Te Pipiwharauroa 40
No 40
1901/06/01
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 40, Gisborne, June 1901
[Engraving of the Duke of Cornwall]
[2]
A LAMENT FOR QUEEN VICTORIA .
[3]
[Engraving of the Wife of the Duke]
A LAMENT FOR QUEEN VICTORIA .
Rev Mohi Turei
[The
significance of many of the allusions and the meanings of many of the words in
this classical lament are not known to me. Some of the translation is
conjecture. – Barry Olsen]
It is not just the feeling
of being forlorn that strikes within. We stand up and the earth rotates. Our
thoughts also go back to the chiefs of Porourangi who have been lost to the afterlife.
Friends, listen to the noise of the cannons attacking from England. There is the
flash of the telegraph flying here over the sea to bring the news published by
the Puke-ki-Hikurangi, screamed out to us by Te Wharauroa, to tell you that
Queen Victoria has entered upon the long sleep. The ears hear, the spirit departs,
the heart sobs. The tears of the eye flow out in abundance, as if they were
like the sap of the flax scattered by the gentle blowing of the sea breeze.
Stand up, Porourangi, in
the valley of Waiapu and lament for Victoria; lament in your
large houses, in your carved houses, in your churches when you worship in the
morning and evening. Weep for the Queen who has left you to be the band for her
Sacred Crown.
You were brought from
Waikare Taheke, you stood upon Panekira, you came down into Waikare Moana. You were
suspended above Tauwharemanuka, Maungapohatu. The sun shone on Te Urewera, and flashed repeatedly from within
Tamakōwhāwhā. You flung it to the heart of
the south over Rangipo at Patea, so the base of Taranaki was encircled and Waka
Taurua heard. Scavenging as you went you rose up on the coast of Te Tai-Rawhiti and encircled the
island. It was laid in the valley of Waiapu, sheltering
beneath your authority suspended above ‘Atareta’. The name is excellent – the
Sovereign Queen.
Go, Victoria, to your Holy
Lord in heaven. You were left as the edge of his sacred weapon, for quietness,
for the peace of the Gospel, for peace, a lasting peace, the peace of
Rakaikoraahi, a daughter’s peace. Lady, leave it for your small and
insignificant children working at Te Aute College who will gather together the
association so that it will be achieved. Send, Porourangi, your very small
bird, the greenstone Tihitihi, to go to the sacred, sweet-smelling tree of Tane,
at Hikurangi, the great mountain, the holy mountain, the mountain of the great
proverbs; he will bring the leaf of the spear-grass and spread it as he goes
over the marae and dwellings of Te Ika-a-Maui; the scent will be sweet.
Arise, Porourangi, lament
greatly for your Lady who lies on the platform, in the ‘sacred enclosure’, the
sacred ‘resting-place for bones’ of her ancestors of former times. Fetch the
leaves of the forest of Tane, sign of the
house of death, of the house of mourning, of the tree-fern house of Hine Te
Iwaiwa. Load them on your sacred canoe, Nukutere, the canoe of your ancestor,
Te Whirowhiro Nui. Take in your hand the sacred paddles, ‘Arapangateatinuku’
and ‘Arapangatiaterangi’, to strike the waves of Tangaroa, left out yonder in
the Great Ocean of Kiwa [the Pacific Ocean], for the ‘separating’, for the
‘overhanging breaking wave’, for the ‘scattering’, for the ‘lurking wave’, for
the ‘fierce wave’, for ‘swelling-up waves’, for the ‘rough heavy sea’, for the ‘trembling heavy sea’, for the
‘eddying heavy sea’, and emerging to the trembling of Tutewaianu. Sing a chant
over your path, the river of your ancestor, the sacred Lady, that you might
drink the water of ‘[?whakatau - ?arrival]’.
Make the handle of your paddle go [?ko
maninitu ko maniniaro - ?thrusting in and lifting out]; the young godwit
[?kura] calls, a call of dread, the
young godwit calls, a call of fear. Transfix out there the glowing sun, the
chest of Hawaiki, [?ka tuhakehake te
‘kowiwini’ ka tuhakekakea te ‘kowawana’]. You cross to the great river of England. You sail on
the tide of your imagining, the tide that is beginning to flow, the flowing
tide, the full tide, and arrive at the wharf for battleships in London. The man roars,
Travel on! Go on! Bring the axe. Shout! Come together! [?Whano! Whana! Haramai te toki, hauma. Hui e! Taiki e! - a
saying often used in speeches. It is used to signal that the group is united
and ready to progress the purpose of them coming together. - Te Aka]
You
haul your canoe; the sacred roller, Manu Tawhiorangi, is laid down; you recite
loudly your chant; it is [?pane] to
whom, it is [?pane] to [?itu], the blind axe strikes. The night
comes; sleep peacefully.
When
ordered, you stand, a Kura-takai-puni [a simultaneous movement of a body of
warriors – Williams], a sun rising
from the grave, and you go towards the bier of your holy Lady. You offer on it the
elderly together, the travelling party, the company together. The mutton bird
sings. ‘Haoa, haoo.’ You hold the leaves of the forest, the signs of the house
of death, of the mourners’ house, the tree-fern house of Hine Te Iwaiwa. There
is placed on the bier of your Lady the stem of the tutumako shrub, the
stem of the raurenga fern, the leaf
of the heketara shrub, of the wharangi shrub, of the uncooked kumara,
the heart of the kawakawa shrub, the
leaf of the kawakawa, the stem of the
kawakawa. [? Kawa – Te Angiangipu - the Kawa Incantation is ‘The Gentle Breeze.]
Climb,
Tawhaki, ascend, Tawhaki, to bring the myriads, to bring the heavens, the
distant heavens, to enter the heavens with their reverberating thunder [?whangainga te marama papamai]. [?Kawa – Te Angiangipu. – the Kawa
Incantation is ‘The Gentle Breeze.] Heaven alights on the mist, heaven alights
on the [?riri wai tangarowai]. Recite the kawa incantation, cast the kawa
stones, recite the kawa incantation. [?
Kawa – Te Angiangipu - the Kawa Incantation is ‘The Gentle Breeze.]
[3]
[Engraving of the Wife of the Duke]
Our Visitors.
In 1868 the Duke of Edinburgh visited our islands and this year, 1901, his nephew the Duke of Cornwall and York is visiting, along with his wife, May Victoria. It is appropriate that they come this year, the year of the death of their grandparent, our Gracious Queen. Their coming makes us aware of her death, and the two of them come encompassed by love for that elderly lady. Bring with you the loss, the love, that her Maori people may weep and sing laments at Rotorua-nui-a-Kahu.
As we are able, we have printed on the chest of our bird pictures of the Duke and his wife for people to look at and familiarize themselves with their persons. The Duke looks very like the Emperor of Russia; they are of the same family, their mothers being sisters. The Duke is the senior, the Emperor the junior. The Duke was born on 3rd June 1865 and is now 36 years old; May Victoria was born on 26th May 1867 and is 34. They are related, he the elder cousin and she the younger cousin. When he returns to England he will be made Prince of Wales.
This is our greeting to our distinguished visitors:
Welcome, visitors from afar, in peace you were brought from beyond the far horizon. We haul you ashore. We haul you ashore. We haul you ashore.
