Te Pipiwharauroa 85

Te Pipiwharauroa 85

No. 85

1905/04

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 85, Gisborne, April 1905

HUI TOPU

On 1st of the month, the Hui Topu of the Diocese of Waiapu was held at Manutuke.

Many people attended. The Pakeha clergy were [Leonard] Williams, the Bishop of Waiapu, Samuel Williams, Archdeacon, Arthur Williams, [William] Goodyear, [Edward] Jennings and [Frederick] Chatterton, teacher at Te Rau College. The Maori clergy were Rameka Haumia, Ratema te Awekotuku, Turuturu Ngaki, Hakaraia Pahewa, Rutene te Aihu, Matenga Waaka, Ahipene Rangi, Tamihana Huata, and Katene Pukerua.

The lay representatives were Wi Repa, Tepene Wenerei, Hori Tohungia, Rutene te Arahi, Reweti Kohere, Matene Keepa, Tame Arapata, Wi Waikari, Hemi te Aoriki, Teira Maihi, Utiku Aparangi, and Tutawake. And so there were 6 Pakeha Clergy, 13 Maori clergy and 13 lay representatives, a total of 32. All the students of the ministry College attended, and a great many local people gathered for the hui to show respect for the words and provide for the physical needs of the visitors.

Mr Williams’ Sermon

On Sunday morning the carved church was full; it was lovely to see this big and beautiful building filled. Mr Williams’ text was the saying of the Syro-Phoenician woman when she asked Christ to save her daughter. (Mark 7.24) Because of the great love that woman had for her child her heart would not allow her to give up, even though Christ spoke somewhat harshly to her, likening her to a dog. She indeed agreed that she was a dog and continued to lay before him her prayer. Perhaps, had it been us we would have been indignant and gone away at such harsh words. God deals with us in a similar fashion sometimes, wrapping up his love in something people think of as unpleasant in order to test us and to reveal our patience and faith. Joseph concealed his love for his brothers and talked to them defiantly, but hidden in his own room he wept with the love that swelled in his heart. The cause of the girl’s illness was a demon; likewise there are many demons living in a person, the tohunga demon and his myriads. Here Mr Williams pointed at the carved posts of the church which were taken from the old building. When the first church had been built the people went astray and abandoned the Church: the end was death. People have not learned from that demise and they are once again straying. People were full of praise for Mr Williams’ sermon: his words were clear, his Maori was excellent, his pacing was fitting – all that was lacking was the stamping of his feet.

At the end of worship 66 people participated in the Lord’s Supper.

At Evening Prayer the Bishop preached. His address focussed on the Feeding of the Five Thousand.

On Monday at 9 a.m. people gathered in the church to worship and pray. The first address was by Mr Goodyear about our putting sin to death and rising to righteousness.

[2] Potato Blight

The second address was by Mr Chatterton. His first words were about the disease that is eating up potatoes in all parts of New Zealand. Everyone, Maori and Pakeha, is distressed by this terrible disease, and its cause is being sought. Wise men think that one of the causes of this disease is a failure to use fresh seed in some places, and the continual re-use of old potato plots, so that the potatoes become contaminated and are unable to resist when the disease strikes.

We are distressed at this disease which has struck the potato; are we distressed at the terrible disease which has struck the Faith and the Maori Church – the activities of tohunga, adultery, and other afflictions? We are very sad about the potatoes, but when it comes to people and their souls we are only a little sad. Should we not grieve? Wise men are seeking a cure for the potato. They think that they will be able to save the potato by getting new seed and planting in new places. What medicine is there for our faith so that we can stand effectively against the afflictions which are assaulting the Church? Get some new seed. Do not keep going back to the same words, the same sermons, for soon the soil of the heart will be exhausted, wearied and weak. It is not a matter of constructing a new Gospel or a new Church, but of putting new clothes on the word to make it sharp, effective, lively, in order to wake people up. May the power of the Holy Spirit descend on us that our words may have life and may penetrate into the hearts of people.

THE ADDRESS by the Bishop of Waiapu to the Hui of the Maori Church at Manutuke, 30th April, 1905.

