Te Pipiwharauroa 53

Te Pipiwharauroa 53

No. 53

1902/07/01

[Maori Version at NZETC]

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 53, Gisborne, July 1902.

MAORI TOHUNGA

The Speech of Timi Kara

At the conclusion of the service at Wai-o-Matatini on Sunday 23rd March, those in the house turned to discussing Maori matters. Timi Kara said that the craft and sacredness of the works of the tohunga ceased in days gone by; the tohunga in these days are false, they seek money, and they want women.

It a person survives it is not because of the tohunga but because of healing at work in him. Some people die because of terrifying words. If a sick person is told by a tohunga that he will live, he is happy, hopeful and in good spirits, and the sickness is healed.

The tohunga in the olden days were carefully taught. They were instructed in the wharekura [The building in which the tohunga imparted esoteric lore to his pupils. – Williams] Their teaching was sacred. But the tohunga of these days have not learned their teaching. Who taught them? No sooner has a man comes out of prison, he may even be a drunkard, than he sets up as a tohunga. So we have people saying that God has made a mistake in coming to these people. If a person was good and the quality of his heart was visible before and he sets up as a tohunga then the heart may believe in him, but see how the authority of a tohunga descends rather on these rascals. If it is right that they have spiritual power, then a person should do wicked things if he wants to be endowed with the authority of a tohunga: they have maligned the Faith, they see no good in the faith. Tohunga in former days were sacred people, they were forbidding people in appearance; if you saw him you knew that this person was different and not like other people, whereas our tohunga in these days cannot be called men, and people do not fear them. Ordinary people do not know the incantatory voice of the old tohunga. In seeking to be like them the tohunga of the present time are deceitful; they make sounds like low groans or hooting perhaps. So it was at Pukemaire village when ‘Pai Marie’ [sic. Pai Marire] came. Maori heard a different language and thought it was the language of the tohunga, but no, it was a perversion of the English language.

Te piki hiia, rongo hiia, teihana.

[? The pig’s ear, wrong ear, station.]

But when Maori heard it they thought that it was the speech of a spirit because it was a different sound; they did not think it was a trick.

Another thing for us to consider is that if Maori had spiritual power to kill Pakeha why did he take up guns to fight the Pakeha and not strike down the Pakeha with his incantations? In this way the Pakeha would have been destroyed. If the tohunga had the power to strike down people, why did he not also have the power to bring to life people who had died? These two powers should go together. Friends, do not let yourselves be taken in by frauds.

NOTICE

On 30th August, 1902, there will be a hui for the dedication of a church at Pupuaruhe, Whakatane, which will be dedicated to ‘Andrew’. Donations will be received and used to answer Mr Williams’ Challenge. These are the aims of ‘Te Tahi’s Hui’. People, these words are to encourage you to answer the invitation of your elder. So, 

Kia tere Raua, kia tere Whakao,
‘Float, Raua, float, Pipiwhakao,’ [Nga Pepeha 1146 – a metaphor for any large gathering where there are crowds of people]

 and float, people, float, money. At last we are able to dedicate the church.

[2] 

A BRAVE CAPTAIN

The Destruction of Martinique

New York, 18th May, 1902.

When a ship arrived here – it came to St Lucia, an island near Martinique – the captain told how he had seen Captain Freeman of the Roddam, who had escaped from the destruction of Martinique. He reported:

I went to see the English ship called the Roddam which had escaped the destruction in Martinique, three days after [the event]. When I arrived on board, the state of the ship revealed to me the extraordinary calamity which had struck those on board.

The Roddam was completely covered with ashes; in some places the ash was two feet thick. Those things on board the ship which could be burnt by fire were completely consumed. They were burned by the hot ashes. Some of the crew were also burned. So when the ship was washed down human flesh was found. The ropes, tarpaulins, the sails and other things were all burned. The windows above the deck of the ship were all broken so that the ashes entered filling the interior.

When I went to see the captain of the Roddam in the hospital of Saint Lucia he told me of the great calamity which came upon him and his crew. On Thursday, 8th May, he arrived at Martinique. While he was speaking to the owner of the ship, he saw a very black cloud, and burning, moving fire heading towards the sea. When it reached the sea, the sea was set on fire and bubbled with a roaring like thunder. ‘Then I called out to my crew. Run or you’ll be killed. It was not long before it reached the ship. In little time our ship was enveloped and in no time all was dark, while the fire still flew. The sea boiled like a geothermal spring. Straight afterwards I saw that some parts of the ship were on fire, and I heard also my crew screaming, groaning with pain.’

When it became clear to the captain that if they were to survive he had to act and he ran quickly to the bell to command the ship to sail. He was heartened on hearing the bell ringing from below because that meant that the men below were alive. The ship sailed away rapidly because the anchor chain had been broken by the waves crashing into the ship. But when the captain arrived at the wheel of the helm it did not turn. He worked at it for an hour before it turned. He turned the bow seawards. While the ship was heading out it almost collided with another ship. These two ships were both being consumed by the fire. Some of the crew leapt into the sea which was on fire, while some died on board the ships.

The fire was still showering down in this place, there was hissing, the sea was bubbling, the earth was darkened by smoke and dust, and winds carried poison.

The captain of the Roddam worked very hard to save his ship and it could also have been cast up on the land.

