Te Pipiwharauroa 66

Te Pipiwharauroa 66

No.66

1903/08

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 66, Gisborne, August 1903.

A WORD TO THE MAORI PEOPLE

Revelation 3.2

(A sermon by Mr Chatterton at Te Arai.)

These words were written by John to the Church of Sardis. In the time of John, Sardis was a large and wealthy town. The people of the Church in Sardis were very important, but what is the town like now? The glory has departed, it is now a small and dirty place, the people are poor and there is no Christian Church. Why did this place and people disappear? Because they did not listen to the word of God.

In John’s book God says to them, ‘I have not found your works perfect in the sight of God. If you do not wake up, I will come like a thief, and you will not know at what hour I will come to you.’ They did not repent, they did not keep awake, and as a result, after six hundred years, Sardis suffered disaster in accordance with God’s word. The town was stormed by a large army from the east and destroyed. It was not subsequently rebuilt.

The Church in Sardis provides a warning to all the churches in every place. The word of God to the Church in Sardis is a word to us: ‘Wake up and strengthen what remains and is at the point of death.’ This is a word to the Maori Church today. It is easy to allow the spirit and the heart to go to sleep. The Scripture cautions us against letting our spirits be lazy. God says to us, ‘Wake up, pray, fight, be strong, work.’ But Satan says, ‘Why?’ ‘that’s enough,’ ‘sit down,’ ‘don’t worry,’ ‘take it easy,’ and so we must wake up and strengthen what remains and is at the point of death.’

Why was Satan allowed to test people? James’s answer to this question is this, ‘when you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance.’ Remember also another thing which is that God gives us power to stand up to Satan. God says to us, ‘No temptation has come upon you different from that of other people; but God is faithful, and will not let you be tested beyond your strength; and with the testing he will also provide you with a way out.’

God knows very well the strengths and weaknesses of people, and although at times the temptations are very strong, he says, ‘I will not leave you or forsake you.’ And so we are strengthened to say, ‘The Lord is at my side, I will not fear what man may do to me.’ Whenever we are tempted let us remember the word of God, ‘Be alert.’ The devil is able to disguise himself as an angel of light, therefore, ‘Be awake’. Sin creeps into the heart like a snake, therefore, ‘Be awake.’ The right thing, although the temptation appears insignificant like the small cloud in the time of Elijah, like the palm of a man’s hand, when it grow it is like the darkening of the skies by cloud and wind, is therefore to ‘Be awake.’ When we are working we may forget Christ, therefore ‘Keep awake.’ In our sadness we may perhaps grumble, therefore, ‘Keep awake.’ This is a teaching for all of us: it is needed [2] by children at school; it is needed by elderly women and men. Let everyone remember these words. The three disciples in Gethsemane were foolish because they did not hold on to the instruction of Christ to watch and pray, lest they be tempted. Many people fall into sin because they are not alert. The verse says also, ‘strengthen what remains and is at the point of death.’ Strengthen all good things. If that doesn’t happen they will die. Is this the word to the Maori People today? These things are heading to oblivion in the Maori Church and are about to die. Strengthen these things. Where is the living faith of your fathers? Why is the activity of tohunga on the increase? Why did the Mormon religion and the Ringatu religion grow? Where were these things when the Gospel first came? Where is the old desire for the faith? ‘Wake up, and strengthen what remains and is at the point of death.’ Indeed, strengthen these things and the faith will again grow, the Maori Church will be empowered, and the Maori People will be blessed by God to become a strong people, a noble people, a holy people.

HUI AT QUEEN VICTORIA SCHOOL

This hui was called to describe the work of the school for Maori girls which has been established here in Auckland. It was named Queen Victoria in memory of our beloved and gracious Queen who is no longer with us. The hui was held at 4 o’clock on the evening of Saturday, 1st August. It was held in the girls’ school. Lord Ranfurly attended the hui. The members of the Committee which runs the school were there. Before the speeches the girls of the school sang the anthem for the King, ‘God save our gracious King.’ They sang it in Maori. The Pakeha were very appreciative. The first words were from Bishop Neligan of Auckland. He said that the school was built to teach Maori girls manual skills together with spiritual skills. When the school was called Queen Victoria School, it was so that it should not be thought that the school is only for some hapu of the Maori People but is for the benefit of the whole Maori People. The Committee running the school had chosen to set up another committee to arrange what was necessary for the teaching of the souls of the children. The final class in the school is the sixth. Bishop Neligan said also that in his visits he urged the Executive Committee to make firm rules for running the school in every aspect. He said also that the woman for whom this school was named was like a mother to the Pakeha people. Likewise this school which has been built and named after her should be a mother to the Maori People. let them be suckled with the milk of learning and of faith so that they may prosper in this life and have eternal life in the next. The Maori People will advance through the faith and by women and men learning the wisdom of the Pakeha. He believed also that those children who are seen by their teachers to be doing well should be sent to Hukarere when they finish the sixth class to complete their education. He also said that consideration should be given to providing scholarships for the children. The money for the scholarships could be raised by dividing the amount between the towns of the land and asking each town to contribute £30. He also said that the money given by Lady Knox had been allocated to provide scholarships for the children for one year. She was the lady who started this enterprise. The last words from the Bishop about Queen Victoria School were, ‘if they do not implement the things he has spoken of to the hui then the school will not be worthy of the name Queen Victoria.’

Bishop Neligan’s wife followed him. She addressed her words to the women. She said that the women should be diligent in teaching their Maori sisters for the benefit of their homes. What they teach the girls will make for their joy and happiness in days to come and will benefit their people.

