Te Pipiwharauroa 43

Te Pipiwharauroa 43

No.43

1901/09/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 43, Gisborne, September 1901

ALCOHOL

(by Maui Pomare MD)

(Written for Te Pipiwharauroa.)

This is one of our enemies – liquor. Although it is a bad friend to us, what is that to the Maori? He allows liquor to be a good friend to him, a chief to him. Alcohol is not a food – no-one gets drunk on food. Some people say that liquor is a strengthening food for people; that saying is a fiction, because the strength of a person’s muscles has been measured before and after drinking glasses of alcohol, and it has been found that the strength of his body has decreased after drinking alcohol, whatever he himself thinks of the strength of his body. So that thing, alcohol, speaks falsely, saying that you are strong at a time when you are not strong; and it says that you are warm at a time when you are cold.

Now how has it come about that he gets across these misleading messages to you? Doctors know that all the veins that carry blood have nerve fibres attached to them and also fibres which carry messages from the brain which cause those veins to enlarge or perhaps to decrease in size.. Through the actions of alcohol those nerve fibres are paralysed whereupon the veins are enlarged, and when those veins are enlarged the blood is sucked out of the body and is carried out to the skin to be dispersed.  The man then feels warm, and also the eyes and nose of the drinker become red because of the blood being brought to the skin. Then at the end of the dissembling liquor’s talk, because he is warm, according to his thinking, the man lies down on the wet road, and, lying there, the drunk man sleeps. When he wakes he is bitten by the cold, he is coughing, the germ that causes consumption is growing inside him, and before long he dies. The family attend the tangi where they too drink liquor and sow some seeds of death. Alas, the Maori! Stop this practice which is killing us.

This is not the end of the deceitful talk of liquor. No, here is another. There is man with little cash: liquor tells him that he is a chief, therefore it is his job to shout, so that his few shillings are used up, he eats into his possessions, and his debts increase. You have listened to a mad drunk speaking – his statements are all twisted. I think that the proper place for a person whose thoughts and speech are confused is the asylum, and it is not possible for mad people to be allowed to get out. And it is the case that a third of those driven mad by drink have been taken there. There are some people who say that there is nothing wrong with a small one, perhaps one glass, but I say that that little one is bad. Drinking began with one small drink and the beginning for many of drunkenness is that first small glass. Start with one and you end up drunk. It is true that one glass is better than three or four, but it is better not have the one.

Have you not kept brandy or perhaps whisky in your mouth? Did it not sting or bite your tongue and the insides of your cheeks? Have you not eaten food shortly afterwards and did your food taste sweet? How does the spittle come into your mouth? It is paralysed by that liquor. And it does similar things inside you. Do you not know that water makes up nine tenths of a person and it cleanses all parts of you; in the case of the paralytic, the producers of water are paralysed along with those that move food, so that food stays inside and rots, poisons develop inside you resulting in contaminated blood, the mother of all kinds of illnesses, [2] the brain is affected, the thoughts are affected, the actions are affected, so that eventually there is a tangi, and the words will be misleading, ‘The Lord gave and the Lord hath taken away: blessed be the name of the Lord [Job 1.21 BCP].’ That saying is misleading; the man killed himself, so do not think mistakenly that it was God’s work. We will make a complete end of this wicked thing, and we shall live long if we do what is right.

TROOPER ARTHUR KENDALL

To Te Pipiwharauroa

Bird, who sings so well, who sings on our home marae, hello. You are the bird who speaks thoughtful words to the tribes of the island. Greetings. Please make known our distress at the death of Arthur Kendall.

Tribes of this island, out of the sadness and pain of our hearts we were moved to send by our bird the news of the death of Arthur Kendall, a grandson of Aatama Papaarangi, of Ngapuhi, from Matihetihe, Hokianga. He was a descendant of great chiefs, great in battle and in peacemaking. His ancestor was killed in the conflict over land]. He was pierced by a spear in his left side. Consequently his family group was called the Tao-maui [Spear-left].

This boy was 21 years old. He arrived in Africa to fight the Boers and was there for 16 months. He was very brave and knew how to fire large guns. He was Gunner Number 2378. He sailed with the fifth contingent. He wrote to his parents saying how much he enjoyed what he was doing – it was excellent. The worst things were the cold at night and hunger during times of battle. He was not worried by the Boer bullets.

His friend was killed by the Boers. He himself made a coffin for his friend from pews they had taken from a Boer church. He did not want him buried like the soldiers whose blankets were their coffins. This shows the great love that lad had, and his wisdom. However, on their return trip to New Zealand they came to Sydney and sixteen of them boarded a ship. They were just off Dunedin when that lad became ill. On the following day he died. Captain Major sent a telegram saying that Arthur Kendall had died. His father wired back that they body should be embalmed and be sent so that his people could see him. His father, George Kendall arrived in Auckland to see his dead son’s body being landed on the Queen Street wharf. In his great sadness he went and took him straight to his home, Matihetihe, and to his people. There was great lamentation there. Many people came to the tangi for that lad. It was thought that he would come back alive from fighting the Boers and that we would hear from him stories of the fight with the Boers. On the day he was buried, all the soldiers from Hokianga came with their officer, Captain Nelson, teacher at the Waimamaku School. At the time the soldiers began their drill the voices of the tribe were heard calling, ‘Arthur, Arthur …eei!’ This was because of the greatness of the pain felt on seeing the soldiers performing their drill, and the soldiers and their captain were distracted at their drill because of their great love for the Maori who were calling to their dead one. When he was being carried to the grave everyone followed in pairs. In front was Taurau Toi, the leader, followed by the soldiers, then the deceased and all the people. On arriving at the grave the Captain of the soldiers made a speech. This was his tribute: ‘We express our great sadness and our love to the parents and the people on the occasion of the death of this lad. I know that the people who live here, including the Pakeha, are very sad, however, people, as regards the death of our precious one, he died fighting for the honour of his Old Lady who has died, Queen Victoria, and so we came in person to see and to commemorate the day of his burial, out of love. Parents of this lad, may you find help through the grace of the Lord!’

When his speech ended, the soldiers fired their salute. That ended we returned to the village. The soldiers ate. There was plentiful food for the party of soldiers, turkeys and other birds, fish, and all sorts of Pakeha food. The soldiers were full of praise for the Maori hospitality – something for which Maori are celebrated, for these expressions of care for people.

It was wonderful, considering the fact that this lad died a long way away, that he should come to his home to be buried. These are the actions of chiefly blood.

And so, greetings!

Taurau Toi

Opononi, Hokianga

[On the morning Arthur Kendall died, when the shoreline became visible, he said, ‘Thank God, there’s dear old New Zealand. I’ll go ashore tomorrow.’ He came ashore as a corpse. – Editor.]

[3] 

THE HUI AT ROTORUA 

Tipi-Whenua

Acts of Worship

Although the main purpose of the hui at Rotorua was entertainment and pleasure, the spirit was not forgotten. Many people in this world live in the mistaken belief that there is only one aspect to humanity, that is the side of the flesh, and it is this side, which is like that of the beasts, that people elevate into the place of authority. They forget that there is also a spiritual side to us, the side that brings us close to God who is spirit. The Government fed the body with food; God fed the spirit with ‘the bread of life’. All people are concerned to feed the body but few are concerned to feed their spirits.

