Te Pipiwharauroa 41

Te Pipiwharauroa 41

No. 41

1901/07/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 41, Gisborne, July 1901

HELLO-O-O-O RE-E-E-NATA!

The Maori of New Zealand are not like the natives of India. It is said that when the Prince of Wales (the present King) arrived at Ceylon, the leaders of that people were unresponsive and did not honour the son of the Queen of England, whereas we, even though the Duke was still far away, were determined to see his face. Having seen his face and shaken his hand, when the Duke is enthroned as king a person will be able say in his time that he met the king.

Because of the jealousy of this people, the Maori, Timi Kara has cautioned lest something happens to give pain to the sensitive heart of the Maori because that is how it is with people. But we believe some people will find cause to be upset simply by being left out, but in their disdain they did not speak out. The great demonstration by the Maori leaders to the Duke was the day he gave medals as a memorial of the arrival of the Duke in the land of the Maori. We have heard that some chiefs are grumbling and saying that the rebels and women were being honoured while they and their fathers who fought for the Queen were despised. Of this great tribe, Ngati Porou, a people loyal to the throne of the Queen, only one chief has been honoured. Why were those chiefs who have been gathered in death, whose final word on their lips was the name of the Queen, not honoured? In the days of peace we have heard that some have come to a true allegiance. But there is no reason for honouring a person except for his actions and certainly not for his giving threepence.

As we see it the person who meets and shakes hands with the Duke should be the one who is humble and not self-important. There is one woman in our view who is, as it were, a sister to the Duke. She has the right to be honoured above all Maori. That woman is a chief but in her insistence that she be honoured she is wrong. In the presentation of medals that were awarded, that woman told the Duke to fasten her medal around her neck. This was a sign of foolishness and not of nobility.

The woman with the most right to be honoured is Materoa, the wife of the Minister of Maori Affairs, and, secondly, a chief herself. However, in her humility she did not seek to be honoured but she maintained her chiefly dignity. Materoa did not go to the dinner with the Duke and his wife, rather it was her idea to go along with all the Maori leaders. That was the thinking of a leader.

It was Renata Pakihere who was affably honoured by the Duke. While Ngati Porou was complaining at not being able to see the Duke clearly because of the cordon of soldiers, Renata stood up and said that he had something to say. The people were silent and waited for that man to speak. Renata said, “People, I have been honoured by the Duke. While I was standing in the crowd I was spotted by the Duke. He called out, ‘Hello, Renata!’ I answered, ‘Hello!’ Then his wife called out to me, ‘Is that you, Re?’ I replied, ‘Yes, Ma’am, it’s me!’” While Renata was still speaking people began to laugh, the grumblings ceased, and although there was no medal for Renata he is more famous than many of those who received them.

[2] 

GHOSTS

In the last issue of Te Pipiwharauroa there was a ghost story, and we added a statement to make it clear that although we published that story we do not believe in such things as ghosts, at least in the kind of ghosts spoken of by that person, seen by the eyes and heard with the ears. But we do believe in the spirit within the mind of a person, not outside him. So a person may say, ‘Ha, I see a spirit going along outside.’ The person thinks it is outside. A person’s brains are responsible for those things that happen to the body: hearing by the ears, smelling by the nose, tasting by the nose, seeing by the eyes. If a foot is burnt, the brain registers the pain, but if the foot is dead, the nerves which signal the pain to the brain die, and the person does not feel the pain. Some handicapped people are not able to feel pain because of what is wrong with their brains. When a person dreams he sees people or whatever as if outside himself but all those pictures are inside his brain, and it is the same with the ghosts that are seen. The eyes and the brain are forming a wrong impression. If someone wakes up, what he was dreaming disappears quickly because his brain is once again engaged, his ways of thinking have emerged from sleep. Similarly, when a person is speaking with a ghost the ghost will always disappear quickly. We don’t know where he goes to. But his brain has returned to its normal functioning, therefore his dream disappears. He no longer dreams when he is seeing with his eyes.

If the ghost is outside the person and not in his brain, why is it not seen by other people? Maori say that it is only eyes  that can see ghosts that see ghosts. If this is the case, here is the explanation: some people do not see ghosts and some people do, depending on the condition of the brain. A person does not dream every night. If a person has not eaten too much, if he is not unwell, if he is not uneasy at heart, if his mind is at peace, he is unlikely to dream. Therefore I said that some people see ghosts depending on the condition of their brains. I have heard that Maori are saying that some people no longer see ghosts. Yes, and the reason they ceased is that the disturbing situation has gone from their brains.

Maori are a people especially given to seeing ghosts, the Pakeha very little. The reason is the different condition of the brains of the Maori and Pakeha. The more people adopt Pakeha ways their belief in and their seeing of ghost will disappear because their disposition will become more like that of the Pakeha. In time the Maori will become like the Pakeha and will cease to see ghosts. I hear that there are fewer sightings of ghosts in these days. When I was little there were many sightings of ghosts. A person had hardly died before his spirit was seen early on, whereas now many people die and their spirits are not seen. Now, the reason for this is not that ghost come less frequently but because Maori think more like the Pakeha. If you ask someone from Aupouri if they still see spirits heading for ‘Te Rerenga Wairua’ [the place where spirits depart] every day, they will deny it. It is not that the spirits took a new road or they travelled by boat or something; rather the Maori brain is taking a new road, the Pakeha way. But you say, ‘Some Pakeha still see ghosts.’ Yes, Pakeha whose brains are disturbed. From the time I was small my ears were fed with stories of ghosts but now that my chin is hidden by a beard I no longer see ghosts climbing trees, riding horses, or perhaps sticking out their tongues. I sometimes see people when I am asleep but when I look carefully they disappear. If someone punches me in the eye I see stars but these are not the stars in the sky, Jupiter or Venus, or the heavenly hosts. They are shining inside my head.

I end these words here. I know that Maori believe strongly in ghosts and so will find fault with this article. However, I believe that these words are not foolish, rather the foolishness is in the hearts which think they see the mischievous ghosts spoken of by Maori and which are believed in by most of the people. I believe in the spirit but not in the spirit seen by human eyes. These days Maori believe in witchcraft and ghosts but the day is coming when we shall see that such thoughts come from being uneducated, from the Maori heart.

The English Government is building 12 boats of the kind that dive under the water. Pakeha! Pakeha!

[3] 

 THE SOLDIERS OF THE CROSS

In these days of war the word ‘soldier’ is continually on people’s lips; soldiers are celebrated and honoured; the status of soldier is one coveted by men. Men seek to make their names through being soldiers and to win the highly-esteemed medal, the Victoria Cross, the medal for the brave.

Foolish Maori, people of the world, are saddened when a young person joins the army of the Soldiers of the Cross whose leader is the bravest of all, one who does not fear the wrath of man, Jesus Christ, the Saviour, the Judge of the world. The young people of Te Aute have not shown much interest in becoming ministers because it is a profession that does not rate highly in the thinking of Maori generally and of their parents, it is a profession that is scorned; what a man wants his son to be is a doctor, a lawyer, a clerk, or what have you, but not a minister. This attitude arises from pride. It is good that Maori should qualify for all the Pakeha professions, but Maori should not wrongly think that all their children are fitted to become lawyers and doctors. Not every child born is an Apirana.

