Te Pipiwharauroa 36

Te Pipiwharauroa 36

No. 36
1901/02/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa : He Kupu Whakamarama Number 36 Gisborne February 1901

AN ANNOUNCEMENT

(A Notice)

1. A new church has been completed – good in its construction and in every way. Its size: 36 feet long, 20 feet across and the walls are 12 feet. There are 8 small windows. There are arches above which protrude inside above the windows. The large window is on the back wall beyond the screen. The rails of the screen and the table and the throne are also excellent, as are all the pews of the church. The tower above the ridgepole of the house is 9 feet high and looks very good.

2. A big house, a meeting house, has been completed standing together with the church. Its size: 42 feet long, 22 feet wide, and the walls are 8 feet. There is a porch outside the door by which one enters within. It has six large windows on the sides and the porch. All the mats inside are decorated. The whole house looks good, inside and outside. There is no Maori decoration.

However, those who come to the opening of these houses will see every aspect of them, and will use them as patterns for their own houses. These houses stand at Harataunga, a place in Hauraki. Rev Eruera Kawhia, who has died, and Ngati Porou of Waiapu, ordered the building of these houses in this place as memorials to the work of the Gospel in this place and in memory of Paora Te Putu and his chief friends of Hauraki and the chiefs of Ngati Porou who came together in the past to be one people in the Gospel and in love from the year 1852 until the present day. The principles of the faith are the most precious thing the chiefs of the two sides saw as binding them together. They have passed on but their precious inheritance lives on, and although Eruera Kawhia has joined them, what he bespoke has been accomplished, to build a house for people that is pure and right to be a house for the Spirit of God, and these buildings have been finished. That completes the description of these houses which will go to all parts of Aotearoa.

Something else needs to be said: this is an invitation to all of you – chiefs, men, women, and the families and all the tribes of each place – to come here on 22nd March 1901 for the dedication of these two buildings. Come, small and great, bring my gifts, gifts for the marae, the entertainments of the Maori, and gifts of money as a medicine to ease my burdens in relation to these treasures, and speeches from the tribes and the whole island. Should you stay at home, that’s alright, but confess and[?kinitia mai] the many blessings of the Almighty on the works of your hands, enclose them in a Postal Order, or perhaps give it to the ministers of your area for them to send here.

To the leaders of the hui at Rotorua and the organisers of the Association of Maori People; this is a request to you move forward the date of the Association’s gathering at Rotorua to the day after this hui, that is, to the last days of March. All of you gather here and then go afterwards to meet at Rotorua. We will be very happy if you agree to our request.

We have asked the shipping companies to reduce the price of tickets for passengers coming to this hui.

So, may we all be blessed in the grace of God.

From Te Pai-o-Hauraki and all his people.

[2]  

THE TE AUTE STUDENTS’ ASSOCIATION

Tipi-Whenua

The Sale of Liquor in the King Country

On the morning of Saturday, 8th December, 1900, the hui began. The subject was the sale of liquor in the King Country of Waikato. Mr Thornton, the Master of Te Aute, moved that the Government should suppress the illicit sale of liquor in the King Country. He also condemned the Government proposal to introduce the sale of liquor to that area. The reasons the Government gave for approving of liquor licences were that there was so much illicit trading, and that the Pakeha people and the Maori people wanted liquor. If the Government really wanted to suppress the illicit sale it could easily be done. A Pakeha involved in selling liquor was summonsed and, as he said he was poor, a fine of £15 was imposed. When he emerged from the court he went straight to the telegraph building and dispatched a telegram to his boss in Auckland who supplied him with liquor, ‘My fine was £15, Hurry and send me some liquor, and plenty.’ Those selling liquor in Auckland are making much money through illicit selling in the King Country. Government trains are carrying liquor to Waikato where it is being sold illicitly by Pakeha and Maori. People say that the illicit sale of liquor cannot be suppressed. It can be achieved if the Government is strong and the people, too, are strong. If the people see the sickness associated with drinking and if they determine to fight that evil then undoubtedly it can be achieved. This subject is something that affects all Maori people.

Te Heuheu opposed Mr Thornton’s speech. He said that he was one of the people chosen by Ngati Maniapoto to request the Government to open up their area for the sale of liquor. He did not like liquor but he was for overturning the motion. He observed that drunkenness was greateron the King Country than in the places where liquor was sold. Maniapoto did not want to block the sale in their district. They thought differently now. When the sale of liquor was banned, so was the sale of land. But now there is no law forbidding the sale of land; the Government has repealed it. Similarly let them repeal the law preventing the sale of liquor. Maniapoto has suffered much under this law through the many arrests by the police. At one trial, seventy were arraigned. He wanted to see a ban on the sale of liquor throughout the whole country.

Apirana Ngata supported the words of Te Heuheu. He travelled around Waikato for three weeks and saw for himself how much drinking there was in the Maniapoto district. It is mischievous to forbid the sale of liquor since it is not possible to prevent it. The Pakeha taught the Maori to sell liquor illicitly. Because of the large amount of money it raises, selling by the Maori has greatly increased. The illicit sale of liquor cannot be stopped. There should not be a law banning liquor from being brought into the district, but only a law about its selling.

A Pakeha minister, Mr Isitt [Leonard Monk Isitt (1854-1937) Methodist minister, temperance leader, politician.], who runs the Committee for the prohibition of the sale of liquor, said that because of Apirana’s sadness he was unable to see the issues clearly. It is not that the laws are weak but that the Government is weak. If the law of the King Country was like the law of Clutha in the South Island then the implementation of the law would be easy. It is not right that the Pakeha should sell liquor in the King Country. They knew before they came there that the sale of liquor was banned. Mr Isitt said that liquor was a very bad food for the Maori because he is not accustomed to it. Liquor was not taken by their ancestors.

Many people spoke. Some said that Taranaki was a licensed area and there was very much drinking there. Reweti Kohere said that it was not only in the King Country that there was much drinking. He knows that it was those people who sell liquor who began the drive to open up the sale of liquor to Waikato. Their desire is to do away with the law about illicit sale, and that will enable them to send liquor into the King Country. These people who sell liquor will be hugely gratified if the Te Aute Students’ Association supports their ideas. Some expressed the thought that it was because of the poverty of Maniapoto that the sale of liquor prospered. Where does the money come from to buy the liquor even though the price is high? Mr Williams said that the chiefs should use their authority to suppress drinking and drunkenness.

When it was put to the vote, Mr Thornton’s motion was passed by the gathering. The discussion of this subject and the clarity of the speeches on both sides were much praised by the Pakeha.

