Te Pipiwharauroa 42

Te Pipiwharauroa 42

No 42

1901/08/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 42, Gisborne, August 1901

AN APOLOGY

A man wrote to us telling us of the sadness of his heart occasioned by some words in the first article in the July Te Pipiwharauroa about how people wanted to see and get close to the Duke, and headed ‘Hello Renata!’ The purpose of our article was to instruct and we did not think to hurt anyone. In our article about the hui at Rotorua we pointed out our anxiety lest we get things wrong through carelessness or confusion of thinking given the rapidity with which we had to write down those thoughts on our return from Rotorua, because our thoughts had not had time to settle. All those articles were written in haste, and as a result those startling words were written. It is a noble practice of the Pakeha to express sorrow for a mistake, and this is our expression of sorrow for our words which gave pain.

We have heard that some people are grumbling at our praise for the performances by the Tai Rawhiti at Rotorua because Te Pipiwharauroa comes from this coast. It is true that the paper is printed here, but it belongs to all the tribes. We sent our man, Tipi-Whenua, to Rotorua to report on all the events and the speeches at the Rotorua hui, and what he knew and saw and heard he wrote up, and we give respect to the man who deserves respect. If an article gives a false impression the fault is ours. As we see it, Tipi-Whenua’s accounts were not trivialised even if he has left something out or made a mistake through forgetfulness or because he did not have all the facts. The articles in the Pakeha newspapers as well as the accounts of those who saw the performances at Rotorua agree that Te Tai Rawhiti was outstanding.

DEATHS

The Sister of the King

On 5th of this month Victoria, the daughter of Queen Victoria, the sister of King Edward, died in Germany. She was born in 1840, the year of the Treaty of Waitangi. In 1858 she married Prince Frederick, the son of the Emperor of Germany, who became Emperor after his father. In the year Frederick was enthroned as King, the year 1888, he died and she lived as a widow until her death. She had many children. Emperor Wilhelm of Germany is her son. There is great sadness in England and German at the death of this good woman. The King and his wife are going to Germany for her funeral. That woman suffered much pain during her illness.

Sir John McKenzie

On 6th of this month Sir John McKenzie died at his home at Moeraki. He was one of the leading men of this colony and his death brings great grief to the Pakeha people. He worked as a sheep farmer. For many years he was in Parliament. In the Ballance administration he was Minister of Lands and held this position up to the present administration. This man’s greatest achievement was his Lands for Settlement Act. Because of his serious illness he gave up his seat in Parliament last year. He and Ward were knighted by the Duke of York when he arrived in Wellington. Parliament was suspended for several days so that members could attend the funeral of their beloved friend.

• In the waiata for Te Pokiha, line 9, for ‘anoint’ read ‘’shake’.

[2] 

THE MAORI GIRLS’ SCHOOL

The Visit of Peneti to Dunedin.

To the Editor of Te Pipiwharauroa.

Greetings to you, working there on good things for the Maori people. That’s enough for the greetings. This is an article to show how the people of my town think about the Maori. Their goodwill was seen when Peneti arrived here to preach about the school, of which I have heard that the corner stone was laid by the grandson of Queen Victoria.

We had heard the news here that the warrior of Taranaki, Peneti, was coming to bring the message about the school that is to be built as a memorial to the good old lady who has died. There are here some people preparing the way for him. Many messengers were sent before him, but the main messenger which stirs up all Dunedin is the Newspaper. Whatever the newspaper it does not disdain to carry news of coming extraordinary events. The newspaper of the Scottish Church was one that gave its blessing to the project.

Peneti arrived on the Friday evening at 9 o’clock at night and was immediately taken by his minders to see the editor of the main newspaper here. On Saturday morning the whole city heard the news that Peneti had arrived to speak to the people. It was also announced that that man was preaching in the Church of England church on the Sunday.

On Sunday morning at 11 o’clock, the first service was held. The church was full, and you should know that these Pakeha people are not very keen on going to worship in the morning; rather they only go in the evening. Hence we were astounded at the number who entered that building. The minister whose church it was led the service but Peneti preached.

Friend, it was a lovely thing when Peneti stood in the pulpit, like the appearance of a survivor. For the first time a Maori minister was seen in the pulpit of a Pakeha church. All the eyes of the Pakeha were fixed on him. What their many thoughts were, who knows. At the impact of Peneti’s voice other thoughts fell away and the ears were attentive to the words of that Maori lad.

People, the thoughts were uttered at a time when there were many people present. The words of this ‘survivor’ were all substantial and the Pakeha did not despise them. 

 E te ao te rangi ka uhia; e te huruhuru te manu ka rere.

‘As clouds deck the heavens, so feathers enable a bird to fly!’  [cf Nga Pepeha 352]

This bird had feathers and so his flight did not descend below.

I do not have space now to write the words of the sermon but these were the main points:

1. The condition of the Maori formerly.

2. The arrival of the missionaries.

3. The arrival of wicked Pakeha.

4. The fighting with the Pakeha.

5. The problems of the Maori.

6. The failure of the Pakeha to help the Maori.

His proverb was:
 

Ka pu te ruha, ka hao te rangatahi.

