Te Pipiwharauroa 77

Te Pipiwharauroa 77

No. 77

1904/07

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 77, Gisborne, July 1904.

CREDULITY

To the Pakeha there are two kinds of faith, credulity and true faith. There are reasons for us believing in the Gospel because we know that the Son of God truly came into the world, and we know that he is the Son of God because he did things no man can do. Mahomet said that he himself was a prophet of God but there are no miracles to substantiate his claim, and so the faith of those who believe in him is credulity.

There is no proof that God gave the gold plates to Joseph Smith, but some people believe their story – their belief is credulity. Maori faith in tohunga is credulity. Wereta said that God appeared to him and some people believed his words. In their times of ignorance the English people believed in the same things that the Maori are now credulous about, but now they, their descendants, laugh at the things their ancestors believed, and likewise the time will come, indeed it has arrived, when ‘the stone adze has struck the base of the tree,’ when children will see that Maori have been credulous about false things. A well-educated Maori child will not believe in the practices of the tohunga. Some Maori people professed knowledge but such Maori knowledge was not taught in the schools and so people were credulous about the deceptions of the native tohunga. The meaning of these words is clear, ‘Superstition dies hard.’ We are amazed that some students who were educated at Te Aute are credulous when it comes to the practices of tohunga. We thought that they had passed from darkness to light but no, native beliefs still hold sway in their hearts. The above words certainly apply to them: ‘Superstition dies hard.’ To illustrate this credulity, this native belief, we tell a story of some Maori engaged in felling trees here in Gisborne. The place where these men were working was Poututu. There was 150 acres of bush to be felled by them at a rate of £1 2s 6d an acre. Their main occupation in the evenings was a [?seance - ?kopana – push]. This is a Pakeha game in which people put their hands on the table or the box to move the table or to push it so that it goes over the questions. According to those who believe in this they do not sense the box being pushed or moving.

The people here in Gisborne say that when Te Kooti was fleeing from the Government forces chasing him he hid £1500 at Makaretu. Now the tohunga of these men in their séance asked to be shown where Te Kooti’s money lay and the spirit at the séance told them. This caused these men to change their minds. They decided to leave their work – there was still 50 acres standing, to leave the £170, and to get the £1500 which had been heaped up. So they set about filling bags since the spirit had shown them the [2] place where it lay. At dawn these men mounted their horses and travelled from Poututu to Makaretu, a distance of perhaps 40 miles. But Ruka, the medium of the spirit of the séance warned them not to go near their pack horse lest they be contaminated by the food on that horse. These men went on, the sun declined, the weather was closing in and the tohunga’s horse was [?tinga]. Presently the rain seeped onto their skins, and the tohunga had begun his deceptions. He was afraid that they would perceive his deceits, and he said that they would not find the pile of money because the horse carrying the food had come near them. From this the friends knew that they had been deceived and they were angry about the séance. They were disappointed at being deceived and then, when they went back to their work the Pakeha said to go away and he did not pay them.

From this story one clearly sees the credulity of the Maori, and let me tell you here a Pakeha fable. When a dog was crossing the bridge with a bone in his mouth he saw his reflection in the water and he thought that he would seize the bone from the dog in the water. When he barked at the reflection the bone fell from his mouth into the water, and so he lost what was his and did not get the reflection. The fault of the dog was greed; that of the men was foolishness. They had forfeited their pay for their work and they were also tired from chasing after shadows. These men who pay attention to the works of ghosts and tohunga subsequently lose their credibility. The Pakeha have a saying, ‘They were sad but wiser.’

CONCERNING THE ARTICLES IN TE PIPIWHARAUROA.

[The difficulty in making sense of this is perhaps explained by the contributor’s address. – Barry Olsen]

To the Editor of Te Pipiwharauroa.

My friend, would you be so good as to send these few words from my heart to be seen by the tribes, the hapu, the gatherings of the leaders of the Maori tribes, and our Pakeha friends in every part of this country from the rising of the sun to its setting. My friends, I approve of the statement by ‘The Messenger of Mahuru’ of Ngatiapa in Te Pipiwharauroa, Number 76, printed in the month of June, where he said that he was energetically raising sheep, cattle, pigs, and poultry, however he was not able to discard Maori practices such as tangi, welcoming travelling parties, and gatherings to promote Maori things. So much for that!

I take issue with some of the words of Perere Peneti in that paper when he says that Maori children who live in areas where there is no school can get scholarships so that they can go to school. Why I take issue with him is because many educated people have been put in prison because they had learned how to increase the amount of money on a single cheque or have done other bad things as a result of being educated, as you all know. Enough.

As for some of the words of ‘Tu, own younger brother of Tuta Nihoniho,’ in that paper he says that the number of the beast is 666. What I disagree with is his saying that no-one in the world will ever understand all the significance of that number, 666. My friend, my understanding is that it is possible for people to find the significance of the number. I think the number of the man is 3, the Father, the Son and the Very Holy Spirit; that of the Beast is 6. Within the 6 there lies the 5. The number of the Creator of the heavens and the earth is 7. The number of Christ is 9; he lives within the 3 and the 6 which is 9 altogether. In Psalm 62, read to the 9th verse but stop at the 10th [?the one who seeks moves about].

