Te Pipiwharauroa 48

Te Pipiwharauroa 48

HE KUPU WHAKAMARAMA

(Maori Version at NZETC)

Number 48

1902/02/01

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 48, Gisborne, February 1902.

CONFIRMATION

Confirmation is the sign that a person has reached maturity as far as the principles of the Church are concerned. Baptism was his birth as a child of God and Confirmation marks his becoming an adult. At a child’s baptism the Godparents undertake to bring that child to the Bishop to be confirmed when he knows the words of the Creed, the Lord’s Prayer, and the Ten Commandments, and is also able to answer the questions in the Catechism. The Catechism explains the significance of Baptism and Confirmation.

The child, through his Godparents, promises three things at his baptism: ‘First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh. Secondly, that I should believe all the articles of the Christian Faith. And, thirdly, that I should keep God’s holy will and commandments.’ [Book of Common Prayer] The obligation is also laid upon that child ‘that he should confirm that promise when he reaches maturity’. And so when the child stands in front of the Bishop to be confirmed, the Bishop asks him this question: ‘Do you here, in the presence of God, and of this congregation, renew the solemn promise and vow that was made at your Baptism; ratifying and confessing the same in your own persons, and acknowledging yourselves bound to believe, and to do, all those things, which your Godfathers and Godmothers then undertook for you?’ [Book of Common Prayer] And the child answers, ‘I do.’

It is not right that a child should promise in this fashion if he does not understand the things he is affirming.

No-one should be mistaken about these things he is promising - they are serious matters. A person will not be exempted from doing these things even if he has not yet been baptized. They are things that apply to every person born into the world: to renounce evil, to believe the faith, and to do good. Should it be the case that a person has not yet been taught what it right, then perhaps he will unsuspectingly do wrong, he will be undecided about the faith, he is blind to what is right, but that does not release him from those three things. Although he has not yet assented to those things which apply to him, the person will not be permitted to join Christ’s Church if he has not truly agreed to those things, if he has not firmly resolved to fulfil those things in the strength given by God to his children. Three aspects of evil are spoken of, the Devil and his works, the World and its deceits, and the Flesh and its desires – these are the things to be fled. The Faith is summarized in the Apostles’ Creed – that which people are to believe. The Ten Commandments show the good we are to do.

If these three things only applied to a person from the time of his baptism, then it would not be proper to baptize the child because he would then not be familiar with these things. But those things apply to all people and so the significance of baptism is that the person promises to obey those things. The parents and Godparents are to teach [the child] to faithfully observe the practice of those things and at the time of his confirmation he will himself assent to those things.

[2] THE TE AUTE ASSOCIATION

The Hui at Te Aute

By Tipi-Whenua

On Thursday, 30th January, 1902, the sixth hui of the Te Aute Students’ Association was held at Te Aute College, the spring whence this association arose. At the hui held at Putiki it was proposed that the annual hui return to Te Aute to attract the old boys of Te Aute to come and see the place where they grew up and were taught. The Secretary’s invitation went out to the Maori leaders and to leading thinkers amongst the Maori people. So on the evening of the Thursday at 8 o’clock there assembled the Hon. Henare Tomoana MLC, Ihaia Hutana, Peni te Uamairangi, Rupuha te Hianga, Nepe te Apatu, of Heretaunga, Paratene Ngata and Pene Heihi of Ngati Porou, and others. Of the old boys of Te Aute there were Rev. Katene Pukerua, Paraire Tomoana, Hemi Kireka, Raniera Erihana, Peni Hakiwai, Kingi Tahiwi, Wi Paraire, R A Douglas, Riwai Hiwinui, Paraone Turei, Raniera Kawhia, Anson H Cato, Horomona Paipa, Ware Waitai, Tame Harapata, Hare Potaka, Rana Kooti, Porongahau, Reweti Kohere and Apirana Ngata. The Pakeha who attended were Rev A[lfred] O]wen] Williams, Rev Arthur Williams of Te Aute, the Secretary, Mr Thornton, Master of Te Aute College, and the President, and Archdeacon Samuel Williams.

After [Archdeacon] Williams’ speech, the Secretary read out the telegrams and the letters of regret from friends. The Minister of Education, the Hon W C Walker, expressed his heartfelt sorrow that he was unable to attend the hui which he really wanted to do. The Minister of Maori Affairs, the Hon Timi Kara, said that he was distressed that he might not be able to attend, but afterwards came a telegram saying that he would be arriving. Dr Maui Pomare MD said that because he had much business to attend to and because he had only recently returned from the Chatham Islands, he was not able to come, but he called out to us, ‘Kia ora, Association!’ There was a telegram of greetings from Tutere and Pita Paaka of the Medical School in Dundein. Reweti Kohere brought words of greeting from the gathering of people from the large New Zealand colleges. Showing their affection for the ‘Young Maori Party.’

