Te Pipiwharauroa 112

Te Pipiwharauroa 112

No. 112

1907/07

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 112, Gisborne, July 1907.

FOR THE MAORI OR THE PAKEHA?

According to Mr Gorst, when he visited New Zealand last year, sent here by the Government of England to represent them at the opening of the Great Exhibition held in Christchurch, one of the wonderful things he observed when he arrived in New Zealand was how well Maori and Pakeha live together. At the time he first lived in New Zealand, forty-three years ago, Maori and Pakeha were not close; Maori were looked down upon by the Pakeha while Maori loathed the Pakeha. Now however they live happily together and Maori and Pakeha are friendly. Mr Gorst stressed this in every place he visited.

Our wish is that Maori and Pakeha live together in peace, that they help one another, that farming is promoted, that Maori get the knowledge of the Pakeha, so that they stand together on a lofty height. But there are some things that we would not want to see develop between the Maori People and the Pakeha. Dr Pomare has spoken – he is not the one who has observed this but his is the voice heard throughout the country : he has said that Maori will disappear, and they will disappear amongst the Pakeha because there are so many Maori marrying Pakeha, which explains the great increase in the number of half-castes. In former times Maori girls really wanted Pakeha husbands and that misled attitude persists in these days. We do not know the reason why Maori girls go for Pakeha: the man is of one race, the woman of another, one has fair skin and the other has dark skin, the language of one is different from that of the other, so what things came about between them that made the Maori girl want the Pakeha? As we see it, it is something strange now for a Maori to marry a Maori. In these days young Maori go after Pakeha girls. This is something for us, the Maori People together, to investigate - keeping our Maori skins Maori. It will mean the end of the Maori if they disappear amongst the Pakeha.

We have observed that some Maori have scruples about handing over Maori artefacts to their own Maori people. If a Maori’s artefact goes to another Maori they will have to wait a long time before being paid. But they have no scruples about handing over artefacts and Maori garments to the Pakeha though they know they will not be paid. These people think more of the Pakeha than they do of their own Maori people.

Another thing that is happening is that increasingly Maori land is being taken by the Pakeha, and not because it is sold or leased or confiscated, but because it is deliberately handed over. Many Maori have been adopted by Pakeha and this is registered. When they die their lands go to the Pakeha. A major judgement was delivered this year [2] on the possessions of a woman from Heretaunga named Hiraina. This woman had more than £20,000. She married a Pakeha who took the child of another Pakeha to be his child, giving the child his name. When this woman died her possessions were taken by this child. Through the efforts of the parents another child was included but some of her Maori family were left floundering. We think that this is wrong. We have heard of some Maori elders bequeathing their lands to Pakeha even though they were not close, though perhaps they were close in that they shared a piece of bread. It was found that in Wi Matua’s will he left a piece of land to a Pakeha called Reardon. The Supreme Court annulled the will and returned the land to the family. Apirana Ngata has asked the Government to make known how much Maori land has been given to Pakeha.

Some of our leading people of chiefly blood and holding land, are Airini Tonore [Irene Donnelly] and Tamahau Mahupuku. Airini married a Pakeha and her daughter married a Pakeha, and eventually her grandchildren will marry Pakeha. Her possessions and her lands will all come into the hands of the Pakeha, to benefit the Pakeha and to enrich the Pakeha. Tamahau’s only descendant is a half-caste Pakeha, his mother is a Pakeha, his Maori father has died. Eventually all Tamahau’s land will go to enrich the Pakeha.

No law has been written to prevent the marriage of Maori and Pakeha, but there is a law written into the hearts of all people to hold onto, to keep, what is theirs. A person has the disposal of his own lands, but when the land has not been acquired by the person, but has been handed down from ancestors to their descendants, there is justification for thinking that our Maori lands should be left to Maori. The names of Airini and Tamahau are great names amongst the names of our Maori chiefs, but when it comes to their possessions and their lands the time is coming when their Maori names will disappear as their lands are completely taken over by the Pakeha. We are not criticizing these people, the fault is perhaps not theirs, but we simply point out how we Maori are suffering as the lands of our chiefs have gone to the Pakeha so that we are left with just the name and mana of a chief.

MARITIME NEWS

After the marriage of the captain of a three-masted vessel to a woman from Rawene, Hokianga, they sailed for New York, America. Arriving at the southernmost point of South America they struck an iceberg and sank. Some of those on board survived but the captain and his wife died. The name of that ship was the Viking. It sailed from Auckland in March.

On Sunday [14th] of this month a three-masted ship, the Woollahra, was wrecked at [Cape] Terawhiti, Raukawa [Cook Strait]. It had sailed from Wellington that day and in the middle of the night it struck aground. The crew got into a small boat and with difficulty made shore, their boat overturning and they having to swim to land. The captain [Andreson] stayed on board the ship though urged by his crew to get into the boat and died on the ship with one of the crew [McNaughton]. He has a wife and children.

