Te Pipiwharauroa 111

Te Pipiwharauroa 111

No. 111

1907/06

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 111, Gisborne, June 1907.

MAORI UNITY

We printed last month a summary of the proceedings of the hui held at Waahi, and we wish to say a few words about that hui. Let us say that we were surprised that we received no invitation to attend because it is known to everyone that we are earnestly urging the Maori People to come together and to send a delegation to England. Nor have we heard that an invitation was sent to the Te Aute Association when Maori unity involves the participation of elders and young people.

The Te Aute Association includes some of the wisest young people of the Maori People with knowledge of both the Pakeha viewpoint and the Maori viewpoint. At the unity hui there was no place for the young people and so it will not have authority with or gain a hearing from the Pakeha, whereas it may have captured Pakeha sympathy. Nor have we heard that the Tai Rawhiti received an invitation. An association which does not involve all Maori people is not rightly called a Maori association. No tribe should be left outside when important things are being considered lest there appear to be divisions, and the message will not be listened to by the Government, whether of England or New Zealand. A person should be invited. It should be left to him whether he absents himself.

But, although we were forgotten, we applaud Taingakawa’s conscientiousness in calling this hui and in binding the Maori People together. There is no need for us to repeat our statement that the Maori People should come together. Those who read Te Pipiwharauroa know that we have been contending for this for two years. To thoughtful people it is clear that the voice of Maori will be heard, they will have standing, and the ears of the Government will listen, when they are united. This is an important Pakeha principle. Who are they who are agitating for the confiscation of Maori lands, and are wanting the Government to comply with their wishes? Is it not the Pakeha Federated Farmers? The Government will not heed the voice of a single person, but if there are many voices then the Government gets scared and will respond to what is being said. The Government principle is to grant the wishes of the many. If an Association for the Maori People is set up then all the people should participate, faithful people, our Maori chiefs of integrity, and all our Maori Members. Only if this happens will we be listened to by the Government, whether of England or New Zealand. If the faithful people or the chiefs of integrity do not participate it will carry no weight with the Government. It could rather strike Pakeha minds as a Hauhau activity. Kaihau used his influence to draw attention to Mahuta, and he sought to set up [2] Mahuta as head of the association, perhaps returning Mahuta to his kingly status. But Kaihau knows, he is not foolish, that the Maori People as a whole will not agree to be united under the authority of Mahuta.

We approve of the Te Arawa idea that Mahuta be left out of the petition to Parliament because Mahuta is a member of the Government. We also approve of the Te Arawa statement that a petition should first be directed to the Government of these islands and, if it is rejected, then it should be taken to England. Even if no interest is shown, what is wrong with trying? 

Kia mate ururoa ai kei mate wheke.

‘Fight to the last like a shark, don’t limp like an octopus!’ [cf. Nga Pepeha 1306] 

 Going to England will not mean an end to the battle of our members in Parliament. One can do battle here and one can also do battle far away. 

Kia mate rawa ake ai kainga tahie ora ana pea kainga rua.

‘If the first dwelling is destroyed the second will survive.’ [cf. Nga Pepeha 1031] 

If the Treaty of Waitangi has been breached it is right to inform the King that his Government has broken the covenant made between his mother and the Maori people of these islands, because this covenant was not made between the Government of New Zealand and the Maori People. Timi Kara has said that if the Treaty of Waitangi has been annulled then it is right to ask the King if it is right that it has been annulled, so that we understand where we are. A confiscation law has been passed, a law which allows the Government to take and manage our lands. By and by there will be a law allowing the taking over of leasehold lands, something widely discussed by the Pakeha, Then will come the law removing the title of a Maori to his own lands. No-one is able to say that such a law will not be passed. That is the direction present laws are going. The thing to stop these laws is the Treaty of Waitangi. When the fortified pa of safety, the stronghold, is done away with then it will be the decision of the Government alone. We shall be like the man who built his house on the sand; the time will come when it will be battered by the floods of Pakeha land greed and that unstable pa will be demolished.

□□□□□□□□□

THE MORMONS AND THEIR CHURCH

A Story of their Origin.

By Archdeacon T S Grace of Blenheim.