The Welcome and Responses

Archdeacon Williams, the President, gave the first speech of welcome to the hui. His message to the elders was an instruction that they help the children because the children were looking to the elders for help, were looking to the whole people. They would take this enterprise to the districts. From the learning and the understanding that these young people gained at Te Aute the vision sprang up in their hearts. They were seeking the well-being of body and soul; their concern was for the health of both sides of a person.

Afterwards Apirana Ngata stood to welcome the visitors. He was both a visitor and a local person. He was delighted at the number of elders who had come to bless their hui. He was also pleased at the presence of the old boys of Te Aute; now their descendants were at the college. But he was a bit concerned that they might have some anxiety as to whether their children would pay attention to the words of the elders. Their elder, Mr Williams, was not slow to urge them ‘to be calm and humble.’ Their desire was to place themselves at the feet of the elders. Children are tempted to be boastful. The Te Aute Association is criticized for its motto: ‘The old net is laid up; the new net goes fishing.’ [Nga Pepeha 1100] It was Tamahau who instigated the use of this saying as a motto at Wellington. ‘Come and see Mr Williams. He is still alive, and he is still growling.’ This was a Pakeha building and it was so crowded that there could be no songs or entertainment.

The first words of Mr Thornton were of praise to the leaders and the elders for honouring the hui by coming, for the way they have held onto the wisdom they have accumulated over many years, not a wisdom implanted by the Pakeha schools. Now this work will grow as the elders support the people. It is for the children, in the days to come, to bring to completion the visions, the objectives and the projects. He was happy at seeing his former pupils. He was personally gratified to see the far-flung products of Te Aute joined again to the parent tree. 

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These are some of the great flock scattered throughout all these islands. Some of them are good men who pursue the princely purposes of the works of the Faith. He was proud that his hand had a part in moulding the thinking of these children. ‘So my word to you is one of welcome, ‘Haere mai! Welcome!’

Henare Tomoana said to Mr Williams, ‘Greetings, greetings, remnant of the elders of Heretaunga – they have all died and you alone stir yourself here. My heart is full of love. I am not an elder but with the deaths of the elders I am called an elder. I was taught to help the people and now it is my hope that a leader will emerge for the Maori people in this generation; and today my hope is fulfilled. It is right that the children should be pointed to some paths by the elders, they are the bosses, but be accommodating. It was us, the elders who brought you up. Do not abandon us elders. You are to take our places and you will be clothed with our mana when you reach adulthood. Kia ora!  A song:

I greet you this evening,

From the depth of our spirits.

Ihaia Hutana seconded the words of Tomoana: he said to Mr Williams: ‘My heart is moved by the purpose of your speech. The man lives on as a survivor; the vision lives on as a survivor. I am delighted by this project, although I did not attend the first meeting of this association. I support you, and I have sent messages to your gatherings. A new child has been born into the world. This is a new project; a stepping-out on a new road. But let the children take heed of the elders. The time is coming for the children. Let the children and the elders go arm-in-arm. Guide the elders gently. Do not leave them behind; for if you persist in holding on to your plans they could be left behind. But if you behave like this then the elders will not grumble. Greetings to the two of you who are bringing up your children. When they become adults and return home, some will be upright and some will go astray and fall off the cliff. That is their responsibility.’

Paratene Ngata directed his words at Mr Williams. He said, ‘Greetings, friend of the chiefs of Heretaunga, who provided Te Aute as a place of learning for their children. We are taking the great fruits of this college to better ourselves. Te Aute brought up my children and some of them are buried here. We have seen the fruits of your work, the people have listened, the Government has helped. You planted and cultivated the Marae Bill; now it is being harvested by the whole people. The children are not seizing the places of the adults but the message is, “Be gentle, be kind.” We came to see you – to pass on our weapons to you. We came to see you.’

Pene Heihi said that he had nothing to say but had come only to listen and also to support. I came here because I support you.

Pare Paipa: ‘I greet all of you, particularly the old students of Te Aute. I see that the work that came here has been accomplished – it is embodied in the Marae Act –and it is a cause of rejoicing. If a student from Te Aute does well he is derided and put down, but when he gets a law enacted he gets support. It is twenty years since I departed from Te Aute and at last I have returned.’

Rev A Tamihere: ‘There are many reasons why I came here. To see Te Aute; to see the two of you. Our mothers, Mrs Williams and Mrs Thornton, have departed. Mr Thornton, you are right to rejoice. I am one reason for you to do so. I did not wish to become a clergyman, but you sowed the seeds of the desire.’

Tame Arapata: I thank you both for your words. I was here five years ago. You, Mr Thornton, represent Te Aute for me. You are our father. You taught and guided us. You imparted to us the wisdom of the Pakeha so that we gained Pakeha skills. I am the oldest former student of Te Aute here, and I was the first of the students of Te Aute to send his child here. So blessings on those men who attend the school.

Nepe te Apatu, Katene Pukerua, Hemi Kireka and Ware Waitai also made speeches.