The Services

Each morning and evening there were services in the church. The officiants were Revs. Perere Peneti, Hemi Huata, Katene Pukerua, Mokai Kereru, and Te Iwiora Tamaiparea and Reweti Kohere. On Sunday morning Mr Williams preached. He urged his family to be brave and strong. Mother Keith preached in the church of one branch of the Wesleyan Church. After dinner the children gathered in the church for Sunday School. Apirana Ngata took the boys, Mother Keith the girls, and Terei Ngatai the small boys, while the ministers were involved with their ordinations.

In the evening the Pakeha churches were taken over by the Te Aute Association who gave the addresses. Rev Perere Peneti was at the Church of England, Mr Thornton at the Presbyterian church, Reweti Kohere at the Wesleyan church, and Ware Waitai at another church. They were at one in their main message about the plight of the Maori people and they asked the Pakeha for their love and help. Whanganui was surprised at Maori standing in the churches to preach.

The Entertainments

The entertainments to make body and heart feel at home were not forgotten. On the Saturday evening the older pupils of Whanganui College came to Putiki to eat with the Te Aute boys. The leaders of that college warmly welcomed the Association. When tea was finished, everyone went to Whanganui College, the Te Aute students and the local people too. The night’s activities were songs and speeches. The Headteacher of the college welcomed the Association. His speech was seconded by the Bishop of Wellington who said that Pakeha concern for the Maori was greater than that felt for other native peoples of the world. The Pakeha has not befriended the Chinese, but many leading Pakeha are friends of the Maori. Mr Thornton and Apirana stood to explain to the Pakeha college the activities and the ideas of the Association. This school is the one best known to the boys of Te Aute because they play football with each other every year. The invitation was given to the Te Aute students to come and play football this year. One of the songs by Te Aute in this concert was the song:

The Soldiers of the Queen (Tune: Soldiers of the Queen)

1 This song is indeed

About brave deeds in former times;

The deep waters of the sea

Submerge even the hills of the land

While this world listens

In wonder.

Some also surrender

Lest they are humiliated,

Lest evil strikes

To bring down their name

To bring down their reputation for courage.

The question is asked, Who will raise us up?

Remember the saying:

Chorus

Soldiers of the Queen,

Brave and extraordinary

To strike at the weapons

To cleave the chins of the Boers.

Who will stand up as the warrior

In the name of the Old Lady?

It is the soldier of the Queen,

That cunning rascal!

2 War springs up in a distant land.

The people gather to see.

They see something that troubles them,

The English being defeated.

So, peoples, draw near

To protect what is ours

Lest it be destroyed,

Lest evil strikes

To bring down the name

To bring down our reputation for courage.

The question is asked, Who will raise it up?

Remember the saying:

Chorus:

Soldiers of the Queen, etc.

(To be concluded.)

HUKARERE SCHOOL

We are delighted at the many prizes won by Hukarere School for sewing and writing at the Exhibition at Christchurch. Our congratulations to the teachers and the children of Hukarere. We publish the prizes won by the Catholic School in Napier and Hukarere School:

Sewing: Class A, Section 1: Ruiha Tamihana, Silver medal; Hana Pou, Te Hei Heketa, Ngawa Takerei, Second Place certificates (all from Hukarere); Raiha Kiwhi, St Joseph’s Catholic School, Third Place certificate; Ema Mete, Hukarere, Highly Commended.

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Class B, Section 3: Raiha Kiwhi, St Joseph’s, Silver Medal; Heni Nepia, Hukarere, Certificate.

Class B, Section 4: Ema Paraone, Hukarere, Silver Medal; Heni Whangapirita, Hukarere, Certificate; Hera Waaka, Hukarere, Highly Commended

Class B, Section 6: Heni Whangapirita, Hukarere, Silver Medal.

Writing: Class II: Open to all Maori Schools. The subject, ‘What good things and bad things for the Maori people resulted from the coming of the Pakeha?’ Ngaranga Turei, Hukarere, Gold Medal; Ema Joss, St Joseph’s, Silver Medal; Mere Hooro, Hukarere, Certificate.

REPORT ON THE HUI AT PUTIKI

1. To choose representatives under the Management of Maori Land Act, 1900.

2. Kipa Whatanui chaired the meeting. All the tribes within the Aotea district attended – Ngati-Ruanui, Nga-Rauru, Ngati-Apa, Nga-Wairiki, Ngati-Waewae, Ngati-Pekiahu, Ngati-Hauiti, Ngati-Raukawa, Ngati-Maru (Waitara), and all Whanganui.

3. Some of the people who attended the hui at Parewanui on 8th January, 1901, also attended. The Report of that hui was published. Four [sic] members were nominated at that hui to be representatives: Ngapaki, Rakiwhata Peeti, and Tarana Marumaru.

4. Whanganui made known to the people their wish that the peoples within the Aotea district should allow Whanganui to choose members for that Board so that a beginning could be made with the Whanganui ancestral lands in the coming three years. This was not acceptable and some of the tribes proposed that they should each nominate one person and Whanganui, two. However this was not passed.

5. Thereupon, Whanganui, out of a desire to be accommodating, said that they would withdraw their nominations and leave their lands out of consideration. But they would leave other tribes within the Aotea area to elect members to administer their lands. But Whanganui would look amicably on the business of the Board in the coming years, and, on the decision of the Chairman, it was seen that it was right to pass this Report.

Kipa Te Whatanui, Ngati Raukawa.

Whanganui, February 4, 1901.

THE WARS

Transvaal

The great sadness of the timing of the death of the Queen was that the war in Transvaal had not finished before her death. What is being achieved by the long struggle of these men, De Wet and Louis Botha, the Boer Generals? What are they fighting for? When the Boers saw that there were fewer English soldiers, they headed for the south to overthrow Capetown, the major English town in Africa, thinking that the Boers living under English rule there would help them. Their determination was extraordinary, but there were no people – they had returned inland.

De Wet has a remarkable ability to frustrate the English. He will not easily be subdued. The English General pursuing him is Knox. There have been many engagements between them with defeats on both sides.

The army of Colonel Blake, an Irishman from America has arrived in the south to help the Boers. He has entered Portuguese territory. The Portuguese have called for help from the English. Our battleships have gone to Delagoa Bay.

Some Boers are urging an end to their fighting but De Wet has said that people who say such things should be shot. He has shot one man. Even De Wet’s younger brother is calling for an end to the war.

A telegram arrived on 28th January saying that the doctors say that Kruger will not recover from his illness.

Eighty New Zealand soldiers have arrived home from the Transvaal. On 30th January 500 new soldiers go to Africa. Because of the death of the Queen the celebrations at the return and the departure of the soldiers were subdued.

China

The Powers are demanding £80,000,000 compensation from China for the confiscations and the deaths of the Westerners; £4,000,000 a year. Their backs are broken! The Powers are still pressing for the deaths of those princes much involved in the killings.

