Te Pipiwharauroa 47

Te Pipiwharauroa 47

No. 47

1902/01/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama Number 47, Gisborne, January 1902

CHRISTMAS

To the Editor of Te Pipiwharauroa.

Friend, greetings to you who makes our bird to go. Best wishes in this great enterprise of ours. May God guard you. Enough for my greetings.

Friend, these are a few words to be loaded onto that bird to be carried to all the marae on the island and as far as Te Waipounamu. Teira Tiakitai and his younger brother Mohi Mohiteatahikoia along with their younger sisters summoned a Christmas gathering here.

The objectives of this ‘Christmas’ were to celebrate the Lord’s Day, to collect money for the church at Waimarama, to raise money for the meeting house at Omahu, Hauteananui, and to collect for the school house for Waimarama - a collection arranged by the Marae Council. The amount raised that day was £68 10s 6d. That money was divided up with £45 3s 0d for the church, £15 3s 6d for the meeting house, and £8 4s 0d for the Council. Friend, some Mormon ministers came here and one of them stood up and said I  should not criticize other different churches. Anyway my contribution for the Waimarama church was £2, and for the meeting house 16s. Many people came to this ‘Christmas’. The children particularly gave generously to the church; most of this collection came from the children alone. But this is long enough otherwise the paper may be filled by this article. So, from your friend who is deeply committed to our work.

Tuahine Renata

Awheraka

1902

This is a new year; the old year has been cast behind with its work, deaths, sins and wickedness. Some of us are praising God for their lives in the past year, for the work they have completed, for the worthwhile works, for the ‘everyday work God gives them to do’. Some are simply joyful for their lives, for food and drink, for sweet sleep, and they do not aspire to the pleasures of this world and of those within it. They do not look forward: the grave they see as something far distant; they certainly do not look beyond that. But the eyes of the man of God are farseeing; they look beyond the grave to the place where he will rest in the presence of his Saviour. We do not know what things will happen to us in this year; we do not know if we will reach the year 1903, but this we do know for certain: some of us who are reading this Te Pipiwharauroa will not be reading Te Pipiwharauroa for January 1903. So let the heart take thought so that we may live prepared for the day on which we will be called to stand in the presence of God. Happy is the person who trusts in Jehovah. He will not be shaken on the day of his death. There is nothing at all which can startle his heart if the God of hosts is his stronghold, and he is living prepared for death and for life. He loves life and has no fear of death.

[2] 

  THE IDEAL VILLAGE

(The speech given by Reweti T M Kohere to the Te Aute Association in 1897.)

My first word to the hui has to be an explanation of the idea behind the title of my speech – The Ideal Village. The village of which I speak to you is not of this world; rather it is in the mind and in the thinking. But it is a village that I hope in my heart reveals itself in power and in stout-heartedness and is not something that only exists in the spiritual world. All children who have lived in Maori villages know the power of the things that go on there to oppress the heart. Many young people who have been educated at Te Aute have returned with apprehension in their hearts about the many temptations that will attack them while they are away from, separated from, the things which strengthen their spirits, which will prevent them from getting cold. It is very sad that many of the boys and girls of Te Aute, St Stephen’s, and Hukarere, who return to their villages with goodness and great ideas have succumbed to the many trials of their villages. Now, we can see how good villages can be as an anchorage for school children, as a place for them to come home to, rather than as a burial place for them and their noble ideas. Hence my concern that the village should be a place to cherish the child and not the cause of destruction for him.

Mr Pope pointed out in his book ‘The Well-being of the Maori’ that it was the practice of our ancestors to live in high places. It was not that they knew that those were good places to live but as a precaution lest other hapu should come and defeat them. Now because there are no enemies to be afraid of, they have descended to the level places to live, to the places where they grow their food.

The first thing to be considered was a good place to build the village. There were several reasons why the Maori would not live in hilly places. He did not want to carry water up from below to his house. He did not want the wind to blow down the toetoe with which his house was built, if it were built on a hill. But perhaps the Maori would agree to follow the example of the ancestors who built their houses on high places, since the enemies they are averse to now are water carrying and the wind. Now, the Ideal Village stands on a lofty place, near the spring or river perhaps, and no cannon is near. When the right place is found for building the village, one turns to thinking about the houses. How shall we build the houses? Of reeds [raupo] or of timber? This is an important question which needs careful consideration. The nature of a people cannot be changed in a single day. If a people do not like the new things being offered to them it is no good giving them to them. This idea also applies to the faith. God cannot make new a heart that has not been given over to the working of his Spirit. The houses of my Ideal Village are not of timber only, nor of reeds only. If it is only of timber, you have a town. If they are like the houses of former days, it is a backward step, one does not see now a village in which the houses are of reeds only.