On 20th a cutter sank in Auckland Harbour. The crew were heard calling out. In the morning only the tip of the mast was to be seen. The three crewmen of the boat all died. The name of the boat was the Flora.

During the storm on 13th of this month four vessels were damaged. The Surprise was wrecked at Ohui, Tairua. Four crew members died and one survived. The Waikonini, the Bravo and the Reliance were driven ashore.

□□□□□□□

The paper is late being produced this month because the printer went to Te Wairoa.

[3] TE AUTE ASSOCIATION.

After the talk about dairy farming at Nuhaka, Wi Paraire te Rangihuna spoke. It was the fifth address of the hui. The subject of his talk was:

Looking after our possesions.

 W K P Rangihuna.

Now, perhaps, we are seeing the fulfilment of the desires and dreams of recent years, namely, that we Maori are turning to steady work which will provide a sure income for us and our descendants. The best regular work that has been thought of is farming. We can say that the dreams about this work have come to fruition since I have seen with my eyes and have heard that various places are being farmed. This is good news, though it is not new news. Our ancestors died knowing this good news. In later years this was lost but at last it has been rediscovered. It is clear that only by involvement with this, with work and farming, will Maori have a secure place on the face of the earth. But there is an important thing that we must look at which is – will the fruits of our work be set aside or rightly used? Which brings us to the heading of our subject, ‘Looking after our possesions’. This must go along with our work if our work is to be worthwhile. If they are not associated then what we do is a waste of effort, a waste of sweat, a waste of time, and a useless demand on our bodies. I said above that our ancestors were a working people; they were also a people who looked after their possessions. They were people who knew well that work was worthwhile and as a result they cared for the products of that work. Let me set down some of what they did which shows this aspect of them:

(1) Sharpening their axes.

(2) Working on their taiaha.

(3) Sharpening their greenstone and whalebone mere.

(4) Fashioning their canoes.

By effort, by stout-heartedness, by perseverance, they did these things, and they kept them as their precious possessions. Perhaps were we to turn to do these things listed above, we might get halway there then we would leave off and set it down. The reason why our ancestors really wanted to look after their possessions was the effort they put into acquiring the things we’ve listed above and other possessions. When the Pakeha arrived they brought a new thing, money. Money provided a new easy way for Maori to get possessions. Consequently the spirit of looking after possessions was lost by the Maori. So the Maori left the plough to rust in the middle of the cultivation because it was defective and he could easily buy another. It was, as the Pakeha say – ‘easy come, easy go’, ‘ngawari te haere mai, ngawari te haere atu’, that is, if the way to get something is easy then the way to get rid of it is also easy. It is similar to the Maori saying, ‘who cares?’ ‘aua atu’, 'I have no problem with buying something new.' Enough.

So we see a Maori casting away his Maori things. It is a sign that he has lost the spirit of caring for his possessions from within himself. Our ancestors' possessions would never be parted with except for an important reason, when they would be given away. Perhaps there are several reasons for the destruction of this idea within the Maori heart of treasuring possessions, one being the ease of getting shillings by selling land. The Maori thinks that because it was not through the sweat of his brow that he got that money he can throw away his money on insubstantial things, and that strangles the spirit of caring. Another thing which is destroying this attitude in the Maori heart is Maori communal living. People go out and earn money, then they return and sit on their posts. They do not think to help those who care for them. Rather they spend on themselves the shillings, buying the things they want while the people of the village feed them. This also strangles the spirit of caring. They think that all is well and there is no reason for them to conserve their money because the people of the village are feeding them. It was different in the days of our ancestors. Although they lived together, they all worked and no-one was idle and no-one sponged on the goodwill of others. These are some of the things that strangle this great attitude in the Maori heart.

People, think about these important things. Do not think only of the benefits in the short term, but look ahead to the days to come and gather up some good things against those days. Think about yourselves, and think [4] also of your descendants, and set about looking after the few shillings and the many treasures of the present time, and by doing so also it will ensure well-being in the days to come.

We may be able to put names to some leading people and perhaps ask ourselves how they came to be leaders. The reason is their commitment to work and their carefulness. Some people may ask how one can have shillings left over after they have paid for food or clothing for their families. Those people should seek to learn how to separate the amount available for use from the amount to be taken to the Post Office or the Bank for safe-keeping. I said above that much money is wasted on insubstantial things. If that money is taken to the banks much more benefit accrues than spending it on just trivial things.

