Te Pipiwharauroa 125

Te Pipiwharauroa 125

No. 125

1908/08

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 125, Gisborne,

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

‘KUI! KUI! WHITIWHITIORA.’ [The cry of the shining cuckoo.]

Te Aute College.

Most of our words about agriculture last month were directed at Te Aute College. We said that the reason why agriculture was not in favour when we were at Te Aute was that we were not encouraged to consider agriculture, and the great thing we wanted was to get Pakeha knowledge so that we could occupy the positions of the Pakeha.

We were open about it and we confess that the tendency of our words was critical of Te Aute. It is not just at this time that we criticize Te Aute, we said these things at the meeting of the Te Aute Association held at Manutuke in 1904, and to the Commission of Enquiry into Te Aute in 1906. Our criticisms of Te Aute are widely known. We also said some things at the Wellington Hui but we were suppressed. When we spoke before the Commission in 1906 we said some things in praise of our school which nurtured us, but we asserted strongly that Te Aute would benefit the Maori People even more greatly if agriculture was added to the subjects taught. The main objective of the studies taught at Te Aute for many years past up to the present day is to prepare boys to be lawyers, doctors, ministers, and teachers. But how many pupils of Te Aute have become lawyers? Only three. And doctors? Only three. And ministers? Perhaps eleven, and these men did not all reach the highest classes at Te Aute. Most of our Maori clergy did not attend Te Aute. Although Te Aute has been established for almost 40 years, not one Maori pupil of Te Aute has reached a position of high status in the Church, rather they are like the old men who have not been taught to speak English [lit. the unintelligible language] and our leading Maori clergy are not from Te Aute. So much for the abundant fruit of Te Aute over these many years; all we have as recompense for the thousands of pounds expended is three doctors and three lawyers. One of these lawyers has died, and we have not heard about his great work, another has abandoned working as a lawyer and has turned rather to farming, in the end he has given consideration to farming. Perhaps 500 students in all have been taught at Te Aute and from amongst these 500 only six have achieved great things in 40 or more years. We ask, where are the 494? Was this crowd just the mat laid down for the six to climb on in the quest for learning? The Pakeha saying of Alfred Marr [?Arewhaha Ma] applies to Te Aute: ‘If food is swallowed without thought then the food is not appreciated.’ [Source not found.] The purpose of our schools is to seek the best for the many, not to suppress the many to benefit the very few. Better to subjugate the six than lose the 494, or even the 247. Now, we think that had this group of 500 been taught farming there would be crowds of us Maori people involved in farming at this time. As it is, we are bestirring ourselves when most of the land has been taken by the Pakeha, and many of [2] our young people have become disgusted with work which does not extend the muscles of the heart and are turning to farming. And so we urge Te Aute to add to its curriculum farming, while we fully agree that it is right to teach most of the subjects taught at Te Aute along with farming.

First, we said last month that the appropriate occupation, the occupation designed by God for Maori – that is, the majority, the occupation which will provide them with a living, is farming alone. It is not only us who think this but wise people, both Maori and Pakeha. However, if it is farming that is going to provide a living then this is the subject to be taught to our boys in our great schools.

Second, Te Aute is our leading school and our best children want to attend Te Aute. The name of Te Aute is known throughout these islands, and even if we build a separate agricultural school, 70 of our most capable boys go to Te Aute each year. It is at Te Aute that a boy decides upon what he will do but if he is not taught the benefits of farming his mind will not turn to the land, his heart will not turn to the land, but rather it will drift to the many occupations of the Pakeha, and the outcome is nothing. We have observed another thing. If a person attends the major schools and, when he finishes, does nothing, that person becomes very wicked, his learning becomes a weapon of Satan. The wickedness of a man with learning is unlimited. This is the case with some of the pupils educated at Te Aute. It is for Te Aute to sort out those destined for farming or for the major occupations of the Pakeha. The clever child should be sent to the major schools and the slower should be sent to cultivate the land.

Third, since Te Aute has lead astray the thoughts of most of our boys who have attended there and they have not been guided into farming the land, and since Te Aute has befuddled the heads of the young so that their thoughts are confused and they are indisposed to work, it is right that Te Aute should raise the flag of the good news of farming, and let Te Aute point out to the Maori People that farming is the primary occupation for them. Te Aute is their leading school. The sons of chiefs are sent here to be educated. So, if Te Aute does not teach farming it is saying that farming is not an occupation for Maori. It is disparaging.

Fourth, Te Aute has everything needed for farming. It has 4000 acres of land, good land, to farm. On it are cattle, sheep, horses, and all farming activities are carried out here. There are people here who are knowledgeable about all aspects of farming, and many of the leading Pakeha children have been taught on Te Aute station, and the status of farm work has been raised. Our boys are living at Te Aute and can provide labourers for this station- everything is in place but what is wrong is that our boys are not being taught while the sons of the leading Pakeha are being taught to desire the remaining Maori lands.

Fifth, if the school were to take over the working of these 4000 acres the return for the school would be very large, and it would provide funding for poor students who find it difficult to attend Te Aute in these days. Money should not be sought to erect buildings but to pay for the students, and we hear that it would soon be given. In the future it will not be the case that only the children of chiefs attend the school; in these days also it is only leases that provide for the school.

Sixth, it is the Church of England which runs Te Aute, and so, since the Presbyterian Church and the Mormon Church are thinking of building agricultural colleges for Maori children, the Missionary Church should consider its position and include in Te Aute’s provision the teaching of farming lest it be left behind by those other Churches working amongst the Maori People. We have heard that some people are talking about sending their children to the Mormon school, not because they are Mormons but because they want their children to be taught farming. The acreage designated by the Mormons for a school for one hundred pupils is 130, that of Te Aute is 4000. It would be easier to incorporate farming into Te Aute than to build a separate school.

Seventh, the nature of schooling in Pakeha schools throughout the world is to teach the mind and the hands. Germany, America and Japan are the lands strongest in technical education and it is strong here in New Zealand. If technical schools are good for the Pakeha they are much better for Maori, and the technical skill most appropriate for Maori is farming – there is absolutely nothing better.

Eighth, the Governor set up a Commission of very wise men, Apirana Ngata was one of them, and the Commission said that farming should be taught at Te Aute, and we truly believe that were the Maori people to be asked their opinion of this proposal they would not but support the Commission’s proposal.

[3] 

Ninth, when Ngati Kahungunu gave the land for the school, we hear that they thought that manual skills would be taught, but the omission of manual skills and farming disregards one of the main purposes for the establishment of this school, and the Latin language and advanced mathematics will not yield us a portion of flour: it is senseless. It was heedlessly that Te Aute was wrongfully acquired to fulfil their own agenda; the local people were pushed out of agriculture to the side to travel the roads weeping in search of somewhere to live and for something better for the whole Maori People.