[4]
OUR COUNCILS
OUR COUNCILS
All our Marae Councils and Land Councils have been formed, the provisions of the laws have been fulfilled, and now we await the outworkings and it will be seen whether they are good or bad. However if there is a fault in the laws then the goodness and the knowledge of those who implement the laws will set it right, and, of course, if the laws are good but those who implement those laws are bad then things will go badly.
The voting has finished and so we need not be careful in uttering some thoughts now, a few thoughts; it will not be seen as seeking votes. Some of our people decided to stand for the marae council and the land council of the East Coast [Tai-Rawhiti], the marae where Te Pipiwharauroa strives, but we think that it should be left to the people to decide upon which people they want without anyone opening their mouths. If we say something now it cannot be said that we are seeking to change people’s thinking. If we see something wrong we will condemn it even if it means being maligned by people or whatever; if we see something right we will support it, and we shall not allow our minds to be intimidated out of fear of men. The person who knows what is good, and who does not do the good out of fear of men is a slave. Solomon said, ‘The fear of man bringeth a snare.’ [Proverbs 29.25]
Concerning the Marae Councils. We are happy with the number of elders who have been appointed; it is good that they are starting this great work, they will clear the road for the young people; and although their departing will not be distant, never mind because the canoe is still afloat, and afterwards the young people will climb aboard to guide it. But it would have been good had a few young people been included amongst the elders. Young people would provide a strange language, the ability to do things, and would propose new objectives, while the elderly would be able to restrain the impatience of the young. As we say,
He tamariki wawaha taha.
‘Children break calabashes.’ [cf Nga Pepeha 714]
As we see it this is the problem with ‘Takitimu’. There are four Te Aute old-boys, some are still leaders in the Te Aute Association, they are all engaged in important work, they are from all areas of Takitimu, but not one is on the marae council. This is the people’s fault. Had but one of them been elected would this have been so terrible, but, as it happens, not one was. The problem with having only the elderly is that they will not condemn Maori practices that are perceived to be bad by those who have a clear grasp of the wisdom of the Pakeha .
He tamariki wawaha taha.
‘Children break calabashes.’ [cf Nga Pepeha 714]
As we see it this is the problem with ‘Takitimu’. There are four Te Aute old-boys, some are still leaders in the Te Aute Association, they are all engaged in important work, they are from all areas of Takitimu, but not one is on the marae council. This is the people’s fault. Had but one of them been elected would this have been so terrible, but, as it happens, not one was. The problem with having only the elderly is that they will not condemn Maori practices that are perceived to be bad by those who have a clear grasp of the wisdom of the Pakeha .
Such are the activities of the Maori tohunga. As we see it, one fault of your marae councils is that too many members come from those ‘who have dived into the water’, whose major concern is the suppression of alcohol. The person who drinks is not able to advocate stopping some from drinking if he drinks himself. He will be answered by the person, ‘Friend, heal yourself.’ Drinking is on the increase on this coast, and if the one thing achieved by our council is the suppression of drinking, it will be wonderful, their stance will be justified, their names will be a sacred legacy to their descendants after them, and councils who follow their example as at the beginning will perhaps place a seal on their work. If our councils want to suppress drinking the first thing is for them to stop using alcohol themselves, and this will be done if they have a real concern for the people at large and also for the children growing up.
The main fault of ‘Horouta’ as we see it is a foolishness in choosing the members: some villages have two members while others have none. We know that there are many wise people in Ngati Porou. The answer some people give is, ‘This is the people’s choice.’ To which we say, even if the people think badly of us, ‘The people are ignorant.’
A few words about the Te Tai Rawhiti Land Council. We think that the people have chosen all good men who will either put them down or raise them up, establishing some and perhaps putting down some.
There is one thing that we think is wrong, though the people may think it right – that one of these people holds many offices. He is an assessor of the Magistrates Court, a member of the marae council, a member of the land council – perhaps tomorrow he will discard some of his offices. It is not the case that Ngati Porou has only one good person; we have loaded upon him alone these many positions. But the decision was the people’s and perhaps they are right. On this side we don’t have a definite view.
We are sad that the men of the Association have been left out. We are sad because it was a result of the work of the Association in stirring things up and looking for a way of overturning the Land Court that the Government began to think of making a new law, even though it was not exactly what the Association proposed. They worked in the heat of the day, [5] and when harvest time came they went to look, and other people came to the kumara patch to dig up the fruit of what they had planted. Each person said,
How sharper than a serpent’s tooth it is
To have a thankless child. [Shalespeare - King Lear I.4]
When Apirana Ngata was asked on one occasion in the past what he thought of the ‘Board Bill’, he replied, ‘If angels are sent from heaven this law will succeed.’ And so the heart is hopeful that although those elected to run our land are not real angels, if they are half angels and half men, it will be OK.
THE NUMBER OF MAORI PEOPLE
Reweti T Mokeha Kohere.
Reweti T Mokeha Kohere.
Although we published the population numbers of the Maori people last month let us show them again so that we can see them and rejoice.
1901 / 1896
Aotearoa 40,611 / 37,100
Waipounamu 2,028 / 2,324
Wharekauri 212 / 199
Total 42,851 / 39,623
The increase over five years is 3,228.
The increase in the Maori population has perhaps not always been like this. As we see it, the census this year was accurate, but it was not only the accuracy of the census that accounts for the increase but that there is a real increase. We are happy. If the increase continues in this way then in 1906 there will be 50,000 Maori. We believe this figure will be attained because many things are now in place to advance the well-being of the Maori people. This year marae councils have been established to guard and support the well-being of the Maori people; and alongside the marae councils we have the activities of Dr Pomare and the Te Aute Association. And do not belittle the counsels of Te Puke-ki-Hikurangi and Te Pipiwharauroa. We know how good are the articles by ‘The Sad Heart’, and we also seek to follow this example. Consumption is the most serious illness to afflict Maori. Anyone who does not read carefully and follow the advice of Dr Muir in Te Pipiwharauroa concerning this illness is foolish. Next month we shall publish articles by Dr Pomare about alcohol. The decrease in numbers of Maori in the South Island is because in the census half-castes were counted as Pakeha.
The report of the Census Officials dealing with Maori people notes that Maori are drinking less, there is more agriculture, and that the area doing best is the Tai Rawhiti. Maori run 172 sheep stations in the county of Cook and Waiapu.
What about those Pakeha prophets who said that soon, in a few years, the Maori people would disappear? Mr Buller said that in 1904 there would be very few Maori living. Well, his promise is certainly not fulfilled. That Pakeha said that the demise of Maori would be a good thing. These are his words, ‘If we (the Pakeha) believe our saying that progress comes with work, with learning, with power, I believe that although people love the Maori, they will not be sad when Maori disappear, overwhelmed by the Pakeha.’ The Pakeha of these days is different. Some of the large New Zealand newspapers have run articles about the increase in the Maori population and those papers have expressed their joy. Do not forget the commitment of Seddon’s Government to seek out and to provide means for helping the Maori people.
It was not only Pakeha who prophesied that Maori would disappear from the face of the earth. One elder pronounced on the disappearance of the Maori,
Ka tumahoehoe te ra, ka wharara, ka hinga.
‘The sun is high, the sun declines, and it falls.’
‘The Maori rat has disappeared before the Pakeha rat, the Maori fly has disappeared before the Pakeha fly, the bracken has disappeared before the clover, and soon the Maori will disappear before the Pakeha.’
Yes, the Maori will not disappear because of death but through the mingling of blood with the Pakeha – this is how the Maori will be lost.
