Te Pipiwharauroa 39

Te Pipiwharauroa 39

No. 39
1901/05/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 39, Gisborne, May 1901

APPEALS

The Saviour of the world said, ‘It is better to give than to receive.’ [Acts 20.35] It is a sign of a living faith that people contribute to good causes, because if a person commits his heart to Christ he also commits his pocket. No one should say that money given to the work of God is wasted. God’s giving to humanity is so much greater than people's giving to God. And God will not allow the debts of a person who relies on him to become excessive.

Now, about Maori involvement in collections. Maori are both light and heavy when it comes to collections. Mr Williams has laid down his challenge, but scarcely £50 has been accumulated of the £2000 in a single diocese. For two months we have urged people to give generously to the collection for the Maori Girls’ School in Auckland but Maori are still debating amongst themselves. If a person thinks carefully about it will be obvious that it is right to set up this school. But the Maori does not contribute as his spirit dictates but as his boastful heart moves him.

In this matter Maori are like children doing things their hearts desire and not what thoughtfulness requires. Let me illustrate the meaning of my words. At the hui held at Muriwai £820 was collected, a very large amount. All the people were committed to the appeal. Now, why was the collection so large? There is no reason. Rather it is the result of a proud heart and exhibitionism. The Church at Te Muriwai is very small; there is not more than £100 owing on the building, less than half of what the collection plate would hold. Everyone knew this but the collection was not restrained. There was no public notification and Te Huauri was mortified. The collection was a success, not because it was inspired by good thinking but rather by pride of heart. The causes most worthy of support seem to depress Maori. This is a sign of ignorance, the fruit of wrong thinking.

Altogether the money raised at the hui at Te Muriwai, Harataunga and Whakaki was £1,820. We do not say that the money raised at these hui was wasted, but what saddens us is the inability of Maori to see what are the right things for them to support. Some of us went to Te Muriwai to collect from people for the school at Auckland but people’s thinking was weighted against this and right-thinking gave way to phoney. Perhaps some part of these monies will be made available for the Memorial School to Queen Victoria, or will it be withheld? Wait for the announcement in Te Pipiwharauroa.

We want to express our praise of the poi girls of Tikitiki School, Waiapu. When those children returned from Te Muriwai they performed their poi here in Gisborne and were admired by the Pakeha. The thoughtfulness of those children led them to give £10 for the school. Here we see real compassion, an example to the elders at the various hui. Christ said to the Pharisees: ‘It is right to do these things and not to overlook the others.’ [Matthew 23.23]

THE SIZE OF THE MAORI POPULATION

The census of Maori people this year shows that there are 40,611 Maori in Aotearoa, 3,511 more than in 1896. 2028 are in the South Island, an increase of 296.  On the Chatham Islands are 212, an increase of 12. Altogether the Maori population has increased by 3228. This is good news.

[2]  

THE TE AUTE ASSOCIATION

Tipi-Whenua

Some Marae Regulations

In the evening of Monday, 10th December, 1900, the hui met again. The first objective was to choose some regulations to present to the Marae Councils. Many regulations were agreed, however I want to point out some which the Secretary of the Te Aute Association will lay before the Marae Councils for them to consider. These regulations are concerned with the conditions of the people of the villages. Regulations which may be appropriate for one village may not be appropriate for another village. These regulations will be applied under Section 16 of ‘The Maori Council Act’.

(1) Build timber floors for the houses six inches above the ground, except for cookhouses and small buildings outside the main house.

The Council will order this to be done and are empowered to punish recalcitrant people.

(2) If the house has no chimney, fires must not be lit, except for charcoal fires.

Some condemned this regulation saying that a charcoal fire is bad and poisonous. Reweti Kohere said it was a very harsh regulation which would lead to the deaths of the elderly. Smoke is not a terribly bad thing and this will lead to doing away with fires. This regulation was approved of.

(3) Ventilate houses to allow the foul air to get out and the clean air to enter.

Maori say that it is an invitation to bad luck to ventilate a house but Pakeha building practice has proved superior to Maori houses, and there can be no superstition now.

(4) A corpse must not be allowed to lie unburied for more than four days. There should be one graveyard for each village.

Apirana Ngata said. ‘Maori love is misplaced – bury the decaying; if a person dies they just decay.’

(5) The inspector can order a person to wash and improve his house. If that person is obstinate he is to be punished but by a fine of not more than £1. If the Council take it upon itself to do the work for a person then that person is instructed to pay the cost.

(6) Alcohol is not permitted within the boundaries of the pa. Moreover it is not to be present at gatherings of people.

Many regulations were formulated. These are a few of them. Here are some of the lesser regulations. Filth or dirty houses must not be left in the pa. Take care that drinking water is not contaminated. No dead thing is to be buried within the village. No pig enclosures or other things that are not healthy are to be allowed. Reweti Kohere contended that the regulation concerning fires should be deleted. The regulations should be applied gently at first as they are new things, but subsequently they will be enforced. He thought that the first matter was to fence the whole village with wire fencing as a boundary for the village and to keep out animals

.

An Affectionate Presentation to Mr Williams

In the evening Apirana Ngata presented some shillings collected by the hui to Archdeacon Williams in appreciation of his five years in office as head of the Association and for his many helpful activities. The money will be used to buy a chair for the chapel at Te Aute College.

When Mr Williams stood to respond to the words of the gathering to him he said, ‘The words of my mouth are slow in coming to express the greatness of my heartfelt appreciation of your thought. What I do is not in order to be praised by people or that I may perhaps get some reward. My father’s parting words were, “In times to come, stand by the Maori people; there are enough people to look after the Pakeha.” I am leaving in my will some money to help Maori children. I cannot reveal the amount yet. However it is something that my heart urges me to do. The reward for any person’s work is not to be found in the praise he receives but in his works themselves. My reward is seeing all of you. My loss is satisfied and I have overcome it.’ (It was not long after the interment of Mrs Williams, following her sudden death, that the hui was held at Putiki and Mr Williams attended. – Tipi.)

