Te Pipiwharauroa 83
No. 83
1905/02
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 83, Gisborne, February 1905.
ITEMS OF INTEREST
The small ship ‘Kia Ora’, which tried to sail across the great oceans and circumnavigate the earth, returned from sea following the death of the owner, Captain Buckridge. It has returned to the home he built in Auckland.
A very large theft has taken place in London, England. Two weeks before the thieves stole the diamonds, money and other valuables, a Pakeha visited the store run by [?Tokara] and his sons and purchased an expensive watch paying a deposit of five pounds. He left the watch to be engraved saying that the watch was a gift for the minister of his village who was leaving. Afterwards, and soon before the shop was raided, the man arrived to get a ‘pin’ for the wife of the minister of his village as a gift for her. The son of the owner of the store, Colonel [?Tokara], said that it was this man who had raided the stores. It was on the evening of Saturday. All the staff had gone home leaving Colonel [?Tokara] to finish some small jobs. Then he said to that Pakeha that he would return after taking his letters to the Post Office. When he returned from the Post Office the Pakeha and his friend were there waiting before [?Tokara] arrived. He said that he said to his friend that the two of them should go inside. They all went into the shop. He purchased the pin which he said was for the wife of the minister and paid a deposit of ten pounds. They went into the office to write in the register. That being completed Colonel [?Tokara] asked them to leave. One of those Pakeha then asked if it was alright for them to smoke and he agreed. Suddenly the thief pointed a pistol at Colonel [?Tokara’s] head, saying, ‘Give me the keys’. Colonel [?Tokara] realised that the two were thieves.
‘Had I not given them the keys I would have been shot.’ He said, ‘The keys are what we want. We do not want to shoot you.’ He did not see the third member of this crew who seized him from behind and stuffed a handkerchief as a gag into his mouth so that he could not call out. [?Ka pahuatia te mahi a te taonga i roto i te Heiwhi pohatu. sic] The things stolen are valued at £4000.
[Continued on page 5.]
[Continued on page 5.]
A CORRECTION
Pipiwharauroa Number 82, Page 3, December 1904.
In printing the account of the visit of Doctor Pomare to Waiapu there was a mistake in setting down some of the items to do with feeding infants. It should read as follows. ‘Let it be fed with milk every two hours (not three), and as it grows older the time between feeds should be lengthened.’
There was a mistake also in the proportions of milk and water to be fed to infants when the mother is ill or has no breast milk. It should read: ‘Use two parts of milk to one part of water.’ – Editor.
[2] HUI AT PUATAI
To the Editor of Te Pipiwharauroa.
Sir, please load these few
words onto the wings of our bird to be carried to be seen by friends far away.
This is an account of the
hui held at Puatae [sic] Harara, Gisborne, on 12th January, 1905]. Many good things have
been heard about the organisation and the life of this Hui. These accounts have
come from north and south. It was the Hauiti Brass Band that called the
visitors to come on to the marae.
It was thought that there
would not be many people attending this hui, but when they came onto the marae,
the wish of the local people that there would be many people was satisfied.
On Friday 13th
the plate was passed around [opened].
Put in the plate - £72 0 0
Ihaia Hutana came with £15 0 0.
Te Huki came with 17s 3½d.
(1) Rongowhakaata, (2) Kura
Mahaki, (3) Mahutonga gave £50 0 0.
There was great applause
and cheering for these large amounts from these three authorities and the Band
also played.
(1) Houtaketake, (2) Ranginui
2 gave £15 13 0. Congratulations
to these authorities who before this hui were in difficulties. Te Awemapara
(and Maui) gave £20
0 0 and the earth shook with the applause and the playing of the
band. The leaders of these groups which came were Kingi Tarapehu of Mauri and
Pire Rangi Wahahuka of Te Awemapari Thank you Kingi Tarapehu and your Kuruma
and Pire.
Te Koroni gave £5 0 0.
Te Kairakau gave for the
hui of his brother-in-law. That contribution came from Ruihi. Greetings, Hati.