If a man is seeking to make a name for himself, is not that of minister important? Of all the people who crossed the Great Sea in olden days, who of them is famous? Perhaps Julius Caesar the soldier? Hannibal, perhaps, and his opponent? Alexander, the man who subdued the whole world? But what about the Soldier of the Cross, Paul the Apostle? But the work of the missionary and the minister is a work for God, it is not something done in order to become famous, or for personal satisfaction. The young man who despises the work of the Church should be careful lest he lands flat in the mud in the end. Very few of the boys from Te Aute are choosing to become ministers and are taking up the work of the Church. The faith of the ordinary person is a beautiful thing, It does not come from the minister. It cannot be said that the minister believes for him; his faith is his own, Few people like that are preaching. An ignorant person says that if he is not set aside for the ministry he can do things that it is not right for a minister to do. For the soul of the minister and for the soul of the layman there is only one way to life; one is not different from the other.

The missionaries, the Soldiers of the Cross, are some of the bravest people in the world, braver than the soldiers of the King. Ordinary soldiers are resolute in battle because they want to be great, to be honoured by others; but the Soldiers of the Cross are not honoured in this world, their bravery is not celebrated, their works are not paraded. They work out of love for their Captain who has commanded them to preach the Gospel to all the world. The calling of ministry has been scorned but the glory of all the world’s other professions is evanescent whereas the glory of the Soldiers of the Cross lasts eternally. Amen.

IN MEMORIAM

To the Editor of Te Pipiwharauroa.

Greetings, Bird, the bird who commemorates the important people who have died. Take on board these few words to be carried by you to the island’s marae, that is, what follows. It is a notification of the death of Heneriata Kanoa Kawhia who died at Waitekaha, Tuparoa. She was a leading elderly lady, a parent, a pillar of the Church. On the evening of 23rd May 1901, the service began and that lady said to the tohunga that they were to sing hymn 133. The tohunga announced the second chapter of Titus and that elderly lady said that the reading was to be Job 1.21. The tohunga did not agree to the elderly lady’s request and the lady did not go along with what the tohunga wanted; the tohunga chanted the words of Titus and the elderly lady the words of Job. Afterwards they slept. At half-past-five on the morning 24th May, her body departed from this world to the place where body and soul find rest.

It is 16 years since the death of her husband, Rev Raniera Kawhia. Since that year the elderly lady has lived as a widow until the day of her death. Her family who came to her were amazed at what had happened - at the clarity with which the elderly lady specified the chapter for her committal. Such a service has not been seen before for our many people who have died, and so we thought we would send the above account to be published by Hine Pipi. Now I will stand down so that the paper has room for the news of the world.

By Umuariki.

(William R Grace, Scribe.)

[4] 

THE SLAVE OF SIN – OF RIGHTEOUSNESS

(Romans 6.15-23)

Paul says to the people of Corinth that he sought to be ‘all things to all people’, using all his energy in order to save some (I Corinthians 9.22). That is why he continually wrote to the people of each church using something they knew about, to clarify the meaning of his preaching and to stir them up to listen to him. He spoke to the people in Athens about their altar TO THE UNKNOWN GOD (Acts 17.23). He also quoted the words of one of their poets (v.28). And when he was writing to the people of Corinth he likened the Christian life to the athletics competition, a reference to the gathering in Corinth of all the people of Greece in some years for that established festival – the games (1 Corinthians 9.24-27). Rome was the greatest city in the world at that time and the people of Rome were always fighting other people and many other people were conquered by them. As a result many people from every nation were brought to Rome to be sold as slaves. Laws were passed by the people of Rome allowing slaves to be held indefinitely as well as permitting their freedom should their owners release them. That helps us understand what he is saying in this chapter. If a man is a slave then he is the absolute possession of his master, like sheep or cows perhaps, and if his owner wishes he has the right to make him work, to whip him, to sell him, to strike him. The slave has no say.

He speaks of two things in the chapter: remaining as a slave to sin and remaining as a slave to righteousness. If we are slaves to sin our master lays down how we live and how we die (v.16). But we were bought by Christ and made slaves to righteousness (v.18), that is, to God (v.22).

Paul says that we should carefully consider the state of the slave to sin and that of the slave to God. It is like this:

The slave of sin. /  The slave of Righteousness.

Is free of righteousness (v.20). /  Is free from sin (v.18).

You have no fruit (these are taken by your master) (v.21). / You have fruit (these belong to you). (v.22)

What you do is shameful (v.21). / Your works are holy (v.22).

The gift you get is death, the reward for your deeds (vv.21,23). / The gift you receive is eternal life. It is not a reward for your deeds but a free gift from God (vv.22,23).

Paul writes these things lest we mistakenly think that the slave of God is like the slave to sin. We are called slaves of God. But that yoke of slavery is an easy one (Matthew 9.30). But the yoke of someone who is a slave to sin is a heavy one and we must be careful lest we find ourselves in that thing (Galatians 5.1).

KIA ORA

When the Ophir was entering Cook Strait in the morning on its way to Australia it sent a message by flags to the Governor on board the Hinemoa which was sailing to Wellington. ‘We are very grateful for the love shown to the two of us. Kia ora.’ This was the last word of the King’s son to New Zealand – a Maori word.

THE DISCUSSIONS OF THE FIFTH HUI OF THE TE AUTE STUDENTS’ ASSOCIATION

Held at Putiki-Wharanui, Whanganui, on 7th December, 1900.

The hui was held at Putiki.

All the tribes came.

The College also came

To open up discussions.

Talk, talk, talk!

Talk, talk, talk!

Speak with power

For the country to hear!

The good news is of well-being,

A light shines.

This is the theme, ‘The old net is cast aside

The new net goes fishing.’

Spread, spread, spread abroad!

Spread, spread, spread abroad!

Let it be promulgated, disseminated,

Put round this country!

Maori people! Chiefs, Guides of our canoes! Families and tribes of Aotearoa and Te Waipounamu! Greetings.

We, your children and grandchildren – young people chosen from every place of the two islands – direct our words to you all, our grandparents, parents, elder sisters and brothers, younger siblings – to all the tribes. This is a time when time divides. We have left behind the nineteenth of the centuries: it ended with the year 1900. We have begun the Year of our Lord 1901, the twentieth of the centuries. Our vision is restricted of the long place where they are who have [5] died before; myriads of the dead are buried there – those possessing mana, who had authority, who inspired awe in people; elders, orators, the guides of past days; the memories, the many desires, the hopes, the intentions with regard to each thing; all these things are buried in the grave.

People, bury our dead, salute them, grieve for them. Go! Farewell! They will be followed by these people, these authorities, these thoughts. But now these are the times committed to us. The descendants are multiplying; they are growing up; they will say their farewells to us, praising our works if they are good and cursing them if they are bad. Who will turn over the edge of the covering garment of the years to come so that it becomes known what the things are that were planted by God in the womb of the time, of the place, and which will later be born?

Maori people, what are we about! Now we stand at the present time looking backwards and forwards. We look backwards and it is dark, obscured by misty eyes. Tears bubble up like a spring for the many afflictions that have overtaken our people. We look forwards and it is dark, so that we cannot see a path to travel. So we young people from the school looked for some enlightenment in order to clear away the great sadness which hides the way to life. It is right for us to look, and it is also right for us to look to the enlightenment we have gained from the many insights of the Pakeha. We stand in the middle. Maori custom does not weigh heavily on our bodies nor does it encumber our thinking, so erecting a barrier to prevent us looking outside those customs. It is not long since we were introduced to Pakeha ways and the people thought we had wickedly cast off the customs of our ancestors. However our desire is to stand in the middle and make choices so that we choose from Maori customs the things that will help the people or take from Pakeha ways things that will benefit the people and bundle them together as things that will be treasures for this generation.

