Te Pipiwharauroa 70

Te Pipiwharauroa 70

No. 70

1903/12

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 70, Gisborne, December 1903

LOOKING BACK

Te Pipiwharauroa has a tradition, as we arrive at the end of the year, of looking back over the long accumulation of days that have passed and noting the things that have happened and giving an overview. The most important thing is that we thank Jehovah for his kindness to us right up to the end of this year – physical kindnesses and spiritual kindnesses. We give thanks also that this has been a good year – a year without war and without bad things.

The worst thing was the murder by the people of Serbia of their king and his queen. This murder was like that of a savage race. The worst fighting this year was that of the Turks against the people of Macedonia. The main topic of conversation amongst the Pakeha was the return of one of the ships which went to the South Pole. There is not a great deal to be said about our own country. There was one important matter spoken of this year and that was the ending of the Maori kingship. But when this year is spoken of it will not be as the year when the kingship ended but as the year of Wereta, the tohunga who went around this island. Enough of our looking back, rather look at what has been done. If it has been wrong then look to the Almighty to strengthen us that we may go bravely forward into the new year. Greetings to you all.

JAMES HENRY POPE

In his speech which we printed last month, William Cooper said that perhaps the Maori People would never find a better friend than Mr McLean. Mr McLean was a man who loved the Maori and who sought the good of the Maori. Although Mr McLean has died his name lives on amongst the Maori People and he is remembered for the scholarships given each year to the Maori schools. Let us hold on to our memories of the love of Mr McLean; only a foolish person forgets a person’s love for him. Many Pakeha loved and love the Maori people; their love is not that of some Pakeha, which is begun over a glass of beer. One of these Pakeha is James Henry Pope, Inspector of Native Schools. When I was small and had not yet grasped a word of English I heard the name of Mr Pope and I saw him. Although he was an ill man, he was devoted to and committed to his work, travelling over rough roads. As a result of Government legislation, Mr Pope’s work finishes at the end of this year. So, with hearts full of love for our friend we wrote these few words – words of gratitude and words of sorrow. Soon his wandering around his Maori villages will end. He will no longer see his friends since he is getting old and his knees are giving way. But although we shall not see him his memorial stone has been set up, not by men [2] but by himself in the form of the book he wrote, ‘Life for the Maori.’ Maori are a people quick to show love, and will they not be quick to produce a sign of that love for their friend who is being parted from them? Will the school committees and Marae Committees not set in motion a campaign to purchase a Maori treasure as a sign of the love of the whole Maori People for Mr Pope? We put forward this idea for your consideration, people. ‘Honour to whom honour is due.’

THE MAORI LANGUAGE

According to knowledgeable people, people who have investigated the sounds of each language – according to them the Maori language is one of the most beautiful in all the world, soft and agreeable. Those Maori also who know some other languages perceive how good their own language is. Many Pakeha, men and women, learn the Maori language, but I believe the Maori People do not value their own language. Some Maori have set themselves up as Pakeha and are ashamed of Maori and of the Maori language. The proper name for such people is ‘fools’.

Maori are destroying their language and, tomorrow, they will have lost their land, their people, and their language. The sound of peoples’ voices has disappeared from before the mountains, and the Maori have congregated in the regions where the Pakeha has his cultivations beyond their forests. We have destroyed the roe of the paua , the laughter of the lattice-work, we have grimaced at the meddlings of the Pakeha, carvings have been incorporatted into his buildings. Dark skins are disappearing and now we have pale skins, half-caste skins. The ground-lark has been pushed into desolate places, the plough has gone over the marae with their decorated houses. The huia has been confined to Ruahine and only the chattering voice of the myna is heard in the clumps of trees. A man expresses surprise at having to walk: he has been carried by the buggy, by the train, by the bicycle, and soon by motor car, and perhaps it will not be long before he’ll find food being put into his mouth by the devices of the Pakeha, although he’ll still have to open his mouth. The language has become confused; it has been joined to an unintelligible language. Lost customs, lost language, lost land, lost people, lost mana.

People, I am not just speaking out of concern for our language, but out of an effusion of love. A Pakeha minister came to the Maori village. He listened to the children singing hymns in Maori and English. When he asked those children the meaning of their songs they did not know the meaning of the Maori words but they knew the meaning of the English words! This is a sign of the sickness of the language.

I believe in my heart that there are many reason for the pressure on, for the burying of, the Maori language. Let me give a careful account of these reasons so that people can understand them clearly.

First, we are being swamped by the Pakeha, his practices and his customs, and therefore our language is disappearing in favour of theirs.

