Te Pipiwharauroa 117

Te Pipiwharauroa 117

No. 117

1907/12

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 117, Gisborne, December 1907.

FRESH AIR

In Doctor de Lisle’s speech to the hui of the Te Aute Association held at Awapuni he said that the best medicine in the world, the kindest medicine, one that doesn’t have to be paid for, is fresh air. Although Pakeha are a learned people some of them are still ignorant of this good medicine; and perhaps most Maori are ignorant of this great thing. It is our view that if one had to pay for fresh air as one has to pay for medicine and alcohol then perhaps people would appreciate it.

It is still the case that if one does not have to pay for things then people despise them. In God’s love for people he has given them fresh air in abundance and without cost, like the sun and the light and water and food. The best food, the best medicine, for people day and night, while they live and when they are dying, at all times, is fresh air. Doctor de Lisle said that the windows of a house should be left open day and night. One of the most devastating diseases that devours a person at night, the main disease which is striking down Maori, is consumption – wasting sickness. There is no medicine for this disease; when its roots get into a person that person is going to die. Only one treatment has been found by the Pakeha for consumption, just one, and that is fresh air by night and by day. And one must add to fresh air, food; the body needs plenty of food to build it up. The Government has built houses where those suffering from consumption can rest. The basic principle of these houses is that the sick have fresh air day and night. We saw a woman who suffered from consumption but when she went to the tuberculosis hospital in the Waikato she got better, she was healed, and now she has married. If a person wishes to have a long life then let them take in fresh air by day and by night.

The reason why Maori do not like fresh air is the cold – Maori are afraid of the cold. People do not die of cold. Are we not aware of the capacity of the body to adapt to cold days? On hot days during summer people get exhausted. So don’t be afraid of the cold, rather be afraid of foul air, hot houses, and stale air in houses. You have perhaps seen a water hole without any channel by which the water can escape – if there is no water escaping and no water coming in then the water becomes green and bitter, it contains bugs, it is stagnant, it is no good for drinking, [2] and your nose tells you that this water is bad. It is the same with a house where the doors and the windows are shut. The nose cannot smell the stink because it is not alert, but, if someone comes from the fresh air outside, his nose will make it very clear to him that there is something wrong in that house. God made the nose to guide a person and if a person does not listen to what his nose is telling him he is deaf to the voice of God, and if a person is deaf to the voice of God then he will not escape punishment. The room or the house which does not get a lot of fresh air will not escape being fuggy, and there is no fug without there being decay.

Our ancestors knew the importance of fresh air. They lived on high places, in places where this generation would not think of building houses or setting up a village. They were not afraid of cold. What they feared was illness. Do not think that we know more than our ancestors. Many of the things they discovered we have forgotten. So let us seize on this rule, it is an easy rule: By day and night suck in Fresh Air.

A SHIPWRECK

Those who receive the articles in Te Pipiwharauroa are aware of our accounts of the many ships that have been wrecked on the islands to the south of New Zealand – Auckland, Campbell and Antipodes Islands and others. These islands are far away and uninhabited. Campbell Island is leased by the Government to Mr Tucker, a Pakeha from New Zealand. He has 10,000 sheep there and three shepherds. Because ships were continually being wrecked on these islands, the Government built a depot with food and clothing there. On 17th February this year a four-master sailing ship sailed from Port Jackson for England carrying a cargo of 10,000 bags of wheat. On 6th March it was wrecked at Disappointment Island, a small island in the Auckland Islands group more than 500 miles south of Southland. As it was sailing high cliffs emerged in front of it and the ship changed direction. As it was turning the stern entered a cave and the masts struck the cliff. It was battered by the waves and the prow of the ship broke up. At this point some of the crew were carried into the sea, some climbed the masts and the rigging, as the masts truck against the cliffs they jumped and clutched hold of the rocks, and some fell into the sea and perished. There were 28 people on the ship of whom 16 got to land and 12 died in the sea including the captain and his 16 year-old son. After 12 days on land the mate died leaving 15. They waited but no ship arrived to save them. They saw two ships but they were not sighted. Their first shelter was the sails of the ship. With the approach of winter they dug themselves a house in the soil and made a roof over it with a thatch of vegetation. They lived there for five months. It was a real Maori pa. Their food was birds and seals. Their blankets were bird skins. Their shoes were seal skins. Their clothes were also of seal skins and what remained of the sails of the ship. The Government food depot was on a different island, Enderby, five miles away. On July 13th four of them rowed to Enderby. The boat they sailed in was made of koromiko covered with sails. Their oars were branches of trees and their blades were of cloth. When the four arrived at Enderby they searched for the food depot but did not find it and they returned to Disappointment. In September they crossed over again and found the food depot. There was also a boat here with which they fetched some. They stayed there for six weeks and on 6th September 1907 the Hinemoa arrived. They had been seven months on these islands waiting for a ship to rescue them.

