Te Pipiwharauroa 50

Te Pipiwharauroa 50

No. 50

1902/04/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 50, Gisborne, April 1902

THE SPEECH OF THE BISHOP OF WAIAPU TO THE MAORI CHURCH HUI, March 10th, 1902.

The thing that brings us together, Ministers and Laymen, each year to the Maori Church Hui, is to look at what the Church is doing amongst us, to discard things that are wrong, and to give glory to our father in Heaven. This is called the ‘General Meeting’ [Hui Topu] because it brings together the ministers and Laymen from all parts of the Diocese. Now may the Spirit of God remind us of those things which will further the work of his Church; some of the things we must consider at this time are indeed weighty.

I. Clergy Stipends. Support from the Church Missionary Society in England for the clergy of the Maori Church ceases at the end of this year. For almost eighty years the Maori Church has been gently nurtured; now it has arrived at maturity and it now has responsibility for its life. The leaders of the works of the Church are the clergy. About this we have Christ’s word, ‘The labourer deserves to be paid’ (Luke 10.7), and that of Paul, ‘The Lord commanded that those who proclaim the Gospel should get their living by the Gospel’ (1 Corinthians 9.14). And so the whole Church in New Zealand, the Pakeha part and the Maori part, has instructed that we come up with proposals about this matter lest the work of the Church is weakened by clergy leaving their work in order to earn a living for themselves and the members of their households too.

II. The Raising of Children. One thing that has been much talked about in recent years is the disaster which is disadvantaging the children of the Church – they are not being taught the truths of Christ. The schools set up by the Government in most Maori villages are doing good work; however their instruction is only about human precepts, they teach only things to do with the physical side of things. As for the spiritual side of living, that is for the parents to teach, they and all the people of the Church. We are all part of the Body of Christ and so let us seek to bring up all our children in the fear of God. Because this was not done the rebelliousness of young people increased.

III. Marriage. One result of the inadequate upbringing of our children is that we see problems arising in the marriages of some of them. How will the children learn God’s instructions about marriage if they are not well taught? But the problem does not lie just with the children; one trouble is the responsibility of the parents. It is not right that the parents alone arrange the children’s marriages. What God has laid down is that the marriage vows two people make are permanent, lasting until one of them dies. Consequently it is right that parents should not be impatient to join children in marriage but should hold back to see if they are right for one another and then permit the marriage.

If the parents proceed in this way, the young people, the man and the woman, will perhaps live happily together when the marriage has taken place; one will not abandon the other – [2] God says, ‘I hate divorce’ (Malachi 2.16). There is another thing that gives rise to disgusting behaviour and which is also a temptation to some of our children and contaminates them – I refer to some of the haka which are done to please the Maori people and for the Pakeha to look at. The words of those haka are bad and they arouse bodily desires and consequently Maori girls suffer wrong at the hands of men, Pakeha or Maori. This is one reason for the decline in growth of the Maori people, who go about in two minds. Let none of us fail to suppress these wrong activities. If we continually pray to God who will guide and strengthen us, it will be achieved. It is hoped that this goal will be supported by the District Councils set up by the Act of Parliament.

IV. Money for the dedication of churches. Let me say some words here about some of the money being collected to support the work of the Church. A lot of money has been collected in the past years which has not been carefully guarded by those people who were appointed to look after it; it has been laid out for some other things and not for the thing for which it was collected. When a collection is specified perhaps as being for the building of a church, or some other purpose, it is not possible to use the money in that collection for another different purpose if all the people who contributed to that collection have not clearly assented. If the custodian uses it differently, he is acting illegally, and he would be taken by the law should he be brought to trial. We have seen the like in some collections when a person is vain and wants to be known for his collection, for the large amount of money he lays hold of. At some hui for the dedication of churches, there is, in addition, haka and all sorts of entertainments and things that are not really compatible with the purpose for which the church was built. Hui for the dedication of churches should be run quietly, in a fashion compatible with the purpose for which they were called. There is nothing wrong with making a collection but the money collected should not be wasted on things consumed at the hui, or other things. Rather give the money to the appropriate person, a careful person, to look after, and he will lay it out on the works being done, on the things which will bring glory to God.

These are some things to be considered by the people of the Church, so that we may conduct our work decently, seeking always to see ‘all things done decently and in order’ (1 Corinthians 14.40).

THE HUI AT WAIOMATATINI

The People who Attended.

The important group that responded to Ngati Porou’s efforts was that of Timi Kara, the Minister of Maori Affairs. They came by ship from Gisborne to Te Awanui and by horse to Wai-o-Matatini. The Minister’s companions were Wi Pere MHR and Doctor Pomare; Ru Reweti, Takarangi Mete Kingi, Haumapu, and Kemara Papahia – these five are from Whanganui; Eruera te Kahu came from Ngatiapa; Te Rere Nikitini from Ngati Raukawa;

