Te Pipiwharauroa 35
Number 35
1901/01/01
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 35, Gisborne, January 1901
FAITH, HOPE AND LOVE
If these three things are spoken together a person thinks of the words of Paul, that these are gifts of the Spirit which last for ever, and the greatest of these things is Love. (1 Corinthians 13.13)
But we do not remember most of the places where Paul mentions those things together. In that chapter alone we have the saying concerning Love that it believes all things, hopes all things (v.7)
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He says that Faith is a thing from the Spirit which will give us Hope, and also that that Faith works through Love (Galatians 5.5-6).
His saying to the people of Ephesus is similar: Love is what brings about the bond of the Spirit, and also that we should desire Love because there is one Hope and also one Faith (Chapter 4.2-5).
He also says to the people of Colossae (Chapter 1.4-5) that Hope is the foundation of their Faith and of their Love for the saints.
He praises God that he has seen these three things amongst the people in Thessalonica, an evidence that they belonged to Christ (1 Thessalonians 1.3).
He also said that those things were a veritable suit of armour for the soldier of Christ (1 Thessalonians 5.8).
There is another passage in the Letter to the Hebrews which says that Love is the thing desired by God, and which urges them to have Hope that they may inherit the good things that come through Faith (Chapter 6.10-13).
In that book one finds also the word saying that by means of these three things we will be strengthened to draw near to God (Chapter 10.22-24).
There is another word concerning Faith and Hope: it is also Hope which grows a living Faith (Romans 5.2). He says to the people of Colossae to hold on to these two things (Chapter 1.23).
But there are many sayings about Love and Faith. These things were cited as signs of the well-being of the Church in Corinth (2 Corinthians 8.7), and also in Ephesus (Chapter 1.15). See also I Thessalonians 3.6; 2 Thessalonians 1.3; Philemon 5. Those things are fruit of the Spirit (Galatians 5.22).
Those two words are used in his greeting to the people of Ephesus (Chapter 6.23).
But most of his words like this are in his letters to Timothy. Those are the most important goals of the commandments (1 Timothy 1.5). According to him, it is by the grace of God that these things were given to him (Chapter 1.14).
There ministers were exhorted to allow themselves to be examples to all people of those things (Chapter 4.12), like Paul (2 Timothy 3.10). These are worthy things to be sought by the man of God (Chapter 6.11; 2 Timothy 2.22). Those things are closely linked to sound teaching (2 Timothy 1.13; Titus 2.2).
So we see Paul’s concern to bring together these good things. This is not surprising for Christ also said that the Love of God is the foundation of our Faith (John 3.16), and he said also that it is by our Love that our Faith will be known (John 13.35).
The appropriate prayer for us is that for the Fourteenth Sunday after Trinity:
Almighty and everlasting God, give unto us the increase of faith, hope and charity; and, that we may obtain that which thou dost promise, make us to love that which thou dost command; through Jesus Christ our Lord. Amen.
[2]
LOOKING AHEAD
LOOKING AHEAD
There are some folk who say that it would be a good thing if people could know what is coming, all the things they will encounter, and the time they will die. If a person were to know the hour he will die perhaps he will turn his heart to consider deeper things, to look at everlasting life, while some people, knowing that their days are numbered, may give themselves wastefully to doing evil. It is a good thing that we do not know what is going to happen to us, otherwise our hearts may be burdened with the continuing shadow of death hanging over our heads. If the heart is not strong then the body is weak.
We do not know what will be the fruits of this year we are entering, good fruits, bad fruits. We do not know the sufferings and the joys, the sickness, the health. We do not know if we will all arrive at the end of this year; some of us will make it, some will not - who? no-one knows. No-one knows when they will die, but we all know that we are all destined to die although the day and the hour are not known.
We have left behind the year 1900, its evils and its good. This is a new year, the year 1901. It is the first year of the century before us. Let us celebrate our entry into the new year, forget the sadnesses of the past and look forward to the things that lie before us. God knows what those things will be. Let Christ sail our canoe and his Holy Word be the compass, the light on the way. Do not sail crazily lest you strike the many rocks of the year and are wrecked so that the bits are washed on shore, gathered up and burned in the fire. People, have hope, have courage, and cling to Almighty God. ‘Be a man! Be strong!’
THE TE AUTE ASSOCIATION
The Hui at Putiki
Tipi-Whenua
On 7th December 1900 the fifth hui of the Te Aute College Students’ Association was held at Putiki – Putiki-Wharanui, a place at Whanganui. Those present and the pupils from Te Aute who attended this hui all said the same thing – that this was a great hui, better than all the previous hui of this Association. There are many reasons why this was a great hui. Many people gathered there; all of Whanganui were there, from the head to the mouth [of the river]. Many Te Aute students – boys who had finished school and boys who are still at the school – came to support their hui. All the elders of Te Aute came. Our hearts were moved at the stout-heartedness of Archdeacon Samuel Williams, at his determination to overcome his sadnesses and to fulfil his plan to attend the gathering of his family. Many things were accomplished, and many important subjects were opened up. One reason the business of this hui was so well accomplished was the capability and the gracious work of Wikitoria Taitoko and here husband and all the people. The eating hall for the hui was a congenial construction, a high and wide tent with two large tables inside. No Pakeha food was lacking. This is the hall in which the visitors, the local people, and the Pakeha visitors from the town, ate each day. It was excellent.
Apirana Ngata was the spokesman, the servant and the mainstay of the hui. He had come to Putiki to arrange everything for the hui. When he arrived amongst all his family he became a ‘local’, and, adopting the Whanganui dialect, he welcomed folk:
“’aere mai, ‘aere mai! Ki’ ora koutou, ki’ ora, ki’ ora!”
Welcome, welcome! Greetings to you all, greetings, greetings!
