Te Pipiwharauroa 38

Te Pipiwharauroa 38

No. 38
1901/04/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 38, Gisborne, April 1901

THE DUKE OF YORK

The dates arranged by the Government for the visit of the Duke of York and Cornwall to New Zealand:

To Auckland June 11, 12, 13

To Rotorua 14, 15

To Wellington 17, 18, 19, 20

He will probably spend the 20th in the country. On 21st he crosses to Christchurch.

To Christchurch 22, 23, 24

To Dunedin 25, 26, 27

On the evening of 27th he goes to Australia. The Government has said that there will be a gathering of Maori people at Rotorua to see the Duke, attended by perhaps 4,000 Maori.

The members of Parliament have not consented that 1000 people should go to Melbourne. That was too many. But 100 will go.

The King has given instructions that the Duke and his wife should not attend dances and similar entertainments.

Much was made of the departure of the Duke and his wife on 16th March. Warships assembled to give them a send-off. The King and Queen were on board the Queen’s yacht and accompanied the Ophir for seven miles before leaving her. Two battleships went as escorts as far as Gibraltar where a different warship took over as escort as far as Malta The fleet was waiting at Malta where there was a great welcome for the Queen’s grandson.

Afterwards the Duke was to visit Aden, Colombo, and Singapore, towns belonging to the English. From Singapore he goes directly to Melbourne.

The Honourable Timi Kara has said that 100 people from each tribe are to go to Rotorua. We say to the people of Ngati Porou, since the Duke will not be visiting their marae, that they should write a greeting on the occasion of the arrival of that personage in New Zealand. The Duke will not be able to visit every town.

A SCHOOL FOR MAORI GIRLS

We have not yet received a single penny from this area. Maori have not yet got going, as is the case with the Pakeha. And do we Maori mock the Pakeha for a lack of sympathy? There are many ways in which to collect money for this important project.

1. Give from your own resources.

2. Collect from others and do not despise small contributions.

3. Maori do not take a collection at every service on Sundays, so take a collection for the school on Sundays, whether in the service of outside the service.

4. Let contractors take up a collection, perhaps when they are working together on some other jobs.

5. Set aside part of the money collected at hui.

6. Sell Maori artefacts and contribute part or all of the proceeds.

Put some effort into the collection lest the Pakeha think we are indifferent and not quick to collect. They will say we are a mean people, only as people concerned to support our own activities, and keeping things for ourselves.

Donations

From Maori: Renata Pukupuku £2; Maata Keeti, Te Aute, £1; Tipene Matua, Waipawa, £1; Reweti Kohere, Te Rau, £1

.

From Pakeha: W Busby, Pourerere, £10; W T Williams, Te Aute, £10; Te Aute is a small town but the 49 Pakeha there have given £149. All has been collected, the smallest contribution being from a servant who gave 2/-.

[2] 

THE TE AUTE ASSOCIATION

 Tipi-Whenua)

‘We will make man.’

On the morning of 10th December 1900 the hui was opened. The Bishop of Wellington was present to hear what was said. The first thing was to attend to what was said by one of the Pakeha newspapers from Whanganui, the Whanganui Chronicle. The heading of that article was the saying of God in Genesis 1.26, ‘We will make man.’ The paper said many wise things, but those which came before the Te Aute Association I shall translate into Maori. [Wanganui Chronicle, 10th December, 1900]

‘For us in New Zealand there are many roads open to us, ways in which to build a great people, and if we carefully mould the clay when it is pliable, then generations to come will not be ashamed of what our hands have fashioned. We think not only of our own people and indeed we will not be able to speak if we do not draw close to the Maori people. What are we to do for them in the many years before us? Can we help them perhaps so that they will be able to help themselves. Perceptive people [English Version: cynics] have said that with our right hands we gave the Maori the Bible while with our left hands we gave them bottles of liquor and we see that the bottle is more powerful than the book As we have driven the native [English Version: the demon of savagery] spirit out of the Maori people, it has subsequently been replaced by the myriad evil spirits and despicable works of us Pakeha. It is not possible to find fault with these words. Liquor is welcoming this beautiful people to hell; we Pakeha, apart from a few here, are not lifting a finger to fight this ‘fire-water’ which is consigning Maori people to hell. In these days we have begun our lament for the disappearing of the Maori people and, in due course, we have prophesied saying that the Maori people will vanish from the face of the earth. But the right thing for us to do is to prevent this disaster, to set up a barrier against the final loss of the Maori people. However there is a remnant in existence which can save us. Arising out of the ashes of the past one hundred decimating years, like a headland appearing with the dispersal of the mist, comes an Association of Young People, who have vowed in the strength of God, to help the people, to devote their strength to retain and to rescue their people. The supporters of this association are meeting here in Whanganui at present and have not yet finished their discussions. The leaders of this association are knowledgeable men. Some are by no means lacking in education having studied at university. Some are going into the Church, some are becoming lawyers, some are studying to be doctors, and all of them are working together for the good of their people, a task that they have laid upon themselves. When they saw what was right they had sympathy with those who could not see what they saw, and so they came together to the rescue, to build a [?kiri-tuapouri – English version: dark-skinned] people in the pattern of a chief. That is, they said to themselves, ‘Let us make a man’, and they set about their work with hearts both strong and empathetic. We shall not fail to see the good results of their endeavours if they do the right thing and persevere in their work. But they are looking - and not looking mistakenly – they are looking to us Pakeha to stretch out our hands to help them.’