‘Cast thy bread upon the waters: for thou shalt find it after many days.’ [Ecclesiastes 11.1] The ‘face of the water’ is where money is stored or the places where money grows. Therefore cast your money into places where money is stored and ‘thou shalt find it after many days.’ Don’t throw it onto the face of the waters where it will not be found afterwards, that is, onto the beverages that flow in the public houses. When it is thrown away in this way it is completely lost, so the Maori returns home disappointed, distressed, and blaming the banks.

Hira Paenga was the first person to stand and speak in support. According to him there are three precious Pakeha things that Maori must hold on to, Money, Learning and the Faith. If Maori hold on to these three things then they will not be shaken. His criticism of Wi’s address was that he passed over drinking alcohol and smoking pipes and cigarettes, because these activities wasted much money. If the one who laid down the basis of the speech smokes cigarettes then he is doing wrong. There is certainly no profit in smoking a pipe as people want to do.

The Rev Nikora Tautau said that the drunk person does not know how to look after possessions because if a person does not know how to look after himself then he can’t know how to look after his possessions.

The Rev Ahipene Rangi agreed that one of the great problems of Maori was not knowing that they must look after their possessions, and the cure for this, he thought, was that they will learn to take care if they are taught when they are children.

Tame Arapata expressed his sadness at Maori not knowing how to preserve possessions. He thought that Maori will never achieve preserving possessions.

According to Hape Kiniha the Maori elders do not understand about wasting possessions. If a Maori gets threepence it is straightaway wrapped in his clothes. It is this generation only that does not know about saving one’s possessions. The Rev Wepiha Wainohu spoke about what he had seen of the inability of Maori to preserve possessions.

Reweti Kohere thinks there are three causes of Maori not understanding about the care of possessions. The first is pride. The Maori uses up his money and possessions as a way of bragging so that people compliment him. Secondly, Maori are addicted to pleasure activities. A Maori uses up his money on drinking alcohol and dancing because these things fulfil his desire for pleasure. Several young people he knows use up all their money on dancing without a thought for saving money for the times to come. The third reason why a Maori will not save money is lest he be called stingy, mean and covetous. A Maori would rather be said to be poor than to be called a skinflint. Although a Maori’s treasure may have been saved for many years, when his beloved friend arrives then that treasure will be handed over. One medicine which will help Maori to understand saving, according to Kohere, is for Maori to farm, that is, to acquire his goods through the work of his hands. If a Maori raises sheep then he will not waste what he has; if he does waste it he will end up bankrupt.

Mr Thornton, Teacher at Te Aute, said that this problem of wasting one’s wealth was not just a Maori problem. Many Pakeha do not know how to look after their possessions but he thought that wasting wealth was a particular problem for Maori. One good way of saving money is for it to be taken from the person and put in the bank. It should not be only parents who put money in the bank, the children too should put money there. The children should be taught to bank money.

At the end of Mr Thornton’s speech he moved his motion, the third motion of the hui:

‘This Association is sad that amongst the Maori People there is a failure to take care of wealth, and therefore we urge the members of the [5] Association to make every effort to lay down clear ways whereby the good practice can be taken up, but it is for the members of this Association to begin by setting an example; and that they should strongly urge the people to take their money to the banks and Post Offices; and a short letter should be printed to explain this matter.’.

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

AN OPEN LETTER TO TUHOE.

To Tuhoe, to Ngatiawa, to all the tribes under Rua, greetings.

This letter written to you comes to you from an affectionate heart as a blessing or perhaps a challenge to you. It is now the anniversary of the emergence of a new practice amongst you, and it will be clear to you whether it is a right thing to do or a mistaken thing. If it is a proper thing you will have observed the benefits and you will want to hold firm to it and to strive to convince other tribes living in darkness to turn to the light that has shone upon you. There is the possibility that you may be mistaken, or the people who do not believe in Rua. It may be that they have hardened their hearts, or you may too easily believed in the fabrications of a man exalting his own name. We think that you are mistaken and are misled. What benefits has Rua brought in the past and up to the present day that you have seen which silently stung you into following him and his words? This is something that has been widely observed in the world, that if a person or a people do not understand what they are doing wrong and do not abandon it then they will be given over to learn through affliction. You are a tribe who retain the Maori character. It is only recently that schools have been set up within your borders. But in these days your children are coming out of the schools imbued with the ideas of your prophet. This is disastrous for you. You are forsaking the light and returning to the world of darkness. You are like the man who put his hand to the plough and then looked back. Other tribes are all seeking the knowledge of the Pakeha. These are the days of the Pakeha and not of us Maori. But you have turned and are looking backwards. When you turn to seek the knowledge of the Pakeha, then you will be strong. This is a day for farming. Only by farming will a man make a living for himself and his dependants. Only by farming will we save the land from being taken by the Government. Your land is undisturbed but if you waste your goods, your food, your money and your time, perhaps the long arm of the Government will stretch out to take your land. Your children are hungry, your sick are still suffering under the ministrations of Rua, and it is abundantly clear that his words have proved untrue, so why are you waiting to teach yourselves? Is it the strong hand of affliction, Tuhoe, that has bewitched you so that you do not listen to the truth? ‘Repent and turn yourselves … why will ye die?’ [Ezekiel 18.30-31] Do not be angry with these words which bubble up from a loving heart, a sad heart. A loving man is one who seeks to turn his younger brother from his wrongdoing rather than one who takes pleasure in seeing his younger brother getting deeper into wrongdoing. Best wishes to you all- the elders, the children, the men, the women.

