Te Pipiwharauroa 81

Te Pipiwharauroa 81

(Maori Version at NZETC.)

No. 81

1904/11

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 81, Gisborne, November 1904.

NEW GUINEA

Our dear friends have gone leaving those at home sorrowful.

We are here feeling sad because our friends, the Bishop of New Guinea and his two young black boy companions, have parted from us. We were very distressed at their departure. They lived here with us for a month and today, Friday, 28th October, they left. Bishop Stone-Rigg is a missionary to the black people of New Guinea.

He has spent seven years preaching the Gospel there. He is a lovely man, tall in stature but slim. He is a child at heart. When he preaches he has a fine voice and speaks without hesitation or anything, but the sound spreads out and flows down like a waterfall. His sermons are expressions of love. One perceives the depth of this thing, love, within him when words flow from his mouth. He is a man who has sacrificed his whole being to the proclamation or the great love of Christ to that people, as indeed his words revealed. He said that it is no good a person going as a missionary to a strange people who have not yet heard the Gospel if he does not have this great love, or if he is not prepared to live as that people live, or if he is afraid of laying down his life in the cause of proclaiming the free love of Christ. One sees all these three things in Bishop Stone-Rigg. It is said that he is a man who has this thing, love, deep within him. He went to New Guinea to die there. Although his body is weak, and although there are many bad diseases there, and although cannibalism is still practised, and although there are other bad things, he was not afraid. Why was he like this? Because he had within him the conviction that were he to die there that people would not come under the rule of Christ. One evidence for the fact that it was love that took him there is that he still receives a stipend of £20 a year. Who would be desperate to go to these kinds of countries for such an insignificant stipend? But that is what Bishop Stone-Rigg is like: he did not go for the money but he went for those sheep of Christ who are scattered about. He lives among those people in the same way they live. Will the works of a man like this not bear fruit? Will he not be loved and honoured? The reason he is visiting Aotearoa and Te Waipounamu is to stir up the hearts of faithful people to look beyond themselves to [2] far away islands so that they ask if love is not calling them to go there to preach the Gospel of salvation. If anyone is not able to go in person then let his prayer go up to heaven for help for those missionaries who have gone to those islands to work. Bishop Stone-Rigg preached on two Sundays in the college chapel. On the evening of the second Sunday he preached in the main church. His sermon focussed on the work that he and his fellow missionaries were doing in the island of New Guinea. New Guinea is to the north of Australia and is not far away. The island is divided in three, one part being governed by the Dutch, another by the Germans and the third by the English. The Bishop is in the English part on the north coast of the island. It is now thirteen years since the arrival of the first missionaries there and during those years many of the blacks have given their bodies and souls and all they have to Christ. Indeed the young black men who came with Bishop Stone-Rigg are men of faith and are also teachers. The father and elder brother of one of them have given up cannibalism and have turned to the faith, but many, many are still walking in darkness. One is still eating another. This people have many bad customs. If these are done away with then people’s hearts will be won over. The first is witchcraft. They believe there are two causes of death – witchcraft or death in battle. So if a person dies in an ordinary way they say his death was the result of witchcraft. If a man dies his wife is abandoned. The family of that man will seek revenge. They know that he was cursed by his wife or her family and so they seize that woman and kill her. The wife’s family also seek revenge and seize the people who killed her and kill them. So it goes on without end. The second custom is, because they do not believe in a person’s immortality, they take their old people, carry them to the top of a high cliff then they drive them over so that they fall to the bottom either to live or die. It is remarkable that one does not see any elderly, only young people. They are not there because of this custom. Thirdly, if a man is killed in fighting his enemy takes his heart and eats it. In this fashion he takes into himself the other person’s strength. These are the first enemies the missionaries have to combat before they can reach the real defences, the hearts. This is very hard work which cannot be done without a person having within himself love, patience and dependence on God. Bishop Stone-Rigg in his final words to us asked that we pray to God that he might send his blessing on him to strengthen him to do all he is required to do, and to hasten the time when the whole island will come into the kingdom of Christ, the kingdom without end. This, Te Pipi, is our story, and now we call out in the language of New Guinea, ‘Aguelau’, that is ‘Greetings’.

From Te Ngakau-Aroaroa [The Lonely Heart]

Te Aute College,

October 29th.

GOOD MARAE

Te Pipi, please carry this article to the marae to which you fly, to be seen by your readers.

On October 17th Dr Pomare and Dr Frengley came here to the Te Wairoa area. They came because there was typhoid fever in the districts of Kaihu, Ahikiwi, Maropiu and Taita. These villages had been stuck by this disease. It began in September [3] and affected only the children. The doctors said that the source of the fever was the large pond at Kaihu.

Pomare and Frengley travelled around those villages looking at those who were sick and talking at length with the people. They saw the four who were lying ill, two of whom were getting better while the other two were still seriously ill but they were children.