Secondly, Maori language is not taught in Maori schools. Many branches of learning are taught at Te Aute but not the Maori Language. At the end of a boy’s schooling at Te Aute his English is not very good, but his Maori has been crippled and he has no inclination for the language of his parents.

Thirdly, Maori are not greatly concerned to speak the language correctly all the time: they do not reject an English word when there is a Maori word available. Even the elders commit this error. I see in the letters sent to Te Pipiwharauroa some English words the meaning of which is not clear to me. This is a bad habit, a habit which will bastardize our noble language. Our language and that of those children who sang is not the same as Maori.

I am going to point out what I have learned are some of the many, the abundant mistakes made on the use of the language.  One that is very common today is about the designation of a number of people; the correct usage is tokomaha [many people.] The question ‘how many people?’ should be tokohia tangata? and not e hia tangata? E hia is used for schools, stones, and other things, but for people it must be tokohia. If they are asked how many [tokohia] people there are, ignorant people answer e rua [two]. This is wrong; it should rather be tokorua [two]. Toko should come before the number – so, two, four, up to nine [tokorua, tokowha, tae noa ki te tokoiwa.] If you listen carefully to a person speaking, presently you will hear the mistake.

[3] 

One major fault is the pronunciation of the ‘wh’ the same as the English letter ‘f’. The children are the ones who are particularly bad over the pronunciation of this letter; instead of whawhai they say fafai. Ask wise people the correct pronunciation of this word.

There is nothing wrong with using an English word if there is no Maori word, but in the place of a Maori word people choose an English word. Look carefully at the wrong words that follow; there are others. I have seen some new words in some of our Maori newspapers: be very careful when constructing from English words words in Maori that we can use. Look carefully at this war party that follows. Those who know the language of the Moaning Tribe will recognise the borrowed words.

Wrong Word English Maori

rukauta look out tupato

pera pillow urunga

peeti bed moenga

rairi ride eke

toa door tatau

toma tomb urupa

pamere family whanau

okihana auction hokohoko

rori road huarahi

miki mix whakahanumi

tapu stop noho; tu

kawa cover taupoki

ropi rope taura

naihe knife maripi; oka

poohi post pou

raiti light rama

ho hoe kaheru

koma comb karu

poti pussy ngaru

aikiha hanky hei

karaihe grass tarutaru

tuweke swag pikaunga

tarawara traveller tangata haere

reri ready rite; takatu

poai boy taitama

puihi bush mohoao

puihi bush ngahere

tapara double takirua

merihana medicine rongoa

maihe mast rakau; rewa

heera sail ra

piihi piece wahi; maramara

apitihana opposition taha whakatete

terei sledge koneke

miraka milk waiu

heeki egg hua manu

kaawhe calf kuao

patiki paddock taiapa

wuuru wool huruhuru

pepi baby kohungahunga

purei play takaro

parakitihi practise akoako

kamapu come up piki

tanapu stand up e tu

pohara poor fellow rawakore

pari karauna burial ground urupa

putiputi pretty pretty puawai

Those are many of the bastard words that have been inserted into our lovely language and tomorrow our language will be like us – half-caste, half-caste people, half-caste language. It is alright to borrow English words if we do not have words to replace them, but saying, ‘Kia rukauta’ [Look out!] when the Maori word ‘Kia tupato’ [Be careful!] is very clear, is very wrong. People, make every effort to hold on to our language lest it be spoiled by ignorant people.

R T M K

A PRAYER FOR THOSE BEING PREPARED FOR CONFIRMATION

O God, our Father in Heaven, at my baptism you took me to be your child; by your Holy Spirit whom you have revealed to us, may I be helped, guided, and taught at this time, that I may be ready for Confirmation. Keep away from me thoughtlessness, laziness, and the love of the world, and hold on to my heart lest I consent to any sin. Direct me to commit my heart to working for you and to walking in your way. Teach my ignorance and strengthen my weakness. Bless my friends learning with me with a view to Confirmation. By your grace help us to receive abundantly the treasure given by you through the Laying-on of Hands, through Jesus Christ our Lord. Amen.