[3] 

THE TE AUTE ASSOCIATION

Dr de Lisle’s Speech

After Dr de Lisle had greeted the hui he said that what he had to say was something very relevant. ‘Perhaps some will be upset by my words but I don’t want to cause anyone any distress. I take this stand because I know that gnawing pain is not good. There are many things Maori are doing which shorten their days in this world. The Bible says, “My people are dying for lack of knowledge.” Now I have come to impart to you some of this knowledge. The desire of the Maori when it comes to clothing and other things is to be half Pakeha and half Maori. This is not a good state of affairs. A Maori should commit himself to the ways of the ancestors in times past or to the ways of the Pakeha in these days. If a Maori chooses one or other of these ways he will be strong and his children will grow up sturdy. One of the most important things for life is fresh air. Food that is eaten should be well-cooked, and eaten carefully. One Englishman said that he had lived long because he did not gobble down food but chewed it forty times. One of the benefits of chewing carefully is that it reduces the amount of food eaten. This is what the teeth are meant for. If the teeth are not used in this way but employed differently by a person so that he eats more than the it is appropriate for him to eat then he will not live long. Be careful lest you eat too much food. A rule about food is that if it is plentiful it can become a cause of death. It should be clear, and this applies to all houses, that there should not be too many people in one house. A chimney is adequate for removing air if there is only one person in the house. A person should drink cold water; drinking alcohol does no good to a person. It was said in former times that Maori were one of the peoples who grew physically large but, with the coming of the Pakeha, people became smaller. The reason why this is happening now is that Maori are taking to the alcohol and the tobacco of the Pakeha. Don‘t allow children to smoke cigarettes or pipes.

The people will grow according to the goodness and the health of the children, and children will become sturdy if their mothers are well. The right food for children when they are small is their mothers’ milk. If the mother has no milk then they must have cows’ milk, but be careful how this is done. The milk should be left in a good place, far from bad places, and the shelf on which it stands should be clean.

Most Maori choose clothes that are pleasing to the eye and not because they are good for the body. The Maori will find an overcoat in January and buy it, and he will wear it right up until April when it is becoming ragged and then he throws it aside, and when the time arrives when it is appropriate to wear that kind of coat he doesn’t have one. I have been very happy to hear Ngata strongly supporting agriculture, because no-one can be strong if he does not work and no work is better for a person’s physical fitness than farming.

Caring for people with typhoid fever. The important thing is to look after the sick person. The best food is milk, and fruit is also good, but do not give the patient much and choose carefully what you give him. Understand about the medicines being given. I have seen many people cured of this sickness without the use of a medicine.

I heard that there was a woman using brandy as a medicine for all kinds of illnesses. For some illnesses it may perhaps have some good effect but for most illnesses it is bad. [4] Be careful in administering medicine to the sick. Giving too much medicine is not good. The doctor should carefully point our how much of the medicine is to be taken. There is no reason why Maori should not have cows’ milk; they have enough land on which to keep a cow. It is not good to sleep on the floor of a room. It is a very good thing to live in a tent and it is better to lie down and sleep in a tent than to lie down on the floor of a house. It is best to drink cold water when you are eating. Those who are suffering from consumption should live in a tent throughout the year, although they must be kept warm with clothing. If water is unfit to give the sick to drink they may be given water containing soda because the soda in the water kills microbes in the water. Seafoods, mainly pipi and mussels, are not very good because these are the cleaners of the sea, the detritus of the sea is their food. It is also good to give cold water to a person with severe fever; that water will have no adverse effect on him. Do not sit on the grass after heavy rain. It is also good to hang pheasants and those sorts of birds before boiling them, but don't let them go rotten. If a person is taken ill and there is no doctor near at hand, it is alright to give the person castor oil, because many sicknesses originate from the stomach.’

A NOTICE

This is a notification that the meeting of the Te Aute Association will be held at Orakei, Auckland, during the last days of February, 1908.

Pine Tamahori,

Secretary.