It is the case that this was the great hui of the Maori when all the tribes were seen. It was

also the hui at which most of the ministers were seen like a flock of oystercatchers. There were in all 26 Maori clergy at Rotorua, 5 from the Wesleyans and 21 from the Church of England, 4 Pakeha clergy, including one Bishop, the Bishop of Waiapu. The Church of England ministers were: Mohi Turei, Rutene te Aihu, Hakaraia Pahewa, Timutimu Tawhai, Rameka Haumia, Ratema te Awekotuku, Nikora Tautau, Taimona Hapimana (who is ill), Hare Ruarangi, Tiopira Paerata, Timoti Kiriwi, Matiu Kapa, Wiki te Paa, Hone Papahia, Reihana Kamiti, Reihana Ngatote, Herewini Paerata,, Perere Peneti, Mokai Kereru, Teri Paerata, Hoeta Wharewhiti, Hemi Huata. The Wesleyans were: Rapata Tahupotiki (Haddon), Hauraki Paora, Piripi Rakena, Hapeta Renata, and Te Uira. The Pakeha clergy were Mr [Kutia - ?Goodyear], Mr [Kitohi] and Mr Salmon. It was arranged that the ministers would circulate taking services – in the morning with one tribe and in the evening with another. This arrangement was to ensure that people wouldn’t become bored with the same voice, though some tribes thought they ought to have the good men with them all the time. This shows how each minister was allocated.

On the first Sunday a single service was held because this was a gathering together of all the tribes. It took place outside. The leaders sat in a buggy. The first hymn was by the Otaki Band; Matiu Kapa led the prayers; Hapeta Renata read the lesson; the second hymn was by Ngapuhi; the first sermon was by Rapata Tahupotiki; the third hymn was by Ngati Whatua; the second address was by Perere Peneti; and the fourth hymn was by Whanganui. At the time of the collection the Otaki Band played. That finished, the Ngati Porou hymn began:

There is not here

An abiding place for me [Prayer Book No. 131]

The tune was a Maori one. People closed their eyes and hummed – it was awesome. Strangers listened to a Maori tune being used as a hymn tune. As for the Pakeha tunes, Ngapuhi and Ngati Whatua took the prize; they ascended and descended, they screeched, they [?whakatanohu], they shook – it was very good – while the ignorant people listened to the song.

The preaching and the hymns were shared between the Anglicans and the Wesleyans – one was moved with love at the sight of the tribes gathered to worship God. Some people were gazing into the distance; one wonders what were the thoughts of their hearts.

As for the preaching…. We know that all the readers of Te Pipiwharauroa know Perere Peneti, but the person who is unfamiliar is Tahupotiki. All the tribes sought to hear this man. He spoke at length and loudly and beautifully in an excellent voice. He is an able speaker, knowing the authentic Maori words. No-one could be sleepy listening to his sermon. This man comes from Ngati Ruanui. He is a grandson of Titokowaru. However I have heard rumours that his tribe does not approve of his work. They don’t know what a great treasure they possess: a ‘prophet’ is not honoured by his own people.

The collection amounted to £15 5s. That in the evening was £3 and 19/- was given at the service at Te Whakarewarewa. It was all given to the Maori Girls’ School in Auckland.

At evening prayers Nikora Tautau and Hauraki Paora were the preachers. The Kaikohe Band played. Nikora’s text was a question: ‘What indeed is the purpose of what you do for people?’ When Nikora asked his question it was taken up by Ngati Porou: ‘The objective of what I do for people is this …. That no-one should be hurt by my words or actions…..’ Nikora began his talk, ‘Yes, be careful lest people be hurt by your words, by the words of your haka. Make sure the haka performed for the grandson of the Queen are good, lest he return to his home saying that the Maori are a gross people.’ What Nikora says is right. Indeed the Duke asked Timi Kara to translate into English for him all the haka and the songs at the Rotorua hui. Although the Maori are one race each tribe is different and each hapu is different. In one tribe [4] one does not hear bad language apart from a few stupidities, in another tribe most of the speech consists of repugnant words – the words reveal the hidden places of people. I came upon one group of people whose language was disgusting, a dog would be ashamed, and my heart was pained.

Perere Peneti and Reweti Kohere also preached in the Pakeha churches in Rotorua, Anglican and Presbyterian. The Maori choirs went with them to sing amongst the Pakeha.

The Gifts for the Visitors

It is said that the gifts given by the Maori people to the Duke and his wife were valued at nearly £2000. Perhaps some people did not want to give gifts but seeing others they followed their example. Most of the people who gave gifts to the Duke did not know the Duke, indeed only the leading chiefs knew him. The gifts were given in the name of all the people. Altogether the gifts were 40 mats, a cloak ornamented with black twisted thrums, 20 feathered cloaks – of kiwi feathers and also of dog fibres, 6 greenstone patu, 3 long bone weapons, some tiki, some axes, a neck-tie, a woven waistcoat, some baskets, some piupiu, some poi, and Te Arawa’s canoe. The Pakeha were very critical of the number of treasures presented to the Duke. Had they been fewer they would have been more valued by him. Also, some of those things were an inheritance and it was not right to give them to a man to be taken outside New Zealand. I agree with what the Pakeha say; our Maori treasures are one sign of the greatness of the Maori people.

The Return Home

The tribes stayed together for two weeks at Rotorua. During those weeks the people worked assiduously, right up to the day the visitor arrived in Rotorua. There were many things done in those weeks: the hui of the Association at Ohinemutu; seeing the awesome sights of Rotorua; but the main activity was learning haka in the morning and the night. The sound of the haka was heard everywhere; even in the town of the Arawa people were mumbling away. But on the evening of the Saturday when the visitors had returned, there was not a sound of haka or waiata. It was like a battlefield of the dead – no speech, no voice, nothing.

On the Sunday people began to return home, and that continued until Friday. There were two trains each day and it was a fight to get on the train. Ngati Porou was the last tribe left in the camp. Te Arawa came to the station to farewell the tribes that had come to their marae. The real separation came at Auckland when the tribes from the North, the West, the South and the East set sail. The Pakeha of Auckland, having heard the news from Rotorua, requested the Maori to do some haka in Auckland with part of the proceeds going to the Maori Girls’ School, but it could not be arranged. Auckland was full of Maori creeping about.. The Government showed its concern for the Maori here and opened some eating-places for the Maori. The Government’s generosity to the tribes was unrestrained in feeding people. They made much of the Maori people.

When the Tai-Rawhiti ship, the Moura, sailed, the tribes gathered at Queen’s Wharf, very sad. There were farewells, haka, speeches, and songs:

Our affection will not fade with the dawn.

It will remain for many years – e au!

I look over Moehau

And see you on the rippling sea – e au!

When shall we see one another again? The bow of the good ship Moura plunged forward. It was calm and peaceful but trouble awaited us further on. At East Cape the wind got up, the sea became boisterous, our ship pitched. When people emerged they were weary, they were doubled up, they could not eat food, some were fainting, and they were longing to reach home – Turanganui-a-Rua [Gisborne].

A song:

Rongo-taha-a-rangi is a [?uri paroa - cj. urupaa roa long burial place];

I fall, I lie,

I sleep clutching my knees, doubled up, ill.