The article was much appreciated by the hui and they sent a word of thanks to the editor of the Whanganui Chronicle.

Work for Maori Children

Apirana Ngata spoke of jobs that are open to and appropriate for Maori children. So it is possible for some children to get work on Ngati Porou sheep stations. It is appropriate that some Maori children become clerks in the offices of the Maori Land Court. Pakeha clerks are much irritated by the confusing statements in the correspondence. Perhaps Timi Kara, the Minister of Maori Affairs can help us there. It is a good thing that Maori children learn to do a variety of jobs so that they can readily turn their hands to doing all sorts of things. It is not right that this generation of children should only be thinking of heaping up money. We are to be ‘fertilizer’ to enrich generations to come. It is for them to earn money after us. Many people earnestly want their children to become lawyers. They want it out of arrogance. Many people say to me, ‘My child will be a lawyer like you.’ Such a person will care for the Maori. The person who will do well as a lawyer is one who knows how to organize and is concerned for things great and small. But it is work that needs undertaking with caution lest it leads into bad practices. Concerning the practice of medicine: [3] two of us are studying that occupation and want to become doctors to Maori. Because of the expensiveness of doctors Maori have been going to tohunga. The Church people need to move. They need an earthquake to shake them; they need a storm to wake them up.

Doctors and Tohunga

The following are the words of Archdeacon Williams. He said that the Government had great power to help the Association and it was appropriate that the hui send a greeting to the Government. Maori do not now have to pay to go to hospital. It is a good thing that teachers at Maori schools know how to use medicines. He has heard about how well one man is using such knowledge to prescribe to Maori; he is the teacher at Omaio.

Perere Peneti said that it cost nothing for Maori in Hastings to go to the doctors, but also there was money available from Maori land for this purpose. It would be a good thing for Maori ministers to be taught to use medicines. It was not only because of the cost of doctors that Maori went to tohunga. Maori say there are two types of sickness – Maori sickness and Pakeha sickness. If the Maori say they are suffering from a Maori sickness then they go to the tohunga because Pakeha doctors cannot deal with Maori sickness.

[Moreover, because the tohunga gives the names of gods and ghosts to his treatments, his deceitful ways, he misleads the Maori. – Tipi-Whenua.]

Lands Donated for Schools

The Bishop of Wellington stood up to speak. He said that it was right that the Te Aute Association should go and share their thinking with the church. Let them not just be critical but set themselves to healing the Church’s ills. He wanted to speak about land given for establishing schools. They and the Government were battling for Porirua; well, they were giving careful consideration to that land. There was very little money and it would not support the school, but the good thing is that the Supreme Court has agreed that the Porirua money should be consolidated with that from other places in order to build a large school. There is land for schools at Greytown and Masterton and the Committee wants to build a school between these towns for the children of the two areas to learn the manual skills of the Pakeha. There is a possibility that the Porirua money could be added to support the establishment of such a school. Next year (this year) they will start building the school and he wanted the hui to share their thoughts as to how to ensure the success of that school. Concerning the activities of Maori tohunga: there are many doctors in Ngapuhi but Maori do not want to go to them. If a Maori is not healed by a single spoon of medicine from the doctor he becomes angry and goes off to the tohunga; he wants to be healed instantly. [In some places only when the effects of the tohunga’s ministrations are dire do they take the sick person to the doctor. – Tipi-Whenua] The Bishop said that the activities of the tohunga should be suppressed and that those who hide them or support them should be punished by the law.

The Whanganui River

After dinner the members of the hui went on a boat trip on the Whanganui river. There were altogether 110 of us, Maori and Pakeha. There were some children from Whanganui College, some leading Pakeha ladies, the Te Aute boys, and local people. Our steamer was the ‘Aotea’. Whanganui is one of the most beautiful rivers in the world. It contributes to the prosperity of Whanganui, attracting Pakeha travellers. The banks of the river are beautiful. People were entertained with haka and songs. The hearts of the young people were stirred.

‘Flow, waters of Whanganui

as drink for the lightning beyond …’

We did not reach the most beautiful part of the river but turned back when we reached Raorikia, the Post of Te Keepa, a carved pole erected by Te Keepa during the days of fighting to mark the boundary between Maori and Pakeha. The Maori of Raorikia mistakenly thought we were Pakeha and consequently did not open their mouths [to welcome us] but then from the stirring haka they knew that we were Maori. The Whanganui people have chosen Pakeha names for their villages, so we have, on the Whanganui River, London, Laodicea, Corinth, Galatia and Jerusalem. Maori names are better. In Waiapu there is a Jerusalem. It’s ancient name was Waitakarao. It is a beautiful name. Why was it abandoned?

That is enough for this edition, except that I will put in a ditty as a song for the children.

The Hui at Putiki

{Tune: ‘Ta-ra-ra-boom-de-ay!’}

1 A hui was held at Putiki

All the tribes came,

And the Colleges,

To discuss together. 

[4] 

Talk, talk, talk,

Talk, talk, talk,

Speak with authority

For the country to hear.

2 Hear the good news of well-being,
Shine a light.
This is our motto: The old net is cast aside;
the new net goes fishing.

Spread, spread, spread,
Spread, spread, spread,
Spread it so that it goes around
and reaches the whole country.

3 You have welcomed us, Whanganui,

We who have arrived here

To eat your lampreys

And perhaps to swallow your puha.