[4] 

LIFE IN THIS WORLD

Many of us Maori do not give any thought to Life in this world, to our birth and growing up, the wanderings of parents, our adulthood and old age. My friend! go on your travels, tramp along the road you are travelling on, and when you reach the summit sit down to get your breath. Turn around, look back at the places you have passed by and left behind. Remember what you have seen, what you have learnt, what you have taken from the sides of the paths which you have left behind. Perhaps you have discovered the reason why people came into this world to suffer here. Sweat pours down as you sought the well-being of your body. Cast your eyes back to the days of your birth; days disappearing into the distance in the world of forgetfulness. Perhaps we find ourselves giving thanks for our parents in our hearts. Perhaps we honour our mothers who in pain brought us to birth, who cradled and carried us, who from part of their own bodies suckled us with milk in our Infancy. Perhaps our mothers suffered. Think back]to the people who have blessed us, who taught us the right paths.

The sun sets on our Infancy and the day of Childhood comes. We went about with chapped legs, without a coat, and wearing only a shirt. We wandered about in the bush and in the open country while our concerned and loving mothers were anxious at our long absences.

Let us be very grateful to our parents for their blessings and for their gracious nurturing of us when were infants and young boys or girls. We knew that we would grow up to support our parents when they became feeble, and to flourish on the marae.

We shall not quickly forget this part of our life because it was at this time that the learnings and the wise directions of the parents were established and brought to fulfilment in us. The young lad will assume his independence. He alone will be responsible for asking his heart to guide him to the way of wrong or right. He will no longer be able to look to his parents to help him and perhaps to guide him in the right paths.

With the departure of the sun of Childhood comes the shining of the light of the day of Adulthood. The person has changed and will be increasingly involved in the practices and the thinking and the customs of the parents who stood on the turangawaewae  of the parents who had gone before them. This is the time when the ideas, good and bad, embraced by the heart during the days of childhood come into their own and one sees the fruits of the teaching of the mothers, good and bad.

With the setting of the sun of Adulthood descends the evening light of Old Age. We can barely lift our legs, our teeth are broken, our backs are bent as are the joints of our knees, our eyes are dim, and our hair is white like the snowy peaks of the mountains. And we know that the days are nearing an end. The eyes skim back over the many years which are disappearing into the world of Nothingness like a black-backed gull swooping over seafood. This is the time when a person does not have much hope of life and knows that the canoe is soon to arrive on shore, at the landing place of the myriads, of the thousands. It is the time also when your heart asks you, ‘How did you do in living your life in this world?’ You may find yourself seeking a reason for your difficulties in this world. Did you do good for people who will continue to remember you for it? These are the important questions our Heart asks. It is right that we should answer these questions truthfully. By doing so we will know the reasons why we were sent into this perilous world to suffer, according to the thoughts of our dull hearts, and why our living flesh should cease to be.

If one looks carefully at this one will see that it is wrong. We were not put here just to become ill and die. If we look into the future we will see a reason, a real reason for our being here, and if we complete the works we must fulfil, there our hearts will be at peace and joyful and we shall know the reason – the true reason we were born and lived in this world.

RAUMOA

[5] 

FAITH WORKING BY LOVE

To the Editor of Te Pipiwharauroa.

I put forward the idea of collecting money for a church which is desired by a small Waikato hapu, Ngati-tamaoho. In order to erect this church I asked that people show their love according to God’s law of love. I asked that people should bear one another’s burdens to fulfil that law. I pointed out that that kind of love was a sign of a Christian.

At 30th November 1903 I had received evidence of Christian faith, the fulfilling of Christ’s law, the evidence of firm, enduring faith, of faith working through love. Tame Paraone sent me ten shillings from the Parish of Manaia. You people of the Parish of Manaia, may God reward you as he sees fit for what you have done for the people of Paina, Mercer.

‘Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!’ (Psalm 27.16) You have cast your bread upon the surface of the waters and after many days you will find it. (Ecclesiastes 11.1) Thanks! That’s right! Best wishes! May it be so.

My article in Te Pipi Number 68 made the friend with whom I live, Roka H Hopere, sad at heart. We both live at Taupiri. It was because I said that Waikato had abandoned the faith and that there were no churches except for the one that Rev T Hapimana and I built at Te Pourewa. I am sad at the idea put forward by my dear sister in the Lord. My close friend says that what she writes is not a criticism but a clarification. But I have to say that what she says is wrong. Why has she said to me, ‘What you say is wrong,’ so that she and I are arguing? She thinks that I should take back what I have written because it is wrong and she has detected that I am a liar and all New Zealand and Te Waipounamu have heard of it. She says I am a man who tells lies and I have to accuse her of stirring up trouble by thinking this, but one must love those who have wandered into darkness and the shadow of death.

