Te Pipiwharauroa 103

Te Pipiwharauroa 103

No.103

1906/08

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 103, Gisborne, October 1906.

‘THE SMELL OF THE FIRES HAS GONE.’

In Captain Cook’s account of his arrival at Turanganui he said, ‘For the face of the Country appears with a variety of hills and Vallies, all cloathed with woods and Verdure, and to all appearances well inhabited, especially in the Vallies leading up from the Bay, where we daily saw Smoke at a great distance inland.’ [Captain Cook’s Journal] The elders still hold on to memories of the days when the face of the land was covered with houses and people. Now in these days the land has been lost - lost people, lost land.

The fires have diminished along with the status of the chiefs and the awe of people. What one sees has become Pakeha and the eyes see things differently – the chief in these days is the boastful man, the man with money, apart from the man with chiefly blood and chiefly ways. The Pakeha speaks freely of how soon Maori will disappear from the face of the earth, just as other peoples have disappeared from the presence of the Pakeha. If we perish, we perish; if we survive, we survive – but if we perish let us perish as chiefs so that it cannot be said by the Pakeha in his days that they can give up maligning us and take over the land. We do not believe that Maori will be carried off by disease but by what Dr Pomare calls dying amongst the Pakeha. This is a fate for the Maori which we fear, and we believe it is a fate that we all ought to fear and which we ought to fight against. This fate will be hastened as Maori children marry Pakeha. But shortly we will say some things about this disease which is drawing Maori to Waingaromia. If we are taken by death, what will happen? Death at the hands of people, at the hands of the law, is a sad death, a pitiful death. The desire of Pakeha for land, for Maori land, is very strong. Their desire has been voiced – their grasping hearts, their hunger for land. The mouths of the newspapers have been shouting that the Maori lands should be taken. Some members have said that they should simply be confiscated.. But the Government is holding out although it knows it will be defeated if it does not listen, and the taking of Maori lands cannot be avoided. So in the past five years there have been two Acts. The first was the Council Act 1900, and when this was ineffectual the Board Act 1905 was devised (which we called the Confiscation Act), and this year another law is being drawn up to strengthen the Board Act, and next year perhaps there will be another Act, and so on without end, although it will end when Maori have no land left. The main idea expressed by the Pakeha these days is that the remaining Maori land should be taken, except for communal land. It is fine to say this, but there is death for the Maori in this idea for there is no firm definition of this word ‘remaining’. How many acres outside are in this remnant? How many acres should Maori have if one is going to declare the extra acres a remnant? Indeed, according to one member of the Upper House each Maori should have 25 acres and perhaps it won’t be long [2] before some say one acre. It was said by one member that 25 acres was big enough to provide a burial ground for the Maori who owned the land and his children. A single Maori is not going to be certain of having 25 or 100 or 1000 acres. If a person works only as a farmer and if his home is not close to town so that he can sell his potatoes, his kumara, or his pumpkins, he and his family will not survive. If a Maori wishes to raise sheep then he needs 1000 acres of productive land if his labour is to be successful. Those Pakeha are foolish who assure Maori of so many acres; who are they to take land for themselves while nipping off bits for the Maori, the person who owns the land? We think there are four ways in which we can stop this growing problem, the desire of the Pakeha to take our land. This wish is not going to diminish but will go on increasing, and will intensify. As the Crown lands are used up the Pakeha are going to demand more of the remaining Maori land and if the remnants are used up they will want the communal Maori lands. The first way is to put every effort into developing the lands. The second way is to fight in Parliament. The third way is to petition the King. The fourth way is to seek an investigation by the Supreme Courts here in New Zealand and the Privy Council in England to determine whether these laws breach the Treaty of Waitangi, because in our view they do. The Supreme Court laid it down that it was not possible to take Maori lands under the Land Settlement Act and so that year a different law was made to allow the taking of Maori lands. We have been very worried as to why Timi Kara did not agree to an examination of the provisions of the Treaty of Waitangi because the reason he gave for not agreeing was not an important reason. Now there is no reason why these four ways should not be implemented. There is nothing wrong with an enquiry: 

Kia mate ururoa ai kei mate wheke.

Fight to the last like a shark, don’t limp like an octopus [R T Kohere He Konae Aronui p.cf. Nga Pepeha 1306], 

and there is no reason why a first dwelling place should die to save a second dwelling place [cf. Nga Pepeha 1031]. Survival for the Maori, their growth as persons, as chiefs, depends solely on their retaining and working their lands. The fear of some Pakeha is that Maori will become leaders. If a Maori has no land he no longer deserves to be called a man but he will be submerged in the crowds of Pakeha, and the Maori will no longer deserve to be called a people, but it will be recorded by generations to come, ‘These islands belonged to a people called Maori. All the valleys were filled with people, the hills with forts, and there were fires in every place. But by the trickery of the Pakeha, by the Maori willingness to sell, and by the laws, all the land has been taken by the Pakeha, and the Maori People have disappeared – ‘the smell of the fires has gone.’

THE WORDS OF A JUDGE ABOUT GAMBLING.