When they had travelled into the open they could see what the fire had done. The Roddam was different. They were still sailing in dirt and dust. One could hear the anguished cries of those who were burning and who ran about like a madman with the fire burning their clothes. When the fire burned their hands some parts fell off. Under the influence of the darkness and the pain some writhed about in the flaming ashes. After two hours the world began to get light and it was seen that most of the crew were dead. Those who survived, who had battled the fire, were the captain and five others. They also suffered burns in the fire but despite that they continued to work. At this stage the ship was still on fire. Then the captain decided to sail his ship to Saint Lucia, 40 miles away. At six o’clock in the evening of 8th May he set sail.

It was difficult to make the ship go straight because the equipment which made the ship go was all damaged. Although the ship had escaped destruction, what his crew had to suffer at this time was terrible. The captain and the survivors, although they were burnt and tired and disheartened, still helped those of them who were dying. Those below decks still kept the ship’s furnace burning, even though they were being eaten up by their pains. Although the captain was the one most severely burnt he brought his ship to Saint Lucia. Eighteen of his crew were dead. In some cases only their bones were found. While the captain was sailing his ship one of the crew stood beside him to wash his ailing eyes so that he could see.

This was truly a brave captain; his bravery was a wonderful thing. I do not know the reason why this man did not fear the great affliction which had come upon him but stuck to his work. When his ship arrived at Saint Lucia the Doctors went to treat his wounds. He did not agree to be treated first, but insisted his crew come first.

[3] 

I truly saw this captain and his face could not be called human. A person seeing him could not but experience aversion.

[This very brave man died in the hospital. When the cyclone hit Samoa, the fighting ships of other nations were destroyed and only the English ship, Calliope, escaped; similarly it was an English ship that escaped from Martinique. – Editor.]

THE DEATH OF BISHOP COWIE.

This man, Bishop Cowie, was a man greatly loved by his people for all his esteemed work.

Let us go back and look at the days of his youth. This man was born in London in 1831, the second of the children of Archdeacon Cowie and Isobel, daughter of Archdeacon Cotton. He was greatly loved by his parents in his youth. He was brought up in the public schools of England. He entered Trinity Hall [Cambridge] in England. In 1855 he gained his BA degree and he was top of the college. He was highly thought of by his people. In 1857 he was appointed as chaplain to General Colin Campbell’s army in India. He was with the army at the fall of Lucknow. He spent many years as a chaplain during the wars in India. He was greatly loved by the soldiers in those days, and so when he died, he was carried to his grave by soldiers. There was a great outpouring of love from the people for this man when he died.

On 26th he went apart and on 28th he died. A great many people came to be present at his burial. The streets were full of people and soldiers. He was carried on a gun carriage; six horses pulled the carriage. All the companies of soldiers in Auckland came to his burial. The children of St Stephen’s sang Hymn 152 [Piko nei te matenga - Our heads are bowed] at the time the coffin went into the street. A huge number of people attended the burial of the Bishop. A band led the crowd.

By Piripi Pou.

Parnell, Auckland.

[On the resignation of Bishop Selwyn, Cowie was consecrated Bishop of Auckland in 1869. On the resignation of Bishop Hadfield he was appointed Primate of New Zealand. Because of his serious illness, shortly before his death he resigned from his position as Primate. Bishop Cowie was a good man – inside and out. Go, Sir, to the bosom of your Lord to rest. The people had organised a gift for Bishop Cowie of £1000, but because of his death it will be given to his wife. – Editor.]

A FAITHFUL SERVANT

To Te Pipiwharauroa.

Greetings. Load onto your wings the news of the death of this elder, Hemi Kapa, who died on Good Friday, 28th March. His family and descendants paid him great tributes when he was parted from them. He was an elder of repute amongst his tribe, Te Aupouri. He was an ancient elder; the first missionaries to Kaitaia thought that he was 106 years old. When he was dying he did not suffer illness; he was truly an elder, his life was gently consumed, it subsided like water. He lived as a worker for the first missionaries to Kaitaia. He it was who sawed the planks for the first church in Kaitaia and for the missionaries’ houses. His parents, Nopera Panakareao and Makoare te Kakati, welcomed the first missionaries to Kaitaia. The spirit that came on them then abides to the present day. Those missionaries appointed him as a worship leader and sent him as an unpaid missionary to the Herekino and Whangape districts to preach the Good News of Jesus Christ. Four of his family were born in the places in which he lived as a missionary. This elder was occupied in leading worship right up to his death. He never wearied of his work and did not complain about not being paid.. In 1899 he summoned all his descendants to get together to see him. They all came together, 47 in all, on November 3rd. His descendants organised a jubilee feast so that they could celebrate the long life of their ancestor and a photograph was taken of him and his family and all his descendants on that day. Three of Mr Kapa’s grandchildren saw him before he died. And now a word to him: Go to your rest; go in answer to the invitation of Christ to all people (Matthew 11.28).

By Matiu Kapa.

[4] 

 THE TE AUTE ASSOCIATION

The Hui at Te Aute.

A Te Aute Student.

On the evening of Monday 3rd February, the hui met again for the last night of the hui. The Rev. Arthur Williams laid before the hui the affliction that had come upon the child of Ti Reihana te Ua. He died shortly before his child was born. It is also the affliction of his friends who were at Te Aute school with him. The hui spoke words of lament for Ti Reihana which were passed on to the family. Arthur Williams said that Ti was one of the first pupils he prepared at Te Aute for confirmation. His friends were Apirana Ngata, Reweti Kohere, Rev Heketa Hokena (Hawkins), Hemi Kireka, Tiweka Anaru, and Hone Tuhata (Damond). Ti was a gentle man, a person loved by Pakeha and Maori.

