Te Pipiwharauroa 105

Te Pipiwharauroa 105

No. 105

1906/12

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 105, Gisborne, December 1906.

FROM THE EDITOR.

We have received a letter from Doctor Pomare in which he expresses his sadness at, and is critical of, the article by ‘Tipi-Whenua’ about Wharekauri [the Chatham Islands] in which there were some things said about his father, and he is asking us to apologise for what was said.

These were the words: ‘On most of the Chathams some people have little land and others have a lot. Recently all the Maori migrated to Taranaki; perhaps twenty remained. It is one of Te Whiti’s principles that his people do not have dealings with the Land Court. Consequently, when the first court sitting was held in the Chathams, Te Whiti’s people did not attend the adjudication on their lands. One man, a half-caste called Naera Te Piringatapu, did make a stand and got most of the land for himself and his family. He had no fears of the court. Some of the Maori of the Chathams live without land. When a second sitting of the court was held recently they considered the matter and stood to contest their lands. But those people who still held to the principles of Te Whiti did not seek their lands.’ Doctor Pomare says that these words libel the name of his father, his father is Naera te Piringatapu. Doctor Pomare addressed many strong words to us, saying that we were in no way as good as his father. The purpose of our words was to point out the problems of those tribes that placed themselves under the guidance of Te Whiti because we have sought to absorb all the accounts of Wharekauri from former times up to the present day. When we had carefully read these accounts we decided that this is an important story and that it is a story that should have its place in the annals of Wharekauri, that is, in the history of that island. Doctor Pomare says that this account is completely erroneous because were it true the people with interests in the land would have appealed. But we do not wish to pursue this story, especially since Dr Pomare has been hurt by what we have been told by the people of Wharekauri. We express our regret at having printed this article, and if the saying that one man took the land is libellous, and no-one has sought to overthrow what was approved by the court, we express also our sorrow for printing this article.

Our friends should understand that the Editor is not responsible for sending the subscriptions or the papers; the Editor’s work is to set out the content of the paper. But the Editor expresses his gratitude for the hard work of the manager given that there were mistakes in the records of the previous managers. Soon, we say, the running of the paper will be all sorted out, but there are problems in that there are papers lying in the post offices. We are amazed at some people who say that they will not pay for the paper when it has not been sent. If it is sent in good faith why not pay and respond to good faith with good faith, and how is the paper to be supported – this paper which supports the work of the faith, when we do not have a mint to produce money and facilitate the work of the paper? One man said that [2] his paper did not arrive regularly. We know that it is his fault because he moved to a different place and did not tell us

Best wishes to all our friends, the supporters of our paper. This is a greeting to you all from the Editor.

Merry Christmas! Happy New Year!

A SAD EVENT

To the Editor of Te Pipiwharauroa.

Greetings. 

Please publish the following letter. On 16th November, 1906, in the morning a fellow got up and left his house to look for his horse. When he found it he held it and mounted it. Shortly afterwards while they were travelling along the road the horse started, the man fell and was injured. His close friend was nearby. He fell at the door of a store. His friend went to that Pakeha and asked him for his buggy to take the injured man home; the Pakeha refused saying, Wait until the time is right for me. This was not the Pakeha’s time for dealing with injury but the time for making money. There was another man going to work. He saw the injured man on the road. He did not talk about time and money, rather he thought about getting the suffering man home. Now, look at the Gospel. A certain man was going down from Jerusalem to Jericho. He came across bandits who beat him and left him. A man who was close by did not go to him but the Samaritan showed compassion towards him. This story is similar to that sad event. Enough! Kia ora.

On 9th November, the Apanui came here to Waiharera because Maori were getting little liquor; why did it appear when that boat came? I had buttered up the hotelier to give me a beer, instead he told me of the law relating to Maori, namely, that it was forbidden to give alcohol to Maori. This is not a lament for going without beer but gratitude, unreserved praise.

Whitinui Kainamu

Waiharera

OCCUPATIONS FOR MAORI GIRLS.

