Te Pipiwharauroa 82

Te Pipiwharauroa 82

No. 82

1904/12

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 82, Gisborne, December 1904

RESPONSE TO AN ARTICLE AND A QUESTION

To the Editor of Te Pipiwharauroa.

Mottled bird, whose song brings in the year with love, arouse the heart that it may work to bring life to the body, the house of the soul. My friend, greetings. I have seen the words and the questions of our father, Mohi Turei, in Te Pipi No. 80.

These questions were about the circumcision of Abraham, the journey to Jerusalem to observe the festivals each year and to kill the atoning sacrifices in the most holy place for the sins of the people committed during the year, the sacrifices ordained for the Sabbaths, and the set sacrifices in the mornings and evenings of the New Moon, and other ordinances arranged by God to be observed. Now, I must say this. For some time my father, Mohi Turei, spoke as a grown-up but now he speaks as children do. I am embarrassed to answer this flawed question. Also, if all the Maori versions of the writings in our New Testament about the deeds of Christ were gathered together and compared with the Old Testament and the laws of God, then Mohi may not have asked this erroneous question.

Mohi has cited in his article, Matthew 5.17. Now it is the case that I say that Mohi violates the Sabbath, the seventh day of the week. And, as for the saying in Mark 2.27-28, this is not Christ violating the Sabbath, but it points out that faithful people should know that they should not be afraid so that they leave a person to die of hunger on the Sabbath Day. Rather they are to make food on that day for that day, and they are to pull out the animal that has fallen into the pit, and they are to heal the sick. I must also say that four men wrote about the ways and works of Christ, Matthew, Mark, Luke and John, and one does not find a single word there where Christ says that the day of his resurrection should be the Sabbath for the disciples or that it was the day on which his Father sent the Holy Spirit upon the disciples that should be a Sabbath Day. Alright, just one comment: if one can decide on a particular day as the Sabbath what else may one do? So much for that. Let me say something else. I observed that Christ in the presence of his disciples gave them the power to cast out demons, to heal the sick, to preach the Gospel to the world, to baptize people, and to speak in new languages (See Mark 16.15-18). So much for that. As for the saying, ‘It is finished,’ spoken as Christ hung on the cross – those words were all about the fulfilling of the Old covenant as it affected his body. It had been pointed out in the Old Testament how he would suffer bodily. Enough of this. All the laws of God are in the Old Testament and the deeds of Christ are in the New Testament. It was not said that only in Jerusalem would this happen, but the whole world belongs to God encircling even Mohi Turei, and Jerusalem alone is the holy place of God. [2] If my father says that it is Jerusalem Above that is right, while Jerusalem on earth is like the Jerusalem my father saw on the Whanganui, the Jerusalem over there not far from him, and if my father, Mohi Turei, has abandoned the seventh day it is because he is too lazy or weary to go to Jerusalem to fulfil the requirements of God. If Mohi does not know the road which will bring him to Jerusalem, to Zion, I will come and show him the road – it is a very short road. About the saying of Christ in Matthew 28.18, that verse does not say that one of the days of the week is to be a Sabbath for the whole world. Mohi, Christ himself said that the angels do not know, nor does the Son, but only the Father. This was the word Christ spoke to the disciples: And I pray to the Father that he will give you another Comforter to stay with you always, the Spirit of truth. That is what Christ said. And what I say to you is true. Not one jot or tittle of the law will pass away though the heaven and earth pass away, but all will be fulfilled. Enough of these words. I say just one thing about what Temuera did at the hui at Mowhango. The people and the chiefs who attended that hui can confirm or deny this question: Did the spokesman of Temuera not give his permission for his bell to be rung and for the Mormon church to lead the worship? Is this an indication that he condemned the Mormon Church? Or was this a sign of being alienated? No, it was rather a sign of goodness, and friendliness, and working together in the things that please God, and now a church for the Mormon Church has been built on Temuera’s marae. Is that a sign of ill-will? So much for my answers to the words of the elders here. If the two of them are saddened by my words, so what? My best wishes to you, my fathers. May God in the invisible place, bless you and keep you, and may the Lord be your fellow-worker with you in producing the fruits of true enlightenment in the presence of the Maori People. I am joined in this by my young friends,

From your child,

Te Karere a Mahuru.

