Te Pipiwharauroa 118

Te Pipiwharauroa 118

No.118

1908/01

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 118, Gisborne, January 1908.

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352]

A HUI

Listen! On 12th March 1908, a hui will be held for the dedication of Te Poho o Kuri Meeting House at Mangaatuna, Uawa. Also, the flag of our gracious King, Edward VII, will be raised. This is the firm date for that hui, so people will be free for the horse racing here at Uawa on 13th and 14th March. Put aside plenty of shillings from the rents received from my interests at home so that tomorrow’s collection will be large. Arrive for the hui on 11th.

Nikora Tautau

And the Committee.

NOTICES

The Hui Topu at Manutuke, Gisborne, wrongly advertised in previous issues of Te Pipiwharauroa as being on 6th February, will in fact take place on 9th February, 1908.

Herbert Williams.

Send all letters for publication in Te Pipiwharauroa should be sent to the Editor. Those letters containing money to provide supplejack seeds for Te Pipiwharauroa should be addressed to The Manager, Te Pipiwharauroa, Te Rau, Gisborne.

WAERENGA-A-HIKA COLLEGE

Mr Butterfield, that is, the Rev Butterfield BA BD, has been appointed Headteacher of Waerenga-a-hika, and Riwai Hiwinui Tawhiri is Mr Butterfield’s assistant teacher. Both are ministers. The subjects taught are Scripture; English language – writing and reading books; rules about living and about caring for the body; arithmetic in the fourth class (Standard IV) along with other areas of mathematics that will be useful in making a living outside of school; agriculture – ways of making a living from acres of land; making chairs, tables, cupboards, boxes, hammocks and other things for furnishing a house; farming – milking cows, raising pigs, caring for beehives, and other ways in which widows and the poor can make a living; exercising to stretch the muscles; cooking, housework, patching trousers and other household activities. The objective of this curriculum is that a child learns those things which will benefit his body and that the Maori People will progress by learning the ways and knowledge of the Pakeha. The children will learn all these things on the college land. The pupils themselves will plant potatoes, cabbages, gourds, corn etc. and will maintain the gardens and grounds of the College, so that it will not be necessary to look for servants for them. There will be six weeks holiday in summer and three weeks in winter. Mr Butterfield requires the children to arrive on 28th February 1908, but first write a letter pointing out the age [2] and the last class the child was in last year, or parents could come for an interview before the child enters the school. Mr Butterfield would like to know the names and addresses of Maori children who have been taught previously at Waerenga-a-hika. Send you name, your age, your date of birth, your address, [?poutapu] and hapu. This year we look to have forty children.

Herbert Williams.

EXAMINATIONS

In the theological examinations held by the Pakeha section of the Church last December, eight students from Te Raukahikatea passed – Pine Tamahori, Part III and the first part of Part IV; Rev Wi Paraire Rangihuna, Part III; Eruera Erihana, Piri Manaroa, Peni Hakiwai and Rika Heke, Part II; Matene Keepa and Tamati Katene, Part I; and their teacher and the Rev F C Long MA, the two parts of Part IV. F C Long gained the most marks of all the students in New Zealand who did that examination. Pine Tamahori did best; he had a full house with only two misses. The work done by the students of Te Rau this year is not insignificant. These students are all studying the two sides to ministry, to Maori and to Pakeha. Three of these students are from Ngati Porou – P Tamahori, the Rev W P Rangihuna, and P Hakiwai; two from Te Arawa – P Manaroa and M Keepa (these are from the Diocese of Waiapu); two from Ngapuhi – R Heke and T Katene (these are from the Diocese of Auckland); and one from Ngai Tahu – E Erihana.

INFORMATION

This is to inform you that the Hui of the Te Aute Association will be held at Orakei, Auckland, around 24th February, 1908.

Pine Tamahori,

Secretary.

DOCTOR MASON, NGATI POROU.

