He Kupu Whakamarama

Te Pipiwharauroa 109

No. 109

1907/04

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 109, Gisborne, April 1907.

[A portrait of Archdeacon Samuel Williams.]

[2] 

 TE WIREMU – MR WILLIAMS

I first saw Archdeacon Williams, known as Mr Samuel, when I arrived at the school at Te Aute. It was the custom at the school for the Maori service on Friday night to be led by Mr Williams. I was scared by his appearance, but though I was just a child in those days I appreciated the excellent Maori spoken by Mr Williams, the clarity of his measured speech.

I understood well what he was saying and listened to his fine voice ki te tau o tona taha. One year I happened to visit Hukarere. I arrived there with Mohi Turei. The two of them were above and we were below. Their two voices were chattering to each other as if both of them were Maori elders. At the first meeting of the Te Aute Association held at Taumata-o-Mihi, Ngati Porou listened carefully to the excellent Maori spoke by Mr Williams. When there was discussion about the Ngati Porou practice of holding dances, Mr Williams was critical. Te Kopa stood and leapt about at the criticism of his dances because his dances were for God only. Mr Williams stood and leapt about, one challenged the other and he challenged him, one jumped about and the other jumped about. Eventually Te Kopa stood and said, ‘Friends, this Pakeha is not too bad!’ Ngati Porou were laid out below with laughter.

When I was appointed as teacher at Te Aute I got very close to Mr Williams and visited his house. Before that I had great admiration of the warmth of his salutations to his pupils. Wherever he saw some Te Aute pupils he would wave his hand and say, ‘Tena koutou!’ When I went to college in Christchurch he supplemented my income, and when he heard that I was visiting the Maori settlements to take services he sent me a bicycle. When I finished school I stayed in his home and got to know him well. When he saw faith growing in a child he encouraged that child. Some went to the Maori villages to preach and he gave them money to live on. At some times they all prayed in his room.

Although Mr Williams was one of the richest men in New Zealand he did not spend his money on himself. His house was old but good. One of his buggies was afflicted by the wheels frequently falling off, but, although the buggy was ancient Mr Williams did not like anyone putting his boots on any of the wooden parts of the buggy, and he would get angry and hit the legs of the person. Mr Williams was someone who took great care of his property. If Mr Williams sent a telegram he would seek to save a single penny and would strike out any word that wasn’t significant. One thing that Mr Williams abhorred was young people standing around doing nothing. His bête noire was putting one’s hands in one’s pockets whether sitting, walking, or crouching down, and staggering about. Once he struck me on the back with his umbrella on board a boat because I had put my hands in the pockets of my trousers. He did not like young people to sit in soft chairs saying that they were for the elders. But the appropriate word for Mr Williams is the Pakeha saying, ‘His bark was worse than his bite,’ that is, if he confronted you there was no ill-will in it.

Mr Williams’ house was like a pharmacy shop. Every day Maori came to get medicines and they were given without payment being expected, and on many occasions someone from his house went to visit the sick. Many Maori kept coming at all times to speak with Mr Williams about their work, and he did not get weary at the large amount of work he had to do in the middle of the night. Even when he was old he continued his work of leading services for Maori without being paid for it.

The one we turned to in times of illness has gone. The one who guided us at times when our hearts were distressed has gone. The one who encouraged us in those times when our minds were depressed has gone. The fugleman of the Maori Church has gone. It is for us to lament; his is to rejoice.

R T K

[3] 

MAORI LAND COMMISSION

The Commission sat for many weeks at Whanganui inquiring into the situation of the lands in that district and what the people thought about their lands. It seems that the people of Whanganui do not think well, since Apirana Ngata said these words, ‘The state of Maori in this district seems to indicate that they have lost their capacity for noble thought and they have no desire to improve themselves.’ Mr Stout said, ‘These are the first people I have seen who do not desire the Maori People to survive, unlike the other tribes who have appeared before the Commission, because unless the Maori People are committed to cultivating their lands they will disappear from the earth.’ Some people spoke about the amount of time the Land Court sat. Mr Stout replied that it would be better for the court not to go on sitting if it is the case that the Whanganui lands have been resolved, sales have taken place, and the money has been thrown away on alcohol and wasted, since it is the case that £28,000 was received for land last year and ‘the smell of the fires has gone.’ [cf. Te Pipiwharauroa 103, p.1] Perhaps sheep and cows do not appeal to Whanganui since they are not raising livestock. The hapu of the Maori People that are prospering are those practising farming. Some Pakeha came before the Commission critical of the fact that Maori lands did not pay rates. Mr Stout replied that he had no power to levy rates on lands which were not yielding profit to Maori. A Mormon minister requested that Maori give some land to the Mormon Church for the purpose of teaching Maori how to manage land. Mr Stout replied that this was not possible. His own idea was that the Government should undertake such teaching. Many lands were investigated by the Commission. The Commission is at present at Te Kuiti. The work in Waikato was not completed swiftly because of Mr Stout’s illness. More than 900,000 acres have been investigated by the Commission, the lands of the King Country. In May, the Commission will come to the Ngati Porou district. It is thought that part of Wharekahika will be allocated to the Pakeha and perhaps some blocks in Karaka-tuwhero, Tapatu and others. The Commission has submitted two reports to the Government and by the time Parliament sits there will be three.