The Motions that were Passed.

1 This hui believes that the Maori language should be made an examination subject by the University of New Zealand, and also be taught in some departments by that University.

2 This hui believes that the Maori language should be taught in all the Maori colleges.

3 It is right that, for the health of the body, the people of this Association should participate in and support sports – cricket, tennis and other games.

[4] 

We request the Education Department to lay down an instruction to ensure that Maori children attending the Maori schools are taught drills and activities to strengthen the body. The schools, Maori Councils and the people as a whole should help to obtain sports equipment for the children.

Every branch of this Association should support suitable sports for the children, but football should be banned in places where it is not played in a good spirit and according to the rules of football.

4 This is an appropriate time to teach capable Maori children farming skills - milking cows, cheese-making, producing bacon, growing fruit trees – and to ask the Government to assist those children who wish to do these things.

5 That this Association and all its members should be strongly committed to furthering means of raising the sustentation of Maori clergy.

6 The Te Aute Students’ Association, called ‘The Young Maori Party’, condemns the disparaging words of the newspapers and the people of other nations about England, under whose authority we and other peoples live in peace. In the name of our people we declare our loyalty to the throne and the flag of England; and we declare also our desire to stand as one with our Pakeha brothers to support the flag of England in the event of conflicts between it and one or perhaps more other powers.

We have only written down these motions here to inform the people of the subjects discussed at the hui; we will print the speeches soon. Eventually we will also publish some of the motions. The sixth motion is concerned with the derogatory words of the German newspapers and some other people who are jealous of England; they deprecate the standing of England and its soldiers who are fighting in Africa. All the ‘wings’ under England’s authority have similarly flared up in anger at the derogatory and false words spoken about England. The Maori chiefs have also sent statements about the heart of England.

People, these words have been written at a time of distress, of difficulty and under pressure, so if you find a mistake or an awkwardness of expression please close your eyes.

(To be continued.)

RANGIAOHIA

[An account of the battle at Rangiaohia in 1864 by one of the officers of the soldiers of the Colony. – Editor]

Because the Maori have said that this fight was treacherous, and also their statements about the Sunday battle, as I was there I want to write my memories of the battle. Potatau, one of the Maori who was there at the time has also written his account. Potatau’s account was printed in the NZ Herald newspaper. If Maori wish to talk about this thing, treachery, let them first remember the Pakeha who were murdered by Maori in the districts of Auckland and Waikato in 1863. Thirteen men, one woman and four children were murdered in their homes. Their names are all known.

First, as to the Sunday battle, it will be seen in my article that we began our advance on the Saturday night. Maori knew that soldiers did not take Sunday into account. In 1845 it was on a Sunday that the assault on Ruapekapeka took place. During the fighting at Taranaki (some of the Waikato men were there) the soldiers fought on Sunday. So it was not only at Rangiaohia that fighting took place on Sunday. In the month of February we camped at Te Rore. Two fortresses were before us – Paterangi and Pikopiko. The food for those fortresses was sent from Rangiaohia, thirteen miles distant behind those fortresses. It was then that the plan was made not to incite those fortresses but to go beyond them. So on the night of Saturday, 20th February, General Cameron left some of his army at Te Rore and most went to Te Awamutu. On arriving there they found that the bridge had been destroyed. However the planks were lying there and it was not long before the soldiers had replaced them. There the order was given that the cavalry should go. Those Maori of Rangiaohia were surprised at our appearing and they fled. It happened that I was the leader of the cavalry. Men and women were all fleeing together, and so, lest the women be killed, I called out in Maori, ‘You women, sit down lest you be killed.’ They stooped and fled into the undergrowth. When we arrived at an area of undergrowth we turned back thinking that all the Maori had fled. While we were taking prisoners some houses were pointed out to me and Corporal Richards of our company [5] and a big Maori man were fighting. Two Maori had been wounded by bullets and were sitting. I brought an end to the fighting. This was close to one of the houses and some Maori were heard talking inside. I sent Corporal McHale to take them prisoner, telling him not to shoot. He dismounted from his horse carrying his pistol. He had almost entered the door of the house when there was a gunshot. Thinking that it was he who had shot I called out angrily, ‘Why have you shot at the Maori?’ There being no answer I entered the house. In appearance this house was like a cooking shed. The walls were of flat boards, the entrance was very low, and the roof was thatched with raupo. As I bent to enter I saw McHale lying with eyes down and with his feet pointing towards the door. The house was full of smoke and I could not see the Maori. I turned back calling out that McHale was dead. Thereupon the guns of the men covered that house. At the sound of the shot some of the soldiers had gathered. Corporal Alexander died there. He was in the forefront of the men sent to enter the house and he died at the doorway of the house. At this point General Cameron arrived along with most of the soldiers, and although McDonnell called to the Maori to come out they persisted in shooting. The sound of the gun was heard from the door of the house. Our designated officer, Colonel Nixon died there. Corporal [?Dan – Rana] and Trooper [?Ballender - Pareri] fell there, and some others were wounded though not mortally. At this point the house was burning. I saw the roof in flames, but I did not see the cause of the fire. I did not know if it was caused by our guns or by those of the Maori inside the house. When the house was consumed we retrieved our deceased one, McLay, who was lying with four dead Maori (though some say that there were five corpses). Because of the closeness and the continuing sound of the guns we know that all these people died before the house caught fire. One Maori died outside the house. There were no women or children inside that house. There was no-one inside the other houses and we burned them all. Then we returned to Te Awamutu. The [?kainga maata - ?mother of the village] suffered greatly because of the heat of the sun. We were followed as we went by Maori snipers but we did not return their fire. Otawhao, a missionary village, was the place in which the General lived, and there the [?kainga maata] and the prisoners were cared for and tents were erected for them.

