Te Pipiwharauroa 91

Te Pipiwharauroa 91

No. 91

1905/10

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 91, Gisborne, October 1905.

OUR MEMBERS

Voting day is drawing nigh and our candidates are sticking together. Three have visited Gisborne in a short time, Apirana Ngata, Mohi te Atahikoia and Tuhaka Kohere. Also here are the strong promoters of Wi Pere. Those candidates who have not visited us are Ihaia Hutana and Tiki Paaka, but Ihaia is coming here in Summer.

We are not giving our support to a particular candidate, that is, we are not pointing out which person we would like to see elected – our vote is in our hearts – but we leave the people at large to choose the wise and good man they would like, a man who loves the people and whose voice will carry authority in Parliament. It is not the loud voice which gains attention in the House but the voice with authority. If his voice is not going to be listened to by the many Pakeha members then it serves no purpose.

But our word to our many candidates is, when they are speaking, not to dig up dirt or seek to expose or make false allegations or defame a person. Parliament has passed a law against defamation. The penalty is being put in prison. But the candidates are good, it is their promoters who are skewing the votes. Apirana Ngata has warned people who are defaming him. In Tuhaka Kohere’s speech here he said some words about Wi Pere’s losing of land in this area. Wi Pere’s supporters were angry and said it was defamatory. Tuhaka replied saying that he did not know he was being defamatory. One of Mohi’s organisers explained that this business of elections is a Pakeha thing and it was up to the Pakeha to point out if a candidate was doing wrong, hence it was possible for someone to becoming a member through the misdeeds of another. If Wi Pere had not done anything wrong then those other people seeking to take his seat are in the wrong. But there is no reason for a person to speak about Wi Pere’s loss of lands in this area because the story is known by everyone, and Tuhaka Kohere was right to say that he had not spoken about any of Wi Pere’s hidden faults. Our main criticism is of the slander by one of the promoters of Wi Pere, a younger brother of Wi Pere, and another of the promoters agreed that his friend had spoken in a defamatory way. The statement with which he attacked Tuhaka Kohere maligned Tuhaka’s father; it was an attempt to shame him and all his descendants, and it criticised Mokena Kohere who is now dust in the earth. If these words had been directed personally at Tuhaka Kohere we would not be critical – Tuhaka is alive to defend himself, but a dead person [2] has no voice with which to parry wicked words directed at him. This is a base practice and we do not think these statements will do any good for Wi Pere’s campaign. Because Mokena Kohere has died we ask Wi Pere’s younger brother to explain his statement that Mokena Kohere sold Patutahi because this is a new assertion and people need to hear whether these statements are right or wrong since it is not clear to us. Was it the case that Mokena Kohere sold Patutahi when it was not his? Our understanding is that Patutahi was taken by the Government as part of the confiscations. What we heard, and this is widely known, is that Mokena Kohere told Rongowhakaata and Te Aitanga-a-Mahaki not to become involved with or to support the Hauhau. Because they did not listen they suffered loss of life and loss of their land ender the rules of war and not through theft.

People may malign this elder; we honour him. It is widely said that the Government were seizing Waiapu but Mokena saved it. He said to the Government, ‘I am not fighting for the Pakeha; it is my own battle.’ Te Pito was cut off by the Hauhau and Mokena saved [?him/it]. Te Mokena argued that Te Kooti should not be sent to Wharekauri [the Chatham Islands] and had the Pakeha listened to him it would have prevented much trouble on this island. Mokena said that the Land Court at Wai-o-Matatini should be burned down because he saw it as the path to oblivion for Maori, and our old man was right. The descendants of Te Mokena boast that their ancestor died with clean hands because as soon as he had been committed to the earth people began to smear and blacken his clean name. The Pakeha have a saying, ‘Let the dead rest.’ Criticism should be loaded on the living. We know that Wi Pere would be sad if he heard of these statements.

Some dogs discovered a dead lion. They began to nibble at the lion. Some stood on its body growling and boasting as if they were very brave. Now, a fox was a little way off watching those dogs and eventually he said, ‘Only when the old man died did you all growl.’

