Te Pipiwharauroa 110

Te Pipiwharauroa 110

No. 110

1907/05

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 110, Gisborne, May 1907.

DESIRES

‘They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. When they had come to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; so, passing by Mysia they went down to Troas.’ [Acts 16.7-8] Does a person in his heart not want to know the reason why Paul and his friends were prevented by the Spirit of God from visiting places to the left or the right on their second journey to preach the gospel to strangers?

All the people close to their way had not believed or had not heard the Word of God. That was why Paul and his companions wanted to go to Asia, Mysia and Bithynia, but there were other considerations. When they arrived at Troas on the border of the country perhaps they thought about why they had been brought there. ‘And Paul had a vision during the night; there stood a man from Macedonia pleading with him and saying, “Come over to Macedonia and help us.”’ [Acts 16.9] Now we understand the reason why they were constrained to go to Troas. Those other places were passed by so that the Gospel could be soon taken over to Macedonia, that is, to Europe. One asks why it was important that the Gospel arrive swiftly in Europe. The answer to this question is clear to us of these generations. The large nations, the powerful nations, the knowledgeable nations of the world are the Europeans or have come from Europe. These peoples have spread the enlightenment of the Gospel to all corners of the earth. Through the works of these peoples the communications and activities of the world have been made easy through ships, railways and telegraph.

Perhaps someone will say, whatever his own desires, that these statements about desires are not true. This is what I want. In 1799 the Church Missionary society began. In 1807 this Society began to preach the Gospel to the black peoples of West Africa and in 1812 in part of India. Now, someone might think that afterwards came some of the other black people of Africa or the peoples of India, China, Japan or America, but no. A man stood before this Society just as the man from Macedonia appeared before Paul and the others; the name of this man was Mr Marsden, and he said, ‘Cross over the Pacific Ocean and help the Maori People of New Zealand.’ This was the liberation of the Church Missionary Society – and, as it were, the feet of [?Rongokako - grandfather of Tamatea-pokai-whenua] trod on this side of the world, in New Zealand, on Christmas Day 1814.

One wonders, why did God pass over other great nations of the world and sought out this very small people, the Maori? People, it is my desire, my hope, and my prayer that the reason God sought out the Maori People was because we should become a large people, a powerful people, [2] a wise people, a people of faith, a people who would proclaim the Gospel of God to the many islands of the Pacific Ocean, to the peoples of the world who are in darkness. The Bishop of Auckland is sending two of his clergy to the islands to see if it is appropriate for Maori to go and preach to the black peoples. My great desire is that each family of the Maori People should be settled in their own places as farmers – wise, strong and faithful – and that the children should go to preach the Gospel to other nations of the world. Let it be said of the Maori People what the prophet said concerning Jerusalem: ‘Upon your walls, O Maori People, I have posted sentinels; all day and all night they shall never be silent. You who remind the Lord, take no rest, and give him no rest until he establishes the Maori nation and makes it renowned throughout the earth.’ [cf. Isaiah 62.6-7]

NEWS OF THE CHURCH

The Bible is printed in 400 languages.

Following a vote it has been agreed that the Bible should be taught in the main Gisborne schools. Many schools in the country teach the Bible.

As a consequence of the Bishop of Auckland’s idea of sending Maori as missionaries to Melanesia, the Rev Hawkins and the Rev Wiki te Pa are going to those islands to investigate the situation of those peoples and whether it is appropriate for Maori to go.

The Rev T W Fraser visited Te Aute and preached to the Te Aute students. The purpose of the words he uttered was to say goodbye. He saluted his young friends before departing for Petane. After the service a pupil of the school stood to say farewell to him and convey the great affection of the pupils. We understand that the Rev T W Fraser’s appointment to Petane is not a permanent one but that perhaps in days to come he will go to Whanganui.

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Eldon Gorst, son of Mr Gorst, has been appointed as Governor of Egypt. This man was born here in New Zealand.

