No 17
1899/07/01
He Kupu Whakamarama
[2] THE PARLIAMENT
(The first part of this article is in Number 16)
The major concern of the Maori members is the Government’s, that is, the Queen’s, Board Bill. The Maori people are divided over this bill. We don’t have much to say about this bill, but our concern is to scrutinize the work of the elders, the experts, and the wise men. We are grateful to clever men; however, sometimes very clever people can cause us some distress when we are not able to understand clearly what they are saying. We don’t know if the Government’s Bill is right and good or bad and wrong. There are many things that are right and many that are wrong.
Perhaps the best thing is to look at it carefully and set right the errors, turning it over to find all the errors. It was gracious of the Government to give us, the Maori people, the opportunity to decide on the laws about our land. Let them also be gracious and not impetuous. If the Government acts impetuously, tomorrow they may not listen to the wearisome concerns of the Maori. Some people talk about going to England. What would the purpose of the journey be? Surely the Queen’s ideas have been laid before us to choose between. If right decisions are not arrived at then we will be up against an obstacle, we will suffer at heart the loss of the good that is our birthright. If the Board Bill is wrong then it is for men either to pronounce it wrong or to demonstrate that it is good. The evil is to do nothing. The remnant of our lands will not just sit there, because the Pakeha is extremely eager to open up Maori lands to support the many people of the Colony, a number increasing year by year. While the present Government looks kindly on us perhaps another Government will plunder our remaining lands.
The Government has three ways of thinking about Maori land. (1) Simply take them over. (2) Make them available for purchase by everyone. (3) For the Government to take over the lands and administer them. The Government does not agree with the first proposal, nor does it agree at present with the second proposal, but they are pursuing the third; hence the setting up of the Board Bill. We have heard that that some Maori are putting forward a fourth option which is to allow Maori to make laws concerning their own land. Is this what the Kaihau Bill, called the Council Bill, is proposing? But surely the Government will not agree to this proposal which is too much like the separate development dear to Maori. It seems better to me that my land should be handed over to the Board under the authority and administration of Parliament, for the worst option would be to hand over the land to be managed solely by Maori. Friends, the Law Board has swallowed up our land leaving perhaps 5,000,000 acres. Each year for many years past the Government has sold 400,000 acres of Maori land. By and by while Maori are confused in their thinking the land will be gone. The Pakeha says, ‘Something must be done!’ So we ask what that thing is. Are we to leave the land to become overgrown, to be covered with forest or overgrown with brambles? Will the Pakeha agree to this proposal? We think not and we give this suggestion: seek ways of giving life to our remaining lands which will support us all and our children. That is a great deal of what we have to say about the workings of Parliament, though perhaps we may write more and finish off what we have to say. Members, chiefs, scholars, everyone, devote yourself to finding ways to utilizing [3] our remaining lands. Be strong, be brave, be bold. ‘Kui, kui, whitiwhitiora!’
R.T.M.K. [Rewiti T Mokena Kohere]
R.T.M.K. [Rewiti T Mokena Kohere]
A FAREWELL
This is a farewell from General Booth, the head of the Salvation Army, to Australia on his return to England. ‘Greetings, Australia! You have been very kind to me. This letter that I send you comes from a heart full of praise as well as sadness. I loved your people and sought their well-being, the best for children living apart and also in darkness. While I was going about this my heart was glad because I was not interfering with anyone else’s work, using to the full for God and men the day. Farewell, Australia! There lies before you a great time in which you may build a building for the honour of England, and if it is built on the firm foundations of faith and righteousness you will be a home for a loving people, without fault and happy; a people to rejoice the heart of the Almighty Father and a pattern for the whole world.’
COME
Sermon 1.
A sermon on part of the 17th verse of the 14th chapter of Luke. Friends, this word is not a word sounding new in our ears. In our infancy, when we were learning to stand, and when we were toddling, our mothers stretched out their hands and said to us, ‘Come’. Then we would lift up our feet and fall but we would not fall down to the ground because we were held in the arms of our mothers. If a stranger comes to a different village and he is not welcomed but is rather regarded malevolently by the local people, then embarrassment will descend on him. However if he hears the greeting, ‘Welcome, welcome!’ his embarrassment goes, he is happy, and he will stay there without constraint, the food will be sweet and he will sleep soundly.
A sermon on part of the 17th verse of the 14th chapter of Luke. Friends, this word is not a word sounding new in our ears. In our infancy, when we were learning to stand, and when we were toddling, our mothers stretched out their hands and said to us, ‘Come’. Then we would lift up our feet and fall but we would not fall down to the ground because we were held in the arms of our mothers. If a stranger comes to a different village and he is not welcomed but is rather regarded malevolently by the local people, then embarrassment will descend on him. However if he hears the greeting, ‘Welcome, welcome!’ his embarrassment goes, he is happy, and he will stay there without constraint, the food will be sweet and he will sleep soundly.
Likewise, when we are born we are invited by God to the feast of life, to the kingdom of heaven. Were we not baptised as children of God, as citizens of the kingdom of heaven? But then our ears are dull to his invitation. His voice is a strong voice, it is not uttered in vain even though we may have grown old and are still strangers to God. ‘Come, for all things are ready.’ Why delay? This invitation is clear; all that remains is for you to come.
