Te Pipiwharauroa 76

Te Pipiwharauroa 76

No. 76

1904/06

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 76, Gisborne, June, 1904.

SCENERY PRESERVATION COMMISSION

The Scenery Preservation Commission sat for ten days here in Gisborne to investigate and look at the places on this coast which are appropriate for preservation. There were four Commissioners, three Pakeha and one Maori, Tunuiarangi of Wairarapa. The Chairman was S Percy Smith, former Chairman of the Land Surveyors and an authority when it came to the Maori speeches.

This Commission operates under the law passed by Parliament last year [Scenery Preservation Act 1903] to specify those beautiful places for people to look at – forests, cliffs, mountains, lakes, flowing waters, rocks, caves, burial grounds, fighting pa, and other well-known places. Many people from all parts of the world visit New Zealand each year to see the beautiful things and amazing places of our islands. The Pakeha say that New Zealand is the most wonderful place in the world. The Government has set up a department to deal with all the issues related to New Zealand’s tourist attractions. The places the Pakeha wish to see are Rotorua, Taupo, the Whanganui River, Mount Aorangi [Cook], the Otago lakes, Stewart Island, the Sounds of the West Coast of Te Waipounamu, Otira, Kawatiri, Waikaremoana and many other places. In order to preserve such places this Act was passed to protect them against being spoiled by people or being burned. I have seen some beautiful places which were set on fire by people for no reason at all; the bush was burned in a few hours, which God had grown for perhaps 200 years. God grew the trees to decorate and beautify the land but they were burned for nothing by people.

The job of this Commission is to look at those places which should be conserved. The Government will pay the appropriate amount for the place. The Commission is also able to set aside the places it wants, but it would prefer it if the local people offer it for conservation. The lands so preserved will come under the power of the Government but it will not be worked but set apart. If gold or suchlike should be found on those lands it can be taken by the local people. The penalty for people who mistreat a conservation area is up to £100. Government land and Pakeha land as well as Maori land is being preserved; 15,000 acres of Pakeha land has been designated for conservation. One of the Commission's wishes is that the stories of the conservation areas – the battles, the taniwha lairs, and suchlike – are written down.

We ask all the Maori People to support this Commission and this Act. Let us hand over our burial grounds and perhaps our wildlife forests [part of a forest with birds] to the Government for protection and making tapu. It will conserve the beautiful parts of our lands. It will be a good thing if each tribe meets and decides which of our lands should be handed over for conservation and that they also carefully set down the stories of those lands so that when the elders have died the accounts will have been gathered together in books for our descendants to see after us. People, don’t be in two minds about this law. We know for certain it is a good law but the problem we foresee is that it will only be slowly implemented. The Commission is visiting all parts of New Zealand.

[2] 

MAORI TOHUNGA

(This article is translated into Maori from the Poverty Bay Herald.)

[Poverty Bay Herald, Volume XXXI, Issue 10070, 8 June 1904, Page 3. The following is a back translation.]

This is a nasty weed growing amongst the Maori People. This weed will die out and disappear if it is cut off at the root; it will dry up. It is said that the tohunga is like a minister. If that is the case let him preach his doctrines to those who follow him. If this is all he does then that would be alright but if part of his ministry involves interfering with the body then it needs investigation. The Maori are a people who are quick to believe everything and to embrace those things even though they are wrong. The Maori will believe in ghosts and evil spirits as if those things were real beings [had bodies]. The person who has influence with those spirits is held in awe. In former times the tohunga was a rangatira, a sacred person, an object of awe, but today’s tohunga is someone who, even though he is a bad person, will ‘tohunga’ a person with his deceptions. Nowadays it is sufficient to have the accoutrements and the strange actions to set oneself up as a tohunga, and the genuine sacred aspects of the past are jettisoned. I was amazed on visiting the Coast at the many people who follow the tohunga – men, women and children, and the elders too. The slightest complaint is brought to the tohunga – to his ‘temple’. Working men leave their work to go to the prophets. Influenza is rife in the Waiapu district in these days and the treatments of the tohunga differ from those prescribed by Dr Pomare. Because the ‘temple’ is sacred people have to take off their shoes. ‘The tohunga is a great believer in the cold water treatment.’ I saw some people who returned from the ‘temple’ to die at home. It is a very sad thing to visit the pa at Waipiro. There was lying in one house a young man of perhaps 18 who had been brought from Te Awanui. Looking at him one knows that it will not be many days before he dies. In another house lies a girl who a few weeks ago was strong. Now she lies on her mats waiting for the time when her eyes will close (that Friday she died). Likewise some of the families of the village have all been struck down by the illness. There were in all five deaths in Waipiro in one week. If people die like this it will not be long before there is only a remnant for the tohunga to pray over. Who will suppress this wicked practice? The police know that this is being practised by Maori but they are not able to provide evidence to prosecute the tohunga, and some Maori will not testify to what the tohunga is doing because they fear that deceiver. The Te Aute Association has not yet been able to set up a barricade against this evil which afflicts their people. They did not even pass a motion condemning this practice which kills people at their conference at Te Arai. So Ngata, Kohere, Wherehi [Ferris], Ngatai and all of you give serious thought to this matter. You can bring an end to this thing. Help the police to apprehend one of them and the court will take his measure. You can see the fruit of the work of the tohunga on the East Coast. Don’t be afraid of the elders who believe in these activities. This thing is striking down your people. The job is yours; why delay it? It will be said that you are ‘children’ and do not understand. But what do you see? Look, it is striking at the bodies and spirits of your people and carrying them off. Don’t say that by and by the Maori will see that these things are wrong lest when by and by comes you discover that your people has ‘by and by’ed’ to oblivion. Offer a reward to anyone who can testify to a tohunga’s wrongdoing and so bring him to justice. If you do this it will do much more good than the speeches at 40 of your conferences.