‘The old net is cast aside; the new net goes fishing.’ [cf Nga Pepeha 1100]

The Pakeha sweated in shame. The weighty accusations of that rascal Peneti caused the Pakeha to humble themselves. They said, ‘Why haven’t your elders come in former years?’ This was the substance of all his speeches.

One very good thing was the request from the heads of the three girls’ schools here for Peneti to go and preach about his project to their pupils, because the school to be established is a girls’ school. At Girton College £10 was collected, at St Kilda [sic. St Hilda’s] the Church of England Girls’ School, £2. and at the Girls’ High School, it was arranged for a collection to be taken, the money to be given to Peneti’s project. The love of the Pakeha children for their Maori relations was unrestrained.

The most help for Peneti’s enterprise came from the newspapers. As a result his speeches in every place were read by all. There were also some other meetings. The hearts of the people of Dunedin were all open to the Maori. Money from here reached £200.

Bennett stayed at the home of Augustus Hamilton, Registrar of the University of Dunedin, a man with a love for the Maori, and who helps with their projects. He is an honorary member of the Te Aute Association.

Some people here say that should Peneti come again he should also bring some Maori girls, perhaps two or three, to demonstrate to them the work of this new school.

Enough for these words. Bless the Maori. Bless also our relatives the Pakeha as they help us. Bless our mothers, Miss Keith and her friend Miss [?Ereti]; it is because of them that this working party was called together and this war party was set up.

He toa te wahine.

‘Women are warriors.’

From your friend,

Tutere Wi Repa

[3] 

BYGONE DAYS 

‘Nohopari’.

It is a precious thing to think back over the past days to better list the things that have affected each person. It is like photographs placed by the Pakeha in an album and which are there for many years: so that over the years, when moved by love for a friend or a parent or somebody else we miss greatly, we can turn to it and look, ‘O here he is; it is so-and-so.’ It is a good thing and sadness is allayed as we look. Furthermore it is love which fastens the cloak of the heart: as thoughts are uncovered and lie there, we remember journeys, pleasures enjoyed together, conversations, the games of former days, which recollections bring maybe joy, maybe sadness. What person, even though he has suffered much, has not let his memories return to embrace the things that caused the pain? The crushed heart is continually attracted to the thing that afflicted it. Indeed the things we valued are always at the point of return by day and by night. Sometimes the memory envelops us for a long time; sometimes it appears briefly, like the ray of the sun behind a cloud which disappears.

We are like the person travelling along the road and looking behind and in front and at the place on which he stands. Going forward he has hope to guide him: he wonders what that place will be like; what lies beyond that mountain ridge; and what is on the other side of that river. This serves to lift his feet so that his strides are energetic. His eyes are always on the road looking to this side and that, noting the appearance of everything, wondering at this, questioning that, and condemning the other. Having passed those he puts them behind him saying that they will be his memories. O girl, boy, elder! At the end of your journey you will stand and look back over the long boundary you have travelled over. You count the memorial posts you have left behind you, the hilltops on which you sat, the rivers you crossed, and the villages at which you rested. In this place was that beloved friend; in that place was the house where you bestirred yourself; and in another place was the marae where important words were uttered. The eyes of beloved friends return like a shadow, and although our bodies have returned, it is as if they are far away like our spirits, and at night if we dream we may see them draw near, though when we awake with the day they fly away. What gave them substance was the hope within that we shall see them, that we shall greet them, even though we have been separated for a long time. So it was good to greet the beloved friend, to give our noses, and to say ‘Stay' – or perhaps, 'farewell, we shall see each other again soon.’ God waits to sow this seed, this hope, in the hearts of people, to renew the old ways, to lighten the burdens of the present, to clear the road within for the days that lie before us. It is pointed out in the Scripture that hope is one of the greatest things in the world.

My job is to ask questions about the fruits of this thing, of travel, not about great matters, but about the small pieces retained within a person. The important thing is to see, and to become aware of the nature of the land and of the people. If one sees many, many things one’s memories will be contain a diversity of things, this and that. These are the sinews of this thing, travel. However when the distribution is finished, and things are diminished in the eyes, one may see amongst the many good things that this thing is not so good while that thing is very good, and one’s memories will dwell on the things that are very good.

Afterwards, having returned to where we live, what do we make of the many good things in some places? We shall not forget them. Alongside hope lies yearning: we shall not banish from our thoughts the place in which we grew up, the place in which we grew to maturity, the place of our parents. Here is the Pakeha song as a relish to these words:

The home in which I grew up.

(Tune: Home, Sweet Home)

Look at this world!

Nothing is like

Your home in which you grew up,

And you long for it.

Whatever bad things there were,

Whatever faults there were,

The heart yearns

To live there.

The home in which I grew up!

There is no place to compare with it,

Nothing like it.

You may travel far away

But do not forget

The place of your parents

Weeping for you;

That place in the village

Where there is rest,

Where the spirit finds rest

As it dwells there.

There, friends, I complete the things I wanted you to see. All of us long for the homes in which we grew up. Greetings to you all.

[4]  

By the flying clouds

Let love be carried

To the travelling friends of the days

That are now passed into the distance.

Desires alone are left

As a rearguard inside

For the heart to weep over,

A sorrow in these days.

