Te Pipiwharauroa 116
No. 116
1907/11
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 116, Gisborne, November 1907.
TANGI
When sorrow comes to Maori they weep, tears run down, mucus drips, and so we have the saying,
‘By falling tears and running noses, death is avenged.’ [cf Nga Pepeha 930]
By falling tears, by the groaning of the mouth, death is assuaged. In the case of the Pakeha a sad and loving heart is restricted to sobbing within. Because the Pakeha suppresses his grief, Maori say that the Pakeha has no love, while the Maori wishes to see with his eyes, to touch with his hands and to hear with his ears.
Ka
heke te roimata me te hupe ka ea te mate.
‘By falling tears and running noses, death is avenged.’ [cf Nga Pepeha 930]
By falling tears, by the groaning of the mouth, death is assuaged. In the case of the Pakeha a sad and loving heart is restricted to sobbing within. Because the Pakeha suppresses his grief, Maori say that the Pakeha has no love, while the Maori wishes to see with his eyes, to touch with his hands and to hear with his ears.
Because of this aspect of Maoritanga, a need to see with one’s eyes what is happening and so believe, bad things have entered into these good customs. This sacred thing, the tangi, has become just a matter for show, something to please the eyes, a display, and presently, even where there is no love, tears will be shed, like a tap turned on. After a time disrespectful and foolish things are incorporated into tangi. One terrible Maori practice that occurs during tangi for the dead is the consumption of alcohol and drunkenness. We do not know the origin of this wicked practice. This event, death, is an occasion for sorrow, a sacred occasion, but with Maori it is made the excuse for merriment, for pleasures, for holding feasts. We have heard that some Maori fed the deceased alcohol; we have heard that some Maori set up bottles of beer in lines beside the grave. We have seen a deceased person being abused by drunks; all those who buried him were drunk; when the service had not yet finished the drunks began to bellow; and it was said that when the deceased was placed on the catafalque these people did not weep much – when the heart was aflame because of alcohol tears would not fall. The voices were loud in lamenting and the drunken lament mixed with the sincere weeping of the children. We have pain and sorrow when we see this holy thing, death, treated as a sport. We ask ourselves how this Maori custom of tangi for the dead was observed in former times. Was it used as an occasion for feasting and playing, or as a sacred thing, something awesome? We know that the practice of drinking alcohol when someone dies has come about in Pakeha times. We ourselves did not have this alcoholic drink. It has become a Maori practice these days not to hold the dead in awe. [2] Indeed telegrams we have received from Taranaki about the death of Te Whiti tell us that while there was great lamentation there was also much merrymaking. Some were weeping while other were playing billiards; some were quivering while others were dancing the cakewalk. We have seen tangi at which no-one was sad except for the close relatives, and most were gossiping, singing, laughing, dancing, playing, and drinking beer – as if it were a picnic. Maori make much of a tangi but we believe it would be far better if they did not make so much of it but rather treated is as something sacred, something important. There is a time for everything. There is a time to cry and a time to laugh, and laughter when people are grieving is mockery. The person whose tears do not flow at a time of grief is called bad by Maori. It is said that he has no compassion. But if a man weeps profusely and straight afterwards laughs shows he is dishonest or perhaps drunk. But this is not the worst thing according to Maori; the worst thing is if a person is unable to shed tears even though his heart is sad.
However we are happy that there is a decrease in drinking at tangi. The thinking before was that the alcohol was the tears, and if there was no alcohol it was called a dry tangi. Under the Council Act, this practice has disappeared from some districts. This practice is neither a Maori one nor a Pakeha one, rather it is something devised by the wicked human heart to fulfil the desires of the flesh. It will be a great and joyful day for the Maori People when this bad practice disappears from all the Marae of our country.
CONSTITUTION OF THE TE AUTE ASSOCIATION
The Revision
Article I - The Name
This association shall be known as The Te Aute Association.
Article II - The Object
The object of this Association is to increase the well-being of the Maori People; the well-being of their bodies, hearts, homes and spirits.
Article III - The Programme and Membership
1. Membership of this Association is open to those who agree with the above objective. The membership fee for a person is two shillings and sixpence.
2. The meeting-place of this Association at this time is Te Aute.
3. There shall be one hui of this Association each year. At that meeting a Chairman, a Standing Committee, a Secretary and a Treasurer shall be appointed for the year.
Article IV - The Standing Committee
1. The Standing Committee shall run this Association. The members are the Chairman, the Secretary, the Treasurer, and seven members of the Association.