Clergy Stipends

Apirana Ngata moved the first motion urging the Association and the people to respond to Archdeacon Williams’ Challenge. If each parish raised £600 the minister would be able to live on the interest from that money. Omahu has raised £900. The parishes in the Diocese of Waiapu should aim to raise £25 a year for five years. Much money is raised at hui but it disappears and comes to nothing. The money from the hui at Wai-o-Matatini all goes to Mr Williams’ Challenge. If the Maori put energy into it then the Pakeha will help.

Mr Williams urged the tribes of Heretaunga to collect for their ministers, but Mr Williams said that those people were very good at raising funds.

Reweti Kohere said that he published in Te Pipiwharauroa a query as to why people were keen to collect money for the churches and slow to collect for the clergy. Many people responded to this query. He supported what Apirana Ngata had said about some of the money from hui disappearing and coming to nothing. £800 was collected at the hui at Muriwai, but it is not known where that money is. He had heard that the setting out of the plate provided the local people with an opportunity for a bit of trickery. At the end of the hui it was returned to them. This is a new thing amongst Maori. It is appropriate that the Councils look into these kinds of practice because they deceive the people. The committee of the hui had received a request that they should look favourably on the Girls’ School in Auckland, but not a single penny was forthcoming.

Tame Arapata endorsed the words of Kohere. He said that some people did not want to give towards the painting of the church at Manutuke.

Nepe te Apatu said that it was the practice of the people of Waipawa to collect all the time for the work of the Church.

When the Rev Aperahama Tamihere stood to speak he said that the Pakeha had great affection for the Maori. It was the Pakeha who provided the stipend for Mr Maunsell, not the Maori. (It was the Pakeha alone who provided the stipends for Aperahama Tamihere and Timutimu Tawhai when they were in Whakatane. The stipend for Timutimu was £60 a year. – Editor.) Aperahama also said that the clergy were not forthright in telling the people to give, and the people held back. He said that all parishes were not the same, some were struggling and should be helped by those that are strong.

The Bishop of Waiapu said that this was an important subject to be considered by the Church. Collecting money for the clergy was a burden for the few collecting; if the people at large had the same idea about collecting, it would be easy. A sum of £850 was collected at Muriwai; where is it now? £500 was collected at Pakirikiri to renovate the church at Kaiti; we only know the whereabouts of £130. When the voice calls out, ‘Where is it?’, it is answered by the echoing cliff, ‘Where is it?’ (The money collected at Tokomaru, £536 – it is not known what happened to that. – Editor.) At the hui at Wharaurangi, £100 was kept for the church at Manutuke; £10 has been spent on the building. The proper thing is to set up a treasurer and not put money into leaky hands.

Archdeacon Williams advised that we persevere with the collection. He, along with Renata Kawepo and other leaders in Heretaunga had persevered in urging that the sustentation fund for clergy be raised from £400 to £1000. This provides for the stipends of the two Heretaunga clergy. Ngati Raukawa have a sustentation fund for clergy of £4000 of which £100 was given by Mete Kingi and he himself gave £500. Mete Kingi had said that we must proclaim the gospel freely and not take money, and he responded that that was well enough but if he was wrong in challenging the people to collect money for the stipends of their ministers then it was the proper thing for Mete Kingi and the chiefs to provide for their ministers and Mete Kingi should continue to give £100. At the end of Mr Williams’ speech he began the chant, ‘Onwards! Move forward!’ [Turuki, turuki! Paneke, paneke!], and the hui joined in resoundingly.

[5] 

Maori Clergy for Melanesia.

The Rev Perere Peneti laid down the motion: This hui supports the idea of sending one or perhaps several Maori ministers from the Maori Church to preach the Good News in the islands of Melanesia.

Mr Peneti said that Paul’s practice was to preach the Good News to ‘places far away’; he did not strive only in one place. The Maori Church is not strong. If one of the Church members is sent to another people to preach the Church will be strengthened and as a result of this strength another will emerge to go to preach to a different people. Already a Maori minister has been to those islands to preach. (It was Rev Kerehoma Piwaka. – Editor.) This was the idea of the Bishop of Wellington.

Mr Thornton said that it was Christ’s teaching that one did not keep Christianity to oneself.

The Bishop of Waiapu said that Maori have an important saying, 

Kaore au e pai ki taku tamaiti kia tukua he wahi ke.
‘I am not being loving to my child if I send him to a different place.’ 

 We must combat this saying. If their forbears had thought in this way the Good News would not have reached the Maori people. Christ’s instruction to us is, ‘Go’.

The hui agreed to this motion. When the hui of the Maori Church was held at Manutuke many of the clergy were asked to agree to go to Melanesia.

Final Words

Paratene Ngata asked that it be arranged for a student from Hukarere or Te Aute to teach in the school at Harataunga, and that a minister be appointed for the area from Katikati to Moehau. Paratene Ngata also spoke about how much work Maori women had to do, looking after children, caring for the house, cooking food, and said that it was not appropriate for women to do the work of men.

The last matter was to choose the place for holding the hui in 1903. Paratene Ngata said that it should be held in the Ngati Porou area. Mr Thornton thought that it should be held in the Bay of Plenty at Opotiki, Whakatane or Te Kaha, but that the committee should look into this. The membership of the committee is the same as for 1901.

People, this is the end of the reports of the sixth hui of the ‘Young People’s Party’. I am delighted at the readiness shown in people’s thinking to adopt the proposals by which we can become a strong people, a numerous people. Take up the ideas of your children, bring about their desires, forget their mistakes, and hold on to what is right. Best wishes to you all.

By Tipi-Whenua.