Where do these people, the Mormons, come from? These people.sprang from ‘The Book of Mormon’, which Joseph Smith said was revealed to him by the prophet, Moroni. Let it not be said that this religion started in Utah. No. A temple was built by his disciples at Kirkland [sic.- Kirtland], Ohio, America, in 1835. Afterwards they bought a place called Commerce by the Mississippi River. They proceeded to build their town and called it Nauvoo, ‘The Good Town’, ‘The Beautiful’. That being done, they built their temple. The growth of their new religion and of their deceitful activities started there. It was said that all those embracing this faith would have power to work miracles. Young people, men and women flocked to this new teaching and did deranged things. They crept about on their hands and knees like animals. They climbed onto tree stumps and preached as if there were a congregation listening. When Joseph Smith saw his people doing these mad things he was afraid and he made statements, having enquired of Jehovah. He said that Jehovah had revealed to him that these activities were from the devil. They were brought to an end. Joseph Smith was born in Sharon, America, in 1805. When he was ten there was a dispute between the churches of his village. He says that he was saddened by this. He went to the forest to find out what he should be doing. Now, he saw two angels. One of the two spoke to him saying, ‘This is my beloved son.’ At the end of these blasphemous words the angel said that he should stay out of all the Christian Churches for they were all an abomination to God. When Joseph Smith was fifteen a figure stood beside his bed and said to him, ‘I am Moroni, a messenger to you from God, Jehovah has an important job for you. Your name will become known to all people.’ The angel went on, ‘There is a book, its words written on gold leaf, containing the stories of the original inhabitants of America and the Gospel given to them by Jesus Christ.’ Now, according to Smith, when he received ‘the Urim’ [3] and ‘the Thummim’ he would know how to translate those gold plates, but their whereabouts were not known but would shortly be revealed, according to Smith. This is the story of this fable, ‘The Book of Mormon.’ It is not to be confused with ‘The Mormon Bible.’ ‘The Mormon Bible’ is part of the English scriptures, but some of the words were changed by the printers of ‘The Mormon Bible’. But the important question for us is, ‘Where did “The Book of Mormon” come from?’ The answer to this question is found in a book printed by the ‘Christian Workers of America.’ This tells of the beginnings and the spread of this new religion. Despite the unwillingness of the Mormon Ministers to speak of these things they wish to hide, it is very clear. A minister called Solomon Spalding wrote ‘The Book of Mormon.’ His was the fable that Israel lived in America in the olden days. The name of that book in the beginning was ‘The Discovered Writing.’ Presently it was taken by a boy who worked at the printing press, Sydney [?Dixon – Rikitona]. His were the brains and learning behind this confused work. Thirdly there was Martin Harris who used his money to spread this lie.

The mischievous activities of Joseph Smith and his family were known by all in his home town of New York, so he knew that the people there would not support his new religion, and he said deceptively that Jehovah had revealed to him that he should move his church to Kirtland. In that new home there were frequent revelations to Joseph Smith. His deceitful work was carried out under his instructions. However that man was still being sought by the law. They had not lived long in Kirtland before they struck camp again and came to Nauvoo, III. Here this people were punished by the Government for breaking the law; they were attacked by soldiers and Joseph Smith and his younger brother Hyrum were killed. [Joseph Smith was murdered in prison in Carthage, Illinois, in 1844.] However the new religion continued to grow. Joseph Smith was reviled during his life for his adulterous activities, and he was not named as the first martyr for the faith. Brigham Young replaced him, a serious man. This man got the people to move on once again and they migrated to Salt Lake. Laws were made for them and they were made familiar with them and this people continued to grow.

Now, some words about the teaching and the disgusting practice of the Mormons, polygamy. This started in 1850, but it had been secretly practised from the beginning by the leaders of this group. It did not form part of Mormon teaching at the start. Joseph Smith, giving to deceitful acts and lying, said that this adulterous practice was revealed to him by God. The elders adopted the practice. This is how this disgusting practice of polygamy came about. It was a deceit subsequently added to his first lies by Joseph Smith. Now this practice was strongly condemned by all strangers who were outside the Mormon religion. As a result, when polygamy was promulgated as a valid practice by the Mormons in 1852, 17,000 people in England broke away from the organisation, but others in Nauvoo and Utah were caught in the net and could only escape by committing suicide. This much is clear, marrying several women is a later idea in Mormonism, and the supposed revelation to Joseph Smith simply brings their faith into conformity with their desires and their actions. So take note, the spokesmen and missionaries of the Mormons are engaged in deceit; they are the most mendacious people in this world. They get disciples by falsehood, and when they have got hold of them they keep them by threats of death. They go out in pairs to preach their doctrines, without a purse, it is said: according to the Mormons, they are to beg food and a bed from strangers on the road. So break off the foreign branches, and pull out the roots of this evil tree and its fruits, which poison the human spirit. Be careful, fathers and mothers, lest you and your children be deceived by this American group, but set about pulling out this weed if it is seen on your marae.

□□□□□□□□

A man in Sydney drank beer for three weeks until he appeared mad. When he returned home he snatched their child from the hands of its mother and threw it on the fire and then shot his wife in the eye, killing her. When he came outside he shot himself in the head, blowing it apart. But there are still people in this world who support the sale of alcohol.

One of the senior officers of the Sydney Fire Brigade is a half-caste Maori.

[4] 

MR MARSDEN

W P Rangihuna.

(The conclusion of the article.)