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2. The rules for the meetings of the Standing Committee are as follows:
(a) Meetings of this committee will be convened by the Chairman or Secretary, to consider matters of concern to the Association.
(b) The quorum at such meetings will be five.
(c) Should a vote result in equal numbers on both sides then the Chairman shall have a casting vote as well as his own vote.
(d) The Secretary is to minute the work of the Committee and send copies of those minutes to the members who were unable to attend.
(e) The Treasurer is to keep records of the accounts of the Committee and the Association and to have these accounts audited as laid down below.
3. The Standing Committee has power to lay down the rules for running the hui of the Association, the Standing Committee, and any other matter for which rules have not been made.
4. The Standing Committee is to write an annual report of the Association and to present this report to the annual hui along with the audited accounts.
Article V - The Hui
1. There shall be one hui of this Association each year. The Standing Copmmittee is to arrange the date and the venue and the Secretary is to give notice of this meeting three months before the holding of the hui.
2. The Standing Committee is to make all arrangements for the hui.
3. The tasks of the hui are:
(a) To enquire into things covered by the object of this Association, to share ideas, and to look at ways in which the Standing Committee might implement these ideas.
(b) To appoint an official, an accountant, to verify the annual report of the Standing Committee and the accounts.
4. If the Chairman is unable to be present then the hui is to appoint another chairman for the hui.
5. The Chairman, or in his absence the chairman pro tem, may have a casting vote in addition to his own vote.
Article VI - The Branches
1. A Branch of this Association may be set up in a place where several people support the work of this Association. Meetings may be held to support the work on the request of the Standing Committee and with its agreement.
2. Each branch may establish its Committee to further its work but nothing may be done which contravenes the rules of the Association.
3. The secretary of each branch is to record what is done by his branch.
4. A report of the meetings and of what has been done along with financial returns for each year is to be sent to the Standing committee to be laid before the Annual Meeting each year.
5. All the surplus money of the branches is to be sent to the Treasurer of the Association.
Article VII - Amendments
1. All amendments to this constitution are to be voted on at the Annual Meeting.
2. Proposed amendments are to be sent to the Secretary two months before the hui.
3. When the Secretary receives such notifications he is to send them to each branch of the Association.
4. An amendment will be ratified if it receives two thirds of the votes of those attending the hui.
The Officers
The hui elected the following as officers for this year:
Chairman: John Thornton Esq, Te Aute College.
Secretary: Pine Tamahori, Te Rau College.
Vice Presidents: Archdeacon Herbert Williams, Te Rau; Rev Arthur Williams, Te Aute.
Treasurer: F C Long, MA, Te Rau.
Standing Committee: The Officers, and Rev F W Chatterton, Rev Nikora Tautau, Rev P Peneti, A T Ngata MHR, Tame Arapata, Henare Tomoana, Reweti T Kohere,
(The Report on the Hui is to be continued.)
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SONGS FROM HAWAII
SONGS FROM HAWAII
By ‘Tipiwhenua’
It is a very good thing, we believe, to compare our ancient stories with those of our relatives living in the many islands of the ocean, and to see if the ancient stories are also related. Most learned Pakeha think that our ancestors came from India to Malaya and thence to the islands, settling as they went in Samoa, Tonga, Rarotonga and Tahiti. We, the Maori People, migrated from Tahiti, that is, from Raiatea (Rangiatea) whose ancient name was Havaiki (Hawaiki). I also believe that the indigenous people of Hawaii migrated from Tahiti. Many Hawaiian stories point to Tahiti and the peoples are very close and intermarry. However the Mormon account says that the Maori migrated from America, having previously been in Jerusalem. This story has no basis in fact; it is a fiction like the stories in their book. Maori say that their ancestors migrated from Hawaiki, and that there was continual travelling from Hawaiki to Aotearoa and from Aotearoa to Hawaiki, and, S Percy Smith thinks, Hawaiki is in Tahiti. One finds in the stories of Hawaii that many peoples there sailed to Tahiti and back to Hawaii. On the return of Tamahuarere to Hawaii from Tahiti he sang this song about Hawaii. (We have inserted the Maori version of each line.)
[I have translated the Maori version. – Barry Olsen.]
The Song of Tamahuarere.
Eia Hawaii, he moku, he kanaka.
Behold Hawaii, islands and people,
He kanaka Hawaii – E!
Hawaiian people!
He kanaka Hawaii – E!
Hawaiian people!