BILL TO PLUNDER MAORI LAND

The object of this Bill when it was revealed was to seize those Maori lands of Aotearoa which were lying idle and not being worked. They would be taken and some Boards would run them, release them for renting, raise mortgages and make improvements. The Boards will be chosen by the Government. But the Committee rejected it and made it apply only to the lands of the East Coast [Tai Rawhiti] and those north of Auckland [Tokerau]. The local people were not given the opportunity to agree, but the lands would be confiscated for 50 years. The Boards would be able to raise mortgage money on those lands. If there were barriers to raising mortgages the Minister of Maori Affairs would be able to over-rule the law preventing the mortgage. The Boards were to approve of the registration of lands outside of these areas; there was no provision for the registration to be done by the Maori Land Court.

When the Committee returned the Bill to the House, the Government inserted a new clause empowering the Government to purchase Maori land at Government valuation. The Government was also to see if those selling the land possessed any land. If they had no land then the Government would give them Crown land in exchange. However this clause did not apply to the East Coast and North Auckland. Following criticism from Wi Pere and Heke this clause was suspended for two years. It will be implemented in 1908. But perhaps our members are mistaken for the Government has the power to sell land now and there is no law to prevent it.

[3] 

Apirana Ngata sought to insert a clause releasing money to the Maori committees for the improvement of their lands. Most of the money released should not be added to the price of the land, but another clause should be devised to prevent mortgage money being wasted by the Maori.

This is the good provision in this law in that it ensures that Maori lands will not be plundered if they are worked. Apirana says that it is no good trusting in the laws or the word of the Government, they are slippery laws and words, and the best law is tending the land. Indeed the sale has been suspended for two years but when those two years are up the teeth will have grown longer and the stomach will be empty and the lands will be devoured without hesitation.

This law is contrary to the Treaty of Waitangi and the thought is that if this law is oppressive then we should go to England to point out to the Mother Country that the Treaty is being broken.

This confiscation law was devised because the Pakeha quarrel with the tying-up of the Maori lands by the Council Act. This Act is the fruit of that Act but if Councils are overthrown then Boards will be set up to replace them. Also, Maori will not be able to vote for the members of those Boards, rather they will be appointed by the Government with one Maori on each Board.

It is sickening! The tribes that suffer are Ngati Porou whose lands lie idle between Waiapu River and Taumata-o-Apanui, Te Whanau-a-Apanui, Tuhoe and Ngapuhi. Our members’ support of the Government is wasted for it is the Government that has sponsored this Bill. However, the Opposition led by Massey, and [William Herbert] Herries, MP for the Bay of Plenty, and [William Thomas] Jennings, MP for Egmont, have condemned the Bill’s provisions for confiscating land. As for the Maori, Hone Heke approved of the confiscation provisions. Previously he said otherwise. We think it might be better were we to have Pakeha members.

We must await the working-out of this law, but we ought to work hard at improving our lands now. Take heart, People, while we are being badly oppressed by the Pakeha.

A PLEA TO THE PAKEHA PEOPLE

At a large Pakeha gathering held in Gisborne the following Petition of the Maori of the Waiapu Electorate to the Pakeha.

A Plea From the Maori of the Waiapu Electorate to the Pakeha Voters.

To the Pakeha voters of the Waiapu district.

Our friends, under the same shelter of our gracious King, greetings, best wishes! The spirit touched the heart and there arose the thought to submit this request to you, the people with power, with the voice and with the means which have been given to you by the Law. We would like you to show compassion to your younger siblings who have no voice, whose mouths have been shut by the unyielding hand of the Law, and to abolish the sale of liquor within the boundaries of Waiapu at the coming vote. We are not in two minds about this beverage, alcohol, but of one mind. It is a very evil drink, it confuses people’s thoughts, it makes people poor, and it leads people into the paths of wickedness. We know that were there no alcohol then work and people would thrive. It was you who taught us to drink this strong liquid, even though you knew its evil effects, but its great power to drag in people’s desires is also known. There are many places where there are more Maori than Pakeha and there is a public house there, but the Maori are the people without a vote while the few Pakeha have votes. We all belong here, Pakeha friends, we live together in the one land, we accept the same authority, we worship the one God, and we plead with you to do away with the wicked thing from our marae so that men may work freely, and women go about freely, and children play freely, with nothing to fear. Please act on this plea from your brown-skinned younger brothers and sisters.