A bookmaker was tried by Judge Bishop in Christchurch. The bookmaker pleaded guilty to his crime. Afterwards, when his sentence had been give, the Judge spoke to the people in the Courthouse. These were his words. ‘Of all the crimes that are brought for me to pass judgement on, I do not want to try gambling crimes. Every part of me dislikes this evil which is like a poison. Perhaps there is something about the different way the many parts of my body are put together that makes this thing abhorrent to me. The work of these people, bookmakers, is, after all, unlawful. It is difficult for me to pass judgement and to sentence them because it is the Government that has allowed gambling machines, the totalisator. It is difficult for me to express my thoughts on this evil matter because I am a judge. There are many in a similar position. If they express their thoughts on this evil practice, the words they speak will be in vain. But I am not questioning the authority of our legislators to make laws, which has been given to them. They have done what they decided and I cannot change it. But my ideas about this evil differ from theirs, although it has been agreed by them. They have allowed it and, as I see it, they have turned away from the law which they agreed and which I have to enforce. I feel very sorry for gamblers and if it is a person’s first infringement my sentence is lenient, but if it is a crime that is deep-rooted within him then my sentence is severe.’

[3] 

APIRANA NGATA’S LETTER

House of Parliament, Wellington.

September 17th, 1906

To the Tribes in the Tai-Rawhiti Electorate.

You know that during 1905 the Settlement of Maori Lands Act was passed. The main provisions were as follows:

1. Speeding up the decision-making on the remaining lands under native titles. The Act gave the Minister of Maori Affairs the power to submit lands under a native title for adjudication by the Maori Land Court..

2. Giving the Maori Minister the power to place under the Board pieces of Maori land which are suitable for settlement and which are not being worked by Maori.

3. Opening up for sale to the Government places which are not being worked by Maori.

4. Making it possible for a Maori to lease his lands to anyone he wants. But there are legal restrictions in this area.

This Act will be amended this year, the main concern being the way to settle Maori on their lands, and it will provide within it for handing over unused lands for sale or lease by the Board.

This brings us to the problems with the ways. It is right that you ask me and my fellow members in Parliament where we will stand this year. Let me tell you what side I shall continue to be on. This town of Wellington is like a peak, a peak from which one can view all the concerns of the two islands. I have been seeking a great deal in these days, from the time I was installed as your member, to find how I should take a lead in issues affecting Maori. Now at this time my thoughts are settled and I shall share them with you. Let us stand or fall on the side of the Government Bill when it deals with Pakeha lands, that is, let us support the prevention of the sale of Crown lands, and let us also support the ban that prevents a single person getting a lot of Maori land. Were we to accept the Opposition’s wish to open up the sale of Crown lands then there would be problems. Let me briefly explain. The Crown is like a care-taker for the whole Colony, and it is responsible for a large area of land called Crown land. Most of those lands have been leased out, and the people who have been settled on those lands are asking that a way be made for them to purchase them, that the interest of the Crown in them cease. Now under the Act for the Reservation of the Lands of the Tai Hauauru the Public Trustee is the Guardian of the Maori lands in Taranaki. He it is who gave all those lands to the Pakeha to lease. Now those Pakeha are asking to be given the right to buy those lands, that the Public Trustee be enabled to sell them to them, never mind the Maori, the people to whom the lands belong. In the Whanganui district there is a block of land called Ohotu where many Pakeha lease land through the Maori Council. They are asking the Council to sell them the land that is leased to them. Let us look at these kinds of land and consider what will happen if the Government proposal is defeated and that of the Opposition prevails – the making available of the lands for sale. Caught up in this disaster would be the Crown lands, the Maori lands under the Public Trustee, and the lands under the Maori Boards or which may soon be placed under those Boards under the provisions of the 1905 Act.

Hence I have made clear my determination to support the Government bill dealing with Crown lands and other categories of land, to prohibit their sale to ordinary people. If the sale of Crown lands to ordinary people is made possible then the floodgates will be opened for the sale of Maori lands which have been leased out under the Public Trustee or the Boards, and all sorts of Maori lands will be taken over.

That is enough by way of explanation of the major matters before the Colony this year.

4. The Topic of Agriculture.

4. As a final word to you, let me briefly explain some of the matters of particular concern on the Maori side. The platform on which I stood at my election and which was blessed by the people the Tai-Rawhiti was ‘agriculture’. This is the new word amongst the objectives which are being promoted this year.

On 28th August 1906 Mr Ward, the Prime Minister, stood in the Lower House and in his speech said the following about Maori lands.

[4] The Speech of Mr Ward, Prime Minister.

August 28th, 1906.

‘Much land owned by the Maori People is lying idle and is not being worked. This is not just the fault of the Maori; people have not realised how irksome have been the things that have troubled the Maori, but have laid on them alone the responsibility. Maori have not been committed to working the land because they have been unsure of their entitlement to the place: who is going to commit himself to devoting his strength and his life to work land when he is uncertain whether or not it is his? There are lands on which judgements have been given but it has not yet been split up so that each person in the certificate can say with confidence, ‘This is my place,’ or a family to say confidently, ‘This is our share.’ Now it is obvious that great good will come to Maori when the separate shares of each person are divided up. But we have seen over the past several years that because of the links between the genealogies and other aspects of Maori culture, many people may share entitlement to Maori land even though the area of land is small and not serving much purpose, so it is difficult to say that all the remaining Maori lands should be divided up so that each person has his own interest. Because of this is it thought that for some kinds of land it would be good to prevent it being divided up, [?kia kaua e hohonu rawa – to prevent it being too deep], but it would be good to cut up the family plot, and if that cannot be done then the hapu or tribe should come together under an incorporation arrangement, under skilled managers. To achieve these things it is right to renew the Maori Land Court, to strengthen its work, and to increase the number of surveyors to complete the surveying of the divisions.