BRITAIN AND THE BOERS

With the coming of the peace, friendships are being established between the English and the Boers. The Boer leaders are urging their people to trust the Government.

After travelling in the middle of the night the Boer leaders signed their agreement making peace and bringing them under the sovereignty of King Edward; only Kitchener and Sir Milner witnessed the signing. General Botha was the first to sign his name.

The conditions laid down by the English are very accommodating. There will be one Government for both peoples. No compensation will be required, but the country will be required to pay for the cost of the war. People will be treated equally with one law for all. The Government will restore those farms which were destroyed during the days of fighting.

Nearly £250,000,000 was expended in this conflict, and many thousands of people died. The fighting lasted three years. Perhaps there is no other people to be compared to the Boers in their strength amongst all the nations who have fought against the English.

Colonel Porter has been made a Brigadier-General and the King has presented him with the honour of C.B.

THE DEATHS OF THE FLYING PARTY

Te Pipiwharauroa, February 1900, contained an article about two people who were travelling in an air machine, a balloon, to see the ends of the earth. For a long time they were lost and had not returned and people thought they had perished. A ship went to look for them but did not find them. During these last months news has come that those men have been killed by a savage people in the northern regions of Canada. One of those native people came to a Pakeha settlement and saw a picture of those men, whereupon he was questioned. He knew those men and he had listened to natives who were saying that they had been killed. Those savage people had seen the balloon flying. They thought it was an amazing bird and took their arrows to kill it. When the flying-machine came down the Pakeha fought with those people, but the two of them were killed and their craft destroyed. These men began their flight in Norway, Europe, and flew to America. The northernmost parts of America had not been explored by Europeans: it is a land of ice.

[6] 

THE HUI AT WAI-O-MATATINI

That which the eye saw; that which the heart pondered.

Greetings to you, my relation, and to Apirana Ngata, the wise young men who are seeking the well-being of the remnant of the people, the Maori people, and of the remaining land of the Maori people.

Your letter has arrived and I have read it. I am happy and hope that we can meet again during the coming days as we did during out time at the hui at Wai-o-Matatini. Many great hui of this island have been held on different marae of the Maori people of this island but, based on what my eyes saw and what my ears heard of the arrangement of the groups of men and women on the marae to welcome parties as they arrived, I have to say that none can equal that event. We, the party from afar, felt pleasure and happiness and love for you, the local people, our genuine siblings, younger and older, as we also did when we arrived in the meeting house with its excellent and beautiful carving, and every part was light. My conviction in years past was that Takitimu was the best-built house, however since I have seen Porourangi I have forgotten my thoughts about Takitimu, they have all gone, and I am in love with Porourangi – the masculinity of its appearance and of the stance of the house; the appropriateness and the beauty of the carvings, of the posts supporting the ridge-pole, of the side walls, of the back part, of the door, the porch and the window, and the ornamental lattice work on the walls. I have not seen the like anywhere in his island, not to mention the paintings on the rafters and the ridge-pole. I marvelled at the two centre-posts, at the femininity of their depictions. I can also speak warmly of the house given by Te Tupara, one of the chiefs of Te Arawa, who gave the money for women with men’s bodies, women of wood. But, enough! lest the tribes cower beneath my many words of wonder about that house, Porourangi. But if there is a house greater than Porourangi it is good that we move from what is good to what is better, but I am just saying that this is what I saw. But for now I will refrain from talking about the arrangements for the dining hall and everything; I simply say that every aspect of the provision of food was excellent. I did not see and I did not hear anyone say a word about his body experiencing pain, or an upset stomach, or discomfort because of the food. What I did see was the happiness and pleasure of people, Maori and Pakeha, similar to my experience. I also saw the very old chiefs still working on the food and the arrangements for the marae alongside the young people. One man I saw and it was as if he was doing the work of four; with strength, wisdom and care he did his work. Because there were haka and songs and speeches and the presentation of the objectives of the hui and the recording of all the activities of the hui and the dispatching of informative telegrams and the working together of the stewards of the food, the hui was brought to a successful conclusion.

I saw only one accident A boy was kicked by a horse and had his leg broken. However the first aid people dealt swiftly with that accident and shortly before I returned I saw the child looking well again. That is enough about those things. Now my observations of the layout of the land and the soil. From Waiapu I travelled by horse to Uawa with Ru Reweti, Rere, and the Minister for Maori Affairs. It is right that those lands be split up into 1000 or 2000 acre blocks. When people live on them they would provide a good living for people. The good places beside the rivers if split into 200 or 300 acre blocks would provide a very good living. From what I saw they would be very good for dairying. The places I spoke of as 200 or 300 acre blocks could be leased at 9/-, 10/- or 15/- an acre per year; Those blocks of 1000 to 2000 could be leased at 4/6 an acre per year which would provide a good living for those receiving the rentals. I also observed the depth of the soil which was 10 foot, 20 foot. It was uniform in appearance. There were no barren places of which it could be said that it would not grow grass, and that it would not support the lessor or the farmers producing sheep, cattle and horses. The water of the rivers is clean and not polluted [?kopiro – fermented: Ryan] or rusty  in the summer. So my feeling is that it is very good that the leaders of the Tai Rawhiti are cautious and committed to holding on to the soil which ensures well-being. The Council Act is there to restrain the desire to sell land. It is very good that, of all the roads built, no major roads were opened in those areas in the past 20 years; had major roads been opened over the past 20 years then parts of those lands I saw would have been broken off. Kohere, my friend, I spoke to the many Pakeha I saw in the lands of the Tai Rawhiti. I am not able to write adequately of the goodness and graciousness of the authorities, of the leaders of Wai-o-Matatini and Tokomaru, those villages where we rested and slept. Please will you send my best wishes to the women, the men and the children of the Rawhiti. I shall not forget you all.