The Maori Church

On Tuesday morning the motion was presented lamenting the death of Mr Clarke, Archdeacon of Waimate, and the whole hui stood. Afterwards the letter from the Salvation Army was read out. It was an appeal to the Maori to provide 1000 acres(!) to support a school to be erected on that land for the purpose of teaching 50 Maori boys manual skills. If the school is set up it will be helped by the Government. The hui had nothing to say on this subject.

Mr Thornton presented the following motion. He said that one important thing that is needed for the well-being of the Maori people is having good Maori clergy. The older clergy were right for their time and generation. In our day clergy must be people who have been to the colleges and are taught well the work of ministry. The idea is to set up a strong ministry school. He was not criticizing Te Raukahikatea but saying that the work should be extended in ways appropriate to these days. Teach the Scriptures and other books as well.

This motion was forwarded to the Bishops and the Maori Church Committee.

Hemi Huata said that ministry was not primarily about being learned but about kindness. Nikora Tautau and Taimona are not well-educated people but they are kind. We Maori have a saying, 

He tamariki wawahi taha.
‘Children who break calabashes.’ [cf Nga Pepeha 714 – young people challenge the status quo.]

 Some men do not want to enter the ministry because they recall their childhood.

Mr Williams said that Mr Thornton was not criticizing the former clergy but the new ones. The school would be a good thing to broaden their thinking so that it is not restricted.

Perere Peneti said that the important thing for a minister was not knowledge but his reliance on the power of God and God’s Spirit dwelling powerfully within him.

In his speech Reweti Kohere said that if one looked carefully at the Apostles one sees that they are not all the same; rather they differ from one another. Some were old, some young – the young were seeking new insights, the elders were there to guide – some were knowledgeable, some ignorant. Paul was a learned man and he it was who was commanded to go to the Gentiles, to the learned men of Greece, and to Rome and other places. No others were so sent. So God is wanting all sorts of people as his ministers. The Church people we hear about are those who were taught in the colleges – Martin Luther, John Knox, John Wesley and others. He would not speak much about Te Raukahikatea because he was one of the [3] teachers, but he requested that more young people from Te Aute come there and make known what it is they need, then the teachers will focus on the appropriate things. But if their expectations are not met they can decide to leave the college.

There were other motions critical of the Maori Church which I did not hear as I had to leave to speak at the Pakeha Girls’ College in Whanganui. These reports are sufficient for this edition. Greetings, everyone.

(To be concluded.)

[We regret that because the paper is full we cannot include many articles. In the next edition we will print The Treatment of Consumption, an excellent article worth waiting for. - Editor]

THE HUI AT ROTORUA

All the tribes of Aotearoa including Te Waipounamu will gather for the hui at Rotorua to welcome the King’s son. It will be a marvellous gathering. If the cost of travelling by boat is low enough some 5000 people should arrive in Rotorua. All the accommodation in Rotorua has been booked by people. We have heard it said that the chiefs of Rarotonga will attend this hui.

The Hon Timi Kara has come to Rotorua to arrange what will happen on the marae. His friends who accompanied him were Te Hati Houkamau, Waiheke Turei, Heta Te Kani, Wiremu Potae, and Apirana Ngata, all chiefs from the East Coast. The race-course has been chosen as the camp. In it there are 30 acres of ground which will be available as a site for performing. A grandstand will be erected for the Duke and his party. Below it will be an viewing area for one thousand people. Most of the accommodation for Maori will be tents but Te Arawa are building a raupo hall. They are also heaping up firewood. The visiting parties will bring potatoes and kumara. The Government is providing most of the food. An Arawa committee of 20 has been set up with Tawa (Captain Mair) as the Chairman. They will organise the marae.

We have a word of guidance for haka parties. No Pakeha clothing should be seen on the marae during the haka. Keep the ribbons and the Pakeha clothing for the Pakeha dances. Let all the clothes be Maori – piupiu, capes, cloaks, whether of fibre or flax, all woven. Do not let there be any Pakeha dress, lest Pakeha clothes be brought amongst Maori clothes.

So, people, since we only are the Maori people who will congregate to see our prince, let us show off our stature which the whole world knows about, revealing what is good, eschewing drunkenness, doing away with what is bad, and demonstrating that we are upheld by the faith.

MAORI GIRLS’ SCHOOL

It was arranged for the Rev Perere Peneti to go and preach to Pakeha and Maori of this colony urging them to support the Queen Victoria Memorial School. He is in the South Island at present. The Rev Katene Pukerua of Hastings has gone to Taranaki to stand in for Peneti at this time.

At the Church Hui held at Rangitukia this motion was passed: ‘The Hui is gratified at the proposal that has emerged from General Synod for a Maori Girls’ School to be built in Auckland, and we urge all people in this district to contribute to the collection for that school.’

We want to remind people living on Waipiro and other lands leased by Mr James Williams of his challenge that they should contribute and Mr James will match what they contribute. If they do not give then that Pakeha will not give. Contribute, then, people lest we waste this money for the school for our girls. It is right that all the churches should collect for this school which will be a reminder of Queen Victoria for us all, and which will be a school for all our Maori girls. This is a very appropriate memorial on behalf of the Maori people to the Queen. Come together, people. Do not let you your hearts be sluggish or cold, Do not hope that the Pakeha will build a school for our children. We trouble the Pakeha enough.

When the Duke of Cornwall arrives in Auckland, his wife will lay the foundation stone for the school. The building of the school will begin this year even though the money has not been gathered. The amount has almost reached £900 now; the total required is £10,000. Most of the £900 comes from Pakeha and very little from Maori.

For the Maori Girls’ School

£10 from the Poi children of ‘Kahukura’. £2from the Maori of Kairakau. £1.5s from the collection at the service at Te Kuri-a-Tuatai. £1 Rev Mohi Turei, Erehina Te Kuru, Hoera Rapaea, Hoani Te Rangi-kangaiho, Hemi Te Urupu, Kiripana. 10/- Hokara, Pipi, Kataraina Ngapera. 5/- Tauranga Eria, Arihi, Awihi, Wahawaha, Wiramina, Herare Purukuto, Tuakana. 3/- Te Moti. 2/6 Maku, Tio Hoera, Mabel Purukuto. 2/- Takerei Ihaia. 8/- small collections. Most of the contributions from Pakeha and Maori are from Hastings.