Te Tupara from Te Arawa; Ihaia Hutana from Heretaunga; and Te Kani Pere, Hori Pakapaka and some others came from Turanga. Their party was small but it provided the backbone of the hui. Te Uamairangi from the hui at Tokomaru came amongst Ngati Porou declaring himself to be one of them. On his journey from Tokomaru he came to the base of Hikurangi , descended from Waiapu and emerged at the centre, at Wai-o-Matatini. The Minister’s party had not yet arrived in the north when Te Arawa and Te Whanau-a-Apanui were launched. Those on board from Te Arawa were Tutanekai, Pokaihau, Matua Enoka, Te Hapara Patahuri and Kirimatao; also on board were Tieki Rewiri and Tauha Nikora of Ngaitai and Te Whanau-a-Apanui, along with Haka Tautuhi, Kopu Erueti, Paora Ngamoki, Waikura Tautuhi-o-Rongo, Te Ropiha, Te Parekoihu,, Hohepa Karapaina and many of their wives and children. We shall not name the leaders of Ngati Porou from Patangata to Toka-a-Taiau; they all came. Most of the Turanga people returned from the hui at Tokomaru. The Kahungunu people as far as te Mahia who came were Waaka Teroaiwhiti, Arani Kunaiti, Eraihia and Inia Maru. From Tuhoe came Peia Hinau and Iriwhiro. In all, most of the people of the island came.

The Ngati Porou Welcome.

The first haka was by the women of ‘Kahukura’ and ‘Te Uranga’. When the women had made way, the men responded. The first haka was by ‘Te Uranga-o-te-Ra’, the people of the Waiapu river mouth.

The line has been taken! New Zealand capsizes, it turns over.

It is raised up by the Board, it is lifted by the Council.

Welcome all. Welcome, welcome!

Welcome, my great one, my dreaded one, the one who exalts me,

Gliding in the sky, flying in the sky – a hooting morepork, a rainbow, the spirit of Porourangi.

[3] 

Seize the entrails of the Treaty, what it is about.
Scour Wellington to cut down laws which steal land.

Wait! Wait! Eventually they will be eradicated by Te Tupakaka!

The Tawamapua haka  was admirable, a team effort, energetic and involving leaping with weapons. Afterwards came ‘Kahukura’, the actuale home people, but there was only one party made up of Kahukura and Te Uranga and only the front ranks chanted. The haka of the home people was the canoe chant of Horouta:  

‘Kura wawawa wai.’ 
[?Feathers scattered on the water.] 

The chant was excellent, in unison, slow and loud, and the hand movements were very good. I believe that the haka of this hui were better than all the haka at Rotorua, except that those at Rotorua had far more participants. The last haka owes its prestige to the Aowera, the ‘Awemapara’, the sub-tribe of Porourangi at the foot of Hikurangi. It was an excellent presentation by the ‘Awe’.

At the conclusion of the sports the visitors stood on the marae of the house, Porourangi, and lamented the passing of the Ngati Porou chiefs.

In the evening they gathered in Porourangi, and after the prayers Ngati Porou addressed their visitors.

Apirana Ngata: He said that this was a new day but the desire of Ngati Porou that all the people should attend had not been fulfilled. Te Arawa is the tribe we particularly longed to see, the tribe to whom this treasure, ‘Unity, Togetherness, Association’, belongs. He lamented the absence of Tuwharetoa. Ngati Kahungunu have come, but only a few because they hope to cover the whole country. He was happy that the Tai-hauauru, Whanganui, Ngatiapa and Ngati Raukawa had come. Ngatiapa had shared accommodation at Rotorua with Ngati Porou and now Eruera te Kahu had come to Porourangi. The dead, Taitoko and Te Pokiha, have been loaded on to the canoe with Te Mokena, Rapata, and Te Hotene. Ane then what would happen? Timi Kara was nearing the Tai-rawhiti and shortly he would land. And when he landed tomorrow he would face such a heap of work that he will be lost. Apirana Ngata also spoke words of welcome to Dr Pomare.

Hakaraia Mauheni: Since they were all gathered together it was appropriate that they should express greetings to the King, to be sent to the Prime Minister for forwarding.

Wi Pokiha: He invited the people of the Diocese of Waiapu to respond to Mr Williams’ challenge. It was good that the general meeting of the Councils was being held in the territory of the Minister of Maori Affairs. As for the matter of the Association, Ngati Porou must learn that it does not belong to them. ‘Welcome, tribes! Climb aboard my canoes, Takitimu and Horouta. Minister, welcome home to your mother, to your valley.

Rev Mohi Turei: He began his speech with a Maori incantation and went on to say that Porourangi was the husband and Hamo the wife who spread people throughout Aotearoa. Welcome to Hikurangi, a sacred mountain, who saved the remnant of the people on the coast at Ruatapu.

Te Kopa: He said that Porourangi was like a Maori child holding a coconut and not knowing that there was food inside it. How does one break into that thing?

Te Houkamau: Te Houkamau greeted the visitors.

Pene Heihi: He said that Timi Kara was father to the Maori people; on him and the Prime Minister rested the well-being of the Maori.

Peta Rangiuia: For him the important thing about this hui was the dedication of his church and not the Association or the Council.

Paratene Ngata: He welcomed Te Arawa and the tribes who had brought the Association to Waiapu but the problem was that the leaders of Ngati Porou had died.

Afterwards some of the Ngat Porou chiefs stood to greet the visitors.

Peni te Umairangi: Because he had lived many years within Ngati Porou he was standing as a local person to welcome the various tribes and some of Ngati Porou. He had welcomed the tribes at Rotorua, and now he was doing the same in Waiapu.

A song and a haka provided the relish to the Ngati Porou speeches. The whole lot of them stood to shout and murmur.