But the Government is not just concerned with the settling of land issues but also with building a road which will give access to those lands for settlement and development, even though the Maori issues are still pending. To achieve this the these ideas are being considered by the Government:

(1) Reserving lands to provide a living for the Maori People.

(2) To help Maori and to encourage them to begin farming on their own lands, and to provide guidance for them as to ways of making their lands productive.

(3) The remaining free lands should be disposed of in ways to facilitate settlement:

(a) It could be sold to the Government for a just price. 

(b) Or it could be placed under the Boards for leasing for no longer than 66 years.
 
(c) Or some parts could be giving up to be leased by the Maori under the guidance of the Boards.

(4) The Maori Land Court should expedite decisions about Maori lands.

A way of speeding up the work of the Court is to increase the number of Judges of the Court. The country will be divided into areas, each with a Judge to act as a Court of Appeal.’

This was the Prime Minister’s speech setting out his new Government’s policy for the remaining Maori lands.

Under this policy I am taking up some matters which I will pursue this year and which I shall submit for inclusion in the amendments to the law. It is clear to me that this Government is sympathetic to opening up ways to help with agriculture. Therefore I shall pursue my policies on these matters.

1. Amend the Corporation law. The Commissioner of Crown Lands and the Public Trustee should withdraw from the corporations, and the Committee should be empowered to use the Governments mortgage money for farming against the security of the land and its products, and a corporation should have power not to sell but to lease.

This provision has been put into one of the bills this year.

2. We Maori members have urged Mr Ward to put into the bill for giving money to farmers a clause like the following to enable the Government Loan Office to give money by way of mortgage to people leasing Maori land from the Boards, and to the Committees running lands which have been incorporated. Mr Ward is sympathetic to this and the Minister of Maori Affairs strongly supports this proposal. In its time it will be known how this will work out, but our heart’s desire is that it will happen peacefully, and if it happens peacefully then our concerns about the Pakeha people who dispute over our lands will abate.

This is what I think: if a good law is passed this year then I shall urge the Minister of Maori Affairs to undertake a joint trip with me [5] around the Tai-Rawhiti area this year in the summer until the opening of Parliament next year to help the people to arrange which places they wish to farm and which they wish to hand over to the Boards to manage as leaseholds. We would wish to come amongst the tribes to help set the laws in place.

I end my explanations to you for the time being. When Parliament ends its sitting I shall give an account of the things done this year so that they are clear to you.

From your servant in the work,

A T Ngata,

Member for the Tai-Rawhiti.

OTHER ITEMS

It has been said that there has never been a tangihanga like the funeral of Wi Parata, Te Kakakura. He was one of the leading chiefs of the Tai-Hauauru. It is said that Te Kakakura’s death was precipitated by a fall. He died at his home in Waikanae.

It is said that a man from Te Matai, Wairoa, named Waata Turiroa was bewitched, and when the tohunga Rua arrived there the man was rebuked and he was swollen up with sadness.

At a gathering of wise world doctors held in Toronto, Canada, a very wise doctor, Sir J Horsley, said that alcohol was of no use as a medicine. The same was said by the leading doctor in England, Sir Frederick Treves, the doctor who cured King Edward.

At the trial of a Pakeha for entering public houses when he had been banned by law, that man said that from the start of this year he had spent £260 of his money on drink. The judge said that the banning order should be renewed. That drunk said that there was no purpose in banning him because he could still get alcohol. And it is the case that some half-castes will continue to support him; they still vote for alcohol.

Some Pakeha travelled by steamboat on Sunday at Blenheim. When returning they struck a tree stump. Because of the resulting fire the people fell into the water and eight were injured.

A REAL TOHUNGA

In Dr Pomare’s report to Parliament he said some things about Maori tohunga. Pomare said: The Maori are like some other native peoples of Hawaiki in believing that there is a day decreed for the death of each individual; when the gods have decided the day on which a person will die it is not possible to avoid it. A man from Muriwhenua said to his child that he had had been bewitched. As a result of this statement the child lay down and was dead before a week had passed. When I arrived at that village I heard that the father was also lying ill. I did not know about the death of his child. When I examined the man I saw that there was nothing wrong with him. I was told that the man had given up eating food and as a result his bodily strength was diminishing. When I could not diagnose the man’s illness I recalled that the man had said that he had been bewitched. I ordered them to make some chicken soup which I took to the man, saying, ‘Your illness has been revealed to me. Eat this soup. It has been prayed over by me. Eat it so that you will get better, and be thankful to the gods for their gift.’ He ate, and when the soup was finished he said that he was feeling well. That man is still living now. Had he been a real tohunga then the man would have gone and told everyone that he had been healed by the tohunga. Because of this Maori belief a person would foolishly go to the tohunga believing that he had been afflicted with a sickness which cannot be cured by human wisdom but only by the tohunga; Maori illnesses can only be cured by the tohunga. Some Councils will not license tohunga while the members of other Councils all turn to the tohunga. This is a major scourge which afflicts the Maori People, the activity of the tohunga, something that must be defeated. The means of outlawing the activity of tohunga is the registration of all deaths. These things are feared by Maori – being sent to prison, and post-mortems on their dead.