On Friday morning the Te Aute contingent crossed from the town to Putiki and were welcomed by Whanganui. Waata Hipango was the first to speak to Te Aute. Other chiefs and elders also stood to officially welcome the guests. Mr Williams was the first to respond to Whanganui’s greetings. He spoke about his ancestors who had passed on. They had planted the good seed of life. Afterwards came the evil spirit who planted the seeds of evil. Mr Williams said, ‘We are all orphans. Now we lament for the sorry state of our island. Our children have sought and have found knowledge and they want the Maori people to enjoy the fruits of that knowledge. Mr Williams turned to address his Te Aute pupils , advising them to be gentle in their speaking, and to be short – like a dwarf! At the end of his speech the hymn ‘Our heads are bowed’ [Piko nei te matenga] was sung, the hymn sung by the Te Aute students at the burial of Mrs Williams.
[3]
After the Archdeacon, Mr Thornton, the Headmaster of Te Aute, stood up to speak. He praised Whanganui for their invitation to hold the hui at Putiki so that the people could hear the thinking of the Te Aute Association. What Te Aute longed to do was not just to instil learning into the children being taught there, but to improve the lives of all Maori people. Maori children had gained knowledge that was not available to their ancestors; but the wisdom of the elders acquired over many years was not possessed by the children. Maori are one people, a people committed to each other – something the Pakeha wonders at. There are some things the Maori does not know and it is these that the students of Te Aute want to teach their people. They do not want to turn the Maori into Pakeha; rather they want to hold on to the good ways of the Maori and to throw away the bad practices. There is a Maori proverb:
Ka pu te ruha, ka hao te rangatahi.
‘When the net lies in a heap, a net goes fishing.’ [cf Nga Pepeha 100]
They do not want to hit out at the old things. The good thing is for the old and the new nets to work together. There will be no change achieved in the way Maori people live if they do not want it. First change the way of thinking, then there will be no hindrance to changing physical circumstances.. The last of the visitors to speak was Tangatake Hapuku from Hastings. At the end of his speech the Te Aute song was sung.
After the Archdeacon, Mr Thornton, the Headmaster of Te Aute, stood up to speak. He praised Whanganui for their invitation to hold the hui at Putiki so that the people could hear the thinking of the Te Aute Association. What Te Aute longed to do was not just to instil learning into the children being taught there, but to improve the lives of all Maori people. Maori children had gained knowledge that was not available to their ancestors; but the wisdom of the elders acquired over many years was not possessed by the children. Maori are one people, a people committed to each other – something the Pakeha wonders at. There are some things the Maori does not know and it is these that the students of Te Aute want to teach their people. They do not want to turn the Maori into Pakeha; rather they want to hold on to the good ways of the Maori and to throw away the bad practices. There is a Maori proverb:
Ka pu te ruha, ka hao te rangatahi.
‘When the net lies in a heap, a net goes fishing.’ [cf Nga Pepeha 100]
They do not want to hit out at the old things. The good thing is for the old and the new nets to work together. There will be no change achieved in the way Maori people live if they do not want it. First change the way of thinking, then there will be no hindrance to changing physical circumstances.. The last of the visitors to speak was Tangatake Hapuku from Hastings. At the end of his speech the Te Aute song was sung.
‘It is Te Aute! Te Aute!
Exalting the name,
Carrying the gun, parrying the spear,
In the day of war.
It is the school! the school!
A life-giving place.
People look here, and take life for yourself –
Love, strength and goodness.’
(Tune – ‘Lads in Navy Blue’)
Apirana Ngata stood to point out the difference between the Te Aute Association and the Treaty of Waitangi Association – one was made up of elders, the other of young people. That of Te Aute was climbing up, while that of Waitangi was descending from above, and now they are meeting in the middle. ‘We place ourselves at the feet of the chiefs, but we will not be trampled on.’ In his speech, Waata Hipango said that the East Coast alone had produced most of the young scholars. Apirana was very knowledgeable, a leading lawyer, but he has great love for the Maori people.
One of the important speeches on this day was by Te Heuheu. He wept with Mr Williams, the relic, the face recalling to life those who had passed on. Te Heuheu called, “Welcome, sacred footsteps.
Ruia taitea, ruia taitea ka tu ko takatea anake.
‘Cast aside the sapwood and let the heartwood alone stand.’ [cf Nga Pepeha 2178]
These days are mine, and those of the young people, but let us hold on to the old net and the young net together. The Maori has not yet become Pakeha but we must go carefully. It is five years since your Association was formed at Te Aute. Its supporters come from all parts, and so I say that this is a real ‘Union’. This Association will spread. I am one of the leading people of the old Association and I thought that therein lay the well-being of the Maori people, but we have not seen that well-being. I tried to persuade Apirana to join our Association when we met at Rotorua. Apirana worked on the Council Bill and the Marae Bill. I am not someone who went to school, however the things taught me were the customs of the Maori. (He is a man of great wisdom, of chiefly wisdom. – Editor) Now I am going to school. It would be a good thing were your Association known not only as of ‘Te Aute’ but of all the Maori schools. The old Association will come to an end and this Association will grow. This Association brought into being the Marae Act and today you are here to put that law into practice.” Te Aute warmly welcomed the words of Te Heuheu.
Ruia taitea, ruia taitea ka tu ko takatea anake.
‘Cast aside the sapwood and let the heartwood alone stand.’ [cf Nga Pepeha 2178]
These days are mine, and those of the young people, but let us hold on to the old net and the young net together. The Maori has not yet become Pakeha but we must go carefully. It is five years since your Association was formed at Te Aute. Its supporters come from all parts, and so I say that this is a real ‘Union’. This Association will spread. I am one of the leading people of the old Association and I thought that therein lay the well-being of the Maori people, but we have not seen that well-being. I tried to persuade Apirana to join our Association when we met at Rotorua. Apirana worked on the Council Bill and the Marae Bill. I am not someone who went to school, however the things taught me were the customs of the Maori. (He is a man of great wisdom, of chiefly wisdom. – Editor) Now I am going to school. It would be a good thing were your Association known not only as of ‘Te Aute’ but of all the Maori schools. The old Association will come to an end and this Association will grow. This Association brought into being the Marae Act and today you are here to put that law into practice.” Te Aute warmly welcomed the words of Te Heuheu.
