Te Pipiwharauroa 44

Te Pipiwharauroa 44

Number 44

1901/10/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 44, Gisborne, October 1901

THE ISLAND OF MOTITI

(Written for Te Pipiwharauroa)

Motiti is almost 2000 acres in extent. The land is fertile and flat. In past times it was covered by cabbage-trees. Now it is all worked. Some parts are grazed [lit. ranged] by livestock. Half of the island is in Maori occupation and the remainder in Pakeha. The foods grown by Maori are corn, potatoes, gourds and other foods.

They have horses and pigs. The Pakeha areas are grazed by many cattle and horses. Nearly 700 acres of Maori land is devoted to corn and 15 acres to kumara and potatoes; the remainder of the land is for grazing livestock. 60 acres of the Pakeha land is used for growing corn and 40 acres for turnips and other things. It is thought that the Maori will produce 7,000 bags of corn this year. The Maori are also engaged in building houses and also boats. The ships of the Northern Company do not sail here regularly, and so the mail arrives irregularly. Sailing ships do not come here now.

Motiti is 16 miles from Tauranga, 9 miles from Maketu, and 6 miles offshore. The Maori transport their food and horses by boat while the Pakeha opt for steamships.

The Maori eat pork, mutton, beef, fish, crayfish, shell-fish, sea-eggs, birds and mutton-birds. They used to catch whales, but they no longer do so as they are too busy growing corn, building houses, and ferrying their produce to the Mainland.

There is no large river on Motiti, however there are 6 small streams and some springs, although there are no swamps.

Their tribe is Ngatiawa and the hapu name is Te Patuwai. Most of their houses are of timber, painted outside, and well looked-after. There are two meeting houses, 40 feet long by 20 feet wide. They are of timber with corrugated iron roofs. They were provided by the Maori. On the completion of one this year it will be dedicated.

There is no school on the island but the Government has promised to build one. And so they send their children to the mainland for their education which is a great problem.

All the Maori belong to the Church of England but if ministers of other churches visit they listen to them.

No snow falls here, but there are strong winds. There is no bush, however there are pohutukawa growing on the cliffs and some exotic trees have been grown. Everything grows well here because of the richness of the soil and the good weather.

Soon after the fighting, Maori began to work the land growing corn and wheat. The soil has not lain fallow right up to the present day, it has not been fertilized, but this year it is thought that it will yield two bags of corn for every on bag produced on the mainland close to the island. From this can be judged the fertility of the land.

[The Pakeha who wrote and sent this article to us asked us to point out the love and care shown him by the Maori of Motiti since he arrived there. - Editor]

[2] 

PRESIDENT McKINLEY

His Achievements

We told in the last flight of our bird of the shooting of the President of America. This is a continuation of the stories about that great man who has been taken from his eminent position by the bloody had of the assassin.

McKinley was or Scottish descent. He was born in 1844 and lived for 51 [sic] years. His parents were poor people. William was the child of theirs who went to college. His schooling ended with the outbreak of fighting in 1861. He signed up as a soldier. Because of his bravery he was made a major. With the ending of the war he resumed his studies. In 1867 he set up as a lawyer, practising in the town of Canton [Ohio], a town of 5000 inhabitants. In 1871 he married the daughter of a banker. The deaths of their two children caused his wife to become ill and she remains an invalid. In the year 1877 at the age of 34 he entered the great parliament of America [Congress]. In 1896 he was nominated as President and in the same year was appointed.

There are 38 state governments in the United States of America, but one main parliament whose 78 members are drawn from the small parliaments. The leader of the federal parliament is called the President, and he is elected. This nation has no king, hence the President. The United States covers 3,557,000 square miles and is almost as large as the whole of Europe. The number of people is nearly 80,000,000, nearly 8,000,000 of them are black and there are fewer than 300,000 native Americans (Redskins). Americans are of every race, but founding fathers of this people migrated from England, landing in America in 1640. The main language is English.

The Shooting

The name of the man who killed McKinley is Czolgosz. He is 28 years old. His parents are Russians. He belongs to a group of people called Anarchists. This group is scattered throughout the whole world. Their main objective is to kill the kings and the queens. Bresci, who killed the King of Italy last year, belonged to this group; he had applied to cross from America to Italy. Czolgosz said that it was the result of the urgings of a woman that he wanted to kill McKinley. That woman said that all rulers should be killed. Subsequently that woman has been arrested. Anarchists have flourished in America. A gathering was held in one town of those people to celebrate the shooting of the President. Czolgosz hid his revolver in his scarf. The man ahead of him to greet the President was an Italian. As McKinley extended his hand to him he rejected it and thrust out his gun. The bullet went into his chest. When he was struck, McKinley called to the policeman, ‘Have I been hit?’, and fell into his arms. Czolgosz was seized but still tried to shoot again, and soon he would have been torn apart by the crowd had he not be rescued by the police. While his assassin was struggling, McKinley said, ‘Do not ill-treat him.’

The Death

Every place was fearful and angry on hearing that the President of America had been shot. Letters of sympathy were sent by all the Governments of the world to the people of America. King Edward was the man who was particularly sad, especially grieved, because McKinley was a friend to England. One of his friends warned McKinley, but he laughed and said that the Americans were thoughtful and trustworthy and would not attack their leader. When Mrs McKinley saw her husband they joined hands. They did not speak except that her husband said, ‘Let’s be brave. This is alright.’ And his tears flowed.