[6] 

THE DEDICATION OF THE MEMORIAL TO CAPTAIN COOK.

The 8th of this month was a red-letter day for Turanga-nui-a-Kiwa [Gisborne]. This was the day when Pakeha and Maori gathered for the dedication of the stone to recall Captain Cook and the fact that this was the first place he saw in New Zealand. Three Government ministers and eight members of Parliament came to the unveiling of the stone. Offshore one naval ship had arrived to honour the day. It was a large steamer with three funnels, and with a crew of twenty-two officers and five hundred sailors. The memorial is a beautiful thing and stands on the shore at Kaiti. It is forty feet tall and cost £1000. The Pakeha does these things well and the name of Captain Cook will long be remembered. Maori were delegated to do the welcome, the powhiri, something that astounded the Pakeha. Timi Kara did the unveiling and gave the speech. Afterwards his fellow-minister spoke. Afterwards we had the pleasure of going on board the man-o-war to see it. So much for the story of the dedication day.

CAPTAIN COOK

James Cook was born in 1728 in a town in York, England, called Marton. His father was a farm labourer. Cook’s first job was as a labourer on the farm of a man called Walker and he was taught to read and write by the wife of that man. When he was eight his father moved to a different town. When he was thirteen he went to look after a man’s shop. His bed was under the counter. In the morning he would roll up his bed-clothes and sweep the shop. At this time England was in conflict with the Spanish and the French. At that time Spain ruled over all of America. News came to England of the wealth of America and of how much money was being shipped by the Spaniards to their own country. People went to America to make money and they were engaged in fighting the Spaniards. Some went to the open sea to wait for the Spanish ships carrying the money. When they found them they seized the money. This same activity was carrying on right into the time of Cook. While he was working in the shop he would listen to the men who had returned from America speaking of their battles with the Spaniards, of how much money they had seized, and the pursuit of ships at sea. Soon his head was full of the desire to go to sea. And so it came about that one day he went and ran off to sea. His clothes when he went were two shirts, one pair of trousers, and his knife.

On the first ship he boarded he was set to be the dogsbody. On his second ship he began to learn all the jobs done on a ship. Because of his capability when it came to learning he was appreciated by the masters of the ships he served on. On the sixth ship he sailed on he was made mate at the age of twenty-four. In 1755 the conflict between England and France intensified. When they had not yet gone to war, England deployed some warships to protect herself. This was the beginning of the famous war between England and France (the Seven Years War). They fought for seven years. The fighting took place in America, Europe and India. The practice at that time was to compel all poor men to go to fight whether they wanted to or not. Cook did not want to be pressed into fighting. At first he went to hide knowing that he would not be missed, but then he went to his master asking to be sent to fight. He went to America as an ordinary sailor, but not long afterwards it was recognised that he knew well all those seas, and all the business of running a ship, and he was made master’s mate. Two years afterwards he was made first mate. He was one of the men at the battle when the American town of Louisburg fell. In 1759 he was made captain of one of the naval ships. At last he was able to call himself captain. This was the most decisive year of that war. During that year England won more battles than in the years before and after.

Captain Cook was a tall slim man with a stern face. He was a strong man having been battered by storms and winds from the time he was small. He did not like to sit about idle but, rather, worked all the time. When one task was completed there was a different one to be done. [7] He married in 1762. This was the year the war ended and England took control of America and India. Four months after his wedding he was sent to survey an American island. He completed that job in 1767. At the time astronomers found that in 1769 the planet Venus would blot out the Sun and that the best place for observing that occurrence would be the islands in this area of the ocean. King George III was petitioned to send a ship to this place carrying scientists to observe that event. The King agreed. They sought an able man to be captain and to lead that expedition and found Captain Cook. Thereupon he returned from surveying the coast of America.

His ship was the Endeavour with a capacity of 370 tons. It was provided with food and other things. There were eighty-five men on board the ship. On 26th August 1788 they sailed from England. Arriving to the south of America they headed for the East. At the island Tahiti they fulfilled the objective of their journey when on June 1st Venus passed across the Sun. They left Tahiti on July 1st. The purpose of their journey was to find land; there were tales of a large land mass in these seas.

On 7th October 1769 they sighted New Zealand and spent six months sailing around its coasts. On 31st May 1770 he sailed from New Zealand and on 28th April arrived at a bay in Australia (Botany Bay), close to Port Jackson. He travelled up 2000 miles of the coast of Australia. When he left Australia 22 of his crew died. He arrived in England on 12th June 1771.

In 1772 he sailed on his second voyage. He sailed the southern seas seeking a large land mass said to be in that region. He was gone for three years.