[4] 

THE DAY OF PENTECOST

God clearly commanded the Children of Israel to observe the Feast of Weeks, (Exodus 34.22). That feast was called ‘of Weeks’ because it comes 7 weeks after the Harvest (Deuteronomy 16.9-10). And, since the Jews knew the Greek language, that feast was called ‘of Pentecost’ that is, 50; there are 50 days from the harvest to the Feast of Weeks.

It is not because of the Jewish background to the feast that the Church has declared the Day of Pentecost a major feast, but because it recalls the pouring out of the Holy Spirit by God on his Church on that day. The story of that event is told in the second chapter of the Acts of the Apostles. A great many Jews from all lands had come to Jerusalem for the feast and, as a result, that event was seen by many and the account of it reached many lands.

The Fathers of the Church say that this was the birthday of the Church. Christ had carefully chosen the men he wanted but the Church had not yet been established, the Spirit of life had not yet been breathed into it. It was the same with the creation of mankind: God made him ‘from the dust of the earth’ but he was not yet a person because God had not yet breathed into his nostrils the breath of life. Only then did ‘the man become a living being (Genesis 2.7).’

One hundred and twenty people had joined together before that day and those people became the newborn Church. But things were different. Before, they were a fearful people, now they were courageous; they were an ignorant people, now they spoke in different languages; they were weak, now they were strong; they were uncertain about where to go, now they were guided by the Holy Spirit. These were the things shown to them by Christ. The Holy Spirit is also called the Comforter (John 15.26), the Teacher (John 14.26), the Strengthener (Acts 1.8), and the Guide (John 16.13). While Christ was in this world he gave all these things to them; if they struck troubles they went to him to find peace. However he said to them that it was not good that this should always be the case for them (John 16.7). When he returned to his Father, another Comforter would be sent in his name to replace him (John 14.16,26).

While Christ was with them the Apostles received power from God, and after he ascended into heaven the Holy Spirit was given to them so that they still got their strength from God. However, the difference was that formerly this came from outside while now it was an inner thing they received with the Holy Spirit living in the Church, and also each person’s heart is his temple (1 Corinthians 6.19). Should God take away the Holy Spirit the Church will be dead, just like a person whose breath is taken away (Psalm 104.29). But God does not want this so he pours out continually his Spirit, see Acts 4.8,31.

Peter’s words are clear that this great gift is not for the Apostles alone but for all who believe in Christ (Acts 2.38-39). This is why the Church holds that the Holy Spirit will be poured out upon a person at his Baptism and Confirmation. But let us not mistakenly think that it was only to the people of Ephesus, of Thessalonika, that Paul said not to grieve or quench the Holy Spirit (Ephesians 4.30, 1 Thessalonians 5.19). The fruits that also come from his dwelling in our hearts are also for us (Galatians 5.22-23).

It is a good thing for us to remember these great things every day, however the Day of Pentecost has been established as a Feast by the Church to stir us up to consider these things. The prophetic word of Christ is authoritative (Luke 11.13); our part is to pray in faith.

A TABLE FOR THE BOOK OF COMMON PRAYER

A Table of Moveable Feasts

Year of Our Lord, Sunday Letter, Sunday after Epiphany, Third Sunday before Lent, First Day of Lent, Easter Day, Litany Sunday,  Ascension Day, Pentecost, First Sunday after Trinity, First Sunday of Advent.

 1901 F 3 Feb 3 Feb 20 Apr 7 May 12 May 16 May 26 25 Dec 1

1902 E 2 Jan 26 - 12 Mar 30 - 4 - 8 - 18 26 Nov 30

1903 D 4 Feb 8 - 25 Apr 12 - 17 - 21 - 31 24 - 29

1904 CB 3 Jan 31 - 17 - 3 - 8 - 12 - 22 25 - 27

1905 A 6 Feb 19 Mar 8 - 23 - 28 June 1 June 11 23 Dec 3

1906 G 5 - 11 Feb 28 - 15 - 20 May 24 - 3 24 - 2

1907 F 2 Jan 27 - 13 Mar 31 - 5 - 9 May 19 26 - 1

1908 ED 5 Feb 16 Mar 4 Apr 19 - 24 - 28 Jun 7 23 Nov 29

1909 C 4 - 17 Feb 24 - 11 - 16 - 20 May 30 24 - 28

1910 B 2 Jan 23 - 29 Mar 27 - 1 - 5 - 15 26 - 27

1911 A 5 Feb 12 Mar 1 Apr 16 - 21 - 25 Jun 4 24 Dec 3

1912 GF 4 - 4 Feb 21 - 7 - 12 - 16 May 26 25 - 1

1913 E 1 Jan 19 - 5 Mar 23 Apr 27 - 1 - 11 27 Nov 30

1914 D 4 Feb 8 - 25 Apr 12 May 17 - 21 - 31 24 - 29

Should a minister or reader want this to be in the Prayer Book, please let us know.

[5] 

HUI FOR CHURCH BUILDINGS

A party of 108 from Ngati Porou went to the hui at Harataunga. The Waikato man who came to the hui was Rev Nikora Tautau. There was a large party of Pakeha from Auckland. Rev George McMurray came to open the church. This church is for Maori and Pakeha. The Marae Act was promoted by Apirana Ngata. We described the appearance of the church in Number 36. The Pakeha from Auckland who came to this hui were full of praise and the reporter for the ‘Auckland Weekly News’ wrote, ‘For kindness to people, there are no people whether European or Native like the Maori.’ Altogether the collection was £540, or perhaps more.

Soon after the hui at Te Muriwai another hui was held by Ngatihina to consecrate the church at Whakaki, Wairoa, on 26th April. Perhaps 300 people gathered. The collection raised £460 12s 4d.