At many of the hui of the Te Aute Association the question has been asked, What occupations are open to Maori children when they finish their education at Te Aute, St Stephen’s, and other Maori schools? It has been found that many occupations are open to young Maori and many of our young people now have entered into those plentiful jobs. Some of our young people have become doctors, members of Parliament, lawyers, translators, teachers, policemen, postmen, carpenters, blacksmiths, tailors, costume makers, and salesmen; very few Pakeha positions have not been entered into by Maori footsteps. When I was at Te Aute the occupations I have spoken of were those desired and longed for by both young people and their parents. In those days no-one thought of agriculture as a noble occupation. But in these days people think that the most appropriate occupation for young Maori is agriculture. In Reweti Kohere’s submissions to the Commission of enquiry into Te Aute he strongly supported that idea, and we have seen the statements of Apirana Ngata concerning agriculture which we printed last month. But what we want to do now is not to say something about jobs for our young men but to ask what are the occupations, the right occupations, for the girls, for our young women. We want everyone to answer this question and to support or oppose what we say below.

Perhaps most parents think that the reason they sent their daughters to school was to acquire Pakeha jobs, jobs which would provide them with a living; the same reason they sent their boys to school. Suitable jobs for girls are deemed by most people to be dressmaking, being a secretary, school teaching, saleswomen, and some other jobs that women are doing. One important job for girls which is supported by the Te Aute Association and the Government is nursing. Many of our young people are in hospitals learning how to care for the sick and the many things involved. The benefits that come to the Maori People from our girls undertaking this work are obvious, and we cannot fault this. Not can we be critical when some Maori girls choose other [3] Pakeha occupations, but we think that these paths are not paths which will benefit the girl, her people, and the whole Maori People.

We think – a thought which springs up within the heart, which is given voice by the mouth, which is written by the pen – a thought which is planted in the heart as a result of what the eye saw as it looked back and to the side, and also what the heart saw as it looked to the future – we think that the best occupation for Maori girls is to live in the homes of Pakeha who are known to be good, upright, and faithful; and not just to live there while one grows up, you will not find such people, but to live there as a worker, in the English language, as a servant. Do not raise your eyebrows at this word ‘servant’, but listen carefully to the reason why we have taken up this idea. We don’t want to speak to people without ears to hear the right or wrong of what we are saying; this kind of person will not want to speak since he does not know how to listen. This cause has not been adopted by the Te Aute Association but by one of the branches of that Association, the branch here in Gisborne, and the branch is agreed that this is a good plan.

The reason we supported this plan is that we think taking this path will bring benefits to the girl, to her circumstances, to her people and to the whole Maori People. And these benefits are not just for a short time but will last her a lifetime, and indeed will continue after her. Let us look further at this plan and see the good that it will do for the people as a whole as well as to the individual involved. The Maori People will progress by the progress each hapu makes, and the hapu will progress as each family progresses, and the family will progress through the quality of the mother, besides the father. There is a Pakeha saying, ‘The hand that rocks the cradle / Is the hand that rules the world.’ [W R Wallace – Maori Version: She who nurses the child runs the world.] Although Napoleon Bonaparte was an unyielding man, he knew that it was strong families that would make his French people strong. The good people of the world are those who have been made good and great by their mothers. We know that the destiny of our girls is to get married. Whatever work a girl does her destiny if to marry, and if she is fortunate, to have children and to raise them in this world. If this is truly the case then we ask, What is the appropriate work for a Maori girl to undertake when she comes to the end of her schooling? Our answer to our question is this. She should learn the things that it is appropriate for a married woman to know, and so we say that if it is not possible for her to learn these things in her mother’s home or the family home, if she wishes she should seek employment from the Pakeha and go as a servant to a good and worthy woman.

Let us set out clearly the benefits of working as a servant.

(1) The girl would have a place to live. It is very difficult for a girl beginning her working life to afford a place to live if she is not a servant.

(2) She will have in her employer a mother who will protect and guide her. For a Maori girl, living in town can be very horrible because the towns can be full of all kinds of temptations which a Maori child will not have known while she was at school or in her own home. Many Pakeha treat their servant as if they were the child’s father and mother.

(3) She will learn to cook food, and to make the many dishes of the Pakeha. The Pakeha use many varieties of food which the schools do not teach about.

(4) She will learn to set the table and about serving meals and the language of dining. Some people may think that this is a simple thing, but although it may be simple it will be done well by someone who has continually practised doing it.

(5) She will learn to beautify the house and to look after it. People should not say that this is something easy. I have seen very few Maori women who know about house-keeping. I have seen many large houses which look fine from the outside, but inside the bedrooms are anything but fine. Some women, although they know how to keep house, because they are unaccustomed to doing that kind of work find it boring.

[4]

(6) She will know how to care for and to raise children through looking after the children of her employer, and by observing her employer raising and teaching and feeding and clothing her children. Doctor Pomare says that most Maori deaths each year are those of children. If there are no children to replace the elders dying, it's quite clear that in the end the Māori people will disappear.