Four doctors cared for McKinley. They used all their skills in seeking to bring round their chief, and although his wound was very serious McKinley bravely fought against the damage. When one of the bullets was found he said, ‘Ah, we’ve found one.’ He also said to his wife, ‘This is not our first battle. We’ve come together through serious troubles, and although our sadness is great, I hope that we will once again stand together.’ Prayers were offered throughout the world that God would restore his servant to complete his work in the world. The doctors issued a statement saying that perhaps McKinley would be lucky enough to recover, but on 13th his condition deteriorated. When the women caring for him were arranging his pillows he said, ‘No, I want to see the trees, See how beautiful they are.’ Although his doctors were very able, he continued to decline and comforted his wife. He instructed the doctors to let him go. He said to his wife, ‘Let God’s will be done, not ours.’ He was heard to be singing a hymn [3] ‘Nearer, my God, to thee.’ His last words were these, ‘Goodbye, goodbye. This is of God. May God’s will be done.’ His wife was asleep when her husband died. When she awoke she asked the doctor, ‘Is the President sleeping?’ The doctor replied, ‘Yes, the sleep from which there is no awakening.’ She wept and called out, ‘Oh God, help me.’ Then she went to embrace her husband – a final embrace.

The Burial

When the doctor told the members of the Parliament [Congress] that their President had died they wept with moans like children. People went during the night to the newspaper offices waiting for news of McKinley. When the telegram arrived telling of the death of their chief they wept in the streets. Some were angry and sought vengeance on the anarchists. The crowd went to the prison to drag Czolgosz out and kill him but were unable to because of the large number of soldiers and police. In all places throughout the world there was weeping, telegrams were sent to America, and flags were flown at half-mast [lit. mourning]. The King’s palace in England was in mourning for a week. Everywhere ministers preached of the goodness of McKinley and of the wickedness that lurks secretly within people.

When McKinley died in Buffalo his body was taken to the assembly hall to be seen by the people at large. Eight soldiers carried the body on a litter while the bands played the President’s favourite hymn, ‘Nearer, my God, to thee.’ 80,000 saw his face. Colonel Roosevelt, the new President, was there. President McKinley’s hymn was sung in the churches of America, and the people wept. The body was taken from Buffalo to Washington, the city of Government. When the train arrived at any town the bells were rung and people gathered to see the coffin of their President. At one station girls covered the railway line with flowers.

On 19th September he was buried at Canton and all the leading people attended. All the trains stopped at the hour McKinley was buried. Everywhere bells were rung in tribute to William McKinley, the President of America. The Duke and his wife were invited to the funeral but they did not attend for fear of being killed.

According to the wires, Mrs McKinley is taking it very badly, and there is a possibility that she will follow her master.

On 28th of this month Czolgosz will be executed by electric chair. People are asking that he be buried at sea and certainly not on their land.

THE WORKS OF THE TOHUNGA

A man from Hastings has been put in prison for a year for practising as a tohunga. His name is Tokomauri. He said that if he were paid seven guineas he would heal the child of a certain woman. Because the father had no money he was paid £2 10s, However the child was not healed; when he was placed in the water he died. When the child’s father went the tohunga spoke to the mother asking her consent for him to work on the child; the woman did not know that her child was already dead, although the tohunga knew. Under pressure she gave her consent that the tohunga work on him. When they arrived at the water that tohunga placed three stones on the woman. He ordered her that they should sleep together and the woman was distressed. Tokomauri is a son of Te Piwa, one of the leading tohunga working amongst Maori. People are wrong to listen to the deceits [of tohunga], and will suffer the consequences. Judge Edwards said that the law is fighting the Maori tohunga.

A NGAPUHI DEATH

A great Ngapuhi chief has died at Hokianga. His name was Hohaia E Patuone. He died on 12th September. He was born in 1825. He was 76 years of age. His parents were Eru Patuone and Te Waaka Nene, the helpers of the Pakeha people in the former troubles, and supporters too of the faith in the early times when the Scriptures came to this place, to Mangungu in the Hokianga district. This elder, Hohaia Patuone, helped Maori and Pakeha too. Farewell, helper of people, to your ancestors, to your parents, to the people who have gone to the next world.

From your friend in the Gospel,

Hapeta Makiri.

[Te Waaka Nene, the uncle of Hohaia Pautone, was one of the famous elders of the Maori people, one who was loyal to the Queen and who helped the Government during the fighting. - Editor]

[4] 

 THE HUI AT ROTORUA

By ‘Tipi-Whenua’.

The Chiefs Who Received Medals

Te Heuheu, Huitau, Tuwharetoa; Roera Tareha, Hapuku, Porokoru, Mohi Atahikoia, Peni te Ua, Airini Tonore, Kahungunu in Hastings; Te Haenga, Rongo Hamana. Ihaka Whanga, Kahungunu in Wairoa; Nireaha Tamaki, Tamahau Mahupuku, Te Huki, Kahungunu in the Wairarapa; Raniera Wharerau, Tane Haratua, Te Tai, Pene Taui, Hone Heke, Ngapuhi; Whenuanui, Pouawha, Tuhoe; Hori Ngatai, Taipari, Ngaiterangi; Keepa Rangipuawhe, Ieni Tapihana, Pokiha Taranui, Te Arawa; Karetai, Tame Parata, Ngai Tahu; Kaipaka, Peta Rangiuia, Hauiti; Heta te Kani, Kani Pere, Wi Pere, Turanganui; Waikura Tautuhiorongo, Apanui; Te Awanui, Whakatohea; Hori Ngakapa, Ngatimaru; Taonui, Maniapoto; Ropata te Ao, Raukawa; Ratana Ngahina, Ngatiapa; Tutange, Ngapaki, Ngatiruanui; Takarangi, Wiki Keepa, Whanganui; Te Houkamau, Ngatiporou. There were 39 male chiefs, two women, and three members.

