Te Pipiwharauroa 108

Te Pipiwharauroa 108

No. 108

1907/03

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 108, Gisborne, March 1907

A TANGI, A FUNERAL

The head is bowed and great sadness has come. Son of God, show us your love.

Our friends have died and gone to the afterlife, leaving us behind grieving. Show us your love.

[When our heads are bowed with woe,

When our bitter tears o’er flow,

When we mourn the lost, the dear,

Jesus, Son of Mary, hear.

Presbyterian Maori Service Book and Hymnal - English Version 76]

We have wept and lamented for many people, Maori and Pakeha, but there has been nothing like the love and sorrow we have felt at the arrival of the news that our elder has entered upon the long sleep of death: Archdeacon Samuel Williams died on the night of Thursday, 14th of this month. Some people are grieved over because their names are widely known, but we lament at the death of Mr Williams not because his name is famous but for his goodness and his graciousness to people He was a father to the widow and orphan, he was a friend of poor and rich, of the Maori People and the Pakeha people, of the Maori Church and the Pakeha Church, not only in these islands but in all parts of the world.

Mr Williams was born on 17th January 1822. He was almost 85 years old. He was the second son of Archdeacon Henry Williams, that is, Mr Williams Four-eyes. His father was an officer on one of Queen Victoria’s naval ships, a breed of chiefs. In 1846 he was ordained Deacon and in 1843, Priest. He married the daughter of Archdeacon William Williams, that is, Mr Williams the Brother, first Bishop of Waiapu. In 1847 he was told by Bishop Selwyn to go to Otaki to bring about peace in the troubles between Maori and Pakeha. Afterwards, as the result of a petition from the people, Mr Williams stayed permanently at Otaki. He set up eight schools in that area. The ninth school was the main school at Otaki with 120 to 130 pupils attending that school. In 1852 Governor George Grey arrived at Otaki to ask Mr Williams to go to Heretaunga to care for the Maori because many Pakeha were arriving in Hawkes Bay, and to act as mediator should trouble arise between Maori and Pakeha. George Grey said that the Government would give him 4,000 acres on which to build a school in the place of his choice. The Maori also requested him to go to live amongst them and they would give him land. Mr Williams chose Te Aute. According to Mr Williams the Maori gave Te Aute to him personally. When Mr Williams and his family travelled from Otaki to Te Aute they travelled by way of Manawatu. It was a time when there were no roads. Mr Williams’ first house at Te Aute was a storehouse 14 feet long and 8 feet across; the walls were 3 feet 6 inches high. Afterwards he built a raupo house for himself with two rooms. Mr Williams and his family lived in the raupo house for six years. His daughter Hinepaketia [?Anna Lydia] grew up in this place. In those days Te Aute was bracken, forest and swamp. This was the beginning of Te Aute College, one of the leading colleges in New Zealand. It was through the patience and perseverance of Mr Williams that this school grew. In the first years of Te Aute because of a lack of finance it was shut. In 1873 it was reopened. [2] Mr Williams also raised livestock to provide support for his school. Now news has got about that Mr Williams is very knowledgeable about rearing animals. From those days right up to the present Mr Williams’ cows have taken the prizes. No memorial stone to Mr Williams will be able to compare with the memorial he erected by his own abilities, that is, Te Aute College. Our best-educated young men were taught at Te Aute - Apirana Ngata MA, LLB, MHR, Dr Pomare, Dr Te Rangihiroa, Dr Wi Repa, Hamiora Hei LLB, and many others. Through the efforts of Mr Williams Hukarere was set up. Mr Williams alone was responsible for the schools at Te Hauke, Okoha, Te Kuri and Putiki. He paid the teachers. He gave £10 each year to each of the Maori clergy in the Waiapu Diocese. He began the missionary work in Taranaki at Hukanui. He helped Te Rau College. He gave much money for Victoria School, and Turakina. He helped some of the people living at Te Rau. He gave thousands to support the work of the Church throughout the world. He gave a great deal of money- we will never know how much – to the poor and to the orphans. He kept alive the Te Aute Association. He provided the press to print Te Pipiwharauroa and paid the printer. He gave thousands of pounds to help Ngati Porou sheep farming. During these times I have heard of a Maori clergyman whose £100 mortgage Mr Williams paid. Mr Williams’ Challenge still hangs over the Maori People. No-one is able to count up the amount given or the extent of the gracious deeds done by Mr Williams – Heaven alone knows. It is the case that God gave wealth to this man as a way of distributing it to the multitude. Who bears comparison with Mr Williams? Those who have met him know his chiefly bearing and status, how well he spoke Maori, and the beauty of his character. It is right that this elder is mourned traditionally by the whole people, that laments are sung over him. Our heart’s desire is that Ngati Kahungunu should bring the mourning for Mr Williams here to Gisborne to provide an outlet for the love that is stirring up within our hearts. Our hearts are weeping for our father.