The most remarkable thing and something we wonder at is how God guided Mr Marsden to become minister to Port Jackson where he met Maori. He sought to bring them to the faith, so that he remains the Father of the Maori Church. When he first saw them, love for them sprang up within him. Toki and Huru were the first Maori he saw. These men were from Mangonui. In his letter to one of his friends in England these were his words: ‘This is a noble people, a people superior in intelligence to similar races to them, that is, peoples living in darkness.’ In his love for the Maori he opened the doors of his house to them, and graciously he had accommodation built for them to stay in. One of his daughters said in a letter to her friend in England, ‘sometimes there are as many as 30 Maori at father’s home.’ When Mr Marsden returned to England in 1807 he asked the English Church Missionary Society to give him some colleagues to preach the Gospel to the Maori People. His request was granted and he was allocated two men, William Hall and John King, one a carpenter and the other a shoemaker. From this time the Church Missionary Society began to support the Maori Church, that is, to pay the people who preached to them. This society is something for which we must be thankful. At that time it was very small with twenty-five members [?] and it had been established for just seven years. At present it is the largest missionary society in the world. If they are ending their support of the Maori Church, it is so that they can help those people who are just entering into the faith. On 25th August, 1809, Mr Marsden and his friends sailed on the ship Ann. The instructions of the Society to his two colleagues were these: ‘Remember this. The reason why the two of you have been sent by this Society is to carry the name of Christ to the Maori People. When they sailed, Mr Marsden was amazed to discover that one of his fellow-passengers was a Maori, Ruatara, from the Bay of Islands. Were we to tell the whole story of Ruatara it might be thought a fable. He was on a disabled ship which was blown by the wind over the ocean. When it attempted to make land it could not and was again carried by the wind to England. It was when he was returning home that Mr Marsden saw him. Then Mr Marsden began to befriend Ruatara, and presently he became friendly to him and his colleagues. In February 1810 they landed at Port Jackson and Mr Marsden welcomed Ruatara to his home. At that time Ruatara learned some Pakeha trades; the one he was most skilled at was growing wheat. His great wish was to return home to teach his people this skill. Mr Marsden’s friends were ready to go when they heard the news of the massacre of the crew of the ship, the Boyd, at Whangaroa. Of the 7o people on board only 8 remained. On hearing of this massacre, they were not keen to go. Eventually, on 15th November 1814 their party sailed. Mr Marsden was one of the party on board the ship Active which he had bought. On 15th December they sighted Manawa Tawhi [The Three Kings], and on 16th they landed at Waiawa. They all slept on land that night. On 25th December, Christmas Day, they arrived at Rangihoua, Ruatara’s home. The local people worked to decorate the marae and at other things on the marae. When the marae was tidy Ruatara set up a pulpit in the centre of the marae, with benches alongside for the Pakeha to sit on. On the day of the service, everyone gathered, Maori and Pakeha; there were a lot of people. When the people sat, no-one spoke but they watched and listened to this strange event. Let me set down here the account of this service written by Mr Marsden himself:

‘I rose up and began the service with singing the Old Hundredth Psalm;

[O come, let us sing to the Lord:

Come, let us every one

A joyful noise make to the Rock

Of our salvation.

Translation from Presbyterian Maori Service Book and Hymnal – English Version.]

and felt my very soul melt within me when I viewed my congregation, and considered the state they were in. [After the hymn and prayers] I preached from the second chapter of Luke’s Gospel and tenth verse, [5] “Behold I bring you glad tidings of great joy.”… When I had done preaching [Ruatara] informed them what I had been talking about. … In this manner, the gospel has been introduced into New Zealand; and I fervently pray that the glory of it may never depart from its inhabitants till time shall be no more.’

[Quoted in Memoirs of the Life and Labours of the Rev Samuel Marsden pp.102f, edited by the Rev J B Marsden. London: The Religious Tract Society.]

In February he returned to Port Jackson. On 26th July, 1819, he returned to New Zealand bringing with him some other missionaries, settling them at Kerikeri. When they were settled he returned to Port Jackson. On 20th February, 1820, he returned at the request of the Governor of New South Wales. He landed at Auckland and travelled overland to the Bay of Islands. When he finally reached Kerikeri his clothes were all in tatters. His task on this return journey was to make peace between the hapu which were fighting one another.

In 1823 he returned to New Zealand for the fourth time. When he arrived many schools had been set up and the missionaries were working hard. A new school was set up at Paihia with Mr Williams ‘Four-eyes’ and his younger brother, Mr Williams ‘the Brother’ as leaders. [William Williams did not arrive until 1826. – Barry Olsen.] In this year the Wesleyans established their own school at Whangaroa. The baptism of the first person to turn to the faith took place in 1825. His name was Rangi and his baptismal name was Karaitiana [Christian]. In 1826 news reached Mr Marsden in Port Jackson that fighting had again broken out between Maori and that they wished to ill-treat the missionaries, but before long this ceased. When he returned in 1827 the work of the missionaries was growing, as did the joy in his own heart.