Pomare and I travelled together while Frengley stayed in Dargaville to inspect the houses in that town, and not just the fronts of the houses but the backs. Such was his job. We two went by train to Taita. We got out and found the house of Haua Hita. Two of his children were ill. One was doing well but the little one was very ill. Pomare was very angry with that man; that man and his cook had not done what they were told.. In the end we examined the water spring. The water was very bad because of the lack of water and Pomare told them always to boil the water before drinking it.

The two of us went to the home of Netana Patuawa’s children. There were two children in this house belonging to Hi Netana and his younger brother Tema. They appeared much the same. When we inspected the well the water was very bad. Afterwards the train arrived and we returned to Dargaville and I returned home.

I was sad that I did not shake Pomare by the hand and say, ‘How do you do, dear friend.’ As we travelled together we talked face to face about many things I wanted to discuss including the water rates, the Registrar of my Council, and other matters. As for the water rates he said that those people dealing with the water rates should collect money to [?orere – sic] their half and tell me of it, and I am to tell him. One of our conversations concerned the girl accepted by my Council to become a nurse. Her name is Ripeka Haira. His response was to the effect that she is not yet mature but that is alright; but the girl should wait here and start working at the hospital at Te Koporu or Takawira. That is enough about these.

He and Dr Frengley said that the Maori homes were as good as those of the Pakeha, however the Pakeha homes tended to be fine only in the front where they faced the street, while at the back they were very bad. Dr Frengley said that all the houses, [?wai keri –sic. ?wells, ?wahi keri – gardens] and fences of the Pakeha needed improvement. Pomare said the same about the Maori side, and that they should build small two-roomed houses.

E Te Pipi,

I admire you for the excellence and the correctness of your language, how you set down correctly and clearly the beginnings and endings of the articles you send for the world to see, people like me whose language is the influential language of Ngapuhi. And [your language] clearly enters the shining doors of the heart and deserves the admiration of the multitude of people like me, likewise those who manage you. I learned well the language of Ngapuhi since it is my language, so that in sunshine and moonlight we say, ‘Friend’ [E mara – Ngapuhi form of address to a man]. Hence what you say is clear and apposite. To end my letter let me speak about the disclosure of Hetaraka T Ngoo about the number of the beast, 666. His calculations about the significance of his statement are good, however my nephew, N Tepana Taurere, has detected a fault on one side of his calculations, but that is fine.

I hope and I think that the Editor of Te Pipiwharauroa will have an explanation, because the appropriate people to explain this saying of Scripture are those who have passed the highest levels of education. Those who are [?manawa poto - ?unenterprising] are not in a position to sneer at the Editor of Te Pipi. This is something that needs to be done, someone needs to provide an account. It is not a waste opf time

Bird, it is for you to explain that saying in Revelation 13.18.

These are some of my thoughts. Two languages are used in speaking about this number, 666, the Greek language and the Hebrew language. See verses 4 & 11.

It is said by those voices that the first king of Rome was ‘Lateinos’, a name which yields the number 666. L = 30; a = 1, t = 300; e = 5; i = 10; n = 50; o = 70; s = 200 and the sum is 666. The Hebrew language gives the same result. The numbers were Romanised like this because formerly the names of people were ascribed a number as each letter was given a number by that King Lateinos. So this number 666 referred to the former Roman Kings.

It so happens that we have the same figure, 666, in 1 Kings 10.14, where it is said that King Solomon received 666 talents of gold in his first year. [4] Adonikam had the same number of children (Ezra 2.13). That’s enough of what I have to contribute: let us leave it to those who know to explain the meaning of this Scripture. Best wishes to Te Pipi and his learned bosses who know how to consider matters carefully and to set down wise words for ignorant people such as I to look at.

Let us shake hands, Te Pipi – something we shall do sometime. May the gracious Lord give us long life, and praise him in the hidden place.

From your servant in the work of the marae councils on behalf of the Maori of Wairoa and Ngatiwhatua.

Waaka Te Huia,

Chairman, Wairoa Maori Council.

Waihinahina, Dargaville,

October 24th, 1904.

THE SCHOOL LANDS

To the Editor of Te Pipiwharauroa.

Greetings, my friend. I have read Karaka T Tarawhiti’s letter in Te Pipi, Number 79, about the school lands. What he writes is good and he is seeking light on some paths which are dark to him. This is what we too seek day and night, this treasure – enlightenment. It is through writings such as those of Karaka Tarawhiti that we will find darkness or enlightenment. Enough of that!

