Te Pipiwharauroa 106

Te Pipiwharauroa 106

No. 106

1907/01

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 106, Gisborne, January 1907

THE WICKEDNESS OF MURDER

The accounts of the murder in Ngapuhi last December were horrifying. We shall not say much about this murder; murder is not a pleasant thing to talk about. The reason we wrote this article is to share some thoughts that came to us.

(1) The reason for this murder was jealousy. This thing, jealousy, goes along with and lives with murder. Out of jealousy a man will strike his wife or even murder her. Jealousy is a particular problem for Maori.

(2) The reason why this man was jealous was that he had not fixed his heart on one woman. This failure to fix one’s thoughts on one woman or one man is a major failing for Maori. The women who have many men are called crazy and scatty; what is the appropriate name for men who leave their precious huia feather boxes, their wives, abandoning them to sleep with girls?

(3) We see that human beings can be wicked, behaving like animals, and going headlong into wickedness. God knows the wickedness of humanity and has sent his Spirit to give new birth to the hearts of people but people have closed their hearts to the Spirit of God.

(4) However wicked a person is, he is not totally give over to wickedness, insofar as Hirini listened to Toe when she pleaded with him to spare her to look after her children whose father he had killed.

(5) When a person has not put his trust in Christ he does not know what he would be like if the evil within him were to be stirred up.

NEWS ITEMS

Wi Pere has been called to the Upper House.

This year’s McLean Scholarships have gone to Betrand [sic] of Te Aute, Taurere of Te Kao, and Peta Turei of Rangitukia, Waiapu.

Mr [Henry Stratton] Izard, a lawyer in Greytown, trustee of Tamahau Mahupuku’s money, has been declared bankrupt. He was managing £16,000 of Tamahau’s money. Because he is bankrupt all that money has been lost. Izard bet on horses. The beneficiary of these funds was a half-caste girl, Mata Kerehi.

Many leading Maori have died in recent days – Wi Parata, Timoti te Whiua of Wairewa, Kingi Ngatuere of Wairarapa, Wiremu Pokiha, and Wi Repa. Wiremu Pokiha was one of the wise men of Ngati Porou, wise in thought and wise in speech. Wi was one of the team of orators  in Ngati Porou. Farewell, sirs, gather with the myriads who have passed on to the afterlife, and leave the people behind with their pain.

HUI OF THE MAORI CHURCH

NOTICE

This is a notice from the Bishop about the Hui of the Maori church in the Turanga area which will be held at Tokomaru on 3rd March.

[2] 

AGRICULTURE

To the Editor of Te Pipiwharauroa.

My friend, greetings. I would like you to send out the following words. For many years I have been sending out my thoughts for our Maori family to see, to inform some of them, to remind some, and to caution some, to hold on to land and to cultivate their land, but I have not been taken notice of.

So these are those thoughts. I have given much thought to the ways in which to manage land and how to retain it. What I have found is that land should be divided up and given to each individual or each family. It should be brought under the Crown Law which conveys grants, then it should be worked as a farm and stocked with animals. If anyone is not able to work it, it should be leased for a fair return and with appropriate conditions such as that the land shall not be permitted to grow noxious weeds or other things that damage the land. However, most people did not take heed of what I said and had no aspirations and only listened with their ears. But I went on teaching and I have seen the fruit of what I taught And so I urged the Maori people saying that this was the way to deal with the remaining lands of those tribes which still had quantities of land remaining, however this did not appeal to them. I spoke again saying that the land is like a woman with a man. If a woman marries and she is cared for and greatly respected so that she is approved of by all and would make a good mother, embrace her in bed, make her happy, stir her up, so that you will see good things happen and you will have descendants. But if a man marries a woman and leaves her lying alone at one end of the house, that is no use. Likewise land that is not farmed or is not leased for 21 years to provide fruit for the owner and the colony is worthless. It would be far better to give it to Maori families without land. But this explanation was not followed. I pointed out to the Maori People what I had observed of the ways of the Pakeha people. But the tide comes in and having reached its fullness it disappears again; however the Pakeha people don’t believe in coming to a stop, they like circles, their strength is in circles, and their perception of the important ways of the world is in terms of circles. Therefore there is no rest for this treasure, money, and it is by money that all can be achieved. I shall say a few words about the law dealing with the leasing of Maori land and the Government’s land leasing Act. Government land is being leased for 999 years. Maori lands were leased at first for 21 years, then 35 years, then 42 years, then 50 years, and from now for 66 years, and afterwards it may be for 999 years. Now if the Government genuinely wants the Maori of this land to thrive and increase I am very happy. But I am critical of leasing out Maori land for 66 years. Twenty-one years was good because the land could swiftly revert to become a dwelling place for our descendants. The Government’s idea is that their lands will not be sold to ordinary Pakeha, and the same is the case for Maori lands, and that is good. But it would be a good thing to make it possible for Maori to give, or to transfer, or to sell to Maori members of his family who do not have 640 acres of good land. Another of my thoughts concerns Maori lands held by the Public Trustee. An amending law should be made to make it possible to divide up land which would be suitable for a Maori person provided he is capable and knowledgeable and a farmer. It would be a good thing to divide up all his land to provide a farm and dwelling for that Maori, if that Maori, without being uneasy or worried, sets about building a fine house and home for himself and his wife and their children. But restrictions on sale should be kept. On the other hand the lands of the foolish, the deranged and the lazy, should continue to be held by the Public Trustee. So much for that. I have seen in the newspapers that the Upper House is thinking of finding a replacement for Mahuta. If this is true then this elder will return to live in the Waikato. Perhaps they and the whisky will jeer saying that he has no good ideas so that over these many years he has been of no use to the country or the wider world.