From: -

Reweti Kohere launched this petition along with his friends, the young people of Te Rau College and others living in the town. Afterwards that of the children of [4] Hariata Nihoniho and Whetu Keiha was presented. It is worded as follows:

To Pakeha Parents.

This is a plea from the Maori Children of the Waiapu Electorate to Pakeha parents, to ease their way by overthrowing the sale of alcohol on voting day. From your small friends.

The Pakeha who stood to support these petitions were the Rev F W Chatterton, H Hill Esq., Inspector of Pakeha Schools in this area, and J Townley Esq., Mayor of Gisborne. Mr Chatterton said that it was wrong that Maori did not have a vote to abolish alcohol because they were the people most affected by this strong drink. The Mayor and Mr Hill said the same and also that it would be a very good thing to send this petition to Parliament for the members to see, because it was a great wrong to the Maori for public houses to be erected in their districts when they had no say in it or the power to vote. In response to Mr Hill’s motion that the Mayor send the petition to Parliament, the huge gathering of Pakeha stood – no-one remained seated.

Many people have signed their names but we are still waiting for names from some villages to be sent; it is not the fault of the people but of those holding on to the petition. No action will be taken until the petition arrives. The Pakeha are very enthusiastic about this matter but some Maori are less disposed; they are scared when someone asks them to sign their names. This is a mistaken fear. A person will sign if he is politely asked. All the people of some villages have signed including drinkers and drunkards. Friends, if you are not able to get about then give the papers to those who are free, the children. What is wrong is to do nothing. This is an important thing to do in that it seeks the well-being of people and it is indeed a very Christian thing to seek the good of others. Put every effort into bringing down this dangerous substance so that our children may grow up without public houses to tempt them and to teach them drunkenness.

The vote will perhaps take place on 20th November. Please see that the papers arrive before that date. We are writing to all the villages that have signed the petition. Make haste, put your heart into it, and do not be slow or sluggish.

A WORD TO MOTHERS

Being Organised.

In the articles we have read about The Home and The Husband we have thought about some reasons why a husband may not think well of his home. One of the things which will make him well-disposed to the home is the way things are organised in the home. And if this is the case then it is right that we should look carefully at this matter. I saw in a book – you may perhaps have seen it – an article which may be true or may be a story, but it was beautiful and has something to teach us. A good woman insisted that what her daughter did in the house should all be done properly so that nothing was out of place even if the husband did not notice it. When the girl was angry at the demands of her teacher, that woman explained the reason she behaved that way. It was because as she was sitting in her home she saw in the Bible how Jesus went to a house and ‘a woman called Martha welcomed him to her home’, whereupon she asked God to exchange her name for that of Martha and that she should make her home a suitable dwelling for God. That woman thought of her home as belonging to Christ and of herself as his servant. Would it not be right to make Christ the head of all our homes, and to see ourselves as his servants, and to do our work ‘not with eyeservice, as menpleasers; but in singleness of heart, fearing God’ [Colossians 3.22 AV], and would we leave a corner of the house dusty, or would we be lazy? If we are the servants of Christ we will not be like that. Let us remember that Christ is the head for whom we work. It has been pointed out that our children are not our own but belong to God; likewise our homes are not our own but belong to Christ – he would not agree to laziness, would he? He says to each of us, ‘Go into my vineyard’ [Matthew 20.4]. He has arranged that one person should do great works, works of leadership, while another does insignificant work – sweeping, weeding or sowing a few good seeds. Should we despise it if it is only a small work or grumble if it is too great a task? Some work in the burning heat [5] of the day, some for a short time, but God is the Lord, and he looks at the quality of the work. George Herbert sang:

Although it may be insignificant

If it is done with Him in mind

It will shine and be clean.

The servant who in this way

Does boring work as for God;

Whoever sweeps according to that law

Makes it a good thing.

[Nothing can be so mean

Which, with this tincture, For thy sake,

Will not grow bright and clean.

A servant with this clause

Makes drudgery divine;

Who sweeps a room, as for thy laws,

Makes that and the action fine.]