This is a closing word. According to Potatau there were four men inside that house and he has given their names. His ancestor, Hoani, was their leader, a man eager to fight. Potatau says that their actions were suicidal (although they were all warriors). They indeed thought that we would leave our dead one, McLay, lying with them and that they would all be consumed by the fire. They saw that our men listened attentively to the instructions given to them, They saw also that the big man of whom I have spoken was spared. So there was no reason for them to be afraid of coming out peacefully, however, at the time they were called upon to come out peacefully their response was to shoot upon our men.

A word about the burning of the empty houses. This practice was begun by the Maori. They set fire to the Pakeha houses at Waipa. They also committed the murders around Auckland and Waikato. And it was not on this occasion that fighting on Sundays started. Enough! Why does this remain a matter for discussion amongst the Maori?

(To be continued.)

ABOUT SPITTING

(To the Editor of Te Pipiwharauroa.)

I have seen your articles in the paper criticising spitting by people. I am very keen to know about the symptoms of the illnesses which affect the body. So I would ask the readers of the paper to answer these questions.

1 Were Maori affected by Consumption before the arrival of the Pakeha? And if they were affected how severe was the attack

(a) amongst chiefs,

(a) amongst ordinary people?

2 Did the tohunga condemn unthinking spitting by Maori?

3 Can someone tell me the whereabouts of a book which accurately reveals the aspects of this thing – the tapu?

From Donald Reid, Jun.

[6]  

AN INDUSTRIOUS MAN

J Pierpont Morgan

During last year an iron smelting company was established in America, an extraordinary company. This company amalgamated all the iron processing companies of America. The iron smelting companies of England were afraid; they were fearful that this company might lower the price of iron and they would suffer. The man who directs this company is James Pierpont Morgan – a very shrewd man, a man with plenty of money. He is director of many American companies. He owns 21 railway lines and is their director. He is looking elsewhere for other railways and other companies. He bought a large shipping company which sails between America and Europe. When he bought this company England was anxious. He has 250,000 people working under his authority, and if we add in the wives and children of these thousands we see that 1,000,000 people are being supported by Pierpont Morgan, more than all the people of New Zealand, Maori and Pakeha.

This man’s main activity is with the banks. He invests his money in large projects in America, England, Germany and France. Three times he came to the rescue of the Government of the United States when they had no money for their enterprises. He is a man who knows how to identify projects which will yield a return. Many of his companies have not been bankrupted.

The parents of Pierpont Morgan were not poor like those of Andrew Carnegie. He was well-educated at school. He is a man who works hard and is keen to work. He does not talk much and does not wish to be involved with activities which gather many people together. So his principal recreation is sailing yachts, though he also looks at his books.

These are the comments of some people who know Pierpont Morgan:

‘What he has considered is what he agreed to.’

‘His word does not fail.’

‘He does not steal.’

‘In his dealings, all his principles are those of a leader.’

Pierpont Morgan is not arrogant like some men of great wealth, and he does not [?aro ako ake] to the works of the Faith. He is a man who always goes to worship and he supports the work of his parish. He is one of the churchwardens of his church. He has built a school to teach the works of faith to the wild children who are on the streets. He has given much money to good causes.

For a medical school £200,000

For a hospital close to his church £270,000

For a church £100,000

To meet the debts of The Young People’s

Christian Party £20,000

For the Tuberculosis Hospital £100,000

For a library £20,000

To save the levees of a river £25,000

To build the minister’s house in his parish £60,000

There are also a far greater number of good works to which he has contributed money, but these are the well-known things which show the kinds of works which he supports. Here I must end these few words about this powerful man in the world, J Pierpont Morgan.

SOME MARAE REGULATIONS

These Marae Regulation concerning drunkenness and the activities of tohunga have been gazetted for the Councils of Whanganui, Horouta, and Ngatiwhatua; however the regulations about the activities of tohunga applicable to Horouta have not yet been completed.