While every day there is fighting, China is also suffering from famine. There is no food in three provinces and in one of those provinces 5,000,000 people are without any food. Women and children are being sold to purchase food, and some are even eating people.

[5] 

TE RAUKAHIKATEA

Tioro! Tioro! Let the tioro song come to everyone’s ears. I am happy that I am able to let everyone know that there is to be an Ordination of clergy here at Gisborne on 10th March 1901.

Eight will be ordained that day – five as priests, three as deacons. Below are their names and parishes:

To be priests

Rev Aperahama Tamihere, Tuparoa

Rev Timutimu Tawhai, Whakatane

Rev Hemi P Huata, Mohaka

Rev Rameja Haumia, Maketu

Rev H T Paerata, Motuiti

To be deacons

Turuturu Ngaki, Whakatane

Wiremu Keretene, Whangarei

Eru Hakaraia, Parengarenga

Eru Hakaraia and Wiremu Keretene are going to Auckland to be ordained. They will work in that part of the Lord’s farm.

So, people, we have been commanded by Paul in his letters to the early churches that we should remember and take thought for and pray for those men who are set apart for God’s work. His words to the Church of Thessalonika are very clear, ‘Pray for us.’ (1 Thessalonians 5.25; 2 Thessalonians 3.1). So we urge you to join with us in praying for these men, that they may be given strength by God, and that they may be given words to preach, and, most important, that they be filled with the Holy Spirit.

A NOTICE TO THE CLERGY AND LEADERS OF WORSHIP

This is a notice to you. Following the death of our excellent Queen Victoria, her son Edward has been made our King. So we inform you that in every place in the Prayer Book in which one finds the word ‘Queen’, referring to Queen Victoria, one is to use ‘King’, referring to King Edward VII. Wherever one finds the name of ‘Queen Victoria’, say ‘King Edward’.

Another thing: The Prayer for the family of the Queen (now of the King) should read as follows:

Almighty God, the fountain of all goodness, we ask thy blessing on Queen Alexandra, Prince George and his wife, and all the royal family. Endue them with thy Holy Spirit, enrich them with thy heavenly grace, prosper them with all happiness; and bring them to thine everlasting kingdom; through Jesus Christ our Lord. Amen.

(In this place in the Litany where it says, ‘Be pleased to bless and guard Albert, Prince of Wales, his wife and all the Queen’s family’, say it like this: ‘Be pleased to bless and protect Queen Alexandra, Prince George, his wife, and all the King’s family.’)

LENT

The 20th of this month is the first day of Lent. That is an ancient name, a name for the season of Spring. But now, the name for that time is different. People have forgotten the meaning of the word. It now survives as the name for the period of fasting before Easter.

The instruction given in the Calendar of the Prayer Book for the Fast Days is, ‘The forty days of Lent are fast days.’ That Church law is ancient. From a time soon after the Apostles we have the practice of the Church fasting in the days before Easter, but the period of fasting was not fixed at forty days initially; indeed, it was not for some 1500 years that the length of Lent was fixed at 40 days. Some say that in the beginning the fast was for forty hours because the body of Christ lay in the tomb for 40 hours. Subsequently the 40 days was decided upon recalling the 40 days during which Christ fasted. Those 40 days start on the First Day of Lent and end on Easter Day, not counting the Sundays.

There are no instructions in the law of Moses that the Jews should fast, but the Day of Atonement is prescribed as a day when their spirits should be sad (Leviticus 16.29). Fasting is a sign of the sadness of the heart and of the confession of sins (Judges 20.26; 1 Samuel 7.6; 2 Samuel 1.12,16; 1 Kings 21.27; Nehemiah 1.4). Isaiah the prophet rebukes the children of Israel for [6] their fraudulent fasting (Isaiah 58.1-5); that chapter also sets down the right principles for fasting (6-14). Christ did not want his disciples to fast even though the disciples of John the Baptist were fasting, because he was with them (Matthew 9.14-15), but he showed them the right way to fast so that they might fast properly following his departure (Matthew 6.16-18). He said also that through prayer and fasting it is possible to achieve difficult things (Matthew 17.21). Hence the Apostles fasted when there was a great work to be accomplished (Acts 13.23; 14.23). Paul also said that it was his practice to subdue his body lest he be cast away (1 Corinthians 9.27).

There are three main reasons for us to fast. 1. To subdue the flesh and make it the slave of the spirit. 2. To stir up the spirit to prayer and to direct the thoughts to God. 3. To humble ourselves in the presence of God. But we must beware lest we think mistakenly that it is fasting that God likes; what is important is achieving those three things.

There may be someone who says that it is good to subdue the flesh, to stir up the spirit, and to humble ourselves all the time and not only on the days designated as fast days. That is right. There is no rule in the Church saying to leave those things for fast days only. However we should especially devote ourselves to these things on fast days and, as a result, we will not forget those things on other days.

It was a law of the Church in former times that a person should not touch any kind of food when fasting, but there is no such law in the Church of England now. Each person is to choose what is the right observance for him, but he must take care and remember the words of Christ that he should not fast in the presence of men but in the presence of God. Let him devote his effort to putting away some bad habit this Lent and encourage the growth of some good thing. These are some of the things people can give up: laziness, deceitfulness, swearing, and drunkenness. If a person is aware of these or similar things, let him realise that this is a very good time to learn to put away these things and to encourage the growth of good things to replace the bad ones.

But do not let anyone think that he can achieve this in his own strength. It is not possible. But God will give strength. The appropriate prayer for us at this time is that for the First Sunday in Lent:

Lord, who for our sake fasted forty days and forty nights: Strengthen us to suppress our wills, so that the flesh may be subdued to the Spirit; and direct our ways to righteousness and holiness that you might be established in our hearts, to your glory, who live as the only King with the Father and the Holy Spirit, one God, for ever and ever. Amen.

CHRISTMAS AT TE KURI-A-TUATAI IN GISBORNE.

Many people gathered together on that Christmas Day. Pakeha came and Maori came in response to the invitation sent to the tribes, the hapu, and the authorities living in the tribal homelands to which the invitations were sent. In the invitations was set down the objective for this Christmas, the renovation of ‘Poho o Materoa’ meeting house. Soon after the sending of the invitations came a request from Heni Materoa Kara and Noa Whakatere to the Minister of Maori Affairs that the Queen’s flag should be sent to enhance that day and the Government agreed. The Minister of Maori Affairs arranged that Mr [John] Townley the Mayor of Gisborne, should raise that flag. At 12 o’clock he climbed onto the platform at the base of the flagpole and made a speech. Kapene Taka was his translator into Maori. As the flag was raised the Whataupoko Band played the Queen’s song. The Mayor said many things in praise of the hui and he made much of the Queen’s Colour, the sign of her love and goodness towards her people here in New Zealand and also other parts of her kingdom. [This is the first flag we Maori have been given as a reminder of our loyalty to the Queen.]