In 1830, Mr Marsden made his final trip to New Zealand together with one of his daughters. When he arrived in the Bay of Islands the Maori were fighting. On receiving the news that he had come they stopped the battle and carried him on a litter. They brought him to the place where he needed to be. He was overjoyed at seeing the beginning of this great work, and that he had been able to undertake it, and he began to praise God. This was the beginning of the Maori love for Mr Marsden. They called him their beloved father.

On 27th July 1837, [sic - Marsden died 12th May 1838], the great Apostle, the Father of the Maori Church, fell asleep. His last words before his eyes closed in sleep were, ‘New Zealand’, as if this was his will, committing New Zealand and the Maori People to his heavenly Father. Mr Marsden is buried at Parramatta, a town close to Sydney. His memorial stone is very small, not nearly as large as some of our Maori stones, and no history, no accounts of his works, no words of praise, are left behind in this world.

A TREATMENT FOR DRUNKENNESS.

H R Heke.

Before I speak of the treatment I want to say that we Maori people are a people who have been enslaved by this drink, alcohol. Indeed, we see our young people going to work where some of them earn twenty pounds, and then, returning home, they take no thought for getting clothes or for obtaining food but go to the public house where they drink away all the money. My friends, look with your eyes and with your heart too and see if this is the right thing to do with the money for which you have worked for three or four months. So, if you know this to be the case but have not yet been able to stop drinking, I will show you the remedy.

A doctor says that the good remedy he has discovered for this sickness, drinking alcohol, is apples. If a person eats three or four a day he will find that his desire for drink disappears. But he also says that the thing that increases the effectiveness of that treatment is to smoke very little.

Fifty people have completed his treatment and have now given up drinking.

There may be some of you who say that there are no apples in your village and therefore there is no medicine to heal me of this disease. My friend, the medicine which stopped my drinking was Christ. He is the best medicine, if you have no apples. The best thing about this medicine is that it means we leave behind all evil actions. It is said that drinking wine inclines a person to evil.

◊◊◊◊◊◊◊◊

A Maori from Turanga here stole a horse blanket valued at £1. The man was convicted when he was tried, and fined £10. He was also to pay the court costs. If he did not pay he would spend six weeks in gaol.

[6] 

THE TE AUTE ASSOCIATION

Farming

The Reverend Hector Hawkins gave an address to the hui about some issues facing the Church, but because there are so many Church articles in this edition of the paper, the Editor wishes to leave the printing of Mr Hawkins’s speech until next month.

The Second Motion at the hui was put forward by Hone Parata: ‘That this hui seeks ways of obtaining money for farming.’

Hone said that his flock had grown to 1600 but because of troubles that came upon him in the course of his sheep farming he sold his sheep. Afterwards he again bought sheep for himself but, because of a lack of money to assist him, his sheep did not greatly increase and he had many difficulties, However he was derided by the Pakeha who said that he was lazy. Many Maori are in the same position as him. The work was a burden because of a lack of finance. Therefore he asked the hui to look for ways in which Maori farmers can access money.

Mr Thornton welcomed Hone Paerata’s motion. This is not a new subject. It has been spoken of by this Association and discussed in Parliament. The reason why it is difficult to offer grants to Maori is that they cannot offer any security. The Rev A Williams quoted the words of Mr Seddon to the people of Waimarama: Mr Seddon said that if Maori will not work their own lands they will be taken over by the Government. Some other stood to outline the ways open to the Government by which they can give money to Maori. They were interrupted by Hone who spoke again. The Government and its money meant nothing to him. He was tired of the Government. What the Government wanted was large and long sheep stations. He wanted to ask Mr Williams’ son to provide some money. Sheep farming has increased amongst Ngati Porou and this has come about through the help of one of the children of Mr Williams, Sydney Williams, therefore he was asking this one of the Williams children directly to share his fund of money. The Rev Arthur Williams stood to point out that this was something his older brother Sydney liked to do to help Maori, so Hone Paerata should certainly ask him for financial help. This ended the speeches on the first day of the hui.

Kindergarten Schools.

At the Rotorua hui, one of the speeches was given by Rev Chatterton about teaching Maori children in Kindergarten schools, and a motion was passed that this be tried out amongst the Maori People. As a result of the efforts of Mr Chatterton and with the help of Archdeacon Williams a Kindergarten school was opened last year at Awapuni. Miss Strouts is the teacher and her assistant teachers are Reremoana Tatae and Okeroa Rangiwhaitiri. The benefit of this school is that small children are taught, because experts say that the things taught to a child before it reaches the ages of seven will not be lost, and it is the case that most Maori children are not being taught until they are much older to consolidate their actions and their thinking. Consequently when a Maori child starts schooling, if he has had the right start he will do well and if he has a bad start he will do badly.