You were persuaded to come to my hui even though you were weary. At the Pohata
Hui your side was conspicuous, but I stop lest I get included in your total. But
you always bring warmth to Te Hinu-o-koko. At Christmas you brought coolness to
this hui, but best wishes, and don’t be sad – Kahukura gave £20 0 0. This group
we recall had not a shilling, and some children brought the news that they were
coming to Gisborne to wander about.
The band played
enthusiastically and the earth shook with the applause of the people for the
speech of the man whose group it was that began all these activities. These
groups were all his children. The Children of Kahukura came. Te Rauhuia
Tawhiwhe, Paratene, Temokopurongo Tuhaka, Pitirai Te Puni, and Te Uranga gave £10 0 0.
Te Hapi Haerewa and some
others went to the large hui of Te Uranga and came here from Wereta’s 12th
. Te Uranga received a great welcome. He had also gone to Wereta’s Day. Best
wishes, Te Uranga.
Te Tahi and Tawhaki gave £5 5 6½.
Heni Tipuna and Rongomai
raised up the prow of these authorities. Greetings.
From the Pakeha who
wandered in - 8s 5d.
Most of the money from the
Pakeha was put in the plate.
Wiremu Kupa £2
0 0
Most of the Pakeha £2
3 0
Thank you, Pakeha.
Total
amount £215 9 7½
All debts
relating to food. £92
12 7
£122 17 0½
This money is held by the
Puatai committee at its discretion. Part
is for the building and the council. Although Mr Williams’ Challenge was not
mentioned in the welcoming publicity for the Hui, the Committee has donated
three pounds to it. But there is nothing wrong with this, even though our hui
is a young animal, you can be assured that it will be the case that the progeny
of your hui, your remaining shillings, people, will be used well in ways which
will improve our lives and help us to progress.
It will be clear to you
now, you from the south and you from the north, that your shillings were
presented to our marae to support our marae.
So thank you, thank you,
all of you.
From the honorary committee
of Takahirangi living here in Puatae [sic] Harara.
……………………………….
We have received a letter from Hirini T Heremaia, speaker for the Mormon Church in Te Waipounamu. He thanks Ngaitahu for the welcome they gave him as he went about preaching to them.
[3]
VISIT OF DOCTOR POMARE TO WAIAPU
VISIT OF DOCTOR POMARE TO WAIAPU
The Second Night. Answering Questions.
Question 1.
Why do people become addicted
(1) To smoking [the pipe]?
(2) To drinking alcohol (i.e. intoxicating liquor)?
(1) To Smoking.
They want it because they know about it. If they had not learned about smoking they would not know about it and would not want to do it.
Explanation. If a person becomes familiar with wearing shoes or clothes he will not want to cast off those things but will wear them always, but if he goes without shoes he will be accustomed to that and will not want them.
Furthermore, tobacco is not a food but a poison. When someone first smokes he is sick, a sign that it does not agree with the stomach which is why it is vomited out. With some other foods a person does not suffer in this way, but if the person perseveres with smoking he becomes accustomed to it and when he stops smoking his body demands that ‘food’. The reason for this is that the ‘food’ has occupied other parts of his body. If he does not ‘eat’ then those parts of his body call out for that ‘food’ to occupy those places.
(2) To Drinking Alcohol.
Alcohol is no different from smoking as to the reasons why people become addicted. But alcohol is more disgusting because of its power to make people drunk and to derange their thoughts. People are distracted by smoking but not in the same way as by alcohol.
The Cure.
By deciding ‘I will stop.’ If you go on wanting it, then no matter what the medicine, it will not stop you smoking or drinking alcohol.
Question 2.
(1) A person died while riding a bicycle. Why was this?
(2) A person died while sitting on a stool and thinking. Why was this?
This is an important question.
Contemplate the creation of everything by God. Human beings are supreme amongst all those things created by God, wonderful as they are. But the most wonderful thing is the human body.
There are two kinds of blood vessels.
(1) The veins and arteries that carry the bad blood.