SAD NEWS OF NGATI POROU

From the contents of the above article written by a Pakeha who visited the Ngati Porou area, we see the sadness of his heart at the evil activities of native tohunga. Last year Wereta was the tohunga who was chased by people, this year it is Karepa. There are two of them – both persistent and deceitful. Because of the stupidity of people they are quick to believe in their deceitful activities. The people of the Ngati Porou district are suffering much despite the presence of the tohunga. People go to the tohunga and because they sit in his tent in the damp and take off their shoes on his instructions their illness gets worse, then they return home to die. Five people died at Waipiro in one week – men, women, brothers and sisters. We have heard that there are eight dead at Waiapu. Of all the villages of [3] Ngati Porou, Waipiro is the village most strong in supporting the activities of Maori tohunga. According to accounts, most died of influenza and one from falling from a horse. Perhaps more than half the Pakeha in Gisborne here have contracted influenza but not one has died. This is not a serious illness but if a person is not careful when going outside it can be bad. Hence, people died through going to the tohunga. Had they stayed at home they would not have died even though they had no medicine.

We believe that the marae councils are responsible for suppressing the activities of native tohunga but what is wrong is that some of the councils are afraid of doing so and some of them believe in these tricks. We have made our stand against the tohunga, and now perhaps we must remain silent and let people learn from affliction. If people will not listen to words of advice, like some people who let their children suffer because of something they are strongly committed to, let them think about it. – Editor of Te Pipiwharauroa.

THE MARAE COUNCILS OF TE TAI-TOKERAU

To Te Pipiwharauroa.

Greetings, bird! In the middle of this cold winter, take these messages to the marae you visit.

Maui Pomare visited the area of the North Wairoa Council. He had arranged the site for the building of a hospital for this council. The site is two acres. This was the reason for his coming up here. Secondly, we were to inspect marae. On 23rd May the two of us arrived at Mangakahia. This district is right in the centre. When we arrived the people were not ready. On 24th May he inspected the pa belonging to that tribe. There were four large pa. Pomare said that it would take one year to build houses for some of those people. On this marae where we stayed is the largest meeting house in Northland. Those people had many nice houses; they had sawn the timber. Pomare spoke at length about health for everyone and about the work of the Marae Councils. There are four councils for these people – Hokianga, Tokerau, Whangarei and Wairoa. But only Wairoa Council inspected them. On Wednesday 25th May he left me at Whangarei to go to look around there. One thing that the elders of that district asked of Pomare was that they be given a school for their children. Pomare agreed to that. Of the people of these villages, some are living in the ignorant ways of the people of the Waikato area who come to these places to preach their foolish ways. Those practices include a Poukai [see Salmond – Hui pp.203 ff.], and Mahuta’s flags. As I see it these activities are troublesome. I also noted that some people in the Whangarei Council would not speak at their council. Being summoned to the [?Ture nui], the chief Henare Pauoho of Whatitiri was deposed. We have the same problem in my council – the refusal of the marae committee to send payment of just one pound. Meanwhile that scheming body sent six pounds to the [?Ture nui] in payment in despite of the Committee regulation. Many people despise these regulations. That’s it. Best wishes to us all. Hello, as well!

From your friend with much love,

Waaka Te Huia,

Chairman of the Te Wairoa Council

THE DEATH OF WI TAHATA

A letter has arrived from Hemi Whakarara telling of the death of a Ngati Porou chief, called Wi Tahata. This elder was nearly sixty years of age when he died. Ngati Porou grieve much at the death of this one of their chiefs. Wi Tahata was an elder well-versed in the teaching of the Scriptures. He was educated at the school at Waerenga-a-Hika. He was one of the lay representatives of Ngati Porou. He was skilled at carving and the construction of Maori houses. Wi Tahata was courageous in the wars in the old days and so was made a captain in the army. This man’s battles started at Pukemaire in the Taranaki War when he came up against the war parties of Te Wao and Te Wiwini. He also fought at Waikaremoana, Makaretu, and Ngatapa. His people have voiced their feelings at his departure. Farewell! Farewell, Great One! Farewell, Mooring Post of Life!

[4] 

LAND RATING LAW

To the Editor of Te Pipiwharauroa.