Since the school at Awapuni came about through the Te Aute Association, it was arranged for the hui to look at the school, and the hui was full of praise for the work of the school. The basic principle of the Kindergarten is that learning should be a pleasure, so what happens perhaps is that teaching is done through play. So when the children arrived the teacher was playing the piano. The words of their song were about the good things God had made for people to look at and to gladden their hearts. The children wandered around the room singing the tune of the song. Joy entered our hearts. They did many playful things with joy and happiness. The people of Awapuni have something very precious, something that is being taken home to the verandahs of their houses.

Milking Cows in Nuhaka.

The fourth speech to the hui was from Ihaka Whaanga of Nuhaka about the milking of cows by the people of Nuhaka. News of this activity has reached all parts of these islands, it has been observed by the Maori Land Commission and received the commendation of Mr Stout.

Ihaka said that the making of butter began at Nuhaka in 1902. It had been arranged that when there were 300 cows a dairy factory would be set up. Only Pakeha were involved in this work. In that year a meeting was held at Morere to talk about this and Maori were [7] invited [e kia ta atu] to that meeting to have discussions with the Pakeha. Four hundred cows were exhibited at that gathering and it was arranged that, should the project fail, the cows would be sold to pay the costs. Two thousand five hundred pounds worth of shares were taken on that day. In September that year the committee held another meeting and then Maori joined in, two of them, Peta Nepia and himself. He took ten shares and Peter, five. Most went to all the Pakeha. On 7th September the dairy factory started work. He had twelve cows and his friend Peter, nine. The company retained ½d of the price of a pound of butter. In 1905 some fourteen Maori joined, buying many shares. Now he has 53 cows, Karepa Mataira has 31, Maika Taruka has 23, Iharaia Whaanga has 27, Matenga has 27, Mita Mihingare has 20, Materoa Huka has 27, Orikena Putaranui has 26, Iharaira has 16, Teretiu has 30, Ngawai has 23, Hikao has 30, Tare Mete has 24 and Waaka has 25. Altogether Maori have 384 cows. Two Pakeha have continued to milk cows now, Mr Ormond and Mr Jefferson, and both have many cows. Most of the Pakeha have withdrawn because there are no good roads from their homes to the dairy factory.

At the end of Ihaka Whaanga’s speech he was asked by the hui:

Are Maori sticking at this work? They are not becoming bored or tired?

The Maori are committed to it, because the Maori were not quick to turn to this activity but investigated it carefully. They kept sheep in the beginning but saw that sheep were not worthwhile and turned to milking cows. All is going well and the Maori are devoted to their work. They were derided. The Pakeha said that it was just a blaze of fire which would soon go out; Maori would soon abandon dairy farming; it involved too much hard work for Maori. But it is the Pakeha rather who have abandoned it; they have become weary, and their work has been taken over by Maori. Dairy farming is an excellent occupation for Maori. Only one Maori has given up his work because of trouble with fences.

Are you getting a good price for your milk?

We are getting it. In the month of February one of us got £1 from a single cow. Last year I personally got £314 for my milk besides the money I received for the calves and the pigs fed on milk. Four hours each day are taken up with milking the cows, and when this work is done I am free to work at other jobs from which I earn money to support myself and my family too.

Are your cows doing well?

Yes. Our cows and our yards are inspected by the men from the Government, and his report says that our cows are doing well. There was just one problem in that they had difficulties in reproducing.

Is this perhaps something to do with where you obtained your cows?

My cows I have bred myself. Most of the cows come from Tioti Waaka. The calves are returned to him and most of the cows bear his brand. In these days Maori buy cows from Tioti Waaka.

Are you paying other people to work for you?

Yes. My partners in milking our cows are my children and grandchildren. I bail up the cows and they milk them. When one cow has been milked another is ready. In this way we work fast. The people who have no children employ the children of others. The pay is from 10/- to 15/- a week along with food and a bed. Our workers are our own children; there are no Pakeha.

The hui expressed gratitude to Ihaka Whaanga for his talk and for responding to the invitation of the Association to attend the hui to talk about the work which is being talked about in all parts of the country.

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

In Dr de Lisle’s address to the Te Aute Association he warned against eating too much and drinking alcohol. This man is stout man. In his speech Wi Pere said that in the olden days chiefs had full stomachs but they lived long. One food, he observed, made a man’s stomach fat and that is beer, whereupon Wi pointed to his own stomach and said, ‘Now, it is that which made my stomach large, and it also made your’s (that of the doctor) large.’ Dr de Lisle and the whole hui laughed at Wi Pere’s remarks.