No songs will be sung of the precious things.

So then, I leave you with the hope that we shall see each other again and for ever.

THE HUI AT ROTORUA

Tipi-Whenua

(The continuation of the article.)

It is 15th June, 1901, the main day of the hui at Rotorua; look up and you see the scudding cloud and what have you; all is well above and below. In the morning people began their preparations so that they could arrive early on the marae for some games while awaiting the arrival of the visitor. The flags of all the tribes were flying at the camp and on the marae. The Ngati Porou flag was spread out across the bosom of the sky. This was the largest flag of all those I saw from Rotorua to Auckland – it was the second flag given by the Queen to Ngati Porou. The Ngati Porou party were gathered below that flag. At the head of Whanganui was ‘Moutoa’, a silk flag, given by the Queen as a memorial to Whanganui who fought for the Government side at Moutoa. Te Arawa had the flag given to them by the Duke of Edinburgh. There also was the Ngati Huia flag presented by Lord Onslow to the tribe after whom he named his youngest child. The Te Arawa canoe had arrived at the head of the company. The stands built by the Government for the onlookers were full of Pakeha and Maori, all dark like a swarm of bees. The haka groups – nearly 2000 people in all performed haka and poi – were in a separate space.

At 10 o’clock we heard the shout – these were them! As this spread, the Tuhoe band took up playing the King’s song. People thought that the Duke may have been adorned with his shining clothes, but when he emerged hr was wearing as his hat his ‘hard knocker’, and as a result people said, ‘The Duke’s hat is just like mine. It is the same colour as mine, but mine is perhaps a bit taller.’ However his wife was wearing a kiwi cloak and had huia feathers in her headdress, and ‘she looked swell.’ The kiwi cloak and the huia feathers worn by the duke’s wife were from Taitoko. One evening he presented them when he went to show the Duke the sword presented by Queen Victoria to his father, Major Keepa.

On the right-hand side of the marae facing the Duke were Ngaiterangi, and afterwards came Rotorua, Whanganui, Ngapuhi, Ngati Tuwharetoa, Ngati Porou, and Ngati Kahungunu, but Ngati Porou and Tuwharetoa lay low behind, and when some of the tribes had finished their haka then they charged onto the marae. When the visitors were seated, Te Arawa, the local people, did their peruperu. All the men were naked, wearing only piupiu as skirts. It was a very large group. Te Pokiha was sitting in front. He was ill. However at the noise of the feet and the shouting of the voices, he forgot his illness, seized the sword the Queen had graciously given to him and brandished it above. After Te Arawa, Whanganui and Ngatiapa stood to do their peruperu. When Whanganui sat down, Te Arawa stood up again. When Te Arawa finished it was Ngaiterangi’s turn, then Te Arawa again. Afterwards came Whanganui’s haka with Takarangi Mete Kingi as the leader.

After Whanganui’s haka, Ngaiterangi again stood to perform a haka with Taipari once more out front leading his haka: 

‘Welcome, welcome, my treasure!

Ngaiterangi’s performance being completed, Ngapuhi did their peruperu, holding their tewhatewha weapons. While the group were doing their haka, an elder came out in front, he was large and the face of that monster was covered with tattoo. Some mistakenly thought that this elder had put on a tattooed mask to show off, but, no, it was his real skin. I felt very ashamed and I hoped deep down that the Pakeha would not recognize that this man was naked. I wondered that this man had been admitted to the marae. This was the worst blemish of the day, of this great hui.

When the offensive person had gone, Te Heuheu ran to challenge his people, Ngati Tuwharetoa, who were a little way away and very quiet. When the challenge stick was laid down, the war party got up and ran forward, shouting as they came – a ha ha! They were excellent. [5] Tuwharetoa’s skirts were of lacebark, dyed black. I thought that Tuwharetoa’s dress was the best of the Haka parties, while the women of Ngaiterangi wore the best uniforms of the poi groups. Ngati Tuwharetoa excelled in the number of men, the quality of their dress and the awe they inspired. Te Heuheu’s haka was a welcome to his valued visitor.

You are loved by the Maori.

Greetings to you, the descendant of the Queen.

I am not able to suppress my heartfelt praise for Ngati Tuwharetoa’s several haka. I was amazed. I did not know that the haka was one of this tribe’s great weapons. We murmured at the many hands and the quivering of the men. Te Heuheu stood to brandish his weapon and was an outstanding leader. In one of Tuwharetoa’s haka they seized hold of their feet as they stood, representing the capture of Kruger. But the affecting part of their haka was when they knelt and struck their hands on the ground lamenting for the Queen:

Alas, alas, my Queen!

Tuwharetoa did one of the best haka of this day. If Tai Rawhiti was first, then Tuwharetoa was second, or if Tuwharetoa was first then Tai Rawhiti was second; but the haka of Ngati Tuwharetoa and of Tai Rawhiti were both different. Only the women of Ngati Tuwharetoa danced before the Duke. Their jackets were made of lacebark but to look at they were like kiwi feathers. They sang for the Queen ‘sent by death to the afterlife.’