This is my request, that the words saying that Waikato maintained worship and the churches at Pourewa and Weraroa be withdrawn. I did not say that there were no ministers after 1863. Nor did I say that there were no ministers preaching. But it is true that I am a stranger to Waikato, arriving as I did after 1886. My statements were from information given me by Waikato people who spoke to me and I have seen for myself since 1893 the evidence that what they said was true. Wharerangi of Ngati Haua and Kingi from Ngati Apakura came to Pourewa and said to me that we should burn our faith in the fire. I answered by referring to Hymn 157 [Nga pai katoa e ranea nei – O Lord of heaven, and earth, and sea - Maori Prayer Book] and explaining its teaching. This to me is a sign of the truth of the things I heard along with what I saw of the dissembling with regard to Sunday observance by all of us, including Taimona and the others. To my knowledge there was no striking of ministers when Waikato were a worshipping people before 1863. John Whiteley, a Wesleyan minister, [shot 13th February 1869] went to lead worship and was shot with a gun. That elder called out when he was shot, ‘What’s going on, my family?’ whereupon he was shot dead. Certainly there were ministers like Mr Ashwell, Heta Tarawhiti and Hohua te Moanaroa. I did not say there were no ministers. Rev Renata Tangata, Rev Wiki Te Paa, and Rev Hone Papahia came to help Heta and the others, but the people paid no attention to them. The tribe adopted different religions. The names of the religions were Tariao, Nikiniki or Pao Miere. Te Awhenga was a leader of worship from the Wesleyan Church who set himself up as a Tariao minister. The part of the Tariao religion I learned about is this:

‘There are Rangi, Papa, Rongo, Taane Mahuta Teihana, and Ngana Tawhirimatea, the established person of the island station. This is what is said: A front post ticket, a within post ticket, a ticket from Hawaiki. Good. [Tikiti poumua ti ki te pouroto ti ki te ahunga mai Hawaiki ka pai. (sic) ]’

This is a hymn. Prayers are addressed to Tawhiao to save them. In ’93 Tawhiao told Taimona and me that he had put an end to his religion. So was I not right in the above article to query whether Waikato still held the faith? Why did they remain without worship and why did they not like the worship I offered them, the worship of the Holy Trinity, the worship offered by the Church of England. Had tens of people kept the faith would I be saying that Waikato had held on to the faith when thousands were rejecting the faith after the war in ’63. From what I have heard from the thousands I have spoken to and from what I have seen these statements are true for the children born [6] in the period from ’63 to ’93. I think that one person in 100 was baptised by those elders. Rev H Moanaroa was baptised by Tutua te Ngakau at Maungakawa at the end of the service. He was a chief of Ngatikoroki and Ngatihaua, that is, of Waikato.

It is the case that Ngatiwhawhakia is the tribe to which Rev Heta Tarawhiti ministered, but they all left the faith when many were dragged away. As evidence of this, not one in the Church of England is designated as a Christian from Ngatiwhawhakia. Although Roka H Hopere criticizes my article I cannot say that she is a Christian belonging to the Church of England. It is true that she is a daughter of Rev Heta Tarawhiti but while her elder was still living she turned to the Mormon religion there and is still one today. This is the reason why that elder went to his grave in his old age in sorrow. He was still sad that his people, Waikato, abandoned his faith. Even his own hapu, Ngatiwhawhakia turned to the Mormon religion. All of them, including his daughter Roka Hopere turned to the Mormon Church. However some members of one small tribe, Ngatinahinga, the hapu of Rev H Moanaroa held firmly to the faith right up to the present day; some left but most of that hapu remained. As for the church which Roka says Hohua built at Weraroa, I will not be so bold as to say that it is a church. I saw a building of nikau in which people slept and ate, not a sacred building. It was a small building for meeting in or for cooking perhaps. The church which, according to Roka, the Rev H Tarawhiti erected at Pourewa in 1892 fell down. Perhaps the posts of that house were of flax sticks and the floors and things have perhaps been dock leaves because in May 1893 when I visited Pourewa it was not there , nor did I see Poraka standing there or a box. But the custodian of that village, Rore Rangihawe, showed me the place where Heta’s building had stood. It had been his sleeping house and not a church. He told me it had been burnt down. Roka says that the bell from that church is at Te Pourewa. This, in fact, is right. That bell was at Taupiri, 80 miles from Te Pourewa, and Taimona and I carried it from Taupiri to Te Pourewa. If he said that the house Taimona and I arrived at was the one then that is so, because it had two parlour rooms, a kitchen, and two bedrooms. Heta gave us the bell because there was no purpose in striking it; not a single person came to church when that bell was rung.

