Te Pipiwharauroa 61

Te Pipiwharauroa 61

No. 61

1903/03

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 61, Gisborne, March 1903.

THOUGHTS ON THE WAY

I ended my story last month with my arrival at Puketeraki, the home of Tame Parata MHR. I stayed in his house and saw this people, their customs and their occupations. This place is known by the Pakeha as the ‘kaik’, a shortening of the ‘kaika’, in our dialect the ‘kainga’ [village]. Only the name identified it as a Maori village for in appearance it was a Pakeha village – there was not a single Maori whare, their practices were Pakeha practices and they lived as Pakeha live.

The main occupation of this people is milking cows. The milk is sold to the butter factory. The cows are milked first thing in the morning and in the evening. Parents and children all work. It is hard work but it brings in money. Butter-making is a major industry in New Zealand now with Taranaki being the area that has developed this most. While he was in England, Mr Seddon said that New Zealand is butter-maker to the Empire. I think in my heart that this is the industry for my area. It would be better than raising sheep. Sheep are difficult animals to raise and the amount received for wool is not always guaranteed. When will we see a butter factory in Waiapu? If this occupation takes off in that area it will provide autonomy for those people because they have much land that is uncultivated. Perhaps our Land Councils will not put energy into establishing butter factories in Maori areas? This would be a better proposition than leasing Maori land to Pakeha. Indeed, Timi Kara has urged the Pakeha of Gisborne to turn to making butter. The Maori should turn to this as well.

A Meeting of the Remnant

I happened upon the hui of the Araiteuru Council which was held at Puketirangi. Te Waipounamu has three Marae Councils – Arapawa, Mahunui, and Araiteuru. The district of Araiteuru starts at Waitaki (Waitangi) and takes in Murihiku. Araiteuru was one of the canoes of this people which sailed from Hawaiki. Takitimu came first and Araiteuru came later. The bilge of Araiteuru can still be seen. The hui was held to raise money for the work of the Council. The people of Puketerangi were keen to have more days. It was held over two days, 1st and 2nd January, 1903. The Government had arranged for six trains to bring people from Dunedin and more than 4000 people arrived. It was not a huge number because the weather was terrible and the Pakeha were put off. One year a hui was held here, the Maori did not know there would be so many people, 7000 arrived, and they were not able to feed them all.

The Pakeha come to these hui for many reasons but the main one is to see the Maori entertainments, poi and haka. Although these people have become Pakeha in their ways, their thoughts go back to native activities and customs. And although they live amongst Pakeha and speak English and follow Pakeha practices, the parents earnestly want their sons and daughters to be Maori. This is a very remarkable thing, a noble idea, a good aspiration, a yearning for their own heritage. In my district the girls go after Pakeha men - and not upright Pakeha. And even those respectable Pakeha who set up house with a Maori girl will not marry them, but when they find a Pakeha girl by whom they might get some money they leave the Maori girls. Many Maori girls and their children have been abandoned by the Pakeha. There are very few Pakeha [2] who marry Maori girls. Therefore, when I see this people my heart wonders and is happy at their commitment to the Maori.

Nearly 4000 people came to the hui held on the first day of the year. Some people came from Te Umukaha (Te Muka), Waitaki, Moeraki, Otakou, Taiari, Maranuku, Murihiku and Ruapuke. Ruapuke is an island to the east of Rakiura (Stewart Island). This is the island of Kingi Topi, one of the Te Waipounamu chiefs. Two people came from Wairarapa, Tame Hipi and his wife Wirapeti, and Reweti Kohere came from Ngati Porou. The Pakeha praised the place where the hui was held: the haka party and the girls who did the poi were on flat ground while the thousands of Pakeha watched from the gentle slopes of the hill under beautiful Maori trees. And although these people are not very cognisant with the haka the Pakeha applauded the haka and the poi. The school children did one of the first haka and it was the first time I had seen children performing on the marae – my heart swelled up. The women of Moeraki did a poi, as did the small girls of Puketerangi and Otakou. For some poi they were joined by parents. One occasion for laughter was the performance of the tohi rite, a baptism, a thing done in accordance with ancient Maori custom. The tohunga who officiated at the tohi of the child was a young man from Ngapuhi, Hemi Neho Papakakura, who now lives in the South Island and is a worship leader. The tohunga jumped around so energetically as he summoned up his gods that he sprained his leg and was lame for several weeks. The Pakeha were highly amused by this occurrence.

Between the haka the Kaikorai Band played. This is one of the best bands in New Zealand. When the band competition was held at Masterton, Wairarapa, the Wellington Garrison Band came first, the Whanganui Band second, and the Kaikorai Band third. Tents had been set up in various places on the marae, some selling food and some selling things made by Maori, and the sales-people in these five tents were Maori and Pakeha girls.

A fire had been lit for the oven, the hangi, in order to cook beef and mutton.. When the oven was uncovered the Pakeha came in crowds to watch. Some meat and potatoes were put in a small flax basket. They were sold for sixpence a basket It was not long before there were no more baskets.