I am like Mahutonga [Home of the Winds] going around the earth;

I am a monster, a hawk soaring in the eighth [?month],

The heron crying in the swamp…!

(To be continued.)

TRUE REPENTANCE

Hone Toia wrote a letter to Mr Seddon. He and his hapu were involved in the skirmish with the Government in the year 1898 at Waima, Hokianga:

We are very sorry for the trouble we caused. We were happy and gratified at the coming of the King’s son. To atone for our wrongdoing and to show our loyalty and our gratitude, please tell the King that we have a contingent that wishes to go and fight in any places the King sends us to.

[5] 

 TITHING

To Te Pipiwharauroa.

Bird, this is an article for September. It is an important statement, Pi, for you to declare as you go to all these coasts. It is a lesson that has been lost or forgotten by the tribes, that is, by the holy, catholic Church, and consequently the works of the Faith have everywhere become sickly and weak. This is the message – there is no life to be seen in all the activities of the Church. So, why does it not have life? There is one answer to that question, which is that we have wandered from the road laid down for us by Jehovah from the time of Moses – the tithes have not been consecrated to Jehovah in these days. They are wrongly withheld by the majority of his people; we do not put aside Jehovah’s money to sustain the army of Jesus Christ throughout the world, and the widows and orphans, and the poor. But listen to what the prophet Malachi has to say about this: ‘Does a man steal what is God’s? But you have stolen what is mine. And you say, How have we stolen what is yours? In the tithes and the offerings. You have been cursed with a curse, all of you; I have been robbed by you, by this whole people.’ [Malachi 3.8-9] Fathers, who can say that this curse of Jehovah will not be visited on his Church in these days because of the sins of his people. But the right thing is for us to think about this command from Jehovah, and for the Church of these days to travel by the road travelled by the Church of Moses, and to take the oath of Jacob, ‘Of all that you give me I will surely give one tenth to you (Genesis 28.22).’ Because of this ‘the Lord of Hosts will open the windows of heaven to us and will pour down upon us such a blessing that there will not be room enough to receive it. [Malachi 3.10].’ Only in this way will the Church be able to make good the difficulties of these days. Look at the promises to be relied on.

Words which teach about freewill offerings to Jehovah.

1. Carefully learn the scripture which says – ‘All the tithes belong to Jehovah; they are consecrated to Jehovah (Leviticus 27.30).’

2. Deliberately count the money which comes to you for your work or for the things you have sold perhaps, each week, month, or quarter perhaps.

3. Carefully divide off a tenth of this money for the work of Jehovah, our God, that is, for his Church, for conveying the Gospel to the heathen, for feeding the poor, widows, invalids, and for those many other good works and deeds of charity.

This is how to practise tithing. If you have half-a-crown, set aside three pennies; if you have five shillings, set aside sixpence; if you have ten shillings set aside one shilling; if you have a pound set aside two shillings; if you have ten pounds set aside a pound. If you do this eventually these make up the tithes: they have been made sacred to Jehovah so let us not violate them by using them for ourselves.

4. Now if you give money for the many works of the Faith, of love, take it from your pile of tithed money and do not say something like, ‘I’m not giving my money for that thing.’ You have set apart your tithe.

5. Another thing, should you be asked for money by a person or by the Church perhaps, for the works we have spoken of, remember that it is not you who is giving the money for that person or Church perhaps, no, it is being returned by you to Jehovah, the giver of all things, and is a portion, a tenth, of all those things. The Apostle Paul says: ‘For we know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich (2 Corinthians 8.9).’

Thomas Grace,

Archdeacon.

Blenheim,  
August 10, 1901.

A COMMENDATION AND A QUESTION

We support the article by Mr Grace, Archdeacon of Wairau, about putting aside the tithes. As we see it the Maori people are very reluctant to collect for the work of the Church and for other purposes perhaps that should be supported. Mr Williams has laid down his challenge, but the Maori people have not yet responded, and perhaps it will not be met in this generation. James Williams has made his challenge, however it seems that the people have not yet spoken in response to the challenge to them. We have urged the people to collect for the Maori Girls’ School in Auckland, but most people still remain silent; it is the Pakeha rather, people derided by the Maori as mingy, who are collecting. However some tribes are considering supporting these causes.

One project that does get people excited about collecting is church buildings – then money pours forth. So at the hui for the church at Muriwai the leaders collected assiduously and raised £840 even though the debt on the building did not amount to £100. [6] This is remarkable. We thought on the other hand of the amount of money required for the school in Auckland; we asked that a small portion of that be given for the school but received no response, and we find ourselves moved to ask how this £840 was collected in the name of the Church of God.

A question: Why were people stirred up to give for the church buildings but were slow to give to pay the ministers who take services in those buildings?

We would like people to give their answer to this question, and if they add their names we will print the answers in Te Pipiwharauroa.

It would be a good thing were the ministers of each parish to set down the names of those who agreed to set aside the tithes. This practice would ensure that a person would not unscrupulously give away part of the money he has saved for good things for that money has been dedicated for that purpose. Many people will give to the school if they are asked and are reminded to give, while some people do not give out of thoughtlessness, not because they refuse to give.

One thing perhaps made people reluctant to give now: that is, because they have not been taught generosity. They have been helped by the Church in England. Also they do not give generously every Sunday as do the Pakeha, insofar as we were taught to give on Sundays when there was the Communion and to hold on to what we have for that special occasion.

The principle of the Gospel is that a person should consider what they give. ‘Every man as he purposeth in his heart so let him give; not grudgingly or of necessity: for God loveth a cheerful giver. (2 Corinthians 9.7 AV).’ But very few people get to the point of giving a tenth to God, as such we are below the Jews who gave a tenth of all their possessions, a practice greater than ours, and we are under grace and not under the Law like the Jews. There is no instruction from Christ to give up giving a tithe, rather he said that the practice should be continued (Luke 11.42).

A final comment. Let no-one think that if he keeps himself from the works of God he is being noble – see what the Scripture says: ‘One sows and more is added; another withholds what is due and suffers want.’ (Proverbs 11.24)

NEWS FROM WELLINGTON

The Hon Timi Kara stood to point out that the Land Bill would be amended in the course of the Parliament. The implementation of the law was delayed because of difficulties in some places and because the Government had delayed making its choices for its people on the Councils.

Timi Kara spent two nights here in Gisborne before returning to Parliament; he came to fetch his wife, Materoa, who is ill. She was seriously ill but her illness has abated now. The Minister said that it was not yet certain that the tribes would go to England.

Mahuta has been summonsed by a Wellington hotel owner for payment for when some of his tribe stayed in his hotel. Mahuta responded that it was not his idea that his people should stay there; rather the Government said that they would pay for all his stay in Wellington. One part of the bill has been paid by the Government but another part, £182 has not been paid. The Government said that the amount was too much to pay.

The Pakeha have requested the Government to pay the mortgage held by the Bank of New Zealand on the Gisborne lands under the Tai Rawhiti Land Administration Company of Wi Pere and Timi Kara; the Bank was about to sell it. If the Government pays the mortgage some of the money will return to the people of the land. We hear that the Government will agree.