A BAD EXAMPLE

This is a remarkable story which we Maori people should look at and learn from.

There was a man called Smith whose job was to run a public house. He was a good man who didn’t drink or bet. He had a wife and three children, the eldest being nine years of age.

One day he returned from his public house to his home. While he was returning he met his wife going to the store.

Thereupon he went straight home to look after their children. When he arrived he found his children under a tree. One was standing behind a box and there were bottles and glasses on the box. The child was selling beer to the other children just like his father.

The child’s friends were all drunk through drinking the beer.

Then Smith asked the children what they were doing, and the one behind the box said, ‘Dad, I’m doing what you do.’ Hearing what the child said, he cried. When night came that day that man went to sell his public house.

What this story teaches us is, ‘As we sow, so shall we reap’ [Galatians 6.7] or, what we do is passed down to our children; as Isaiah said, ‘They … add sin to sin ‘ [Isaiah 30.1].

Although Smith was a good man, because his children were following in his footsteps his work had become evil and his children had shown him the sinfulness.

So my friends, if we know that we are doing something that sets a bad example for our children, it is right that we give up doing it.

H R Heke.

SUPPLEJACK SEEDS FOR OUR BIRD.

£1 Henare H Mahuika

10/- Renata Pereto

7/6 Horomona Rangitapua

5/- A M Jones, D McFarlane, Mrs B M Taylor, Tame Pera, Ihaka Pera, Tamati Te Kurupae, H H Te Wai.

2/11 Hamahona Puha.

[5] UEKAHIA’S KUMARA BASKET

By ‘Tipi-Whenua’.

Since Apiata te Hame told me the story of Rakaruahine which was printed in Number 115, the Rev Rutene te Aihu of Hauiti has told me this story. There may be more to the story but I shall set down the part I grasped.

An elderly chief called Ngatapairu lived in Uawa. He had a kumara garden called Rongo-moeawa. Because his plot was not filled up he sent his relative to get kumara from Uekahia to complete it. As required by his chiefly status he sent an axe in payment for the kumara. The handle of the axe was carved. When the man who went to fetch the kumara arrived he said to Uekahia that Ngatapairu had sent him to beg for kumara to fill up his plot, and the man said that the two of them should go to the pit. Uekahia was in the pit collecting the kumara and the other was outside holding open his basket. The man with the basket thought that it should be filled up, but before it was anywhere near the handles Uekahia stopped putting in the kumara, and Ngatapairu knew that the man was miser and that he longed in vain for more kumara to be given to him. When he had tied up his basket he gave the blade of the axe to Uekahia but kept the handle and turned to go. As he was going, Uekahia called out, ‘Don’t go yet. Let us fill up your basket.’ The man replied, ‘That’s enough. 

 He poti na Uekahia, ma Rongotakutama e kumanu.
There is a corner belonging to Uekahia, and Rongotakutama will carefully cherish it.' 

[A saying referring to a small quantity of kumara in the corner of a kete. Te Aka.]

 
It is a basket of kumara from Uekahia, and although there are not very many, leave it to him to tend them carefully and they will grow.’ This was the response to the tightfisted man.

Planting kumara is a job for experts and needs to be done with incantations and with care. I set down one of the kumara planting songs [tewha] of Ngatapairu:

Tiritiri taku kete
Ko mai nanea
Kia nanea
Te umanga a Tane
Rua i toru hakina e koe
I waero-ti, ki waero-ta
Ki mata tera
Te hoki mai ai
Ko au anake
Te kokikoki a Tangaroa
Tangaroa whea?
Tangaroa ki tai,
Ohaki ki pera hoki ra
Papa ki tua
Papa ki aro
Papa ki taua
He pua, he pua uta
He pua a tai
He pua ki aroti ki arota
Te umanga a Tane
Angiangi tama ki te whakarua
Ka tuia to mata
Ki te Waitangi
Kia hoopa
He manu tau tahanea
Kia hoopu ko te hua i a wai?
Ko te hua i a pani
He iti taku tangihanga
He pani kia mate mai
He pani kia ora mai
He pani ki te nekerekere
Ki tenei aroti taua
Te hei ti,
He paenga a mua,
Te kopia te paenga araro
Kia kawitiwiti
Kia katoatoa
Te na i waenga
Haere te purapura
Haere te kakano
Horahia horahia

[I have the support of Elsdon Best Maori Agriculture for not attempting a translation of this tewha. He says that many of these ’old time ritual chants pertaining to kumara planting …are unexplainable.’ – Barry Olsen.]