My friend, I hope you will be so good as to send out the few words that follow below. It is a notice conveying my thoughts to the tribes, the hapu, the languages, the administrators, and the communities of people in every part of Aotearoa and Te Waipounamu. Greetings to you all! Ladies, gentlemen, girls and boys of the Maori People, greetings! It may or may not be the case that your hearts are aware of and that you are thinking about the serious implications of the Laws which will concern us in the days to come, but I will reveal some words which will alert your hearts to think about and to look at the implications, serious and otherwise of the Maori Land Rate Act [The Native Land Rating Act 1904 (8th November 1904)]and the Land Tax Act [The Land-tax and Income-tax Act, 1904 (31st October 1904)]. In recent days the Parliament has completed the Land Rating Act and the Maori Land Tax Act. It is ½ penny in the pound on the value of the land. Pakeha people, on their part, will be paying 1 penny in the pound. The question one asks is why is one group paying as little as ½ penny while the other is paying 1 penny? I have two answers. First, the Maori people do not know how this great treasure, money, works, while the Pakeha have had how many thousands of years to learn how to use this thing, money? And they take no rest from dwelling on money every second, minute, hour, day, week, month and year, for their hopes are set upon money, and when they have descendants they are the same. But with Maori the important things are love of the family, parties travelling to funerals, and hui to promote things. My second observation is this: what underlies the Government thinking when it taxes postage, Maori land leases and Maori land sales at £10 a year and the Pakeha at 15 shillings a year? So, Maori people of this country consider this, think about the above words. But their desire is that the amount paid in rates and taxes on land by Maori should be the same as they pay. Now I know that the Minister of Maori Affairs and his Government have changed their minds and support that Pakeha idea. They do not take into account the ignorance of the Maori People when it comes to working with and taking care of this commodity, money, nor do they consider the youthfulness of the Maori People and this Colony under the English Law of the great worldwide Empire. I am able to say that I have not found an upstanding Maori who has kept all the laws of the English. Therefore I thought it would be a good thing for the Minister of Maori Affairs and his Government and the Pakeha people to leave the amount of rates and Land-tax untouched at ½ penny but to make available the power to raise supplementary rates as appropriate to pay for the building of bridges and new roads to open up the country. As it happens I am a man who knows how to run a farm, to raise sheep, cattle, horses, pigs, and poultry, but I am unable to get rid of Maori love [aroha] from my heart.

The second reason why I wanted to write to Te Pipiwharauroa so that my friends throughout the land could see it was to say words of gratitude on hearing the news of our Prime Minister’s debility at this time. It is well known that he devotes all his strength to promote things for the betterment of this country and that he is keen to elevate the name of this country in Africa and other parts of the world. My friends, this is a great sign, an establishing of the leading role of the Maori land in the wider world.

The third reason [for writing] is that I saw an article comparing the many Churches in the world, but I think that if one prays to Christ with a loving, faithful and committed heart, then what is wrong with my Ringatu Church when I love it and understand it. Why should I despise other Churches when people love them and cling to them? However I think differently about our Mormon church because they ridicule some other Churches which I think is very wrong, and what Temuera Tupara said at the Moawhango hui was right. Lest I cause distress to my friends who have taken up with Mormonism, I would say that I have only heard accounts of this.

Perhaps God has carefully scattered us Maori People amongst the many Churches – Anglican, Wesleyan, Catholic, Salvation Army, Ringatu, and the many other Churches.

‘Te Karere a Mahuru’

Ngatiapa.

[We believe that God does not want his Church to be divided. There were enough Pakeha religions; they were passed on to the Maori and then they multiplied. Why, belonging to the old religions, did Te Kooti and Haimona Patete set up new religions for themselves, as did some other people? The setting up of these religions was a judgement on the old Churches. Likewise the old churches are right to be critical of these divisive religions when they see their errors. Why should we not stick with the Church by which we were raised to enlightenment? [5] A person’s great devotion to his religion is not also a sign that it is true. Ignorant peoples were devoted to the worship of idols but they were in error. So those people who know that they are in error need to have their error pointed out to them so that they may turn to the right path. – Editor.]

THE GIVING OF WHITIREIA

(Continuation of the article.)

In 1895 the Trustees asked the lawyers if it was possible to establish a school in another place under the provisions of the Whitireia Deed. The lawyers replied that it was not possible and that the school had to be built at Whitireia. Then they asked General Synod in 1898 to point out a way for them to proceed. The decision of General Synod was as follows.

The amount received from rents and the income from invested money was insufficient to support a school as envisaged by the Deed.

Secondly, although the wording of the Deed laid down that it was to be ‘for the children of all peoples’, because the land had been given by Maori it was right that the school should be for the benefit of Maori children.

The General Synod said that the Trustees should ask the Supreme Court to approve their instruction that the rents and the income from the invested Whitireia money be used for scholarships to enable Maori children to attend major colleges.

In July 1898 the Trustees presented their petition to the Supreme Court. The Government sought to overthrow it. The reason for their opposition was the Government’s idea of bringing forward proposals for all the lands set aside to provide for Maori Schools. The case went on beyond the last days of Parliament in that year. The Trustees waited right until the end of that Parliament but the Government did not bestir themselves on the matter. On 25th November 1898 the Trustees again raised their case and the Chief Government Solicitor opposed them. The Trustees let lie their proposals that they had worked out for that land. The Government Solicitor also let his proposals rest.