It is an important thing that everything is ready. It is said that this is the first Law of Heaven, and our works will not be right if this is not so. There is a place for everything. Have you seen a house where everything is higgledy-piggledy? The husband was late going to work because his breakfast was slow in coming; the children were late going to school, the dishes were not washed until dinner-time; the clothes were not washed on Monday or Tuesday; there was no time or place for anything, they had all become cluttered. And what is the result? People become weary and angry and then very careless. Work is not a hardship if it is done at the appropriate time and it does not take long to put everything in its proper place, and when it is required there is no need to search or anything!

Yes, I know that some of you have a great deal to do and are not able to achieve it because you are sick or someone else is, but this is the time when you will see the value of everything being in place. If you fall sick, another person will find it easy to do the work, or perhaps one of your children, if you are able to tell them where everything is and they do not have to search and look in every part of the house. Hang up the hat, put the broom in its place, put the clothes together and don’t leave them scattered about. ‘A place for everything and everything in its place.’

A word now about friends. Are you not my reading friends? But besides the woman who having finished her work comes to see you, which is good, there is that woman who is just looking to gossip and to say bad things about people while you are afraid to disclose secrets. It is better for you not to make friends of such women. If you come across this kind of woman, look at the state of her house and ask yourself if you would like your house to be like that. Everything is scattered about. If you ask the reason this is so, you may be told that she has too much to do. So let us remember a very important thing in running your house – having everything in its right place (Order).

Another important thing is Consideration (Tact). Let me explain the meaning of this word. There are two ways of doing everything, the right way and the wrong way – are there not two? My contention is this – one must do the right thing in the right way. We get indignant with some people for their actions or their words. It can be only a small thing which causes something important to be condemned or approved. Let me explain this. You are angry with your husband each evening because he is always going to the pub; it is not right for him to go there and you know that it is not right, therefore you protest and admonish him not to go; but he will not stay and speaks harshly to you or he will not attend to you. Now learn an alternative way. Buy him some soft slippers, take off his heavy boots and his working coat, if you have time bring in your sewing, talk to him and perhaps ask him some questions, and leave him smoking his pipe. I do not think he will put on his boots and go to the public house. Once a man suppresses his heart it is easy for him to do so thereafter. This is the object of my writing about Consideration, and it is clear that it can help us in many ways. People are fond of saying that they speak their minds, but is it right that we give voice to all that we our hearts think? Are all the thoughts people have right? And is it right to speak out when we have not been asked? We do not give advice to people we do not like, and we will not be liked by people if we do not have love (Sympathy). Why is it that you are not afraid to tell your troubles to one person but not to another? Because one is a sympathetic person and the other is not. From many people folk would not seek guidance and they would not get guidance, while they are at ease with a sympathetic person, a considerate person, but not with a severe person. You know the story of the Sun and the Wind. They argued as to who had the strength to make a man take off his coat. The Wind blew so that trees fell down but [6] the stronger the Wind blew the more firmly did the man wrap his coat about him. Then the Sun shone. It got warmer and because of the heat the man took off his coat. Similarly if we go about things in the right way we shall do things easily; if we do things wrongly then everything will be difficult. Our work is made light by having everything in its place, by our consideration, and by our love (Order, Tact, and Sympathy). There are other things which must be kept for another chapter, but these three are the foundation on which to build a happy and good home.

FOOTBALL

New Zealand rushes on like a tidal wave and the English are unable to stand up to them.

New Zealand defeated:

Devon 55 – 4

Cornwall 41 – 0

Bristol 41 – 0

Northampton 32 – 0

Leicester 28 – 0

Middlesex 34 – 0

Durham 16 – 3

Hartlepool 63 – 0

Northum-

berland 31 – 0

Gloucester 44 – 0

Somerset 22 – 0

Devonport

Albion 21 – 3

Midlands 21 – 5

Surrey 11 – 0

Total Points 460 – 15

COUNCIL ACT

To the Editor of Te Pipiwharauroa.