Farewell, farewell, farewell, Sir, the gift of the ancestors, the tail of the chiefs of your generation.. Go to join the thousands who have gathered in the next world, to your beloved friends, to the chiefs who were your friends in your generation, to Te Hapuku, Tareha, Te Kawepo, and Takamoana. Farewell, Sir, who men hold in awe, the father of the widow, the orphan, and the poor, the father who sustained the Maori Church. Go to join your many, your multitude, leaving behind the distressed people. The victory is yours, the loneliness and sadness is ours.

There is the mist being dipped up from the horizon and poured over Te Aute ….

Go, Mr Williams, held in awe by all in the land …

The embodiment of mana, to those myriads there below …

To your eminent friends within Ahuriri.

Sadness starts in my breast, I sense your love for me ….

R T K.

BITS AND PIECES

In the boat race between Cambridge and Oxford, Oxford were defeated. Oxford has won 34 and Cambridge 29.

The industrial action of the Pakeha sheep slaughtermen has ended. The dispute has been handed over to the Arbitration Court to rule upon. Meanwhile they have gone back to work at present at the rate of 23 shillings for 100 sheep.

On 12th of this month the Governor is to unveil the memorial stone for the arrival of Mr Marsden in New Zealand on 23rd December 1814, at Oihi, Bay of Islands. Oihi is the place where Mr Marsden first preached the Gospel to the Maori People. Next month we shall publish all that is said about Mr Marsden. Ngapuhi friends will send in most of the articles.

[3] 

WIREMU POKIHA - WILLIAM FOX

Although we reported the death of Wiremu Pokiha, known amongst his own people as Wi Paku, we take this opportunity to think in a rambling way about his character and to remember his words and works. With Wi’s death it was said that Whareponga was overwhelmed with the lamentations of Ngati Porou. People loved Wi greatly, not because he was a chief but because of his character. Wi was one of the wisest men of Ngati Porou. His was a learning not fostered in the schools but planted in his heart by God. Wi’s knowledge was seen when he was appointed as an assessor, and the depth of that wisdom was truly seen when he was appointed a manager in the Maori Land Court. The thing that stood out about Wi was his questioning. His first questions were to lead and to trick a person and to catch him in a net. With his knowledge he would catch a person and defeat him with his last question. But one good thing about Wi was that he was gentle in his questioning. For Wi his involvement with the Land Court was a sport. At the hearing about the Pakihi Block, the last area of land Wi was involved with, I observed this aspect of Wi. One man was contending that all his ancestors had the right to the minke whales washed up at Pakihi. Then Wi asked how many whales were washed ashore at Te Pakihi, and the answer given was six. When this man had finished counting, Wi said with a chuckle, ‘My lad, were they by any chance confused into coming to land by a net?’ When Wi was questioning one elderly man about his coming onto the Pakihi Block the man said that he came pig hunting and that he did not work or live there. Wi laughed and said, ‘My son, my son, you are overwhelmed by your pig hunting.’ [?Hei te whakangau poaka koe wherewhere ana.] Although the man was angry at Wi, Wi said something funny to assuage the ill-feeling of the man. Had Wi Paku attended the Pakeha colleges he would have been one of the leading lawyers in the country. Wi was fearless and would argue with the judges of the Land Court.

After the church service when we were waiting for the committee at the hearing about the Pakihi Block, Wi entertained us in Te Uranga-o-te ra with his many stories. The one who led our service was a young man who had been to the colleges and so Wi talked about the kind of teaching given by the elders who had not been to school and were part of ‘the old world’. At the end of a Catechism lesson the teacher asked, ‘What about the stranger within your gates?’ And the group answered, ‘It is the visitor staying your house.’ The teacher told them they were wrong; according to him ‘the stranger that is within your gates’ is sin! The one who led worship asked, ‘Why did God rest on the seventh day?’ At this, Wi girded up his shawl as in ‘the old world’ and pointed his hand at our house sitting there. ‘Why did God rest on the seventh day? Because he had finished all his works, therefore he rested.’ The minister said, ‘No, why?’ Because he didn’t grasp what was being asked, the minister prompted, ‘He was t…, he was t…, he was t….’ ‘He was tired.’ The minister said, ‘That’s right!’ At the conclusion of the service Wi stood and said, ‘My friends, this is not a criticism of our minister, rather I commend him. We too think that when God finished making the heavens and the earth he rested, and indeed we have been told by the minister that God rested on the seventh day because he was tired, so I appreciate that some of God’s work is tiring. When the eighth day came, perhaps God was no longer weary. What did he do on that day? Perhaps he was weary and sat down and began to mould the soil and when he had finished there was a cicada, when he had finished that he produced a [?pihereinga], when he had finished that he produced a locust, when he had finished that he produced a caterpillar, and when he had finished that he produced a grub.’

Wi was always telling stories and raising eyebrows. Most led to laughter. A man who gives pleasure is always loved, though lost or departed, and such was Wi Paku, loved and treasured.