I return in my talk to ‘The Well-being of the Maori’, in which one finds the way to build a house. In many villages the sleeping houses are disappearing and there is an increasing number of timber houses. I have seen some houses with verandahs and rooms, and with an earth chimney at one end to let the smoke out. We must stop the building of [old] sleeping houses now because our people have moved on from the time when it was acceptable to live in small, hot houses. Let us build proper houses; so a person can see that everything is appropriate for his person, whether he is standing or lying down. Let us also build some big houses for the whole village – a church, a carved house, a hall – all of timber. The carved house is for large hui, the church for worship on Sundays and some other days of the week,, and if possible for worship in the morning and evening each day. Fence the whole village with a wire fence. At some places along the fence plant trees, and grow flowers in well laid-out flower gardens. The Maori really like flowers but there is a problem with laziness; the Maori does not want to be bothered with looking after his gardens. Our Association must consider ways of inspiring the women to look after their houses, making them clean and airy inside, and to have beautiful vegetable and flower gardens outside. When I go to some houses, because of the isolated and filthy appearance, the many pigs grunting close by, the pack of dogs barking in front, I realise that there is nothing to keep the moving spirit of the Maori at home. I know the reason why a person prefers to go and stay at the public house; it gives greater pleasure than his own home. And this is also a reason why the young men went [3] to such a place: the building and the parlour of that house were better than his kitchen filled with smoke. Beyond the house is the school with its fence, the enclosed orchard, the pig pens and the hen houses. Everyone knows that a village is not good if it does not have a drain dug to carry water out of the village so a committee should be set up to implement the needs of the village and to arrange for some people to inspect the village.

Now, we have spoken of the buildings of our village, so let us talk about the people because we must realise that if there are no people to help and support us the objectives which our hearts desire will not be achieved. I have in my heart this very, very important idea that the days are coming when there will not be found a single Maori village in New Zealand, and we will not be saying to our people that they should know this or work at that, because through education and faith the coming generation will have a widespread and different appreciation of how to live from ours. However we do not see the shining of that day yet, and so we whose spirits have been enlightened are to seek ways to bring well-being to our people, to improve their lives in these days. We must thank the Government for setting up schools in places where Maori want them, and we must show our sincere appreciation to those people who run the Maori schools, whose great desire is to seek the upward movement of the Maori people. A Maori child does not have to pay to go to school, there is nothing to hinder him, and I believe children are very keen to go to school. Let the children of the ideal village attend school and teach them to know that it is good to begin at the time they are small. If the schools are found to be inadequate they have no right to appear in my article.

While the children are attending school what are the parents, grandparents and older and younger siblings doing in the village? One problem for Maori women is the lack of educated women, Maori or Pakeha, to teach the things that a Pakeha would not want her daughter to be ignorant about. Taking the Maori people as a whole I believe that it is the women who are not given consideration. Many Maori girls were not taught when they were infants; they were not taught to listen to words of instruction, since they have become involved in immorality, and because of a lack of guides or advisors they have run recklessly into immoral practices and, as we see it, they have become bad and given up seeking the good.

The occupation of Maori these days is that a husband and wife go to work in the gardens, and sometimes one sees that it is only the wife who is working in the heat of the sun while the husband is sleeping on the verge or perhaps at the pub to which he has strayed. The proper occupation for the wife is to stay at home and clean the house and look after the garden and other things around the house. Then, when she has finished her jobs she can go and see her husband to amuse him.

A NOTIFICATION

To the Editor of Te Pipiwharauroa.

Greetings, friend. 

I write to see if you are able to send out in our newspaper the following notice. 

From your friend, 
Raureti P Mokonuiarangi,
Chairman ‘Arawa Council’.

Maketu,
28/12/01.

Maori Council of the Te Arawa District.

(Under the Maori Council Law, 1900.)

(Section XVI. Article 7.)

Dog Registration

The annual cost to a Maori person in the District to register a dog that is six months old is as follows:

For a sheep dog, cattle dog or rabbit dog – one shilling and threepence.

For a pig dog or bird dog – one shilling and sixpence.

For non-working dogs – five shillings.

The registration fee should be paid to the officer appointed by the Chairman under the seal of the Council to collect those fees and to act as Registrar. By order.

[4]  

THE LAW OF GOD – THE LAW OF MEN

To the Editor of Te Pipiwharauroa.

Friend, greetings. I send these words of greeting to all the Maori tribes living in Aotearoa and Te Waipounamu. Greetings to you all, my Maori people, whom I love, I who live at the head of Te Ika-a-Maui [Maui’s fish]. Best wishes to you all, indeed to all of us. It has been shown to all of us that we have two paths. One is the path of physical well-being, which has as its instructor, for short, ‘The Law of Men’. The second path is for the well-being of the spirit of man, for short, ‘The Law of God’. This is the Gospel and its interpreters. I want to explain a small part of this path. It is now more than seventy years since the arrival of the Gospel here and it has been preached right up to the present day. What was preached was that we should believe and that afterwards we would know that we have eternal life. Now, I think that we have all believed in the word of the God of truth, the eternal God, that is, in the Holy Bible. So, my Maori people, do you ask yourself where your spirit would go were you to die right now? Your own heart must answer; do not go asking anyone else, it is for you to answer, just as others must. Are you not telling a lie if you say you do not know where your spirit will be? But the words lie outside the body. The answer to the question must come from within. Where will we find life for our spirits? By this place we shall find life (1 John 5.13). You may know that you have eternal life. Why do we, the Maori people, not see that we have eternal life? Because we have not been born anew (John 3.3). Unless a person is born anew he cannot see the kingdom of God. Two great principles are set down by Christ: if a person is not born anew he will not see, and if he does not repent he will not enter. We Maori people are very aware of these two words, but we have not allowed them to guide us since the first coming of the Gospel. This is the different way to achieve eternal life, for a person to give first importance to these two things in his heart. Then he will be able to answer that first question; then he will find guidance within himself. He has a witness within himself (1 John 5.10). So, my people, this is an extremely important time for us to be considering things, because we are troubled in this brief time – amidst the news which we learn and proclaim. We did not know at the beginning and so the ending is lost, that is the knowledge of life for the spirit. Therefore many Maori preachers are preaching in vain because they do not know about life for their own spirits. The Pakeha people are turning the spirits of some to seek their salvation. But that thing, the turning of us Maori is not happening. Do not despise our first question because all of us stand on the cutting-edge of that sword. This that I point out for myself and for all Maori who sit in all the churches of whatever denomination – I want us to emerge from death into the world of light. This thing, conversion, is a power from God given to the whole world; but only the Pakeha have that power, and the Pakeha are pointing out that we have that power. But consider carefully these two roads: it has come about that we are fading away and are not growing. The reason for this is that we have not looked at the enlightenment in the Gospel of John. Because God is that light, and Christ is the Light of the World, and that Light is life for mankind. 250 of my tribe have gained their salvation.