Ka tumahoehoe te ra, ka wharara, ka hinga.
‘The sun is high, the sun declines, and it falls.’
Another
said,
Ka ngaro a moa te iwi nei.
This
people will disappear like the moa.’ [cf
Nga Pepeha 1045]
A
Maori leader said,
Kua ngaro te kiore Maori i te kiore
Pakeha, te rango Maori i te rango Pakeha, te rarauhi i te koroa, waihoki e
ngaro te Maori i te Pakeha.’
‘The Maori rat has disappeared before the Pakeha rat, the Maori fly has disappeared before the Pakeha fly, the bracken has disappeared before the clover, and soon the Maori will disappear before the Pakeha.’
Yes, the Maori will not disappear because of death but through the mingling of blood with the Pakeha – this is how the Maori will be lost.
FROM THE EDITOR
Many papers are being returned to us by the Post Offices because they have lain for a long time in the Post Office and because they are unaware of some smaller Post Offices. If anyone sends his name let him also send the name of the Post Office near his town and not the name of his village which has no Post Office. State very clearly the name of the Post Office. If a person’s name is written clearly then his paper will not fail to be delivered, but that may not happen if his name is used or his paper picked up by someone else.
If we know that the reason the paper does not arrive is our fault we will send without charge another paper. We will make no difficulties.
[6]
THE HUI AT ROTORUA
THE HUI AT ROTORUA
‘Tipi-Whenua’, that is, Reweti T Mokena Kohere, is going to Rotorua to report for Te Pipiwharauroa on the speeches and activities of the hui, the hui which gathers together all the Maori tribes of New Zealand, when we Maori will see one another. This will be a wonderful hui; no such hui will be staged in the future. So, we would remind people to take Te Pipiwharauroa in order to read the speeches at this hui. Send your request before July.
If anyone at the Rotorua hui wishes to subscribe to Te Pipiwharauroa or to pay, then pay Reweti Kohere. If anyone wants a Hymn Book or Prayer Book then ask him. He is taking these books to Rotorua for people who want to purchase them.
We hope that this hui will be a famous hui, an opportunity to see personally the celebrated grandson of our Queen, taken from us by the hand of fate, the great and good Victoria - and it will be famed for the good behaviour of the people, their nobility, for the absence of drunkenness, and for the deep-rooted marae protocol. We are very happy at the way the marae council of Te Arawa has set about improving the marae. We hope that the organizers of the hui will take care that the haka are not offensive and that the performers are not totally naked. Some people think that it is the grotesque appearance of the performer that makes a good haka, but that is not the case: it is the tramping of the feet, the placing of the hands, the suppleness of the body, and the loudness of the voice. What purpose is served by sticking out the tongue, rolling the eyes, and thrusting out the hips? The Duke and his wife are royals and we do not think they would like anything offensive.
MAORI GIRLS’ SCHOOL
The Duke of York will lay the foundation stone of the girls’ school in Auckland. More than £1000 has been raised now.
We have heard that some people from Muriwai have said that they will in no way contribute a single shilling for that school since their children will not attend it. This is the thinking of ignorant people, not of people of standing. How many of the people who contributed to the £840 for the church at Te Muriwai will attend that church? When the hui was held the worship did not take place in that building. If people thought as you two do there would be no money for your building. How many children of the Pakeha who are giving to that school will attend it? If you begrudge giving a single shilling, do not stand up and complain because this school has consumed your money.
The committee of Te Huauri has received a request that they consider giving to the school part of the £840 collected for the work of the Church.
Pakeha have welcomed Perere Bennett’s visits to preach and to collect for the school. He was sent to preach in the major Pakeha churches and there were large and small gatherings at which the Pakeha contributed. One Pakeha contributed £50 for the school; others gave £5 or £1. The committee of St Stephen’s School has been raising money for five years and has raised £50 each year.
Is it not possible that the people at Rotorua would give some of their shillings for this project? Will not each tribe make a collection? Give your contributions to Reweti Kohere or to another perhaps to whom it is right to give.
MAORI LAND COUNCILS
All the votes for the Councils have not yet reached Wellington. However, those known at 30th May are as follows:
Tokerau
IRAIA KUAO 1213 Aporo Kuku 474
HEREPETE RAPIHANA 1057 Hare Tuku 350
WIREMU RIKIHANA 935 Hone Paraea 297
Tai Rawhiti
PENE HEIHI 1060 Te Peka Kerekere 430
WIREMU POTAE 824 Nepia Mahuika 426
EPANAIA WHAANGA 793 Wi te Kahu 230
Watene Huka 592 Pare te Opaipa 117
Hone Paerata 551 Hemi Waaka 103
Whakangaro Marahue 520 Iopa te Hau 45
Rawiri Karaha 433
Te Ikaroa
The people elected were:
HOANI PARAONE TUNUIARANGI, RUPUHA TE HIANGA, MOHI TE ATAHIKOIA.
Aotea
TAKARANGI M KINGI 678 Ropiha Rangihaukore 166
WAATA W HIPANGO 521 Rakiwhata te Aweawe 157
TE AOHAU NIKITINI 448 Teone Teehi 119
Wiremu Ngapaki 382 Wiremu te Kiriwehi 105
Hokinga te Whena 293 Te Weraroa K Arapeta 90
Rore Rangiheuwea 228
Waiariki
The voting for the following has not yet been competed.
Te Korowhiti Atutahi, Anaru te Awanui
Te Kiri te Amo, Aporotanga Panawha Meihana
Kouri Tiaki, Hapeta te Horitehoro
Rewiri te Kanapu, Wikiriwhi te Tuaahu
Hare Huka, Hemana Mokonuiarangi
Wiremu Maiha, Tamati Pouraru
Ereatara Tiweka, Te Kahiwi te Tuhi
[7]
THEY DIED FOR THE GOSPEL
THEY DIED FOR THE GOSPEL
We have learned of the deaths of some Pakeha ministers and missionaries, along with their natives, in New Guinea, a large island to the north of Australia. The Government has sent a ship with soldiers and police to avenge the deaths of the missionaries. When their boat arrived at the village at which the killings took place they were charged by the blacks – many of them. One of the soldiers was wounded, struck by a spear. Many of the blacks died, their village was burned down, and their canoes were split apart. Pieces of the missionaries’ boat were found along with a man’s jaw and other body parts.
Blacks who were taken prisoner told of the killing of the missionaries, the Rev James Chalmers and Oliver Tomkins, and eleven natives - some of their friends. Those people went to befriend the blacks of some large villages, the first occasion a Pakeha had come. They were persuaded to land on shore where they were surrounded by people. Mr Chalmers called out to his friend to run, realizing it was an ambush, but his friend did not consent. Mr Chalmers head was cut off and his body was cut up and distributed to all the villages to be eaten. Soon afterwards the same was done to his friend and their natives.
Mr Chalmers was a leading elder, 67 years of age, a wise and brave man. He worked first in Rarotonga. After the conversion of the Maori there he went to New Guinea. Not long after his wife’s death he was murdered.
When the friends of a missionary were weeping at the prospect of him being killed and eaten by the blacks, that man answered, ‘If I go I may be eaten by the blacks; if I stay at home I shall certainly be eaten by worms.’
It is said that 168 missionaries have been killed in China together with 26 children of missionaries. When the Duke of Wellington heard a man saying that it was stupid for people to go to preach to savage peoples, he said, ‘If I am commanded by the King to go to a land, I go. Likewise, your King has given instructions to preach the Gospel to the whole world, so go.’
