Te Pipiwharauroa 69

Te Pipiwharauroa 69

No. 69

1903/11

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 69, Gisborne, November 1903.

LIVING FAITH

‘Thereupon, the woman left her water-jar, went to the village, and said to the people, Come.’ (John 4.28-29)

Reader, the desire of my heart and my prayer is that, if you do not yet know Jesus in your heart, your heart may be awoken by his Spirit that you may find him who died for you. You must also pray that your heart may be enlightened. Of all dark things it is darkness of the spirit that is worst – it is very dark. In the verses I have written here are some important indications of Living Faith. If your faith does not have these two marks it is right that you should be uneasy at heart about the nature of your faith, and it is right that you should ask yourself if your faith is like that spoken of in the Scriptures by which you find life, the faith which God desires so much. So consider carefully these marks of Living Faith.

1. Leaving behind your water-jar. Yes, my friend, don’t be surprised. This is one of the main signs of a a living faith – leaving behind the water-jar. Have you left yours behind? We know what is said about the Samaritan woman. She was an adulteress, and perhaps it was for this reason that she came to get water when the sun was at its height so that people would not see her, for the Jews came to get water in the morning or the evening. When she got there, Jesus was sitting beside the well, tired and hungry and thirsty. When Jesus asked the woman for water she did not give it to him, she withheld her water. What a disagreeable thing is meanness, a stingy person! But, my friend, what have you given to Jesus? You have perhaps presented your heart, your body, and soul? But this woman was not given up by Jesus, rather his thirst disappeared because he was concerned for her soul. Jesus first sought to make this woman aware of her sin for she would then want the water of life which will never dry up but which bubbles up giving life. The woman tried hard to redirect the conversation but she was guided by Jesus to the living water. When that woman drank, her heart was content. When she received the living water of eternal life, she forgot the water of this world, the water she had withheld from the Son of God. Now, the woman left behind her water-jar. It is also the case, my friend, that if you have obtained the water of life you will not want to be filled with the things people desire. You will leave behind, sin, you will leave behind those things that are a burden to your faith, dancing, drinking alcohol, betting and suchlike. If you have the water of life the waters of this world will become bitter to you; even though you desperately want those things now, then you will have no desire for them. The woman left behind her water-jar which was a burden to her, so that she could hurry to the village. The Scripture says: ‘Let us lay aside every weight and the sin that clings so closely…. Let us run the race that is set before us, looking to Jesus. (Hebrews 12.1-2.) What water-jar is cutting into your hand? Pour it out and drink the water of life. ‘Come, all who are thirsty. Let the person who wants it take freely of the water of life.’ The waters of this world cost a great deal, but there is no charge for the water of life – nothing at all. ‘Ho, everyone who thirsts, come to the waters; and you who have no money. (Isaiah 55.1).’

[2] 2. She said to the people, Come. This is the second mark of Living Faith. The woman had discovered an important thing and so she went swiftly to fetch her people to come to Jesus. My friend, if Jesus is important to you, your loving friend, you cannot but desire that other people should come to know Jesus. If you have drunk of the water of life and have tested his sweetness, your heart is content, your spirit has been brought to life, then you will want other people to be saved, to come to Jesus, that they too may drink of the water of life which you drank. If you and I believe, will we not urge our families, our hapu, our tribes, to come to Jesus? When the woman first came to know Jesus she said clearly to people, ‘Come and see the man who told me all the things I have done.’ [John 4.29]  ‘And many of the Samaritans of that village believed in him because of what the woman said – he told me all the things I have done.’ [John 4.39] She was a great woman, this woman of Samaria, a true missionary, a true apostle. Let our faith be like hers and the evidences of our faith be like hers, namely:

(1) Let us leave behind the water-jar.

(2) Let us say to people, ‘Come.’

Turn, friend, turn to God. ‘Seek Jehovah while he may be found; call upon him while he is near,’ [Isaiah 55.6] while your heart is softened, while you still have life. Drink the water of life which I also have drunk, to fulfil the saying of our ancestors, 

Waiho maaha, haere maaha.
‘Leave in contentment, go in contentment.’ [cf Nga Pepeha 292 & Williams p.162 maaha.]

THE FAITH OF WAIKATO

To the Editor of Te Pipiwharauroa.

I saw a notice in Te Pipiwharauroa No. 68. Rev Nikora Tautau pointed out that Ngati Tamaoho had collected money to build a church. It was also said by the Honourable Reverend here that from 1863 worship ceased in Waikato. And that for forty years no church was built in Waikato. Reading these words I thought it right to correct these statements.

For I know for certain that people in Waikato continued to worship after 1863. The ministers in Waikato were Rev Heeta Tarawhiti and Rev Hohua Moanaroa of the Church of England. The Wesleyan ministers were Rev W Patene and Rev Hami Ngaropi. The loyal people were committed to worship. The observance of Sundays was sacred. Potatoes were peeled on Saturdays so that Sundays were set apart for worship only and for Sunday School. In 1872 the old churches were demolished. Hohua Moanaroa built a new church at Weraroa after that year.

Then, in the year 1873, Heta Tarawhiti and his tribe built a church at Taupiri. The hapu who raised that church were Ngati Whawhakia, Ngatitu, Ngatihuakore, Ngatitai, all Ngatihua, Ngati whauroa and Ngatihanui.