People, arise, stir yourselves to improve your lands for this is the way the land will be kept. When the leases end they will be taken over by the Pakeha. Save up the money to improve the lands. Do not waste it on alcohol, on hui, on feasts, but pour it into the land and it will be yours for many days to look upon and to enjoy its fruits.

FROM THE EDITOR

Because there are so many articles this month we have not printed the article about Mr Marsden. It will be printed next month.

We have received letters from Heteraka te Ngo and Whitinui. We could not understand the articles.

This is a loving request to those who have not paid for their papers to send the appropriate amounts. Many Maori papers have died. Do not let this one be killed. Best wishes!

CORRECTIONS

In the Lament of Rangiuia, [See pp. 7 & 11] after the line, ‘It is the end of the day, etc.’ insert this line, ‘It is Maru-i-tauira, it is Maru-i-tawai.’ After the line, ‘It is the south-south-west, etc.’ insert these words, ‘You keep the [?atua - ?god] within you, You seek the Ao-matangi.’ In the line, ‘Enough, [koro – old man], etc. we should not have used the word koro. Hika [term of address to both sexes] is the right word.

SALES

Forty-two bales of cross-breed greasy wool were sent to England by William Saunders of Hastings. The payment he received was 17½d per pound. This is the highest price received for this kind of New Zealand wool. Forty-three bales went for 17d per pound. The price received for skins was 16½d per pound.

When Ngati Porou learned that Samuel Williams had died they gathered at the home of Sydney Williams, nephew of that elder, to lament the passing of Mr Williams.

Ngati Porou plan to erect a memorial stone to Mr Williams at Kariaka. The stone will cost £100.

[4] 

 ODD ITEMS

One of the black African Bishops, Charles Phillips, has died.

If you wash the glass in your windows with kerosene you will discover the window is very clean.

In the middle of the coming May the Governor is coming to Turanga and Timi Kara will accompany him.

This man, Tutere Wi-Repa, is known by many to be an old pupil of Te Aute and he also taught there. Now he is employed as a doctor in the main Hospital in Dunedin.

Because the Revs Mohi Turei and Tamihana Huata are now very old the Church has undertaken to provide them with pensions. Their parishes and their work will be handed over to others – that of Mohi to Rev Poihipi Kohere and that of Tamihana to Rev Henare Wainohu.

A Horse Racing Committee wanted one of the best bands in England to play at their race course for £500. The band, The Besses o’ th’ Barn Band, came for the Exhibition. But the band did not consent lest going to such a common entertainment should taint their good name.

Colonel John Blake, who mustered the party of American Irish to go to help the Boers in their recent fight against the English, has died. He took his own life. He was found lying in his room. He had cut his throat with a razor.

Dr de Lisle spoke to the Hui of the Te Aute Association held at Awapuni. He said that if a Maori person wishes to live a long life he must care for his body; he must clothe and feed his body well. Wi Pere MLC responded. ‘The Scripture says that a person may live for 70 years and, if he is strong, for 80. As for me, I am 80, and I sincerely hope that my death will come quickly while food still tastes sweet so that I will soon get to heaven, the place where I belong., and that I may soon take possession of my thousands of acres in heaven. For what is the point of a Maori living a long life? He may live but where is his land to live on? It is being taken by you Pakeha, by the Government.’ Wi also said that perhaps tomorrow the Pakeha will arrive in heaven in order to confiscate the land there.’

P H

‘DOING A PETER’

By Rev J H Denison, DD, of America.

Some things start small and after a while become great. Some things are huge to begin with and after a time become small. Examples of the first are children, kittens, sickness, houses, sins, potatoes, whispers, and many other things. These things are small at the start but after a time increase in size. Examples of the second are yearnings, puddings, lively hearts, hopes, boastings, and feathered cloaks. These things start large and in time get smaller.