The Ngati Porou person who is like Wi is his elder brother, Te Hata. Many of the things Te Hata does and says are entertaining. I still have in my heart our journey by train from Auckland to Rotorua when the Duke visited Rotorua in 1901. There were two groups in the carriage, Rongowhakaata and Ngati Porou, Rongowhakaata being the larger. We were competing with each other with songs and haka. When Rongowhakaata stopped, Ngati Porou would start. The competition had been going on for ages when a woman from Rongowhakaata stood to ngangahu [inspire her group with shrill cries and dilated eyes and protruding tongue]. She drew near to the end where Te Hata was. He expressed his astonishment, stood and rolled his eyes and stuck out his tongue and the woman fled. This continued until the train whistled that we had arrived in Rotorua whereupon Te Hata led a haka. The two sides took it up, saying,

Koko-maako, koko-maako, E ko te hautapu e rite,
Ki te kai na Matariki, E tapa reireia ko i tapa,
E tapa konunua, koi ana tukua. I aue hei!

[I have not attempted to translate this well-known but obscure haka. – Barry Olsen]

The chattering bell-birds of Rongomaitapui are asleep. [cf Nga Pepeha 990]

[4] 

 THE DEAD

Maka Te Uhutu

Our chiefs are still dying. When will it finish? The Whanau-a-Apanui came to Waiapu to mourn Te Hata te-Kani-a-Takirau. One of their people, Maka te Uhutu, died at Waiapu. This man was one of the leading chiefs of the Whanau-a-Apanui. Maka was one of Te Hata’s elders. Maka is known to be the elder because he was the Whanau-a-Apanui chiefs when they came to attack Ngati Porou at Rangitukia. Maka was a young man at that time and was brought to intimidate the Ngati Porou chiefs. Te Kakataarau saved Ngati Porou. Te Kakataarau knew that the Whanau-a-Apanui were trying to provoke Ngati Porou. Their idea was to attack Ngati Porou. The war party was sitting peacefully when they were startled by Te Kakataarau firing a gun. This tribe fled. They ran to protect their chief who had been brought to intimidate Ngati Porou. Ngati Porou survived. This explains the elders’ song about Te Kakataarau’s gun.

On one side Maka was from Ngati Porou but he was taken to be a chief of the Whanau-a-Apanui, so it was a loving gesture that he should return to this part of his inheritance and that his body should lie here. Maka was an elder who used to tease the chiefs of Ngati Porou and beguile them. Even though he was near death he continued his mocking. When one of his family was sent to look after him he looked and asked, ‘Why have you come?’ Turehu replied, ‘Sir, I’ve come to look after you.’ Said Maka, ‘Lad, I’ll be looked after by men.’ When people were holding him because he was so ill, he said aphoristically, ‘It is the low-born who rely on men.’ And in this way he died. In his ways Maka was like the chiefs of old. Farewell, sir. Leave your Maori People to be enticed by the wiles of the Pakeha.

We did not cross to the Chathams because of the times of the steamer, but we were moved by the arrival of news that our friend Mariu, Reta Paraone, had died. He was a leading man on the Chathams, a loving man, a man who was kind to people. Mariu was our host when we visited that strange land. My friend, you have gone from the swimming place at Karewa.

OUR ‘PROPHETS’

Although the sayings of our prophets have proved to be wrong they continue to prophesy and people continue to believe in their lies. Wereta prophesied that there was a bag of money buried at Tapuae that had come from a ship which was wrecked there. He sent some of his followers to find that bag of gold. The buggies came along the road to bring them to the village. But they looked in vain; no gold was to be found. And it is said that Wereta went to look. We wonder at Wereta sending his people to find his bag of gold. But perhaps this is a new Wereta. Wereta’s father has been lost in the forest, that is, he has died. If Wereta is a prophet why can he not discover the place where his father’s body lies? Is this not what his people should have been searching for, whom he commanded erroneously to go and dig for gold?

Even though King Edward has not yet come to Gisborne to see Rua, Rua has again prophesied that soon this country will be overwhelmed by the sea, and we have heard that his people are building an ark so that they and Rua can survive the flood. We prophesy this: that it won’t float in the water and they will become food for the fish.

A NOTICE

We have copies of A Catechism for Children to Learn and The Sunday Prayers. If they contact us we will send copies to any clergy wanting them.

[5] 

 THE MAORI LAND COMMISSION

On 12th of this month the members of the Maori Land Commission arrived in Gisborne – Mr Stout and Apirana Ngata and their associates Dr Fraser and Mr Grace, and the secretary Mr Hill. Mr [?Kerete - ?Skerrett] the lawyer for the Maori side did not come.

The Commission sat here for one day to complete the investigation into one of the Te Wairoa blocks. Waimarama, and some blocks of Mohaka, Te Wairoa and Nuhaka, were investigated. When the Commission returned from here to Hastings the situation of Poukawa was investigated. The Commission is at Whanganui at present and will afterwards go to the Waikato and other parts of the Auckland Province. In May it returns to Gisborne and will go to Waiapu to enquire about the Ngati Porou lands.