THE MARAE COUNCILS

Horouta

A T Ngata, Te Horo; Pene Heihi, Tuparoa; Hohepa Rairi, Whareponga; Wiremu Pokiha, Whareponga; Waiheke Turei, Kawa Kawa; Piripi Rairi, Rangitukia; Hori Mahue, Kawa Kawa; Manihera Waititi; Raukokore; Waikura Tautuhi-o-Rongo, Te Kaha; Paora Ngamoki, Omaio; Kopu Erueti, Maraenu; Haaka Tautuhi, Torere.

Matatua

Tu Rakuraku, Waimana; Merito Heteraka, Whakatane; Pouwhare, Ruatoki; Herewini Waata, Whakatane; Peka Hinau, Ruatahuna; Wharepapa Whatanui, Te Whaiti; Erueti Matutaere, Te Teko; Toki Wharetapu, Ruatahuna; Kopae, Ihakara, Whakatane; Mika te Tewha, Karatia; Haimona Wetini, Matata; Hira Tai, Opotiki.

Te Arawa

Raureti Mokonui-a-Rangi, Matata; Te Kokiri Hemi, Te Puke; Matuha Enoka, Te Ngae; Eruera Karaka, Te Awahou; Hikurangi te Whetu, Whakarewarewa; Kiri Tapihana, Maketu; Moho Wi Hapi, Te Puke; Tieri te Tikao, Rotoiti; Te Morehu Kirikau, Maketu; Wharetutaki Rotohiko, Rotorua; Henare Werahiko, Paeroa; Hemi Uara Rangihoro, Maketu.

WHITI WHITI ORA! [The call of Te Pipiwharauroa]

Some people preach things to gratify themselves and not to benefit others.

Some people go to a funeral for the food or for the sake of travelling or for entertainment.

A man does not like long sermons but if he stands to talk he is still going at noon.

Although your sins are not known to people they are known to you and you will not forget them until you die.

A person’s failure to pay his debts is theft if he has the wherewithal to pay, but perhaps he lacks it and is working to earn money with which to pay.

A lad was bored with living in his beautiful home and went abroad to see what the world was doing, and what did he find – pig-feeding.

The source of true joy is not doing what you like but liking the work you must do.

A man does not think about his soul when it is the most important thing for him to consider.

The loyalty of some people to the Government and the Queen arises from their desire to be ennobled.

Solomon said, ‘A person who works at something will be gratified: but, the person who trusts in God will know joy.’ Some people will not agree that this saying is right.

A person cannot base a right life on theft and sin, but some professedly wise people say that it can be done.

The person who does not pray on going to bed is saying that there should be two nights for one day.

William Shakespeare said:

He who steals my money takes nothing,

It is a treasure, it is a nothing.

Mine, his, it has been enslaved to thousands.

But he who steals my good name

Is taking something that will not benefit him

But will make me very poor indeed.

[Who steals my purse steals trash; 'tis something, nothing;
'Twas mine, 'tis his and has been slave to thousands;
But he that filches from me my good name
Robs me of that which not enriches him, 
And makes me poor indeed. 
                                                     Othello III.3]

[6]  

A GATHERING OF CLERGY

To the Editor of Te Pipiwharauroa.
 

Greetings to you, working hard at our bird. May God, who guards us all, strengthen you in your good work. May you produce good news to be carried by our bird to all parts of Aotearoa and Te Waipounamu.

Here are some words for ‘Te Pipi’ to sing in the ears of those people living in their various homes. When Archdeacon Clarke died, it was proposed that there be no Waimate Archdeaconry Synod because of our mourning the loss of that Elder, but that a hui be held, a hui only for all the ministers of the Diocese of Auckland. The Bishop agreed to that proposal and Rev H A Hawkins was delegated to arrange that hui set down for 20th March, 1901. There was great sadness after it was found that two hui had been called on those days, the hui at Harataunga and the hui for the clergy at Waimate. However the elders thought about it carefully and clergy were allocated to both hui.

The clergy who attended were Archdeacon Walsh, Canon Calder, the Revs. H A Hawkins, Matiu Kapa of Kaitaia, Hone Papahia of Hokianga, Herewini Paerata of Whangaroa, Reihana Ngatote of Peria, Tiopira Paerata of Paihia, Timoti Kiriwi of Waimate, Hare Ruarangi of Kaipara, Eruera Hakaraia of Parengarenga, and Wiremu Keretene of Whangarei. On the evening of 19th March they gathered to welcome visitors in Maori fashion.

At this time one of the clergy, Meinata te Haara, collapsed and within five minutes he had died. We were terribly distressed.

He was one of the older clergy surviving in these days. He was ordained in 1875 and was 61. He worked in Paihia and when he was struck down by a serious illness he returned to Kaitaia, his home town. He worked there but at those times when he was ill he was unable to cope mentally. However in recent days he has been very well right up to the time when the illness suddenly struck him. His home from which he came was more than 70 miles distant.

Now he has been taken by his heavenly Father from amongst his younger and elder brothers to rest, awaiting the return of Christ. Farewell older brother to the bosom of the Creator. Farewell, leaving us distracted this night! The thought came that we should cancel the hui given the misfortune that had come upon us, but with the morning we chose and confirmed that the hui should go ahead. Some of the clergy would carry the deceased to Kaitaia. The Rev R Ngatote and I were appointed to take Meinata and on 25th March 1901 he was buried at Kaitaia.

The work of the hui continued; it worked solidly for a whole week. Its business was to strengthen the spiritual work. In this Canon Calder was the main guide to the Maori clergy. No morning or evening was wasted at the hui. It was very worthwhile. On Sunday 24th Maori and Pakeha services were combined.

The Rev Hone Papahia and the Rev H A Hawkins celebrated the Lord’s Supper. There was much joy, and praise to the Father in heaven for inspiring the hearts of the elders of the Church to call together this gathering of the Maori Church in the Diocese of Auckland. This was the first hui like this in this Diocese. On Thurday 28th the hui ended and the clergy returned home, happy with the things they had seen and heard. God keep us all. 

Timoti Kiriwi.