At one o’clock people began to go into the dining hall. There was no Pakeha food missing. There were two tables. The food containers were all Maori, but there were also Pakeha things – plates, knives, forks, cups and other things from afar.

At 1.30 p.m. the collection plate was declared open and remained so until 4 p.m. People, Pakeha and Maori, took part in the collection. The collection raised £125. Altogether the money raised by this collection was £257.14s. 0d. [7] This includes the money spent on food and all the other things for the Christmas gathering along with the £125.0.0 for the renovation of the house.

We were not able to convey the greetings from the Minister of Maori Affairs to the hui.

Now, best wishes to the bird and its managers for the New Year.

Noa Whakaatere 
Chairman of the Committee.)

THE CRY OF THE FERNBIRD

Greetings, Editor, and your pet which comes squawking to the marae of the island bringing joy to body and soul. The heart rejoices in all the articles printed in Te Pipiwharauroa for the eye to see, for the heart to ponder, and to turn the heart from evil ways to do what will bring life to body and soul. However, people, embrace and support the treasure bequeathed by your parents and ancestors who have passed on as their dying wish: ‘Afterwards, people and family, hold on to the faith as your parent.’ Your heart went out and you wept when they spoke that word to you. They have departed, and for how many days has that word been lost to and been forgotten by the heart? So we have this, people, which speaks to us. It is called A Word of Explanation – it makes clear to us the issues of the life and the death of the soul, the death and the life of the body, the grasping of or the neglect of the faith. Everything concerning the body and the soul is pointed out by our pet. So I praise our bird who cries out to us in the places where its feet alight.

The cry of one of our birds is: ‘I ring my bell over Aotearoa and Te Waipounamu. Men and girls, turn your ears to listen to the cry of the fernbird calling, “Tuia, tuia, tui tuia.”’ [tui – bind together] So, people, let us bind ourselves together with the one thread, faith in Christ. Paul said, ‘You are the people who were formerly far off but have been brought near by the blood of Christ.’ There is one thread which makes us one, only the blood of Christ. That is why the fernbird sings, ‘Tuia, tuia, tui tuia.’ So, people, let us turn to Christ to be bound together in one bundle in the hand of God.

From your friend in the Lord, 
Ahipene Rangi, 
Mahia.

MISCELLANY

The Soldiers of the Queen

The English soldiers who came to celebrate the Federation of Australia are now in New Zealand. There are nearly one thousand in the contingent. They were ordered to cross over so that people might see them, these soldiers who are celebrated for their part in the war in Transvaal. It is an old and famous regiment, the best of England’s soldiers. They disembarked at Invercargill and travelled to Dunedin, Christchurch, Wellington, Napier and Auckland, then returned to Australia on their ship, the Britannic. They visited some smaller towns but because of pressure of time they did not get here to Gisborne. New Zealand gave a wonderful welcome to these soldiers of the Old Lady who has died. The most admired soldiers were the Scots, the people who wear kilts, the Black Watch, the remnant who returned from the war. This is the company that was nearly wiped out [?te haunga ahi] at the battle of Magersfontein. The black soldiers of India have not yet crossed from Australia. Perhaps they will come after the English soldiers have been here.

The Duke of York

Although his grandmother has died, the Duke of York has not put off his journey down to Australia. By and by he will be called the Prince of Wales, now that his father has become king. We think that we might have the good luck that he will land here at Gisborne so that all Ngati Porou, in Gisborne and as far as Te Wairoa, that is, all the people of this area, can come. It would be an honour to us should he accept our invitation. So learn some haka and prepare the war canoes to escort the Prince’s boat to land. Only the request from Maori will ensure  the Prince’s coming here.

The Marae Act

On 5th March there will be an election of members for Takitimu at Gisborne. One person can vote for 12 people in one district. Know what you are voting for lest you vote for people who only want the money and lest the law is used ignorantly so that it is said that the law is at fault and not rather the people. Be careful lest you are taxed by lazy people so that they can get the money. On 28th March there is voting for the Horouta area at Awanui, and on 16th April for Matatua at Whakatane.

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 Portrait QUEEN VICTORIA

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THE DEATH OF QUEEN VICTORIA

The First News

On the evening of Sunday, 20th January, when thousands of Pakeha were going to their many churches, the first telegram arrived from England saying, ‘The Queen is very ill.’ We were shocked! It was not long before the whole island had heard. The telegram was read by ministers in the churches; they preached about the good deeds of the Queen; and they prayed to God who holds in the hollow of his hand life and death that he would be pleased to lengthen the Queen’s days, but that if not she might leave this world in peace.

When the Prince of Wales heard the news, without thinking of his wife and family, he left Sandringham Palace in confusion and went to his mother. Soon after the arrival of the Prince of Wales, his son the Duke of York arrived. The news of the illness of his grandparent reached him at the seaside where he was to go yachting. Before long the members of the Queen’s family (those living in England) had gathered at her side. The Emperor of Germany and his uncle, the Duke of Connaught, the youngest son of the Queen, were travelling in central Europe, and one of England’s fastest battleships was sailing to meet them and to transport them to England.

Before setting out from his country the Emperor told his people, ‘I am the eldest grandchild of the Queen and since my elder is lying ill I must go personally to see my ancestor before she leaves this world.’ [The mother of the Emperor is the Queen’s daughter, elder sister of the Prince of Wales.]

The Queen’s mind was drifting by the time the Emperor arrived, but when that old lady heard the voice of her grandson she was instantly aware and looked at him. Those who saw it said that it was a moving thing to see the grandmother and her grandson.

Later News

At this time all was unsettled. The thoughts of the millions of the world under the shelter of England were distressed at the situation of their lady. The abilities of the Queen’s doctors (some of the best doctors in England) were exhausted. Whence comes the death of the elderly? It was not possible to restore to her her youth. The people were dejected at the publishing of the report of the doctors which said, ‘She is still sinking. We do not know the hour or the minute.’

The Final News

At mid-day on Wednesday at 12 o’clock, the telegram telling of the death of the Queen arrived in New Zealand. At the same time all work stopped: the judge left his seat, the writer put down his pen, the carpenter stopped hammering and the blacksmith laid aside his maul, and the shopkeepers closed their stores. The flags were in mourning and the windows of houses were draped in black as tokens of the sad event. Crowds were weeping, people’s faces were sad, people were physically distressed, hearts were listless. Floods of tears came from the eyes of old women and men who had never seen the Queen but who knew of her good works. Who would not weep for Queen Victoria, the brave, the resolute, who fought for good, for the right, and for the faith?