From your loving friend,

The Editor of Te Pipiwharauroa.

LETTERS RECEIVED

We have received many letters and because we have so many articles we have summarized those letters:

A Pakeha had given a church bell

R Matiaha.

A ship named the Bravo has been wrecked.

Rangiheuea.

A Pakeha has died. He had been cared for by Maori until his death and consequently we loved him greatly.

R Reweti.

[6] 

THE WHOLE WORLD

England

Last year, a lawyer was sent to prison for five years. His name is Edalji. He was charged with killing horses. This year his conviction has been annulled, because while he was in prison another horse was killed in the same place, and it was realized that Edalji was innocent when imprisoned.

Spain

The Spanish people seemed to go mad in their joy at the birth of a son for their king, Alfonso. This man is married to the niece of King Edward, Ena, who is known now as Queen Victoria. Their son was given twelve names.

India

There is great upheaval in India these days. Some people are talking of overthrowing the Government and doing away with the rule of England. Many leaders and Editors of newspapers have been put in prison for stirring up the people against English rule. The killing of Christians and Europeans is being advocated. India appears to be in a bad way. It is thought that it is the college students who are influencing the people, because they have knowledge and are rebellious at having no work. In 1858 the native soldiers of India fought against the Government. Many people died or were killed. As a result English soldiers have remained to protect India.

Russia

In the fighting with Japan, Russia continues to suffer. There are troubles and killings. Most people want to enlarge the Government to include all kinds of people. The king and his nobles run the whole land. At present Russia is suffering from a lack of food; [?paerauta] is the worst affliction.

Holland

For many weeks a conference involving all the peoples of the world has been in session at The Hague, Holland. The object of this conference is to look for ways to prevent fighting amongst the nations.

Italy

On the 100th Anniversary of the death of Garibaldi all Italy celebrated and his grave was decorated with flowers. Garibaldi was the man who overthrew the rule of the Pope. The Pope was still the ruler. Garibaldi was a very powerful man although poor. By his strength and bravery the yoke of the Church of Rome was broken.

America

There is great trouble between the Americans and the Japanese. The source of the ill-feeling is the people of California. They will not agree to Japanese entering their schools and they have demolished Japanese restaurants. A fleet of fighting ships has been sent to California. America says that they are there just to sail about.

China

China is recoering from the famine but people are still suffering. The main reason why the land is short of food is that many areas are growing poppies – from poppies one gets the drug opium. England is the nation which provides China with most of the opium. When China refused to accept this, England went to war and, when China was defeated, sent Indian opium there. It is not permitted to import opium into this country. If a person uses opium he will not be able to give it up and will grow weak.

Morocco

Morocco, a kingdom of north-west Africa, has many problems. For many years the king of Morocco has been bothered by a plunderer called Raisuli. This man has a large army. He lives in the mountains. The king’s army continues to seek Raisuli but he has not been captured. Raisuli besieged a town and took it. Raisuli demands an unconditional pardon for his wrongdoings and that he be appointed governor of a province. The king’s general, Sir Harry McLean, a Scot, has been captured by Raisuli. Raisuli had demanded that only McLean should bring the king’s letters, and he believed this would be alright. When McLean arrived he was seized by Raisuli and made a prisoner. Only if a large ransom is paid will he be released. The English Government is urging the king of Morocco to get McLean released.

[7] 

 Korea

When the war between Russia and Japan ended the whole land of Korea was eager to hear the Gospel. Recently we have heard news that Korea has problems. The king of Korea ordered representatives to go to the Peace Conference in Jordan when the Government of Japan had forbidden this. Having arrived in Jordan those men went to Russia, perhaps on instructions from their king. The king of Korea was ordered to step down from his throne for his rebellion and now he has been deposed and Korea is without a king. One of the leading princes of Japan is going over to Korea to look into its problems.

OTHER STORIES

Pakeha have discovered an ointment which, if smeared on the whiskers and left for five minutes, causes the beard to fall out when the man rubs it. We think this sounds better than shaving.

During the last days of last October the price of a 56lb bag of sugar fell by 2/4d.

Now for the first time in many years Port Jackson has defeated New Zealand at football. On 17th of this month Port Jackson scored 17 and New Zealand nil. ‘How have the mighty fallen.’