We do not favour the problems of the past, continually talking of them and so making ourselves sad. Those things, the wrongs which happened in this country in recent days, now lying dead, we must leave as warnings to the people in the future. We cannot go back; and we cannot just stand still, like standing water which goes stagnant. But let us follow the way of the time, the thing that has upset the customs, which has distanced us from the ways of the ancestors. It is important that we see clearly how we live in the present time.

One can think about this in relation to the village marae, the Maori pa. One man has a beautiful house, perhaps with a timber floor, and everything about it is good. Another man still lives in a native house, but he makes an effort to keep it in good condition so there is no dirt or anything. Another man still lives in a mess. This is where the two practices meet, the Maori practice and the Pakeha practice. Someone will say that the Maori ancestors always lived amidst dust and filth, in sleeping houses which got no fresh air, but they survived and grew up strong. Another will say that dirt and foul air bring sickness and that sleeping houses and native houses should be done away with. We make a choice between these. A native house is fine if it is good inside, free of dirt, and there is provision for fresh air to come in and stale air to get out. A Pakeha house is not desirable if it is badly cared for so that it becomes like a hen house. Raupo, toetoe, and bark, are like the planed floor of the Pakeha [house], like the iron and its many other things, just so long as one thing is done inside the house and outside on the marae, that is, everything is kept clean.

This is not an empty explanation of how we view the happenings of this time. People should not misunderstand the major reason a body was set up, an association of the island’s students. [People have been] seeking this thing – unity, for a long time. The wise people of the country have set out on this road but have not achieved it. Many things have prevented it, the most important were the pwer of a person and of the people. There arose the Maori King in Waikato, Te Whiti and Tohu on the West Coast, and Te Kooti Rikirangi on the East Coast. Afterwards people forgot that these three instances had arisen out of people’s power. This question of the power of people is still a live one today. If people misuse power then it is wrong. The Pakeha side developed ways of putting this down and no-one questions the effectiveness of the Pakeha’s weapons. When the Treaty of Waitangi Association was set up its objectives were clear – the provisions of that Treaty, even though it was old. Subsequently [6] it was hi-jacked by the important peoples, by the scholars, and soon disaster struck. Why? Through the strengthening of our Maori mana, through people taking a firm stance, through the hostility of chiefs to one person’s word having authority over them. Despite these appearances, one thing has focussed people’s thoughts for a long time on achieving unity, right up to the present, and that is pain over land.

(To be continued.)

JUNE 15, 1901

‘The year of the Hui at Rotorua.’

These words are being set up as a memorial stone to the year 1901. There was one important event happened this, the death of Queen Victoria, the Good, the Great. This year could perhaps be called ‘The year of the death of Queen Victoria.’ Her son Edward has been seated on her throne. However, although this is a major event, I think that of more importance is the heart’s recollection of the great hui at Rotorua. It was said by the Pakeha that this was the greatest occasion in the history of the Maori people of New Zealand. The Governor said the same at the opening of Parliament. Is it more important than the Treaty of Waitangi? A Pakeha woman from England who saw the Maori performances on Saturday, 15th June, said, ‘I saw the most wonderful thing in the world.’ What I say will not be contradicted: When the Duke of York and his cousin visited, on their return, the day at Rotorua was the most remarkable thing they had seen. One of the leading newspapers of the colony said, ‘Everywhere the Duke looked bored but at Rotorua he was happy.’ Nothing done by the Pakeha or by other indigenous peoples of the world can compare with the performances of the Maori people of New Zealand seen by the King’s son. The military drills, the bands, the fireworks, the entertainments, whatever was done for him to look at and hear, were all very ordinary, but then came the Maori haka! Aue, where is its like? The Duke clapped and stamped when the excitement touched his heart. In response to his warm welcome the Duke and his wife went and mingled with the thousands of Maori, and without bodyguards. In Pakeha towns he is always guarded by soldiers and policemen; when he came amidst the Maori the policemen were dismissed to wait. Maori do not attack people without cause as do the Pakeha. This was a great tribute to the Maori people.

My heart rejoices at the excellence of this hui – it had its defects but these were few. The name of the Maori people will be enhanced as a result of this hui; they will be honoured by the great nations. The Duke said that he had seen many of the native peoples, but there was no people like the Maori in appearance, in numbers, and in stature. He had never seen a people so nimble on their feet. Wise Pakeha have actually said: Of all the indigenous peoples the Maori are the most well-built, they are intelligent, and when it comes to learning how to do great things they are just as able to learn as the Pakeha.

When the tongues were sticking out, the eyes rolling, the taiaha quivering, and the feet stamping, as if ‘Ruaumoko [the demon of earthquakes] was grumbling,’ the Duke must have thought in his heart that this is the people who fought against the Pakeha, and I have heard how my grandmother’s soldiers encountered this brave, strong and crafty people. But this was in past times. Today all the tribes of New Zealand are gathered together, the tribes who fought each other in former times, but now are brought together in love and unity by the blood of Christ and who stand together on one marae to honour the grandson of Queen Victoria, the son of the King.

The heart asks, ‘What were the important happenings of this hui?’ First, seeing the son of our King, our king too, standing here. With the coming of the Duke to see his peoples the loyalty of the Maori to the throne is enhanced. Secondly, the meeting of the Maori tribes

of these islands. We have heard their names before: at this hui we saw each other face to face, we lived together, we talked together, we played together, and though we are now physically parted our souls are joined together in love. When I go to all parts of the country I come across friends I met at the hui at Rotorua. There was no hui like this in the past and there will be none like it in the future – this was the first and the last. Thirdly, seeing the haka and the Maori performances. Such were not seen before and will not be seen afterwards. It is enough to say that the Pakeha were magnanimous in their praise of the haka and that Maori should indeed dance and celebrate their culture. The Maori spirit was asleep and the heart estranged but from the time of the battle in Rotorua it has been awakened. Was this the ultimate performance?  Fourthly, visiting Rotorua, the strange land. Seeing Rotorua, the heart quickly agreed that it was right that Rotorua be the marae for the hui to see the Grandson of the Queen. Fifthly, because of this hui Maori discovered many new things. Minds are extended by visiting new places. At this hui Maori learned that improving things is good. All bad practices were forbidden and excluded from the camp so that we saw only what is good. There was no sickness, no sadness and no shame. The benefit of continually sweeping the marae was obvious, so that people learned to clean their villages and their houses when they returned. The only bad thing was the rain but that didn’t hinder people.

I end my thoughts on the hui at Rotorua. Tribes, friends, greetings! In my memory I still see your shining eyes. I was lonely on my return home. My thoughts and my speaking were only at Rotorua. How much love there is and longing for absent friends. If the hui at Rotorua is the last meeting of all the tribes of Aotearoa and Te Waipounamu, I hope and pray that our second meeting will be in the presence of our Heavenly Father, where a dwelling-place has been arranged for us. We are strangers here; there is no permanent home for us here.

My eyes pour out tears

Of love for those

Separated to far places.

Who knows where are

The friends of former times?

They come and they are taken away.

I am left alone.

Aue! the love!

Aue! the pain!

Which oppresses me

And will not end.