A Lament for the Queen

(Tune: ‘The Lament of Ngati Porou for Nehe Ropata’.)

1. O English, your beauty on the high places is destroyed with the death of the Queen. Alas!

2. O, let it not be spoken of in Africa, let it not be proclaimed in the streets of China, lest the young girls of the Boers rejoice and the Chinese girls exult. Alas!

3. O, Queen Victoria was loving and pleasant in her life, with the wisdom of the serpent and the innocence of the dove. Alas!

4. O, young women of England and of the Maori people weep for Queen Victoria who gave you your red cloaks and who also fixed adornments on your garments. Alas!

5. O, thinking of you, our Queen, we wonder at your marvellous love for us, exceeding that of those women who love deeply. Alas!

Who among the kings and queens of today, and perhaps of the many generations of those who have passed on, was like her in greatness and goodness? In her time the Empire of England increased in size, in learning, in authority, and in faith. Who will recount her generation? Her time for departure had come, the silver thread tying the body to the earth has been broken, and she has gone. She was 81 years old when she died, which is over the life expectancy of people in olden days. A great man from the past said, [10] ‘The days of our life are seventy years, and eighty if we are strong.’ [Psalm 90.10] Death has no favourites, he does not take sides. He knocks on the doors of our houses whether they are of raupo, toetoe or rushes, and likewise he knocks on those of kings even though they are carved and overlaid with gold and precious stones. My people, we can no longer sing our prayer and our song (a song of love), ‘God save the Queen’, but it stopped because God has answered our prayer and has blessed the Queen in delivering her from the afflictions of the body and the trials of the world. She has forsaken the crown of the Kingdom of England but she is crowned with the crown of life which shall never be taken from her, she is installed in the heavenly palace.

The Queen was much respected by all the other powers of the world who admired the goodness of her own person, and although problems arose between the realm of England and other realms, these were viewed not as her personal problems but as those of governments. The whole world knew of Queen Victoria, a beautiful woman who did not withhold her wealth from the widow, the orphan, or the poor, and responded to great disasters even though they affected other peoples. She was a woman of great faith.

The Burial

On Friday the first of this month the body was brought from the royal house on the Isle of Wight (where the Queen died) to England. An extraordinary number of warships of England and other realms assembled to honour the passage of the Queen to mainland England. The sky was dark with smoke reaching up to the clouds and while the waves of the sea were still the land shook with the noise of guns.

On the Saturday her body was buried in the burial place of her parents and ancestors. Four kings, many princes, the dukes, the heads of government, and the wise men of Europe gathered to lament. The coffin was placed on a gun-carriage which was pulled by eight horses. It was closely followed by King Edward VII and the German Emperor. The people left no vacant spaces along the road. Twenty-seven thousand soldiers were used to keep the road free. The roofs, the windows, and the verandas over the buildings were occupied by people.

There was no work at all on that day of the funeral. Services were held in all the towns of New Zealand. The Maori people took part in those gatherings garlanded with kawakawa and other tree branches which serve as Maori tokens of death.

Queen Victoria bequeathed her status and her crown to her son, and she rests with her parents, having had a good old age, full of days, of possessions and of glory. Her son, Edward VII succeeds her as king.

‘God save the King!’

‘Te Irirangi’

SOME WISE MEN OF THE COUNTRY

‘Noho-Pari’.

I am diffident about sending these words to Te Pipiwharauroa because I could find myself criticized by my friends for speaking of some knowledgeable Maori and neglecting others, given that there are so many wise Maori people. My explanation is as follows: I, and indeed the country, have heard of many wise people, but I have not ascertained how right are the messages received about each place. Some knowledge is confined to a small area and is not widely known about outside their area; it is a hidden knowledge. So I must leave out those wise people whom I have not seen, the wise people who have not appeared often on the marae of the country, and the educated children of the schools which our bird has told about on its recent flights.

1. Tamahau Mahupuku. 

 This man is the guide of the remnant of the people of Wairarapa in these days. Maori people have heard of the speeches and the activities of this man. Even if Tamahau had not been seen on the marae of the island and also at the gatherings of the Kotahitanga and at the gatherings of the Maori leaders at Wellington, his newspaper, ‘Te Puke-ki-Hikurangi,’ reveals his ‘Sad Heart’ and shows him to be a man of wisdom, a man who has a broad vision of all that is going on on the island. Tamahau is a man who is quick to originate ideas, quick to see matters clearly, and who will also pursue the ideas of another person. He is committed to supporting the authority of the Queen and also to raising Maori issues within the proceedings of Government.

[11] 

 2. Raniera Wharerau. 

He is of Ngapuhi. His home is Waima in the Hokianga area. His name is familiar to every tribe. He and Pene Taui were the people who visited every marae in Aotearoa and Te Waipounamu collecting signatures for the Kotahitanga parchment. He is an elder of understanding. There is no-one who is clearer than he about the origins and the achievements of the Kotahitanga. He is a gentle man who considers carefully words and proposals. He is not impatient. He is a man of firm principles.

3. Wi Pere. 

 He is from Turanga-tangata-rite. He is a seed-kumara amongst the promoters of the law. He has grown old at Parliament in Wellington. His wisdom is Maori wisdom. It has been gathered by his own hands, picked up in the Maori Land Court, in Parliament, and in the work of lawyers. God planted within him a pertinacious heart and endowed him with a hard forehead, to carry forward what is right. And so the name of Wi Pere is celebrated as the warrior, the resolute, the contender, the orator.

4. Henare Kaihau. 

I have seen this totara. He grew up at Waiuku in the district at the mouth of the Waikato. He is a mighty totara tree, lofty, not lost in the forest, where the eye can dimly make out his top. Potatau said, ‘Hereafter, hold to the law…’ Mahuta sought to accomplish this and Kaihau was sent as a member to Parliament and we of the country heard his name. Like Wi Pere he has Maori wisdom, a hard forehead, and a stomach for argument. He is and extraordinary man, quick to see what is being said, and powerful when it comes to expressing his thoughts.

5. Paratene Ngata. 

 He was taught at the feet of Ropata Wahawaha and has become the spokesman for Ngati Porou on the marae of the country. His wisdom is self-taught and learned from the management of land, the workings of the Maori Land Court, and from travelling extensively to parts of the country. He is not a man who likes good but empty words, but rather good words which can be pinned down, which can be given body, which result in action. He is one of the assessors with a name.