Then read the [?36 - sic] of Matthew; there is the personification of the number of the beast by Christ when he returned from heaven. [?] We all know that Christ now has authority in heaven and on earth. That’s that.

My friends, this is my advice to you. It would be a good think if we investigated our Maori lands which have been taken wrongly by our Pakeha friends by this kind of payment, that is, in iron tools, pots, axes or other inappropriate Pakeha things. This is a very important thing for us to look into in days to come. I am a man who does not raise sheep, cattle, horses, pigs or poultry because I have no land to live on. That’s that.

I am a man who was not sent to school by my father, Netana Hetaraka Tengo. Blessings on us all under that shadow of our Lord, Christ.

From your affectionate friend,

Hetaraka Tengo of Ngati Hao.

Mental Hospital, Auckland.

June 29th, 1904

[3] 

THE ACTIVITIES OF MAORI TOHUNGA

(The Editor is not responsible for articles sent in by people.)

My friend, greetings. This is an article for Te Pipi to carry to many marae to be seen by the knowledgeable, by the ignorant , by the chiefs and by the ordinary people. These sayings are similar to what has been said in Te Pipi about the activities of tohunga, namely Karepa and Wereta. I write because I saw with my own eyes and heard with my ears Karepa of Waiapu. What he did was right. At one time he observed the quarrelling at Raukokore between Ramari and Taitoko. The two of them agreed and did not return to their malevolent practices. Karepa says that his works are from God and are not native practices. He and his party arrived at Te Kaha, a party of 50 people altogether. Almost 100 people belonging to Raukokore came to Te Kaha. The people of Te Kaha said that they should fetch a chiefly woman from her home. When this woman arrived alive from her home, all the people of Te Kaha turned to that tohunga and his works and his worship too. The woman joined in that activity and when she joined in her madness was intensified. The tohunga instructed his tohunga under him to care for her, but in her madness she was badly treated by one of those tohunga. But enough of good works like that good work since nothing can be done about that grievous ill-treatment now. 

Another thing, the corn belonging to the local people was all eaten by the one hundred horses of that party; they were not tied up and they wandered into the middle of the corn and were not driven out because everyone was preoccupied with what was happening. The Maori of Te Kaha depend on corn.

From your friend in the faith,

Te Ngakau Pouri. [The Sad Heart]

Te Kaha,

July 6th, 1904.

[We heard that these elders were driven into the bush to live and perhaps to die. We condemn this practice and the credulity of people who believe the sayings of the tohunga. Karepa had only heard that Ramari and Taitoko were people who had been arrested for practising witchcraft and so he accused them; it was not that his familiar [?paitini-hau -?venomous] spirit had pointed it out to him. It is perhaps the case that Ramari and Taitoko said that they knew black magic and that they perhaps tried out an incantation to kill some people but they couldn’t kill a flea with their incantations even if they died of chanting. Indeed, if a child taught a Pakeha the bewitching incantations and he tried out the incantations, only a foolish person would believe that someone would die as a result of the incantations of the child and the Pakeha. There is a woman here who, on being asked if she would undertake to put a curse on another woman, agreed to do so, whereupon her husband left her. It is true that this woman tried to target that other woman and told me that that was the cause of her death, but I would be foolish to agree that it was so. – Editor]

MARAKAIA’S PURSE

I want to preserve all our Maori sayings from of old – the genealogies, the proverbs, the aphorisms – because the days are coming when these things will be lost if they are not written down. So there is a popular saying amongst Ngati Porou, ‘The purse in the house!’ If this saying is not written down, soon its significance will not be known or the person who uttered it, and so, although its origins were not good, it is an ancient saying which has been disseminated throughout this whole coast.

Some people met in the pub. Marakaia was one of them. He was an elder of Ngaiterangi and lived at Reporua. Marakaia’s throat was dry but he had no money. Then Marakaia felt in the pockets of his trousers as if he was looking for his money while he knew all the time that he had no money. When he stopped searching he sighed and murmured, ‘Oh, the purse is in the house!’, that is, he had forgotten that he had left his cash in the purse at home in the village. The purpose of his sigh was so that his friends would hear. On hearing Marakaia’s sigh they asked, ‘Mara, why are you sighing?’ Marakaia replied, ‘Because had I not forgotten and left my purse at the house I would have bought drinks for all of us.’ And so Marakaia was shouted by his friends. Now if someone doesn’t have money it is said, ‘E! … te paahi i te wha …. re!’ [Oh, the purse is in the house!]

[4] 

 SOME STRANGE PLANTS

In South America there is a tree called the cow tree. It is called the cow tree because, if it is cut, water comes out like milk. If the water of this tree comes down a man catches it in a container to drink.