The medals themselves are not the important thing. Some people complained, not because they did not get a medal, but because the organisers made little of the medals and because they belittled the marae on which all the tribes of the country met. What person, being despised, will not be hurt at heart, and will not experience shame?

Further Items

The Rotorua newspaper said that when the haka was being performed, the town felt the earth shaking like an earthquake!

The Duke invited Timi Kara to go to England for the coronation of the King, and if he goes he is to take with him his wife, Materoa.

The Duke gave Timi Kara a watch which he gave to his wife. It was passed on to a chief of his hapu to look after. That watch will be turned into a clock. On one side is a picture of the Duke and Duchess.

There were many haka for use when preparing food at Rotorua. The best was that of Whanganui:

[? I a aue, nati, nati!]

More than £50 in fines was collected from those who broke the law at the camp. This money was distributed to the policemen.

The Duke and his wife gave names to the two sections of the East Coast. Ngati Porou was the Duchess’ Own, and Ngati Kahungunu was the Duke’s Own. These people were being likened to regiments of soldiers.

People say that six people from the groups who went to Rotorua died. To my knowledge there were two, Hohepa Hikutaia and one person from Ngatiapa. Doctor Pomare only knew of these two. According to one story the third was a girl. I indeed saw a song by a Pakeha for the death of Hohepa.

Before each of Ngati Porou’s meals, Mihaka stood on the roof of the shed and invited the chiefs of all the tribes to come to eat:

Te Uamairanga, come and eat. Be quick. Be quick. Be very quick!

Tunui-a-Rangi gave Mihaka £1 7s and the medal.

In olden times when Queen Elizabeth was hesitating about crossing a muddy place, Walter Raleigh took off his cloak and laid it at the Queen’s feet. Now, when the Duke and his wife arrived at Ohinemutu, a Maori minister laid down a Maori cloak for the Duchess to cross over the place.

While Te Arawa were performing their haka at Ohinemutu one man’s foot was pierced by a spear which went through to the other side. This was certainly not intended as part of the entertainment.

A Final Word

Here I must stop recounting at great length, people, the stories of the wonderful hui held at Rotorua. Perhaps these accounts do not mean much in these days but they may be enjoyed by the coming generation after we have disappeared to the afterlife. I have sought to be accurate in all my reports; I celebrated that which I thought was good and condemned anything bad. However I do not say that my accounts are completely accurate; any mistakes are not deliberate but are rather the result of ignorance or perhaps of foolishness. I think Te Pipiwharauroa’s coverage of the hui at Rotorua has been clear, extensive and enjoyable. Perhaps this is boasting. People, my last word is a plea that you forget the things you disagree with in my articles. My future articles will be about the spooky and wonderful places in Rotorua. So, people, greetings! Best wishes! Yes, let that be so!

(The End)

[5] THE DISCUSSIONS OF THE FIFTH HUI OF THE TE AUTE STUDENTS’ ASSOCIATION held at Putiki-Wharanui, Whanganui, on 7th December, 1900.

(The continuation of the article.)

(c) The Health of the Spirit

This is the third subject, the Faith. If God does not help with a person’s work, that work will not stand. So, people, your children took up this topic to work on it and establish it. The Scripture says that the fear of the Lord is the beginning of wisdom: so let God go before us to direct our activities; let our works be begun, continued and ended in him that they may be blessed. Now the embodiment of God’s purposes in our midst is the Church of Christ with its many branches. And the areas in which the Churches function are the parishes. The Church’s workers are the clergy. The oil which releases the work of the Churches is money – to feed the clergy and so bless their work, to build churches in which to bring together the people of each community to worship God. We are helping the clergy, supporting the collection of money to sustain them. We observe the weaknesses of the Maori Church and we are not lazy when it comes to pointing them out. However, let us set out clearly our thoughts on this topic.

1. We are providing education for ourselves so that we are not slow in filling the posts of those ministers who have died or who perhaps have become elderly. In the past nine years, fifteen of us have been set apart on that path, seven have been ordained, while eight are learning. These belong to the Church of England – some Wesleyans have joined the students at St Stephen’s School.

2. We have taken up the challenge of Mr Williams laid upon the Dioceses of Waiapu and Auckland. If the Maori parishes in these dioceses will collect £4,000, he will give an additional £2,000, to provide support for the clergy. This is because the provision for the support of the Maori clergy which comes from the Church of England will soon be withdrawn. The area in which we are making most effort to achieve this is the Diocese of Waiapu with its boundaries at the Kuri-a-Wharei and Hastings. Ngati Porou has agreed that they will stage the first hui for this purpose. It will be held at Waiomatatini, Waiapu, in the month of March, 1902. The gatherings of the Treaty of Waitangi Association and our own Association will also be held there.