In the evening, the fifth hui opened. It was held in the school. The President repeated his words of the morning, ‘Let your words be short’. This is God’s work and he will empower it. Enlightenment for people comes from the words of God, so find men and women to bring that word to the Maori schools. Let the work be forwarded under the shelter of God.
Apirana Ngata spoke at length explaining the new laws passed in Parliament. When Tawhiao went to England he was told by the government there to go back to the New Zealand Government. Afterwards the Waitangi Association was set up, and the Kauhanganui [Parliament of the King Movement], from a desire for autonomy. Hone Heke was the spokesman of the Association but he was not listened to by the House. Although the Te Aute Association has many objectives, they do not forget the Maori girls, the mothers of this generation. Women have great power. They bring up and teach the young men when they are children. Apirana explained the Marae Law.
[4]
Later at night letters and telegrams from friends were read out – from Lady Nicholson, Pene Heihi of Waiapu, Te Hata Pokiha and Paratene Ngata of Ngati Porou who live at Hastings, Tutere Wi Repa and Pita Paaka of the Medical School in Dunedin, the Schools Secretary, the Honourable Walker, Minister of Education, and the Honourable Timi Kara, Minister of Maori Affairs. There were two messages from Timi Kara; he was coming with Mr Walker if there were no problems. The telegram from Timi Kara to Apirana said, ‘My friend, I cannot come because many problems have arisen, but may the gathering of young people be brave and strong. Travel the paths of what is good and life-enhancing. We, the adults, look on.’ Ihaia Hutana wrote a long letter. He cautioned, ‘Be careful in promoting Maori practices.’ Renata Ropiha also wrote words of caution: ‘Apply the laws of the Marae Act lightly at first. Later they can be strengthened.’
Later at night letters and telegrams from friends were read out – from Lady Nicholson, Pene Heihi of Waiapu, Te Hata Pokiha and Paratene Ngata of Ngati Porou who live at Hastings, Tutere Wi Repa and Pita Paaka of the Medical School in Dunedin, the Schools Secretary, the Honourable Walker, Minister of Education, and the Honourable Timi Kara, Minister of Maori Affairs. There were two messages from Timi Kara; he was coming with Mr Walker if there were no problems. The telegram from Timi Kara to Apirana said, ‘My friend, I cannot come because many problems have arisen, but may the gathering of young people be brave and strong. Travel the paths of what is good and life-enhancing. We, the adults, look on.’ Ihaia Hutana wrote a long letter. He cautioned, ‘Be careful in promoting Maori practices.’ Renata Ropiha also wrote words of caution: ‘Apply the laws of the Marae Act lightly at first. Later they can be strengthened.’
Te Heuheu spoke to the hui. He urged that regulations be made for the marae councils. If it is left to the councils to make them they may not be soon completed. He also asked how close is the relationship between the Te Aute Association and the Waitangi Association. He said that the Te Aute Association should be involved in working on land legislation, because the well-being of the Maori is in that. Ru Reweti said that since Te Heuheu and Apirana Ngata, the heads of the two Associations, had met, then the two organisations had become one.
(To be concluded.)
THE JUBILEE AT CHRISTCHURCH
To the Editor of Te Pipiwharauroa. Friend, greetings.
I have had a long journey and my thoughts return to Gisborne, my home. But let me bring to a conclusion my account of our crossing –the tribes and I – to Te Waipounamu at the invitation of the Pakeha Committee of Christchurch and of Ngai Tahu too, to celebrate the Jubilee of the Province of Canterbury. Most of the hapu sailing to the other island and most of the friends who had been sent were delighted to be going, having been wearied by the heavy work they had done over the past year, and I also went there to that island, to Ngai Tahu, to have a rest.
On Thursday, 13th December, the Whanganui people, the canoe crew, 47 in all, with Wiki Taitoko as the leader, set out. They loaded six canoes onto the train. Eight of us from Te Aute College joined the Whanganui party as soon as the hui of the boys from Te Aute at Putiki finished. At Woodville we met the Ngati Kahungunu haka party, muscular individuals from the sheep stations, 64 altogether. Peni te Ua, Mohi te Ataihikoia and Ihaia Hutana were the elders. The two parties got together. They travelled by way of Wairarapa. The entertainment started straight away. There were haka and songs to be learned. We climbed the Rimutakas and turned towards Wellington. The poi group and the band from Ngati Raukawa had arrived there before. And before we boarded the Hinemoa we had been declared locals by Ngati Raukawa. The tail of the travelling group was the haka party from Tokomaru, Uawa, and Turanga, under the name of Porourangi. When they arrived at Napier the train had already left. They complained about the length of the land and the sea when they had to cross to Te Waipounamu on the Sunday.
After 10 o’clock on the Thursday night Hinemoa cast off from the wharf at Wellington. Then we saw how many we were- two hundred and twenty. There were no beds. We ran in vain to the stern, to the bow, above and below. There the hundreds of Aotearoa lay down. There was not a free space on the ship. As it was calm and the wind was gentle what little remained of our food stayed in our stomachs. There was no entertaining on the ship; we just lay without stirring, without anything. We sailed on and entered Lyttelton. The band played. We looked at the shore. Well! it was for the Pakeha people of Te Waipounamu, as if we were visitors come from the far horizon. The steamers, the ships, the wharves, all the houses on land, the telegraph poles and the Government offices were all covered with flags of all decorative colours which fluttered in the breeze to welcome the Maori of Aotearoa. When we entered the stream, the ships and the trains blew their whistles, and all sorts of sounds were heard beginning with the ‘Whe’ of the pig to the rumbling of Ruaimoko: ‘Whe! Whe! Au! Au! Aue, ha!’ My friends! On that day especially I knew the greatness of the kindness of the Pakeha. It was gentle; no-one’s throats were cut; it was more than just a welcome by people, being heard even by the skies. The whistles of the ship gathered to sing together, sounding in my ears like spirit voices. [5] This was the song:
1. Who are you, steamer, bringing the people?
With three masts, it is Hinemoa rocking there.