There are two tall people in Sydney. The name of the man is Clive Darril. He is from Germany. The woman is Mariedl. They are soon to be married. The man is aged 24 and is 8 feet 8 inches tall; the woman is 23 and she is 8 feet 3 inches.

When the son of the king of Spain, the prince, was born he was given twelve names. They are: Alfonso, Pio, Cristino, Eduado, Francisco, Antonio, Guillermo, Carlos, Enrique, Eugenio, Fernando, Venancior.

In the boat race in Sydney, Towns, the world champion, was beaten by Webb of Whanganui. Webb is now champion of the whole world.

A VERY DIRTY MAN

The dirtiest man in Canada has died. The man, the Rev Neil Brodie, was a minister of the Scottish Church. When the Bank of Glasgow went bankrupt he fled to Canada to hide. Because he had a great desire to hoard money he gave up his work taking services. He ate food thrown away by the stores, his house was like a pigsty, and he did not touch water. When he became ill he did not want to see the doctor. When he was washed, he cried. It is said that that made his illness worse. He died at the age of 86 leaving £30,000.

MOHAKA

Well-being is shining on the Maori of this district. The Maori whare are disappearing and being replaced by houses with floors. The Maori lands are being fenced and cultivated and noxious weeds are being cut down. One thing worthy of observation is that these people are not given to pursuing pleasure. One game that Maori are really addicted to is football, but because their hearts are in their work they forget football. Nor is the church of these people neglected. On Sunday mornings or evenings it is filled, with nearly two hundred people in the congregation. A beautiful organ has been bought for the church, and each Sunday from twenty to thirty people form the choir.

[We have taken this article from the Pakeha newspaper, the Wairoa Guardian. Ngatipahauwera, one of the hapu of the Tai-Rawhiti, have enthusiastically taken up farming, and the Land Commission has completed the adjudication of their lands. The minister at Mohaka is the Rev Hemi Huata, an old boy of Te Aute. This is our desire for the Maori People – that they may take up farming and have faith. If a man has faith he will not lack the will to work; a lazy Christian is a cause for shame, if indeed an idle person should dare to call himself a Christian. - Editor.]

[8] 

 THE SAYINGS OF KINO

By Tipi-Whenua.

Before we embark on the sayings of Kino, let us proceed to the account of the coming of Tamahae from Whangaparaoa to Waiapu. Tamahae was chief of Te Whanau-a-Apanui, a warrior. He came to do battle in Gisborne and Te Wairoa. Kino was living in his village of Okarae when he heard that Tamahae’s war party was coming. He went ahead to tell Ngati Porou that the enemy was coming. Tamahae’s party came to Tauhinu where there was a battle. Te Whanau-a-Apanui was defeated there. Rerewa fell along with some other chiefs. At this time human bones can be seen piled up at Tauhinu. When Tamahae was defeated he did not return but sought to get to Te Kaapa at his pa, Tamataurei (Te Matau-rei) at the southern end of the beach at Hautai. The canoes arrived at Te Awa-a-Tauhea and were paddled to land. They camped at Pouretua. Te Kaapa and his company were above, living in the pa, Tamataurei. Kino left here and returned to Waiapu where Tamahae gave orders to stop off. But there was Kino, still determined, on the beach, who responded:

Na wai te koau ka ruku ki te aromaunga [e hokia]!

The shag that dives towards the face of the mountain cannot be turned aside…!

[cf. Nga Pepeha 1987 – ‘apt for one who obstinately pursues an objective despite warnings that a disaster may result’.]

Tamahae realized that Kino’s coming was bad news since he could not land. Knowing that Ngati Porou were behind Kino he had the idea of calling on Hikapooho, the father of Te Kaapa, to come down and help him. But his people said to him, ‘Perhaps they will respond and also be driven away.’ Te Ruahuia and her husband, Te Hikapooho came down from Te Kaha. They came to fight. They came opposite Pouretua and were welcomed to land by the family of Hikakino. This was the surrounding of Pouretua, and right up to the present day the family of Te Ruahuia are living at Pouretua. Tamahae called out below the pa, Tamataurei, ‘Hikapooho, come down and give your nose to the family so that I don’t have to sweat.’ When Te Hikapooho answered, ‘We bear no ill will.’ While Te Hikapooho was preparing to go down to Tamahae, his son, Te Kaapa, took hold of him:

E, tu te huru ma haramai e noho, tu te huru pango hanatu haere!

Let the grey-haired stay; get up black-haired and go! [Nga Pepeha 259]

Te Kaapa restrained his elderly, grey-haired father, saying that he should stay and let his black-haired son go.