[8] A SHIPWRECK

The wreck of the Kia Ora was a pitiful thing. It was a steamer of the Northern Company and was wrecked at Turau, be6ween Mokau and Kawhia. It sailed from Waitara on the evening of Friday 14th and at 3 o’clock on the Saturday morning it struck the rock. It was suspended for 20 minutes before breaking and sinking. Only one boat was launched with the women and children on board. When the steamer went down, the people floated in a group on the water but three were pulled away by the descent of ship, Captain Blacklock and two passengers. According to one account three people died. The men who were left on the steamer luckily survived because the rafts were afloat. The captain was heard calling out to them to save him. One man broke his leg but he persisted in swimming and survived. Some climbed onto bags of chaff. When they got to land they had no food or clothing but they did have matches. The nearest dwelling was ten miles away. However the boat and the raft made a screen against the wind. From there they went to look for a village. They climbed over hills and came to Marakopa where there were Pakeha and Maori. There they were found by Te Rarawa which was returning from New Plymouth. With difficulty they got the boat to land. But the passengers did not want to go to sea again and went by land to Kawhia, which took several days. They had many injuries one had a broken leg, another had broken ribs, and another had a strained back. There were 31 people on board the Kia Ora; one was an elderly woman of 70 and there was one Maori. When Te Rarawa arrived at the place where Kia Ora was wrecked not a piece of the steamer was to be seen. It had diverged a mile from its path. There was thick fog that night.

□□□□□□□

On 4th of this month Hare Potaka died at Waipiro, Waiapu. Hare was educated at Te Aute and passed the examination to be an interpreter. He lived in Whanganui and worked as a clerk in the legal department. He married a Pakeha woman and they had two children. He was 26 when he died. He died of consumption.

A SICKNESS – OR GREED.

A common Pakeha phrase is ‘land hunger’, that is, the desire of a person in these days to have his own land. In the speech by Rolleston, Member for Riccarton, he said that there was a great ‘hunger for land’, a greed on the part of some people that they alone should have the land, but another member, Donald Reid, maintains that this hunger is not for land but a hunger for money given the high prices being received for produce of the land these days, for sheep, for wool, for butter, for wheat and other things.

A leading Pakeha from Adelaide, Australia, came to see the Exhibition in Christchurch. His name was Baker. When he returned home he spoke about the Pakeha in New Zealand. According to Baker, if a man has sixpence more than his friends, his friends will spend the whole night trying to find a way to get their friend’s sixpence, and if they don’t find a way, they will pass a law to confiscate that man’s sixpence. ‘Hunger for land’ is greed.

Since there has been an increase in farming amongst the Maori People, the Auckland Observer had said that Maori also have been afflicted by ‘hunger for land. If there is no land for Maori in the coming years this affliction will spread amongst the Maori People,

◊◊◊◊◊◊◊

Because a man in Dunedin was jealous, and also because he was drunk, he bit the nose of his girl-friend in the middle of the town. The woman’s face was damaged and her boy-friend was arrested.

The Rev Wepiha Wainohu is the captain of the Te Wairoa Football Club and the team is very strong. The Te Rau College Club is also the best here in Turanga.

Some Maori from Whangarae boarded a motor boat to sail to Nelson. The boat’s fuel caught fire and the people jumped into the sea. Three died, a woman and the children. The land was not far off.

One of the subjects discussed at the hui held at Waahi was the reason for the decrease in numbers of Maori. Henare Kaihau said that the cause was the infliction of death by spiritual powers. Consequently some four Waikato tohunga have been bound over to stop their work of killing people, and those tohunga have agreed. Perhaps these four Waikato tohunga are those Nikora Tautau said had bewitched him – he hasn’t died yet.

[9] 

THE GOVERNOR

This month the Governor, Lord Plunket, arrived in Gisborne, having travelled by land from Napier. When he arrived at Mohaka the Governor was welcomed by Ngatipahauwera. When the Governor arrived in Gisborne it was muddy, raining and cold. On the third day The Governor visited the college for ministers at Te Rau. When the Governor and his wife entered the people of the college sang the National Anthem. After Mr Chatterton’s speech of welcome to the Governor, Mutu Kapa spoke with Reweti Kohere providing an English translation:

‘To Lord Plunket, Governor of New Zealand..

This is a greeting to you, the representative of the King under whose protection we live. We greet you as residents here and we greet you in the name of our people. Greetings to you, the rare white heron who flies but once, you have flown here in the rain, the mud and the cold. We who welcome you are not all of the same hapu; we come from the many hapu of the Maori People from Te Rerenga Wairua to Southland. Not many years ago our hapu fought against each other and ate one another, but now we have become one, Maori and Maori, Maori and Pakeha, we have been reconciled by the Gospel of peace. In past times we were the many and the Pakeha the few, and in the times of trouble our forebears stretched out their hands to help the Pakeha, and now we look to the Pakeha majority to be our protectors in the work of the Church and in the works of the country. We came to this place, having been sent here by our hapu, to be taught to be preachers of the Gospel to our people for we have come to the time when Maori must take responsibility for teaching Maori. I speak briefly. Best wishes to you, the eyes of the King. I am not able adequately to put into words our loyalty to him personally and to his authority. This much is clear, because if we are loyal to the God whom we worship we cannot but be loyal to our king.’