R T M K

[7] 

THE HUI AT ROTORUA

Tipi-Whenua

Gisborne to Rotorua

On my first night home from Rotorua I had a dream; I was neither fully asleep nor fully awake and my dream was unclear and confused. I was watching the haka. I had gone amongst the many spears, taiaha and tewhatewha [A long wooden or bone weapon with one end flattened into an axe head.] I went into the eruption of the volcano and was hastening away on a train. Then I was at sea being dashed about by the wind and the waves on a ship. On land again, amidst the thousands of people, my hat was snatched by people along with my huia feathers stuck in it and I was calling out, ‘My hat! My hat!’ when I woke up. My wits returned. Aue! This was my first night at home and I was sleeping in my old bed. However, my thoughts were still dwelling on the activities of the past three weeks. My thinking appeared similarly confused at the many things I had seen and this may explain things if my account of the happenings at the hui at Rotorua is inaccurate. It was a wonderful Maori hui when 5,500 people from all the tribes of Aotearoa and Te Waipounamu gathered. But since I cannot wait for my thoughts to settle down I shall write because the month when Te Pipiwharauroa flies will not wait.

On the morning of Saturday, 1st June, our party from Turanga boarded the Taieri. There were 125 of us altogether. We said goodbye to those we left at home. People saw Pakeha heaping up floats, rafts and boats, and said it was an ill omen. At 10 o’clock the anchor was raised and the bow of the ship turned towards Auckland. There was a beautiful sky above and a calm sea below – the cloak of the sea was spread out, and immediately we were happy. The Mararoa whistled and the passengers shouted out encouragement to us. This continued to Rotorua, the town whose name had been on our lips for many weeks past. At Uawa, Hauiti was waiting out at sea in his canoe, Iranui. When we we close by we did the haka of greeting on the ship:

‘E, Te Tai-Rawhiti, rumbling here, au, au, aue, ha!

E, there is your man the Duke for you to surprise [cj. ?taoho], surprise!’

When we arrived at Tokomaru, the travelling party had gone to Waipiro to await us. It was night at Waipiro when 60 people joined us including Apirana Ngata. We passed by Tuparoa and anchored at Te Awanui in deep calm at night. While the first boat was still far away we on the ship heard the waiata, alerting us over the rippling of the water. The air of the waiata was a lament. We loved hearing it.

'See the Treaty, dipping on the horizon.

Farewell, Queen, the awe of the land,

The people’s authority, reaching those myriads below;

And those wicked laws made in Wellington,

The ‘Board Law’ which affects the country,

And I am aware of being loved.'

Here Te Kairakau, Mohi Turei and some other Waiapu chiefs boarded. At 3 o’clock in the morning Te ‘Pohutu’ and Te Houkamau and his younger brothers boarded at Te Araroa. This was the last place from which we collected people and our numbers rose to 300. When we passed the light at Repanga it was dark and we were guided by a stranger and arrived at Auckland at 2 o’clock on the morning of the Monday. On the Sunday Ngati Kahungunu travelled by train to Rotorua. On the same day Ngapuhi, Whanganui, Ngati Raukawa, who were still in Auckland, set out. The Government people had arranged a reception tent beside the railway for the arriving parties. The day was taken up with seeing Auckland and with buying some small things for the exhibition at Rotorua. Here too we began to see the tribes. Auckland had begun to put up decorations to welcome its noble visitor and battleships had gathered. Maori and Pakeha were mixed together in Queen Street and the noise of the Maori was heard. They climbed on the tram going down Queen Street and did the chant: ‘He dies, he dies! He lives, he lives!’

At 10 on the second day we boarded the train and[plunged into Waikato. This day was the first time some of us had been on this Pakeha vehicle, the train. We happened to be on a fast train and those who were unfamiliar with it couldn’t settle down. We watched that countryside with its lack of mountains but with lakes. It had few plants. At Te Paina ( we saw Waikato Maori.Mercer). Although there many of us, those women did not hesitate to favour us with a song, including the children and the old women.

‘You will not be meanly greeted

But we will greet you with a myriad good wishes, e..au!’

We saw Waahi, the home of Mahuta, who turned a deaf ear to the Government invitation to go to Rotorua. Although we had travelled for a day and a night [?ahakoa he ra po tonu i haere ai]there was much fun with waiata and haka and joking and what have you. [8] At 8 p.m. we arrived at Rotorua and the haka was performed by our college, finishing:

He tapa reireia koi tapa, he tapa konunua
Koi ana tukua i aue, hei! 
[This would appear to refer to karakia or incantations of different kinds, unidentified by the dictionaries. - Barry Olsen]]

The station was full of people, Maori and Pakeha. We went on foot to the camp and our luggage was taken by waggon. When we arrived at the camp we thought we would be welcomed by te Arawa, the local people. That did not happen, instead we were welcomed by visitors. Te Arawa was still living at Ohinemutu. Ngapuhi welcomed us with their band and Ngati Kahungunu with their dance accompanied by a song. Their weapons were all taiaha, very fine to see, like a clump of trees. Their haka was a welcome and also a lament for the Queen; the last words as I heard them were:

‘A Queen dies and a King arises,

A Queen dies and a King arises.

I..e, i..e, i..a!’

The Camp and the Tribes.

The camp where all the tribes of New Zealand stayed was remarkable. All the tribes were there; only Waikato was missing. However I spotted Te Rawhiti, Mahuta’s secretary. The camp was at the southern end of the race-course. It was the site for the performances. The covered stands for the Duke and the spectators were built at the northern end. But half the race-course was covered with tents. The race-course was the main street. On one side were five sheds, long houses. On one side were most of the tents in lines; there were two lines of tents. Another lot of tents was beyond the sheds and scattered about. The largest tent was in the middle of the race-course; this was the meeting place. Ngati Porou and Ngati Apa had some large tents. One large tent was kept free for groups arriving. We stayed there for our first night.

Let me explain the divisions of the camp and where each tribe stayed. You enter on the right hand side and go along the main street. The first camp belongs to Materoa – it is that of the Government and of the Minister of Maori Affairs. Go on and you come to the Maori soldiers from the Wairarapa, then the dining halls, then the tent of Doctor Pomare, then the Post Office and the Police Station. The tribal sites then start with Ngati Maniapoto and its chiefs. Further on is Ngati Kahungunu from Hastings, Wairoa and the Wairarapa, with their chiefs, Uamairangi, Tamahau, and Tunui-a-rangi. You move on to the Ngati Porou shelter beyond, a large tent with a label attached saying ‘Kurahaupo’, this was Ngati Apa and their chiefs Ratana Ngahina and Eruera te Kahu. Just beyond Kurahaupo was ‘Takitimu’ where Porou was in his round tent, the office in which arrangements were made for the activities for the day of action. Here were Te Houkamau, Wi Pere and the descendants of Hinematioro. Surrounding the tent of Ngati Porou were the small tents of Te Whanau-a-Apanui and its district. Inland from the Pourou building were those of Nga Rauru, Ngati Ruanui, and Te Atiawa. Beyond were Whanganui, Ngapuhi, Ngati Whatua, Te Rarawa, and Te Aupouri. – here was Hone Heke. Across the main street was Tuhoe and Ngati Awa. Returning you come to Ngai Te Rangi, Ngapuhi, then Ngati Raukawa and Ngati Toa. Going on you come to Whanganui, this was the camp of the lady, Taitoko, then there was Ngati Kahungunu again, then Ngai Tahu and other tribal groups from Te Waipounamu, and at the head again is Maniapoto. The camp of Ngati Tuwharetoa, of Te Heuheu, was at Whakarewarewa. Te Arawa stayed at Ohinemutu. It was shortly before the arrival of the Duke that Te Arawa arrived to see the tribes.

