Te Pipiwharauroa 100

Te Pipiwharauroa 100

No. 100

1906/07

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 100, Gisborne, July 1906.

THE LAND CONFISCATION ACT

‘On Tuesday, 8th May, in the Lower House of the English Parliament, Mr Ashley (a nephew of Lord Shaftesbury) asked the Prime Minister if he knew the Native Land Settlement Act passed by the Government of New Zealand in 1905, and if he had spoken to the King asking him to nullify that law because it contravenes the Treaty of Waitangi which was made between the Crown and the Maori chiefs of New Zealand.

This was Mr Churchill’s response: The Secretary for the Colonies had carefully inspected that Act and had found that there was no reason to ask the King to abrogate that Act. In his mind it did not contravene the Treaty of Waitangi. That Act was passed by the Lower House of New Zealand which includes four Maori members. At the third reading of the Bill one of the Maori members spoke and he supported the Bill. Mr Ashley also asked if the authority over Maori lands had not been transferred to the Crown by the 1852 Act which set up a separate constitution for New Zealand. Mr Churchill said that that was his answer – the Maori had not objected to the 1905 law. The Maori members of the Lower House had supported that Bill and one of them when he spoke said that his criticism of the Bill was that it did not go far enough.’ Do the thoughtful people amongst us Maori agree that this law which has been signed by the Maori is a Confiscation Act? Is there nothing wrong with this law, nothing that contravenes the Treaty of Waitangi? Our answer to our own question is yes. They consented that there was nothing wrong simply because they did not speak; their silence was taken for agreement. On the basis of the silence of the Maori and of their failure to complain, the Government of England has said that we approve of this law which we have called a Confiscation Act. The Government of England and the King of England will not raise their voices if we Maori people do not also raise our voices. It is said that the approval of our members is the approval of all Maori. The reason our members voted for this Act was their awe of Mr Seddon, and not because they understood that this law would benefit Maori. Mr Seddon is dead and Timi Kara lives, but Timi has not the strength to stand against the thousands of Pakeha crying out for land. If Timi opposes the Pakeha he will fall. And in these days the word is that the Pakeha wish to depose Timi and make Fraser the Minister of Maori Affairs. The people who occupy Waimarama Block came to Wellington to talk to the Prime Minister, Hall-Jones, to Timi Kara, and to the Minister of Lands, to oppose the Government petition to take over Waimarama. The Maori wished to work 7000 acres and to lease 22,000 acres. The Prime Minister replied that the Crown would acquire by means of purchase the places which Maori were not working because there was a great desire on the part of the Pakeha for the land. It is clear from these words that [2] only if Maori continue to live on the land will it not be taken. Land that is leased the Government is able to seize – this is the Government’s translation of the word ‘toenga’ – remainder. People, we are in a bad way; so much for having confidence in the Government and in the Parliament too.

People, what do you think about us sending a petition to England; is this the way to make known our rejection of this Act? The cost of passage on a ship these days is cheap - £12 for one person. We believe that this Act contravenes the Second Clause of the Treaty of Waitangi, that is, the taking by the Government of Maori lands by purchase or lease when those who own the land do not approve. We have printed the Treaty of Waitangi in another place for us to see. People, do not be weighed down, do not be dilatory. The Pakeha are crying out for land and their cry will not be unheard and acted upon by their many members. Let your voices also be raised so that there are two songs, otherwise it will be said that silence is consent.

DRAWING UP LEASES

To the Editor of Te Pipiwharauroa.