The Responses

Wi Pere: The member for the East Coast was the first of the party to stand. He greeted Te Arawa and the people who had come. The days of the Association had come to an end. His association was for the Maori people; an association was being set up to protect them when there was fighting amongst other peoples in the world. Taharakau has a saying, 


Maihi to ki te parae he kai na te ahi, maihi tu ki roto o Kahukura—Rongomai he tohu no te tangata rangatira.
‘A carved house standing in the open is food for the fire; a carved house standing within Kahukura-a-Rongomai is the mark of a chief.’ [cf. Nga Pepeha 838] 

 The real unity of the Maori people is their complaining. They hear of suffering and they join in the complaint so that the complaining may be heard. [4] It has been like this since the arrival of the Government which is the expression of Pakeha unity. The people came together and complained and their voice was heard. The young people of the Association have struck out but the Maori people must be watchful lest they be overcome by sleep.

Te Tupara: He said that Ngati Porou was the tribe which was profiting by the Council Act because of the richness of its soil.

Ihaia Hutana: He believed that this hui was for the whole people even though it had been called by Ngati Porou. This was the beginning of a new day.

Tutanekai: He addressed Porourangi and the chiefs of Ngati Porou. He believed that this was the uniting of Te Arawa and Horouta.

Eruera te Kahu: He said that although Taitoko had not come to Waiapu his descendants will come after him. The Association which began on the East Coast had not headed for the West. The actions were emerging from the Tairawhiti. Te Kahu saluted Te Arawa for the love of Rotorua during the day of the Duke.

Takarangi Mete Kingi: He had arranged the meeting of the chiefs of the Tai-rawhiti with those of the Tai-hauauru. Te Mokena Kohere and Mete Kingi sat together in Parliament in former times, one from the East and the other from the West. Te Kooti and Titokowaru fought against the Government, one from the East and the other from the West. Rapata and Taitoko supported the Government, one from the East and one from the West. But with Timi Kara and Wi Pere things went wrong; these men are both from the East only. Timi Kara had returned to the place where he was born. Timi Kara is the chief of New Zealand, the man who speaks for the island.

Ru Reweti: He said that Ngati Porou was not unfamiliar with the Association but the Association was unfamiliar on their marae. He had come to close the eyes of the Association because it has given birth to its children, the Land Act and the Rat Bill, and it is proper to bury the mother.

Tauha Nikora, Te Ropiha, Parekoihu and Haumapu also stood to reply to the speeches of Ngati Porou.

The Speech of Timi Kara

As it was nearing evening, Timi Kara stood to speak. He said that the Treaty of Waitangi was designed as a fenced-in pa for the ancestors and for the whole Maori people. The Maori People gave out and the Government gave back. The Association is like this in seeking to uphold the Treaty of Waitangi. Because of the breaching of that Treaty the land is divided; what the ancestors swore to has not been fulfilled; one section of the island has become angry with the Queen; clouds are suspended over the land, they rain down ‘afflictions on people, afflictions on the land.’ Those chiefs who cling to, who hold on to the Treaty are sad at heart. According to them the land was not ultimately lost by the confiscations. Subsequently Ngapuhi set about investigating what was lost, and, when the country joined in their project, the Association was born. Waikato was the only tribe who stayed outside looking on. At first it was only Ngapuhi who paddled its canoe and it did not reach land. Later the Tai-rawhiti took up the Association. Twins were born. With the coming-together of the tribes the road was clear for the laws which were passed. A message was sent to England to the Queen asking that the remaining Maori lands be retained. The answer to that message was that a resolution should be found. A Committee was set up and this [?tupakaka – scorched] Committee carefully brought about the present Act. It is not possible to go back now – the job is done. If we go back we shall be ridiculed and the whole world will see what we are up to. The canoes have been set afloat by this and now, bring them to land. Chiefs, land them. The canoes have arrived on shore; now the task is simply to load them, and the loading rests with the Maori people. By cultivating the farm, people get food. However, set down carefully the objectives; if this is done properly then there need be no fear about losing the land. The Council Act is a fruit that emerged out of the former difficulties. Previously the Government bought the land and now that has ceased. The right of a person to freely sell his land has ended. Although a person may not wish to sell his land, if he is troubled by debt or something the land may be sold. Some hold on to the land while others sell, but this practice has been ended under the Council Act. The Council has the administration of the land and you are the Council. You are able to say now, ‘Now I, a Maori, have the management of my own.’ There are no losses because the Council has only the right to lease land and not to sell it. But it is not right that I should proclaim the good things about this law. People who are critical will be permitted to give voice to their thoughts. It is criticism that will reveal perhaps any defect in this Act. By the disclosure of the faults any defects can be set right. The Pakeha do the same with their laws, [5] they continually work on improving them. Let this be the case also with the Council Act. It is for the Council to do the work and for the people to direct them. In the first year it will be good, in the second very good, and in the third excellent – great heights will be achieved. Don’t look back. The Pakeha are looking at us and chiding us for the translators and lawyers have finished their work. The Land Court is at the point of death and we are the ones who are closing its eyes – it is dying for lack of work. Pakeha in Parliament are taking the opportunity to criticize this law; they are saying that Maori should not be given this power as they will not work the land, being lazy, and all they have done in the past is talk, but if the land is taken it will be worked. If the law is not passed now it will not be passed in the future, and its opponents in Parliament will be delighted. Show that their assertions are wrong by your works. Aotea has set sail and near the entrance to the village 250,000 acres has been presented to the Council. The signatures were added while the sun shone; it was not like land sales in the past when things were done in dark places. The Council is a place of safety for you where you will not find yourself inflicting self-damage.