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)

[6] 

A MAORI CONFERENCE

It is my great joy to tell you of a hui for Maori Groups seeking the well-being of the Maori People which will be held in Wellington next year.

Its beginning and its development.

It is right that you should know that it was Mr Thornton, Head of Te Aute, who first had this idea. He laid the idea before the Te Aute Association. There are branches of the Association in Gisborne, Wanganui, Auckland, Wellington and Dunedin and all agreed with the project.

A Committee has been set up to arrange the activities and the speeches for that hui. These are the Committee members: The Minister of Maori Affairs and the four Maori members of Parliament, Mr Thornton, the Rev F W Chatterton, R T Kohere, and Doctors Pomare, Te Rangihiroa, and Wi Repa. A T Ngata is the Secretary and W Pitt is his Assistant.

The Objects of the Hui.

These are being published so that everyone will be aware of and understand the things it is thought the hui will work on.

(1) It is thought that the time has come for us Maori to point out that we have made progress in our work and in our way of life.

(2) It appears that the whole of New Zealand is ignorant of the progress made by Maori in the past ten years. Underlying this are mistaken ideas about the deceitfulness of us Maori. Therefore it was thought that the people should come together to correct these mistakes.

(3) For many years the Maori People have been taught ways of surviving and of improving their lot. Few people have observed that we have progressed and have adopted some of these ways of living. Therefore it was thought that we should have a major event to widen people’s understanding.

(4) Friends of the Maori People thought that, to inform New Zealand that the Maori People were making progress, a large Hui should be held in Wellington at the beginning of 1908. It would serve to show all aspects of the people. The Governor would be invited to open the Hui and articles would be placed in the newspapers.

(5) It is hoped that these groups will attend:

1. The Maori Councils.

2. The Minister of Maori Affairs (Timi Kara).

3. For health matters; doctors and inspectors.

4. For the Spiritual side; the Maori clergy.

5. For education; Te Aute College, the Government Maori Schools, Te Rau College, St Stephen’s, Three Kings, Hukarere, Victoria, St Joseph’s (Napier), and others. The teachers will be invited to attend.

6. The Te Aute Association.

7. All those working with the land so that we will have the right knowledgeable people to speak.

8. Parliament. The Maori members and others who wish to attend.

(6) It is thought that much good will result. These are some:

1. The Pakeha will appreciate that Maori are an industrious people, and that the lives of Maori People have improved in these days.

2. There will be an investigation into the ways in which the people have made progress in these days.

3. To show the Colony the ways in which they have helped or perhaps failed the Maori.

4. By this the people will be brought together and together find objectives to pursue by which they will progress.

5. To teach the Maori also. Some hapu will hear of things which were the means whereby other hapu or tribes made progress, and will understand and seek to take the same path.

6. The wise folk amongst the people will voice their thoughts, their wishes, and their concerns, to the whole world.

The Maori Members

This is another matter to be debated by that Hui. Would it be right to abolish the Maori members? Should the Hui decide to abolish them then the matter would be brought before Parliament, and the electorates would be able to vote on the matter at the next election.

The Governor will be invited to attend the Hui and he would open it. The date is not yet known but it will be advertised.

If anyone wishes to help by sending money or comments, that is up to you.

Gifts of money, or letters should be sent to Mr Thornton, Te Aute College, Napier, or send them to me.

A T Ngata

[7] 

NEW CHURCHES

To the Editor of Te Pipiwharauroa.

The new Pakeha Churches are making strong inroads amongst the Maori tribes in these days. They appear to be condemning the first Churches and they have no qualms about doing so, taking their teachings as the target to be pierced by their words, and piercing also blind hearts and drowsy spirits. People who have not eaten the fruits of the first Church or who have given up partaking of the news they laid hold of and which spread throughout the whole country – in these days, in the days of peace, the Mormon preachers have come into every vineyard, no matter whose, and the Seventh Day Adventists are also coming. And their Maori language papers are distributed to marae throughout the country. Now I have written about these Churches to warn you. ‘Those who have a Church should not be seeking a Church.’ Do not go seeking, do not! Be aware that you will not be improving on what you know as the Church. You will find life through believing in the name of Jesus Christ alone. This is what we hold on to, the name of Jesus given us for our salvation. There is no other under heaven for you to seek, for you to cling to, for you to work for, for you to learn from, until death. The Mormons teach that the bible was given to Joseph Smith, and about baptism by immersion and about observing worship on Sunday.