[Let us bring this discussion to an end with this Number. We leave the Sabbath as a subject of contention. When we have some free time we hall write about the issues around the Sabbath. But it is remarkable to us that if the Ringatu practice is right, they alone are right and all other churches are wrong, including most Pakeha. Very few Pakeha hold to the Jewish Sabbath. Jews who have become Christians do not hold to the old Sabbath. – Editor.}

VISIT OF DOCTOR POMARE TO WAIAPU.

Second Night

After the evening service Dr Pomare spoke about Caring for the Children. He says that this is a very important task for us.

1. Nursing.

When the woman knows the time has come and she is having labour pains she should be taken to a warm room to give birth. When the baby is born, its body should be washed and smeared with Olive Oil and then wrapped in flannel to keep it warm.

The best flannel wraps can be stiff so leave them loose and leave the hands free.

2. Crying.

If the child cries do not be quick to feed it, but try to find out why it is crying, because children cry for many reasons and not just for food. Sometimes it will be crying out but without tears, but this is not a sign that it want to be fed.

[3] 

(1) One reason for crying is that it has a wet nappy. Therefore have plenty of dry nappies so that if one is wet it can be replaced with a dry one.

One reason why it is not right to leave a wet nappy on a baby for long is that there is acid in the urine. If they are left on for long, that [?wha] eats into the skin. It is the thighs that are most rapidly affected. This problem is called nappy rash. The best medicine for this is ‘Fullers Earth Powder’ which can be bought in shops.

(2) One reason for crying is related to the eyes or the mouth [?whakamaoa ai i te Ngai - ?becoming dry through sobbing].

Remedy: 1 teaspoon of Boracic Crystal in 1 cup of warm water.

Drop in the eyes. Smear in the mouth.

(3) There are other reasons for crying.

For Constipation:

The Remedy: ½ teaspoon of salad oil, 1/3 teaspoon Castor Oil, in two teaspoons of warm water.

For Diarrhoea: The flowing of liquid faeces from within.

Give them Lime Water to drink.

Feeding:

Breast-feed the infant every three hours and as it get older gradually lengthen the time between feeds. When breast-feeding, ensure that the nipple is always clean before feeding. It may indeed be that some surplus milk from the first feed remains and it should be expressed. If it is warm, then express it. The reason for this is that sweat coming out from inside a person is noxious and should not be drunk by the child.

Feeding with milk:

When the mother is ill or has no breast-milk, this is what to do. Heat the milk until it boils, and when it has been heated it can be used for feeding. Use one portion of milk with two of water, or, one cup of milk to two of water. It can be sweetened with one teaspoon of the sugar called Sugar of Milk. It is treated in this way so that it resembles human milk. Cows’ milk is different in that it contains a lot of cheese and other things. Feed using a bottle-teat. Use short teats, not long. Use three or four teats and always keep them clean.

(This is some advice on how to care for our children. It is something we ought to think seriously about because for many years we have seen that many children have died, and not just amongst Maori but amongst Pakeha too. Consequently the Government has sought to make laws to try to prevent so many children dying.)

(To be continued.)

SOME DEATHS

In Christchurch on 9th November, Lieutenant Robert Porter died. He was the son of Colonel Porter and Herewaka Porter. Herewaka’s letter arrived asking Te Pipiwharauroa to announce the death of her youngest child, but not long afterwards, Herewaka herself died, following her child. Herewaka’s death was sudden. She was a chiefly woman of Ngati Porou, and Porter was famous amongst the Pakeha. There is great sadness at the death of this good and kind woman.

[4] 

MARRYING TWO WIVES

To the Editor of Te Pipiwharauroa.

My friend, I am surprised at the ongoing insistence on the part of that people with shallow hearts, the Mormons, on the satisfaction of their fleshly desires, and at their twisting of the Scriptures to suit their own thinking. He does not publish the teachings of his own Bible lest people laugh at him and, instead, plunders parts of the Holy Bible which suit his wishes and says that this is the will of God. Now an important Mormon precept about polygamy is unresolved, and he contends that this arrangement is from God because this is what the patriarchs did in the past and it was not condemned by God. Is that not so? Look, when God created people in the beginning, how many wives did he give to Adam? In the generations of people right up to the present, why has the number of women not equalled the number of men but grows less? If it were a command of God that a man should have two wives, why did he not increase the number of women to satisfy that fleshly desire?