You, Editor, have explained the meaning of this word, ‘scholarship’. I would add a word about the Scholarship to explain it further perhaps. Our friend Karaka Tarawhiti is a noble person. He has a desire to help those children seeking education. He expressed his idea of setting up a scheme by which he could provide financial support each year for a child. He settled upon his possessions, whether of land or money. This would provide the capital. Each year young animals would be born. The young, that is, the fruits of the capital would be given by him to support the child to permit the child to go a school appropriate to what the child knew that would receive that provision. In some Pakeha schools there are scholarships for children who are knowledgeable about the Scriptures, in some for children good at languages, in some for mathematics, in some for biology, and in some for agriculture. If we have gathered together £400 the money can be put into the bank where it would perhaps accumulate £5 a year for every £100, £20 a year on the £400. The £400 is left as capital permanently. The interest of £20 will be paid each year even though the person who gave the money may have died. My friends, if one of us comes by this money it can raise £20 a year, and this money can support a girl at Hukarere, Victoria, or St Stephen’s. Were the money mine it could be called the Peneti Scholarship, but I’m very hard up. However if this called be called ‘The Karaka Tarawhiti Scholarship’ that would be excellent. People, let us also look at what our forbears did. Through their efforts our children in these days have reached the acme of learning. Let’s do our best in these days, my friends.

I want to deal with the second matter in Karaka’s letter – the lands given by our parents to the elders of the Church.

Karaka’s figures do not tally completely with the actual figures – some are larger some smaller.

(1) Kohanga. 750 acres. It is leased for 28 years from 1897 until 1925. All this land was leased for 1/- a year for the first seven years., and £37 10s 0d for the remaining 21 years.

(2) Hopuhopu. 1385 acres.

D Stewart leases 104 acres for £6 for 21 years.

T C Williams leases 180 acres for £9 for 21 years.

B Stubbing leases 250 acres for £12 10s 0d for 21 years.

Rev N Tautau has 47 acres for a dwelling for which there is no payment.

[5] 

 804 acres remains unoccupied. No-one wants to lease this land.

(3) Pepepe. 133 acres.

Rev A F G Jackson. £10 a year. His 20 year lease ends in the coming September.

Tarawhiti knows these lands. Some parts are good but most are very bad. If they were good the lease would be much more than 1/- per acre. With many Pakeha going to the Waikato area nowadays those lands have been inspected but up until the present no-one wants them.

These monies are not large enough to sustain a school in Waikato. The monies are allocated to support Waikato children attending St Stephen’s School in Auckland. All the money from the leasing of your lands, Karaka my friend, is going to support your children attending St Stephen’s. There are ten children from Waikato at St Stephen’s at present. It is the same with the Wairarapa School. The Porirua money sustains the children from Te Tai Hauauru. Not a single penny is used by the children of other tribes.

Your final word was about your schools which have been set up by the Government. I have not been able to say that, yes, the Church will help you. It is for you to send a petition to the Trustees of the Maori Schools Lands. Send it perhaps to the Bishop of Auckland or else to the Secretary, W S Cochrane, Auckland. However, perhaps the Editor is right when he says that it is a small amount of money to involve a petition when the expenses of the Maori schools are not large, given that the pupils sweep and clean them. And when the time comes that, say £5 is required, then the Committee members can arrange a concert or some other activity to raise the money. Now, my friend, this is my last word. If the money from the leases was large then perhaps a school could be built in those areas. But persevere in looking for and seeking to find a way. It is not as if it is a different Church, a different religion, and will not help. I collected most of the money for the Victoria School for Maori Girls by going around all the major towns in New Zealand. Today that school is built and is attended by Mormon, Catholic, Wesleyan and Anglican girls. For this reason I say that if there is a clear vision for the ways forward the Anglican Church will be found to be a real mother to us. Without the Church we would not have St Stephen’s, Te Aute, Waerenga-a-hika, Te Rau, Hukarere, Victoria, Hikurangi College and others. It is through the efforts of this Church of ours that we hear the names of young Maori who are occupying important positions – Apirana Ngata, Dr Pomare, Dr Te Rangihiroa, Hone Heke, Reweti Kohere, Haare Maihi, Tutere Wirepa, Hamiora Hei, Tamati Poutawera who has died, Henare Poananga, and others, including the late T Erihana. These are all famous young people, young people who were suckled on the milk of the Church by which they were nurtured to manhood and grown.

Is there anything wrong with our old lady? Had there not been this Church would we have understood the Pakeha people? If there had not been this church would there be these lands remaining to promote learning amongst our children?

God, bless the Church which was a blessing to and was blessed by our forbears.

From your fellow worker,

P Peneti.

…………………………………..

On 9th of this month Rev Nikora Tautau and Rev Perere Peneti began preaching in the towns of Canterbury to stir up the Pakeha Church to help the Maori Church. Their travels are being paid for by a Pakeha, Mr Ferriman, of Ashburton. Sometimes they are taken by motorcar. Nikora is full of praise for the kindness of the Pakeha towards them. He says, ‘I feel ashamed. The Pakeha are taking it upon themselves to support the Maori clergy while the Maori holds on to his money to buy himself a glass of beer.’