The Colony’s Finance

Mr Seddon, the colony’s Minister of Finance has presented his Budget to the House. The monies received by the Government amounted to £5,906,916. £5,479,703 was used during the year, leaving a surplus of £427,213, which added to last year’s surplus increases to £532, 564. It was thought that there would be no surplus, rather a debt, but no, even though a large part of the colony’s money was spent on sending soldiers to Africa, on the visit of the Duke of York, and on pensions for the elderly amounting to £215,000. The indebtedness of the colony last year was £47,874,452; this year it is £49,591,245, that is, an increase of £1,716,793.

The cost to the Government of bringing the Duke here was £50,972.

Although the price on the railways has gone down this year, it can be seen that the takings are larger this year; because the price is within easy reach more people are travelling. Receipts at the Post Office have gone down but it is thought that soon they will increase because, given the lower cost of posting letters, more people will write letters.

[7] 

 WAIKATO AT ROTORUA

To the Editor of Te Pipiwharauroa

Friend, greetings. I send this article to your bird.

First, some greetings. Blessings on the Duke and his wife, and on King Edward. Greetings also to the Governor, the Prime Minister, Timi Kara, Captain Mair, and the Committee working under them. Congratulations to all who organised this good and peaceful hui, which will not be forgotten. Greetings to all.

I write to you, Editor, about the report in Number 41 which says that all the tribes were there, only Waikato was missing. Friend, what you say is very wrong because you did not see me and my hapu, Ngatiwhawhakia, 70 of us in all, at Rotorua. Our name was given as Waikato. Our camp was north of that of Ngaiterangi. The Maori Committee of the marae was aware of us. W Hipango was the official who provided food for the tents. We arrived at Rotorua on 10th June. On 11th we were instructed to gather together – Ngaiterangi, Hauraki and Waikato. These tribes learned together in the tent you wrote about. On 13th when we met together in that tent Hone Heke announced that we should select four men from each hapu to lead the Duke from the station as far as the hotel as an accompanying guard for the Duke and his wife. That committee had prescribed that those people should wear only Maori dress. What happened was that the Duke arrived and we were without our Maori clothes so we were left out of the party. However we stood with our spears at the roadside as the Duke and his wife passed by on the pathway. Then we went with the crowd. The Duke arrived at the hotel then, our stint as guards being finished, we returned to our camp. There were others from Waikato there: Honana Maioha and Ikamaupoho, these are Mahuta’s parents; Tahuna Herangi the brother-in-law of Mahuta. There were some others from Waikato – Ngati Haua and Ngati Koroki; these stayed at Ohinemutu amongst Te Arawa. So, friend, you should know that around 200 from Waikato came to Rotorua, perhaps more, for the welcome to the Duke. We did all the activities required for the day with the Duke and his wife. But, friend, when the Duke presented the medals we disappeared; we did not get those medals. However, what of it, we are not upset because it was only to welcome and to see the Duke and his wife that we went, as well as to see the Maori tribes. So this, friend, informs you of how many Waikato came to Rotorua.

On Monday 17th Waikato returned to their homes. The train that morning was only for Waikato and Ngaitahu –there were no other tribes. So that gave me the chance to see the nearly 300 people on that train, and I knew that most of them were from Waikato.

Friend, the reason I write at length about Waikato is because of your statement, lest the tribes think it was true that Waikato did not go to Rotorua to welcome the Duke and his wife. Also you omitted to mention Hauraki, that is, Ngati Maru, Ngati Paoa, Ngaitamatera, and Ngati Whanaunga. These also were at Rotorua. So, friend, if you want to publish this statement that is fine; if you don’t, that is fine. The decision is yours alone.

Greetings.

From your relation,

Karaka Kereru Tarawhiti.

Huntly, Waikato.

[We are delighted at the number who travelled from Waikato to Rotorua to see our chief. It is our omission; we did not know that we had forgotten Waikato. Blessings on Waikato and the descendants of Potatau. – Editor.}

TREATMENT FOR FLY-STRIKE

Hohepa Wahangu of Parengarenga has written a letter to us asking how to treat fly-strike in horses. We do not know the best treatment for that problem, but there may be some who know and who can make the answer known in Te Pipiwharauroa. These are the treatments we have heard of, treatments easy for Maori:

1. Potatoes: feed them raw to the horse.

2. Sea water; or perhaps water mixed with salt.

3. Water from flax roots. In some places a small piece of tobacco is added.

4. A Pakeha plant (pennyroyal); this looks like mint, but its flowers are blue like those of the violet. Cook it and feed the water to the horse.

If the horse’s jaw is smeared with motor oil mixed with water, flies will not settle on it. Do the same if there are many eggs, but do not make the oil so strong that it causes the skin to peel off. The horse becomes ill through biting part of its body and so making it come about that the eggs enter its stomach. The symptoms that the horse has the disease is that it becomes thin and does not eat much and moisture comes out of the nose.

[8]  

THE MAORI GIRLS’ SCHOOL

The Laying of the Foundation Stone

Tipi-Whenua

Of the people chosen by the hui of the Association at Ohinemutu to go to Auckland for the laying of the foundation stone by the Duke, as representatives of the tribes, these attended: Tamihana te Huirau and Wiremu Tuapokai, Ngati Maniapoto; Pene Heihi, Ngati Porou; Tame Arapata, Rongowhakaata; Rev Mokai Kereru, Ngarauru; Rev Rameka Haumia, Te Arawa; Ratana Ngahina, Eruera te Kahu and his wife, Ngatiapa; Utiku Potaka, Ngati Whiti; Rev H T Paerata, Tiki Paaka and Kingi, Tuwharetoa; Ihaka Whanga, Kahungunu at Te Wairoa; Pene Taui, Ngapuhi, Te Rarawa and Aupouri; Tutange, Ngati Ruanui; and from the Te Aute Students’ Association, Rev Perere Peneti, Hana Peneti and Reweti Kohere. Some of the people chosen were not able to arrange to go to Auckland. The clergy went on the instructions of the Bishop of Auckland. Mohi Turei and Kakaraia Pahewa of Ngati Porou were there, as were Matiu Kapa, Reihana Ngatote, Tiopira Paerata, Herewini Paerata, Timoti Kiriwi, Wiremu Keretene, and Wiki te Paa, of Ngapuhi; along with Hare Ruarangi of Ngati Whatua and Nikora Tautau of Waikato. These are all from the Church of England. Rapata Tahupotiki was present from the Wesleyans. There may have been others whose names I have forgotten.

At Newmarket we descended from the train. Miss Keith, the school secretary, was there awaiting her visitors. We go into the coach and were taken to St Stephen’s where we were welcomed by Mr Smith and his friends. On the second day we watched the Pakeha welcome to the Duke. His ship, the Ophir, was escorted by battleships. When they fired their guns offshore the sound enveloped the land. But the remarkable event was the fireworks display at night by the Pakeha; all eyes were fixed on it.

At 2 p.m. on the third day, 12th June, all we Maori gathered at St Stephen’s to go together to the place where the school is to be located; when we arrived the ground was covered with Pakeha, soldiers, and there were many Maori there. The Duke entered by way of a house made to look like a carved meeting house. It was splendid. Some of us were chosen to stand inside the house as a guard of honour as the Duke and his wife entered in. The place had been decorated by the Pakeha with flowers and with bunting. One looked out over the sea. It was very good.