I had forgotten about the first event, the welcoming of the Pakeha. Tame Parata spoke and described the work of the Araiteuru Council, and explained the purpose of the hui. At the end of the speech there was a volley of gunfire, and the flags were raised: the first was that of Araiteuru with a picture of the canoe on the flag; the second was Huirapa, which is the hapu name of these people and this was raised by Reweti Kohere; and the third flag was that of Maririhau, the wife of Huirapa. After these events the Pakeha poured down to where the haka was to take place. The hui was held on two days and the Pakeha came to see it. The main organiser of this hui is the youngest son of Tame Parata, Wiri Parata.

The elders say that Porou is the elder brother and Tahu the younger. Tahu migrated to Te Wai Pounamu leaving his elder brother in Aotearoa. From Porou came Ngati Porou and from Tahu, Ngai Tahu. I sought to find evidence of the close relationship of this tribe to Ngati Porou. What I found was the language, although Ngai Tahu uses the ‘k’.  Many words used by this tribe are the same as those used by Ngati Porou. I thought that only Ngati Porou used the word umu [oven] while other tribes speak of it as a hangi, but this tribe calls it an umu and they do not know the word hangi just as Ngati Porou do not know the word hangi. And so we have in Te Waipounamu the descendants of Takitimu.

I was thrilled to see the remaining people in the southernmost part of Te Waipounamu. On several Sundays I worshipped with them and the services brought much pleasure to my heart. Maori made up the choir, a Maori played the organ, and Maori formed the committee which oversees the work of the church. Greetings, all you friends, here and there. If we see each other we shall see each other and if not, we shan’t. This is a greeting from Aotearoa: Greetings to you all! Be joyful, be hopeful, through love.

A NOTICE

Diocese of Waiapu.

The Hui of the Maori Church in the Turanga area will be held at Te Horo on Monday, 30th March, in the Parish of Te Horo.

W L Waiapu, Bishop.

[3] 

THE HUI AT TE RAHUI

Land Council Act.

To the Editor of Te Pipiwharauroa.

Friend, greetings! If it pleases you to print these words I would use one of the great sayings of our ancestors, ‘Oh, that is indeed appropriate, my grandchild, as a fragrance.' The purport of that saying in English is, ‘Thank you, very much.’

A house dedication hui was held at Te Rahui, Waiapu, on 19th February 1903

At night all the tribes gathered on the Marae and Paratene Ngata stood to speak. He said, ‘Listen, people. The topic for discussion at this hui is the restoration to each chief of his status. People, show respect to your leaders, and, leaders, respect your people. Hold fast to the Faith, hold fast to the land, and hold fast to the law.’

His final words were similar. We should allow land issues to be settled by the Council Court. When judgement is made about the lands, they should not be given to the Council to manage. Each child, girl or boy, should set about working your own pieces to provide a living for yourselves. So ended his statement of objectives. The chiefs stood to praise his words. I was one of those who stood. The main reason I stood to praise what Paratene had said was that this man is one of the leading administrators of the Council, and he is saying now: Do not assign the lands to the Council. This was the main basis of my praise because it is in line with my wishes of which I spoke – I and my friend, Waiheke. We said that we Maori should not approve of this Council Law lest we be left without land – that would be the end of us. Consequently I was full of praise that night for what Paratene said. However I spoke also because he said that we should submit all the lands for adjudication by the Council Court, and I said to him, ‘You have said that we should not assign the lands to the Council. Well, I say to you that we should not submit the lands to the judgement of the Council Court, because the law says that the Council is able to borrow money secured by the land to pay off mortgages and the outlays by the Maori on the administration of their lands. The reason I spoke to him in this way was an intrusive thought within me that this was like the Maori submitting their lands to the decision of the Council which could result in the hand of the Council taking our land so that we could not withdraw it. Why should we work without payment and not have a mortgage on our lands? That seems rascally.

So much for my clarification of the speeches of our friend, Paratene, during our hui,

From your friend in the Lord,

P Tuhaka M Kohere.

Mr Williams’ Challenge.

Alas! Wait a bit! There is something I forgot. I want Te Pipi to make this known wherever he flies because it is very important.

The money from the hui given to Mr Williams’ Challenge was £20 and £10 was given to the Girls’ School in Auckland. Another £20 was given by Te Whanau-a-Hinerupe for the Girls’ School. Consequently they uttered their saying, ‘Didn’t they do well?’  [?Twenty pounds only will arrive in the valleys of Auckland, rumbling along and frightening the beautiful Girls of old times.]

[This first gift from the Whanau-a-Hinerupe for the Girls’ School was the result of a poi performance here by their children. We are delighted by this noble gesture by the Whanau-a-Hinerupe. – Editor.]

KURAHAUP0 – TONGARIRO

To the Editor of Te Pipiwharauroa.

Friend, greetings to you who hold on to the spirit of our bird, settled there in Turanganui, its nest hanging in Te Rakau Kahikatea, and its fruit sought after by the tribes of the four winds of this country.

Thank you for your dedication to the work and for your expertise in making available news from every place for the ears to hear and the eyes to see, and to bring pleasure to the solitary heart. And so, I, your friend and servant in the Lord, write these words for you to load on the protecting wings of the gift of our father, Te Pipiwharauroa. If it is the case, my faithful friend, that you see it, please load it so that it may be heard by [?horokapua] ears.