THE KING’S ESCAPE
The King has escaped death. He went on board a friend’s yacht and went sailing at sea. A gust of wind snapped the mast of the boat which fell into the sea. The King’s head was just five feet from where the boom came down; had it been any longer it would have fallen on the King. The mast of that ship weighs two tons.
The name of the yacht the King was on was Shamrock II which was competing against the older Shamrock I to see which was the faster and would go to compete against the American yacht for the championship, the world cup. Last year Te Pipiwharauroa told of the race between the Columbia and Shamrock I when the English yacht was left behind. This year they built a different yacht. The man who owns this yacht is a person with a lot of money, Thomas Lipton. Shamrock II was finished in October and will cross over to America to contend for the cup.
NEWS FROM THE SEA
A ship called the [?Akora] sailed from Australia to Manila in the Philippines last year. That ship had 19 crew members. It left the Philippines on 12th October. After six days at sea it struck a rock. Two people died but most stayed with the ship. Because food was becoming scarce, after four days they climbed onto rafts, 12 on one and 5 on another. For a day the rafts sailed together then they were separated and the smaller disappeared. After 25 days drifting they were in a bad way and without food. They ate their boots, seaweed and the rushes which clung to the raft. All of them appeared mad, two of them being particularly bad, as they floated afflicted on the ocean. One Frenchman took an axe and killed the first mate and started to devour the corpse. In disgust some of them threw the body into the sea whereupon the Frenchman stood and went to strike the captain, as a result of the swift action of the second mate the captain was saved and he struck the Frenchman with the axe. Afterwards those remaining ate part of the body of the Frenchman. Afterwards they drifted aimlessly on the ocean for 17 days. Most of them were deranged or ill. The captain was the last to die. Two survived. These lay on the raft unable to rise. They came near an island and were seen by the people who carried them to their village. When they were recovered they boarded a Chinese ship and sailed for Singapore. The perils of the sea.
[8]
TE PIPIWHARAUROA
TE PIPIWHARAUROA
Bird,
I approve of the articles in the paragraphs of your paper. Yes, I support you. Be strong as you go throughout these districts calling, ‘Whiti Whiti Ora!’
H Haora,
Whangarei.
I approve of the articles in the paragraphs of your paper. Yes, I support you. Be strong as you go throughout these districts calling, ‘Whiti Whiti Ora!’
H Haora,
Whangarei.
Congratulations on the works of Te Pipiwharauroa, bringing information to fill people’s hearts and ears. I wish that there were two editions of Te Pipiwharauroa. Te Pipiwharauroa is superb, bringing information to the small and the great, filling the minds of the blind with its articles. And so I support you, Te Pipiwharauroa.
Pita Rapana,
Mangatu.
Pita Rapana,
Mangatu.
Keep sending my paper. Do not stop it flying to me.
Wi Hunia,
Rangitukia.
Wi Hunia,
Rangitukia.
Observer of the people of the northernmost end, greetings, good wishes to you and your house. I have a question for you. Many people in my area want to take Te Pipiwharauroa. Their complaint is that it only comes out once a month. Would it not be possible to publish the paper weekly at a cost of £1 a year? If it is possible, let us know so that your servants will know that you approve.
R K Hohaia,
Mahinapua.
R K Hohaia,
Mahinapua.
[This is what we would like, but we must proceed carefully. – Editor}
WHITI WHITI ORA!
In his address to the Pakeha in Dunedin, Perere Peneti said: ‘The Government gives a great deal of attention to protecting the lives of birds and fish, but when it comes to the Maori people they do not think of preserving them.’
Some people seek Christ in this church and that church but do not find him.
When some people draw near to death then they become believers: perhaps this is a mistake, a corruption of what God wants – ‘God is the God of the living.’
It is said that a sheep dog understands swearing. Why is it that those who are in the habit of letting swearing assail their ears every day do not hear it? As it they were a parrot they’ve learned to swear.
Some people are like gunpowder; put a match to it and it explodes, that is, they get angry.
If some women get to heaven the angels are in for a scolding.
Some people talk a lot without saying a single thing.
It is better to preach by works than by words; a foot slipping is better than a tongue slipping.
As I see it some people are very happy when someone dies because it gives an excuse for speaking, for singing, and for feasting. Is that not so?
It is said that there is a reptile that calls out like the fabulous giant reptile to tempt people to go and be killed by him for food. That reptile’s ‘tears’ are called beer.
In the Duke of York’s speech to thousands of young people in Melbourne he gave this advice:
‘Bring all you do to a good conclusion. Put all your effort into doing the work that you are called to do. Be faithful to your parents, your land, your King and your God.’
THE MORMONS
The Pakeha has asked about Te Houkamau’s imprisonment of the Mormons at Te Kawakawa, how he ill-treated the Mormons. Some Mormons started to preach at Christchurch whereupon they were hassled by young Pakeha boys. The Mormons persisted and the Pakeha behaved worse, and a nearby Mormon was pushed into the river, and other things were done. The Mormons did the same in Dunedin and now they have become fearful. The reason the Mormons were ill-treated was their teaching concerning polygamy, something disgusting to the Pakeha. This practice is still strongly observed by the Mormons in some parts of America where there is no law forbidding it. This church is good for anyone who is not content with one wife.
A man at Christchurch was ill-treated some years ago. He was ill-treated because he took liberties with women. He was not a good man. It is despicable to claim that such a man is a prophet of God. Other churches are not involved in maltreating the Mormons but only young people, larrikins.
Only Maori are welcoming towards Mormon worship; Pakeha laugh at the Mormons.
[9]
THE TE AUTE ASSOCIATION
THE TE AUTE ASSOCIATION
‘Meeting as One’
At the evening meeting it was said that it would be a very good thing for students of Te Aute in each area to get together for entertainment and to encourage one another. Last year a hui was held at Te Aute when former students of Te Aute gathered, 30 students attended. The boys of the college played football against the ‘old boys’. The ‘old boys’ went down with a struggle. In the evening there was a dinner and songs which were excellent. The ‘old boys’ were full of praise. Do not wait for the annual hui to get together. Indeed, Te Rau is a suitable venue at which the Te Aute students could meet. Reweti Kohere explained that one reason the Te Aute Association was set up was to help those who have completed schooling and for them to be embraced in the bosom of their mother, Te Aute, the mother who taught them to do good works and who taught them wisdom.
Apirana Ngata said that the Association was like a tree – tomorrow all Maori people would come under its shade. Some people and some places were still mistaken about the Association. It would be a good thing if the name of the Association could encompass others, that other schools could come under that one name, schools such as St Stephen’s, Waerenga-a-Hika, Hukarere, and St Joseph’s. The name could perhaps be The Association of Maori Colleges.
Mr Williams supported the idea saying this was a good idea. This would enable the spread of the works and the authority of the Association to all places.
A gathering of all the colleges was arranged when the objectives would be set down and a name confirmed for the new association. ‘Gathering Together As One.’
Some Other Matters
It was arranged to hold the hui next year, 1902, at Te Aute.
Mr William Williams, son of the Archdeacon, spoke asking the hui to consider the issue of women going to sheep stations at shearing time. Many evils arose from women going to do that work. The secretary said that this matter was chosen for discussion at the hui at Taumata-o-Mihi. A letter was written to the owners of sheep stations. On some stations a Maori committee chose the people for the work.