Another tree is called the bread tree. Its fruit is like bread. This is a favourite food of the black people.

Perhaps all of us know that a favourite food of the French is the back legs of a frog. The Chinese eat [?winkles ?snails ?ngata pupu] and birds’ nests. One should not think they are the nests of [?parou (sic) - ?purourou – saddleback}] or wax-eyes; what person would want to eat horsehair, sheep’s wool, dry grass, or pieces of clothing? Rather, these are the nests of a sea-bird which builds its nest of seaweed.

In the north of Panama grows a flower, a very beautiful flower, called the Holy Spirit flower (Flor del Espiritu Santo). It grows in decayed trees, its flower is white, inside the flower is something that looks like a pigeon, the symbol of humility and holiness, and for this reason the Spaniards named it the Holy Spirit flower.

A Pakeha discovered in South America a flower that drinks water (the drinking orchid). It grows beside the water and one of the stems stretches to the water. He thought it was a vine. When he touched it with his hand the tendril drew back and curled up inside the flower. When he looked at it he found that the end was open. Afterwards he cared for the plant continually. Presently he discovered that the tendril stretched out to the water and he knew that that flower had a mouth with which to drink water.

These stories are from a Christian newspaper called Our Boys’ Magazine.

BRIEF STORIES

The amount spent in England last year on alcohol was £174,445,271.

It is said that Andrew Carnegie has distributed approaching £20,000,000 throughout the world in philanthropic works.

The gold mine at Waihi is one of the best gold mines in the world. A total of £3,411,116 has been made, more than £50,000 a month.

THE BATTLEFIELD OF THE TONGUE

Only those who have been hurt by verbal abuse appreciate the significance of the saying of David, ‘thou shalt keep them secretly in a pavilion from the strife of tongues. [Psalm 31.20 AV]’ A snake, a sharp sword, a fresh horse whose bridle has been dropped and which is bolting with the rider – this is what the tongue is like. Indeed we have heard news that the tongue of a woman from Tokomaru, a married woman, caused a battle. During the twelve works of Wereta, one of the apostles was left to look after a woman. She was seized by the man and accused of adultery. His mother backed up the statements about her child. This child was overcome with sorrow and killed herself. She took the heads of matches, mixed them with water and drank it and died. When the doctor asked permission to perform an autopsy the Maori did not agree – why should the body be [?interfered with ?uhupoho – scrupulous] when she was killed by human lips? They are wicked people, very wicked, women who spread gossip. They are very happy when they hear of some gossip to gratify them – ‘their throat is an open sepulchre [Romans 3.13].’

When this child killed herself people said that it was because the allegations against her were true. It is a disgusting thing to speak ill of a dead person who has no voice with which to answer the gossip. Indeed, some good people who have done nothing wrong have been in effect murdered because they were so grieved at the demeaning of their names. People, learn to bridle your tongues so that you do not gossip and dishonour a person’s name; leave it for wrongdoing to reveal wrongdoing and not the tongue. If a person goes wrong it is not a matter for pleasure. That’s a satanic idea. One should feel sadness at the fall of a brother or sister. This is God’s attitude. Only Satan rejoices when a person sins.

England’s wise man said:

‘He who steals my money steals something worthless.

It is just a possession, a nothing.

It was mine, then another’s, and has been slave to thousands.

But he who steals my good name

Steals something which will not enhance him

But which will impoverish me.’

[Who steals my purse, steals trash; ‘tis something, nothing;

‘Twas mine, ‘tis his, and has been slave to thousands;

But he that filches from me my good name

Robs me of that which not enriches him,

And makes me poor indeed.’ Othello Act 3, Scene 3]

[5] 

 TAKEN BY THE WHIRLWIND

[There is nothing which tells us whether the child is a boy or a girl. Hana is the name of a chief. It could also be a transliteration of Hannah. – Barry Olsen.]

This child returned from school. On arriving home she went to get in her cows. She went to an open space. A whirlwind struck and she was snatched up into the world of the sky, flying like the feather of a bird, she thought. The child went up into the sky to a height of two hundred feet. However her grandfather happened to come to the place where his grandchild had been caught up. When this old man saw that it was his grandchild who was flying away he went crying out below and followed her. He followed for a long time weeping. The child’s father heard and coming outside he saw his child flying in the whirlwind and being toppled about. He ran to the place where his child was flying and as he wept he called out, ‘Hana, Hana, come back! Hana, come back.’ Perhaps this man thought that the child was on the ground but it may have been the intensity of his grief that made him like that. When the child’s father and grandfather had been following for a long time crying out loud, God, in his love, determined to return this child to the people whose hearts were hurting so. And so God returned the child in such a kind fashion that it was as if there were a ladder, or as if she were being gently set down by a human hand before her father. When she came down she appeared to be at the point of death. Her father quickly carried her home. However she lay for a long time at the point of death. Eventually she returned to this world of light, but she did not live long in this world before returning to that in which her body experienced such distress.