[4] 

But they are inattentive ears. Why should he listen to words of instruction? What we see is wicked doings – swearing, theft, adultery, and other evils, and his body and spirit will stand trembling before the Son of God on the Last Day. Indeed, on the day Mount Tarawera erupted on 10th June 1886, I saw with my own eyes people like that who had not paid attention, crying out or lying down as if they were dead, and the burden of fear led them to clutch their Bibles to their breasts and to call out that it was God’s Last Day. Remember the word of Christ, ‘Watch therefore lest you be overtaken by the coming of the night.’ It was at night that Tarawera exploded. My fellow ministers saw this side of people that night. They were Rev Wiki te Pa from Te Rarawa and Rev Renata Tangata from Te Rarawa. These servants of God saw the great difference between the unbelievers and the believers. And so I tried to work out why people made by God in his own image to do his will were like this. I believe the reason is that the Bible, the Prayer Book and the Hymn Book have been left lying unused in the houses, perhaps lying in boxes, and people do not think of looking at these things, the Bible, the Prayer Book and the Hymn Book.

So, listen, family. Do not leave your Bibles just lying unused in the house, taking them up when you go to church on Sunday or perhaps looking at them when you are not busy. Do not forget it. Do not leave your Bible behind when you go on a long journey, with the result that, if you are overtaken by darkness, you have no time to clutch your Bible to your breast, like the people I saw on the night that Mount Tarawera exploded. This applies also to us who live in this part of our Lord’s vineyard.

The voice of Te Pipiwharauroa sounding the alarm wakes up our spirits calling out to each marae as it goes. It says: ‘Arise, arise, you who sleep. Arise from death. Christ will strengthen you.’ And the response comes, ‘Call out, friend, Te Pipiwharauroa. This day your ancestral canoes, Kurahaupo and Tongariro, are diligent in grasping your words of exhortation. It happens that on 2nd March the Bishop of Nelson, Bishop Mules, came to travel around Kurahaupo and Tongariro. He comes to confirm those of Kurahaupo and Tongariro so that they may participate in the Lord’s Supper, because our own Bishop, the Bishop of Wellington, has gone to England, and so this chief [taniwha] has come from that island to these islands. In appearance this good man is imposing, he is tall and big and awesome, as if he were striking the devil on the back of the head with the Sword of the Spirit, the Word of God, so that he runs headlong to his dark place where he sits trembling. ‘You believe that God is one; you do well. Even the demons believe – and shudder’ (James 2.19).

That man of God has chosen to take up his weapon and to cleave the jaws of that reptile, the devil. We give thanks to God for his love in sending his servant to this area, in response to a request from me and my father, Rev A O Williams, and that that Bishop has come to mark his human sheep in our district. Mr Williams was at Kurahaupo and Tongariro. On 3rd March 33 people were confirmed in the church at Bulls [?Puurutaone]. Many people who had been prepared for that confirmation could not come because of serious problems with their farming; however they are ready to be confirmed some time in the future. The Bishop and Mr Williams then headed for Karioi, Tongariro, to confirm the people of that area.

As your servant travels, Editor, he continues to put forward your message:

1. That those who are not married should marry.

2. That those children and adults who have not been baptised should be baptised.

3. That women should be churched after child-birth [The Thanksgiving of Women after Child-birth commonly called The Churching of Women – Book of Common Prayer].

4. That people should be confirmed by the Bishop in order to participate in the holy Supper, is the fourth of these items to be implemented, and this I teach people as I travel around.

This too, friend. Please send me many copies of Te Pipi to give to people in this district, if they have not turned to embrace our bird, to promote the teaching of my friend, Tame Arapata. Send some papers to these six people; I will send the money. Then perhaps this tribe will take Te Pipi because he sings sweetly to these marae.

And so, Sir, best wishes and may all be well with you there.

From your fellow-worker in Christ.

T Tokoaitua.

Parewanui.

[5] 

THE NAVAL SHIPS OF ENGLAND

England is the greatest power on the seas, and it is said also that England is the Ruler of the waves. England got this name because of its strength in fighting sea battles. In days of old there were many battles fought between nations at sea and England was found to be the supreme power.

The Spaniards and the Dutch were the commanders of the seas before England. These were the peoples who began travelling to the ends of the earth. Indeed the first person to come to these islands was a Dutchman. As a result of fighting the Dutch lost their superiority to the English. The English started a war against the Spaniards and in sea battles the English defeated the Spaniards. The Spaniards sent their ships to defeat England. It was a huge and amazing fleet. The people of England trembled when they learned of this fleet. But their trembling gave the people determination. Of that huge Armada only a few ships returned intact to bring the news to the King of Spain. This was the fall of that power. During the time that Bonaparte was fighting the English he assembled the battleships of the Spaniards, the Dutch and his own people, the French, to go and overthrow the might of England. They did not fall. Nelson was the English Admiral at that time. By his bravery and his wisdom he defeated these three powers. This was when the English were called by the nations, the Ruler of the Seas. Now the nations have fighting ships of iron and steel. England is superior because they have the most battleships at sea. All nations are building fighting ships and vying to become great powers at sea, but when they build so does England. At this time the people are doing the same. England’s desire to be the greatest sea power has led Parliament to agree to spending £34,457,000 on constructing fighting ships. £10,137,000 of this money is being spent at present on building 39 fighting vessels. Of these 14 are battleships, 15 are torpedo boats, and 10 are submarines. Soon the building of these vessels will start. At present 30 ships are under construction. All of these are battleships. 17 of these will be completed next March. It takes a long time to build a battleship and requires much expertise.