On the morning of Tuesday, 11th December, 1900, the hui convened again. Reweti Kohere had been delegated to go to speak to the girls of the Pakeha Girls’ College in Whanganui. He was delighted at the reception of his speech. The subject of Kohere’s speech was the difference between the upbringing of Maori and Pakeha girls. Maori girls are not taught in the same way as Pakeha mothers teach their children. From infancy a Maori child was allowed to do what she wanted. A gift of £1.10s was given by some Pakeha girls to Kohere for the school in Auckland. Now the children of that school want to do some Maori things.
The Committees and the Branches
At the election of the committee for this year, Mr Williams was elected President, Mr Thornton the Secretary, and Apirana Ngata MA LL.B the travelling secretary. The old boys are Paraire Tomoana, Hemi Kireka, Terei Ngatai, and Wiremu Perenetihi.
Apirana Ngata proposed that some people throughout the country be appointed to report to the Association on the situation of the people in their areas. Doing this will familiarize people with the work of the Association. It would be a good thing if the subjects for discussion at the hui could soon be made known before the hui is held.
Let small branches of the Association be set up everywhere, perhaps in Tuparoa and Whanganui. Te Aute and Hukarere should combine. Let Hukarere, too, look for a way to bring together its pupils. So ended the discussions of the hui at Putiki.
The Farewell
We met again on Tuesday evening, not to look for issues or to utter speeches but for the farewell, for the local people to salute the visitors and to be joyful. The building was full. People stood and added relish to their short speeches with Pakeha and Maori songs. The visitors praised their hosts for their hospitality to them, the marvellous hospitality given by Taitoko, his brothers and all the people. The local people stood to say farewell to their esteemed visitors. Taitoko stood up to yelp at and to (?paparetireti) his assembly of young people. The entertainment went on until nearly daybreak. The next day in the morning the visitors returned home, sleeping on the train. Te Heuheu, who supported and made easy the work of the hui, went of to the bosom of his mountain, Tongariro, leaving Taitoko at Putiki – Putiki-whara-nui.
Goodbye!
(Tune: After the Ball is over.)
Now, friends, we turn to go
With hearts full of tributes and love.
We shall not forget
Your hospitality to us all.
We are left with love to give us joy,
And to be carried by our words as we go to the marae;
And so we greeted you there,
Goodbye!
So we turn to go. Goodbye, Whanganui;
Our hearts are full of gratitude and sorrow.
These people are full of joy
For the kind way you have cared for us.
You company of women at the stoves,
Here you are weeping copiously.
You are the ones who have catered for
The well-being of the many leaders.
Chide your marae, so that it becomes famous,
And that your great hospitality is spoken of.
And so we greet you there,
Goodbye!
So we turn to go. Goodbye, Whanganui ,etc.
Greetings, people, the great and the lowly. The accounts of the fifth hui of the Te Aute Association are all stacked up. It is ‘of Te Aute’ these days but tomorrow the tail of this name will fall off and a new tail will be joined on. Make the most of these accounts. Put them in the room right in the middle of your heart. ‘The old net is cast aside, the new net goes fishing.’ I’m away!
From your servant,
Tipi-Whenua
Te Rau, Gisborne.
Tipi-Whenua
Te Rau, Gisborne.
[10]
ODD ITEMS
ODD ITEMS
The
School Land at Porirua
The Crown has taken the
land at Porirua given for a school. The Supreme Court said that the land was
given for the building of a school, but since no school had been built as yet,
the committee had lost its authority and the land should be returned to the
Crown. The reason why a school had not been built, according to the committee,
is that insufficient funds had been gathered together. The idea of the Bishop
of Wellington is that the money should be joined with that of the lands at
Greytown and Masterton and that a large school should be set up to teach Maori
children technical skills. What is the Government interest in this land? The
committee has made this the subject of an appeal to the Highest English
Court.
Financial
Provisions for the Royal Household.
The provision for the King
for the year is £400,000; for the Queen, £50,000; for the Duke of York and his
wife, £50,000; and for each of the daughters of the King, £6,000. In May or
June next year the King will be crowned, providing an interval after the death
of his mother. It will be a wonderful day when the greatness of the glory of
the realm of England will be on
display. Happy those people who will see it!
From
the Chatham Islands
We have received a letter
from Hapurona Pawa of the Chatham Islands, telling of the
death of his granddaughter, Raukura. On one side Hapuraona and his
granddaughter are Moriori. ‘Farewell, Raukura, go to your ancestors, your
grandparents, your parents. God gave and God has taken away.’ ‘Young woman,
distressed in the calm of daylight: let not your thoughts return to marrying a
man. Te Hokoniho will save you. Travel by the path of malice, the path of
talking, the path on which multitudes are killed….!’
Drinking
Alcohol
Ruka Haenga has written a
letter to us telling us of his sadness at the addiction of the people of his
village to drinking which has led to many evils. There is in his district a
good man who would promote the teachings of the Te Aute Association but because
of drink he has gone astray. He has left his wife after 25 years of marriage
and has taken another woman. A Pakeha spoke to us of the power of alcohol over
the people of that area. He said that perhaps even Waikato, which is
spoken of, was not as bad. The people are drunk every day. This is a licensed
area. In this village even our worship is disrupted by drunkenness, even by one
of the leaders of that tribe. Perhaps he will be held in contempt by his chief.
The
Cost of a Wife
The Bishop of Melanesia
spoke about how the black people of the islands are turning to the faith, but
some of those people are still cannibals. The Bishop spoke of the marriage
customs of those people which involve buying a wife. In one island the price of
a wife is £40, in another it is two pigs and thirty pupu shells.
An
Important Decision
In 1873 the Government
purchased a parcel of land in the Pahiatua district. The manner of purchase in
the past did not involve detailed enquiries though the names of ten people
appear on the documents. Afterwards Nireaha Tamaki criticized that sale and
argued that he had rights in that land. The judgement of the New Zealand Court of Appeal did not agree
with Nireaha’s contention. Having been defeated he appealed to England and a telegram
has arrived saying that Nireaha was right. The Pakeha are afraid of this
decision and have set about framing a law to protect similar sales. Here is a
task for our members.
A
Memorial
On 1st May a
memorial stone was unveiled. It is in the school building at Omaio and is in
memory of the 16 children who died in the Motu River last August.
The names of the children are engraved on the stone. The Pakeha minister of
Opotiki, Rev Anson Cato, came for the day and preached, while Paori Ngamoki did
the reading. At the end of the service the minister played on the organ the
‘Lament’ (Dead March). The children of the school sang in English. In the
evening a gathering was held of the ‘Band of Hope’, a children’s organisation
which fights against drink. Rev Anson Cato preached saying that it was good not
to drink alcohol and, during childhood, to decide never to let one’s lips touch
alcohol. The minister sang again. It was a very pleasant evening.