Our text is taken from Christ’s parable about a man who prepared a great supper. We all know that parable. When everything was prepared for the feast, that man sent his servant to tell those who had been invited to the supper to come. However those people despised the man’s invitation. They spoke words of rejection, of pretence. I am not going to address now the nature of the responses of those men; I don't want our service to become too long. But it would be good if you looked in your Bibles and considered whether the men were right or wrong in their responses to the gracious invitation they had been given. Maori people are perceptive when it comes to distinguishing right from wrong. The first man said, ‘I have bought a farm and I am going to see it.’ Think about these words. This man was an industrious farmer. God takes pleasure in industriousness. It is the lazy man who is spoken badly of. ‘If someone does not like to work, he shall not eat.’ But why didn’t he go to the feast for a few hours, then when the feast had finished he could go and see his land. The land doesn’t have feet, unlike Maori land, so that it might run away. Why did he wait until it was the time for the feast to say that he was going to see his land? The feast may well have been at night when it would not have been light enough to see his farm. Perhaps whatever gatherings were being held, his heart was impatient to go. What a fool this man is! What about the second man. ‘I have bought five yoke of oxen. I am going to try them out.’ This man is a stock breeder. Stock breeding is an important activity in this world. Some of God’s great people [4] were shepherds. Abel, Abraham, Moses, David were shepherds and Christ likened himself to the shepherd. It wasn’t because of this man’s cows that he could not go to the feast but because he did not want to. Even if he went to test his cows at the time of the feast he would not be able to train them that night. It takes weeks, months even, to train working cattle. The third of these men said, ‘I have married a woman and this is the reason I cannot come.’ This man’s wife was his anchor, but if he really wanted to attend, he would not stay with his wife. But note, my friends, that God has not said that only men will enter into life. Christ died for everyone – men, women, the old, the young, chiefs and low-born, the good and the bad. Why could not this man go together with his wife? It is not because there was something wrong with him being married. My people, is it not clear to you that it was not the kind of work these men did that detained them and made them make light of this man’s invitation, but a heaviness of heart and the works were just an excuse.
Let us not also think mistakenly that if we believe, if we come to Christ, then we must leave our customary work, given us by God to do but let all our work be sanctified by our faith. But let us also be careful lest we are like these men, lest our minds are absorbed by our work and we forget God and do not answer his invitation. And if what anyone does makes him ashamed to stand in the presence of God let him forsake that work. What good is it if a man gains the whole world but has not life?' [Matthew 16.26] Christ was right to say, ‘First seek the kingdom of God and his righteousness and all these other things will be yours' [Matthew 6.33] – the things needed for life and for the well-being of the body. ‘No indeed: let God be true and all men be liars.’ [Romans 3.4] ‘Come.’ This is the invitation of God which we have undoubtedly heard and have heard this evening. Have I come to Jesus? If not I am a deceitful man, and what I am preaching is deceitful. How am I able to say to the man to come to the place if I don’t indeed know it. It is better that I live there. Have you come to Christ? If not, our worship is a mockery. Only the lips do him service but the heart, the thing desired by him, is denied him. ‘My son, give me your heart.’ Coming to Christ, turning to him, believing in him comes first, then afterwards the worship. If we don’t freely come to Christ then we cannot know who it is we worship and pray to. Christ said to the Jews, ‘But you will not come to me to get life.’ [John 5.40] A man does not wish to die, but if he does not come to Christ he has no desire to live. If we do not come to him then he will not be able to teach us and guide us, that we may be strong and that our living will be right in this world within the Church.
We have seen the refusal of, the pretence of those men, but how is it with us and which of us will be favoured by God on the day of judgement? Many men and many boys are ill-disposed to the faith because according to their way of thinking, their mistaken way of thinking, and in their understanding the faith has no attraction; it is good only for old men and old ladies. God has not invited us to a funeral but to a feast, to a banquet, to great celebration. 'Taste and see that the Lord is good.' [Psalm 34.8] Only by tasting the food will you know if it is sweet or bitter.
There may be someone who says, ‘I am very bad, I cannot come.’ By sitting there will things improve? If the prodigal son had thought like that he would have stayed feeding pigs until he died. He would not have returned to his father. Don’t wait until you think you are good enough to come to God. We have our Maori custom of bringing a present to a feast or a funeral. But God doesn’t tell us to bring food for the feast, that is, our goodness. His invitation is, ‘Come, everything is ready.’ All he is waiting for are visitors to eat his supper. Indeed there is no righteous man in the world. This is not my word but God’s: ‘As it is written, there is none righteous, not one.’ (Rom. 8.10) All our righteousness, according to Isaiah, is like ‘discarded clothes’ and of no worth. [Isaiah 64.6] Let us not wait until we are worthy to come. [5] He it is who declares us righteous and strengthens us, clothes us with the ‘marriage garment’ and presents us to his Father through his blood. ‘If anyone comes to me I will not cast him out.’ [John 6.17] Yes, and if a person does come his words will be like those of the Queen of Sheba. ‘Behold, the half was not told me.’ [1 Kings 10.7] Lord, how can we go away! Your love fetches us, your death bears us up.
'Are you weary and burdened;
with me there is peace.
Come.' [Hymn 85, Maori Prayer Book]
[The following two letters are missing from the Papers Past text of Te Pipiwharauroa.]
'Are you weary and burdened;
with me there is peace.
Come.' [Hymn 85, Maori Prayer Book]
[The following two letters are missing from the Papers Past text of Te Pipiwharauroa.]
THE COLLEGE,
WAERENGA-A-HIKA
WAERENGA-A-HIKA
May 6th, 1899.