The Trustees’ Proposals were these:

(1) The Whitireia monies should be used to enable the children of people living in the Province of Wellington to attend the senior schools under the direction of the Church of England as arranged by the Trustees, and according to the following objectives:

1. Those children should be taught the principles of the Faith, agricultural skills, and the English language.

2. It was appropriate that Maori children should get the scholarships.

3. Maori children living in areas where there is no school should be able to take up scholarships to attend a school.

4. Maori or Pakeha children studying in a State School should complete the Fourth Standard before being able to take up a scholarship.

5. The General Synod has power to make stipulations about the scholarships given within the limits of the established laws.

Perere Peneti.

(To be concluded.)

NEWS FROM ABROAD

A noble girl, 20 years of age, was found coming close beside the king of Russia, She was seized by the police. It was discovered that she had dynamite to blow up the king. This girl has been condemned to death.

In Australia, three robbers filled a bag of money in broad daylight. They gagged the clerk. They blew up the safe with gunpowder. They took £1700. They then got into the bank manager’s buggy and went. They were an hour and a half working inside the bank. These robbers have not yet been found.

The Tilikum, the vessel sailing around the world, has arrived in Africa. It is at present perhaps crossing to South America.

Tibet is still troubled. The indigenous people are still attacking the English army but are being defeated. Their religious leaders are exhorting them to fight and kill the English.

[6] 

RUSSIA AND JAPAN

On 15th May Japan suffered a major setback with the destruction of two of her fighting ships, the Hatsuse and the Yashima. The Yashima was destroyed in a collision with another ship in the fog outside Port Arthur. The Hatsuse was destroyed by a mine. Russia laid the mines outside Port Arthur. The Hatsuse struck the mine but was not sunk but shortly afterwards it struck another mine and it sank. 651 Japanese died. Admiral [Teua] was the commander of these ships and not Togo. The Great Powers criticized the Russian practice of laying mines in the open sea which could result in the destruction of ships of nations not involved in the war. A Russian warship has been wrecked at Vladivostok; it went onto the rocks because of the extensive fog.

Major battle at [Kinitau - ?Yingkow (Newchwang)].

On 27th May wires arrived telling of a major battle at Kinitau on the north of the headland on which Port Arthur stands, that is, behind Port Arthur. Japan was hoping to take Port Arthur. Their ships were at sea and their soldiers on land. Port Arthur is strongly fortified and many fortifications have to be taken before one arrives at the main fort. At Kinitau are several Russian forts blocking the way to Port Arthur. The Russians were on the hills, they had completed their fortifications, the cannons were in place, but the Japanese were in a hurry. In the morning the cannons began to fire and the Japanese began their assault. They fought for 16 hours and then the fort fell. Of the Japanese, 4,500 fell, and 670 Russian bodies were seen lying together. This was a very large battle. The Japanese kept up their assault and were cut down by the Russians. They neared the breastworks and were fired upon and killed by the Russians but the Japanese did not turn back. The sun was nearly set when the Japanese broke into the fort and were at close quarters. They stuck them down using rifles as clubs, and bayonets and swords. The sun had set and the Russians fled. The Japanese flag had been raised in the fort. The Russians left behind 68 artillery pieces and 10 machine guns, besides gunpowder and other things. It is said that the bravery of the Japanese was unlimited. They kept charging the Russian guns without any thought of turning back. One of their battleships was offshore firing. The Japanese are continuing to fight on to get to Port Arthur. It is said that there are 25,000 soldiers there but Japan’s main plan is to capture Port Arthur even though many men will die. Japan want to take Port Arthur and Vladivostok so that Russia will have no ports in the East. If it takes these harbours then Russia will be defeated; it is powerless if it has no ships.

LATER NEWS

The war continues to blaze and Japan continues its assaults. A Russian torpedo boat has been destroyed. In one engagement on land more than 800 Russians fell having been lured into a trap by the Japanese. They are still seeking to capture Port Arthur and the Russians are continually under pressure. The Japanese fled and were pursued by the Russians; when they were surrounded 800 of them fell. There will need to be a major battle before the fall of Port Arthur. On 17th came news of a major battle in Manchuria in which 1000 Russians died and the Japanese lost 1000 killed or wounded but the Russian took flight. Three Russian ships have sailed from Vladivostok into the open sea and have seized some Japanese ships. They are now being pursued by Japanese warships. Two Japanese troopships have been sunk by the Russians and many people died.

On 20th of this month Lord Ranfurly sailed and Lord Plunket arrived in Wellington. On 28th Parliament meets.

In the game on 15th Te Aute scored 3 points and the combined Sydney schools, 3 points. In the subsequent game the result was the same with 3 points on either side.

There was a tragedy in New York when 1000 women and children either drowned in the water of perished in the fire when the ship, on which they were travelling to a party, caught fire. Because of the steepness of the riverbanks the ferry was unable to land ashore. It was a terrible disaster.

The peoples under Russian rule are very bad. The governor of Finland has been murdered.

[7] 

THE PUPILS OF TE AUTE.