(To be continued.)

THE END OF THE TREATY OF WAITANGI ASSOCIATION, MARCH 21ST, 1902.

Apirana Ngata made the first speech. He had questions for the hui about the Association.

(1) Should the Waitangi Association continue in the coming days?

(2) Should the objectives of that Association be revised?

(3) Should the Association be wound up having brought forth fruit in the world – the Rat Bill and the Land Council?

Ihaia Hutana was elected Chairman, Apirana Ngata, clerk, with Reweti Kohere to assist him.

After the chairman’s speech, Wi Pere stood to respond to Apirana Ngata’s question. He said that this hui was the occasion to wind up the Treaty of Waitangi Association. It ended, not because there was something wrong but because it had completed its work and committed it to the shelf. It has given its fruit to the world – the Rat Bill and the Land Council. Under the Land Act, Maori land will not be sold but the Maori will eat the fruits of his land, and the main provision of that Act is for Maori land to be worked, along with a provision for a home base to be set aside to fulfil some of the wishes of people. It provides that all should be given to the Council to care for but if a person wants to cultivate it he has the right. The Councils now exist as a new expression of the Association. If those Councils perceive something wrong then they can call upon Parliament; besides, if we go on holding meetings it is a waste of people and of food.. There is no work for the Association now. These are now our associations and our voices of complaint should we suffer any afflictions. Waikato only has a different complaint. Each Council is to make known to the House its concerns and its wishes.

Ru Reweti (Whanganui): He supported what Wi Pere said. He had decided during the speeches that the Association should be wound up. It is for this hui to close the eyes of the Association. If the Association and its meetings continue it will be a waste of food and of people’s time. We have seen the effectiveness of the meetings of the Association. The General Meeting of the Councils will provide an association and the members of those Councils are chosen by the people. Let us bury the Association in Waiapu.

Ihaka te Waru (Te Arawa): With the arrival of the King’s son at Rotorua the third Treaty was concluded. Do not bury the Association but let it remain as a parent for the Councils. Let it be suspended over our leaders.

Wi Pere: The burial of the Association will be a burial within the General Meeting of the Councils. The association I want is the unity of the Maori people in fighting, in combating those who would take our land.

Te Tupara (Te Arawa): The young people of the Association are still infants, so do not strike down the adults yet but wait for the children to grow up. Wait, and decide wisely. Who has told children crying for food to go out and work?

Waiheke Turei (Ngati Porou): I support retaining the Association. I am one of the people invited by the Association to come here. At Rotorua it was said that the Association would cease to exist when the Councils were set up. Te Arawa did not agree to end the Association. [6] If the Association continues then those people who do not like the Council can participate in setting right those things they dislike – leave it as an Opposition to the Councils. But perhaps its days must be put behind us.

Tauha Nikora (Whakatohea): Those people have surely been answered who want to bury this Association because of the reluctance of tribes to gather together. Those people who have become members of the Councils have entered a different organisation.

Timi Kara: People are speaking of two different things. The Treaty and the Association are different – the Treaty will not come to an end, it is the basis of our well-being. This is not the overthrowing of the Association but rather the giving to it a new spirit. The Councils will not be able to prevent people holding meetings. I went to Rotorua in 1900 and I was presented with their bill. I said that if that bill was passed then the works of the Association would have been completed. So the demise of the Association was prophesied at Rotorua. We are bringing together the full-grown animals and the calves, that is, here inside Porourangi the Association and the Councils are made one. The people of the Association have forgotten their treasure because they are not here. So the Association for both of us is the General Meeting of the Councils. The members come, but they are restricted by the law and come for important purposes. The people elect according to the law the members for each Council and the Council members choose a place to meet – this is the real association. What need we do for the ‘calf’ to survive? Who will call the meetings? The leaders of the Association are not here. What is there for them to do? The elder has become an old woman, and so let us build a house, the General Meeting of the Councils. If the Councils are perceived to be doing wrong the people will point out the wrongs, they will dissolve the Councils and set up new Councils. I say that we should build a house for the ageing woman that is the Association. Then will be seen the good or perhaps the bad things about the new Association which is the General Meeting of the Councils. But leave the spirit of the Association to this new one.

Te Tupara: I gave this to you! I do not agree to be buried before I have died.

Wi Pere: Disregard what Te Tupara says, because this is not a burial in the earth. If the Association petitions Parliament it will be laughed at by the Pakeha for not implementing the laws that have been made. Let us do what Timi says. But make the Councils work. Give up the land lest, by holding on to it, you lose it. This is the appropriate hui for closing down the Association before the General Meeting of the Councils, but my last word to the people is that they should hand over their lands.

Tutanekai (Te Arawa): He supported the Minister’s ideas.

Eruera te Kahu: With reference to the statement of Ru Reweti that the old lady should be buried, people are mistaken if they think that if she is buried she is completely lost. The tribes believe that this is the General Meeting of the Councils and so Kurahaupo, Aotea, and Te Arawa have come. This is the first General Meeting of the Councils and it will also meet on the Tai Hauauru. Our concern is to feed the young ones now and to see that they do not choke and are able to choose between good food and bad food.

Ru Reweti: The word ‘bury’ is withdrawn.

Takarangi Mete Kingi (Whanganui): He supported giving up the Association.

Rere Nikitini (Raukawa): I and Raukawa were the last to fight against the Council Act – however this activity was a quarrel with the Government. Let this old lady sleep.