I have taken note of the ideas of Apirana Ngata MHR about the Maori People of Tai-Rawhiti. Now, tribes of the Tai Hauauru, set aside the fact that they are addressed to the tribes of the Tai-Rawhiti, but take up quickly Apirana’s ideas and thoughts, and be quick to implement what he wants, and do not regard him mockingly, because he is a man who has seen the depth and breadth and height of the learning and the power of the Pakeha people. Therefore if we are not quick to seize upon and to welcome his thoughts we shall not be informed or come to know because this thing, teaching and learning, explaining matters, is the thing that will lead to improvements. If we do not embrace it we should consider [3] carefully the words of Scripture, ‘Forty years long was I grieved with this generation and said that they are a people who do err in their hearts.’ [Psalm 95.10] (1) The Government continues to take an interest in his ideas about Maori lands and his desire that the lands be worked to provide produce for the benefit of the country and the person who owns the land. (2) The Government proposes that the sale of land to Pakeha should be ended and that it should be sold only to the Government. I have looked at this statement and recognise it as very good and enabling the retention of the land because we all say that the sale of the remaining lands to the Pakeha should be stopped; however we are also urging that the Governor in Council should give approval for our sales of land to Pakeha. (3) The increased price per acre offered by ordinary Pakeha is the reason why we urge the Governor to approve such sales. (4) The low price offered by the Government per acre was, we said, bad and a problem, but as I now see it this is a sign that we should not sell our lands to it. However we did not keep back our right hands but kept holding them out and when we received the money we spent it on nice suits and white collars for our necks, on red pointed boots, and afterwards on beer and whisky. We gave it to the bookmakers, we gambled at cards, we attached the gold coins to make a watch chain and the result was we had holes in the pockets of our trousers, and then we said that the Government was very bad to take Maori land for such a low price. I also spoke about Pakeha who also went in for horse racing and beer and pleasing things. It was very wrong of the Government to take Maori lands without giving them a high price. Now if the Government had given £10 or £50 per acre wouldn’t we have thrown the money away on misguided activities? And wouldn’t the bookmakers, the beer-sellers, the card players, have said that shouldn’t our money have been given to them? I saw a leading Maori sell all his land to an ordinary Pakeha, and not a single acre was returned to provide a dwelling-place for that Maori. I saw some Maori lands sold to the Government but some parts were returned to provide dwellings for the Maori Secondly, old-age pensions were provided for Maori. Thirdly, the Minister for Maori Affairs continues to urge that Maori lands be quickly made available for leasing so that Maori will receive some benefit and be able to pay the road rates and the land taxes. Fourthly, we Maori are crying out to the Government to fulfil our wishes. And the Pakeha are also urging the Government to fulfil their wishes. They are grumbling and asking what good will come of the Government fulfilling the wishes of Maori in land matters. Maori are not diligent in cultivating the land. It is only Pakeha who cultivate the land, raise livestock, and work farms to raise money for this colony to pay off the loans raised by the Parliament of this colony from other moneylenders. The Pakeha were making roads and building bridges and other developments for the colony while the Maori were doing nothing.