That’s enough.

Hapeta Renata,

Whangaroa.

SALUTATIONS, SIR!

All the people of the Diocese of Waiapu know about Mr Stuart, the second Bishop of Waiapu, who left his diocese in 1894 to go and preach the Gospel to the strangers of Persia. When he was still a young man in 1850 he went to India as a missionary. Because of sickness he finished there and came to New Zealand and was appointed to be Bishop for Waiapu. However he did not lose his love for his old work and although he was elderly he returned to missionary work. He worked for seven years in Persia, then for six months he lived here in New Zealand before going to England with his daughter. Afterwards he returned to Persia. When he went to Persia his heart told him that because he was so old he would not be long in Persia before he died, however he spent seven years in Persia and said that his body was still strong, and although he is 75 he is returning to lay his bones in the land to which he was called by his Lord to go and proclaim his name.

[5] 

 GHOSTS

[Written in Ngai Tahu dialect.]

To Te Pipiwharauroa.

Greetings, bird, who sings in the days of summer the dying message of the ancestors who have been taken to the after-life, as your saying goes: 

Koia, koia ko Tararauriki ki mai Maui ka hara i te whitu it te waru.

Tukua te Taumiri tata i te aroraki e tau koia.

[?‘It is so, it is so, says Maui, that Tararauriki comes short of the seven and the eight. Place the Taumiri near the line of sticks that guides kumara planters.’ – The Rev J F H Wohlers, Transactions and Proceedings of the Royal Society of New Zealand, Vol. 7, 1874, says of these verses in his translation of the Maui stories – ‘I do not understand them.’]

 
Enough! This is only part of your song. Best wishes to you, bird.

I have a few words which I wish to make public for you, that our ancestor, Maui-tikitiki-a-Teraka [Taranga] should know about the supernatural beings, the ghosts, of which you have published accounts. Now perhaps I am mistaken in thinking I can explain this thing, the ghost, or perhaps a fairy. My opinion and that of my ancestors is that that person whom you call a ghost is an ordinary supernatural being. The first place in which Maori spoke of an ordinary spiritual being was of those spiritual beings which brought the canoes of their ancestors from Hawaiki, from Tapaetanga-o-te-Raki, of Te Meretu and Te Pokuatipu; the gods sent from Hawaiki were Kahukura, Tuhunapo, Rongomai and Matamata. These are the [?kapehu] which brought the canoes of our ancestors over the Moana-nui-a-Kiwa [Pacific] which lies there. [?E hoi -this appears to be Ngai Tahu for E hoa – friend, yet the writer uses hoa in his concluding greeting?.] From these we see that there were many of these supernatural beings, there were very many supernatural beings, and only the tohunga could see them. Ordinary people could not see them or know the incantations for these gods. These are the most important of the supernatural beings, and the names of these gods have been spoken. The man-eating gods, the gods of war, the gods of faith in idols, the gods for recitation of incantations, the gods of cursing and the myriads of supernatural beings - and there are myriads of incantations for these gods and there are myriads of tohunga also. These guided the myriads of the ghostly spirits of dead people. The ghostly spirit will not be revealed to a stranger but only to the person’s descendants; and the ghostly spirit will not be revealed to everyone but only to tohunga. The people as a whole also cannot know the incantation but only the people who have been taught that skill and only the people who know these skills can know the incantation. This tribe, Ruanuku, has been consumed by death. Should a person these days see an ordinary ghost it will be because he is a descendant of his parents. My ancestors used the proverbial saying: 

He tangata makihakiha no ona tipuna.
?‘An [?makihakiha – insipid Williams] person of his ancestors.’ 

Friend, a common person cannot see ordinary ghosts.

Look also at the Pakeha writings, at the works of Christ in this world when he cast out demons. He it was who saw the demons, Christ only, and the tohunga. The demons asked Christ to save them; those demons besought him to send them into the mob of pigs so that they might survive. Friend, Christ agreed and the pigs ran over the cliff and perished in the lake. Legion and Christ were left standing there. Those spirits were ordinary ghosts that common people could not see.

Friend, this is my explanation of the ordinary spiritual beings called ghosts. But I may be in error insofar as the ghost may be a form of fairy. Bird, I must end my article here lest the printer become weary . Friend, best wishes to you always.