Eat, eat, eat ‘all de time’

Eat, eat, eat ‘all de time’

Eating sustains

This crowd.

(To be continued.)

TE RAU KAHIKATEA

It was a wonderful day, the day we went to Manutuke for the ordination of some of us as deacons and priests. Many people gathered, some even from Mohaka, from Ngati Pahauwera. The church was full. The names of those being ordained were read out. The Bishop gave much advice to the congregation and to those who were to be ordained. The Bishop urged the people to pray for their ministers and to be aware that their ministers were human and not different from most other people. They too suffered from sickness and weakness, and from the temptations of the world. However ministers suffered greater testing from the Devil, like the temptations of Christ. No-one should mistakenly think that because a man is a minister he has become divine; no, he is still a man. Nor should people mistakenly think that it is only for the minister to do God’s work; that is the responsibility of every baptised person. If a person does not do what God commands it is a sign that things are not right, as when a person fails to stretch out his hand to meet the needs of someone who is sick. He also spoke directly to those being ordained saying that they should not think that God will want them if they do wrong and they will go wrong if the people do not pray for them. God has made power available to people but it is for them to stretch out their hands and take it.

At the conclusion of the service we were invited to Whakato to eat. Ngati Maru provided a great deal of food for us. The tables were laid out on the marae under the tall trees of Whakato. Hoani Ruru and Rutene Ahunuku were the speakers. The services this day on which some of us were set apart for the most important work in the world were wonderful.

THE WARS

China

Trouble arose at Tientsin between the Indian soldiers under the British and the Russian soldiers. Perhaps it was jealousy on the part of the soldiers that made them angry. English soldiers had destroyed the boundary post set up by the Russians with the result that the two sides wanted to fight. The English soldiers were very few in number. During the night they fetched the Indian soldiers. Sailors from on board the battleships took their places. The Indian soldiers said that the Russians had ridiculed them. It was an alarming situation but the leaders of the two sides calmed the situation. When peace was established both sides praised each other.

The thing we wait for now is the return of the Emperor of China and his government to the ‘Forbidden City’ in Peking whence he fled inland and stayed out of fear of the allied powers. The news arriving hear says that he is returning but has not yet got to Peking.

Russia’s activities in ‘leasing’ land in China have provoked some other powers. We have heard that Japan is preparing for war against the eventuality of a war with Russia. These powers have been at loggerheads for many years.

Transvaal

Te Paki has died in Transvaal, struck down by fever. He is the first half-caste to have died. He came from the Opotiki area.

Lord Kitchener has laid out, in the presence of General Botha, the general who speaks for the Boers, the conditions to which he must consent in order to bring the war to an end, but Botha did not consent. Kitchener’s conditions were fair but perhaps Botha thinks that the English have had enough of the war. Perhaps!

This is the official count of the casualties suffered by the English in the war in Transvaal from its beginning up until the last day of January:

Died in battle, 334 officers, 1081 privates. Died of Wounds, 103 officers, 1081 privates. Died of sickness (mostly from fever), 188 officers, 7605 privates. Other deaths, 230. The total number of soldiers who have died in Africa, 635 officers, 12,354 privates. Soldiers invalided home numbered, 1703 officers, 39,095 privates.

[5] THE FEEDING OF THE FIVE THOUSAND

At the time Christ did his first miracle, John said that it was a cause of his disciples’ believing in him (John 2.11). The Jews also said that they would believe if he showed them a sign (John 5.30). Some of them also believed when they saw the raising of Lazarus (John 11.45). In most of the miracles only one person was saved, and it was said that that miracle had an impact on that person and on those close to him. It could not be said that many people saw this miracle as affecting them. However, many men took part in this miracle; Matthew says 5,000, besides women and children (Matthew 14.21). Perhaps it is for this reason that not one of the writers omitted this story from his Gospel: it is told by Matthew (Matthew 14.13-21), Mark (Mark 6.32-44), Luke (Luke 9.10-17), and John (John 6.1-13). No other miracle is recorded by all four. Ten are recounted by Matthew, Mark and Luke. Matthew, Mark and John each have a single different miracle. Five are recorded by two of them, and sixteen by only one. What is clear is that this was a significant miracle according to the Apostles, and therefore perhaps this is why the fathers of the Church set this miracle as the Gospel for the Fourth Sunday of Lent and also for the 25th Sunday after Trinity.

This miracle was done on the eastern shore of the Sea of Galilee. Mark says that Jesus and his disciples had crossed over to be free from the thousands crowding around them (Mark 6.31), but they were seen crossing over and the crowd ran after them by land. Had Christ been an ordinary person he would have been angry, as it was he loved them (Mark 6.34).

If we did not have the Gospel of John we might mistakenly think that it was the disciples who expressed concern for the crowd; John says that it was Christ who asked them, ‘Where can we buy bread so that these may eat?’ His attitude is like a father’s love, always thinking of his children (Isaiah 65.24). The disciples were anxious that they had so little food. They did not yet know Christ, that he was God, and that he could do all things (Matthew 19.26, cf. Numbers 11.21-23). Nor did they recall how God provided more bread before (1 Kings 17.13-14; 2 Kings 4.43-44)

.

Christ told them all to sit down. This is evidence of a heart at ease which rightly takes hold of the word of God (Isaiah 61.1; James 1.21; cf. Matthew 4.4).