TE AUTE ASSOCIATION

Maori Sickness

Last month we printed Doctor Tutere Wirepa’s article containing his thoughts about the sickness designated by Maori as Maori sickness. He thinks there is no Maori sickness. The Rev Nikora Tautau supported what Dr Tutere said. He thinks that this kind of sickness is a product of the mind of the person and has its seeds in witchcraft. A person is not suffering illness but witchcraft. A person will not die from witchcraft. He challenged four popular tohunga of Waikato to kill him, but he is still alive. According to Hone Paerata it is the familiar spirits who guided the canoes of their ancestors from Hawaiki who afflict Maori, those foul demons which, we are told, Christ drove into the pigs. The Rev Henare Wainohu said that Maori sicknesses are caused by foul spirits; some Maori are possessed by evil spirits. Hape Kinaha pointed out that Maori really believed that Tunui-a-te-ika could kill people; he did not believe in Maori tohunga. He was unwell but he was being treated by the doctor and his days were being increased. According to the Rev A F Williams the sickness called Maori sicknesses by Maori are all Pakeha illnesses, but he truly believes that some people are possessed by evil spirits. He had seen a Maori woman and he truly believes that there was a demon in that woman. Some Maori enquired of the spirits of the dead. However the treatment for this illness is Christ alone; it cannot be healed by tohunga or doctor. Wi Pere told of a woman tohunga. It was when he was young. That woman was in the house and her demon was whistling above the house. Presently he discovered that it was the woman who was whistling, though people did not know it. One night he arranged for his friend to climb onto the roof of the house while he himself went inside. During the night, when he called out his friend whistled. The people were afraid. After a while he went outside and called to his friend to climb down. He and his friend had upset the Maori demon.

[3] 

Many telegrams and letters were received from friends everywhere sending greetings to the hui. One of the letters was from young people of Maori blood working in Dunedin.

A Letter from Dunedin.

Dunedin Hospital,

March 28th, 1907.

To Mr Thornton,

Secretary, Te Aute Association.

Sir, greetings.

I have been asked by the young Maori people working in the many occupations in Dunedin to contact you to ask you to give the hui their greetings. These people are not from just one school. Some are from Te Aute, some from St Stephen’s, from Christchurch College, from the Waitaki High School, and from schools in Dunedin. Some of these people are working as clerks in Government offices, some are in steel-making plants, or in other kinds of large Pakeha factories. One is an Engineer and one is a teacher in one of the city schools. All of them are committed to important works and they are always concerned for their own Maori people. They agree that in the past, because of their ignorance and their lack of anyone to teach them, that there did not enter their hearts a single concern for the people. But having been educated and having also seen the achievements and the ideas of the leading Pakeha I have seen that in some ways Maori are superior to them. These people realised that the activities of your Association were bringing good to the people and congratulated you, even though they were not educated at Te Aute. In former times many of our leading people said that it was bad to teach the children in further education because they forgot the people. In these days we see the error of this statement. Those of us who have emerged from further education are those who are seen in these days to be directing their hearts to the people. The elders should understand and feel good because their words have been seen to be wrong.

We understand, Sir, that the people in these times are encompassed by many weighty problems. It is perhaps right to say that this is when their strength is being used up by darkness and light in seeking an honourable stance. These are times of bad news, times to emerge from bad guidance. Of all times this is the one when we see the seriousness of the battle for survival. We hear the strains of the news of assaults from outside and we hear the strains of the news of assaults from within. From outside the news is of the Government’s seizing of land. From within we hear news of tohunga and of the deaths of leaders of the people.

But we also know that this is a time of hope. We welcome the Te Aute Association and those well-known names of the Association who are engaging with the outside issues to encourage the activities and to bring together the hapu to give them standing and to empower them. This good name should not be linked to those of the schools lest some grumble. Because of such a good name, people who like what the Association is doing will join in, and with such people joining, people who are educated, with status, and able to communicate - it is clear that this is a time of hope.

The final words of this letter are a lament, a tangi. The supporter of the works of the Association, Archdeacon Williams, has gone. All our hearts are saddened at our loss. No one can take his place. He was leader of the Te Aute Students’ Association, and if his works are to live on after him they will be the works of our Association to help the Maori People. This was his work after all right up until he died.

So, we greet again the Hui! Be strong in doing your work. Our heartfelt hope is that all the work of the Hui will go well.

Tutere Wi-Repa

These are the names of the people who sent this greeting:

1 H D Dansey, Railway Engineer.

2 W T Parata, Te Aute, Government Clerk.

3 R Dansey, Iron Smelting Works.

4 W Burnett, Iron Smelting Works.

5 Ernest Sherburd, Te Aute, Railway Manager.

6 John Parata, Selwyn College, Minister.

7 Rupert Printz, Seaman.

8 Rongo Nuku, Te Aute, Medical School.

9 George Overton, Teacher.

10 Thomas Overton, Railway Workshop.

11 William Overton, Lawyer.

12 Tutere Wi-Repa, Te Aute, Doctor, Dunedin Hospital.

[4] The first business of the evening was the report of the Te Rau Branch. It told of the work and the meetings during 1906. Afterwards the Rev Nikora Tautau stood to speak to the Hui. This was the second address to the Hui:

The Reasons for the Decline of the Faith amongst the Maori People.

The path by which people swiftly get into trouble is desire.