(2) The veins and arteries that carry the good blood.
The fresh blood goes to all parts of the body which is carrying timber or stones or soil to repair or block up those parts of the body which are used up in the course of our work. We cannot do anything without some part of our body being used to complete that work.
In the blood are carried the things that will promote hair, skin, teeth, bones, flesh and fat for a person. When this fresh blood has transported its good things, it takes the contaminated blood out by way of the veins which can be seen on the outside. The paths of the good blood are inside.
If someone is vicious and ill-treats his body by setting about drinking alcohol and using tobacco it remains to contaminate his blood. It sets about hardening the arteries and so some people have hardened arteries.
Consequently, one of these people, the one riding the bicycle – he is crouched down, his heart is throbbing, and because of the effort the blood flows strongly into the brain in his head. This causes one of the blood vessels to burst and he collapses and dies.
The reason why the blood is occupied in going to his brain is that all the ways of communicating with his body are blocked.
The other man, the one sitting on the stool and thinking about his genealogy - he is putting much effort into his thinking and so more blood is going to his head. As a result one of the hardened veins bursts. But if it is only a small vein the damage may not be very great and he will survive. But there may remain a clot of blood moving in the place from which the nerves carry messages to one of his legs and arms, and if he wishes to move his leg or arm it will not move [4] because the passage of the nerves which carry instructions to the muscles which move the leg and the arm has been blocked.
One part of that clot suppresses the nerves which give appropriate instructions to the tongue and to one side of the mouth and the jaw. As a result the person has difficulty in speaking and his jaw is twisted. This illness is a Stroke – paralysis.
This is an illness of the elderly. There is no medicine. If the clot can be cleared then the nerve pathways can be opened again and the instructions can go to the affected parts.
Enough, I have given the appropriate treatment.
(This is Manahi Taua.)
Question 3
Why is a child born deaf or with speech problems?
The works of God are surprising.
The mind of man cannot comprehend the works of God, why they are like this or that. It is for us to see and to wonder.
But it is said that the connecting up of the things of the mouth which allow a person to use his voice may not have been completed – things in the mouth or to do with the voice-box.
As for being born deaf, this is something that is difficult to give a reason for. But if we look into it carefully then we are able to say something. These are some of the ways that deafness comes about.
1. The channel to the eardrum may be blocked.
2. The eardrum may be broken.
3. The link opening in the mouth may be blocked.
4. One of the three bones in the ear may be malfunctioning.
5. An infection of the tube within the ear.
6. A problem with the nerve which conveys the sound to the brain.
7. A problem with the part of the brain that controls hearing.
One of these things may have caused deafness.
(To be continued.)
………………………………
Although they were from a different Church they welcomed the Mormon preachers. [sic - misplaced from above.]
THE RESOLUTE HEART
This is the main reason why the Pakeha people and other great nations of the world have progressed. No matter how high the wisdom it is the heart’s resolve that enables the Pakeha to attain it. No matter how strong the fortress and the prowess of the people within – what is that to the Pakeha? The resolute heart of the Pakeha whispers, ‘Tomorrow I will bring you down.’ And in the end it is conquered. Look at the Japanese fighting on the mainland of Asia. Port Arthur is situated with sea on one side and sea on the other and a narrow connection with the mainland. The defences against bullets are of steel [?hini sic] and the breastworks are strong. The weak heart may think that it could not possibly fall. What was that to the Japanese? They still attacked with great force that fortress. The Japanese were determined to defeat it. It was achieved by the resolute heart and it would not have been done had the heart been weak. Likewise, let us look to this as an example for ourselves when faced with challenges that our weak hearts say cannot be met because of our weakness, our powerlessness, or our laziness. We Maori people can achieve many great things if the heart is resolute.
Look at the Chinaman, the most industrious person when it comes to cultivation.
This was unproductive land in Maori times; food was not grown on it. When he took it over it was manured and irrigated. Soon after, there were waving leaves of cabbages, leeks, carrots and other produce of the land.