Now, my friends, it is not possible to counter this Pakeha complaint to the Government; that the Pakeha agriculture is pleasing is obvious. Why should Maori grumble that the Government department which gives grants [Advances to Settlers Department] is not open to the Maori People when Maori are not wholeheartedly involved in agriculture or in saving money, depositing it so that it increases. I have seen what Maori are like when they have money. They are very happy and joyful; the whole body is suspended in the  hanging place [?ka tarewa katoa te tinana ki te takiwa tarewa iho ai]. But perhaps what I say is true for some individuals and some individual half-castes and that if a nice house has been completed for a Maori he has rejoiced, if he has acquired some money he has rejoiced, if he has got some food he has rejoiced, if he has obtained some possessions he has rejoiced, and his heart is not set upon increasing those things. This must suffice for this post. By and by I shall send some more.

From your fried,

Eruera Te Kahu.

NOTICE

To all men, women and children. The Hui of Te Poho o Teaotawarirangi Maori House will be held at Ariuru, Tokomaru district, on 8th March, 1907. The object of this hui is to ease the burden on this, our house. Come, bringing the appropriate things.

From the whole Parish of Houtaketake.

[4] 

A COLLECTION OF STORIES FROM THE ROAD.

By Tipi-Whenua.

Although our feet are flying along the road and our eyes are turning to look at the many works of the Pakeha and our ears are confused at listening to the noise, to the horse, our thoughts go back to our pet lest we lose its voice in these days of pleasure and travel.

Since the break-up of the Te Rau school I have been to the border of Ngati Porou and returned to Gisborne, I have visited Christchurch and seen the Exhibition, and here in Kaiapoi I am resting before my crossing to the Chathams for a month. But perhaps I should begin with my visit to Waiapu in early December last year. The East Coast was fully occupied with one thing in those days, shearing sheep – their own sheep and those of the Pakeha. Sheep farming was at its most intense from Tokomaru to Te Araroa. Mangahawini at Tokomaru is one of the largest sheep stations on the East Coast with almost 6000 sheep now. Although there were many men working these sheep each one came away with £12 and a large sum in the bank. There is a store belonging to the Maori at Tokomaru. It is managed by Te Hutana who as a young man was educated at Te Aute. Maori are also entering the large Pakeha stores. There are many large Ngati Porou stations running from 1000 to 5000 sheep. Apirana Ngata has 10,000 sheep to his name. The luckiest people in Ngati Porou are those with Government lands. The low rents and the high wool prices this year mean that these people are being flooded with money. The total number of sheep owned by Ngati Porou is 75,000, though I think it is nearer 80,000. My hope is that the next census of the Maori People will see an increase in sheep numbers in Ngati Porou to 160,000 or even 240,000. Sheep farming in Ngati Porou has increased through the great desire of this tribe to follow in the footsteps of the Pakeha, because they have seen that it is an occupation which makes money and sheep farming is a respectable occupation. The young people of Ngati Porou have given up working in offices and have turned now to agriculture following the example of Apirana Ngata. One true guide for Ngati Porou is their Pakeha, Sidney Williams. This man has spent many thousands of pounds on the stations of Ngati Porou. Besides his money there is his advice to Maori on raising this animal, the sheep.

If a stranger goes to the Ngati Porou area, his eyes will see two striking things, first, the many sheep stations of Ngati Porou, and second, the many telephone wires alongside the roads. The length of telephone lines in Ngati Porou is now 120 miles and the second extension is from Mataahu to Orete. There are 30 telephones, the best Pakeha machines. The Pakeha wires cannot match those of the Maori for being well and sturdily built. It will not be long before all the villages of Ngati Porou are linked by the wire. The delay is only because of the people who are setting up the lines – the wires, the posts and the telephones are all stacked up ready. As one travels one finds in each village a telephone. In some there are two telephones. Only those peoples who have got a line know just how great are the benefits of having a telephone. It enables one sheep station to talk to another sheep station, one village to another village. It can tell of the coming of a visiting party, of deaths, of news from far away, of troubles, of all the things that tongues were made to speak of and feet to carry. When the hui was held at Potaka, a small village between Wharekahika and Whangaparaoa, celebrating the coming of the telephone line to Waimahuru, those Ngati Porou chiefs who could not attend made their speeches over the phone; they sent their greetings to the gathering and also their waiata. In these days we are seeing the telephone shortening the time taken for our work, our communicating and our planning.