Meanwhile Tai Rawhiti was still lying in wait at one side waiting for the space to be free for them. However, at the challenge they sprang up and their advance was a surging, like the storming of a palisade. They carried long weapons [huata] and their throats panted. People were terrified. They came right before the Duke. As I see it, had it been arranged that all the groups charged together it would have been very good indeed.

I told last month about Ngati Porou’s uniform. This was the only tribe who did not wear Maori clothing. For the excellence of the haka, the togetherness of the actions of hands and feet, of ascending and descending, the Ngati Porou haka were greatly praised, that is, that of Tai Rawhiti Number 1. It was said by the Pakeha newspaper, ‘Ngati Porou takes the prize for the haka; their haka was like a machine.’ When Tai Rawhiti ran on, the flag of Takitimu was still in front at the head. When, as did also the chiefs of Ngapuhi, Kahungunu and other tribes, all were seated, the chiefs of Tai Rawhiti presented their gifts to the Duke. Soon the pile of gifts before the King’s son grew. Materoa tied a tiki around the neck of the Duke’s wife. A dogs’ hair cloak was spread out before the Duke. Materoa spread a kiwi cloak over the knees of the Duke’s friend. A white heron’s feather was added to the huia feathers on the Duke’s hat, this being one of the sacred crests of the Maori, of which it was sung:

My white heron feather is broken,

My protection in the fierce battle.

When the gifts had been presented, Tai Rawhiti led their song:

Your fame spreads at Rotorua,

Your fame ascends to that good [?ati -clan] [?kauroha tiaiai] …!

This river is deep, as is the sea,

But it is very shallow to that good [?ati -clan] [?kauroha tiaiai] …!

I go away, I travel with your memories

Lest they trouble that good [?ati -clan] [?kauroha tiaiai] …!

While Ngati Porou were singing Wi Pere presented to the Duke the Welcome from the Maori People, which we published, and which had been printed by the Pakeha. This was the heading:

Welcome, White Heron who flies only once!

When Whanganui had presented their gifts for the Duke, Ngati Porou did their peruperu. When they got to these words

[Waikurekure ha, a ko waikurekure ha,
Waikurekure ha, a ko waikurekure ha!]

[?waikure – an expression of welcome to visitors – Williams]

they joined their weapons and raised and lowered them like waves breaking. Tai Rawhiti’s best peruperu was the [?ahitawhito – a kind of incantation], the peruperu for Kruger.

‘I persist, I persist against Kruger.’

When it came to these words:

‘Treachery flies

And is seen beyond Africa.

Yes, yes.’

the 250 men leapt as one, and as one was the loosing [?matarataratanga] of their weapons. They were thrust into space. Alas! Fear entered the breast. Ngati Kahungunu did the best peruperu yesterday, but I would say that Ngati Porou did the best peruperu today, that is, Tai Rawhiti Number 1. Pare Koiho and Te Moana Tautau were the leaders of the Ngati Porou haka. Tuta Nihoniho was on one side and Apirana Ngata on the other.

[6] 

While Ngati Porou was up, Ngati Kahungunu (Tai Rawhiti Number 2) was sitting down waiting. However their taiaha were turning in their hands. They performed the next peruperu led by Ihaia Hutana and Te Uamairangi with Hone Poohe calling the haka.

When Kahungunu sat down Te Moana got up leading the Ngati Porou haka, ‘Ruaumoko’.

‘Oh, the Duke is hidden, is hidden!

We see him, we see him …hei!

Oh, the Duke is hidden, is hidden!

We see him, we see him …hei!’

Ngati Porou did the closing haka, their haka for the plight of the Maori:

‘The first problem is with surveying.

The second problem is with the court,

Te Whiti is dragged along,

Waikato is strangled,

They are being crushed and made fearful.’

At the ending they slowed down, and it was this that brought most applause from people. I thought it was the best part of all the haka performed this day. At the call, ‘I aue!’ only the first rank crouched down; at the second call [auetanga] the second rank crouched down; and so it went on until the last rank, these were women, perhaps four of them, meanwhile the ranks who were kneeling down were making a noise like dogs. This was a new way of presenting a haka and from the Duke’s day it will be widely used.

After this Irene Donald stood where the Duke and his wife were sitting with most of the leading Pakeha. She sang the waiata which was taken up by her tribe, Ngati Kahungunu, and afterwards she began ‘He dies, he dies’ [Ka mate, ka mate] which was also taken up by her tribe.

At that point the men’s contribution was put aside and that of the women, poi dances, began. Te Arawa did the first poi. There were fifty in the party. They wore white and their skirts were piupiu. The poi was so pleasing to the Duke’s eyes that his feet beat in time to the feathers of the poi. After this the Duke was presented with the carved canoe. This was Te Arawa’s most precious gift at this hui; that’s as it should be – a canoe for him from the local people. In Te Pokiha’s speech at the presentation of the canoe he said that this was a replica of the ancient Arawa which crossed from far-off Hawaiiki. Let me praise the beauty of this gift from Te Arawa. It is completely carved, and adorned with pigeon feathers. The canoe is two feet long. The expert who carved it is Anaha Te Rahui.

[7] 

The visitor and his wife got into their carriage and they were followed by cheering Maori and Pakeha. At the station there was the final farewell on the part of the Maori people to their visitors from afar:

‘Goodbye, my lad! Goodbye, my lass!.’