At the golf tournament in Dunedin Kurupo Tareha, the champion, was defeated by a Pakeha, Fisher, who is now the New Zealand Champion. Raumoa from Gisborne here won the Handicap Competition. When the Maori Foursome of Kurupo Tareha, Pare Keiha, Wi Haora and Te Raumoa, played the Pakeha, the Pakeha were beaten by the Maori.

[6] 

RUSSIA AND JAPAN

In the Battle of Shaho which was written about last month, Russia suffered 68,000 dead or wounded, and Japan 20,000. There has not yet been a battle in Manchuria. The Japanese have stopped what they were doing, heading for Russia and demolishing their forts. Perhaps having sought to capture Liaoyang they have given up on their plans. The Russians are afraid to attack the Japanese and are building forts for themselves, but it is thought that the next battle will be a major one. Russia has now suffered many casualties; those who have survived have returned to the fight. One problem for the Russians is the field of operations where there is unease with soldiers not wanting to go into battle. Some have absconded to foreign lands and some have injured themselves so that they will not be sent to fight. It is said that 20,000 soldiers have fled from the field of operations. It is also a law in Russia which says that it is not for the person to decide whether he should go to fight, it is the king’s decision. Those who cannot be conscripted are the elderly, the children and the ill. Many of the soldiers who turned a deaf ear to going were executed. One report says that there are perhaps parts of Russia which are rebellious and angry with the government. If the people under the Russians rise up then the Russians will be dispirited.

Russia seeks to exhaust Japan, to deplete their personnel and their money, but it is unlikely that Japan will suffer in these areas because she has a large population and on the finance side, although she does not have much money she has fewer debts than Russia. The present indebtedness of Russia is £52,000,000 while that of Japan is £12,000,000. This year Japan has also produced much food.

The armies are still in Manchuria and Port Arthur and are still fighting. Port Arthur has not yet fallen, but it is said that the soldiers in the fort are in a bad way. While 7,000 are still alive, most are ill or have died. There is not much food and very little ammunition and they are suffering a great deal, but they are waiting for the warships to arrive to save them. The Japanese are throttling the fort and many of them have died in the assaults. It is thought that nothing will stop Japan in its efforts to overthrow Port Arthur before the warships arrive from Europe. Many ships carrying food have tried to enter Port Arthur. Two English ships have got in carrying food and ammunition. Ships entering have to pay a huge price. One report says that some of the battleships in Port Arthur have been sunk and burned. General Stoessel and his soldiers have been very brave, they have suffered much, their houses have all been destroyed and General Stoessel was wounded. Will the warships from Europe arrive to save Port Arthur or not? They can just wait quietly. Russia has purchased 8 warships to augment its fleet.

THE TREACHERY OF RUSSIA

Discussions have begun about Russia’s treachery in shooting at the English fishing boats. England and Russia came near to war over this incident. The English are clear that Russia was acting treacherously but Russia contends that they were tight to fire because they saw a Japanese torpedo boat amongst the fishing boats. The Russian story is farcical because there are no Japanese naval ships in those waters. People think that the Russians were drunk or surprised and that they fired because they are terribly afraid of the Japanese. Some people are saying that the Russians mistakenly [attacked] some of their own vessels.

The place where the fishing boats were attacked was near a sandbank between England and Denmark. The sandbank is 170 miles long and 70 miles across. Many boats fish there and the fish are taken to England by ship to be sold in London. A boat will spend six weeks there before returning home. There are Gospel ships to lead worship. On calm days the minister stands on the Gospel ship, which serves as a hospital and a church for all the ships at sea, and leads hymns and prayers. These are brave men. They were seeking to make money in this hard fashion to support their wives and their children when the Russians fired on them. The Russians had strayed 30 miles from the sea lanes. Two of them were killed, some were wounded, and the boats were damaged. It is said [7] that they called out to the Russian warships, ‘Do you want some fish?’ The answer was gunfire.

People ridicule the Russian ships. From the beginning of the war they were being prepared to go and eventually they sailed. Then at the beginning of their journey they were fearful and acted in that treacherous way. Those ships are now off the west coast of Africa. There are nearly 40 of them, large and small. They are going by way of the south of Africa because they were not given permission to enter the Suez Canal [te Awa-keri i te Moana Whero – the river dug at the Red Sea]. They may or may not get to Port Arthur. Presently they will be sailing in the Pacific and acting belligerently, as we have heard news that they have damaged a Swedish ship. The British warships are following those of Russia. The Russians were weary of this and signalled, ‘If you do not turn back you will be fired upon.’ The English replied, ‘Alright, fire!’ The English orders are to repay Russia and punish the wrongdoers.