The Rev B Y Ashwell was the Pakeha minister helping these people. He reached out beyond Taupiri to Hopuhopu. These ministers were diligent in going about preaching in Waikato and beyond to Ngati Haua at Tamahere, and in all parts of Waikato. The tribe continued to listen to these preachers right up to the time of the Rev B Y Ashwell’s move to Auckland in 1879. Many young people were confirmed by Bishop Cowie in that church at Taupiri. A Government school was also established in that building and many children were taught by R O Stewart and Mere Tarawhiti, the teachers. Worship went on strongly in Waikato right up to the year 1886. In this year began the wandering of people to other teachings of the world. Some became Mormons, some native tohunga, some drunkards, some Hauhau, some became nothing. In this year also the Rev K Tarawhiti went to Te Pourewa Punui. Rev T Hapimana discovered that church. In 1892 that building was demolished and the bell of the building lowered. It was a large bell, difficult for one man to lift. H Tarawhiti gave the bell to the church built by Hapimana and others at Pourewa and, to the best of my knowledge, it is there today. It is understandable that Rev NIkora Tautau should be mistaken because he is new to Waikato, having come after 1886.

The sheep have scattered and the shepherds have grown old, therefore I write, not critically, but to clarify things for strangers.

Roka H Hopere,

Taupiri.

[3] 

MR COOPER’S HUI

A large gathering was held here in Turanga on 14th of this month by one of the leading Pakeha of Turanga, William Cooper. Only Maori were invited. They were welcomed as his guests to his beautiful home at Hamanatua by this Pakeha. Mr Cooper’s speech which follows makes clear the purpose of the gathering. People greatly appreciated the tremendous welcome give them by Mr Cooper, his wife and daughters. Their home was open to the Maori. There was plenty of food, both Maori and Pakeha, cooked in both Maori and Pakeha fashion. At night there was entertainment with English and Maori songs – it was revealed here how Maori are able to take to themselves Pakeha songs. Tuhoe did a haka and they moved as one in the challenge – one would thing that the Pakeha girls of Gisborne would feel small. In the haka which answered Tuhoe’s challenge a young Maori was in the front rank and the daughters of the leading Pakeha of Turanga were behind. Both Maori and Pakeha applauded when a Pakeha girl came forward to pukana [contort her face] and she remained in front [?papareti ai] with a whalebone patu in her hand and a piupiu around her waist.

Mr Cooper’s Speech

When Mr Cooper stood, people thought that it would be just to greet his visitors, but no, he spoke at length of things dear to his heart. Mr Cooper said that the first purpose of his hui was to celebrate the marriage of his adopted daughter, Heni Tipuna. It is twenty-seven years since Heni became his child and he became Heni’s father. He was getting old, his generation was passing away, his Maori friends were all dead, and he was seeing a new generation. He thought with affection of his Maori friends who had died, and today their children were his guests. The Maori are a noble people, a people ennobled by God. The word of a Maori chief is his covenant and he will not break it, while the Pakeha writes things down, sticks a stamp on it, and send it to a lawyer or judge to inspect it. The status of a Pakeha is determined by money or possessions, but a Maori chief is born a chief. Mr Cooper went on to speak of the new laws, the Land Council Act and the Marae Council Act. He believes that these are the best laws enacted for the Maori People. If these laws are diligently implemented by the Maori they will prosper, and so he strongly urged the Maori people to implement these laws. They should remember that these laws are the result of the earnest desire and the fruit of the sweat of the brow of Timi Kara – something he strove for. Timi Kara is devoted to seeking the well-being of his people, but most of the members of Parliament do not give a thought to the Maori People. A few perhaps do think about them but they do not appreciate Maori attitudes and customs. Only Timi Kara fights in Parliament for the Maori People, therefore, he said, we should welcome the laws Timi Kara has designed for the welfare of Maori. If the Marae Act is supported it will not fail to do Maori good. Maori are dying, not because of terrible diseases but because of bad ways of living and ignorance about nursing the sick. If Maori follow Pakeha practices then nothing will stop them becoming a great and strong people. He would like to build hospitals in Maori areas to provide beds for the sick in which they can rest well and where they can be restrained. There can be no life for Maori outside the Marae Act.

Having finished his comments on the Marae Act, Mr Cooper turned to the Land Council Act. He knows very well that the key idea in this Act is to consolidate the remaining Maori land, and that People may be enabled to work their land for their own benefit. The first act dealing with Maori land, that of Mr MacLean, was completed in 1865. It was a good law but it went wrong through the ignorance of the Pakeha administering it and the judges of the Maori Land Court, and the working of the law was perverted. Mr MacLean knew Maori ways and practices and based his law on Maori practices. No other people in the world is as identified with its land as the Maori. Mr MacLean loved the Maori People, and he believes that Maori will not find a friend comparable with Mr MacLean. A land act was created later but it was not good. Maori sold land, however some of the lands gave rise to many difficulties because of the faulty law. Maori land when sold realised £2 an acre when it was sold but if it was bought by the Government it realised 10/-. A greater sum was spent in paying the translators and associated things [4] and Maori got very little money for their lands. Had Turanga not been such fertile land the Pakeha who had purchased Maori land would have become bankrupt. He urged the Maori People to hold on to the remainder of their lands as a turangawaewae [a place where one has rights of residence and belonging through kinship and whakapapa – Te Aka] for themselves and for their descendants after them, and that not one acre should be lost. Maori do not retain much land now, so hold on to the remaining land lest Maori find themselves living as slaves in this world. The remaining Maori land will be preserved by the Council Act which has been completed. It will ensure that it is tied up and will not be able to be sold. The Pakeha do not like this law. It provides well-being for the land as the Marae Act provides physical well-being.

In his final words, Mr Cooper told of his sadness for his neglect of the Maori. Some perhaps have said that Mr Cooper had forgotten them when he was going swiftly along the street and that he did not make time for crying together or for a niggardly nod of the head. In the olden days people went about slowly; now they ran everywhere in pursuit of the god ‘money’. But now he sees things differently since wrongs are descending upon them, and he is going slowly and turning again to nodding to his Maori friends and to helping them. This is his great wish now. So he had the idea of inviting them to his home to see each other, to talk together, to weep together, to eat together and to think together. If he is spared, in the future he will again invite Maori to gather, and even more of them - whether they are in Patangata or Nukutaurua they will be invited. His wish today was that his marae should be always covered by his Maori friends. Mr Cooper said, ‘Embrace the Marae Act and hold on to your remaining lands as a turangawaewae for yourselves and your children.’