Apirana Ngata: Te Arawa should not be hurt as if your treasure was being maltreated. The cow came pregnant to Te Arawa and gave birth there, and therefore Porou said that it was his – it did not belong to all – and Porourangi should drink the milk. I have a question whether the General Meeting of the Councils is to take place only in Wellington. I want it to be allocated to Maori areas.

Timi Kara: The tribes are to arrange for the holding of the meetings of the Council in various places.

Motion: The people agree that the Treaty of Waitangi Association be incorporated in the General Meeting of the Councils. Agreed.

The Lament of Ngati Porou

(The motion having been passed to bring to an end the Association, Porourangi raised the song, a lament for the Association.)

Go, treasure,

By the path of muttering, the path of humiliation;

The lowborn descendants of Tawheta,

Befriend the good law – listen,

Listen carefully to the Tupakaka [?scorched] Committee that struck you,

Your work was to establish the tools.

The resemblance, you scoundrel Tupakaka.

[7] 

 Bring the treasure, the treasure from afar;

Embrace it, cling to it, draw it close.

The ocean swum by Porourangi – the bird that soars, the bird that flies:

Fly above Rotorua!

Suspended above are the eyes of Nehe Tupara,

The old man who caused distress in the lives of small and great.

Lowborn! Your mana has departed, it is lost.

It is given – I have given it - to the Tai-hauauru!

To Ihaia who eats paua – Tamatakutai was troubled by the sacred oven.

Your are finished, old man!

ODD ITEMS

At the wool sales in England this January the amount received was 6 ½ to 7d a pound, which is one penny increase on the price in 1901. It is thought that the price will continue to go up this year.

The whole land of Tuhoe has been surveyed, nearly 656,700 acres. The tribe has nearly 2000 members, so there are nearly 328 acres for each person if these figures are correct.

The Bishop of Waiapu has said that he believes there are 17,000 Maori in the Diocese of Auckland, 15,000 in Waiapu, 7000 in Wellington and 2000 in the south Island.

At the Whanganui hui held at Hiruharama, attended by Timi Kara, 250,000 acres was entrusted to the Aotea Council. One thousand five hundred people signed their names in the course of two days.

The English are building a new battleship called the King Edward VII. It is 17,500 tons, the largest battleship in the world. Another three are to be built of the same size. The largest battleship at present is the Japanese Mikasa at 15,200 tons.

On 5th May, 1902, the meeting of the Land Council for the Tai-Rawhiti will be held at Gisborne at 10 a.m. to decide about the sales or leases of lands, which have not yet been completed, but which have been designated by the local people.

Sydney is the town that purchases corn; most of the corn from New Zealand goes there. However this year the tax on corn has been raised to 7 1/2d a bushel so that people are disinclined to produce corn. These days the price of corn in Sydney has climbed from 4s 9d to 5s 0d a bushel. It has also gone up in the towns of New Zealand from 3s 4d to 3s 5d.

A ‘WHOLLY RED’ CABLE

On 31st March, the new cable reached Oheto, Mangonui. It crossed from Australia to Norfolk Island, an island in the Pacific, and from there to New Zealand. From there it crosses to Canada, North America; from Canada it plunges into the sea and emerges in England. The islands the cable touches belong only to England, hence it is called ‘The Wholly Red Cable’, red being the colour of the English territories on the map. The old cable passes from Whakapuaka to Australia, Asia, Europe, and then to England. In May work begins on the new cable to Australia and the whole project should be completed by the end of the year.

STIPENDS FOR THE CLERGY

Friends, best wishes for the New Year. May God guide us and strengthen us to do his work. Such are my greetings.

Friends, I wish to inform you of a motion passed at the meeting of the Finance Committee for the Maori Church held at Wellington on 12th February. It is as follows: ‘This Committee is distressed that it is unable to see how stipends and perhaps pensions are going to be paid to the clergy, whether Maori or Pakeha, working here in Aotearoa, after 31st December, 1902. Each clergyman whose stipend or part of whose stipend is at present provided by the Committee should be informed of this.’

This year’s money is used up, and the sending of money from overseas, that is, from England, ceases at the end of this year. The monies received by the Committee in those years amounted to £900 and those monies were aggregated for the ministry school at Te Raukahikatea, Turanganui. So it is for the Church, Maori and Pakeha, of New Zealand to work to provide stipends for the clergy. Enough.

From your friend in the work,

Te Wiremu Aata [Arthur Williams].

Secretary of the Committee.

p.s. Make representations to your Bishop, and also to the Maori Church.

FROM THE EDITOR

These editions of Te Pipiwharauroa were returned to us because the person whose paper it is did not pick it up:

Tame Emore, Te Arai, Auckland. (No. 46)

Ataria Tipuna, Tokomaru Bay. (No. 46)

Hohepa Tereo, Te Karaka. (No. 45)

[8]  

AN IMPORTANT SPEECH BY THE PRIMATE TO THE HUI OF THE MAORI CHURCH IN AUCKLAND, JANUARY 25 – 27.