Concerning Drunkenness

1 Alcoholic drink will not be allowed at or brought to a Maori hui notwithstanding whatever the [?patuke] of that hui, and notwithstanding that it is held in a Maori village or in any other place in the district, excepting only the towns, that is, Pakeha roads in Maori towns.

2 If a large hui is held on invitation, the person or perhaps the people who made the invitation will be fined if he or they give alcohol or allow it to be given to the visitors or the local people, to some or perhaps one of them, to the extent of a fine not exceeding ten pounds.

[7] 

3 If a person is found drunk at a Maori hui it is possible to fine him not less than ten shillings or more than two pounds.

4 If a person is found drunk in a Maori village it is permitted to fine him not more than five shillings for the first offence, not more than ten shillings for the second offence, and not more than one pound for each subsequent offence.

5 A person is committing an offence if:

(a) While he is drunk he enters a meeting house, church, or any other house of all those in the village.

(b) He brings alcohol into a meeting house, church, or any of all the houses.

(c) He drinks or perhaps causes another person to drink in the meeting house, church or any of all the houses.

And that person shall be fined not less than five shillings or more than one pound for the first offence and not more than two pounds a subsequent offence.

The Tohunga

1 A tohunga or anyone called a tohunga is acting unlawfully should it be the case that he submerges a sick person who is being treated by him in cold water.

2 It is unlawful for a tohunga to impede or perhaps prevent a doctor from visiting a sick person, or the sick person from taking Pakeha medicine appropriate for his illness as prescribed by the doctor for that illness.

3 It is not lawful for a person called a tohunga to demand money or perhaps goods as payment for his work.

4 It is lawful to fine the person who disobeys one of these prescriptions, 1, 2 or 3, an amount not exceeding ten pounds.

5 If in the process of his operations a person known as a tohunga gathers together a group of people and they live in a village or he goes with his party from one village to another, and the Council or perhaps the Marae Committee surmise that this is perhaps causing problems for the people of a village or perhaps for one of them – their food or their possessions are being consumed, or they are afflicted by some other distress – the Council is able to give notice to that person to stop his activities and, if he persists, to fine him not more that fifty pounds.

6 The Council is permitted to issue licences, only after careful investigation, to people who know how to make Maori weapons [?rakau Maori] and dyes from the sap of trees, for the time and under such stipulations as the Council deem right. That licence is only valid in the district.

ENGLAND AND JAPAN

On January 30th 1902 the treaty between England and Japan came into force; it is a treaty which unites them and commits them to helping each other in times when one of these two powers is under attack. The treaty was arranged to deter Russia and other powers which are seeking to annex some parts of China. Russia seeks to annex Korea, a country greatly connected with Japan and close to that land. Japan has declared that should Russia take Korea it would commit itself to it to the end. Thoughtful people think that this is a major step for England because Japan is a great power close to China, the source of the many troubles in these years. It is thought that perhaps America will enter into the treaty.

JOTTINGS

Bishop of Melanesia

When the Bishop of Melanesia was travelling around the islands to the north of New Zealand he came to an island called Tikopia. The people there are very like the Maori here. There he saw some tall people, the tallest being 6 foot 7 inches. Those people are suffering from a lack of food so the Bishop gave them some food. He came here. He is on his way to England to collect a ship to carry him to the many islands of his diocese.

[8]  

THE HUI AT RATA, TAI-HAUAURU [WESTERN COAST]

On Tuesday, 4th February 1902, and important hui was held at Rata in the Rangitikei district, Tai-Hauauru, in the Council Area of Kurahaupo. The purpose of that hui was to bring together the Marae Councils of Te Tai Hauauru. Most of the members of three Councils attended – Whanganui, Tongariro and Kurahaupo. There were single representatives from Raukawa and Taranaki. But we hear that the tribes and hapu of the Taupo district within Whanganui, to Waitotara and heading southwards to Horowhenua, and a single person from further afield, assembled. There were also present the chiefs and leaders from other parts of the land. The visitors from far afield were Timi Kara, the Minister of Maori Affairs, Henare Tomoana and Peni te Umairangi from Hastings, and Apirana T Ngata, the Inspector of Marae Councils.

The hui lasted four days and many important matters were decided. These are recounted below, there is also printed a notice to the members of the Marae Councils and the Committees under them, to the spokesmen and the administrators of the two islands. These proposals are directed to the Government and to the General Meeting of the Marae Councils.

These are the Proposals

1 This hui believes it is right that the ‘Maori Council Act 1900’ be amended in accordance with the following directions:

(a) Add to Section 16 of that Act this brief statement:

(21) To correct, to investigate, to adjudicate and to make decisions about the small infringements occurring amongst Maori people, namely, complaints and malicious allegations, assaults on people, adultery and theft.

(22) To lay down and devise some means of settling debts of Maori people among themselves, if the debt is no more than £20, and if the applicant desires, the Council and the Committees set up by the Council may make arrangements, make enquiries and settle the matter.