Before the arrival of the Duke, Pereri Peneti stood to preach to the thousands of Pakeha. He referred to the commitment of the Pakeha in these days to help the Maori people, and he said that it was right to educate Maori girls to become wives for the boys attending the colleges – teach the men and the women.

Afterwards, while we were waiting, a letter was read from a Pakeha gentleman from Orakei called Mr Coates. He laid down a challenge for 19 people each to give five pounds and before the laying of the stone he gave £5. The Primate gave the first £5 followed by the Mayor of Parnell, then Mr MacMurray, then Miss Keith and some others. Of the Maori, Rev Hone Papahia and Eruera te Kahu and his wife contributed. Altogether, the money contributed in a few minutes was £110. Lord and Lady Ranfurly gave £10.10s, and Dr Campbell £5 each year until he dies. The collection raised £97; out of people’s pockets £110.17s was placed on the stone by the children; and tickets raised £25. Altogether the money collected on this day was £358. 7s. The Pakeha is good!

Suddenly, from the shouting we knew that the royal party was drawing near. When they were opposite us we cheered; they were so close we could have touched them. After the visitors sat down the children from St Stephen’s sang the song for the King. The Primate led the worship with the Bishop of Waiapu doing the Maori part. Now the Duke spoke the words, ‘In the faith of Jesus Christ our Lord, and asking for his blessing, I lay this stone in the name of the Father, and of the Son and of the Holy Spirit. Amen! He being finished the children from St Stephen’s began the hymn: ‘The foundation of the Church is Jesus Christ.’ [Maori Prayer Book No. 102]

At the end of the service the Maori children did the ngeri [Rhythmic chant with actions – Williams], ‘He dies, he dies,’ [Ka mate, ka mate.] The Duke was staring on first hearing a Maori haka. This was breakfast; Rotorua provided the dinner. Afterwards the Duke rose and inspected the haka party, whereupon they did it again – and the Duke laughed.

Our leading elder, Patara te Tuhi, a relative of Mahuta, shook hands with the visitor – he was the first Maori to shake hands with the King’s son. He is a worthy chief. He has visited England. He is also the editor of ‘Te Hokioi’.

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 The Duke got into the carriage, Mr Seddon waved his hand, whereupon the elders took up ‘He dies, he dies’, very loudly for the second time.

The School Committee gave the Duke’s wife the trowel with which the mortar was spread for the stone, along with the gavel. The blade of the trowel was of silver and the handle of greenstone. The gavel was of native wood – puriri and maire.

Our task for which we came to Auckland being completed, an important and beautiful task during which we saw the pleasure and the graciousness of the Pakeha, we thought about returning to Rotorua. Mr Seddon had procured a carriage for us on the police train. At 11 p.m. we left Auckland and we arrived in Rotorua in the morning. We got no sleep, or rather, we slept like hens. In the evening the Duke and his party arrived and we took part in the welcome to the visitor at Rotorua-nui-a-Kahu.

The Collections for the Girls’ School

£5 Eruera te Kahu, Te Utauta te Kahu, Rev Hone Papaiha; £1 1s W Rotia; £1 Rev Matiaha Pahewa; 10/- Rev Reihana Kamiti, Peti Fairlie. There were others but we do not know the names. The money now amounts to £2,600. The Diocese of Waiapu gave £900.

VICTIMS OF DEATH

To the Editor of Te Pipiwharauroa

Friend, greetings! These stories contained here are being sent to those marae of our friends moving about on those other parts of this land.

When the thousands of people of this country were saying goodbye to the marae where they had been mischievous on the day of the visit of our great chief to Rotorua-nui-a-Kahu, and Matatua was setting out to travel to its own old settlement here at Whakatane, tragedies occurred in some of my own hapu.

June 25th - Two children died, a boy 10 months old, and a girl of 12 months. There was only one hour between these children being grasped by the illness and their being carried away by the hands of Fate.

June 26th - Then one day after, an elder, 67 years of age, an elder we did not think was that old, a robust man who was receiving from the Government a pension, was taken by death after receiving it for only two years. These deceased lay together at the front of the same house.

July 2nd - Another child died, a girl 12 months old.

What does this mean? They must be called a disaster. The symptoms of the illness in the cases of the three children were, at the beginning, diarrhoea, followed by vomiting, after which they were smitten by cold. These children were lying in bed for just two days before they were taken.

In the case of the death of the elder, he left the town of Whakatane at 6 o’clock in the evening. Arriving at the Whakatane River he found that it was full tide and he could not cross. There was no canoe or boat on his side. He called out for someone to bring over a canoe for him. No-one heard him. Soon the winter cold had penetrated his body. It was around 12 o’clock at night. It is thought that he was struck down by the cold. His name was Hoani Parau. He was much loved. He lay in bed two and a half days before he died.

Another girl died, 15 years of age. The occasion of her death was the birth of her child; when the child was born she died. She was taken on 23rd July. The father of the child was not known.

From your friend,

Herewini Waata.

Te Pahou, Whakatane.

[There are many reason to be sad at these deaths. There is the number of children who died, the replacements for the elders; there is the fact that the grandchildren of the elder were irresolute about perhaps going to find him; and there is the fact that the girl who died at the birth of her child was just a child. What is the man who deceived her doing? Perhaps he is seeking other children to deceive. - Editor]

FROM THE EDITOR

There are sixteen pages in our paper this month, but according to the publisher twelve pages will be the normal at present. It was because of the many articles that it was made sixteen. We would like it to be large. However, soon it may be permanently sixteen pages. That depends of the increased consumption of the paper by people so that we can pay a person to produce Te Pipiwharauroa.

Because of the many articles, we have not been able to print all the articles sent to us, however we are holding on to some of them since we do not want to edit the articles, even though they are long. Some would perhaps fill a paper completely. Friends, do not be discouraged.

What we want is to complete the articles about the Hui at Rotorua so that they can be read by generations to come. For this reason we have printed extended articles about that hui.

We received from Kaitaia, by telegram, five shillings, but we do not know who sent that money; there was no name on the wire. The cost to that person of sending five shillings by wire is 1/3d, a large cost for a little money. If you use a Post Office Order it costs 3d, but if you sent stamps there would be no cost. So, friends, if you send money to us by mail, do so using stamps or a Post Office Order, and not actual money if the amount is less that a pound.

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THE HOUSE FOR THE KING

We have received many letters from people in which they express their opinions about the house for the King. We are not able to print all those letters, but let us combine the letters.

Tuhoe is the tribe most keen to support this house. Most of the letters to us come from there. They have also been received by the Government.

Te Tuhi Pihopa of Te Whaiti wrote at length but his ideas were not very clear. He said that the length of the house should be 148 feet ‘as a sign of the unity of the tribes.’

Te Hekenui of Te Teko is critical of the idea that the builders of the house should gather at Hastings, ‘perhaps the reason for this is that some of them do not like some of the others; Maori are bad in this respect.’ His idea is that the measurements should be sent to each tribe so that each could make his piece in his own home. He also urges that we bestir ourselves ‘lest it be like the evening talks of Whitiaua.’

Mitikakau Otene of Mangamuka earnestly wants the house for the King to be completed quickly so that the idea does not die a death, and it be seen as a bid to please the Government after it fed the tribes at Rotorua when they saw the Duke. But if the Government says that it should not be built, that is alright; he will take it to England and ensure that it arrives. If it is agreed, let the Government publish the dimensions of the house, and arrange for the Marae Councils to collect some money. Mitikakau also says, ‘However, bird, the Maori tribes are angry that those who organised the Duke’s medals got it wrong, and perhaps this will be a reason why some people will not contribute money.’