This child was 14 years old when she entered the whirlwind. It was two years later that her spirit was finally taken to her rest, to the place of which Christ said ‘I am going to prepare a place in which to receive those who love me.' [John 14.2-3] Her father’s name is Hori Waikari.

Those who believe in Christ will not see eternal death but will have eternal life.

P.T.M.K.

Te Araroa,

June 1904.

SHE HAS RETURNED TO HER MAORITANGA

We did not write the following story. It is taken from the Auckland Pakeha Newspaper, The Observer. That paper reported:

‘When Sir William Martin was Chief Justice of New Zealand and living with his wife in Auckland, his wife brought up a Maori girl whom they had adopted, and that child was taken to England. This girl was sent to the best large schools. When she returned to New Zealand this Maori girl knew three languages and her appearance and all her ways were those of a true Pakeha woman. She married a leading Hauraki chief, Nikorima Poutotara, and because her husband was a great man and because she too was a gracious person this woman was made much of by the Pakeha people of Hauraki and Auckland. She had a lovely singing voice and consequently Nikorima’s wife was in demand to sing at soirees. Eventually this woman decided to return to the free-and-easy ways of her people. Her learning of Pakeha ways proved to be only skin deep. She gave up her desire to do things in the Pakeha way. Soon she had given up having anything to do with the Pakeha. She abandoned Pakeha ways of dress, wearing a man’s billycock hat and a jacket and a waistcoat of red such as Maori women like. It was not long before she was just like those women who had not been taught Pakeha ways, however it was known that she was an educated woman by her readiness in speaking of English things and her beautiful voice. Many Maori are like Nikorima’s wife in returning to the ways of their ancestors. Many boys are going to college and then returning to their homes and lazing about. Nikorima’s wife drank deeply the waters of Pakeha learning but she abandoned them and returned to the ways of the Maori village. This woman is seen on the streets of Auckland but no-one realizes that she is better educated than most of the Pakeha who throng Queen Street.’

[For the original text see the Observer, 16th April, 1904. – Barry Olsen]

[We do not agree with everything in this article although perhaps it is right. Why do Pakeha women who have been immersed in knowledge for a thousand years return to doing dreadful things? The fall of a Maori woman is not from the same height as that of a Pakeha. – Editor.]

[6] 

RUSSIA AND JAPAN

In the battle at Telesze in Manchuria Russia suffered a major disaster. It is said that between 10,000 and 15,000 Russians were killed, wounded or captured. The Russians fled ignominiously leaving behind their fortifications, food and ammunition. The Japanese did not retreat. The main reason the Russians died was the accuracy of the gunfire, and also the Japanese warriors had an eye for picking out the Russian officers. The warriors climbed the hills with a view to removing the enemy’s officers so that soon the Russian officers were almost done away with.

Admiral Togo ordered some of his ships to entice the Russian ships in Port Arthur to come out. When they came out they were attacked by the Japanese from their hiding place. On seeing this the Russians returned. Because of the narrowness of the harbour mouth when the tide was out they had to anchor outside below the fort. Then they were attacked by the Japanese torpedo boats. Some of the Russian ships were damaged and one, the Peresviet, was sunk and 750 men died. One torpedo boat was seen to be very brave in that it went right amongst the Russian ships. It was fired on but escaped and returned to the main body.

One Japanese battleship was destroyed by a mine. Because of the dense mist it had gone astray into the minefield.

Fighting has continued every week. The Japanese are still attacking the Russian forts. The Russians are also going into the Manchurian hinterland. The Japanese have drawn close to Liaoyang, a major Russian fort. If this fort falls the Russians will withdraw to Mukden, and should Mukden fall they will go down to Harbin, the largest fort, and Russia’s last fort. The Japanese are very courageous. General Kuroki and General Oku are set on getting to Russia. Many have been killed on both sides but Russia has suffered most. But it is the case that Japan has won the most victories and is also the attacking side. The Japanese have seized the roads.

Port Arthur is still surrounded by the Japanese. It is pinched and shut in and there are no supplies because the Russians have only provided provisions for themselves. The Japanese are close to taking the fortifications on the hills which will provide a site from which the guns can fire into the fort. There have been many encounters when one or other side has been defeated but the Japanese have not retreated. If Port Arthur remains in the situation it will be brought down by starvation; there is no way for food to get in. We think that if Russia wants to save their ships they will have to make a dash for the ports of other nations. However Togo is lying in wait outside. Russia will be defeated; it will be overpowered, and tomorrow the smell of fire will have disappeared from the East.

OVERSEAS NEWS

Kruger, the Boer leader, has died in Europe.

According to the news, Lord Roberts and his wife and daughter are coming next year to see New Zealand and its beautiful places.

In the football match between the students of Te Aute and the main Sydney College, Te aute was defeated, 6 – 9. In the game against another school they scored 29 and the other side 3. They played seven games and were beaten once.