Why was this so? Determination joined with industry, hard work, brought about this change in the unproductive land.
Let us take hold of this good attitude. Let us put our hearts into all the kinds of work that lie before us. It is the ones who are resolute who will gain the good and the fruits that come from the resolute heart.
…………………………………
We have received a letter from Rev E H te Ngara of Pipiriki telling of the death of his grandchild. This elder was ordained in the Church of England by Bishop Cowie in 1874. He is an elder who is dedicated to his work. He is 83 years of age. He has stayed in the one place to carry out his work.
[5]
A LETTER FROM TARANAKI
A LETTER FROM TARANAKI
To the Editor of Te Pipiwharauroa.
These are a few words about what you added to my article in the Wharauroa Number 79. When you printed the article from the Whanganui Herald about us and the Wesleyans I wrote a conciliatory letter which you received with sadness, but it is you who are responsible for deciding whether or not to print those articles of mine. We think it would have been a very good thing if you had printed the names of the people whom you heard saying that we supported what Wereta was doing at Pariroa, lest we think that they are just rumours spread by people with heated hearts. The Taranaki minister who was made a ‘massaging’ apostle belongs to the Church of England. He is Rev Mokai Kereru of Nukumaru. On one side he is from Te Rawhiti and on the other from Ngairauru. Perhaps it was his love for his people at Pariroa which led him to rush headlong into this. I have no justifications for his wandering given his status as a minister, since he is an elder and an outstanding thinker.
It is correct that Te Wereta’s activities were not approved of by the elders of Ngatiruanui here. My father, Tauke, urged the people not to get involved with that practice. Tauke and his fellow elders spoke openly to Henare Tomoana, Wi Pere, Te Kani a Takirau and other chiefs on arriving at Weriweri Aotearoa in 1903. It was only the young people who turned to that activity; the people as a whole did not approve. They had gathered at their ancient site because of the ailments of the sick. Ngatiruanui is a half-grown fish which will not be caught by anyone. There were 43 of us passed over in the activities by the organisers and they have not been caught. May the elders perhaps gather together in death. It is right that the Minister of Maori Affairs is informed about hui and Government approval is sought lest contentious matters arise to make problems for the name of the colony. A Bishop is the governor of the tribes and the works of New Zealand in accordance with the stipulations of men’s laws; bishops are also some of the elders in the Parliament of England. On 20th August I left Taranaki to travel around Te Waipounamu and I arrived home in the last week of November, which explains why I have been so long in answering the correspondence about me in the Wharauroa.
With best wishes,
R H Tahupotiki,
Okiawa, Taranaki,
8th December, 1904.
DUST TO DUST
Human beings were made in the image of God. This does not mean as the Mormons would have it that the human body is like the body of God. The Bible says, ‘God is spirit’, he has no body. We are spiritual beings like God. But this spirit has been given a body to live in and to do what God wants done in the world. As it is, the body is a perishing thing, made by God from earth (Genesis 2.1).
When the spirit is taken away the body dies, and decay, separation and disintegration begin as it returns to that from which it was made. ‘You are dust and to dust you shall return. (Genesis 3.19}.’ Now, we comply with God’s wishes since we commit those who have died and are decaying to the earth; we bury them with the words, ‘Earth to earth etc.’ Earth, ashes and dust are all different even though the one thing is made of them. Although there are three words, it is pointed out that each thing returns to what it was at creation, and it is made into a person when it is indwelt by the spirit which gives life. So we have that word ‘ashes’ which are in the earth and also in some parts of the body, and should they be burned they remain ashes. This is perhaps something the Maori understands: a tree appears different if it dies and decays. Having been turned to dust it becomes manure and vegetation grows on it: it has become soil and if it is burned it becomes dust.
This does not mean that dust is something sinful in the Scriptures, rather it speaks of weakness, of being nothing, of not being like God (Genesis 18.27, Job 30.19). It indicates sorrow and repentance (Esther 4.1, Job 32.6). It represents not sinfulness but the purging of sin (Hebrews 9.13).