The Government has agreed to send some Maori children to the Government farms to learn. This is a good policy but it is not the same as Te Aute. Our main affliction is not a lack of teachers but a lack of hearts committed to farming. Apirana Ngata has the idea that some farms should be dedicated to teaching the skills of farming, and this was one of the motions agreed by the hui in Wellington. We have no criticism of this proposal although it is not clear to us what these farms will be like, but they will still not be like Te Aute. More than 70 pupils are attending Te Aute each year and how many are going to the Government farms – perhaps two, and to the farms spoken of by Apirana Ngata – perhaps ten. Let Te Aute direct the hearts of children towards farming and not befuddle their heads with Latin so that their hands may be soft to hold on to a pen for many years rather than defiled by being plunged into the soil. Our main task in these days is to stir up a desire to farm, and only afterwards to prepare people for [?te tikanga o te tangotango a nga ringaringa - ?hand jobs ?office jobs], which is why we said that Te Aute will not be able to lease farmland outside of Te Aute.

We do not see any difficulty with this proposal; the difficulties are in the dispositions of the Pakeha who have to agree, and they will not agree because the idea implies criticism of their previous practice and it is a proposal that comes from outside. We truly think that it is not a criticism of their work but that it will add to it so that the school will become even better. We were educated at Te Aute for six years and have a great love for our college which moulded our thinking, but we have a greater love for our Maori People. Were Te Aute to give a lead to the Maori People on the path of farming that would increase its honour; it would be a sign of a vitality and awareness – awareness of the best for the Maori People. The failing of the Trustees of Te Aute is lassitude, the failing called ‘by-and-by’, something wrongly ascribed by the Pakeha to us Maori. It would be better if some Maori were appointed to their committee to move the rocks of the Roto-a-Tara. Our proposals to stir up Te Aute have embittered the elders of Te Aute against us: we love them dearly but this love is overridden by our great love for the Maori People. Our words are not directed at them personally but at the curriculum of the college which omits an important part of the appropriate education of the Maori people, namely, farming.

People, if you agree with this proposal, take up our cause. The school belongs to us, not the Pakeha. The [proposal was agreed by the Te Aute Commission in in 1906, by wise Pakeha. Do not be afraid. Do not think this is for the benefit of just one person. Realize that it is for the benefit of the whole People. There is no future for us outside of FARMING.

We put a motion before the Wellington hui: ‘This hui prays the Trustees of Te Aute College to take account of the findings of the 1906 Commission of Enquiry into Te Aute College, namely, to add to the curriculum of that school the teaching of farming.’ This motion was sidelined and not brought before the hui.

♣♣♣♣♣♣♣♣♣

Hape Kiniha said that the genealogy of Taharakau om Tipiwhenua’s article last month was wrong in that it said that Hinetu married Rongomaiwehea. Rather, Hinetu married Rongomaiwhia. Their offspring were Rongomaiwehea and Rongomaimihiao. We had given wrong information in the article about Taharakau. Do not be afraid to send in criticisms – only by criticisms will the truth be discovered.

SUPPLEJACK SEEDS FOR OUR BIRD.

J N Williams, 5/-; Hemi Waiaua, 10/-; Ratima Aperahama, 5/-; Etana Erueti, 5/-; Nita Kendall, 5/-; Tame Petani, 5/-; Tamihana Tikitere, 5/-; Te aurere Raureti, 5/-; A D Dobson, 5/-; Rev W H Keretene, 5/-; Heni Morete, 5/-; Wi Houkamau, £1; Raniera Pereto, 15/-; Ropu Ranui, 5/-; N P Rahurahu, 10/-; Mrs Woodbine-Johnstone, £1; Mr J Holloway, 10/-.

[4] 

ABOUT TAHARAKAU

I have seen the article by Eruera Te Kura about Taharakau, Te Angiangi and Tapuae. One part of Eruera’s article differs from what I have heard, but I am not being critical but am asking that they clarify some aspects of what they have heard so as to bring together our stories. The accounts of Ngati Kahungunu and Te Wairoa differ and I think that perhaps theirs is the right one because Tapuae is their ancestor. Since I too am a descendant of Tapuae, we are not apprehensive about speaking of things which may be critical of our ancestor, Tapuae. I first listened to Te Hapimana and this was his account.

Taharakau and Te Angiangi went from Turanga, It was well-known that Taharakau was a Te Wairoa chief. So when Tapuae heard that Taharakau was coming he put on his cloak, Mahiti and also Paepae-roa. Since it was the party of a chief that was coming the local chief put on the signs of chieftainship as he understood them. When the visitors arrived, lo and behold, they were wearing rough flax capes. Tapuae asked, ‘Taha, what is eaten in Turanga?’ Taharakau replied and part of his answer was disgusting, however I shall avoid the disgusting part: 


He ahi kouka ki te awatea, he wahine ki te po.

‘Roasting kouka [ti tree kernels] during the day;

making love to a woman at night.’ [Nga Pepeha 347]

Then Tapuae thought about his clothes, how he was dressed in the cloaks of a chief, while Taharakau’s were not those of a chief. Tapuae said, ‘Taha what identifies a chief?’ Taharakau replied:

Whare maihi i tu ki roto o te pa tuwatawata he tohu no te tangata rangatira,

Whare maihi i tu ki te paenga he kai na te patu na te ahi.
‘A carved house standing inside a palisaded pa is the mark of a chief;

a carved house standing in the open is food for the club and the fire.’

[cf Nga Pepeha 838]

Tapuae reflected that he had got into difficulties. He had thought that when he asked Taharakau what were the marks of a chief, Taharakau would have pointed out that Tapuae’s clothing was the sign of a chief but instead he had said ‘a carved house standing in a palisaded pa.’ Then Tapuae persisted in asking Taharakau a disparaging question about his flax cape. Pointing his hand at Taharakau’s flax cape, he asked, ‘What is that?’ Taharakau answered:

E roa raro e tata runga.
‘Below is distant; above is near.’ [cf Nga Pepeha 244]

Below there is fighting with weapons but the sky fights with rain.

According to Te Hapimana, at this Tapuae was confounded. He had asked two questions to trap Taharakau and he was the one who was troubled.

Mohi Teatahikoia is still alive. I heard that he has a different version. According to him Tapuae’s question was, ‘What is the mark of a warrior?’ Taharakau answered:

‘Below is distant; above is near.’

This differs from that of Eruera Te Kura. His version has Te Angiangi asking the question about the flax cape while I heard that it was asked by Tapuae. However, some may write either in support of my version or that of Eruera.

The reason I support my version is the agreement between the questions and the explanation of the answer.

Nikora Tautau.

Uawa, August 8, 1908.