(7) She will learn to care for the sick and to give them medicines by watching her employer nursing her sick children.

(8) She will know how to do things in time because with Pakeha there is a time for everything. The Pakeha say that the great Maori fault is ‘by and by’, and living with the Pakeha will get rid of ‘by and by’ from the Maori heart.

(9) She will learn to put everything in its place. ‘A place for everything and everything in its place.’

(10) She will learn to seek to make everything clean – the food, the house, the marae, the clothes and the body.

(11) She will learn to wash and iron clothes. No-one should say that washing and ironing are unimportant.

(12) She will learn to be hard-working when her programme does not allow her to be lazy.

(13) She will learn how to dress from seeing how her employer dresses. With the Pakeha, a person is recognised as slovenly or worthwhile by the quality of his clothes and how he wears his clothes.

(14) She will learn how to save up money and her possessions; the leading Pakeha are those who save their goods.

(15) She will learn to speak as leading Pakeha do and she will also speak fluently. Maori schools are not able to teach the rhythm of the language but it can be learned by living beside respected Pakeha.

(16) She will learn the Pakeha customs, and how respected Pakeha live; how the husband relates to his wife and how the wife relates to her husband; how the parents relate to the children and the children relate to their parents. One cannot observe this in other places but only in the homes of good Pakeha.

(17) She will see the attitudes, the words, and the habits of people of faith.

(18) She will earn money. Earning money is not the main reason we support Maori girls going to work as servants. The main reason we support it is that it is a way in which a Maori girl can learn things to help her and her family throughout her life. But we know that servants are paid more than Maori girls in other occupations. The lowest pay for a servant is 10/- a week, but one must remember that this is sufficient to live on because her employer is providing food and a bed. The best remuneration for a servant is 15/- to £1 a week. Another job may pay 10/- but the girl would have to pay for her food and board. This is unachievable for poor girls who do not live in the towns. After a young person has worked for some time her pay will go up. That is why we say that, when it comes to pay, the servant is better off.

(19) With the money that the servant girl earns, if she is free she will be able go to school to learn to sew clothes and do other things, and she will be able to learn to play the piano.

It is impossible reckon up the benefits that accrue to the girl if she happens upon a good woman as her employer, benefits that working in an office or at dressmaking do not provide. What is the situation of an office girl when she marries and has her own home and children? What does she think when she sees the servant she despised living in the town or the village, [5] of her cooking, of the cleanliness of her house, and of her thriving children? And what about when the servant girl comes to see her house?

These are the reasons why we say that it is a very good thing for girls to go into good Pakeha homes to live and to learn all about a woman’s work, to prepare her for marriage, for running her own home and for teaching her children.

We know that one idea will be advanced to reject these many reasons which is that a servant’s work is that of a slave. Some people say that if someone works as a servant she will never be able to get rid of the label of servant. We shall not speak at length to rebut this saying; these people can write to us. It is true that the Pakeha look down on those who are servants, but we think that one is not regarded as of little worth because the work of a servant is despised but rather that those Pakeha women who work as servants are seen as being of a low social class. If it is because of their work that they are belittled why aren’t those who care for the sick derided, after all their work is more dreadful than that of a servant? Servants are looked down on because most of the Pakeha women who work as servants are ignorant people, whereas the work of nursing does not permit people to be ignorant. If the King’s daughter were to work as a servant she would not be regarded as of low social standing but would remain the King’s daughter and would marry a prince. We know the wife of a minister who lived as a servant with the Pakeha; she was not despised, and although she was a servant the minister sought her. The meaning of this word ‘servant’ is a ‘worker’, and so we are all servants. Everyone is a servant, a slave, who works for another person, whoever the person. A servant is not an oaf. Thoughtful people do not look down on a girl who works as a servant in order to learn; rather the girl thoughtful people will not look at is the lazy girl, one who sneers, and who when she sneers is slovenly. There is nothing wrong with doing a job that is looked down on; what is wrong is laziness and ignorance. The words on the crown of the Prince of Wales are ‘Ich Dein,’ which mean ‘I Serve,’ ‘I am a servant.’ When Christ wanted to bring an end to the arrogance of his disciples he washed their feet. Christ’s shepherds are called ‘ministers,’ that is, ‘servants.’