My friend, please give Te Pipi the following words to carry. For many years I have gone about sharing my thoughts with my Maori people about the practices of agriculture which I have tried and the practices of making leasing agreements with the Pakeha, and I have not yet come across a Maori who is keen to farm. So this is the leasing agreement I have made over my small lands: (1) the years of the lease, (2) the amount to be paid every six months of each year, something I have argued over with the Pakeha wanting my land on the basis of seeing the number of sheep that will live on a single acre. (3) If the rent is not paid within thirty days the lease becomes inoperative. (4) The lessee is responsible for paying for all improvements. (5) The leaseholder is to construct the boundary fences and the divisions of the property. (6) The leaseholder is to put up the buildings using totara timbers or stone and is to paint the house when it is finished with three coats of paint, and thereafter every seven years, and in the last year the leaseholder is to paint all the buildings he has erected on my land. (7) It is to be sown with the best English cocksfoot and ryegrass seed mixed with clover. (8) The water used in sheep dipping is not to be allowed to flow into the streams. (9) The leaseholder is to pay the rates and all the land taxes and any other taxes. (10) The leaseholder is not to sell anyone trees from the land without the consent of the person granting the lease. (11) In the final year of the lease all the fences and the houses are to be repaired and the areas of land that have been dug over or ploughed are to sown with the kinds of grass mentioned above. The leaseholder is to dig out noxious weeds every summer. If this is not done then the lessor may abrogate the lease and approve of the lease being assigned to another; if it is done then the lease will not be withdrawn.  I think that it was truly believed that Maori were lazy when it came to agriculture, and to finding ways to improve his body and appearance, his house and sleeping place. I have shared my thoughts with many hapu and people owning land and they have not agreed with me, but if the Pakeha comes the Maori are quick to agree to the price the Pakeha proposes, particularly if they are frightened and intimidated by the Pakeha when they agree straight away. It is not because of alcohol or horse racing but because of a failure to pay attention to the laws that have been passed and to think carefully that one does not learn to recognise when something is wrong. I was very happy when I saw in the paper that there are 60,000 sheep in 60,000 acres of Ngati Porou land. It cannot be said that this is a tribe whose land was not desired by the Pakeha from 1847 to 1849 and so their land remained, as was the case with some of the tribes of the Taihauauru. Rather my lands, those of Ngatiapa, were the very first that Mr McLean set his eyes and his heart on. So it happened that in the year 1849 the tribe was suffering because it was being attacked and killed by other people in the country, and being duped by other people. However, when Mr McLean produced the axe and the iron tools and the [?putoroumu - ?gun of sorts] they knew that by means of these they could avenge their deaths. And so in 1849 we handed over our lands and found ourselves without land, only small pieces being reserved. But the tribes of the island make the mistake of thinking that having a hundred or a thousand acres makes men and women like chiefs. No, it is by cultivating a single acre, [?na te momo ka rua]. The Maori were very happy at the opening up of the sale of land to the Government.

Eruera Te Kahu.

[3] FRANK T BULLEN

The Wise Old Men of the Sea

These words may seem like Greek to the Maori – Frank Bullen; but to the Pakeha this name is like that of an old friend whom they have met up with and shaken hands with many times. Such was the the appearance of Frank T Bullen (Paraki Purene) when he came to visit us at this College on 19th June. It was a great honour to us and our hearts rejoiced when this famous man came to see us. Although his face was unfamiliar to us, he himself was an old friend to some of us because we had read some of his books before. This man has written some good books, stories of events at sea, and through these books his voice has been heard throughout the world. We recommend to all young people who know English to try to read Bullen’s books, Cruise of the Cachelot, With Christ at Sea, The Log of the Sea Waif, and others. These are excellent books. Don’t let your mind be defiled with some of the disgusting Pakeha books with their stories of murder and theft.

Let me summarize the story of this man. When his parents died, because he had no food, Bullen joined a ship when he was only 10½. The food on the ship was awful, as were the sailors. He was ill-treated. For many months the friend who comforted him was a cat. He continued to work as a seaman and when he grew up he was made a mate. While in America he was appointed mate of a whaling ship. That ship came to New Zealand to kill whales from Rangiura to Ruapuke. The name of their ship was the Cachalot (Sperm-whale). He visited all parts of the world. One year he returned to New Zealand; the Rangitiki was the name of the ship. While their ship was at Port Chalmers [Koputai] he turned to the Faith and Bullen is known to the whole world as a believer. While he was a seaman he married but, as he had no money he had to go to sea to support his wife. Now Bullen has become rich from the sale of his books. His first book sold 1,000,000 copies in America. Although this man did not attend school he knows how to write very well and he speaks very well. According to Bullen, he learned by diligently reading the Bible while he was at sea.

One of the subjects on which Bullen spoke to the Pakeha of Gisborne was the whale. He made us familiar with the many stories of the whale. He said that there are 67 kinds of whale in the world, and according to him at one time the whale lived on land because the whale is not a fish but a mammal like people. It cannot live continually under the water without the blowholes emerging above the surface. Most people mistakenly think that the whale spouts water but it is not water but vapour coming out of its stomach. Another thing about which people are mistaken is the size of the whale’s throat. They think that it is very small and cannot swallow anything larger than the mullet, and so some foolish people say that the story of Jonah being swallowed by a whale is a lie. Only one whale has a small throat, the Right Whale, (the ?Kirinirana). Bullen asked, ‘Did God make the mouth of the sperm whale so large so that he could swallow only mullet?’ They found in the belly of a sperm whale which was killed at Stewart Island a whaler shark 15 feet long. ‘If the whale is able to swallow a fifteen foot shark, could it not swallow Jonah? The miracle is not the swallowing of Jonah but his survival in the belly of the whale for three days.’ When the sperm whale moves its mouth is always open with the lower jaw hanging down. The other fish in the sea swim in looking for food for themselves and become food for the whale. However this is not the sperm whale’s main way of feeding itself. These would be a very small dinner. Its main food is an ocean monster, the squid, which is like the octopus, and which lives on the floor of the sea. When the whale seizes the octopus it clutches hold and begins to struggle. When the whale becomes breathless it rises angrily to the surface. Bullen said that there are great fights going on at the bottom of the ocean at all hours of the day and the night. Whaling is not a major industry these days because the value of the oil is small. The price of whale oil has fallen because of the availability of oil from the land. However the whale still being killed is the right whale; it is killed for the bones in the jaw, the whale bones. The price of whale bone now is over £2,000 per ton. Bullen said that one major problem affecting England [4] is that other peoples are taking over the working of ships. Thirty-five thousand foreigners are working on English ships.