In the Governor’s reply he spoke of his joy at coming to see the College set apart for the work of the faith, because the faith was the most important thing in the world. He was sad at the decline of the Maori People and he wished to say that they should be steadfast in encouraging their people to take thought for caring for themselves so that they may become a great people in the world.

The father of the Governor was a clergyman, the Archbishop of Dublin, a wise man and a man of standing in the Church. When he became a bishop he acquired the title of Lord, and when he died his son inherited the title. Lord Plunket’s people are Irish, as was the case with Lord Ranfurly’s people.

BITS OF NEWS

Some people went on a steamer to kill mutton-birds on the islands close to Stewart Island. They got 20,000 birds.

For showing obscene pictures to some women, a Pakeha has been imprisoned for five years.

Finland is the only country in the world where women can stand to be members of Parliament. There are at present nineteen women members in Finland, a land under the domination of Russia.

Fifty-six thousand acres of land have been sold by Whanganui Maori to the Government and the Maori of Whanganui want to sell more land. The land and the goose die.

The price of wheat has risen to 4/3 to 4/7 a bushel. As a result of the increase in the price of wheat the price of Flour has risen to £11-10s-0d a ton.

There are 3,345 more Maori men than Maori women. This is very bad. Where are the wives for these 3,345 men? If the Mormon teaching was acceptable in New Zealand the number of single men would be even greater.

[10] CONCERNING THE TREATY OF WAITANGI

A letter from a Pakeha to the great hui at Waahi.

To Taingakawa, Secretary to King Mahuta.

This is my word to you, to all of you, be firm in your opposition to the Confiscation Act of 1905. Do not let the Government sell your lands as if they were idle Crown lands. If you go to England be tough in pointing out that the Maori Land Act 1905 contravenes the Treaty of Waitangi 1840 and the 1852 Act, that is, the portions of those acts affecting the Maori People. Here is something for you to bear in mind: some unattached tribes approved an agreement in 1840. One of these two tribes said that they were accepting the authority of Queen Victoria. One swore that the disposition of their lands, forests and fisheries was in their hands. It was for Maori to agree on whether it was right to sell their lands. Beware of handing over your land to the Land Boards lest your mana over your lands is wiped out. The Treaty of Waitangi is the guardian of the mana of Maori over their own lands; if that power is done away with that presages his death. If your petition is returned by the Government of England to the Government of New Zealand then you must state that it is no good returning the petition to the Government of New Zealand because, in 1904 and 1905, a petition was delivered signed by 11,500 people which prayed that a law should be made bringing the laws about their lands into conformity with the laws dealing with Pakeha lands, but there was no response to that petition. Your leading chiefs throughout Aotearoa should write a letter bringing an end to the Treaty of Waitangi, because one of the parties who agreed to that treaty, that is, the Government of England has broken the treaty when they took from the Maori People the mana over their own lands and they have not give them the same rights as the Pakeha. But you should hold on to this letter until you have heard the final word from the Government of England. Should you be told to return to the Government of New Zealand then you should present your letter annulling the Treaty of Waitangi, that is, you are saying that you are returning to how you were before the Treaty of Waitangi, to the Confederation of Maori Tribes under the flag given them by King William IV in 1835. Whereupon the Pakeha will be vexed, the situation of the Maori will the same as that of Pakeha agreed in the 1865 Act regarding the Maori People, and this will return to Maori the disposition of their lands, nor will any future Government heedlessly take your lands but the arrangements regarding your lands will be the same as those for Pakeha.

From your affectionate friend who desires the well-being of the Maori People.

Auckland,

February 20th, 1907.

A DENIAL

To the Editor of Te Pipiwharauroa.

My friend, greetings. Here I am sending words to be published by you in your paper. A hui dealing with genealogies was held at Tamaki near Dannevirke. The people of the Taihauauru did not attend that hui. The speeches delivered there about this canoe, Kurahaupo, and the people on board it, differ from the true account. This canoe, Kurahaupo, still floats over its tribes. The grandchildren of the ancestors who came on this canoe still retain knowledge. Amongst the statements made at that hui, the one I strongly reject is that Whatonga Awhata was one of those ancestors who came on Kurahaupo. I also deny that Hoani Meihana Te Rangiotu was the source of the words spoken about this canoe at that hui. The accounts given by this man, Hoani Meihana Te Rangiotu, about this subject were told to me and my parents and to no-one else.

Te Rewanui Apatari,

Awapuni, Manawatu.

May 16th, 1907.

□□□□□□□□

Peti Herewini, sister of Meiha Te Wheoro, Waikato, was found lying dead in a ditch, having fallen into the water.

[11] 

A LETTER TO US FROM PRISON.

To the Editor of Te Pipiwharauroa.