He kama na Kahiki,
Children from Tahiti,
He pua Alii mai Kapaahu,
Chiefly seeds from Tapaahu,
Mai Moaulanuiakea kanaloa,
From Moauranuiatea Tangaroa,
He moopuna na Kahiko laua a Kapulanakehau,
Grandchildren of Tahito and Tapurangatehau,
I whanau i a Papa,
Born from Papa,
Na he kama wahine o Kukalaniehu laua me Kaualahakoko.
By the daughter of Tutarangiehu and Tauatahatoto.
(The rest of this song will be published later.)
A Song of the Sea.
Kai wawa ka moku,
The roaring sea surrounds the islands,
Kai lanahu ahi,
A sea as black as cinders,
Kai popolohua mea a Kane.
The open sea of Tane.
Inu a ka manu i ke kai-ul,.
The birds drink from the glowing sea,
I he hai a ka omaomao,
From the greenstone sea,
Aole ku, aole hina, aole moe,
It does not stand, it does not fall, it does not sleep,
Aole e wawa loa kai a he ana oku.
It will not roar for long, the sea of the sacred caves.
A Song for Hawaii
E Lono, E Lono! – E! E lonokaeho!
Rongo, Rongo – Rongo-taehu!
Lono Kulani, Alii o Kauhuonana!
Rongo-turangi, lord of Kauruonana!
Eia na waa; kau mai a – i
Here are the canoes. Set sail.
E hoi, e noho ia Hawaii – kua – uli,
Welcome, dwell in Hawaii, image of greenstone,
He aina loaa i ka moana,
A home found in the ocean,
I kora mai loko o ha ale.
Which emerged from the waves,
I la halehale poi pu a Kanaloa.
The breaking waves of Tangaroa,
He koakea i halelo I ha wai,
A white stone from the caves of the sea,
I lou i ka makau a ka lawaia,
It took the hook of the fisherman,
A ka lawaia nui o Kapaahu,
The great fisherman of Tapaahu,
A he lawaia nui o Kapuheeuanuu-la,
The great fisherman, Tapuheeuanuu-ra.
Tapuheeuanuu was a fisherman from Tapaahu, Tahiti, who went to sea to fish. His hook caught a white stone (coral). He prayed and threw it into the ocean where it grew into an island, Hawaii-roa. When he cast his line again he hooked another stone. When he threw this one into the ocean there emerged Mauiroa. These are the largest islands of Hawaii.
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AN EXPLANATORY LETTER
AN EXPLANATORY LETTER
To the tribes and hapu within the Tai-Rawhiti Electorate.
House of Parliament,
Wellington
18th October, 1907.
Greetings to you all! Now that the amount of work of this sitting of Parliament is diminishing, it is right that I explain to you some of the important matters dealt with this year and some of the things that affect particularly the Maori People.
I have received many letters from the electorate asking about the work of the House. Now, it is not possible for a single person to respond separately to each person who makes a request, there is not the free time. Were we to rely on the blue papers recording the speeches in Parliament, we would have to wait until this Parliament had come to an end for those to be printed. Therefore I think I should write down some words in answer to your requests. But those of you who read the Pakeha newspapers will have been informed of the speeches when they were still warm.
The first thing I would say is this. The members elected form the body of Parliament, and when they meet together they make the laws they want, for better or worse, for the people. But behind the members are the electors of each district, and fear of them is before a politician’s eyes all the time. Now it is said that there are two sides in the House, the Government and the Opposition. You can visualize them squabbling with one eye on their opponents and one eye looking anxiously behind their backs at the electors who will approve of or condemn the strand or the direction of what is said. For this reason the doings of the ruling party do not emerge well; they are remembering the forthcoming election. It is the Pakeha members who suffer most from this fear; they want to be eye-pleasers. We Maori members are not too fearful because you people have spent a long time looking out wrong paths and, if they are wrong you have rejected your members.
This will explain to you the direction taken in the main proceedings this year. The Government sought to be done with some of the most contentious issues this year so that they did not impinge upon next year, lest, coming up close to the election, these disputed matters are still warm in people’s thoughts and the vote is divided.
Some of the Main Matters
1. The Tariff Bill.
The object of this bill is to amend the customs duties, those duties required to be paid on goods coming to New Zealand from some other countries. Laying down the clauses of this bill was a massive work; there were many things to consider. Should goods or foods not available here in New Zealand be able to come in cheaply or without payment? Those foods eaten by most people should be allowed in very cheaply: the foods that could only be afforded by the rich should pay stiff duties because they are able to pay the heavy duties. Other things that do not have to pay much customs duty are machines and other things required for work such as shearing machines, butter making machinery and other implements required for farming, or mining gold or coal. Goods that could have been made in New Zealand and which we would like to see manufactured here face a heavy duty. One thing that Parliament has considered at length is reducing the tariffs on goods from England so that they are less than those asked of other countries. The idea is to increase goodwill and the exchange of goods between England and her colonies.