From Eruera W Te Kahu.

[7] 

THE DISAPPEARANCE OF THE SHINING CUCKOO

(An answer to the question put by Tamarangi Kingi in Number 47.)

To the Editor of Te Pipiwharauroa.

Friend, greetings to you who put together Te Pipiwharauroa. This is a somewhat foolish statement, but it is a response to the question in Number 47, last January, about the disappearance of the Shining Cuckoo in winter. So I give these answers even though I don’t really know the answer, just like you.

In your statement about the Shining Cuckoo you say that it begins its calling with the arrival of summer on the sixth, seventh and eighth, and according to the Maori in the winter it disappears. And you ask where the Shining Cuckoo disappears to in the winter. I think it is like this. It is said in the Imperial Fourth Reader that in the winter it returns to the warm places of the world. It says in that book that it is always travelling to warm places in the world. It says that it begins to go in January and February and in March it is gone, and so the Maori say that it has gone under the soil, but that is not so; as it says in the above statement it has gone to the warm places of the world. In October it returns here and during the days from the middle of October until November it spreads throughout New Zealand. So much for my explanations to you, that is, my answers to your fascinating question.

So much for that.

Hura Julian Thompson,

Hauiti.

NEWS FROM ENGLAND

With the postponement of the coronation of the King, the leading people of each nation and some of the detachments of soldiers are returning; the 600 soldiers from Canada have returned. The troops from New Zealand and India and some other colonies are still in England; when the King is crowned they will return, since the King’s health is rapidly improving. In the last week of August or in September he will be crowned. England will be trampled hard by the Maori who went.

Taranaki and Uru became ill on board ship; five of them are recovering in hospital.

At a large parade by all the soldiers of the colonies, the Prince of Wales was the Commanding Officer. The Queen and all the royal family and other nobility came to watch, and the native soldiers of Fiji and New Zealand were acclaimed. They were taken to see the King’s castle at Windsor. The soldiers of the colonies were also taken to see the review of naval ships; the line was 30 miles long.

The black soldiers from Fiji without trousers and without hats were praised. When they were on the forecourt of the house of the King when the King was lying ill, they began their hymn, a prayer for the King. When the King’s daughters emerged they complimented them.

At a gathering to raise money for the hospital the Maori soldiers performed the haka and were much praised by the Pakeha.

Lord Onslow put on a dinner for the Maori soldiers. At the end of the dinner, Lord Onslow was carried off by the Maori. Lord Onslow was a former Governor of New Zealand. He named his son who was born here, Huia.

THE KING’S ILLNESS

There was no limit to the [?taupapahaketanga] and the activities and the thoughts of people when the King was taken ill. A great many soldiers assembled in England. Kings, Presidents and the heads of other nations came. All the towns of the world under the protection of King Edward were represented. People had spent money to get to London. Grandstands had been erected so that the thousands could see King Edward and his troops. But as the day drew near when the crowds would shout the praises of the King, the day of his Coronation, the hand of Jehovah descended to upset the plans of all these people. The King’s plans and deeds lay in a heap on the ground. Perhaps, he thought, there is Another more powerful than I, the One who is King of kings. Singing and celebration were abandoned, people knelt, they clasped their hands and turned their eyes heavenwards and prayed, ‘Jehovah the Almighty, bless our King and do not permit him to be taken from us.’

The King’s illness was very serious and had he not been operated on by the doctors he would have died. An abdominal cyst had grown within his body but by an incision the surgeon was able to reach it and now he is very comfortable. The incision is healing.

We were distressed at heart but now we give praise to God for answering [8] the prayers of his people. Because of the King’s illness we see that the English remain a prayerful people – all the towns of the lands in the realm of King Edward prayed. No-one criticized God but it was agreed that he is the God whose purposes are never bad.

ADDITIONAL ARTICLES

A Ship Sunk by Whales

A ship came upon a pod of whales, the boats were lowered. Three whales stopped, one a huge fish, a bull, and when he stopped he turned to attack the ship. The lashing of his tail was directed at the middle of the ship; the ship was smashed, and was sinking. The crew climbed into the boats. One of the boats landed on one of the West Indian islands. Some were found by a ship at sea. The killer was killed by the thing it was supposed to kill.

Ants Riding Horses

There are many references in the Bible to this creature, the ant. The lazy person should consider the industry of the ant and be wise. [Proverbs 6.6] In summer the ant heaps up food for the winter. The ant lives in communities. They have a chief. They make slaves of some others. They have milking cows, but in these days it has been discovered that they are horses for the ants. A man on the continent of Asia has seen a body of ants proceeding like a contingent of soldiers. When the main body of soldiers steps out, some are officers; their horses are white insects larger than themselves. The officers are not idle but they go in front and behind and to the side, just like human officers on horses.

Wages of the Members of the Government for the year which ended in March:

The Governor, £7000; the Prime Minister, £1,600; Deputy Prime Minister, Mr Ward, £1,300; Minister for Schools, £1000 + £200 for his accommodation; Minister of Works, £1000 + £216 13 4 for accommodation; Minister for Justice, £1000 + £200 for accommodation; Minister of Lands, £1000 + £200 for accommodation; Minister for Maori Affairs, £1000 + £200 for accommodation; Commissioner for Trade, £1000.