The first person known to have had more than one wife was Lamech, a descendant of Cain the murderer, and this man was not a ‘child’ of God. It is because of lust that men of some generations adopted this custom. The Mormons seized on this custom, not out of a desire to be holy like Abraham and the others, but out of lust after women. The desire for many wives came first and afterwards they looked to the Scriptures to justify it. Abraham was troubled by his two wives and God made him send one away. Abraham would have been a better man had he not married two wives. Christ says, ‘In the beginning the Creator made the two of them, man and woman, that the two of them might become one flesh.’ Perhaps the Mormons say bizarrely that it is because the translation is faulty that these words are as they are. In Moses’ compendium of the laws of God in the book of Deuteronomy, remembering people’s hardness of heart he lays down the principle (Chapter 17.17) that no-one should become a leader of the People of God who heedlessly takes several wives. But this law was badly disregarded by the Kings and the rulers of Israel and it was bad. The person who offended greatly against this law was Solomon, the man to whom God had generously given wisdom. He began well then as a result of his pride and his fleshly desires he fell, and the whole people of Israel went into captivity as a result of his actions. (See Nehemiah 13.26). A scholar, Dr Kitto, has said concerning Solomon that the great sin of Solomon was his depriving other men of 999 women. That same principle applies today. If a man practises polygamy he is stealing the wives of other men, but perhaps this kind of theft is not a sin in the eyes of this deceiving people, the Mormons. But I must finish here lest I bore you with the length of this article. I heard a story about a Maori man of days gone by who met a Pakeha and, patting his own stomach, said, ‘My friend, listen to me. My stomach is full up with talk. The Pakeha answered, ‘Well, make sure you keep it all there.’

From your friend,

H Peka,

Tauranga.

[5] 

HELPING THE MAORI CHURCH

I want to tell you the purpose of my visit to Te Waipounamu with Rev Perere Peneti. We were asked by the secretary of the Maori Church to tell people about the Maori Church, how it is getting on now, and in what ways they can help. We arrived in Christchurch on 9th November and started our work that night. The Bishop of Waiapu arranged one visit and we arranged one with the Bishops of Auckland and Nelson, and others. The places we went to in Canterbury were Christchurch, Te Muka, Ashburton, Amberley, Rangiora, Kaiapoi, Timaru and Wairewa (Little River). Arowhenua is a Maori village and Wairewa and Kaiapoi have both Maori and Pakeha. Our work in the evening was with the adults and during the day with the school children. The goodwill of the Pakeha people towards the Maori Church was unrestrained. We raised £600, the amount collected in that diocese alone, and it will perhaps have increased to £1000 by now. The Pakeha wants to take hold of this treasure, love. At the blink of an eye his compassion is such that he shows unalloyed love. At the collection, one Pakeha from Ashburton called Ferryman collected £12 10 0 in the plate and his wife gave £10. It was this man who gave the money to pay for our journey, for our accommodation, and for our travels there. The Maori will give only a penny and he grumbles when he does that.  Some Maori say that they don’t have any change, and they begrudge a penny [?a nga mea whaiwhakaaro te mea i kitea e ia haunga ano ena]. But about this thing, the Pakeha people’s generosity to the two of us, it is not possible to speak adequately, it would use up all the paper. They were examples of love. S S Blackburn gave me a bicycle and an overcoat and a second, third and fourth lot of clothes, and a girl gave me a suit. As I think of it, were all the gifts I received valued they would cost £37. When we were at the place in Ashburton where they make woollen clothes, Mr Ferryman gave us a shawl from that factory as a souvenir of our visit to that place The Maori of Wairewa gave me an impressive gift: their chief Timoti Whiua gave me a stone, which is the local stone, on which is carved the name of that island, Te Waipounamu.

But it is not possible to count the kindnesses. I tell you of these gifts not to boast but to honour a generous people.

Nikora Tautau.

A WEDDING

To Te Pipiwharauroa.