No-one knows what will happen – will it grow or shrivel up, will it go up or go down, will it get larger or smaller? Into this category come people, money, nations, and wars. Perhaps they are little to start with but get larger, or they are large in the beginning and become smaller. Some begin as a whisper and end up as thunder. Some roar like a lion to begin with and end up like a sick mosquito. Some in the beginning crawl like a snail and end up racing like a train. Some are like racehorses at the start and at the finish are like tired mules.

Americans are very like the racehorses. It is the wish of the American that his work starts with a great noise. If it does not start huge then that is said to be a sign of failure. But one aspect of ourselves it to be Peter-like. It is very appropriate to call Peter the Apostle of America because he understood our ways. Peter was very like Napoleon Bonaparte when he said to Christ, ‘Although all deny you, I will not deny you,’ and shortly after he stood trembling before the servant girl. He ‘did a Peter.’ When he bequeathed us that thing that he did, he gave us also the expression for an unreliable person – ‘doing a Peter’. This ‘doing a Peter’ did not end with Peter for now the Pakeha are ‘doing a Peter’ and the Maori are ‘doing a Peter’.

Most people ‘do a Peter’. They began their race, [?wenewene ana], but when it came to the time for them to really exert themselves they lay down gasping for breath. In a man’s first speech or his first sermon he includes all his wisdom and lays it all out there. In his second sermon, it goes downhill, that is ‘he does a Peter’. A man wants to have ten rooms in his house, [5] in the event he lives in a shack. A man wants to acquire the land for himself alone and in the end has absolutely nothing. A man encloses 5000 sheep in his first year and in the end is bankrupt. A man loads onto his back a heavy pack as if it were as light as feathers and after a couple of steps he puts it down. We sing when we set out but we are bent over when we return. We do good works in the morning only, then we ‘do a Peter’. These are things that really trouble people, but to encourage us are the things that cannot be ‘Peter-like’. If a man was born great and afterwards is brought down it is exasperating. If we know a lot to start with, when we go to school it diminishes, making the teacher’s work very hard. If we ‘do a Peter’ with respect to our love for our friends and our relations each day then there will be no joy or love.

Peter was not a man, but when he stopped ‘doing a Peter’ then he became a man. Nor are we true people if we customarily ‘do a Peter’. The person who in the beginning outruns others but before long is lying on the road so that others will carry him home is not a man. What is the good of taking up a burden only to throw it on someone else’s back tomorrow? What good is it if a man takes up the work of the Church and is very good at it during the first month and then in the second month loses his enthusiasm? If a boy loves a girl what good is his great love if, after they are married, that love ‘does a Peter’ so that the time when his love should be increasing is the time that brings sadness and suffering to his wife?

Do not ‘do a Peter.’ There is nothing wrong with beginning small; what is wrong is continuing small. It is better to gather one potato one day and on the second day to gather two and on the third day to gather three, so that over ten years you will have gathered 3,650 potatoes, than to take up a single bag and before long get tired. Let everything you do start small but let what you do today be superior to yesterday, even if the increase is small. Be strong, be brave, be faithful, and be closer to God this week than you were in the past week. If you observe yourself ‘doing a Peter’, be quick to pray to God to renew your heart. If you do not then it will be said by one of your friends that you are shooting a gun lest you get a good name. There is nothing desirable in the world of those people who ‘do a Peter’ except the Peters, the Rocks.

It is God’s way to begin small. God had the idea of saving the world. Man’s idea would be that he should make a noise like thunder and open the heavens and so awaken people to take him into their hearts. But God does not do things in this way. He began with a small child born in the stable. In this small way God began the salvation of the world.

Look into that dark cave. The burning lamp has been extinguished. On the walls is the shadow of the horns of the cows. There is no murmuring or anything except for the busy jaws of the cows munching their food. Amongst the cows is a young girl with her infant. She has forgotten her anguish and sadness because in her hands is a Child whose face is shining with the light of heaven whence he came, and there is nothing to make his face sad.

Infant of the stable, who would have said you were a King? Who would say that by your mana the kingdoms of the world would be overthrown and others would be raised up, and that you would change the character of the world, and that in this day many of the haughty peoples of the world would bow down in your presence – who would say, little Child, that you would make your home enthroned in the hearts of those who would die for you? How true are the words of the ancient prophet who said:

‘For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end.’ [Isaiah 9.6-7]

A NOTICE

We have copies of A Catechism for Children to Learn and The Sunday Prayers. A minister wanting copies should let us know and they will be sent free of charge.

[6]

THE GOOSE WHO LAID GOLDEN EGGS

There was a man who had a bird, a goose. Every day that bird produced an egg, a golden egg. When the bird produced an egg for that man he took it straight away. Soon the man was spending all his time sitting beside the nest waiting for his golden egg. Because he was greedy for gold an idea came to him that if he killed his bird then in one day he could get all the eggs that were inside that bird, and he would not have to wait until it was laid. So this person killed his bird. When it was disemboweled, alas, there was only one egg and it was not completely mature. When this egg was taken, that was the end of the man getting a golden egg each day, because he had killed the source.