A NEW TOHUNGA.

Before my visit to Te Waipounamu in December all the talk on the East Coast was of ‘manure’; when I returned people were bored with ‘manure’ and had turned to a different subject, a tohunga, Wereta from Tokomaru. On 12th of this month a big hui was held at Pakirikiri where the sick and the ‘apostles’ gathered. The people are full of praise for their tohunga.

It is said that if Wereta’s hand just touches a sick person the sickness flees! Wereta’s medicines are all intoxicating drinks. These are mixed and then given to the sick to drink as if the tohunga were one of the Apostles – ‘Drink in the name of the Father, the Son and the Holy Spirit.’ I know that, if I say anything violent against this ignorant practice, some will say, ‘those are hard words, be gentle.’ But I am very sad that the name of the Holy Trinity is being linked to this native practice – a deceptive practice. I know that it is no use speaking of this at present because those Maori who believe in such doings will not listen, but will perhaps be angry. The best thing is to leave things alone and it will not be long before Maori will be bored and will have seen that there is nothing to this practice. The primitive heart of the Maori is still strong. When I was a child we heard the stories about Matiu Tai – there was no sickness he could not cure. What happened in the end? He came to nothing. After Matiu Tai came Hemi Tokoaka: he came to an end. Afterwards came Te Houtaketake; he was at the point of death. And in these days we have Te Wereta being followed by people. All these tohunga come from this area, besides the lesser tohunga. I do not really understand what Te Wereta is about. Is it an old Maori practice (but it is not like the old Maori practices), is it an expression of faith (perhaps a Ringatu practice), is it something to do with manure, is it something to do with consuming alcohol – what is it? But an activity of men will not last long but will fade away – before this year ends. Who will be a tohunga after Te Wereta? 

Ngaro atu he tetekura, whakaete mai he tetekura. 

‘As one chief dies another rises to take his place.’ [Lit. As the dead fern frond falls away another may be seen uncoiling to take its place. – cf Nga Pepeha 1766]

NOTICE

We have some Catechisms for Children to Learn and Sunday Prayers. If a minister lets us know what he wants we will send them free of charge.

[6] 

AT REST

On 17th of this month Hemi Ratapu died at his home at Tarere, Turanganui. After two months fighting his serious illness, he left this world of pain for the world in which there is no suffering. The college mourned greatly the death of this elder. They carried him to his grave and buried him. This old man was greatly loved. He was a good man and was kind to people; he was an elder who who believed and who feared God. He attended the Church’s schools in times past. His words and his actions all sprang from his faith. When the Lord’s Supper was held in town, Hemi arrived early in the morning at 7 p.m. and never missed. He was a father to the people of the college. Hemi Ratapu is one of the most faithful men the writer has known, however there is no reason for us to grieve excessively at his departure like those without hope. He has gone to take hold of the crown that is prepared for him. Everyone said when he was nearing death, ‘Come and see how a Christian dies.’

THE SALE IN AUCKLAND

The Big Sale Committee in Auckland was upset when they awoke on the morning of Wednesday 11th, and it was pouring with rain, and so the opening was postponed until the Thursday. On that day they were happy when they woke to find fine weather and the sun shining. The site of the sale was in front of the Governor’s Residence and the roads were decorated beautifully with tree branches and flowers. When a person went in he saw a beautiful town with a road in the centre and the stalls, as many as twenty-five of them, on either side – stalls selling enticing things, both Pakeha and Maori. The first stall sold small boxes containing all sorts of [?ponaka]. The traders were all women in beautiful clothes and most of the people buying at the stalls were women. Every place in Auckland was promoting this effort and it was supported by most of the people of Auckland, including the leading women and men. The goods on that stall were gorgeous clothes, jewellery and other things, while on another stall there was fruit, flowers, food, tea and other things. One stall contained carved objects, most of them made by the boys of St Stephen’s. Written over the Maori stall were these words, ‘Haere mai!’ [Welcome]. Inside were heaped up Maori goods made by those who decided to support this labour of love. The sales-people were Pakeha women and Maori women – Te Paea Keretene and Emere Poraumati, and two little girls, Miri Paora and Mata Kingi.

The entertainments by the school children included military drills, stick drills and numerous Pakeha activities, done by both girls and boys. The Pakeha praised the performances of the St Stephen’s young people. One saw the commitment of these young people to supporting this endeavour, which serves as an example to us Maori not to leave it to the Pakeha to support a school which is for the benefit not of the Pakeha but of the Maori rather. We scoff at the Pakeha for not loving, but then we see set up in the presence of the Maori evidence of the Pakeha’s love.

Altogether this sale raised in two days £1104 1s 5d. One Pakeha by the name of John Marshall gave £50 out of love for the Maori People.

Some problems meant that the wife of the Governor was unable to be present for the opening of the sale and so it fell to the Mayor of Auckland to open it. He had many words of praise, thanking the people who worked so hard to set up this event, but he was saddened by the absence of two women who had set up this event, Miss L Gillies and Miss Horton. Miss Gillies was taken seriously ill, and Miss Horton’s father, the proprietor of the Weekly News and the New Zealand Herald, had recently died. These women produced the Plea to the Maori People which for several months was published in Te Pipiwharauroa.