The Governor was the last to speak. His speech supported what Bishop Neligan had said. He strongly supported the idea of providing scholarships for the children. He said that the school was for the whole country and he thought, therefore, that the country would be eager to collect money to provide scholarships for the Maori girls of Victoria.

[3] 

MISSIONARIES

It is thought that [?Emiro Orahana] was the first person to venture into the interior of the south of America. He was said to be ‘the Livingstone of the south of America.’ He lived for twenty years in this land and visited every part of the land. These are his accounts of the land.

The lands of the interior of the south of America are very fertile but in the forests the trees are close together. He thought that most of the land was formerly covered by water. The people living there are Blacks. There are forty-one different tribes of blacks there. There are also Red Indians there. One of these Black tribes is called the [?Hirimo]. This tribe is greatly feared. In appearance they are like wild dogs, they do not wear clothes, and they have no understanding. Their weapons are darts with poisoned points. The most remarkable thing about them is their inability to look another human being in the face.

Orahana’s guides when he went amongst these people were Indians. Many times he escaped death at the hands of these people. These people had not seen a gun. When they heard the noise of a gun they were afraid and ran away. In all the villages of these people the children were very scared when Orahana arrived. When they saw him they ran away; they were unused to seeing a Pakeha face.

One part of the land is the place of the India Rubber [?Inia-rapa], that is, the thing which erases pencil writing, or ink. The Indians were afraid to go that land. Here Orohana was deserted by his guides; only one found the courage to go as a companion for him.

The Indians were afraid of this land. There was an ancient legend handed down by their ancestors which said, ‘As for the India Rubber [?Inia-rapa], those Indians going to that land will be killed and boiled in a pot. They will be erased.’

They believe this invention of their ancestors and so are afraid of going to that part of the land. 

Orohana believes that the south of America will become a great country in years to come when the land is occupied by Pakeha. Orohana says that the country is large enough to accommodate 35,000,000 besides the indigenous people.

THE WORLD OF THE TOHUNGA

Although there are many ‘apostles’, the number of people who are ill, many of them children, in areas where tohunga operate, is not small. When will people see the deceitfulness of the activities of the tohunga and take better care of their children? Most of the dead are from the villages in which tohunga operate.

At the conclusion of the gathering of tohunga at Pakirikiri some of the Heretaunga chiefs went to the Ngati Porou area to promote the tohunga. These leaders were called by the Ngati Porou chiefs, ‘The Flying Squad’. We hear that they were accommodated in tents by Wi Pokiha. Wi Pokiha said, at the end of their tangi for the one who died at Waipiro, that this was one of those followers of their tohunga, who died, and that the tohunga was coming here. Wi Pokiha was surprised that these great chiefs attended this observance for a child. There is no end to the submissiveness of the tribal chiefs under the feet of Wereta. Wereta says, ‘I have done nothing.’

Paratene Ngata and Mohi Turei stood to condemn Wereta’s activities. Mohi Turei disputed with the ‘prophet’ over Scripture. They did not contend as children, rather it was the perverted learning of the adult. The disciples of Wereta said that their tohunga won. If their tohunga is so well-informed why did they provide him with information while he was talking, looking up verses for him? The Book says, ‘Do not say that you know it all.’ People who boast of their wisdom are people without wisdom.

The messenger from a tohunga of Tuhoe came, and as he travelled he told people what his tohunga was doing. It was said that this man placed his hands on the sick and anointed them in the holy name. Mr Seddon said, ‘Let ‘em all come’ – [‘Tukua kia haramai katoa.’] What will be the end of this work? Will disaster come upon the Maori People? Thoughtful people should be careful, and steadfast, and should keep their eyes open, and not offer a hand for the fun of it.  ‘In just a short time the wicked will be no more; yea, you will look at his place and it will be empty.’ [Psalm 37.10]

[4] 

SOME WORDS OF EXPLANATION

To the Editor of Te Pipiwharauroa.

On the night that Reweti Kohere and Wereta spoke, one man said that the followers of Wereta should not subscribe to Te Pipiwharauroa. People, read carefully the following article so that your heart will really understand, and then do what you wish. What wrong can Te Pipiwharauroa have done to you if you have not befriended it? Because of what the man said you are angry at Te Pipi. Make your criticisms of the person who wrote the article printed in Te Pipi and do not criticize Te Pipi. The articles are not his but are by different people who have sent them to be printed on its breast. The committee did not want to print articles which are directed at a person; and in the same vein we do not want to cause distress to the person who sends in the article. Therefore we print things to show the nature of the dispute between the writer and the one the article is about. And so when that person reads the article we wholeheartedly believe that it is good thing that he speaks explaining this matter. Do not let the anger within us towards people become anger or a cause of ill-feeling on our part towards Te Pipi who has not done anything to us. Fight the battle between you and the other person on the marae between the two of you and do not let it be diverted into anger against Te Pipi, saying that you will not support it. The Committee running Te Pipi does not like to send it out looking for articles, but rather it has a concern  for those who are blind, for the people who live in the forests, that they may hear the stories of other places. What is first and foremost for us and for Maori is Love. So show your love to the blind, those unable to see, by showing your appreciation of the spectacles that bring to their eyes shafts of light about the world. Do not let heartfelt anger have ascendancy over love. Argue over those articles which you think are wrong so that the world can see what is right and what is wrong. Help the one who holds on to our language lest it be lost. Leave it perhaps for the coming generation to do away with our language, the language of the Maori, after we have gone and to expedite its passing, since we have not helped those people who would destroy our language. Support those projects which will ensure the long life of our language, which will preserve Maori identity, the character our ancestors bestowed on us. Leave behind the disputes of those days. Consider that we are of one blood, one people, a remnant, survivors of death. We are a handful compared with the thousands who have passed on. We have the one language. We have few newspapers. Support them all so that they may grow as precious means of our being in touch with one another each day even though our bodies may be far apart; that they may provide a place for us to lament when family die in other places; that they may teach us the teachings of the wise of the land; that they may show us far away lands; that they may show us the wisdom of the Pakeha. So leave behind the quarrels of former days. Make peace. Put ill-feelings behind you. Help our newspaper to grow and be a gift for us and for our descendants after us. I subscribe to two of our newspapers and I want to support them, not because I am blind, but in order to help them to grow as precious things which preserve the language and as spectacles which bring light to the eyes of the blind.