(b) Delete the word ‘Maori’ in the first line of Section 25 of that Act, and replace it with the word ‘person’.

2 ‘This gathering submits the proposal to the General Meeting of the Maori Councils that that gathering consider giving to the Maori Councils power to investigate and prepare reports concerning old age pension certificates which the Chief Investigator is unable to travel personally to investigate, and, and if the Investigator gives permission the Maori Council may investigate.’

3 ‘This gathering prays the Minister of Maori Affairs to remind his fellow ministers, when it comes to allocating the funds for the work of the Colony in the coming Parliament, to increase the money to support the Maori Councils so that it is not less than £100 for each Council for a year for the first year.’

4 ‘This hui reminds the Marae Councils to choose and to lay down their proposals, in some hui which they call together within their tribes, concerning the treasures of the deceased which are wasted because of Maori customs in that they are buried along with the deceased, so that they lay down guidance so that relations will not follow this practice, and should they wish to destroy or throw away those treasures let them be taken by the Council to be devoted to some way of bearing fruit to be used to care for graveyards and perhaps to support hospitals.’

5 This hui praises the Government initiative in passing ‘The Act Concerning Ancient Maori Treasures 1901’ which was passed in order to keep those treasures from being removed from the Colony, and it asks that the Maori Councils be empowered as Administrators by the Maori Minister to protect the Maori treasures which might be sold to the Pakeha or others, and that the Councils be authorised to purchase those treasures and other Maori artefacts, with the Government re-imbursing the Councils for money spent in cataloguing those treasures.

6 This gathering believes it is right that Maori living within the boundaries of each Council district should help by contributing a platform of money as a source of help with which the Maori Councils can begin their work of improving marae.

7 Concerning the Dog Tax:

(a) This hui believes that it is right that the Dog Tax should be paid to the Maori Council of the area by the Pakeha who are living on land leased to them by the Maori.

(b) Each Maori Council should set about questioning the Pakeha Councils within their area and also the Pakeha leasing Maori land about the above subject, so that it [9] may be carefully prepared outside and within the Maori Councils and amongst the Pakeha before the presentation of the matter to Parliament.

8 This hui believes that it is right that the Governor designates those Maori districts which do not come completely under the jurisdiction of the Pakeha Councils to be gazetted as separate districts which can be rated as Maori land under the Rating legislation, and that the Maori Council of the district be given the power to set rates.

9 It is appropriate that a statement be inserted in documents allocating land to the Land Council that the rates or a portion of the rates on the lands leased by that Council be paid to the Marae Council.

10 It is right that the rates on Maori land be paid to the Marae Councils. And if it is thought that the Pakeha Councils are obstinate about this matter, each of the Councils is to ascertain whether the Pakeha Councils will not agree to giving £10 in every £100 they collect in rates on Maori land to the Maori Councils.

11 That the Minister for Railways be instructed to amend the arrangements for train tickets to give those Maori travelling to meetings of the Maori Land Councils or the Maori Councils (Marae) the concessions given to those Maori travelling to the hearings and the sessions of the Maori Land Court.

12 Concerning Noxious Weeds:

This hui believes that the following are the right ways for Maori Councils to implement at this time the provisions about noxious weeds in Section 23 of The Maori Councils Act, 1900’:

(1) The Council should give orders to eradicate noxious weeds, that is, blackberry, boxthorn [?te paahi], and bush-lawyer, on these lands:

(a) Maori lands within the boundaries of Maori villages.

(b) Maori lands in which one or perhaps two Maori share the title to such land,

and which is not leased or perhaps lived on by some other Maori.

(c) Maori lands belonging to more than two people if it is lived on by some Maori people and is worked by them for their benefit if it is leased to one or the other Maori..

Those noxious weeds should be eradicated in the time set down in the Council notice.

(2) As to lands within the boundary of the village the following rules should apply:

(a) Each person living on land within the boundaries of that village should set about destroying noxious weeds, except for those plants being grown as hedges; these hedges should be carefully trimmed and neatened at the appropriate time of the year and the cuttings disposed of.

(b) As to the places within that village which are left as land for all, as marae for the village, or perhaps as graveyards, the Marae Committee is able to order all the people of the village to do the work, and, if not, to collect money so that the Committee and pay someone to clear away those noxious weeds.

(c) If a road is made in or beside a Maori village, each person of the village whose land adjoins the road is responsible for dealing with the noxious weeds as far as the middle of the road.

(d) The Council may lay down fines for the person who does not fulfil the terms of its order.

(3) As to the land described in section (1), land which is not within the boundaries of a village are to be dealt by the Council under the provisions of ‘The Act concerning Noxious Weeds, 1900.’

(4) As for farms, each person who has a farm, wherever that farm may be, must set about eradicating noxious weeds on the undeveloped parts which are not used for cultivating food, lest he be fined.