A NOTORIOUS WAIKATO TOHUNGA

[The Editor is not responsible for the views expressed by contributors.]

To the Editor of Te Pipi.

The tohunga of whom one has heard is Wiremu te Whitu. He is elderly and his hair is completely grey. He is stooped, bending over when he walks. He grew old during his involvement in his mischievous activities. Because he is given to fabrications he is known to his own tribe as ‘Pari Rekene’ [Paddy Regan]. The basis of this nickname Pari paripari [uncertain, deceptive talk – Williams], is ‘lying’ in Waikato usage. A major activity on the part of this man is theft, and the Pakeha newspapers have given accounts of his being taken to the gaol. Perhaps it was because he was powerless to steal that he saw an opportunity to occupy himself as a tohunga. In his practice as a tohunga he does not put trust in God. He says that the Holy Trinity, Jehovah, Christ and the Holy Spirit is a mistake. According to him God is finished. He says that it is the sun, the moon and the stars because, according to him, the sun gave light which gave light to people, and the sun gave warmth to warm people, and the moon and stars gave the light which gave light to people at night.

Because of these things it is obvious that his heart is not right. Whitu does not have a god because we all know that the sun, moon, and stars are not God. Rather, those things were made by God, the sun to mark the day and the light and the moon to mark the night. Yet that tohunga got strong support; the trains were full of people so that the tohunga was surrounded by people.

Te Whitu’s healing method was this: he would lie a person down and massage the sore places. If it was a woman who was ill the tohunga would say that your illness has its origins down below – down below referring to the woman’s private parts, and the tohunga would say that if we do not lie together your sickness will not be cured. Although the woman refused he would pressurize her for many days and her heart would oppose in vain the tohunga’s spear. If the women was obstinate the tohunga’s ministers would pressurize her. The tohunga and his ministers would say, ‘Nothing can be done for you unless the tohunga’s private parts are laid on your private parts.’ The woman was then told to take off all her clothes and the tohunga’s clothes were also removed. The tohunga would lie on the woman and they continued doing this day and night. When many of those women had been so treated by the tohunga, people said that what he was doing was wrong. The tohunga replied, ‘In my work, my method is that I lie flat against the woman, but if the woman consents to have sexual relations, the god allows it.’ You who are reading this article, do not say that it is idle talk: what is written is true. One thing that the tohunga did with women if they were suffering from a [?karapu - ?haemorrhage cf. kopu - womb] was puff smoke from his pipe onto their private parts. According to the tohunga, doctors cannot cure the sicknesses of women, but they will be cured by his [ngarara - ?reptile, ?atua] only if they place their loins under [his]. According to him he slept with them because that was they would be cured, for that was the staff of Moses. When he met Nikora Tautau, Nikora said that the tohunga said to him that the dying of people had come to an end, the mouths of the graves had been blocked up. Nikora answered, ‘You are a prophet, I am an ordinary man, [8] but I say to you that soon a body will arrive at Taupiri. It was not long after this conversation between them that this happened and a column of people took the body to the grave. When the tohunga was taken to prison people were able to breathe a little more freely. At the hui held at Takapu, Waikato, on 14th September, Karaka Tarawhiti, Motutara, Keritoke, and Nikora Tautau stood up to demand that working on women should stop, but Te Whitu’s ministers would not agree. At the trial of Te Whitu at Ngaruawahia a girl stood up to tell of her illness. She went to the tohunga. When she arrived she was told by the tohunga that they had to sleep together. She was badly treated by the tohunga. Her sickness was not cured, rather the tohunga came alive. Wera stood up to defend Te Whitu and his works saying that many doctors had worked on her but she was not healed. Te Whitu had cured her by having her bathe in hot water into which had been thrown some saltpetre. The tohunga did not sleep with her. What Wera says is true, but she was not cured by the god [atua]; her healing came about by chance coincidentally with Te Whitu’s experiments. I have heard that some women are not healed of diseases of the [?karapu - ?womb – see above]. People, examine carefully activities of this kind. Perhaps you will conclude that people who involve themselves with such activity are mad. I believe that they are not simply deluded but are like those of whom the Scripture says, ‘In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. (2 Corinthians 4.4)’

The Apostle says, ‘Satan uses … every kind of wicked deception for those who are perishing, because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion, leading them to believe what is false, so that all who have not believed the truth but took pleasure in unrighteousness will be condemned (2 Thessalonians 2.10-12).’ But it is not just unbelievers who turned to Te Whitu and his works, but also some who pray to Christ. The tohunga says that it was through going to worship that they contracted the sickness, but even though they are Christians they turned away just as Christ said: ‘False Christs and false prophets will arise and will do great signs and miracles and, if it were possible, would deceive the elect.’