Mr Stout spoke of his happiness at seeing the Maori of Nuhaka and their dairy farming. Although many things were pressing upon them, in a few months they have earned over £2000, He wondered at the efforts of the people of Nuhaka. They were a thoughtful and hardworking people. Their problem was that they had not yet divided up their land. When the division has taken place and each person has their own portion then they will become better informed about the production of butter. He saw the Maori each morning taking their milk to the butter factory and they got much satisfaction from their work. There are more Maori than Pakeha milking cows in Nuhaka; there are 28 Maori and that number will increase once the land has been apportioned out. In the case of some Maori their land is too small to provide them with a living. The Maori agree that their inland lands should be leased to people with plenty of money, whether Maori or Pakeha.

Mr Stout said also that Maori had been very receptive to their Commission. Their desire was to ensure the well-being of their lands. It is not Maori who are heaping up land. It is Pakeha who have the large land-holdings in the areas we have visited. Some Maori cannot live from their lands; they are not able to farm them. It is of the utmost importance that the Maori People look to cultivating the land. Only by doing so will they survive in the world. If the Maori People do not take up agriculture their disappearance from the face of the earth will be unavoidable, and that will be bad for the whole colony. ‘My earnest desire is that this colony guides the Maori People and teaches them farming.’

Mr Stout believes that their work will bear fruit and much land will be settled. So the thing that will make their work easy is the co-operation of the Maori. Maori people listen to reason; they will not difficult. The two of them will present their report to Parliament in the next session; they will lay their thoughts before the House. It will be very good if Parliament supports their report.

Parekapa Taepa requested that Tutuotekaha No.4, 1085 acres, be leased to him and this was agreed. It was made clear to him that he had to pay one shilling in the pound for the lease and he was to pay the taxes and the rates, and to kill the noxious weeds on the land. He agreed to all these things.

In Mr Stout’s speech to the Maori of Te Wairoa he said that they should take up farming so that their lands would be productive. They were brave people when it came to fighting, let them also be brave when it comes to battling with the land. His hope was that when the Commission came again they would see their farming and their improvements to the lands that had been allotted to them. Let the Maori be like the Pakeha in knowing how to care for property. The good way to increase money is to save it. The Scots have a saying, ‘Look after the pennies and the pounds will look after themselves.’ If Maori gave up drinking beer and smoking pipes they would save the money that is used up on these fruitless things. In giving this advice to Maori he was saying only what he applied to himself because he did not drink alcohol or smoke a pipe. Maori are good at farming when the circumstances are made right for them, so let them put every effort into it.

◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊◊

Rockefeller, the American millionaire, has set aside £10,000,000 for the building of schools in the land of the Chinese, as a means of turning those people to the faith.

Hohepa Waikore, has died here in Gisborne. He was under the influence when he mounted the horse which threw him to the ground in the main street of the town and he was killed.

On 15th April the Exhibition in Christchurch comes to an end. More than 1,500,000 people have attended this great event.

[6] 

THE DEATH OF TOHU

To the Editor of Te Pipiwharauroa.

Bird, greetings to you, the one who distributes the news of every place in the world throughout these two islands for our dear friends in those places to see, Bird, load also these words onto your wings for our friends to see.

At 11 o’clock on the night of Monday, 11th February 1907, Tohu Kakahi died at Parihaka, and that was the hour when his work of deceiving the tribes of this country ceased. The news came out on Tuesday 12th, Tohu Kakahi has died, and people were shocked, which leads to the question, ‘Why were people shocked?’ I will explain. Many years ago Tohu said these words, ‘Listen to me, people. I am god. It was I who settled you peacefully in the world. And I shall not die but I shall live to recover the soil that was taken from beneath your feet by your enemies.’

So he was made much of by the people until the hour came and his body was taken from this world, and that is why people were shocked in this way. This god is dead and exactly at 11 o’clock the sin and deception were understood. That sin was realised at that hour. He had £30,000 besides the marae money. How many more thousands? On the Wednesday our own funeral rites started with more than 100 people, and afterwards the tribes started their observances. The tribes who came to the funeral of Tohu Kakahi were

Mua-upoko

Whanganui

Ngarauru

Ngati-hine

Tanga-hoe

Greater Taranaki

Te Atiawa

Ngati Maru

Ngati Tu

Waikato

On Friday 14th, 1907, Tohu was buried in the ground. They buried him. And all the tribes remained for Te Whiti’s [11th sic – 18th Te Whiti’s monthly festival] in order to hear the words of Te Whiti following Tohu’s death. By and by we will return for the words of Te Whiti. At the time of Tohu’s death I was there with the Rev Ropere Tahuriorangi right up to the 18th and we took services at Parihaka, but not for the residents of Parihaka, rather in the houses of those tribes who came. While we were staying in the pa many different things happened and many good things, but I am not able to tell of them. Rather I turn to the activities on the 18th Day and to the words of Te Whiti.

Breakfast began at 7 as did the collection at the tables to which the people gave generously – 1/-, 2/-, 2/6. 3/-. After the food there was the haka, which our eyes took in, and after the haka there was the poi, which our eyes also took in, and when the poi was finished, our mouths ate again. After dinner there were more haka, and after the haka the poi. When tea was over we went into the meeting house which was full of people with many outside. Then Te Whiti stood to speak. These were his opening words.