However the Seventh Day Adventists have the same baptism while their day of worship is Saturday. Although their baptisms by immersion are the same they do not like each other. Likewise, although the day of worship of the Jews is the same as that of the Seventh Day Adventists they do not like each other.

The teaching of the Seventh Day Adventist. He takes his stand on the Sabbath because that day is laid down in Jehovah’s law and this is the arrow he uses, when teaching, to pierce ignorant people. Now, my Christian friends, it is right that I explain to you here why we worship on this day, the Sunday, because the Sabbath was Jehovah’s holy day in the beginning. This day, Sunday, the first day of the week, remains the day of worship for those who believe in Jesus. It is the day when we remember Jesus’ rising from the grave (Matthew 28.1). On the first day of the week Jesus appeared to the Apostles when they were meeting together on the first day of the week (John 20.19). Eight days later Jesus appeared to his disciples (John 20.26).

Paul preached on Sunday and administered the Lord’s Supper (Acts 20.7). Paul also reminded the brothers and sisters that on the first day for the week they were to set aside the collection for the Church (1 Corinthians 16.2). This day, the day of supreme remembrance, has been designated in the Scriptures as the day for worship. As for the ‘seventh’, if one counts seven days from the Monday then Sunday is the seventh. One works for six days and the seventh is for worship.

And so it continues: The places were differentiated, Saturday for one and Sunday for another. It was the same with the priestly activities given to Aaron to wield – these were different from the practices of Melchizedek, just as some of the laws were different (Hebrews 7.11-12). The law laid down in former times was abolished as being without power and without fruit (Hebrews 7.18-19), nor was the law faultless, there were faults in the Old Covenant, therefore there was need to look for a second one (Hebrews 8.7). ‘And what is obsolete and growing old will soon disappear’ (Hebrews 8.13).

Just as the Sabbath is a law, so the seventh day is a covenant which has been changed, has been completely transformed in the days of Christ. His day for healing the sick was a Saturday. It was said that no work should be done on that day but he worked. And he did so because that day was not the basis of salvation. Jesus was firm about this, hence the saying, ‘He is the Lord of the Sabbath.’ He is Lord of all.

Hapeta Renata.

THE BURNING OF THE HOUSE OF PARLIAMENT.

On 11th of this month Parliament House in Wellington caught fire. Nothing was left standing except the library which survived as it was built of stone. It is thought that the fire started in the translators’ room; there is no chimney in that room. The caretaker said that he was outside that room and there was no sign of a fire. Parliament is an old building so although the men fought hard to extinguish the blaze it could not be put out. It is said that many of the Government papers were burnt in the fire. The value of the whole building was £150,000; the insurance is £20,000. The Prime Minister has proposed that the people make a collection to pay to build a new Parliament House with each person contributing £1. Some have expressed satisfaction at the burning of the ‘den of thieves’. Some people are asking for Parliament to be relocated to Palmerston.

[8

  TE WHITI

[Many of these statements we do not agree with. Te Whiti was in no way a prophet. If he was a prophet he was a false prophet. His main objective was to get power for himself. - Editor.]

‘Te Pipiwharauroa’, the bird by whom these few words about the death of Te Whiti Orongomai who died in Parihaka will be carried over those cultivations, reporting as it goes, and being seen by those other people, by the many folk of the area, and by me. His death was not [?iriiri] trifling, ‘There is a prince and a great man fallen this day in Israel.’ (2 Samuel 3.38) He was a chief, a descendant of the ancestors, and he was the one who directed all that went on in Parihaka, he and Tohu (who was buried a few months ago). These men were active in promoting their ways amongst the tribes of this country. The two of them held firmly to the Rock of the elders who joined them, right up to the time when they were bodily separated from their people to go to the hidden place. That rock was the one followed by the ancestors in [?Eropi]. At that time the world held to the one idea. When the shadow was lifted the peoples left there and our ancestors left there to search for the rock when it was raised. So the Pakeha went to the setting of the sun. Our ancestors travelled and stopped at an island; they crossed the sea; they stopped at an island; and eventually they found the Rock, Te Ika-a-Maui [the Fish of Maui]. Meanwhile the Pakeha were searching [for their rock] at the setting of the sun. When they laid hold of theirs they hauled ashore an eel called knowledge. Then those people who came in that fashion and who saw the key of the rock, took the fruits of the rock, namely, learning. Then the Pakeha people crossed over from there and settled in New Zealand. At the time they arrived we were clinging to this rock (our ancestors rather) and were looking to find where the key was to open it and also discover the benefits. Then the Pakeha opened the rock and they took the land. Those were the fruits of this rock, New Zealand, which were seen to provide sustenance for us, for the Maori People. The result is that we are left with the shell only and the content of this egg has been taken away. However, perhaps the time is coming when the chicks will return to their nest. Friends, this is the threshold on which these men, Tohu and Te Whiti, stood waiting for rotten things to be made fresh and bitter things to be made sweet.