I am delighted to see how many of you have come to this hui - most of the Maori clergy and the majority of the lay representatives. Let us remember that congregations have an important place in the church and the congregations and the clergy make up the one Church of Christ, as Peter says, ‘a spiritual thing [house], a holy priesthood.’ [1 Peter 2.4]

In this hui of ours we have lost some of our friends from this world. This is the first of the large hui at which I have met with the Maori since the departure of our brother, Archdeacon Clarke. I have spoken many words of praise about our true friend. I had no friend like him. He knew most of you from the time you were children. There will never arise a person who knew you as did Archdeacon Clarke. If we are diligent in doing what God approves, he will give us other friends to help us. Also absent from us at this hui is Rev. Hemi Taitimu. We know that for many years he was ill, and sometimes he was not able to go about his work. However, we had a great love for him. After our last hui we also lost Rev. Meihana te Haara. He also was a person who suffered illness, but when he was well he was a thoughtful person and diligent about his work. When Mr Marsden was alive he was very good to him.

Now I shall speak about stipends for the clergy. But I would not like us all to think that we have gathered together only to talk about money. However, this is one part of our work now, seeking ways for the Church to thrive, for to speak about money and the goods of this world is like speaking of the scaffolding which needs to be erected so that the house can be completed. But my first topic now is the spiritual work of the Church.

An important injunction of mine is to teach the children the essentials of the Gospel. Those people who think that this work should be left to the clergy are very mistaken. You know that people live in scattered kauri gum camps, and in other kinds of villages. It does not matter how energetic a minister is he will not be able to visit every one of those settlements. Therefore the leaders of worship have to assist the clergy in this great work. I was delighted to see the seriousness and the knowledge of the people who came to be confirmed on my visit to the North of Auckland. When I saw them my thought, my desire was, ‘If only I could sit down with them and teach them the essentials of the Gospel.’ Remember that this is one of the important bases of Christian work, teaching children the words and acts of Christ. Our ministers are prepared and sent out. If a minister sticks to his own village he will not cover his area of work. But, however diligent a minister is in his work he will not complete it if he is not helped by the congregation.

There have been pointed out to me some bad practices amongst some of our Maori people in the North. I have heard that some people are sleeping with others while their husbands or wives are still alive: the teaching of the Church is that those people are not able to marry until the husband or wife dies. Nevertheless a man and a woman cannot live properly together if the marriage has ended; the law concerning marriage has not changed. We are sad for those folk who cannot live properly together. If the husband or wife of the marriage is still alive, they are not able to marry a second time.

Now I must speak about the financial side of things. I am very sad when I see that some churches have no registers in which to record the activities and the giving of the congregation. The purpose in having a register in each church is to record the services, and at every service the congregation's attention should be drawn to the need to give their offerings to God, and the money so collected should all be recorded in that register. The Accounts laid before the hui on Saturday night were very good. But there is one thing I am not clear about. It is this: the money received and the money paid out are clearly written down, but in some cases it is not made clear what happened the remaining money from that year. I don’t doubt that that money was rightly used. If money is not all used up what remains should be recorded as ‘The surplus from last year’. I shall now speak of the stipends for the clergy. In past days in the Church in New Zealand some generous people in England have provided stipends for all the clergy, [9] whether Pakeha or Maori. Now the people of England have stopped providing stipends for the Pakeha clergy. The people of England say, ‘We think it a shame to go on providing stipends for you, for the clergy of a land as prosperous as New Zealand.’ Now they are beginning to say the same about the Maori clergy. The people of England are saying: ‘You have told us that the Maori are a noble people. That noble people do not like to beg. Make it clear to them that it is for them to raise stipends for their ministers.’ I believe that the Maori can achieve this if they together take to heart the task. At this time a much-loved friend of the Maori, Archdeacon Williams, has revealed that if we put down £2000 he will add to it £1000 for the fund for clergy stipends. Let us make every effort to fulfil our side. I have heard that some people attending the hui do not want future hui to sit as frequently as in past times. These hui cost much money and there is no fund lying there to pay for the travel of the clergy. It would be sad if because of a lack of money we could not gather together. I earnestly wish you to give thought to this matter, the provision of some money to pay for the clergy to travel here.

AN IMPERIAL DEATH

On 28th March Cecil Rhodes died at Cape Town, Africa. There is much grieving for this great man. Next month we shall write up this man’s achievements.

MONEY COLLECTED

The Hui at Mohaka, February, £600 (perhaps)

The Hui at Tokomaru, March 13  £536 14 1

The Hui at Wai-o-Matatini  £1038 15 6

THE CONTINGENT FOR ENGLAND

On 19th of this month the soldiers, Maori and Pakeha, are going to England for the celebration of the coronation [anointing] of the King. Twenty-five [?Mahe] people were chosen in all. The names will appear in the next issue. We will be printing letters from one of that group. They will arrive there on one of the ships carrying the Tenth Division to Africa.

THE HUI AT TOKOMARU

Tokomaru is one of the beautiful villages in the Ngati Porou area on the East Coast. Maori houses have disappeared from this town; there are only timber houses. There is the house with its fence and Pakeha shrubs inside the fences. This village is far better than most of the villages near the towns. One of the great things about the people of Tokomaru that I observed was the clean appearance of the people and the cleanness of their clothes. This village has been very quick to adopt Pakeha attitudes. Most of the people have apple orchards. The people have begun to set in order the places they have for running sheep. The have 8000 sheep at present.

Nearly 700 people in all were in Tokomaru on the day of the hui, most from the south and not many from the north. There were three tables in the dining room with 400 people eating at one time. At this hui I saw that most of the waiters were boys and girls. The marae was well organised and nothing bad was seen; such filthy words as there were came from the mouths of people. Why were these not taken to task by the Marae Committee? Some dirt was got rid of but filthy speech from the mouth and from the heart was not attacked. Such foul speech while standing on the marae is offensive. There was no topic for discussion, no major purpose for this hui. When we left the money that had been collected was £536 but the committee had not stated what this money is for. Perhaps they alone know.