My friend, greetings. Please publish my few words below. They will in no way serve to repay the words and the thoughts of the chiefs of Te Whakatohea. On 21st October the hapu of Te Whakatohea gathered at Opape – Ngatitama, Ngati-Rau, Ngati-Patu, and other hapu of Te Whakatohea – for the wedding of Te Tama, the grandson of Rewita. Te Tama, grandson of Rewita and Te Kopotu, married Te Kani, daughter of Mihaere. They were married by the Catholic priest at Omarumutu. Hori Tauha, Rewita’s grandson, married Mere, the daughter of Paora Taia, and I married them. On 22nd, they were married and Te Whakatohea was very upset by the form of the wedding of those young people because they had ended their association with that denomination before the death of Te Wakana. Thereupon [the ceremony] was repeated  because they were all only Ringatu. Rewita, his wife and family are the only Anglicans in all Te Whakatohea. Tribes, hapu, authorities, we must bring an end to foolish sleeping around and promiscuity, lest our children grow up badly and the condition of the Maori People deteriorates. Rather, let us establish the nobility of marriage. We live within the law in these days.

Greetings, Te Pipi, and the printers of Te Raukahikatea Press.

Turuturu Ngaki.

[6] 

People, please send us some supplejack seeds for our bird.

A LARGE WEDDING

On last Wednesday, 24th of this month, Reweti Tuhorouta Mokena Kohere and Keita Kaikiri Tatai were married in the Pakeha church in Gisborne. People have heard of this man, Kohere, in all parts of Aotearoa and Te Waipounamu, and he is very well-known to most people. He is a grandson of Mokena Kohere, one of the great chiefs of Ngati Porou. He was educated at Te Aute. When he completed his studies there he was made third master. He taught there for many years. He gave up teaching there to go to Te Waipounamu, to Canterbury, to the University there out of a desire to extend his knowledge. When he finished his schooling there he was appointed second master at the School for Ministers here, Te Raukahikatea, where he continued his studies to qualify him as a minister on the Pakeha side. He has one more examination to do and then he will have reached the end of this road. Here we leave the Kohere side.

Keita is a niece of Wi Pere MHR. This young woman was educated at Hukarere. After some four years there she left school. Then on the day noted above she was joined with Kohere to become one flesh. Many family members and friends came to see their wedding. As for the gift given to [7] Kohere and his wife, they were awesome.

[Merry Christmas and a Happy New Year to you.]

Perhaps this Maori wedding was unique in the way it was done. After the wedding all the people gathered at Te Raukahikatea for their wedding breakfast. There was no lack of food - it was astonishing. After the meal there were speeches of congratulations to Kohere and Keita. After the speeches the two of them went, as the Pakeha say, on ‘honeymoon’. Mr Herbert Williams married them.

HELPING THE CHURCH

On 28th of this month the choir of St Thomas’ Church, Auckland, is coming here to Gisborne to sing to raise money for the Maori Church. The will be singing on the nights of 30th December and 3rd January. We have heard that this is one of the best choirs in New Zealand, and the sweetest voices are those of the small children. We have received a letter from the conductor, Mr Boult, asking us to tell the Maori so that the Maori will support him and his young people as they seek to help the Maori People. So, people, be lively and quick in coming to celebrate the works of our Pakeha friends which they are doing out of love for us.

[8] 

THE HUI AT PARIROA

To the Editor of Te Pipiwharauroa.