People, stop thinking like children.

Kopu-Parapara.

…………………………………….

Editor of Te Pipi, greetings! If you would, I’d be grateful if you would publish these words of approval of the works of Wiremu te Whitu. The reason for my approval is that he does not keep secret his incantations, which are not spoken clearly by some tohunga, and the different languages used by Te Whitu are the languages of the whole world. If Te Whitu speaks to the gods saying in English, ‘Say, say, say, say, say, say, say, say, say, say,’ the Maori version of what he is saying would be, ‘Korero, korero, korero, korero, korero, korero.’ In those sayings he uses the languages of all the peoples of the world. If he comes, people will see that this is way he speaks. Enough!

When he prayed with an elderly woman his prayer was as follows:

This is your tongue protruding before your face, old woman, [? whakakapo aitia kai te pahutanga tau]. After that he uses this prayer. [?E moiti, moiti, moihaere, moihaere, moiti, moiti, moihaere, moihaere]. [Moi is a call for a dog – Williams.]

Those are excellent prayers. One good thing about Te Whitu is that he is kind. He will not say anything if it means revealing something very serious, since the way he works is by asking the sick the nature of their troubles, whether they be men, or women who have committed adultery. When he met with one woman, Mokai-kiri, that woman told him all her troubles and the things which saddened her heart, because the cause of her illness and her sadness – and she had carefully written down the causes, and the final cause of her troubles she wrote down was, The cause of my final trouble was my horse which was stolen by Wiremu te Whitu and I suffer greatly from the loss of my horse. When she said this, Te Whitu did not speak. I have written this so that readers can see that it is true that Te Whitu is a very good man, a kind man. Had it been some other ignorant tohunga they would have answered. One of Te Whitu’s ministers is like him in being kind, kind in thought, and gentle in using body and hands in working with the sick. If those who are sick in body go to that person he grabs the person with his two hands, By doing so he has caught something. Once it is caught he flings his two hands towards the sick person and [9] as he flings them he says these words, Give skin that is alive, skin that is alive, skin that is alive. While saying this, the man is dancing. That minister is excellent, his body and hands are supple and his feet stamp, he grimaces and he sticks out his tongue. What he does is great.

Hauauru-Matonga

DOCTOR POMARE VISITS WAIAPU

To the Editor of Te Pipiwharauroa.

Greetings! The decision on Tikitiki Poraka was imminent and people gathered at Te Rahui to listen to the judgement.. Some came to bring their concerns. They were all sitting together. Eventually there was a sighting. The man himself appeared, Doctor Pomare. People started up. The first thing to do was to welcome the visitor. Afterwards he would stand to respond to the welcome. In his greetings he voiced some of his concerns:

1. The working of the Marae Councils. He said that we must persevere. This would perhaps be his last visit. He had for a long time been going around advising and urging people to get to work. And in the course of this work he had not had to summons anyone for not complying with the Marae Council regulations. He cautioned them and reminded them that after him an inspector would be appointed. He did not know what his remit would be. Perhaps he would not travel as he had travelled but would come to bring birth pains, to bring to birth the child he wanted. Giving birth is painful but that it the way a person comes into the world, and perhaps that will be the attitude of the one who replaces him. He may have to cause pain to bring to birth things that are good for the marae.

Of all the canoes of the councils of New Zealand, some are being paddled on the sea, some are just floating, some are still lying on the shore - some with their paddles lying on top, and some being split by the shining of the sun. When it comes to paddling, Horouta is still in front, and mine is the tribe far behind. (The Writer: I am very happy since my tribe, Tuhoe, is one of the tribes paddling in front according to Pomare.) But Horouta, out in front, should be careful lest they fall behind and the last become first.

2. The Land Councils.

He turned to the people sitting there and urged them to be strong while the sun was shining for soon it would be night and the road would not be visible. Then we could be at the mercy of Wellington. Whatever happens, they are to be strong.

Afterwards came A T Ngata. He greeted the visitor, Dr Pomare. You have come from Wellington where the actions and thoughts of the two peoples of New Zealand are assembled. There you observe and listen to the ideas of the Pakeha people for us Maori. Welcome over the mountains that you and I have climbed and descended around the island. We had to do that, keeping going even if it meant landing in the depths. Here is Porou sitting together here, working on and seeking to bring to completion this section of the Councils, the Land Council. The council has been working for three years. During these years the Land Council has produced three reports and the Poraka Papatipu Committee has presented five dealing with those lands.

The number of areas of lands lying before the Poraka Papatipu Committee has increased to seven. It is said that the work is going slowly. That is not so. Problems and troubles have meant that it has had to proceed slowly. For example, there has been the recent outbreak of sickness (Influenza Epidemic). But whether quickly or slowly one thing is certain, the work is being done.