6. Hone Omipi. 

From Ngati Maniapoto, he is one of the wise young men of the King Country. His education was on the Pakeha side but this was extended at the knees of the elderly chiefs of Ngati Maniapoto and it was further extended when he was present at the Court of the King Country and when he went about the work of an assessor. He is a man who looks before and behind on the road as well as to each side, but he is drawn by the greatness of his insight to the great benefits available from the Pakeha side. But he is also strongly committed to using his brakes as he goes lest he proceeds beyond the wishes of his people.

7. Te Heuheu Tukino. 

Travellers can find living at the base of Tongariro the man of whom it is said that he is the mooring pole for people, for customs, and for land. He did not attend schools; the world itself is his school and his eyes continue to gather for himself and accumulate his wisdom. There is no person more industrious at taking up ideas, collecting words, and asking for explanations of everything.

8. T. Te Rawhiti. 

He is of Waikato, and is one of the men of understanding of the King Country. He was a secretary to Tawhiao when he was alive and is secretary to Mahuta now. Some people think that this man’s wisdom is limited to things to do with Waikato and is not comparable with the breadth of knowledge of others who have become familiar with the activities of every Maori tribe. However he is someone quick to perceive the obvious thing and who has a resolute mind when it comes to holding to the word. He is a gentle, pleasant man. But he is well ahead of Te Ika and Nikora when it comes to moving briskly. He has acquired his knowledge without going to school.

9. Hamiora Mangakahia. 

 His home is at Whangapoua in the district of Moehau. While he was administering land within Hauraki his name was not widely known. In the days since the Kotahitanga has been travelling extensively he has stood before the people as a guide to the objectives of the Kotahitanga.. He is a man with a big brain who speaks well, although many thoughtful people are critical of some of the big speeches that emerge from his mouth.

10. Hone Heke. 

He is the hero, the star. He grew up in school and his subsequent education was acquired by his own initiative. He set sail on the waters, driving his canoe, to bring to the other side the wishes of the Maori people. He is left there to this day to be seen by the many as a carrier of the wishes, as a spokesman for the cries, of the remnant of the country. Hone Heke will not cross to the other side. But he almost crosses that ocean which lies between the two peoples, to wander about in the middle as an observer of the two sides in order to link together the practices of both. He is a wise man. There is no-one better able [12] to dig into this thing, the proposal, and to pick holes in a person’s speech, but he is rather slow at laying down proposals to carry off the many ideas he has.

The Maori person has a good mind, strong to seek out, firm to retain, and swift to grasp. The wisdom coming from the Pakeha side is not what is needed to feed the mind and broaden the way; rather it is from our ancestors that we find the basis for carrying these new things.

Later I shall have learned of other wise people of the island and will then send another article. That is enough for this time.

***********

Revs. Aperahama Tamihere and Timutimu Tawhai were sent to Whakatane and the whole Te Urewera area, but as a result of strong demands from Ngati Porou that Aperahama Tamihere should return to their area, and also because of the large number of parishes of Ngati Porou without a minister, the Bishop has agreed that he live at Tuparoa. He was full of praise for the welcome those peoples had given them. Turuturu has been chose for the installation of Rev. Tamihere.

THE FEDERATION OF AUSTRALIA

(by a Maori soldier who arrived there.)

Our article about the day of celebration in Sydney for the federation of the governments of Australia under a single government is by Tare Wherehi, a half-caste from Gisborne, who was amongst the party of soldiers sent by our Government to celebrate that day. It was a very great day. Thousands of soldiers arrived from England, India, and other places, as did the leaders of all the places under the authority of the Queen. A thousand thousand pounds was spent on entertainments and on the decoration of the town, the streets and the buildings. The Maori leaders who went were Tamahau Mahupuku, Ratana from Rangitikei,and Nireaha from Hamua.

When Tare Wherehi arrived on board the Moura he was asked about their journey and he answered, ‘Our journey was very enjoyable. There are not words to describe the things we saw. What we did see was the army divisions passing through the streets, the gatherings outside, the bonfires at night, and the multitudes of people. All these things were new to us and our hearts will not forget them. We had a good trip on the Tutanekai, but some of us were ill with dizziness and vomiting. One Maori said that he would give £20 to the man who would shoot him dead, so great was his sea-sickness. We were very struck by Sydney harbour, the beauty of the creation of God, alongside which that of people was very good. Our ship berthed at the large wharf where a thousand people had gathered to welcome us. We travelled by tram to the soldier’s camp. From the speed at which we travelled some of us thought we were on a train. We soldiers were very hungry and had it not been easy to buy fruit, perhaps some of us would have died of starvation. Mr Seddon and Timi Kara came to visit us. I am not able to recount the activities of the great day. It is said that this day was even greater than the Queen’s Jubilee. The parade of the thousands of soldiers went like clockwork, without flaws or anything. The Pakeha gets it right!

Just after sunrise the streets were full of people. Thousands and thousands were on the streets the soldiers passed through. The porches, the windows, and the roofs of the houses were crammed with people. The trees were bent over with the number of people in them clinging on like a swarm of bees. The New Zealand soldiers were applauded. The Prime Minister was in front and the soldiers escorted his carriage. The noise of the voices of people welcoming and shouting was like a torrent of water. Some people ran to drag the soldiers off their horses. We had a clear view of Lord Hopetoun, the Governor General, signing the documents of the Federation. Our eyes will not forget the many people and our ears will not forget the sound of the bands and other Pakeha musical instruments.

At night we watched the fireworks, the flight of the rockets and many other cunning Pakeha devices. Some Maori said that this was a new heaven; they thought that the heavens had revealed their glory. At night the streets seemed to be as crowded as a sheep pen, but slightly less dense. Our clothes were admired, but it was the Maori who were most followed by the people. The Australians thought that the Maori were like their own black natives. The Maori were a strange thing to those Pakeha on the other shore. They laughed when we spoke Maori. One of our Pakeha, Miller from Gisborne, pretended to speak Maori. He pronounced the names of the towns of Gisborne –Tiniroto, Waerenga-a-hika, Waerenga-o-kuri, Mangatu Nama 1 - and the Pakeha mistakenly thought it was a proper Maori speech.

One important day was when the soldiers were on display. Soldiers from England, the colonies, and native soldiers from India were on parade, with shining uniforms. The Australian bush is not like the bush here; there are only blue-gums. If they had some of our forest trees over there they would put them inside the houses. We did many haka, though at first some did not know them. However the Pakeha thought they were all good. Timi Kara was the leader for some haka. The daughter of the Prime Minister backed up the haka and that rascal might well trouble some Maori women. The Pakeha were scared by the haka. Once again sea-sickness blighted our return journey, and although we had seen many things, we were happy to arrive home.’

[13]

 THE JUBILEE AT CHRISTCHURCH [The continuation.]