As Te Kaapa reached the bottom the Ngati Porou war party arrived suddenly from the beach and the river bank. The main body came down from Tutu-o-Ue. When they clashed, Te Kaapa made the first kill, and shortly afterwards another man was killed by Te Kaapa. So Ngati Porou was defeated at Taitimuroa, that is, Taipu-i-Haronga. Some were killed by the patu, some by the sands. Te Uanga was a chief of Te Whanau-a-Apanui at Wharekahika. When news came of the defeat of Te Whanau-a-Apanui at Tauhinu – ‘We shall not return’ – Te Uanga responded:

No tena wahi a Tumoana-kotore tena karangatanga akuanei penei rawa ake, he karangatanga no tena wahi a Tumoana-kotore.

From that place, Tumoana-kotore, came that summons, and now it is the same, a summons from that place, Tumoana-kotore.

Te Uanga went and said, ‘If news comes, send after me.’ In Waikohu the messenger caught up with him and his children. The messenger said, ‘Ngati Porou is no more; only the waters of Waiapu are still flowing.’ Te Uanga said, ‘Say that again.’ ‘Ngati Porou is no more …’ Te Uanga muttered, ‘That was also said.’

With the defeat of Ngati Porou, Tamahae turned the prows of his canoes homewards. Kino went to his home at Okarae. On arriving at Okarae the canoe of Tamahae came to land. He called out to Kino in the pa, Upoko-ngaruru [Lottin Point], ‘Kino, come down.’ The people in the pa, knowing well that the [?kaue sic] would be struck, told him to stay. However Kino urged upon them this saying:

Tena te ngaru puku, tena te ngaru whati.

‘There’s a sea that breaks; there’s a sea that doesn’t.’ [cf Nga Pepeha 2367]

The ‘sea that breaks’ whom he relied upon to save him [Tamahae’s elder brother] had already gone ashore, and ‘the sea that doesn’t’, the one who would attack him, was Tamahae. When Kino descended, the hand of the cunning rascal seized him, he was bound securely and loaded onto the canoe. When the canoe was off Karani, Kino asked, ‘What place is this?’ When he was told it was Karani he wept and said:

Patua a Kino i konei, kia taka te wairua o Kino, taka i roto o Karani.

Kill Kino here so that his spirit may roam at large in Karani. [cf Nga Pepeha 2126]

When the canoe came to land Kino was struck and as he was being struck his spirit called out:

Aha me ra e to ana Kino.

Ah, Kino is like the setting sun! [cf Nga Pepeha 191]

[9] 

Karani [a beach near Cape Runaway] has yet to be adjudged, but this land will not fall out of the hands of the descendants of Kino. This is the genealogy of Kino.

Rangihekeiho

Tapairurangi

Kino

Rangihekeiho

Maruia

Whakahinutapu

│

----------------------------------

│ │

Houturangi Kapa

Irimana Hare

Takawhiti Kiriwai

The genealogy of Tamahae.

Tamahae

Tuhituhi

Muturangi

Hinetioromea

Mere Reweti

Ngaurupa

Wiremu te Whare

The genealogy of Te Kaapa.

Hikapooho = Ruahuia

Kaapa = Anewa (f) = Uruapiti (f)

Hinehou Hoputaua Parawhariki

Kakapaiwaho Hinemate Teenga

Whakatutuoterangi Te Ahuahou Manihera

Te Anginunuiorangi Tikitikiorangi Ripeka

Te Hemara Wiki Matauru Houkamau

Wiremu Kururangi

Hatara.

[At the Te Aute Association Hui held at Te Awapuni one of the motions asked that the stories, the sayings, and the laments of the Maori be recorded. This is a request to send such items to be preserved in the wings of our bird. Should it happen that there are mistakes in the articles, please tell us of them. – Editor.]

□□□□□□□

The Bishop has made the Rev Herbert Williams Archdeacon for the Archdeaconry of Waiapu. The Rev David Ruddick of Te Wairoa is to be Archdeacon of Heretaunga.

In 1900 Parliament gave power to the Maori Councils to give or to deny tohunga the right to practise in Maori villages. Now Parliament has withdrawn that power from the Councils and transferred it to Pakeha judges. The fine for a person practising as a tohunga when he is establishing his activities on the basis of Maori spirits is not to be more than ten pounds for a first offence; it will increase for further offences.

New Zealand is doing well at football. On 20th of this month New Zealand played Australia and beat them. New Zealand scored 26 and Australia 6.

KINDNESS

The Principal of the College is very grateful to the people of Gisborne for their kindness to the College in providing carts of food, pumpkins – this is great kindness to the Church and to the students and to all the people who live at the school. The first cartload was from Muriwai. It was loaded with potatoes and pumpkins. The women who sent the food were Ruruhira, Harete, Arawhita, Miriama, Ruihi, Pirihira, Keta, Kiwa, Hemaima, Ture, Te Ao, and Mere Awheawhe..