To the Editor.
Our pet, the Pipiwharauroa, comes singing 'Kui, kui, whitiwhitiora' to these, his marae, telling of what is happening at these colleges and of other things too. I shan’t write at length in fulfilling Te Pipiwharauroa's request to this school. The college stands in 400 acres of land given by Maori to the father of Bishop Williams (W L Williams) to establish schooling for the well-being of the Maori children of New Zealand. The Bishop let sections to Pakeha and the rent goes to sustain this college and Hukarere. In the year 1866 the Hauhau burnt down the first school. It took from that time until the year 1890, that is, 25 years after the burning, for this new college to be erected. It is much larger than the old one. To give an idea of the size, there are 20 rooms besides the washrooms. There are four very large rooms as dormitories for the children. There are from 12 to 17 children in each room. Such was the wise know-how of the Pakeha. Had that land been returned to the Maori, it would have gone to Merepia. But through the knowledge of this species, of the Pakeha, the school has been set up to provide for the well-being of the Maori children. The object of this school is like that of other colleges, the search for learning which will forward the well-being of the soul and the body, though the prime concern is with the path which leads the soul to life. Because of the smallness of the sustentation for this school the number attending does not exceed 30. Many of those who came from this school have gone to Te Aute. This year (1899) four have gone there. The tribes of the children being educated here are Ngati Porou and Ngati Kahungunu. The sub-tribes are Te Aitangi-a-Hauiti, Te Aitanga-a-Mahaki and Rongowhakaata.
So, greetings to you all. May God keep us all.
From your friend in the faith from the East Coast.
Pene Waru.
Our pet, the Pipiwharauroa, comes singing 'Kui, kui, whitiwhitiora' to these, his marae, telling of what is happening at these colleges and of other things too. I shan’t write at length in fulfilling Te Pipiwharauroa's request to this school. The college stands in 400 acres of land given by Maori to the father of Bishop Williams (W L Williams) to establish schooling for the well-being of the Maori children of New Zealand. The Bishop let sections to Pakeha and the rent goes to sustain this college and Hukarere. In the year 1866 the Hauhau burnt down the first school. It took from that time until the year 1890, that is, 25 years after the burning, for this new college to be erected. It is much larger than the old one. To give an idea of the size, there are 20 rooms besides the washrooms. There are four very large rooms as dormitories for the children. There are from 12 to 17 children in each room. Such was the wise know-how of the Pakeha. Had that land been returned to the Maori, it would have gone to Merepia. But through the knowledge of this species, of the Pakeha, the school has been set up to provide for the well-being of the Maori children. The object of this school is like that of other colleges, the search for learning which will forward the well-being of the soul and the body, though the prime concern is with the path which leads the soul to life. Because of the smallness of the sustentation for this school the number attending does not exceed 30. Many of those who came from this school have gone to Te Aute. This year (1899) four have gone there. The tribes of the children being educated here are Ngati Porou and Ngati Kahungunu. The sub-tribes are Te Aitangi-a-Hauiti, Te Aitanga-a-Mahaki and Rongowhakaata.
So, greetings to you all. May God keep us all.
From your friend in the faith from the East Coast.
Pene Waru.
A LETTER TO HUKARERE
Te Aute College.
June 16th, 1899.
Te Aute College.
June 16th, 1899.
To the Editor of Te Pipiwharauroa.
Greetings. I would ask you to print in our newspaper the letter from our young people at Te Aute to their sisters at Hukarere. It was written to bring together these two schools so that the girls and boys might work out a way of setting up an Association of the country's Maori Colleges.
So, will you see that it is copied by your friends Waata Hipango and Purakau Maika.
Greetings. I would ask you to print in our newspaper the letter from our young people at Te Aute to their sisters at Hukarere. It was written to bring together these two schools so that the girls and boys might work out a way of setting up an Association of the country's Maori Colleges.
So, will you see that it is copied by your friends Waata Hipango and Purakau Maika.
Apirana T Ngata.
Te Aute College.
June 14th, 1899.
To our sisters of Hukarere School, those there at present and those who have left.
Dear young ladies,
Greetings in the grace of our Lord by whom we and you were chosen from within our Maori people throughout the land to explore the learning of the Pakeha so that we might return back to our homes as gifts to the people.
Do not think we are very arrogant in writing to you. In the past we did not feel competent this matter. No, indeed. We desire in our hearts that we should come together in the days that lie ahead to investigate the well-being of our Maori people. We have persisted in our labours but yours is the very difficult task of changing the attitudes of our mothers, suppressing those Maori customs which degrade our Maori women. Young ladies, it is for you to bring this about. What is our task? It is to improve our land; to run the marae; to be busy with the big concerns of our tribal families. It is for you in the coming days to improve our villages, [6] to give yourselves fully to caring for the sick, to destroying the power of the tohunga, and to teaching your children what you have learned, teaching them in these days how to live peaceably, the cultivation of the soil, prayers, to listen to their elders, and the faith. We have begun this work together and you will have heard how the branches of our tree are spreading out and it goes by the name of the Association of Students of Te Aute College. Some time soon our Maori colleges must have a meeting and lay down the objectives of this remarkable work which our hearts are intent on, the raising up of our Maori people. It will be through all of you that the womanly things will be addressed and helped in the first instance. Let it be your guidance that provides standards for the women of the Maori people.