On 28th May the pupils of Te Aute and their teachers went to Australia to play rugby. They sailed on the Saturday and arrived in Sydney on Wednesday night. These are the names of the pupils and their tribes.

K Poutawera (Ngapuhi), Pine Tamahori Captain, Erekana Pewhairangi, Wharetini Rangi, Matauru Wanoa, Wi Rangi (Ngati Porou), Hauparoa Hiroti, Turu Hiroti (Ngatiapa), Tawhai, Tana Raukawa (Ngati Raukawa), Heta Te Kani, Momo Teaonui (Ngati Tuwharetoa), Wiremu Kawepo Porotene, Naera Pitiera (Ngati Kahungunu), H Grinnell (Te Atiawa), Tukere Teana (Ngati Maniapoto), Tango Kokiri, W Waaka (Te Arawa), Rongo Nuku (Ngatipukeko), E Ellison (Ngai Tahu).

The Teachers:

Mr J Thornton (Headteacher of Te Aute), Mr Long (Second Master), Mr Cato (Third Master), Kingi Tahiwi (Fourth Master), Paraire Tomoana (Team Coach).

They received a great welcome from the Pakeha. They were welcomed by the Governor of New South Wales, the Prime Minister and the Primate. The Prime Minister said that when he was in Rotorua he was welcomed by the Maori and by the Government of New Zealand and consequently he loved the Maori.

On Saturday 4th June they beat St Joseph’s College, 20 points to 3; afterwards they beat the schools of Bathurst, a large town inland from Sydney and Port Jackson, 24 points to 6; and after that they beat a Sydney College, 20 points to nil.

………………………………….

In California, America, there is an island called Tiburon. The only people on it are Indian women. They do not want to marry the mainland Indians. They do all the work on their island.

HUI AT RUATOKI

(The continuation of the article.)

This is a summary of the speech of the Chairman, Tawa.

We must do our best to implement the regulations about dog collars. Be strong when it comes to suppressing alcohol. Be diligent in suppressing the activities of native tohunga. Investigate ways of ensuring health. Get rid of noxious weeds. Reports on the Council’s finances should be sent to Wellington. The Council has very little money for its work. The members of the Council should be diligent. Strengthen the arrangements for the pensions for the elderly lest they be taken away. Define the boundaries of Maori villages. There should be a newspaper about the Councils' activities.

Some of the Motions Passed by the Hui.

The general meeting agreed that the Government should give authority to the Council to require the provision of a bathroom in Maori houses.

It was agreed that Te Matuhi should be the paper that printed and published the Council reports and that there should be two editions a month during the year. The cost would be £120 a year - £5 from each Council. A copy would be made available to each Council member twice a month.

It was agreed that the Government approve of one Maori girl from each Maori Council District being sent to the hospitals to learn nursing.

It was not agreed to but came about on the instructions of the Chairman that the members should support the law which warns hotel managers to disclose to the police those man who ply women with liquor.

There should be two people a year. [sic]

If the Government approves, the meeting next year will be at Rotorua.

One pound from each Council, £24, is to be given to Tuhoe marae.

Copies of every year’s summonses of every kind are to be sent by the Government.

Maori boundaries should be completed and set down.

The price of railways tickets should be three-quarters of the normal price.

Burial grounds are to be properly looked after, bones are to be buried in proper graves, and they should be stacked.

School Chairmen should be helped.

The Government should give authority to the Councils’ police.

Prevent Maori from [?kati - ?storing up] gunpowder and guns.

Taare Wherehi

[8] 

FAREWELL TO THE GOVERNOR.

On 4th of this month Lord Ranfurly came here to Gisborne to bid farewell to the East Coast. Timi Kara was his companion and his secretary. The Maori Farewell Address by Reweti Kohere was printed in Maori and English. There was admiration for the words of the Farewell Speech and for the printing. People said that the writing and the decoration of this speech was better than that presented to the Duke at Rotorua. It was printed by the Te Rau Press, the Reverend Herbert Williams did the ornamentations, his wife sewed the decorations, the words of the Farewell were by Tuta Nihoniho and Reweti Kohere, and some words from Wi Pere were also included. Many people attended but most were Pakeha, there was a presentation by the children, and the welcome to the Governor was a Pakeha affair. The address was wrapped in a Maori cloak made by Heni Materoa. Most of the speech follows:

(The following is a back translation of the Maori text. The English version as presented to the Governor is also printed in the paper. – Barry Olsen)

To Lord Ranfurly, Governor of New Zealand.

This is both a Welcome and a Farewell to you from your Maori people who belong on the East Coast.

Welcome, Governor. You have come for the second time into the valley of Turanga-nui-o-Kiwa, the place where your forebear, Captain Cook, first placed his footprint. We were very happy when you visited us in 1899, and this day we are again happy since you have come again and we can see you and greet you before the day when you will turn your face towards home. And we can utter words of praise for all the good you have done for this land, for the Pakeha and for the Maori. During the years you have lived in this land you have made every effort to go about amongst your two peoples and your heart has been committed to helping them live in peace and unity. You have energetically taken up good causes. Through your devotion the building has been completed as a home and place of rest for the elderly warriors, and this will remain as a memorial to your name for ever.