‘I have seen with my own eyes a remarkable thing,’ says Dr Mason, ‘which is how Ngati Porou live in their villages. From Uawa to Whangaparaoa it is the same. An outstanding aspect of the life of the Maori of this area is their pursuit of agriculture and sheep farming. They live their lives as a community and in similar fashions. This is a way of living that is sought by those who lay down rules for other islands of the world and here it has been achieved as I have seen with my own eyes. I had only heard of it before but now I have seen it demonstrated in my presence. No work derived from the knowledge of the Pakeha is lacking. They have sheep stations unequalled in size; they have machinery; they have telephone wires; they have roads; they have excellent houses; they have meeting houses; they have guest houses, and so on and on. Tomorrow we Pakeha will be subservient to the Maori; we have indeed cause to be fearful of the achievements of this remnant of that people. But we Pakeha have been defeated insofar as the Maori of the Ngati Porou area are living in timber houses while white people still struggle in disgusting conditions. Nothing the Pakeha involves himself in is missing; Ngati Porou has it. The old practices have been cast aside and will not be returned to. Here I observed how well people can develop. Shoulders and legs are enhanced when they are used for work. All the boys are engaged in agricultural work. In each place one goes to there is a station. I did not see anyone without work. It was like looking at a bees’ nest when the sun is shining, seeing the people going about their work on the sheep stations or in the bush felling trees. The jobs were carefully apportioned to each person. The elders were given lighter work and the younger the heavy work. I heard it said that the Maori wife is stronger than her husband when it comes to cultivating food, but I did not believe that statement. But I think now that that saying is very true. Ngati Porou has some very hard-working women; they are like men in the way they handle the axe and the sickle. They leave no tauhinu or manuka, they leave no bracken, these are all flattened and lie waiting to be burned. Seeing men and women at work is like watching children playing on the sand. It was good to watch and I had a desire to go and work alongside them. Although they worked together as a group each was paid for the work he or she did, [3] whether they were little or large, old or young, man or woman. No-one was paid for not troubling to work. A person was paid a little or a lot according to the work done. ‘More work, more money; less work, less money,’ they said. Although they were sheep farming on a communal basis there were no mistakes with the distribution of the money; each person received payment according to the acreage that was theirs whether many or few acres. This was guaranteed money besides the work on the stations. From this one saw the strength of people’s bodies. Although the Ngati Porou young people had only grown a little they were strong when it came to taking up an axe or bending over a sheep. One man kills from 120 to 150 a day at a rate of a pound for 100. The planks for their stations and the timber for their houses has been felled and sawn by them. The beds and the hammocks and other things are all stacked up inside. It is a gratifying thing to see the beauty of the inside of Maori houses, or of Pakeha houses built by the Maori. There is nothing to disturb a person’s sleep, everything smells sweet. Strict rules have been made for all the villages. No rubbish is allowed to spread around the marae, it is all swept to the side. The villages have their wardens, their police; this is generally a reliable elder. He does not differentiate between people; whoever it is he will be reported by him to be punished. But the person who has given Ngati Porou their good standing is their member, Apirana Ngata, a man who works as a lawyer and has passed through the houses of learning of Maori and Pakeha. His friend who helps the hapu of his tribe is Mr Williams of Tuparoa, a descendant of Samuel Williams who died recently. Mr Williams has given money to help the Maori to develop their lands and Ngata has directed the work. But that is perhaps enough of that. Then astonishingly we come to the Pakeha telephone line. The coming of theit line is not insignificant. The exchange is at Kakariki. It was in a room of that decorated building that I stayed. In that room the phone branches off and connects to all the stations, even to the large town of Gisborne. When I saw that I said to myself, ‘Hear,hear, Ngati Porou! Proceed with what you are doing.’ If I did not have my work I would have come as a doctor to this tribe. Perhaps I will live long enough to be of some help to that tribe. As it was, I frequently heard them saying that if a doctor should come and live amongst them they would give that person land for himself and his descendants for ever. There is a doctor there now but because he has such a large area to cover he is not able to cope with all his work. It is often on winter nights rather than summer ones that that doctor has to travel to distant parts of his area. It would be a precious thing should a doctor happen to come to that area as a companion for the one who is there already. The doctor and his nurse would be really welcomed by Ngati Porou. He would be paid in cash and not with promissory notes, for this is a tribe which pays for all work done for them. My final word to Ngati Porou and which I send out to all the tribes to hold on to is, ‘Work! Work! Work!’

LETTERS RECEIVED.

The Spirits.

To the Editor of Te Pipiwharauroa.