This was the path on which the first woman of humankind crossed soon to death, her desire for the fruit which had been banned by the word of God. So we have the saying which has come upon the descendants of the woman: ‘Man that is born of woman hath but a short time to live and is full of misery.’ This is the great affliction which the Maori Church is trying to avoid, desire. This affliction is like tuberculosis. Everyone who sees a person get tuberculosis knows that he will die though the observer will not be able to say when he will die. The affliction of desire is the same. If a person enters upon that way then the tuberculosis has begun in his flesh. The Apostle says that the root of all evils is great desire for money. Lust and desire belong to the same family. This is a single word but its fruits are many and more bitter than the salt sea when the Christian puts one of these fruits into his mouth. These are some of the fruits of desire:

(1) A desire for the work of the tohunga when the path of faith is left.

(2) A desire for alcohol which is drunk on Saturday night. When Sunday comes a person does not get to church. The rascal is weary. The result is that he is indifferent to the works of the faith.

There are so many fruits of desire that it is impossible to count them but we see the important laws of the world and the laws laid down by God, the first, second and tenth commandments, being broken. You young people of the Te Aute Association gathered here, although this is a difficult subject I want to raise it amongst us to look at together to see if we can find a cure to set us Maori people, who are eaten by this dreadful disease, at ease. Here is one thing for us to think about. The fourth commandment of God is being disobeyed. Some kinds of Pakeha trample on that law. When some Maori see that this is easily done they want to do it too and they start to work at things that ought not to be done by a Christian – they work on Sunday.

Hone Paerata said that apart from the wrongdoing of the Pakeha – they are Pakeha – there are these things, the Marae Committees, which were established to provide guidance and examples for the Maori People and which are doing wrong – many of the members drink. According to Te Moana Tautau one fault of the Maori of his area is a desire for fish and for birds. The Pakeha go out to sea to fish on Sunday and Maori go with them. The Pakeha go into the bush and the Maori go with them lest, having waited until Monday, they find that the birds have gone having been shot or disturbed by the Pakeha. The Pakeha takes up his gun and the Maori does so too. The report of the Pakeha gun is heard along with that of the Maori. When Te Moana finished his speech he sang his song:

“Listen, all of you, this is the ancestor of death that clings to me,

Which grew out of the abode of departed spirits, which grew also out of darkness.

Rongo-taha-a-rangi turns from the long pa. I fall, I lie, sleeping kneeling, sleeping with the legs bent, and sleeping swaying to and fro.

I am like the Southern Cross going around the earth.

I am listless like a hawk ascending in Spring.

The bittern makes a deep booming call in the swamp, 'Hū.'”

[See page 6 – Barry Olsen]

Hamiora Hei said that this the time to match actions to words. He thinks that the clergy bear some responsibility for the decline of the faith in the Maori Church insofar as they have failed to be strong and energetic in looking for and seeking out people. Hape Kinaha thinks that the activities of tohunga have militated against the faith. The Rev Ahipene Rangi agrees that some of the fault lies with the clergy, but the people also bear some responsibility for if the people support the clergy they will be empowered. Reweti Kohere said [5] that one of the problems facing the Maori Church which relied on the clergy was that some ministers were now very old. If one observed the parishes with elderly ministers one saw that they were declining and lacking in vigour, but if a young minister was appointed those parishes quickly improved. It would be a very good think if the elderly clergy could receive pensions. But according to Wi Pere the real fault with the Church lay with the people as a whole and not with the clergy - it was a serious failing on the part of the people, a desire for what was wrong. Hamiora Hei spoke again saying that some ministers should go to areas to stir up the faith. It was a good thing also to exchange clergy. It was an important thing to have a new face, a new voice, a fresh way of putting things. The Rev Arthur Williams explained that the Bishop is looking into ways to easily provide pensions for elderly ministers. The Bishop agrees with ministers exchanging but wishes to leave it to the ministers to implement this. It is not good that some ministers be moved. It is a very good thing for some ministers to go to other places to preach but the difficulty is that the right people are not free for that work. The Church will be strengthened by the support of all the people and the work should not be left to the clergy only. The great sickness of the Church is that the Holy Spirit is not working within the Church. The whole Maori Church should be asking God to pour out his Holy Spirit as he did on the Day of Pentecost.

(The account of the Hui is to be continued.)

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England warmly welcome the Prime Ministers of the Colonies who came to the Meeting of the Colonies held in London. The Prime Ministers who attended were Mr Deakin of Australia, Sir Wilfrid Laurier of Canada, Mr Bond of Newfoundland, Dr Jameson of Cape Colony, Mr Moor of Natal, General Botha of Transvaal, and Mr Ward of New Zealand. General Botha was the man most feted because after fighting against the English for five years he is now Prime Minister of one of England’s colonies.

THE LAZIEST MAN IN THE WORLD.