Please carry our thanks to your wife your daughter for their commitment to the work of education amongst the Maori People. One fruit of your commitment is that there is now a school for the education of our daughters and sisters called Victoria School.

We have expressed our welcome and our gratitude; now in this our farewell we express our warmest regards. Farewell, farewell, farewell our beloved Governor. Return to the true meeting-place of Sovereignty. Carry in your bosom pictures of what Maori are doing in these islands – carry them into the presence of our great rangatira, King Edward. Tell him to let the feet of his descendants wander and not let them be constrained when they come to see his many people to bind on the bulwarks of the Realm – and let the intervals of their visits not be long like a winter’s night but short like a summer night. And point out to him the strength of our loyalty to him and his authority.

Go, but do not forget your Maori people and our beautiful islands. May you retain your memories of the beautiful things of this land as a life-giving medicine for your heart in those times when you may be weighed down with the burdens of this world.

It would be a cause of heartfelt joy to us if your successor’s appearance was like your appearance which we have got to know. If we had the power you would not be permitted to return, rather you would be kept here and would die here.

And so, friend, we welcome you with joy and say farewell with sadness. Farewell, farewell! May God protect you in your crossing of the Moana-nui-a-Kiwa, and right to the home in which you grew up.

Ngaitahupo

Rongowhakaata

Te Aitanga-a-Mahaki

Te Aitanga-a-Hauiti

Ngati Porou

June 4th, 1904

Gisborne, New Zealand.

(The Te Rau Press has engraved copies of the Speech to the Governor, the same as that given to the Governor. The cost of a single copy is five shillings. If anyone wants a copy please order one.)

'To Lord Ranfurly, Governor of New Zealand.

This is at once a Welcome and a Farewell to you from the tribes inhabiting the East Coast.

Welcome, O Governor, retrace your steps to Turanga-nui-o-Kiwa, the spot where your ancestor Captain Cook first planted his steps. We rejoiced at your first coming in the year 1899; today, once more, we rejoice that you have reached this spot again that we may look on you before the day comes when you shall turn your face homewards; that we may express to you [9] our gratitude for all that you have done for our country, to Pakeha and to Maori. During the years you have spent among us you have laboured to make yourself personally acquainted with both races, and it has been your heart’s desire that they should live together in peace and harmony. You have exerted your influence in the promotion of all good works; through your efforts a home has been raised as a dwelling and a resting place for our aged warriors. This work will abide as a monument to your memory for the ages to come.

We ask you to convey our sincere thanks to your wife and your daughter for the zeal they have shown in furthering the cause of education among our people; as a fruit of that zeal, theirs as well as yours, we have now standing the school for our daughters and our sisters which is known as the Victoria School.

We leave our expressions of welcome and pass on to bid you a loving farewell. Haere ra! Haere ra! Haere ra! O Governor, return to the heart of the Empire; carry with you to the presence of our exalted chief, King Edward, the impressions you have received of the character and customs of the native tribes inhabiting these islands; tell him to let his offspring be light of foot, not heavy, in going to visit again his many clans – to strengthen the lashings of the Empires bulwarks – let the intervals be not like the night of the Winter, long-drawn-out, but short as the night of Summer; assure him of our unwavering loyalty to his person and his mana.

Go – but forget not your Maori people and their beautiful islands. May the pleasant memories of this land and its beauties act as a refreshing draught to your heart when weighed down by the burdens of the world.

It will be a joy to us if your successor shall be as we have found you to be. Had we the power we would not let you go, but hold you among us till your dying day.

Enough, O Friend! We welcome you with joy – with sadness bid goodbye. Haere atu ra, depart! May God protect you as you cross the Great Sea of Kiwa, and may he guide you safely to your own homeland.

From Ngaitahupo

Rongowhakaata

Te Aitanga-a-Mahaki

Te Aitanga-a-Hauiti

Ngati Porou

June 4, 1904.

Gisborne, New Zealand.'

THE GOVERNOR’S SPEECH

People of the East Coast, I thank you for your farewell message to me. Do not think in your hearts that I am not sad to be leaving you. I have great love for the Maori People. I have visited many of your villages and have also supported many projects for your well-being. Many of your leaders have passed on - Ropata, Kohere, and other great chiefs who were loyal to Queen Victoria. They were great soldiers in the times of the troubles and brought together Pakeha and Maori. They came together and cannot be separated. But now you children are growing up. Let them follow in the footsteps of their ancestors, not in the fighting but rather in the cultivation of the land. The Maori People declined in these past years but I think that it is climbing again and it is for your leaders to raise the standing of the people to increase and prosper. You are one of the leading native peoples in the world and you are loved by us Pakeha and we want you to keep on climbing. It is not a very difficult thing to achieve. Through the schools your children will master all the occupations in this country. I have visited your schools and did I find that the Maori children were bewildered? No. They are learning just like the Pakeha children. Maori have one fault, a lack of  persistence. When they reach to top they sit down there; they don’t travel to another height to reach the peak. Now I want to say some things about marae matters. You have been given much power by the Maori Council Act, power which will be enhanced if you use rightly what has been given to you. One of you has been appointed as a doctor to investigate marae matters. He is committed to his work. My great wish is that you listen to the instructions given by Doctor Pomare. Although physically I will be far away my thoughts will be with you. Enough of my words to you. I return to my sorrowing words thanking you for your coming here to say farewell to me and from a sad heart I say to you all, ‘E noho ra!’ [Goodbye.]