This matter affects Maori and Pakeha. This is the reason for the high or low prices of sugar, candles, axes, tobacco, alcohol, and many other things consumed by people or which they use in the course of work – clothes and other things. The House spent a long time, three weeks, squabbling over this bill before it was passed.
2. Land Bills.
If you remember my explanations last year of the bill being proposed by Mr McNab, Minister of Lands, then you will quickly understand the bills he presented this year dealing with Crown lands and Pakeha lands.
The Government seeks, by means of these bills, to break up the large land holdings of leading Pakeha. In earlier legislation it was said that the Government should purchase those lands and split them up into smaller pieces which could then be settled. In recent years, because the price of land has soared the Government’s abscess has become troublesome. This year the principle has been laid down that those lands should be heavily taxed, that is, those lands [6] with a total unimproved value of £40,000 or more. So the person owning the land and not wishing to be distressed by the heavy taxes will sell his land or perhaps cut off a piece and sell it. The House discussed this bill, the tax bill, for two weeks before it was passed and it is now law. Maori have nothing to fear from this law as it does not apply to Maori lands.
The second of the bills which deals with Crown lands, at the time of writing has passed the Lower House. The dispute is between is between those who say that those leasing those lands should be given the power to purchase those lands, and those who say that those lands should be retained by the Crown and leased out. These are matters for negotiation and for concessions on both sides. Our fear is that those supporting the power to sell such lands may apply it also to Maori lands, that is, it may be said that those leasing those lands should subsequently be given the power to purchase them. I inserted a clause enabling Maori to enter into the market for Crown lands even though they had an interest in the Maori lands.
The third of the bills dealing with Crown lands has begun its passage. That bill is like this: the Government proposes to set aside millions of acres of Crown land which will not be able to be sold, only leased, and the profits from that land will help to provide old-age pensions and money for schools. It is likely that this bill will provoke much argument from those who want to see the land sold and not set apart.
Most of the content of the bills does not seriously affect Maori and so I have not given full accounts of them.
3. Maori Matters
The main matter affecting Maori has not yet been brought forward; that is the major bill about Maori land which we have heard about. It may well fail because we are nearing the end of the Parliament. We must wait patiently for this and if it comes forward I will speak about it.
The matters which apply to various districts or to hapu I shall explain in letters to each place and to the people concerned with the matter, and it is not right that I explain them here.
These are the most significant matters:
1. The report of the Commission dealing with the appeals from the Tuhoe tribal territory has been laid before the House and been passed. That said, the provisions of that bill mean that it will not be possible to appeal later in the cases of those lands with a customary title. The present task is to arrange the Grand Committee for Tuhoe and it is hope this will be done in the summer.
2. The Prime Minister has agreed to set aside some money to speed up the surveying of Maori lands. The problem is that a judgement cannot be made on lands and they cannot be divided and settled until a survey is made. This affects the Te Whanau-a-Apanui area. My idea for that district and for tribal territories is that the courts should proceed with some flexibility, that the Tuhoe lands should be surveyed in this fashion, and after the decisions have been delivered the surveys of the blocks should be confirmed.
3. The amount of money allocated to support doctors in Maori areas is to be increased. The money allocated this year is £3000. If this is agreed then it will be possible to place doctors in some of the places that are without a doctor at this time. You have already heard that the bill outlawing the practices of tohunga has been passed. The Minister of Maori Affairs has the power to apply this law; he has the power to decide which of the tohunga practices contravenes the law and to prohibit them.
4. The Government is flexible in its thinking when it comes to sales under the former rules. But if a tribe has a careful consultation and decides to sell part of its lands to the Government that will not be prevented because the tribe has made the decision. However the sales that are being proceeded with at this time, the sales that were begun before, the Government wishes to see completed.
5. Soon the bill to protect birds will be presented. This is a subject under serious consideration in some Maori areas where there are established birding trees and forests. I think that there should not be laid down a fixed date when birds may be shot, but the groups in each area should be able to arrange this according to when trees are bearing fruit each year.
6. There is a proposal to hold a Maori hui in Wellington in 1908 immediately before the opening of Parliament. Soon invitations will be sent to your districts inviting all groups of people.
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7. Mr Stout and I will proceed with the Commission on Maori Lands this summer. We propose to begin in the Gisborne area after the rising of Parliament and then go to Waiapu. In the new year we shall go to Rotorua, T[a]uranga, Whakatane, and Opotiki. After that we may go to the Ngapuhi area. But when we get to the Bay of Plenty area I will meet with the tribes and hapu of that area and arrange a time to learn about their concerns.