Friends everywhere, this article is not meant as an attack on you but rather as a reminder not to let our anger at a single person destroy this treasure of our blindness. Address your anger to your enemy and not to the field of battle, that is, to Te Pipiwharauroa. So, do all you can to support our treasures, the Maori newspapers

Best wishes to my relations in every place! Best wishes! Best wishes!

From your relative in many degrees.

Henare Raumoa.

ODD ITEMS

A large flood struck Chefoo in China. Many houses and bridges were carried away by the waters. 700 people died. 2000 are without food.

When three women were swimming in the sea they were carried away by the tide into the ocean. All three died.

A woman in Scotland has given birth to quadruplets.

The total amount of money spent by Sir Thomas Lipton in his attempt to win the Americas Cup for yacht-racing is more than £400,000.

In Lhasa, a town in Tibet,  the ordinary people wear white clothes, the leaders wear red, and the soldiers a yellow colour.

[5] 

 THE POPE

On 20th June the Pope, the Head of the Church of Rome, the Episcopal Church, died. He was 93 years old and had been Pope for 25 years.

It is possible that most Maori do not know about this man. The Pope is the Head of the Church of Rome throughout the world and has authority over the bishops, archbishops and cardinals. According to the Church of Rome the Pope is the representative of Christ in this world. They maintain that Peter was the first Bishop of Rome and that all the Popes sit on the throne of Peter. However the Scriptures do not reveal that Peter went to Rome or that he was made Bishop of Rome. According to the Bishops what the Pope says cannot be wrong. The first Bishop of Rome to seek to exalt his authority over all other bishops was Stephen who said that the interests the Church and those of the Empire were the same and that all other bishops should be under the authority of the Pope. In this way the authority of the Pope increased as he himself sought to establish himself as head of the Church.

In former times the Pope sought to spread his influence to every country and to be greater than the kings so that he would have two areas of authority, temporal and spiritual. He set up his own army and went out to fight. For some Popes their desire for temporal authority was greater than their desire for spiritual authority. In former times the Pope strove to bring under him the king of England, but through the determination of the kings they escaped. Today the authority of the Pope is only in the spiritual realm, and the kings will not permit him to be their overlord. Formerly the Pople was also King of Italy but by the power of the people his authority was limited to the church. At some times there were two Popes and they fought each other over their authority. The name of the Pope who has died is Leo XIII, a wise and good man, but in former times some of the Popes were murderers or mad. Leo XIII had some of the most beautiful buildings in the whole world, the Vatican, and an army of soldiers to guard his house. The Catholic Church is at present devoted to prayer that God will be gracious to the Pope’s soul.

The Church of England does not like the Church of Rome and the Church of England is critical of the Church of Rome. The Catholic Church teaches many wrong things. Ignorant people say that the Church of England came out of the Church of Rome – this is a lie put about by foolish people. Augustine was the first man from the Church of Rome to come to England, however, when he arrived the Gospel was already firmly established in England, there was already an English Church. It was the origin of the Church of England. It is very wrong to say that the Church of Rome was the origin of the Church of England.

Cardinal Sarto has been installed as Pope with the name of Pius X.

THE VOICES OF BIRDS

To the Committee of Te Pipiwharauroa.

There was mention in Number 64, page 5, of the June edition of Te Pipi, of an American bird, the nightingale, as the most beautiful singing bird in the world. But there are many birds with sweet voices in every place. Aotearoa has its own sweet singing bird, the horirerire, the grey warbler. It is a bird that sings sweetly. It is a wise bird that causes people to reflect and to have elevated thoughts at the beginning of the year. The bird sings in the middle of June. People think that sun has returned and it is Summer. In the middle of July the bird sings again when the words of his song are more clearly heard. Although they may be many and perhaps far away the words of his song can be clearly heard. This is it.

O-hoo-a-ta-ki-ki-ri-i,
O-hoo-a-ta-ki-ki-ri-i,
Kai-a-te-ka-we-i-i,
Kai-a-te-ka-we-i-i,
O-hoo-ki-ri-ri-ra.

When the sun shines and there is no wind and the day is warm, then he sings the words I have written above, and then the tohunga says, ‘It will be a good year, a fruitful year, a chiefly year, a long-settled year.’ The gourd [?mori] seeds are placed in water, In the morning they are spread out to dry. Then they are wrapped in kopakopa leaves. They are tied to the post supporting the middle of the ridge-pole of the meeting house, in a place warmed by the fire, to speed the germination. One waits for the return of the moon and, for when the new moon appears, for the second day, the fourth day and the fifth day. On the morning of the [6] third day trenches are dug, two of which are given names – one is called Marua-a-Nuku and one is called Marua-a-Rangi. Some of the trenches are not named. At the setting of the sun in the evening on the third day when one can see clearly the wrappings of the seeds are taken off. One of the seeds is taken in the left hand and one in the right hand. Then incantations are said over the two seeds as they are held in the hands to the moon. Words called an incantation are said.

Let the moon decline,

Less now,

Less tomorrow,

This gourd dies,

[?Te hiora.]