My friend, greetings. Since you have extended the discussions of the Whanganui Herald article by our fellow minister, Tahupotiki, and Temuera Tokoaitua, I am writing to you. I begin with the first point made by Tahupotiki, ‘A Wesleyan minister arrived to worship with the disciples of the tohunga, an action which does not at heart seem right.’ Secondly in your response to Tahupotiki’s letter there were words to this effect: the Whanganui Herald was critical ‘of ministers supporting the work of Wereta, befriending that work.’ My friend, I have not seen whether or not this was what the Whanganui Herald actually said, however this was the essence of it according to your account, but this was something of what was said about the ministers, ‘Our speakers are up in arms at the failure of the Maori ministers to protest about the activities of the tohunga on the Tuesday, but they were affronted at seeing them practising Maori customs as if it were very wrong for them to stand on their feet, when they did not previously object to that.' My friend, no protest was made by the ministers or by the Maori Council on that day. They were restrained by the organisers of the hui (I hear that they were apostles) since it was known that the meeting day of the Council coincided with that of Wereta and they needed to get Timi Kara’s tarpaulins and bell tents. They also wanted to associate their ‘massaging’ activities with the time that the ministers were conducting the service in Taiporohenui so that the report would go throughout the island that the Maori Council and the Maori ministers approved of Wereta’s activities. My friend, the Rev Hamana did not, on behalf of the ministers and the people too, condemn the activities of Wereta at that particular time, neither did I condemn them under the by-laws of the Council, because I was being challenged in Taiporohenui in the presence of Wi Pere MHR. However Wi Pere was being submerged under the wings of these words, ‘These by-laws have no authority.’ I visited Pariroa only on the day of the Council, and I attended the service in Taiporohenui which was the same as it was every day. Whether it was associated with what Wereta was doing I did not discover, but I and my ministers would be misrepresented if we are said to support and befriend him. As for my ministers, Wesleyan and Anglican, I do not know, but as I see it, their embellishment of what was going on was saying, Merry Christmas, Plum Pudding, and also adding Happy New Year to gladden hearts. My friend, I am not saying that everything in Tahupotiki’s letter was right, for he said that the Government gave its blessing to this hui. Perhaps he got this impression from the tarpaulins which he was shown. Furthermore, we have the letter of Temuera Tokoaitua saying that it was Tahupotiki who wrote to the Herald Press in Whanganui and that Tahupotiki ridiculed them and the clergy of the Church of England. My friend, this is a low reptilian blow at people. Please listen to these words of lament from the Maori minister addressed to his fellow ministers with whom he works together at the one task. Perhaps this will be greatly pleasing to the ears of the readers of Te Pipiwharauroa; they will know. But it seems to me that these words are about stumbling along the road to the sleeping house of this generation known as a Supreme Court, which all are afraid of. Never mind, Temuera knew how to spread the dirt with which he adorned the faces of his fellow ministers while the sun was shining, according to what he said. Enough! Although, my friends, I also have thrown mud in the course of our correspondence, I would add my desire to that of Temuera that I wash away my mud while the sun is shining, and that we put this topic of ours under our feet and tramp on it, and then what we have to do is to love our bodies and to embrace the laws of God and of men, and our great concern must be that we are at one, and that one is not more important than the other - whether Maori or Pakeha, we are all of one blood. Try to adopt the right works and the good ideas of the Pakeha so that we may advance together, lest we Maori sink low into faithlessness and live scraping to no end hereafter. Enough! This is too long.

Hello, my dear friend,

Wara! Tou Rongo (Well! so long),

Wiremu Pooki Ngatau.

Matapu, Taranaki.

[Our translation of some of the articles in The Whanganui Herald is in Number 77 and the articles in Number 79, giving the sense of those words. We must now end these discussions. Greetings to all the friends. – Editor.]

[9] 

 A REPLY TO REV. TEMUERA

To the Editor of Te Pipiwharauroa.