A LETTER

(From Mrs Hewett, taken from the New Zealand Herald, July 8, 1901. – Editor)

[The following is the original English text.]

“The Young Maori Party

To the Editor.

Sir, - A question has arisen in the minds of several people as to why the leading native clergymen who took part in the ceremony of laying the foundation-stone for the Maori Girls’ College in Auckland, and also the Maori reception at Rotorua, were not introduced to their Royal Highnesses the Duke and Duchess of York; and, also, why Ngata, an M.A. and LL.B., who is the leader of the ‘Young Maori Party,’ of Te Aute, and a chief, did not receive a medal, and, I am told, was not even introduced to the Duke and Duchess? The ‘Young Maori Party’ of Te Aute, of which Ngata, the Rev. F. Bennett, and Mr Kohere are leaders, are seeking by every effort to help to raise the Maori race spiritually, socially, and morally. Surely it would have been a pleasure and a privilege to their Royal Highnesses to have recognised such men, and have bid them God-speed in their good and noble work. Who is to blame for this omission? It was a slight not only to those good men, but to every true philanthropist. Their presence and participation would certainly not have damaged those who were so carefully selected for Royal favours.- I am, etc., 

A PHILANTHROPIST.

Rotorua, July 4.”

THE MATATUA HUI

To the Editor of Te Pipiwharauroa.

Greetings to you who run this paper treasured by great and small. Here is a brief account of the Matatua hui held at Ruatoki, near Whakatane, which I send for people to read, if you agree.

A vote was taken to elect the chairman of the hui and Kereru was elected The chairman laid down the objectives of the hui. The motion was passed concerning the visit to England in May; 200 from this canoe Matatua are to go. The motion that a house for the King should be built was also passed, There was agreement that on receipt of the measurements for the length and height of the house, Matatua would decide on the posts it would work on.

Timutimu, a Tuhoe minister, laid down a motion concerning the Girls’ School in Auckland. The leader and all the members approved this motion, and the chairman said that Tuhoe should be left to collect money with a view to helping that school. A motion was laid down to bring to an end Tuhoe’s consumption of alcohol and that the blue ribbon should be adopted. I stood to support this objective. It was discussed and passed. As for this, it should be left to our Marae Council to exercise responsibility for banning the use of alcohol amongst Tuhoe. This was a large gathering. 600 people attended. No alcohol was seen. These were the subjects raised by the Minister of Maori Affairs at Rotorua. Some people were chosen to go to Wellington to scrutinize the Land Council Law; in the end it was Pouawha and his wife.

And so, greetings!

Te Wharepapa Whatanui,

Member of the Marae Council of Matatua,

Te Whaiti, 
July 6, 1901.

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.

[8] 

THE WARS

Transvaal

The Boers and the English are still at it: the Boers are still on the run and are hiding. Colonel Porter (from Gisborne here) has been involved in some small fights.

Kruger’s wife has died at Pretoria. She did not go with her husband to Holland because of her fear of travelling by sea and of sea-sickness. She was cared for by the English until her death. She praised the kindness of the English towards her.

Many soldiers suffered illness while sailing on the Tagus from Africa to Invercargill when the fourth and fifth contingents returned. Waata Kanaara, a half-caste from Hokianga, died shortly before the ship berthed. He actually saw the land and wept at the prospect of soon arriving home, but it was only his dead body that his parents received. His body was transported from Dunedin to Hokianga. In the next edition we will print stories of Waata Kanara.

Lord Roberts has issued a proclamation that if the Boers do not bring the fighting to an end by 15 September, thereafter the leaders of the Boers will be captured and summarily executed. Kitchener says that the Boers are not fighting but are rather plundering. He says that he has 35,000 Boers in his hands, and that there are still a few of them who are violent and lawless going about in the open country.

Since the beginning of the war until the end of July, 22 months, 17,108 of the English have succumbed in the war to illness, 566 have disappeared, and 3,292 have ceased to fight.

Venezuela

There is fighting in Venezuela, a country in South America. The Government is fighting a section of the people. In one encounter the Government defeated the army of the rebels numbering 6,000. Three hundred on the Government side died and eight hundred on the enemy side.

THE DUKE OF YORK

Leaving New Zealand, the Duke of York and his wife went to Hobart the capital city of Tasmania; from there to Adelaide in South Australia; and leaving there they came to Perth in Western Australia. Crossing the ocean they came to Mauritius where they learned that his maternal aunt had died. He is at present in Africa and will be there some time. They had the idea of gathering together 5,000 black Africans to perform in the presence of the Duke. From Africa they sail to America, that is, to Canada, and early in November the two of them arrive in England.

SOME BRAVE GIRLS

On 19th July and evening of song was held for the Maori children of Koroniti School, Whanganui. It was a good evening and many people attended. The Mayor of Whanganui also presented medals and certificates to two of them, Ita Pokiha and Mamae Rangitahua, for their bravery in saving Rikirangi Potaka. Ita, Mamae, and some other pupils of Koroniti School crossed the Whanganui River. They crossed and Rikirangi swam out, not heeding the admonitions of the older ones to stay behind. When he got to a deep place he was caught up in the swirling rapids of the Whanganui. When Ita and Mamae saw that he was in difficulties they ran into the water. For half an hour the children worked above the rapids to save the little one. By the time a canoe arrived they were exhausted and near death. The medals these girls received are a great honour, much coveted by the Pakeha.