The organisation of this hui was excellent. I lived in the camp for almost all of three weeks and I did not see one drunk person. Some were no doubt drunk and had I gone looking I should have seen them. Most of the drinkers remained in the town, but there were very few from the visiting tribes. The camp was very well-ordered by the organising committee and the police. Fines and imprisonment were the punishments for those who were drunk. Adultery would be severely punished. At most Maori hui one hears the word ‘adultery’, but at this hui, although it was a large hui, not a word was heard of it. A person who littered in the camping area was punished. There were other rules laid down by the Waata Hipango’s committee and backed by Timi Kara. I was very happy at the person who kept tidying up his tent and who swept his yard each morning. Although there was much rain there was very little dirt. Pipes brought water right to the sides of the food ovens. There has not been as good a hui as this one – better even that the church gatherings. I only saw one thing that was not right at the camp. It would have been better if the committee had not permitted this activity; this was the only thing that marred the hui, namely the sweepstake.  This is something done by foolish people; chiefs do not do that sort of thing. The place where one sees that thing is at horse races. The Pakeha newspapers wrote about this activity. It would have been better if the committee had not accepted money from those who ran the sweepstakes.

[9] 

 ‘Welcome! Welcome!’

It is the Ra-wha [Day Four], the 13th of the days, the day the Duke arrives in Rotorua. Alas it is a terrible day with the wind blowing, the tears of heaven pouring down, and the sky clad in darkness. Because of the storm it was not possible to have the performances, the great performances to welcome and celebrate the arrival of the King’s son and his cousin. But what of that? Outside it may have been cold but the heart was warm, desiring to honour the embodiment of the King and to celebrate Victoria. This day was arranged by the women so that it was the women only who adorned themselves while the men put on Maori cloaks over Pakeha clothes.

When the whistle was heard we knew that the visitors were close. The first train was an inspection train, sent to look at the track. On board were the Duke’s entourage and the leaders of New Zealand. Not long afterwards, at the time arranged, half past four, the royal train arrived. The Duke’s carriage had been decorated and especially fitted out for them. As the train was arriving Te Arawa, the local people, began the welcome. Te Arawa were located beside the train track and took up the tewhatewha display, the haka and the song. When the Duke had got out he was greeted by the Pakeha leaders and two Maori chiefs, Te Heuheu Tukino and Keepa Rangipuawhe, the leading chiefs of the Arawa canoe, Te Heu heu from Ngati Tuwharetoa and Keepa from Tuhourangi. A company of chiefs were at the station to guide the Duke’s carriage, perhaps a hundred of them, All wore Maori garments and carried taiaha and patu. Ninety soldiers from the Wairarapa formed the Guard of Honour. When they emerged onto the street there was an arch. Written at the top was ‘Welcome! Welcome!’ and on the other side, ‘Goodbye! Goodbye!’ From the station and into Hinemoa Street and on to the Grand Hotel there were thousands of Maori on either side with groups of women in the midst to welcome the visitors from afar. The women wore piupiu as skirts and had tree leaves in their hands. The Maori welcome was unrestrained. The cheering was louder than that of the Pakeha in Auckland and people followed the Duke’s carriage still shouting. Here at the hotel which was to be a resting-place for the Duke was a group of women standing ready to perform the poi. When the carriage drew near they quickly separated to make two ranks with their poi twirling above their heads as they sang ‘Welcome! Welcome!’ In the foyer of the Grand, Timi Kara made the speech of welcome on behalf of the Maori people.

The Maori Welcome

Welcome, welcome, welcome, Son! Welcome to these islands, Aotearoa and Te Waipounamu. Welcome to the place where the Maori settled! Welcome to you, descendant of chiefs, the embodiment of authority, of awe, of sovereignty, under whose comfortable shelter we happily live! O Lady, daughter of royal blood, united to him, the son of our Lord the King, greetings. We heard with our ears and our hearts hoped to see you; and now our eyes see and our hearts are glad as we look upon you in this our generation. This is a great day, a day which will remain in the thoughts of our people all the days God vouchsafes to them life. However it is also a day for sadness. We mourn for the Queen to whom we gave authority over these islands and who has protected us right up to the day she fell asleep with her forbears. We, the smallest people amongst her children are of a different blood, but we are closer to her in sharing law and faith, and we mourn our mother who sought the good of high and low, who loved peace, and who knew that through peace her people would be truly raised high. Her character was just such as our forebears knew in their days. Her name was a sacred gift left by them to us. Farewell, Mother, to your rest; go with your multitudes before you! Welcome, welcome, welcome, in the name of the King, your father! We greet you as the embodiment of the new King. He has ascended the throne of his mother to be a ruler for us, to be our lord, to be our head. This day in your presence we renew our loyalty. We confirm what our ancestors agreed with Queen Victoria and her descendants after her. Listen, tribes! This day we make a new treaty –new, yes, but also old – because what we are about is confirming the old one which we agreed for our generation, namely, our loyalty and also our prayer to the King and to our Pakeha brothers to help our two peoples to grow together. Listen my Son! Listen my Daughter! You came from the ends of the earth, from far off Hawaiki, crossing the Great Ocean of Kiwa [Pacific] to see this land and these peoples. It is right, for by this the cords of love will bind us together. Welcome and farewell! Farewell, because the two of you are not able to stay. However, we have seen your faces. Should the two of you live to become King and Queen you have graced with your presence this far point of your [10] Kingdom and have gladdened our hearts. ‘God save the King.’

The Duke’s Reply

To the chiefs and the people of the islands of Aotearoa and Te Waipounamu. Our hearts, mine and my wife’s, are delighted by your words spoken in welcome. It was the great King, my father, who sent the two of us to travel to the ends of the earth, to cross the great oceans to hear and to see his children, the Maori in their own beautiful land. The great Queen, known and loved by your forebears, and mourned by us, by all the peoples who came under the authority and awe of her reign, expressed her wish, before she went to her rest, that the two of us should travel to see her peoples overseas, to express her heartfelt thanks for the help of their young people in the terrible fighting which she was dragged into, even thought she loved, and worked at all times for, peace. The Queen exulted and rejoiced at the eagerness of her Maori children, because of their loyalty, to stand as one with their Pakeha brothers at the scene of battle. Although his cup of sorrow was filled to the brim at the length of his separation from us, his children, it was not the King’s wish not to fulfil the word of his mother. Therefore in his name I disclose to you his sorrowful heart full of gratitude for your love for him in the time of his pain, for your noble and comforting words in which you expressed your love and your respect for my grandparent. The words of the Maori are true – the words of a kind-hearted and noble people – that the hands will fulfil what the lips promised. It will make my father happy; it will encourage and refresh him to complete the great work that is before him, when he receives your words of loyalty, and when I tell him how you have renewed your vow of loyalty and that you have affirmed what your ancestors agreed and what you all submitted to Queen Victoria and her descendants after her. The heart of the King is warm towards his people in New Zealand. He is happy that the two peoples live in peace and love, and he prays always that these peoples will live in unity in order that they may help each other to work for the goals of peace and for the good of the whole people, and that they will also help him to bind together all the peoples under his rule that they may be united. If these objectives are aided by our coming here we are happy. We forgot all our afflictions when we came to your beautiful country to see your leaders and all of you face to face. We shall of course go away but we will always remember your loyalty, your love, and the kindness of the Maori people. May peace, good, and every blessing descend upon you now and for ever.

At the end of the Duke’s speech, Timi Kara led the haka: ‘He dies, he dies; he lives, he lives!’ [Ka mate] The words of this haka [ngeri] are very appropriate for the Duke: he is a chief and a ‘hairy man’. Afterwards the band played ‘God save the King.’ The Duke and his wife entered their rooms and the thousands of Maori returned to their camp. Then they remembered the rain, the wind, the cold, the dirt, but they were happy at having seen the ‘visitor from afar ‘, the ‘white heron of a single flight’, the grandson of the Queen, the son of the King, our King in days to come, Prince George, Duke of Cornwall and York, and his lovely wife, May Victoria.