When he arrived at the College, he was welcomed by the people of the College. Two of them made speeches. Henare Wepiha said that the biography of Bullen was wonderful – his ascent to his lofty status, climbing up from nothing. This was something to inspire the hearts of Maori young people. Reweti Kohere said that Maori thought Bullen’s stories were excellent, both his own life story and the stories in his books, because the ancestors of the Maori were seafarers. Before Captain Cook was born into the world, when the Pakeha was fearful that the sea would take from them the land, and lest they reach the end of the world and their ships fall off – when the Pakeha was in this state the Maori had crossed the Pacific Ocean in their small canoes, the Maori had arrived at the end of the earth in their explorations. Mr Bullen was very grateful for the Maori welcome to him. He said that now for the first time he had been welcomed by the Maori. He loved the Maori people. He takes no account of the colour of a person’s skin. When he was whaling some of the crew were Kanaka; when it came to working the ship the Pakeha were under the Kanaka. When the Kanaka returned to their island there was much weeping; the tears flowed because of the love for each other.

A MAORI ACHIEVER

Bt Paraone Turei

Many young Maori people from Te Aute and Hukarere, with their friends, gathered at Te Rau College, Gisborne, on the night of Monday, 9th July, to celebrate the graduation of Hamiora Hei as LL.B. Graduating with this he is able to undertake all the work of this profession, the Law.

The first words to Hamiora Hei were from the Rev F W Chatterton. He offered his own congratulations and those of the gathering to Hamiora Hei on his graduation. Now we know just how wrong the Pakeha are when they jeer and say that Maori have no heart for and no commitment to work, for Hamiora Hei has graduated as LL.B. and he has worked for this for nine years. Hamiora Hei has patience and the commitment to work. By these things he has gained this great honour. Since he has these two qualities, who knows what lofty positions he may achieve in days to come. His great hope is that young Maori people will take Hamiora Hei as an example for themselves.

After Mr Chatterton, Paraire Tomoana spoke. He said that he was a school friend of Hei at Te Aute. Hei is also a stout-hearted man, and besides this, he is a man who will not let anything hinder him from achieving what he wants.

After Paraire Tomoana, Te Reweti Kohere spoke. He was as happy at Hei’s graduation as LL.B. as if it were his own graduation. They both studied at Te Aute. And many years afterwards Hei has graduated with an LL.B. The Rev Te Muera Tokoaitua and Wi Paraire also stood to speak to Hei.

Hamiora Hei replied. He was very grateful for the words of praise spoken about him. Three important things had happened to him. (1) His birthday, when people congratulated him, (2) his wedding, and (3) his graduation as LL.B. He thought that when he got through these examinations his work would be easy, but when he graduated it was difficult. It is as in the Scriptures, ‘When much is given to a person, much will be expected of him.’ He went to school at Te Aute. When he finished there, because his father had died, he came here to Gisborne to get work. He did not get any and eventually found it in Napier, earning 15/- a week. The boarding house took 10/- of this leaving him 5/-, and this five shillings was what he had to live on during the week. Afterwards he looked for work in Hastings. There he passed his Matriculation. When he matriculated he asked for a Government scholarship so that he could go to Auckland University. While he was there Archdeacon Williams gave him a bursary. He was apprehensive lest he should not succeed in becoming a lawyer and the Archdeacon’s money would have been wasted. When he left Auckland he came here to Gisborne and found work and the opportunity to continue his studies with Mr Rees [?Te Rihi] for which he was paid £2 a week. Afterwards he entered the office of Mr John [?Tione] – now Judge John. He was paid 30/-. He married and continued his studies, passing the examinations, and going on studying. Now he has graduated as LL.B. after studying for nine years. He is now paid £3.

These words have been written for us Maori people to see, not for the money only [5] or for the learning by which it is possible to enter the professions of the Pakeha, but to show what comes from perseverance and patience. Hamiora Hei is not someone who had money or was very smart but by patience and application he has graduated as LL.B.

There were many entertainments, songs, ping-pong, and other Pakeha pastimes. After supper the National Anthem was sung and the gathering ended.