[11] THE COMET – AUAHI-TUROA
We were not able to look at that strange comet, Auahi-turoa, for long before it disappeared – it did not vanish over the horizon but went we know not where. It was seen first at Sydney in the morning, a little above the land. After that it was visible from all parts in the evening. It had two tails. It is difficult for a person to believe that that star travels at 640 miles a second. In 2 seconds it could travel from Auckland to Sydney. It could go round New Zealand 20 times in 3 minutes. One would think that such great speed would cause a remarkable wind but there is no air, no wind, in its vicinity because the earth’s atmosphere is thick for only five miles. The comet Aahi-turoa’s tale is like smoke. Should a person enter into it, it would be very thin and almost imperceptible, like haze which is solid to look at from a distance but is almost invisible to a person within it. The Earth has passed through the tail of a comet without being aware of it, not even seeing any smoke. Auahi-turoa is 100,000,000 miles from Earth; the Sun is 95,000,000 miles; and the circumference of the Earth is 25,000 miles.
The comet is not unique. While there is only one Auahi-turoa there are myriads of comets. Every year similar comets occur but they are not visible. This new comet will return every eleven years but it may not be observed on some occasions, perhaps because it will appear in daylight. The comet that disappears for the longest time is Halley’s Comet which disappears for 76 years before returning. It is predicted that that comet, the largest, will be seen again in 1911.
When Auahi-turoa was seen in olden times it was seen as a sign of war, but according to the Boer general, Botha, it is a sign of life, a sign of peace for the Boers. According to some Maori, Rotorua may suffer during the hui because Auahi-turoa was seen before the destruction of Tarawera. Before the destruction of Jerusalem a similar comet was seen. This supports the Maori way of thinking, but such thinking comes from a disturbed heart and not from increased knowledge.
The right way of thinking is this. All these wonders come from God who orders the stars of the sky, who remembers and love me, who is my protector, A star guided the Magi to Bethlehem where they saw the Saviour of the whole world. So let the works of God’s hands draw you to him. When David looked at the heavens his heart sang, ‘The heavens declare the glory of God, and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge.’ [Psalm 19.1-2] A very learned man from German, Kant, said, ‘Two
things fill my mind with increasing wonder and awe … the starry heavens above
me and the moral law within me.’ [Critique
of Pure Reason – conclusion] ‘I am the bright morning star.’ [Revelation
22.16]
All you, who shine
Above this place,
The myriad stars of the night,
Seen by all.
The Star, who shines
Over the whole world
To lead people
Directly to life. [E koutou e tiaho nei - Prayer Book No. 33]
THE AUSTRALIAN FEDERATION
It was a wonderful day in Melbourne, Australia, in the southernmost part of the world, the 6th May, when the eminent grandson of Queen Victoria, the son of the King, our king-in-waiting, landed. At sunrise on 5th the Ophir appeared over the horizon followed by its escorts, Juno and St George. At the entrance to Melbourne were anchored a fleet of eleven battleships – English, Russian, American, Dutch, and from other nations. On Monday the Duke, his wife, and their entourage were brought to land on a launch, while the earth was shaken by the noise of cannons. When they landed there were thousands of soldiers assembled. The Maori soldiers had the great honour of being alongside the Duke’s carriage. From the wharf they went to Melbourne. 15,000 soldiers escorted the King’s son with the New Zealand soldiers close in front of the Duke’s carriage. On entering Melbourne the town was covered in flags and decorations and people. The band was playing and the 500,000 people who had come to look were applauding. Arches had been built over the streets for this unique visitor to pass under and to bear words of welcome. The most elaborate and best arch was that for Queen Victoria which cost £1300. At the top of the arch was an image of Queen Victoria covered in gold and [12] eight feet six inches high with this inscription underneath: ‘Queen Victoria. She worked long for the good of her people. God has given her rest and her land peace. She was loved by all peoples. Her house was without blemish, her life peaceful.’ The New Zealand soldiers wondered at the beauty and the number of people. As the Duke’s carriage was going by 35,000 Sunday School children sang, ‘God save the King,’ while waving their flags. It was very good.
In his speech in reply to the welcome he spoke lovingly of his grandmother. He said, ‘My heart is deeply touched by your tribute to my beloved grandmother who has died. All the places under her shadow grieved. The fifty years of her reign saw goodness and peace through her goodness and she remains as an example to her descendants after her.’
Mr Seddon sent a wire to the Prime Minister of Australia, Mr Barton: ‘Greetings on this great day. I am delighted at the wonderful reception given to the New Zealand soldiers and am grateful that it was arranged that the Maori should be near the Duke’s carriage.’
The Duke and his wife descended at the Governor’s house. This was a very great day, greater even than the day in Sydney when the Governor-General, Lord Hopetoun, arrived. There was only one sad event when an elderly lady died.
On the second day there were once again entertainments. One hundred stockmen, men who drive cattle, went through the streets like an army. They wore red shirts and carried whips in their hands. They made their horses buck and cracked their whips. This was said to be excellent and praised by the Duke’s wife. The most wonderful things though were the Chinese reptiles, the dragons. The longest was 150 feet and took 45 men to carry it; the shortest was 100 feet and carried by 30 men. They were made completely of silk, those reptiles. Their scales flashed when caught by the rays of the sun. Their spines were covered with spikes like those of the tuatara. Their mouths gaped open, the jawbones moved, the tongues poked out continually, and the eyes turned around. The Chinese men were the feet. They were blown by the wind and went all over the place as if they were wriggling. The work of the Chinese was much praised.
At night there was a demonstration by thousands of firemen whose engines were pulled through the streets of Melbourne. That night there was a gathering at which leading citizens met the Duke and his wife. Three thousand people greeted the Duke and strangers shook his hand.
Almost £100,000 was spent on the decorations and celebrations, £30,000 on the soldiers, and £10,000 for the Melbourne Council. The money is baffling!
The Opening of the Parliament
On the third day the first Parliament of the Federation of Australia was opened by the Duke in the large Exhibition Hall. It was a great day. The carriage which brought the Duke and his wife had been sent from England, one of the King’s carriages. When the Duke and his wife were seated on the stage built for them, hymn 60 was sung:
Let us sing
To the Lord our God;
That we may rejoice in the power
Of our great salvation.
When the hymn finished Lord Hopetoun, the Governor-General, prayed. Afterwards the Duke of Cornwall spoke. He said that it was his grandmother’s idea before she died that he should come to open the first Parliament of Australia, and that he should visit the many English colonies. When his grandmother died, the arrangement was confirmed by his father, the King. His grandmother was determined to send him because of her gratitude for the strength of the help given by the colonies to the mother-country during the war, and the King supported that idea as a way of sharing the death of his mother with those lands where tears had been shed at the death of Queen Victoria. It was the King’s prayer that all his colonies should be bound together under the blessing of the Almighty. ‘Leaders of the Great Assembly, of the House, it is my pleasure to bring to you the King’s message. Now, in his name and on his behalf, I declare open the Parliament.’
The King sent a cable:
‘My thoughts are with you on this day of great importance. My heart’s desire is for Australia’s greatness and joy.’
The Duke replied:
‘I did indeed read your letter to the first Parliament of the Federation which I declared open. I also read your cable of grief which was applauded by your loving people in Australia. The opening of the Parliament was very good. There were twelve thousand people in the building.’
[13]
While the Duke was declaring the Parliament open his wife pressed a gold button whereupon the cable was sent to England, the flag unfurled in Sydney, and all places in Australia were instructed to fly their flags.
While the Duke was declaring the Parliament open his wife pressed a gold button whereupon the cable was sent to England, the flag unfurled in Sydney, and all places in Australia were instructed to fly their flags.
Lieutenant Uru and his Maori companions were some of the soldiers who guarded the Duke’s carriage; they were applauded by the thousands of Pakeha. When they arrived at the soldiers’ assembly point they received great applause. How lucky these Maori are. Hey, if I were short, perhaps I would have been there with them stretching my backbone!