If Roka’s statement is true that Waikato held firm to worship despite everything [?ina noa nei] I was wrong. For what reason did she criticize my words when I pointed out, so that the tribes may know, that a tribe that left the faith is now returning to love it and to help it? It is as if my sister is perplexed. To my way of thinking it is not correct to say that they held to it firmly.

According to Christ it is the person who remains firm to the end who will be saved. I have no desire to argue with anyone and consequently I am sad at my response to the words of Roka. But this is not an argument or a criticism but a defensive blocking of a patu thrust she aimed at me. My wish was not to write but to speak with her, but I thought that when we had finished our talk, even though we had finished our business, people would still think of me as an inventive person.

Tribes, languages, hapu, if Roka does not withdraw her statements I ask you to withdraw your belief in those statements.

So, Father, if my words are harshly critical so as to cause grief to the heart of my beloved sister, may God forgive my sin.

Nikora Tautau.

THE CHURCH OF ROME

To the Editor of Te Pipiwharauroa.

Friend, greetings! Best wishes to you in these days before Christmas. Such are my greetings and I turn to our object. Friend, I have seen your answer to my article in Te Pipi No.67, when, friend, you did not want to withdraw what you said. According to you it was I who wrote erroneous things. I, for my part, using my 'H' school pencil, am an ignorant man. So, friend, it is good and right that you say that I am an ignorant man. But what I want to say to you is this, please do not make holes in my submissions as you did when you published my article. First, you left out statements that are important for my side. I want you to publish my words, including these, and do not omit a statement despite the length, so that people can understand our clearing of the way of faith and justice.

[7] 

1. About St Peter:

Although this was not found it Scripture it is found in the ancient writings of the Church and Anglicans] acknowledge the reliability of these writings. They are those of the writers Clement, Augustine, and Grotius (a Protestant). A Christian person will not deny that St Peter lived in Rome. Chambers Encyclopaedia says that scholars agree that Peter lived in Rome.

As to your pointing out that this is not found in Scripture, where do you find in Scripture the articles you allude to?

2. About the Primacy of the Church:

If the Church of Rome is not the parent Church of England, which Church provided these ancient practices which are found in England? (1) Confession of sins, (2) The Mass, (3) Holy Water, (4) The Sign of the Cross, (5) The Celibacy of the Priesthood, (6) Belief in Miracles. Do you not know that Lucius, King of England, sent to the Pope of Rome in AD156 to be baptised? He was baptised along with all his people. These stories are found in the books of the Protestants.

3. Concerning the saying that the Church of Rome has erred:

If the Church of Rome has erred, why have great scholars from the Church of England gone over to the Church of Rome? Those people include even some bishops, some clergy, a member of Parliament, a general, a ship’s captain, a lawyer and a doctor. Are these all foolish men?

Their names are Newman, Manning, Ward, [Pepara - ?Perceval], Wilberforce [Robert Isaac], Benson [Robert Hugh], and Ripon, who is a Lord.

Do not edit pieces out, so that our clearing may be light. Friend, I said to you that in time scholars will emerge from our communion to take up the battle if you do not withdraw your statements. But it is not a battle; rather it is putting on the armour of light.

So much, my friend, for these words which I forgot. Should you like to publish them that would be good. What I want to say to you is this, please publish it so that Protestant people may be informed. As for Catholics, let them not interfere by sending in articles to dispute what the two of us are saying. Let what we are about be between the two of us. That’s that.

As for my article, I take Te Pipi. In truth, I realised that the year has come to an end but in the new year I shall take it again. May God protect you.

From your servant,

P H Ngakuru.

Kaihu.

THE CHURCH OF ROME – A RESPONSE

Ngakuru P Hare says that we should keep our argument between the two of us, but I have this question for him about whether he writes under the guidance of a Pakeha, a priest perhaps. As to the ignorance of Ngakuru we confirm what we said: he and all who say that the Church of England was born from the Church of Rome are ill-informed. In time we will return to this matter. Ngakuru says that we should not edit out pieces of his articles and that we have omitted good things he has written. This saying is deceptive; we have published Ngakuru’s main points, indeed his first article was not edited at all. The purport of his articles is clear - that we alone are at fault, but he has not pointed out our errors. As we see it, the Catholic side is all that Ngahuru knows; he does not know about some other extraneous writings which only the priests will teach. Indeed they teach that the Church of England was born out of the Church of Rome. This saying reveals ignorance and is wrong. Ngakuru says that good parts of his article were left out. Enough said! He is actually agreeing that some of his article is wrong. Concerning the important issues which Ngakuru and his Pakeha or Pakehas are arguing about:

(1) Concerning the coming of Peter to Rome – Saint Peter to him. I said that the Scriptures did not tell us that Peter was appointed as Bishop of Rome, but Ngakuku says that what I said was wrong, therefore I challenge him to show us the chapter of the [?kainga] that says that Peter was made Bishop of Rome. Ngakuru cannot do it. And now [8] he or he and his Pakeha have introduced the names of some non-Biblical people. If Peter was the successor of Christ in this world and the head of the Church why was his being made Bishop of Rome not revealed in the Bible, because this is a very important matter. Ngakuru called Grotius an Anglican but no-one should mistakenly think that Grotius was an Anglican; this man was not from England but from Holland. He was born in 1583, more than 1000 years after the supposed arrival of Peter in Rome. Ngakuru has not written down the chapters in the writings of these people so that we can inspect them ourselves. Do they say that St Peter was made the first Bishop of Rome? Show us. But what I say (and Ngakuru says that what I say is mistaken) is that the Scriptures do not tell us that Peter arrived in Rome or that he was made Bishop of Rome. There is nothing in Chambers which says that Peter went to Rome, but he says that it is said that Peter was made Bishop of Rome in 42AD, a human speculation. I did not say that the Articles [Formularies] are to be found in Scripture but that in the Articles of the Church of England you find that one dealing with the errors of the Church of Rome, and the basis of those Articles is Scripture. Article VI says that nothing should be insisted upon which is not in the Scriptures, but you insist that Peter was made Bishop of Rome. Many teachings of the Church of Rome are outside of and turn away from the Scriptures. Where in Scripture does it say that Mary is an intermediary for people, or that the wine of the Lord’s Supper should not be given to the congregation? The Catholics worship Mary. The right name for them should be Marians, not Christians.

I end here my long response lest Te Pipiwharauroa is filled up, and some issues I deal with briefly because, although what is said is clear, Ngakuru will not see it: ‘he has eyes but cannot see, ears but cannot hear, a heart but does not understand.’

(2) Yes, those are the teachings of the Church of Rome, and those are the teachings which were criticised and rejected by the Church of England. Perhaps Ngakuru agrees that the Church of England did not begin in the reign of Henry VIII, which is true. We are surprised that Ngakuru knows that Lucius was a king of England, because many Pakeha have not heard of this king. He does not appear in the chronicles of England, though Bede has the story of a leader called Lucius who went to the Bishop of Rome. Bede was a Catholic, born in 673, 500 years after the time of Lucius. Scholars say that this story is a legend; not much is known of the history of England in those days, and it is a Catholic practice to use little-known stories. But if this story is true let us not mistakenly think that Lucius was king of all England, He was not a king but the chief of a small tribe. . His journey to Rome would not have been overlooked because the important castle, that of the king, was there. Ngakuru is foolish to say that there was a Pope in Rome in those days; there was a bishop who had the same authority as other bishops. Afterwards, in the 400s, as a result of the grasping heart of the Bishop of Rome, Stephen, [the Papacy] was agreed. The first Catholic bishop to preach in England was Augustine who was sent by Pope Gregory. He landed in 597, but when he arrived there was already an English Church. Friend, Ngakuru, you say that the Church of Rome is the parent of all the Churches. This saying of yours is wrong, just as it is wrong to say that Mahuta is the king of all the Maori People.

(3) It is true that some people in their foolishness turned to the Church of Rome just as some scholars turn to the devil, not because the devil is right but because the person is mistaken and wants to engage in the works of the devil. Who are the Bishops who have gone over to the Church of Rome? Why was the Church of Rome trounced by England and Germany at the time of the Reformation? Was it not because of the evil of its practices, the greed of the Pope, and his seeking to bring the king under his authority? Were we to point out the wrongs of the Church of Rome you would, perhaps, not believe. But let us finish here.

A NOTICE

We have some copies of A Catechism for Children to Learn and Sunday Prayers. A minister who wants copies should let us know and they will be sent to him free of charge.

[9] 

THE MORMON CHURCH

To the Editor of Te Pipiwharauroa.

I send this article for all to see.

I have seen your response to my letter which I sent concerning the article dealing with Nga Waea. You said that you did not want to print the whole of that letter. Rather you edited out only some of it.

This is a bad thing that you do – not publishing the whole letter. People in that place are misled because you have not printed the object of your questions. I shall not answer your questions now but will wait until you print my letter in full. Then when it is printed you will find that not one of your questions will lack a clear answer.