These then were the major subjects of this hui. Afterwards they will be submitted to the gathering of the Councils and also to the Government.

One of the reports, that is, the directions to the Marae Council concerning their work, will be submitted later.

From Apirana T Ngata

Napier, 11th February 1902.

THE CAST ASHORE RED FEATHERS OF MAHIA [TE KURA PAE A MAHIA]

To Te Pipiwharauroa.

Greetings, bird. Please carry these words for my friends to see – those written below. 

Friends, I have seen the statements of Takaanui Tarakawa concerning the Cast Ashore Red Feathers of Mahia. And now I bespeak [?pitopito] a place for my statement. This is it.

1 Takaanui Tarakawa says that those feathers were on Te Arawa and that the man who had those feathers was Tama te Kapua; they were thrown into the sea when they saw the glowing rata. The names of those feathers were Tuhepo and Tuheao.

Takaanui Tarakawa says that he saw those feathers when Hikareia Ngamoki, a Whanau-a-Apanui chief, died. Takaanui also said that those feathers are in a cave at Omaio called Moaho.

[10] 

So these are my areas of which I will speak now. Shortly I will speak about the continuation of the story, the coming of the canoes.

In speaking of the first part I want to ask questions. What part of the sea were those feathers thrown into, since Takaanui’s account has it that Te Arawa is right in specifying Te Korokoro while Te Parata has it that rather it was Ongatoro? Where is the rata which was described, the glowing flowers which the men sought to touch while they were still on the canoe; can the depiction be seen in the places of learning [?tirohia te ahua kei nga whare kura]? Therefore I say that if that rata was at Tikirau then I would say that that story and depiction are wrong. Friends, the canoe could not approach the shore here, the sea is so bad and the land inaccessible too. The saying about the badness is 

te koringa o Pawa.
‘the shaking of Pawa’.

The elders of the Whanau Apanui did not see those feathers - those elders who are alive or who have recently died - because they were seen when Hikareia Ngamoki died. They did not see those feathers but they heard accounts at that time that those feathers had been hidden before. Furthermore they had not heard that those feathers were called Tuhepo and Tuheao; rather what they had heard was that the name of one of those feathers was Mokonuiarangi and the name of the other Taunihinihi. Indeed, the evidence given them by the old people was that Mokonuiarangi was hidden at Kauaenui, a mountain at Whangaparaoa, amongst the hair of Putahou, one of our ancestors.

Genealogy

Putahou

Pakipaki Rauiri

Kahukura Amaru

Te Hata Te Kani a Takirau

Tauninihi is in a deep hole at Te Kaha called Moaho, amongst the hair of Tataiarangi.

Genealogy

Tataiarangi

Ruaehu

Ripeka

Teratiu te Arakirangi

The Treasures on Tauira-mai-Tawhiti.

1 Those feathers are here in the place where they were cast ashore. The mark is still on the rock which I will show you.

2 The flax is still growing; its work is to subdue the north wind and make the sea calm. I will point it out to you.

3 The fish, the moki, still lives here. It still preserves its laws and its tapu. If a person transgresses his laws he will not fail to manifest himself to the transgressor. He reveals himself is this way. There may be five canoes in one fishing ground; all the people catch fish except the person who transgressed those laws; he does not catch a single fish although he fishes for weeks or months, but when he returns to his working people then he catches fish. The Pakeha has tried to fob off these ideas but they now say that they are true. But what reason have we to throw away those treasures. That’s enough, my friends. Let us consider carefully my account and that of Takaanui Tarakawa. If you do complete the printing of these accounts I thank you [tangikiu!]. Best wishes to you.

From your friend,

Manihera Waititi.

Whangaparaoa.

‘BEST WISHES TO YOU!’ [KIA ORA TONU KOE]

The origin of this song was in the departure of one of the New Zealand boys in one of the contingents of soldiers to fight in Africa. When he came to the end of his time in the war, he went to his parents’ home in England and stayed there. This song points out the faithfulness of his sweetheart whom he left behind; it shows the constancy of her love. There is no weeping or moaning or vilification: rather we see a hopeful heart which keeps on hoping, we see friendship which continues day and night, he is the one who warms her heart, and this is her time of longing for her loved one far away.

You said that I was your beloved

When you left here

And so I have long

Awaited your return.

Do not abandon me

Since you gave yourself to me.

And so I longed

And I prayed too, ‘Best wishes to you.

Although your home is far from me

You will not be forgotten.

For you alone I kept living;

Hold firmly your love for me.

My long times of longing are for you alone,

Yours are all my times of gratification.

Hence I went on longing

And I prayed, ‘Best wishes to you.’