[The Governor prepared something that he wished to say to Maori and said it on another occasion, namely, that Captain Cook came, but first came the Maori, Kiwa, and this place is called Turanga-nui-a-Kiwa. – Editor.]

[10] 

THE SEVENTH RULE RELIGION

To Te Pipiwharauroa.

Bird, please carry the following words to ‘Anonymous’.

My friend, I saw in Te Matuhi No. 33 your answers to the very straight questions put by Tuta Nihoniho to Haimona Patete of Picton as published in Te Pipi No. 74. Those questions arose from that Haimona’s article published in Te Matuhi No. 26. The purpose of that article was to tell the Maori People and their 24 palisaded pa known as the Marae Councils to seize upon and take up the Seventh Rule of Jehovah as a Church for the Maori People. By so doing we would be right and would share the same purpose, and we would also be like the Pakeha people spread out under the Church of England, its king, its government, its laws and ways of doing things. Enough! we the people of this settled place, the East Coast, have belonged to that Church of England from the time it came to these islands right up to the present day and we were under the shelter of Queen Victoria and her laws and her administrations, and we are now under King Edward and his governments under him and his laws and his organisations which have brought forth their fruit called Marae Councils. In the light of the plea from Haimona that the Maori People should take up a new Church for themselves, the Seventh Rule of Jehovah, are we not justified in asking all those questions sent in by Tuta Nihoniho, which you answered wrongly.

We are not strangers to King Edward, who succeeded the Queen who died, and we are not able to say that he is the angel who would arise after Christ, that the Government are the prophets, and that Doctor Pomare and others are to discern the meaning of the number of the beast.

Now, let me ask you the [?kiripoti] question, which is this: Is it the case that a letter has been sent by King Edward to our Government commanding the Government to publish in the Gazette of New Zealand that the Seventh Rule of Jehovah is to be the Church of the Maori People now? If you have received it, please send it to me.

Concerning the number of the beast – 666: my friend, no-one can explain it, not Pomare, not Rangihiroa, not anyone in the world. Most things can be explained but it is not possible to explain how that figure applies to the sick, their treatments, and their doctors. Some can be explained and some can not. Some sick people will survive and some will not survive.

I will try to make clear to you and your friend, Haimona, the significance of that number 666. God is first and people are second. God is Trinity, one Father, one Son, one Spirit. There are three Gods, the Father has the number three, the Son has the number three, the Spirit has the number three. People have the number two. One side is from God and the other side is that of the embodied living multitudes. So when you multiply the figure two of people and the figure three one after another – Father three, Son three, Spirit three – you get 666. So it is written in the Revelation of John on Patmos, Chapter 13, Verse 18: ‘This calls for wisdom: let anyone with understanding calculate the number of the beast, for it is the number of a person. Its number is six hundred and sixty-six (666).’ This figure contains everything under the sun. Some will be understood by people and some will not be understood. Wise people have grasped some things but some will not be grasped.

So then, if you are asked this question [?kiri poti] as to whether it can be explained by Pomare and the others then ask how many people will die in Gisborne in 1905 and in what months and weeks, and on what days, and at what hours each person will die.

My lad, your people are not able to answer for you the questions put by Tuta Nihoniho and to unravel the many meanings of that number of the beast except as a myth to be printed by Te Matuhi for those who read papers, and so I will agree that that one of our newspapers should have food for it to carry to the marae of the tribes. I end here lest Te Pipi gets bored.

From Tu, own younger brother of Tuta Nihoniho.

Gisborne, 27th May, 1904.

……………………………………………….

A mother lost her girl when she was little. The mother gave this child to a woman to look after while she went to Western Australia. But the carer loved the girl and left Tasmania and came to Christchurch to hide her child lest the mother reclaim her. At last this child was found and taken back to her mother.

[11] 

HOME NEWS

The total number of Pakeha in New Zealand as at the end of March was 838,954.

On 26th May Maggie Papakura’s house was opened at Rotorua. Nearly 300 people attended – Maori and Pakeha. The Prime Minister of New South Wales was one of the Pakeha. There was much food and sports, haka and poi. Maggie is the guide to tourists visiting Te Whakarewarewa.

We have received notice from Tua Mika of Ahipara of the death of an elderly Pakeha by the name of Mr [Pomana]. He lived untroubled amongst the Maori for forty years. The Maori had great affection for him and mourned at his death. His wife praised the Maori for their kindness to him.

On 24th May a storm hit Brunnerton, a town near Hokitika; a hill collapsed and two buildings were buried; one was a hotel and the proprietor died in the landslide. The house of another man was buried and his seven children were killed. The mother got two small children out but she was caught in the landslide and her children died. This was the town where a mine collapsed not many years ago and 56 men were buried. On 25th there was a deluge at Whanganui and one end of the town was inundated. Putiki too was covered in water but the village that suffered most was Pungarehu in Whanganui. Five timber houses belonging to Maori were swept away by the flood; one was a dwelling-house, two were store-houses, and potatoes, corn and pork were carried away.