Apirana T Ngata

That entertainment for the Pakeha being finished, we entered the buildings. Aotea is smaller than Papawai, the house in which the people stayed – the floor coverings were [?takakau]. Soon after the food was finished we dressed for the haka. The Pakeha had gathered and the playing area was full. We performed haka, songs and poi that night and, seeing these things, the Pakeha were astonished. The band of Ngati Raukawa provided the relish to the Maori items in the English language.

Enough of the reports of that day; they are long enough. We did not work on the Saturday and Sunday but travelled to the Canterbury plains to see its rivers, its famous houses, the Anglican Cathedral, the Museum, and the college at which Te Reweti Kohere and I studied. We being locals were not able to take it easy but guided our friends from Whanganui and the boys from Te Aute and also Ngati Porou when they arrived. They arrived on Sunday, sixteen of them with Te Moana Tautau and Nopera Rangiuia as elders. We wept over them as if they were a remnant returning from battle.

Monday was the big day, the day of the Jubilee when the whole town was to celebrate. From before dawn the Pakeha from Dunedin, from the coast and from inland, were heading for Christchurch. By 10 o’clock the roads for the processions were full of people as were the houses overlooking the road. There was only a narrow space left to get through. At 12 o’clock the various groups were ready and lined up. There were some Pakeha ahead of us. We were the seventh of the groups. There were Pakeha after us. It is said that the procession was two miles long and it went for three miles. We went by way of the centre of the town and zigzagged through it, emerging on the west side of the River Avon where there is a large flat area. Our party consisted of a canoe at the head with the band of Otaki close behind. The canoe had been loaded on a wagon, and the paddlers climbed aboard with Taketake (one of our tattooed elders) at the prow; then came Mohi, Te Ua, Ihaia, Kipa te Whatanui as the team. After them came Ngati Raukawa and Whanganui, and after them the twenty boys from Te Aute and the twenty from Ngati Porou. Ngati Kahungunu and Ngai Tahu joined in. Our processional group perhaps numbered more than 400. The taiaha shook, the Maori dress conveyed awe, the women grimaced, our haka group looked fierce, the school group shouted, and the dust rose from the road. Feet thumped behind and in front. The Pakeha shouts roared. Our welcome was not insignificant. It was said by the Pakeha newspapers that our contingent was the most applauded and praised by them, the Pakeha. That is certainly true. My ears have not forgotten the rumble of the shouts or my nose the dust. Moreover, when we were seen on that Pakeha day of celebration at Te Wai Pounamu and were praised by their crowds, we also raised up the name of the people, of you, the ones left behind at home. We were the chiefs on that day and no-one could question your genealogy! Hanging above were a flag, a colour, with all the colours of the rainbow forming an arch on it. There's a sermon in the rainbow, sirs! It was a lovely thing to look at as it fluttered in front of us, waving in the breeze. There was a sound of welcome from the telegraph poles, from the wires stretching out, from the trees, from the stones. When we turned around they farewelled us.

There are many stories of our parade – the things that wearied us on the road, falling out so that I limped, the dryness of the throat, the dirty dust, and what have you. But that’s enough of these. The time for our arrival at the destination was long past but at last we arrived. The Pakeha soldiers played games but we sat in shady places to watch. After a while we returned to our camp at Addington to put on our costumes for the night’s haka.

At 8 o’clock the Pakeha arrived, 8500 in all, to see the Maori entertainments. We all became nervous and our leaders exhorted us to be brave and to hold up our Aotearoa chins, lest we be trampled on by the Pakeha. Who can do justice in speaking of our war dances, our poi and the tuneful playing of our band? We and the school boys were divided amongst the groups, most to that of our leaders from Whanganui, some to Ngati Kahungunu, and six to Ngati Porou to assist them. The Otaki band began the concert. Then came the groups doing, posture dances, poi and war dances. The same can be said of all the haka performances – whether from Whanganui, Ngati Kahungunu or Ngati Porou - the energy, the declamation and the redoubtable posture of the men were excellent. We Ngati Porou were apprehensive about our haka [14] but then we really performed well that night. There my thoughts went to the past to the people taking up their weapons. We all felt the pain (as if caught up in fighting), and consequently the men were passionate and murmured! All went very well! Who amongst the knowledgeable men of the Pakeha would notice their postures, the angles, the rhythmic beats? However the Maori noticed it and it was right that they were praised for their haka and war dances. The poi was the cultural treasure that really struck the Pakeha. It was performed by the young women of Otaki, some 30 in number. The poi were like a glancing eye in the hands of those women. They were only just visible to the eye, almost disappearing, to the right, the left, above, below, going obliquely and in circles, they hit each other, they were seized, and the heads were allowed to expand; and all around the Pakeha applauded this wonderful cultural treasure. If our haka, chants and songs, are the tree, the branches and the leaves, then our poi is the flower. Hence the lullaby:

My greetings return to the leaves of the poi.

O beautiful flower cling to my bosom.

What a thing to have said about hands manipulating raupo and the sheaths of corn! Let us applaud people's ideas. I leave it for you to wonder at. OK? As for me I see these things.

The money taken that night paid all the debts of our party – the costs of the train, the ferry, and lodging in Christchurch, and there was still some money left. We were happy about that. The expenses incurred by Ngai Tahu and their Pakeha associates in inviting the Maori of Aotearoa were covered. When we went to bed our thoughts turned northwards. This part of the account of Te Waipounamu ends here.

(To be concluded.)

BE MEN! BE STRONG!

The Speech of the Honourable Mr Walker to the Te Aute Association

I am very happy at meeting the members of your Association gathered here for your annual meeting and I want to praise you for the work you have done to improve the Maori schools. I am here to tell you how the Government plans to assist your work. We are all striving for the same thing – you are seeking to share the advantages of schools with your people, and I am here to assist you. The Government has sought to have this important subject discussed at large Maori hui, and today I see happening what we have desired, so I am happy that I have chanced upon your hui. And should it happen that you find ways to further your work then the Education Department will give you every support.

As I see it, you are the leaders of this generation of the Maori people. You are ‘The Students’ Association’. You have sworn to do all in your power to raise up your people. This is an important work that you have undertaken now. But it is not for you alone to undertake but for all who desire to see Maori learning increase. We are on the side roads of the main road at present. It is for you to explain this to your people since now the nature of the times, of work, of people is different and we can no longer travel by the old roads. Through school and the understanding that has shone within your hearts you have seen the better way. You have decided that this is the way for yourselves, and now you desire that your people should travel that same way. I hope that the spirit that is stirring you up will lead you to use your learning to seek the good of your people and not just your own well-being. You hope to see some beautiful fruit of the work of your Association. At the right time it will not fail to happen. But take courage. Good fruit does not grow in a single day. Your work goes creeping along. The important thing is to lay down the right foundation, and to faithfully fulfil your hope of raising upon it a strong and good building.