Friend, greetings to you in the powerful blessings of our Lord Jesus Christ. My friend, I asked the Deputy Governor of the prison to approve of this article about our Maori sorrow at the death of the Governor of this prison. My friend, please let these few words be carried by our bird to the tribes of this country. They are about the death of the Governor of Auckland Prison, Mr F E Severne. This man, at the age of thirty-nine was appointed Governor of the prisons in this island. His death was sudden. He died on 21st of this month. This man was like a father to the Maori; they were his good people in this prison. This was because the Maori did not make trouble. Here are some examples of his goodness towards Maori. First, he agreed to the request from the Maori that they conduct their own worship. That man was very happy at the Maori proposition. So at this time the Maori lead their own worship, and the ministers are full of praise for the Maori commitment to leading their worship. Second, he engaged all the Maori here in work which will benefit a person when he gets out of this place – blacksmithing, shoemaking, carpentry, tailoring – those doing these things are all Maori. Third, a thing for which he is particularly appreciated by the Maori is his guidance and his getting Government work for Maori coming out. Many Maori have come out of here and taken up the trades they learned here in prison. If a Maori was leaving prison and had no clothes he would get some for that Maori. But he would never do this for a Pakeha. When he died the Maori asked if they could hold a tangi for their father but were not allowed to. However we were given paper on which to write to his widow and family to express the love of his Maori people. When the letter was written it was taken for the officials and the Pakeha ministers to see; the ministers were full of praise for the Maori who had written that letter, for the goodness and love expressed in the writing. When the widow of the deceased received that letter she thanked her husband’s Maori people, and asked the Deputy Governor to care for the Maori people in the prison. That lady also sent a letter of thanks to the Maori who wrote that letter, P F Wilkie, saying how good the contents of that letter were. So, Editor, these are the words to be printed in our bird. The reason is that this is the only paper that comes to this prison. Below is a copy of the letter of sympathy to the widow of the deceased which has been translated into Maori.

‘To Mrs F E Severne,

Dear lady, greetings,

We, the Maori in Auckland Prison, want to tell you of our sorrow and of our real sympathy for you on the death of your husband. Although he was our warder, he treated us as a father treats his child; he was quick to set right any wrongs, to guide and to help in times of trouble. Our hearts were distressed at the suddenness of his death; what we wanted was to see him still and his kind face; but God has his purposes and so we must say, “Thy will be done.”’

So much for the words to send to our bird. Best wishes in the Lord. If you print this please do not forget to send one of the papers because the officers really want to see these words in print.

From your friend,

Peter F Wilkie,

Writer for the Maori.

JUBILEE OF THE CHURCH

The thirteenth of this month was an important day for the Church of New Zealand; on that day the Church of New Zealand celebrated the fiftieth anniversary of its becoming independent of the Church of England. On 13th June, 1857, the Constitution, that is, the law governing the Church, was adopted at a meeting held at Taurarua, Parnell, Auckland, with Bishop Selwyn in the chair. The Church of New Zealand is a separate Church and not under the jurisdiction of the Church of England.

◊◊◊◊◊◊◊◊◊

Sir Joseph Ward, Prime Minister of New Zealand, has returned from England.

The Commission has enquired into 500,000 acres of Waikato land. The Commission has suspended its work until after Parliament.

The Pakeha vicar of Gisborne has asked that money be donated to build a brick church. On one Sunday £600 was given without holding a hui, or serving food, or using money, or anyone getting weary.

[12] 

CALENDAR : JULY 1907

Day 11 ● 2h 47m a.m. Day 25 ○ 4h 0m p.m.

1 M

2 T

3 W

4 Th

5 F Fast

6 S

7 S Sixth Sunday after Trinity

Morning Evening

2 Samuel 1 2 Samuel 12.1-24

Acts 13.1-26 Matthew 2

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Seventh Sunday after Trinity

1 Chronicles 21 1 Chronicles 22

Acts 18.1-24 Matthew 6.19 -7.7

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Eighth Sunday after Trinity

1 Chronicles 29.9-29 2 Chronicles 1

Acts 21.37 – 22.23 Matthew 10.1-24

22 M

23 T

24 W Vigil, Fast

25 Th James, Apostle Athanasian Creed, Fast

2 Kings 1.1-16 Jeremiah 26.8-16

Luke 9.51-57 Matthew 13.1-24

26 F Fast

27 S

28 S Ninth Sunday after Trinity

1 Kings 10.1-25 1 Kings 11.1-15

Acts 27 Matthew 14.1-13

29 M

30 T

31 W

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 Erahia, H K Rapaea; 15/- Hohepa te Piri; 10/- Waaka Parakau, Hernare Katae, F M Bamford; 5/- Hohaia te Hoata, Koti Wapa, Tauhai Rangiwhakaewa, W T Prentice, Huirama Tukariri; 2/6 Rehana Hui, Rengi H Tukariri.

H W Williams, Te Rau Press, Gisborne.