rere ia i mua, me te whai tonu nga toa me te poupoutahi. Kei te ki tonu te waha o te matua. Kua uru ia ki roto o nga matua a tera, tata haere ai takirua, takitoru, ki roto i te rapa o tona taiaha. Kei te pera tonu hoki a muri i a ia. Kua pakaru nga matua nui katoa a tera, te Whare-o-te-riri. Kua ara te kura o tona taiaha ki runga, kua kitea mai e te matua. Katahi ano te matua ka pakaru, ka patua. Ka ka hoki te pa i te ahi;pokia te whenua e te auahi. Ka rua ki te patu, ko te pa e kaia ana e te ahi, he patu kau noa iho ia ta te ope i nga tini e patua nei, ara ke hoki he tini ko nga tamariki, nga mokopuna, nga wahine, koroua, kuia, me era atu, nga whare, nga taonga, e patua iho ra e tera matua, e te ahi hoki. E tihi ana hoki te hau mihi kainga, te parera Hikurangi. Ka patua nei, ahiahi noa i te patunga. Ka hui te ope ki te pupahi. Ka mutu nga mahinga i te ope me te kai, ka tona e Tuwhakairiora etahi o nga toa hei karere ki a Te Aotaki me te iwi, hei kawe i te ahi-karae, i te mariunga o te puta me te pa tahuri, me nga korero katoa. I te po ka haere. Ka ko nga kopara o te ata, ka tae ki Okauwharetoa, ki te whare i a Te Aotaki. Ka mutu nga korero, ka puta ia ki waho. Ka kainga hoki e ia te ahikarae me nga mariunga i mauria ra; ka mutu, ka marama hoki te ata hapara, ka whakaaturia e ia, ‘Ka hinga, ka hinga a Ngati Ruanuku, ko te pa tahuri ko Tokaanu, ko te puta taua ko Te Hikutawatawa, i te ra kotahi.’ Ko te ingoa nei na Te Aotaki i tapa; ko te ki a Tuwhakairiora ki tona kai-whangai i roto i te ope, ‘Homai te hiku o taku tawatawa kia pau.’ E mau nei ano aua ingoa. Ko te pa tahuri ko Tokaanu, ko te parekura ko Te Hikutawatawa. I te ata ka whakatika te ope ki te mahi i tona parekura me te pa tahuri. He maha nga ra i mahia ai. Ka kitea nga wahine, nga tamariki, koroua, kuia, e huna ana i roto i nga haemanga o nga hukitau o nga wai i nga wahi kino; ka patua katoatia, ko nga morehu no te po i oma atu ai ki Kokai, ki Tokatea. Ka mutu te patunga me nga mahinga katoa, ka hoki te ope. Te taenga ki Okauwharetoa ka mahia e nga tohunga nga karakia purenga me te hurihanga takapau. Ka noho a Tuwhakairiora me tona wahine, me Ruataupare, ki roto o Okauwharetoa, me te column, the battalions of the enemy fell back and broke—they had burst through. He called to the main battalion, ‘Up!’ Their uprising was as a sun rising from the depth. They gave a shout. He rushed to the front, and the braves followed him with the column. The battalion kept up a continuous shout. He had made his way into the centre of the enemy's battalions, striking down as he went, two and three at a time, with each stroke of his taiaha. And those behind him were doing the same. All the main battalions of the enemy had broken, that is the Whare-o-te-riri. He had raised aloft the red fillet of his taiaha, and it had been seen by the battalion, then it was that the battalion broke and was beaten. And the pa was set on fire. The land was darkened with the smoke. There were two causes of destruction; the pa burning in the fire, while the army was slaying without cessation the multitudes who were being destroyed—multitudes, that is, of children, infants, women, old men, and old women, and other things, houses and property, which were being destroyed by the battalion and the fire. And the wind wailed and sighed over the kainga, a cold blast from Hikurangi. So they were destroyed, the destruction going on till evening. The army assembled at the camping place. When the army had been tended and fed, Tuwhakairiora sent some of his braves as heralds to Te Aotaki and the tribe to carry the gruesome sings*Ahi-karae and mariunga were portions of the bodies of the slain. of the slaughter and the overthrow of the pa, with all the tidings. At night they set out. When the bellbirds of the early morning warbled, they reached Okauwharetoa, the house where Te Aotaki was. When they had ended their story, he came forth, then he ate the ahi-karae and mariunga which they had brought. When that was over, and the morning had grown light, he made the proclamation: ‘Ngati-Ruanuku have fallen, have fallen, the pa overthrown is Tokaanu, the army slaughtered is Te Hiku-tawatawa (the tail of the mackerel), in the one day.’ It was Te Aotaki who gave this name; it was what Tuwhakairiora said to his feeder on the expedition, ‘Give me the tail of my mackerel that I may eat it up.’ These names will remain; the pa overthrown is Tokaanu, the battlefield is Te Hikutawatawa. In the morning the army arose to complete its work on the battlefield, and pa overthrown. For many days they worked. They found the women, the children, old men, and old women, hiding in the ravines and head-waters of the streams, in difficult places; all were slain; the only survivors were those who fled in the night

iwi. Ka ea te mate o tona tipuna i a ia, ka rite te whakatauki aroha a tona koka i a ia. Kihai i tangohia e Tuwhakairiora te whenua, i a ia tonu hoki te whenua. Ko te kai-kinotanga anake o tona tipuna i whakaeangia e ia. Nga whakatauki mo Tuwhakairiora: ‘Te Koau tono hau a Te Ataakura.’ ‘Tautahi a Ngatihau.’ * * * to Kokai and Tokatea. When the slaughter was ended, and all the business connected with it, the expedition returned. When they reached Okauwharetoa, the tohungas performed their incantations for removing tapu and the hurihanga-takapau*A ceremony, the object of which is some-what obscure.. Tuwhakairiora and his wife Ruataupare took up their abode at Okauwharetoa with the tribe. He had avenged the death of his grandfather, and fulfilled the saying which his mother in her yearning had uttered. Tuwhakairiora did not take possession of the land, for it was already his. It was the murder only of his grandfather which was avenged by him. The following sayings refer to Tuwhakairiora ‘The wind-compelling cormorant of Te Ataakura.’ ‘The solitary one of Ngatihau.’ * * * The Census Department has released figures showing Maori religious professions at the time of the 1951 census. The Church of England had over 37,000 adherents, or nearly 5,000 more than in 1945; and Roman Catholics numbered 17,000, or almost 2,000 more than in the previous census. Those who gave their religion as Ratana numbered over 16,500. The other religions with over a thousand Maori followers were: Methodist, 8,500; Latter Day Saints, 8,150; Ringatu, 4,900; and Presbyterian, 2,350. The number of Maoris who objected to stating their religion incresed from 7,000, in the earlier census, to over 14,000. * * * A bequest of £1,162 was received last year by Turakina Maori Girls' College. The money may be credited to the school's assembly hall fund. Smoked by the vast majority GREYS IS GREAT