Tioti Mutu of Kaiapoi has died. He killed himself with a gun while depressed. In the evening he shot himself in his house and he was found lying there in the morning. Ngai Tahu grieved greatly over his body. For many years this man was a minister of the Church of England but he resigned from his ministry.

In his speech here in Gisborne, the Hon. Timi Kara said that he had no connections with the Land Company which had brought about the loss of Maori land in this area; his name only had been used but he was not personally involved. When the company was ailing he was urged to be a go-between between Pakeha and Maori, but he did not work on behalf of the company, rather he wanted to stand apart from it.

MEDICINE FOR POISON

Friend, greetings. I am very sad about the tragedy caused by the honey. I am sending you a letter for people to read, against the days when a similar tragedy occurs: ‘The thing to combat the poison is sweet oil. If the poison is eaten, if it is not very strong or taken in large amounts, if a person drinks 2 gills (half a pint) the poison will be neutralised. If the person is strong then he should drink 4 gills (one pint). This oil neutralises the poison, whatever the poison.’ I believe the oil spoken of is olive oil and it would be a good thing to keep handy a bottle of that oil for the times when the sickness occurs.

Edward de N. de Loitte.

Dunedin.

A MACHINE TO SEND MESSAGES

Te Pipiwharauroa has published information about this machine which can send messages without using wires. Many ships use this kind of things to send messages to land or to other ships. Marconi, the man who invented the machine, has established stations in England and America. He says that the message crosses between them, covering 2000 miles, without wires. Some people said that the message could not get through because the earth is round and that would prevent it, but according to Marconi it still gets through. Perhaps this will mean the end of the cable companies since the price of sending messages is very cheap. Pakeha ingenuity is always increasing.

[9] 

A NOTICE

To the Chiefs, to the orators, to the Families, to the Maori Tribes, of the North, of the South of Aotearoa.

This is an invitation to you to come to Pupuaruhe, Whakatane, on Monday 30th August 1902.

1. The dedication of a church named for ‘Andrew’.

Welcome, welcome, welcome, all the powers, the realms and the dominions under the shelter of the Kingship of the ‘One’. People, you are invited to come to the opening of this church to see all its features, and to carry away a pattern for building your own churches. Come, small and great, bring a tythe of the possessions that you waste, as a medicine for my sicknesses, and cast it down in my presence. Great! It will be wonderful if you come! If you alone or your group stay away, that is alright. Acknowledge and pinch off part of the many blessings you have received from the Almighty through the works of your hands. Put a Postal Order in an envelope and give it to the clergy or to the organisers in your district and they will send it here.

2. This is a gift to Archdeacon Williams’ Challenge which has been laid upon the parishes of the Diocese of Waiapu, that is, that we should raise £2000 to which he will add £1000 to provide provision for the Maori clergy, since this is the year in which the parent Church overseas is withdrawing from paying the stipends of the clergy, and we return to using the money collected by the Maori elders in former time to pay their stipends now.

So please, all of you, accept my invitation. I will welcome you and carefully look after your every need until the time you return to your homes.

So much for that.

From the leaders of the ‘One’.

Hoani Nuku Ratahi

Ratapahi Te Wano

Nona Retimana

Wharehuia Rapata

Hiha Takotohiwi

Aukaha Pene Ngamanu

Ikanui Te Wharepu

Te Utauta Toka

Waata Tiaki Rewiri

Kopae Turuturu Ngaki

THE HUI AT PUKETIRAKI

[In the Ngai Tahu dialect.]

On Friday, 28th March, a business meeting was held at Puketiraki, in the Waikouaiti area, in the far West of the Araiteuru Council district.

The areas welcomed were: Rakiura [Stewart Island] and its small islands; Ruapuke and its small islands; Teparewha; Tikaputerewa; Oraka, Kawhakapuraputa; Taiari [sic.]; Maranuku, Otakou, Purakaunui; Moeraki; Waitaki – all of which are in the territory of the Araiteuru Council in the Province of Otago and Southland. The work and the proceedings of the hui will be published later. The members appointed were Ihaia Potiki for Taieri and Maranuku; Hoani Matiu, Tame Parata, and Kuao as members for Waikouaiti and Purakaunui; Wiremu Pokuku as member for Moeraki and Waitaki. So these are the members named and agreed to by the meeting. Enough.

From your faithful friend,

T R Te Mamaru.

Moeraki, March 31st, 1902.

A GENEALOGY

In the speech of Te Kooro Kiriahuru at the hui at Wai-o-Matatini he spoke of the sending away of Te Arawa and Ngati Raukawa from amongst Porourangi. These were not the only tribes to come out from Porourangi. – Editor.

1. Porourangi

Ueroa

Tokerua

Iwipupu

Kahungunu

Rongomaipapa-Tuhourangi

Uenukukopako

Whakaue

Tutanekai

Tuhourangi-a different wife

Taketakehikuroa

Tutea

Umukaria

Hinemoa

2. Porourangi

Ueroa

Iwipupu

Kahungunu

Kahukuranui

Rakaihikuroa

Tupurupuru

Rangituehu

Tuaka

Mahina-a-rangi

Raukawa

[10] 

 THE ADDRESS TO THE KING

To his gracious Majesty, Edward VII, by the grace of God King of the United Kingdom of Great Britain and Ireland and all the dominions overseas, Protector of the Faith,

Blessings upon you, King:

At the time of your coronation, your gracious Majesty, the Maori tribes of New Zealand whose names are below, give thanks and praise to our King and Lord, and declare to you our commitment to you personally and to your throne, and our loyalty to the Kingship.