My friends, clergy and lay representatives, since we are all present at this Hui Topu of the Maori Church of this Diocese it is right that we should examine the state of this part of Christ’s vineyard and ask if it is or isn’t bearing fruit. Paul said that the Church of Christ is like the body of a man; it has many parts but there is only one body, and each part has its own work to do. Those who have been baptised are part of the body of Christ and all are given work to do. There is no way anyone can be lazy. The work of the Minister is to administer the Sacraments, to preach the Word, and to instruct the people to hold to Christ, and so he is called a watchman and a shepherd. But the work of the Minister will not thrive if the people are silent, if they do not consider what things will advance the work of the Church, if each member does not pray that the Holy Spirit may be poured abundantly on each Minister to teach and strengthen him so that he is able to do the will of Christ.

One thing that the people are commanded to do by the Apostles of Christ is to provide a living for the Ministers. ‘The person who is taught the word should provide his teacher with every good thing.’ [Galatians 6.6] ‘Those who preach the Gospel should live by the Gospel.’ [1 Corinthians 9.14] We know that the wage received by the minister at present is not a large wage. It is an important thing for the Maori Church to consider whether every Sunday collection should not go to the increase the stipends of the minister is every parish. At present the Pakeha side of the Church is doing something about this out of love for the Maori side; but it is not right that the Pakeha side is taking action while the Maori side sits doing nothing.

One sign of the vibrancy of Christian faith is an eagerness to bring others under the shelter of Christ. This was Christ’s final instruction to his Church when he was returning to Heaven. Formerly, when the Maori People embraced the Gospel, they were whole-hearted in all they did. Latterly things are different, people have gone backwards. No longer do they rejoice in worship; those who gather for worship are no longer eager to stand and voice the praise of God; and neither will they kneel down when praying to God; children are no longer taught the meaning of becoming part of the Body of Christ; and little consideration is given to carrying the Gospel to the islands known as Melanesia. People have little interest in these things but great interest in the pleasures of the world, the things that delude the thoughts of a person who had no desire for those things which give life to the soul. [3] A result of this is that few people are committed and we have not seen many people attending the Lord’s Supper.

Another thing that Church people have to beware of particularly is the deceitful work of those people called Maori tohunga. I called it ‘deceitful’ because in the beginning they said things to confuse people and to make them think that they were travelling the path laid down by Christ, but they had not been active for long before it was realised that they were instead drawing people away from trusting in Christ. What they wanted was not for people to believe in Christ or to exalt him but to make a name for themselves.

Our support by which we can parry the weapons of the enemy is the Holy Spirit alone, given to the person who prays. Our failure to pray is the reason we have not been strong in our battle with the enemy. Our most important task at this time is continuing prayer that the Holy Spirit may be poured out by God on this part of his Church.

……………………………………….

The First Motion from Rev Hemi Huata of Nuhaka proposed that ministers be moved to other places for a set time. Some ministers were a long time struggling in the one place. After a time they had nothing new to say and they returned to those old words and those old sermons. So it would be a good thing if ministers were permitted to leave their parishes for another district. Indeed, when the preachers went to Horoto, that tribe, Ngatihineuru, turned to the faith. They were previously Ringatu. Rev Ahipene Rangi supported the motion. As he saw it, the standing of the Maori Church was diminishing. The Rev Hone Waitoa said that we should seek a new medicine, along the lines of Mr Chatterton’s sermon. Bring new seeds to some places by changing the ministers around. A prophet is not honoured in his own town. The motion was supported by Te Teira Maihi, Mr Goodyear, Rev Tamihana Huata, and Rev Ratema Awekotuku, and was agreed by the hui.

The Second Motion came from Utiku Aparangi of Petane who charged to confront the hui, and gesticulated, and there was a long discussion at the hui. The motion was that the chiefs use their authority to stamp out the activities of Maori tohunga. Utiku said that he knew that the chiefs were extraordinary in supporting the work of tohunga; some were members of Parliament, some were ministers, some were laymen, but he was going to lay down his motion. It was obvious that the tohunga were enemies of the work of the Church and he said that the chiefs should use their power to do away with these works which led people astray.