A DIFFICULT LIFE

Wharauroa, greetings. Please send out these few words for the two islands to wonder at. They are about a man called Ta Retireti, a half-caste from Maketu. This man fell into the hands of the police through the bad things he did. The wrong he did which led him to be taken prisoner by the law was striking a policeman from Te Puke. The law said that he was to be imprisoned for two years. At the time he was to be taken to Auckland he escaped and arrived here in the Ngapuhi area. He was sought by the policeman of this area of Ngapuhi during April. Then he managed to get to the islands of the Pacific; the island he did not visit was England. He travelled by steamer and ship. He ran away from the ship when it reached Napier some years ago. In these days he is living with us. He would have completed the years of his prison sentence on 15th May 1906. He has a wife in Maketu, and parents. This chap comes from amongst the offspring of Te Arawa chiefs. Now this man is sorry for the bad things he did which led to him being parted from his wife, his parents and his tribe. We really like this man who appeared amongst us, and we have gone along with him in his trouble. He has hidden himself, working in the forestry camps of this land, and so has not been swallowed by the shark that catches men. Although every effort has been made to find him, he has not been discovered during the two years of his prison sentence. The love of Ngapuhi for him was such as to make them conceal him in their carved houses and to conceal him in situations when the shark’s tooth was drawing near to eat the man. In this way the fellow was kept from that trouble. And now he is prepared to give himself over and to return home in this month of June. People, although this life has not been a good one, it is very difficult to live in this fashion. This man is to be praised for his stamina in coming by foot to Parengarenga. He went into the forest. He lived only on nikau for fear of coming into the villages and being arrested. It took him four months to travel secretly by foot from Rotorua to Parengarenga to avoid breaking stones at Mount Eden. We have helped this man now up until the time of his return to his home, his wife and his parents. Now, best wishes to this man who has been protected in all his troubles. Best wishes too to the law which catches up with the wrongdoing of wrongdoers.

From your affectionate friend,

Tumingi.

[The Waiapu man, Hare Matenga, lived in the bush for four years. He was hiding for fear of being arrested by the police. He is still living in this district for he has been found to have been killing sheep. The crime of this man was stealing horses. Had he been put in prison and escaped then it would have been a different but terrible punishment, the long punishment of living in the bush with little food, freezing in the cold, and living in fear. This would be a very difficult life. One man says that the reason why people do so many bad things and so few good things is that doing wrong is easy and people think it is fine. This is indeed what people think; foolish and thoughtless people hold such ideas. Is it a light matter to be put into prison, to hide in the forest, to be punished, to live in fear in this world, and to be fearful also when one stands in the presence of God? People are blinded by the Devil lest they see with their eyes and realize that sin is a very terrible thing, a burden in this world and much worse in the next world. You who mistakenly think that sin is alright, may the Spirit of God open your eyes so that you may see the evil of this thing, sin. ‘There is no rest for the wicked, says the Lord.’ – Editor.]

………………………………………..

Thomas, the second son of Mr Seddon, has been nominated as member for Hokitika , in place of his father.

In the great storm on 15th, Gisborne was inundated by floods and many livestock perished. Two ships were wrecked – Aotea at Waipiro and Sir Henry at East Cape – and all the crew members died. The captain of the Aotea died; his wife and their six children are left orphaned.

[6]

 RUA – TUHOE PROPHET

News of the Prophet of Tuhoe resounded from his place. Word came that he was coming to Gisborne to meet King Edward. On 24th June he appeared with his party. One section arrived the next day. The party were mounted when they began their chants and continued to chant on the road. When they finished their incantations they got down from their horses and headed for some of their people who had already arrived with the local people. People looked for the prophet, but perhaps it was not appropriate for the prophet to be involved in the tangi, for Rua would not lament over the dead of Gisborne. When the party stood to tangi it was possible to see most of the chiefs and the tattooed elders. There was one, the leading elder, whose back was bent over. Under Rua were the chiefs of Tuhoe and Ngatiawa – Te Hurinui Apanui, Kereru, Tupara, Whakaunua, Paore te Pakihi, Te Purewa, and others. While people were bowing there was a call to clear the way for the prophet. It was observed that his bodyguards, policemen, were coming with Rua in front. Rua was not very old, perhaps about 35. He did not look like a warrior and he even wore Pakeha clothes. None of the local people stood to greet the visitor – the two who stood were also from the Urewera, Eria and Hukanui. In their speeches they criticised the local people for shutting up the house so that the visitors were on the road, but they thought that in coming they were following an example insofar as Christ has not been welcomed by people and what house can people build for God whose throne is the heavens and the earth his footstool. While these of his people were speaking the prophet was looking around. He looked up, he looked at the Gisborne district, he looked and he laughed. He spoke to some of his policemen as if he had seen something. We had thought that people had gratuitously made fun of Rua’s sayings, his saying that he was Christ and that on 25th King Edward would land at Gisborne, but when the prophet stood to speak all he said was confirmed, and more. When he stood to speak he left his party behind him and drew near to most of the people. When he stood to speak he was like a Pakeha, he did not go from side to side, and he spoke in a small voice. Rua said many things. He said that he was not a prophet but one who fulfils. Two great men have come into the world – the Christ, and himself, the second Christ. He had his messenger, a John the Baptist, and that was Te Kooti. For three years Christ was [?whakahaputia - ?expected] and for three years he was [?whakahaputia]. For forty years the Children of Israel travelled in the desert, likewise he also was forty. Wereta and the others were right for their time but since his arrival all their power has ended. The people are living in the house of slavery, and he has come to bring them out of the house of slavery. As the prophet said, ‘You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called Hephzibah, and your land Beulah.’ [Isaiah 62.4] Rua also said that Judah (Adam) had two sons, Cain and Abel – Cain was the Pakeha and Abel the Maori – and the Pakeha is striking the Maori. He is to work for 14½ years and then stop. The whole world did not know that King Edward had left his throne: he alone knew. In January he left England and on 27th June he would land at Gisborne. At this point Rua fixed his eyes on the sea and called out, ‘Now I have seen the smoke of his ship at sea,’ and people knew that that was why he had been looking at the sea. Perhaps it was the smoke form the Gisborne abattoir that Rua mistook for the smoke of the king’s ship. God is still the King. He has the stones to give to the king in payment for New Zealand. But it is still the Christ who works miracles. Christ said, ‘If a person receives the one I sent, he receives me, [7] and if he receives me he receives the one who sent me.’ Since the people of Gisborne did not welcome him a curse will come upon them. At this point I heard an elderly woman who believes in Te Rua calling out, ‘Behold your trouble.’ It seems that Rua’s statements were very pleasing to some people. He raised his voice, calling out to people to listen. People mocked what Rua was saying and were angry. Rua said nothing without starting with a quotation from Scripture. He had been speaking for a long time when his party stood to sing. The first song was ‘Pinepine te kura.’ [Little tiny treasure.] While his friends sang Rua stood like a Pakeha with his hands behind his back and did not sing. When he finished speaking it was said that when he speaks he speaks for four hours. At the conclusion the people called out, ‘A song, a song.’ This was the end of the first speech by the Messiah of Tuhoe in Gisborne, the place he longed to capture for himself.