In 1776 he sailed on his last voyage. He came again to New Zealand. On this occasion he was also concerned to find a way  to England by sea across the north of America to shorten the journey to England, the existing way via the far south being too long. Not finding a way, he returned to Hawaii. At Hawaii he was killed, according to the accounts. He was killed in a Hawaiian bay called Karakara, on 4th February 1779.

The account by Captain Cook of his arrival at Turanga-nui-a-Kiwa.

Saturday 7th. Gentle wind. At two o’clock in the afternoon land was sighted. We stood off because it was evening.

Sunday 8th. Gentle wind and clear sky. At five in the evening, seeing the bay we hauled up our anchor and sailed into it. In the morning people were going about on the beach, and canoes were sailing. We saw dwellings on land.

On the shore were cliffs. The land was ringed by mountains covered with forest.

[What follows is an edited version of Cook’s Journal and not a back translation of the Maori version which omits some of Cook’s details and there are some variations. – Barry Olsen]

MONDAY, 9th. Stood into the Bay and Anchored on the North-East side before the Entrance of a small River. After this I went ashore with a Party of men. We landed on the East side of the River just mentioned; the Natives [were] on the other side of the River. of whom I was desirous of speaking with, I order'd the yawl in to carry us over. In the mean time the Indians made off. However we went as far as their Hutts which lay about 2 or 300 Yards from the water side. leaving 4 boys to take care of the Yawl, which we had no sooner left than 4 Men came out of the woods on the other side the River, and would certainly have cut her off had not the People in the Pinnace discover'd them and called to her to drop down the Stream. The coxswain of the Pinnace, who had the charge of the Boats, seeing this, fir'd 2 Musquets over their Heads [to frighten them; however they kept on coming, the yawl was in the river paddling for the sea and the Maori were following on the land], a third was fir'd and kill'd one of them upon the Spot just as he was going to dart his spear at the Boat. At this they made off, dragging the Dead body a little way and then left it. Upon our hearing the report of the Musquets we immediately repair'd to the Boats, and after viewing the Dead body we return'd on board. In the morning, seeing a number of the Natives at the same place where we saw them last night, I went on shore with [Tupia and two others], the natives being got together on the opposite side. We called to them in the George's Island Language, but they answer'd us by flourishing their weapons over their heads and dancing, as we suppos'd, the War Dance; upon this we retir'd until the Marines were landed. which I order'd to be drawn up about 200 yards behind us. Tupia spoke to them in his own Language, and it was an agreeable surprize to us to find that they perfectly understood him. After some little conversation had passed one of them swam over to us, and after him 20 or 30 more; these last brought their Arms, which the first man did not. We made them every one presents, but this did not satisfy them; they wanted everything we had about us, particularly our Arms, and made several attempts to snatch them out of our hands. [8] One of them snatched Mr. Green's hanger from him and would not give it up; this encouraged the rest to be more insolent, and seeing others coming over to join them, I order'd the man who had taken the Hanger to be fir'd at, which was accordingly done, and wounded in such a manner that he died soon after. Upon the first fire, which was only 2 Musquets, the others retir'd to a Rock which lay nearly in the middle of the River; but on seeing the man fall they return'd, probably to carry him off or his Arms, the last of which they accomplished, and this we could not prevent unless we had run our Bayonets into them, for upon their returning from off the Rock, we had discharged off our Peices, which were loaded with small shott, and wounded 3 more; but these got over the River and were carried off by the others, who now thought proper to retire. Finding nothing was to be done with the People on this side, and the water in the river being salt, I embarked with an intent to row round the head of the Bay in search of fresh water, and if possible to surprise some of the Natives and to take them on board, and by good Treatment and Presents endeavour to gain their friendship with this view.
Tuesday, 10th. P.M., I rowed round the head of the bay, but could find no place to land on account of the Great Surf which beat everywhere upon the Shore. Seeing 2 Boats or Canoes coming in from Sea I rowed to one of them, in order to Seize upon the People; and came so near before they took notice of us that Tupia called to them to come alongside and we would not hurt them; but instead of doing this they endeavour'd to get away, upon which I order'd a Musquet to be fir'd over their Heads, thinking this would either make them surrender, or jump overboard; but here I was mistaken, for they immediately took to their Arms or whatever they had in the Boat, and began to attack us. This obliged us to fire upon them, and unfortunately either 2 or 3 were kill'd and one wounded, and 3 jumped overboard. These last we took up and brought on board, where they was Cloathed and Treated with all imaginable kindness; and to the Surprise of everybody became at once as cheerful and as merry as if they had been with their own Friends. They were all 3 Young, the eldest not above 20 years of Age, and the youngest about 10 or 12. I am aware that most Humane men who have not experienced things of this nature will Censure my Conduct in firing upon the People in their Boat, nor do I myself think that the reason I had for seizing upon her will at all justify me; and had I thought that they would have made the Least Resistance I would not have come near them; but as they did, I was not to stand still and suffer either myself or those that were with me to be knocked on the head.
In the morning, as I intended to put our 3 Prisoners ashore, and stay here the day to see what effect it might have upon the other Natives, I sent an Officer ashore with the Marines and a party of men to cut wood, and soon after followed myself, accompanied by Mr. Banks, Dr. Solander, and Tupia, taking the 3 Natives with us, whom we landed on the West side of the River before mentioned. They were very unwilling to leave us, pretending that they should fall into the hands of their Enemies, who would kill and Eat them. However, they at last of their own accord left us and hid themselves in some bushes. Soon after this we discover'd several bodys of the Natives marching towards us, upon which we retir'd aCross the River, and joind the wooders; and with us came the 3 Natives we had just parted with, for we could not prevail upon them to go to their own people. We had no sooner got over the River than the others assembled on the other side to the Number of 150 or 200, all Arm'd. Tupia now began to Parly with them, and the 3 we had with us shew'd everything we had given them, part of which they laid and left upon the Body of the Man that was Kill'd the day before. These things seem'd so far to Convince them of our friendly intentions that one man came over to us, while all the others sat down upon the Sand. We everyone made this man a present, and the 3 Natives that were with us likewise presented him with such things as they had got from us, with which, after a short Stay, he retir'd aCross the River. I now thought proper to take everybody on board, to prevent any more Quarrels, and with us came the 3 Natives, whom we could not prevail upon to stay behind; and this appear'd the more strange as the man that came over to us was Uncle to one of them. After we had return'd on board we saw them Carry off the Dead Man; but the one that was Kill'd the first evening we Landed remain'd in the very spot they had left him.
[Leave Poverty Bay.]
Wednesday, 11th. In the P.M., as I intended to sail in the Morning, we put the 3 Youths ashore, seemingly very much against their inclination; but whether this was owing to a desire they had to remain with us, or the fear of falling into the hands of their Enemies, as they pretended, I know not. The latter, however, seemed to be ill-founded, for we saw them carried aCross the River in a Catamaran, and walk Leasurely off with the other Natives. At 6 a.m. we weighed and stood out of the Bay, which I have named Poverty Bay, because it afforded us no one thing we wanted It is in the form of a Horse Shoe, and is known by an Island lying close under the North-East point. The 2 points which forms the Entrance are high, with Steap white Cliffs, and lay a League and a half or 2 Leagues from Each other, North-East by East and South-West by West. The Depth of Water in this Bay is from 12 to 6 and 5 fathoms, a sandy bottom and good Anchorage, but you lay open to the winds between the South and East. Boats can go in and out of the river above mentioned at any time of Tide in fine weather; but as there is a Bar at the Entrance, on which the Sea Sometimes runs so high that no Boat can either get in or out, which hapned while we laid here; however, I believe that Boats can generally land on the North-East side of the river. The shore of this Bay, from a little within each Entrance, is a low, flat sand; but this is only a Narrow Slip, for the face of the Country appears with a variety of hills and Vallies, all cloathed with woods and Verdure, and to all appearance well inhabited, especially in the Vallies leading up from the Bay, where we daily saw Smoke at a great distance inland, and far back in the Country are very high Mountains.