From your faithful friend,

Teone Rena Te Marumaru, 
Moeraki.

THE LAND COUNCILS

These are the people who have been chosen by the Government for the Land Councils:

Tai-rawhiti [East Coast]: William Alfred Barton [Patene] S M, Chairman, John Townley, Edward Pattrick Joyce, Heta te Kani.

Waiariki: David Scannell (Kanara), Chairman, Richard John Gill (Te Kira), Timi Watene Rimini.

Te Ikaroa: William Pattison James (Hemi), Te Whatahoro, Ihaia Hutana.

Aotea: William James Butler (Te Patara), Chairman, Thomas William Fisher, Ru Reweti, Taraua Marumaru.

Tokerau: Edward Clay Bloomfield, Chairman, Henry Speer Wilson, Kiingi Ruarangi.

FROM THE EDITOR

We are very sad at the length of time it has taken our bird to fly to you, but the Christmas season has just passed, and those who make the bird fly have gone away. However, greetings to you all.

[6]  

A MAJOR HUI AT WAIAPU

To the chiefs, to the spokesmen, to the hapu and the Maori tribes of Aotearoa and Te Waipounamu.

This is an invitation to you to come to Wai-o-Matatini, Waiapu, on the East Coast, on Thursday, 20th March, 1902.

This invitation is to a hui proposed at Rotorua while the Duke was there. We, Ngati Porou are responsible for the major hui in March this year. The agenda of the hui can be summarized as follows:

1 The Treaty Association. For a long time this hui has been held on the two islands. This coming year the tribes who are responsible for this valuable thing have asked us, Ngati Porou, to hold it in the Waiapu valley.

2 Under the first item we will fulfil the wish of the Minister of Maori Affairs by holding the gathering of the Maori Councils at Waiapu on that occasion. Then we will deal extensively with the new proposals that the Parliament has put before the Maori people.

Some of the proposals are relevant only to Te Tai Rawhiti, namely:

1 The dedication of a Church. This building is the gift of Major Ropata Wahawaha; he was troubled and he said, ‘Finish the work. When the houses of Ngati Porou are completed, then finish mine.’ So this is the completion of that matter.

2 A consideration of the challenge of Archdeacon Williams to the parishes within the Diocese of Waiapu to raise £2,000 to which he will add £1,000 to establish a fund to sustain the Maori clergy, because this is the year in which the Mother Church abroad will withdraw from paying the clergy stipends and the money given by the Maori elders in the past to support them has now decreased. All the money collected by the parishes at this hui will go as a starter for this fund.

These two items are for the one day. But the other matters will be discussed at the Parliament of the Association, and under this, at the country’s Councils.

Welcome, Te Arawa and Tuwharetoa, the tribes who were committed to upholding the Association and to holding on to this valuable thing at Rotorua. This is the fulfilling of our words which came to me that I should take your treasure and bring it to this year. Come to complete your works.

Welome, Ngapuhi, Te Rarawa, Aupouri and Ngati Whatua, pursue the work which you began on the two islands in the days when your hope was to enable the Maori tribes of the two islands to speak with one voice.

Welcome, Ngati Kahungunu, Whanganui and Ngati Apa, the tribes who hauled the Association to the head of the fish [Wellington]. You worked at Waipatu and Papawai, until the days arrived when you shook the administrators in Wellington with the demand of the Maori people for a law for themselves. Welcome, Whanganui. Follow the instructions of Taitoko in all the places there. We hold on to the memory we have of you during the time at Rotorua in 1900 when we contended together against the offerings of Ngapuhi and Te Arawa, and at last I won.

Welcome, Ngati Maniapoto and Ngai-te-Rangi. You are the tribes who studied the Government Gazettes and have mastered the new laws and are working with other tribes. Welcome, tribes of Tai-Hauauru, Ngatitoa, Ngatiraukawa, Rangitane, Muaupoko, and Taranaki. Let us work together for the country since the hand of the law spreads over all of us.

Welcome, Waikato and the tribes under this designation.

People of the East Coast, ours is the Marae, ours is the invitation to the tribes of this islands and the hapu of Te Waipounamu. Come, gather together to see the different tribes which will come onto our marae and to observe what we are occupied with. Bring your haka, your entertainments, and other items which we are familiar with from our meetings in our district over many years.

Ngaitahu must cross the sea of Raukawa [Cook Strait]. Here I am, your tribal parent of the line of Porourangi awaiting the descendants of his younger brother, Tahu-Potiki.

Welcome Tuhoe and Ngatiawa to bring to completion our discussions. The two of you stirred up my friend, Whakatohea, on the Duke’s day, under the name of Tai-Rawhiti Number I. Although what are we to make of the messages which say that Pohokura is sleeping above Waipawa?

Come by sea, come by land. Eventually, nearer the time of the hui, you will receive information about how to get to the marae. Beside the Councils, our Minister also invites you. You will find this in the coming gazette.

So please accept my invitation.

From the chiefs, from the hapu, and from the tribes of Te Tai-Rawhiti from Taraheha to Te Paritu.