These articles are long, but we are seeking to make clear to you the narrowness, or perhaps the breadth, of our thinking and the loftiness of our aspirations. But the summary of what we are saying is short indeed. The basis of this work is the faith. And on this we load learning and farming. By the grace of God these three things will spring up and be seen as gifts from hearts that feel for and love the Maori people. This, people, is my bible, mine and that of the small group in your midst. We are not rushing in with sharp spears, nor are we impatient to achieve the lofty things; we are going along clearing the undergrowth in easy places, in open places, in the hope of finding great things there in the distance. You ask, ‘What is the Association of young people we hear about?’ It is this: it is the heart of the war party that has a dream for the well-being of the Maori people; and there are also thoughtful camp followers. Then perhaps you will say that the voices of the children will reveal the right objectives. That is so, we are anxious lest you the elders, the chiefs, oppose us. But what of these words, 

Ka pu te ruha, ka hao te rangatahi.
‘The old net is cast aside; the new net goes fishing,’ [cf Nga Pepeha 1100] and 

Ruia taitea, ruia tairea, tu ana ko taikaka anake.

‘Cast aside the sapwood and let the heartwood alone stand’? [cf Nga Pepeha 2178] 

 
Permit us to be servants of the people, nets for the fish, members of the canoe crew. We are your children. And see, we walk in your footsteps in these days. Let the marae be cleared. Step to one side. We alone will bestir ourselves. But bless this work, even though it grew up in a very different land, far away from you. It is perhaps right for you to be wary [6] and take a good look at what is happening. This thing that has been born amongst you, and is very close beside you, is to be cherished as a treasure, lest the children come to grief, and shame comes upon the deluded forehead.

These then are the explanations. Afterwards come the accounts of the hui at Putiki which we attended last Summer on the Whanganui river at the invitation of Wiki Taitoko and her brothers. We were graciously received by that people. We erected the post there and left it to be guarded by the young men and the girls of Whanganui.

LUKE, EVANGELIST

October 18

Although his books are larger that those of any of the Apostles there is very little in the New Testament about Luke. These are the places where he is named: Colossians 4.14. ‘Luke, the beloved doctor greets you’; 2 Timothy 4.11, ‘Luke alone is with me’; and Philemon 24, ‘Demas and Luke, my fellow-workers’. From these verses we learn that he was a close friend of Paul during his first imprisonment in Rome when he needed a friend, and in his second imprisonment also, when most of his friends were embarrassed by him. He was not one of the circumcised, that is, he was not a Jew (Colossians 4.11). From some of the old writers we have false stories: that he was one of the 70 sent out by Christ; that he was one of the Greeks who wished to see Christ (John 12.20); and that he was one of the two disciples who went to Emmaus (Luke 24.13). But this from Eusebius is probably right, that according to Jerome he was a man from Antioch and knew about what was happening in the church there. According to Augustine he was there when Agabus spoke about the famine soon to come upon the land (Acts 11.28). If that is right perhaps he was converted by Paul when he and Barnabas were working there.

However there is no definite word from Paul before his arrival in Macedonia, (Acts 16.10). By the use of the word ‘we’, we learned that he had become one of Paul’s friends at Troas.

Perhaps he was fetched because of the seriousness of Paul’s illness, since he was also a doctor.

He stayed close to Paul when he went to Philippi. He was left behind there – the text speaks of ‘them’ (Chapter 17.1). After seven years Paul returned to Philippi – the text again uses the word ‘we’ (Chapter 20.5). There is hardly anything said about their work there, however the Church fathers say that he was healing sickness of the body and also of the soul; he is the man spoken of by Paul (2 Corinthians 8.18), ‘the brother who is famous among all the churches in the gospel’, that is, for his proclaiming of the good news. If he is that brother, he was a companion of Titus in the collecting of the offerings for the impoverished brothers in Jerusalem.

He went with Paul to Jerusalem (Acts 21.18). He was also at Caesarea when Paul set out for Rome. He shared in the troubles that came upon Paul on his journey. There is not word about him after their arrival there. There are many speculative accounts by some of the Church Fathers about his death and about his ability to paint pictures.

From 168 AD his name was attached to the Gospel and the Acts. It is clear from the words of greeting to Theophilus that the same man wrote both books. He knew things concerning Paul and was also his friend, and when Paul was in prison in Caesarea perhaps Luke heard the stories of Christ and brought them together as a Gospel to teach us.

SOME NEWS

The Aircraft

Two German men ascended in a balloon, an aircraft, and reached a height of 6½ miles above the earth. 800 feet into their ascent they suffered some disorientation, and their vessel entered the clouds. At 3,280 feet they could hear the cries of geese and [the mooing] of cows; at 20,000 feet the noise of the train; above that nothing could be heard. 6½ miles is the greatest height achieved by an aircraft.

The Okoha School

To Hamona [sic. ?Haimona] Patete, Te Hoiere.

Friend, greetings. 

Your letter has arrived. There is not a single word concerning you in Tiwai Hiwinui’s article about the Okoha School. The statements that you did not like were rather by the Editor about your expulsion by Ngati-kuia from their village, according to the Pakeha newspaper. You did not say that that statement was wrong. As to calling you a ‘prophet’ – that is a name used by the Pakeha for people whose names become associated with setting up religions and other works - like Te Whiti.

A Rich Man

One of the richest men in the world is Andrew Carnegie from America. His fortune amounts to £40.000.000, but he is a kind man. Last year he apportioned £600,000 of his money for the betterment of the people by building libraries. He is still distributing his wealth. He says that poverty is wicked. He is a Scot, and his parents were very poor. When he started work he was paid five shillings a week. By his stout-heartedness, and by holding to the teachings of his parents he became great.