There was a man called Thompson who went to sleep in 1877 and got up on 11th February 1907. He lay in his bed for 30 years even though he was not ill. Thompson and his mother live at their home in Clara Lugan, Ireland. He was eleven when he went to bed. His mother looked after him. The people of the town did not know him because he was so long asleep, lying on his bed. One day his mother became ill and was taken to the hospital. The son was left asleep with no-one to look after him and cook for him. Thereupon the man got up and started to look for his suit. It was 29 years since he had taken it off. When he found it he was not strong enough to dress himself. He called out to two men who dressed him. When he tried to walk he had no strength. And they fetched a stretcher on which to carry him to the poorhouse where he stayed. When his mother recovered from her illness he returned to their house. This journey he did by himself because there were no men to carry him. Afterwards he was given work by his mother’s landlord. It was farm work. Half an hour after he started work he fell asleep and this was how things went on. When the condition of this man became apparent the people responsible for caring for the poor applied to the Government for a pension for the mother; her income was very small consisting of money sent to her by some of her children who had gone to Australia.

Many doctors looked into the awakening of Thompson and many painful things were done to his body, but he did not feel the pain.

The verdict of the doctors was that there was nothing wrong with Thompson physically apart from a need for sleep.

When some children heard about this lazy man they went to ill-treat him. They called from outside the house for him to come out to work, to stop sleeping, and to stop making a slave of his mother. When that man did not come out they broke the windows of the house. Perhaps this Pakeha beats lazy and sleepy Maori.

[This article is taken from the Daily Mail Newspaper from London.]

P W M

[6] 

FROM THE EDITOR

The children of Moka Timo of Riverhead are anxious to know where he is.

We have received a letter from Waaka te Huia in which he tells Paora Hopere not to be so hasty in writing his thoughts to Te Pipiwharauroa and that the two of them should shake hands. Waaka wrote at great length and we have shortened what he wrote.

We have received an article from Archdeacon Grace of Wairau explaining the basis of Mormon religion. We will print that article next month.

Last month we received a letter from the Rev Mohi Turei, a lament for Mr Williams. He spoke about the good works of Mr Williams and about his Challenge which faces the Maori People. Here is Mohi’s lament for his friend:

Weep, let there be much weeping for our father.

The light has gone out and we also are afflicted!

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‘LISTEN, TE RAU’ [See page 4.]

This song is known by most Maori people. The writer of this song is not known but we do not think this is a very old song because in includes English words, ‘I am like the Southern Cross going around [rauna] the earth.’

Rongo-taha-a-rangi = perhaps this is the name of a person in the past who was afflicted by a great disaster.

Mahutonga = if there are English words in this song we would like very much to say that this is a reference to the Pakeha beast know as a mastodon. But Mahutonga is a constellation which some people say is the anchor of the canoe of Tamarereti; perhaps another name is the Southern Cross.

Rauna = This is an English word. The correct Maori word is huri.

Maero = a person who appears [?aumate].

Kaahu kake i te waru = during the eighth month, that is, the spring, the hawk soars in search of his food.

RANJITSINHJI

Perhaps we still remember Ranji, the Indian prince, who was famous throughout the world for his skill at cricket. This man is one of the best in the world at this sport; in the days when he was famous he was the best in the world. When the English team came to Australia he was one of the outstanding members. He was educated in England and he and his wife stayed for many years in England waiting to assume his kingship. Last February he became ruler of Nawanagar. His title now is the Jam of Nawanagar, but he comes under the rule of King Edward. He rules over 300,000 people, has 3,250 soldiers, and an annual income of £160,000.

Ranji wrote words of appreciation to his English friends:

Thank you for your congratulations. This is my message to the people of England:

‘May God bless the King-Emperor, his kingdom and people. I want to retain the love of my English friends and of the people of England even though I shall use my skills in playing for a different country.’

Ranjitsinhji,

Porbandar, India.

LAND SALES

In the month of April £64,010 worth of gold was taken from the gold mine at Waihi. Since the opening up of this mine for work a total of £5,602,500 has been made.

Ngatiwhatua has sold to the Government a block covering 16,000 acres called Otakanini, in the Kaipara district. The payment for most of the last was £1 an acre, though 2000 acres of flat land made £12 an acre. The price received for the land will perhaps reach £40,000. D Paora, the manager for the Maori says that the money will not be wasted but will be set to work. It will be good if that is the case, but perhaps soon it will prove to be the goose that laid the golden eggs that was killed.

A Pakeha in England has fasted for 46 days and nights. But his fast was not like that of Christ since he smoked 1200 cigarettes in that time.