We end Captain Cook’s account here. The Tupia spoken of here was a Maori from the island of Tahiti.

I’ve finished.

P Tamahori.

PROGRESS OF THE MAORI PEOPLE

The number of Maori people this year is 47,739; the number in 1900 was 43,150; so there has been an increase of 4,588 over the five years. In Aotearoa [the North Island] there are 44,962, an increase of 4,255. The total in Te Waipounamu is 2556, an increase of 240. The increased number of half-caste Maori is 815, which does not include those half-castes who live as Pakeha. Those carrying out the census believe that the increased number of Maori people is due to the work of the marae Councils, to the doctors serving the Maori, and to the efforts of the Te Aute Association. Maori are farming more. Ngati Porou have 75,000 sheep. Ngati Porou have also completed installing telephone wires throughout their area and are working on a line to Te Kaha-nui-a-Tiki.

ITEMS FROM WELLINGTON

The Government has undertaken to appoint two Maori Ministers to replace Mahuta.

On the insistence of Apirana Ngata and Hone Heke the Government has agreed to make funds available to Maori, but the Land Boards are to enter into mortgages.

From April to June, 3,697 acres of Maori land were purchased by the Government for a price of £9,117. At Waimarama, 670 acres were sold for £7 7s an acre, a total price of £4926. The total area of Maori land purchased by the Government is 7,976,175 acres, and they have arranged to purchase 99,745 acres.

[9] 

FOR YOU ALONE, NOT ME!

I have seen many people and have heard them say with my own ears, that the Faith is no use. And it is certainly the case that the faith doesn’t profit some people who go to prayer to mope and not to have their hearts stirred up; they do not know the benefit of this thing, prayer; God does not hear their prayers; they have no desire for the word of God; they do not know the teaching of the words of the Bible about the benefit of prayer and the great gift of the word of God – these are like fairy stories to them. My friend reading this article, if this is what you are like, I tell you that your spirit is very sick. You know that if a person is physically unwell then food does not appeal to him; likewise, if your spirit has no longing for the things of God, for God himself, then your spirit is sick. You have become bored with listening to the Good News; it makes no difference. My friend, the reason why the faith is bitter to you is that you have not given your heart to God, you have excluded Christ from all that you do, you think only of yourself; only a small part of your heart has been given to Christ, most is yours alone; perhaps your heart has been split in half – it is as if you are being pulled by the world and by God. However, if you would really understand the faith and find peace and great joy then give your heart over to Christ, stop being busy always with your own concerns; think of the great love of Christ for you – he gave himself to die for you, and this is why he persists with you. Look carefully at the words of the following hymn; if you know the tune then sing it.