It is true that some Pakeha ill-treat their servants, but one should look carefully for a good Pakeha and the girl should work there for a short time to find out how things are. Some Pakeha let their servants become part of the family, but that depends on what the girl is like. What is the point of a girl who has not been to school going to the home of a well-to-do Pakeha? She will be embarrassed and will want to run to the kitchen.

Many women of high social standing in England have undertaken work that is beneath them knowing that it is better to work than to be idle. A certain Lord said to a gentleman, ‘Have you heard that Lord So-and-so is marrying a secretary?’ His friend was surprised and asked, ‘Whose daughter is she?’ Whereupon the Lord answered, ‘Mine.’

A NOTICE

Christmas Hui at Orete, Raukokore.

This is an invitation to the tribes and the leaders of the Tai-Rawhiti to gather at Orete, Raukokore, on 25th December, 1906.

The reason for this gathering is to celebrate the arrival of the telephone wire at Orete. It was constructed from Mataahu, near Waipiro, by way of Waiapu to Orete, a length of 120 miles, and it was built by Maori only. The second object, and the main purpose of the hui, is to collect money to pay off the remaining part of the money used in the construction and to extend the line to Te Kaha, and then to Maraenui, Torere and as far as Opotiki. The object is to link up the people of this area, the Tai-Rawhiti.

In the course of that hui an account will be given of this year’s work in Parliament, and important things will be said concerning the lands. This invitation is to Ngatiawa, Tuhoe, Te Whakatohea, besides Ngaitai, Te Whanau-a-Apanui, and Ngati Porou, the hosts.

Come and show your appreciation of our new asset.

I have been asked to send this out on behalf of the chiefs of the marae where the hui will take place.

A T Ngata.

[6] 

AN ALERTING OF THOUGHTS, A MEETING OF BODIES, SEEING EYE TO EYE.

People, the remnant of people of Aotearoa and Te Waipounamu … There is Hawaiki – Hawaiki! Now we have come to land – to land at Aotearoa and Te Waipounamu.

My boy, Pipiwharauroa bird, here is a little fruit for you to carry to the marae of the country over which you fly during the year. Besides, although it is little it is the little that swam over the Pacific Ocean to land at Christchurch where the Government Exhibition is being held. This is the strong hand which is drawing the many peoples of the world who are coming to Christchurch by day and by night.

Maori tribes, your ancestors migrated here on board Takitimu, Aotea and Arai-te-Uru. It was you ancestors, your parents, your brothers, your sisters, your children, who came from Hawaiki, great Hawaiki, long Hawaiki, distant Hawaiki, the Gathering Place of the Spirits, the land from which our ancestors came on their canoes, Takitimu, Arai-te-Uru and Aotea, So it is right to say what I’ve said above, that these are our amcestors, parents, brothers, sisters, children. I imagine this will be clear to you.

Now Hawaiki is in his pa at Arai-te-Uru which stands in Christchurch. They have brought the axe of their ancestor and it is lying here. This axe cut down Takitimu. The name of that axe is Aumapu.

The elder whose axe it was is Teerui.

This is the genealogy of the Ancestor showing the person who owns the axe and right up to those living in Hawaiki and those who have come to Christchurch.

Teerui Ngatea = Papa

│

1 Teatu Metua i Avaiki

2 Ruu Paaka

3 Papakunui = Pua i te Reinga

│

4 Teerui + Puanga (This Teerui is the man who owned the axe.)

│

5 Taketake Moanga

6 Aturu Upoko

7 Rongomaieao

8 Utatakienua

9 Te Marutangata

10 Ruu Paaka

11 Teematuianga

12 Taruia

│______________________

│

13 Taruia iriea Rutanga = Te Mataotane

14 Taruia Muneea

15 Taruia araia

16 Taruia mou kaki

17 Taruia Pitoha

18 Taruia aka tipitipi

│_____________________________

│

19 Ruatitau = Tipuna Urivaiorea = Pitiki

│

20 Rongoteuru = Vaitapu

│

21 Torea te Aukura = Taakarere

│

22 Pare = Kuraii

│

23 Mana = Uirangi

│

24 Tuarua = Tairi

│

25 Mareta = Te Paki

│

26 Sepora = Marama

__________________│_______

│ │

27 Te Kura Te Tokaora

These descendants are on the island of Aitutaki.