2. Whose is the decorated boat sailing the salt waves?
It is yours, Aotea, bringing you directly from afar.
We were engulfed in the smoke and the steam of the ship as it tied up at the wharf. Then we saw thousands of Pakeha, like a swarm of bees thronging the shore to welcome us. It was like Maori causing the waves of the sea to stand by the noise of stamping and the roar of voices calling out; but these were Pakeha standing there with their ships and houses welcoming the visitors.
We gathered together and the Pakeha party came – Mr [William] Reece, Mayor of Christchurch, the Mayor of Lyttelton, and Mr [William] Rolleston, Member for Lyttelton. They made their speeches of welcome to the visitors (I translated them into Maori). They expressed the happiness of the Pakeha people of Te Wai Pounamu at the support of their celebration by the Maori people of Aotearoa. ‘We, the Pakeha people of this island,’ they said, ‘know little about the state of the Maori people and their activities. Hence our hope that you will exhibit these things to this island. Bring your haka and your poi, your canoes, and your many activities. Tread the marae of Te Wai Pounamu. There have been no problems on this island between Maori and Pakeha. In the past we lived well together and that goes on. Welcome! And here is something you can do: you can return every year to link together the Maori people of both islands. Greetings!’ At this point our party burst into applause, and those on shore also applauded. Tare Tikau, the Ngai Tahu chief welcomed us. Te Ua and some of our elders responded to the greetings, with Tare Parata translating into English.
After three we went from Lyttelton to Christchurch, to the showgrounds [lit. site where animals are exhibited] at Addington, just outside Christchurch. We had a separate train. The Pakeha committee provided the tickets. At four o’clock we arrived at the camp arranged for the party. There we found the remnant of Ngai Tahu who welcomed us. There were haka and songs. Potango, a traveller from Whanganui who married a Ngai Tahu woman, led the performance. These are the words I noted:
1. Stamp, Raukawa, and together flatten things out to make a road here for this great people.
2. Who brought the train from Lyttelton? You, Taitoko, brought us from afar.
3. Bring them to the horizon of the heavens; fetch them to join together the islands that they may be one.
When our turn came, the local people came and began the tangi. I have been a long time travelling between the two islands and at last I saw tears of reconciliation . There welled up sadness within for this diminished people. There stood the remnants of that island, the descendants of every man, not a handful of people, gathered closely and peacefully together to look at. Here were we of this island saying farewell to the remnant of the indigenous people. Not since old times, not perhaps since the landing of the canoes, until the present has there been a day when the peoples of the two islands have been together on one marae. And all the sorrows of the past of the many generations between needed to be wept over. I am a child with a Pakeha heart when it comes to weeping, but on that day tears flooded from my eyes. I was confronted by the sufferings of the Maori people and my love for those of us who had come down touched my heart, and I was overcome with a desire for the restoration of prosperity to people. Will it happen or not? It is in the hands of God.
We sat down and the greetings began. Timoti, Tioti Mutu and other Te Wai Pounamu chiefs spoke. Taketake, Taitoko, and Ru Rewiti stood and spoke for our group; our speaker was Tuta Nihoniho, and Mohi and Te Ua spoke for Ngati Raukawa. The speeches went on and on. There was a also a knocking within – hunger. While the speeches went on we were looking at the haangi. Where nearby will the pork and puha be distributed? In Whanganui? We are left here for the pleasure of the eyes of the Pakeha. The newspapers had advised that at six o’clock food would be served to us – pork, mutton, beef, all cooked whole in the haangi. The Pakeha assembled, close on two thousand, to see the Maori eating in Maori fashion. Ngai Tahu had spread coarse mats as a ground covering. Flax baskets were the food containers with potatoes and pudding. It was not long before twelve people came carrying on their backs for us and everyone, cuts of beef, mutton and pork. They put them down and our insides got excited by the quality of the legs of pork lying before us. My thoughts returned to this haka:
E horo ra to kaki ku-u-ku wai au e ha! Auahi ana! E kori rari.
Your throat swallows, shark. How good was that! The butterfish wriggles.
[6]
[?Kaore ra i ukauka i takitini naana i papaki;] perhaps we’ll have to suffer longer. Meanwhile the Pakeha were watching as if we were strange new dogs from foreign lands. My spirit was consumed with indignation: it was as if we were like lions being fed with beef in a zoo. I said, ‘Look, you Pakeha people. See how these dogs eat. What they are doing is what one would expect of people whose stomachs are empty after a long journey by land and sea. But do not imagine that this is the practice of Maori living here in Aotearoa. It is a result of your invitation to us to come here to renew the way Maori do things that we are eating here. This is the ancient Maori practice, It is not done now in Aotearoa as you, the Pakeha, have driven it away.’
[6]
[?Kaore ra i ukauka i takitini naana i papaki;] perhaps we’ll have to suffer longer. Meanwhile the Pakeha were watching as if we were strange new dogs from foreign lands. My spirit was consumed with indignation: it was as if we were like lions being fed with beef in a zoo. I said, ‘Look, you Pakeha people. See how these dogs eat. What they are doing is what one would expect of people whose stomachs are empty after a long journey by land and sea. But do not imagine that this is the practice of Maori living here in Aotearoa. It is a result of your invitation to us to come here to renew the way Maori do things that we are eating here. This is the ancient Maori practice, It is not done now in Aotearoa as you, the Pakeha, have driven it away.’
(To be continued.)
‘THE OLD NET IS LAID ASIDE; THE NEW NET GOES FISHING’
This is the great theme of the gatherings in Wellington this year, notwithstanding the many words uttered by the wise men there about the objectives, devised by the leaders of the country, of the bills brought before Parliament. Tamahau it was who set down the idea for debate by thinking people from each people that the young people should be given the say and the direction of the people in the days to come, and that the elders be there to support them. The old net is heaped up on land, at the water’s edge to dry in the sun, to be dried, to be scorched. The days have passed when it caught the fish of the sea, of the Maori waters; it is left to be gazed upon, to be greeted by travellers setting out on the sea. ‘Greetings to all you who fished in past days, the sustenance of small and great.’ The worn out has been laid in a heap. The new net has been cast into the water. Only yesterday was it woven. It is strong because the knots are new and will not be loosened by the tides of the sea or the stress of catching fish. The [new] net goes fishing.