Don’t be disheartened at your endeavours. Don’t think that our women will not listen to your voices or adopt your ideas. Be of good cheer. Our villages are faring well. The roads on which you may tread to bring learning and life for our people are widening. God will help you.
Greetings, all of you. May God look down upon our people. He will protect and strengthen you and us. Enough.
From your brothers at Te Aute College.
Ware P Waitai and 52 others have signed this.
June 14th, 1899.
To our sisters of Hukarere School, those there at present and those who have left.
Dear young ladies,
Greetings in the grace of our Lord by whom we and you were chosen from within our Maori people throughout the land to explore the learning of the Pakeha so that we might return back to our homes as gifts to the people.
Do not think we are very arrogant in writing to you. In the past we did not feel competent this matter. No, indeed. We desire in our hearts that we should come together in the days that lie ahead to investigate the well-being of our Maori people. We have persisted in our labours but yours is the very difficult task of changing the attitudes of our mothers, suppressing those Maori customs which degrade our Maori women. Young ladies, it is for you to bring this about. What is our task? It is to improve our land; to run the marae; to be busy with the big concerns of our tribal families. It is for you in the coming days to improve our villages, [6] to give yourselves fully to caring for the sick, to destroying the power of the tohunga, and to teaching your children what you have learned, teaching them in these days how to live peaceably, the cultivation of the soil, prayers, to listen to their elders, and the faith. We have begun this work together and you will have heard how the branches of our tree are spreading out and it goes by the name of the Association of Students of Te Aute College. Some time soon our Maori colleges must have a meeting and lay down the objectives of this remarkable work which our hearts are intent on, the raising up of our Maori people. It will be through all of you that the womanly things will be addressed and helped in the first instance. Let it be your guidance that provides standards for the women of the Maori people.
Don’t be disheartened at your endeavours. Don’t think that our women will not listen to your voices or adopt your ideas. Be of good cheer. Our villages are faring well. The roads on which you may tread to bring learning and life for our people are widening. God will help you.
Greetings, all of you. May God look down upon our people. He will protect and strengthen you and us. Enough.
From your brothers at Te Aute College.
Ware P Waitai and 52 others have signed this.
THIRD INSTALMENT
To the Editors of Te Pipiwharauroa, greetings.
At last I’m free to send these writings to the two of you. On 12th April I arrived, along with the Bishop and Mr Maunsell at Te Rere, inland from Opotiki where Te Whakatohea were gathered. After worship and the greetings, the Bishop spoke about the Church Missionary Society. Afterwards he addressed the grievances of the Maori towards the missionaries – that they were sent by the Pakeha to beguile the Maori people, to put away their Maori practices, to enfeeble them, to facilitate the introduction of Pakeha ways. Mr Williams explained at length. I added a few brief words to his. The great thing that I observed in the proceedings of the missionaries was their forbearance and the way they adhered to the principles they preached before and brought here. I did not promote the principles of our Association in the Whakatohea area because I was mindful of the rivers and the bad roads around Waiapu. However in the summer I shall return and complete my coverage of those districts.
On 12th April I crossed from Tarakeha and travelled in the district of Ngaitai of the Whanau-a-Apanui reaching Whangaparaoa on 21st April. The same subjects spoken of on the marae of Ngatiawa I dealt with in these places with strong support from the chiefs.
At last I’m free to send these writings to the two of you. On 12th April I arrived, along with the Bishop and Mr Maunsell at Te Rere, inland from Opotiki where Te Whakatohea were gathered. After worship and the greetings, the Bishop spoke about the Church Missionary Society. Afterwards he addressed the grievances of the Maori towards the missionaries – that they were sent by the Pakeha to beguile the Maori people, to put away their Maori practices, to enfeeble them, to facilitate the introduction of Pakeha ways. Mr Williams explained at length. I added a few brief words to his. The great thing that I observed in the proceedings of the missionaries was their forbearance and the way they adhered to the principles they preached before and brought here. I did not promote the principles of our Association in the Whakatohea area because I was mindful of the rivers and the bad roads around Waiapu. However in the summer I shall return and complete my coverage of those districts.
On 12th April I crossed from Tarakeha and travelled in the district of Ngaitai of the Whanau-a-Apanui reaching Whangaparaoa on 21st April. The same subjects spoken of on the marae of Ngatiawa I dealt with in these places with strong support from the chiefs.
These are the things that were agreed.
1. These houses have ventilation. Te Waranga at Maraenui, Rongomaihuatahi at Omaio, Te Ikiwa o Rehua at Whakaruru, Te Ruamanawahonu at Maruohinemaka.
2. There are two houses which have been erected and ventilation has been approved. Torerenui a Rua at Torere, a new house at Te Kaha.
3. It was agreed that alcohol be banned from gatherings held at these marae: Torere, Whakaruru, Te Kaha, Raukokore.
Te Whanau a Apanui, from Hawai to Waiorore chose their wording for these matters. I started on a new task in this area.
1. That the petition sent by the Committee of the Association to Taumata-o-Mihi, Waiapu, be signed i.e. that the scriptures be taught to the children of Maori schools in the districts of Ngati Porou, from Turanganui to Tarakeha. All the villages agreed and the signing of the paper is almost completed.
2. That the Government be urged to give Maori committees some authority to evict those who are drunk who enter a meeting house or perhaps desecrate the marae associated with the house. This objective was supported and was brought by the Te Aute Committee to the attention of Government.