TE POKIHA TARANUI

We made known on the last flight of our bird the death of Te Pokiha Taranui at Maketu on 11th July. He was lying in Auckland, but because of his importance he was carried back to die at home.

Te Pokiha is remembered by all the thousands who went to Rotorua. Although he was seriously ill, at the presentation of the entertainment he stood up, his hands quivering, in the presence of his people, Te Arawa. At the end of the activities he returned to the hospital in Auckland. He finally left but not before he had seen the Duke, the grandson of the old Lady whose authority he upheld in the days of fighting. In this number of Te Pipiwharauroa is Te Pokiha’s letter for people to see – look at his words about the journey to England. This is one of the last letters of Te Pokiha [9] in this world; he has gone, but his voice still speaks in the eternal world.

Ngatipikiao is Te Pokiha’s hapu. During the fighting most of Ngatipikiao joined the king’s side, the remainder, including Te Pokiha, the Queen’s. The first battle Te Pokiha fought was against Taurua at Rotoiti where the enemy was defeated, being almost driven as a body into the lake. They are still part of Te Arawa.

Te Pokiha was the most loyal of the Te Arawa chiefs. He it was who brought together Te Arawa in the fighting of 1863 when Te Arawa were turning away. In the days of the fighting at Te Keeti Pa at Te Ranga, he distanced himself from the thinking of most of the chiefs, and he it was who prevented the war parties of Te Rawhiti from passing and defeated them at Kaokaoroa. At the fall of Te Teko he captured Kereopa. He was also in the armies that fought in the Urewera. He and his party also fought against the Pirirakau under Pene Taka at Te Whakamarama, Kaimai, and Paengaroa. He attacked the enemy in the bush, killing some of them, and opening up the way for the Pakeha soldiers under Colonel Haultain. When Te Kooti returned from the Chatham Islands, he again took up his rifle to help the Government. When the news came that Te Kooti was coming to Tauranga, Te Pokiha and his hapu prepared to defend one of their pa.

At the end of the war the Queen presented ceremonial swords for bravery to Te Keepa Taitoko, Rapata Wahawaha, Henare Tomoana, Te Mokena Kohere, and Te Pokiha Taranui.

With the end of the days of conflict we entered the days of peace, and a Pharaoh arose who knew not Joseph. The Government forgot the deeds of these elders, at least of some of them. Te Pokiha was put in gaol at Tauranga for a month. His fault was his refusal to pay the dog tax because he was angry with the Pakeha. He said he was living on the land of his ancestors a long way away and there were no Pakeha anywhere near.

Farewell, Sir, to ‘the myriads there below’, to our thousands who have gathered together in the afterlife, to your Chief, Victoria, to the house prepared with its many mansions for those who desire it. Leave behind the remnant of people blown by the great, rushing winds of the Law of Death.

[I do not know the background to the following lament. - Barry Olsen.]

I take my stand above

Causing my people to languish

My hilltop resting-place is subject to the harshness of the sea.

It flows from above and

From Waihi one sees Maketu clearly.
The tears well up in abundance in my eyes.

********************************

Anoint, friend,

The front of our wicked house

You are hungry

For the thousands of people

Who fetched the virgin of Te Arawa

My parent is taken

The people are overcome

Kahukura floats

And the Taniwha emerges from the den.

THE DISCUSSIONS AT THE FIFTH HUI OF THE TE AUTE ASSOCIATION

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

(The continuation of the article.)

As a result of our looking at these things, this thought came: ‘Do not let a person’s authority become greater than an objective, but let the objective have pre-eminence.’ These words may be misunderstood. It may be thought that we are putting down the Maori chiefs. That is not so. Rather we are setting down these words for the chiefs to consider, as a gift to them. It is the case that people, including the chiefs, will not be left in ignorance thinking that it is one’s genealogy that elevates him. This is because through the activities of the Pakeha things are coming about which will disturb the genealogies, which will make commoners of chiefs, and which will suppress the authority. As the Pakeha sees it the chief is opposing the ways approved by all. If he rejects those practices it will only be a very short time before he is upset and finds himself at the bottom even though he be a king or the descendant of kings. The Maori chiefs of the island must consider seeking to progress together with the people, to listen to the smaller voices below them. If people are speaking one by one it is said that their voice is insignificant, but if many people gather together to say the same thing it is like the noise of the sea and the lone voice of the chief will not be heard. In the voice of the people one finds the thing they are busy with. That voice reveals their aspirations, and if they are stifled by an authority they will explode in time like the eruption of Tarawera which split the mountain right from the bottom to the top. And it is also perhaps at the top that one finds the resting place of this class, the chiefs. Therefore it was right that the chiefs should learn the many directions of the new age [10] in order to direct the wishes of the people to the place of fulfilment. There are many schools in which this learning is available – the Pakeha schools, the farms, the schools of instruction of the Maori, the knotted cords used by the elders to teach the children the old stories that a chief must know, and by his mastery of Pakeha things he will be able to translate them into Maori thinking and so bring together the different aspects of this new day.