[I questioned Eruera Te Kura about the full story of Taharakau and, as I heard it, the travelling companion of Taharakau asked the question on seeing that his flax capes were bundled up, and the answer was appropriate for a journey, ‘Below is distant; above is near.’ That is, the road is long but the rain is near. And this is how most people understand the saying in these days. When one puts on an oilskin on setting out, it is said, ‘a descendant of Taharakau,’ and not because one is putting on the garment of a low-born person. It is clear that Tapuae’s questions were intended to put down Taharakau, and Taharakau’s answers put Tapuae in his place. It is not really about clothes; I think [the clue is in] Taharakau’s answer, ‘A carved house standing in the open is food for the fire; a carved house standing in a palisaded pa is the mark of a chief.’ I think that the meaning of these words is found in where one lives, that is, the one who lives alone may be struck down, while the one who lives within the tribe is a chief. That is why I still choose the version of my elder, Eruera. I have taken up his account alone, but do send your corrections. – Editor.]

ACTS OF THE HAUHAU

To the Editor of Te Pipiwharauroa.

Greetings to you and the Committee who manage the Bird. I would be grateful if you would publish these few words in the bosom of Te Pipi for it to carry to the marae it reaches. These words placed below are in support of the article by Pine Tuhaka of Te Horo, Waiapu, on page 4 of Te Pipi number 123, about the journey of the party of Ringatu Hauhau into the Waiapu Valley where they set up and spawned some debased miracles which were not welcome to the remaining faithful people and not to be cradled, nurtured, or welcomed on their marae. Alas! [5] the thoughts of cunning rascals and others look back to the monsters who tossed people into the darkness, to Riki and Rura [Hauhau angels]. The [ake - ?axe] has been laid to the house. The shining nail of peace has pierced the ears, driven by the hammer of the Government, as a sign that we should hold on to what is true, to faith and to love. These are to be held on to in the heart by elderly and youth who are being tickled by Te Wereta, and that they may desire to take the path he followed before he set out as a prophet or a devil. Turn back, old ladies, old men, to the world of life where your nostrils emerged into the light of day where the sun shone on your backs. Stop behaving like monkeys. Do not be like moths looking at the yellow fire of Te Wereta and continually flying over it. This is my plea to Te Wereta, that he turn his thoughts back to the certainties of his fathers, and to the word of the Apostle James who says that every good gift, every perfect gift comes down from the Father of lights with whom there is no variation or shadow due to change.

It is for the Editor to decide whether or not to print this.

Thanks to Pine Tuhaka, the elder who cleared out the outlets of the stream. Your, sir, have taken the broken pieces and have left the bits of young shoots for me to cut away after you.

Hohepa Te Piri.

Waipiro, Waiapu.

[On the night when I, all alone, was beset in numbers by the many tribes that came with Te Wereta to their hui at Pakirikiri, Wereta and his apostles were very hostile when I said that Wereta was promoting Ringatu worship. They were very distressed by what I said. According to them it was a false accusation, but we have seen that it is not a false accusation but a true accusation. Time showed it to be right. I am not a prophet but my words during the past three years have proved true. – Editor.]

A CLARIFICATION

To the Editor of Te Pipiwharauroa.

I would draw your attention to the place in the long letter from Paora Hopere printed by the Editor, where he says, ‘Hone Pita Tautahi said that Hapeta Renata belongs to two Churches and that it is not right for him to criticize people seeking a new Church.’ It is alright to criticize a sinner like me. The home village of my ancestor Te Ngahuru Titore, Mangonui, had a Pakeha minister, Mr Lawry, and so the people of Peria, Kohumaru, Waiaua, and the coast as far as Whangaroa, were formerly Wesleyans. My father, Renata Te Ngahuru, heard my grandfather praying the prayer, ‘O God, give your Holy Spirit to your people living in Horeke, Mangungu, or Waihou.’ In the days that followed, the shepherds were scattered and the sheep wandered to the Church of England and the Catholics. However now it is clear to my Mormon friends and my Anglican friends that your servant is a Wesleyan as were his forbears and he has held firm to it in his days. Thank you to the challenger who has brought about this clarification for all. The allegation is completely out of breath and lies panting. Farewell.

Hapeta Renata.

Kaeo, July 30, 1908.

A GOOD SAMARITAN

To the Editor of Te Pipiwharauroa.

Greetings to you, the fugleman of the bird. If you would, please load onto Te Pipi these few printed words for it to carry to the many marae of the Dominion. These words are a salutation, an expression of affection, a thanksgiving for the good things that have descended upon Te Uranga-o-te-ra. It will not be possible to speak of all those good things without missing out some of them. When the teacher at Rangitukia School arrived he began his work of looking after the sick, both children and adults. There were many illnesses – fever, typhoid fever, and many others. Before very long Te Uranga had perceived the commitment of this man who would come out on rainy, cold nights to see those who were sick. Te Uranga collected money to purchase medicines; £10 was given. He is a man who knows how to administer medicine. He is a wise physician with a gentle heart. Soon another collection will be made to purchase medicines and other things. Perhaps the five authorities of Porourangi will take up this idea.

Besides his work providing medicine for the body he also uses his abilities to provide medicine for the soul. Remarkably his church is full every Sunday when the minister goes to some other parts of those parishes. These are not boastful words. A true teacher, doctor and minister. Our thanks to you and your wife, Mr Hope. May God bless and keep you both and reward you both for all the good that has been spread over Te Uranga-o-te-ra.

Enough. Greetings, Te Pipi.

Te Uranga-o-te-ra.

[6] 

SHIPS

‘There sail the ships.’ - Psalm 104.26.

‘Those who go down to the sea in ships.’ - Psalm 104.23

Ships have been the main topic of conversation in recent weeks – the American warships. People crowded into Auckland to see their arrival. These ships have come and gone but the sense of wonder remains. It is true that we Maori have a great sympathy for ships, for the sea. Our ancestors were people who sailed the ocean, sailing here from Hawaiiki in their canoes.

Ships have many things to teach people. The sea is likened to life in this world. We are all crossing to a distant land; we are all sailing on the sea. When a ship is crossing the sea it faces great challenges: a sailing ship may be becalmed, the winds may be wrong, there may be storms, waves, fog, so that one does not know the way. Likewise, when we are crossing the great sea of life there are many difficulties – sickness, tragedies afflict us, our hearts are sad, we seek in vain an explanation, the heart conceives of drowning in the depths of the sea, and many are capsized. Many ships capsize when they are light and there's no cargo on board and when the wind gets up they become unstable and turn upside down. Many people are unsteady and are upturned when they have no cargo – no thoughtfulness, no knowledge, no perseverance, no faith as ballast to steady them; rather their concern is with food, sleep and pleasures and they give no thought to another world, another life. When the wind of a new religion or a tohunga blows, they become unsteady. Paul says, ‘[Do not] be tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming.’ (Ephesians 4.14 NRSV) The ship may be wrecked by the foolishness or by the drunkenness of the captain: many people are toppled by foolishness, by not going to worship, by boasting that they do not need any guidance; many of us are capsized by alcohol – capsized body, capsized work, capsized spirit. Drunkenness is a great sin, a sin which will prevent a person from seeing the kingdom of heaven.