This then is the significance of those words spoken at the burial of the dead: the things from which God made the body return to their original form.
Rev W Beatty,
Auckland.
……………………………
[? It can be seen that he had become helpless. Pakeha, what a thief you are. And that while the sun is shining and at a time when the person whose treasure it is is watching. Pakeha! Pakeha! When you stretch out your hand to steal you take thousands. The Pakeha are a knowing people! Misplaced from Items of Interest p.1]
[6]
WHAT THE THOUGHTFUL HEART GRASPS
WHAT THE THOUGHTFUL HEART GRASPS
To the Editor of Te Pipiwharauroa.
My friend, greetings to you and your committee who promote ideas to influence people’s thinking and lay out subjects before each tribe and hapu. I ask you to send this letter for my friends and family on each marae to see.
(1) My friends, make every effort to read the articles in newspapers about different places and different places in the world. By doing so you will become familiar with the thinking of that tribe, that hapu or that person, and by doing so we will also understand the extensive knowledge and the great power of the peoples of the world. Do not glory in your own understanding, your own strength, your own love, and your own life.
(2) Go and see for yourself how things of every kind are done. This is the right way to add to your own knowledge and abilities. From what your eyes have seen and what the Almighty gives, your understanding will increase, and it will result in benefit for your own body, for your own family, for your own tribe. Your country will see benefits and it will extend its blessings to other parts of the world.
(3) By the collective power of the Empire the Kingship stands, and by collective power the Hand of Japan has triumphed over Russia, and the heart has many thoughts as it hears the ideas laid out to further the prosperity of the land for the Maori People and to increase the dignity of the Maori. But agriculture does not necessarily suit the Maori – it does not suit. We have four Maori members in Parliament. Some are wrong in their thinking. Some of those members are convinced that the salvation of Maori is tied up with the land, if one really has the well-being of the Maori People at heart. And the dignity of the Maori People depends on the status of the Maori People. I have seen the speeches made by our Maori members to Parliament in 1904. Some argue that the law for the Maori and the land should be the same as applies to the Pakeha. Some of those members disagree insofar as they say that the Maori lands should be tied up in such a fashion that they cannot be sold until the end of the world. Let me voice my contention that there ought to be one law for Maori and Pakeha. The Pakeha folk want one law for both people and land. But wise men amongst the Pakeha see that the Maori people will not readily take up the laws and their implications so as to bring great benefits to the body and the colony, and therefore they have provided less demanding laws for us to start with since 1900. The Marae Council Law provides for Maori to administer regulations for improving villages and collecting dog tax from Maori, but is it being implemented? Some of the Maori tribes are saying that it is Mahuta who tells them that they should not implement the Council Act 1900. Now I have attended many hui on the various marae of the Taihauauru to listen and to observe the agriculture and other things being done. As far as the Waikato area is concerned, the main subject is the Treaty of Waitangi, particularly the statement which says that we are to be the same as the people of England. I have to say that those who quote this provision of the Treaty are wrong. Are there no dog taxes in England, or legal obligations caring for everyone, or legal restrictions over land, or legal boundaries? That’s enough! I speak also of those Maori who do not pay the dog tax saying that Mahuta said that they should not pay the dog tax. That is the case, however there are some people in the Rangitikei Council district of Kurahaupo who say that Mahuta has told them not to pay the dog tax. The Kurahaupo Council has arranged that in the first year the dog tax is 1/6 for one dog, and if a person does not agree to pay it is raised by the Council to 2/6 a dog, and if the person continues to refuse to pay then the person is in the hands of the main Statute which requires the payment of up to £3. Some of my brothers have been put in gaol. However I think of the words that have been said, ‘Mahuta has said not to pay the dog tax,’ and we have the saying,
’Atua kahura ki te Rangi Waiho te Mate mo Hapopo.’ sic