We, the smallest in your family, are moved in our hearts to send a message to you over the waters that separate us, because of our love for your beautiful mother, she who has departed from us, Queen Victoria, and because of our support for the throne which you have ascended to in this year of our Lord. We have grieved for that Queen who has fallen, whom we loved as a mother during her life. She has been taken to the great resting place of the majority who have died; her name has been added to the list of their names, a royal name, an awesome name. Now, since you are her son, you have been raised up as our King and our Father.

Listen, Father! This is our word, our oath: We will always be loyal to your throne. We present ourselves to the Realm. Was there ever seen by your children in past times, and in the years of the gracious reign of Victoria, men like us? Had you agreed we would have stood together, Pakeha and Maori, to fight against the enemy of the people; our warriors would have stood even though we are a small people. But because of the Government decision this road was closed to us as a way to show the depths of our loyalty. But listen, King, our hearts are true to you and your enemies are our enemies.

We have not seen you in person, that is one of our great desires, but we have seen you in seeing your son and heir, our chief. We shall not forget his coming amongst us, a great thing for us to have seen. We rejoiced at your message which he brought to us, to your Maori children, and he carried our greetings to you, King.

Since the whole world has been called to celebrate you, King, our hearts are stirred to renew our message which was brought to you by your great son, and, although amongst the roar of many voices the voice of your Maori people is small and weak, remember, King, our hearts are overflowing with love for you. So, in the event we do open our mouths. So be it when we draw near with our words to express our true prayer that your reign over your Kingdom, the great treasure of a great people, may be long and fruitful.

Long live the King!

From: Ngapuhi, Te Aupouri, Ngati Maru, Ngati Hineuru, Ngati Ruanui, Whanau-a-Apanui, Ngati Pahauwera, Te Arawa, Rarawa, Ngati Maniapoto, Ngati Whiti, Rangitane, Ngati Awa, Hauiti, Ngati Kahungunu, Tuhoe, Rongowhakaata, Te Atiawa, Ngati Apa, Muaupoko, Te Whanau-a-Rua, Ngai Tahu, Whanganui, Ngat Whatua, Ngati Tuwharetoa, Ngati Raukawa, Te Whakatohea, Aitanga-a-Mahaki, Ngati Mamoe, Ngati Porou, Ngati Tipa, Ngati Manawa, Ngarauru, Ngati Toa, Ngaitai, Waitaha.

[Waikato’s name does not appear because Mahuta sent a separate speech to King Edward. – Editor.]

GAMBLING

Many Maori do not know that gambling is not a Christian practice, however with the completion of the regulations regarding this practice by the Marae Councils people will be taught the evil of gambling, playing cards for money or betting on the totalisator. The Government has completed a law to punish gambling and Parliament is also seeking to bring an end to totalisators at horse races. One gambling activity is buying tickets in Tatts (Tattersall’s) which involves sending money to Australia. Many Maori – believers and unbelievers – support this practice. Now the Australian Government has stopped all letters going to that man and so is suppressing that means of gambling which is also evil. In 1901 there were 33 sweeps [sweepstakes] which brought in £545,125 for that man, £490,613 was won by ticket-holders, which left £54,512 for him. In the twenty years since he began his sweepstakes, a total of £10,000,000 has come to him for his sweepstakes.

[11] 

THE RED FEATHERS OF MAHINA [Nga Pepeha 2332, 524]

[I have not found the waiata from which the quotations below are taken, and for the moment my translations are speculative. I am comforted by H Guthrie-Smith, Tutira, p.53, who wrote: 'The older poems are not properly translatable into another tongue... There appear words so ancient that their meanings have become lost, and occult allusions almost or quite impossible of elucidation.' - Barry Olsen.]

A Reply to Te Manihera Waititi.

To the Writer of Te Pipiwharauroa.

Greetings! Please send these words to Manihera Waititi. There were his red feathers and perhaps another lot of red feathers belonging to Tamatekapua which people threw out of Te Arawa. The landing-place of Te Arawa and Tainui was towards the north. There their eyes were fooled by the glow of the rata and the pohutukawa. Having been thrown into the waters they returned over the seas. This was the chant used by the guardian of those red feathers when he threw away that chaplet.

'The red feathers, the dreaded red feathers, the terrible red feathers, beyond Rehia, beyond Repa, drawn to its favoured goal.'

I end these words of the chant here lest it go on too long.

They were gently carried as far as Moehau. Mahina returning found them Hence the saying, ‘the red feather of Mahina.’

Tamatekapua fetched those red feathers to Uenuku stealthily. As he went he put a spell on his footprints lest he be captured by his pursuer. Hence: [? ‘Footprints of the pigeon, footprints of the notornis; indeed weka, the bird steps onto the cloud.’] Enough of this. There was no end to the misgivings of the heart at the waste of that famous treasure and this provided reasons for fighting, and for migrations.

On this island, that is, on these islands of the sea, these ancient stories support what Takaanui says to you, but I skim over them lest I go on too long. ‘Lift up your foot, girl, over your shellfish [black nerita]. It is the footprint of Tama who fetched the Red Feathers of Uenuku. The horde of Tangaroa turned aside to the land. The horde of Tangaroa turned aside to the soft mud of the coast. Go about the skies for the footprints of the pigeon, footprints of the notornis, indeed, weka, the bird steps onto the cloud. So did you, girl, perhaps not hear the farewell speeches of your ancestor, which Hou spread about. Welcome, come, come to the land, to the shore. It grows, it is ready. Do not lay hold of your [?popo-anea]. Tuhepo and Tuheao are the red feathers of Tamatekapua which crossed from the other side of the sea. Farewell to the hills which stand here.’