Greetings. My friend, I send these word for Ngapuhi to hear and for them to approve of or to disapprove of. On 22nd August I was travelling on the Mail Train to Taranaki, and as I was travelling from Otaki I saw an elderly man from Ngapuhi returning to his home. I asked him if the story was true that they saw the spirits of those who had died. That elder said that the story was true. As he put it to me, ‘Friend, it is indeed true.’ Both the chiefs and the ordinary people know it. The chiefs will not go underneath the fish stores, but instead go cautiously around the side of the fish stores, while the ordinary people just go under the fish stores. I also asked him if they saw the spirits of the Pakeha and he said, yes. Later as we were travelling on the train I said that I had not believed in this story and [4] he said again that it was true. Then I asked about the people who lived near Te Rerenga-wairua, and how they regarded the spirits going that way. I thought how the body returns to the dust, as Solomon said, ‘the dust returns to the earth as it was, and the spirit returns to God who gave it’ (Ecclesiastes 12.7). So let the people who know this story give an answer. It is not as if I had only heard this story once, I have heard it many times, but I have not believed it. Perhaps their story is right. It is like that of the fish that follows the ferries coming and going through Te Aumiti (French Pass). Many Pakeha will not admit that the fish does that. I saw a Pakeha from Southland when we were travelling together on the ferry from Nelson to Wellington. When we arrived at the place where that ‘taniwha’ appears, the Pakeha said that the story was a fabrication made up by the Union Company to get people on board their ferries. We said that the story of the ‘taniwha’ was true but he would not believe it. When the fish appeared that elderly man took off his hat to it. I think in the same way as that Pakeha did when it comes to the Ngapuhi stories of spirits. Enough of these words.

Hutu Paaka.

Motueka,

2nd September 1907.

The Education of Girls

To the Editor of Te Pipiwharauroa.

The education of Maori girls. This is a different take on the article published in Te Pipi in September, on the statement, ‘It is not worthwhile teaching girls the important learning of the Pakeha.’ I hear many people speaking in this fashion and I have had many arguments with them. People, there is no greater treasure we can give our girls that the learning of the Pakeha. Solomon says, ‘How good it is to get wisdom! It is better than gold. And to get learning is more to be desired than silver.’ (Proverbs 16.16) My friends, much learning makes difficult things easy whether it be preparing food or keeping house or caring for children and the many other things done by Pakeha.

My friends, I did not send my daughters to work as servants but I sent them to schools where everything was taught – preparing food, household duties, sewing clothes, playing the piano, singing etc. If your daughter know all these things I have mentioned then they will not be embarrassed in a gathering of leading Pakeha because they are well-informed about everything. One advantage of having Pakeha knowledge is that they will not turn to doing bad things – going after boys, smoking (not a fitting thing for girls), dancing, poi and other activities which lead astray the heart of a Maori girl. The growth of the people depends on the women. We know that if someone who is unaccustomed to it smokes a pipe then he or she gets very disoriented, and only after smoking cigarettes for a long time does one get accustomed to it. If a pregnant woman smokes a cigarette, the baby inside her smokes it too. And this is one way in which the child can develop illness, that child having spent nine months smoking cigarettes inside its mother. How can we prevent such dreadful things? The way to prevent these dreadful things is to send our girls to school and not to prevent them going, because this is the path to a fulfilling life for those children and for the Maori People too. If the mother is good then her children will grow up well. Read the thirty-first chapter of Proverbs or at least one of the verses. These are the words of King Lemuel, prophetic words taught him by his mother. Indeed read the whole chapter. Here you will see the advantage of educating girls. They will be the mothers of many peoples and they are to bring up the children in the fear of God. Because, the fear of God is the beginning of wisdom, See Proverbs 1.7. On such a path all wisdom comes together. The fear of God should be placed before our girls. This should convince you of the rightness of educating our girls. My friends, educated men are seeking educated women. If both of them have an education then they will get on well and their children will grow up well too. Educated Pakeha seek to make their children better than their parents. It will be the same with their children if they are educated, they will want their children to be better than they are. If the Maori People proceed in this way then it may well be that their descendants will happen upon learning which is excellent in the sight of God and people.