My beloved friend, for many years you have followed your own wills, you have said that it is for you to determine what you do, you have excluded Jesus from all your considerations, and things are not right with you, you are whisked about in vain in this world, you are like a ship that has broken its rudder, you do not know where you are heading, and you are being driven onto the shore of destruction. But now hoist up your flag and call upon Jesus to come. He is still seeking to come to you as he came to his disciples on the Sea of Galilee, and when he go into their boat the wind died down and the sea lay still. Let Jesus guide your ship now, and no matter how rough the sea is you need not be anxious; he has crossed this sea, he has crossed to the farther side, and he has returned to guide us to the beautiful bay of peace, joy and life. Let down your anchor beyond the veil, that is, in heaven; as the scriptures say, ‘Which we have as an anchor of the soul, both sure and steadfast, and which enters into that within the veil, the place which Jesus has entered before.’ (Hebrews 6.19-20) Let us not be like Hymenaeus and Alexander whose faith was like ‘a wrecked ship’ and who have been ‘turned over to Satan.’ (1 Timothy 1.19-20) This should be our song:

Jesus, look upon me with your love,

Let me cling to your bosom

At this time when I am battered by these terrible waves,

At this time when I am tossed about by these storms.

[Look on me in Thy compassion,

Jesus Christ, My Saviour dear,

Let me lean upon Thy bosom,

Shelter me from harm and fear;

When the tempest breaks in blackness,

When the angry billows roar,

Let me feel Thine arm about me,

Holding me for evermore.

Presbyterian Maori Service Book and Hymnal – English Version
Number 66, Sankey 896.]

KING TUBERCLE

Most people mistakenly think that King Edward is the greatest king in the world – the greatest king in the world is King Tubercle. He reigns throughout the whole world. There is no people who do not come under his shade. Whether they are white or black people belong to him. His hand touches civilized and savage, chiefs and lowly. Rich and poor all bow before him. Perhaps the incredulous person will say, ‘Perhaps this is a new king because we have not heard his name before?’ This king is from the past, from the days of old. All people have paid taxes to him. They have seen him, paid respect to him and entertained him. You who are sceptical have seen him and perhaps have paid taxes to him. Perhaps he is known to you, O unbelieving heart, by one of his other names – his Maori name. All peoples have a name for this villain. Perhaps people are very aware of what King Tubercle is like but let us use the words which Dr Mason spoke to the Marae Council Hui at Wellington. Dr Mason said, ‘There is one thing we cannot get away from – consumption. Whatever the colour of our skin we have one supreme king, a great king, a strong king, King Tubercle. [7] The important thing for us to be aware of is this; this is a contagious disease which a person spreads as he comes into contact with others. And be aware also that it is not only the Pakeha who are being carried off into the dark by this illness; no, many Maori are being brought down by it. Although the thousands who live in Europe are very careful, a number equivalent to the population of Wellington dies each year, and this is an easy illness to prevent.’ Dr Mason warned the Councils that the saliva and everything spat out by those suffering from tuberculosis must be burned in the fire. Only this treatment will trouble this villain, Tubercle, setting him on fire. He could not see a way for Maori to escape from the war parties of Tubercule if Maori persisted in living as they do at present. They should not mistakenly think that his words were only for Maori. He was also speaking to Pakeha – Pakeha are also still ignorant. Pakeha and Maori must appreciate that the main way in which tuberculosis is spread is through spitting. So it is a very remarkable thing that this easy way of doing away with tuberculosis has been available to people all the time. He had a word for the inspectors that they must strongly advocate that people not spit or they should spit in the fire and to do away with all the ways in which this terrible disease is spread.

AN INSIGNIFICANT LIFE

In one edition of Te Pipiwharauroa there were some words of Dr Grenfell about why he did not like the drinking of alcohol, and here is another story of that man and how he was saved in a disaster. ‘I was travelling on the ice across a bay of the sea on a sleigh pulled by dogs and had reached the outer parts. I was five miles from the mainland when the ice broke and I and my dogs were swimming amongst the ice. I took out my knife and cut the ropes of the dogs lest they got entangled and we drowned. Fortunately I was able to climb onto a large ice floe and hauled up my dogs. Once on top I stabbed three of the dogs, took the skins and made a coat, as I did not have much clothing on. Then I heaped up the bodies of the dogs as a barrier against the wind. It was night so I lay down with a dog at my feet and embracing a large dog. The dogs were warm and I slept even though I was being driven along by strong winds. While I was sleeping the dog I was clutching growled so I turned over. I laughed at this. When morning came the dog stretched himself, yawned, licked me and lay down again to sleep.

When it was light I used the legs of those dogs as a pole and raised my shirt as a flag. Then I stuffed the dog skins inside my clothes to make them thick, and waited for whatever might happen. These were my thoughts. What does it matter if I die, God has been pleased to take me, and my heart was buoyed up by the thought that I had led some people to Christ, though had I been more lively there would have been many more. And I thought that if I lived there would be more work to be done for God. On that day I was seen by a fisherman and was saved even though my fingers and feet were frostbitten. Although I was fortunate to be saved I did not regret my accident for it is a good thing for us to look on the face of death. When we come to our death we don’t recall much except that we shall see the insignificance of the things of this passing world. And I hold onto the memory of how God saved me for the betterment of my heart.

The reason I went onto the ice was to amputate the leg of a young fellow which had become putrid and he was not strong enough to go to the hospital.’

THE MARKETS

Auckland. 

 Prices generally in the markets were very low.

Horses. Working horses ready for breaking in, £25 to £50. Farm horses, £17 to £32. Riding horses and also carriage horses, £6/10 to £18.

Cattle. The prices were not high. Oxen. £5 to £10. Heifers, £3/17/6 to £6/15. Milking cows, £3/15 to £5/17/6. Calves, £1/19 was the top price.

Sheep. The price was very low. Wethers, 12/6 to £1/1. Ewes, 12/- to 18/6.

Corn. Corn has held its price very well, 4/8 at the store, 4/6 at the wharf.

Wheat. Wheat is the thing that is fetching the highest price, 5/-.

Oats. The price of this is not high, 2/- to 2/11.

Potatoes. Most of the potatoes on the market are from Opotiki. The price is £6 a ton.

Christchurch.
 

Cattle. Oxen, £7 to £11/7/6. Heifers, £4/17/6 to £10/5. Cows that have borne calves, £4/10 to £8/15. Calves, 4/6 to £3. Cattle for fattening. Two-year-old oxen, £2/10. Two-year-old heifers, £2/2 to £2/5, three-year-old, £3/8. Milking cows, £3/10 to £8.

Sheep. The prices were not stable. Very good wethers, 24/9 to 36/-; good 18/6 to 22/6; underweight, 16/- to 18/-. Very good ewes, top price 22/-; good, 17/- to 20/-; light, 14/- to 16/6; aging and lightweight, 11/- to 13/6.