RUTANGA = Te Mataotane

14 Manaarangi = Tumataotaiti

│

15 Ngariki o tini

16 Teakura = Rakoa

17 Te Tau o te rangi

18 Te Aukura = Vaipare

[7]

19 Tangaroa Ariki = Tekura i vaea

20 Te Tuaote keu = Rutanga

21 Uiatia = Pono

22 Ota = Unia

__________│

│

23 To Tekura Tuake Onu = Temata

│

24 Papaa akaoo = Naomi

_________________ │

│

25 Itaka Kake Papaa

It is Kake Papaa who brought the axe Teerui, which cut down Takitimu to lie in its pa, Arai-te-Uru.

This is the chant of this axe.

‘Teerui the cherished.’

‘Carry the exe on your shoulder, my beloved.

Put it to the trunk of the tree.

My beloved ones, Aumapu is the axe.

My axe enter the north.

My axe moves towards the sun’s cave.

My axe cuts down on the way to the south.

My axe is swift going swiftly to the [?ua sic ?tua see below] of the heavens.

My axe is swift – my axe is swift.

My axe is swift – my axe is swift

My axe reaches beyond the heavens.

My axe is swift – my axe is swift

My axe is swift – my axe is swift.

Such is the chant of that axe, Aumapu, which lies at the Exhibition.

There are three hapu from Hawaiki living at Arai-te-Uru pa – Aitutaki, Rarotonga and Mangaia. Before they came here to New Zealand, a letter came from [?Katiana ?Gudgeon], the Government Officer in the islands, pointing out that it was possible that the people of New Zealand might object to those people. After all, they were from Takitimu, Aotea and Arai-te-uru. We were the people living in our Arai-te-uru pa.

In the event the people were welcomed by the tribes of this country.

Hawaiki was invited by Timoti Whiua and his family to visit Wairewa to see the descendants of the ancestors who lived in Hawaiki. Those people went to Wairewa (Little River) and returned after two nights there.

An announcement had also arrived from Te Heuheu Tukino. He had met the Minister for the Islands and the Secretary (Waldergrave). Arrangements had been made about when those people were to be returned to their islands. They were to go to Wellington and by train to Taranaki.

The tribes of the Tai-Hauwauru [North Island West Coast] wanted to see those people and welcome them. It was arranged that the places that would see the people from Hawaiki would be Otaki and Whanganui.

And, Bird, this is the bundle for you to carry.

From your friends,

T T Rawhiti,

Tuta Nihoniho.

AN INVITATION TO TE ARAWA.

To the Editor of Te Pipiwharauroa

On Monday, 26th November, a party from Te Arawa went to the Christchurch Exhibition in response to the request of the Government that Te Arawa should enter the Maori Pa, Arai-te-uru, for the dedication of the Meeting House in that pa. Captain Mair was the Government official who invited Te Arawa to undertake that journey. There were sixty in the party. The committee which set down the protocols for that journey was carefully chosen from amongst the 60. And one thing that was firmly established at Rotorua was that that chosen committee should have the authority to decide on the ways to implement the desires and expectations of the Government, the things it imposed upon them to do, when they arrived at the marae [where differences are settled], at Arai-te-uru, Christchurch. However, although the notice received before Te Arawa set out from Rotorua said that they were to manage this party, they found that in fact they had no authority and the management and the chosen committee could do nothing, right to the end of the journey. The subsequent notifications overthrowing the authority of this committee did not shake it, but we are registering a complaint on behalf of everyone about those later changes in arrangements.

I have written this with the authority of that committee.

Hemana P Mokonuiarangi,

Secretary.

[8]

THE MAORI OF THE COOK ISLANDS

By Doctor J M Mason.

When I arrived in Rarotonga on day in February 1906, I was told that I would have to wait a whole week for the boat. During that week I set about investigating the problems facing the Maori.

I observed that the Maori of Rarotonga are very close to the Maori of New Zealand, not only in the sound of the language but also in their lineage and how their activities are perceived. So according to one man, Maori are lazy and is no good. This criticism is not justified. If one looked carefully at the rag-bag of Pakeha who have been brought here by wave and wind one would not make this criticism of the Maori. The Maori are not the bad people one hears spoken of. The main fault of the Maori – a fault which affects all the Maori of these islands – is that they are given to being very kind to visitors. It is right that he is not a person given to concern about tomorrow, but what of this when the land gives an abundance of all he needs. The saying, ‘Hei aha ma wai’, 'Who cares?', applies to these islands. Why should we introduce to these people the desire to accumulate money when they are happy with what the have? Although they are people who work well – on those occasions when is a ship calls at Avarua they will load nearly nine hundred items a day, and they are paid 3/-. Other occupations are making copra, and gathering oranges, bananas and other foods.