Furthermore, according to the elders, ‘We are of the old ways. We are passed over in these days. We are slow in following the ways, the thoughts that are emerging. You are the children who were born in these days of the Pakeha. His learning is milk to you. His customs are a relish for the food with which you were fed to the present time. It is for you to see the length, the breadth of these new things. It is you who will have the say. It is true that you are children, but you are moving towards the fullness of manhood, leaving behind your youth, and heading for old age. It is for you to bring some parts of the old generation to join up with the new.’
These were gracious words uttered by the elders, as if they were saying farewell to the relics of the ancestors, to all those things we think of as Maori custom. This stirred our hearts. We were apprehensive lest we young people snatch away suddenly what is offered to us by our elders, lest we think that these marae have been left vacant for us alone to use. It is the case that the company of the elders is disappearing from the headlands, but this tail remains unflinching and it is carefully observing where this group of young people are stepping before turning to the darkness. The spirit preparing to depart is not yet decided. But their reservation is a sign to us not to be over-zealous and not to go headlong after new things lest we bring disaster on the people. Look forwards and backwards, on this side and that, because we are paddling amongst waves. Listen for the noise of the rapids, for the sound of running water, lamenting over the corpses of those who have died because of these things, customs, in those canoes which were steered badly in former days. Listen to the roaring before you, in front of you, of the sea dashing against the shore where one will see the sea spray and the spray of the eyes. We have learned in the past that we must beware of this thing, the rock, and we must learn that in the future too we must beware of rocks. Seas greeting the land, greeting people, roar loudly. Alas, we young people will be left as orphans, as illegitimate children, a document produced by the mocking hand of the Pakeha – ‘Fly, parents and others, while these remain as a remnant.’ And are we now to speak for these elders; are we to guide the canoe to land?
The [new] net goes fishing. Friends, look at these rivers. Where are there fish to be caught? Eels, whitebait, lamprey, mullet, kahawai – there remain only a remnant, just like people. The rivers are filled with Pakeha fish and one needs their rods to catch them. How are we going to get one of these strange fish? Well, get one of the Pakeha rods. Once you’ve got it, familiarize yourself with how to hold it, and then we will get the fish swimming in these waters.
There are those who say that these are unfulfilled words. They do not get to the bottom of things. Some clearly wish that this figure of speech should apply to what is being done these days. [7] Let me give something like an explanation. A great treasure has been established amongst the Maori people, that is, the schools. The schools have begun in recent years to produce some people who are able to lay before the people some objectives, and some of them have been able to address the leaders of the island. It is said, at the top, that learning is their milk, that the important thing for them is truth, and that justice is what is important to a person, and it is what gives status to a leader. Learning does not improve one’s looks. That’s true. But the Maori people should not mistakenly think that the learning gained by children at school is sufficient. No, it deals with only one aspect of things – writing, counting, reading, and speaking the English language. The instructive words confronting this generation of people are difficult and do not form a large part of the thinking these days of the young people, namely, the condition of the marae, the condition of the many families of the island, which should be the focal point for their thinking. And that is where there is need for the remaining learning, which is seeking to know well the situation of the Maori people and their customs. If one learns these things then one is able to speak. That person will be able to stand in the middle, knowing how things are with both sides.
The explanation was similar when we sought to answer this question: Where should the net be cast? Where should the new net go fishing? The answer – in the middle: not in the old fishing grounds of Maori times, nor in the very new fishing grounds of the Pakeha, but in the middle. There are to be found many confused fish. The experts who are able to fish there in the middle are those who have been brought up with both Pakeha and Maori wisdom. The saying, ‘the new net goes fishing,’ applies to them.
Now, listen, island! We have this committed group which is growing and spreading in these days, the Te Aute Students’ Association. It is the focus of my thoughts, of my wishes for us Maori. Thereby we will preserve the race and the earth will be blessed.That proverb wasn’t made up for the Association, but it is to me an appropriate saying, and it relates to the objectives being pursued by the Association to restore the well-being of the Maori people.
Apirana T Ngata.
Putiki, Whanganui,
December 9th, 1900.
Apirana T Ngata.
Putiki, Whanganui,
December 9th, 1900.
A GHOSTLY CANOE
Rev. Nikora Tautau
In the year 1886, according to the story, just before the destruction of Tarawera, a war canoe was seen sailing in Lake Tarawera. The leaders were calling the timing and the paddlers were silent. Many saw it and also heard it, so the story goes. But it was not a canoe of men, but a canoe of ghosts. So much for that.
In the evening of 31st December last, the people of the nearby villages came to the church service at Pourewa to celebrate the New Year (Happy New Year), and to give glory to God at 12 o’clock.
While the people were coming, there were also two Pakeha, Hare Kawhena and Teri Paraihe, (that is how their names sound to a Maori ear), travelling to the home of Wiri Kawhena. When they arrived at a village called Te Kawe, Teri Paraihe called to his friend, ‘Look at the Maori canoe.’ Then they both looked. Now, below the bank of clouds, perhaps a mile above the land, was a big, fine canoe, heading northwards (between north and west). The people on board could be clearly seen, except that the steersman could not be seen because of the great height of the sternpost. (Besides there being a sternpost at the stern there was a figurehead at the prow of that canoe.) These two men estimated that there were nearly forty paddlers arranged on either side. The two heard no voices and they saw no fugleman, but perhaps there was a leader giving the time since the heads were nodding at the same time and the paddles were driving in all together. The progress of that canoe was something very fine, floating on the mist (as if the sea had been lifted into the sky) with the paddles clinging close to the side of the canoe, and, it would appear, the [?tihaohao] was crying to heaven!