A final word, people, a word of praise to these Pakeha, of extraordinary praise, for their great love in conceiving of this way of lightening the burdens on the Maori Girls’ School. Your pet, Te Pipiwharauroa, will express your gratitude, ‘You did so well, Pakeha friends. Best wishes!’

[7] A NOTIFICATION

Wellington

March 16th, 1903

To the Editor of Te Pipiwharauroa.

Friend, greetings! This is a request that you publish in Te Pipiwharauroa the Governor’s proclamation that each Maori Committee choose a representative to attend the major hui to be held at Rotorua on 17th April, 1903. Greetings to you and Te Pipiwharauroa.

Your friend,

Captain Mair.

Tawa.

The Governor has issued an Order-in-Council that all the chosen Maori Members should gather at Rotorua on 17th April, 1903, under the provisions of Section 29 of the Maori Council Act 1900 and the Amendment Act 1901.
Ordered by
Gilbert Mair,
Tawa,
Organiser.

Wellington, March 16th, 1903.

FROM THE EDITOR

We received the letter from Tame Arapata which appeared in the last edition of our paper. It told of the passing of a motion at the Te Aute Students’ Association Hui held at Taumata-o-mihi last January which proposed the setting up of a committee to oversee the work of Te Pipiwharauroa. Te Pipi endorses that letter and the setting up of the committee. Because Te Pipi and the Association are working together, seeking ways and giving advice about how to better the condition of us Maori people, the Association proposed the setting up of a Committee to protect Te Pipi and to see to publishing its reports and its recommendation is Te Pipi. It would be concerned with the part of the paper dealing with the work of the Association. But the Committee would also look at all the articles that are sent to the paper. The Committee would decide if an article was good enough to be included and if it was not it would not be included. So, people, read the words in our paper carefully. Many of the knowledgeable people of our country will have read your articles before they are published in the paper. The Chairman of the Committee is Herbert Williams and the Committee consists of five old boys of Te Aute who live near Gisborne.

A LETTER

To Te Pipiwharauroa.

Greetings! We have heard that a war canoe, Wharau o Iroiro, arrived in Arawa country. War canoes came - Te Omapere , Taheretikitiki, Apaparata, Wainuiatane - to compete in the war canoe event held here in Rotorua on 24th February. As a result, Te Arawa decided to raise up the inheritance of their elders which was lying under the waters of Rotoiti. This canoe was from the time when the [?ratira - ?rangatira – chiefs] of Te Arawa were flourishing, at the time when there was fighting in these lakes. It was a canoe that devoured men, it was well-shaped [?he takototanga], and it was a prestigious canoe according to Te Arawa. It was one hundred years old. Te Arawa wept when that canoe was raised into the world of light. Matene te Huaki was the last chief to stand in that canoe on Rotoiti. Te Arawa did not think, when they raised their ancestral canoe, that it would be able to be restored]. Waikato brought a white pine as a companion raft for the totara which had stood in the forest. It had been decorated with pigeon and albatross feathers. The carvings at the bow and the stern stared wildly, the sign of a regal canoe. The Waikato canoe was left. A carthorse is not a fit companion for a racehorse.

Friend, Te Pipi, don’t consider yourself above delivering these words. And so I will in the future take the paper.

Tamihana Tikitere,

Rotorua.

THE GOOD FOR THE SALE IN AUCKLAND.

These are the good which were sent for the sale in Auckland, and the names of the people who sent the goods. We have not received the names of some.

Turanga: Ani Kanara, 16 kits; Matehaere Arapata, 1 mat and 2 kits. Heretaunga: Paora Ku??po, I mat, 5 kits, 1 waistcoat, 12 rain capes, 11 Maori garments, 3 headbands, 1 hat, 2 Maori cloaks, 3 belts. Torere: 12 kits, 3 cloaks. Te Ngae, Rotorua: Tamehana Tikitere, 9 poi, 5 kits, 1 piupiu. Orakei: Mrs Paora, 12 kits. Taupo: Tamihou, 3 kiwi kits, 3 chequered headbands. Whangarei: Miss King, 6 kits. Te Kitohi gave 12 kits. Rev H Pahewa sent a box of gifts. The children of St Stephen’s School sent kits. The pupils of Hukarere sent many gifts including kits and Pakeha clothes that they had made. Mrs Cheltenham sent some gifts from Rarotonga. There were gifts from Tai Rawhiti and the Bay of Islands. If we receive information about these we will publish it.

We are delighted at the energy that some people put into supporting this important cause.

[8] REPENT

(A Sermon)

(Matthew 3.2)

A good practice from the ancient Church is that of Christians examining their hearts in the days of Lent to plan they way they should go.

God calls us at this time to consider our actions, whether they be towards God or only in our hearts. We are weak. The Holy Spirit will strengthen us and will teach us to know our hearts, and so, let us earnestly pray that God will make us new hearts, will place penitent hearts within us. Yes, a penitent heart. Friends, I am going to speak to you about repentance this evening. Before the arrival of the missionaries here in Aotearoa, the Maori did not know this word, repentance. This was a new word to our ancestors. And in these days many people do not know that they need to repent. But God says that all people must repent before they can enter the Kingdom of Heaven. Repentance is important according to the teachings in the Scriptures. So we have John the Baptist preaching: ‘Repent, for the Kingdom of Heaven is at hand.’ Jesus said the same in his first sermon: 'Repent, for the Kingdom of Heaven is at hand.’