Greetings to all you people at College learning Christian knowledge. Friend, please send these words to fly over the spray of the Tasman Sea to head towards the flowers of the trees of Maui who fished up the land, according to the words of some elders. The men who wish to become members of Parliament have begun travelling around making the statements which they hope will get them into Parliament. My friends, my friends, you who are going around speaking - but perhaps it serves no purpose for a man with a dark eel-pot to want to ascend to a seat in the House of Parliament. It is rather a waste too that Hone Heke has used up his learnings – or perhaps not. Formerly, during the years in which Hone Heke has sat, up to 1900, the year in which the Council Act came into being to provide a law for the welfare of the Maori People - however since the birth of this law it has not yet achieved its purpose and only when the lands that come under that council law have not been dealt with bye the Maori Land Court will people be content. All you learned people, greetings! I believe that this law has swallowed up our remaining lands. I think that the tied lands have all been dispersed by that law, notwithstanding, where is the tribal homeland? That law has brought about the dispersal. In the end it will be the Maori Land Court that settles things. Which laws do the men who are seeking to go as members want? Men long to become members but the main reason is the money. A foolish person will not be able to speak about external matters, but if one gets that position so what? It is like the spies who came to Jehu and said, ‘Do you come in peace, Jehu?’ and he replied, ‘What have you to do with peace?’

That’s what members are like. He stands up to speak for his motion and if it is acceptable in the eyes of the Government he is paid with gold and silver. Enough! I support the agitation for the prohibition of alcoholic liquor. What Tuta Nihoniho said about all Maori agreeing to overthrow that monster is good.

From your friend,

M H Houtaewa.

[7] 

HUARE’S EEL-TRAP

Tipi-Whenua

Tai Rawhiti knows Huare’s saying; when he was asked, ‘What are you up to, Huare?’ he replied,

Puraho maku, kei ngaure o mahi.
I set my bait for the big fish; you work for the tiddlers.

But it was at the court hearing concerning the Te Pihiki Block that I heard the origin of that proverb from one of my ancestors. Within Parera, on top of the hill is The Eel-trap of Huare. But, as a result of ignorance, of one of those opposing the land claim said that it was in the water but that the eel-trap belonged rather to his ancestor. It was perhaps thought that the name Huare was lost. That man also said that one of the taniwha in Parera was a native fish belonging to his ancestors.

In the evening Huare went to set his eel-trap. The man thought it was in the water, but no, it was in the ditch on one side still. This ditch flowed with rain water. In the morning Huare pulled up his eel-trap; it was full of food and he happily carried it home on his back. When the people saw Huare coming they asked, ‘What are you up to, Huare?’ Huare replied, ‘I set my bait for the big fish; you work for the tiddlers.’ He took his eel-trap from his back. When he tipped the food out, the tuatara was creeping along. The children ran away, frightened by the reptile.

Now, this remains as an important proverb for Ngati Porou and all of Tai Rawhiti , ‘I set my bait for the big fish; you work for the tiddlers.’ In a man’s eagerness to plant his first mounds and get potatoes, he says, ‘I set my bait for the big fish; you work for the tiddlers.’ When a canoe returns from fishing and has killed fish, these words are said. When a man returns from his fishing rock, those in the village will ask him, ‘What are you up to, Huare?’ If he has caught crayfish, he will answer, ‘I set my bait for the big fish; you work for the tiddlers.’

Huare is an ancestor of Reweti Kohere.

Ruawaipu

Parawhenuamea

Tamatauira

Wakarara

Tahingaroaahau

Hotumoori

Rerepuhitai

Tamahinengaro

Ngaka

Mounu

Wharepapa

Huare

Hauauru

Hikakino

Rangikakea

Kirianu

Ramaheka

Ngawhakahiao

Rangitakaia

Umutahi

Henarata

Reweti

Kapua.

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.

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THE ILLNESSES AFFLICTING MAORI