The First Day of the Haka

Because Thursday night’s weather was so terrible it was doubted that Friday would be fine, however when people got up in the morning Tama-nui-te-Ra [the Sun] was shining; it was a beautiful day so that people felt good inside and relaxed. This was the day when it was arranged that the Duke visited the strange places in Rotorua. He visited Ohinemutu, Tikitere and Te Whakarewarewa. Because of the state of the road he did not get to Wai-o-Tapu. In time we will write about these places.

When the Duke returned from Te Whakarewarewa word was sent that that he was coming to the camp and that the people should put on a one-hour performance. The announcement was a surprise so that only those people who were prepared were able to perform – Ngati Porou, Ngaati Kahungunu, Ngaiterangi, Ngati Maniapoto and the poi groups from Ngaiterangi and Ngati Raukawa. Some tribes complained that there was so little notice of the Duke’s coming.

When the Duke and his wife arrived on one of the bumpy Rotorua coaches, a huia headband was placed on the Duke’s hat. When the visitors were seated, Ngaiterangi began their poi; there were 20 women in two ranks. Their cloaks were all white but all had bird feathers sewn onto them [11] – they looked very good. This poi had not song accompaniment but there were two men, one at each side, and when one completed his chant it was taken up by the other. It was awesome. At the end of the poi the women put their hands around each other’s necks and bowed respectfully. Ngaiterangi’s poi appealed to me for the absence of Pakeha influences. After Ngaiterangi’s poi came the ceremonial haka ending with a chant for the Duke.

When this ended there was a poi by Ngati Raukawa from Otaki performed by 30 adults and three children, who stood at the front. Some wore red cloaks, others pink. They stood close together. Their skirts were piupiu. The poi was excellent – the flying, the turning, and whatever. Watching closely all the time one could see how good it was. The poi flew with military precision; the ranks separated, from being four into one. The poi was wonderful – like a machine.

When this finished 13 women from Ngatiawa (Whakatane) stood to perform the poi. There was a large elder in front who lacerated herself. I don’t like women to abuse their bodies – women are a sacred people.

After this came the haka by Ngati Porou, people of the Tai Rawhiti from Tarakeha to Paritu, a party of 250 in a rectangle with 16 in front. Their clothes were black skirts, purple sashes] outside white singlets, and white headbands – the choice of clothing was a tribute to the Queen. The men were all fine, well brought-up young men, according to the Pakeha newspaper. The Ngati Porou haka was better than its peruperu [a dance accompanied by song – Williams]. It was breathtaking, It went very well. What a tribe to do this kind of thing! The New Zealand Herald said: ‘Both Pakeha and Maori said that they had never before seen so good a haka.’ There was loud applause from the 3000 Pakeha and the how-many-thousand Maori. The Pakeha said this was the best haka of the day.

Ngati Kahungunu came after, part of the East Coast, with a party of around 200. The men were naked apart from piupiu skirts and they carried taiaha. Despite the large group of men, some young men from Ngati Porou joined in alongside Ngati Kahungunu. Kahungunu’s peruperu was their showpiece, besides their haka. When the men moved they moved as one. They quivered. When they were doing the haka a stamping man moved in front doing the haka with his branching stick in his hand. At one end Pateriki was brandishing his weapon; the great man was performing and looking like a carved post.

To end with there was a peruperu by Ngati Maniapoto – a compact group. At the call of the leader, ‘Witi, witi, e!’ they stood up. And one must say of this tribe that they are brave to stand on the marae. Although the size of the party was insignificant, what fire they produced. Nikora said, ‘If it were you, Ngati Porou, so few, you would not have stood on the marae.’

The Duke spoke when the haka were finished. He expressed his heartfelt appreciation of the great things he had seen and heard. The Duke clapped and stamped his feet with delight. It was almost time for the Duke to depart and all of the Tai Rawhiti joined together to perform the ngeri [rhythmic chant with actions – Williams].

‘He dies, he dies; he lives, he lives!

He dies, he dies; he lives, he lives!

This is the hairy man

Who fetched you,

Who made the sun to shine.

[?Hupane, kaupane – Hupane kaupane]

The sun shines!

(To be continued.)

DEATHS AT SEA

[Wreck of Aslan SS in the Red Sea near Yembo, 1st April 1901.]

A short while ago one of the Turkish troop-carrying ships sailed from Ismailia to Yemen]. There were 2,500 soldiers on board that ship. When it arrived at Suez, 300 more men boarded. Arriving at Yembo the ship struck some rocks. The passengers were at a loss at the ship’s striking rocks, and some of the soldiers fell into the water. When the captain saw that his ship had been stoved in, he took his [?pu hurihuri - ?shotgun] and with his sailors boarded the boats and sailed for land. The sailors had in hand their long knives, perhaps to deter others from getting onto the boats.

The people left on board the ship were dismayed. Some jumped into the water and were drowned. Some ran about as if they were deranged. Nearly 200 men died. Most of the soldiers stayed in the middle of the sea for a long time. For 48 hours those men stayed on the ship, then small boats from the shore came and rowed them to land. Most of the rifles and some of the soldiers’ gear was lost. Afterwards three ships arrived and began to tow that steamer but during the towing the hull broke up and it kept sinking.

[12] THE KING’S PALACE

To the Editor of Te Pipiwharauroa.

Bird, it is for you to carry on your back the words below so that they may be seen and thought about by the people of Aotearoa and Te Waipounamu. Friends, at the hui at Rotorua the Minister of Maori Affairs presented a proposal to the Maori people of these islands that they consider building a carved Maori house and a carved throne. The house would contain many carved Maori artefacts. The house would be sent to England to our King, Edward VII as a sign of love and as an affirmation of the love under the shelter of which we came through his mother in the Treaty of Waitangi and also of the crowning glory [?Raukura – feathers, plumage] given by her to us, her Maori people of these islands, the Gospel of Jesus Christ.

The plan of that house sent to all the tribes of New Zealand provides that one tribe will give the posts, another the rafters, another the post supporting the central portion of the ridge-pole, another the ridge-pole, that is the many parts of this building, of the house which is to be completed.

As I see it, tribes, this project is a small one which will be accomplished in line with the saying, [?‘Uki tau e, uki tau e.’- ?These are early days.]

However, I have this little idea. I thought that we should bring together the work on this house in one place and build it in the town of Hastings for instance. The advantage of that place is that there are mills in the totara forests wherever they are, there are trains to carry things to the one place, and for another thing, it is well-placed for the Government supervisors to help and to set in motion things to ensure the proper completion of this treasure. But the best carvers in the islands should come together there to ensure that the measurements of the house and all its carving and other things are right. How will it affect all the Maori people? If a collection is made from 40,000, 1/- or perhaps 1/6d from each person should pay all the workers involved in this treasure until it is completed. When it is completed the posts, the rafters, and every part of that house should be allocated between each tribe and hapu, and each tribe and hapu may name and write the ancestral names of perhaps the tribal or family names on the things assigned to each party.

So send your objections to this paper so that the proposal can be soon rejected and thrown over the cliff, or, if it is sweet to the Maori nose then we can swiftly get it moving now. Don’t leave it until by-and-by, lest it be as the proverb has it, 

Tutohu ahiahi, ata pahorehore.