People, this is a Pakeha mythical story, a parable, and it is worthwhile for us to look at the application of this story to us, the Maori People. Let us put it this way. The man is the Maori and his bird is the land. The egg is obviously the continuing produce of the land which it is easy to change into gold, into money. A person gets the produce of his land by work and by waiting for many years. James says, ‘Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.’ [James 4.7 AV] Farming is strenuous work and one must wait a long time for the fruits. First one must cultivate the land, then sow grass, then build fences, and after doing all these things one can put on stock. When all this is done one will have spent £3 an acre. One has to wait a long time to recoup the money spent on improving the land or paying the mortgage. It is the same with other aspects of farming. But when the heavy work on the land has been done the money will begin to come in. Maori are to get a living, not from this or that, but only from farming. Because of the Maori greed for gold the land has been killed, and it has been discovered that there is only one egg and it is immature. When that egg has been used that Maori looks for his land and finds that it has been taken into the ownership of the Pakeha. This is why we Maori have suffered: our greed for the one egg has led us to kill the adult bird. Obviously the Maori in former times were foolish to sell their lands. Last year much Whanganui land was sold realizing £28,000. But now all that money has been used up. There is no adult bird and no young. The right thing to do if an egg is laid is not to eat it but to have the bird sit on it so that it will hatch and in this way one will get many geese. Likewise, money from the land should be put back into the land to yield produce, and when there is much produce then it is appropriate to eat. Money put into the land is not lost. The money that is lost, the money that dies, is the money used to buy cars and other vanities. The people who may rightly buy motor cars are those who have much money to spare and who do not take thought for the poor, the widow and the orphan, or the work of the Church. My words end here, people. Hold on to your remaining lands. Do not kill them because you are greedy for the Pakeha gold. Rather let us get involved in cultivating the land and wait patiently for the fruit of that work. ‘Work while it is still day, for the night is coming when no-one will be able to work.’[John 9.4]

BITS AND PIECES

On the night of Saturday, 13th of this month, a Maori called Henare Haawhe was run over by the train at Te Karaka, Gisborne. The man who died was a drunkard.

On 15th of this month the Christchurch Exhibition closed. It is said that the Government is £47,000 in debt as a result of this project. However there is a return to the colony in that accounts of it have gone out to the whole world.

The English Government has completed the return of the government of Transvaal to the Boers. General Botha has been installed as Prime Minister and General Beyers as Speaker. DeWet and De La Rey are members of the Transvaal Parliament.

[7] 

 THE TE AUTE ASSOCIATION

The Tangi for Mr Williams.

Because the boat on which Mr Thornton, William Williams and Rev Arthur Williams had embarked in Napier was late, the Eleventh Annual Hui of the Te Aute Association began at Te Awapuni, Gisborne on 4th of this month with a welcome from Heni Materoa and her parties, Ngaitekete and Ngaitawhiri. The first matter was the lament for Mr Williams because his death weighed heavily on his children. The Turanga tribes here had the idea that Ngati Kahungunu would come and share their grief at Mr Williams’ death with us. In the event, only a Pakeha spoke, not a single Maori. There was great lamentation even though it was only a Pakeha who spoke of his death. After the tangi the elders stood to speak to the visitors. Hape Kiniha spoke first praising Mr Williams for his goodness to people and his great goodness to the Maori People. At the end of Hape’s speech people sang the Apakura, Rangiuia’s lament for his son, Paiore.