Perhaps you will not see the raising up of that house, but be strong each of you in laying a few stones in the foundation, but let them be sound stones.

The habits of the people will not be changed in a single generation. One hundred years ago the customs and the way of living of the Highlanders of Scotland were like those of the Maori now. But now their appearance and their ways are very different. By education and contact with outsiders they have changed. May it be the same for the Maori of New Zealand. This is what we seek, you and the Government. You have approached the Government on many occasions [15] to make known your wishes and your desires, and I give you my word that nothing that shuts off Maori from learning to do important jobs, and no request by which living standards of the Maori people will be improved, will not be considered carefully by the Government.

Concerning technical training. This is something strongly supported by the Government because Maori are well-fitted for those jobs. They are skilful people, expert at carving and at weaving flax and fibre.

My final words are to congratulate you on the stand taken by your Association, and I hope that your works will bring forth abundant fruit. If there is anything you wish to raise with me as Minister of Education I will give it careful consideration. I shall not sit down yet because I have not congratulated Te Aute College on the great achievement of having two of its pupils accepted by the Medical School in Dunedin.

TO QUEEN VICTORIA!

To our great Sovereign, much honoured and loved, Queen Victoria!

To our Gracious Mother, Greetings to you, seated on the Throne of your ancestors, of your parents, which has been handed down to you. God bless you, may he make you to live long, governing the people under your shelter, in faith, love and peace. Mother, greetings. We recall your sadnesses in the past, and right up to the death of your son, the Duke of Edinburgh. Greetings. We recall your anxieties over the troubles between yourself and the Boers. The hearts of the Maori people were eager to help you, but because of your cautious heart our desires were not fulfilled. However, our love and loyalty were expressed towards you by various channels of help.

Dear Lady, we hope and have a deep desire to see you face to face, but that may not be possible. In 1868 the Duke of Edinburgh came to these islands. We, the families of the East Coast of your Maori people hoped to see him but we did not meet. However, other tribes from the West, the North and the South had the honour of seeing him. But now our hearts are excited, our spirits flow, our heartbeats quicken at the news that your eldest grandson, the Duke of York, and his wife are to visit these islands. Since we, your people, know that he is ‘A white heron who flies once and will not return again,’ so Mother, this is the request from this group of your people to you, that they may be able to welcome your grandson, that his warship may stop off at this harbour, and that his feet may stand on our sands at Turanga-nui-a-Kiwa, on the place where the foot of Captain Cook first stood on the Ika-roa-a-Maui [the Long Fish of Maui] - that he may turn aside that we may see your darling in person.

Your petitioners are Ngati Porou and Ngati Kahungunu from Gisborne to Wairoa, peoples who have been loyal to your authority, beginning with the Treaty of Waitangi in the year 1840, and are at present, and will be until the last day of the world. We shed our blood in upholding your authority, in the suppression of the troubles which afflicted this island, and we are proud that you have presented our elders with the Sword of Honour and other tokens of your appreciation.

This is our invitation to your Excellent Grandson:

‘Welcome, visitor from afar. Peace brings you to the distant horizon. We haul you ashore. We haul you ashore. We haul you ahsore.'

‘God save the Queen!’

[Tuta Nihoniho, Reweti Kohere and Tiwana Turi set down the words of this invitation; they also arranged the collection of the list of signatures. It was sent to the Minister of Maori Affairs who gave it into the hand of the Governor to send to the Queen. This is the Governor’s reply:

Wellington, 26th December, 1900.

Friends, I have been instructed by His Excellency the Governor to acknowledge the receipt of the letter of 15th December, with the attached letter to Her Majesty the Queen. The Governor is happy to send that letter to England by the first mail.

Enough! From Dudley Alexander, Secretary to the Governor.}

[16] CALENDAR: MARCH

Day 5, Full Moon, 7.34 p.m. Day 21, New Moon, 12.23 a.m.

1 F Ember Day*

2 S Ember Day

3 S Second Sunday of Lent

Morning Genesis 27.1-14 Mark 6.1-14

Evening Genesis 28 Romans 12

4 M

5 T

6 W

7 Th

8 F

9 S

10 S Third Sunday of Lent

Morning Genesis 37 Mark 9.1-30

Evening Genesis 39 1 Corinthians 3

11 M

12 T

13 W

14 Th

15 F

16 S

17 S Fourth Sunday of Lent

Morning Genesis 42 Mark 13.1-14

Evening Genesis 43 1 Corinthians 9

18 M

19 T

20 W

21 Th

22 F

23 S Vigil

24 S Fifth Sunday of Lent

Morning Exodus 3 Luke 1.26-46

Evening Exoduc 5 1 Corinthians 14.1-20

25 M The Annunciation to Mary

Morning Genesis 3.1-16 Luke 1.1-46

Evening Isaiah 52.7-13 1 Corinthians 15.1-35

26 T

27 W

28 Th

29 F

30 S

31 S Sunday before Easter

Morning Exodus 9 Matthew 26

Evening Exodus 10 Luke 19.1-28

• Use the Prayer for Ember Weeks on these days.

The 40 days of Lent are days of fasting.

NOTICE

This is an appeal from me, Te Ratana Ngahina, concerning the Report of Whanganui and others who gathered at Putiki on 1st February 1901.

I give notice to the people in the Aotea District that the final hui will be at my place. At that hui three people will be nominated for election by the people in the Aotea District. Soon you will be notified of the day and the month when that hui will take place at Turakina.

So, I finish. 

From your friend, 
Te Ratana Ngahina. 
February 4th, 1901.

MAORI CHURCH GATHERINGS

The meeting of the Turanga District will be held at Rangitukia on 7th April.

The meeting of the Heretaunga District will be held at Te Ruataniwha on 21st April.

There will be no meeting of the Auckland Diocese this year.

A NOTICE

Anyone wishing to purchase the Prayer Book or Hymn Book, I now have many copies.

Price: Hymn Book -/6

Ministers wanting hymn books and applying to J Upton, Auckland, will get reduced prices.

(Prayer Books have all gone. When more become available I will inform you.)

I will pay 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

7/6 A T Butt

5/- Rev Rutene te Aihu, Kawhena Wiremu, Ru Reweti, Basil Taylor, Toa Rangitahi, Tertimana Te Kana, Peta H Pokai, Ruka Aratapu, Nikorima Poutotara, Hohaia te Hoata, T Halbert, Kani Pere, Rewi Haapu, Piripi Rairi, Rnoka Rukuata, Rev H Matete

2/6 P M Tahukumutia, Rev T Paerata, Hura Whjatonga, Taiwera Rawiri

1/- M H Whatanui

H W Williams, Te Rau Press, Gisborne