It is true that the number of Maori in these islands is diminishing. But it is not as the missionaries pointed out; their figures are not accurate. When the Government took on the administration there was a careful census of the Maori.

In 1827 there were 6000 Maori on Rarotonga of whom 3000 were elderly or children attending school.

In 1883 there were 3300. In 1895 the true Maori of Rarotonga numbered 1623 and the total population was 2454. In 1901 the total number of people was 2207, a decrease of 247 since the ’95 census. There was a decrease of 114 Rarotongans. From 1902 to 1904 the decrease was 69. In 1905 there were 90 deaths and 81 births. The state of births in England in 1885 was 32 in every 1000; in Rarotonga in the same year it was 25 in every 1000, that is, 6 in every 1000 less than in England.

The populations of all the islands as taken by the Government are:

Island / Number / Pakeha / Chinese

Rarotonga /2334/ 107/ 6

Aitutaki / 1154/ 8

Atiu / 914/ 4 / 2

Mangaia /1523 /8

Manihiki /519 / 2

Rakahanga /351 / 1

Mitiaro /208 /2

Mauke / 444 /2

Pukapuka / 435

Palmerston / 82

Penrhyn / 430 / 6

____ ____ __

Total 8394 /140 / 10 sic.

The population of Atiu in 1896 was 825, 442 males and 383 females. In 1902 it was 929 and in 1906, 914. An increase of 89 The decrease in 1903 was caused by an illness which originated in Tahiti. Now the Maori of Atiu are very healthy.

The cause of the decrease in population in the islands is the result of many diseases experienced there. But I am convinced that if the dwellings are improved and a doctor is is provided to look after them it will not be long before the population of these islands increases.

THE EXHIBITION

To Reweti Kohere.

Greetings to you and your wife and child and to all the folk at Te Rau

On Thursday, 22nd November, our boat tied up at the wharf in Napier and I went straight to the train. Peneti and I met at the railway line. At Wellington we boarded the Rotomahana. When we got to the wharf the minister who teaches at the theological college in Christchurch welcomed us and the two of us stayed there at the college. This Saturday was allocated to us to be a day of rest. [9] On the Sunday we started work attending the church close to the college. In the afternoon we went to the Maori at the pa and at night to the large church, the cathedral, where the two of us stood in the pulpit. I preached and my friend translated. But I preached to the Maori in the pa that night. The main group there was Te Arawa. Their leading elders were Anaha, Kihaora, Taupopoki, Pirimi, Timi Waata and Tutanekai, and Hemana was the leading young person. I visited the Rarotongans, and the two of us spent a long time talking with the chief of the Rarotongans. This is a great similarity between the languages, with only a few small differences. They said that the canoes they were familiar with as coming from Hawaiki were Takitimu and Arai-te-uru – their name was Arai-te-tonga. On the Monday our work really began. We were urged to hurry and the Rev’d Hamilton agreed. On 14th December we will finish. Archdeacon Williams asked us to stay there when we returned. The places we were to work at here were Kaiapoi, Te Muka, Ashburton, Timaru and Wairewa.

It is not possible to write a complete account of the wonderful things at the Exhibition. America was fighting itself as if they were real people and there were ships sailing in the space with wheels, one in front and one behind, like steamer wheels, and they were held by wires – there was no-one on the land. One great thing was the boats which were flying above the place. Then those strange things were made to descend into the water and there was shouting. There were 9000 people attended yesterday. At three o’clock Te Arawa and the Rarotongans present their haka. This is a very short note.

Jesus is our Shepherd.

Nikora Tautau.

[On 18th of this month the fire-walkers of Fiji arrive in Christchurch. There are many Fijians in Christchurch now. – Editor.]

On 19th of this month Rev. Poihipi Kohere married Eta Peachey.

At the trial of Joseph Smith, President of the Mormon Church, he confessed to his wrongdoing, having many wives. His fine was 300 dollars.

REJOICE IN THE BLOOD!