A Lament

Ko wai ra e koro to mata i haere ai ki te po?
Ko turanga wahine, ko turanga tane,
Ko te mata tena o to tipuna o te Awariki,
I te manu Tukutuku.
Ka hinga tana puta ko wai ooti ra e?
I oma atu na ia ki a Papa ra ia,
I hurihia atu na e Tane ki raro ra,
Puta mai ki waho ra ko Ruaumoko e,
Tarewa i tona puta ko te Raukape ra
Ko te More-o-te-rangi ka kume i a tini
E waitohu ake ana ki te ao marama,
Ka ngarue te whenua, ka ngaoko te moana,
Ko te timu o te rangi, ko te take o te rangi,
Ko Maru-i-taketake, ko Maru-i-torohanga
Ko Maru-whakatipua, ka ea ki runga ra
Ko te Tumoremore, ko te Tuhaha
Ko Ruakapanga e, ko te Manunui ra
Ko Rua-te-hohonu, ko U-wawe-ki-uta
Ko Manawa-pau e, ko Kourina ra,
Ko Tumaurirere me ko Rongowhakaata
Ko Rongomairatahi, ko Hinetuwaiwai
Ko Rongomaihikao, ko Ruawhetuki e
Ko Hitamuri ra, ko Turourou na
Ko te Ikiwhakatu ki roto o Turanga,
E he mai na koe ki to hou matua
I tupu ai ki te ao I wehe ai na koe
Kati ra e koro hoki main a I kona,
Pokaitia mai kia moe tahi e
Ki a Rongo-kau ai ki a Kahukura-iti,
Ki tenei tinit ra e taka I waho ra,
Ka mutual koe e Koro e ………!
---------------------------
Takoto mai e Koro i roto te whare kino i te whare pouri
Heuea ake ra ka he to Manawa
Ka titiro ki waho ra ki te waka hoehoe
Kai Wairoro ra e,
Ka pa te parakika pa kai to ihu
Nau i moe po no muri i mate ai
I tukua mai nei ko te tonga huruhuru
Ko te tonga haw, ko te tonga taupuru
Ka pupuru te atua ki roto ki a te Ao-matangi
Ki a Katakata ra, ki a Wheruru e
Ki a Kiwa ra ia nana nei te moana
Nana ngaru nui, nana nei ngaru roa
Ka wawae i te poka ki a Marangai e
Ki a Tiko-whare ra, ki a Honuhonu e
Ki a Kekere-po ka taka mai ki waho
Hei a Itutangi e hei a Itupawa ra
Ka mamao ki te rangi ko taku rangi pea
Ka tau ki raro ra ki Wai-a-nui ra
Ki Kokoariki, he whare ka tu mai
Kai to matua ra, kai a te Hanori e
Na Hine-te-ariki ko Pikihoro pea
Ko Hine-uruano ko Tamauia e,
Ko koe na tetahi e ………!

[I have not found or attempted a translation of this Apakura. Note the corrections and explanations on pp. 2 and 11. – Barry Olsen.]

In the speeches there were accounts of what Mr Williams did in each place because there were gathered there those who had been educated by Mr Williams. People said that a memorial stone should be erected to Mr Williams, however Mr Williams’ memorial is people, words and practices. It is not Maori practice to hold a tangi for a Pakeha, but because Mr Williams was Maori in his actions and words he was given a Maori tangi. Had a Maori stood to enable us to share a mourning ceremony for Mr Williams [i.e kawe mate] they would probably have uttered the proverbial saying of the Maori that death is taking his revenge and that tears and mucus pour down and also the Maori proverb, ‘As one chief dies another rises to take his place.’ [‘As the dead fern frond falls away another may be seen uncoiling to replace it.’ - Nga Pepeha 1766] Besides, the land is full of the descendant of Mr Williams to treasure his actions and his words; if they don’t then they should have the name of Mr Williams scrubbed off them. At the end of Nikora Tautau’s speech he led into a strange song, a teaching song from the time long ago when there were no books, a song to teach the ABC.

When the Maori speeches ended the visitors stood. The son of Mr Williams was the first to speak. He praised the love the Maori had shown to them in their sadness which eased their sorrow. But even if it was possible, his father could not be summoned to return to this world since he has gained his rest. [8] His father was a brave and wise and loving man who knew well the Maori character. They, his descendants, can never be like him. But they will attempt to hold on to his works. Were his father alive still he would have found ways for the betterment of the Maori People.

After Mr Williams, Mr Thornton, the teacher at Te Aute College, spoke. He said that the Maori People had lost one of their very best friends, Mr Williams, and he had lost his most faithful friend in the world. Mr Williams did not want a stone memorial; let us rather do the things that made his heart rejoice in this world and which will gladden his heart in the next world.

In the speech of Arthur Williams, nephew of the Archdeacon, he said that it was his forebears who first preached the Gospel to the Maori People, Mr Williams Four-eyes and Mr Williams the Brother. Archdeacon Williams was born to the elder and the Bishop of Waiapu to the younger. In turn, he himself was born to the Archdeacon and Herbert to the Bishop. Most Pakeha had no liking for the Maori People. When he was dying Mr Williams Four-eyes told his son to stand with the Maori People, and now the Maori People have been committed to the care of the children. Had it not been for Mr Williams there would be just one Pakeha minister for the Maori Church and the stipends for the Maori clergy would be small. After the speeches the local people stood to shake hands and hongi with the visitors.

Wi Paraire was appointed to take down the deliberations of the hui.

The First Motion passes was a tribute to Mr Williams, moved by Hape Kiniha and seconded by Rev Henare Wainohu.