I don’t know what some Pakeha members in Wellington are chattering about. Nor am I able to point out that this work is being done now, lest the Pakeha hurry here to look. My job is to keep quiet in case it gets out that it has been completed.

The Marae Council is still at work and the reports of the Marae of Horouta have been published. Here some sawmills [?waapu] have been built to provide timber for building kitchens and houses too.

[10] After A T Ngata’s speech the work of the Poraka Papatipu of Tikitiki continued.

(To be continued.)

MORMONS AND CRITICISM

Friend, Editor, live for ever [kia ora]! This is the common greeting these days but the saying, ‘live for ever’ is an ancient one, used in Daniel 6.21.

I comment on the question you put to Te Matata You asked if he agreed with a man having several wives. Sir, I agree. Christ says that if you are children of Abraham you would have done as Abraham did. [John 8.39] Isaiah 4.1 says, ‘Seven women shall take hold of one man on that day.’ Ask this: what day?

Paul says of a Bishop and a Deacon that he should be the husband of one wife. That saying is right, but Paul does not say that a prophet should be the husband of only one wife, nor preachers, nor ministers, nor teachers – he did not say that they should be husbands of only one wife, only that bishops and deacons should be husbands of one wife. Friend, bishops and deacons are not [ordinary] members of the Church. Paul says that God has given to the Church apostles, prophets and teachers, therefore those who are not bishops and deacons fall outside the scope of the question you put to our friend, Te Matata. We have the word of our Lord that he he did not come to abolish but to fulfil. If he had said not to do some of the things Abraham did – but in fact he said that if you were the children of Abraham you would have done as Abraham did. Abraham had three wives, Sarah, Hagar and Keturah, and, according to Isaiah, seven women will take hold of one man on that day. When is that day?

Editor, I am not complaining but answering your question, but [?kaua tera kupu au ra]. It is wearying when a person is not able to see no matter how clear the statement. Long life to you, Editor, and please print these words.

Rewi Mokena.

[Had not Rewi Mokena reminded us not to be wearied, we should have been wearied by his article. What Rewi Mokena said is repeating what Te Matata said. But since Rewi writes authentically about the Mormons, it is right that he should be answered and that they should be made aware of how they view the Scriptures. If they don’t want to see it then leave them to sleep peacefully and pass these words on to people who want to read them. First, it is not right for Rewi to answer the question put to Te Matata. Secondly, it was only the first part of our question that Rewi addressed; he cut off the tail. This was our question, ‘if you approve of polygamy, do you approve of the Jewish practice of keeping slaves, or of their practice of destroying women and children in battle?’ Rewi wishes to argue so let him answer this question and answer clearly the last part of the question which was printed in previous letters.

As for his question about Isaiah 4.1, let him interpret it first and I will do so later. Those words do not support the disgusting practice approved of by the Mormons.

When it comes to what Abraham did, we see the errors of the Mormons in interpreting the Scriptures. We are to follow the righteous deeds of Abraham, that is, his faith, and not the wrong things he did such as his deceptiveness (Genesis 12.11-13; 20.2), sleeping with the servants (Genesis 16.2), and having several wives. Is Rewi Mokena being deceitful, does he sleep with his servants, does he have several wives in order to become a child of Abraham? Let Rewi Mokena and Paora Hopere go to live with the black people, the peoples who have these customs, and the two of them can fulfil their desires to have several wives. Rewi says that it is only the bishops and deacons who are to have only one wife, so it appears that bishops and deacons cannot be children of Abraham. How can they be children of Abraham if they do not have many wives? The spokesman for the Mormons, Ephraim Maccabee, has written that the Mormon Church has abandoned polygamy. Why have they done away with this custom by which they become children of Abraham? Ngati Porou have a haka which says, ‘Haven’t we had too much humbug from you?’ I would say something similar, ‘Haven’t we had too much humbug from you Mormons?’ As for the bishop and the deacon having one wife, the mistakes of the Mormons in reading the Scriptures are obvious – they are like children. [11]

Since polygamy is a bad custom and since it was the custom of people in the past, Paul cautions the ministers of the Church that they are to be examples for the whole Church by having one wife. If it is wrong for the bishop and the deacon to marry more than one wife, why is it right for other Christians? Examine carefully the instructions of Paul (1 Timothy 3.2-13) about the behaviour of the bishop and the deacon. The third verse says, ‘[a bishop] must not be a wine-drinker, or violent, or given to seeking wrong things.’ Because only the bishop is cited the Mormon says that it is only the bishop who is not to drink wine, or be violent, and the injunction does not apply to the prophets and Rewi Mokena. Perhaps Rewi Mokena would like Paul to say, ‘Rewi Mokena is to have only one wife,’ then if he did not say his name he would be able to have a second wife. Such is the Mormon understanding of the Scriptures which they boast about, a false understanding. Rewi Mokena will not agree that his interpretation of the Scriptures is false. If you do not want to see with your eyes, the fault is yours. – Editor.]