One person from Tuhoe said that if the people like the idea, the project should be delegated to Tai Rawhiti along with Matatua, Te Arawa and Raukawa; They could build the house and finish it quickly.

The Bosom of Victoria

We think that this house is a great burden. This year is nearing its end and it has not been started. Accordingly, what will expedite the work is the setting up of a committee to organise every aspect of this house. There is a Pakeha proverb, ‘Too many cooks spoil the broth,’ and likewise, ‘Too many chiefs and the house will not be finished.’ The considered thought of the Minister of Maori Affairs is to build the house and set it up in Wellington, but that it should be called Eruera. (He wants to transport Tamahau’s house, Takitimu, and erect it in Wellington.) This is the right idea: leave it to stand in Wellington. Te Pokiha says, ‘leave the treasures of your ancestors standing on their island.’ What is wrong with naming the house built by the tribes and to be erected in Wellington, The Bosom of Victoria, as our memorial to our beloved Queen who has been parted from us?

We have many days to build a memorial to the King; he is still living; but the memorial these days is for the one who has died. If this house is to be a memorial to Queen Victoria there can be no dispute. People, think about this idea.

THE OKOHA SCHOOL

To the Editor of Te Pipiwharauroa.

Greetings to you, and your friends who help you. May our hidden Father bless and protect you. Such are my greetings.

Now, I speak these things for you to send, and to be carried by our bird, to the marae of our Maori people. Because of the heartfelt joy I experienced on visiting the school and the people of Okoha, I turn to write about the things I saw and heard when I arrived there. The school has been under construction for eight months. The inside and all its provision exceed those in most of our Maori schools that have already been erected. There are not many pupils – sixteen. These were from the new village, but I did not see any farm children from further away, only these. In the morning they get up to do their work; and although the school is half a mile away they arrive there two or three hours before school begins. Although they have already washed at home, when they arrive at school the same thing happens. Their singing is awesome. Their teachers are two women. These women work very hard; I cannot speak highly enough of them. They are devoted to their few children, and consequently they do not lack anything from the hands of those children or their parents; they provide for travel and for accommodation, and the teachers]eat the food provided by their Maori friends. [11] As I observed what they were doing my thoughts went to Te Aute, and I thought that the efforts of Te Aute and its objectives to seek the well-being of the Maori were no greater. The goodness of the women emerged in the school and extended to the parents of the children and even affected the ethos of the village. They had not been living there for long when they were seen to be fulfilling the desires of this remnant of the people, namely the hope that they would grow and develop because they were travelling on the right road. They have left behind the old ways and are now following the good paths travelled by the Pakeha. It is appreciated that there are ills associated with living in native ways, and living between Maori ways and Pakeha ways is being abandoned and so well-being required, as some explained, that they have turned to Pakeha ways. Hence my word: ‘Be strong, my people, be strong. We are paddling on the Pakeha canoe and not on the Maori canoe, and we are fearful that we may capsize. In the future people arriving will hear that a Maori town has been built at Okoha and there they will say that the progress of the few people of Okoha is awesome.’ Enough, the wings of our bird are weighed down with these observations. By and by I will send the remainder.

I’m away!

Riwai Hiwinui, 
Picton.

[When I went to Okoha the ‘prophet’ Haimona was there conducting his service, but I see from the Pakeha papers that Haimona has been ejected by Ngatikuia. - Editor.]

SOME STORIES

The Maori Committees

An offence was tried by the Maori Committee at Hawera, and the wrong was declared to be on one side. That side declared in the wrong then took the case to the Pakeha judge. In the judgement of Judge Kettle he said that he upheld the Maori committee’s decision; what they decided was right. That Pakeha urged Maori, in matters Maori, to support the ruling of the Maori committee so that they did not use up their money going to law. Their judgements were well thought-through and correct.

The Maori of Motiti

The Maori of Motiti went to work on the land of a Pakeha on the island and were summonsed by the Pakeha. At the trial in Auckland they acknowledged their wrongdoing and were willing to go to prison. The Judge said that even though they owned the land it was wrong for them to take the law into their own hands and to work the land. He would not send them to prison – there were too many. Rather he would fine them £5 each. If they did not pay they would go to prison for a month.

The Flag of Ngati Tuwharetoa

When some of the English army officers, who came to New Zealand at the beginning of this year, arrived at Opepe, Taupo, they were hosted by the people of that village. One of those Pakeha was given the flag presented by the Queen to that tribe in former times. On that flag is the picture of the Queen. The Queen placed her hand on that flag before it was sent to Ngati Tuwharetoa, and so it was sent to England to be touched by the hand of the new King. When it reached the King it was touched by him and then returned. Now it has arrived at Opepe.

The Release of Urabi Pasha [Ahmed Urabi]

Perhaps the older folk still remember the voyage of General Wolseley [Lieutenant Garnet Wolseley] to fight against Egypt. At the Battle of Tel-el-Kebir, September 13th, 1882, General Wolseley took Urabi Pasha and his army of 10,000 prisoner. At the trial of Urapi Pasha for his fighting against the Government he admitted his offence and was sentenced to death. Afterwards he was removed to Ceylon where he was imprisoned for life. This year, on the arrival of the Duke of York in Ceylon, he was freed and the King of Egypt agreed that he should return. He was imprisoned for nearly 20 years. He is going to England to see the King who has been so gracious towards him; and he is returning to Egypt so that his bones may rest in his home country.

A Kidnapping

Two or three years ago a small Pakeha boy was kidnapped when he was returning home from school. The police were told of his disappearance and the police and his parents searched for him. In recent weeks at last he has been found; he was found in a small town in Otago. When that child disappeared he was dressed in girls’ clothing. [Abduction of Raphael Soler – see Southland Times, Issue 15062, 4 October, 1901, p.2]

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The War in Transvaal

There is not much news of the war but it still goes on. Kitchener has concluded his direction of the war and is returning home. General Lyttelton [Sir Neville Lyttelton] was his replacement.

But the main story is of the ill-treatment by the Boers of some English officers who were wounded and taken prisoner. Some were beaten without justification; the cannons were not used to subdue the English.

Pekama Aata [?Beckham Arthur] of Gisborne here has gone to England. He is one of the bravest and strongest of the officers who went from New Zealand. He has been made a captain.

Additional News

A native prince from Hawai and his wife are in New Zealand looking at the land of the Maori.

In the rugby match at Wellington when Sydney played New Zealand, those from overseas were defeated. New Zealand scored 20 points and Sydney 4.

On 3rd of this month Alexander MacLean was hanged for the murder of two women and a small child in Canterbury in June.

A mail coach was robbed by a man in Australia. He took £1000 from the mail. He made the passengers stand beside the fence, terrifying them with his revolver. His eyes had been hidden. Police are following him.