[7] 

TE AUTE COLLEGE

Seventy-three boys in all are being educated at Te Aute College this year. It must be appreciated that these boys are not just from one hapu but from the many hapu of us Maori People. They are gathered from the two islands, Aotearoa and Te Waipounamu, but it would be a good thing to be able to include the name of the Chatham Islands as we went there on purpose to collect pupils. You can see for yourselves your different connections amongst the separate hapu I have noted below:

Kahungunu 14; Porourangi 13; Ngapuhi 8; Raukawa 11; Arawa 4; Whanganui 5; Ngaitahu 5; Ngaiterangi 2; Ngatiawa 2; Ngatimaru 2; Pakeha 7.

Please don’t be upset if there are mistakes in placing the names of your children in the hapu I have mentioned above. I am doing this work as I am travelling about.

These are the separate classes in the school.

Class VI. Teacher – A W Coombes, BA

I. Matriculation – 1 Whetu Roha, 2 J R Grace, 3 Romeo Wirepa, 4 Parekura Pewhairangi.

II. Civil Service - 1 Hohipa T Kara, 2 George Bertrand, 3 Tureimaka Hohapata, 4 Pirimi Pahiwi, 5 Nehu Te Wiata, 6 Hohepa Karaka, 7 Tamati Te Kauru, 8 Piemi Watihana, 9 James Murphy.

Class V. Master – A H Cato.

1 Oka Heketa, 2 Ariki Anaru, 3 Nepia Winiata, 4 Richard Manuera, 5 Robin Taurere, 6 Kakiki Rikihana, 7 Reparepa Whareparoa, 8 Kingi Hami, 9 G T Harper, 10 Matene Taiaroa, 11 Wiremu Kiri, 12 T W Harper, 13 Teretiu Kururangi.

Class IV. Teacher – A H Cato, 23 children.

Class III Teacher – Rore P Roiri, 16 Children.

Class II Teacher - Rore P Roiri, 8 children.

This is a list of the Teachers and Monitors of the College.

Teachers: Mr J Thornton, Mr A W Coombes, Mr A H Cato, Mr R P Roiri.

Monitors: Whetu Roha (Chairman), Hohepa T Kara, Parekura Pewhairangi, Tureimaka Hohapata, Tamati Te Kauru, Hohepa Karaka, Oka Heketa, Ariki Anaru, Peta Moeke, J R S Grace.

These are the main lists of names of the place you know as ‘The House of Learning’. I conclude here the pieces I have written to inform you about what is happening there. Soon I shall write more for you and the tribes to see.

OTHER ITEMS OF INTEREST

One of the most royal ladies of Tonga has died. She was the mother-in-law of King Hori Tupou II. Her name was Lavinia Veigo and she was the last descendant of Tui Toga. She was buried on a small island. Her people mourned her loss deeply. She was 80 when she died.

A Pakeha, E V Thompson, and his Maori wife have lived for 30 years on a small Fijian island. The husband is 80 and his wife is 60. The island looks like a hat. This Pakeha owns the island which is called Vatu Vara. They never see people. When the Government steamer arrived to see them they had consumed their supplies. Their food is fruit.

An Englishman called Abbot was seized by some Turkish bandits who demanded the payment of £24,000 for the release of that man. The money was paid and the man released but the English Government has asked the ruler of Turkey to repay that money.

A wealthy man called Weyerhauser, from California, America, has gone missing. It is thought that he has been hidden for a ransom. The police are searching for him but have not yet found him. It is said that this man has £200,000,000. He has earned his money by sawing timber. He is known in America as the timber king. Pakeha! Pakeha! They have come to stealing people!

At the trial of a man from Te Wairoa, Wiremu Pani, for laying hold of an axe to strike his son The man said that he was responsible for dealing with his son. The judge thought differently and ordered the man to pay £6-0-0 and sentenced him to six months.

[8]  

MR MARSDEN

W P Rangihuna.

On 12th March the Governor unveiled the Memorial Stone to the Rev Samuel Marsden at Rangihoua in the Bay of Islands. This was the place at which he first set foot on Aotearoa on Christmas Day 1814 and at which he preached his first sermon. Ruatara translated for him. His text was, ‘Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.’ [Luke 2.10-11 AV] Many noble words were spoken about Mr Marsden in the speeches at the time of the unveiling of the memorial. In the speech of the Bishop of Auckland he said much in praise of Mr Marsden, and he said also that of all the people who have come to New Zealand no-one deserves the gratitude of people, Pakeha and Maori, more than Mr Marsden because he cleared the way for both Pakeha and Maori. We on the Maori side support the words of the Bishop when he says that this is the man we should praise because we see the fruits of his work amongst us. We would not waste money raising memorials to people who have not conferred benefits on the people as a whole. But in the case of our chief, Mr Marsden, through him we have come to see the world of light, he has caused the sun to shine upon us in these days, and so we said,

Up one rung, up another – the Sun shines! [Arapeta Awatere version.]