On the Day of Pentecost, after Peter’s sermon, the people asked him, ‘What shall we do?’ He replied, ‘Repent every one of you and be baptised in the name of Jesus Christ for the forgiveness of sins.’ Paul, too, when speaking to the elders of Ephesus, said, ‘I have proclaimed to Jews and Greeks repentance towards God and faith in Jesus Christ.’ Likewise, in the Catechism, this is the answer to the question, ‘What is required of persons to be baptised?’ ‘Repentance, whereby they forsake sin; and Faith, whereby they steadfastly believe the promises of God made to them in that Sacrament.’

In the years that have passed, many things have changed, but the truths of the Gospel remain firm. They have not changed. In the past, people sinned; today also people sin. Only the Gospel, by which the people in former times were set right – that Gospel alone can set right how we live in these days. Although it is an old Gospel, it is still new. The first word of that Gospel is ‘Repent’.

What is the meaning of this word, ‘Repent’. Its meaning in the Old Testament is ‘to turn’. ‘If the wicked man turns from the evil he has done, and does what is right, it is well, and he will save his soul.’ [Ezekiel 18.21]This is the meaning of repentance. Many people are travelling on the path of wickedness, they turn away from God, and they go towards the devil. They are in great danger. They are going by the broad path that leads straight to destruction. God calls to these, saying, ‘Repent, turn, turn from your evil paths: why should you die?’ First they must turn to God, they must repent and then they will be saved. Jesus gives a clear explanation of the meaning of repentance in the parable about the boy who took his inheritance and went to a far country where he wasted his possessions, being fascinated by wickedness. And we have the sign of this man’s repentance: ‘When he came to his senses he said, I will arise and go to my father and will say to him, Father I have sinned against Heaven and before you.’ [Luke 15.17ff]Here we see a penitent heart: he turned to his father. So if a person turns to God and says to him in his heart, ‘Father, I have sinned before you’, that is repentance.

Many people sin, few people repent. It is right that we repent each day, and not only with our lips but in what we do. John the Baptist said, ‘Bring forth fruits worthy of repentance.’ We need the light of the word of God to enlighten our hearts, and to point out to us our sins, and then we will know the wrongs we must flee from. We will also know the good things we have left undone. Then we will be helped by the Holy Spirit to true repentance and to bring forth the fruit of righteousness.

If formerly you have travelled on the path of wickedness, turn about this evening, turn to God, truly repent, and you will receive the enlightenment of God.

[9] ITEMS OF INTEREST

These have been very dry months in New Zealand so that people have been complaining of a lack of water to fill their water tanks. However, we are not about to die. Our rivers are still full of water and our livestock and land are not lacking water. The people of Australia are those who are suffering most. Some parts of the land there have not had heavy rain for two or three years.

One part of that land, the Colony of New South Wales, is suffering very badly. That territory is 400 miles wide and 400 miles long. There is no grass to be seen in that whole territory It looks like pebbly earth. The owners of stations with sheep and cattle and other livestock have left their stations and gone to Sydney or Melbourne, to places where there is food and water. The animals are dying for lack of food and those looking after the animals are nearly out of food. There are some station owners who are staying put and waiting for a storm to restore life to their holdings. About 60% of the livestock in the territory have died. The 40% surviving are not in good condition. In some parts they are only just surviving on dry food such as chaff and oats. However such food is available to animals and to the wealthy only, because of the high price. Small farms are still waiting in vain for a rain storm to come to provide food for their animals. It is not only the animals who are suffering but also the people. One cannot grow food without moisture. Food is being brought from far away. Those people who have lost their possessions are unable to get food for themselves because their lands are not producing anything and they have lost all their possessions. Only the very rich are surviving but they will not survive for very long. Most of that territory has no trains. Coaches bring food and other things. Soon the coaches will stop going to those areas because there is no food there for their coach horses. Coaches have to travel a long way if they go from one end of that territory to the other. It would mean the end for those people should the coaches stop going there. The farmhands are suffering greatly. Because there is no work for them on the stations there is no way that they can get a living. And in addition to that there is the high price of food. With so little food coming to their lands death comes on inexorably. Many have fled here to New Zealand to find a job to support them. The plight of that people is pitiful. Other parts of Australia are in similar difficulties. The people of the places which are still flourishing along with the Government are seeking ways of dealing with the distress of those places. People are collecting money and are working on things to raise money to provide the places with food. If no rain falls on those lands within the month people will be destitute. And if there is rain, then within five years the troubles of those lands will be settled.

There has been a whirlwind in the Townsville district of Australia. The wind arrived suddenly. Most of the houses in the town under the whirlwind were all struck. Many people died when the houses fell. Some were squashed while they were sitting inside their houses when the wind came. It did not blow for very long. All the telegraph wires in the land were severed. The ships and boats in the river were blown onto land by the wind. Some were smashed and those which were driven by the wind out to see were sunk. The wind cost that town £200,000.

Sweden is facing a shortage of food. The people at one end of that country have no food. Fifty thousand people are without food.

A former pupil of Te Aute, Walter Paiura Grainey, died in Dunedin in January.