Pigs. Very large, £4; small, for eating, £2/8; baconers, 25/- to 42/-; breeding, 14/- to 18/-.

[8] 

AN UMBRELLA HOUSE

People who visited Wellington in recent years perhaps recall a Pakeha who lived for many years in a cave. His food was winkles or food given him by people. When he became ill he was taken to hospital though he did not like it. Afterwards his cave was blocked up. No-one knew why he lived in the cave or who he was.

We received an article from England. We found it in the Daily Mail. It was about a man who lived under an umbrella in a forest 30 miles from London for 20 years. When the man from the Daily Mail arrived the man was making tea for himself under the umbrella. Nearby was a pram full of the umbrella, clothes and other things. He said, ‘I have lived for 20 years now in the forest. When there is a great storm I sleep sweetly; when I awake in the morning I am completely buried in the snow. I have not yet suffered illness. I don’t have a great desire for the things I lack and so I don’t get distressed. I do not pay rates or taxes. I do not have women to trouble me, but I have many friends. All the people in this area know me and they give me bread and tea. A man needs very few things to survive in this world. I am very happy sitting under my umbrella. I know as much about sewing as the tailor. I have clothes in my motor car (the pram). All my clothes and stockings and things are washed. My boots are polished. My water for bathing and for washing is in the forest. No-one comes here to upset me. I do not light a fire and I do not ask people for money. At night I open out my umbrella, pull off my boots, thrust my feet into the bag, cover my body with clothes and over all is my oilskin. I attach my hands and feet to my cart, and I sleep.’

THE GARDEN

If one plants things for a garden, it is best to keep them in lines so that they are easy to cultivate. Plant cabbages, cauliflower, lettuce, carrots and turnips. If there is a warm spot it would be good to plant some early tomatoes. Take up for planting out the onions sown in May and June.

A HORRIBLE MURDER

There is news from Whangarei of a wicked murder. An elder called Joseph from Mangakahia in the Whangarei district is in the mental asylum in Auckland. This man threw his child into the fire when his madness erupted and this child is lying in Whangarei Hospital. Afterwards the police learned that at that time Hirira, Joseph’s son, and his wife Ema, killed their eighteen months old child, Makarini. It is said that this child was thrown onto the fire by his parents; he crept to one side and was again thrown on the fire. He was thrown three times and then thrown out of the house to lie there and die. Some day after, he was buried. No-one knew of this murder. Eventually it became known and the Hokianga police were informed. Thereupon a telegram was sent to the Whangarei police. On the 4th of this month the parents of the child were arrested for murdering their child on 22nd July at their home at Tara. They were taken to Whangarei along with the body of their child. The trial was set down for the 14th. At the enquiry into the death of Makarini it was found that the three generations, parents and grandparents, shared the same house up to the present day. The mother had cooked her child at the command of her father-in-law and husband. When the child was laid outside, put out by the parents, it was eaten by the dog. It was deposed that the child had been murdered by the grandparents and parents, and that some others were guilty of seeing what had happened and not hastening to save the child. People are convinced that it was the work of the tohunga which caused this child to be burned because one of the witnesses said that the child was burned to drive out Satan.

We think that the children of Joseph mistakenly thought that his deranged actions were those of a native tohunga – he was mad but was said to have been possessed by a native spirit. But because these people truly believed in the native ways they believed his mad statements. Te Pipiwharauroa has openly said that many of the native tohunga are insane, we indeed know that some women who profess to be vehicles of spirits are mad, but some of our tohunga are not madmen but villains. Makarini was burnt on the fire to drive out the devil but his parents forgot that inside them was Beelzebub, the chief of the devils.

At the hearing it was said that all these people were deranged and they were committed to the Supreme Court.

[9] SAYINGS, STORIES AND PROVERBS

Ka pa ianei he wehenga tau.

‘It is not as if it were a changing season.’ [cf Nga Pepeha 1082]

Ka puru te puna i Taumarere, ka tuwhera te puna i Hokianga.

‘If the spring at Taumarere is blocked, the spring at Hokianga will be opened.’

[cf Nga Pepeha 1043]

Ka rere ki Orutai?

‘Are you going to Orutai?’ [cf Nga Pepeha 1105]

Ka riri Taiha, ka kata Maero.

‘When Taiha gets angry Maero laughs. [cf Nga Pepeha 1112]

Ka ruha te kupenga ka pae ki te akau.

‘When the old net is worn out, it is cast upon the beach.’ [cf Nga Pepeha 1122]

Ka tangi te wharauroa, ko nga karere a Mahuru.

‘When the cuckoo cries, that is the herald of Mahuru [spring).’ [cf Nga Pepeha 1141]

Ka tae ki Weriweri.

‘If it comes to provocation.’ [cf Nga Pepeha 1124]

Ka tere Rauwa, ka tere Pipiwhakao.

‘Rauwa and Pipiwhakao are afloat.’ [cf Nga Pepeha 1146]

Kati ano mau, ko nga kai taka a toku ringa.

‘For you there is only the food prepared by my hand.’ [cf Nga Pepeha 1148]

Ka tukua ta Pirikohoi, ka purutia ta Maruhouake.

‘Pirikohoi conceals, Maruhouake reveals.’ [cf Nga Pepeha 1162]

He pou pai ka eketia e te kiore, he pou kino e kore e eketia.

‘A handsome post will be climbed by the rat but not a plain one.’ [cf Nga Pepeha 655]

E hoki oti te huare ki te kuwaha?

‘Will spit return to the mouth?’ [cf Nga Pepeha 111]

He urunga tangata, he urunga panekeneke: he urunga oneone, ko te urunga mau tonu.

‘A human pillow is a slippery pillow: a pillow of land, that is a secure pillow always.’ [cf Nga Pepeha 809]

Ka whatiwhati nga parirau o Rupe.

‘Rupe’s wings are quite broken.’ [cf Nga Pepeha 1215]

Kei kai i te ketekete.

‘Lest there be disappointment to eat.’ [cf Nga Pepeha 1223]

Kei pau nga para toenga a te uri o Tamangu.

‘Don’t eat the fragments left by Tama-ngu [greedy son].’ [cf Nga Pepeha 1232]

Kei runga te whetu, kei raro te marama.

‘The star above, the moon below.’ [cf Nga Pepeha 1244]

Kei uta Hikurangi, kei tai Hikurangi, [ kia titiro iho ki te wai o te pakirikiri, ano ko nga hina a toku upoko.]

‘In Hikurangi inland is the place, but at the seacoast of Hikurangi [look down at the blue cod soup, indeed white as the hair of my head.] [cf Nga Pepeha 1263]

Kei te ruru tonu te ruru a Te Ihonga.

The knot of Ihonga is still tied. [cf Nga Pepeha 1258]

Kei uta nga hau o Rirapa te tu ai.