The tohunga plants [the seeds] in his trenches; that in the left hand in Marua-a-Nuku and that in the right hand in Marua-a-Rangi. The other trenches are then planted.

The gourd grows. The moon reaches the twenty-third to the twenty-sixth night and the third leaf of a seedling gourd appears and then the fourth leaf. The shoots appear and the tohunga takes a branch of hebe salicifolia [kookoomuka / koromiko] or myrsine australis [mapou / matipo]. He goes to the gourd and takes hold of the shoot. Then he says the incantation.

[?Tu-tu-to-kai-nuku
To-kai-Rangi,
Pu-te-hue,
Whanaunga-iho
Te-kai-a-te-kirikiri
Pohatu whakatangihia, Penu.]

He lets the shoot fall. It is sprinkled using the branch of kokomuka or mapou. The shoot of the gourd stretches out low along the ground, The gourd is the size of a hand and growing. The tohunga sees the Rainbow [Kahukura] bending across the sky. He knows that his gourd will perish in the rain and the wind and hastens to heap up earth over the hue straight away. Then the tohunga curses the Rainbow.

[?Kaura mokai nei
Te tipi whenua nei,
Te keke whenua nei,
Whano ko kite Paratetaitapu,
Tau te hue, tau ki te putake,
Tau te hue tau ki te matamata,
Hopi hopa hopakari hue.]

It is said that this is a petition by [Kohukara sic. - ?Kahukura] [?kia haere ki runga ki te Koua o te Hamati.] As a result Paratetaitapu will not rain on the gourd. It is said that these are the words which make the gourd tapu so that the tendrils will not be stepped over by an ordinary man or by a woman; only the tohunga can go amongst the gourd. When the gourd is large and mature the tohunga arranges for a servant to light the oven which is called a Pure [The umu in which food was cooked as part of the pure ceremony to remove tapu and for other purposes. – Williams.] When the pure is alight the tohunga fetches the gourds from the trenches Marua-a-nuku and Marua-a-rangi. Two, three or several gourds are picked and brought to the side of the oven, the Pure. Some paapaa [Geniostoma ligustrifolium] wood is fetched and split apart and plunged into the gourd. As it is split these words are chanted.

[E tangi ana hue
Ki tona matua.
Ka ripiripira ka toetoea
Ka haehaea ka kaparangitia
Ki taha o te umu,
E tangi ana hue.]

[? The gourd weeps

For its parent.

It is slit, it is cut,

It is torn, it is unsettled.

Beside the oven

The gourd is weeping.]

It is cooking, it is cooked. It is spread out on the kiokio fern [Blechnum capense] and the mauku fern [Asplenium bulbiferum and Hymenophyllum] and displayed [?on the ground – ki runga.] The people are called to eat – two, three, several perhaps. Within the [?whakamoetau] house. The tohunga starts to say these words:

[?Huhu kai. Huhu kai. Huhu taku Ariki,
O ringa rarahu ake ki tahaki. Koia te makoti te makota.
O ringa rarahu ake ki te whanga
Koia te mokorara-a-rara
Ak? Te peke o Naha Kainga.]

Once the pure food has been eaten the gourd is free of tapu. When the gourds are brought out they are sorted out [into various types] – the Ika Roa, Hine Kotukurangi, Hine Pumata, Hine Ponotinoti, and the Karure. They are designated as calabashes, floats for nets, water containers, or for preserving birds. A person sees how large a gourd is. Then he says: ‘Ah, the work of the man as the moon rose on the night of the third day and emerged,’ and the [‘?Tahoata’]. If it is stolen then the saying is repeated when the one who stole it is caught.

Ah ha ha! 

I whea koe i te tangihanga of te Horirerire?

‘Where were you when the grey warbler was singing?’ [cf. Nga Pepeha 880] 

I must finish here. The voice of this bird and of this proverb have returned. The song of this bird is very sweet if he sings these words.

[?Te-nge-nge-nge-i-aku-turi,
Te-nge-nge-nge-i-aku-turi,
Te-nge-nge-nge-i-aku-turi,
I-te-piki-tanga-nei,
I-te-piki-tanga-nei,
Ti-ro-ri-ro-ri-ro-ri.]

If he sings like this one knows that it will be a bad year, a cold year, a [?katapo] year, a [?toehe] year. Then the tohunga will carry them into the [?whakamoetau] house for the proceedings. If that bird builds its nest in summer it is misleading. So look at the emerging of the stars and consider what the bird is saying. You will know the appropriate nights for planting the gourd and other foods. One proverb is fitting; that which I have already quoted. It is a saying for the thief as well as for the lazy.

‘Where were you when the grey warbler was singing?’

[7] 

 ‘TIRIKAMU’

When someone sees this word he will wonder what it means – ‘Tirikamu’. The true form of this words is ‘Tilikum,’ and it comes from the language of the Redskin People [Chinook] of the Southern part of America. It translates into Maori as ‘hoa’ – friend. This is the name of the canoe which has arrived in New Zealand and which belongs to some Pakeha who are travelling around the whole world on it. I saw it when it came to Wellington.

This project was the result of a bet amongst some Americans, a bet of more than £1000. When the money had been laid down a canoe was sought. They found a war canoe belonging to a Red Indian [an unknown Nootka woman]. It was 40 years old. When peace was made the canoe was used for fishing. When Captain J[ohn] C Voss saw it he knew that this was the canoe in which he would travel around the world. This canoe was hewn out of one tree. The keel is 32 feet long and [the canoe] is 6 feet wide and 3 feet deep. The hull is 2 to 3 inches thick. There are three masts so that it can carry small sails. If there are strong winds then the sails are not decreased in size but lowered. There is always a man in the stern pulling on the sheets. It weighs 25 hundred-weight. The figurehead of the canoe is the head of a dog.