The area in which that canoe was seen was between Pirongia and Kakepuku, that is, within the bounds of the kingdom of the Patupaiarehe [Fairy-folk], according to stories. Those Pakeha are still wondering. Perhaps this story will be published in one of the large Pakeha newspapers.
[8]
MISCELLANY
MISCELLANY
One day in January it became possible to post a letter with a penny stamp. Most people are mistaken insofar as many letters are arriving bearing a two penny stamp. The Government will not be angry with people who do this!
A six foot female shark has been caught on the shore at Napier. When the stomach was opened, twenty eight young sharks were found inside.
An elderly European, apparently very destitute, died in the hospital at [?Karamaene - ?Coromandel]. When he was laid out, one of the nurses saw the deceased’s belt clinging to his skin. When the belt was removed, bank notes were found sewn inside it. Altogether the value of those notes was £120. He was almost buried together with his money, which was discovered by accident. This money will go to his close relatives when they are known.
It is said that gold has been found at Te Puke, near Tauranga. Many Pakeha are heading there these days.
The Duke of York (the grandson of the Queen, who will shortly arrive in New Zealand) has been gazetted as an Admiral, chief of a naval fleet. He will become our King after the Prince of Wales!
Last year some Pakeha set up a company for themselves. Altogether the money gathered was £500. Then they bought some land in Taranaki. Last week that land was sold to a man for £7,000. That is a profit of £6,500 for the company. This is one of the ways the Pakeha makes money.
When a small ship from Auckland went to catch fish, it caught 20,000. Many carts brought the catch from the wharf. Then the fish really died. It is not possible to eat so much!
In America an American girl was murdered by a black person. When the black person was captured he was questioned by his captor and confessed to his sin. The captor and the people were not able to suppress the indignation at the evil done by that black person. Consequently there was a trial. Those people made a pile of firewood, a huge pile, and sprinkled it with petrol. Then the murderer was tied on top of it and the fire was lit. The murderer cried out loudly in pain but that meant nothing to his killers. Before long there was only a heap of ashes. The father of the murdered girl lit the fire. An offering to Moloch!
One evening, while the mail train between Wellington and Napier was speeding along (it was between Takapau and Waipukurau), a prisoner leapt out of the window of the train. He was not hurt. It was a powerful jump and he landed a long way from the train track. But he was knocked out for a while, and he lay for some seconds before he was seen crawling away into the bush. The train went on for two miles before stopping. It returned to look in the place where that fellow had jumped. Arriving there, they looked in vain. The cunning devil had gone under the cover of night. They sought in vain, looked in vain – he was not to be found. He is still missing!
The Government has decided to gather leading Maori from the two islands to one of the main centres (to be arranged) to formally welcome the Queen’s grandson. Many of the Maori chiefs who came to welcome the Duke of Edinburgh, the Queen’s youngest son, in 1859 are still alive and we think that the Queen’s grandson would be very pleased should they stand in his presence. The day has not been fixed but we know very well that there will gather to the place the chiefs of the country, the descendants of the elders who placed the country under the shadow of England by their signing of the Treaty of Waitangi. Elders and all of you, this person is ‘a heron who makes a single flight’ to see this island and who eventually may ascend the sacred place of England.
The Reverend Herbert Williams opened the church at Muriwai one day in January. He named it ‘Emmanuel’, which means when translated, ‘God is with us.’
A sea monster (perhaps a taniwha) was washed ashore in Australia. It was 16 feet long. Its body was 14 feet around. The tail was like that of a whale. The fin was on the head. The saw on the nose was 4 feet long. The thing was loathsome to look at but it was without teeth. Only once has this kind of sea monster been seen.
[9]
A LETTER
My lad, greetings in this New Year.
That will be the extent of my greetings because knowing that the wings of our bird are fluttering and that it is moving from side to side ready to fly I have shortened them. I have written at the request of some of our friends that I publish some of the songs I have written in the Maori language. There is a song I wrote for my children to sing as a welcome to the Te Aute Students’ Association when they visited there. When they went to Te Wai Pounamu it became an important song for the friends who went there. They came back to me because it had become a favourite with them as an expression of love and a lament for them. So I publish it for the country. The ideas and the tune are Pakeha. I put it into Maori.
1. The hopes of the days. (Tune, ‘In happy moments.’)
1. Like a wave breaking
And spreading out over the long beach,
Flowing over the sand,
It ebbs to the sea.
The hopes of the days,
Of the years past,
Return as a guide,
As a thing of value;
It will not pass away,
As a thing of value.
2. A flower carried by the wind,
Flying far away.
Who will catch
And return the tear?
But the desires,
The hopes of the days
Return to be cherished
To be grieved over in these days.
They will not vanish
But are things of value.
3. The flying clouds
Will bring love
To the friends of past days who travelled
And are far separated.
The longings remain unsatisfied
To be recited within,
To be wept over by the heart,
To be grieved over in these days.
We will not sing of
The things we treasured.
The second is a very old Pakeha song. It comes from America and is about the black people there. All the school children know that song, ‘The old folks at home’. This is the original Maori song I wrote:
II. Love moves (Tune: ‘The old folks at home’.)
1. Loves stirs within,
Weeping for the friends who have gone
And have gathered in death.
As I look around, there are no friends
For these days.
Though we snatch at the spirit
They will not return.
Chorus:
Alas! Love!
Alas! Pain
Presses wickedly upon me
Without end.
2. Pour out, tears,
From these eyes,
Of love for the people
Now cut off and distant.
Who can find where are
These former friends?
They came and left
Leaving insignificant me.
3. Moon, fly above,
So you may better see my treasures.
I am left below standing alone
By the ranks who have gone far away
And been lost.
There are many of these songs, but it is sufficient to publish these this month. Farewell, songs, and head for Putiki, the village in which the two of you were born. Go, all of you, swim from Raukawa to Christchurch to the homes where your feet stood in former times. Enough!
From your friend,
Apirana T Ngata.
From your friend,
Apirana T Ngata.
A LETTER TO INFORM THE MAORI CLERGY
To the Maori Clergy of Aotearoa.
Greetings in the blessings of the Almighty.