[11]  

ROTORUA-NUI-A-KAHU

Rotomahana

The thought entered my heart to go to see Waimangu, Wai-o-Tapu, and other awe-inspiring places of Rotorua but it did not happen because of the state of the roads after the storm: I also wanted to go to Rotomahana to see the lands that were devastated in the year 1886. However, although I was not able to go there, here is an account of Rotomahana. Before the eruption of Tarawera, Rotomahana was perhaps the most remarkable place on earth. However with the eruption was lost one of the great treasures given by God for people to wonder at. The Maori are a people who do not know much about the beautiful things created by God to delight people’s eyes. I observe some beautiful forests being burned by Maori, not for the purpose of growing food but for no reason at all. This is a beautiful world; only men are evil.

Since the destruction of Tarawera up to this year Rotomahana has been carefully inspected. Some Pakeha went to see how things were. They carried a boat for themselves; it was very hard for them carrying the boat. When they arrived at Rotomahana it was lowered by rope and reached the bottom. They boarded the boat and paddled to the place where the waters surrounded one of the great views, called by the Pakeha ‘The Pink Terrace’. When they were opposite there the hot water was bubbling up into the cold. They sailed their boat into the place where it was bubbling. Had their boat smashed they would have died. When they neared the cliffs they heard a noise like that of a paddle-steamer going around. They thought that this place had not yet been destroyed but that it was still lying intact under the mud below the water. After the eruption of Tarawera the waters of Rotomahana increased greatly because there was no way for it to escape. Nowadays the waters of Rotomahana are nearly one hundred feet higher than the water of Tarawera, so that if a canal was dug to permit the water of Rotomahana to flow down to another lake then perhaps the awesome places of Rotomahana would re-emerge after fifteen years of burial. If this could happen to these places it would be like the resurrection of the body of a renowned chief. Greetings, Rotomahana, the object of our lamentations these many years; return to the everlasting world for the eyes to see and the heart to wonder at.

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

FROM THE EDITOR

We are sorry that it has taken our bird so long to fly to you, but we have just seen the end of Christmas, and those who make the bird fly have been travelling. Best wishes to you all.

A NOTICE

The Bishop of Waiapu will visit these villages during March if there are no troubles or disasters.

March

Sunday 9 Manutuke

10 Hui Topu

11 “ “

Sunday 16 Uawa

“ 23 Kawakawa

Good Friday 28 Rangitukia

Sunday 30 Kaharau

CONCERNING THE WAR

The Government of England is very grateful for the request of the Maori to permit them to go to the war; but the Government is sorry that they are not able to send Maori to the war.

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.

[12]  

CALENDAR: MARCH

Day 10 New Moon 2h 20m p.m.

Day 24 Full Moon 2h 51 m p.m.

1 S

2 S Third Sunday of Lent

Morning Evening

Genesis 37 Genesis 39

Mark 5.1-21 Romans 11.1-25

3 M

4 T

5 W

6 Th

7 F

8 S

9 S Fourth Sunday of Lent

Genesis 42 Genesis 43

Mark 9.2-30 1 Corinthians 1.26 – 2

10 M

11 T

12 W

13 Th

14 F

15 S

16 S Fifth Sunday of Lent

Exodus 3 Exodus 5

Mark 12.35 – 13.14 1 Corinthians 8

17 M

18 T

19 W

20 Th

21 F

22 S

23 S Sunday before Easter

Exodus 9 Exodus 10

Matthew 26 Luke 19.1-28

24 M Monday before Easter Vigil

Lamentations 1.1-15 Lamentations 2.1-13

John 14.1-15 John 14.15-end

25 T Tuesday before Easter

Annunciation to Mary

Lamentations 3.1-34 Lamentations 3.34-end

Genesis 3.1-16 Isaiah 52.7-13

John 15.1-14 John 15.14-end

26 W Wednesday before Easter

Lamentations 4.1-21 Daniel 9.1-20

John 16.1-16 John 16.16-end

27 Th Thursday before Easter

Hosea 13.1-15 Hosea 14

John 17 John 13.1-36

28 F GOOD FRIDAY

Psalms 22, 40, 54 69, 88

Genesis 22.1-20 Isaiah 52.13 – 53

John 18 1 Peter 2

29 S Easter Eve

Zechariah 9 Hosea 5.8 – 6.4

Luke 23.1-50 Romans 6.1-14

30 S EASTER DAY Athanasian Creed

Psalms 2, 57, 111 113, 114, 118

Exodus 12.1-29 Exodus 12.29-end

Revelation 1.10-19 John 20.11-19

31 M Monday after Easter

Exodus 15.1-22 Song of Solomon 2.1-10

Luke 24.1-13 Matthew 28.1-10

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

10/- J H Pope. 5/- Rapata Tewai, H Heteriwika, H Hiku, A MacKenzie, F Smith, Wikiriwhi te Tuaahu, Pene Heihi, Rev R te Aihu, Nikorima Poutotara, Haketa te Hautahoro, Pita Pokia, Mrs Beattie, Tiwini Poharama. 2/6 R P Kamiti, R Matawhina, H Tipene, Wi Hapihana.

H W Williams, Te Rau Press, Gisborne.