THE HUIA

When the Honourable Timi Kara came here to Gisborne he said that huia feathers were a great treasure to stick in the hat. They were like a ticket giving people access to all places, a sign that a person is welcome in all places. He was very glad of his feathers when he was in Australia.

The huia is our Maori head adornment, an ancient headdress, sign of chieftainship, a sacred headdress, and only chiefs could wear them in the old days. We are happy to see Maori children, girls and boys, adopting our badge. The half-caste girl wearing the huia is very beautiful; if you look at a person they are impressive.

No head adornment is more sought after these days by Pakeha and Maori than the huia. 

[7]  

In some parts of this land a huia costs more than ten shillings. Huia headbands were some of the tokens of admiration presented to the Commanding Officer of the English soldiers by the Maori of Whanganui. This was an appropriate idea, the right gift for important people. Lord Onslow, one of the Governors of New Zealand named his son who was born in our island, Te Huia. This is a tribute to the Maori people. However we are disturbed at the great number of Pakeha who wear the huia headdress. This is not their symbol. Soon its significance will be degraded and the dignity of the huia feathers will be lost. It is alright for leading Pakeha but these days it has been adopted by all sorts of Pakeha. We are very indignant. Common Pakeha are wearing the huia feathers – labourers, coach drivers, servant girls, women who sell liquor, and wicked women. This is a terrible degradation of this gift of our ancestors. Who presented these Pakeha with the huia feathers? Most of them came from Maori; Maori thoughtlessly gave headdresses to Pakeha who asked for them; Maori sold them to the Pakeha. This is a cause of much sadness to the noble heart, this abuse of our sacred symbol, sign of nobility. We call upon all people to be united in maintaining their nobility. People, keep the sacred nature of the huia feathers. Don’t lay them down before all sorts of Pakeha. Tell the Pakeha that it is not right for them the wear this Maori symbol; doing so degrades it, makes it common, and debases it.

A GHOST STORY

To the Editor of Te Pipiwaharauroa.

Greetings in these days of mourning for our gracious Queen who has been taken from us.

Here is a strange story for you to give to our bird, Te Pipiwharauroa, to carry [for people] to see with their eyes and ponder in their hearts. The Pakeha says, ‘O, you have to give credence to Maori stories about spooks and from spooks.’

Now, friends, the Pakeha has believed in spooks and I will tell you this spooky story for you to consider.

On this 3rd February, a Sunday, a certain Pakeha decided to go and work on his oats on a Sunday. That Pakeha’s name was Beverley and he lived at Pakiaka near Clive, Napier. At 7 p.m. that Sunday the Pakeha hitched up his machine (when he arrived at the farm it was already very dark. – Editor) and went to cut his oats. When the Pakeha arrived at the edge of his oats he saw a woman standing there. That woman was a ghost but the Pakeha did not know she was a ghost.

Then that ghost woman asked a question, ‘What day is this for you?’ The Pakeha answered the ghost woman’s question, ‘A Sunday’. This ghost woman asked, ‘Then why are you working still?’ The Pakeha replied, ‘I don’t have any alternative because my oats are getting too dry.’

This woman spoke English, she had a scarf on her head, her shawl was a chequered one and it was wrapped around that woman’s mouth so that only her eyes and nose were visible from the shawl.

Then the ghost woman said, ‘I’ve really wanted to see a machine like that. I’m a stranger.’ The Pakeha said, ‘Come along.’ This Pakeha’s machine started to go with the ghost woman alongside. After they had been going for a while they looked ahead of the machine and saw the oats quivering. The horses stopped, afraid. Then the Pakeha turned around. The woman had gone. She was nowhere to be seen. Thereupon he climbed onto this machine and left. He saw a Pakeha coming along the road who said, ‘Did you not see a woman?’ The Pakeha with the machine said, ‘I did.’ Then the Pakeha who’d come along the road said, ‘That woman is a ghost. I saw her going over the fence.’ The man with the machine said, ‘If I had known that the woman was a ghost I would have returned.’ Then the man set about and untied his horses and returned home.

From your friend, 
T Renata, 
Hastings.

[We have never seen a ghost although there are many stories told by people about ghosts. We think that they are figments of people’s imaginations. Bye and bye we will show, as we see it, the origins of this thing called a ghost. It is as if the person who questioned the machine owner was the ghost spoken of by T Renata. It is a trick that can be done by a joker. – Editor.]

[8] THE WARS

Philippines

American soldiers have captured Aguinaldo, the general of native Filipinos. Before the fighting between America and Spain in 1898, Aguinaldo fought against the Spaniards. When the Spaniards fought against America, Aguinaldo helped America. When America annexed the Philippines Aguinaldo turned to fight the Americans. America has used many soldiers and a great deal of money in fighting Aguinaldo and his army, but when they lived in the mountains they could not be reached. However, now he has been taken.

China

Fifteen million people in China are suffering from famine.

When part of Peking was burned, the house of Count Waldersee, the General of the Allied Powers in China, caught fire. He escaped by climbing out of the window of the house.

Trouble has arisen over Russia’s contention to take over the governing of Manchuria, a territory to the north of China. Japan does not agree to Russia’s proposal. Were China to agree to the taking of Manchuria, Japan would fight Russia. China has made a passionate plead to Japan for help.

The Allied Powers have asked China to pay for the war – England, £5,000,000; Germany £12,000,000; France, £13,000,000; and Russia £17,000,000.

Transvaal

The English are continuing to take Boer prisoners every week, from 5 to 300 in a single seizure. There are 4,300 Boers imprisoned in Ceylon by the English. It has been seen that there are 25 nationalities there amongst the 4,300. The size of the Boer army fighting now is 12,000.

A Capetown newspaper printed derogatory statements about the Australian soldiers. The ship carrying those soldiers was about to depart for Australia when 35 of them went to break into the newspaper’s office. The editor escaped by the window.

When the Tongariro docked at Dunedin there were on board Colonel Robins and 15 officers and 296 soldiers. There was a great welcome for them. A sword of honour was presented to Colonel Robins. This man was the commander of the first contingent from New Zealand to go to the war. Now he has returned home. He is now a Colonel and the King has has made him a C.B.