HOUTAKETAKE’S KITE WHICH FLIES AWAY

Now then, now then, now then! My children, I am your father Houtaketake, the elder, the [?tuaio] from ancient times, the bright morning star hanging on the horizon,  

[7] 

Ka rukurukum huna, ka horahora papakanui,

‘wrap up your fine bundles of flax from Hunaa, don you rough capes of kiekie from Papakanui,’ [cf Nga Pepeha 2181],

[?ka hari turuka hukanui sic. Hukanui is a name for Taupo. The meaning of turuka is not known. The phrase appears to be an extension of the above pepeha.], let the spirit live!

 

My bird … my bird … my bird is a kite, the 'fish of the sky', and I play out the line to both southern and northern coasts, and it will alight in the four corners of Aotearoa and Te Waipounamu announcing a Hui, a Hui!

It is a hui for the opening of the houses in the names of your ancestors Maui Tikitiki-a-Taranga and Ruatepupuke. They will be used by the people for important occasions. The hui will be held at Tokomaru, Tai-rawhiti, on 13th March, 1902.

This is an invitation to you to climb up [from the North] or to descend [from the South] and present yourselves on my marae on the day mentioned above.

Welcome, welcome! Come all of you with authority and leadership under my kingship. Come and see the delights of Tamaiwahia, Takataputea, and Marereotonga, and I will accomplish those works in your presence on that day.

Now, be aware that this bird of mine is a Kotuku-Rerengatahi [a white heron of a single flight in the season – Nga Pepeha 513] to your marae and is pointing out that there will be a collection during this hui.

I am asking you to bring a tenth of the value of what you would waste. Gather it up and pour it out before me, [?auahi ana - ?great!]. We really look forward to your coming!

The Hui of the Association of the tribes of the Councils of Aotearoa amd Te Waipounamu is being held at Waiomatatini, Waiapu, also in March 1902, and I will conduct you there.

I will care for you all and see to everything you need. This comes from the leaders in the chiefly line of Porourangi.

From Houtaketake and his family.

Maui Taha, Ranginui, Koroni, Kahukura. Te Awemapara.

A LETTER FROM TONGA

Best wishes, Editor of Te Pipiwharauroa. 

May you rejoice in Christmas Day and know every blessing in the New Year. Let me sing, ‘Let the people fetch rata branches to be figureheads expressing my bubbling-up love.’ People and friends, greetings under the shelter of the Lord. All of us give praise this day to God for his many blessings to us of which our thoughts, however great, are not able to grasp the height, the depth, or the breadth. Enough, I am not a preacher and do not know if this is the right way to begin a speech, but it happens that I am writing on the great day of the Lord and so it was right to utter these few thoughts out of joy at seeing again this day. Best wishes to the Maori people for the year of the Lord, 1902. This is not at all my reasons for writing to Te Pipiwharauroa; my purpose was to greet the people in this new year – besides which our newspaper is very small and so writings without an objective should be brief. However love is a sufficiently important subject about which to write to our paper, and if anyone doesn’t believe this is an important subject, that’s alright, look at the Scriptures, at the place where one finds all the things of the faith (1 Corinthians 13.1-13). So since the subject of writing is there in Corinthians, I sing again, ‘Greetings at the rising of the sun; and I weep at the [?rereutanga sic.]’ To my many friends – Moawhango, Karioi, Whanganui, and all Aotearoa – greetings. The song of our friend Apirana Ngata is true, ‘pleasures will not be forgotten’. May God’s blessing descend upon our good works during this year. Because it is a long way from you to these islands beyond the sea what is said is different. School friends, greetings to you who are seeking knowledge. It is said ‘it is the new birth of the Maori from ignorance to wisdom, from darkness to light.’ Furthermore, I value the motto of our Association which says, ‘Quit you like men.’ [‘Whakatangata kia kaha!] When you finish school, whether boy or girl, do not do nothing but direct your thoughts to the things you have acquired to seek the right way for yourself, and to propel yourself perhaps into what you should do, lest you be troubled – it is for you to determine what is right for you and to follow your heart. I have written a great deal on this Christmas Day – but I am saying ‘Best wishes.’ ‘Today is today and tomorrow is another day.’And so I sing, ‘People, best wishes, best wishes, and I turn my thoughts to the spirits …’

From your friend,

Reihana Paraone.

Tuanuku, Vavau.

[8] 

A DECEASED PERSON FROM NGAPUHI

To the Editor of Te Pipiwharauroa.

Your voice utters words that make the tribes of the island ponder, it tells of disasters and of other important matters that occur amongst the people. My heart is very grateful for this great treasure or ours which makes the tribes remember. Perhaps eventually the Maori people will achieve some major objectives, if they think the same things so that they can work together. Enough for my greetings. Best wishes for the new year. Please load onto the wings of the bird the news of the death of Hapakuku Moetara, as a mark of remembrance for the people of Te Ika-a-Maui. He died on the morning of 1st January. He was one of the great chiefs of the Ngapuhi area, a worthy descendant of great chiefs, who gained respect through making peace. He was 67. There were many serious problems that arose amongst his tribes, all of which he was able to solve peacefully. So great was his mana and the humility of his heart that he showed kindness to all his tribes. Consequently, for no name in this world has comparable anguish of heart and sadness been shown by his people living here at the death of one of the great leaders of these tribes. He was the friend of Pene Taui and Raniera Wharerau who signed the Association of the tribes of the island in years gone by. The letter arrived from Timi Kara inviting him to the hui that was held at Rotorua to meet the Duke and his wife but he was unable to attend because of his serious illness. He sent his son Iehu Moetara as a substitute in response to that invitation. His son and the doctors worked hard but could do nothing because of the seriousness of the illness. Many came to the funeral. Pene Raui, Raniera Wharerau and Ra Te Tai and their tribes came, along with other chiefs. Many words of praise were spoken to the deceased. On the fifth day he was buried. On this occasion there were many Maori and Pakeha present. I stood to welcome the Pakeha. Hone Wepiha, one of the oldest chiefs of Hokianga spoke a eulogy to the deceased. When that was finished the people returned to the home. Iehu Moetara stood in place of his father following his death. I would be delighted if our words about our father could be so felicitous and like the saying of our ancestors, 