If one asks a person, ‘What gives you life?’ that is, what gives life to his spirit, then he may reply, ‘The blood of Christ.’ But perhaps most people do not know the significance of these words, and of the death of Christ. If what a person does gives them life then what place is there for the death of Christ? Can a person have life if Christ had not died? If it is possible for a person by his own integrity to find life, what place is there for the blood of Christ? Can he live even if Christ had not died? People, if by your own works you are seeking everlasting life, by your own integrity to get to heaven, do not wonder when you find yourself knocking to no avail outside the door of heaven. It was Paul who said, ‘If justification comes through the law, then Christ died for nothing.’ (Galatians 2.21) My friend, you who are reading this article, do not think that by your own strength or goodness or integrity you will gain everlasting life. There is no-one in the whole world whose goodness can measure up to the holiness of God. ‘All have sinned and fall short of the glory of God.’ (Romans 3.23) Your way to God is through Christ alone, who said, ‘’I am the way, the truth and the life; no-one comes to the Father except by me.’ (John 14.6) ‘Without the shedding of blood there is no forgiveness of sins.’ (Hebrews 9.22) The blood of Christ washes away past sins, and the sins of the person who plunges into his blood are washed away. ‘The blood of Jesus Christ his Son cleanses us from all sin.’ (1 John 1.7) The purpose of the blood of Christ was that his life was taken to give life to the world. The Jews thought that ‘the life of the flesh is in the blood.’ (Leviticus 17.11) The life of Christ was taken so that we might have life. People, if you do not know what Christ's death means for you then pray with a sorrowful and humble heart that it might be shown to you. Your life in this world is off track if you do not know the love of God. He is calling out to you to come to him, to have your sins washed away, to be made strong to stand in the [10] presence of Jehovah when you die. Our life and our death depend upon our relationship with Christ. People’s great sin is not to believe in Christ, to despise his holy blood. ‘How much worse punishment do you think will be deserved by those who have spurned the Son of God, profaned the blood of the covenant by which they were sanctified, and outraged the Spirit of grace?’ (Hebrews 10.29) My friend, would you think that I was a good man if I gave you £100 or some land while perhaps urging you to salute me? I think rather that you would think I was a pain in the neck. But, my friend, not all the money in the world could buy your soul. If you turn to God according to my words then you will know the greatness of my love, and you will not be able to take in the height, the depth, the breadth, of the love that Christ has for you. Sing this song which has been translated into Maori for you – for the two of us together.

MR GORST

We asked last month about the Maori version of the name of Sir John Gorst. We rendered it in Maori as Koohi, and Nikora Tautau has told us that Maori call him Te Koohi. Mr Gorst’s newspaper was Te Pihoihoi Mokemoke. Mr Gorst was a Pakeha well-known to the Waikato tribes. His home was at Te Awamutu. He was young when he came from England. He came with Bishop Selwyn. Mr Gorst’s idea was to come as a missionary to the Maori People, but on the ship he met a lady and soon after they arrived in New Zealand they were married. Because Mr Gorst was fearful of taking his wife to live amongst Maori he did not become a missionary. In 1861 he was appointed by George Grey to be a Commissioner. Mr Gorst quickly learned the Maori language. Because the Maori newspaper Te Hokioi was opposed to the Government, Mr Gorst printed his own paper called Te Pihoihoi Mokemoke, to contend with Te Hokioi. Patara te Tuuhi was the editor of Te Hokioi. Six editions of Te Pihoihoi appeared before it ceased; during the night the press was carried off by the Maori and the type was melted down for bullets.

When he returned to England he stood as a member of Parliament and became one of the best-known members in England. Gorst was born in 1835 in Preston, so he is now 71. He studied at Cambridge University, England. At Mr Gorst’s banquet with the Maori at the Maori pa at Christchurch he spoke to the Maori in the Maori language. He said that he had now lived in England for 43 years. He lamented the deaths of his Maori friends, Tawhiao, Wiremu Tamihana, Wiremu te Whioro, and Rewi Maniapoto. It was Rewi who expelled him from Te Awamutu. Only Patara, the editor of Te Hokioi, is still alive. Patara went to Auckland to greet Mr Gorst. The Maori who stood to greet Mr Gorst were Te Heuheu from Taupo, Te Rawhiti of Waikato, Puka Aroha of Rotorua, and Hori Puke Hika of Whanganui. When Mr Gorst and his daughter were returning to England they stopped at Te Awamutu to see their Maori friends in the place where they lived in the days of the troubles. Waikato gave a great welcome to Mr Gorst and his daughter, presenting a kiwi cloak to the daughter.

TE RAU COLLEGE.