‘It is on shore that the exertions of Rirapa stand out.’ [cf Nga Pepeha 1264]

Me homai nga hau o Rirapa ki uta.

‘Let the fame of Rirapa be brought ashore.’ [cf Nga Pepeha 1852]

Kei uta te pakanga, kei tai te whiunga.

‘Inland the fighting, at the seaside the killing.’ [cf Nga Pepeha 1265]

Kei whatiwhati noa mai i te rau o te rata.

?Do not break in vain the leaf of the rata.

Kia eke ki runga o te puna o Tinirau.

‘O, that I might climb the spring of Tinirau!’ [cf Nga Pepeha 1281]

Kia matenga ururoa kei matenga tarakihi.

‘Die like Shark, not like Tarakihi!’ [cf Nga Pepeha 1306, 1308]

Kia whakaoho koe i toku moe ko te whatuturei a Rua.

‘If you arouse me from sleep, let it be for the treasure of Rua.’ [cf Nga Pepeha 1344]

Kirikiri kai ota, he tangata ringaringa.

‘These are baskets of food and people have hands.’ [cf Nga Pepeha 1354]

Ko te rourou iti a Haere, ko te tokonga nui a Noho.

The Traveller has a small basket of food; the Stay-at-home has much.’

[cf Nga Pepeha 1592]

Ko Nukutaumatangi te hara, waiho te raru mo Rupe.

‘The fault lay with Nukutaumatangi but Rupe got the blame.’ [cf Nga Pepeha 1462]

Ko Maru kai atu, ko Maru kai mai, ka ngohengohe.

‘Maru eats out, Maru eats in; all is agreeable.’ [cf Nga Pepeha 1428]

Korero whakatu ana tetahi a Wahiao, korero noho ana tetahi.

A certain one of Wahiao stood and spoke, another talked sitting down. [cf Nga
Pepeha 1487]

Korero tu ana wahine iti, korero noho ana wahine nui.

‘A little woman speaks standing, while the big woman speaks seated.’ [cf Nga Pepeha 1486]

Kore te hoe, kore te tata.

‘No paddle, no baler.’ [cf Nga Pepeha 1488]

Kotahi au e kata te moho.

‘Although I am but one, the moho [bird of the underworld] laughs.’

[cf Nga Pepeha 1500]

Kotaki au e kata te moho. sic.

?

Ahakoa kotahi au, tena e kata te moho.

‘Although I am by myself, even the moho will laugh.’ [cf Nga Pepeha 17, 1500]

Kotaki au e kata ai te moho. sic.

?

Kotahi te taha mahimahi, kotahi te taha paraoa.

‘One side low-born; one side of aristocratic descent.’ [cf Nga Pepeha 1509]

Kotahi tangata ki Hawaiki, ko Whakatau-ihu anake.

‘There is but one man in Hawaiki, Whakatau-ihu only.’ [cf Nga Pepeha 1505]

Kotahi tangata ki Aotearoa, ko Tamanuitera.

‘There is one man in Aotearoa, Tama-nui-te-ra.’ [cf Nga Pepeha 1504]

Ko te heke ra o Maruiwi, i toremi ai ki te reinga.

Like the migration of the Maruiwi who disappeared into the lower world.’

[cf Nga Pepeha 1542]

Ko te ruru i te kete e kitea.

‘The tied-up basket is recognised.’ [cf Nga Pepeha 1596]

Ko te tangata hua ana whakatauki ko Turaungatau.

‘The man with many wise sayings is Tu-rau-nga-tau.’ [cf Nga Pepeha 1598]

Ko te toa ki uta e pikitia ana, ko te toa ki te wai te pikitia.

‘The warrior on land will come to the rescue, the warrior on the sea will not.’

[cf Nga Pepeha 1605]

Ko te whero i raro e ngaro, ko te whero i te kanohi.

?The retiring chief will be ignored but not the one who is up-front.

Ko Waitaha nga tangata, ko Kaweke te ngakau.

‘The people belong to Waitaha, but not so in heart.’ [cf Nga Pepeha 1658]

Ko te kai waewae te tukua mai kia huaina atu e arotau mai.

‘Thou allowest they foot (or thy footsteps) to come hitherwards to me, that it may be said abroad, thou lovest to come hither.’ [cf Transactions 12 p.130]

Ko wai hoki koia te wahine pai rawa te wehenga atu i a Muturangi?

‘Who indeed was the most beautiful woman? That ceased with the passing of Muturangi [literally ‘the last of the chieftainesses’]. [cf Nga Pepeha 1653]

Kua kaheko te tuna i roto i oku ringaringa.

‘The eel has lipped through my hands.’ [cf Nga Pepeha 1675]

Kua pae nei te koputunga ngaru ki te oneone.

‘Masses of sea foam have been cast up to lie on the sand.’ [cf Nga Pepeha 1684]

Kua ta noa ake te korau o Te Puku, tena ko to Ouwea e kai tonu ana.

‘Already Te Puku has eaten up the tender shoots of the young ferns; those of Ouwea are still being eaten.’ [cf Nga Pepeha 1693]

Kua riro ki Wiwi ki Wawa.

‘Gone to Wiwi, Gone to Wawa.’ [Who knows where?] [cf Nga Pepeha 1688]

Kei mau ki tai ki Tu, puhia he angina; e mau ki tai ki Noho, he huhu, he popo, he hanehane.

‘Do not cling to the side of Tu, or you will perish and be swept away by the wind; hold to the side of Noho and you will [die peacefully to] be food for the huhu grub, and will decay and rot.’ [cf Nga Pepeha 1227, Transactions 12 p.135]

Maramara nui a Mahi ka riro i a Noho.

The large portion of Worker is taken by Sitter. [cf Nga Pepeha 1745]

Maramara iti a Mahi kei riro i a Noho.

Let the Worker have a small share lest it be taken by Idler.’ [cf Nga Pepeha 1745]

Ma pango ma whero ka oti te mahi.

‘By red and by black the work is finished.’ [cf Nga Pepeha 1742]

Hei kona ra, haere ake tenei, to ake te papa o te whare.

? Farewell, this person is going home to close the door of the house. [cf Nga Pepeha 410]

Mate wareware te uri o Kaitoa, takoto an te paki ki tua.

‘Thoughtlessly died the offspring of Reckless, but fine weather soon followed.’

[cf Nga Pepeha 1777]

Mate papa-kore te uri o Kaitoa.

‘The offspring of Rashness died heedlessly.’ [cf Nga Pepeha 1772]

Ma wai e rou ake te whetu o te rangi, ka taka kei raro?

‘Who can reach a star in the sky so that it shall fall below?’ [cf Nga Pepeha 1801]

Me aha ki tana i tiki ki Kopua te tarea?

?

Mehemea kei Okaingaroa e kore e whiua nga kai.

‘If you were at Kaingaroa you wouldn’t throw food away.’ [cf Nga Pepeha 1823]

Me hirau atu te ra koia, e haramai nei?