Many chiefs stood to respond to Mr Cooper’s greetings and words. Apiata said that Mr Cooper was wrong to say that the land would be [pau – consumed] and said that rather the lands would be [mau – retained].

………………………………………………

A member of the Upper House said that the natives of Tonga were far better than the Maori of New Zealand; another member said that the natives of Tonga were bad, a thieving [?ngakauwhakahopu] people. [cf Te Pipiwharauroa 68]

A NOTICE

Since the Secretary is unable to send out separate invitations to each person who is seeking the welfare of the Maori people, to each pupil or old boy of Te Aute, he is using Te Pipiwharauroa to invite them all.

Te Aute College

10th November, 1903

Friends,

Greetings to you all!

The Annual hui of the Te Aute Students’ Association will this year be held at Manutukea [sic], Turanganui, starting on 23rd January, 1904.

Because there are many important matters affecting the Maori People to be addressed by that hui, I hope from my heart that you will come to express your thoughts and to support the work of the hui.

From you loving friend,

John Thornton,

Secretary.

[We would add a few words of support to Mr Thornton’s invitation. The hui is to achieve many things: this will be done by the many people who attend, by the many who listen, and by the implementation of the matters decided. We hope that all will come – the chiefs, the members of Parliament, the members of Marae Councils, Mare Committees, members of Land Councils,, clergy, tohunga, and all who are concerned with the growth of the Maori People. Yes, it would be a very good thing should the native tohunga attend this hui to speak about the basis of their activities, because they think that they are seeking the welfare of the Maori People. People, let your young people and the hapu within Turanga warmly support this hui. Come! The roads are good and the sea, too. Come to the fields of Manatukea. It is said, 

 Toia nga waewae o to tamahine kia pai ai te haere i nga parae i Manutukea.
‘Massage your daughter’s legs so that she can come shapely to the fields of Manutukea.’ [cf Nga Pepeha 2534] 

 Pipiwhakao is here, that is, Pipiwhakao beach. Pipiwhakao forest has disappeared. It is as in the saying, 

 Ka tere Raua ka tere Pipiwhakao.
‘Raua and Pipiwhakao are afloat.’ [cf Nga Pepeha 1146] 

 That’s enough from your pet, Te Pipiwharauroa.]

[5] 

THE ALCOHOL BILL [THE LICENSING ACTS AMENDMENT BILL]

The whole colony is stirred up and there is much fighting in Parliament since the Prime Minister submitted a bill to the House which it is known will help the sale of alcohol. We gave an account of the great fight against alcoholic drink when the Pakeha members voted last year. It was observed that the colony was strongly in favour of doing away with this beverage in these islands, and it was obvious also that if the vote in favour of abolishing the sale of liquor increased then in six years time there would be no more of this disgusting drink. Those who sell liquor are now standing and shaking with fear. Their hope is in the Prime Minister who will save them. It is well known that the Prime Minister wants to help those who sell liquor; his former job was that of selling liquor. The liquor people - ‘Waipiro ma’ - were not wrong to put their hope in the Prime Minister. Mr Seddon used his authority to promote his bill to help them. The main purpose of that bill is to save the liquor trade since it has nearly disappeared from New Zealand. This bill provides for the appointment of the Mayor of each town and the Chairman of the County Council as members of the licensing committees. His idea is to combat the power of the committees wishing to abolish the sale of liquor. The bill also proposes to permit the sale of liquor to tourists – travellers – in places which do not have a license and where the sale of liquor has been abolished, and also to have the vote on licensing every six years, should the people want it, rather than every three years as is the case now. It also proposes that a person may not take alcohol to his home for his own use in places that have no licence, and also that a Commission be set up to ask whether it is appropriate to license the sale of liquor in the King Country. These are most of the provisions.

This bill is condemned in all parts of the colony. It is clear that it overrides the will of the majority. People have told their members to overthrow it. The Prime Minister shouted when he introduced the bill and terrified the members. Thomas Taylor, the member for Christchurch, the man who is not afraid to stand up to the Prime Minister, said, ‘Listen to the roaring of the Prime Minister. A bull has stood up!’ Although the Government has a majority of members, when it came to the vote on this bill the Government was defeated; the bill was rejected with 38 on the side of the Noes and 36 on the side of the Ayes. When the bill was defeated there was applause from the abolitionists, some churches held services of thanksgiving, and people at large were happy.

People, I am sad at heart while I write this article – very sad. We know the great damage done to Maori by liquor. This evening I read Timi Kara’s speech in Parliament about the damage this drink does to the Maori People. The salvation of the Maori depends on the abolition of the sale of liquor and in the last poll I urged the Pakeha to do away with this drink. But listen, people, listen! This bill to save the liquor trade was supported by our Maori members, Timi Kara, Wi Pere, Hone Heke, Tame Parata, and, perhaps, had Henare Kaihau been there he would have supported it too. [The Hon James Carroll (Timi Kara) was member for the Pakeha Electorate of Waiapu. – Barry Olsen] The member goes to Parliament, not to put forward his own proposals but to represent the wishes of the people. If the majority of people wished to continue the liquor trade, when our members voted should they not clearly have supported the liquor trade? I believe our members were wrong. They abandoned the people and have followed Mr Seddon when he whistled to them. Some Pakeha have said that the Maori seats should be done away with because they do not think for themselves, rather they give the nod to anything that Mr Seddon wants. At a large meeting of Pakeha here there was a proposal that at the next election of members the candidates should be asked if they would abolish the liquor trade. I too believe that we Maori should do the same and not vote for candidates who will not abolish the liquor trade and will continue to seek to put an end to us. We must distance ourselves from the affliction that our members are bringing upon us. With only a few different votes this wicked bill would have passed, through the votes of Wi Pere, Hone Heke and Tame Parata. Perhaps they themselves know the reasons they supported this wicked bill, but they must also know well that they were sent to Parliament as spokesmen for the people, the majority of whom want to see the abolition of the liquor trade in New Zealand.