Those words have been abbreviated to provide an introduction to the accounts which indeed provide words which support what Takaanui says.

This is the story told by the elders.

Mokonuiarangi and Te Rauopiopio say that those feathers were worn by the moa.

If this song purports to teach knowledge, namely: ‘Not, son, Te Rauopiopio, Te Kura Taunihinihi, Mokonuiarangi,’ we must remember that this song is from the present day, and these famous treasures have been lost completely, and so the red feather [chaplet] has been inserted into those words. Manihera Waititi, I cannot agree with what you say. Your canoe came from the other side of the sea then overturned in the corners of your house – it is you who talks about the smashing of your canoe, the destruction of its barge-boards. Consider the miles and the nights and days taken in paddling across the Pacific.

I will not say that you are right, we all work at it, but you disclose that you have those treasures.

‘A person must enter Tamatekapua if he is to see my eyes. We hear, Tama!’

Let it be understood.

Wi Pauro te Whareaitu.

JESUS AS A FRIEND

(Tune: What a friend we have in Jesus.)

1 What a present friend is Jesus

Who takes the sins of the world

Hence it is good to carry

Our sins to God.

We are oppressed by sorrow

And greatly troubled by pain

Because we do not carry

Our sins to God.

2 There are many temptations

And troubles in the world.

This is the advice that brings life

Pray to God.

You have been forsaken by friends

And there is no-one to turn to

So now turn to Jesus;

There is no other friend so constant.

3 Christ our Lord

Show us your love

You are the one to guide us

Through the wiles of the world.

The natural heart mourns

Weeping over great sins

But Jesus, you call out to us

Pray to God.

COLLECTION FOR THE CHAPEL AT TE RAU

£25 Archdeacon Williams; £10 J N Williams, Hemi Matenga, Mr W Nelson; £5 5s Mr J H Coleman; £5 Rev E Allanson, Miss L Williams, Mr Lowry, Rev T A Bowden, Mr W T Williams, Mr W Busby, Rev F W Chatterton; £4 Mrs Bowden; £3 3s Right Rev Bishop of Wellington; £3 The Misses Williams; £2 2s Rev A F Gardiner, Rev F W Chatterton, Mr E Bibby, Mr J W Williams, Hon H Williams, Dr Williams; £2 Mrs Keith; £1 1s Dr Kinder, Rev W Welsh, Mr Warren, Mr J Thornton, Mr W Pettie, Mr J Blyth, Very Rev Dean Hovell, Mr C P Davies, Mrs Pharazyn; £1 Mrs Ellis, Rev J D Dove, Archdeacon Govett, Rev H Purchas, Major-General Schaw, Miss Elsie Williams, Mr F D Greenwood, Mrs & Miss Blakiston, Mrs Mackie, Rev A P Clarke, Mrs Brooke Taylor, Mr E Y Cox, Rev E W J McConnell, Rev F H Spencer, Misses Bulstrode, Rev J R Cassell, Capt Sir W R Russell; 10/6 Rev J de B Galwey, Mr H A Hamilton; 10/- Rev J F Snee, Rev B G Fox, Mr S B Ludbrook, Miss Humphries; 5/- Rev H W Howell, Rev W G Baker.

£50 has already been donated which makes the total now £200. The amount required to complete the building is £300. Only one Maori has responded, Hemi Matenga from Te Waipounamu.

[12] 

CALENDAR : AUGUST

Day 4 New Moon 7h 47m a.m.

Day 19 Full Moon 5h 53m p.m.

1 F

2 S

3 S Tenth Sunday after Trinity

Morning Evening

1 Kings 12 1 Kings 13

Romans 3 Matthew 18.1-21

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S Eleventh Sunday after Trinity

1 Kings 18 1 Kings 19

Romans 9.1-19 Matthew 22.1-15

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S Twelfth Sunday after Trinity

1 Kings 22.1-41 2 Kings 2.1-16

Romans 14 – 15.8 Matthew 25.1-31

18 M

19 T

20 W

21 Th

22 F Fast

23 S Vigil, Fast

24 S Thirteenth Sunday after Trinity

Bartholomew, Apostle Athanasian Creed

2 Kings 5 2 Kings 6.1-24

Genesis 28.10-18 Deuteronomy 18.1-15

1 Corinthians 4.18 – 5 Matthew 28

25 M

26 T

27 W

28 Th

29 F Fast

30 S

31 S Fourteenth Sunday after Trinity

2 Kings 9 2 Kings 10.1-32

1 Corinthians 11.2-17 Mark 4.35 – 5.21

A COMPASSIONATE HORSE

The Pakeha say that this is a true story. There were some horses in the sheep paddock. One day one of those horses came to the man and conveyed the impression that he wanted something. When the man came his horse turned and the man followed after him. He was led to a sheep that was all tangled up. The horse’s friend was keeping guard over it. When the man had freed the sheep the horses skittered about and were delighted.

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/- Henare Pereto; 5/- Nere Kihi, Huta Paaka, Hemi Waiaua, W T Prentice, Hare Matenga, Atareiria Matenga, Hone Paraone, Tetaha Pene, Puke, Otene Pitau, Wetini Rikirangi, Mr Downey, Miss Bicknell, Rapata Ngatia, Harehare, Piripi Rairi, Hemi Kauta, Rev F H Spencer; 2/6 Eru Wahangu; 1/- Mere Hoone.

H W Williams, Te Rau Press, Gisborne.