[5] 

I tried to educate my daughters in the great wisdom of the Pakeha. I was not successful. They were taken off by husbands in the middle of it. However it was good that they joined up with good men. The important thing for all of us is to pay attention to the end of all things: ‘Fear God; and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil.’ [Ecclesiastes 12 13-14 AV]

From your friend,

Hutu Paaka.

Motueka,

2nd September 1907.

TE WHITI

The Tangi and the Grieving.

His son-in-law was in the house when he died. Tare Waitara went to announce the news. ‘Te Whiti has died.’ That same day the tribes began to arrive to lament for him. As each tribe arrived they were separated. That day his body was taken to Raukura (to the room in which he wrote down his sayings). He was set apart there in a tent. Those caring for the dead one were the wife of Tare Waitara, for a session, and other members of the family beside her. That daughter was dressed in a fine cloak. That was a custom for the bereaved handed down by the parents and still continued (pertaining to the appearance of those caring for the body when mourners or a group arrive). That night the chiefs of Parihaka assembled at Raukura, his house. Tohu’s son also went there (?kakapai). That meeting was to choose someone to continue the work of Te Whiti. The speeches of that night did not come down on the side of his son to take his place but the voice of the person in charge was for Tare Waitara. One of them said, ‘If we have concluded our business tell us who it is to be.’ The people said, ‘Tare Waitara should take his place at the prow of the canoe.’ This was because he was always in the presence of Te Whiti right up to his death. He was Te Whiti’s right-hand man. He was the one who carried out all Te Whiti’s projects. So it was agreed that it should be Tare Waitara. Not that he was appointed as a prophet in the place of Te Whiti, but he would carry on his work.

The Speeches.

After breakfast on the Friday morning (22nd) the people sat on the marae. Herewini, a chief from Waikanae, gave his farewell speech. ‘Farewell! Farewell! Farewell, you who are parted from us, leaving us sorrowful. Go to the dwelling-place of the ancestors. Sir, you have been taken away. But we have your words as guiding stars for us in the year ahead of us. You have died but you are living in our hearts.’

Kahu Pukoro (a chief from Ruanui) is someone who it was thought would carry on the work of Tohu. However, with the death of Tohu he turned to Te Whiti, to the spring from which the water arose. He said, ‘The good day had come, but it is now ended. A storm has struck this garden and the timber is dry. Go, sir, to the hidden place. Farewell! Farewell! Two of the nation’s trees are fallen and tears are being shed. This is the final day for things Maori. We have reached the last page of the book. It is now finished. It is now finished!’

Tieki Moeone, an elder, stood to take issue. As he spoke he taunted Kahu Pukoro. In his speech of farewell he said, ‘Farewell, Te Whiti. What you have done abides and there is peace in the world. Because of this your people are happy. Although the cannon was brought to fire on Parihaka, Tohu and Te Whiti's mana caused it to misfire and this is what they said, "O the power of my god, block the mouth of the cannon so that it will not fire." What more than this could have been achieved? Your body, Te Whiti, has been taken but what you did and your words still live. Hold to peace. Leave the peoples of the earth to tremble; the mana of Tohu and Te Whiti has gone around the world.’

Grey, a leading Pakeha, stood to voice their affection. He said, ‘I am very grateful at heart that I have been able to come here to see you, the people of Tohu and Te Whiti, the descendants of the ancestors who sailed from Hawaiki.’ The commiserations of that Pakeha were remarkable, and he was one of those who wept over the deceased. He also said, ‘The vision that Tohu and Te Whiti had was right – that the peoples of the earth will be one. My friends, my friends, this saying is right.’

The Burial

At two o’clock on the Friday (22nd) Te Whiti was laid in his long resting place. [6] When they arrived at the grave, Taare Waitara called out, ‘Let us show respect.’ He began his speech, ‘Te Whiti always said the same thing, “Let there be peace.” His symbol was this feather (plume), and those who did not adorn themselves with the feather we his opponents.’ But Waitara was concerned in his speech to make peace. And people realized that he was speaking on his own behalf. One person said, ‘If you proceed in that fashion you will not set up any practice.’ Consequently Waitara answered his speech, and at this time he went on to explain the custom of wearing the feather (plume) as being a sign of peace and a symbol of unity in doing good work. Whiupapa was the one who ridiculed Waitara’s statements. When the people were calm, Kupe got up and stood on the marae as if it were during the former time of strife, and said, ‘Waitara was not right to make this statement, setting aside those who do not wear the feather. Te Whiti did not think in the same way as Waitara. New Zealand is for all the peoples; the feather is for the Maori People. The elder did not think like this. For him New Zealand belonged to the one people, the original people should live here. If it is Waitara’s firm commitment to forward the work of his father-in-law then we shall observe him acting as the protector of everyone.’ Then a woman, Huarei, stood to speak; her presence was awesome and her words and tributes were excellent.