………………………………………

This October one Pakeha died in Gisborne, five marriages took place, twenty-seven children were born, and there are nearly 5,000 people in the town. Of the total of perhaps 500 Maori in Gisborne many are ill, very few children were born during a single month, and many children also died. What is the lesson? The way Maori live is wrong; the way Pakeha live is right. The Pakeha have no tohunga, but they are much healthier than the Maori.

[6] JULIUS CAESAR

[Shakespeare’s text in italics.]

This article is taken from the learned writings of William Shakespeare. The speech of Mark Antony is said to be one of the greatest speeches uttered by a man. All the writings of Shakespeare are important to the Pakeha. The children are taught them in the schools and a Pakeha who does not know them cannot be said to be learned. So, people, look at and think about these writings. At the end you will find some explanations of the teachings in these speeches.

Julius Caesar was born in 100 BC. As a result of his understanding and his bravery many peoples were brought under the authority of Rome. He and his army arrived in England. He served as governor of some lands and afterwards established himself as master of Rome; some of his friends wanted to make him king. Because of Caesar’s great mana some of the leaders became jealous and wanted him killed. His friends warned him but he paid no attention. When he went to the meeting hall he was murdered. Brutus, one of his close friends, was one of his murderers.]

Cassius and Casca were the men who made the plan to murder Caesar. They went to speak to Brutus, a leading citizen and a friend of Caesar’s, about joining in their plot. Casca said of Caesar:

Ye gods! How I wonder

That this insignificant man

Should stand at the pinnacle of the world

And alone grasp the sceptre.

[Ye gods! It doth amaze me
A man of such a feeble temper should
So get the start of the majestic world,
And bear the palm alone.]

Brutus agreed to the murder of Caesar, not, according to him, that Caesar had wronged him but for the good of the whole country which had come under the mana of Caesar as a result of his acquisitiveness, and because, as he moved upwards he despised the little people. Brutus said:

This much is clear;

Humility is the ladder by which the ambitious heart ascends from his lowliness,

Climbing and looking upwards;

But when he arrives at the last rung

He turns his back to the ladder.

He looks up at the clouds, and despises the lower rungs

On which he climbed.

[But ‘tis a common proof
That lowliness is young ambition’s ladder,
Whereto the climber-upward turns his face;
But when he once attains the upmost round,
He then unto the ladder turns his back,
Looks in the clouds, scorning the base degrees
By which he did ascend.]

Because Brutus is uneasy at heart his food and his sleep are not sweet. His wife, Portia, senses in her heart that something is wrong and urges her husband to tell her of his trouble. Also, Calphurnia, the wife of Caesar is apprehensive and urges her husband not to go to the meeting hall. But Caesar is a brave man, therefore he says to his wife:

The fearful man dies many deaths before he dies;

The brave man dies only once.

Of all the remarkable things I have heard of,

This is the most remarkable – a man’s fear.

Death is coming, one cannot avert it.

It comes when it comes.

[Cowards die many times before their deaths:
The valiant never taste of death but once.
Of all the wonders that I yet have heard,
It seems to me most strange that men should fear,
Seeing that death, a necessary end,
Will come when it will come.]

Calphurnia urges Caesar not to go; saying that while she slept she saw his image covered with blood:

Alas, my lord,

Your wisdom is swamped by your bravery.

Do not go today; let it be said that my anxiety

Kept you at home, not yours.

Send Mark Antony to the meeting hall;

He will say that you are not well today:

Please listen to me, kneeling before you.

[Alas, my lord,
Your wisdom is consum’d in confidence.
Do not go forth today. Call it my fear
That keeps you in the house, and not your own.
We’ll send Mark Antony to the Senate House,
And he shall say you are not well today.
Let me, upon my knee, prevail in this.]

When Caesar gave in to Calphurnia’s urgings to stay at home, one of his murderers-to-be arrived to urge him to go. He laughed at Calphurnia’s dream and wondered that Caesar should be afraid. As a result of these words, Caesar went to the meeting hall where his enemies were waiting. The reason why they dashed to stab him was Caesar’s refusal to pardon a man who was guilty. Casca strikes the first blow, followed by others including Marcus Brutus. When Caesar saw his friend stab him, he cried out:

Et tu, Brute! - Then fall, Caesar!

When Caesar died, Mark Antony gave his funeral oration and told the murderers to kill him too; it was the right time for him to die.

Alas, great Caesar, lying there.

Where are your victories, your glory, your triumphs, your captives?

Is this indeed the end? Come, come, with your vile hand.

There is no better place, no better death for me.

So, by the side of Caesar, by your hands let me be stabbed.

We are the chosen spirits of this generation.

[O mighty Caesar! Dost thou lie so low?
Are all thy conquests, glories, triumphs, spoils,
Shrunk to this little measure? …
Now, whilst your purpled hands do reek and smoke,
Fulfil your pleasure. Live a thousand years,
I shall not find myself so apt to die.
No place will please me so, no mean of death,
As here by Caesar, and by you cut off,
The choice and master spirits of this age.]