‘When one chief falls another rises. [Nga Pepeha 852]’ And so we set to. Farewell, father; farewell, you who defended your people so boldly [?e nuia haere araiteuru – cf. Nga Pepeha 2492]; farewell, you the bull of Hokianga, the protector of the tribes, the mooring line for great matters, the marae of the tribes.

Now I finish.

Taurau Toi, Opononi, Hokianga.

JEALOUSY

The Pakeha say that if someone kills himself there is something wrong with his brain. A person whose mind is healthy will not kill himself. Some people mistakenly think that a person will not murder or strike himself, or perhaps another person.

From Wai-o-Tahi, a village near Opotiki, comes a love story. A beautiful woman named Hiro te Ua married a man from Te Arawa called Kipa Nini. Hiro was a jealous woman who did not like to let her husband out of her sight, but on working days the husband went to earn money to support himself and his wife to a a village where there were many young women. The wife, left behind, was uneasy about her husband, thinking that he was attracted to other women and had forgotten her. She heard untrue stories about her husband. She became sad and taking a gun she shot herself; the bullet went straight through the heart.

Let me say some words for us now about this thing, jealousy. I am not speaking about this woman who killed herself but about this thing, jealousy. It is unlikely that anyone has escaped from this thing, jealousy; but for some it is inconsequential while for some it is an immense problem. Some people fight against and try to suppress the jealous heart within them, while others continually feed the jealous heart so that presently it has become their one concern; like the disease of consumption it lives inside them; when it emerges it brings sadness, evil and death. The proverb maker says: ‘A sound heart is the life of the flesh; but envy the rottenness of the bones.’ [Proverbs 14.30] Jealousy led some women to attack other women. People say ‘jealousy is love’. Yes, perhaps! But real love is not jealous but trusting. Because of the love of a man and his wife for each other they do not imagine wrongdoing but they trust one another; they trust in the great love they have for each other and one will not impute wrongdoing to the other. Paul says: ‘Love is not jealous. It bears all things, it believes all things, it hopes all things, it endures all things. (1 Corinthians 13.4,7).’

[9] 

A WORD OF ENCOURAGEMENT

Greetings to you, indeed to all of you who produce the paper. I praise you for the quality of the sound of the voice of Te Pipi and of other papers, so that it has become very clear that you who have been to the Pakeha places of learning have acquired part of the treasure of the Pakeha which was hidden from us in the days of our ancestors, in the days of our parents. For the door was not fully opened at that time; it was only opened a fraction – it was not opened. Therefore we scrutinized and gazed intently but did not see anything. And so, if it were the same in this time we would similarly have grasped but found our hands grasping dead things; but this, my family, provides clear articles about body and soul. Be strong, be brave, be good.

Enough,

Hohaia te Hoata.

Wharerangi, Napier.

A REMINDER

This is a notice to the tribes and sub-tribes who live on the Long Fish of your ancestor Maui – an explanation of the import of the notice from the Department of Health which you have received. It is about the words in that notice which say that one should not eat animals who have died of sickness, or fish, except for frost fish which have been freshly stranded ashore. The explanations are written below.

That proclamation was addressed to the two sections. The first section is to the Pakeha folk because a law has been passed telling Butchers that cows, sheep, pigs and birds should be inspected – and that they should not sell the flesh of animals that are ill, and so the Health Department has seen fit to publish as it has done. The Maori people do not kill meat to sell but they provide meat for the families, and no inspector comes to look at the meat. To make it very clear – this law does not apply to you, but the time is coming when this law will be applied to the Maori people. So the Department of Health has sent a warning to the Maori people that the law will soon be applied to them and to inform them of the requirements of that law. The main provision of that law is this: ‘If a person or perhaps a butcher is found slaughtering dead animals and selling those animals as food he will be punished with a fine of fifty pounds, £50.’ (Animal Inspection Act, sections 34 and 53.) So there is no need for you to be distressed at the explanation of this Department because the main provision of this law is directed at the Pakeha. They are raising animals for food and also acquiring Maori animals for slaughter. This then is the accurate interpretation of the provisions concerning animals that have been stuck down by sickness and have been used for food. It is not the case that the Maori are eating animals that have died, but you must not eat animals that have died of diseasel. People, do not be distressed that this is the purport of the words in the proclamation of the Doctors’ Council. The intention is not to condemn but to inform.

I remain your friend to the end,

Maui Pomare MD

Government Doctor for the Maori People.

SUPPORT FOR THE CLERGY

A response to our question in Number 43: Why were people stirred up to give for the church buildings but were slow to give to pay the ministers?