Rua said that he is the Christ but it was not clear in what way he is a way that people can trust. We have only his own word and he did no miracles, not even one. Who is this man, Rua, that people should simply believe his word? Christ said, ‘Who amongst you accuses me of sin?’ and no-one was able to answer him. But Rua knows his problems. We think that Rua is mad, if he is not a confidence man, he is a foolish man. But the saddest thing is that, amazingly, most of the people Tuhoe and Ngatiawa are misled by Rua, and the chiefs are going along the path taken by this fellow who speaks falsehood. Gisborne has not gone along with the great activities of this childish activity, this activity which blasphemes the God they support. When the King did not appear on 27th June the day was postponed until 7th July and the people waited in the countryside without food. The local people were not disposed to give them shelter or food. It is said that this journey cost Tuhoe £200, £70 being spent purchasing food in Gisborne. We and the Pakeha were full of praise for the determination of the people of Gisborne to despise this activity. It was clear to children that it was a fraud. Did Tuhoe and Ngatiawa really believe that Rua was the genuine Christ? Te Itanga-a-Hauiti [sic] was another tribe that came to Gisborne to wait for the Messiah. These folk were deceived by the wild activities of Timoti Maitai. Timoti was also Rua’s envoy to the Tai-rawhiti. Timoti attended Te Aute for his education, and the fruit of his learning is becoming involved with deceptive actions and lying talk.

Tuhoe and Ngatiawa have two basic problems. The first is their ignorance - they continue in their Maori ways and have not been educated, and the second is their lack of faith.

RAWEI

Many people have heard about or have seen this man, Rawei, a preacher. Rawei says he is a Maori, but many people say that he is not a Maori. Rawei married a half-caste girl from Te Waipounamu. For many years Rawei preached, as a way of making money for the Maori Church, according to him. He said that he was building schools for Ngapuhi but no schools have been erected. Now Rawei is preaching in other countries throughout the world. We saw some writing by Rawei and some pictures. From the pictures he is not Maori but rather one of the blacks from the islands. Here are some statements about Rawei from an American paper. His full name is Wherahiko Rawei. It is said that he is a preacher of the Baptist Church. At present he is preaching in the United States. That paper said, ‘The story of Doctor Rawei is a remarkable one. Until he was twelve he did not wear clothes in his home country because he was still a savage. Afterwards he was nurtured by a Pakeha woman and was sent to school. Now he is one of the people of those lands who have come here and who speaks very well. He has a wife and children, Piwari and Rae, two very beautiful girls.

[8] 

 TRIBUTES TO MR SEDDON

Pine Tamahori.

In 1897 Mr Seddon went to England for the Queen’s Jubilee. At that time the Queen made him a member of the Privy Council of England. He was offered a knighthood (Knight of the Grand Cross of St Michael and St George) but declined it. When he went to the coronation of King Edward VII the King again proposed to give him this honour, he would be as it were a Lord, but he declined. He was pleased to be given honorary citizenship of some towns in England. The University of Cambridge gave him the honorary degree of LL.D. Mr Seddon was also given some honours by America and also some here in New Zealand.