When Timi Kara arrived at Papawai, Wairarapa, on 30th June, he shared his idea that committees should be established in Maori settlements to care for, to advise, and to improve the villages. It was said there that should such committees be set up, in every case their first task would be to implement means of suppressing drink.
[7]
[7]
Te Whanau-a-Apanui are considering working their lands. They have put sheep on Tunapahore. If money is available this year they will put sheep at Te Houpoto Block. They made their request for money before the committees of Ngati Porou but they could do nothing because of problems that required them to use their remaining shillings. These are flourishing people in my view because of they way they are cultivating land, their energetic support of schools and the things of faith.
There are many children in this area. The minister of Te Kaha, Hakaraia Pahewa, and I looked at the baptismal and burial registers for the parish of Te Kaha for the past four years: 176 children were baptised and their were 62 deaths. So there is an increase of almost 120 in the population of this area, extending from Torere to Whangaparaoa, in these four years.
There are divisions between the churches: Ngaitai, Te Whanau a te Ehutu and Te Whanau a Maru belong to the Church of England while Te Whanau a Apanui is Ringatu. Mixed with these are Roman Catholics.
I greatly admire Hakaraia Pahewa for his ability, and for his arrangement of his life and, with his wife, that of his home. He will become the elder, the one who is the focus for the ideas brought by his brothers and sisters returning from colleges and schools, the connecting link for the objectives of the Association, inasmuch as his branches spread over that place.
So I am full of praise for the blessings of these people and may they reach their hearts. Without doubt, on their first seeing them, those who forward our work in those districts set their feet going. They sincerely saw and greeted us. However if their eyes see these words, they will know that I still retain thoughts of the time we spent together, of our discussions, and the delight of those days I spent among them. May we join up our thinking lest we fail in affection. This is what I’ve written.
From your friend,
Apirana T Ngata,
Greytown North.
1st July, 1899.
So I am full of praise for the blessings of these people and may they reach their hearts. Without doubt, on their first seeing them, those who forward our work in those districts set their feet going. They sincerely saw and greeted us. However if their eyes see these words, they will know that I still retain thoughts of the time we spent together, of our discussions, and the delight of those days I spent among them. May we join up our thinking lest we fail in affection. This is what I’ve written.
From your friend,
Apirana T Ngata,
Greytown North.
1st July, 1899.
MAORI PROVERBS
He waka ianei e taea te here?
Is this a canoe that can be tied up? [cf Nga Pepeha 827]
This is a favourite saying with people addressing the dead. The purpose of this saying is clear. If death wants someone, according to the Maori, it will not be possible for him to be tied, that is, to cling to life. I both agree and disagree with this saying. A canoe can be swept away by a flood even though it is tied up. But the best thing is to drag it up on the shore where the water cannot reach. Many people have been ill, the rope being tied so that they live many days, but they died sooner because of the ignorance of their carers. If certain Maori tohunga left their sick on land in a dry place then perhaps they would live a long time, but they die because they are plunged into water. But it is not only tohunga who hasten the deaths of people, but most people, Maori and Pakeha. For most people it is a matter of ignorance but on the part of the tohunga it is a matter of deception and ill-treatment. Is it not ill-treatment to immerse someone suffering from measles? If it is not possible ‘to tie up’ someone, why give him medicine? I don’t believe it when people say, ‘This is God’s day for him.’ To my way of thinking this saying is a curse. Does God strike down people treacherously like a murderer? Perhaps that saying may hold some truth for Christians. But I cannot believe that God arranges the death of the drunk man who has been drinking, gets on his horse, makes the horse gallop, falls and breaks his neck. Did God arrange this? God would rather that he lived if in his heart he had not repented. ‘God almighty, the Father of our Lord Jesus Christ, does not desire the death (spiritual death) of a sinner, but rather that he should turn from his rebellious doings and live.’ [Book of Common Prayer] Although the canoe is tied up and perhaps pulled out of the water it will rot and come to an end. Although a man is tied up and pulled up out of the water he will rot and come to an end. ‘You are dust and to dust you will return.’ [Genesis 3.19] Reader, do you appreciate that your body will end up as dust, as decay? When ‘the silver cord is snapped’ [Ecclesiastes 12.6] and you sail on the river of death, where will you find a landing place when you come to the Sea of Eternity?
Is this a canoe that can be tied up? [cf Nga Pepeha 827]
This is a favourite saying with people addressing the dead. The purpose of this saying is clear. If death wants someone, according to the Maori, it will not be possible for him to be tied, that is, to cling to life. I both agree and disagree with this saying. A canoe can be swept away by a flood even though it is tied up. But the best thing is to drag it up on the shore where the water cannot reach. Many people have been ill, the rope being tied so that they live many days, but they died sooner because of the ignorance of their carers. If certain Maori tohunga left their sick on land in a dry place then perhaps they would live a long time, but they die because they are plunged into water. But it is not only tohunga who hasten the deaths of people, but most people, Maori and Pakeha. For most people it is a matter of ignorance but on the part of the tohunga it is a matter of deception and ill-treatment. Is it not ill-treatment to immerse someone suffering from measles? If it is not possible ‘to tie up’ someone, why give him medicine? I don’t believe it when people say, ‘This is God’s day for him.’ To my way of thinking this saying is a curse. Does God strike down people treacherously like a murderer? Perhaps that saying may hold some truth for Christians. But I cannot believe that God arranges the death of the drunk man who has been drinking, gets on his horse, makes the horse gallop, falls and breaks his neck. Did God arrange this? God would rather that he lived if in his heart he had not repented. ‘God almighty, the Father of our Lord Jesus Christ, does not desire the death (spiritual death) of a sinner, but rather that he should turn from his rebellious doings and live.’ [Book of Common Prayer] Although the canoe is tied up and perhaps pulled out of the water it will rot and come to an end. Although a man is tied up and pulled up out of the water he will rot and come to an end. ‘You are dust and to dust you will return.’ [Genesis 3.19] Reader, do you appreciate that your body will end up as dust, as decay? When ‘the silver cord is snapped’ [Ecclesiastes 12.6] and you sail on the river of death, where will you find a landing place when you come to the Sea of Eternity?