We have set up a memorial to Mr Marsden; what else should we be giving him? What we can do for him is to provide stipends for our clergy. After his death his clergy friends came to do their work. They are our leaders and it is right that we should devote our strength to helping them and to collecting money to provide stipends for them, and not wasting it on some people who have no love for the Maori People.

We are very grateful to the Archdeacon of Auckland, Mr Walsh, for his strong support of the concept of erecting a memorial stone to the Apostle of the Maori Church. We are also grateful to those Maori who supported the project by collecting.

The stone has been erected and now we wish to tell what Mr Marsden did from his childhood until his death.

The Story of Mr Marsden.

Marsden was born in 1764 in England. His father was a merchant [‘a blacksmith and small farmer’ – An Encyclopaedia of New Zealand] but a man of great faith. While he was a child he went into a smithy and learned blacksmithing. While working there he conceived the idea of going to a school for ministers. This idea stayed with him as he grew up. He left his employment and went to a Free Grammar School. When he finished his schooling there he went on to another school, St John’s College. While at this College he was provided for by an Association, the Elland Society. This Association was an association of some Church people. The purpose for which it was set up was to collect money to support some men chosen to study for the ministry. This Association helped Marsden. In1793 he completed his schooling and was also ordained as deacon by the Archbishop of York. At the time of his ordination a minister was being sought as a colleague for the clergyman who was ministering to the convicts sent out to Port Jackson by the Government of England. At that time Wilberforce was one of the leading men in England. Through his efforts the slavery of the blacks under English rule was brought to an end. This man observed what Marsden was like and he saw that there was no-one better for this position. He asked the body which sent out missionaries to approve of the appointment of Marsden, and they agreed. Near the end of that year he was ordained priest and sailed from England. Not long after he arrived in Port Jackson, his clerical colleague retired and he was appointed in his place. One sees her the strength and commitment of Marsden to fighting against the wrongs done even by the Government people appointed to guarding the convicts, people without faith. One of the worst things they did was to sleep with the female prisoners. [9] He was active in urging the Government to renovate their churches but the Government did not consent. Afterwards, one Sunday when he was taking a service in the church the carpenters appeared and said to him that the Governor had sent them to repair the building. He told them that they were wrong to come on a Sunday and at a time too when they were at worship. The carpenters would not listen and they began hammering away in the building. Whereupon he called out to his friends to get up and go to a place suitable for worshipping their Father in heaven. He went outside wearing his vestments with his friends following him. They finished the rest of their service in the court house.

(To be continued.)

A LARGE HUI AT WAHI.

On 4th of this month a large hui was held by Mahuta at Wahi, Mahuta’s home. The purposes of calling this hui were set out in the invitation from Tainga-a-Kawa te Waharoa:

(1) The problems facing the Maori People of Aotearoa and Te Waipounamu.

(2) The Treaty of Waitangi agreed between Queen Victoria and the Maori People.

(3) The condition of the New Zealand Parliament.

(4) The condition of the English Parliament.

(5) The status of the Maori ancestors.

(6) The reasons for the decline of the Maori People.

It is said that 3000 or 4000 people attended this hui. On 30th April the money raised for the dilapidations of the marae reached £1000. Many ministers of the Church attended the hui.

The first address to the hui was by Keri Kaihau who pleaded for the people to be at one. After Keri came Henare Kaihau. The subject of his speech was the subjection of all the tribes of New Zealand to Potatau. He used trees to illustrate his sermon. Because he spoke for so long some people grumbled about how he was wasting time talking of genealogies. Kaihau said that there was no reason for Maori to be divided because they were one people and their problems and the things they wanted were the same. If the Maori People were united they could achieve many things and the Parliament of England would support them. The Treaty of Waitangi still had authority but the New Zealand Government was breaking it. If the New Zealand Government would not listen to what they had to say then the obvious path was to take their complaints to England. If Maori people were united then they would have great power and their words would be heard. The Government wanted to divide the Maori People. He alone could not draw his fellow members into being at one but if the two islands were united then the mana of the Maori People would increase when it came to making laws.

Seven areas of Maori status are being suppressed by the Pakeha. The way to regain that status must be to go to England. At this point Kaihau returned to the genealogy of Potatau, beginning from Io, that is, from God. According to Potatau despondency is the way to death, and from this came the laws oppressing the Maori People. Kaihau said that there were four basic things for them to look at. 

(1) The ancestors agreed to come together under the Treaty of Waitangi; likewise all the people of Aotearoa and Te Waipounamu should be united in heart in these days. 

(2) This unity accords with how things were for the Maori People before. 

(3) The laws of the New Zealand Parliament affecting the Maori People. 