Greetings, my friend! Here is an article for our bird to convey to the Maori people of our island of Aotearoa, The Fish of Maui. The cause of the illnesses afflicting the Maori People is wearing wet clothes and not being quick to take off clothes when they are wet. One cause is wearing flannel clothes one day and a cotton shirt on another day. In summer people go about in woollen clothing and in winter in thin clothes. This is one reason why Maori people are afflicted by the illness known as tuberculosis (consumption). This is one illness that is devastating us Maori. One reason this illness hits us is that Maori sleep in draughty, wet places, they do not improve their bedding, and they will sleep on the ground on cut fern with kits of seaweed [?kongukongu poha] over them. It is not good to sleep in this fashion. The damp winds of the land blow on the body and it is afflicted with rheumatics and other illnesses. I am fearful in my heart for the Maori People and so I wrote these things in Te Pipi as a challenge to the hearts of the Maori People, that they may be aware and on the lookout for ideas for doing away with these disgusting illnesses I have spoken of. Also, perhaps Dr Pomare has spoken about these things to you when he was visiting Maori settlements to speak about the well-being of the Maori People. People, make every effort to be healthy. Enough! The proposal that I put to you all is to be resolute in holding on to your land. Do not sell it. Hold on to it to provide a living for yourselves, your children and generations to come. We, the Maori People, are under the authority of the King of England. The laws which are applied to the Pakeha also apply to the Maori People. So, Maori People, keep possession of your lands lest you [?they] float off on the Pacific Ocean, and who is going to chase after?

Piki Porima.

THE MONSTER THAT SWALLOWS UP PEOPLE

The time is near when Pakeha along with half-castes will vote. They will vote on two matters:

(1) Pakeha members.

(2) The prohibition or retention of the sale of alcoholic liquor.

It is for each person to choose the member he likes but we ask those half-castes who have the vote to outlaw this disgusting consumable for these reasons and for others which we cannot write about briefly.

If the sale of alcohol is abolished:

(1) There will be less wrongdoing on the part of people. A judge in Ireland said, ‘Alcohol is the father of all the sins of Ireland.’ Ashburton is one place in New Zealand where the sale of alcohol has been prohibited. In 1903 when alcohol was still on sale, during the months of October and November, 9 people were imprisoned, while in 1904, after the sale of alcohol was prohibited, in the same months only one person was put in gaol.

(2) People will own things. All the money spent on alcohol is wasted. When people use up their money buying alcohol there is little food for them and their families, they have poor quality and not much clothing, and are there many things or many good things inside or outside their homes? Such people do not get on with working their lands. Some well-to-do people drink but if they did not drink alcohol they would have much more property. In the year after which the sale of alcohol was prohibited in Ashburton £24,990 0s 4d more was deposited in the Post Office Bank than in year during which alcohol was still being sold.

(3) People will be healthy. The doctor who saved the life of the King said that alcohol is a poison and is not good for the human body. Some other doctors have said that alcohol is the cause of many illnesses; it causes Consumption and accidents.

(4) There will be less mental illness. When a person is drunk the alcohol affects his brain. 2,123 people in this Colony have been made mad by alcohol. Women who drink alcohol pass on its bad effects to their children.

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(5) Many children will live and attend school and grow up not knowing about alcohol because there will be no public house to teach them drunkeness.

(6) Shop takings will increase and debts will be paid. At present the public houses are taking some of the money that should go to the stores. A small store in Ashburton increased its profits by £2000 in the year alcohol was prohibited.

(7) The tax duty received would perhaps decrease. Altogether the payments of the liquor licence duty amounted to £703,153; the money spent in the Colony was £3,056,590; the loss was £2,353,437, besides the cost of prisons, police, and trials relating to drunkenness and related crimes, and of providing for the orphans of drunkards and the poor. Were this £3,056,590 used for buying machines or clothing then the money gained by the Government would be greater than the duty and without ill effects, and the value of the town would increase. As a result the rates in Ashburton went down 6d in the pound. Sir Joseph Chamberlain, Secretary for the Colonies, a very wise Englishman, said, ‘If the consumption of alcohol was prohibited in England, taxes would be reduced by millions and millions of pounds. But some ignorant people said that taxes would rise. If taxes would rise, why were wealthy people with land, like Mr Ward [?Te Waara] and Mr Relatour [?Taratoa], strongly in favour of the prohibition of alcohol?

(8) There would be more work and money for workers. In every other occupation more than £33 in every £100 goes to the worker while in the production of alcohol the worker gets £7 10s 0d and the boss £92 10s 0d in every £100.

(9) The souls of some people would be saved. The Scripture says that no drunkards will enter into Heaven. [1Corinthians 6.9]

Know that the public houses will remain but the sale of liquor will be prohibited.