We also received two carts of food from the people of Te Arai. Paratene Tatae and Hare Hoone brought it. There were potatoes, kumara, pumpkins, and a bag of eels.

THE DECEASED

Sir John Hall, Mayor of Christchurch has died. This man served as Premier of New Zealand. He served an awesome number of years in Parliament. Through his efforts women were given the vote. He left nearly £50,000 for the work of the Church. He died at his home at Hororata.

Kini Hoori of Uawa, Tai-Rawhiti, has died. He was the heir of Te Kani-a-Takirau.

We have received news of the death of Peka Mirina of Waiapu. He was an old boy of Te Aute. He married one of the children of Pene Heihi. His daughter died shortly before him. We hear he died of tuberculosis.

[10] MAORI SICKNESS

A Response to Doctor Tutere Wi-Repa.

To the Editor of Te Pipiwharauroa.

Please load the following words onto the wings of the gift of our ancestors for it to carry to the languages, to the gatherings of people, there to be sung. It is my response to the address by Tutere Wi Repa at the hui at Te Awapuni about the sicknesses of Maori people. Te Pipiwharauroa says that those sicknesses, witchcraft and spirits, are all made up in people’s heads. But consider carefully the journey the Lord and his disciples made across the sea by boat to the land of the Gergesenes. Two people who were possessed by the devil spoke to him and he cast the demons out of those men and they were healed. Saul was a man upon whom the spirit of Christ came suddenly when he was travelling north to Damascus. He did not come physically but as a spirit like a mist and Saul went on in the mana and the power of the Holy Spirit, not in the strength of the spirit which afflicts people. When he and a young disciple were going about teaching there was a girl who had an evil spirit and who went about talking amongst the crowds of people. This was the essence of her words: ‘It is true that these are righteous men, slaves of the Most High God.’ Such were her words. Paul said this to the spirit of that girl: ‘Come out of her.’ So the girl was freed of her demon. Her strange behaviour ended and she became like an ordinary human being. My friend Tutere, I thought that such sicknesses had ceased, in that it was said that when Christ cast them out the spirits went into the herd of pigs which rushed towards the cliff and fell into the sea. Therefore I assert that in our time those are real illnesses, illnesses caused by spirits and illnesses caused by witchcraft. You should also consider Simon the Magician. That man practised witchcraft. I leave it to you to read the full story; it is not something to be gone into today. From the words of both Maori tohunga and medical practices too I have arrived at this statement: Who has power to heal and who has power to kill? Because Maori tohunga have power to heal and to kill, and death and life are in the hands of doctors like you, too. As for your instruction to turn to the faith, it is right insofar as the Apostle James in his letter says that the sick will be healed through the prayer of faith, the Lord will raise him up, and if he has sinned all his sins will be forgiven. Therefore confess your sins to one another and the sick will be healed by the powerful prayer of the righteous. [James 5.15-16] Tutere, I appreciate your words directing us to the faith. My words are not intended to put down the faith, rather I would support and exalt the faith, and if a sick person takes your medicine and gets better and that patient says that he was healed by the medicine of Tutere so that his heartfelt faith in God ends while his faith in you increases, then the status of the faith is diminished in this situation. A man sowed good seed in his field but when the wheat grew there were also all kinds of weeds. The labourers wanted to pull up the weeds but the master said to let them grow up together until harvest time and then the weeds could be bound up and thrown on the fire. So, perhaps what you say you want will not be achieved. God’s idea too is that at the same time all things will be sifted. Greetings.

Karepa Taua.

NEW ZEALAND NEWS

At the enquiry into the wreck of the Kia Ora at Tirau, the passengers said that it was the fault of the drunk first mate, de Wolfe, which caused the wreck of the vessel. The steamer was seven miles off course. At the enquiry it was observed that de Wolfe was drunk.

The burning in a fire of a half-caste woman called Haberfield and her little child was a pitiful thing. Along with her husband they went from Moeraki to live at Port Chalmers in an old house where they occupied the first floor. During the night the ground floor of the house caught fire. When people awoke the whole house was lost in the blaze. Haberfield ran outside the house calling up to his wife to throw down their child. When he got to the bottom his wife had not passed down their child. The man tried to climb up again but the whole house was ablaze. In the morning Haberfield and his brother-in-law were found lying outside. The had been badly burned as they tried to get into the house. Haberfield’s wife was found lying flat on her infant. The child had been hardly touched by the fire but both were dead.

[11] 

SYNOD AT ROTORUA.

Proposed by the Rev Rameha Haumia, seconded by M Tumatahi:

This is a plea to the people of each parish to inform the minister when someone is sick and not to leave things until the person is near death before they speak to the minister. This is a cause of great sadness.