(4) The laws affecting the Maori People passed by the English Parliament. Te Arawa had argued that the party to go to England not be soon set up until the content of the petition to the New Zealand Parliament here was known. They did not want Mahuta to be the head of the group taking the petition. Taingakawa contended strongly that Mahuta should be involved with the petition. A Te Arawa chief said that it was not right for Mahuta to be elevated above other chiefs of the Maori People. If Mahuta had possessed a little kingly mana, he has sold it to the Government. It was not right for Mahuta to be involved with taking a petition criticizing the laws of the Government when he himself was one of them.

A constitution for the uniting of the Maori People is already laid down and there is a flag, that given by Bishop Williams as a flag for the Maori People in 1834.

[10] 

THE GOOD NEWS OF FARMING.

To the Editor of Te Pipiwharauroa.

Bird, greetings! Greetings to you who bring us the accumulated ideas of the wise for all eyes to see.

These words from your loving servant are sent in support of some of the matters you have raised in your many flights to us. 

First, about the nature of the thinking of the present generation about the practices of the faith. 

Secondly, about the words of guidance which explain to the Maori People of these islands the benefit to a Maori person of being committed to engage with farming. 

Thirdly, about the statements of Dr Tutere Wi-Repa in Te Pipi 109. 

So let us look below at the first subject, Faith, to be of some help to it. The statement made by those people who are seeking to increase the clergy fund which was gathered for that purpose in the days of our ancestors for each district is true and the amount of money lying in that fund and the interest gained should be made clear. So I say we should increase that sum and then the clergy would survive. But the matter I don’t hear of being arranged is how many years the clergy worked and what money is being paid to them for their support subsequently. All those monies should be brought together so that we can see the total. When this is done the interest should be added to the funds for clergy stipends gathered together by the ancestors who have passed on and our parents, most of whom have died. I think in this way, if I have understood rightly what the speakers have said, it is the case that they have discovered that if the interest on those monies was £600 it has now increased to £1200. The money was used to meet the stipend over the twelve years he ministered in his parish. So because this was not sought out by the Maori of this generation, they took no interest and left it for the gift of the ancestors and parents to assuage the consciences of this generation. Perhaps that is so. Let them take into account the teaching of the faith which lovingly calls, my young friends and leaders, lest we stand speechless on the day of judgement in the presence of our ancestors when they and we stand in the presence of God to be judged. We should remember to acknowledge our father, Archdeacon Samuel Williams being mourned by the majority of his people because of his kindness to the Māori people, and the faith. Although I only saw him once, when I heard of his death I gave many thanks for that day on which I saw him twenty-five years ago tomorrow on 1st May, 1882.

Secondly, Concerning Farming.

On this subject, although my body is here in the district to the north of Auckland, still my ears hear indistinctly news of the farming activities of the people of the East Coast, in the Ngati Porou area and amongst the people of Nuhaka. This news is brings me joy. First I saw in the report of Mr Bird, Inspector of Native Schools, that the people of Nuhaka, many Maori, are taking their milk to the Pakeha Milk Processing plants. It was also good news to me that when he visited the Ngati Porou districts he saw the sheep stations in that area which belonged to Maori. Such was the report of Mr Bird about that area, however when he visited the northern tip of this island, to the north of Auckland, Mr Bird’s report was critical. He spoke of the playing of billiards in Maori settlements and of being occupied with playing golf. We people of North Auckland should not be angry with Mr Bird for his report. It is not his report that does these things but it is we ourselves he reports on. He said that what he saw he wrote about. It was what James said, ‘Can a fig tree yield olives, or a grapevine figs?’ [James 3.12] In this way Mr Bird was able to bring us the report about Nuhaka, and that about us to them. This was how I came to see it and how there emerged from my heart the observations I have expressed.

While I was at school I thought how good it was that we were able to work at the school – cutting grass, shearing sheep, tending gardens, building fences, stone walls and wooden fences, planting the many Pakeha foods, milking cows, driving carts so as to fetch food from town, washing clothes, sewing, and other works for the body.

I heard some of us expressing anger at having to do so much work. I said not to be angry. They asked why it was wrong to be angry. I answered in this way: The time will come when we will return to our homes and we will have these skills to use there and in times to come. Therefore people and young people, follow the example of our [11] Pakeha friends which some of us have followed. If this has been done by some Maori then there is no reason why it cannot be achieved by other Maori after them. But this is the reason why some Maori have not achieved this, and I state it plainly, they are lazy. Perhaps they have also found that the easy way to get money is from land rents. Consequently they do not get to work but rather undertake unprofitable work such as befits the ignorant. I myself see milking cows as a good manual job along with improving the land, had I time for this work. Enough of that! The Maori will show you the worthwhile returns from milking cows to inspire you people who have extensive and good land to follow in their footsteps. About the final subject I have nothing to say, except for one thing, which is to praise Dr Tutere Wi-Repa’s article. It will be good if people look at that explanation of the subject expressed so clearly.