On Christmas Day a hui will be held at Orete. The object of that hui is to collect money for the maintenance of the wire. £420 has already been collected. Then it will be the turn [5] of the Whanau-a-Apanui area to hear the talking with the arrival of their telephone wire. Ngati Porou has spent nearly £700 on the erecting of their line.

One of the main things being spoken of in Waiapu in the days I was there was the visit of Mr Chatterton and his wife and daughter. Their mode of transport was bicycles which they were riding as far as Rotorua. Theirs was hard work and would have been very onerous had they not been helped by people. From Rotorua they go to Taupo and on to Rangitikei and Wellington whence they cross to Christchurch. From Christchurch they travel via Otira to the West Coast and via Kawatiri to Nelson From Nelson they go to Wellington then on to Napier and they complete their round-trip at Gisborne.

The Exhibition at Christchurch.

After the week in Waiapu we turned southwards to Christchurch, to cross to the Chathams. There were three in our party: on our way we were joined by a young lad from Ngati Porou who was going to Christchurch to see the exhibition. I was very impressed with this young lad and his decision to travel to visit the towns and also to see the largest Exhibition to be held in New Zealand. Some young people just want entertainment all the time, and so they drink beer and play billiards and gamble and do not save money. They use all their money on their pleasures which all turn sour, whereas Tame suppresses his hearts desires for such things and instead stacks up his money wisely. Having not wasted his money he is content at having put it aside for an appropriate time. Tame returned from Dunedin and saw everything that happens in Wellington and Christchurch and visited the Maori pa of Ngai Tahu. He saw the Exhibition and all its entertainments. He travelled on the fine Pakeha steamers. He stayed in large hotels. And he gained within himself much knowledge through what he saw – a person cannot see without profit the Exhibition and without learning much.

At Wellington, my party and I went to see the circus, that is, capers within a tent. We strangers marvelled. They saw the bodies of animals that I had read of in school books, the lion, the tiger, the elephant, the camel, the zebra and the many varieties of animals of the plains. We saw acrobats on horses, trapeze artists, and rope climbing – amazing things.

The day after at 4 o’clock we boarded the steamer going to Lyttelton. It was called the Riverina and was 5000 tons. There were four passenger ships sailing from Wellington to Lyttelton – the Riverina, the Waikare, the Rotomahana, and the Pateena. All four were full of passengers going to see the Exhibition. Most of the passengers on our ship were from Australia. In the evening there was singing and the Maori were called upon to sing Maori songs. The Maori language was strange to the Pakeha ears and they applauded the Maori. ‘The fire was lit’ and the name of Maori was exalted. My haka party stood and performed – they were all Pakeha. It was not as my heart desired but the Pakeha applauded loudly. ‘Ki te ngakau i runga kei te takoto te iwi takoto i raro.’ [perhaps – If the heart is on top then those lying below will be at rest.]

Just after sunrise we berthed at Lyttelton. As we were tying up the train to carry us to Christchurch, the best-known town in New Zealand at this time, was coming onto the wharf. Because our party was not a haka party it was not appropriate for us to stay at the Maori pa at the Exhibition and we stayed in a hotel. On the evening we arrived the Maori from Rarotonga came out of the pa, however we did not see their dances or hear their songs. But the Maori praised the appearance of the Maori from Rarotonga, our kinsfolk.

On the morning we arrived we went to see the places in the town. Christchurch is a beautiful town. It is enhanced by the river flowing through the town, the Otakaro, called the Avon by the Pakeha, by the many open spaces, and by the fine buildings. Christchurch has the largest clothing stores in New Zealand and the fine cathedral. One good thing in Christchurch is the museum, a place of exhibits, apart from the Exhibition.

(To be continued.)

[6] 

 A MURDER CALAMITY

Three Ngapuhi people were murdered by a man called Hirini Haehae Taui. Hirini was abandoned by his wife who went to stay at the home of another woman called Piari Peneha, the wife of the Maori policeman of Kaikohe. Hirini went to the home of Piari and demanded that his wife Marara return to him. When she would not consent he went away. After a short time he returned. He spoke again to Piari and then shot her, and she died. After she died he discharged his gun in the house. Tohuora Peneha, Piari’s son, was hit. When Hirini ran away he went straight to Kaikou. When a man met him he said to him that he had put a letter and his will in a certain place and that the man should look for them. On the next day he murdered another man called Herewini Hone, He had murdered three people. Afterwards he went into a house and shot himself. Four died in this calamity. Herewini was his wife’s son-in-law. Taui sought out the wife of Herewini and grabbed her. The two of them struggled. Because she cried out so loudly to be spared, she was not killed. It is said that the reason for this murder was jealousy and the refusal of Hirini’s wife to return to him.