That’s that. Greetings to you all. This letter will perhaps answer some of your enquiries you have addressed to me. But I will speak to you personally about most of your queries.
From your friend,
A T Ngata,
Member for Te Tai-Rawhiti.
A HUI FOR THE DEDICATION OF A HOUSE
A hui for the dedication of the Takitimu building, Te Poho o Kuri, a meeting house erected at Mangatuna in the Uawa district will be held on 14th of the coming March, 1908.
To the Tribes, to the Hapu, to the authorities and the chiefs, who dwell [?whakatetau mai na] beyond the mountain ranges of Aotearoa I send out this firm invitation. To all of you, Come, Come! Bring with you the appropriate things to ease the burdens on this our house; and there will be another matter to be dealt with on that day; the King’s flag presented by the Government will be raised. Come in person, Maori, Pakeha, on 13th March, 1908.
So much for that.
From the Committee Number I. [?Poupou takiki] of Takitimu.
Wiremu H Potae
Watarawi Tangi
Moana Tautau
Hone Paerata
Arapeta Rangiuia
Mikaera Pewhairangi
Mokena Romeo
Eraihia Matahiki
Horomona Te Hui
Otene Pitau
Heni Materoa Kara
Nikora Tautau (Minister)
A LETTER TO THE MAORI CHURCH
To the Maori People of the Church of England.
Greetings!
At the meeting of the General Synod of the Church of New Zealand in Dunedin last January, the Board which directs the work of the Maori section of the Church pointed out in its report that there had been an increase in giving on the part of the Maori people to provide stipends for their clergy, to erect new churches, and to renovate their churches.
The members of the General Synod were delighted at hearing of the determination of the Maori People to assist in forwarding the activities to increase the knowledge of the Gospel of our Lord Jesus Christ amongst their people.
The General Synod has given instructions to send to your Bishop, for him to pass on to you, a copy of the following motion:
‘This Synod is very grateful for the determination of the Maori members of the Church of this Province to help with the work of sustaining the Church and for the much thought they have given to ways of extending the Kingdom of our Lord.’
During the coming three years we would like to see three matters taken in hand:
(1) An increase in the number of Maori clergy.
(2) An increase in the stipends of the Clergy, so that they need not be anxious, and so that they can give their whole time to the work of the Church.
(3) That the Gospel be presented to those Maori without faith.
We believe that the Pakeha peoples of Aotearoa and Te Waipounamu will increase their support if they know that the Maori People are determined to help with projects which will grow the faith amongst the Maori People.
We pray God to pour out his great blessing on all of you.
Signed:
C Christchurch, Bishop of Christchurch.
Chairman of the Committee.
Thomas A Hamilton, Secretary,
Christchurch.
June 1907.
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A GREETING FROM TE ARAWA
To Mr Ward, Prime Minister of New Zealand.
Sir, greetings to you who have returned from visiting out gracious King.
Greetings to you who have brought back the great honour bestowed by King Edward VII on this country, the designation of Aotearoa now as the Dominion of New Zealand.
A Ngeri
Son, the muscular one, son, the strong one,
There you stand as a sign of resolution.
This name of ‘colony’ has been abolished. It was the gift of our beloved Queen Victoria and our forbears who have passed on.
A Waiata
Farewell, sir, the shining sun,
Farewell, shelter of Uenuku,
During the day we have the sun which you scatter about,
[?Taratara tu kai hau ai te mahanga roa.
Kia pai i te ua i te rua,
Kai tae] that your living spirit should return to the world!
Kia pai i te ua i te rua,
Kai tae] that your living spirit should return to the world!
We welcome this visitor from afar who has gladdened our hearts and who has informed us that the fame of our country has gone skimming along. September is the time when Te Pipiwharauroa flies across the Pacific, calling out Kui, Kui, Whiti, Whiti, Ora. Therefore we call out a farewell to the old things and their troubles and a welcome to the new and to well-being for all of us.
A Powhiri
Welcome, visitor from afar.
You have been brought by my child, by Mr Ward
From beyond the far horizon.
Draw it here stealthily, draw it here stealthily.
Haul the canoe
To the landing place
To the resting place
To where it can lie.
The canoe has been placed there.
We thank our Governor and all his Ministerial friends, and the Members of Parliament gathered together, and express our heartfelt hope that they will bring into being good laws for us, extending to our remaining lands, under this new name.