He atua kahu rakiraki, waiho te mate ki a Haapoopoo. An unreliable spirit left Hapopo to his death. [Nga Pepeha 363 cf 1975]
When I visited Kawhia, Te Makaka, Whatawhata and Hauraki they were taking seriously the instruction not to pay the dog tax. But if we go by the words of the Treaty of Waitangi we are to be like the people of England. In 1904 Timi Kara turned his hand to the Land Rates Bill, laying it before Parliament to fulfil the wish of Henare Kaihau who contended that there should be one law for both Maori and Pakeha. It was supported by the majority. Subsequently Kaihau said that he objected to that bill but it was passed and became law. When I visited Kawhia during the past months a Pakeha man [7] arrived to arrange the payment for an acre of Maori land there. Turi asked me about the legality of that transaction. I replied that it sprang from Kaihau’s request to Parliament to fulfil your desire that there should be one law for both Maori and Pakeha. So it was agreed by the Government that rates should be paid on Maori land. So is this clearing-up valued? I have sounded out many Maori men and women who have land and have found that not three in a hundred think that Maori land should be separate so as to facilitate its sale – only one or two. So this is what I think about those Maori leaders who encourage the people to alienate the land and to waste it in order to buy beer and to buy decorations for their tall houses. Some have joined up with the timber and flax milling companies. Have they not gone astray, been beguiled, and sold their people for one small shilling for their own profit? Enough of this! I sincerely believe that the land is the salvation of the Maori People. It is for this reason that for many years I have expressed my conviction that the Maori People should set about working the land. It is a very congenial task raising pigs and cattle and cultivating potatoes and kumara and you will not fail to fulfil your desires. If you need money it is available – it can be found. If you want relish there are vegetables available. The fulfilment of your wishes is close at hand. Renting out land is alright if Maori cannot work it, but if land is good and Maori can work it, running animals on it, hold on to it and work it. You will not find embarrassment looming over you. You will not be burdened with worrying about the rates and the taxes on your land. And 97 Maori people in 100 will not fulfil the provisions of the Pakeha laws of England – rates, taxes, duties – all five English things. And 3 Maori in 100 will not be able to pursue and fulfil the distinctive provisions of the Pakeha people of England. Perhaps the half-castes are lucky, or some of them at least, because of the liberality of Maori ways towards travelling parties and tangihanga. But is the way of life of the Pakeha not very different insofar as they will exchange goods, even their bodies and their language, but only for money? I have travelled over most of this colony and have seen with my own eyes that what occupies people for most days of the year is eating and sleeping. In summer some go shearing sheep and the sweat flows copiously from their noses. When the shearing season finishes they return to the Maori village and sleep during the day and, when they wake, call out for food. My friends, do not be distressed by my words. These words apply to us and are for us and our children. I also am supportive of the wishes of those who see the wisdom and the need for caution in promoting the good of and the well-being of body and lands. There is not reason for handing them over to the trustee [carer]. I know that it they are freed from the hand of the trustee then the amount of rent they receive would increase. I must end these words here. These are most of the thoughts I wanted to share, but those ideas I still have must wait for another time lest there be no place for them in the paper.
(1) My friends, make every effort to read the articles in newspapers about different places and different places in the world. By doing so you will become familiar with the thinking of that tribe, that hapu or that person, and by doing so we will also understand the extensive knowledge and the great power of the peoples of the world. Do not glory in your own understanding, your own strength, your own love, and your own life.
(2) Go and see for yourself how things of every kind are done. This is the right way to add to your own knowledge and abilities. From what your eyes have seen and what the Almighty gives, your understanding will increase, and it will result in benefit for your own body, for your own family, for your own tribe. Your country will see benefits and it will extend its blessings to other parts of the world.