He ngaro tangata ora
A healthy person’s absence. [cf Nga Pepeha 591]
A healthy person goes to another land and is away for many years, and then comes the time when he returns to his own place. [8] But a sick person goes away and does not return. The absence of a healthy man – he goes away but is seen again, whilst a sick person goes away and will never be seen again. This saying is mistaken when considered in the light of the principles of the faith. Although a Christian dies, he is not lost to his family and friends, but he has simply gone first to his home. There is no permanent home for a Christian here but there is a resting place for the people of God, as these words declare, ‘There the troubles of evil people cease; there the weary find rest.’ (Job 8.17) ‘I would not have you ignorant, my brothers, about those who sleep (death is sleep for the Christian), lest ye sorrow as those who have no hope.’ (1 Thessalonians 4.18) ‘They have passed from death to life.’ [1 John 3.14] The Christian is a stranger in this world. ‘A healthy person’s absence.’ This is a word for believers, insofar as the Christ is to return as King of this world. It is true that he is bodily absent but it is ‘the absence of a living man’. Tomorrow he will come down on the clouds of heaven with his holy ones, descending with great glory and power. In that day those who despised and rejected him, who trod in his sacred blood, will cry out, ‘You mountains, fall on us. Hills, overshadow us.’ [Luke 23.10] In that day those who turned to him, who entered into his sufferings, will rejoice, calling out, ‘Amen, come, Lord Jesus.’ (Revelation 22.20) Reader, if Christ were to come right now, what would you cry out?’
A healthy person’s absence. [cf Nga Pepeha 591]
A healthy person goes to another land and is away for many years, and then comes the time when he returns to his own place. [8] But a sick person goes away and does not return. The absence of a healthy man – he goes away but is seen again, whilst a sick person goes away and will never be seen again. This saying is mistaken when considered in the light of the principles of the faith. Although a Christian dies, he is not lost to his family and friends, but he has simply gone first to his home. There is no permanent home for a Christian here but there is a resting place for the people of God, as these words declare, ‘There the troubles of evil people cease; there the weary find rest.’ (Job 8.17) ‘I would not have you ignorant, my brothers, about those who sleep (death is sleep for the Christian), lest ye sorrow as those who have no hope.’ (1 Thessalonians 4.18) ‘They have passed from death to life.’ [1 John 3.14] The Christian is a stranger in this world. ‘A healthy person’s absence.’ This is a word for believers, insofar as the Christ is to return as King of this world. It is true that he is bodily absent but it is ‘the absence of a living man’. Tomorrow he will come down on the clouds of heaven with his holy ones, descending with great glory and power. In that day those who despised and rejected him, who trod in his sacred blood, will cry out, ‘You mountains, fall on us. Hills, overshadow us.’ [Luke 23.10] In that day those who turned to him, who entered into his sufferings, will rejoice, calling out, ‘Amen, come, Lord Jesus.’ (Revelation 22.20) Reader, if Christ were to come right now, what would you cry out?’
Ka mate kainga tahi, ka ora kainga rua.
One dwelling place is overcome but the second is secure. [cf Nga Pepeha 1031]
This proverb is about food. Should the food in one of the man’s homes fail he will go to the second of his dwelling places where the food is abundant. He is able to say, ‘One dwelling place is in want but the second has plenty.’ We might compare this saying with Jacob. When there was a famine in the land of Canaan, he and his family went down to the land of Egypt, a land in which there was much food, to the dwelling place arranged for him by his son Joseph. So it is that the Christian has two dwelling places, one in this world and the other in the next, that is in the place to which their Lord has gone to prepare a place for them. ‘Let not your hearts be sad… There are many dwellings in the house of my Father…, I go to prepare a place for you to be received.’ (John 14.1-2) The great love of the Son of God! The love which began on earth at the hill of Calvary reaches to the heavens and the throne of his Father. Tomorrow, the lazy disheartened Christian will be like the Joseph’s brothers, ashamed and weeping as they realise the depths of the love of Christ. Yes, the Christian has two dwelling places – this earth and the world to come. But although they are in the world they are not of the world. (John 17.14-15) Paul’s heart yearned to go to his ultimate home. ‘I am caught between two things, my desire to go to live with Christ, which is the best thing of all…’ (Phil 1.28) Christ was Paul’s love. However, although his heart’s desire was quickly to arrive at the crown made ready for him, to one of the ‘many dwelling places’, he says to the people of Philippi, ‘to remain in the flesh is best for you’. Reader, one of those ‘many dwelling places' is yours if you don’t despise the love of God. Which dwelling are you seeking? Don not be like the moth flying about aimlessly. If you wish to get to heaven the way is in John 14.6. The best exposition of that way will shortly be written, that is, ‘The Way of Life’, taken from ‘The Gospel Messenger’ No.21.