THE FAREWELL TO THE PRIME MINISTER

Since the Prime Minister has made a firm decision to go to England to the Coronation of King Edward, the Pakeha people have come up with the idea of making a presentation to express their admiration of their Prime Minister. They are making a collection, a token of affection, for Mr Seddon and each town is putting on a banquet. Because of Mr Seddon’s determination to assist the Mother Country by continuing to send soldiers to fight in Africa, New Zealand’s name stands high above those of all the other colonies, and, as a person Mr Seddon will be greatly honoured when he arrives in England.

The idea had been mooted that the Maori People should say farewell to the Prime Minister and it was arranged to hold a hui at Papawai. [10] On 4th of this month the Prime Minister arrived at Papawai. The Minister of Maori Affairs had invited Ngati Porou to come with their dances. The forty-strong Ngati Porou party with Apirana Ngata at the head went to perform for the Prime Minister. At the conclusion of the welcome and the farewells of the chiefs to the Prime Minister, he stood to respond. His first word was about the one million acres that had been entrusted to the Councils. The first work for the Councils was to survey and to build roads on those lands. One of his statements was that an army of Maori soldiers should be set up to protect the Colony. Within six months an army of 5000 Maori soldiers would have been set up. The officers would be Maori, chosen by the people but instructed by the Government. It would result in great good for the young Maori; they would be well-occupied and there would be no time for laziness or insubordination. If those 5000 Maori could go and fight in Africa it would not be long before the war was ended. It was the softness of the English that made the Boers insolent enough to continue the war. When he arrived in England he would urge the Government to permit the Maori to go and fight in Africa.

General Babington, the inspector of New Zealand soldiers, then spoke. He said that he was convinced that he could teach Maori a soldier’s job and it was his hope that should a war occur he would lead the Maori army.

A gift was presented to the Prime Minister. The testimonial to the King will be taken to Wellington by some chiefs and there, on the day he leaves, it will be given to him.

The Address to the Prime Minister

To the Rt Hon R J Seddon PC, Prime Minister of the Government of New Zealand.

To our Father,

Greetings! We are extremely delighted to see you, to give voice to our farewell to you, and to pray for you that the Creator will guide you on your journey to represent our land on the day our King is crowned. We know the significance of that day which draws you to leave your marae to cross the sea to a different land which we hear you have not seen with your own eyes.

Farewell, Father, cross the Pacific, hear the hopes of your children, of the Maori people that your journey may be pleasant, that your wanderings in that land may be worthwhile for this great dominion in which we live under its shelter, and that you may return to us strong in body, mind and spirit. Best wishes for your going and your return.

Farewell, Tane! For many years past you have stood to urge on our canoe. In Aotearoa and Te Waipounamu we have wondered at your strength, your stout-heartedness, and your efforts in seeking the good of the various people of this Colony. There is no-one greater than you to exalt the name of New Zealand when the leaders of the world gather – you are the man, the bright star of the South, the head of this England, the wonderful land of the South. Be gone, chosen one!

Farewell, be strong! You have set out on the path, you have mixed with the leaders of all peoples and of all countries, on the day when the world gathered to praise Victoria, the Good, the Great. Your way is decorated with honours – for you who have been sent out by your country; this is the product of the voice of love which was quick to respond to the call of the mother country when it was surrounded by the waters of death. So, go – go to fetch the reward, the treasure arranged for New Zealand.

Turn away! You are the voice of your two people. Although it is a small voice and drowned out by the shouting of the larger voices, open your mouth on behalf of the King’s Maori People in his throne room and point out their loyalty and their eagerness to take up arms when commanded by the Empire. Let his ears hear our voice making known the justice, the kindness, and the love seen in England’s dealings with its foreign peoples.

Farewell! May God guard you and bring you safely home. Best wishes!

Papawai, April 4. 1901.

[Two hundred leaders signed this farewell message. Apirana Ngata read it out and Wiki Taitoko gave it into the hand of the Prime Minister. The statement from the hui at Wai-o-Matatini was laid before the hui at Papawai and after some words had been deleted it was agreed as the message to be given by the Maori people to the Prime Minister. We have translated it into Maori. – Editor.]

[11] 

A CANOE SONG

[Much of this translation is conjecture. Many of the words do not appear in the dictionaries. – BO]

A stroke, a stroke, a stroke; [Take a vigorous stroke in paddling – Williams.]

Move, move, move [?ranga].

Plunge in the handle of the paddle indeed.

It slides backwards and forwards.

The young godwit [?te kura] sings a song that terrorizes [?wiwini].

The young godwit sings fiercely [?wawana].

There is the dawn arriving

Over Mata-tera.

We rose [?I-ara] and sought to enter [?whaiuru].

We rose and sought to surround [?whaiato].

We rose on many days [?ratini].

It flies – the canoe flies.

There is a [?kutangitangi]. That is a [?kura tiwaka],

A [?kura wawawai]!

Without doubt it is that, it is that,

It is the water of the rapids

To cut it in two [?koti]!

[?A, ha ha! Toru patu tu-te ta-ta
Takararau, takararau!]