When he was buried more Pakeha were present than Maori. Nearly a thousand people came during the week. ‘It is the idea of this people, the Maori, that nothing is better than giving water to his enemy, or looking after his enemy. We Pakeha people saw this when we arrived at Parihaka. The Maori were pleased to talk with us lest we be lonely. They gave us food on tables (all kinds of food). They made us sleep in sumptuous beds. My Pakeha people, is there one of you who having seen the graciousness of the Maori people will turn his back on the Maori afterwards? What I say is, when you see a Maori after this, turn to him and say, "My friend! My friend!" Because the Maori are an enlightened people. We must not be like the black man and the white man. Both lived on an island. One day the black man was out of food. He went to the white man and said, "Will you not show me some kindness? I am hungry through lack of food." The white man said, "Away you go! Who are you?" The black man went away with a sorrowful heart and suffering from hunger. Many years later this white man was starving and became gaunt. He went to the home of the black man. “Come to me you who are weak and I will refresh you.” The white man stayed there and got better. Then he said to the black man, "Where is the path which will take me home?" The black man went to point out the way. Then, before they parted, the black man asked, "Son, do you know who I am?" He replied, "No." The black man said, "I am the one you turned away from the door of your house. Now, this is what I have to say to you, If your enemy is thirsty, give him a drink; if he is hungry, feed him.” At that moment the heart of the white man was overwhelmed and he said, "My son, I was in darkness but now I have seen the light. Now I am there in the house of life which was from the beginning of the world. In the coming years I shall take your words as the star to guide my way."’

Te Morehu, the people of Tohu, were on their own marae, Toroanui. Rangikapuia was inside sweeping. It was remembered that the tree had fallen and that the reeds had been broken by his fall. They were not completely smothered but continued to grow amongst the branches. Te Morehu were saddened at his death, and so they helped with the work. Every night the women occupied themselves with the poi, doing things as they did for the death of Tohu. The object of that activity was to bring well-being to people’s hearts. When I arrived I went to listen to the poi. When it came to the time for the poi, all the women dressed up, and they smeared themselves with black charcoal. This smearing was a sign of hostility in former times. When the time came for the poi the women and girls were summoned to perform the poi. When a voice called on them to stand not one refused. One saw from that their eagerness to put into practice what they had learned.  The poi were songs based on the Scriptures, Pakeha and Maori. The name of the Maori Bible is ‘Manu’. There were two teams from the resident tribes of the area, Morehu and Taranaki. The teacher of Te Morehu was Tohe and his assistant was Putara. Taranaki’s was Kakapi and his assistant Tauehe. These people made a marvellous job of directing their teams. In this performance one saw that the hearts of these people were in their performing. [7] One night when I close to being overawed by them I opened the door of my ears and heard words being spoken. Kahu stood and said, ‘This bird is a pipit with a body, wings, feathers and claws. People, the activity we are doing is the bird; you, Te Morehu, are the body, and you, the people from outside are the wings. The men folk are the feathers and claws. At the first gunshot, one of the wings was broken and the feathers disturbed, but the body was not killed. At the second gunshot the body was hit, struck in the heart, the body, the wing, the feathers and the claws perished. So then make sure you hit the body and then we shall all die because the life of the body lies there. However, if the gun hits us the body will not die. That is why I am saying this: if this part of your people is struck you will not die. If you are hit we all shall die too.’

Te Ngira Kauika

Reporter for Taranaki.

SHEEP FARMING

By Hemi Matenga, Whakapuaka.