A Ngeri
Load on, load on! Load Dominion
Onto Te Arawa floating here!
Make know to our gracious King that his loyal Maori people are still here under the authority of his Kingship, and earnestly pray that he will live long to occupy the throne of his beloved mother, our beloved mother, Queen Victoria.
A Ngeri
‘Tis death! ‘tis death! (or: I may die) ‘Tis life! ‘tis life! (or: I may live)
‘Tis death! ‘tis death! ‘Tis life! ‘tis life!
This is the hairy man
King Edward VII
Who brought the sun and caused it to shine.
A Step upward, another step upward!
A step upward, another … the Sun shines. [Wikipedia – with additions.]
God save the King.
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Rotorua Maori celebrated the day when New Zealand was declared a Dominion in a fashion similar to a Pakeha theatrical performance. Maori wore traditional costumes. There were haka and other Maori entertainments. Even Te Pohutu geyser erupted. In these ways they celebrated New Zealand’s abandoning of the old name and its baptism with the new. The theatrical performance by the Maori depicted the ‘Colony’ as an old man in old tattered clothes. On his back was the word ‘Colony’. As he disappeared a lament was sung. When the song ended a beautiful young girl appeared with shining eyes and clothes; pinned on her chest was the new name, ‘Dominion’. When she emerged the crowd cheered and greeted her.
THE SALES
The price of flour has gone up by 10/-. The price of a ton of flour is now £13.
Because of the high price of oats, Canadian oats are being imported to New Zealand. One ship brought 20,000 bags of oats. Maori should turn to growing oats.
At the wool sales in London in September the prices were higher than last year and are still climbing. Maori should take up the challenge.
At the sheep sales here in Gisborne on 3rd the price of fat wethers increased to £1/7/3, of ewes to £1/3/2, and of hoggets to £1.
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OTHER NEWS
OTHER NEWS
The painting people throng to see, ‘The Light of the World,’ has arrived in New Zealand and was hung at the Christchurch Exhibition. It was given by the artist to St Paul’s Cathedral in London.
Some London newspapers made libellous statements against Lever Brothers, the company that makes Sunlight Soap. The enquiry found that the allegations were groundless and those papers had to pay the company £50,000. The names of those papers are the Evening News and the Daily Mail. Afterwards another paper was summonsed and made to pay £100,000.
General Booth of the Salvation Army says that he has been photographed 4,000 times. At one time there were 200 photographs taken every day for three weeks.
Over the past one hundred years England has spent £1,262,863,711 on wars, and has lost 700,000 men. The most costly wars were: against Napoleon , 1793 – 1815, £800,000,000; against Russia, 1854 – 56, £100,000,000; against Afghanistan, 1878 -80, £18,000,000; and against the Boers, 1899 to 1902, £250,000,000.
A man died in the water. His wife and children identified him as their father, Steer. After the funeral he was taken to the cemetery to be buried. Shortly afterwards Steer returned home to his wife and children. The identifying marks of the man mistakenly thought to be Steer were that one of his eyes was damaged, he was bald, his thumb was damaged, his nose was broken, and he had a fine forehead.
A wicked crime was committed at Maropiu, Takawira, Kaipara. A woman wanted to go to the dance. Her husband did not consent but the woman went anyway. The dance finished on Sunday morning and the woman returned. She and her husband quarrelled. The husband was struck with a bridle and before long he died. The woman has been imprisoned for six months.
We have received a letter from Tame Orihau of Waimarama telling of the arrival of a taniwha there. It was struck and killed by a woman. ‘The taniwha had the head of a dog and its body was covered with coarse hair.’ Tame says that a similar taniwha came ashore at that place in 1882. Tame, the name of that monster is a fur seal [a kekeno or oioi], a protected animal which has been legally protected by the government. If a similar taniwha arrives don’t kill it lest you be punished by the law.
At the Pakeha synod held in Napier at the beginning of this month a motion was passed which affects Maori. This is the motion: Because we have observed the disastrous effects of alcoholic drink in Maori districts, we strongly urge the Government to give Maori the right to vote on whether to permit or forbid the selling of this substance among them. If the Maori of a district vote, given that this request is granted, and it is found that the majority favour prohibition, then the practice should be that alcohol not be given to a single Maori in that district, but if a person is found doing this they should be brought to be punished by the law.
The Bishop of London is in America at present. A few days ago he went to a street where the richest people in America live. When he got there he stood on a soap box and began to preach to the people and said, ‘What would Christ say were he here?’ Multitudes, thousands of people, came to listen to him. This is a man who is accustomed to preaching to the poor, the bad, and the scornful, and the poor of London call him their father.