This hui records its grief at the great tragedy that has come upon the Maori People with the death of Archdeacon Williams who devoted his life right up to his last days to the cause of the welfare of the Maori People, as well as all his works in support of this Association. As we remember his leadership let us remember to follow in his footsteps. This hui expresses its sympathy to the family of Mr Williams and grieve for them in their bereavement.

The first speech of the hui was by Doctor Tutere Wirepa of the Dunedin Hospital about illnesses known by Maori as Maori Sickness.

Maori Sickness

By Doctor Tutere Wirepa.

(Pine Tamahori translated this into Maori.)

This subject of ‘Mate Maori’, Maori Sickness, is a very good thing for this hui to think about. It is a very big subject and in former times it was thought that it was not possible to explain the cause of this illness, but it is possible. Many bad things have resulted from belief in this sickness – people looking to explain the cause of this sickness have got it wrong and have also been mistaken in their treatment of that sickness.

The purpose of this paper is to find out how Maori conceive of this sickness. This paper says:

(1) There is no single illness like this one known as Maori Sickness’ and there has to be a different treatment for it.

(2) Belief in this illness is a belief in something that has not been seen.

(3) This sickness, Maori Sickness, is being entered into the list of names of illnesses for which there are treatments.

[9] 

In this paper we shall straight away explain the belief in the Maori Sickness. It is easy to speak of the symptoms of the Maori Sickness but to get inside its cause is very difficult. Since it is a large subject and a difficult one too for us to listen to, let us have humble hearts as we seek to explain and to discuss this matter. The idea of this hui with respect to this illness is, I know, to be critical of this illness, therefore let us be clear that our battle is not against the ‘people who believe in this Maori Sickness’ but against ‘belief in Maori Sickness’.

Let us be clear that Maori Sickness is not those illnesses that afflict the Maori but it is rather the sickness or sicknesses which have their origin in the Maori spirits.

We have heard this sickness spoken of in the meeting houses. We have seen the large number of sick being brought to the tohunga because of Maori Sickness. We have seen also the sick being taken from the care of the doctor and being taken to the tohunga because some caring members of the family say that he has a Maori Sickness which the doctor cannot heal. And so, my friends, it is clear to us that this name is given to all kinds of illnesses known to Maori. This sickness is used as a spear in the side of the doctor working amongst Maori people.

Maori divide all kinds of illness into two parts – Maori Sickness and Pakeha Sickness.

Māori sickness was when someone became mysteriously sick as a result of a tohunga's witchcraft. Tuberculosis within a family falls into this category, caused by: (1) Treating the tapu things of the family as normal; (2) ignoring the advice of the tohunga; (3) walking on tapu places known to be tapu in the past; (4) and the felling of tapu trees. With the agreement of the tohunga, any simple illness can be said to be serious and called a Māori.Sickness. Consequently the person did not in the first place go to the doctor. Many people died happy in the knowledge that they were suffering a Maori Sickness, leaving the families with ill-will towards the person who bewitched them. If the sick person speaks incoherently because he has a severe fever it is said that he has a Maori Sickness. Influenza when it is severe has been called a Maori Sickness. All illnesses, whatever they may be, if they are serious can be dignified with the name Maori Sickness.

The tohunga likes Pakeha Sickness so that he can explain away the sickness of his patients.

Pakeha Sicknesses are all those sickness which can be cured by the Pakeha with medicine.

Sometimes if the Pakeha Sickness is serious it is called a Maori Sickness, and if the sick person is cured by the doctor when he knew he had a Maori Sickness it will be labeled a Pakeha Sickness. Consequently there is no single definition of the Maori Sickness. The Maori understanding of the illness will turn his thoughts to seek help from the tohunga. If the sick person dies it is said that it was because of his many sins, or it was because the spirit within him was more powerful than the tohunga. The days of the tohunga are past and we must ourselves take responsibility for using the right weapons.

The doctor has only one name for all illnesses – an illness. His work is first to find the main cause of the illness and its nature. During the doctor’s investigation he will observe the condition of the sick one suffering from all the sicknesses which have been called Maori Sickness. Therefore should we think that it is right to say that Maori Sickness cannot be cured? It is known that the Maori Sickness called Consumption cannot be cured if the sick person has had it for a long time, but it is treatable at the beginning of the illness. We see the person afflicted by consumption going to the tohunga and then, when that does no good, going to the doctor and the doctor is not able to cure him because he has had the illness for so long. The result is those things of which Maori boast, as the song says, ‘Tell me, doctor, will you make me better? Son, then I will put a spell [?kanewaha sic - ?kanewha] on you.’