These reasons are not insignificant. We shall demonstrate that these reasons are all true. Therefore when you vote

STRIKE OUT THE FIRST LINE like this:

-I-Vote-that-the-number-of-Licenses-existing-in-the-district-Continue-.

I Vote that the number of Licenses existing in the district be Reduced.

I Vote that no Licenses be granted in the district.

This communication is not to be taken into the polling booth or be displayed during the 3 days before the poll. A person doing so will be transgressing the new law.

……………………………………….

A Maori elder visiting Gisborne was surprised at Pakeha working on Sundays. Seeing a Pakeha cultivating his garden on Sunday and not knowing English he pointed upwards to remind that Pakeha of God and that what he was doing was wrong. The Pakeha did not understand the elder’s gesture but looked upwards. The Pakeha went back to his work and the elder again pointed upwards. The Pakeha again looked up. Then this elder, fearful that the Pakeha might curse him, went on, leaving the Pakeha still staring heavenwards.

[10] 

 WEARIED BY THE MORMONS

To the Editor of Te Pipiwharauroa.

Greetings, in the power of the Faith, in the Peace of the works of our Mother Church, the Church of England, whose Faith we share along with her works of mercy - Justice, Faith and Unconditional Love. Best wishes!

Now, Editor, here is my explanation to you of the baptismal name of te-whare-tu-ki-te-pa-tuwatawata [The house standing in the palisaded pa. cf Nga Pepeha 838]. His name is ‘Te Huarahi Pono’ [The True Way]. That building is a church belonging to the Mormons. It stands here in the Te Arai district and dates from the time there were Mormons here. It is some twelve years since there were services in that building. That was the end of the Mormons here. The building was taken over and used as a kitchen for preparing food. Later it became a storehouse for potatoes and pumpkins. Later it was used for boat-building. After that it was used as a garage for buggies, carts and ploughs. Then it was taken over and used for pigs. The hymns sung by those people, the pigs, were very noisy and wordless, and their sermons were the snoring of their noses in that building. It was abandoned by the holy church of Paora Hopere and ‘Pa-tuwatawata’. Subsequently it was used for horses; two racing horses were in training there. My lad, what are the Mormons about now when they pronounce the sacred name over the building? The Mormons are calling the pigs and the horses to be holy people; these are the only Mormons in that building being blessed by ‘The True Way’. All the Mormons arriving in this church know this name. It is written on the door. During the time it was occupied by the pigs and horses this name was ‘Te Whare-tu-ki-te-pa-tuwatawata.’

I know well the owners of this building. They have all left the Mormons.

The man ‘Tuwatawata’ was a leader of that Church. When he left it he joined the church of The Kaupare [?te kaupare] where he proclaimed salvation. After perhaps five years in that Church he left and was without a Church. He was perhaps six years without a Church. My friend, I am personally embarrassed by the claim by ‘Tuwatawata’ that there are many Mormons here. It appears from his statements that he is still with the Mormons. Now how am I to explain the churches of ‘Tuwatawata’? First he was Anglican, second, a Mormon, third, a Kaupare, fourth, a ‘Nothing’, and, who knows?, in days to come we may have the church of the head down and the feet pointing up. Editor, had it been only about the body of God that Tuwatawata wrote I should not have written this letter, but it was because ‘Tu’ said the following. There are many Mormons here, and what you say about people being fed up with them is wrong. So I wrote because I was saddened about this thing which was written to attack your newspaper and which would be seen by the peoples of these two islands. Te Pipiwharauroa would be seen to be telling untruths. Now, my friends, do not deign to call ‘Tu’ a Mormon. If the potato is boiled one cannot call it raw, but cooked. Likewise with Tu, he can be called an outsider.

So much for my explanations, Editor. I raise my hand in salute to you.

‘Te-whare-tu-ki-te-pa-tuwatawata’ belongs to the land standing here.

It belongs to Papa-tuanuku lying here.

Manutuke, October 3rd, 1905

BITS AND PIECES

A Maori child died at Uawa. According to what the doctor said, the reason for the death was feeding the child too much tinned meat.

On 15th of this month two elders married. The man was 80 and the woman 66. They had lived together for some 25 years but had not married. This is a good example to people who are young and who have not yet married.