'These are words about sadness. This sadness is not made in hell, nor is it made in heaven, but it is made here on earth, in this place of light, visible to the eyes. Enough.

A spring has been opened from which the birds of the air drank, and now it has been closed. There are found the powers, the wise, the authorities, the lofty, and the very small who could open it or not.

A spring has been opened on the ridges, on the barren places, within the valleys, in places where there was not known to be water, for the birds of the air to drink from. There are found the powers, the wise, the authorities, the lofty, and the very small, who could open it or not. People, this is a very good day. The intention is this. Do not discourage them by shouting at people or children, but love them. By so doing you will gain the life that is like that of God who gave his only Son, the Christ, to die as a ransom for men’s sins out of his free love. Such were the words of Te Whiti.' 

We deal with the closing words shortly. Let me explain the significance of the two springs. The first spring is something for the great Parliament of New Zealand here. Te Whiti is saying that the Parliament which is in recess in these days will not open again, ever. The spring on the ridges is Parihaka. The birds of the air are the black and the white peoples living in the world, [7] who are to come and bow before him. The final word was similar. This stream gives twelve crops a year. This is the explanation of the streams; at least my take on it such as it is.

Best wishes, Bird.

H W Kaipo

Taranaki,

February 20th, 1907.

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We saw in the Pakeha newspapers that Dr Pomare had sent a telegram asking that the consumption of alcohol be permitted at Parihaka because the death of Tohu was a major event. Timi Kara replied that he did not want Maori to drink alcohol, therefore his word to the people of Parihaka was that he would not agree to alcohol being available at Parihaka.

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On Monday 4th of this month a hui was held at Weriweri, Taranaki. The purpose of the hui was to choose a person to replace Tohu. There were two days of discussion but no decision was reached. Kahupukoro, a friend of Tohu, was the first to speak. He praised Tohu saying Tohu was a god. Many of Tohu’s words were true. Tohu had prophesied that the Pakeha would take the land of the Maori People. Tohu had prophesied that the potatoes would be blighted, and also that the Prime Minister of New Zealand would die. He himself had no mana and therefore he was not suitable to take Tohu’s place. One of the branches of the tree was dry but one was still alive. The people should settle down under the living branch. Afterwards, Tauke stood. He was Titokowaru’s warrior and a man with mana. He believed Tohu but Tohu had died and Tohu had prophesied that he would not die. However Tautake [sic] did not speak and he simply sat down. He did not support Te Whiti or the Government. There followed the speeches of Ngaruru of Hawera, Ngapaki of Whenuakura, and Whakarua of Waitotara in which they said not to turn to Te Whiti. Te Whiti would spell the end for them. Te Whiti was close to death. It was their money that Te Whiti wanted and in return they would get prophesies and would not know whether they were true or false.

The young people argued strongly for stopping supporting the activities at Parihaka. Wiremu Pokiha, an adopted son of Wiremu Pokiha, was the head of the Young People’s Group. They said to stop throwing away their money to Parihaka. Te Whiti was a deceiver and no good would come from his activities while good would come from the Government. Soon Te Whiti would die while the Government will not die. What way was the right one for them to follow, that of Te Whiti or that of the Pakeha? They have land and by cultivating these lands they can get a living just like the Pakeha. Those Maori who are milking cows live well, and why should they also not raise cows? The problem was that their money was being wasted on Parihaka. One thing that they lacked was schools. Only the Government provided schools, Te Whiti did not. If they followed the Pakeha they would progress; if they followed Te Whiti they would badly regress. The time had come for them to look around, to make a stand, and they should not still follow the practices that have been seen to bear bad fruit.

The elders continued to contend that they should follow Te Whiti, since perhaps Te Whiti had the way of life. They did not like to be told what to do by the young people who did not know the glory that is to come. Tohu’s people did not agree to follow Te Whiti.

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In the beginning of the work of Te Whiti and Tohu they shared their ideas about their malicious doings. It is said that their bank accounts were separate but they had just the one pa, Parihaka. Tohu was responsible for the breaking up. Te Whiti had albatross feathers in his headband while Tohu refused to wear a headband and so was dubbed a ‘Poll’ [from polled cattle – Barry Olsen].

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The tribes of Taranaki would be a vibrant and wise people if they were not caught up with prophesyings. Our hearts’ desire is that these tribes should turn to farming like other of our Maori tribes who are progressing through farming. We observe that it is the Maori hapu who are committed to following the activities of the prophets or the tohunga who are not making advances when it comes to work, possessions, learning, and generally growing as people.

[8] 

To the Editor of Te Pipiwharauroa.

My friend, please publish these few words to be carried by our bird to the tribes of this country. They concern the death of Tohu Kakahi, a chief in Parihaka. There are two factions in Parihaka, the Polls and the Horns [See above]. Tohu Kakahi was the leader of the section called the Polls, the remnant that takes in his tribe outside [Parihaka]. Te Whiti is the head of the Horns, those wearing the plumes, including his tribal members outside. As you know, these people and their tribes fought against the Pakeha people in 1881.