Maori say that Pakeha do not suffer from Maori Sickness but many Pakeha have consumption, and consumption is a Maori Sickness. And they also may not be cured. Consumption can be cured if you know to look out for it when it begins. I know a child who was said by everyone to be suffering from a Maori Sickness. The doctor sent him to Cambridge. Now he has been healed.

Typhoid Fever was said to be a Maori Sickness when it was rife, but it was renamed a Pakeha Sickness if someone got better. If a person’s hand swelled up the tohunga said it was a Maori Sickness, the person was sad and after a time he died of his sadness, while others having seen the doctor were healed. Most of the people believe in this sickness and this is a reason for sadness. I leave it to the hui to find the reason why people believe in Maori Sickness. As I see it, it is perhaps because there is no charge. [10] If the doctor did not charge would the sick be taken to him or the tohunga?

I think that the reason why people believe in this sickness is because they want to find something to replace those activities peculiar to Maori which have been done away with by the faith. The right thing is that we should replace them with something good. Perhaps they will take up dancing in order to make us cry.

We have seen, my friends, that this sickness is not a true illness but is rather something within the heart of people. Our work is to drive out this idea. But this is not easy. There are many ways of overthrowing it. The right way of overthrowing it is referred to in the man’s song which says, ‘Contention is not good and it may not bring quiet. Rather let the passage of time sort things out.’

So, my friends, our Association is sad about this great sickness which has afflicted the people. The evils of this sickness are contained in the pages of our thoughts. When our Association was still made up of young people, we came to see this thing as very serious. However the purpose of our hui is to fill us with strength and hope for the good times that are coming.

So, my friends, greetings to you all!

(The rest of the account of the deliberations of the hui will be published later.}

A MEMORIAL

On 26th March the memorial to Heta te Kani-a-Takirau was unveiled at Whakato, Gisborne. It is a marble stone with an angel at the head. Altogether the stone cost £114. The Mayor of Gisborne unveiled it and he and Wi Pere spoke. Wi said that this practice of putting up a stone as a memorial to those who have died is a Pakeha practice. Maori would not so indicate the place where their chiefs were buried lest an enemy dig them up and make their bones into fish hooks. The Maori way of remembering was by erecting a carved post or perhaps erecting a house named after the person. Wi also spoke of the goodness of Hirini te Kani, Heta’s father. More than £200 was collected at the hui held at Pakirikiri.

FARMING

The thoughts of the Minister of Maori Affairs.

Timi Kara, Minister of Maori Affairs, spoke about the sheep farming and dairy farming being done by Maori on the East Coast when he spoke one night in Christchurch. From the great increase in these activities amongst these people we see that these people are just as competent as the Pakeha. They are committed to working their lands. Some have shown themselves to be very well fitted for the work of farming, and because of this are benefiting the colony.

A question: Will Maori in other areas follow the example of the Maori of the East Coast?

According to Timi Kara’s reply, yes. I saw in the newspaper this morning these words. The meeting of the Te Aute Association urges the Maori People to be diligent in farming their own lands, settling them and working them, to provide themselves with a living, and not to let the land lie idle. This shows that the Maori People have seen the benefit of farming, they have seen that the East Coast Maori are right, and they are spreading the message to all Maori people urging them to be like them. Those young people who have returned from the colleges are choosing farming as their path when they return to their homes. This is an optimistic sign to the people. And in these days when they are living right they bring benefit to the Colony.

But the important thing is to find ways of making it easy for Maori to work their own land. Many young Maori coming out of college waste their education and there is no way of improving things for them subsequently. Why? Because they were not taught technical skills but only head learning. So I believe that the Government should take measures to set up technical schools and agricultural colleges. Technical schools will prepare young people to work as carpenters, blacksmiths, and at other trades, and they will make a living from these trades. At the agricultural colleges the young people will learn all the skills of farming, they will return to their people to teach and to work with relevance. I believe that Maori should give some land to support the agricultural colleges and strengthen them, and that the Government should support this idea.

[11]

RANGIUIA’S LAMENT

Some people who hanker to talk may ask why laments they know were printed. Doing this just fills up the paper. There are many reasons why we wanted to print our Maori laments, and not just laments but also stories and proverbs. First, to preserve them lest they be lost; secondly, it is good for the children to know these things; thirdly, in these laments there are genealogies of the ancestors from the days of Hawaiki in these songs for people to study; fourthly, there are many of our ancient Maori words in these laments by Rangiuia, a great Tai-Rawhiti chief.

Mata [prophetic song – Te Aka] = a native incantation. Rangiuia is querying the incantation which killed his son. [?Ko turanga wahine ranei ko turanga tane ranei.]

U-wawe-ki-uta [Land soon on shore] = It is said that this is the origin of Uawa, that is, U-wawe.