To Pine Tamahori,

Greetings. I have received your letter and the invitation from the Association to attend the Hui to be held at Orakei in February. I shall be very happy to attend if I am not visited by any troubles at that time. I shall start writing about my experience of sheep farming when I finish this letter. I am not an expert at such work; there are more knowledgeable people. However, I will write down all that I do know and what I have done. I have been sheep farming for forty years. I rented out my farm last year. I have reached the stage of being an elder. Let me know the date of the hui. I am not highly qualified to give instruction in sheep farming. These days there is so much learning, but what I write about is what I have done here.

Hemi Matenga.

My beginning in sheep farming. I had seventy sheep at the beginning. The sheep had black heads. But I thought when I started that they were great sheep; afterwards I learned that they were only good sheep for eating and not for wool. They did not keep their wool because of the thick bush and bracken. As for my land, only a small part of it was grazing land, perhaps one hundred acres, the rest being all bush, hence they did not retain their wool. Then I swapped over to the Leicester breed for many years and discovered that they produced white wool. I changed again to Lincoln sheep. After perhaps two years I changed to Romneys which I kept to the present day. Every year I worked on cutting down the bush, sowing grass and burning off the bracken. I did not leave any part covered with heaps but all was sown with grass. When a fire was lit, the area was all sown with grass seed: when the one died the other sprang to life. I threw out separate hay for the sheep so that the grass could grow quickly and not be torn out by the roots by the sheep. If the sheep had eaten the grass in one paddock I drove them into another paddock; by doing this I ensured that the grass would continue to flourish. The most important thing for this work is fencing so as to have many paddocks of grass. They should not be left long in the one paddock but should be moved to another paddock for the health of the sheep and so that new grass can grow. The good of the sheep depends on fresh grass. If the land has a lot of the vegetation called native grass (we call it pouaka – seaside fescue), that native grass should be burned off. If it is allowed freely to grow it will be eaten by the sheep and that grass will not be digested by the sheep. At shearing time the important thing is to sort the wool – the good, that which looks bad, and the very bad. Separate the belly wool and the dags. When that is done the good wool should be baled. When shearing is finished the ewes should be separated for breeding lambs. The large sheep should be gathered together – two-tooth to six-tooth. The other sheep should be fattened until the winter when the price will be highest. Put them in a paddock with plenty of food. If they are sold soon after shearing the price will be low; that is the time when everyone has many sheep. If you sell your sheep after the [?hiaanga] there is not much for you to sell, because the wool is for the Summer and the meat for the Winter. As for dipping the sheep, when they have been shorn they should be thoroughly dipped, both grown sheep and lambs, to kill all the vermin. The important thing is to kill all the vermin that afflict sheep. If you find an infestation of vermin then you must dip in March or May. The cleanliness of the sheep ensures its survival. [8] If you see a sheep that seems unwell, catch it and inspect it. If you find it is suffering from something affecting the body or the wool then kill it. If you find that your sheep has pushed out its viscera then kill it. If you find that there are several sheep afflicted in such ways then put them in a paddock and fetch the sheep inspector. The treatments are all good. It is for the person to decide on the quantity of the medicine on the basis of the appearance of the sheep and whether there is much water or little water. As for foot rot in sheep, inspect the feet and if the nails are over the sole of the foot then cut those nails to clear away the dirt. You know the treatment for this infection. In my village my sheep were afflicted with that ailment. It came from the rams I had bought and infected my sheep. I thought about it. I did not buy medication but instead took them down to the sea. And I took them back there in perhaps three or four groups. Afterwards they were taken to a dry place – the sand. After a day the feet were dry and they were allowed to go onto the land and to gather together in dry places. I did this and there was not one infected one left; all my sheep were cured. I got the prize for exhibiting good sheep, both for wool and for fatness. When I leased the land to the Pakeha that infection occurred again. His sheep were merino, a breed which suffers much from that infection. They used their own medicines. I told them about my treatment but they did not try out my treatment. Merino sheep are good for dry places, hills and mountains, and if they are put in fenced areas they have a strong desire to go to hilly places. And I did not only raise sheep. I bred cows in order to make butter and to feed pigs. I did those things formerly, and afterwards I made saddlebags and raised pigs. These are the things I did when I was young. Now ‘The Grass of Tura’ – grey hair - has come and I await death. This is why I gave up my sheep farming. The most important thing in working with sheep is to be nimble and alert, and to attend to the sheep. People should be of good heart. Don’t go looking at your friend who wears fine clothes. The time will come when you see the worth of what you are doing and the character of the worker will be seen to be the character of a man. We see in our Scriptures the saying, ‘He who humbles himself will be exalted.’ I have truly discovered the truth of that saying. I finish here.