What shame is mine!

Tune: Sacred Songs 336, 716

1. What shame is mine for my wickedness in the past when I loved to contend against the things of Jesus and to speak of him with contempt: ‘I alone, not you.’

2. Then he found me, he suffered for me, weeping deeply for me, and my words became peaceful: ‘A part for me, a part for you.’

3. He was strong and persevered with his constant love, so that my heart softened and my voice said: ‘Little for me, much for you.’

4. Higher than the heavens, deeper than the seas is your strong love, so that my prayer is changed to: ‘For you alone, not me.’

ROBERT NAISMITH

This is a man who likens himself to a bird called the ‘ostrich’. The occupation of this bird, the ostrich, is swallowing stones, which is what Robert Naismith did. But that is not all that he did. He also swallowed glass. He is a man who was wondered at by hundreds and thousands when he went around with his exhibition showing those who watched how he swallowed the things we’ve listed. He did this and was greatly admired by people. This is the way he made money. But after he had been doing such things for a long time he became ill and gave up that work. His occupation subsequently was selling racing shoes; because of his weakness he was not able to do heavy work. While he was doing this his health deteriorated badly and soon he sought a place in which to recover and went straight to a hospital in a parish in London. When the doctors came to see him he was questioned about the nature of his illness. Whereupon he said he didn’t know, but he did know that his former work involved swallowing stones, pins, glass and other things. The doctors did not believe him thinking he must be mad. Then they arranged for him to have a nurse. Not long after part of him swelled up. When the doctor cut into that swelling he found a brass nail inside him, after which the doctors believed him. Not long afterwards he died.

At the post mortem on his body the doctors found lots of pins and nails sticking into his intestine along with other things he had swallowed. He was from the upper crust in Scotland but he thought he had discovered a way of making money for himself and so left his home and his parents, but there came upon him the consequences of his work.

M K

[10] 

A GHOSTLY LAND

When a ship called the Sir Henry was sailing from Gisborne to Napier and was off Waikawa, Mahia, the Pakeha on board saw a remarkable thing. Over the sea was a new land, with trees growing, and with high waves dashing against the lofty seaboard of that land. All the people on the ship saw that thing – something the Pakeha call a ‘mirage’. But I have heard that such mirages are seen in very hot lands – people see towns or oases in the sky, and now I hear that this strange thing has been seen here in New Zealand. It was said and the account was printed in Te Pipiwharauroa that before the destruction of Tarawera a war canoe full of people was seen paddling on the lake. We also printed a story from Whanganui. Before the fighting in Whanganui a Maori saw a battle of spirits in which people died. In 1900 two Pakeha saw a war canoe paddling in the sky. These stories were printed in Numbers 35 and 67. And during this year the Pakeha on board the Sir Henry have seen a ghostly land off Mahia and that story was printed in the Pakeha newspapers in Gisborne and Napier. The captain of the Sir Henry when this thing was seen was Captain McKenzie Cliffe. The remarkable thing was that not long afterwards the Sir Henry was wrecked at Whanga-o-Keno, East Cape, and there were no survivors. When the Sir Henry reached Napier it returned to Auckland. When it sailed from Auckland, Captain Cliffe had finished and Captain Goomes had taken over as captain. He was the owner of the ship, a Portuguese, and an experienced sailor. While he was at anchor at Uawa the ship was buffeted by a severe storm in which the plains of Turanga were inundated. With difficulty the ship emerged from Uawa. At night there was a hurricane and the people were anxious about the ship. In the morning they were seen by the keepers of the East Cape lighthouse. They were sailing and then the middle of the ship was pierced and all the boilers in the ship were broken. Nothing remained above. Three of the crew survived, two were lost. They were directly between the island and the mainland when they saw the wave coming. It was thirty feet high. The ship was flung as if it were a pipi shell and it turned over. It is said that the wave reached halfway up the masts. The men were seen clinging to the hull but they were struck by the wave. Captain Goomes almost reached the island. The wife of Captain Goomes lives in Auckland . The body of her husband is buried on the island.
On the basis of what Captain Cliffe said about the appearance of the ghostly land seen by him and his companions off Mahia, it would appear to be like East Cape. The seaboard of the island and of the land consists of cliffs. There are many trees growing on the land – some pohutukawa and an extensive forest. The sea is very fierce. Indeed there are two ships lying there now – the Whakapai and the Sir Henry. This story strikes us as quite remarkable.
 
PRESIDENT OF THE MORMONS.
 
New York, America, October 3rd.
 
Joseph Smith, President of the Mormon Church has been arrested in New York for polygamy. He has six wives and forty-three children. Joseph Smith is a close descendant of the Joseph Smith who started the Mormons.
[Te Pipiwharauroa has said plainly that although the Mormon Church has stated that a man should have only one wife, Mormons are still taking many wives, and indeed their President has been arrested for breaching the American law. The President now has many wives while some have one. So the Mormons do not know that that practice is wrong. By the laws of New Zealand Mormons are not permitted to have two Maori wives. – Editor.]
 