An idea sprang up in my heart to point out a part of the work that I am doing with Ngai Tahu and Ngati Mamoe. It was arranged by the members of the Wesleyan church and the ‘Southern Maori Mission’ that I should come here for six months, but with the consent of this people and with the goodwill of people. Hence I was kept on [10] by my Committee for another year. I crossed to Stewart Island [Rakiura] and Ruapuke, the Maori villages of Murihiku, preaching the Gospel of our Lord Jesus Christ, and the people warmly welcomed this demonstration of the work. We, my people Ngai Tahu, have become Pakeha but have not abandoned Maori customs such as love, welcoming, and affection towards people. I have visited many places and I have not found a man like the one from the East who said at Ruapuke that some people from his area were like cows and they did not welcome strangers. The traveller on the road greets them and they bow down their heads like cows bending to eat grass. I have not seen a person like that in my travels. I have many places to visit beginning at Kaikoura and as far as Stewart Island. I saw the reports of some of the elders, Hauraki Paora and Rapata Tahupotiki, in the Advocate some months ago. They described what they were doing amongst the people of Kaipara, Hokianga and Waikato. Because of this my heart aspired to describe my ‘farm’. I turn to the Te Aute Students’Association. My friends, be strong. ‘Be men, be strong!’ Open the mouth and shout: ‘Hosanna! Hosanna! To the Son of David. Blessed be he who comes in the name of the Lord. Hosanna in the highest.’
Neho Hemi Papakakura
[Methodist lay worker.]
Greetings in the blessings of the Almighty.
An idea sprang up in my heart to point out a part of the work that I am doing with Ngai Tahu and Ngati Mamoe. It was arranged by the members of the Wesleyan church and the ‘Southern Maori Mission’ that I should come here for six months, but with the consent of this people and with the goodwill of people. Hence I was kept on [10] by my Committee for another year. I crossed to Stewart Island [Rakiura] and Ruapuke, the Maori villages of Murihiku, preaching the Gospel of our Lord Jesus Christ, and the people warmly welcomed this demonstration of the work. We, my people Ngai Tahu, have become Pakeha but have not abandoned Maori customs such as love, welcoming, and affection towards people. I have visited many places and I have not found a man like the one from the East who said at Ruapuke that some people from his area were like cows and they did not welcome strangers. The traveller on the road greets them and they bow down their heads like cows bending to eat grass. I have not seen a person like that in my travels. I have many places to visit beginning at Kaikoura and as far as Stewart Island. I saw the reports of some of the elders, Hauraki Paora and Rapata Tahupotiki, in the Advocate some months ago. They described what they were doing amongst the people of Kaipara, Hokianga and Waikato. Because of this my heart aspired to describe my ‘farm’. I turn to the Te Aute Students’Association. My friends, be strong. ‘Be men, be strong!’ Open the mouth and shout: ‘Hosanna! Hosanna! To the Son of David. Blessed be he who comes in the name of the Lord. Hosanna in the highest.’
Neho Hemi Papakakura
[Methodist lay worker.]
A LETTER TO THE PRIME MINISTER
I am overjoyed and my heart is full of praise for your industry in bringing about the completion of the laws to give rest to the bosoms of the Maori people living in these islands of ours. Our hearts and minds have seen the evidence of your muscle and your strength. For almost 40 years the Maori people have struggled to bring to fruition a law which would give them the power to manage their remaining lands. There have been many Governments and Prime Ministers before you but only in your day and by your Government has such a law been enacted. We shall not forget this great thing that has been accomplished amongst us. It will stand as a memorial for your day, and for us also. So, Prime Minister, as a sign of our great admiration of your wisdom in furthering our cause which is brought to fulfilment and since we have seen the justice of the arrangement of those matters, we append our names.
King Mahuta Tawhiao (and 78 others).
Wellington.
THE FRUITS OF ALCOHOL
An elderly man and his grandchild (I was not told the names) travelled from Moteo to Napier. The grandchild was six years old. When they arrived a Puketapu, urged on by the dryness of the old man’s throat and the shining of the summer sun, he went into the pub. Great! He set up some pints of beer. We think that the thinking of that elder may have become unhinged because the party, he and his grandchild, were overtaken by disaster. When the elder’s throat was thoroughly wet, he got onto his horse and set off leading his grandchild’s horse. They came to the first river and crossed it easily. When they arrived at the second river the grandchild’s horse reared up; when that one reared up then the elder’s also reared. The elder fell. His feet were caught in the stirrup, but before long he fell completely into the water. The elder did not die but he fell right into the water. At the same time the grandchild also fell and floated in the water. When the elder stood up he went to look for his grandchild but did not get hold of him. Some people were searching at Wharerangi and found him five chains from the place he fell in. He was dead. A tragedy! But we wondered at this tragedy. The water is shallow (except when there is a flood). Most of that river was only from one to two feet deep, with some places reaching three feet. A tragedy! But our thoughts return to the swimming-place of the elder at the pub. A tragedy! But, old man, perhaps had you not dived into the waters of hospitality at the travel lodge, this tragedy may not have happened and your grand child would still be at your side, and although the water was flowing swiftly, you might have been able to hold on because your legs could stand steady. You know what you think inside.
[11]
MEMBER FOR THE NGAPUHI AREA
MEMBER FOR THE NGAPUHI AREA
As a result of the bankruptcy of Hone Heke he could no longer stand as a member. But by the time the election for the Ngapuhi area was held on 8th of this month, he was free of his troubles and had been nominated to be member. Five others contested that place, but Hone Heke made too strong a showing. More people voted for him than voted for all the other candidates together.