‘Can the sun be pulled down with a forked stick as it arrives here?’ [cf Nga Pepeha 1849]

Me ka uhi ranei koe ki te huruhuru kakapo, pu mai o te tonga.

‘Shall I cover you with a cloak of kakapo feathers heaped up here from the south?’ [cf Nga Pepeha 1854]

Me utu te Aka, ki te aha?

‘What was the ransom for Te Aka?’ [cf Nga Pepeha 1919]

Me utu ki to rae.

‘How much is your face worth?’ [cf Nga Pepeha 1920]

He kura te tangata.

‘The human being is precious.’ [cf Nga Pepeha 527]

Na nga rua wahia koe i ora ai.

‘By sickness and purging you were saved.’ [cf Nga Pepeha 1953]

Na te moa i takahi te rata, koia i ngunu ai.

‘The rata was trampled by the moa. [That is why it is bent.]’ [cf Nga Pepeha 1965]

Na tetehi te tihe, na tetehi te tokomauri.

‘One sneezes, the other hiccups.’ [cf Nga Pepeha 1969]

Nga huhu[na], nga wera, to kai, e mangere.

‘Scorching and burns are your food, oh lazy one.’ [cf Nga Pepeha 1996]

Ngahuru kei runga, ngahuru kei raro.

‘(Sign of) tenth month above, abundant food below.’ [cf Nga Pepeha 1999]

Nga kai o Otamatahei, ehara tera kei tua o Kapenga e haere ana.

‘The things of Otamatahei, not that; on the farther side of Kapenga, it is going. [cf Nga Pepeha 2006]

Nga waewae haereere o Tokoahu, kei tua, kei tua.

‘The wandering legs of Tokoahu, which were here, there, and everywhere.’ [cf Nga Pepeha 2010]

He rakau tawhito, e mau ana te taitea i waho ra, e tu te kohiwi.

‘An ancient tree with sapwood just adhering on the outside and only the heartwood standing firm.’ [cf Nga Pepeha 672]

Nonahea taku katanga, no Hingakaka ra ano.

? Whence my laughter? It comes from Hingakaka. [Is this Te Rauangaanga rejoicing at his victory at the Battle of Hinekaka? cf Nga Pepeha 896]

He kaka, ki tahaki: puehuehu, ma tona whaiaroaro.

? The fibrous bit is put to one side; the mealy bit he keeps for himself.

[Under whaiaro, whaiaroaro – self, person, Williams cites – Patua iho, he kaka, ki tahaki tera; a ka puehuehu, ma tana whaiaro tera. Under puehuehu – mealy, he cites – Titiro iho ka puehuehu, ma tana whaiaro tenaka. Various translations are given in Nga Pepeha 2127 and 2520. ‘He pounds away, a fibrous bit, put aside for someone else, a mealy part for himself.’ ‘If one sees a mealy potato it is saved for one’s own eating; or if a fibre of fernroot is pounded it is put aside.’]

Pekapeka rere ahiahi, hokioi rere po.

‘The bat flies in the evening, the hokioi in the night. ‘[cf Nga Pepeha 2135]

Pikipiki, motumotu, ka hokia he whanaunga.

‘Always returning here, a relative.’ [cf Nga Pepeha 2138]

Pipitori nga kanohi, kokotaia nga waewae, whenua i mamao, tenei rawa.

‘With a [white or pied tit’s] sharp eyes and quick moving feet, the land will not seem to be very far away.’ [cf Nga Pepeha 2141]

Poroaki tu tata, whakahoro ki tau ke.

‘The farewell promised a return soon, but a year slipped away.’ [cf Nga Pepeha 2145]

Puritia to ngarahu kauri.

‘Keep your kauri resin soot.’ [cf Nga Pepeha 2154]

Ruia taitea, kia tu ko taikaka anake.

‘Cast aside the sapwood and let the heartwood alone stand.’ [cf Nga Pepeha 2178]

Ruia te taitea, kohia te kai rangatira.

?

Ruia te taitea, kohia te rangiura

‘Strip away the sapwood and gather up the red heartwood.’ [cf Nga Pepeha 2179]

Takoto kau ana te whanau a Tane.

‘The offspring of Tane lie prostrate.’ [cf Nga Pepeha 2191]

Tane rou kakahi, ka moea: tane moe o te whare, kurua te takataka.

If a man dredges mussels, marry him; if a man sleeps at home, bang his head.

[cf Nga Pepeha 2216]

Taka ringaringa te ngaua e te kuri.

‘My hand will not be bitten by dogs.’ [cf Nga Pepeha 2202]

Tama tu, tama ora: tama noho, tama matekai.

The working person flourishes; the idle one suffers hunger pangs.’ [cf Nga Pepeha 2214]

[10] 

THE AMERICAN NAVAL SHIPS

By Tamati Katene.

At 9 o’clock on Sunday evening, 9th August, the American fighting fleet arrived in Auckland. It had sailed from San Francisco to Honolulu, Hawaii, and leaving Hawaii came to Auckland, but while it was still far off messages were arriving each day. On Saturday 8th a telegraph message arrived: ‘We will reach Auckland on the day arranged. Because of the rough seas we have not been able to do all the preparations, but we are sailing well and are now 360 miles from Auckland.’

We did not know the exact time the visitors would arrive but it was arranged that the guns would sound after the ships reached Rangitoto. The guns were fired at 8.30 and people hurried to the hilltops, to the tops of houses, to the launches, but it was at dawn that most of the people, the women and children, went to the hilltops. The emergence of these taniwha on the horizon was awesome – sixteen warships all painted white with Admiral Sperry’s ship, the Connecticut, in front. These are the American naval ships, their tonnage and guns. The number of officers and sailors is 14,000.

Tons / Guns

Connecticut 16,000 / 24

Kansas 16,000 / 24

Louisiana 16,000 / 24

Vermont 16,000 / 24

Minnesota 16,000 / 24

Georgia 14,948 / 24

New Jersey 14,948 / 24

Rhode Island 14,948 / 24

Virginia 14,948 / 24

Ohio 12,500 /20

Missouri 12,500 / 20

Maine 12,500 /20

Alabama 11,525 /18

Illinois 11,525 / 18

Kearsage 11,525 / 22

Kentucky 11,525 /22

These vessels were in six divisions or classes.

1. Vermont, Kansas, Connecticut and Louisiana were launched in 1904-5. Each vessel cost £1,600,000. Each one can sail at 18 miles an hour.

2. Georgia, Virginia, Rhode Island and New Jersey were launched in 1904. Each of these vessels cost £1,500,000. The speed is 19 miles an hour.

3. In this class the tonnage decreases. Ohio, Missouri and Maine were launched in 1901. With difficulty these can reach 18 miles an hour though the Ohio can almost do 19 miles an hour.