First, Christ gave thanks. His grace was not insignificant. Indeed his thanksgiving was recorded by John (6.23). It was also something that led the disciples to recognise him after his resurrection (Luke 24.30.35). This is also a reminder to us lest we become lazy about thanking God before we eat (Romans 14.6; 1 Timothy 4.3-5).

Christ gave the food to the disciples to distribute to the people. Had he wished he could have himself given it to each one. Likewise it is God’s purpose that the food of the spirit should be distributed by people. Had he wished he could have sent the angels as preachers; as it was he told the apostles to go and preach to the whole world (Mark 16.15).

When all were satisfied, what was left was gathered up. This is an example to people lest any of the food God has given should be wasted. Even though it was he who multiplied the food he did not want that food to be wasted. Here is something that also applies to spiritual food. We need to pay attention always to the word of God we have heard lest we lose any part of that word. Let us always thank God who in his goodness chose to feed us with the spiritual food given to us in the writings of his holy apostles.

THE LETTER OF EARL ROBERTS TO TUTA NIHONIHO

The War Office, London

February 5th, 1901

To my esteemed friend.

The Governor of New Zealand has presented to me the beautiful mere you gave me. I really like this gift, not just for its beauty or for how it speaks of times past, but because it links me with your kind and friendly heart. I truly believe that you, the people, are committed to the honour of England; it springs from your hearts. In the name of the soldiers of the King, I thank you for your willingness to fight the enemies of our land should you be requested to fight alongside us.

Believe my words,

(Signed) Roberts, Field Marshal

[6] 

 TUBERCULOSIS (CONSUMPTION)

By William W Muir of the Medical School, Dunedin.

(Written for Te Pipiwharauroa)

I am aware that Consumption is the disease that is rampant amongst Maori bringing grief and sorrow. It is also bringing devastating deaths to families. So I thought to point out some things concerning this illness, the most prevalent illness in the world, the illness that causes most deaths amongst people. It is a deadly disease dwelling amongst us, but it is an illness for which a cure has been found if it is diagnosed before it becomes severe.

First, I will point out the causes of consumption and the reasons why it afflicts some people and not others, then I will point out the symptoms that indicate the beginning of the illness in a person, and finally I will tell how to combat the illness in the absence of medication.

The Causes of Consumption

The main cause of consumption is a very small beast, invisible to the naked eye, and called by the Pakeha a ‘microbe’. That beast is so small that although there may be thousands of them they can only dimly be seen. However the Pakeha is able to see them easily using his possession, an enlarging glass – a microscope, which enlarges small things so that one can see them. Now this beast, the microbe, is everywhere, scattered by the wind, but the places in which this thing flourishes are those where many people live together, the large towns, and also in places where people live who have been afflicted with consumption. That beast is in the throats and mouths all people but it has no resources if the person is well and strong, a happy person. But if the body is weakened by illness or through overindulgence in drinking, if it has perhaps been overcome by the foul air of hot houses, or perhaps it has been struck down with influenza and other illnesses, then it begins to gnaw at the lungs; they are poisoned and the disease begins to flourish. You will not be struck down by consumption if there are not microbes within you, in your lungs, and even if they enter your lungs you will not be struck down if your body is healthy.

Now, you will see there are other causes. One major cause is that some people succumb rapidly to that illness, their bodies being weaker than those of others. So it is that you may have someone with strong sinews who is struck down by that disease, but the decline of a person whose body is weak will be more rapid. This person has been afflicted, afflicted by influenza, by an accident, from living outside, or because of bad food perhaps. People who are in this situation are the children of those who have died of consumption. Those Maori who have not long had experience of Pakeha ways are particularly subject to that illness, though it was the Pakeha who brought the illness to them. Because the Pakeha has lived with the disease for a long time he has developed immunity to the disease which is why he does not suffer greatly from it. This is the reason why many Maori die from measles, fever and consumption; they have no immunity to those diseases. This was not a disease they knew before. Also they did not know how to care for the sick; rather they did some things that made the illness worse.

This illness always arises where there is emaciation, a dirty house, foul air in a house full of people (made worse if some of the people are ill), a damp house, many people in a house, wind stirring up dust, untidiness, and insufficient food. The worst thing is if the people and the house do not get any sun; the sun kills the microbe. If your lungs are bad there is a chance you may be afflicted by consumption. If your lungs are weak the onset may be swift or it may occur many years later. If your chest also has been damaged, your lungs have been pierced by a spear or a bullet or the horn of a cow perhaps, then perhaps you will get consumption.

Those who look after people ill with consumption are also likely catch it. This is because when dust flies about it may pick up something from a place damp with the saliva of the sick person and that enters the mouth of the carer. Perhaps it is spread about by the wind and from this people contract consumption. Another cause of consumption is drinking milk or eating cheese or butter from infected cows, or eating infected pork, made worse by a failure to cook it well.

Other things contribute to a person becoming ill such as dampness and cold, weariness and exhaustion, because the body has no resistance. It is as if a boat were blown by the wind out to sea without food or warmth and you were near death when you were rescued. Or perhaps it is like being lost in the bush in a storm. All these can be causes of the onset of illness.

The principle signs of consumption amongst Maori are influenza, fever, getting cold when you are damp [7] and hungry, weariness because the body has no strength, coughing will not stop but goes on, the body gives up through weakness and is afflicted with sickness, all because that cough is consumptive.