PARLIAMENT

Mr Seddon is proceeding with his Alcohol Bill which was rejected last year, although it has been ameliorated.

Mr Major, member for Taranaki, has a Bill to allow the Maori people who vote in the elections to express their opinions on stopping them, men and women, from drinking alcohol or allowing them to continue drinking alcohol.

The Bill to Rate Maori Land is being processed. The lands designated for rating are all lands bought or leased by the Crown, by Pakeha, or by Maori; lands previously rated which have been returned to Maori; and lands specified by the Governor in Council. If the Maori are unable to pay the rates then provision is made for the Maori Councils to administer the lands of those Maori.

There have been many criticisms voiced by the members about the lack of a sense of purpose on the part of Land Councils. They have been established for many years and we have yet to see any benefits. Some members want to repeal this Act.

Members have spoken about the strength of tohunga influence amongst Maori people. Timi Kara’s answer is forgotten.

[7] 

A RESPONSE TO ‘TE KARERE A MUHURU’.

Te Kupu Whakamarama, load onto your bird, Te Wharauroa, [?hei nohoanga iho mou] these few words to supplement the three matters raised by ‘Te Karere a Mahuru’ from Ngatiapa, carried by your bird in June, Number 76.

My child, ‘Te Karere a Mahuru’, Ngatiapa, I am one of the elders whom you addressed, and as a result of your invitation I have risen up.

As to Subject I: That’s fine. You did not mock the Act that has been passed for us but you looked at the complexities. If you are critical here is a word. E i! e hara mai ana te kai e aia atu ana. When the food is being brought in they are driven out.

Subject II: The serious news of the illness of our Prime Minister. I am but one, but allow me to set down part of my lament to our Prime Minister and our Governor and also to our Maori Minister.

In the days shortly before the death of our gracious sovereign Queen Victoria she spoke these, her dying words, to the Government of our country: ‘Be loving, be gracious, to my Maori people and stop the sale of their land.’ This dying speech was made at the installation of Lord Ranfurly as our Governor to the Prime Minister and the Maori Minister. Their job is a very difficult one but they have some of our Maori Members as friends. In 1902 the Council Act was passed. When the Act was passed the words of the Governor before his return home were very clear. What he said at every hui has been published. Is it not the case that we see our Prime Minister energetically digging out the decayed wood, the landslides, and the flood deposits to discover the shining of the life planted in the year 1840? Then he buries it again there. That’s enough of my lament. I can manage.

Subject III: ‘Your idea is that if one prays to Christ with a loving heart he has genuine faith.’

Child, it is indeed so that the loving heart must cling to him, the one who has loved us, with a heart that trusts in him. We must be committed to him and pray continually to him in his Name, and he will empower us (John 14.13-14). If we love him and do what he commands (verse 15) he will continually pray for us (verse 16). He has risen to the right hand of his Father and continually prays for us (Romans 8.34). His Holy Spirit also continually groans in intercession for us (verse 26). Furthermore it is for us to hold on to his sayings (John 8.31).

You ask, ‘What is wrong with my Church, the Ringatu?’ Because you love it and think about it, perhaps you are asking a trick question, for children would laugh at your question. The fault with the Ringatu is that it inflicts pain like brambles, like gorse, and when one is experiencing pain is it possible to love? One would rather think of crying, of tut-tutting, of groaning; that is the voice of pain – being prodded with a needle. But perhaps your inner conviction has been made new. So then, go to the house of the true Doctor: the sign on the house, in case you go wrong, is ‘New Testament’ (Mark 9.43). There you find the right medicines and there also is our true Doctor prescribing for us right to the last verse, ‘Have salt within yourselves.’ [Mark 9.50]

My child, I then saw that you had given your Church the name of the Ringatu. So let me find a word to me from the Lord in which he speaks to us both. ‘Listen’ (2 Corinthians 6.17-18). See he is still calling us to come away (Matthew 11.28-30) and see, he will not cast anyone out (John 6.37). So come away from that name: our Church has had a name since the 43rd year of our Lord, a name given at Antioch (Acts 11.26). It is called the Christian Church, ‘The Holy Catholic Church,’ (The Apostles’ Creed). So come away from the Ringatu Church. Indeed, I was there listening and they left out some of the words of the short prayer that our Lord taught us to pray. ‘Listen,’ (Matthew 6.9-13) he taught, ‘pray in this fashion.’ The Ringatu Church has left out some words, they’ve been suppressed, discarded as dust, reduced to a murmur] in order to repress the holy words the Lord taught. Consequently, my child, I was startled by the words of the notice which said, ‘Of the laws for us in the days to come.’ Human laws and the significance of your question. E..i! This is the truly sacred law. So it is for you to provide a word to alert our hearts, to turn our thoughts to consider the serious aspects of the frightening day that is coming.