A LAMENT FOR TE POKIHA

Bird, greetings you messenger carrying the pains and the sorrows of this world to every place. Here I bring to an end my greetings to you. I pray you to carry my respects and my lamentation for a chief and elder of Te Arawa who has died at Maketu, Te Pokiha. What I want to say follows: Farewell, Sir, go to your hosts, to your myriads in the afterlife. I saluted you when you were seen by Ngati Porou at Waiapu; there you indeed saw those chiefs of Ngati Porou who have been taken before you. This is my heart’s lament; I grieve greatly for you, for you are the chief who stood in the midst of Ngati Porou and spoke. These were your words, ‘Ka rawe, ka rawe, ka rawe,’ [? It is excellent or We are bound together.] As a result our hearts were clearly bound to you for ever. I finish here, but end with my song.

Farewell, sir!

You are the chiefly host,

You draw out the central shoot of the flax,

You stand in front of the ranks.

My great one, my huge one,

The one I boast of to heaven.

Leave behind the powerful people in pain.

By Hori Tohungia, Waipare.

A REQUEST TO THE MAORI PEOPLE

The sale organised by the girls of Hukarere School raised £60. It is being sent to the girls’ school in Auckland.

Last month we announced that a Pakeha girls’ school in Dunedin was holding a sale with the proceeds being sent for the school in Auckland. We have received a request from Miss Keith, the secretary of the school, that we make known her wish that the Maori people make articles for that sale and perhaps for other sales which will swell the proceeds for the school. The things most desired are small baskets, poi with flax cords, place mats, and other Maori items. There are people working for that school in every town, so send the items to them. People, ladies, do respond to the request from your friend who is working for the well-being of your girls, your grandchildren perhaps. Cut the flax leaves. You people who are reading or perhaps hearing this request, do not ask who this request is directed to, it is to you.

We will publish the items sent for this objective.

THE ASSASSINATION OF THE PRESIDENT OF AMERICA

On 7th of this month a wire from New York told of the murder of President McKinley, the leader of the United States of America. He was doing a nationwide tour. When he arrived at Buffalo he was shot. While he was shaking hands with a man, the man aimed his revolver and fired twice hitting him in the chest. McKinley did not die immediately, but died some days after. This man held a similar status to the king.

In the year 1865 President Abraham Lincoln was shot and in 1881, President James Garfield. He lay ill for two months before he died. McKinley was elected President in the year 1897.

[13] TYPHOID FEVER

We have printed the causes of and the treatment for Consumption for people to see and as a warning to them. Soon we will print articles about Typhoid Fever, by one of the best doctors in New Zealand. This is a notification that people should wait for and take note of these articles. No-one stands and belittles his enemy without knowing his devices; similarly be aware of the objectives and the practices of this strong enemy – Death.

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

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

(The continuation of the accounts.)

1. The Hands of the Association

The body of this movement, the company of the boys of Te Aute College who call themselves the real members, is made up of all who have attended the school from its beginning right up to the present, close to 400 in number. They come from all districts of the two islands, from the four seas, from all tribes, from all hapu, from the chiefly lines of each tribe. A boy is not elected to membership, but is a member because of his situation insofar as he entered Te Aute College, his name was entered on the list of the boys of that school. Alongside them are other Maori people, chiefs, people who love and support efforts for the well-being of the Maori people, people who work for the good of their hapu. They are called honorary members. Their company is represented in the published accounts of the Association hui. They are chosen people and not many in number. They are like the House of Lords, the council of the elders, and act as counsel to us young people. Over these two groups is the Executive Committee which runs the Association every year under the authority of the whole gathering. In the past five years the Association has broadened its membership; it has decided to include all the students of the country. At the Putiki hui it was agreed that some women should be honorary members, having in mind some leading women of the Maori people who are strongly involved in advancing their people. From March 1899 Apirana Ngata took a break from his work as a lawyer to be Travelling Secretary for the Te Aute Association. He is the strong hand of this enterprise, speaking of its objectives on all the marae of the country, seeking the opinions of the wise people amongst the Maori, and bringing together the ideas which tend to promote the well-being of the people. The Parliament of this Association is the hui held each year. As it says above, there have been five hui. Four were held in the Tai Rawhiti area and one on the Tai Hauauru. They are held at the invitation of the people of the country. For four or five days we eat the food provided on the marae, and then we finish so as not to be a burden. However, much work is accomplished in that short time.

2. The Objectives of the Association.

The main objective of the Association has been explained above, namely, to seek out and to support all the ways by which the Maori people will benefit, achieving physical, mental and spiritual well-being. The parts of this objective and the subsidiary objectives are as follows:

(a) Physical Well-being

1. Suppress and remove bad practices at Maori gatherings. Hui without a purpose should cease. Giving gifts on the occasions of funerals and weddings should not become a burden [be simplified, eased]. Large hui should be held on a regional basis. Hui should not be prolonged lest the food and the possessions of the home people be completely consumed.

2. Home marae should be cleaned up. People should set about seeing that the houses, the village, and the drinking water are clean. Dig drains to carry far away standing water and filth.

3. Stop the consumption of alcohol. That drink should be banned from all the marae in the country. The overarching laws of the colony are to apply to public houses and their conduct.

These three aims of the Te Aute Association were upheld and brought into operation by Parliament in 1900 when it passed the Maori Council Act which divided up the country [14] and provided for the election of Marae Councils and Marae Committees to set about implementing these works.

4. Care well for the bodies of children and the sick and so reduce the number of deaths, so that the number of Maori people will grow.

We are particularly concerned with this aim. It will not be delivered by legislation or by Parliament. It is a matter for us to help with. But one small part of the law will help insofar as The Marae Council Act bans the evil activities of some tohunga, it forbids smoking by small children, and it seeks ways amongst the Councils to build hospitals for the sick.

5. Grow a desire to cultivate the land, thus providing healthy activity for people and improving the land. We perceive that this is the main road by which Maori people will find well-being and will increase in numbers to become an established people on these islands. It is work that will heal the afflictions of the body. Working will provide benefits for a person: he will improve his village, he will care better for his children, and he will be able to support efforts on behalf of his people. This is the way we seek to walk in. It is still the land which will provide the basis for life. And so we were drawn into the country’s discussion of the laws dealing with land. At this point the Te Aute Association joined up with the Association of the Treaty of Waitangi. This began at the Rotorua hui in April 1900, and went on during the months when the ‘children of the Treaty’, Hone Heke and Te Heuheu Tukino, and Apirana Ngata as Executive of our group worked together. These men promoted the Maori Lands Administration Act of 1900, and it is said that that law was the fruit of the efforts of the two associations working together and some others outside those organisations.

(b) Health of the Mind

This is one of the main objectives of the Association; it is one of the main medicines for the problems of the Maori people; its many aspects can be gathered under the single heading, Learning. By schools instructing the minds, Maori will attain positions as lawyers, doctors, school masters, clergy, and nurses. A different kind of school will teach trades; they will teach blacksmithing, carpentry, tailoring and farming. The Government is really helping us in this area in response to our request to open up to Maori children the ways to the major Pakeha jobs. These are the fruits of our request.

1..The activities of the Maori Schools of Maori villages, besides that of the colleges, have been developed.

2. The Government has opened up some of the country’s hospitals to Maori girls wishing to train as nurses. However this avenue is not yet fully opened up.

3. The Government has set up three technical schools, one at Whirinaki for the Tai Tokerau, one at Rakaumanga for the Tuhoe area, and one at Rangitukia in the Waiapu area. In 1896 we began to argue for the establishment of these assets for the Maori people – now they have been given and we hold them in our hands. Only our laziness will result in the Government revoking its gift.