The Letters Received.

At midnight on 14th December 1906, Piari Peneha Kingi and her son Tohu Peneha, aged 12, were shot by Hirinit Taui from Ohaeawai, Kaikou and Tutoro. Peneha died from the gunshot. Tohu was not killed but the doctor thinks he will not survive. This is a senseless tragedy for Peneha Kingi. Hirini Taui belongs to the Ngatirangi hapu of Ngapuhi. He married Marara Para of Kaikou. Marara’s mother is from Kaikohe. Marara was a widow with a daughter from her first husband. When Marara married Hirini Taui he wanted to sleep with both mother and daughter. Marara did not consent and this remained a matter of contention between Marara and Hirini Taui. Marara gave her daughter in marriage to another man. Marama is related to Peneha Kingi. As a result of Hirini’s ill-treatment of Marara for giving away her daughter in marriage, she left their home in Kaikou. She stayed with Peneha at Kaikohe. Peneha tried to get Marara to think again about Hirini Taui. She would not agree because she was afraid of that man. Whereupon Hirini went to the home of Peneha. She was shot and her son Tohu was hit. Marama was not hit. At the time of writing Hirini Taui is still missing.. This is the story of that murder. It is a hurried account.

What was heard later.

After Hirini Taui Haehae had committed the massacre at Kaikohe he fled at night to his home in Kaikou. In the morning he arrived and woke Herewini Tau Hona and his wife from sleep. They greeted him. Herewini picked up the bucket to fetch water perhaps in order to prepare breakfast for them and their visitor. When Herewini bent over to scoop up the water he was shot at and wounded. Herewini ran. He was shot again and died. Herewini was Marara’s son-in-law. When Toe saw that her husband had been killed by Herewini, she ran off with her three small children. Hirini chased them on his horse. He discharged his gun twice at Toe but she was not hit. Toe turned to fight with Hirini. Hirini was occupied picking up cartridges for the gun and Toe grabbed the gun. Hirini jumped to seize his gun and fell under Toe. For a long time they struggled and the woman found herself underneath. The woman spoke out saying, ‘Hirini, show me some compassion. Let me live for the sake of our children. You have already killed their father.’ Hirini said, ‘Okay, you can live. I’ve had pity on you. But give me a cartridge so that I can kill myself.’ She gave it. There were several cartridges where they had been struggling and Toe gathered them for him. When Hirini Taui Haehae got to his own house he shot himself. When the police eventually arrived he was dead on his bed.

Matiu Kapa

Rongo Huku, a pupil of Te Aute, has passed the first examination for becoming a doctor. Rongo is going to the Medical School in Dunedin this year. This young man comes from Whakatane.

[7] 

 THE MAORI TRIBES IN CHRISTCHURCH.

To the Editor of Te Pipiwharauroa.

Please publish this account of the journey of Te Arawa to the Exhibition at Christchurch, Te Waipounamu, under the instructions of the Government that Te Arawa should do the opening of the Maori pa in Te Waipounamu. The name of that pa is Arai-te-uru, On 26th November 1906 Te Arawa migrated from Rotorua. They took the train to Auckland. The next day they took the train from Auckland to Onehunga where they boarded the steamer Te Rarawa. On the next day they stopped at New Plymouth, Taranaki, and got on the train. At 7 o’clock in the evening the footsteps of Te Arawa were thudding in the Wellington Railway Station. They embarked on Te Mararoa and began to move over the currents of Cook Strait for Te Waipounamu. At 8 o’clock in the morning we stopped at the wharf at Lyttelton – Port Cooper is its second name. We disembarked from the steamer and got on the train; the actual line disappears under a high mountain. The train travels under that mountain for three miles. It emerges on the other side on the plain and soon arrives at Christchurch Railway Station. Leaving the railway we got on the tramcars and arrived at the Exhibition marae where we were greeted by the local people, by Te Arawa, by Whanganui, by Waikato, and by Ngati Porou. As we neared the outside of the pa we heard the chanting of the pa haka. There was weeping and speeches. The Chief of Rarotonga stood and spoke to the party. There was singing. It was good and very similar to the Maori. Our speakers also stood. That was the end. It is a large pa with more than 30 houses, a large meeting house 7 yards long, and a carved food store.