Hone Waitoa agreed that the activities of tohunga were on a large scale, but from the days of the Apostles similar people had begun to emerge. The Scriptures say that rulers should do away with evil activities such as those of tohunga. Mr Williams looked sad when he was speaking about this fraudulent activity. The tohunga in olden days were different. They were carefully taught in the wharekura [the building in which the tohunga imparted esoteric lore to his pupils], while present day tohunga do not know the teaching. (Some were taught in gaol! – Writer) The Church is strong when it comes to fighting the enemy outside the fort, but now everyone is mixed up and it is not known who is inside and who is outside. And this activity has spread throughout the country – Heretaunga is full of it. In former times these doings would not have been permitted by his friends of Heretaunga. In these days it is the descendants of the elders who set up those misleading activities and support those works. A hui was held in Heretaunga by a tohunga. He wrote to the leaders of that hui saying that if his friends, the old chiefs of Heretaunga who had died, were still alive, that hui would not have taken place. He warned lest the patience of God be exhausted and he punishes us. We must pray to God continually that those who have been deceived may have their eyes opened. We will not allow the skin disease to wipe out the potato but will find a remedy, and will we allow this disease to destroy people? People now have two religions – the Church and the tohunga. A woman may like to become a second wife, but God does not like it, he is a jealous God.

Arthur Williams criticised the words of the motion because it is the chiefs who have cunningly taken up the work of the tohunga. The thing to defeat these activities is faith. Those who support these activities are opposed to the ministers. They say, ‘Take it easy,’ we still worship, but he noticed that no ‘Apostles’ came to the hui. The faith of Heretaunga has declined as a result of the tohunga actions, and he is very sad. The chiefs are not strong enough to suppress the tohunga. One cannot expect salvation from them for they have not yet found it themselves, rather they are afraid lest they [4] be cursed or something by the tohunga – if they are cursed the faith is extinguished. Maori are looking to see whose is the greatest mana – Te Piwa, Wereta, or Tipihau. Let us express the motion differently.

Hone Waitoa said that the motion should stand as it is because some chiefs do not like the activities of the tohunga. Some chiefs will not suppress the activities of the tohunga. Ministers should condemn these activities and not be afraid of men.

According to Te Teira Maihi, the activities of the tohunga emerged from the activities of the Hauhau. Leave the names of the chiefs in the motion. It is a human activity and shortly it will come to an end. It is only the old men and women who believe in this work. The remedy for this thing is to send the children to school. The Government says that it has a long arm when it comes to catching wrongdoers, but its arm is still Wi Pere who clings to the doings of the tohunga. The Church is fine; it is people who will fall.

Ratema agreed that the word ‘chiefs’ should be retained because this motion is addressed to the whole Church and not just to one part of it. Wi Pere went to Rotorua to speak on behalf of his tohunga. He said to Te Tupara that he saw that Te Tupara received financial support. Te Tupara replied, ‘It was my member who asked you for it. You did not give it.’

Mr Goodyear said that it was because the Church was weak that the tohunga were flourishing. The Church should be strong apart from the chiefs.

The Bishop likened the Church to a sick beast covered with lice. It was because the Church was sick that these evils encompassed it.

The amendment was agreed, that is, that the word ‘chiefs’ be deleted, but the Church was to be exhorted to suppress the activities of the tohunga.

(To be continued.)

OTHER ITEMS

We have heard that James Williams has given a gift of £100 for the clergy of Ngati Porou. The clergy are very grateful for this large gift.

There was a massive earthquake in the north of India this month, and 20,000 people died.

The tallest man born in the world is Ustus Machnow, a Russian. He is 9 feet 4¼ inches and weighs 32 stone 5 pounds.

A WEDDING

On Wednesday, 12th of this month, Hernare Mokena Kohere and Ngarangi Turei were married. Henare is a grandson of Hon. Mokena Kohere MLC. He was educated at Te Aute. Henare went to England for the Coronation of King Edward. He was also given an important medal for saving a Pakeha from the sea. Henare is a younger brother of Reweti Kohere, the Editor of Te Pipiwharauroa. He is a sheep farmer. Ngarangi, a daughter of Rev Mohi Turei, was educated at Hukarere. Ngarangi is a very able young woman. She is the female teacher at the large Rangitukia School and was praised by the Inspector of schools for the knowledge gained by her pupils. By her hard sweat this young woman was able to purchase her piano and sewing machine and other items, and she also supported her parents and younger siblings. They were married at Rangitukia, Waiapu. May God bless them both.

THE SALE OF LIQUOR.

Since the time of the ending of the sale of liquor in Ashburton the amount of money in the banks and Post Office has increased by £28,000. Sales have increased; no drunks are seen on the streets; and no-one has drowned in the river at Hukatere. During the days when liquor was sold people drowned in the river every year.