A quick response from me as to why people were stirred up to give for the church buildings but were slow to give to pay the ministers is this: The people are familiar with their church building which are always there for them and which cannot be carried off to a different place, but the clergy the people want are sent off to a different place and they are given a minister who does not accord with the thinking of the people. Money was collected for some clergy in some parishes in this area, for people who they would like as their clergy, but two of those clergy were sent to different places and people were installed in the parishes who were not congenial to them. Consequently the people became indifferent; the people they wanted were sent away and they were allocated people from a second or even third situation.

Eruera te Kura

Pouawa, Turanganui.

DIOCESE OF WAIAPU

Hui Topu

The Hui Topu of the Maori Church in this Diocese will be held at Manutuke, Gisborne, on the coming 9th March.

W L Waiapu

[10] ROTORUA-NUI-A-KAHU

(by Tipi-Whenua)

Tikitere

Tikitere is one of the strange places I saw in Rotorua. Beyond the lake one can see the bubbling pools. My party travelled on a bus; I was the only Maori. We went on a circuitous way around the lake. We left behind Owhata, the place where Hinemoa lived and from where she crossed to Mokoia, summoned by the music of Tutanekai’s flute [koauau] sounding over the ripples of the water. We also left behind Te Ngae, the village in which the preachers of the Gospel lived in former times. The trees they planted are still standing, along with the brambles.

Tikitere is a very barren area. The springs are in the watercourse and differ from those of Te Whakarewarewa. The custodian is a Pakeha with a Maori wife. The Pakeha asked of us payment, two shillings each. I was astounded by the charge because no-one working on these sites had asked anyone for payment. Enough for the charge, which was to ensure that we were well guided. Indeed, the guide persisted until he had completed his collection although he had to wait for some of his two shillings.

Tikitere differs in appearance from Te Whakarewarewa. The remarkable thing about Tikitere is a sense of dread – of real fear. It has been given by the Pakeha a revolting name because it is so terrifying. The first thing we saw was a muddy lake, swirling and bubbling. It is said that the temperature of this lake is higher than that of boiling water. Should a person fall in he would perhaps not be seen again. Between this lake and another there is a little hill like a bridge, called by the Pakeha Hell’s Gate, the entrance into Hell [Te Reinga]. If this is indeed the real gateway to Hell [Te Reinga] then there will be very few people wishing to go there, but since no-one really knows what the pains of Hell are like they are not afraid, rather they prefer to hold on to the transitory things of the world whatever may be the abiding things of the eternal world. Yes, this place is fitting as a site for the mana of Satan.

One part of Tikitere is called by the Pakeha, the Inferno; Hell then is the place of evil. Another place is called the Devil’s Punch Bowl, that is, the Devil’s Dish of Alcohol. It is a muddy pit which boils continually. The Devil’s Porridge Pot – the Devil’s Cauldron of Oatmeal – is a round pit in which mud bubbles, turning over like oatmeal. The largest pool in which the mud swirls around is Satan’s Glory – the Glory of Satan. I wrote some things about this pool at the beginning of my articles. There is nothing more terrifying. How does it all begin? Let me also mention a small place called The Door of Paradise – the Gateway to Paradise. How right this is! Although a person is close to the gate of Hell [Te Reinga] he is also close to to the gate to Heaven if he will only turn. The voice of Hell [Te Reinga] shouted in vain to bring down the thief of the cross but because of his prayer of penitence he entered Heaven that very day. ‘Today you will be with me in Paradise.’ [Luke 23.43]

Roto-kawau

Leaving behind Tikitere and Hell our tourist group headed to the Roto-kawau (Blue Lake) which was as beautiful as Paradise after Tikitere; it was not miles from Tikitere. We emerged from the bush and looked down upon Roto-kawau and it was as if there were no geysers, mud pools, or smelly springs anywhere near. The lake is circular and very deep; the water was like the open sea and very disturbed. The sides were hills overgrown with trees and ferns; the highest place was one hundred and fifty feet. To me that lake appeared to be the mouth of a volcano; since the volcano stopped its activity it has been filled with water and it is full right to this day. When we finished gazing at Roto-kawau, the most beautiful lake I have seen, we slowly turned out faces and headed for Tikitere, the home of terror. We finished our tea and got on board our coach though some went by boat By night-time we had arrived home. [?kaore (sic) ?haere]

DEATHS AMONGST TE ARAWA

To the Editor of Te Pipiwharauroa

Friend, who summarizes the doings of the island, greetings. I pray that you would put into Te Pipiwharauroa the words written below; these are they: On 19th November 1901, Aporo Apiata, a chief of Te Arawa, died. On 21st November his niece, Maata Rauhuia, also died. There was great grief at this manifestation of affliction which was like a rout [?papahoro – flight]. And so, greetings.

From your friend,

Ihaka M Te Waru.

[11] 

 ‘A GREETING FOR THE NEW YEAR’

The voice – ah, I have heard it in the days of old,

The sweetness of the song, a loving greeting;

It was dimly seen amongst the clouds,

A song to the earth, a harbinger of summer,

A farewell to the old year,

A shout to the new year which is dawning,

A voice addressed to people, a word of greeting,

‘Whiti. whiti ora’, the voice sings,

And says ‘Kia Ora’ to you, my friend, and to your loved ones.

The voice calls out from the sky.

It is a shining cuckoo, the herald of the year.