The Symptoms of Consumption

Two things mark the beginning of consumption.

1. I have pointed out one occasion for the onset of consumption and that is soon after a bout of fever when one has begun to recover, or perhaps after measles or a cough. A person wonders why he is not getting better more quickly; rather he is losing weight and has no strength, he is starting to cough, and feels very bad. The doctor will tell him he has consumption.

2. Sometimes it begins without warning; there is no preceding illness. A Maori person will first see that although he was strong, happy and alive before, now he begins to look ill, his body has no strength, he thinks he looks very pale, he is fed up with coughing, he is spitting a lot and his saliva is mixed with blood. His temperature begins to rise, he does not sleep comfortably, Sometimes while he is sleeping his temperature rises very high and when he gets up in the morning he is tired and weak. Before long he becomes breathless. Should he climb a hill he stops often and before long he is exhausted. He does not have his former strength. His skin is hot and always sweaty. And he continues to get weaker and weaker.

Sometimes when a Maori is ill, if he wakes in the night his mouth will be full of blood. Afterwards he may find that he is unable to spit out the blood and whether the disease is far advanced or not his saliva is mixed with blood. Sometimes the sick person suffers from diarrhoea which will not go away even though he eats the koromiko. He may also have pain in his side under his ribs.

There are some other major symptoms of consumption but these are those apparent to the sick person. When he has realised that he is ill he goes to the Pakeha tohunga, the doctor, who examines his chest, tapping it with his fingers and listening to the noises inside the chest with his stethoscope, an important tool, and inspecting carefully the person’s whole body. But what he discovers he alone knows. They will reveal to him whether the illness is or is not consumption. Sometimes although all these symptoms of consumption I have described are found in you, you do not have consumption, and sometimes although you are found to have only perhaps two of them you are seriously afflicted by consumption.

If a person gets consumption and is not careful he will not live, but rather he will steadily decline becoming weak, emaciated, short of breath, not eating much, experiencing pain when he coughs. And although he is very positive and believes that his life is not coming to an end, he will not live but he will die of weakness and the emaciation of his body.

[Later the Pakeha who wrote this will point out what is needed to defeat consumption in the absence of a medicine. – Editor]

HI THERE! WELCOME!

To the Editor of Te Pipiwharauroa,

Friend, greetings. 

Please load my speech onto the wings of the bird so that my friends in the island can see it. It is a speech to the new group within Rakaihoea.

‘Welcome, lad. Fly to your many marae. Carry food in your mouth, to be seen by the eyes, to be heard by the ears. “Welcome. There is no food in this village. The food is far away. Mo..i, mo..i, welcome.” Welcome. Walk in the dwelling places where your forebears trod – Te Korimako, Te Waka Maori, and other forebears which have departed to the night, while you and your brother, Te Puke-ki-Hikurangi, live. The ancient saying of your ancestor has it,

Ka mate kainga tahi, ka ora kainga rua.
 “One dwelling place is overcome, but the second is secure.” [cf Nga Pepeha 1031]

That is like the two of you who fly to every marae of the island. Greetings to the two of you. Best wishes.’ 

We sing:

‘Stand up Kahukura, my red kaakaa,

My bird which calls out to this great people …. E au!

As the poi flies above

My thoughts go around within me ….. E au!

Like Kahukura, a rock in the sea,

According to the proverbs ….. E au!’

Goodbye, as you descend below.

Te Uri-Kore-Ki-Te-Ao.

Kakariki, Waiapu.

[The Maori newspapers we know of are Te Manuhiri Tuarangi, Te Karere o Niu Tireni, Te Hokioi, Te Pihoihoi, Te Wananga, Te Waka Maori, Te Korimako, Te Paki o Matariki, Te Huia Tangata Kotahi, Te Tiupiri, Te Puke-ki-Hikurangi, and last of all, like a child prematurely born, Te Pipiwharauroa. A fine graveyard has been filled with those we named first. When will the Maori people discover the value of the newspaper to expand the thoughts of their hearts and to wander about their marae? – Editor]

[8]  

WHITI WHITI ORA!

The person who speaks ill of another will hear constantly of people speaking ill of him.

Speaking evil of a person when the person does not hear it is like making an accusation against a person in a court of law when he is not there to rebut it for himself.

The love of some people is a cool love which only finds expression when a person dies.

If it were possible to purchase eternal life with money then many people would live.

No man has ever repented of turning from sin.

Heaven is the most wonderful place, a place of great joy. The one idea that occupies thought there is to do only what God wills.

A beautiful heart is better than a beautiful face, and chiefly thoughts than chiefly blood.

Some people are great in the estimate of men, but are very small in the sight of God.

Some people do not know the purpose of their life on earth. There is nothing to show for their lives on earth when they disappear from the face of the earth.

You have but one life on earth; make sure you live that life well lest it be wasted. This is the most precious treasure God has given you.

Some Pakeha malign the Maori people, referring to them as ‘black niggers’: when the troops from India arrived they followed enthusiastically the ‘black nigger’.

Happy the person who is able to say, like Solomon, ‘I am black but beautiful,’ because ‘I am washed and am whiter than snow’.