{It is said that this is the song used when paddling Horouta. The words of the Ngati Porou haka at the Wai-o-Matatini hui were taken from this canoe song. It was one of the best haka I have seen. I have left out the new words and have left it in its original form as our ancestors knew it. According to some the meaning of the word ‘korio’ [rapid] is different. According to Mohi Turei the ‘korio’ is a waterfall over which the canoe [?flies], [?e pou ai te hou], that is, it will be [?cut]. – Editor.}

A DEATH

To the Editor of Te Pipiwharauroa.

Friend, greetings. I am sending to our newspaper the account written below of the death of my grandson, Hori Winiata Makereti.

This child suffered illness for many years; he had two ribs removed by the doctor. Last year he was once again smitten with illness and was taken to the doctors in Auckland and got better. His father has spent a great deal of money on doctors.

As to the cause of his death – they went with some Pakeha to the Rae-i-Kohi for pleasure. He went onto the rocks and was swept away by the waves; he disappeared into the water and died. After being lost for a week his body was found. The Pakeha and Maori of this district were very distressed at his death. At the time of his burial as many as five hundred people arrived for the burial. This child was a second grandchild of Te Tapihana and Hineiturama. This is a lament for him:

Alas, alas, the pain. How will our love end?

We search in vain; we seek your form.

Where are you, son? The headland at Kohi stands high.

Son, turn to us your face of greetings from there.

Weep from there – what is suspended there is the trophy of the enemy.

Morning dawns, the band plays, to fetch

My love, my darling. Son, come

Outside your house and look at the cloud hanging over Whakaari [White Island], a sign of death!

Travel, son, the path to the gate, and turn back to your true home.

Pay attention to the roads within Wharaurangi

And, son, go straight to Otuawhaki where people live

To your brothers, your companions, who live there below.

Withdraw, son, from the conflict.

From above say what you have to say,

Lament with the lament of misfortune,

Set right the laws after you.

Son, climb the end of Rotokohu,

Wave your hand in salute.

Farewell, the virgin of Raukawa,

The treasure of Whakaue. Farewell, Hori,

Farewell!

Nuku R Himikini

(Mrs Simpkins)

Whakatane.

LATE NEWS

On 14th of this month the Prime Minister and his family sailed to England. He embarked on the ship which is carrying part of the Tenth Division and is travelling with the soldiers. Mr Seddon has an invitation from Lord Kitchener to visit him in Pretoria.

The Prime Minister inspected the Maori soldiers travelling to England. Only people of chiefly descent were chose, the final choice being made in Christchurch. Three are from Ngati Porou – Henare Kohere, Terei Ngatai, and Weihana Teramea, all educated men from Te Aute. Taranaki te Ua is the Captain of the Maori group. We do not yet know the names of any others.

Colonel Porter wept at the deaths of some of his Seventh Division from New Zealand; however they prevented the Boers from breaking out. A herd of cattle was at the head of the Boer charge.

We have news from Africa that the Eighth Division suffered a disaster. They were travelling in a train which turned over. Seven were killed and many were [?whare sic. ?whara – be struck accidentally Williams] injured. These were not struck down by Boer bullets.

The Boer leaders are meeting. The heart hopes that they will perhaps be talking of ending the fighting.

[12] 

 CALENDAR: MAY.

Day 8 New Moon 10h 15m a.m.

Day 22 Full Moon 10h 16m p.m.

1 Th Philip and James, Apostles

Morning Evening

Isaiah 61 Zechariah 4

John 1.1-43 Colossians 3.1-18

2 F Fast

3 S

4 S Fifth Sunday after Easter

Litany Sunday

Deuteronomy 6 Deuteronomy 9

Luke 22.1-54 I Thessalonians 1

5 M Litany Day Fast

6 T Litany Day Fast

7 W Litany Day Vigil, Fast

8 Th Ascension Day Athanasian Creed

Psalms: 8, 15, 21 24, 447, 108

Daniel 7.9-15 2 Kings 2.1-16

Luke 24.1-44 Hebrews 4

9 F Fast

10 S

11 S Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

John 2 2 Thessalonians 3

12 M

13 T

14 W

15 Th

16 F Fast

17 S Vigil, Fast

18 S Day of Pentecost* Athanasian Creed

Psalms: 48, 68 104, 145

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.1-16

19 M Monday of Pentecost

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27 – 13

20 T Tuesday of Pentecost

Hosea 2.1-21 Micah 4.1-8

I Thessalonians 5.12-24 1 John 4.1-14

21 W Ember Day Fast

22 Th

23 F Ember Day Fast

24 S Ember Day Fast

25 S Trinity Sunday Athanasian Creed

Isaiah 6.1-11 Genesis 18

Revelation 1.1-9 Ephesians 4.1-17

26 M

27 T

28 W

29 Th

30 F Fast

31 S

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

£1 2s 3d Children of St Stephens; 10/- H Tuterangi; 5/- Peka Kerekere, Tup?i, Pohuka Hapuku, Hepi Tapeka, Ru Reweti, Rere Nikitini; Eruera te Kahu, Rev Hakaraia Pahewa, Pita te Hau, Rutene te Arahi, Kaninamu Hona, Hemi Wi, Haoni Hape, Ngakuru Matene, Wi Katene, F A Bamford, Rev E Jennings; 2/6 Mrs Ferris, Namana Kamariera, H te Koni, Tuhaka Haratiera, Ngatai Pawhau, Hamiora Kereihi.

H W Williams, Te Rau Press, Gisborne.