It is a wonderful thing to see what the students of Te Raukahikatea are like and what they have achieved from the beginning of this year up to the time college broke up. The most important work was that for which they came but they did other work besides, working as carpenters. For four or five months we were taught at the Technical School by Mr Levey and were equipped to build houses for ourselves. It is certainly true that the work was difficult for hands unused to it. So, we would take up a hammer and sometimes the hammer would hit the nail and [11] sometimes it would hit the hand or the board. And as for the saw, we would think that the saw was going straight but when the plank was cut it would instead be crooked. But then, afterwards, as the hand became accustomed to the tool, the work became better to look at and we became more efficient at wielding the saw and taking up the hammer. When the building was almost finished, our elder, Mr Chatterton, went to Napier. He told Archdeacon Williams all about our house which we had built, whereupon he expressed his affection for us. When he visited we responded by thanking him for his love for us. Now it is finished. As for size, there are four very nice rooms. Some are measuring them up as living spaces for them next year. You people who are considering raising up our people through the Gospel of our Lord, and are called by God to his work, come, we have finished a house for you.

There is work being done amongst the Maori of Awapuni (Turanga) by a lady called Miss Strouts. The work goes under the name of a Kindergarten. This is a good way of learning amongst our Maori people, and for our children to learn. There has been much praise for this lady’s school, of its quality and of the knowledge of the children who learn there. Some of our wives are teaching at that school.

Enough! I return to the object of all our work, to what our school is about. Although we do other things, the main thing we are about is learning to be ministers who preach the Gospel of Christ, of our Father in Heaven. Many of us this year entered the Pakeha Grades Examination together with the things on which we were examined in past years. Altogether eleven of us entered these examinations beginning with Grade I and up to Grade IV. As yet we do not know which canoes made it to land and which canoes sank in the middle of the sea. Some of us took the Maori exams. The wives were also examined.

These are all the people who have been studying at Te Raukahikatea this year: Pine Tamahori, Paraone Turei, Wi Paraire, Poihipi Kohere, Tiwai Hiwinui (Ngati Porou); Peni Hakiwai, Ruiha Hakiwai, Wepiha Wainohu, (Ngati Kahungunu); Pene Topi, Ripeka Topi, Hetekia Heke, Mutu Kapa, Manu Kapa and their child, (Ngapuhi); Henare Karemeneta, Hira Karemeneta and their two children (Whanganui); Matene Keepa, Wharekauri Manaro, (Te Arawa). Two went to Te Aute for their education, Whiro Hiha and Ngira Kauika. During September, Poihipi Kohere and Wepiha Wainohu were ordained Deacon. The teachers are Rev. Chatterton, Reweti Kohere, and Mr F Long.

We are grateful for the kindness of the people who have sent us potatoes, pumpkins and kumara this year even though they themselves have suffered potato blight. Best wishes to all our helpers in the work of our Lord.

NOTICE

To the Tribes and Families. This year’s ‘Christmas’ will be at Takipu, Te Karaka. The invitations will explain things.

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 : JANUARY 1907

Day 14 ○ 5h 27m a.m. Day 30 ● 1h 15m a.m.

1 T The Circumcision

Use the Collect, Epistle & Gospel every day until the Epiphany.
Morning Evening

Genesis 17.1-9 Deuteronomy 10.1-12

Romans 2.1-17 Colossians 3.8-17

2 W

3 Th

4 F Fast

5 S

6 S The Epiphany Athanasian Creed

Isaiah 60 Isaiah 49.13-24

Luke 3.15-23 John 2.1-12

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S First Sunday after Epiphany

Isaiah 51 Isaiah 52.13 & 53

Matthew 5.1-18 Acts 8.5-26

14 M

15 T

16 W

17 Th

18 F Fast

19 S

20 S Second Sunday after Epiphany

Isaiah 55 Isaiah 57

Matthew 12.1-22 Acts 12

21 M

22 T

23 W

24 Th

25 F Conversion of St Paul Fast

Isaiah 49.1-13 Jeremiah 1.1-11

Galatians 1.1-11 Acts 26.1-21

26 S

27 S Third Sunday before Lent

Genesis 1 – 2.4 Genesis 2.4-end

Revelation 21.1-9 Revelation 21.9 – 22.6

28 M

29 T

30 W

31 Th

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

15/- Hapurona Pawa; 10/- Tutangata Matekino, Kareama te Kaaho, Fre R Wykes, Percy Smith, Rev A Tamihere, Hahopa Tipata, Wi Potae, Rihiri Pungaro, Karaitiana Poi, Parakiri Rawiri; 5/- Purakau Maika, Arepa P Maki, Timoti Popata, Raukaanga, Hira Paea, Rev Ahipene Rangi.

H W Williams, Te Rau Press, Gisborne.