This year there will again be a referendum on the sale of liquor. People think that many districts will overthrow the sale of liquor. It is our hope that the sale of liquor will be defeated in Waiapu. The Pakeha members will say whether or not they will overturn or support the sale of liquor. The Maori members will do the same but it is known that all the old members support the sale of liquor. People, if you think that the sale of this drink which leads us astray should be prohibited, vote for the members who say they will ban the sale of liquor. Do not listen to people’s cajoling words; we are not children that we should be troubled by deceiving words.

………………………………….

When George Fisher, one of the Members for Wellington, died, his son stood and defeated the Government candidate. He is for banning the sale of liquor.

[5] 

RUSSIA AND JAPAN

The whole world is awaiting the encounter between the warships of Japan and those of Russia which are being brought from Europe. Rozhestvenski’s fleet is very close to that of Togo. It is said that as it passed Singapore it was an awesome sight. There were four ships in a line with the coal-carrying vessels in the middle. It is thought that when it nears one of the Japanese ports it will be attacked by Togo. This is the size and strength of the ships on either side.

RUSSIA

Name/Tonnage/Speed

Battleships [Manuao Taumaha – Heavy Warships]

Borodino 13,600 18

Orel 13,600 18

Imperator Alexander III 13,516 18

Kinaz Suvaroff 13,516 18

Osliabya 12,674 19

Navarin 10,206 16

Sissoi Veliky 10,400 16

Imperator Alexander II 9,972 16

Armoured Cruisers [Manuao Mama Kaha – Light Strength Warships]

Admiral Nokihimoff 8,524 18

Dmitri Donski 6,200 15⅓

Oleg 6,645 23

Protected Cruisers [Kaore Tino Kaha – Not Very Strong]

Aurora 6,731 20

Jemptchug 3,000 25

Izumrua 3,000 25

Soietlana 3,828 20

Almag 2,385 19

Besides these there are 14 torpedo boats and 30 supply ships.

JAPAN

[Name/Tonnage/]Guns

Battleships

Mikasa 15,200 38

Asahi 15,200 38

Fugi 12,320 14

Tashima 12,320 14

Shikishima 14,850 38

Armoured Cruisers

Nisshin 7,700 28

Kasuga 7,700 27

Takumo 9,850 28

Kasagi 5,416 24

Chitose 4,760 24

Takasago 4,160 24

Akitsuthima 3,150 10

Idzumi 2,800 8

Matsushima 4,227 12

Itsakushima 4,227 12

Hashidate 7,227 12

Iwate 9,906 22

Tokiwa 9,655 22

Asawa 8,800 22

They have many Protected Cruisers, small warships and torpedo boats.

The Battleship is a very powerful warship with thick armour-plating. The Cruiser does not have thick armour-plating but is light and fast. During fighting the cruisers are on the sides and the battleships in the centre. The largest guns are on the battleships. The Russian battleships are larger than those of Japan but Japan has many more cruisers. According to the telegrams, the Japanese cruisers have been spying on the Russian ships.

Perhaps the reason why the Russian ships have been so long at sea is that the crews have been learning how to fight and to use the ships’ equipment. One problem for the Russian ships is that they have been so long at sea that their keels are covered with seaweed and growth, and they are not able to sail fast. Japan will have the advantage because their men have been fighting for a long time while the Russians are new to it, but when they meet we will find out the victor. Rozhestvenski wants to get to Vladivostok. Togo is in the shipping lane waiting for him. Rozhestvenski sent a wire to his King: ‘I shall not send another wire before the battle. Should Togo defeat me it will be told you; should I be victorious I will tell you.’