A MORMON APOSTLE

A Maori from Ngapuhi, a Mormon missionary, called Henare te Pere Wi Hongi has been travelling to various districts backbiting and speaking lies. In his sermon at Te Muriwai he said that his father was a minister of the Church of England clothed in white robes. When he saw the error of the Church he left and joined the Mormon church. His father was like a false prophet wearing sheep’s clothing but a ravenous wolf on the inside. His father would be taking services but in his heart he was thinking only of his pay. When this man says that his father was a minister he is telling a lie. There is only one Ngapuhi minister, Wiremu Keretene, and Wiremu is too young to be his father. This man is the real wolf dressing himself up in the faith while inside he is a cheat. Houtaewa has published the articles of some other Mormons. Our word to this man is, Friend, return home to Awarua and grow food for your wife and your dear children whom you left behind when you went to live in Utah for three or four years. Perhaps you have seen polygamy being practised? The Maori Mormons are keen to have several wives, but that is wrong under New Zealand law.

ODD ITEMS

It has been found that the porpoise travels at 40 miles per hour.

At the destruction of Lake Tarawera the lake subsided by 7 feet and is still subsiding.

A [?hekehi] horse here in New Zealand has jumped a fence 7 feet high. Its name is Napoleon.

The Tilikum has arrived in Pernambuco, South America, and won £1000. It is sailing to England.

Last month Bishop Neligan received a Catholic Minister, Rev Patrick Cleary, into the Church of England. He undertook to support the teachings of the Church of England and to place himself under the authority of Bishop Neligan.

The prices being fetched by wool in London at present are: first class cross breed 1s 0 ½ p; good condition 11 ½ d; poor 10 ½ d; first class merino 1s 0 ½ d; good 11 ½ d; poor 9 ¼ p.

The Convent in Gisborne has closed and the building and the land has been sold. The nuns have gone back to wearing ordinary clothes. The move was done without misgivings and the clothes are very nice. The cause of the dispute was the bishop’s demand that he be handed the deeds of the building and the land, and the nuns would not consent. They had collected the money to purchase everything. The bishop told the women to go. They sold their big house and the land and are going with their money to purchase silk.

At the races in Christchurh £70,000 was paid to the totalisator and £35,000 at the trotting, a total of £108,000. As the club takes £10 for itself from every £100, £10,800 was received by the club to pay for the spinning of their machines. Maori are keen contributors of money to the Pakeha machines, and what profits do they get?

NOTICE

On 27th January, 1905, the Annual Meeting of the Te Aute Association will take place at Mohaka. The Secretary of the Association, John Thornton Esq., is sending out invitations to the tribes at this time.

[12] 

CALENDAR : DECEMBER

Day 7 New Moon 3h 16m p.m.

Day 23 Full Moon 5h 31m a.m.

1Th

2 F Fast

3 S

4 S Second Sunday of Advent

Morning Evening

Isaiah 5 Isaiah 11.1-11

2 Peter 1 John 13.1-21

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S Third Sunday of Advent

Use the Ember Collect every day this week.

Isaiah 25 Isaiah 26

1 John 3.16 – 4.7 John 18.1-28

12 M

13 T

14 W Ember Day Fast

15 Th

16 F Ember Day Fast

17 S Ember Day Fast

18 S Fourth Sunday of Advent

Isaiah 30.1-27 Isaiah 32

Revelation 2.18 – 3.7 Revelation 8.1-7

19 M

20 T Vigil, Fast

21 W Thomas, Apostle

Job 42.1-7 Isaiah 35

John 20.19-24 John 14.1-8

22 Th

23 F Fast

24 S Vigil, Fast

25 S Christmas Day

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

Athanasian Creed

Isaiah 9.1-8 Isaiah 7.10-17

Luke 2.1-15 Titus 3.4-9

26 M Stephen, Martyr

Genesis 4.1-11 2 Chronicles 24.15-23

Acts 6 Acts 8.1-9

27 T John, Apostle, Evangelist

Exodus 33.1-9 Isaiah 6

John 13.23-36 Revelation 1

28 W The Holy Innocents

Jeremiah 31.1-18 Baruch 4.21-31

Revelation 16 Revelation 18

29 Th

30 F Fast

31 S

NOTICE

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

£2 Rev C Fraer; £1 Hemi Matenga; 10/- Neta Kenara, W Edwards; 5/- Turuturu Ngaki, Mr McDonald, Maka Paweherua, Teri Paerata, Iraia te Whaiti, Pohuka Hapuku; 2/6 Mutu te Ake, Hamahona.

H W Williams, Te Rau Press, Gisborne.