If one compares the numbers of all the men from each country, a larger proportion of soldiers has gone to the war from New Zealand than from all the colonies. From every 10,000 people 27 were from New Zealand, 17 from all Australia, and 5 from Canada.

SIN AND THE LAW

Each year the days of the sitting of the Supreme Court here in Gisborne are a time of great shame to thoughtful people because, although there are many fewer Maori people than Pakeha, a great many more Maori are arraigned for serious misdemeanours than Pakeha. This has been the same over the past three years. Five people were charged with major crimes, four were Maori, one Pakeha, and it was found that he had not done wrong whereas all the Maori were sentenced to prison. Some of their crimes were the result of drinking. The Judge said, ‘I think it is very sad that the Maori are addicted to alcohol and that when they are drunk they do these horrible things. Alcohol is not a drink for Maori.’

One was sentenced to four years for biting the nose of an elder while they were drinking.

One was sentenced to five years in prison for having sexual relations with a girl who was not yet sixteen.

An elderly woman got one year for the death of a man while she was practising her tohunga arts on him.

Another was convicted of striking a man while they were drunk with the result that the man struck is now mentally handicapped.

A young fellow, a fine-looking man, was sentenced to one year for stealing a horse. It was stolen while he was on bail for another crime. He was tried when he had not yet come out of prison.

This report is written, people, for people to look at, to think about, to sadden their hearts, and to encourage them to seek a remedy to do away with this terrible problem. Stamp out the sale of liquor. Embrace the Faith, that which will sweep clean a person’s heart – the heart, the spring of all evil-doing.

[9] ‘TI-HE…….! MAURI-ORA!’

The Hui at Muriwai

Tipi-Whenua

‘Tihe Mauriora!’ This was the introduction to ‘King Huauri’s’ greeting to ‘all the small mana [?authorities] who live scattered throughout the wilderness of Aotearoa,’ and also to ‘all the bastard mana in Northland,’ and the ‘mana who cling to the cliffs and sell cabbages from the centre  of the South,’ welcoming them to the hui at Te Muriwai-o-Whata, a place in Turanga-o-Rua, on 29th March 1901, for the dedication of his church, Emmanuel, which translated is ‘God is with us.’ The mana were very cheerful at hearing this affirmation from their ‘King’. The following mana came: Te Miuru, Paikea, Ranginui, Houtaketake, Maui, Mahutonga, Te Awemapara, Te Koroni, Te Arewhana, Kahukura, Te Uranga-o-te-Ra, Te Pohutu, Tawhaki, Te Wheuki, Te Kura-a-Mahaki, Te Huauri, Rongomaiwahine, Tamakinui-a-Rua, Ngarengare, Pohokura, Te Tiupiri, Whatuiapiti, Kahukuranui, Te Huki, and Tamaterangi. All these mana came to the marae of Nehe Huauri. Almost 2000 people came to this hui; it was very large. These mana did not forget the command of their chief to bring gifts, tythes, ‘that hundreds of notes may flutter in my plate – it will be really something.’ And indeed it was something – the rustling of the notes!. There never has been a hui like this one for the size of the collection. The giving of such a large amount of money at Te Huauri’s hui happened towards the end of the month. It was a time when people were free from distractions, a time which people will aim at when staging hui in days to come.

I was very happy with the goodwill of the hui towards my mana, Te Huauri, because a lot of sweat went into setting up such a large hui so that visitors could live in comfort. The building for the tables was three chains long and 18 feet across. Three hundred people could sit down at a single meal. The waiters were boys and girls. On one table there were all girls doing the waitressing, 18 of them were flowers from Turanga – Turanga-makau-rau. At the end of the tables were three building where the plates could be washed. There were many small houses. Everything was done properly or, as the Pakeha says, ‘all square’. The food was not stinted – eels, preserved birds, ‘puddings, [?te putete], potatoes’. Although the hui went on for several days, the food continued to come It did not fail – all the foods. The cooks were all from Gisborne.

The most remarkable building at Te Huauri’s hui was his round house. Here were held all the hui in previous times. The diameter of the house is one chain, the height is 30 feet, and the central post, one end of which emerges as flag pole, measures 110 feet. There are three doors and twelve windows. The very top was left open to let in the light and to let bad air out. The design of this house has been carried throughout the islands.

The first haka for the visiting groups was by the women who were dressed in beautiful clothes and carried leaves in their hands. Kiwa and Mereana were the leaders. These are the words of the women’s welcome:

'The visiting groups come together from the South, from the East. Welcome to the consecration of my building.. Not all the mana who received my letter of invitation have come to see. Huauri is [pakeke - ?old ?obstinate] when it comes to welcomes. Mahaki is [pakeke] when it comes to welcomes. That’s right. Welcome! Welcome! Come into my round house. Welcome!'

After the women came the body of men stamping the earth in support of the women’s haka. The skirts of the men were piupiu. The leaders were Pera Kouka and Pita te Hau. Their haka began with a ridiculing and challenging haka and ended with a ceremonial haka without weapons in which the men descend to the ground . This was something new but very good. Huauri’s haka are excellent. They should be taken to Rotorua!

Three clergy were present to lead the services – Matenga Waaka, Ahipene Rangi and Hemi Huata. On Sunday some from Te Rau College came to help. Huauri’s hui was large; the object of the hui was the church which was very small, a ‘grey warbler’s nest’ according to Rongomaiwahine. What will Huauri do with the £820?

Here let me express praise for how good the hui was, for the fact that there was no drunkenness seen on the marae. It is said that 48 Mormon ministers attended this hui while waiting for the beginning of their hui.