On 4th February Tohu Kakahi died. The news of his death did not give rise to angry questioning amongst his people in the country. It was known that he was 82 years old. At the time of his death his own adherents, the remnant, were away doing the work he had arranged for them to do. His death was like that of General Abner (2 Samuel 3.38). When he died his body was taken by the plumed ones and wrapped up until the remnant returned. From that time his people began to gather in Parihaka. On 27th his family decided to fetch him and to make a coffin for him, which was done, and that was brought to the body. At the time the body was due to be put into the coffin his people were sad and he was not put into the coffin. The thinking of the people was that Tohu’s custom was that people who died in Parihaka were not put into coffins. Therefore it was not appropriate for him to be placed in a coffin because all the people who had gone before him had not been put in coffins, and there was also his word and his instructions should be followed. On 8th the body of Tohu was buried in the womb of the earth. When he was buried in the earth his people gathered there every day. His band also came. On 15th the feast was held. There was much food and Maori and Pakeha clothes and other treasures were on display on the marae at the time of the feast.

Nganeko referred those gathered at the feast to Kahupukaro.

Kahupukoro greeted the people on the occasion of the death of Tohu. His statement was made that Tohu has died and his practices should also die because who of us of the people left behind will be able to hold firmly to those procedures. So, people, Tohu has died. Now enter the new world.

Takarangi greeted the tribes. ‘Tribes and all people, he was a king, a prophet, a just man with great mana, and I observed him to be such. The Scriptures say that there is not a righteous person in the world. Look at Peter and Paul. Did not Peter speak disparagingly of Christ? And Paul was a devil. Just like Tohu the followers of Christ did wrong, and shall not people in this world do wrong? Were we wrongdoers from the womb all would be wrongdoers; were we righteous from the womb all would be righteous. In your understanding is this not Tohu’s miracle – his declaration that the king would not assume the crown? And so, I say, people of this country, we of this generation have seen a miracle.’

Kahu responded to Te Kahupukoro’s speech. He said, ‘Kahu, are you not putting pressure on the tribes when you say that you and your people should withdraw from the practice of our father. Is it the case that you and your people have arranged to withdraw? Te Kahupukoro replied, ‘No. It is I personally and not my people.’ Kahu said, ‘My friend, you are a wicked man. You would still be bound in chains had our father not set you free.’

Kahupukoro replied, ‘That’s enough, Kahu. I and the people agree with what you say. I unreservedly express my sorrow.’

He handed over the feast to Te Whiti. Te Whiti responded to Te Kahupukoro and the remnant.

On the Eighteenth at the Celebration of the Plumes there were many entertainments. On the one marae there the haka party and the poi group and in our eyes the haka and the poi were very well performed. The words were not easily understood because of the speed at which they were spoken. At night Te Whiti spoke saying, ‘I say some words about the sadness amongst us. The things which were done were done not in heaven or in [?te reinga - ?place of departed spirits ?hell] or in hidden places but on the earth.’

‘There is a spring from those skies where the birds of those skies drink. Now a spring has been set up and enclosed for the birds of heaven to drink from. It was dug from the hill in the desert overgrown with brushwood. Wisdom is to be found in that spring. Two springs were enclosed. One will be opened by someone. My main word to you, my people, is that the darkness will be lighted up. If you see birds flying, the spring will have been opened. One could say cryptically, [9] “Christ is for the world; Parihaka is for the Maori People.” If birds are seen drinking the water let us together drink to fulfil this word, “Greetings, greetings, my friend, my friend”.’

Te Kahupukoro stood and said, ‘Father, Hiku, listen. Let your backs avoid the burden. Seek the new spring in the desert amongst the undergrowth, the spring which is open.’

On the Eighteenth of the Polls there were entertainments on the marae (Toroanui). There was one haka party and six poi groups. The Polls’ activities were wonderful – as if their man was still alive. When the haka party came on they were carrying on their shoulders tree leaves, while the poi groups carried black ribbons in memory of Tohu Kakahi. In the evening Ngarauru stood and performed the haka of Hawaiki.

At night the Polls gathered at Rangikapuia for speeches and farewells.

Many people gathered to lament over this famous man. Perhaps as many as 2000 came to Parihaka this month.

From your friend,

Te Ngira Kauika,

Te Aute College.

28th February, 1907.

A FAREWELL WORD

The people of Te Kaha were very sad at the departure of their children’s teacher, Mr Hope and his wife, to Rangitukia School, Waiapu. Mrs Hope is a half-caste who taught for many years at Hukarere. Their first school was Kerepeehi, Hauraki, then Te Kaha. After three years at Te Kaha they have been moved to Rangitukia, the largest school in Ngati Porou. Mr Hope’s capabilities have led to his rapid promotion.

All the chiefs attended the meeting of the School Committee and afterwards the Rev Hakaraia Pahewa published the following Farewell Address.