[11] 

AN IMPORTANT DEATH.

Dr Barnardo, one of the most famous people in the world and one of the greatest men in the world, has died. This man was known in every part of the world and by all peoples for his kindness to orphans and to children who were homeless. His first wish was to go to China to preach the Gospel. When he was 21 he met a child who was homeless who showed him that there were many sleeping outside. When he went out at night he discovered many, many children lying together outside and without clothes. Compassion flooded his heart and he decided that his work was to be caring for poor orphans. During the forty years he worked, this man raised and taught 60,000 and became involved in such work in all parts of the world. Most of his children were sent to work in Canada. Although his children were taken from the dirt and from terrible circumstances, most of the children were upright, perhaps two in one hundred went wrong. Compare this with our schools, our Maori schools, where most children are naughty and few are good. We think that a major reason why Barnardo’s children were upright and good was that they were taught technical skills and agriculture. The children of Dr Barnardo throughout the world are weeping. If a man should die leaving behind in the world 60,000 children whom he has helped and brought up, and saved from the paths of wrongdoing, that is surely a cause for greater rejoicing that when a man leaves to the world £60,000. A memorial to Dr Barnardo is being set up in England. ’Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours and their works do follow them.’ (Revelation 14.13 AV) ‘Her children arise up, and call her blessed.’ (Proverbs 31.28 AV)

A CUP OF COLD WATER.

To the Editor of Te Pipiwhrauroa.

Greetings. Bird, please carry these few words of mine expressing my gratitudeto Mahauwhero and Tarawau of Rahotu, Taranaki. I thank them both for their love in cultivating potatoes for Maria H Kaipo and her family. They did the ploughing and provided the seed potatoes. We simply had to hoe the weeds. And although the potatoes suffered blight, we experienced this great love. May God help you both.

We have eaten new cabbages. Rev Papahia and I turned over the cultivation and Maria did the planting and now we have eaten them. We will soon be able to eat the potatoes.

MAORI GREENSTONE.

A Maori paper has advertised a good beer made by a Pakeha, and Maori should go there. What is the good beer like? Perhaps a person will not get drunk drinking good beer? We think that all beer is bad.

In an address by the Anglican minister here in Gisborne, he spoke of the death of a Pakeha after drinking one glass. One glass so affected the head of that man that he fell underneath his horse. When he arrived home he lay down. His wife went to ask why her husband died after drinking one glass. The owner of the public house said that it was his mistake; that glass was of greenstone and designated for Maori. It was probably mixed with tobacco and bluestone. Half-castes and other, prohibit this drink which turns us into dogs.

[12] CALENDAR : NOVEMBER

Day 12 ○ 4h 41m p.m. Day 27 ● 4h 17m a.m.

1 W All Saints

Morning Evening

Wisdom 3.1-10 Wisdom 5.1-17

Hebrews 11.33 – 12.7 Revelation 19.1-17

2 Th

3 F Fast

4 S

5 S Twentieth Sunday after Trinity

Ezekiel 34 Ezekiel 37

Titus 2 Luke 3.1-26

6 M

7 T

8 W

9 Th

10 F Fast

11 S

12 S Twenty-first Sunday after Trinity

Daniel 3 Daniel 4

Hebrews 5 John 3.1-22

13 M

14 T

15 W

16 Th

17 F Fast

18 S

19 S Twenty-second Sunday after Trinity

Daniel 5 Daniel 7.1-9

Hebrews 11.1-17 John 6.22-41

20 M

21 T

22 W

23 Th

24 F Fast

25 S

26 S Twenty-third Sunday after Trinity

Use the Collect, Epistle and Gospel for the 25th Sunday.

Eccesiastes 11 & 12 Haggai 2.1-10

James 5 John 9.39 – 10.23

27 M

28 T

29 W Vigil, Fast

30 Th Andrew, Apostle* Athanasian Creed

*On this day or another this week except for Sunday use the
Collect for the Spread of the Gospel.

Isaiah 54 Isaiah 65.1-17

John 1.35-43 John 12.20-42

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

7/6 T Gough; 5/- Raniera Mitingare, Mawene Kiriwi, T A Bamford.

H W Williams, Te Rau Press, Gisborne.