A LARGE HUI AT MARAENUI

On 21st March Timi Kara arrived at Maraenui for the unveiling of the memorial stone to the sixteen children and the two adults who died at the Motu River on 5th August, 1900. Timi Kara’s companions were his secretary and Wi Pere. It is thought that 600 people in all attended this hui. The tribes and hapu that came [6] were Aitanga-a-Mahaki, Ngati Kahungunu, Ngati Porou, Te Whanau-a-Maru, Te Whanau-a-Uhutu, Thakatohea, Upokorehe, Tuhoe, Ngatiawa, Whanau-a-Apanui, and Ngaitai. After the welcome and the haka of the men and the women, the minister looked at the photographs of the children. Wednesday was the main day; then the stone was consecrated. At the invitation of Rev Hakaraia Pahewa, the children of the school sang the English hymn, ‘When he cometh, when he cometh, to make up his jewels.’ After a prayer, Hakaraia spoke to the gathering. The purpose of the hui was to present this stone to remind them of the terrible tragedy that had afflicted their hearts. That day was not one for joy but a day of pain. Everyone was distressed by the great tragedy, Maori and Pakeha. But let us not think that our children are in the earth, rather let us remember that they are in heaven and the day will come when we will see them again. After Hakaraia, Timi Kara stood to speak. The Minister said, ‘It was love that brought us together here to weep with the parents of the children who were taken off by the swift hand of disaster. Sorrow overwhelmed everyone, Maori and Pakeha, and that is why the Government has helped. This stone is a reminder to us of our children who have been taken to the good world where there is no pain and no weeping, the place to which our ancestors have gone. Tomorrow it will be our time to go to that world; but perhaps we will not get there because of the greatness of our sins, but these little children had no sins. Christ said, “Let the little children come to me, of such is the Kingdom of Heaven.” [Matthew 19.14] We are taught by the Lord to love one another and to love our children. I unveil this stone for us to look at and remember these children. (Here the Minister read the names of the children engraved on the stone. As the names were read out the mothers of the children began to wail.) There were sixteen of these children. Had they been taken one by one we would not have felt such sadness, but this was a veritable battlefield, which is why the anguish and suffering are so great. My final word is to the parents, that they should bring up their children, those who are alive, as worthy substitutes for those who have died.’

After Timi Kara, Wi Pere stood to speak. This is what he said. This stone is a reminder to generations to come of these children, and a reminder also to those Maori who see it to guard their children. Had the parents been careful these children would not have died. It is right to send children to school, but a bridge should be built over the Motu which is a difficult river. These children were to have taken the places of their parents, but now they have instead been taken from the presence of the elders. From his birth he has not seen a battlefield like it.

Enoka Rukuata, Tuhaka Kohere, Pineamine Tuhaka and Hone Paerata also made speeches. Afterwards most of those present joined in the lament. After Ngahaka had expressed thanks for the charity of the Government and the Pakeha from the time of the death of their children to the present day, he presented the Government Minister with a Maori cloak and a walking-stick carved from the canoe which overturned with the children. Timi Kara returned the cloak; he took only the walking-stick. Afterwards he began a lament. After the speeches, most people returned, while the mothers of the children who had died sat beside the stone weeping.

The money collected at the hui amounted to £203 14s 6d. The local people contributed £67 1s, the Pakeha, £5 16s, Ngatai, £5, Matatua, £12, Horouta, £67 6s 6d, Takitimu, £35, and the Mahutonga horse races, through Timi Kara, £6 10s.

The cost of the stone was £146. Half of the cost was paid by the Government, which also paid for the plaque and the construction. It is 16 feet high and made all of white marble. The picture on it is of a river; a Maori boy sits on the bank and his canoe is moored by his feet. The stone is fenced with iron railings. The names of those who died are written on the stone along with these words:

‘The Government and the Whanau-a-Apanui set up this stone as a memorial to the school children of Omaio who died at Motu when crossing by canoe on August 5th, 1900. 1 Thessalonians 4.14. The people who sleep in Christ, God will bring them together with him.’

[Accounts of this terrible tragedy are to be found in Te Pipiwharauroa, Number 31. – Editor.]

[7] 

TE HEKAWA

(By Tipi-whenua.)

This past summer I went to Te Hekawa. It is not my actual home but many thoughts came to me when I arrived at that place. On the nearer side of Te Hekawa is Maruhou, which was a large pa when I was a child, a place where food was to be found – kina [sea-eggs], paua, crayfish, fish, parengo [edible seaweed] and roasted corn, which some people call popcorn. Te Hekewa is an old pa from ancient times. In the days of Te Kooti this was the pa where Tuhakairiora lived together. Mokena Kohere was one of the chiefs. On the south side is a very high cliff called Maunga Roa. On the north side of Te Hekewa there is a small island. There is soil on top of the rock, the sides of which are worn away by the water. This is called by the elders, ‘The Pa of Tuhakairiora’. I do not know if Tuhakairiora lived here or if it is just a name. Inland, close to the Pa of Tuhakairiora is a long river like a fence. In former times it indeed served as a fence, a holding-pen for the cattle when they were being rowed out to the ship. Te Kawakawa was the main port for the ship when the wind was bad, but formerly ships would anchor at Te Hekawa – the whaling ships. Many Maori went on boards whaling ships where they learned their English. It was on a whaling ship that Pekama visited England. Pekama was perhaps the first person from Ngati Porou to visit England. But most of my article is about Te Kooti – not Te Kooti the prophet or whatever; this Te Kooti was a man who worked on the whaling ships where he got his bits of English.