Te Kaha

26th February, 1907.

This is a farewell address from us, the Maori people from Te Kaha to Pahaoa. Goodbye, Mr J Hope and your wife and children. Farewell, as you part from us, your Maori People. Farewell. The two of you have done so much good, and leave us sorrowful. The people would like you to remain permanently amongst us.

Your goodness was seen in the Sunday School the two of you ran for the children. Secondly, in the way you looked after the children and provided medicine for them when they were sick. Thirdly, in your diligence in teaching the children wisdom. Farewell as you progress to the large school to which the Government has called the two of you.

May God bless and protect the two of you.

Te Pirini (Chairman)

Haki Roehana

Waikura Tautuhiorongo

W Paerau Te Kani

W Paora

Herewini Piripi

Wi Tamihana

Tipene Tukiterangi

H Paewa

The address was printed in Maori and English and bordered with gold.

Te Uranga-o-te-Ra was sad at the departure of the teacher at Rangitukia, Mr Hamilton. Under this man the school has advanced to the top. Many of its pupils have obtained McLean Scholarships. In his last year one of his pupils received that money. Mr Hamilton is moving to Whirinaki, Hokianga. Whirinaki and Rangitukia are the Maori technical schools. We welcome Mr and Mrs Hope and we say farewell to Mr Hamilton and his mother and send the two of them to be a blessing to Ngapuhi.

[10] 

 SYNOD AT TOKOMARU

On 3rd of this month the hui of the Church of the Turanga Archdeaconry was held at Tokomaru. Some of the lay representatives did not attend. And because of the serious illness of Archdeacon Samuel Williams the Bishop was not present. There were 195 people at the main morning service and 35 partook of the Lord’s Supper. Te Whanau-a-Rua gave a very warm welcome to those attending their hui. All the chiefs attended as well – Wiremu Potae, Mokena Romio, Mikaera Pewhairangi, Herewini Huriwaka, Hone Paputene and others. Everything was very good, the services, the motions, the hospitality, the building, even the beautiful weather. The Bishop’s address which was read by his son, Rev Herbert Williams, was printed last month. These are some of the motions passed by the hui.

It was agreed that Mikaera Pehwairangi, Mokena Romio, Herewini Huriwaka, Wi Paraire and Reweti Kohere participate in the hui.

Moved by Nikora Tautatu (minister) and Apirana Pahina:

That the Collect for Saturday be used when the Hui of the Maori Church meets, by the clergy and by the cheerful people, and that Collect should also be used at [?Compline - ?po karakia roa].

Moved by Nikora Tautau (minister) and Apirana Pahina:

That a statement of the offertory money and other monies received by all the parishes within the Hui of the Maori Church be presented for printing along with the proceedings of the Hui.

Moved by Nikora Tautau (minister) and Hakaraia Pahewa:

That the President of this Hui convey our greetings to the Father of the Maori Church, Archdeacon Samuel Williams, who is lying close to death. Our prayer to God is that he may have an easy death.

Moved by Hirai Ngahue and Hone Waitoa (minister):

This Hui of the Church gives thanks to God for calling our friend Matiaha Pahewa to his rest, and expresses sympathy to his family and prays that God’s peace may rest upon them.

Moved by Hakaraia Pahewa (minister) and Reweti Kohere:

That the all the Parishes of this Diocese give attention to getting the children confirmed lest the work of the parishes declines, and that parents and godparents too give thought to teaching their children the Catechism, and to pray and to fast.

Moved by Eru Monita and Hone Waitoa (minister):

We give thanks for our beloved friend Wi Repa who has been taken by the Lord to his rest, and express our sympathy to his family and people.

Moved by Nikora Tautau (minister) and Hakaraia Pahewa (minister):

That this Hui selects the people mentioned in Motion 7 of the Hui held at Waipiro in 1906, and arranges the time for them to begin their work. In this way the idea set out in the Bishop’s Address will be quickly fulfilled.

These are the people selected:

Wiremu Paora for Te Kaha

Hirai Ngahue for Te Kawakawa

Hori Korohina for Rangitukia

Ehau Pakatai for Tuparoa

Paratene Ngata for Te Horo

Renata Tamepo for Whareponga

Mokena Romio for Tokomaru

Paratene Turangi for Whangara

Otene Pitau for Turanga

The work of these people should begin immediately.

[The task of these people is to collect money in their own parishes to increase the fund for ministers. – Editor.]

A question from Hakaraia Pahewa:

If there are no Hymn Books, Prayer Books, etc, is it not clear that we should be giving money to pay for them in those dark places that the Church is seeking to reach out to?

The President’s answer:

It is a good thing to provide Bibles, Prayer Books and Hymn Books to those places where the people are unable to pay for them. It is also a good thing that such people are helped by those who have money and who have a desire in their hearts to see the Church of Christ grow.

Moved by Nikora Tautau (minister) and Renata Tamepo:

Let the Church support Te Pipiwharauroa as a vehicle for explaining the works of the Church. If fault is found with the paper then inform the Editor so that he can correct the places where there are faults.