About this you say, ‘Do not mock other Churches, the Mormons and the Catholics.’ This is right. [8] Both of us together would not ridicule had Joseph Smith seen what God had said before though Christ, ‘What God has joined together’ (Matthew 19.6). A man should have only one wife and that holy word (1 Corinthians 7.2). But Joseph Smith has given out that a man should have ten wives, and if the nine wives perhaps don’t agree that there should be ten then they will be put to death. By whom? By God perhaps? By whom then? This ‘only’ is an answer. He also says that [a man] should be like Solomon and have 1000 wives. You and I can see, my child, that God does not instruct a man to have 1000 wives.

Because of the ill-feeling of Solomon’s wives towards him he turned to doing things to pacify their ill-feeling and God was angry with him (1 Kings 11.11). You and I also see that there is only one baptism (Ephesians 4.5). That alone was commanded by the Lord (Matthew 28.19). He says that a person should be immersed in the water ten times and he should be named ten times. He announced that on 19th October 1887 Christ would come to Zion in Utah. He summoned the holy people to meet there. In another statement before that one that prophet announced that on 10th March 1876 the dead of Parihaka would rise, and the Maori lands would be returned to them. They are still saying that. And lo and behold, Dowie is making a similar announcement in America. Both of us have seen what Christ said. This is what he said, ‘No-one knows the day or the hour, not the angels in heaven, not the Son, but only the Father.’ (Mark 13.32) Soon before his ascension he answered his disciples’ question, ‘It is not given to you to know the times or periods that the Father has set by his own authority.’ (Acts 1.7) This rather is Christ’s message to the whole world.

As for the Catholic Church. Leave it for Ngakuru Pene Haare to deride, because our understanding is that this was the first speech God made and the 600,000 of Israel heard God’s voice: ‘I am Jehovah your God. You shall have no other gods. Do not make idols for yourself. Do not bow down to these things.’ (Exodus 20.2-15). Ngakuru says that Peter was crucified in Rome. And now he hangs in Ngakuru’s church. E..i! but without doubt he is a wooden Peter. He ends up with the big toe of his foot being kissed by the lips of old ladies and old men and of many thousands who are contented. But Peter is the man and Apostle who raised up Cornelius saying, ‘Stand up. I also am a man.’ (Acts 10.26). Peter, the man and Apostle of Christ, wrote his letter from Babylon to the dispersion who were living scattered about. He says to them that they should not worship idols. ‘For the time past of our life may suffice us to have wrought … abominable idolatries.’ (1 Peter 4.3 AV). So Karere, it is good that you and I not mock those churches and those prophets; we can leave it to them, to those who mock the holy word of God. By the words they utter, is it not the case that by these they are derided. We have heard an account from Zion now of how the people of America who listened to the voices of Dowie and Joseph Smith have been tricked out of their money. Thinking people in America took account of the statement of Christ who said, ‘People will come, saying “I am Christ”’. (Matthew 24.5) But those thinking people firmly took into account the saying, ‘If it were possible’. (Mark 13.22) Wise people in America said that he had not come and they were not troubled, but said to the others, ‘You only have been deceived and have been diddled out of your money.’

Enough, my child, ‘Te Karere a Mahuru,’ Ngatiapa. Which of our questions which we have put to ourselves is open to objection by other people? If you hear any criticism then say, ‘Don’t condemn us, rather condemn the chapters and verses that have been written.’ If they argue, tell them to fetch the table of [?Koreha] from [?Manahune], set it up in the middle of [?Hehaa], and place upon it the book of judgements on our questions. Tamati Ririmu will cross-examine and the arbitrator will make know his decision. ‘I am the Way, the Truth and the Life, no-one comes to the Father without me.’ (John 14.6). If someone still disputes with you then take him between [?Kaupapa-haaro] and [?Takerehaia] and set up the table at [?Tipokoruatiti] and place upon it the book of the final judgement and that arbitrator will pronounce judgement. (Revelation 22.18-19) So let neither of us add anything to His, nor take away a word from his book and substitute our, lest the two of us be misled.

My child, I invite you to come here to Waiapu. [9] We have here a toxic weed which destroys crops and kills people. Perhaps you can get rid of this weed.

Farewell. May God bless us all and keep us.

From your loving Father,

Mohi Turei.

MORMON PRACTICES

His Mother-in-law is his Wife.

Washington, United States of America, March 23rd, 1904.

In the course of investigations a key Mormon practice came to light – marrying a single family. When the Committee of Parliament questioned Andrew Jansen, the writer of the story of the Mormon Church, one of the committee members said:

‘My friends, you are hearing something remarkable. Jansen has three wives. He married the elder sister, then the younger, and afterwards he married the mother of his wives, that is, his mother-in-law.’ Jansen agreed that this was so. He also said however that it was easy to marry one’s mother-in-law. He also said that Brigham Young was the first man to marry a single family. When Brigham Young was young he knew two girls, an older and a younger sister, they were also twins. [sic] God told him that he should take one of those girls for himself so Brigham said to her to marry him. The woman agreed but on the morning of the wedding she was afraid and told her sister to go and be Brigham’s wife. When the prophet saw the trick he put that woman in prison for many years and subsequently married her when she was willing.