What they did was wonderful to thoughtful people, sweet to people who listened, and blossoming beauty to those who had eyes. Will not a tingling of the flax trumpet reach the ears of people who listen? It was through their prophecies that the king lost his standing. Were their miracles with the cannons aimed at Parihaka like flowers to those with eyes to see? They stopped the mouths of the cannons. These are actions which are not widely known about but which will empower the present generation.

Te Whiti

Te Whiti was born at Ngamotu near Moturoa in 1823. His father was Tohu-Kakahi, a Ngatiawa chief. His mother was Rangi-kawau, a daughter of Te Whetu, a Taranaki chief. Te Whiti was born into this world three days after the death of his father, Tohu Kakahi in the fighting at Pukerangiora. When the door was opened and the fighting at Pukerangiora had decreased, he was taken by his mother to Waikanae. Eventually they were returned here to Taranaki and settled at Otumatua near Pihama. Leaving there they went to live at Warea (where his first battle took place). Leaving Warea they finally settled at the resting-place, Parihaka.

Teaching

When Te Whiti was twenty he came under the instruction of Riemenschneider. It was a German mission school.

At his school he gained the basic teaching of the Scriptures by which he came from darkness to enlightenment. His grasp of the words of the Sacred Book was remarkable. His figures of speech were encouraging to [?kopunui - ?receptive] ears. When he raised his voice it was to utter only figures of speech. His knowledge of the Bible was much greater than that of Pakeha ministers. [We do not believe this. Te Whiti’s translations of the Scriptures are fabrications. – Editor.] His explanations of some verses in [the Bible] cause a choking in the throats of some of the Pakeha people who set out this thing, the Scriptures. One dissenting Pakeha says, ‘If their learning is compared, Te Whiti is not equalled.’

[9] 

His Activities

When he left the mission school, he set about doing what he had to do, for he had seen that the serpent had entered the garden with his deceptions (the Government was taking the Maori lands). In his first encounters he summoned the tribes to come and listen to his words. He told the people who had been called: ‘Enough! Do not go to fight. And do not inflict punishment. But ward off the machinations of the government. The time of separation is coming when the sheep will be separated from the goats – those on the right to the tight, those on the left to the left.’

His Wife

Te Whiti’s wife was Hukurangi. She was a descendant within the chiefly blood line of Taranaki. His wife died while he was in prison.

When he heard of the Hukurangi’s death he asked the Government to release him so that he could go and see the burial of his wife, but the Government refused. Hukurangi was leader and Mahia came afterwards. Mahia is the wife of Tohu and she alone of them is still alive along with the children and grandchildren. Te Whiti leaves two children – the wife of Taro Waitara, and Noho. Noho has not been very involved with his father’s work because he lives at Pungarehu. Should he be the one chosen to head up his father’s work then perhaps the road will be narrow, but wait and see, for it is said, ‘ He is looking to see which way the wind is blowing before he begins.’

His Final Word

His last statement was: ‘Peace and good works to all people: if your enemy is thirsty give him water, if he is hungry give him food.’ (But this word was spoken by Tohu a few years ago.) He also said to his disciples: ‘The Maori are a people who have disappeared. The Bible says that Israel will rise up again. God worked with Israel, taking them through this world, and then they disappeared, but it was not completed, and he was crucified. Then God designated Te Whiti to take up his work.’ In the morning he died. His teachings were proclaimed: ‘It is not yet completed! It is not yet completed!’ But there is a saying, ‘Heaven and earth will pass away and my words will pass away.’ [sic]

His Death

On 18th November Te Whiti like the setting sun left for the other world. During the week (17) his appearance changed. That evening also he did not go to feed the caged birds. In the days before he alone would feed them. At night when the sun set he said to the people in his room, ‘The thing I have been saying in these past days is now inside me.’ At that time he was lying down on the bed which had been stretched out there. When he changed one of those there said, ‘Whiti! What’s happening? How are you?’ Te Whiti said, ‘Peace and good work be with you and all people.’ At four o’clock the fruit was taken, leaving behind the shell.