Hemi Matenga.

A NOTICE FOR THE SCHOOLS AT TE AUTE AND HUKARERE.

To the parents of children attending the schools at Te Aute and Hukarere, and to everyone, greetings. This is to point out to you the problem facing these two schools. You know that these schools rely for their financial support on the Te Aute school land. One item which uses up money is repairs to the buildings and the contents. The money raised by the land is at present all spent on the pupils and the teachers. Formerly, when Archdeacon Williams was alive, he was father to these two schools. Immediately there was a problem, he quickly took it in hand, and there was no cause for anxiety. Now a major problem has been found at Te Aute. The timber lining is rotting (it is of white pine) and the shingles on the roof are also rotting. There are other problems. These have been investigated by the carpenter who estimates that it will cost £1000 to repair. The Trustees want to renovate the buildings but how is this to be achieved? There is no money available. It is not possible to end the schooling of the children when the year ends and send the children home and disperse the teachers, lest we lose for ever these treasures, the schools at Te Aute and Hukarere. There is one path that you may consider which is that these schools become like similar schools for Pakeha children and that parents should pay for each child, besides providing uniforms for the children and some other things. In Pakeha schools that amounts to £45 a child for a year. Perhaps it will not be the same for Maori children at these schools, and that it could be reduced to £10 a year, if that is desired, and it could be made easier for those children from the tribe which allocated the land to provide for the school. If a proposal such as this is adopted then perhaps the Trustees could set aside a small part to pay interest on money borrowed to repair the buildings.

From the Trustees of Te Aute,

Napier,

January, 1908.

[9] A NOTICE TO THE MAORI PEOPLE OF THE DIOCESE OF WAIAPU.

An Endowment Fund for the Bishop.

My friends, greetings.

This is to remind you of the Hui held at Gisborne in 1863 and the contribution made by that Hui of £500. It was the beginning of the Endowment Fund for the Bishop of Waiapu. You started it and it was added to by the Pakeha but after forty years it is not sufficient to provide a stipend for our Bishop. The Synod held at Napier last year urged all the people of the Diocese to make every effort to complete the work you began. A committee was set up consisting of three clergy and three laymen to further that work. That committee has asked me to point out to you, the Maori people, what we can do. The money required is £14,000, to build a house for the Bishop and to provide an adequate salary for him. That committee began its work in May. They have so far raised £2018 5s 0d. The Bishop and some of his family will contribute £7000, that is, they will give a pound for every pound given by anyone. So if we add £2018 5s 0d from the Bishop and the others to the money raised by the committee, the total is £4036 10s 0d. That leaves £8073 to be raised, £4036 10s 0d by the whole Diocese and £4036 10s 0d from the Bishop and the others. This matter was carefully considered by the Maori clergy who attended the Napier synod last week. We thought it would be a good thing to hold a collection for this cause at the Hui Topu which meets at Manutuke on 9th February, 1908, and to encourage the clergy and the laymen of each parish to be vigorous in promoting this collection, so that the Pakeha will see your concern and your love for our Bishop. The Bishop is the true Shepherd for all of us, the Maori section and the Pakeha section. He remembers and is concerned about all of us, Maori and Pakeha. This is a call from your Pakeha friends to participate in this collection and bring to a successful fulfilment the task you began formerly. May God bless this project.

Herbert Williams,

Te Raukahikatea,

October 10th, 1907.

FROM THE EDITOR.

Raharuhi Taunehu, Ruka, Te Hata Kiwara, Apiata Teiritawai, Arekahanara Temuera, Mokena Whatuira, and some others, please let us know your usual Post Offices. If anyone has moved to a different place or has died, please tell us.

SUPPLEJACK SEEDS FOR OUR BIRD.

£1 R H Te Huia, Poari Riwai; 10/- Henare Pereto, Ihaka T Kaituhi; 5/- B Keys, H W Stevens, John King, Eugene Sullivan, Rev Wiki Te Paa, Tame Tipene, Pita Pokiha; 2/4 Henare Aperahama.

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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.

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