Perhaps because he was bored, Louis Newman of Utah, made a change to marriage. He married a woman and her daughter. Shortly afterwards an elder of the Mormon church married a woman and her daughter.

A Mormon bishop married six wives, two sisters and another two sisters and another two sisters. He had three weddings but two brides at each, sisters to each other.

These are leading Mormons who married sisters:

Brigham Young, sisters.

Andrew Jensen, secretary of the Church, sisters.

Lorenzo Snow, president, sisters.

Joseph F Smith, president, sisters.

George Teasdale, apostle, sisters.

Angus M Cannon, president, from a single family.

Bishop Johnson, five sisters, older and younger.

Stephen Moat, three from a single family.

William Maughan, six from the same family.

Emmanuel Bayley, three from the same family.

George Stanger, three from the same family.

Alma Merrill, son of the apostle, two sisters.

Ole Berg, sisters.

S R Parkinson, sisters.

Hiram Watson, sisters. The elder gave birth to twin boys and four days after the younger gave birth to twin girls.

[This account is true and has been translated into Maori from the Pakeha papers. – Editor.]

HOME NEWS

On 29th May, Ropere Tahuri was ordained Deacon. He is working with Peneti in Taranaki.

Many boys from Ngati Kahungunu are performing haka in Sydney. Wi Tanikana is their supervisor. They are performing their haka in a theatre in a play called [?‘Tapu’ - ?Sacred ?Taboo]. Some of the Pakeha are also doing the haka and some Pakeha women the poi. Their costumes are like those of the Maori.

Some Pakeha newspapers are very severe upon Wi Pere for his support of tohunga practices.

[10] 

MAORI TOHUNGA

[Wanganui Herald, Volume XXXVIII, Issue 11294, 30 June 1904, Page 5. The Te Pipiwharauroa article is not a translation but a summary of the article.]

The Whanganui Herald said: The tohunga, Wereta, is at Pariroa near Patea deceiving the faithful Maori of this district. Nearly 500 Maori gathered. It became obvious that the Maori of these days are struggling in the darkness. A Wesleyan missionary arrived to pray with the disciples of the tohunga. That’s a practice that in our hearts we do not think is right. The apostles’ idea was that this would mislead people into thinking that they had great mana. When the apostles were anointing, the ministers were looking on and a minister pronounced the Blessing thus linking the Faith with Maori practices.

The activity of Wereta and his apostles goes on. They are consuming both the food and the money of the people who believe in him. They were given as a return for his coming because the Maori are a kind people. A Rangitikei chief gave many tons of flour and 20 to 30 sacks of mutton birds. Other people also gave food. These things were given to support Wereta while their own impoverished families were left wanting food. In some place the only food was potatoes. It is said that it cost the people of Putiki £150 to feed Wereta’s party.

The ministers of the Gospel at Pariroa did not speak or condemn what was happening, because they did not think it was the right thing to do.

A Pakeha from Raukokore, W M Swinton, wrote to the Opotiki Guardian saying: The activities of tohunga in Te Kaha and Waiapu have increased markedly and I call on those in authority to stamp out this activity. The faith of the Maori has declined from what it was twenty years ago. An elder and his wife were accused of witchcraft and were driven into the bush to die there of starvation.

[It is said that at the Pariroa hui a minister of the Church of England was ordained as an ‘apostle’. We will not readily believe this statement, but the person says it is true. There is this story that Wereta mockingly asked us about preaching for money, but he is the one who is wrong. Indeed he ordered those people who believe in him to burn in the fire their treasures – greenstone patu and other things, if they did not hand them over to him, because if they kept these treasures they would die. – Editor.]

CHURCH HUI AT MAKETU

February 18th, 1904.

The Bishop’s Charge

My friends, ministers, lay representatives, greetings.

The work of the hui of the Maori Church is to reflect upon the things that will grow well the work of the Church amongst the Maori People; those who will do this are the Maori people. In the past, when Maori people were ignorant, Pakeha were the teachers. Now there are many Maori clergy, although some of them are elderly, and the work has not been flourishing. So it was right that the people of the Church should consider sending young people to be educated at Te Raukahikatea so that they could take the places of those elders who will soon be gone.

In past years money was sent from England to help the Maori Church. At the end of 1902 no more money came from there. It was left to the Church in New Zealand to provide for its own needs. I have come from the General Synod of the Church in Auckland. A major topic at that synod was empowering the Maori side of the Church. They were right to say ‘to empower’, because it is not for the Pakeha only to consider but it is something to be done together with the Maori side. If the Maori side show some effort then the Pakeha side will be quick to strengthen it.