[7] 

 SOME BRAVE MAORI

On 29th September a ship capsized at East Cape because of the great storm. It was called the Whakapai. The Maori on land saw the capsize. The Pakeha clung to the hull of the ship, but because the waves were so huge they were thrown into the sea and some were lost. Because of the very rough sea the Maori were not able to go to rescue those Pakeha; they could only watch as the Pakeha perished in the sea. However one was seen clinging to a board and swimming towards the shore, but it was not long before he tired. Thereupon Henare Kohere dashed into the sea and swam to save that Pakeha and preserved him. That Pakeha said that without Henare Kohere he would have died because his strength was gone. Afterwards another of the Pakeha was seen in the sea. Henare and his brother-in-law, Mokena Potae, again went into the sea having tied a rope around their waists. They had almost reached that Pakeha when he went under to the bottom of the sea and did not reappear. Four Pakeha died; only one survived. The newspapers were full of praise for these men.

An Appreciation

I express my heartfelt thanks to the Maori of East Cape for their concern for me and their kindness after the wrecking on the Whakapai. My especial praise is for Henare Kohere who risked death to bring me alive to land. I also thank the people of Turanga who collected for me.

James Bertie.

A TREATMENT FOR BURNS

All of you who look at Te Pipiwharauroa, try my treatment. If someone does try it he will get respite. It is a treatment which is not difficult to find, and one does not have to part with coppers to pay for it. It was not a ghost who revealed it to me, nor was it a dream. Rather it was when I was suffering pain that I tried it and it was very good. I have tried it twice since discovering it.

This treatment is for burns and perhaps scalding. Take a potato – a Maori potato [parareka, parete, riwai, taewa – names for potatoes], grate it finely until it is moist and soft, in shreds and pieces, and apply it to the burn. The burning will swiftly ease. When it is better it will not be pinched together. If the pain recurs take that one away and apply a new one. I am asking knowledgeable people in a like fashion to tell us about your remedies, whatever they might be, so that we may all know about them and discover whether or not they are worthwhile, just as I have made known mine so that all may judge whether it is right or wrong. Do not conceal them lest weak hearts be tempted to turn to deceitful things [tipatipa – paripari – maminga – tahupera – tinihanga – raureka – hianga – whakahanga – horihori – korero parau – tohora – all words meaning false, dishonest, untrue, deceitful.]

Let it be like Christ’s treasure, his Gospel, and do not hide it in a corner. If a man hides such advice in a dark place he is a disgusting person. If someone’s works are concealed it is a sign that they are bad. Will one hide an honest face on the open marae? No. So do not let there be any false practices within.

Nikora Tautau

STORIES OF TAPSELL [Hans Homman Felk or Falk (known as Philip Tapsell) c.1777 – 1873]

Tapsell was a naval officer who lived at Maketu and married a Ngatiwhakaue woman called Hineiturama. His occupation was purchasing flax fibre from the Maori for which he paid in powder and guns. Tapsell’s craft was wrecked and the powder casks were washed ashore. They were carried by Maori to Rotoiti where they began to dry them by the fire. Only chiefs were chosen to handle the precious acquisition, gunpowder. Being heated beside the bracken, the powder dried out, and with the heat it exploded killing all those people. Te Arawa sang:

The flax in the swamp, the vine of Toroa:

Flung to Maketu, to Tapsell.

The bow of the canoe is drawn to Te Puke

And comes ashore at Te Teketapu there,

He brought the casks of powder from Europe.

You sleep in the house, and are visited

By the fire of Taewa, the Aitanga-a-Tiki, the descendants of Tiki. 

This mistake by the Maori is very like the mistaken sprinkling of gunpowder as turnip seeds.

Tapsell had four children. Ieni died this August. He was made an officer in the army and was present at the Battle of Ngatapa, here at Gisborne. He was appointed as an assessor for the Land Court. He was a person who could take his stand on the marae of Te Arawa and he was one of the chiefs presented with a medal by the Duke. – Editor.

[8] 

SHIPWRECKS

When the English torpedo boat destroyer, Cobra [HMS Cobra, R N turbine-powered destroyer. Sank near Cromer, 19 September 1901], was completed it sailed from the northern seas to the southern seas. This was a very fast warship; it could travel at almost 30 miles an hour on full power. Perhaps it was struck by a devastating storm, or perhaps it hit a rock, or perhaps it was going so fast that it broke in two. Of those 73 on board only 12 survived. One man looking out and having seen that the lifeboat was full called out, ‘There is no room. Woe is me.’ He drowned.

During these months the Viper also was wrecked. [HMS Viper – torpedo boat destroyer (TBD) – struck rocks near Alderney, 3 August 1901.] It was of the same construction as the Cobra. Only these two ships were built in this way. With their screws they were built to sail very fast.

‘DON’T SPIT’

Soon a law will be passed in every town providing punishment for those people who spit in the streets. A gathering of doctors has said that spitting is a bad thing in that it is a cause of the spread of illnesses to other people.

In Doctor Muir’s articles about Consumption, printed in Te Pipiwharauroa, he said that a person with consumption should not spit. The phlegm comes out of the lungs, the place where the seeds of consumption collect, and if a person spits, some of those seeds come out and gain strength from the rays of the sun. The Pakeha say that some Maori are particularly given to spitting in the streets.

Also spitting is an ignorant practice; the honourable practice is not to be seen spitting. The Pakeha charge against the Maori is just. Maori do spit in the streets, in houses, out of windows, and no-one sees any danger in spitting. Let us be aware that spitting is a disgusting habit. The proper place to spit is in the fire so that it will be consumed by the fire along with the seeds of illness.

TE PIPIWHARAUROA

Here is my contribution of £1 to your paper. Be strong, live long, Pipiwharauroa. - W Stainton, Pahiatua.

Do not stop flying to me, bird. Welcome, welcome. - Tumatahi, Ohau, Rotorua.