Paora Hopere.

[The article by Paora Hopere which was edited by us was an article about the number of wives of Abraham, Jacob and David and some others. These were the subjects of the exchanges at Te Muriwai. These accounts appeared in Te Pipiwharauroa and so we did not agree to return to these subjects of contention and it is the practice of newspapers to shorten long articles. We responded to Hopere’s request to provide the chapter and verse where Christ says that a man should have one wife. Hopere thought that we would not be able to answer him. He also said that if we were able to he would acknowledge that Nga Waea had been defeated. This was Hopere’s grand statement. We answered his challenge, but when he was defeated he tried to hinder us with trifles, ordering us to print his article in full because he wanted people to see what he said about Abraham and the others. Why focus on Abraham and the others when it is clear that God purposes that a man should have only one wife; Christ says the same, as does Paul. Our questions which Paora Hopere will not answer are these:

1. When was God’s decree that a man should have only one wife revoked?

2. Where is the verse in which Christ says that one man may have many wives?

3. Do the Mormons not say that Christ had a wife and that God slept with Mary who then gave birth to Christ?

We knew that Paora Hopere would not agree that he had been beaten, but he will go on trifling over things. One must stand up front like a man and not hide behind. – Editor.]

MORE ITEMS

The two ships Morning and Terra Nova have sailed to the far south [the end of the world] to visit the Discovery. We published an account of the Morning when it returned, leaving its companion vessel Discovery stuck in the ice. If the Discovery cannot be freed it will be abandoned and the crew brought back.

On 26th November a boat, Kia Ora, sailed from Gisborne here. It is 2 ½ tons and there is a crew of two. They are travelling to London by way of the southern tip of South America, a tempestuous place. They believe that they will arrive in six months. From England, Kia Ora will cross to America. This is the smallest boat to try to sail around the world. Either they will get around it or they will sink to the bottom of the sea.

A woman with a very lovely voice has arrived in New Zealand. Her name is Ada Crossley. People admire her greatly. Mr Seddon and his wife presented her with a Maori treasure. When she sang in Masterton, Pakeha women threw flowers at her feet. Pani te Tau, daughter of Tame Parata, stood and presented her with a Maori cloak. Ada Crossley laughed, sucked her hand, and cried with Pani te Tau.

Mr Moss, member of Parliament [for Ohinemuri], said, ‘The problem for the Maori is collective ownership – the land, houses and goods are owned by the many – and this custom will make for the downfall of Maori in the coming years. The Government said to Maori not to sell their land to thieving Pakeha who pay £2 an acre but to the Government for 3/- an acre, and not to sell the timber on their land to Pakeha for £6 an acre but sell the land to the Government for 5/- an acre including the timber.’

[10] 

THE LOVE OF THE PAKEHA

On 6th of this month a child had the idea of going to his important Pakeha friends to ask them for money for the Waimarama church. The people of that village had the idea of building a new church and after three years the amount raised for it was £79. But when that young person, T Renata, approached his important Pakeha friends he collected in one day £21 16s 6d.

These are the names of those Pakeha.

J N Williams, Hasting 10 0 0

J H Williams, Hastings 5 5 0

W Nelson, Tomoana 2 2 0

Rev T Hobbs, Hastings 10 0

Mr S Fitzroy, Hastings 10 0

Lady Russell, Hastings 1 1 0

Rev W Gardiner, Havelock North 10 6

Miss A M Williams, Hukarere 10 0

M W Chambers, Havelock North 5 0

S E Beamish, Hastings 6 0

J B Morison, Havelock North 5 0

Alex White, Havelock North 2 6

Miss Baker, Hukarere 2 6

F K Faulkner, Havelock North 2 0

E M Faulkner, Havelock North 2 0

M E Lanauze, Hastings 2 0

J Rainbow, Hastings 1 0

Total: 21 16 6

Pakeha help generously when Maori are collecting money. T Renata has told me that he has completed his work as he has yet to collect from the leading people in Napier. It will not be long before it is completed.

From your loving friend,

T T Arohanui.

MAORI TOWN ACT

Wellington, 9th October, 1903

To William Fox and some others,

Wellington.

My friends, greetings to you. 

This is an answer to your letter of 10th August.

Your request in your letter to the Honourable the Minister of Maori Affairs is being dealt with insofar as there is before Parliament now an Amending Bill dealing with Maori Townships [Native Townships Amendment Act 1903], which will enable the Minister to deal with the matters affecting the town of Araroa (Kawakawa).

I understand that this provision will become law before the end of this Parliament.