One dwelling place is overcome but the second is secure. [cf Nga Pepeha 1031]
This proverb is about food. Should the food in one of the man’s homes fail he will go to the second of his dwelling places where the food is abundant. He is able to say, ‘One dwelling place is in want but the second has plenty.’ We might compare this saying with Jacob. When there was a famine in the land of Canaan, he and his family went down to the land of Egypt, a land in which there was much food, to the dwelling place arranged for him by his son Joseph. So it is that the Christian has two dwelling places, one in this world and the other in the next, that is in the place to which their Lord has gone to prepare a place for them. ‘Let not your hearts be sad… There are many dwellings in the house of my Father…, I go to prepare a place for you to be received.’ (John 14.1-2) The great love of the Son of God! The love which began on earth at the hill of Calvary reaches to the heavens and the throne of his Father. Tomorrow, the lazy disheartened Christian will be like the Joseph’s brothers, ashamed and weeping as they realise the depths of the love of Christ. Yes, the Christian has two dwelling places – this earth and the world to come. But although they are in the world they are not of the world. (John 17.14-15) Paul’s heart yearned to go to his ultimate home. ‘I am caught between two things, my desire to go to live with Christ, which is the best thing of all…’ (Phil 1.28) Christ was Paul’s love. However, although his heart’s desire was quickly to arrive at the crown made ready for him, to one of the ‘many dwelling places’, he says to the people of Philippi, ‘to remain in the flesh is best for you’. Reader, one of those ‘many dwelling places' is yours if you don’t despise the love of God. Which dwelling are you seeking? Don not be like the moth flying about aimlessly. If you wish to get to heaven the way is in John 14.6. The best exposition of that way will shortly be written, that is, ‘The Way of Life’, taken from ‘The Gospel Messenger’ No.21.
[Pipiwharauroa, I have seen your request for our Maori proverbs that can be printed on your ‘chest’, to be looked at by the coming generation. This is a good idea. I am waiting for the elders to do something about your request, but nothing has happened. Why? Perhaps they have too many problems. So I shall send you by the third month a bundle of proverbs. These are proverbs familiar to all, not of great significance. But that doesn’t matter; it is at least perhaps a beginning. Because of the brevity of these sayings and the clarity of their meaning, I have added my own comments to more obscure sayings. It is my hope and prayer that God will bless these words to bring light to darkened hearts.
From your sister, Te Hineiti Horirerire.]
Bond, Finney & Co., Printers, Nelson.
[9] A SUPPLEMENT TO TE PIPIWHARAUROA
THE WHOLE WORLD
‘So God loved the world (all including you) that he gave his only Son, that ….. (your name) believing in him should not die but that …. (your name) should have eternal life.’ John 3.16. Friend, do you believe this saying and what is the evidence of your faith?
NEWS OF MISFORTUNES
Two Pakeha boys went to shoot birds on a lake in Te Waipounamu. In the evening as they were crossing the lake in their boat, some swans flew near them. In his eagerness to hand his friend his gun it went off. He was hit in the throat and was wounded. On landing the living one carried the wounded one four miles to their home. Some people saw him but did nothing to help. When he arrived home he collapsed from exhaustion and from loss of much blood.
A 4½ year-old child has died in Wellington in an unfortunate home. He was left sleeping by his parents. Later he got up and went to the room where there was a bottle of liquor. He took it in his hand, opened his mouth, swallowed it and died. The parents are to blame for leaving their drink unguarded. Many Maori kill their children with this terrible substance. In the womb they are fed on alcohol. After they are born they see their parents drinking and getting drunk. In adulthood they learn to drink as their parents loved to do. And the end …..!
At Bowen, a fishing town in Australia a six year-old child was bitten by a snake. While he was running in the garden to the well the snake struck and hung from his right hand. He then grabbed the snake’s head with his left hand and squeezed it to stop it from biting harder and ran to his mother for her to hit that reptile. The mother cut into the end of her child’s hand that had been bitten by the snake and tied a cord around his arm to stop the poison. On arrival at the doctors he was given medicine to stop the trembling. We don’t yet know whether he lived or died. This is a very brave boy!
Rutene Haewera of Ngati Porou went to catch horses. When he caught one of the horses he threw the noose over one and it went around its neck. As Rutene’s hand was stretching out the horse that had been caught at one end of the rope was startled and Rutene’s hand was caught in the other end of the rope. The horse bolted. He was able to avoid the trees but when the horse turned to the house he was slammed into the side of the house. After lying ill for two days he died. This man was dogged by mishaps. He might have died when his gun exploded but only his hand was lacerated.
While a Pakeha from Mangaweka was drying dynamite it exploded. His house was destroyed and he died.
A coal mine collapsed in Halifax, Canada. 160 men were buried. 30 corpses have been recovered.
We note that Hami Pahiroa, a man very well known in the Wairarapa and around Taupo, has died after falling from a horse.
‘In the midst of life we are in death.’