(To be continued.)

SIR APOLO QUAGWA, KCMG.

In the centre of Africa is a black kingdom called Uganda which is under the rule of England. Very few of these people in all parts have heard the Gospel. They have a King, a Prime Minister, a Government, soldiers and fighting ships. The Prime Minister (Katikkiro), is Apolo Quagwa [Kagwa or Kaggwa], a learned man, a good man, a man of faith. When the King was a child the Katikkiro was responsible for running the whole kingdom. This man established telegraph wires and other Pakeha innovations in the kingdom. He was made much of by the English when he visited England. Because of his excellent government of his people he was honoured by King Edward with the title KCMG (Knight Commander of the Order of St Michael and St George), so the title Sir precedes his name.

◊◊◊◊◊◊◊

The Bishop of Waiapu has arranged to hold the Hui Topu at Manutuke on 6th February, 1908. It was brought forward because the Bishop travels to England on 26th of that month.

[10] 

THE TUHOE AREA

A Report to the Church.

Whakatane. There are four denominations in Whakatane – Anglicans, Roman Catholics, Ringatu, and Rua’s Church.

The tribes that follow the teachings of Rua are Ngati-Awa and Ngati-Pukeko, but Ngati-Awa is the tribe which has suffered in that their land has been confiscated by the Government. The reason for the confiscation is that when Whakatane was flooded the children were taken into the mountains for seven weeks on the instructions of Rua. There may be other reasons known to the Government.

Waiohau. This village is 30 miles from Whakatane. Some still hold to the teachings of Te Kooti while some follow Rua.

Te Houhi. The tribe living in this village is the Patuheuheu. They follow Rua. But now the Government has agreed that the Pakeha may purchase that land and Grant has acquired 3700 acres. That tribe has now moved to Waiohau. The reason for the taking of the land was that the chiefs of the tribe took Rua to Gisborne to see his friend King Edward VII.

Karatia. This pa belongs to Ngati-Manawa. This tribe has two churches, Anglican and Roman Catholic. The old religion of this tribe was Church of England, but now the people are split in two. They do not follow Rua.

Te Whaiti. This pa belongs to Ngati-Whare. One part is Ringatu. Some are Church of England. This tribe lives well and does not follow Rua.

Ruatahuna. This is one of the large pa of Tuhoe. The people of this pa despise the works of Rua; they follow the ways of Te Kooti. But this is a tribe who listen to the word and who say that the words of celebration in the Old Testament and the words of the prophets are about Christ alone and not about Rua, and we urge them to hold on to the Scriptures for it is people who are ignorant of the Scriptures who are lead away by those sorts of people.

Te Waimana. On 10th May Rua and his people went to Te Waimana. The reason for his going was to ask Tohe to give him the Crown Grant lands so that he could sell them to the Government. He said that there were precedents in Scripture: the purchase by Abraham of the cave of Machpelah at Shechem and Mamre, and the sale of their land by Ananias and Saphhira.

What ignited the issues was that children were not permitted to go to school. This would break the law, as if the Government were asleep. In response to what Rua was doing, 1326 Tuhoe people signed his petition. This tribe has been destroyed by the actions of this man. I stood to contend with Rua about the Scriptures but it is a waste of time to speak to ignorant people.

From your loving friend,

Turuturu Ngaki.

[This note was not sent to Te Pipiwharauroa but to the Secretary of the Church. The Rev Turuturu Ngaki is pointing out the state of the people he is working with. It was the decision of the Editor alone to print this article.]

THE LAND COMMISSION.

The Maori Land Commission did not spend long sitting here in Gisborne before going to Waiapu. However Mr Stout spoke at length urging the Maori to farm because the well-being of Maori rests on farming alone, and if Maori do not cultivate their lands then nothing can prevent their demise. The Commission recognized the faults of the Pakeha. Some Maori lands have been taken for major works and the Commission discovered that those lands have not yet been paid for in full – Mr Stout spoke strong words about this. The Commission recognized that the rates paid on some of the Maori lands were too high. Mr Stout said, ‘Pakeha think that Maori lands pay no rates, but the Commission has discovered [11] that the rates on some Maori lands are excessive.