Proposed by the Rev F A Bennett, seconded by the Rev Ratema Te Awekotuku:

This hui would very much like to find a project by which all Maori people can remember Archdeacon Williams who has departed from us.

A question from Manahi Tumatahi to the Chairman:

Is is not possible to return Ratema Te Awekotuku to be minister for the district of Te Ngae and Mourea?

The Bishop replied:

If we look at all the places where this Diocese is working, the Rotorua area has ministers close to each other. Ratema Te Awekotuku and Turuturu Ngaki are working amongst the Ringatu. This is an important part of the Church’s work and it is not possible to send those engaged in it to other places.

Proposed by the Rev Ratema Te Awekotuku, seconded by the Rev Rameka Haumia:

This synod expresses its gratitude for the great love of the Pakeha section in collecting money to help the Maori Church.

Proposed by the Rev Turuturu Ngaki, seconded by Rev Te Awekotuku:

This hui suggests to the President that he might see his way clear to sending a group of clergy to a Ringatu area.

Proposed by Kaukiwaho Piwiki, seconded by the Rev F A Bennett:

That people should be dissuaded from going fishing in our villages on Sundays and from going shooting birds in our forests.

A question from Matene Whakaue to the President:

Will not a minister be arranged for Maketu, Matata and Te Puke?

The President replied:

It is not possible to appoint a resident minister for the places mentioned because we have too few clergy and those places do not provide sufficient financial support for a minister.

Proposed by the Rev H Pahewa, seconded by the Rev Ratema Te Awekotuku:

That thought be given to appointing one person in each parish to collect regularly money for the Archdeacon’s Challenge, the money to be sent to the organiser, Mr Herbert Williams.

A question from the Rev Ratema Te Awekotuku to the President:

Should Ringatu children who are baptised be buried?

The Bishop replied:

Our service for the Burial of the Dead in our Book is only for people who have been baptised.

Proposed by the Rev W Goodyear, seconded by the Rev F A Bennett:

A request to the President that the amount in the Fund for Clergy Stipends and the collections received in the past year be printed in the proceedings of this hui.

Proposed by the Rev F A Bennett, seconded by the Rev H Pahewa:

That this hui thanks Mr Edward Williams for his translation into Maori of the book called 'The Dream of John Bunyan.'

Proposed by the Rev H Pahewa, seconded by the Rev F A Bennett:

That this hui thanks Mr John Hope and his wife for their kind thought in giving a lectern to the Te Kaha Church in memory of their parting from their Maori friends.

A question from Tamihana Tikitere to the President

Is it not possible to arrange for Timutimu to stay permanently at Te Ngae?

The President replied:

It would not be right to move someone to a place where there is no vicarage.

Proposed by the Rev Turuturu Ngaki, seconded by the Rev Ratema Te Awekotuku:

That this hui gives thanks and praise to God that he has been pleased to call Deaconess Doyle to go as his servant amongst the Tuhoe of the Urewera to work there, and we pray that her work there will be fruitful.

Proposed by the Rev F A Bennett, seconded by the Rev H Pahewa:

This hui thinks it would be a good thing to include the marks known as ‘expression marks’ in the new Hymn Book when it is printed.

Proposed by the Rev H Pahewa, seconded by the Rev W Goodyear:

This hui is grateful to Ngati Uenuku Kopako and Ngati Rangiteaorere for their hospitality to the members of the hui. May God bless and keep them.

[12] CALENDAR : AUGUST 1907

Day 9 ● 6h 6m a.m. Day 23 ○ 11h 45m a.m.

1 Th

2 F Fast

3 S

4 S Tenth Sunday after Trinity

Morning Evening

1 Kings 12 1 Kings 13

Romans 4 Matthew 18.21 – 19.3

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S Eleventh Sunday after Trinity

1 Kings 18 1 Kings 19

Romans 9.1-19 Matthew 22.15-41

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S Twelfth Sunday after Trinity

1 Kings 22.1-41 2 Kings 2.1-16

Romans 15.1-8 Matthew 26.1-31

19 M

20 T

21 W

22 Th

23 F Vigil, Fast

24 S Bartholomew, Apostle Athanasian Creed

Genesis 28.10-18 Deuteronomy 18.1-15

1 Corinthians 4.18 – 5 Matthew 28

25 S Thirteenth Sunday after Trinity

2 Kings 5 2 Kings 6.1-24

1 Corinthians 6 Mark 1.1-21

26 M

27 T

28 W

29 Th Fast

30 F

31 S

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 Paratene Ngata, Paratene Pirinui, H Paraone; 15/- T M Ngaki; 6/- Robert McCullock; 5/- Mawene Ririwi, Ramene Haereroa, Papata Pariohe; 26/- Ngapuni Renata.

H W Williams, Te Rau Press, Gisborne.