Friend, greetings, best wishes to you, the bird who carries the accounts of memories to each marae. - Wiremu Tai, Taheke, Hokianga.

This bird has come to me. I am happy and rejoice that he has come here. I hear his extended accounts of the world and his reports of the hui at Rotorua. Best wishes, bird. - Mitikakau Otene, Mangamuka.

Friend, greetings to you there working on our paper. My heart appreciates the strength of our bird as it carries the news to places in the two islands. – Rev Hemi Huata, Mohaka.

At Te Rau College, Gisborne, is printed an excellent Maori paper with a beautiful name – Te Pipiwharauroa. The Maori say that ‘this is our bird’ and the money which supports it is called ‘ supplejack seeds for our bird’. - Auckland Star.

I am sending the Church Chronicle so that you can see my article in which I express admiration for the great work begun there by the Association for Well-being (the Te Aute Association). I would like to exchange the Church Chronicle for Te Pipiwharauroa. - George H Frodsham, Editor, Brisbane, Australia.

Since the voice of Te Pipiwharauroa is widely heard on the home marae of this island, friend, I ask you to send me a paper so that I can see how good the bird is and so that I can show this treasure around my people. – an extraordinary treasure. - Taurau Toi, Opononi, Hokianga.

To the bird who sings well, to Te Pipiwharauroa, greetings! Do not stop flying to me. In this district I have no karamu seeds, but continue to send it to me until the coming month when I will send the first fruits of Summer, if you please. - W E Sam, Pourerere, Hawkes Bay.

[We do please, dear friend. Some people are not like you; although they have money they do not feed our bird. - Editor.]

BY THE EDITOR

It is our policy not to publish articles by people designed to make money for them, and which don’t mean anything to most people, that is, advertisements. In Pakeha newspapers one pays for the printing of such material. One man asked us to publish information about his stallion, another about his lost horse, while Herepete Rapihana of Pukepoto asked us to mention his lost box. We will not fill Te Pipiwharauroa with these items which are of no interest to most people. If we agreed to such items Te Pipiwharauroa would be filled with them. The best thing for you to do is to make them known in your own districts.

Te Hapara Paatahuri of Maketu has written criticising some of the accounts of Te Pokiha’s participation in battles. He says that Te Pokiha was not at the engagement at Te Kaokaoroa. He wrote at length, but we shall not pursue this as we have shown that he is mistaken. Our article about Te Pokiha’s engagements was taken from the Rotorua newspaper, the Hot Lakes Chronicle.

[9] A PERSON’S DESCENDANTS

To the Editor of Te Pipiwharauroa.

Friend, greetings to you, the producer of this – the island’s treasure. Enough for the greetings. This is a request to you, a desire on my part that the following words be printed in Te Pipi. This is what I have to say. In the years prior to 1840 there was a woman in Ngati Porou by the name of Kapuaiterangi. In 1842 a leading Pakeha called Tapsell arrived on the East Coast to provide the means of fighting to the chiefs. Te Houkamau and his people thought highly of this gentleman and presented him with some wives. Tapsell said, ‘If I did not have wives and children then I would accept these women, but as it is let me take this girl, Kapuaiterangi, to care for my children.’ This woman was a sister to Iharaira Porourangi, Te Houkamau and Mangapouri, in the genealogies showing the descent of chiefs. The woman was taken and there was no further word of her. We move on and come to the year 1900 when the descendant of this woman came to my town, Te Kawakawa, with Hohepa Karapaina. He pointed out that he had with him a child of Kapuaiterangi. The remaining elders arose and pointed out his relationships. There was Wiki Matauru, Piniha Tamauahi, Koroneho, Hati Houkamau, and myself, of the Waiapu hapu known as the Whanau-a-Mahaki. The name of this man was Ihaka M Te Waru.

I made known this story in order to get clarification of the male line of this man, a leading chief on our side. That appears to be the reason his mother was sent away according to the accounts of our elders. Similarly I would like to know the explanation for the departure of the descendants of Porourangi in former times. Best wishes to you all.

From your friend,

Hori Mahue [?Mahoe]

Te Araroa, Waiapu.

THE YACHT RACE

The race in America between the Columbia (America) and the Shamrock II (England) has been completed. The Columbia has again won the cup. This is a remarkable race which captures the imagination of the whole world. For fifty years the cup stayed in America; the English sought to take it to England. Last year Shamrock I was defeated by Columbia. This year Sir Thomas Lipton built Shamrock II which was to go faster, but it was again defeated by Columbia. Shamrock II cost nearly £100,000 to build. Shamrock was built to be strong and heavy, and it was required to be able to cross the sea. Its weight was 172 tons, while that of Columbia was 91 tons.

The first race was on 26th September but it was not completed because the law says that the 30 miles must be covered within 5 hours. The boats contended with each other to no end. If the wind was strong Shamrock went fast; if the wind was light then Columbia charged ahead. At the end of the race Columbia was three-quarters of a mile in front. In the return race Columbia was 200 yards ahead. Because of the greater area or sail on Shamrock, Columbia was given a 43 second handicap.

In the second race Shamrock was leading until the wind picked up and it was left behind by its rival. Columbia was ahead by 78 seconds.

In the third race Shamrock arrived first at the finish but lost on handicap. Because Columbia had won three races of the five the competition ended and America took the cup. People say that if the conditions are good and given a strong wind, Columbia would not be as strong as Shamrock.