Tame Erihana has gone to the Mental Hospital at Porirua. He is an old boy of Te Aute. He was the first Maori lawyer. He was very good at rugby and was a member of Warbrick’s team that went to England. He contested the Te Waipounamu seat in Parliament. We are sad to learn of his bad illness.

Mr Seddon’s health is improving but he is not yet fully fit. Some say that Mr Seddon will give up the Premiership because of his serious illness. The doctors have said that if he is not careful he will die soon. On 22nd of this month Mr Seddon reached the age of 59.

On 29th May Makoare Taurere was ordained Deacon by Bishop Neligan. It has been arranged that Makoare will live in Hokianga.

The Government has appointed Jackson Palmer as judge of the Maori Land Court. The newspapers have criticized the appointment of this man because he does not know the Maori language or Maori customs, however he is a man who supports the Government. He stood once for Parliament but was defeated. Last year, Mr Taylor, Member for Christchurch, said that Jackson Palmer had been appointed as a judge because of his support for the sale of liquor and Mr Seddon wished to help those who sold liquor so that they would support the Government. Mr Seddon rubbished Mr Taylor’s comments but it is now obvious that Mr Taylor was right.

OTHER ITEMS

The smallest woman in the world is Chiquita from the island of Cuba. She is 26 inches tall and 27 years old.

In his speech, Mr Rutherford, member for Hurunui, said concerning the Government, ‘Timi Kara is a good man who speaks badly of no-one, but he has one fault – laziness.’

Doctor [?Paretini - ?T H A Valintine] said that 400,000,000 germs of tuberculosis could get onto a single postage stamp and that a single germ could live outside the human body for 300 days. If a person takes in many of these germs he will get consumption and so those who have consumption should not spit. This is the disease which most afflicts Maori.

THE MURDER AT PUKEARUHE.

Greetings! I send these few words for the perusal of our friend Tutanuku Tume.

Tume, your account of the killing of Mr Whiteley is good. You also say that he was killed at Pukearuhe by Ngati Maniapoto. You did not say that he was killed by Waikato. But you forgot to explain that Wiremu Kingi Te Rangitake of Taranaki was Maniapoto’s best friend at the time, and you also forgot to explain that Pukearuhe is within the Taranaki borders and not those of Waikato. Besides, Ihaia Kirikumara of whom you spoke was an enemy of Ngati Maniapoto and Wiremu Kingi Te Rangitake. Best wishes!

From your friend,

Roka H Hopere.

Taupiri, Waikato,

May 30th, 1904.

[12] 

CALENDAR : JULY

Day 15 New Moon 4h 57m p.m.

Day 27 Full Moon 9h 12m p.m.

1 F Fast

2 S

3 S Fifth Sunday after Trinity

Morning Evening

1 Samuel 15 1-24 1 Samuel 16

Acts 10.1-24 2 John

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S Sixth Sunday after Trinity

2 Samuel 1 2 Samuel 12.1-24

Acts 15.30 – 16.19 Matthew 4.23 – 5.13

11 M

12 T

13 W

14 Th

15 R Fast

16 S

17 S Seventh Sunday after Trinity

1 Chronicles 21 1 Chronicles 22

Acts 20.1-17 Matthew 8.1-18

18 M

19 T

20 W

21 Th

22 F Fast

23 S

24 S Eighth Sunday after Trinity

1 Chronicles 29.9-29 2 Chronicles 1

Acts 24 Matthew 12.1-22

25 M James, Apostle Athanasian Creed

2 Kings 1.1-16 Jeremiah 29.8-15

Luke 9.51-57 Matthew 13.1-24

26 T

27 W

28 Th

29 F Fast

30 S

31 S Ninth Sunday after Trinity

2 Kings 10.1-25 1 Kings 11.1-15

Romans 1 Matthew 16.1-24

We have copies of A Catechism for Children to Learn and The Sunday Prayers. Any clergyman wanting some should contact us and they will be sent 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

15/- Rev J McWilliam; 10/- Waikouati, David Jones, Tamati Waaka, Rewi Tawera, Herepeta Rapihana; 7/6 Onapere Kingi; 5/- M Fitzgerald, C A Bartlett, Hirini Whanga, Taiawhio Matehe, Maraea Rata, Pine Tuhaka, H Hopere, J H W Gough, Tui Papaka, Taurau Toi, Eruera te Kura, Karaka Tarawhiti, Wi Pokiha, Hohepa Rairi, Paora Haenga, Manahi Parapara, Paratene Ngata, Mere Arihi Houkamau, Matiu Kapa, Tei Rewha, Nikora Tautau, Mr John King, Miss Deneker; 4/- Hira Taruke; 2/6 Paraone Heremia, S Gilman, Hone Mare, Ngakapa Tahu, Pene Kapa, Epanaia Whanga, Enoka Rukuata, Kopu Erueti, Paora Ngamoki.

H W Williams, Te Rau Press, Gisborne.