[11]
 
 DIOCESE OF AUCKLAND
 
Some of the motions passed at the meetings held at Te Waimate and Te Pourewa.
 
Rawiri te Ruru:
Question: What does the President think about my motion at Pehiaweri to send ministers of this Church to debate with the Mormons?
Answer: I don’t think any good would come from such an exercise.
 
Rev T Hapimana and W Huihi:
That this Hui asks the Government to allow girls from Waikato to attend the girls’ school in Auckland even though they have not reached Standard 4, and that the school committee be asked not to make the £20 a barrier.
 
Rev T Hapimana and Rev T T Kerehoma:
We ask the Bishop not to forbid the marriage of Waikato men attending the school at Te Rau.
 
Rev P T Kerehoma and Rev T Hapimana:
We ask the Bishop to see that if someone from Waikato here, or from Hauraki, is willing to send his son to Te Rau, that it not be hindered by the rule that has been passed.
 
Rev H A Hawkins and Rev R T Kerehoma:
We ask the Government to stop hotels selling bottled beer to Maori.
 
Te Parone and Poari Riwai:
This Hui urges the Committee of the Girls’ School in Auckland quickly to inform the doctor and the parents too should a girl become ill.
 
Rev H M Huarangi and W Huiti:
That this Hui gives thanks to God for the twelve years of dedicated service in the Waikato on the part of Rev N Tautau, who has now gone to the Diocese of Waiapu.
 
Rev H M Huarangi and W Huiti:
That this Hui gives thanks to God that he has seen fit to send two Pakeha women to help Maori within Waikato.
 
Rev R T Kerehoma and Rev K A Karaka:
 
That this Hui gives thanks to Miss Latham and her friends for their love in running the sales tent for the work of the Maori portion of the Church.
 
A Ormsby and Rev T Hapimana:
 
This Hui thinks that the Government should set up a school at which Maori children can learn farming and other technical skills. The Government to be informed of this.
 
Te Poari Riwai and W Huiti:
Clergy of each parish should be diligent in instructing the godparents of baptized children.
 
T Hapimana and T Paraone:
This Hui asks that cheap tickets be available for clergy and laity attending the Church Hui.
 
Rev H Manihera and A Ormsby:
We ask that the Government consider erecting a building for ill Maori in Auckland.
 
THE WAY OF JOY
 
Many people do not perceive joy because their eyes are looking at the joy of others. A person will not discover joy if he is jealous of the joy of others. We did not get much joy from the things we had because we wanted and envied what others had. We got no happiness from our buggies and our horses because we wanted the motorcar of the wealthy. We did not get much joy from our little houses but rather we fixed our gaze on the large houses of some others. All our days in this world will be full of happiness if we are satisfied with our own things and do not long for what others have. The person who seeks the goods of this world will not find contentment, while the person who has Christ will have a satisfied heart, full of that joy and peace which is beyond understanding. The relish which will make all things sweet is the relish of joy and peace. ‘There is great gain in godliness combined with contentment.’ [1 Timothy 6.6]
 
A NOTICE

We have copies of A Catechism for Children to Learn and Sunday Prayers. If a minister tells us what he requires they will be sent free of charge.

[12] 

CALENDAR : NOVEMBER 1906
 
Day 1 ○ 4h 16m p.m. Day 16 ● 8h 7m p.m.

1 Th All Saints
Morning Evening
Wisdom3.1-10 Wisdom 5.1-17
Hebrews 11.33 – 12.7 Revelation 19.1-17
2 F Fast
3 S
4 S Twenty-first Sunday after Trinity
Daniel 3 Daniel 4
Titus 1 Luke ?
5 M
6 T
7 T
8 Th
9 F Fast
10 S
11 S Twenty-second Sunday after Trinity
Daniel 5 ?
Hebrews 4.14 & 5 John 2
12 M
13 T
14 W
15 Th
16 F Fast
17 S
18 S Twenty-third Sunday after Trinity
Hosea 14 Joel 2.1-21
Hebrews 11.1-17 John 5.1-22
19 M
20 T
21 W
22 Th
23 F Fast
24 S
25 S Twenty-fourth Sunday after Trinity
Use the Collect, Epistle and Gospel for the Twenty-fifth Sunday.
Ecclesiastes 11 & 12 Haggai 2.1-10
James 4 John 9.1-39
26 M
27 T
28 W
29 Th Vigil, Fast
30 F Andrew, Apostle*
Athanasian Creed, Fast
Isaiah 54 Isaiah 65.1-17
John 1.?-43 John 12.20-42
*On this day or another day this week, except for Sunday, use the prayer for the spread of the Gospel.

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.
2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.
3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.
4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.
5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

I will pay the postage to send the books to you
H W Williams,
Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.
Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.
New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.
Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

SUPPLEJACK SEEDS FOR OUR BIRD

10/- T Gough, H Haerewa, Teri Paerata, Haika Waaka; 5/- Karahana Poi, Rev Jennings, Paraone Hatarana; 2/6 Tau Henare; 2/- Tewai Hapepe.

H W Williams, Te Rau Press, Gisborne.