Brutus and the others did not want to kill Antony but they warned him that he should join their side. They went to the town centre to tell the people the reasons why they had killed Caesar. Brutus said:

If there is a friend of Caesar in this gathering, a loving friend of Caesar, I have to tell him that Brutus’s love of Caesar had not decreased below his. If that person asks why the hand of Brutus was raised against Caesar, this is my answer: It was not because I had little love for Caesar but because I have great love for Rome. Is it better that Caesar should have lived with you as his slaves, or that Caesar has died and you have become chiefs? Caesar loved me, and therefore I mourn his death; when he had good fortune, I rejoiced; when he showed bravery, I honoured him; but, when he became ambitious, I put him to death. Tears for his love, joy for his good fortune, honour for his bravery, but death for his ambition. Who is the man base enough to agree to be a slave? If there is such, let him speak; I have wronged him. Who is a person of such low status that he does not delight to be a citizen of Rome? If there is such, let him speak; I have wronged him. Who is so wicked, that he does not love his country? If there is such, let him speak; I have wronged him. I am waiting to answer him now.

[If there be any in this assembly, any dear friend of Caesar’s, to him I say that Brutus’ love to Caesar was no less than his. If then that friend demand why Brutus rose against Caesar, this is my answer: Not that I lov’d Caesar less, but that I lov’d Rome more. Had you rather Caesar were living, and die all slaves, than that Caesar were dead to live all free men? As Caesar lov’d me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him; but – as he was ambitious, I slew him. There is tears for his love, joy for his fortune; honour for his valour; and death for his ambition. Who is here so base that would be a bondman? If any, speak; for him I have offended. Who is here so rude that would not be a Roman? If any, speak; for him I have offended. Who is here so vile, that would not love his country? If any, speak; for him I have offended. I pause for a reply.]

The people shouted, calling out, ‘None, Brutus, none.’ He spoke again:

Then I have wronged no-one. What I have done to Caesar you may do to me should I become ambitious.

[Then none have I offended. I have done no more to Caesar than you shall do to Brutus.]

Here Mark Antony is seen bringing the body of Caesar. Brutus comes and agrees that Antony may speak to the people. Antony climbs onto the rostrum. The body lies on the ground. He raises his voice and says:

Friends, Romans, people, give me your ears;

I have come to bury Caesar, not to praise him.

The evil done by people lives on after them,

But the good is often buried with their bones;

It is like that with Caesar. The noble Brutus

Has said that Caesar was ambitious;

If this is true, then it is a grievous fault

And Caesar has paid dearly for his fault.

Brutus has said so, as have all of them.

Brutus is an honourable man;

Yes, all of them are surely noble men –

I have come here to speak at the burial of Caesar.

He was my friend, true and devoted to me:

But Brutus says that he was ambitious;

And Brutus is a noble man.

He brought many prisoners back to Rome;

He filled the coffers of Rome:

Is this a sign of Caesar’s ambition?

When the poor wept, Caesar also wept.

The ambitious heart should be made of harder stuff than this.

But Brutus says that he was ambitious;

And Brutus is a noble man.

You saw on the day of the feast

That three times the kingly crown was offered to him,

And three times he declined it: is this a sign of ambition?

But Brutus says that he was ambitious

And it is known that Brutus is a noble man.

I do not seek to criticize the words of Brutus,

I stand to speak of what I know.

There was a time you loved him, and with reason:

And what reason do you have for not weeping for him?

O justice, you have fled to the breast of a beast.

And have men’s thoughts been turned upside down? Do not be weary:

Yonder is my heart in Caesar’s coffin.

Let me stop here so that my heart may again return.

(At this point Antony weeps, the people talk; when he stops weeping he resumes his speech.)

Formerly, the word of Caesar had authority

In the whole world; now he lies there,

And not even the poorest man will praise him.

My leaders, were I to decide to stir up

Your hearts and your spirits to wrongdoing and anger

I would be wronging Brutus, I would be wronging Cassius,

Because all of you know that they are noble men;

I would not want to wrong them; better for me

To wrong the dead, to wrong myself, to wrong you,

Better than that I should wrong these noble men.

Look, here is a letter bearing Caesar’s seal:

I found it in Caesar’s room, it is his will.

But I do not want to read it lest you become angry

And they run to kiss Caesar’s wounds,

And to soak their scarves in his blood,

Yes, and to beg one of his hairs as a memorial,

And when they die, they will bequeath it,

Leaving it as a precious treasure

To their descendants.

(The people urge him to publish the will.)

Be patient, beloved friends, it is not right to read it;

It is not right that you should know the great love Caesar had for you.

You are not wood or stone but men;

And, if you are men, when you hear the will of Caesar

You will be inflamed, you will be maddened;

Better that you do not know that he left his possessions to you:

Because, should you know, alas, what then?

(The people urge him strongly to publish the will.)

Are you then patient? Will you wait a little while?

I have spoken too long while confessing to you;

I am afraid that I have maligned these noble men

Whose knives slashed Caesar, I am afraid.

(The people call out for the will to be read, saying that the leaders are murderers and villains.)

Am I being ordered by you to publish this will?

Alright, gather around the body of Caesar.

That I might show you the one who made this will.

Shall I descend? Do you approve?

(The people call out that he should descend. They surround the body, clustering in and jostling. They clear a way for Antony. Antony shows them Caesar’s robe.)

If you have tears, be prepared for them to flow.

You all know this garment. I still remember

The first time Caesar wore it;

It was on a summer evening, in his tent,

When he had defeated the Nervii;

Look, this is where Cassius’ knife penetrated it.

See what a large gash Casca made out of envy:

This is the hole made by the thrust of Brutus, Caesar’s beloved friend;

When he withdrew his barbaric weapon,

See how Caesar’s blood flowed

As if it were rushing outside the doors in response

To the ungrateful knocking of Brutus or whoever.

You know that Brutus was Caesar’s angel;

Alas, O gods, you are witnesses to the great love of Caesar!

His was the most loathsome cut of all;

When Caesar saw him lunging,

Ingratitude was worse than the knife of an enemy

And he was overcome, his heart was broken;

He covered his face with his cloak,

Even at the foot of the statue of Pompey,

Wet with blood, Caesar fell.