The Pacific Ocean.

The man who made the bet was N K Luxton but he instructed Captain Voss to carry out his plan. On 22nd May, 1901, the Tilikum sailed from Vancouver, Canada, to cross the Pacific Ocean with two men on board, Voss and Luxton.

This was the first time Luxton had sailed on the sea and he was very sick. For many days they went tossed about by the sea and by great winds and storms. Because his companion was ill, Captain Voss was left to battle them alone. He said, ‘For twenty hours I sat in the stern of my canoe without moving or anything, soaked through, continually being doused by the waves, with my clothes in tatters.’ They landed at an Indian village. Finally, on 6th July they set out to cross the Pacific. They saw a whale being attacked by sawfish which, when it was near death, rose up, and their canoe was almost overturned when it descended into the sea. Because there was a strong wind they put out their floating anchor to keep the prow of the canoe facing the wind. For 24 hours they drifted aimlessly, driven by the wind and dashed by the waves.

The Islands of the Ocean.

On 2nd September they sighted Penryhn Island, said to be the island home of cannibals. When they landed there was a ship anchored there. They were welcomed by the inhabitants who washed and painted their canoe and gave them food – coconuts. Lepers live on this island and there is a Pakeha woman living here with her leprous child. They were 58 days sailing from Canada to Penryhn. On 21st September they landed on a different island, Humphrey’s. They were welcomed by the king. They stayed there for 5 days. They were fed and the inhabitants danced for them. The king wanted Captain Voss to marry his daughter. They were not long at Apia, Samoa, before they sailed to Fiji. Their canoe was almost wrecked. While Captain Voss was sleeping the canoe went onto a reef but a wave lifted them so that they landed on one side of it where they anchored. On 19th October the Tilikum reached Suva, Fiji. There Luxton left Captain Voss and returned home. A native called L Begent embarked as his companion.

On 21st October the Tilikum was far from Fiji. On 28th Begent fell into the water and was lost. He had gone to the prow to light the light when he fell taking with him the compass which was in his pocket. Without his companion and without a compass, Captain Voss sailed alone to Sydney. When he needed to sleep he tossed the floating anchor into the sea and slept. At night he was guided by the stars and during the day by the sun. There was a big storm which snapped the rear mast but, on 10th November, the Tilikum arrived at Sydney. The journey from America was nearly 10,000 miles.

Australia to New Zealand.

The Tilikum stayed a long time in New South Wales in order to display the canoe, to raise money, and it had been arranged that he would seek funding here. On 16th February, 1902, he sailed for Melbourne. A mate by the name of Hamilton embarked and they arrived in Melbourne on 11th March. Captain Voss was welcomed here and his vessel was exhibited. While it was being carried to a building the canoe was damaged and he summonsed the carrier who was fined £200. The Tilikum was loaded onto a train and taken to the main towns of Victoria. On 23rd November she sailed from Melbourne for Adelaide, arriving on 28th. [8] They stayed five weeks here. On 8th January, 1903, he sailed to Tasmania with [?O’Kanara -  Ed. O. Donner in The Venturesome Journeys of Captain Voss] as mate. 5,000 people came to the wharf to send Tilikum on her way. On 13th January there was a gale and O’Kanara fell into the sea and nearly died. Captain Voss was lying down when he heard his mate fall; he had climbed the mast and had fallen striking his head. Voss tied a rope around his waist and jumped into the sea to rescue his mate. On 21st January, 1903, he arrived in Hobart, the capital of Tasmania. On 9th February he sailed for Murihiku, New Zealand. The Tilikum visited all the major towns of New Zealand. It was carried by train to Palmerston, Whanganui, Taranaki, across to Whakatu and from there to Napier. Because of the bad storms it could not turn aside to Gisborne. It is now in Auckland. From Auckland it will sail to Africa, going south of Australia, then from Africa to America, having encircled the world. From America it will cross to England. When it arrives in England we will publish the rest of the story.

Captain Voss’s mate now is a man from the ship which sailed to the end of the world. The Tilikum is a very small boat to attempt to go around the whole world. An argument saw the beginning of this project. The Americans take pride in the circumnavigation of the world by Captain Slocum in his ship, the Spray, but the Canadians boast that they have gone around the world in a canoe. This man will make a lot of money from the sale of his canoe at the end of his travels, but he also makes much money from giving speeches and from the people who come to see the Tilikum. When I asked Captain Voss what he would do if he became ill and there was no-one to sail the canoe, he answered me, ‘It is not right for a sailor to get sick.’ - R T M K.

LAZINESS

‘The devil finds work for idle hands to do,’ is a Pakeha proverb. It means that if a person is not working then he will do something wicked.

Ma mahi te kai.

 ‘By working one gets food,’ [cf. Nga Pepeha 1728] 
This is a Maori proverb. There is also this one: 

 He toa taua he toa pahekeheke, he toa mahi he toa mau tonu.
‘A warrior friend one can let go, but a friend who cultivates food is one to hold on to.’ [cf Nga Pepeha 764, 765]

Some Pakeha say to their daughters, ‘Marry a man who has money,’ while a Maori says to his daughter, 

E moe i te ringa raupa kia ora ai koe i te kai.

‘Marry a man with blistered hands and you will be provided with food.’ [cf. Nga Pepeha 193].

Because David stayed at home and did not go to the battle he committed adultery with the wife of Uriah..

If Maori listen to Paul’s injunction then Maori would be more industrious. ‘If a person will not work, let him not eat.’ [2 Thessalonians 3.10]

To feed a lazy person is not an act of love but is bad since it teaches him to go on being lazy.