 ‘Accept at night, reject in the morning.’ [cf Nga Pepeha 2588,  Williams p.248 pahorehore]

Tuta Nihoniho.

Gisborne, Julay 5, 1901

[We have heard that it is the Government’s plan to build the house at Hastings. – Editor]

FROM TE ARAWA

To the Editor of Te Pipwharauroa.

Friend, greetings! Please carry the following words to all places in Aotearoa dn Waipounamu.

When the thousands of people from the many tribes who had gathered at Rotorua-nui-a-Kahu had all dispersed, Te Arawa gathered at Tama-te-Kapua to consider carefully the proposal which Timi Kara, the Honourable Minister of Maori Affiars, had placed before all the tribes.

These are the conclusions arrived at by Te Arawa:

1. The proposed carved house should be constructed by all the tribes of the two islands to be sent to England. Te Arawa agreed that they would carve perhaps one of the posts when the measurements of that house arrived from the Government.

2. On the basis of Captain Mair’s explanation to all the tribes at the Race Course: Some of the leading people in England want Maori to go to England, for which purpose their company will provide £50,000. The appropriate time for that journey is the occasion of the placing of the crown of England on the head of our Lord, King Edward VII. So Te Arawa agree to go to England but we await the day when it will be known how many hundred of Te Arawa will go to England.

3. The Arawa is committeed to supporting the Association of the Maori People.

4. Te Arawa agreed to go to the hui of the Association at Waiapu, besides also the Council meetings. A wise messenger is travelling the road, 

Ka tere Raua, ka tere Pipiwhakao,

‘Raua and Pipiwhakao are afloat.’ [cf Nga Pepeha 1146]

5. Ieni Tapihana is the gentleman who has done the arrangements within Te Arawa for the journey to Wellington. Let him be part of the Committee to choose the right bills for this session of Parliament.

Timi Waata Rimini,

On behalf of all Te Arawa.

Ohinemutu, June 24, 1901.

On 11th of this month Major Pokiha Taranui died at Maketu.

[13]  

OTHER ITEMS

Should we become one with Australia?

The Government set up a Commission to enquire into whether it would be good or bad for New Zealand to become part of the Federation of Australia. When Parliament met the report of the Commission was published. They said that they believed it was better for New Zealand to stay outside. They said that should this colony enter we would loose £45,000 or perhaps more. There were also other difficulties they perceived. As we see it, it would not be good for us Maori; the number of Maori members would be reduced to three because the Pakeha of Australia despise the aboriginals of that land, and they would oppose and be uncomfortable with Maori sitting in Parliament. Sir, Mr Seddon, leave us out!

The Te Aute Association

In my struggle to bring to an early end to my account of the hui at Putiki I left out a few discussions. One motion that was strongly contested was to agree that women should be honorary members of the Association. This motion was put forward at the Papawai hui. It failed there but was brought up again at the Putiki hui. However, wait, ‘old girls’; soon you will be able to stand and adorn the Young People’s Association. – Tipi-Whenua.

Parliament

On 1st of this month Parliament assembled. On the second day the Governor was due to arrive but he sent a letter to the House telling of the death of Queen Victoria so Parliament met after the death of the Queen. The House expressed its appreciation of the goodness of Queen Victoria – the greatest Queen born into this world. The members swore to be faithful to the new King, ‘This is my solemn oath; I will be loyal and faithful to the King, Edward VII; so help me, God.’

The Governor spoke at length but there was no matter affecting the Maori people. He went on to praise the hui at Rotorua. He said, ‘The presentations of the Maori people at Rotorua were excellent, they were wonderful, and will be written in their histories in years to come. Perhaps there will never be a hui like it again.’

Captain Russell has ceased to be leader of the Opposition.

THE MEDALS FOR THE CHIEFS OF NGATI POROU

Sir, Te Pipiwharauroa, 

It is right that you should publish that list of names of the chiefs of Ngati Porou who were denied medals, which have been given only to two men. Apirana Ngata has been strong in criticising these chiefs. But should not the descendants of Te Mokena Kohere have had a part in this? He it was who lit the fires from Gisborne to Waiapu. Afterwards some other men were called. Should there be a reward for sending these words, send it to me.

These are the people Wi Pere chose to receive the medals, but because of Apirana Ngata’s criticism only two remained.

From Ngati Porou:

Pine Tuhaka, Te Whakatihi, Neho Kopuku, Wiremu Keiha, Te Houkamau*, Tuhaku Kohere, Tuta Nihoniho, Tama-nui-te-Ra.

From the North:

Pare Koihu, Waikura*, Paora Ngamoki, Te Paea Kingi, Te Aporotanga, Te Whenuanui.

• The chiefs who were given the medal.

Enough,

Rawiri Karaha

Poho-o-Rawiri, July 8, 1901.

FAREWELL, QUEEN!

The body of Queen Victoria is cold in the ground, but the love for her in the hearts of her Maori people is still warm.

Farewell. Lady, while the sun is shining,

Farewell, the Shelter

Of the Maori people, the sun shines in the world…! [conjecture]

Te Toroa Retimana, 
Te Puke.

 People, let us gather together,      

For we are afflicted. We have heard the news.

It has reached the wandering party. We are aroused.

The lofty peak has indeed fallen in England

Brought down from on high.

Your messages came, bringing love

To your people, spreading

To the multitude of the dead.

Farewell to the life hereafter;

Be gathered in by the company of women.

The wicker basket is indeed small.

England, the Queen has gone to the grave!

Who will take up your power afterwards?

Your child, Edward-in-heaven, e …i!                    [conjecture]

                                   

Pine Tuhaka,

Waiapu.

Farewell, Queen, the dread of the earth e …i!

The power of people, to those myriads below e …i!

‘Te Pohutu,’ 
Te Araroa.

[14] 

 SOMETHING FOR THOUGHTFUL PEOPLE TO CONSIDER

We have seen in our Maori newspapers as well as in the Pakeha papers in recent months, articles about the time of the visit of the important grandson of our Gracious Queen, Victoria. He is also the son of King Edward VII and will himself be king in days to come when his father is gathered to the grave of his ancestors and of his mother so recently deceased.

Since we heard of it we waited expectantly and hopefully for the day he would arrive in person here in New Zealand. In these recent days which have gone by we saw again in the Maori and Pakeha papers too the announcement that Rotorua had been chosen by the Government as the place where the Maori people should see the eminent grandson of Queen Victoria. When we Maori heard this we looked forward to going to Rotorua and set about packing clothes and ensuring we had enough shillings for the journey. Wise people turned to seek shillings in appropriate ways, for example by raising money on horses, cattle and sheep or other possessions which would provide shillings for the journey to Rotorua. My friends, it was not my intention to cause you grief by writing the heavy words above but to make clear what I meant when I said, ‘when we heard of the coming of the son of the King, we lived expectantly and hopefully and watchfully;’ and it was for this reason I wrote of the various aspects of the money for the trip to Rotorua, which showed the great desire of people to see our future King.

I saw with my own eyes Ngati Porou boarding the ship. I saw in the Pakeha newspapers that ‘people from the head of the Fish of Maui to its tail all gathered at Rotorua’; and also, ‘this is the greatest gathering of this people, the Maori, from the settling of Maori in Aotearoa and Te Waipounamu to this day, and there will never be another gathering like this one at Rotorua.’ This was a good idea on our part to celebrate the son of our King.