We can see the well-being of the Church by looking at what it does. Formerly, when the Maori People turned to the Faith, they had great joy in all that they did; the churches were full, most people were delighted to have the opportunity to go to school; and people lived gently. Now things are different. Many villages are without a church. At church times one sees the indifference of people, with many attending sporting activities. One major sign that something is wrong is the abuse of marriage; many now have ended their marriages and afterwards have divorced. They have forgotten God’s law which tells them to be committed to each other, that the two should become one flesh. What God gave mankind as a precious gift has instead become a problem. Parents should not be in a hurry to arrange marriages for their children [11] when those children are not yet adults. Do not let them marry when you do not know if the like each other. This is a major reason why they will quickly separate from each other.

One huge task for the Church is to bring back those who have strayed. Many people in this area are called Ringatu. One thing that will bring back the Ringatu is seeing the good things of faith in Christ demonstrated by the people of the Church. If outsiders look and see bad things flourishing amongst us they are not going to turn back. What is needed if we are to bring forth good fruit is to abide in Christ. He has given his Sacraments to strengthen us and to encourage our spirits and we will accomplish all the good works he has prepared for us to do.

The Motions Agreed.

That the people of this Archdeaconry consider sending young people to Te Raukahikatea to be trained for the work of God.

That the Hui of the Maori Church of the district be held next year in the Parish of Te Kaha.

That all the people of the Church, the ministers and the people too, energetically engage in the work of the Church in this area.

This Hui urges the people of this Archdeaconry to build churches in those places without them.

A question from Rev W T Pariha to the Chairman:

What is to be done about Ringatu children who are brought to be baptised by the Anglican Minister; and in the event of a death may they be buried by the Minister?

The Chairman’s answer:

It is not right to baptize the children of Ringatu parents when it is not clear that the parents have decided to bring up their children according to the practices of the Church as children of God, though they may have delegated this responsibility to some Communicant members who are to be Godparents and present such children for baptism. If the situation is the same it will not be different when there is a death and their bodies should not be buried using the rites of the Church.

A question from Rev H Pahewa to the Chairman:

Is it good to pray the ‘Litany’ prayer and also the prayer for ‘Peace’ [Te Riringa] on the First Day of Lent at Evening Prayer in the Te Kaha church?

The Bishop’s answer:

The collect known as the ‘Riringa’ is placed at the end of Morning Prayer; but if there is no Morning Prayer it is not wrong to use the Litany and the ‘Riringa’ at the Evening service.

Could the Bishop suggest to the Committee of ‘Victoria’ Maori Girls’ School in Auckland that the Committee abolish their rule as to the excessive amount of clothing required by girls going to that school.

[Te Aute also is a school at which the cost of clothes is a great burden; the students have had to buy expensive clothes. Add to the cost of clothes the cost of the books. In future the children of poor people will not be able to go to Te Aute, even though they are very well-educated. – Editor.]

That a book be published in Maori containing the story of the Church – up to the time of the Reformation, and another from the Reformation to the present (2 vols.), to further the understanding of Church members.

[This book has been translated into Maori at Te Rau College but has not yet been printed. This is a very good idea as many people are ignorant of the growth of the Church of England, some saying that it emerged from the Catholic Church. – Editor.]

All members of the Church in every place should make every effort and not forget to inform the Minister of burials and marriages so that the Minister can attend and officiate.

Members of this Hui should not neglect to suppress the drinking of alcohol.

This Hui expresses its gratitude to God for the work of the Bible Society as it celebrates 100 years of work. It is right that all members of the Church should pray that this work of giving the Word of God to all the peoples of the world may be strengthened by God.

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.

[12] CALENDAR : AUGUST

Day 12 New Moon 0h 28m p.m.

Day 26 Full Moon 0h 32m p.m.

1 M

2 T

3 W

4 Th

5 F Fast

6 S

7 S Tenth Sunday after Trinity

Morning Evening

1 Kings 12 1 Kings 13

Romans 7 Matthew 20.1-17

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Eleventh Sunday after Trinity

1 Kings 18 1 Kings 19

Romans 11.1-25 Matthew 24.1-29

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Twelfth Sunday after Trinity

1 Kings 22.1-41 2 Kings 2.1-16

1 Corinthians 1.23 & 2 Matthew 27.1-27

22 M

23 T Vigil, Fast

24 W Bartholomew, Apostle Athanasian Creed

Genesis 28.10-18 Deuteronomy 18.1-15

1 Corinthians 4.18 & 5 Matthew 28

25 Th

26 F Fast

27 S

28 S Thirteenth Sunday after Trinity

2 Kings 5 2 Kings 6.1-24

1 Corinthians 8 Mark 2.22 – 3.6

29 M

30 T

31 W

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

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

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

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

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

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

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

SUPPLEJACK SEEDS FOR OUR BIRD

5/- Rev Rutene te Aihu, Rutene te Arahi, Hemi Tapeka, Paraone Hatarana, Pine Tuhaka.

H W Williams, Te Rau Press, Gisborne.