Telegrams of Sympathy.

King Edward VII.

We are sad at hearing of the death of the Prime Minister of New Zealand. But he will not be forgotten by thousands, because he was one of the great people who were devoted to working to improve life for the people, and he was also instrumental in uniting the thinking of the Realm.

Queen Alexandra.

To the wife of Mr Seddon. We are very sad at the bereavement you have suffered, but the whole of England and New Zealand suffers with you.

The Prince of Wales and his Wife.

My wife and I are very sad at the bereavement which has struck you and also the people of New Zealand. We will not forget the affection he showed us when we were in New Zealand.

Lady Ranfurly.

With love and sympathy in the loss you have suffered.

Lord Northcote, Governor-General of Australia.

To the Governor of New Zealand. I was very sad on hearing of the death of Mr Seddon. The whole of Australia grieves this great loss that has struck you and all the people of New Zealand. Please convey my sympathy to Mr Seddon’s wife and to his family also.

From the German Consul in Australia.

To the Governor of New Zealand. This is to convey my heartfelt sadness at the loss suffered by your colony with the death of your great Prime Minister.

The Maori Telegrams.

From A T Ngata, MHR.

To the Minister of Maori Affairs (Timi Kara). We are very sad at the death of our father. This conveys the sympathy of the Maori of the Tai Rawhiti.

This is from Opotiki.

Farewell, Prime Minister, the fortress which protected the orphan and the poor.

From Ahurangi - Ngatingakohere.

Farewell, Prime Minister, helper of the Maori People! Farewell, our father! May your Lord bless you.

From P Tamaho – Rawiri.

Our hearts are sad at the death of our Prime Minister. Farewell, father! Stay well.

From Ngapuhi, Te Rarawa and Te Aupouri.

Farewell, father of the Maori people! Go to the place where dwells our beloved mother, Queen Victoria! Farewell, rare white heron of the great forest of Tane, who makes but a single flight. Farewell, father of the Maori and of the Pakeha; you leave behind your two weeping peoples. During these days we remember your leadership on the many marae of the Maori people throughout Aotearoa and Te Waipounamu. Give our love to his widow and his bereaved children.  

Elizabeth Robinson and the eleven others.

From Taraua Marumaru, Chairman of the Kurahaupo Council.

Greetings, ministers of the Government and friends of the taniwha who has emerged from his lair. Farewell, father, man of authority and dread, the strong fortress, the fortress of life, the one who lays down wise words for the peoples of the world.

From Ngati Kahungunu.

Our hearts are sad for our father who has been taken from us by the strong hand of fate. Please convey our love to his wife and children in the house of sorrow. Although he was not our own actual father through his goodness we perceived a father like that. You are sad but our sadness is not less. Farewell, great man; farewell strong man; longstanding fortress, the protecting screen. Farewell, bright morning star. Leave us behind seeking the appropriate way to follow in your footsteps.

[9]

From Te Arawa.

This is a token of sympathy from Te Arawa to the widow and family of Mr Seddon. Farewell, rock, the helper of the people all around you! Farewell, the leader of our canoe! Farewell, lofty totara of the forest! Farewell, father of the elderly and the children.

From Takitimu and the Hapu of the Tai Rawhiti.

To Mr Hall-Jones, Acting Prime Minister.

Friend, greetings to you who dwell in the house of sorrow following the death of our beloved friend, our great chief, our gracious father, Mr Seddon.

The mind was shocked, the inner-being was disturbed, the heart was pained at the arrival of the news that he had died, had fallen while crossing the bosom of the Moana-nui-a-Kiwa.

Farewell, farewell, father of orphans and widows, guide to the attentive heart, the captain of the Aotearoa canoe which drifts here, the orator on the great marae of the world. You rejoiced with those who rejoiced and wept with those who wept. You shook the hands of kings and those of the lowliest. Farewell, farewell, you who bound on the gunwales of the nation, of the whole realm, who were the shelter of the Maori People left here as orphans. Who will speak, who will guide [?hei mau kino pea ma nga matua huhua i muri nei]. Your mouth has been closed by the strong hand, the sudden hand of death, but your voice will continue to sing for ever in the valleys of these islands and throughout the whole world, because of the great and kind works you completed while you lived. These are a permanent memorial column to you within people’s hearts. These words are true of you – ‘their works do follow them,’ and ‘he being dead yet speaketh.’ We do not begrudge your death; such things must be left in the will of the Almighty.

Friend, convey our real sympathy to the widow and her orphaned family. We feel deeply for them. They are left as children to be cared for by the people, recalling the awesome name of their father. May the God of peace give them all peace – to them and to all of us in this great tragedy.

From The Maori Tribes of Aotearoa and Te Waipounamu.