However, (1) The Duke of York and Cornwall never made a proclamation such as, (a) wait, (b) hope, (c) be watchful. (2) This king does not know the names of all the Maori who came to Rotorua. All you great people, look at these words, ‘For the very Lord will come down from heaven (1 Thessalonians 4.16). Our King who is coming is a great King, indeed he is the King of Kings, the Lord of Lords, and the true ruler of Princes, - Christ the Lord. He will come and there is no charge for going to meet him. We have received his proclamation to us, his words in the Holy Bible, saying that we should live in expectation of his return, and that we should be watchful, along with his many other words, including this – that we should trust in him. If we do all the things he has left for us to do, when he returns we will not just see him as happened at Rotorua, but we shall be made kings by him with a kingdom greater than that of the Duke of York. But it is not only a kingdom we receive but we shall receive eternal life.

So, my people, let us dedicate our hearts to doing the things that we have been commanded to do in preparation so that at his coming we are prepared.

When Christ comes he will know each of us just as he knew Zacchaeus. He did not know Zacchaeus but when Zacchaeus climbed up into the sycamore tree they saw each other face to face and Jesus knew that his name was Zacchaeus. In the same way he knows us. My people, rejoice that we will see our King coming, just as we rejoiced in going to Rotorua here.

FROM THE EDITOR

Many papers are being returned to us by the Post Offices because they have been a long time at the Post Office or because the smaller Post Offices are not known. If a person sends their name then send also the name of the Post Office near their home and not the name of their village if it has not Post Office. Make very clear the name of the Post Office. If the name of the person is printed his paper will be sent without fail, but if it is not received it may be because other people have used his name or have taken his paper.

It we know that it is our fault that a person’s paper has not arrived we will send the paper free of charge without query.

[15]

INCOMING LETTERS

To the Editor of Te Pipiwharauroa

Friend, greetings. Please place within the wings of our bird these few greetings. To my many friends in this island seen by the Pipiwharauroa, greetings. The bird will express to you our unsatisfied longing in the districts to which it flies. This is our heart’s desire arising from recent days. Karioi, Whanganui, Taranaki, greetings. Young people of Te Aute, greetings. We have a saying from Te Aute days which goes like this, ‘He is gone to the dogs.’ So because I still belong to Te Aute even those these days I no longer attend, it is appropriate that I write to Te Pipi to point out to everyone a matter that concerns us dull ones – the students who have finished school. People, you say ‘scoundrels, we waste our perspiration on you so that you can go to the schools and when you have finished you go home to your villages and eat fern root.’ But wait friends before you curse your children, before you curse us. The instruction of the school teachers was to persevere and so we persevered. And right up to the time we finish school we sought some hidden Pakeha knowledge.

But the authority and the power of the teachers over us ended there. When we finished there, there were no occupations awaiting us in the blacksmith’s smithy, the hayshed, or other jobs that we could enter upon when we came out of school. Then what were we to do? It was left to us to seek some work for ourselves in the towns. However the Pakeha is very knowledgeable and he sees a Maori and kicks him. In this way, friends, we suffered. We are not ignorant and  did wewant to return to eat fern root at home - no. We did not know much but we were unable to obtain and were not given work by the Pakeha. The work we did get, that is the work we were given by the Pakeha was such as could be done by people who had not been to school. Many pupils of this school, Three Kings, Auckland, got an education but have returned home to eat fern root, the reason being that they have not obtained, or rather they have not been given work in Auckland. Neho Papakakura from Three Kings is at Otago but it took great effort to get him that job. Manuera Poata Uruamo was at Te Aute; when he left he could find no work but through the influence of his father he got his job in Wellington. He is learning to be a policeman and we wish him and his important work well. Hamaka O’Brien, Wi Hare, Paul Amohau all attended Te Aute and these have got work in Auckland but only after a struggle did this happen. Wi Henare from Hokianga attended Three Kings and has obtained a position in Auckland where he is learning carpentry. So, people, you have seen the difficulty of finding work, but there is a plan. I have gathered together all of us who are living in Auckland and have laid down a plan for us if we all persist in looking for work in Auckland. This is our idea: that you should all undertake to write to the Government to establish a house at Waipapa for us – for all pupils from the Maori schools who are seeking work in Auckland. No matter where that young Maori person comes from, if he is seeking work in Auckland he will be able to stay in that hostel. That hostel would serve as a focal point for the schools, to bring together the young people living in Auckland. Friends, these wishes of ours are so great because this is one of the difficulties facing those who are not able to find work in Auckland. If a young person does get work for himself his problem is that he cannot find a place to stay in Auckland. So should he go to a Pakeha house to board it will perhaps cost 15/- a week while the pay for his work is 7/- a week, so we see that given this who is able to board – and if he does stay eventually he is taken to gaol. Consequently young people think that it is better to return and eat toheroa than to live in the towns and be taken to gaol. Hence our idea for those wishing to work in Auckland is that a hostel be built at Waipapa so that those who get work in Auckland may live comfortably. If this wish is correct then there will be many young people who will stay and will not return when they finish school. Now the idea is to build a school for girls in Auckland, however if as it seems to us that they will not be able to get work when they finish, what is the good of it? Now you Pakeha leaders give some thought to giving us work and we will do the work we desire. Greetings!

From your true friend,

Rihari Paraone.

[16] 

CALENDAR: AUGUST

Day 14 New Moon 7h 58m p.m.

Day 30 Full Moon 7h 51 m a.m.

1 Th

2 F Fast

3 S

4 S 9th Sunday after Trinity

Morning Evening

1 Kings 10.1-25 1 Kings 11.1-15

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S 10th Sunday after Trinity

1 Kings 12 1 Kings 13

Romans 4 Matthew 18.21 – 19.3

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S 11th Sunday after Trinity

1 Kings 18 1 Kings 19

Romans 15.1-8 Matthew 26.1-31

19 M

20 T

21 W

22 Th

23 F Vigil, Fast

24 S Bartholomew, Apostle Athanasian Creed

Genesis 28.10-18 Deuteronomy 18.1-15

1 Corinthians 4.18 – end, 5 Matthew 28

25 S 12th Sunday after Trinity

1 Kings 22.1-41 2 Kings 2.1-16

1 Corinthians 6.1-5 Mark 1.1-21

26 M

27 T

28 W

29 Th

30 F Fast

31 S

A BUILDING BURNT DOWN

At the inquest into the burning of the Grand Hotel, the foremost hostel in Auckland, in which the three daughters of the owner of the building, a bank messenger and a woman were burned to death, one of the servants asserted that the building had been deliberately set on fire by someone. She heard people muttering together and she saw a man with a flame inside the building. Those people said to her that if she told anyone about them she would be killed so she was frightened to reveal what she knew. These strange things went on for two nights. On the second night a liquid was poured on the mats to intensify the fire. When the inquest concludes those men will be sought. That woman gave the names but they are probably false.

Afterwards this woman said that her stories were false. She thought that the wicked people knew her and she decided to hide.

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.

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

£1 Rev Nirai Runga; 10/- Hemi Matenga, Parapia Mokena; 5/- Rev A Tamihere, Miss Dencker, Aporo te Kuiti, Te Tuhi Pihopa, T W Hauene, Poari Riwai, Henare Mahuika, Henare Hawhe, Raniera Kawhia, Hori Tawhai, Miti K Otene, Tamaho Rawiri, Maraea Pororua, J Cowan, Ngakete Hapeta, Tipene te Keri, Pene te Tauni, Mrs P Thorn, H Rawiri, Hawira Wahapu, Rev M Waaka, Wai Harepe; 3/6 G T Ferguson; 2/- Emily Lemon, Laura Stubbs; 1/6 Meri Hoani, I Rameka.

H W Williams, Te Rau Press, Gisborne.