Alas, my people, was there ever a fall like that?

Now we all fall, I and you,

And flowing over us is the blood of treason.

[8]

Now you are weeping, I see.

Your hearts have been moved by love, to liberal tears.

All of you, do you weep because you have seen the cloak

Which has been slashed? Look here,

You see Caesar lying in a heap, pierced by wicked people.

(The crowd shout and weep; they say that Caesar’s death should be avenged; they say that the houses of the murderers should be burned down and that they should be killed. Antony then calms them down.)

My dear friends, my firm friends, do not be roused

To violence by anger.

The perpetrators of this evil are nobility:

Perhaps they had a reason which I do not know.

They did this thing, they are wise men, they are noble,

And I know that they will give an explanation.

I did not come here, my friends, to steal away your hearts.

I am not an orator, like Brutus here.

You know me. I am a nothing, a worthless person.

I love my friend, as they well know

Who gave me permission to speak to the people about Caesar:

I have no wisdom or words or good qualities

And I am dull and inarticulate and hesitant,

When it comes to heating men’s blood: however I speak on.

What I have said to you, you already knew.

All I did was show you the wounds of Caesar, voiceless, dumb.

These are my spokesmen: were I Brutus

And Brutus Antony, then that Antony

Would raise your spirits to give tongues

To the wounds of Caesar,

And the stone of Rome would be raised up to fight and to seek revenge.

(The people are impatient to avenge the death of Caesar; some call out to burn down [?tahuora] Brutus’ house, and to find his collaborators; Antony speaks again.)

Listen to me, people. Listen again to me, my friends.

You do not know what it is that you are bent on doing.

Why have your hearts been drawn by Caesar?

You do not know. I will tell you.

You have forgotten the will that I showed you.

Here is that will, and this is Caesar’s seal.

To each Roman, he has bequeathed,

To each person, seventy-five drachma.

He also left to you his farms,

His summer houses, and his vineyards

On this side of the Tiber. He has left to you

And to your descendants in perpetuity the parks

For you to walk in to refresh your hearts.

This was the Caesar. Will there be another like him?

[For Shakespeare’s text see Act 3, Scene 2.]

The great crowd was divided, one part following Brutus and his collaborators, and another part following Antony and Octavius Caesar, Caesar’s son. In preparation for battle, Brutus summoned his army and said to his friend Cassius not to delay.

You have seen

That our friends have been truly tested by us,

Our two armies are complete, and our cause has backing;

More of our enemies arrive each day;

We are at the moment superior, but will be defeated.

There is a tide in the affairs of men

Which, if caught at its height will bring them to fortune;

If it is missed, all their ships

Will end up in the shallows and in sorrow.

We are on this high tide now.

So let us attack while this tide is full

Or else we die.

(You must note beside
That we have tried the utmost of our friends,
Our legions are brim full, our cause is ripe.
The enemy increaseth every day:
We, at the height, are ready to decline.
There is a tide in the affairs of men
Which, taken at the flood, leads on to fortune;
Omitted, all the voyage of their life
Is bound in shallows and in miseries.
On such a full sea are we now afloat
And we must take the current when it serves,
Or lose our ventures.)

But at the Battle at Philippi the armies of the rebels were defeated by Antony and Octavius. Brutus and his friends killed themselves, falling on their swords.

There are many wise words in these speeches; we mention three or four for you to take to heart:

A man who was low-born may become contemptuous when he gets wealth. He despises the friends he had when he was poor. Some half-caste children have contempt for their mothers, their family, their people, their language, not understanding that it was in that environment they grew up.

The evil that a man does lives after him. We die but the bad things we do live on, after we have gone, in our children or perhaps in those who have fallen into sin because of what we have done. The good things also that we do live on after us.

Let us gather together the teachings of this piece of Shakespeare’s writing.

1. The glories of this world are transient.

2. The wickedness of the jealous heart, and the attraction of its appealing words.

3. How most people can be turned by appealing words.

4. The ill-will of people towards those who seek great good for them. Even as some people do not like the clergy who are seeking the best for them – eternal life.

5. The loyalty of a faithful loving friend, as Antony was loyal to Caesar.

6. The wicked man will eventually suffer for his sins, even though he live for a long time.

…………………………………….

On 14th of this month, Lady Ranfurly sailed with her family for their home, bringing to an end her journeyings here in New Zealand. There was a long farewell speech to Hine and she said that she was very sad to be leaving her friends and New Zealand. She said that there was not in the whole world a land like New Zealand. Lady Ranfurly was nearly in tears, but her heart was moved. At the end of the year Lord Ranfurly will depart, when his appointment as Governor of New Zealand ends. This is the sixth year he has lived here in New Zealand. Lord Ranfurly is one of the best Governors New Zealand has had.

[9] 

A LETTER FROM TAUPO

To the Editor of Te Pipiwharauroa.

A large hui was held at Waipahihi, Taupo, on 8th September, of the third section of the Tongariro Council. Many people came to the hui and it went on for a long time. It did not finish many matters but the food on the marae was well finished. Altogether the value of the food at the hui was £132 3s 8d. It was hoped that by giving an account of this hui the members will give consideration to not extending the hui beyond what was arranged, and that the people will think only to send one, two or three people to the hui besides the members. In this way, perhaps, the cost of the food consumed at the hui will not reach £132 3s 8d. Enough of that.

Perhaps someone is thinking about this bird, the kiwi, a small treasure, and ordering a cloak for himself. When it comes to kits made of kiwi feathers or cloaks made of kiwi feathers one should be aware that kiwi feathers are very expensive and the cost of weaving a cloak ranges from 8 pounds to 25 pounds according to the design of the cloak. To weave a kit costs from 8 shillings to 3 pounds according to how the kit is worked. To make a woman’s scarf costs from 2 pounds to 3 pounds. Enough of that.