Peter Buck is doing very well in his studies at the Medical School in Dunedin and has passed all his exams. He is one of the learned men from our College. Next year he will have the title of Doctor. Peter is the New Zealand Champion for the Long Jump. This young man is from Taranaki, but his mana is ‘Maui’.

We have heard that James MacFarlane, Tiaki Harini, Kapene Taka [?Captain Tucker] of Gisborne, and Shrimpton of Napier, have been appointed to the Board to run the Tai-Rawhiti Land Company, under the law enacted by Parliament.

Many Te Aute students are working in the town of Gisborne. Hamiora Hei, Hatara Kereama, [10] Tiwana Turei and Hare Haerana are in lawyers offices; Taari Wherehi and Hare Pataka are in their own office, Hare is a translator; Raenara Wiremu is in the judge’s office; Terei Ngatai is a clerk in a big company; Weihana Teramea is also a clerk; Poananga is a clerk in the Town Council Office; Hira Paenga is in the Surveyors’ Office; Reweti Kohere is a teacher at Te Raukahikatea; Te Mauri is working in a store; and there are some others working on farms.

Hone Heke is very ill in a hospital in Wellington.

Corn is fetching from 4s 2d to 4s 4d a bushel in Auckland. Cross-breed wool sells at 3 ½d to 4 ½ d a pound. The price of flour has gone down.

On 16th of this month Sir George Whitmore died in Napier, aged 72. This Pakeha was one of the officers who took part in the New Zealand Wars. He fought against Te Kooti.

Ani Kanara and her children sent nearly 20 kits to the sale in Auckland. This elderly lady sent nearly 40 kits to a sale in Dunedin. This elderly lady supports strongly the Girls’ School in Auckland. Some women are saying that if they are paid they will weave baskets for important causes. What happens to the money for the school if they are paid? The money will go to them.

The world champion bicycle rider is a black person from America called Major Taylor. When he raced in Australia he won all the large prizes. Major Taylor is a very devout man; he does not drink or smoke. While he was in Europe he was urged to race on Sunday but he did not agree. He forfeited nearly £7,500 because of his refusal to race on Sunday, but he said that he wasn’t poor. He is a very peaceful man, and he will not be led into doing wrong.

The greatest singer of songs in the world, Madam Melba, has come to New Zealand and returned home. She made £30,000 from her singing in Australia. When she sang in the major towns in New Zealand she was paid £500 for a single night. A sweet singing voice is a gold mine.

There has been trouble in Fiji. One native family has joined the Catholic Church; they were formerly Wesleyans. When they became Catholics they burned their Bibles and Hymn Books on a fire on the instructions of the Catholic minister. The Protestant Churches were very angry. Most of the natives of Fiji are Wesleyans. The Fijians who went to England for the coronation of King Edward were Wesleyans. It is said that of all the colonial soldiers who went to England it was only the Fijians who worshipped in their accommodation and said prayers morning and evening.

We have heard that Archdeacon Williams has said that he will add £10 every year to the stipend of each Maori minister.

At the end of this year Mr Chatterton, Master of Te Rau College, and his wife are to go to England. He will be gone for a year before returning to his work. The people of Gisborne think very highly of this man.

The Tutanekai is sailing to Rarotonga, taking members of Parliament to see those lands which have come under the New Zealand Government. Some Pakeha are angry because they think it is a waste of the Colony’s money.

Following the death of Bishop Cowie of Auckland it was decided to bring a bishop from England. The man chosen was Mr [Moore] Neligan, a London clergyman. He is a young man, hard-working, a good preacher, with a concern for mission. From what we have heard he is a good choice to be Bishop of Auckland and that he will be very supportive of the Maori church. He will arrive from England in May. His parish was very sad to learn that their father was going to the Star of the South.

The instructions of Te Pipiwharauroa that a person should set aside a tenth of his earnings for the work of the Church have not been very successful. However, Hemi Matenga decided to follow that way. He decided to set apart a tenth of the money he made from selling goods. When Mr Chatterton saw him, Mr Matenga gave him a cheque for £50 for the work of the Maori Church. Mr Chatterton has sent that money to provide stipends for the Auckland Maori clergy. Mr Matenga contributed £10 for the Te Rau Chapel. Those are some of the generous acts of this man.

[11] 

SOME LETTERS TO THE EDITOR

To the Editor of Te Pipiwharauroa.

Friend, greetings. 

Wind, ripple under the wings of our bird, the bird who explains the customs and the desires of past days up to the present time. Therefore this is my prayer to you, that you would be so gracious as to publish the writings that follow which will explain matters to friends who afterwards visit this area, whether Maori or Pakeha, and perhaps to the many people of the world who may come here.

On 28th January, a hui was held here, the purpose of which was to set up a law to prohibit people from, and to bring an end to the practice of, burning places where there is bracken, manuka [tea-tree] and kiokio [cordyline australis] growing. The decision of the hui was that the practice should stop after the completion of this matter. If it is discovered that an area of bracken, manuka or kiokio has been burned by a person or persons, then they will be fined and each required to pay two pounds ten shillings (£2 10s). The areas covered by this ruling are the lands between Taumata-o-Apanui to the west, the river Haparapara to the east. The tribe has set up a committee to enforce this law. The reason this decision has been taken is because we now know that the practice damages the land and makes in unproductive.

And so those are the messages that I ask you to publish if it pleases you.

Goodbye!

From your faithful friend,

Kemara Tapeta.