Cowper, a wise Englishman, said:

Man is wise to seek

His strength in God alone;

Although he is an angel he will have no strength

Should he rely on his own strength. [? Source]

TE PIPIWHARAUROA

A man from Waitotara, Wiremu Kauia, wrote to Te Puke-ki-Hikurangi, making some points. He speaks of the articles it is appropriate to print in the paper. He makes many suggestions, some are right but some of his ideas are wrong. He said, ‘You should stop printing articles about the Scriptures in our papers. The reason is that all the people in the island have God’s Bible.’ Now we surmise that Te Pipiwharauroa is included in this phrase ‘in our papers’. We do not say that Te Pipiwharauroa is the only paper that prints articles about the Scriptures but we believe that we are the object of this man's letter. First, not all the people of the island have the Bible. Second, although people have the Bible they do not always read it. Third, although people read the Bible perhaps they do not understand all that is written in it. The Eunuch had a Bible and he read it but its meaning was not clear to him, and it was only when Philip explained it that he understood. Are there not still people like the Eunuch? Wiremu Kauia should not mistakenly think that not all people who read the Scriptures understand them as he does. Fourth, the explanations of the Bible given by some people  are incorrect.

The word of God is the veritable food to strengthen people’s souls; the soul that has been fed with that food will never be weary. Only those without faith will not respond swiftly to the words of God, but although some souls find the word of God unpalatable we will still offer it. Medicine is bitter and the sick do not want it but this is no reason for the medicine not to be given. The thing that the sick person dislikes will bring him health. - Editor.

[Papers addressed to Maremare, Bridge Pa, Hasting, Koka Tongi, Hastings, and John Morrell, Gisborne, have been returned to us. They have been returned because they could not be delivered to those people. We do not know where they are now.]

NEWS REPORTS

The Population of India

Although the natives of India have been devastated by many diseases, this year’s census reveals an increase on past years. In the year 1891 it was 287,223,431; this year it is 294,000,000. [9] Of the widows in India, 78,000 are below nine years of age. While they were children they were bespoken and married too. The reason for this custom is that Hindus do not what their daughters to marry Muslims. It is also the custom amongst those people not to marry widows. The Muslims came from other countries and are not the settled people there, therefore they are disliked by the Hindus, the local people.

The Marae Council of Rongokako

These are the names of the members chosen for this council:

Hori Herewini te Huki, Taueru; Manahi Paewai, Tahoraiti; Nireaha Tamaki, Hamua; Manihera Maaka, Te Oreore; Haami Potangaroa, Mataikona; Kingi Ngatuere, Huru-nui-o-rangi; Ropoama Meihana, Te Whiti-o-Tu; Aporo Hare Kumeroa, Kereitaone; Hoani te Rangitakaiwaho, Papawai; Whenua Heketa Manihera, Kaingatahi; Eruha Piripi te Maari, Te Kohunui; Heta Matua, Te Wainui.

Sport

When the Uawa bowls [?polo] team played the team from Mahia, Uawa were defeated. When Uawa and Turanga played, Turanga were beaten. The team from Mahia were all Maori – Rangi, Hami, Te Hau and Turei. Maori are very good at this Pakeha game. It has been seen how Maori are good at athletics, jumping, rugby, tennis and golf. Only cricket has not yet caught on amongst the Maori. Cricket is the great worldwide game. At the athletics here a Maori, Pera Netana, from Ngapuhi won the £30 prize. It is excellent that Maori take these sports to heart. If a person takes an interest in these superior activities he will not idle away his time in the pub drinking, or go to the races and waste money and learn bad habits. It is well known that horse racing is the pastime attended by the worst sort of Pakeha, by those known as [?'piira' - ?'boozers'], by bookmakers, and many of his like. Pakeha who have faith will not attend horse races. ‘Where the corpses lie, there the eagles gather.’ [Matthew 24.28]

A Churchman who has died.

One of the pillars of the Church has fallen. Last year we told of the death of Archdeacon Clarke and of Rev. Hemi Taitimu, and this month we announce the death of Rev. Meinata te Haara of Kaitaia. He attended the gathering of Maori ministers at Te Waimate, and after the evening meal he died suddenly. The Pakeha clergy, Archdeacon Wallis  and Rev. Hawkins, were present. The body of Meinata te Haara was taken to Kaitaia for burial. This was the town he served as minister for many years. He was the senior Maori clergyman in the Diocese of Auckland. Although everyone was very sad the hui did not end but continued with perseverance to bring to fulfilment what it sought to do. The words of the Lord are clear: ‘The harvest is plentiful but the workers are few. Pray that the Lord of the harvest will send workers into the harvest.’ [Matthew 9.37]

The Marae Council of Whangarei

These are the members of the Whangarei Council: Henare Pirihi, Takaiwai; Haora Areka Whareumu, Whatitiri; Rewi Manariki, Pakikaikatu; Hari Whitiwha, Poroti; Te Keha Wi Kamo, Whatitiri; T H Werengitana, Ngunguru; Hare Peu, Mangakahia;Pera te Teka, Whatitiri; Te Piriniha Whareumu, Te Toetoe; Tani Pepene, Ngararatunui; Hori Rewi, Poroti; Matiu Komene, Mangakahia.

[We would like friends to send in the names of the members of all the Councils, and their home towns, so that we can view them in days to come. – Editor]

The Land Councils

On 26th April, this month, the names of the candidates for all the Maori Land Councils will be announced. The election will take place on 17th May. Each person will have the chance to choose from three candidates for his district as he wishes. There will be, it is hoped, the same number of polling stations as those used for electing members of Parliament.