When the Duke traveled by train to Brisbane, precautions were taken lest anything happen to him. Soldiers were assigned to guard the railway tracks, 1800 miles with one soldier per mile. Many plain-clothes policemen travel with the Duke of Cornwall to protect him.
THE DIOCESE OF WAIAPU
The Maori Church hui for the Turanga district was held at Rangitukia on 8th April, and that for the Hastings district at Whakaki on 23rd of that same month. These are some of the motions agreed by those hui, and the responses of the Bishop to some questions.
This hui expresses its sympathy at the death of Queen Victoria who died on 22nd January. The Maori people lived under her shelter for 61 years and she showed her care for the Maori people at all times according to God’s will. May God guide her son now enthroned as King Edward VII and may God lengthen his days.
This hui is delighted with the statement from the General Synod about the establishment of a Maori Girls’ School in Auckland and calls on all the people of this district to contribute to the collection for that school.
This hui feels deeply for the people of the Church in the Diocese of Auckland on the death of their friend Archdeacon Clarke who for many years supported the Maori clergy of that area. It is right that all the people of the Church should pray to God that he will raise up a good and diligent man to take the place of his servant whom he has taken to dwell with him.
That the people of this Diocese may be inspired to collect the £2000 to add to the £1000 promised by Archdeacon Williams of Te Aute to augment the sustentation fund of the Maori clergy.
That Maori will go about making a collection in every church each Sunday at Morning Prayer.
A question from the Rev T Huata to the Bishop:
Is it alright for some of the clergy to go to Rotorua to honour the grandson of Queen Victoria who has died?
The Bishop’s answer:
The gathering of Maori at Rotorua for the arrival of the son of King Edward is being arranged by the Government to show off the achievements of the Maori people. It is not about the work of the Church. Perhaps ministers may not wish to go to that event. Should the Government make a request that some clergy should go to lead worship for their people, there is nothing wrong with that.
A question from the Rev H te Hata:
Will the Bishop give permission for the consecration of some burial grounds in the Taupo area?
The only burial grounds consecrated are the burial grounds taken over by the Church, and no-one is permitted to disturb them. The places [?te takoto papa- Words missing.]
A question from the Rev H P Huata to the Bishop:
Could you clarify to this hui the issues around tattooing? This practice is increasing in places around Te Wairoa. And what is to be done with the money paid for having a tattoo?
The Bishop’s answer:
Tattooing was something associated with the incantations of the Maori tohunga. Consequently it was condemned lest it provide a way for the re-introduction of those incantations. Those things were completely abandoned by all who have been baptized into Jesus Christ. Do not let members of the Church of Christ bring back anything like this for people to practise. If someone tramples on the ordinances of the Church, the Church should not require payment from that person, lest it be said that by giving money a person is condoning the doing of subversive things. It is rather repentance, which Christ taught about, that enables a person to pray rightly for the forgiveness of his sins so that his prayers are answered. A person’s sins are not mitigated by money.
[14]
TUBERCULOSIS (CONSUMPTION)
TUBERCULOSIS (CONSUMPTION)
Part II
(Written for Te Pipiwharauroa.)
The Treatment for Consumption
My task now is to make clear to my Maori friends the treatment for consumption – because, although thousands of people get this illness each year, if it is diagnosed early the treatment is easy and does not use up the sick person’s money. Sometimes, although treated quickly, the patient declines rapidly and does not survive. This kind of consumption is called ‘rapid’, ‘Galloping Consumption’. It is rapid in its onset and rapidly brings about the person’s death.
I pointed out that those who are likely to be afflicted with consumption are the descendants of people who caught the disease, and people who live unhealthily in unhealthy houses built in low-lying places – who eat bad food, who drink alcohol, who avoid the sun and fresh air, who work at heavy labour. There are other causes. So the first instruction to anyone is always to avoid the above things. This treatment is called the ‘Fresh Air Treatment’. It is so-called because the best food for the body is fresh air by day and by night. So one should stay outside on sunny days, and if possible at night keep the body warm. One should breathe in fresh air at all times. ‘Fresh air’ is outside air not contaminated by dust, smells, steam, dampness or mist. It is the air of the hills, the mountains and the sea.
In these days there have been built in Europe large buildings like our hospitals as places where sick people who go there can breathe good air because they are built on mountains and not near towns where the air is contaminated. The doctors counsel the sick to stay outside to breathe the fresh air of the countryside. Should the weather be bad there is a grove of trees where the sick can walk. If the forest is wet a place has been built where the sick can find shelter and can still breathe fresh air. If there is none they will stand outside in the rain and the cold but with an umbrella in their hands and wearing a greatcoat so that they do not get wet and their bodies are kept warm. A person will not get the flu for a cold wind does not carry the flu or a cough; rather they come from contaminated air. One must take in fresh air, breathing in deeply then breathing out, and opening up the chest. In this way people who are strong get stronger and faster and improve their breathing. Those who are weak should go for walks in the right places and also rest. They should eat outside or perhaps inside in a room with open windows. At night each should have a separate room. The windows should be open all the time except if the wind or the rain threaten to come into the room. If the sick person has a fever and is weak he should remain in bed in the morning with the windows open until he gets stronger. Now the Maori is reluctant to do this and will not leave his home. But let him stay outside in the daylight, and at night he should have his room to himself with the window open, if possible, and the door open too. If there is a chimney and a burning fire in the house then the air will be freshened. One good practice is to live in a tent. Some of my friends got better quickly when they left the town and went to the country to work and to kill rabbits, They lived in tents for some months at the good time of the year.
An important thing is to look carefully at the soil on which one builds a house or a village – is it dry, stony, sandy, flat, or light. Build the house on a place high up and not on a riverbed. When the rain comes down the water disappears quickly, the soil is dry. Wet soil is one of the causes of consumption.
The third thing: an important part in the treatment of consumption is food. Let the sick person have good food and eat it well, not picking and choosing. He is not to share eating utensils with others, and after eating, if possible, let him sleep or lie down for an hour. The sick person may not want much food but after a time he will get more used to food, it will be agreeable. The best foods are eggs, fish, poultry, oatmeal, potatoes, rice, sago, tapioca, cornflour, arrowroot, fruit, and puha. But the best thing is milk and the dishes made with milk – milk puddings and similar foods.
Another thing to use as a barrier is the best medicine, though it is not medicine alone that will bring an end to consumption – and such medicines are the sole preserve of the doctors. But there are some good medicines to strengthen and to speed up recovery. The best medicine is fish oil (Cod-liver oil). It is pure fish oil. One should take one or more teaspoons three times a day after meals. This very good medicine is available in quantities at chemists’ shops and at sweet shops. Sometimes the fish-oil is mixed with something to sweeten it and make it nicer to eat, but this is expensive. The doctor has some medicines to ease the bad effects of consumption – phlegm, perspiration, pain and weakness of the body. These can be obtained from the doctor. They will not bring an end to the illness so there is no purpose in me speaking more about those medicines.
Finally, be careful lest you pass on the illness to others, to your family, because consumption is an infectious illness. A person with consumption should not spit in the house or on the marae. It is best to spit in the fire. Cloths used to wipe the mouth should be burnt in the fire. Spittoons should be washed in boiling water. Do not spread the illness; you should sleep alone in your bedroom. You alone should use your knives, forks, spoons, dishes and cups. No-one else should eat with these things. When you wash them, plunge them into boiling water. Don’t let anyone else handle your things.