If people appreciate what has been written above they will also appreciate what follows. We think that we have not yet achieved or seen real unity amongst Maori. Working together on land issues will increase our unity; but if we achieve a good law relating to our land we shall have brought about unity. But if we do not soon get such a law people will become weary. However if our hearts are hopeful that the Maori people will become a great people, an established people in this island, achieving well-being through the land, through learning, through the fear of God, there is no end to this road although we have lost a generation, and so the heart presses forward with determination, a heart that bleeds for this people heading for the abyss. It is this hope which possesses out hearts, and for this reason we set up the Te Aute Students’ Association. Our desire is this, that the young people, the descendants of the chiefs of this island, should be brought together in one building to learn, so that they hear the same things; so that they befriend one another whether they are from the head of the fish or the cheeks or the stomach or the tail; so that one spirit moves them all – a concern for the plight of the people, health problems, land problems, spiritual problems; so that there grows amongst them an awareness of the importance of the right objectives which will lead them to advance every place on our two islands when they part and return to their people. It is a long road, the road to unity, but we think this is the way. They are not easy roadswith short cuts, these roads to well-being.

These are wide-ranging statements, as wide-ranging as the objectives they seek to clarify. But words are words, however sweet they are when they fall from the lips of wise men. However the best words are those which are embodied in action. Although all our words have not been put into practice, there is reason for the heart to persevere in seeking their fulfilment. So the advice we were given was right – that we should speak little, that we should be humble, and that our ideas short be tempered to what can be achieved at any particular time. One hears some elders of the Pakeha saying that they admire the wisdom of the Maori people, the rapidity with which they catch on to important Pakeha things, and the success of Maori children in competing with Pakeha children in the schools. Those elders say epigrammatically, ‘It is true that the Maori are a wise people but they are without ambition. The mind indeed flies out in front, but the hands, that should build the things the mind perceives so that they come into actual being, are left behind.’ What is said is right. They are offered to us that we may learn to bring the two together, seeking wisdom so that spirit and the hands mature together. What we want is o lay hold of this two-sided wisdom of the Pakeha. And later we will be able to set down the things we have achieved.

On 29th January, 1897, the first hui of the Te Aute Students’ Association was held at Te Aute, Hastings. That hui laid down all the objectives to work towards and chose the ways in which those objectives could be achieved. There were two main objectives. Here they are as set out in the documents of the Association.:

1. To unite all the young people who have studied at Te Aute with a view to them becoming the machines, the hands, to carry out the works.

2. To seek for and to support all ways of improving the well-being of the Maori people, physical, mental and spiritual.

There were three gatherings before we came to the meeting at Putiki-Wharanui, Whanganui, at which the things underlying this statement were discussed. The second was held at Te Raukahikatea, Gisborne, in December, 1897. The third hui was held at Taumata-o-Mihi, Waiapu, at the invitation of Eruera Kawhia and other chiefs of Ngati Porou, in the month of December, 1898. Afterwards we were summoned by Tamahau Mahupuku to Papawai, Wairarapa, where we met on 13th December 1899. In the winter of 1900 we were invited by Wiki Taitoko and Waata Hipango to bring this valued gathering to Whanganui, and on 7th December, 1900, it was held there. We can summarize the matters worked on in these five hui in the two statements below: 

(1) to extend and to strengthen the machinery to implement the objectives, 

(2) to clarify, and to set out clearly the matters requiring work.

This part of our article is rather long in order to make clear to the people what we are doing and what we think.

(To be continued.)

[11] 

TE PIPIWHARAUROA

It is the best Maori paper I have seen. – J Cowan of the Auckland Star.

A good thing. – N.Z. Herald

What I had hoped for has happened - that it should arrive here. I am full of praise and wonder. – I Rameka, Matata.

Many people agree how good your bird is. - C G Spencer, Maketu.

Increase the price of Te Pipiwharauroa to ten shillings but publish it twice a month. – Wiremu Potae, Tokomaru.

Friend, we collect supplejack seeds to feed our bird. Many of us collect. – Huri te Kuru, Karatia.

Increase the size of Te Pipiwharauroa while publishing it once a month. I get upset by these words, ‘To be continued’. – Apirana T Ngata, Waiapu.

[Yes, we have increased the pages of our bird to sixteen while the price remains at five shillings. But don’t be too hard on us. Because of the abundance of articles this month we have not been able to do away with, ‘To be continued’. – Editor]

Friend, much love goes out to you, that is, to our bird which sings as it goes to the four corners of the island. - Renata Maehana, Otuheti.

A spring of love for you rises in my heart as you direct my sight to those ancestors who have passed on. But, bird, will you raise your voice so that it can be heard by the growing generation. I hear your voice indistinctly; how I would like to see your body. So I say to you to fly here too. – Wiremu Renata, Manaia.

It is not that your voice or that of your friend was wrong, rather the fault was mine because of laziness or whatever. But as I listened, your voice, which had penetrated to the root of my ears, was very enjoyable. Do not let your voice be lost in all the difficulties that are coming. Greetings. – Wiki te Paa, Ripia.