We repeat our recommendations. Vote for people who you perceive to be without moral blemish, for people whose thoughts are not on jingling coins or rustling notes, for people with chiefly thoughts and who suppress their own desires, for people who are not jealous or malicious. People, there has been placed in your hands the weapon for you to use. Will you use it against your enemies or yourselves?

A Burnt House

Kahukuranui, a meeting house at Omahu has been burned by fire. The cause of the fire is not known. This is an ancient house, a gift from the elders of those places who have passed on. There are great lamentations for that house.

[10]

A MERE FOR EARL ROBERTS

The greenstone weapon given by Tuta Nihoniho has reached Roberts. It was presented by Mr Reeves. It was Mr Reeves’ great desire to make the presentation with his own hand if Roberts was not too busy. That greenstone was a relic from former times. Its name is ‘Porourangi’.

SOME PEOPLE

(Because the paper was full these articles did not appear last month.)

Tame Poata

One of the twelve men from Gisborne who went to Wellington to join the Seventh New Zealand Division to go to the war in Transvaal was the wandering fellow, Tame Poata, the son of Colonel Porter and Herewaka. This man likes to be involved in these kinds of things. He is a clever person, someone who has seen the many paths of the world. Tame Poata was educated by Ngati Porou and other East Coast people. In 1884 when he was 16 he joined the mounted police. When this corps was disbanded he joined the soldiers of the regular army guarding Wellington. Afterwards he crossed to Sydney and joined a company of soldiers, but he became bored and absconded. However he was caught and returned to the barracks. Here he learned to convey messages with the heliograph, sending communications with a mirror. He also learned to send messages with flags. When he was discharged he went to Uruguay in South America when news came out of fighting there. The general was very good to him but his problem was that he didn’t know the Spanish language. Tame said that when he landed here he didn’t have a single penny. When there was news of fighting in Cuba he went there, travelling around on foot and carrying his bag. Here he saw fighting. After this he aimlessly made his way to London where he looked for work. He became a barman in a pub. Leaving London he went to India to look after the horses being taken to Calcutta. Returning from there he landed in Cape Colony. He was one of those of Dr Jameson’s party taken prisoner. They went to take the Boers by surprise. However he escaped from the prison. The last mention of his name was in connection with the wreck of the Tasmania at Mahia. When the ship hit the rocks the men and women cried out in confusion and fear, but Tame Poata went to the piano and played it – the sort of thing a brave man does. Tomorrow you will hear his name when he comes across any fighting. It is right that this kind of man should go to fight the Boers. His major fault is being late. Many Ngati Porou are in Africa. Tame was made a sergeant. Tame said to our reporter that he did not think he would meet his death in Africa.

Tamahau Mahupuku

Tamahau Mahupuku has been in Gisborne for over a week. He came with Timi Kara. Tamahau held a meeting at Whakato. Tamahau is a man who wears Pakeha clothing. There was nothing Maori in his clothing. He is able to wear the clothes of a Pakeha gentleman. Lowborn Maori could observe how to wear clothes.

Theophilus Cooper

At the end of Martin’s term as a judge in the Supreme Court, the Government chose Cooper as his successor. Cooper is one of the most learned lawyers in New Zealand. He taught Apirana Ngata the law. His first job when he was young was as a dogsbody in a printing office. Afterwards he became a printer. Now he has reached the highest peak. He holds the life and death of people in his hands. He exhibits the great brain-power of the Pakeha. Cooper is a good man and supports good works.

When Cooper first took his seat on the bench in Wellington, 40 lawyers gathered to greet him. He spoke some wise words and his lawyer friends listened carefully. He said that what he sought in becoming a judge for the Supreme Court was expressed by Sir Matthew Hoare who died three hundred years ago. ‘The judge standing in the presence of God, the King, the nation, must not rely on his own ability, his own wisdom but should plead with God that he might rest in His guidance and His strength so that the law is administered with justice and truth.’ Cooper spoke many wise words. These were his closing words. ‘I know that I shall not be able to apply the law as the people would wish if God is not with me. I pray to the Supreme Judge of all the earth to strengthen me to be fearless, impartial, not putting my trust in men, that I might do right by all the different kinds of people who will stand before me.’

[11] 

 THE SPEECH OF THE BISHOP TO THE MAORI SYNOD

April 8, 1901

Friends, clergy, representatives of the people, we were recently struck with sadness, along with all the peoples who lived under the shadow of the Queen, at the distressing blow, the death of that good leader of all the peoples over whom God set her as Sovereign. All her peoples looked to her. Her principles were like those God spoke of in the Scriptures, ‘laying down laws in the fear of Jehovah’. While we lament because she is lost to us, let us continually pray to God that he will bless our King now in post, that he may be empowered and guided so that he may lead the people to do God’s will.