In the hymn competition Ngatipahauwera won the prize. Hemi Huata’s choir was very good, like a Pakeha choir. Our hearts were delighted to see how the boys and girls were keen on the hymns. Houtaketake won the Maori song contest. They came first with their waiata taiawhio [? song that makes a journey around], a welcome song in which the names of all the chiefs of Aotearoa were mentioned. We have a copy of that song and in time we will print it. The mana performed many beautiful songs but some of the words were very harsh and grated in the ear which is not accustomed to hearing these kinds of words. The poi by the children of Kahukura School was that most praised by people. One different thing at this hui was Pohokura’s stone which was placed in the plate; it was to ensure that the money placed in the bags which lay there stayed there. It acted like a reptile! In our opinion Te Huauri is the victor at his hui; there was no holding back when it came to putting money on Huauri’s plate - £350. The collection to the north by Rongomaiwahine raised £70 and that of Houtaketake, £50.

The best speeches at the hui were the addresses by Doctor Pomare about people’s physical well-being. It would need another chapter to tell about the discussion there concerning Doctor Maui Pomare. There was a discussion about the choice of members for the Land Council but it was not possible to get each person to talk. Perhaps the vote will sort them out and the driftwood will land up outside.

So ends my account of Te Huauri’s hui. But one last word, and it is not a pleasant word. When the hui broke up the visitors returning to the north got drunk in Gisborne. The Pakeha were swamped by the Maori and the town was loud with the voices of drunkenness as if these people were returning from horse racing and not from a church hui. Is this right?

THE EAST COAST COUNCIL

These are the people named for the Land Council of Te Tai-Rawhiti on 26th April: Hone Paerata, Tokomaru; Watene Huka, Nuhaka; Epanaia Whanga, Mahia; Nepia Mahuika, Waiapu; Iopa te Hau, Te Karaka; Peka Kerekere, Turanga; Wiremu Potae, Tokomaru; Pene Heihi, Tuparoa; Pare te O-paipa, Te Horo; Tawiri Karaha, Turanga; Hemi Waaka, Muriwai; Wi te Kahu; Mohaka; Whakangaro Matahue, Mahia.

[10]  

THE BISHOP’S SPEECH TO THE HUI OF THE MAORI CHURCH AT TE WHAKAKI,

April 23, 1901.

Friends, clergy, representatives of the people,

One of the significant things of the past year has been the death of our Queen, Victoria. She was an elder who reached the end of her days. She was eighty-two years old. She reigned as Queen for sixty-four years. She governed well the peoples whom God had placed under her shelter, her mind was fixed on God, she sought the good of all people, and she tried to suppress all that was evil. Consequently all her people grieved at the announcement of her death. It is right that we should praise God for her diligence over these many years in seeking the best for the people. Let us also not forget to pray always for her son who is now King, Edward VII, that God will enable him to govern in the same fashion as his mother.

Now I must express our sympathy with our friends in the Diocese of Auckland, grieving because of the death of the great supporter of the Maori clergy of that Diocese, Archdeacon Clarke. Let us also remember to pray for them that God will give them a good man to take the place of their father who has died, and that he will strengthen that person to lift up all the work of the Church in that area.

People of the Church should be directing their thoughts to getting right all that beautifies and makes pleasing the worship of God. One of these endeavours is setting up churches in the villages for people to gather in. It is good that people thought to build churches in these areas in past times. But if people are proposing to build churches, the first thing is to draws up a design, which will be submitted to the Bishop, showing the length, the breadth and the height of the building, of the vestry, and of all its parts, and the arrangement of the windows to allow coolness within in the summer.. There are some Churches which were built in some places before which are not well built: the place where the Holy Table stands is too low, the Vestry is too small, like a sentry box, and the windows are tightly shut so that they cannot allow in a cooling breeze when the building is full of people in the summer. If plans are submitted early then guidance can be received about the construction so that the person worshipping is not distracted by the great heat or whatever, and that it can be beautiful, and that everything to do with worship can be done properly.

During the last days of last January the General Synod of our Church was held in Napier and there were some speeches made in that Synod about the Maori people of New Zealand.

1. The first was a presentation concerning a school for Maori girls, like Hukarere School, to be built in Auckland close to the people living in the north of this land. This is the area with the densest population of Maori with 18,000 Maori living in the Diocese of Auckland. A collection has begun amongst Pakeha and Maori for that school. It is hoped that £10,000 will be raised so that part can serve as endowment for that school when the building is completed. It would be good if Maori from all parts of the land contributed to that collection.

2. The second was a speech about the problem of a lack of clergy or some parts of the Maori Church because of the small stipends set down these days for clergy. According to Synod the stipend for a Maori clergyman should not fall below £100 a year. It is good that there are endowments provided to support clergy but the returns on those endowments has become smaller and smaller. Formerly they made £10 for every £100 in a single year. Now the return has dropped to £5 or £4 a year for every £100. In past years much money was given by the Church Missionary Society in England. At the end of 1902 the provision of that money will cease, leaving the Church here to find provision for its clergy. It is right that the whole Church, Pakeha and Maori, should be addressing this problem. There have been discussions about this at the Maori Church hui in some recent years, but no way of solving the problem has been found. Our Pakeha friends make a collection every Sunday, morning and evening, and they set up extra collections for things they want to achieve. These provide abundantly for the stipends for the clergy. Previously Maori received money occasionally. But now, Maori are working at many Pakeha occupations and regularly receive payment for the work. So if the Maori church has a collection every Sunday there should be plenty of money to pay the stipends of the clergy. [11] But it is a good thing that the endowments for the ministry should be increased. Archdeacon Williams’ £1,000 is there to provoke the people of this Diocese to collect £2,000: when they reach £2,000 he will give his £1,000. The Church people in this Diocese have not stirred themselves much to spear this minke whale and bring it to land. If it is left for long who can say if it will still be near enough for people to spear. By the time the whaling boat puts out it may be lost. Our proverb is right: 

E tata mate, e roa taihoa.
Death is near; by-and-by is far off. [cf Nga Pepeha 243].

May God guide us that what we do in this hui be right.

DOCTOR MAUI POMARE

Dr Pomare spent two weeks here in Gisborne looking at conditions in Maori villages. The Government appointed him to inspect Maori villages but how he goes about his work with the body of the people is up to him. When Pomare arrived there was a hui being held at Muriwai and a time was arranged for him to speak at the hui. Pomare spoke for four hours dealing with some matters concerning illness and the aspects of some illnesses which sweep away Maori to death. He pointed out that the main work the Government had assigned him to do was to show how illnesses could be prevented, besides the use of medicine. Pomare’s words were listened to carefully by Ngati Porou and by most of the people. Pomare condemned some of the villages and the houses here in Gisborne.