Go to Paerau [the meeting place of the dead]! To the myriads who have gone into the night.

A farewell greeting on the death of Richard John Seddon, Prime Minister of New Zealand.

Dwell there, Mother, you and your family, you the remnant, you the mourners, dwell in the house of sorrow, in the house of death. Lament for your dead one! Embrace him, now cold, who has been parted from you, who has gone into the dark, who sleeps the long sleep.

There he lies. Lie there, Sir, to be cried over by your people. Alas! The anchor of this canoe is taken. You who chanted the commands is lost. The leader of the flock, the adornment of Aotearoa, the magnificent decorative feathers of Te Waipounamu, the essence of the land, the essence of the people, farewell, farewell! Farewell, Father! Go to Paerau, tread the sands to Haumu [the hillock at Te Rerengawairua where the spirit stops to look back], go to those myriads in the night! Leave your people in their suffering!

Sleep, Father, on the platform. Rest your weariness. You swam the Pacific Ocean in the frothy waves and violent winds, eager to reach the peoples, these islands, to see your own people from abroad, to do what is right. Fate snatched you in the middle of the ocean while your vessel lay at peace. Rest on the works you have stacked up; these are left as a memorial column for the growing generation. Although we are parted from your body we retain your strong spirit which has been spread abroad through your ideas. You remain alive within us to stir us up.

People, raise your grief-stricken lament for the parent you have lost. The fort of refuge has been overthrown; the ramparts of the small and great have been overwhelmed; the sheltering rata has been felled. A totara has fallen in the great forest of Tane; a true man has died; the land is shaken. You shelter of the people from the winds, who is there to care for your Maori people after you? Father, in the afterlife, remember us!

Enough, Mother! Goodbye, you and your family, who have stood on the marae of tragedy. Our hearts are a resting place for him. May love protect you over the many years to come.

Goodbye!

Signed by Timi Kara, by the Maori members, and the leading 150 men and women of the two islands.

THE MAORI WHO ACCOMPANIED THE BODY OF MR SEDDON TO THE CEMETERY.

Tai Tokerau

Hone Heke MHR Ngapuhi

Huirua Tito

Were Kake

Tai Hauauru

Takarangi Metekingi Whanganui

Hori Kerei Paipai

Poma Haunui

Eruera Te Kahu

Ratana

Reene Maungaroa

Wiki Taitoko

Aitua Patapu

Ngakura Te Aohau

Tutanuku Taranaki

Wiremu Ngapaki

Tutange Waionihi

Kopekopetaua

Rima W Tamaiparea

Tiwha Turoa Ngati Tuwharetoa

Kingi Topia

Ratana Ngahina Ngatiapa

Te Hujnga o Te Rangi

Te Uta Ngahiwi

Taraua Marumaru

Utiku Potaka Ngati Huiti

Wirihana Hunia Muaupoko

Hare Rakena Te Aweawe Rangitane

A Kapita Tahitnagata Ngati Kauwhata

Heni Te Whiwhi Ngati Toa and Ngati Raukawa

Raiha Waitohi

Ropata Te Ao

Wi Parata te Kakakura

Hani Kamu Te Hiko

Te Aohau Nikitini

Kipa Te Whatanui

Hema Te Ao

Karepa Kapokai

Rere Nikitini

Wi Tako Ngati Awa

Karaitiana Te Tupe

Tai Rawhiti

Neke Kapua Arawa

Tuta Nihoniho Ngati Porou and Te Whanau-a-Apanui

A T Ngata

Arihia Ngata

Paratene Tatae

Arapeta Rangiuia Te Hanga Huiti

Matenga Taihuka Rongowhakaata and Te Hanga-a-Mahaki

Karaitiana Ruru

Te Kani Pere

Panapa Waihopi

Atiria Porotene

Otene Pitau

Rapihana Hawaikirangi Ngati Kahungunu at Te Wairoa

Reweti Karamaene

Peni Te Mamairangi Ngati Kahungunu at Heretaunga

Mohi Te Ataihikoia

Puhara Hawaikirangi

Porokoru Manaena

Kurupo Tareha

Paraire Tomoana

Tangatake Hapuku

Rupuha Te Hianga

Ihaia Hutana

Pahira Koekoe

Tanguru Tuhua

Hohaia Te Hoata Ngati Kahungunu at Heretaunga

Harawira Taikiha

Paara Pahi

Wiremu Parotene

Otene Toatoa

Te Miki Taranaki

Hori Te Huki Ngati Kahungunu in the Wairarapa

Nireaha Tamaki

Hoani Rangita Kaiwaho

Hami Potangaroa

Maika Purakau

Niniwa Heremaia

Pou Manihera

Te Angaanga

Horiana Kingi

Taukura Mahupuku

Arete Mahupuku

Te Wiwini Wiremu

Whenua Manihera

Waipounamu

Tame Parata MHR Ngai Tahu

Pani Te Tau

Timoti Whina

Potawa

Taare Tikao

Hoani Maaka

[11] 

THE BURIAL

In the early morning at half past six Maori began arriving at the House of Parliament. By seven the building was full of Maori. Elderly men and women, adults and children – all were there.