When a lazy person knows that there is food cooking and that he will find relish at someone’s home, near dinner time he will go there. And if there is a hui in a village, a tangi, or a church service, there you will find the lazy person.

‘Biting the hand’ or ‘the lazy one who bites his hand’ is an appropriate saying for a lazy person. It is alright if he bites his own hand but it is wrong if he bites the hands of those who are industrious.

The lazy people of the world cannot but fall. A Pakeha has said that there are two things afflicting the Maori people: intermarriage and laziness.

Why are there so many Chinese and why do they prosper? Because they are hard workers.

The Pakeha have a saying about a dog: If it wishes to bark it runs straight to the side of the fence or the house and leans against it and then starts to bark.

Some men do not stand up straight, rather they thrust their hands in the pockets of their trousers and prop themselves up.

It they stand up in a service they still have their hands in their pockets. During the prayers they do not kneel, and if they do kneel their kneeling is sloppy.

Sleep is an agreeable food for the lazy – a long sleep in the morning and a sleep in the afternoon. While people are out fishing he is snoring like an old man.

He does not apply to himself the lessons of Scripture:

‘How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep.’ [Proverbs 6.9-10]

‘He that sleepeth in harvest is a son that causeth shame.’ [Proverbs 10.5]

The clothes, the house and the children of the lazy man are dirty. They have not been washed, not because there is no water or soap but because there is no inclination.

[9] 

 The Preacher says: ‘By laziness the house decays and through the indolence of the hands the house leaks.’ [Ecclesiastes 10.18]

If the lazy person sees something lying awry he does not set it straight but leaves it lying there. If he sees the broom lying in front of him he does stand it up but walks over it. If a lazy person is sent to work he forgets or perhaps says ‘by-and-by’. ‘By-and-by’ is the lazy person’s expression.

When the lazy person moves he is cautious lest he disturb the soil, when he does stand up he trails behind, and for him it is a waste of time for a person to wander about just to stretch his legs.

NGATIAPA AND THE ACTIVITIES OF TOHUNGA

To the Editor of Te Pipiwharauroa.

Father, greetings to you and your Committee, who send out the words carried by our bird to all parts of Aotearoa, Te Waipounamu and other islands of the sea. Father, best wishes to you and your Committee, and may God strengthen you to do his will. Such are my greetings. It is the case, my friend, that I, your servant in the Lord, am very much unfamiliar with writing a letter to you and your Committee to be loaded by you onto the wings of Te Pipiwharauroa who flies deliberately to each marae in peace. Greetings, Te Pipiwharauroa.

These are the words for you to load if you approve of them.

In the June paper I saw in Te Pipi, Number 65, the article by my friend T H Teipu and another person who did not subscribe his name to his article. Their article said (1) that Eruera Te Kahu of Ngatiapa, Whangaehu, is a Ringatu, and (2) that Ngatiapa was one of the tribes that attended the subversive hui held by Wi Pere and his tohunga, Te Wereta, at Pakirikiri, Turanganui. Now listen, T H Teipu and your friend, you have spoken about Ngatiapa and you must quickly retract what you said. You ought to know that Te Kahu belongs to Ngawaiariki and that Kauangaroa is where that group live, and that some are Ringatu, some Anglicans, some Catholics. I and my tribe and all Ngatiapa are Anglicans, from the Whangaehu River to the Turakina River, and as far as the Rangitikei River. I and my people are sad when you the two of you say that Ngatiapa are Ringatu, and when you say that Ngatiapa attended the hui at Pakirikiri, because my people, Ngatiapa, are not Ringatu, and we did not attend that subversive hui held by Wi Pere and his tohunga, Wereta. My people and I would be childish were we to follow people’s deceptive ways, and we are not a tribe who like the works of native tohunga like Te Wereta, for we have one priest [tohunga] in heaven, Jesus Christ the Righteous, the one who brings us peace and saves us from our sufferings. So listen, my friends, the Bishops and their clergy friends, notably Archdeacon Williams of Te Aute, know that this tribe, Ngatiapa, is a tribe that has truly adopted the Christian Faith here on the West Coast. Friends, tribes, hapu, languages, authorities, hold on to the words of our ancestor, Paul, (1 Corinthians 15.58), ‘be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord you labour is not in vain.’ ‘My friends, do not be deceived: “bad company ruins good morals.”’ [1 Corinthians 15.13} ‘Keep alert [to what is right], stand firm in the faith.’ [1 Corinthians 16.13] Such are my words about the mistake on the part of these people in publishing my name and that of Ngatiapa in association with the works of native tohunga, and accordingly I ask the two of you quickly to withdraw your statements. Ngatiapa is not Ringatu, but Te Kahu is a Ringatu, Kauangaroa is the home of the Ringatu and Ngawaiariki is the tribe. Ngatiapa did not attend the hui at Pakirikiri but as for your statements about Te Kahu I have nothing to say. Friends, publishers, I and my people have amongst us a ‘tohunga’ who brings life to body and soul, the Rev Temuera Tokoaitua. Enough for my words.

From your servant in the Lord,

Ratana Ngahina and all Ngatiapa.

[We applaud the words of Ratana Ngahina and are sorry that our man got it wrong when he said that Ngatiapa attended Pakirikiri, and it was wrong to say that Te Kahu belongs to Ngatiapa. We withdraw that statement, friend, and we also withdraw Teipu’s statement. Our best wishes to you, sir, and to those of that tribe. Some children misled us into thinking that Te Kahu was from Ngatiapa. But it is you who are the embodiment of Ngatiapa, and yours is not an insignificant name that will disappear. Greetings in the grace of the Lord. – Editor.]