THE MAORI GIRLS’ SCHOOL

The Pakeha of Dunedin have strongly supported the Girls’ School. The wife of the Mayor of that town held a sale which raised £28 for the school. This month the women teachers of the school at Portobello, a town close to Dunedin, also held a sale. The girls of Dunedin College are thinking of holding a sale to raise money for the Girls’ School, thinking of their Maori sisters.

We published in the last edition of Te Pipiwharauroa the wish of Miss Keith, secretary of the school, that Maori women weave baskets to raise money for this school. Ladies, do not be heavy-hearted or lazy – there is plenty of flax, plenty of hands, and plenty of time. Make small baskets. Do not miss the opportunity to sell the baskets in Dunedin; they will fetch a good price. Friends, let us not be shamed by the Pakeha, the Pakeha of Dunedin; if they do not see us Maori then they will not get close to us.

[10] ‘TAKITIMU’

To the Editor of Te Pipiwharauroa.

Bird who sings well, letting your voice be heard with the coming of the new year, greetings. Best wishes to those who guide Te Pipi. Friend, these writings are sent to be sung by Te Pipi to the marae to which it flies. They may be right or they may be wrong but these words should be heard and considered.

There was a canoe which sailed from Hawaiki. It was called Takitimu. This was the canoe on which Tamatea landed. Two Tamatea are spoken of here: (1) Tamatea Pokaiwhenua, (2) Tamatea Kairewa. It was Tamatea Pokaiwhenua who arrived here on Takitimu. This canoe landed first at this river, Rangaunu. This river forms an estuary at Kaitaia near Parengarenga, at the river at Muriwhenua. Tamatea Pokaiwhenua stayed at Rangaunu and Kaitaia. Tamatea also initially lived with Kauri, Tawake’s child. According to the local stories here Tamatea Pokaiwhenua’s first son was born here. He was named Muriwhenua. It was this son of Tamatea who gave the name Ngaitamatea to the people in those districts, as far as Muriwhenua. Tamatea and his followers ended their stay here because Rangaunu and Kaitaia would not give him and Kauri these good, fertile lands. Tamatea and his people argued with a man called Ruakerepeti, urging him to give them Rangaunu. Ruakerepeti said that he did not want Tamatea and his followers directly to take over that land, rather they should dig a river so that the Kaitaia river should irrigate that land. Tamatea and his followers did that but they were not permitted to take over that land, rather they were abused. Whereupon they dug a channel which came out on the western shore so that the sea would flood that land. However the channel did not reach the west for the adzes broke. Hence the cry, 

 E Kauri e! Ka whati nga toki! [Ano ra ko Kauri,] Waiho ra kia whati ana, e whati ana ki nga mahi rau a tama a Tawake.  
‘Oh Kauri, the adzes are broken.’ [To which Kauri replied,] ‘Let them break. They are broken doing the many works of Tawake’s son.’ [cf Nga Pepeha 122]

Those ditches are still in existence now. Tamatea and his followers left this land aboard his canoe, Takitimu, and headed towards the places in the south. Leaving behind Rangaunu he landed his canoe at Aurere because he wished to see Nukutaurua, the reef in the harbour of Mangonui. While they were there those who wished them to remain came to see that they did not go, whence this saying, 

He rangai maomao ka taka i tua o Nukutaurua, e kore muri e hokia.

‘A shoal of fish that passes over Nukutaurua will not return.’ [cf Nga Pepeha 677]

So Tamatea went to travel around this land.

Now I turn away from writing.

Matiu Kapa.

Kaikohe, Bay of Islands.

ODD ITEMS

An exhibition of large people was held in France. There was one man aged 22, who was 9 feet 2 inches tall and weighed 32 stone. He was engaged to a woman 8 feet 3 inches tall.

The extent of the area of sea made tapu by the deaths of the Whanau-a-Apanui children from Motu has been reduced. It extends from Hauriri to Toka-puta to Te Kaha, to Orongo-i-Hunui, and from Orongo-i-Hunui to Toka-puta.

The people of Canada gave a warm welcome to the Duke and his wife. They arrive in England at the beginning of November. The King and Queen will go on board the royal yacht to welcome them.

The Tsar (Emperor) of Russia and his wife are also travelling. The French gave them a great welcome. They did not stay at home for fear of the anarchists.

It seems that the tribes will not go to England. Those who will go will be soldiers, as happened for the Diamond Jubilee. Perhaps the minister should consider sending young people chosen from all the tribes of New Zealand. They could show our haka to the Pakeha.

Hare Hongi (Stowell) of Hawera has been commissioned by the Government to collect Maori treasures and gather them together in an appropriate place. It is a precaution by the Government lest Maori lose their artefacts in their own land. And there is a likelihood that a law will be passed to prevent Maori artefacts being taken abroad. It was [?papahoro – fall, flee ?suggested] also by the Duke.

Of all the Prime Ministers of Australia and New Zealand, Mr Seddon is best paid, receiving £1800, on top of travelling expenses. Those on the other side of the sea receive £1400 to £1000. The Chief Justice on the other side of the [Tasman Sea] receives £3500 while the New Zealand Chief Justice receives £1700. For one activity the Prime Minister gets £250. Mr Seddon is a Prime Minister dripping with money.

At the hui held at Waitakaro, Waiapu, for the dedication of a church and a carved meeting-house, nearly £240 was collected. Apirana Ngata said that the haka of Te Awemapara were better than those at Rotorua.