(3) By the collective power of the Empire the Kingship stands, and by collective power the Hand of Japan has triumphed over Russia, and the heart has many thoughts as it hears the ideas laid out to further the prosperity of the land for the Maori People and to increase the dignity of the Maori. But agriculture does not necessarily suit the Maori – it does not suit. We have four Maori members in Parliament. Some are wrong in their thinking. Some of those members are convinced that the salvation of Maori is tied up with the land, if one really has the well-being of the Maori People at heart. And the dignity of the Maori People depends on the status of the Maori People. I have seen the speeches made by our Maori members to Parliament in 1904. Some argue that the law for the Maori and the land should be the same as applies to the Pakeha. Some of those members disagree insofar as they say that the Maori lands should be tied up in such a fashion that they cannot be sold until the end of the world. Let me voice my contention that there ought to be one law for Maori and Pakeha. The Pakeha folk want one law for both people and land. But wise men amongst the Pakeha see that the Maori people will not readily take up the laws and their implications so as to bring great benefits to the body and the colony, and therefore they have provided less demanding laws for us to start with since 1900. The Marae Council Law provides for Maori to administer regulations for improving villages and collecting dog tax from Maori, but is it being implemented? Some of the Maori tribes are saying that it is Mahuta who tells them that they should not implement the Council Act 1900. Now I have attended many hui on the various marae of the Taihauauru to listen and to observe the agriculture and other things being done. As far as the Waikato area is concerned, the main subject is the Treaty of Waitangi, particularly the statement which says that we are to be the same as the people of England. I have to say that those who quote this provision of the Treaty are wrong. Are there no dog taxes in England, or legal obligations caring for everyone, or legal restrictions over land, or legal boundaries? That’s enough! I speak also of those Maori who do not pay the dog tax saying that Mahuta said that they should not pay the dog tax. That is the case, however there are some people in the Rangitikei Council district of Kurahaupo who say that Mahuta has told them not to pay the dog tax. The Kurahaupo Council has arranged that in the first year the dog tax is 1/6 for one dog, and if a person does not agree to pay it is raised by the Council to 2/6 a dog, and if the person continues to refuse to pay then the person is in the hands of the main Statute which requires the payment of up to £3. Some of my brothers have been put in gaol. However I think of the words that have been said, ‘Mahuta has said not to pay the dog tax,’ and we have the saying,
’Atua kahura ki te Rangi Waiho te Mate mo Hapopo.’ sic
He atua kahu rakiraki, waiho te mate ki a Haapoopoo. An unreliable spirit left Hapopo to his death. [Nga Pepeha 363 cf 1975]
When I visited Kawhia, Te Makaka, Whatawhata and Hauraki they were taking seriously the instruction not to pay the dog tax. But if we go by the words of the Treaty of Waitangi we are to be like the people of England. In 1904 Timi Kara turned his hand to the Land Rates Bill, laying it before Parliament to fulfil the wish of Henare Kaihau who contended that there should be one law for both Maori and Pakeha. It was supported by the majority. Subsequently Kaihau said that he objected to that bill but it was passed and became law. When I visited Kawhia during the past months a Pakeha man [7] arrived to arrange the payment for an acre of Maori land there. Turi asked me about the legality of that transaction. I replied that it sprang from Kaihau’s request to Parliament to fulfil your desire that there should be one law for both Maori and Pakeha. So it was agreed by the Government that rates should be paid on Maori land. So is this clearing-up valued? I have sounded out many Maori men and women who have land and have found that not three in a hundred think that Maori land should be separate so as to facilitate its sale – only one or two. So this is what I think about those Maori leaders who encourage the people to alienate the land and to waste it in order to buy beer and to buy decorations for their tall houses. Some have joined up with the timber and flax milling companies. Have they not gone astray, been beguiled, and sold their people for one small shilling for their own profit? Enough of this! I sincerely believe that the land is the salvation of the Maori People. It is for this reason that for many years I have expressed my conviction that the Maori People should set about working the land. It is a very congenial task raising pigs and cattle and cultivating potatoes and kumara and you will not fail to fulfil your desires. If you need money it is available – it can be found. If you want relish there are vegetables available. The fulfilment of your wishes is close at hand. Renting out land is alright if Maori cannot work it, but if land is good and Maori can work it, running animals on it, hold on to it and work it. You will not find embarrassment looming over you. You will not be burdened with worrying about the rates and the taxes on your land. And 97 Maori people in 100 will not fulfil the provisions of the Pakeha laws of England – rates, taxes, duties – all five English things. And 3 Maori in 100 will not be able to pursue and fulfil the distinctive provisions of the Pakeha people of England. Perhaps the half-castes are lucky, or some of them at least, because of the liberality of Maori ways towards travelling parties and tangihanga. But is the way of life of the Pakeha not very different insofar as they will exchange goods, even their bodies and their language, but only for money? I have travelled over most of this colony and have seen with my own eyes that what occupies people for most days of the year is eating and sleeping. In summer some go shearing sheep and the sweat flows copiously from their noses. When the shearing season finishes they return to the Maori village and sleep during the day and, when they wake, call out for food. My friends, do not be distressed by my words. These words apply to us and are for us and our children. I also am supportive of the wishes of those who see the wisdom and the need for caution in promoting the good of and the well-being of body and lands. There is not reason for handing them over to the trustee [carer]. I know that it they are freed from the hand of the trustee then the amount of rent they receive would increase. I must end these words here. These are most of the thoughts I wanted to share, but those ideas I still have must wait for another time lest there be no place for them in the paper.