The Bishop of Waiapu has arranged for a Hui Topu to be held at Manutuke on 6th February. Towards the end of February he goes to England to attend the Conference of all the Bishops of this Church. The purpose of this meeting is to find ways of furthering the work of the Church. This is a request that we will pray for him that he may be protected on his travels and return refreshed.
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PAPA-TOKORANGI
PAPA-TOKORANGI
A Pakeha told this story of a Maori he saw at Manukau planting potatoes with two women. One of the women was carrying the baskets of seed potatoes from the edge of the farm to the two who were to plant the potatoes, the man and the woman. The woman would bring a basket and then return again. One of the women was tilling the soil, digging mounds, and making a trench for throwing in the seed potatoes. The women were working hard, but what of the man, ‘Papa-tokorangi’, what was he doing? He had a little bag in his hands and his job was to throw a potato into the trench opened up by the woman’s spade and blow smoke-rings from his cigarette. Perspiration dripped from the faces of the women but ‘Papa-tokorangi’ was having a picnic.
[Papa-Tokorangi means 'Daddy who holds up the heavens.' Thanks to Karl Burrows for his comment: 'His job was to prop up the sky and earnestly create clouds with his smoke rings...very difficult work indeed.' - Barry Olsen.]
[Papa-Tokorangi means 'Daddy who holds up the heavens.' Thanks to Karl Burrows for his comment: 'His job was to prop up the sky and earnestly create clouds with his smoke rings...very difficult work indeed.' - Barry Olsen.]
A STORY OF FRIENDSHIP
Eight years ago a man went from here to the Klondyke, a gold-mining place in America; it was hearing of the gold that took him there. That man was from Hokitika on the other island. When he arrived there he began work. It was not long before another man arrived from New Zealand. When they met they became friends and lived together. Presently, after they had been living like this for a long time, one of them was engulfed by a slip while he was digging for gold and died. This was the one who came from Hokitika. At this point his friend began to grieve and his thoughts turned to home. This man’s love for his friend was such that he had the idea of returning his body home. Then he put the body in ice until the time came to take it on its travels. And during recent weeks the man arrived with his friend’s body at Wellington. There he sent a telegram to the families to come and fetch him. His relations came and carried the body to the other island for burial. This was real friendship.
A STORY FROM ROTORUA
Many nights of song have been held in Te Ao Marama, the meeting house of the Church in Rotorua, and those nights have been delightful. The object of those nights was to collect money for the Church. On the King’s Birthday, the Rev’d Peneti took his Choir to Te Mamaku. A night of song was held there for the purpose of making money to help with the building of the Pakeha church there. It was very good to see the Maori and the Pakeha of Rotorua working together. Peneti wishes to take his group to Waikato, Harataunga, and Auckland too, to sing in those places in order to collect money for the work of the Church. A church has been built in Tokaanu, Taupo, as a memorial to Te Kerehi (Rev. T S Grace). In coming days that building will be opened. The Church has been growing rapidly in Taupo and there is a desire for a minister there.
◘◘◘◘◘◘
The Bishop of Auckland has decided to ordain Mutu Kapa and Pene Topi on 8th December. Mutu will go to Waikato. Topi is heading for Ngapuhi.
The Te Aute Association will meet at Orakei during the last days of February, 1908. This hui will deal with some good subjects and, since this is the first son of this treasure in the Vale of Auckland, it is thought that many people will attend from the tribes close to Auckland, Ngapuhi, Waikato and Te Arawa.
Archdeacon Herbert Williams had an accident last month when he was in Waiapu. He was reading his newspapers in his buggy while awaiting the Bishop when his horses were startled. The horses ran a long way and Herbert was thrown under the buggy. His face was all cut and his [?rekeriki] was [?takohi sic - ?takahi trampled on]. The horses were running so fast that one of them crashed into a tree and was killed while the other got free. This was a dreadful accident because it is only a little while since Herbert recovered. Praise God that he was saved. It is only last year that a similar accident happened to the Bishop at Te Wairoa.
[11] A NOTICE TO THE MAORI PEOPLE OF THE DIOCESE OF WAIAPU
An Endowment Fund for the Bishop
My friends,
Greetings. This is a reminder to you of the Hui held at Gisborne in 1863, and of the collection taken at the Hui of £500. That was the beginning of the Endowment Fund for the Bishop of Waiapu. You started it and it has been added to by the Pakeha – and more than forty years later it is still insufficient to provide a stipend for our Bishop.