At eight the noise of footsteps was heard. The deceased was being carried by soldiers to the House of Parliament. The Prime Minister was in front and afterwards came his fellow ministers and then Mr Seddon’s family. The coffin was placed on the vestibule under the statue of Queen Victoria. As the coffin was lowered the door at one end of the vestibule was opened and the Maori began to weep and lament. They came out of the room towards the deceased led by the women with the men following. They lamented and shook tree-leaves and the Pakeha watched the Maori tangi. The group came lamenting, the women whose mouths he had filled with his food. When they came beside the body they sat down in the lobby at the very end of the building.

Then Timi Kara stood to greet them and to address them. These were his words.

‘The sun has gone down, the people have lost the one who nurtured them, the lofty totara of the forest has fallen. Come, walk where he walked while he lived. Death does not discriminate between people. Man is like a butterfly. As one chief dies another arises to take his place. [Nga Pepeha 1766] To what end is our work in this world? It is to be snatched away by death. During his life he loved you and did much good for you and now you weep for him.’ When he finished his speech he sang a Maori waiata and the Maori joined in.

Afterwards some of the chiefs stood to reply. When the speeches ended Timi Kara spoke in English about the grief felt by all Maori at the death of Mr Seddon. At nine o’clock the Maori part ended and they went outside weeping. Many Maori artifacts were left with the deceased.

Now the building was opened for thousands of people to come to view the body. From nine until nearly two people continued to come. It is said that 3,500 people came to the coffin – 100 a minute. At two the body was carried from the House of Parliament.

It was carried on a gun carriage pulled by six horses, three pairs, finely caparisoned. There were soldiers on the horses on the left-hand side and other soldiers leading them. The bearers were honourable members of the House; on the left-hand side was the Prime Minister, Mr Hall-Jones, followed by his five companions, and on the right-hand side was Timi Kara followed by his five companions. After these came the Governor’s carriage, followed by a host of leaders from every section, all in order, with the Maori group amongst them, and at the end were thousands of people covering the ground. There was no place not filled with people – they filled the roads, the streets, the tops of houses, the fences, and the trees. On arriving at the cathedral the procession stopped and the body was carried inside. When his part of the service was finished the coffin was loaded again onto the carriage and the procession headed straight for the grave. The crowds heard Maori voices and looked to see them but they could only see the tree leaves being waved. This was the last Maori tangi. On arrival at the gates leading to the grave, some sailors from one of the warships hauled the body on a gun carriage, smaller than the first one. They ascended to the top of the hill where the grave was. When the place was ready for the burial the Bishop prayed and then began the burial prayer. When he got to the words, ‘Earth to earth, ashes to ashes, dust to dust,’ everyone bowed their heads and tears flowed. Now the crowd turned and went back to town. The body had been laid in the earth.

In every part of the empire of England there was great sorrow at the death of Mr Seddon. In every town in New Zealand and Australia services were held for Mr Seddon at the time of his funeral. A large service was held in London where crowds of the top leaders of England gathered to commemorate the burial of Mr Seddon. Lord Ranfurly, the retired Governor of New Zealand, attended that service.

These words have been gathered from the Pakeha newspapers, so the words attributed to the Maori written here are not their exact words but have been translated into Maori from the Pakeha originals.

[12] CALENDAR : AUGUST 1906

Day 5 ○ 6h 30m a.m. Day 20 ● 0h 58m p.m.

Morning Evening

1 W

2 Th

3 F Fast

4 S

5 S Eighth Sunday after Trinity

1 Chronicles 29.9-29 2 Chronicles 1

Romans 5 Matthew 19.3-27

6 M

7 T

8 W

9 Th

10 F Fast

11 S

12 S Ninth Sunday after Trinity

1 Kings 10.1-29 1 Kings 11.1-15

Romans 10 Matthew 22.41 – 3.13

13 M

14 T

15 W

16 Th

17 F Fast

18 S

19 S Tenth Sunday after Trinity

1 Kings 12 1 Kings 13

Romans 16 Matthew 25.31-57

20 M

21 T

22 W

23 Th Vigil, Fast

24 F Bartholomew, Apostle

Athanasian Creed, Fast

Genesis 28.10-18 Deuteronomy 18.1-15

1 Corinthians 4.18 & 5 Matthew 23

25 S

26 S Eleventh Sunday after Trinity

1 Kings 15 1 Kings 19

1 Corinthians 7.1-25 Mark 1.1-21

27 M

28 T

29 W

30 Th

31 F Fast

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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

12/- C N Bayertz; 10/- Bishop of Waiapu; 5/- Rev F H Spencer.

H W Williams, Te Rau Press, Gisborne.