[11]

Moved by Tepene Wenerei and Hone Waitoa (minister):

That this hui advises those who run dances not to hold them on Saturday nights, and, if they are held on Saturday night not to let them go on beyond midnight.

Moved by Hori Korohina and Nikora Tautau (minister):

This motion asks the President to ask the Archdeacon if he will not make known the money he has received as a result of his Challenge.

Moved by Hori Korohina and Hone Waitoa (minister):

That the interest on the money of those parishes in Waiapu that are without clergy be investigated, and that that interest be given to the ministers considering those parishes so that their feet will settle to work in those parishes.

Moved by Hori Korohina and Eru Monita:

That this Hui of the Church instructs all the parishes to decorate their churches, painting them, sweeping them every week, scrubbing them every three months, and brushing down the cobwebs.

Moved by Renata Tamepo and Nikora Tautau (minister):

This hui urges the people of each village to summons and bring to trial anyone violating Section 46 of the Licensing Act 1902 dealing with bring alcohol into Maori villages.

[In the speeches supporting this motion mention was made of the activities of Hikapuhi taking liquor to Maori villages because this is a violation of the law of the land. There was also mention of half-castes carrying liquor to Maori villages. These people should be taken to confess to the police. – Editor.]

Moved by Reweti T Kohere and Nikora Tautau (minister):

That this Hui sends word to all the Parishes that they should arrange for a collection to be taken at evening service every Sunday.

Moved by Reweti T Kohere and Mokena Romio:

The members of this Hui make known their sadness at the way young people are engaging in pleasures such as dancing because this activity leads to a decrease in faith, and they will also find themselves poor because they are not setting aside money for days to come.

Moved by Hirai Ngahue and Nikora Tautau (minister):

Let us praise God for the survival of our elder, Mohi Turei, who has been lying ill for four years.

Moved by Renata Tamepo and Nikora Tautau (minister):

That the use of candles be discontinued in the churches.

A GOOD MARRIAGE

This is an account of a wedding held here at Harataunga of a Pakeha by the name of F Toman who married E Kawa Ngapo, daughter of H Ngapo, on 30th January 1907, at 11 a.m. They were married by Hare Maihi Ruarangi. This was a very remarkable wedding in that the minister used two languages in the service, English for the bridegroom’s part and Maori for the bride’s part. The sermons for the congregation were given first in Maori and secondly in English. It was very good, extraordinarily good. The number of people gathered in the church included 150 Maori and Pakeha. Perhaps 200 or even more people gathered for this wedding. At half past three on that day the children were baptised. Six children were baptised to the gratification of the women, the mothers of the children. This wedding was very good, exceptionally so, in that no strong drink found its way onto the marae, there was no-one drunk, there were no troubles, no recriminations, no squabbles, no fights, and all was done peacefully and the activities concluded in all goodness. In the same way may great blessings descend on those who were married. May God likewise prevent bad things happening in your marriage. May the Lord establish you both in your marriage now and for ever. May he make you his faithful servants. There was great praise and honour accorded to his servant H M Ruarangi for the things he accomplished this day right up until the evening which ended with pleasure and praise. It was seen that the works of this day were done according to the Spirit. The works of the flesh were not in evidence. May God support you and may you be enlightened by his Holy Spirit.

H Tuterangi,

Harataunga, Kennedy’s Bay.

THE TE AUTE ASSOCIATION

The annual meeting of this Association will be held at Te Kuri-a-Tuatai, Turanga, on 3rd April 1907. Come, chiefs, those who have ideas for the people, ministers, Marae Councils, Old Pupils of Te Aute and Hukarere, all young people. Support the inheritance of our father, Mr Williams.

From the Organising Committee.

[12] 

CALENDAR : APRIL 1907

Day 13 ● 6h 36m a.m. Day 28 ○ 5h 35m a.m.

1 M Monday after Easter

Morning Evening

Exodus 15.1-22 Song of Songs 2.1-10

Luke 24.1-13 Matthew 28.1-10

2 T Tuesday after Easter

2 Kings 13.14-22 Ezekiel 37.1-15

John 21.1-15 John 21.15

3 W

4 Th

5 F Fast

6 S

7 S First Sunday after Easter

Numbers 16.1-36 Numbers 16.36

1 Corinthians 15.1-29 John 20.24-30

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Second Sunday after Easter

Numbers 20.1-14 Numbers 20.14 - 21.10

Luke 12.1-35 Galatians 4.21 – 5.13

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Third Sunday after Easter

Numbers 22 Numbers 23

Luke 16 Ephesians 4.25 – 5.22

22 M

23 T

24 W

25 Th Mark, Evangelist

Isaiah 62.1-16 Ezekiel 1.1-15

Luke 18.31 – 19.11 Philippians 2

26 F Fast

27 S

28 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

Luke 20.1-27 Colossians 1.1-21

29 M

30 T

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/- Wi Matangi; 5/- Ngarongo Pohika; 2/6 T M Pona.

H W Williams, Te Rau Press, Gisborne.