The party did its performance, Rarotonga did theirs and Fiji theirs. Why were the performances of those people so close to that of Te Arawa? It was because over two thousand people came to watch, along with important members of the Government.

These customary things were very much encouraged, and the taking up of those customs, as a means of promoting the works of the colony. Indeed, an indication of that commitment is that the Government has given Te Arawa the great honour of featuring Te Arawa canoe on a postage stamp. Now all your letters are loaded onto Te Arawa for it to carry to the four corners of the world. That’s all about these things.

I speak about the good things about the Exhibition. The site on which the building is erected covers 14 acres, along with the site where the Maori pa was built and the place where there is the lake on which Taheretikitiki and some war canoes are paddled.

I cannot say which of the things in that building is best because all the creations in that building shine out.

A person could spend a whole week and still not see everything in that building.

Timi Waata Rimini

For the Te Arawa party.

Christchurch, 10/12/06.

A MAORI DOCTOR

We are overjoyed at hearing the news that Tutere Wirepa has passed his final medical examinations. Pita te Rangihiroa and Tutere went to the Medical School in Dunedin in the same year. But at last Tutere has finished. He has struggled for perhaps nine years and now he has fulfilled his dream. When Tutere had not yet graduated he worked as a doctor at the main hospital in Dunedin. He has been so long in training that the skills of doctoring are easy for Tutere. We hear that Tutere is returning to be a doctor in the main Dunedin Hospital. Tutere’s home is Te Kaha. On his father’s side he belongs to Te Whanau-a-Apanui and Ngati Porou. His mother is from Ngati Kahungunu at Te Wairoa.

Tutere began his schooling at Te Kaha, and on finishing at Te Kaha he went to Te Aute. When he completed at Te Aute he was appointed a teacher at Te Aute. When he got a Government scholarship he went to the Medical School in Dunedin.

Tutere’s joy was mixed with sadness. When he passed his examinations he was very happy, but at home his father had died. He did not know that his father had departed this life. He only heard about it on the road. His father did not know that his son had become a doctor. We express our great love and our sympathy to Tutere in his great sadness – his sadness in which we also share. But he knows the God of peace who will give him peace of heart.

Wi Repa was a famous man in his area, in the Ngati Porou area, and as far as Gisborne. He was a pillar of the Church, a lay representative from long ago right up to the day of his death. The death of Wi Repa was the death of a sage. Farewell, Sir, leave your good name behind as a memorial stone to you.

[8] CALENDAR : FEBRUARY 1907

Day 13 ● 5h 13m a.m. Day 28 ○ 5h 53m a.m.

1 F Fast

2 S Purification of Mary

Morning Evening

Exodus 13.1-17 Haggai 2.1-10

Matthew 18.21 – 19.3 Acts 20.1-17

3 S Second Sunday before Lent

Genesis 3 Genesis 6

Matthew 19.3-27 Acts ?0.1-17

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S Last Sunday before Lent

Genesis 9.1-20 Genesis 12

Matthew 22.41 – 23.13 Acts 25

11 M

12 T

13 W The First Day of Lent Psalms: Morning 6, 32, 33

Evening 103, 130. 143 Read the Commination.

Isaiah 58.1-13 Jonah 3

Mark 2.13-23 Hebrews 12 ?

†The forty days of Lent are days of fasting. Use the collect for this day every day of Lent following the Collect for the day.

14 Th

15 F

16 S

17 S First Sunday in Lent. Use the prayer for Ember Week every day this week.

Genesis 19.12-30 Genesis 22.1-20

Matthew 26.1-31 Romans 2.1-17

18 M

19 T

20 W Ember Day

21 Th

22 F Ember Day

23 S Ember Day Vigil

24 S Second Sunday in Lent, Matthias, Apostle.

Genesis 27.1-41 Genesis 28

1 Samuel 2.27-36 Isaiah 22.1-15

Mark 1.1-21 Romans 8.1-18

25 M

26 T

27 W

18 Th

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1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

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5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

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

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

SUPPLEJACK SEEDS FOR OUR BIRD

10/- Retirete Tapihana for Rewi, Raihania Kahui; 5/- Pita Pokia, Maka Paweherua, Eru Titi, Tame Poata; 1/6 Te Hekenui (6d for the registration).