Another thing draws our love now to our friends in the Maori Church in the north of this island, that is the death of Archdeacon Clarke who formerly guided the Maori clergy of that area. This is a great loss to us. It is right that we should pray earnestly to God that he will raise up a good and wise man, under the Bishop, to direct the work of the Church amongst the Maori people of the Diocese of Auckland. The death of this one of our ministers working for the Maori is a wake-up call to us to look to the future. For many years in the past there has come from England every year through the Church Missionary Society money to forward the work of the Maori Church and to support the stipends of the Maori clergy. At the end of 1902 that money will no longer be forthcoming and it will be left for this part of the Church, if it wishes to have clergy, to provide stipends for its clergy. This is an important matter for the church to think about at this time lest our part of the church becomes like a ship wrecked on the shore. The amount which is now allocated to us is £1,000, to add to the £2,000 to be collected in this diocese to augment the stipends for the clergy. But the people of the Church have not yet clearly decided how that money should be collected. But that amount will be collected if all the people of the Church, Maori and Pakeha, set their hearts on it. If we do not begin the collection soon perhaps the envisaged £1,000 will return to its cave which it came from and be lost for ever. If the Maori people are active in this work then Pakeha friends will actively support them. General Synod in February said that the people of the Church should seek to raise the stipend for a minister to £100 a year, so that the main work of the minister should not be distracted from by work to sustain the body. Only the collection will achieve this.

Another thing that emerged from the General Synod concerned the school for Maori girls to be established at Auckland, similar to that at Hukarere. Some Pakeha have started a collection for this, along with some Maori people. It will be good if all the people of the Church participate in that collection.

We have not yet overcome one of our problems, the vacancies in some parishes without a minister. But we can praise God for this now, that the way is clear for Rev Aperahama Tamihere to return as supervisor of the two parishes of Tuparoa and Whareponga, left vacant by the death of Rev. Eruera Kawhia. But let us not forget what Christ said when he said, ‘The harvest is plentiful but the labourers are few; pray to the Lord of the harvest that he will send workers into his harvest.’ [Matthew 9.37]

The purpose of these annual gatherings of ours is to ensure that the work of God goes on for the benefit of all our villages – that everyone should live well, free from sin, holding fast to our Saviour Christ, and doing what Christ wills. This is the work that Christ has left for his Church to do. With this in mind the Church has arranged the season that has just concluded, the season called Lent, to remind people of their sins for which Christ died on the cross. That season has been decreed to be a time of fasting, so that we might occupy ourselves with questioning ourselves, with looking at our behaviour, so that we might see the things that are wrong, confess them to God, and pray that they may be completely done away with by the blood of Christ shed for us. It would be good if we all considered these things. Do not let any pleasures beguile you away from this serious business. That is why I said that this gathering of ours must be faithful against the time when we emerge into the joy of the resurrection of Christ from the dead and praise him for all the good things he has achieved for us.

May our God prosper all our works that they may be according to his will.

[12]  

A NOTICE

We have some Catechisms for Children to Learn. If one of the ministers tells us how many he needs they will be sent free.

CALENDAR: MAY

4th Full Moon 5h 49m a.m.

18th New Moon 5h 8m p.m.

1 W Philip and James, Apostles

Morning Evening

Isaiah 61 Zechariah 4

John 1.43-end Colossians 3.1-18

2 Th

3 F Fast

4 S

5 Sun 4th Sunday after Easter

Deuteronomy 4.1-23 Deuteronlomy 4.23-41

Luke 23 1.-26 I Thessalonians 2

6 M

7 T

8 W

9 Th

10 F Fast

11 S

12 Sun 5th Sunday after Easter Sunday Litany

Deuteronomy 6 Deuteronomy 9

John 3.1-22 1 Timothy 1.1-18

13 M Litany Day Fast

14 T Litany Day Fast

15 W Litany Day Vigil Fast

16 Th Ascension Day Athanasian Creed

Psalms: 8, 15, 21 24, 47, 108

Daniel 7.9-15 2 Kings 2.1-16

Luke 24.1-44 Hebrews 4

17 F Fast

18 S

19 Sun Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

John 6.22-41 2 Timothy 2

20 M

21 T

22 W

23 Th

24 F Fast

25 S Vigil Fast

26 Sun Pentecost * Athanasian Creed

Psalms: 48, 68 104, 145

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.1-16

27 M Monday of Pentecost

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27-end and 13

28 T Tuesday of Pentecost

Joel 2.1-21 Micah 4.1-8

1 Thessalonians 5.12-24 1 John 4.1-14

29 W Ember Day Fast

30 Th

31 F Ember Day Fast

* Say the Prayer for Ember Week every day this week.

AN ORDINATION OF CLERGY

One of the Gisborne newspapers reported the ordination of Wiremu Keretene and Eru Hakaraia in Auckland. Since they belong to the Diocese of Auckland they went there to be ordained. The Governor attended their ordination. The next day the two of them went to the Governor’s residence at his request. The Governor was very interested in the ordination of these Maori clergy. It is a fine thing that our Governor is committed to the works of the faith.

A NOTICE

To those requiring a Prayer Book or Hymn Book; I now have plenty. The price:

Large, red cover … 3/-

Small, red cover … 1/6

Hymn Book … -/6

If ministers apply to J Upton, Auckland, for Hymn Books, the cost will be less.

I will pay for the stamps to send the books to you.

From 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

10/6 Tuauru. 10/- Rev Tamihana Huata. 5/- Rev Hemi P Huata, Rev Wiki te Pa, McNalley, Henare Werahiko, Ropiha Tamararo, Pita Pokia, F R Wykes, Tame Pera, Hemi Tapeka, Hapara Patahuri, Reihana Moari, Watarawi Rangi, Pita Rapana, Wiremu Poata, Erueti Hohepa. 2/6 Aoriwa Patira, Hemi Kauta, Reweti Pahau, Wi Tupaea. 2/- Tuhanarete. 1/5 Tu Rakuraku. 1/- Mrs Haliburton.

H W Williams, Te Rau Press, Gisborne