My friend far away, please send out the few words that follow so that our friends in other parts of the land can see them. All of you, I have seen and read the words of Temuera Tokoaitua in Te Pipi, Number 80, particularly those words that say that during last year his people living here began to collect money to increase the stipends of the ministers in the Diocese of Wellington and to renovate the churches. Now, I distance myself from these words on the part of Ngatiapa which is the tribe amongst which Temuera lives on the Tai Hauauru, and perhaps for other tribes within his parish. But on behalf of Ngatiapa I say that it is not right. Because, before Temuera was born into this world this tribe had started to worship the God of Heaven and to build churches. The servants of God in the beginning were Mr Whiteley, Mr Maunsell, Mr Taylor, bespectacled Mr Williams [Henry Williams] and others. From then until the time of Arona Te Hana these activities of worship and raising money and building churches and renovating churches have gone on, until Temuera came to Ngatiapa to live here and carry on the works of the faith. It will be remembered that there are two ways of raising money amongst Ngatiapa. The first is by taking collections on Sundays, at the Sacrament, and at Baptisms, Weddings, and Confirmations. The second is a levy of £50 a year. Other tribes will perhaps have different ways of raising money but they have no less love for the servants of God. As for Temuera’s statements about the death of the children at Nukumaru through the practice of massaging, I say that this statement is wrong, a dream or a mistake perhaps. I will tell you the truth, no children died at Nukumaru as a result of the practice of massaging. The son of Toko Reihana was taken by his father to the 12th September. On three days he was taken to the Pakeha doctor and a week after the child died at Kai Iwi. The child of Ngapae was under the Pakeha doctor and died in the town of Whanganui. He was brought by his father to Kai Iwi for burial. Peeti had been drinking beer, he got on his horse, the horse bolted, he fell off crushing his skull, he was taken to the Whanganui Hospital and died there in the presence of the Pakeha doctors. We have seen the reports and the doctors’ certificates. Enough of this matter! As for Hokopaura Nohoangapani who died at Parirora, had Temuera lived with Hokopaura at Pariroa he would be familiar with the circumstances and the reason for Hokopaura’s rejection of churches. I must say that the death of Hokopaura occurred when the hui was held at Pariroa. Hokopaura had become very short of breath. Wiremu Ngapaki was my fellow inspector as we enquired into the well-being of that district. See the report of the Taranaki Council. It is right that I speak about Hokopaura’s rejection of churches, [?the sacredness of which has been violated by bad practice, so that if a person mistakenly carried a pipe, matches, or a knife inside that building soon afterwards the man would suffer punishment. Consequently the people have abandoned that village and church. But that is enough, lest I fill the paper with explanations about that church and about what Hokopaura was like – the sound of his voice when he spoke to his children, and other things – before this hui and at the end of the hui, his vindictiveness [? te ranga] and temper. Enough of these matters! Let me talk about the hui in the Aorangi district of the Kurahaupo Council. I went there. I did not hear Temuera directly criticize Wi Pere and Wereta, but during his service on the marae Temuera challenged Wereta saying that if his work was from God let him lengthen the days, but if it was merely the work of men then they would not be lengthened and it would pass away and come to an end. Ruka said to Wi Pere there that Christ had said to beware of false prophets. Ruka’s second word to Wi was to the effect that Scripture says that we should not welcome false Christs and false prophets who show great signs and wonders which, were it possible, would deceive us (the people chosen by the Lord and believing in the Lord). However there were many people there. One night Wi Pere entered the meeting house and stood [10] to explain what Wereta was doing. I did not see anyone stand to criticise what Wi said but someone may have after I went to sleep and I did not hear it. But enough of that. Let me speak about the hui at Moawhango which I also attended. It was a very large hui, a Council hui, a hui to nominate people to be Member of Parliament for the Taihauauru, a hui for the baptism of children, a wedding hui. On this occasion Temuera left the worship to the Mormon Church. Temuera only spoke. But Ngati Tuwharetoa was [?uri] at the handing over of the worship to the Mormon Church; that tribe does not like the Mormon Church and the outcome was that all the people went outside leaving only Temuera to listen to the Mormon service. Subsequently I have seen the criticism of Temuera in the article by ‘Te Karere a Mahuru’.  There is a proverb which goes:

Whakakorekore rawa ake kua oti te maara te ngaki [ngakai sic].

?Having cleared the cultivation it is abandoned.

Such is the case with Temuera. Though he is opposed to the Mormons he gave them his bell for their worship. Enough words! May God bless and keep us all, grant us length of days, and give us joy in our hearts when we meet one another in the days to come.

Eruera Tekahu

Inspector of the Well-being of the Council District of Taranaki, Whanganui and Kurahaupo.

THE THINGS OPPRESSING THE MAORI PEOPLE.

To the Editor of Te Pipi.

Greetings to you, engaged in the work of making our eyes look to see the state of the world and how other peoples live and the good and bad things they do. People, be generous in feeding our bird so that it can carry stories of other places. My friends, I have seen the article by Horu Heke in the August Te Pipi, Number 78, saying that a law should be made dealing with Maori who play billiards. I warmly support this idea. Who indeed should make a law? It is for Parliament to make a law for us Maori. We put it there to do this. Another thing I would like to see is a law preventing Maori from going to horse-racing. I know that this is one of the things that is damaging us Maori. Early in July I visited Wellington and saw some Maori women speaking about their losses when they went to take part. There also I heard another man talking about how he had £80 in his pocket when he went to the races and lost all his money. When I was in Taranaki I saw Maori going to the races wherever they were held. They went there whether they were in Hawera of Whanganui. My friends, going to the race course is like going to the hotels. Laws have been made to prevent Maori drinking alcohol. Perhaps it would be a good thing to make a law excluding some Maori, but the Maori members sitting in Parliament – all their thoughts are on [the races]. I don’t know which of them does not want horse racing. My friends, when I travelled there and saw the swamp I knew that that was a bad place to be.

I point this out to make you aware that that is a bad place to be. We can appreciate that that is a bad occupation because of the lightness of people’s pockets. My friends, if our children are brought up on that path, when they grow up they are not going to abandon it. They will perhaps be committed to doing it.

You, my friends, who read this article should not be sad but should think about what we should occupy ourselves with and whether we should be learning good things or bad things.