Heuea [be separated, disengaged – Williams] = wawae [separate] wehe [part]

Wairoro = The source of this name is a spring at Uawa.

Paraki = taraki [gentle wind (?) northerly] When Captain Cook asked the Maori the name of the village the Maori mistakenly thought he was asking the name of the wind, so Captain Cook named Uawa Taraki Pei [Tolaga Bay].

Tonga-huruhuru [hair] = a cold southerly wind. The hairs on a person’s skin stand up because of the cold.

Tonga-hawi = a gentle southerly wind.

Tonga-marangai [storm] = a southerly storm.

Atua = illness [?death] According to Maori demons are the origin of all illnesses.

I have been told the meaning of these words. If they are wrong, please write to me.

By the Editor.

DISASTER STRIKES A DANCE

Maori and Pakeha gathered at Waitotoki for a dance. Three hundred people attended. At twelve o’clock at night they had supper and the floor of the dining hall gave way and there was great damage to the building. All the cups and plates and other things in the hall were smashed and people also were injured. One of the Pakeha women suffered injuries to her face and a bone in her hand was broken. Some had broken ribs. A Maori woman had hot water pour over her but she survived because the water had begun to cool.. The consequence of this activity, dancing, was a great disaster.

Perhaps Mr Williams would condemn the workmanship of the carpenters who built this hall.

Ahipene Mika.

Tuparoa,

April 5th, 1907.

[It would be better to stop dances than to stop these carpenters working. – Editor.]

AFFECTION FOR THE CLERGY

Maori do not have the same affection for their ministers as the Pakeha. When a clergyman finished his work in one parish to move to another his parishioners showed their affection for him by giving him a purse full of gold, a buggy with its trappings, a book and other items. He had worked for 27 years in his parish. In the case of Maori, even though the minister devoted his life to his parish there is the possibility that, rather than showing affection, people will speak badly of him. In the past our ancestors provided funds to support the clergy but this generation does not.

A NOTICE

This notice is to inform all people who have been reached by the objectives and the name of the Te Aute Students’ Association that those who have not been educated at Te Aute may join it. We also point out that a person may become a member by contributing only 2/6 a year to help with the expenses of the Association, even if they are a pupil of Te Aute. The subscriber should send the money to the Secretary informing him of his occupation and his home address.

Pine Tamahori (Secretary),

Te Rau College,

Gisborne.

[12] CALENDAR : MAY 1907

Day 12 ○ 5h 29m a.m. Day 28 ● 1h 48m p.m.

Morning Evening

1 W Philip and James, Apostles

Isaiah 51 Zechariah 4

John 1.43-end Colossians 3.1-18

2 Th

3 F Fast

4 S

5 S Fifth Sunday after Easter Sunday Litany

Deuteronomy 6 Deuteronomy 9

Luke 23.1-26 1 Thessalonians 2

6 M Litany Day Fast

7 T Litany Day Fast

8 W Litany Day Vigil/Fast

9 Th Ascension Day Psalms: Morning 8, 15, 21

Evening 24, 47, 108 Athanasian Creed

Daniel 7 2 Kings 2.1-16

Luke 24.44-end Hebrews 4

10 F Fast

11 S

12 S Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

John 3.1-22 1 Timothy 1.1-18

13 M

14 T

15 W

16 Th

17 F Fast

18 S

19 S Day of Pentecost* Psalms: Morning 48, 68

Evening 104, 145 Athanasian Creed

*Use the Embertide Collect every day this week.

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.16-end

20 M Monday of Pentecost

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27 & 13

21 T Tuesday of Pentecost

Joel 2.21-end Malachi 4.1-3

1 Thessalonians 3.12-24 1 John 4.1-14

22 W Ember Day Fast

23 Th

24 F Ember Day Fast

25 S

26 S Trinity Sunday Athanasian Creed

Isaiah 6.1-11 Genesis 18

Revelation 1.1-9 Ephesians 4.1-17

27 M

28 T

29 W

30 Th

31 F Fast

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

£1 Wi Pere, Noa Whakatere, W Williams, Ernest Hooper, Nepia Mahuika; 15/- Tame Eramiha, P McDonnell, Mekameka; 10/- Hemi Waiaua, Rev Rangi, Hare Tana, Paor Tuinga, H Wepiha, Arihi te Mahu, Hareta Aretapu, J T Aupaki, Wi Matangi, Wiremu Pehimana; 5/- Tame Paraone, R Peata Uruamo, Rato Kowa, Ngare Ngare, Mrs Donnelly, Tame te Orikau, J Maka, Manuera Waata, Miss Bulstrode, Tauha Nikora; 2/6 Ihaka te Tau.

H W Williams, Te Rau Press, Gisborne.