Wm C Kensington,

Under-Secretary for Crown Lands.

A LETTER TO THE EDITOR

To the Editor of Te Pipiwharauroa.

My boy, greetings to you, [one of the] descendants of the breed which seeks peace and has a vision to raise the spirits of those without ideas and without faith - who perhaps say that it was Maui who fished up this land and the sea and made all the heavens. All these human ideas are very pleasing ideas to Satan, to the general of the soldiers of the great God [sic]. All the works of tohunga are all from the devil. His progeny are all born for hell. The devils have the spirits of men, of ancestors, of monsters from ancient times, of children who died in the wombs of their mothers, Therefore, people while we live embodied in this world, in no way go along with these practices, or your bodies will die, and your spirits, just as is happening with the churches. Some of the churches have become commercial companies in which the name of God is used to coax people to part with lands and treasures – this is their objective. Look at the people of Macedonia who are being cut down by Turkish swords. The name of this Turkish religion is Islam. They use the sword to spread their Good News. My boy, correct the language of that other island, Te Waipounamu. Worn-out Nets is Ngapuhi speech, the inheritance of chiefs, the lowly and the leaders.

Worn-out Nets is a true saying from ancient times.

T T Herewhare.

Omapere.

[11] 

To the people who send supplejack seeds for our bird, Merry Christmas and a Happy New Year.

A NOTICE

Because the Secretary is not able to send individual invitations to each person who is seeking the well-being of the Maori People, or to each old-pupil of Te Aute, he is using Te Pipiwharauroa send an invitation to them all.

Te Aute College,

November 10, 1903.

Friends,

Greetings to you all!

The Annual hui of the Te Aute Students’ Association will this year be held at Manutukea, 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, ‘Massage your daughter’s legs so that she can come shapely to the fields of Manutukea.’ [Nga Pepeha 2534] Pipiwhakao is here, that is, Pipiwhakao beach. Pipiwhakao forest has disappeared. It is as in the saying, ‘Raua and Pipiwhakao are afloat.’ [Nga Pepeha 1146] That’s enough from your pet, Te Pipiwharauroa.]

FROM TE RAUKAHIKATEA

On 9th December the Te Rau school finished and the Principal and his wife and child went on their travels. Our hearts went out to them with sorrow and love. They are people loved by most of the Maori here in Gisborne. In these days they are going to see their family of friends in these islands. Then their party goes to England. He will be away for one year before returning to his work. From our hearts we hope for their safe return. Though absent now, they will be seen again. [cf. Nga Pepeha 589, 591] A new teacher is coming to take his place while he is away. We hope that there will be an increase in the number of new pupils coming to the college in the imminent new year. Come, servant friends, if you are impelled by the Spirit. Come here to work together, to learn, to contemplate the work that he told us to do before he Ascended, the work of the true ruler of princes.

As the end of the school year draws near each young person is returning to their own home.

[12] CALENDAR: JANUARY

Day 3 Full Moon 5h 17m a.m.

Day 18 New Moon 3h 17m p.m.

1 F The Circumcision*

Morning Evening

Genesis 17.1-9 Deuteronomy 10.1-12

Romans 2.1-17 Colossians 2.8-18

2 S

3 S Second Sunday after Christmas

Isaiah 42 Isaiah 43

Matthew 2 Acts 2.1-22

4 M

5 T

6 W Epiphany Athanasian Creed

Isaiah 60 Isaiah 49.13-24

Luke 3.15-23 John 2.1-12

7 Th

8 F Fast

9 S

10 S First Sunday after Epiphany

Isaiah 51 Isaiah 52.13 - 53

Matthew 6.1-19 Acts 6

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S Second Sunday after Epiphany

Isaiah 55 Isaiah 57

Matthew 10.1-24 Acts 10.1-24

18 M

19 T

20 W

21 Th

22 F Fast

23 S

24 S Third Sunday after Epiphany

Isaiah 62 Isaiah 65

Matthew 13.53 – 14.13 Acts 15.1-30

25 M Conversion of Paul

Isaiah 49.1-13 Jeremiah 1.1-11

Galatians 1.1-11 Acts 26.1-21

26 T

27 W

28 Th

29 F Fast

30 S

31 S Third Sunday before Lent

Genesis 1 – 2.4 Genesis 2.4-end

Revelation 21.1-9 Revelation 21.9 – 22.6

*This Collect, Epistle and Gospel to be used every day until Epiphany.

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

7/6 W Morrish

H W Williams, Te Rau Press, Gisborne.