[10] 

YOUNG PEOPLE!

[This is a word belittled by people; the elders say, ‘Children don’t know what they are saying or doing – leave it at that.’ We Maori have a proverb, 

 He tamariki wawaha taha.
‘Children who break calabashes.’ [Nga Pepeha 714] 

 William Pitt was a young person when he stood as a member of the English Parliament; he was perhaps 21 years of age. For this reason he was despised by the Prime Minister, Horace Walpole [sic. – Robert Walpole was Prime Minister, Horace Walpole was his older brother].  William Pitt’s critical words showed clearly to the people that Walpole had been stealing the Government’s money, using it to buy votes for his side. Pitt’s response was one of the greatest speeches heard in the English House of Parliament. It was not long afterwards that Pitt became Prime Minister and one of the great people of England. Read carefully the Maori translation of Pitt’s speech printed below.]

Sir, I shall not thrust aside or deny the atrocious crime of which the honourable member has accused me with such spirit and decency – the crime of being a young man. However, I must say that I hope I shall be one of those who put aside their failings in the days of their youth, unlike those who retain their foolishness into old age.

Sir, I shall not pronounce on whether being young is right or wrong, but one is justified in expressing contempt for the elder who has wasted his long life in this world without showing any evidence of goodness; rather it is seen that his wickedness has increased as his bodily strength decreases.

The wretch who persists in wrongdoing even though he has suffered for his myriad former sins, when he grows old his hardness of heart and foolishness increase greatly, and he is a person to be feared and despised, and his grey hairs should not be permitted to shelter him from contempt. Sir, my special derision descends on the man whose goodness has decreased as his years have increased, whose wickedness has increased as his temptations have diminished, the man who enslaves himself to money that does him no good, who ends his days in robbery and in activities which will bring down his country.

And, Sir, as for those men who are hurt by my words, I believe that had I spoken untruthfully I should not have been criticised by them. The reason they are offended is that my words are true and, out of love for my country, I am determined to overthrow those who are wrong. I will not sit and observe with unconcern acts of thievery but will devote my strength to suppressing the plunderer, whatever happens to me, and will drag the thief to the court of justice no matter who his accomplices in wickedness may be who seek to hide or protect him in his evil doings.

 

[Below is the translated part of the actual English text of Pitt’s speech as written up by Dr Samuel Johnson – Barry Olsen]

THE ATROCIOUS crime of being a young man, which the honorable gentleman has, with such spirit and decency, charged upon me, I shall neither attempt to palliate nor deny; but content myself with wishing that I may be one of those whose follies may cease with their youth, and not of that number who are ignorant in spite of experience. Whether youth can be imputed to any man as a reproach, I will not, sir, assume the province of determining; but surely age may become justly contemptible, if the opportunities which it brings have passed away without improvement and vice appears to prevail when the passions have subsided.

The wretch, who, after having seen the consequences of a thousand errors, continues still to blunder, and whose age has only added obstinacy to stupidity, is surely the object of either abhorrence or contempt, and deserves not that his gray hairs should secure him from insult.

Much more, sir, is he to be abhorred, who, as he has advanced in age has receded from virtue and become more wicked with less temptation—who prostitutes himself for money which he can not enjoy, and spends the remains of his life in the ruin of his country…..

But with regard, sir, to those whom I have offended, I am of opinion that if I had acted a borrowed part I should have avoided their censure. The heat that offended them is the ardor of conviction, and that zeal for the service of my country which neither hope nor fear shall influence me to suppress. I will not sit unconcerned while my liberty is invaded, nor look in silence upon public robbery. I will exert my endeavors at whatever hazard to repel the aggressor and drag the thief to justice, whoever may protect them in their villainy, and whoever may partake of their plunder.

People are no different now. If a young person speaks the truth about an elder who is doing wrong he tries to cover himself by saying, ‘Youngsters!’ The wrong ways of a young person can be corrected, while those of an elder cannot because he has become hardened in wrongdoing, it has become sweet to him, his heart has gone, he persists, and it is only by the power of God that he can overcome his wrongdoing. Some elders have become scoundrels, and although they may have had to give up doing bad things, even though they expect to die they hold on to their sins.

FROM THE EDITOR

We have received a letter from Hapeta Hau telling of their great affection for their minister, Rev Timoti Kiriwi, who has died. When he was alive, Rev Timoti Kiriwi was very keen on running his ‘Praise Choir’. These are the names of the members of his Choir.

Leaders, that is, Treble Voices: Harat Wirihana, Makarita H Werohia, Maata H Hau, Heni Ueke. Alto Voices: Rawinia Arena, Kararaina P Karaka, Miria H Hau, Ema H Peti, Ana Maraea Hapeta. Tenor Voices: Tangiwai Pera, Hami H Hau, Ahitopere Arona, Hani Matowha, Hoone P Karaka, Horomana H Rameka, Naru H Rameka, Wi Watene, Ranga H Hau, Hami H Peti, Pahiriko Ngatai, Henare Arena. Bass Voices: Wiremu Tamihana, Hapeta H H Hau, Hare Arena, Renata Ueke, Wi Pere H Peti, Wiremu P Karaka, Eru Riki, Ihaka Karipa, Maoi Pene.

We believe it is a very good thing to set up choirs in the parishes of Maori clergy because some people will come to church because of the sweetness of the hymn singing while others come for the good preaching. Singing hymns to God is an important part of worship.

It is thought that Ngapuhi, Te Rarawa and Te Aupouri are thebest tribes at hymn singing, the reason being that they learn all the four parts.