The week-long sitting of the Commission at Waiomatatini, Waiapu, has almost finished. The main contention of Ngati Porou is that they want to hold on to their lands for themselves; they will not agree to sell a part of them to the Pakeha because the young people wish to live on their own lands. Another submission by Ngati Porou to the Commission was that a Land Court be set up in Waiapu to give rapid judgements on all the lands. Because people are having to wait a long time for decisions about land they have begun to cultivate Maori lands without a European title. The Commission said that those developing untitled lands will not lose money. Mr Stout congratulated Ngati Porou on their efforts to improve their lands, on their sheep breeding, and on the excellence of their sheep stations and woolsheds. Some of the Ngati Porou stations have machines for shearing the wool and Maori are using the machines. Mr Stout wondered at Ngati Porou farming and at the extent of their telephone lines. In his farewell address to Ngati Porou he encouraged them to be an example to other tribes, and he warned them not to drink alcohol because a drunken people will not prosper.

ITEMS ABOUT TARANAKI.

At a hearing in Taranaki a Maori was asked for his opinion about a half-caste, whether he was a half-caste Maori, or a half-caste Pakeha. That Maori answered: ‘He is a true half-caste, not a half-caste Maori but a half-caste Pakeha because he is a very greedy man. He does not just throw away his sixpence; if he throws away his sixpence it is because he knows that his sixpence will return to him with interest.’

There is a big dispute between the Pakeha Councils and the Maori because the Maori will not pay rates. Each year the secretary of Taranaki sends to the Māori requests for payment of rates, but they are cunning and won't take those documents, but leave them at the post office, and so they are returned to the council. But this year the Pakeha also became cunning and registered the rate demands sent to Maori. When the Maori saw the registered letters they mistakenly thought that they contained money. They quickly opened the documents and when they looked at them, alas, it was a demand that they pay rates.

The practice at Parihaka is well-known: if payment is asked for food the man puts his money in the plate. On one important day at Parihaka many Pakeha arrived. Before the dinner the Maori began to ask to have their florins or half-crowns changed into threepences, sixpences or shillings. When the food was ready the Pakeha had only half-crowns, and because they had no smaller coins they had to put the half-crowns into the plate.

□□□□□□□

Mr Butterfield has been appointed the new master at Waerenga-a-hika College. This man is a minister from the parish of Turanganui whose standing is increased by his appointment as master. He is a capable man and very learned. He has degrees from the universities, a BA and a BD. Now Waerenga-a-hika can be truly called a college. Rewai H Tawhiri is the teacher under Mr Butterfield. Both these men are ministers. Send your children, those who want manual skills and those who want to go on to universities.

At the Christmas held at Moteo on 25th December 1907, £30 was collected. The objects of the hui were: 1. To repair the church. 2. To meet Samuel Williams’ Challenge. 3. To send the Bishop to England. 4. For Herbert’s challenge to provide an endowment for the Bishopric.

[12] CALENDAR : JANUARY 1908

Day 4 ● 9h 13m a.m. Day 19 ○ 1h 7m a.m.

Morning Evening

1 W The Circumcision Use this Collect. Epistle and Gospel
every day until the Epiphany.

Genesis 17.1-9 Deuteronomy 10.1-12

Romans 2.1-17 Colossians 2.8-18

2 Th

3 F Fast

4 S

5 S Second Sunday after Christmas

Isaiah 42 Isaiah 43

Matthew 4.1-23 Acts 3

6 M Epiphany Athanasian Creed

Isaiah 50 Isaiah 49.13-24

Luke 3.15-23 John 2.1-12

7 T

8 W

9 Th

10 F Fast

11 S

12 S First Sunday after Epiphany

Isaiah 51 Isaiah 52.13 & 53

Matthew 7.1-7 Acts 7.35 – 8.5

13 M

14 T

15 W

16 Th

17 F Fast

18 S

19 S Second Sunday after Epiphany

Isaiah 55 Isaiah 57

Matthew 11 Acts 11

20 M

21 T

22 W

23 Th

24 F Fast

25 S Conversion of Paul

Isaiah 49.1-14 Jeremiah 1.1-11

Galatians 1.1-11 Acts 25.1-21

26 S Third Sunday after Epiphany

Isaiah 62 Isaiah 65

Matthew 14.1-13 Acts 15.30 – 16.16

27 M

28 T

29 W

30 Th

31 F Fast

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

Printed and Published by H W Williams, Te Rau Printing Works, Berry Street, Gisborne, New Zealand.