It is no ordinary thing, the man so accomplished at eating eels at the hui at Omaahu, who was written about. I was overawed. Where does this man come from? Let me know his name so that I can write to him straight away. Perhaps he is from the East Coast or from inland, given the size of the eels he put away. When I saw this I was overawed. Don’t say it is like an elephant’s stomach, one must speak of the elephant as a noble beast, the horse of kings. Rather say that this extraordinary man has a stomach like an eel-trap. The paper is right in saying that Maori are a noble race. However, by the actions of some Maori we are brought down. Upright Maori are raising the status of Maori. I condemn those other Maori insofar as when I arrived in Rotorua I went to a restaurant and was thrown out of the restaurant. I went to every restaurant but was not permitted to eat in them. I know it is because of the bad behaviour of the Maori in that town. My heart greets the paper which explains things for the marae to see.

It is for the Committee to publish this or not.

From your friend,

Karaitiana Poi.

THE PARLIAMENT

Marae Councils

During the discussions of the Bill setting up Marae Law, Timi Kara spoke some beautiful words about his Maori People. He praised the nobility of the Maori and prayed the Pakeha to assist the Maori People. Timi Kara said that the Marae Law was very effective and that living conditions for Maori were improving but there were places where progress was slow. In some places on the Western Coast there was much drunkenness, the places under the mana of Te Whiti. The main object of the bill was to draw a line to stop liquor being taken into Maori villages by Maori or Pakeha. It was no good sending Maori children to school if there was not a good home for them to return to.

Mr Herries [W H Herries, MP for Bay of Plenty] asked why there were different laws for Maori and Pakeha. This was a troubling matter.

Mr Moss [E G B Moss, MP for Ohinemuri] believed that in strength of body and spirit, Maori and Pakeha were equal. He criticised the Government for the sales of land; the price paid for Maori lands purchased by the Government was far too small.

Mr Fraser [A L D Fraser, MP for Napier] said that the Maori practice of holding hui was being criticised and yet the Government itself was arranging hui for Maori. He believed that the Government should not pay the cost of railway travel when Maori go to tangi.

Tame Parata spoke in praise of the Marae Councils. Since 1860 no liquor has been brought into the Maori villages of Te Waipounamu. The hui on that island were not marred by drunkenness. In some ways the Maori of that island are superior to those of this island.

Hone Heke said that drunkenness had stopped in his area. It had been stamped out by the Anglican and Roman Catholic Churches.. He believed that it was not good to have one law for both Maori and Pakeha at present.

Land Councils

There were many corrections to the Land Council Law. The provision most discussed by the Maori Affairs Committee was that about trees growing on Maori land and whether Government should take over the management. The committee attacked [?pangaia] this provision. [10] The reason for this provision was that the Government thought that the Maori of Taupo had troubled a logging company, and that the Government did not want just anyone taking the trees near the railway. When Mr Seddon criticised this company, a member called out that it was the Government that was at fault in paying only 3/- an acre.

It was Mr Fraser who had stern words for the Government. He said that this was the time to wake up everyone to the bad practices of the Maori Department. During these past months the Government purchased a section of Maori land for 10/- an acre even though Pakeha had offered Maori £60,000 for half that land. There is 34,000 acres of land at Tamaki. Maori, with the consent of the Prime Minister, had set up a corporation to run that land. But 48 hours later the Government white sharks arrived to purchase that land at 10/- an acre. If an ordinary person wishes to purchase land the purchase is closely investigated, but if the Government purchases land there is no inspector. Maori are considering now whether to go to England to point out to King Edward the Government theft. Mr Fraser had some words about the Taupo Logging Company. That company had leased 6245 acres for 33 years for £2 and acre for the totara and matai. They will perhaps spend £100,000 in building 40 of 50 miles of railway to carry the trees to the main railway. They will produce perhaps 12,000,000 feet of timber a year, which means that that company will make £50,000 each year. There is nearly 216,000,000 feet of totara and 43,000,000 of matai on that land. The money the Maori will receive is £12,490. Maori should know that when the land has been opened up by the railway the price of timber will rise.

In Timi Kara’s response to Mr Fraser he said that the rent for Tamaki was £300, which was no good for Maori. In eleven years the lease will expire and the Government will take the land. This land will be taken under the Land Settlement Act.

Mr Massey, leader of the Opposition, said that the best thing for Maori would be if the money coming to them was not given to them but to the Public Trust to manage for them.

A TRAGEDY IN THE WATER

If there were no water the earth would die; it was the flowing of the rivers of water in the Garden of Eden that made possible the growth of the trees, of the kauri; lack of water led the Children of Israel to grumble to Moses in the desert; having no water led Hagar to abandon her son; Ahaz was distressed at the shutting up of the rain; in the vision of Ezekiel the Gospel of Christ was likened to the river of water; if a person is not born of water and the Spirit he cannot enter the Kingdom of God; lack of water led to all the houses in the town being consumed by fire; trains go by using water; if there is no water dirt cannot be cleaned away; without water Uenuku-kopako had no strength to eat; having water to drink enables men and animals to live; if there were no water the world and the myriad things it contains would not survive.

Although we need water if the world is to survive, it was water which brought about the disaster, the drowning of the world, as laid down in Genesis 7.

My friends, this is a tragedy caused by water.