THE WARS
Transvaal
The total number of English soldiers in Africa is 210,000. Nearly 189,000 have returned to their own home because it is thought that the fiercest of the fighting is ended. Lord Kitchener, the new Commander-in-Chief, saw that this policy was wrong and said that some of the soldiers should remain. He particularly wanted to retain the soldiers from the colonies but the various governments did not agree. The number of soldiers in Africa has now gone down to 30,000. We think that if all the parts of the Boer army were gathered together there would be a similar number. It is clear from this that Lord Kitchener is right. The area of land to be protected is huge, from Cape Colony to the Orange Free State and as far as Transvaal, and it is not known where the enemy will attack. Because of this the soldiers have been divided between many forts, a few in each fort, a hundred or fifty. Should they be attacked by a Boer detachment they are not strong enough to stand up to the assault. This is the reason why we are hearing that such and such an English fort has fallen. Since the governments realised that Kitchener was right, they have been sending other troops, because the armies in Africa have been cut off on the roads and are unable to return.
The total losses inflicted on the English army in Africa from the beginning of the war up until the thirteenth of this month – wounded, taken prisoner, or killed – are 12,700.
The total number of soldiers from the colonies who have gone to Africa is – from Australia - 6350, from Canada – 3050, from New Zealand – 1820.
The other day, 1,400 Boer prisoners had been sent to the island where Bonaparte was a prisoner, St Helena. Most of the prisoners are on an island off the southern tip of India, Ceylon.
Altogether there are 16,000 prisoners in English hands now. It is an ongoing struggle to provide food for these people!
The head of the Orange Free State, Steyn, was wounded very shortly before it was taken by the English.
Kruger has been ill but has recovered well. Perhaps it was the lack of success on his journey that made him ill!
Thirty-five wagons of food were snatched by the Boers on Christmas Day
.
When the Boers saw that the face of the land was clear because of the retiring of the soldiers they reinforced themselves, rose up, and soon we heard that they had crossed the Orange River. Some small English forts in the area fell but they were not able to break through the cordon Kitchener had thrown around them. The latest news of Africa says that that force has retreated northwards. According to the Boer prisoners, the reason for their seizing the small groups of English was to get arms. They do not have many guns.
A New Zealand force of 500 is going to Africa this month.
Colonel Porter of Gisborne is the Commander of all New Zealand soldiers at present, in the absence of Colonel [?Penetana]. Many Maori know Porter. He took part in the fighting in New Zealand when he was one of Major Ropata’s leading men. From there began his advancement and now he has been appointed to the highest position in New Zealand soldiery. His Maori friends are pleased to hear of his promotion.
War in China
Some information is arriving from China but it is without confirmation. Today’s news is different from yesterday’s; tomorrow it will be different again. So the other day a wire arrived saying that the war was over and that the Emperor had agreed to the demands of the Powers; but one day soon after a wire arrives saying that 1000 Chinese have fallen in a great battle; the Chinese army of 85,000 is being prepared. As a result we think that we should wait until we have some confirmation and then we will publish accounts of this war.
[12]
FEBRUARY CALENDAR
FEBRUARY CALENDAR
Day 4 Full Moon 3h. 0m. a.m.
Day 19 New Moon 2h. 15m. p.m.
1 Fri Vigil Fast
2 Sat Purification of Mary
Morning Exodus 13.1-17 Matt 18.21-19.3
Evening Haggai 2.1-10 Acts 20.1-17
3 Sun Third Sunday before Lent
Morning Genesis 1.1-2.4 Rev 21.1-9
Evening Genesis 2.4-end Rev 21.9-22.6
4 Mon
5 Tue
6 Wed
7 Thu
8 Fri Fast
9 Sat
10 Sun Second Sunday before Lent
Morning Genesis 3 Matt 22.41-23.13
` Evening Genesis 6 Acts 25
11 Mon
12 Tue
13 Wed
14 Thu
15 Fri Fast
16 Sat
17 Sun Sunday before Lent
Morning Genesis 9.1-20 Matt 26.31-57
Evening Genesis 12 Rom 2.1-17
18 Mon
19 Tue
20 Wed First Day of Lent* Read The Commination
Psalms: Morning 6, 32, 38 Evening 102, 130, 143
Morning Isaiah 58.1-13 Mark 2.13-23
Evening Jonah 3 Heb 12.3-18
21 Thu
22 Fri
23 Sar Vigil
24 Sun First Sunday of Lent + Matthias Apostle ŧ
Morning Genesis 19.12-30, I Sam 2.1-27 Mark 1.1-21
Evening Genesis 22.1-20, Isaiah 22.1-15 Rom 8.1-18
25 Mon
26 Tue
27 Wed Empire Day
28 Thu
* The 40 days of Lent are fast days.
+ Read the prayer for Empire Week every day of this week.
Ŧ Athanasian Creed
THE PRICE OF WOOL
These days the price of wool is steadily going up, so, at the market in Timaru it climbed to eight pence for a pound weight of top quality cross breed. At the first sale in Auckland, before that in Timaru, few wools exceeded seven pence. The very highest price this summer was from the sale in Sydney; it reached 1s. 7d. for a pound of washed wool. The price of wool was very low because the world’s woollen mills making clothing are still fully stocked. There is no great need for wool. But it will not be always like this. The time will come when it will run out for mills are working every day; then the price will rise.
→ We are sorry that there is no report in this flight of our bird on the federation of the Australian colonies under the one Governor General.
A NOTICE
Anyone wishing to purchase the Prayer Book or Hymn Book, I now have many copies.
Price: Large, plain cover 2/6
Large, hard cover 4/-
Small, plain cover 1/-
Small, hard cover 2/6
Small, very good cover 3/6
Hymn Book -/6
Ministers wanting hymn books and applying to J Upton, Auckland, will get reduced prices.
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.
4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.
5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.
SUPPLEJACK SEEDS FOR OUR BIRD
10/- Rev Goodyear; 5/- J Clarke, F E Banks, W Morrish, H T Kaperiere, Paora Kurupo, Tiwini Poharama, Wi Takoko, Rev N Tautau, Paroto W Rangi, Tame Kiwara, Hemi Kohaki, Alex MacKenzie, Rev R Himiona, Hape Kiniha 2/6 Hakaraia, Tapeta Kemara, Rapata Waaka 2/- Wi Patene 1/6 Hira Taruke, Herewini Wharehunga 1/- Wi Taotu
H W Williams, Te Rau Press, Gisborne
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