One of the main foods at Te Hekawa was potatoes [parareka, riwai, taewa]. However, that summer I only saw the first mounds. When the potatoes were lifted some kumara had grown. One large potato grown at Te Hekawa is called a [?tohua-mango - ?shark roe]. There are so many potatoes that they are heaped in the middle and left for the sun to shine upon so that they go black.

When a ship anchored, some Maori got into their boat and rowed to the ship to sell potatoes. While they were at sea the ship’s boat was also at sea heading for the shore. When the boats neared each other the Maori asked who among them could speak English and Te Kooti was appointed their spokesman – he was the one who had worked on ships as a sailor. When the Pakeha boat was close Te Kooti stood and called out, ‘Haroo, Pakeha, iiu meiki tiiwhi te p-o-o-oti.’ [Hello, Pakeha, you make thieves the boat.] Then the Pakeha answered, ‘No matou ano tenei poti.’ [This is our boat.] Te Kooti called out again, ‘Iiu meiki tiiwhi te p-o-o-oti; pereti taewa, purapura, manauri, Te Hekawa, tohuamango!!!’ [You make thieves the boat; plenty potatoes, seed, dark-coloured, Te Hekawa, tohuamango!!!] The response of the Pakeha was an outburst of swearing, because it had been said that they had stolen the boat. When the Pakeha swearing had ended, the Maori listened and waited for Te Kooti to translate it into Maori. ‘Ko, what are those Pakeha saying to us?’ Te Kooti replied, ‘They are saying that they will buy our potatoes.’

THEY HAVE RETURNED

We rejoice in our hearts that Ngatihineuri who live at Haroto, Mohaka, have returned to the faith. These people were Ringatu. When their chief, Wi Pikau, was dying his final words to his people were, ‘After me, return to the faith.’ On 19th March a memorial stone to that elder was erected and that was the daythat people turned to the faith. Twenty-five children and fourteen elders were baptised, and eight people were married according to the rites of the Church. It is our hope that this tribe will grow in strength, in holiness, and in the fear of the Lord, and will not give themselves over to pleasure or to human thinking. Greetings, Ngatihineuri. Be strong in guiding this end of our canoe. Best wishes.

PLAYING BILLIARDS

The men of the district who came to dig gum here in the north are suffering greatly. The lack of gum will be made up for apparently by big winnings. The men’s money is being used up in playing billiards. This thing, billiards, is a black octopus in the districts of the County of Mangonui here. The tentacles began to stretch out into the pockets of the men in 1902 and do so today. It is a cause of much evil insofar as the young people long to be involved. I likened it to the black octopus because the billiard markers are keen to head for the places where there are many men; that is where the gum diggers and the billiards are found.

Rangi Tukariri,

Waiharahara.

[8] CALENDAR : MAY

Day 5 New Moon 3h 20m a.m.

Day 19 Full Moon 9h 6m a.m.

1 M Philip and James, Apostles

Morning Evening

Isaiah 61 Zechariah 4

John 1.1-43 Colossians 3.1-18

2 T

3 W

4 Th

5 F Fast

6 S

7 S Second Sunday after Easter

Numbers 20.1-14 Numbers 20.14 – 21.10

Luke 23.50 – 24.13 1 Thessalonians 4

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Third Sunday after Easter

Numbers 22 Numbers 23

John 4.1-31 1 Timothy 3

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Numbers 4.23-41

John 7.1-25 2 Timothy 4

22 M

23 T

24 W

25 Th

26 F Fast

27 S

28 S Fifth Sunday after Easter. Litany Sunday.

Deuteronomy 6 Deuteronomy 9

John 11.1-17 Hebrews 3.7-14

29 M Litany Day Fast

30 T Litany Day Fast

31 W Litany Day Vigil, Fast

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

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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.

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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.

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SUPPLEJACK SEEDS FOR OUR BIRD

5/- Ihaia Hoata, Rev T Aihu, Rev Tamihere, Rev Rangi, H P Waiti; 2/- H Kaipo; 1/4d Hira Taruke.

H Williams, Te Rau Press, Gisborne.