I conclude my article. If any sick Maori has gained some knowledge from these articles and has seen the benefit, as I have had satisfaction in writing these words, this is my great reward.
It is a very sad thing to be afflicted by this offensive disease, but your knowledge may help you to help yourself get better. This will decrease the fear of this serious illness, an affliction which has touched all the families of our beautiful land, both Pakeha and Maori. It is a major battle, a battle without ending between the illness and the treatment, but although this warrior 'Treatment' has run far, he is trailing behind in his pursuit of his enemies 'Sickness', 'Poverty' and 'Ignorance'. They encircle the whole world gripping it with their loathsome hands but their grasp is being loosened. So, the right thing for us, people who have learned to bring health to people, is to be strong, to work wholeheartedly, even though we may think ourselves insignificant, always supporting the battle, [15] knowing that we shall not completely destroy the illness but that we may reduce the bite, the greed, of those three enemies of man and his well-being. But we know that they will not win the victory, even though they are like Rewi Maniapoto who, when commanded by the Pakeha Colonel at Orakei to cease fighting, lifted up his voice to heaven and said, ‘We will fight on for ever and ever!’
Greetings everyone,
From your loving friend,
William W Muir MB, BCh (NZ)
THE WARS
Transvaal
The English and the Boers are still fighting but few people are dying. But the disaster for the Boers is that their cattle and sheep have been rounded up by the English. Soldiers are very weary with doing nothing. They don’t come close to the Boers and they are seeing no fighting.
De Wet persists with his ideas. What will he regard as a conclusion? It was that man who said to the Boers at the beginning of the war, ‘I shall fight on. If I only have one soldier left the two of us will fight on, and if my one soldier dies I will fight alone.’ Captain Maddocks, the warrior, has returned, though he is now a Major. This is the man who defeated the Boers at New Zealand Hill. He has said that perhaps one year from now the war will be over. Although there are 240,000 English soldiers there is a problem in that few of them can ride horses so it is not easy to go and pursue the Boers.
Colonel Porter is the Commanding Officer of the Seventh New Zealand Division. He is a man well-known to Ngati Porou and a friend of Major Rapata Wahawaha. Perhaps when he arrives in Africa a large contingent will be set aside for him to command.
Mr Seddon has received a cable from Lord Kitchener:
‘Your contingents are very good. I am endeavoring to fulfill your wish that the first divisions should be returned home. The fourth and the fifth will return when the seventh arrives. The sixth is involved in the fighting at Pietersburg.’
Sir Alfred Milner, the Governor of Cape Colony, received a great welcome when he returned to England. He has been made a Lord and sits in the House of Lords.
THE MIRACLES OF CHRIST
If a person does something that has never been done by anyone then it is called a miracle. When Herod heard of the miracles of Christ he said that these things were done by the spirit of John the Baptist whom he had executed. The Pharisees said that these miracles were done by the power of the chief of the devils, Beelzebub. But according to Christ they were signs that the Kingdom of God had come to them. All agreed that the miracle was a sign of a greater power than that of ordinary people.
There are many accounts in the Gospels of the miracles performed by Christ. There are three words in the Greek language for those things: in some places they are called ‘wonders’, in some places ‘signs’, and in some places ‘great works’, that is, works of power.
In the case of the Apostle, thinking of the amazement of the crowd when they saw the miracle, he used the word ‘wonders’ (Mark 2.12; 4.41; 6.51; 7.37). But it was not just amazement at Christ performing his miracles and so they did not use that word only. They spoke of ‘signs’ (John 2.11, Acts 8.6) and of ‘great works’ (Mark 6.14, Acts 19.11); but when they spoke of ‘wonders’ they added on the sign (Matthew 24.24; John 4.48; Acts 14.3; Romans 15.19).
But a miracle is vastly more than a wonder; it is a ‘sign’ of the hand of God. This is a favourite word in the Gospel of John (2.11, 18, 23; 3.2; 4.54).
When we say that the miracle is a sign we are saying that it is a sign of the power of God, and so it is called a ‘power’ or a ‘great work’ (Matthew 7.22, 9.20, Mark 6.14, Luke 10.13, Acts 2.22).
There are three places where these three words appear in a single verse (Acts 2.22, 2 Corinthians 12.12, 2 Thessalonians 2.9). Those words are appropriate for all Christ’s works. The healing of the paralytic was a miracle (Mark 2.1-12): the crowds ‘wondered’ when they saw that work; it was a demonstration of ‘power’ in that the man got up straight away; and it was a ‘sign’, a sign of the authority of Christ to forgive sins.
There is another word in the Gospel of John for the miracles of Christ, that is, ‘works’, as if it was his occupation to perform miracles (5.36; 7.21; 10.25, 32, 38; 14.11, 12; 15.24; see Matthew 11.2). After all, his birth into this world was a great miracle (Isaiah 7.14). He was wonderful as were all his works (Isaiah 9.6).
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CALENDAR: JULY
CALENDAR: JULY
Day 2 Full Moon 10h 48m a.m.
Day 16 New Moon 9h 41m a.m.
Day 31 Full Moon 10h 4m p.m.
1 M
2 T
3 W
4 Th
5 F Fast
6 S
7 S 5th Sunday after Trinity
Morning Evening
1 Sam 15.1-24 1 Sam 16
Acts 13.1-26 Matt 2
8 M
9 T
10 W
11 Th
12 F Fast
13 S
14 S 6th Sunday after Trinity
2 Sam 1 2 Sam 12.1-24
Acts 18.1-24 Matt 6.19 – 7.7
15 M
16 T
17 W
18 Th
19 F Fast
20 S
21 S 7th Sunday after Trinity
1 Chronicles 21 1 Chronicles 22
Acts 21.37 – 22.23 Matt 10.1-24
22 M
23 T
24 W Vigil and Fast
25 Th James, Apostle Athanasian Creed
2 Kings 1.1-16 Jer 26.8-16
Luke 9.51-57 Matt 13.1-24
26 F Fast
27 S
28 S 8th Sunday after Trinity
1 Chronicles 29.9-29 2 Chronicles 1
Acts 27 Matt 14.1-13
29 M
30 T
31 W
THE ‘LINDA WEBER’
The ship, the Linda Weber, was cast ashore at Wharekahika last year. She sailed from Turanga to Ngunguru and after nearly three months she had not arrived at Ngunguru. It is a mystery.
A NOTICE
We have some ‘Catechisms for Children to Learn’, and ‘Sunday Prayers’. If one of the clergy lets us know his requirements we will send them free of charge.
A NOTICE
To those wanting a Prayer Book or Hymn Book. I now have plenty of books The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
Hymns -/6
Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.
I will pay the postage to send the books to you. H W Williams, Te Rau, Gisborne.
RULES OF TE PIPIWHARAUROA
1. Te Pipiwharauroa is published monthly.
2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.
3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.
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SUPPLEJACK SEEDS FOR OUR BIRD
5/- Mrs Porter, Gisborne; Petuere Awatere, Tuparoa; Pehikura Awatere, Tuparoa; Wi Tawaho, Tuparoa; Weri Warahi, Tuparoa; A F Mc Donnell, Gisborne; 2/- Meieti Mokena, Croixelles.
H W Williams, Te Rau Press, Gisborne.