Pomare gave two addresses at Te Raukahikatea. His first lecture was about the battle that goes on inside a person’s body between the blood and the germs which are the seeds of disease. Each illness is caused by different germs. The job of the blood is to confine the germs in prison lest they get to the body and poison it. If the blood is not able to guard the germs because there are so many, a stone wall is built to contain the germs. It is the large number of germs in the body that kills a person. There is a real war going on in a person’s body all the time. He pointed out the symptoms of typhoid fever, its origins and treatment. Dr Pomare said that the best cure for a person afflicted with typhoid fever is hot fruit juice. He also said that fruit juice was the best food for people. It was Adam’s food. After men sinned they began eating animals. What people eat is very important in determining whether they are healthy or sick. If a person eats good food, the right food, then his stomach will be well, and if the stomach is well the brain will be well, if the brain is well then the thoughts will be good – the brain is the governor of a person’s whole body – and if the thoughts are good the person will be well. Likewise if a person eats badly then the stomach, the brain, and the thoughts of the person will be bad.

We published an article in Number 35 telling of Pomare’s going to school in America. He began his studies in Christchurch, then went to Te Aute, and from Te Aute he went to America. He spent seven years there then returned here where he was registered as a doctor by the New Zealand Government. Pomare says that his main concern is to work for the well-being of the Maori.

[Dr Pomare has agreed to write articles for Te Pipiwharauroa about illnesses. – Editor}

TE KOTAHITANGA MAORI [The Maori Association]

Many went from Ngati Porou to Harataunga with the thought that at the end of that hui they would go on to Rotorua to the Association hui. At Harataunga they learned that the hui had been postponed until June; however the Ngati Porou party went on to Rotorua to see the marae. All the chiefs went – Te Houkamau, Waiheke Turei, Tuhaka Kohere, Pene Heihi, Hori Mahue, Wi Houkamau, Henare Mahuika, Wi Pokiha, Hata Pokiha, Paratene Ngata, and Apirana Ngata. Their party was 40 in number. They requested that the hui of the Association in March 1902 be held at Waiapu.

We have received a letter from Tuhaka Kohere telling of their sadness at their wasted journey. When they drew near to the hall for the hui the chiefs of the hui said that it had been postponed until 1st June.

In vain my hands draw near

The house ……!

You have taken away

Many thoughts…..!

I have abandoned you

In your travels……!

Lest you stay here anxiously

Also…….!

P T Mokena Kohere, 
Te Araroa.

[12]  

A NOTICE

We have copies of Catechisms for Children to Learn and Sunday Prayers. If any of the clergy let us know of their needs, we will send them free of charge.

CALENDAR: JUNE

2nd Full Moon 9.23 p.m.

17th New Moon 1.03 a.m.

1st S Empire Day Fast

2nd S Trinity Sunday Athanasian Creed

Morning Evening

Isaiah 6.1-11 Genesis 18

Revelation 1.1-9 Ephesians 4.1-17

3rd M

4th T

5th W

6th Th

7th F Fast

8th S

9th S First Sunday after Trinity

Joshua 3-7-4-15 Joshua 5.13-6-21

John 18.1-28 James 1

10th M

11th T Barnabas, Apostle

Deuteronomy 33.1-12 Nahum 1

Acts 4.1-31 Acts 14.1-8

12th W

13th Th

14th F Fast

15th S

16th S Second Sunday after Trinity

Judges 4 Judges 5

Acts 1 1 Peter 1.22-2.11

17th M

18th T

19th W

20th Th

21st F Fast

22nd S Vigil, Fast

23rd Sun Third Sunday after Trinity

1 Samuel 2.1-27 1 Samuel 3

Acts 6 2 Peter 3

24th M John the Baptist Athanasian Creed

Malachi 3.1-7 Malachi 4

Matthew 3 Matthew 14.1-13

25th T

26th W

27th Th

28th F Vigil, Fast

29th S Peter, Apostle

Ezekiel 3.4-15 Zechariah 3

John 21.15-23 Acts 4.8-23

30th S Fourth Sunday after Trinity

1 Samuel 12 1 Samuel 13

Acts 9.1-23 1 John 3.16-4.7

JOTTINGS

The Comet

‘The Auahi-turoa’ is the name given by Maori to a star with a tail. A star like that in appearance has been seen. It is visible in the evening. In the year 1882, 19 years ago, another star with a tail was seen. The tail of these kinds of star is like auahi – smoke. Perhaps it was the length of its stay that led Maori to call it ‘The smoke that stays.’ In the next edition of the paper there will be an extended article about stars with tails.

Victoria Day

Had Queen Victoria lived, on 24th May she would have been 82 years old. Some Governments under the rule of Edward VII have said that May 24th is to be a day of commemoration called Victoria Day.

It is not really right to say that the Queen sent the Faith to New Zealand. The Faith arrived in 1814; Queen Victoria was born in 1819.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

I will pay the postage to send the books to you. H W Williams, Te Rau, Gisborne.

SUPPLEJACK SEEDS FOR OUR BIRD

10/- T P Wharepapa. 5/- Ngahiriwa. Te Aonui te Hoarir, Nepia Mahuika, Tame Pewhairangi, Tohi Rameka, T T Renata, Mrs Beattie, Rutene te Arahi, Peja Kerekere, Apirana Pahina, Rev Jennings, H P Waata, Mehana Maihi, Hakopa Henare, Tua Mika, F A Bamford, Mrs Fairlie, Rev R Ngatote, Rev M Turei, Huta Paaka, Hoani Hape, A T Ngata, Mrs Ngata, Rev Rameka Haumia. 2/6 Riri Moetua, R Ormsby Senr, M K Wiremu, M M Hohaia. 1/6 G T Ferguson,.

H W WILLIAMS, TE RAU PRESS, GISBORNE.