On 12th three men went to [?haara] the potatoes; their names were Ropiha Rangihaukori, Kenana Herepu, and Tieketahi, and with them were three children, Rangihaukori, Tatara Tieketahi, and Anga Herepu. The workings were on one side of the river. When they arrived the men set to work and two of the children went to the Waitotara River, Tatara and Te Anga Herepu, the older ones of the children. Tatara was six and Te Anga Herepu, five. When the children arrived on the sea shore they were seen on one side of the river by a man. Te Anga had taken of his clothes, the other one still had his on. The man called out to the one who had no clothes to go back He went back and the other still stood there. This man and the boy’s friend thought that he had gone straight back, but no, he had turned aside to a branch of the river and going along it had fallen into a deep place and died. After a while the man asked one of the children, ‘Where is your friend?’ He replied that he had run away and gone back to the side of their parents. Thereupon the man crossed the river in his canoe. When he arrived he saw the child’s clothes lying there. The man called out to the men who were working asking if Te Anga was there. They said, no. These four dashed into the water; the father was beside himself as they searched sadly for [11] the missing one. The four of them were exhausted, Another man called Te Warihi, came to look and he it was who found the dead child. He had been in the water for about half an hour. He was held upside down by his legs but no water came out. Then they breathed into his mouth and water and food came out of his mouth. But although they worked on him intensively there was no movement. For six hours they worked but there was no sign of life. I got news of the death of the child on the road as I was going to that village. I worked upon him but what we did had no effect. Farewell little boy, farewell, go to your ancestors who have passed on.

Te Anga Herepu was five. He was a thoughtful boy and one of those children who asked questions in our Sunday School for the children. I asked that child to lead a hymn for the classes and the hymn he led was 105 [Loving Shepherd of thy sheep - Maori Prayer Book] All Ngarauru had seen what a good child he was for starting that hymn. It was that child’s favourite hymn. He finished that hymn on the Sunday evening. Te Anga Herepu’s father is Kenana Herepu, a grandson of the elderly Ngarangikatitia and Ngawaka Taurua. His mother is Ruihi Herepu, a granddaughter of Te Uranga. All his tribes gathered for his tangi. That boy was one of my favourite children. All his tribes gathered at the river where he died.

Best wishes, Te Pipi and the Committee.

From your devoted servant in the Lord,

T I Tamaiparea.

Waitotara.

[We published last year Nikora Tautau’s article about reviving someone who has been lost in the water. He said that even if a person has been in the water for up to four hours it may be still possible to revive him. Do look at Nikora’s article. The Pakeha says that it is a bad thing to turn the head upside down, in case the breath of the body is affected by the water, but rather try to turn the body over with the hands so that it is facing upwards. We think that the advice given by Nikora Tautau is good. How many people have taken notice of what he said against a time of accident? Ask the Pakeha for the procedures for resuscitating a person who has been in the water. Do not leave it until the time of the disaster before asking. – Editor.]

OTHER ITEMS

Gisborne Borough Council has completed a law providing for the summonsing of people who spit on the towns pavements. Tomorrow this will affect the Maori, a people given to spitting.

For many months a Pakeha has written in the New Zealand Herald about the state of the Maori. He is very well-informed about the Maori, their thinking, their customs and the Maori language too. He is very angry with native tohunga. He says that what they do is deceitful and done to get status and food. He also says that within the heart of a person is the spirit. He believes that there are two things which will lead to the destruction of the Maori, laziness and in-breeding. His articles reveal him as a person with a great love for Maori. The name under which he writes is ‘W.B.’ [William Baucke], and he lives at Te Kuiti, Waikato.

SOME THINGS FOR PARENTS OF SCHOOL CHILDREN TO CONSIDER.

1. Make sure that the bodies and clothes of the children are clean.

2. Ensure that the children have two baths in hot water each week with plenty of soap.

3. Put flannel close to the skin and then dress them in other clothes to keep the body warm.

4. They should wear boots and stockings and these should be kept dry always.

5. Don’t let the children go to school if their clothes are wet. A person will not become sick if he is working and keeping the body warm, but if he sits down in his wet clothes, and is not working to keep his body warm, then he is opening a way for illness.

6. See that the children in all the homes are well fed; do not send them to school hungry.

7. If the school is a long way from the homes, make sure you give the child plenty of food to take. I see many children who are hungry because there is no food in the homes because the parents have spent their shillings on horse-racing, billiards, and booze. It is the children who will carry on our names so look after them well.

8. If the child seems unwell do not send him to school. Send for the doctor to look at him. Better to buy medicine for the child to heal him than to buy food for the tangi after his death.

From your devoted friend,

Maui Pomare.

[12] CALENDAR : DECEMBER

Day 5 Full Moon 5h 43 m a.m.

Day 19 8h 56m p.m.

1 T

2 W

3 Th

4 F

5 S

6 S Second Sunday of Advent

Morning Evening

Isaiah 5 Isaiah 11.1-11

2 Peter 3 John 15

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Third Sunday of Advent

Isaiah 25 Isaiah 28

1 John 5 John 19.1-25

14 M

15 T

16 W

17 Th

18 F Fast

19 S

20 S Fourth Sunday of Advent

Isaiah 30.1-27 Isaiah 32

Revelation 6 Revelation 7

21 M Thomas, Apostle

Job 42.1-7 Isaiah 35

John 20.19-24 John 14.1-8

22 T

23 W

24 Th Vigil, Fast

25 F CHRISTMAS DAY Athanasian Creed

Psalms: 19, 45, 85 89, 110, 132

Isaiah 9.1-8 Isaiah 7.10-19

Luke 2.1-15 Titus 3.4-7

26 S Stephen, Apostle

Genesis 4.1-11 2 Chronicles 24.15-23

Acts 6 Acts 8.1-9

27 S Sunday after Christmas

John, Apostle

Exodus 33.1-9 Isaiah 6

Isaiah 35 Isaiah 38

John 13.23-36 Revelation 1

28 M Holy Innocents

Jeremiah 31.1-18 Baruch 4.21-31

Revelation 16 Revelation 18

29 T

30 W

31 Th

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

5/- Maika Paweherua, Taimona Tahu, W Cooper.

H W Williams, Te Rau Press, Gisborne.