[11] 

THE GHOST

The Place Where the Spirits Leap

To the Editor of Te Pipiwharauroa

Friend, I send my thoughts in response to your article about this thing, the ghost. So, my friends, people both Maori and Pakeha, it is said that there are no such thing as ghosts; I say to you that a ghost is a very real thing. The people who live at Parengarenga close above Te Rerenga Wairua often see a deceased person travelling along the beach of Muriwhenua. If you visit the tip of this island, known as Te Rerenga Wairua, you will discover the truth of this statement about ghosts. There is a wide path but no people there. And a vine hangs down to the sea, called the vine of the place of leaping. Above the vine the place is bare and looks as good as the marae at the hui at Rotorua. There is a korari [flax] bush growing there now, and people have observed the knots in that flax from olden times until today. The elders say that the spirits made knots in those flax leaves. That place is about 15 miles from the Maori village, and why would a person want to weary himself by going to that place to tie knots in that flax bush? This is just one point in favour of believing in things not seen by the eyes. Who does that?

From your friend,

Eru Piko

Taita, Dargaville.

[Eru Piko’s article is delightful – we can only print one article in each edition – it is of the nature of rumours to give pleasure to the ears. Friend, is your story of the spirits one you heard, or did you see it for yourself, because we know that it is characteristic of the Maori to enlarge on, to embellish, and to add to stories? Have you visited Te Rerenga Wairua, since your village, Taita, is a long way from Muriwhenua? Is it not possible that it was the wind that laid bare the path of the spirits you speak of because the wind is very strong at Te Rerenga Wairua? Is it not possible that people who came there tied the knots in the flax you speak of, because, according to you, people do go there? If it was ghosts who spoke to you about the knots in the flax then that is the case, however Te Rerenga Wairua is visited by people. What took those people there, who saw the knotting of the flax? Friend, your ghosts are not spirits because the land was made bare by tramping (perhaps they have boots) and they knew how to tie up flax. If I go there, the two of us will visit Te Rerenga Wairua. And perhaps the two of us will definitely see the ghost? – Editor]

THE JUDGEMENT ON TE TOKOMAURI AND HIS IMPRISONMENT

A judgement has befallen Tokomauri, a tohunga from Petane, for deceiving Hawira Manihera and Hera Taniwha and for the death of their child. Before pronouncing the judgement the Judge asked, ‘Can you not give any reason why the court should not pass sentence on you?’ Te Tokomauri’s lawyer stood and requested the Judge to allow the tohunga to go free because for the last eight months he has not practised as a tohunga, and a tohunga, Hone Poti, was put in prison last January by Judge Denniston for similar activities, and from that day until now he has not practised such things. The Probation Officer (the person who assesses the goodness or the wickedness of the prisoner) pointed out to the Judge that if that tohunga was allowed to go free he would return to his people and be celebrated as he went because his spiritual powers would be seen as having defeated the Judge and the Jury who had no power to punish him. The Judge agreed. His judgement was this: ‘Prisoner standing there, the offence for which you were arrested is an extremely wicked one. You took by deception some money from the parents of the bedridden child. You spoke of some demons inside the child and said that if you were paid seven guineas you would drive out those demons. That money was not paid to you in full, but you received part of it, £2 10s. But the saddest part of what you did as a tohunga was that you took that child to the water and that probably was the cause of the child’s death. You did not consider your deceiving of the parents of that child, nor were you concerned that the child might die because of what you did. Such activities by tohunga will be strenuously put down by the strong hand of the Law. The Maori people should know that people engaging in such things will be severely punished, and the people should also know that this kind of thing – tohungaism – is powerless when it comes to putting spells on Judge and Jury. The sentence of my court is that you will be taken to the Napier Prison where you will break stones for a whole year.’

[12] 

CALENDAR: NOVEMBER

Day 11 New Moon 7h 4m p.m.

Day 26 Full Moon 0h 48m p.m.

1 F All Saints’ Day Fast

Morning Evening

Wisdom 3.1-10 Wisdom 5.1-17

Hebrews 11.33 – 12.7 Revelation 19.1-17

2 S

3 S 22nd after Trinity

Daniel 6 Daniel 7.1-9

2 Timothy 4 Luke 22.31-54

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S 23rd after Trinity

Ezekiel 14 Joel 2.1-21

Hebrews 3.7 – 4.14 John 1.1-29

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S 24th after Trinity

Amos 3 Amos 5

Hebrews 10.1-19 John 5.1-24

18 M

19 T

20 W

21 Th

22 F Fast

23 S

24 S 25th Sunday after Trinity

Ecclesiastes 11 – 12 Haggai 2.1-10

James 3 John 8.1-31

25 M

26 T

27 W

28 Th

29 F Vigil, Fast

30 S Andrew, Apostle Athanasian Creed

A NOTICE

On 30th January 1902 the annual meeting of the Te Aute Students’ Association will be held at Te Aute College. It will last perhaps 4 or 5 days. All the students of Te Aute are invited to attend, along with Honorary Members, and friends who support the work of the Association.

A NOTICE

We have some ‘Catechism for Teaching Children’ and ‘Prayers for Sundays’. If a minister lets us know his requirements the 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

10/- An Otago S S Teacher, Heni McDonnell; 5/- Rawiri Karaha, Ernest Hooper, W E Sam, Mihaere Pomare, Hapi Hinaki, M Tumatahi, Rongomai te Kura, Rev Teri Paerata, Panapa Waihopi, Hori Tohungia, Wiremu Pehimana; 3/- Emily Lemon; 2/6 Tame Emore, P M Tihukumutia; 1/6 Hepi te Titaha.

H W Williams, Te Rau Press, Gisborne.