It was said by the Synod held at Napier last year that everyone in the Diocese should make every effort to complete that project which you began there. A committee was set up of three clergy and three lay people to further that work. That committee has asked me to point out to you, the Maori folk what you need to do.
The amount lacking is £14,000 if we are to provide a house for the Bishop and pay him his stipend. That committee began its work in May and it has so far raised £2018 5s 0d. The Bishop and his family have said that they will contribute £7000, that is, they will give one pound for every pound contributed by other people. Therefore if a further £2018 5s 0d is added to the amount held by the committee there is a total of £4036 10s 0d. The amount still required is therefore £8073, £4036 10s to be contributed by the whole Diocese and £4036 10s by the Bishop and the others.
This matter was carefully discussed by the Maori clergy who met at the Synod in Napier this past week. And we thought that it would be a good thing to have a collection for this cause at the Hui Topu which is to be held at Manutuke on 9th February, 1908. Let us give the minister and the lay representatives from each parish something to add to that collection so that the Pakeha can see your remembrance and your love for our Bishop.
The Bishop is a true shepherd to all of us, to the Maori section and to the Pakeha. His thoughts and ideas are for all of us, the Maori section and the Pakeha. This is a call from your Pakeha friends to be involved with this collection. Let us all bring to a good conclusion the work you began before. May God bless this completion.
From your friend,
Herbert Williams.
Te Raukahikatea,
October 10th, 1907.
A NOTICE
I give notice that the Hui of the Te Aute Association will be held at Orakei (Auckland) during the last days of February, 1908.
Pine Tamahori,
Secretary.
THE DEATH OF TE WHITI.
On 18th November, Te Whiti died at Parihaka, aged 69. He had been confined to bed for a long time. His son-in-law, Taare Waitara, has been appointed leader at Parihaka even though he is not a prophet.
[12]
CALENDAR : DECEMBER 1907
CALENDAR : DECEMBER 1907
Day 5 ● 9h 52m p.m. Day 20 ○ 5h 25m p.m.
1 S First Sunday of Advent
Morning Evening
Isaiah 1 Isaiah 2
1 Peter 3.8 – 4.7 John 11.47 – 12.20
2 M
3 T
4 W
5 Th
6 F Fast
7 S
8 S Second Sunday of Advent
Isaiah 5 Isaiah 11.1-11
1 John 2.1-15 John 16.1-16
9 M
10 T
11 W
12 Th
13 F Fast
14 S
15 S Third Sunday of Advent
Isaiah 24 Isaiah 25
3 John 1 John 20.1-19
16 M
17 T
18 W Ember Day Fast
19 Th
20 F Ember Day Vigil, Fast
21 S Thomas, Apostle Ember Day Fast
Job 42.1-7 Isaiah 35
John 20.19-24 John 14.1-18
22 S Fourth Sunday of Advent
Isaiah 30.1-27 Isaiah 32
Revelation 5 Revelation 10
23 M
24 T
25 W Christmas Day Psalms: Morning 19, 48, 35
Evening 39, 110,133 Athanasian Creed
Isaiah 9.1-8 Isaiah 7.10-17
Luke 2.1-15 Titus 3.4-9
26 Th Stephen, Martyr
Genesis 4.1-11 2 Chronicles 24.15-23
Acts 6 Acts 6.1-9
27 F John, Apostle, Evangelist Fast
Exodus 33.1-9 Isaiah 5
John 13.23-36 Revelation 1
28 S Holy Innocents
Jeremiah 31.1-18 Baruch 4.21-31
Revelation 15 Revelation 18
29 S Sunday after Christmas
Isaiah 35 Isaiah 35
Revelation 19.1-11Revelation 19.1-11
30 M
31 T
RULES OF TE PIPIWHARAUROA
1. Te Pipiwharauroa is published monthly.
2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.
3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.
4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.
5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.
A NOTICE
To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
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 10s Rev H Paewa
£1 K Waitai, Ema Tiakitai, Penei Heihi
15/- H P Waiti
10/- A M Kelly, H Williams, P Whakahairangi, Mr Turnbull, Tame Arapeta
7/6 Hapeta Hautehoro
6/3 Ihaka te Tai
5/- Rota Tumehe, Paora Hopere, Mapere Kingi, E H te Ngaia, C B Bartlett, Rev H Paora, H Pomona, J N Williams, Tamati Nehu, Haeka Waaka, A F McDonnell, Arepeta Pokai, Wiremu Potae, Maka Paweherua, Waru Hori, Mrs Donnelly, Pita te Hau, Weneri Paputene, Miss K Williams.
2/6 Paraire Herengitaua.
Printed and Published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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