4. In 1895 the Government agreed to the request of Apirana Ngata to provide scholarships for Maori children seeking to enter the Pakeha professions and going to the schools of law and medicine. At subsequent gatherings of the Association this graciousness on the part of the Government was confirmed. It was as a result of the Association’s request that Bishop Selwyn’s vision that Maori and Pakeha should be taught together at St John’s College in Auckland was implemented anew. These are all results of the work of this Association.

That is enough about two of our objectives. But let me add one word. We still hold on to our belief that Te Aute is the country’s marae on which to bring together the descendants of chiefs, those intelligent children who wish to learn the many ways of the Pakeha. Consequently Apirana Ngata has been telling parents of children everywhere that they should make every effort to send their children to Te Aute, or perhaps to St Stephen’s in the first place. Ngati Awa of Whakatane have sent their children. Te Heuheu has sent his first son along with other children from Ngati Tuwharetoa. May other parts of the country show the same commitment.

(To be continued.)

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 TE PIPIWHARAUROA

Although you have not received any money, please do not fail to send my paper. – Panapa Waihopi, Te Karaka.

Eru te Toi would dearly love a copy of the July edition. Please send it to him. Here is five shillings. - F Grant, Karioi, Whanganui.

I want to show the English people how the Maori people continue to develop and their commitment to their work. Te Pipiwharauroa is evidence of this. – L Stubbs, England.

May the Lord help and strengthen you so that you may be enlarged and your influence spread. I send some large-leaf coprosma fruit [given to children to make them strong] to sustain you to fly here. I send it for two years. - T P Wharepapa

Bird, greetings to you who go about carrying news of the lands so that each person can hear it. Best wishes, Editor, you who send out this bird with its good song, singing as it goes to each marae. - Rev Tiopira Paerata, Taumarere.

People who took part in the haka did not know the significance of what they were doing, however, I pointed it out to them. - Rev Nikora Tautau.

Friend, the July edition has arrived. Our ears were delighted to hear the accounts of Rotorua and other things, As a result one person wants one sent to him. Rev Timoti Kiriwi, Waimate.

The accounts in Te Pipiwharauroa of the events at the Rotorua hui were excellent. Those who stayed at home were angry with those who returned from there because they were not able to give a good account of the speeches, but then your paper explained them. - Hape Kiniha, Turanga.

I have seen how good the reports of our bird are when it has been read out to some people; and so I asked that a paper be sent now to me – and quickly. Here are the supplejack seeds. - Pitiera K Wainohi, Mohaka.

We have printed summaries of the articles in the July Te Pipiwharauroa, and they have been copied by the main New Zealand newspapers. Do no forget to draw our attention to the articles in your paper so that they can be read by the Pakeha. - Editor, Poverty Bay Herald, Gisborne.

Friend, I am delighted, as are we all, the peoples living in this town. Friend, I greet you. Perhaps you have received our request that you send some Pipiwharauroa to all the people here. Our idea is to set up a place for Te Pipiwharauroa central to these villages. We are very happy with our paper. - Tame Pera and others, Whangaroa.

THE MARAE COUNCILS

The Gazette confirming the membership of the Marae Councils of Tai Tokerau, Tai Hauauru, and the district of Matatua, has been published, and the Minister has arranged the dates for holding the first meetings of those Councils. Three of these hui have been held.

On 27th July the meeting of the Kurahaupo Council (Ngatiapa and some other tribes) was held at Parewanui. Many of Ngatiapa gathered.

P Heritana (Tamatea), Executive Officer of the Councils, and Hone Heke arrived to open the hui. Te Raika Kereama was elected Chairman and Utiku Potaka is the elder who will advise the Council. Afterwards the Marae Committee was set up.

On 29th July the meeting of the Whanganui Council was held at Putiki. Te Heritana, Hone Heke and Hare Parata attended. I returned to Whanganui for that hui along with some of the members. Pehi Turoa te Hitana is the elder who will advise the Council; Neri Poutini of Hiruharama was elected Chairman. Many Marae Committees were set up and they had much to teach and to explain to the members who had gathered.

On 31st July our party went to Pariroa, Patea, to open the meeting of the Taranaki Council. Tutange was made elder-adviser to the Council; Wiremu Tupito of Pariroa was elected Chairman.

The main messages on our travels were Te Heritana’s elucidations as to how to make the Councils function well. He likened them to canoes floating but without paddles or anchors aboard. He said that it was likely that the Minister for Maori Affairs would ask for money from Parliament to help the Councils at the beginning, perhaps £2000. That money would be a contribution to the travelling costs of members attending the gatherings. The food for the canoe will be the regulations and the instructions soon to be laid down. However, since the constitution of the Horouta Council has been set up, it was thought that those regulations would provide a pattern for all the Councils, and they could set right those things which present problems.

I am now going to the meeting of the Matatua Council which will be held at Whakatane on 9th August, and then I will return to the East Coast.

A T Ngata

Bell-block, Taranaki

August 2nd, 1901

[16] CALENDAR: OCTOBER

Day 13 New Moon 0h. 41m. a.m.

Day 28 Full Moon 2h. 36m. a.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S 18th Sunday after Trinity

Morning Evening

Jeremiah 36 Ezekiel 2

Ephesians 6.1-10 Luke 7.1-14

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S 19th Sunday after Trinity

Ezekiel 14 Ezekiel 18

Colossians 2.1-8 Luke 11.1-29

14 M

15 T

16 W

17 Th

18 F Luke the Evangelist Fast

Isaiah 55 Sirach 38.1-15

1 Thessalonians ? Luke 13.1-18

19 S

20 S 20th Sunday after Trinity

Ezekiel 34 Ezekiel 37

1 Thessalonians 5 Luke 14.25 – 15.11

21 M

22 T

23 W

24 Th

25 F Fast

26 S Vigil, Fast

27 S 21st Sunday after Trinity

Daniel 3 Daniel 4

1 Timothy 4 Luke 19.11-28

28 M Simon and Jude, Apostles Athanasian Creed

Isaiah 28.9-17 Jeremiah 3.12-19

1 Timothy 5 Luke 19.1-28

29 T

30 W

31 Th Vigil, Fast

LIVING FOR GOLD

When a ship was wrecked in America, 65 people died. There was a lot of gold on board that ship. Many people died getting that gold – they gave their bodies for money – for money, for money, alas, for money!

A BEREAVEMENT

On 10th of this month Hoani Ruru died at Te Pahou, Turanga. He was a chief and a member of the Marae Council of Takitimu.

A NOTICE

We have some ‘Catechism for Teaching Children’ and ‘Prayers for Sundays’. If a minister lets us know his requirements they will be sent free of charge.

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 Mrs Woodbine Johnson, W G Stainton; 5/- Ani Kanara, Wiremu Pokiha, Karaitiana Tamararo, Te Koore Timiahuru, Wi Tamihana, ‘Kaitaia’, Ahipene Tipoki, Hoani Matiaha, J Mina Tuakanamate, H H Te Wai; 2/6 Kurumoa, Taiwera Rawiri; 2/- Hamiora Aparoa.

H W Williams, Te Rau Press, Gisborne.