Bird, this is a very large article for you to carry on your wings – or perhaps not.

Enough of these matters, my friends. I must bring them to an end. Best wishes!

From your humble servant,

Hauraki Paora.

Reweti, Kaipara,

April 30th.

[There is no problem with the accounts of the money held by the Church. The interest on the fund is providing stipends for the clergy. The Church monies which are in a bad state are those of which Maori are trustees. – Editor.]

LAND COMMISSION

Because of Mr Stout’s illness the Commission had to stop its activities for many weeks, but Apirana Ngata and Mr Fraser visted Te Kuiti to continue the work. The government has received the first report of the Commission, In Apirana’s telegram to the hui of the Association he said that Maori had been co-operating readily with their work.

◊◊◊◊◊◊◊◊◊

The Editor wishes to know the home address of Ritete te Ohu. We have received 5/- which was placed in the Post Office by Loan and Mercantile of Napier, but the name of the person sending the money was not sent.

ORONHYATEKHA

Don’t wonder. This article is not a joke. Oronhyatekha is the name of a Red Indian chief in America who died recently in Savannah, Georgia, America. In 1841, Dr Oronhyatekha was born in Ontario, Canada. His tribe was the Mohawks. He was a very wise man. He spent three years at Kenyon College, Ohio, and, afterwards, three years at Toronto College, Canada. When the Prince of Wales (now King Edward VII) visited Canada in 1860, he was chosen by the chiefs of his people to deliver their greetings to the Prince. The Prince liked that man so much that he arranged for him to travel to England to study at Oxford, one of the great universities of England. One of the Prince’s doctors was one of Oronhyatekha’s teachers. When he finished his studies in England he returned to Canada and he became famous everywhere as a wise doctor. He gave up his work as a doctor in 1881 and became the leader of an organization (the Order of Foresters) until his death. Dr Oronhyatekha had an excellent eye as a rifleman and was one of the Ontario shooting team which went to England in 1851.

Maori are pretty good insofar as three of us are now doctors; the fourth, Rongo Nuku, is at college now.

◊◊◊◊◊◊◊◊

If a drinker eats four or five apples a day he will find that his desire to drink alcohol disappears.

The axe of epidemic, of famine, of sudden death, which is cutting down the Chinese, is a cause for sorrow. Every day more than 5000 Chinese are dying. The great nations of the world are collecting money to provide for the orphans and widows and for those close to death from starvation.

On 17th April Mere Whaanga returned from Utah, America. In 1894 she and her husband, Hirini Whaanga, went to the home of the Mormons in Utah. Hirini died there, then Mere returned. After travelling 7000 miles she arrived at Mahia. There was much weeping over Mere.

[12] 

CALENDAR : JUNE 1907

Day 11 ○ 11h 20m a.m. Day 26 ● 8h 57m a.m.

1 S

2 S First Sunday after Trinity

Morning Evening

Joshua 3.7 – 4.15 Joshua 5.13 – 6.21

John 13.1-21 Hebrews 9

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Second Sunday after Trinity

Judges 4 Judges 5

John 18.1-28 James 1

10 M

11 T Barnabas, Apostle

Deuteronomy 33.1-12 Nahum 1

Acts 4.1-31 Acts 14.1-8

12 W

13 Th

14 F Fast

15 S

16 S Third Sunday after Trinity

1 Samuel 2 1-27 1 Samuel 3

Acts 1 1 Peter 1.22 – 2.11

17 M

18 T

19 W

20 Th

21 F Fast

22 S Vigil, Fast

23 S Fourth Sunday after Trinity

1 Samuel 12 1 Samuel 13

Acts 6 2 Peter 3

24 M John the Baptist

Malachi 3.1-7 Malachi 4

Matthew 3 Matthew 14.1-13

25 T

26 W

27 Th

28 F Vigil, Fast

29 S Peter, Apostle

30 S Fifth Sunday after Trinity

1 Samuel 15.1-24 1 Samuel 16

Acts 9.1-23 1 John 3.16 – 4.7

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

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

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 Earnest Hooper, Nepia Mahuika, Wiri Erueti; 15/- Nikora Tautau; 16/- Tuku Munro, Pahau Pokai; 11/3 Hone Papita; 5/- Miss Bulstrode, L M Sim, Tauha Nikora, Pairama Keena, Parekoihu Te Kani; 2/6 Mita Wepiha, Henare Aperahama, Wiremu Pehiniana, Rangi H Tukariri.

[In English.] A sum of 5/- has been received enclosed in an envelope with the name of the NZ Loan and Mercantile Coy, Napier, upon it, but with no letter to say who sent the money.

H W Williams, Te Rau Press, Gisborne.