From your friends,
Eruera Te Kahu.
……………………………………….
[It happened that the day after Colonel [?Tokara] was left in the building was a Sunday and he was there for forty-one hours. However after the robbers had gone he was able to get the gag out of his mouth so that he could breathe well, though his hands and feet were still tied up. Misplaced from Items of Interest. See pp. 1 & 5]
A NOTICE
Rotorua, November 30th 1904.
To the tribes, hapu, authorities and students, greetings to you all.
This is an invitation to all of you to come to Rotorua-nui-a-kahu on March 15th to the opening, following renovation, of our ancestral house, Tama-te-kapua, and to the Third General Meeting of the heads of the Councils of the Colony.
Do not stay away. Come, all of you.
From your affectionate friends,
Pirimi Mataiawhea
Te Tupara Tokoaitua
Anaha Te Rahui
Mita Taupopoki
Hira Rangimatini
Taureti Mokonuiarangi
Taekata Te Tokoihi
And the Combined Committee of Rotorua.
[8]
CALENDAY : March
CALENDAY : March
Day 6 New Moon 4h 07m p.m.
Day 21 Full Moon 4h 26m p.m.
1 W
2 Th
3 F Fast
4 S
5 S Sunday before Lent
Morning Evening
Genesis 9.1-20 Genesis 12
Mark 6.1-30 Romans 14 – 15.8
6 M
7 T
8 W First Day of Lent
Psalms: Morning 6, 32, 38 Evening 102, 123, 143
Read the Commination.
Isaiah 58.1-13 Jonah 3
Mark 2.13-23 Hebrews 12.3-18
The forty days of lent are Fast Days. Read the Collect for today every day of Lent after the Collect of the day.
9 Th
10 F
11 S
12 S First Sunday of Lent Read the Ember Week Collect every day this week.
Genesis 19.12-30 Genesis 22.1-20
Mark 10.1-32 1 Corinthians 4.18 & 5
13 M
14 T
15 W Ember Day
16 Th
17 F Ember Day
18 S Ember Day
19 S Second Sunday of Lent
Genesis 27.1-41 Genesis 28
Mark 14.27-43 1 Corinthians 11.2-17
20 M
21 T
22 W
23 Th
24 F Vigil
25 S Annunciation to Mary
Genesis 3.1-16 Isaiah 52.7-13
Luke 1.1-46 1Corinthians 15.1-35
26 S Third Sunday of Lent
Genesis 37 Genesis 39
Luke 2.1-21 1 Corinthians 15.1-35
27 M
28 T
29 W
30 Th
31 F
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.
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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/- Tepene Kaporiki Oromahoe; 5/- Rev F H Spencer, Hare Moanoa, Tame Ripene; 2/6 T T Herewhare, W Mahanga, Hirini T Heremaia; 1/- Kakiaha Hunia Parihimanihi.
H W Williams, Te Rau Press, Gisborne.
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