To the Editor of Te Pipiwharauroa.

Friend, greeting. I ask you, please, to load these words so that they can be carried by our bird to the many marae of The Te Aute Students’ Association, to Taumata-o-mihi. A motion was put forward concerning alcohol. It was that Parliament should be instructed to give to the Maori people the power to vote on whether alcohol should be prohibited or allowed. The Pakeha say that the great calamities of this world have been caused by alcohol. We, too, know that our ancestors and our parents who have gone to the afterlife were enslaved by this food and, consequently, the people of the land have become a remnant. As a result this new generation has decided to forbid some of the bad practices which are damaging us, the Maori People.

The Government has empowered the Maori People by setting up the Marae Council and the Land Council. But, people, let us be careful how we use the things that we have acquired. They were not given by Maori hands but by the powerful hands of the Pakeha. Therefore, be careful lest worse things happen to us in the future.

I strongly support all that Tokoaitua said about stopping the drunkenness of Council members. You are all people carefully chosen by the people for this office, to guide the people to what is right. If the captain of the ship is drunk then you will not be able to avoid going onto the rocks. Likewise if you are continually drunk you will not be able to avoid disaster for the people.

Therefore this is a good motion, to overthrow liquor. Perhaps this is the only way in which we will be able to implement some of the good objectives that have been bestowed on us. People, are we to wait to be overthrown because we are heedless? No, we shall do what is right.

That’s all I have to say.

From your loving friend,

Tame Arapata.

A LETTER FROM AFAR.

We have received a letter from Mere Whaanga in America telling us of the good health of Hirini and the others. Also a letter from Hirini pointing out the bad effects of drinking alcohol, and urging people to stop drinking that evil stuff. Because his letter is long we are not able to print it all. He says:

‘I did not sell my land for bottles, one or perhaps two; rather I sold my land for money. Afterwards I turned to drinking. After I had been drinking my thinking changed, I became like a madman, my thoughts were confused. When he was in his right mind again he stretched out his hands into the pocket of his trousers [?po…ku…a - ?jusr ... a ... little]] but they went rather into the trouser pocket of Booze, and he was once again out of his mind, he scratched his head with his hands and sighed aloud as if with weariness at climbing. Thereupon my heart agreed with the thought of the people at home that I should defeat that wicked monster, a treacherous monster, a monster who subdues, makes mad, and impoverishes a person, and eventually kills him.’

[12] 

CALENDAR: APRIL

12th Day Full Moonn 11h 48m a.m.

28th Day New Moon 1h 1m a.m.

1 W

2 Th

3 F

4 S

5 S Sunday before Easter

Morning Evening

Exodus 9 Exodus 10

Matthew 29 Luke 19.1-28

6 M Monday before Easter

Lamentations 1.1-15 Lamentations 2.1-13

John 14.1-15 John 14.15-end

7 T Tuesday before Easter

Lamentations 3.1-34 Lamentations 3.34-end

John 15.1-14 John 15.14-end

8 W Wednesday before Easter

Lamentations 4.1-21 Daniel 9.1-20

John 16.1-16 John 16.16-end

9 Th Thursday before Easter

Hosea 13.1-15 Hosea 14

John 17 John 13.1-36

10 F Good Friday

Genesis 22.1-20 Isaiah 52.13 – 53

John 18 1 Peter 2

Psalms: 22, 40, 51 69, 88

11 S Day before Easter

Zechariah 9 Hosea 5.8 – 6.4

Luke 23.1-50 Romans 6.1-14

12 S Easter Day

Exodus 12.1-29 Exodus 12.29-end

Revelation 1.10-19 John 20.11-19

Psalms: 2, 67,111 113, 114, 118

13 M Monday of Easter

Exodus 15.1-22 Song of Solomon 2.1-10

Luke 24.1-13 Matthew 28.1-19

14 T Tuesday of Easter

2 Kings 13.14-22 Ezekiel 37.1-15

John 21.1-15 John 15

15 W

16 Th

17 F Fast

18 S

19 S First Sunday after Easter

Numbers 16.1-36 Numbers 16.36-end

1 Corinthians 15.1-29 John 20.24-30

20 M

21 T

22 W

23 Th

24 F Fast

25 S Mark, Evangelist

Isaiah 62.1-6 Ezekiel 1.1-15

Luke 18.31 – 19.11 Philippians 2

26 S Second Sunday after Easter

Numbers 20.1-14 Numbers 20.14 – 21.10

Luke 19.11-28 Philippians 3

27 M

28 T

29 W

30 Th

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

SUPPLEJACK SEEDS FOR OUR BIRD

16/3 Children of St Stephens; 10/- Raniera Taoho; 6/- Paraone Hatarana; 5/- Miss Balstrode, Mrs Beattie, Pita Pokia, Fred Smith, Pairama Keena, Ruka Ararapu, Tame Paraone, Rev T Tokoiatua, Arekahana Temuera, Piripi Ropiha, Tahu Ratana, Paiuta Ngapuke, Ngatiriti Aomarama, Miss Dencker, Iharaira Meihana, Manihera Waititi, Reihana Moari, Reneta Pereto, Ihaia Potiki, E J Parr, Matere Hapi. 2/6 Wi Taotu, Honetana Harauria.

H W Williams, Te Rau Press, Gisborne.