From your friend,

Wa Huta Paaka.

Motueka,

Nelson.

[11]

AN OUTRAGE.

 

To the Editor of Te Pipiwharauroa.

My friend, greetings to you who are engaged in this great work of ours. Best wishes to you and the work. May it long continue. I am sorry that I have not fed our bird, Te Pipiwharauroa, but I assure you that I will take action over the next days to send some sustenance for the bird. Friend, keep on sending me Te Pipi. So much for that. Best wishes.

I write because I have seen the articles about the tohunga, Te Whitu, and was very indignant. Why did the people of Waikato allow that tohunga to carry on as he did? Had that tohunga done such things here I would have had him put in gaol where he would suffer much and think about his wrongdoing, and we ought to consider the wrong we do to our Maori People. It is like some other enticements that we do not recognise at first and which we accept at first but afterwards perceive to be wrong. As we think back we saw nothing wrong but later i became obvious. That’s enough of my words of complaint about our people, the Maori.

My friend, there is a doctor in Hawkes Bay called Doctor Rae who does good work on those who are ill. However the bad thing is that he puts up his charges for his services. This doctor works in Waiohiki and this is how he practises.  However I have heard that he has been dismissed and is going to work there in Gisborne. You should know that he is a pleasant man and a good talker. In appearance he is half-caste and has long hair.

Your affectionate friend,

T Reneta.

Hastings,

November 29, 1904.

TE RAU COLLEGE.

The students at the College this year are Poihipi Kohere and Paranone Turei of Ngati Porou, Henare te Wainohu of Ngati Kahungunu, Te Manihera Tume of Taranaki, Matene Keepa of Te Arawa, Karira Karaka and Hetekia Heke of Ngapuhi, Hoani Paerata and Pene Topi and his wife of Te Karewa, Hone Kaipo and his wife, Merianine, of Te Aupouri,  Ware Waitai and Wi Paraire went to Te Aute for the examination. The teachers are Reweti T Mokena Kohere and Alister C Grant, helped by the Rev Herbert Williams some months. Paraone Turei passed the second stage of the Pakeha ministers’ examination and is now studying for Matriculation. At the end of this month Mr Chatterton and his wife set sail and will arrive here in February.

NOTICE

On 27^th January, 1905, the Annual Hui of the Te Aute Association will be held at Mohaka. The invitations are being sent out to the tribes at this time by the Secretary of the Association, John Thornton Esq.

[10 - 11] These pages are available on Papers Past. Pages 10 and 11 in NZETC are in fact pages 10 and 11 of Te Pipiwharauroa 81.]

 

[12] 

 CALENDAR : JANUARY

Day 6 New Moon 5h 47 m a.m.

Day 21 Full Moon 6h 37m p.m.

1 S The Circumcision Use this Collect, Epistle and Gospel every day until the Epiphany.

Morning Evening

Genesis 17.1-9 Deuteronomy 10.1-12

Romans 2.1-17 Colossians 2.8-18

2 M

3 T

4 W

5 Th

6 F The Epiphany Athanasian Creed, Fast

Isaiah 60 Isaiah 49.13-24

Luke 3.15-23 John 2.1-12

7 S

8 S First Sunday after Epiphany

Isaiah 51 Isaiah 52.13 and 53

Matthew 5.13-33 Acts 4.32 – 5.17

9 M

10 T

11 W

12 Th

13 F Fast

14 S

15 S Second Sunday after Epiphany

Isaiah 55 Isaiah 57

Matthew 9.1-18 Acts 9.1-23

16 M

17 T

18 W

19 Th

20 F Fast

21 S

22 S Third Sunday after Epiphany

Isaiah 62 Isaiah 65

Matthew 14.1-24 Acts 13.1-26

23 M

24 T

25 W Conversion of Paul

Isaiah 49.1-13 Jeremiah 1.1-11

Galatians 1.1-11 Acts 26.1-21

26 Th

27 F Fast

28 S

29 S Fourth Sunday after Epiphany

Job 27 Job 28

Matthew 16.1-24 Acts 17.1-16

30 M

31 T

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

10/- Eruera Ngara; 8/- Mrs Hope; 5/6 Thompson; 5/- Rata Hemi, N’Tahu; 3/- H Kaipo; 2/6 H Poerata.

H W Williams, Te Rau Press, Gisborne.