4. Alabama, Illinois and Minnesoto each cost £98,000. The speed of each is 18 miles.

5. In this class are perhaps the most powerful warships in the world because of their construction and size, the Kearsage and Kentucky. However they are not very fast. The speed of each is 16 miles an hour. Each cost £900,000.

All these ships are called ‘battleships’, they are very well-armoured and have many guns. The thickness of the iron in the hulls is one foot. This kind of ship is not fast in sailing but it is powerful in fighting. The next ship to the battleship is the ‘cruiser’; it is lighter and faster. One could say perhaps that the battleship is like a bulldog and the cruiser like a greyhound. All the ships that have come to Waitemata are battleships, except for the five ships carrying food and the sick. The smaller warships were left at San Francisco.

The cost of these 16 American ships is £20,000,000. The miles travelled from leaving the home town of New York and returning to that town will extend beyond 37,000 miles. Many of the great names of this nation would be able to speak conclusively for them. However the greatest man of this fleet whose name cannot be overlooked is Admiral Sperry. He is the most important person. He has total authority and the responsibility for every aspect relating to the control of these ships. It is said that it is very difficult to find in America a man to take the office that he holds. He was born on 3rd September, 1847. In 1866 he entered the Marine Military College. Before long he was promoted through the many offices of the Marines and on 6th March, 1906, he was given the title, Rear-Admiral Sperry. The top admiral, Robley, is confined by sickness to San Francisco.

As the ships drew near to Auckland harbour they were welcomed by the firing of guns from the Auckland forts. As they entered the Hauraki Gulf they were sailing in a line of five to seven miles in length. The white paint made it look as if the white cliffs of Aotea were sailing in the water, while the sky was black with the smoke of the engine fires. Afterwards the welcome was answered by the visitors and the earth and sea shook. But we remembered waiting for the English ships, the Encounter carrying our elder, and the Powerful and the Pioneer. Many people went out on the launches and yachts and other craft to welcome these monsters. When they were near their anchorages the remarkable achievement of the Admiral was obvious. These leviathans were like soldiers drilled on land. Not one was far away or sailing faster than another; they were all the same. It was wonderful to see. As the Pakeha say, it went like clockwork. The welcome given by the people of Auckland to the Duke (the Prince of Wales) in recent years was not nearly as enthusiastic as this. Many people were in Auckland.

Near the time set for the landing of the Admiral and some of the senior officers a a great many people were crowding around to see this part of the party. They landed and were guided to the place arranged for the speeches. The Prime Minister, the members of Parliament, Lady Ward and some other women were present. The Prime Minister stood to speak and when he had finished some other honourable members of Parliament also stood and spoke. When the time came for the response to the words of welcome and greetings to the American party, the crowd applauded and gave over their ears to listening. There were many speeches and pleasantries and what have you, which it is not possible to write down. The streets too of Auckland from the wharves to above Queen Street were very fine. There were decorations, flags and many other Pakeha decorations. At night it was very striking. The streets and the large Auckland shops were lit up. They were all lighted with electric lights. One wonderful thing was the decoration of the warships with electric lights, the lights outlining the shape of the ship, the masts and the ropes, as if they were ghost ships.

Queen Street was full of people and the tramcars and buggies had been stopped because of the many people.

It is not possible to give a complete running account of each day. The main activity each day was entertaining the officers and sailors. One day some were welcomed to the Governor’s house; others went to see the town on tramcars and buggies. Some went by ferry boat to shoot deer on Motu Tapu. On the Wednesday some went to watch horse racing at Ellerslie. After the races most went to see the remarkable village of Rotorua. The trains were filled with marines and people. Mr Ward, the Admiral and some leaders and other high officials were the important people. When they arrived at Rotorua at mid-morning, buggies and motorcars were lined up outside the Grand Hotel to transport the people. There were so many buggies and other means of carrying people. As the people were looking around the Maori applauded; some performed the haka and other Maori entertainments. Then when they drew near the new Bath House they were challenged by three Maori warriors and welcomed by some Maori girls who, the Pakeha paper said, were ‘beautiful’ girls all dressed in Maori costumes. When the time came for the buggies to draw up, Te Arawa began their activities, haka, poi and other entertainments. At the conclusion one of the Te Arawa chiefs, Te Kiharoa, spoke. His words were words of salutation and greeting to the Admiral and the other ‘big guns’. His words were appropriate for this pleasant occasion. Te Kiharoa said that Maori should give a warm welcome to the warriors sailing the American naval ships because the ancestors of the Maori were people who sailed the oceans. When the Pakeha were clinging to the shores of the land the Maori were criss-crossing the Pacific. Many Maori garments were stacked up by the visitors. Afterwards Admiral Sperry stood and responded to the welcome and the speeches. He had words of praise for the Maori speeches, for their entertainment, for Rotorua too, and for the Government Bath House – he wanted to steal that house. After dinner they went to see Te Whakarewarewa and the raising of the tapu on the carved house of Mita Taupopoki which stands there. These strangers, Pakeha, saw the many crafts of the Maori. They were shown around by the lady guides. The visitors wondered at the eerie activity at Te Whakarewarewa and the eruption of Te Wairoa. The Pakeha from America said that they had heard about hell and now they had seen it. On Friday they returned from Rotorua and, as soon as they arrived, went on board one of the battleships, the Louisiana, for a dinner given by the Admiral for the people of Auckland – 2000 people were welcomed. The sailors were excellent. There was much frivolity but there was sadness that the time of their departure was very near. At 8 o’clock on Saturday the 16 American naval ships sailed from Auckland for Port Jackson where they arrived at 11.30 on Thursday. The Powerful sailed on the Friday, and some of the ships carrying provisions for the Americans.

[12] 

CALENDAR : SEPTEMBER 1908

Day 10 o 11h 53m p.m. Day 26 ● 2h 29m a.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S Twelfth Sunday after Trinity

Morning Evening

1 Kings 22.1-41 2 Kings 2.1-16

1 Corinthians 15.1-35 Mark 7.29 – 8.10

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Thirteenth Sunday after Trinity Use the Embertide Collect every
day this week.

2 Kings 5 2 Kings 6.1-24

2 Corinthians 5 Mark 11.27 – 12.13

14 M

15 T

16 W Ember Day

17 Th

18 F Ember Day Fast

19 S Ember Day Vigil, Fast

20 S Fourteenth Sunday after Trinity

2 Kings 9 2 Kings 10.1-32

2 Corinthians 11.30 - 12.14 Mark 15.1-42

21 M Matthew, Apostle and Evangelist Athanasian Creed

1 Kings 12.1-15 1 Chronicles 29.1-20

2 Corinthians 12.13 – 14 Mark 15.42 - 16

22 T

23 W

24 Th

25 F Fast

26 S

27 S Fifteenth Sunday after Trinity

2 Kings 16 2 Kings 19

Galatians 5.1-13 Luke 3.1-23

28 M

29 T Michael and All Angels

Genesis 32 Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 W

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

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

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

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

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

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