I am joyful, my heart is happy, mine and those of this people who live in this place, for I now know about other people who live far away. So I support you here with these supplejack seeds to sustain you so that you can return bringing news to us. Bird, greetings to you and your managers. From your supporter in this place. - Henare Werahiko, Waiotapu.

[Greetings, friend! You raise the heart with your affectionate words. Best wishes! – Editor]

A LETTER FROM TE POKIHA TARANUI

To Te Kani-a-Takirau, Te Houkamau, and Tuta Nihoniho.

To other chiefs of Ngati Porou and Rongowhakaata, and the chiefs of all the tribes, the tribes and the authorities, greetings. I have very great love, as I look at the Maori tribes of this island. And so my loves wells up within me for you, suffering the snow and the rain at Rotorua. I could not go to see the tribes and the chiefs because of the infirmity of my body.

My friends, I did not see the good things of this great hui, except for the greetings from the lad (the Duke) which were remarkable. But one important word came from that lad – that the remnant of our lands should be left absolutely for the Maori so that he can choose all his paths. This will ensure the well-being of the Maori people and our people after us. Friends, because of the infirmity of my body I was not able to say all these words to that lad, but it is for him alone to bring to a conclusion most of the works before him. That’s enough of that.

I heard that the Maori people of New Zealand are going to England. As for this, I have told Te Arawa that they should not sail to England, and I say the same to you, Ngati Porou, Rongowhakaata and other tribes, not to go to England but [?kuri - ?stay] on the island of your ancestors. Set that idea to one side.

I heard that the Maori people wish to build a carved house to be sent to England as a token of affection on the occasion of the coronation of Edward VII. I say this, I alone have four carved houses, two are standing and two have fallen down, and I did not agree with what Te Arawa said, and therefore I say the same to you Ngati Porou and Rongowhakaata - although you have made up your mind about that memorial, you should change your minds. Wait until we see what good comes in the future, and then we can think together about it, and if we decide against it, let the treasures of our ancestors remain standing in their own island. What affection of ours would be conveyed? Our loyalty to the Queen’s side is known and this will continue into the days of the Kingship – our loyalty under the rule of England.

This is what I had to say. My best wishes to you, Chiefs.

From your friend,

Pokiha Taranui.

June 22, 1901.

[12]

CALENDAR: September

Day 13: new moon, 8h. 48m. a.m.

Day 28: full moon, 5h. 6m. p.m.

1 S 13th Sunday after Trinity

Morning Evening

2 Kings 5 2 Kings 6.1-24

1 Corinthians 11.1-17 Mark 5.1-21

2 M

3 T

4 W

5 Th

6 F Fast

7 S

8 S 14th Sunday after Trinity

2 Kings 9 2 Kings 10.1-32

1 Corinthians 16 Mark 9.2-30

9 M

10 T

11 W

12 Th

13 F Fast

14 S

15 S 15th Sunday after Trinity*

2 Kings 18 2 Kings 19

2 Corinthians 7.2-end Mark 12.35 – 13.14

16 M

17 T

18 W Ember Day Fast

19 Th

20 F Ember Day Vigil, Fast

21 S Matthew, Apostle, Gospel Writer Athanasian Creed

Ember Day Fast

1 Kings 19.1-15 1 Chronicles 29.1-20

2 Corinthians 12.14 – 13.1-end Mark 15.42 – 16.1-end

22 S 16th Sunday after Trinity

2 Chronicles 36 Nehemiah 1 – 2.9

Galatians 1 Luke 1.1-26

23 M

24 T

25 W

26 Th

27 F Fast

28 S

29 S 17th Sunday after Trinity

Michael and all Angels

Jeremiah 5; Genesis 32 Jeremiah 22; Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 M

* Read the prayer for Ember Weeks every day this week.

A SHIPWRECK

A large ship of 1036 tons called the Lizzie Bell [barque Lizzie Bell, wrecked 24th July 1901, Waimate, Taranaki, 12 deaths] sailed from Wellington to Australia. At night it was in Cook Strait and they tried to keep a distance from the South Island but in the night it was driven ashore. Those on board escaped in the boat. Because of the roughness of the seas the boat capsized twice and some people died; of the 18, 5 got to shore with difficulty and were lying there for a long time before they regained their senses. They saw that they had left the South Island behind and had drifted, eventually reaching Oeo in Taranaki. The captain said that perhaps the compass was faulty, however at the inquest it was found that he was at fault and his certificate was taken away for a year.

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 Hon. W K Taiaroa; 10/- Tuta Nihoniho; 5/- P K Wainoho, Hemi Waiparera, Pera Pihuka, Henared Pungarehu, Willie Edwards, Rev. Spencer, Wiki Topia, Wiremu Potae, Hemi Whakarara, Pine Tuhaka, Wihari Poungaru, Aporo te Moana, Kingi Rakena, Hapeta Makiri, Rev Hapeta Renata, Eru te Toi; 2/6 Hari Napia, Te Hekenui, Matako Kiri, Hika Waaka, Timoti Popata, Wi Opihana, Ngatai H Pawhau, Mawene Kiriwi, Nepia te Atu, Rev R Kamiti, Mohi Ngawako, Taurau Toi, Hone Wiki.

H W Williams, Te Rau Press, Gisborne.