SHIPPING NEWS
The Perthshire has been found after being lost for 54 days as it drifted on the sea. It took 4 days to sail from Port Jackson to Murihiku. On 26th April it sailed from Port Jackson On 28th the drive shaft broke. The engineers summoned by the captain were unable to repair the screw. They waited for some steamer to tow them. The sails were raised but because the sails were small and the ship large (5550 tons) it made no headway and was battered by the waves and the wind. On 13th May it was sighted by the Whangaroa, a sailing ship, which gave the news that the ship was still afloat. Most people thought it had sunk like the Ohau. The passengers regretted at this time their going outside the route of the steamers from Wellington. They said that their boat was like Noah’s Ark. On the 24th they remembered the Queen’s Birthday with the hope that she would pass peacefully to the next world when she died. On 25th she was sighted by the Northern Chief, another sailing ship. At this time there were ten steamers looking for her. The Perthshire was taking the route followed by the Auckland steamers. They used up their flour and potatoes. There was plenty of meat. Some agitated sheep were the ship’s cargo. On 27th it had travelled 926 miles and was drawing near to the islands. Fearful of being wrecked the engineers began to work on the shaft. It was a fierce struggle; they took little food or sleep. On 7th June they were sighted by the Vera Jean, another sailing vessel. When they were 46 miles from Norfolk Island, the island of the Bishop of Melanesia, the shaft was repaired and the the steamer proceeded slowly. After sailing for 100 miles, on 13th June they were seen by the Talune, a Union Line steamship, which towed them to Port Jackson. That afflicted vessel crept along with little power. The engineers were distressed at the ineffectiveness of their work. On 20th June they arrived at Port Jackson. Many compliments were paid to the Tarune and her help. As the two ships were piloted in other ships sounded their whistles and thousands of people cheered. At Te Pahia, blown hither and thither by wind and storm, it had to go around twice. [10] It is not known how many thousand pounds perhaps have to be paid as recompense to the Tarune. The captain’s good luck!
Our hearts go out to the four men from the Hinemoa who drowned at Whangaokena, Waiapu. The sea was rough. The boat was heading for land when it overturned. Two men survived but four drowned, including the First Mate. They were trying to land provisions for the East Cape lighthouse.
SPORTS NEWS
The English football team has arrived in Australia. It is said that they will not be coming over here to New Zealand but our Union is arranging for them to cross over to the land of the Maori. They have played three games at Port Jackson and have not been defeated. In the Sydney game they scored 4 and Sydney 3.
Te Arai, one of the Maori clubs here in Turanga is very strong and will perhaps win the Cup since they have beaten all the Pakeha clubs.
We see in Te Tui that Te Aute played 13 games last year, winning 6, losing 2, and tying 1; 1 game was not played. They scored 180 points; the other sides scoring 43. This year they have played 5 and have won 1.
According to the American newspapers, John Sullivan, the world boxing champion has come to faith through the preaching of Moody. The devil is his opponent now.
Jordan, the draughts champion of the world, is in New Zealand. He has played 763 games, won 620, tied 140 and lost 3.
In the boat race between Sullivan and a sculler from England called James, Sullivan won.
Reynolds, the cycling champion of New Zealand comes from Auckland. Hare Uru, the Maori champion, is from Kaiapoi.
The Australian cricket team is in England. They have played 13 games, winning 8, losing 1, and drawing 4. They drew, not because the scores were even but because the game was not finished in the prescribed time. Most of the games were against small clubs but there were two Test Matches, Australia against England. The first Test was not finished. Australia scored 482 and England 348 with one man remaining. Australia won the second Test: Australia 449, England 446. At the close of play no Australian was dismissed in the second innings while England were all out. The hero for England, indeed for the world, is a coloured man from India, a prince called Ranjitsinhji.
Golf is a popular game with Maori now but it is wrong that some people play it on Sunday.
Te Pipi regards beautiful games as being very good, however, young men, don’t enter into the ways of low Pakeha. Don’t let these good things rule your lives or become your gods, so that you trample upon the Sabbath of the Lord. God is not a man to be deceived by you. He does not die, but you are the man who will perish.
OVERSEAS NEWS
The Commission established that Malietoa is the King of Samoa but they have declared that he should be deprived of the throne. A Governor should be set up to run Samoa. Malietoa and Mata’afa have agreed. Major Mair has been sent as the English administrator to Samoa.
The secret war of the Philippinos. The American force was ambushed and 30 Americans died. Admiral Dewey was summoned home. A great welcome was held for him.
The dispute between England and Transvaal. Shortly there will probably be war. This land is under the sovereignty of England but Kruger, the leader, does not like the English. Some Australian soldiers have been commanded to go.
Followers of the religion of Mahommed who took the ‘sacred carpet’ from Egypt to the sacred place of Mecca in Arabia were stopped by robbers and had to pay £600 to have it returned. What is the prophet Mahommed doing about his mat?
A Sunday newspaper was started in England but so great was the public anger that it was stopped. Here! here! here! England. ‘Righteousness exults a people.’ (Proverbs 14.34)
HOME NEWS
At the trial of O’Connell, the Napier policeman accused of theft, he was acquitted.
Sir Robert Stout has been installed as Chief Justice in place of Sir James Prendergast who retired last month. Stout is a very knowledgeable lawyer and a veritable opponent of the sale of liquor.
A widow in Sydenham, Christchurch, sued the Council over the death of her son whose bicycle collided with a night cart because the cart had no lights. The council paid that woman £300.
On 23rd June Parliament opened. Most of the Governor’s speech had already been announced by his ministers. He spoke about the Maori people and their lands.
But that is enough writing. The supplement is full. Greetings, friends.
At 2 a.m. on 1st July, Ngamihi, the five-year-old daughter of Ropere Taahuri and Mihirini, fell asleep at Te Raukahikatea. Farewell, young lady, to the place which is home.
Printed by H W Williams, Te Rau Press, Gisborne.
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