The bush has put on its summer clothes,

The lakes glow red from the pohutukawa trees

Out of joy, welcoming this visitor.

Countless beautiful and good thoughts come,

But one is greater than all,

Encompassing greetings, love and goodness,

And it is this, ‘Kia Ora’ to you, my friend, and to your loved ones.

By Hone Heke

SOME QUESTIONS

To the Editor of Te Pipwharauroa.

Greetings, friend. Kindly print these questions, if you find room in your paper. Be so kind as to find a space for these my questions to you, or perhaps to others who know the answer. The Shining Cuckoo begins to shriek at the coming of summer, that is on 6th, 7th or 8th, according to the Maori. By winter it has disappeared. The questioner is asking where the Shinging Cuckoo goes in the winter. Hemi Kopiri, an elder, says that the Shining Cuckoo shelters in the ground during winter. He dug some up at Pikauroa, in Mangatu, Gisborne; they were living in the sand.

However, most people do not believe this and do not know where the Shining Cuckoo lives during the winter. I leave it there.

Kindly print these questions. While fishing for maomao [a fish], some people threw out the lines The line of one fixed on the belly of the maomao (that is, the hook]. The line of another fixed on the mouth of that fish. When this man hauled it up later the line and the hook of his friend was found in the belly of this fish. Each of them claimed the fish as his. A question: to which of the two does the fish belong?

That will do.

Tamarangi Kingi.

Waerenga-a-hika.

SOME GENTLEMANLY PRACTICES

13. If you are a visitor it is for the lady who owns the house to point out where you should sit; do not be in a hurry to sit down.

14. Let the provision of food be done in an orderly way, the first food, first, and the later food afterwards. Do not mix up the food. At main meals, that is, at dinner this is the order in which food should be served: soup, fish, meat, pudding, fruit.

15. Use a large spoon for the soup. The accompaniment for the soup should be potato. Do not break it into the soup.

16. Potato is also the accompaniment for the fish. Use only a fork to cut up the fish.

17. Meat can be the accompaniment for the potatoes and the puuhaa [sow-thistle], though some people eat potatoes and puuhaa alongside the fish.

18. When eating, do not keep opening and shutting the mouth or make a noise; do not open your mouth wide.

19. If you ask for something, say ‘Please’, and when it is given say ‘Thank you.’ If you are a visitor the most important thing is not to ask for food yourself but your host will ask what you want.

20. Always be aware whether there is beside you something that someone wants, the butter, the sugar, the salt, or whatever.

21. Do not pick up bones or messy foods, although one may pick up potatoes and some fruits.

22. If you have finished your food, or have eaten enough food, place the knife, fork (and perhaps the spoon) together.

23. Sit up to the table, sit upright, and do not lean on the table; be hearty.

24. When all have finished eating, stand. If you wish to go then point this out to the lady of the house; do not just stand up and go.

EXTRA ITEMS

At her sale, Mrs [C P] Davies of Kaiti, Gisborne, raised £46 1s 6d. £23 of this was given for the work of the Gospel in Melanesia and the remainder for the work of the Maori Church. This Pakeha lady sets up sales each year to help the work of the Faith amongst these people.

The Government has announced that it is to sending a contingent of New Zealand soldiers to Transvaal. It will be the eighth contingent and will consist of 1000 soldiers. People are very eager to go.

[12]  

CALENDAR: FEBRUARY

New Moon Day 9 0h 52m a.m.

Full Moon Day 23 0h 33m a.m.

1 S Vigil, Fast

2 S 2nd Sunday before Lent

Purification of Mary

Morning Evening

Genesis 3 Genesis 6

Exodus 13.1-17 Haggai 2.1-10

Matthew 18 1-21, 19.1-3 Acts 20.1-17

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Sunday before Lent

Genesis 9.1-20 Genesis 12

Matthew 22.15-41 Acts 24

10 M

11 T

12 W First Day of Lent*

Isaiah 58.1-13 Jonah 3

Mark 2.13-23 Hebrews 12.3-18

Psalms: 6,32,38 102,130,143

13 Th

14 F

15 S

16 S First Sunday of Lent†

Genesis 19.12-30 Genesis 22.1-20

Matthew 26.1-31 Romans 1

17 M

18 T

19 W Ember Day

20 Th

21 F Ember Day

22 S Ember Day Vigil

23 S Second Sunday of Lent

Genesis 27.1-41 Genesis 28

Mark 1.1-21 Romans 7

24 M Matthias, Apostle Athanasian Creed

2 1 Samuel 2.27-36 Isaiah 22.1-15

Mark 1.21 Romans 8.1-18

25 T

26 W

27 Th

28 F

*The 40 days of Lent are Fasting Days. Use the Collect for this day every day of Lent, after the Collect for that day.

†Use the Collect for Ember Weeks every day this week.

NOTICES

We have some Catechisms to be Learned by Children, and Sunday Prayers. If a clergyman lets us know what he requires we will send them 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

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

SUPPLEJACK SEEDS FOR OUR BIRD

5/- Paora Hahere, Hone Papita, Piri Waata, H Kaperiere, Eru Titi, Rewi Tawera, Taiawhio Matehe, John King.

2/6 R Ormsby, Sen., D Roid, Jun., Miss Lane, Te Hekenui.

H W Williams, Te Rau Press, Gisborne.