We have received a letter from Paraone Hatarana telling of the death of an elderly chief of Te Aupouri. His name is Hohepa Wahangu. He died on 1st July, 1903. The members of his tribe and those who knew that elder lamented over him. The hymn at his burial was ‘This world is left behind.’ [Maori Prayer Book No 133]

TO THE EDITOR OF TE PIPIWHARAUROA

Greetings! Please put this article under the wings of our bird. It may not be suitable but I leave it to you to see if it is appropriate to do this. Screech, screech, screech, screech seven times, screech eight times, so that the screeching reaches everyone as [this bird] looks for the summer and its voice is heard screeching on the flower of the tree. So now I dip the pen in the ink to write about the raising of the headstone for Wiki Te Pirihi on 22nd April, 1903. He was a great Ngapuhi man when he died in November, 1902. A great many people came when he died and even more came to the raising of the stone, starting with Te Aupouri, Te Rarawa, Ngapuhi, Ngatiwhatua, and also Waikato. The remarkable thing is the design of this thing, the sculpture. The memorial is made from a long 11 feet high, 3 feet wide, and it weighs [tamaha sic ?taimaha] 800 [?rau]. Onlookers were unfamiliar with this kind of memorial. It was made by a Maori and we wanted to see what Maori are doing. One remarkable thing was the number going into the dining room. There were 89 at each session and it took five sessions to feed everyone. People really wanted to be present for the unveiling of that memorial. It had been carefully placed in the house and at the conclusion it was taken around amongst the tribes – Te Aupouri, Te Rarawa, Ngapuhi, Ngatiwhatua. Waikato did not agree to take part in that unveiling. Many leading Pakeha came to watch. Some of the Pakeha were angry at the children of that elder for not remembering them. But all the Pakeha wanted to see the memorial. This was a very good hui at Takahiwai at the Whangarei Heads.

Only one Maori minister came to the hui, Hare Maihi, and some Mormon ministers. The morning worship was led by the Mormons and we took the evening services. There were many entertainments. Everything went well. There were [?children’s races - ?reihi Tamari sic. tamariki] and the band played.

Best wishes!.

May the Lord, who gave himself for us, bless you.

From your loving friend,

Matiu H Taewa.

A FISHING STORY

One year I went to Kohupatiki, Heretaunga, and I saw some tame eels, farmed eels [lit. fed eels]. The waters of the lake in which they lived were screened off, There was a fence to stop the eels getting out. When someone stood at the water’s edge the heads of the eels poked out thinking that they were being brought food. Those fish are fed at all times, consequently they are swollen to a huge size. They appear very round. Some are very big while some are still young. If the owner of those fish wants some relish or if an esteemed visitor arrives then he kills one of his pets. This was the first time I had seen pet eels, farmed eels. The Pakeha does not make pets of them, only Maori.

Some people seeking eels fish for them or strike them or hook them or catch them in traps, or spear them, but in some parts of Ngapuhi they dive for them. When the overhanging bank is known where the eels live a man dives in with the hook in his hand. His friends are above holding the line. The man goes into the cave looking for the eels; he sees them swimming; he carefully selects the largest one and sticks the hook into it. The eel is startled and the line stretches out so that the people above know that a fish has been caught and they begin to pull it in. The brave man, who dived in, returns. Sometimes the line breaks, sometimes it gets entangled in a tree, but when a fish is caught the rejoicing is unrestrained.

In similar fashion the inhabitants of the islands of the ocean, that is, of some islands near Rarotonga, catch sharks or dogfish. The indigenous people know the places where the sharks live. There they [anchor] a boat. Two or three brave men go down with harpoons in their hands. When they get down they see the sharks floating and the battle begins. The harpoons are plunged into the stomach of the shark. Blood rising to the surface reveals to the people in the boat that there is fighting on the bottom of the sea. Afterwards the men come to the surface. The shark is dead and is towed to land for food. These are not made-up stories – they are true. Mortals, mortals! You are truly lords over everything.

[12] CALENDAR : SEPTEMBER

Day 7 Full Moon 11h 50m a.m.

Day 21 New Moon 4h 1m p.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S Thirteenth Sunday after Trinity

Morning Evening

2 Kings 5 2 Kings 6.1-24

1 Corinthians 15.1-35 Mark 7.24 – 8.10

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Fourteenth Sunday after Trinity

2 Kings 9 2 Kings 10.1-32

2 Corinthians 5 Mark 11.27 – 12.13

14 M

15 T

16 W Ember Day Fast

17 Th

18 F Ember Day Fast

19 S Ember Day Vigil, Fast

20 S Fifteenth Sunday after Trinity

2 Kings 18 2 Kings 19

2 Corinthians 11.30 – 12.14 Mark 15.1-42

21 M Matthew, Apostle Athanasian Creed

1 Kings 19.1-15 1 Chronicles 29.1-20

2 Corinthians 12.14 – 13 Mark 15.42 – 16

22 T

23 W

24 Th

25 F Fast

26 S

27 S Sixteenth Sunday after Trinity

2 Chronicles 36 Nehemiah 1 – 2.9

Galatians 5.1-13 Luke 3.1-23

28 M

29 T Michael and all Angels

Genesis 32 Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 W

NOTICE

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

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

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

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

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

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

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

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

SUPPLEJACK SEEDS FOR OUR BIRD

10/- Hemi Matenga, Mrs Woodbine Johnson. 5/- Huta Paaka, G A Hansard, Geo. Cox, Peter McNeil, Mrs Kelly, R Ormsby Senr., Wiremu Tukariri. 3/- Hira Taroko. 2/6 T Herewhare, Manihera.

H W WILLIAMS, TE RAU PRESS, GISBORNE.