Te Pipiwharauroa 127

Te Pipiwharauroa 127

No. 127

1908/10

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 127, Gisborne, October 1908.

‘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.]

THE CHURCH OF ENGLAND

We think it is a good idea to tell of the character of the Missionary Church, that is, the Church of England, though its proper name is the Church of the Province of New Zealand, so that the members of the Church may know the formularies and the teaching of their Church, and also to silence those ignorant spokesmen of the Mormon Church who confidently say that Henry VIII founded the Church, and also ignorant Roman Catholic Maori who say that the Church of England emerged from their Church.

These people know a great deal about the Church, they know more than the Bishops whose Church it is, they do not know the stories of their own churches, and they are sceptical of the true stories.

It is right that we say something about the universal Church because many Maori are saying that it is only one Church because all believe in God. This is a very erroneous statement because the devil believes in God and trembles (James 2.19) and it is not possible to say that the church of the devil is right since he believes in God. It is by a different criterion, by the fruit it produces, that the truthfulness of the Church is known.

It is not clear when the Gospel came to England. The first people to preach the Gospel in England crossed from Europe, from Gaul. But this is certain, that it was not the Church of Rome that first preached the Gospel to the tribes of England. In 597 Pope Gregory ordered Augustine and his companions to go to England. When they arrived the Church of England was already established but the bishops were incorporated in their Church. The Church of England was one in those times and is one up to the present day. The Bishop of Rome sought to bring England under his authority, to make himself the head of the Church and of the land too, but English blood would not agree to be enslaved and so, in 1531, a meeting of the Church was held and that meeting agreed that the Pope had no authority over their Church. In the days of Queen Mary, the Pope tried to bring England under his authority but the English strongly resisted giving over their Church and their land. The Church of Rome sent a fleet of ships and an army to conquer England, to frighten it with the sword and murder but the Church of England did not budge. On April 27th, 1570, Pope Pius V issues a declaration excommunicating all those who gave their allegiance to the Church of England. It is clear to us that King Henry VIII did not start the Church of England, but it started a long time ago – shortly after the days of the Apostles the Gospel came to England. The Church of England did not emerge from the Church of Rome, rather the Church of Rome in England emerged from the Church of England. Rome’s purpose is that [2] the Churches should all be made one under one head, the Pope. There is only one head of the Church, Christ alone, not a Pope.

The first church to emerge from the Mother Church, the English Church, was the Independents, that is, the Congregationalists. They began to leave in groups in the days of Queen Elizabeth, from 1868. The main tenet of this church was that each congregation was a separate church which made its own doctrine, it looked to no outside authority, it had no synod or bishops. Under the banner of the Independents came the Church of Scotland, the Presbyterian Church. The man who started this Church was a lawyer, John Calvin. The Presbyterians sought to overcome the Church of England by laws and force, but they were themselves defeated by the elder.

The third church to emerge from the Church of England was the Baptists in 1633. Their main teaching was baptism by immersion. It is said that there are now 550 separate Baptist groups now – they continue to split apart.

In 1648 the Quakers left the Church. One of their names is ‘The Friends.’ What they look to is the things of the spirit only, hence they have no set services, and no sacraments, and they do not look to the Scriptures for guidance, only to the Spirit of God. When they gather they all sit in silence. The man who began this religion was George Fox, a good man but slightly deranged.

In 1719 the Unitarian religion started. It separated from the Church of England. The first person to set up this church in England was John Biddle. They worship only God the Father. They have no set forms of service, nor do they have established doctrines but each person does what his reason tells him is right. They make much of the reason. The last church to emerge from the Church of England was the Wesleyans in 1795. The man who began this church was John Wesley, a wise and good man. In the days of Wesley religious observance had become very cold. He and his companions, Charles Wesley, George Whitfield and others, set up a group within the Church of England. Wesley was a minister in the Church of England and he did not break with the Church of England, remaining a part of it until he died in 1791. When he was near death he said, ‘Throughout my life until I die I have been a member of the Church of England; and those who listen to my words will not separate from the Church.’ The Church of England was Wesley’s Church until he died. After his death he word was disregarded and his group of believers left the Mother Church. There are many branches of the Wesleyan Church, many splits. The main thing the Wesleyan Church seeks to do is stir up the hearts of people. They are not devoted to reason like the Unitarian Church.

This account is true and its facts are indisputable. It is also true that all the main churches of England, the Independents, the Catholics, the Baptists, the Quakers, the Unitarians, and the Wesleyans, have as their mother the Church of England. They are like rebellious children who are defying the mother who gave them birth, fed them, and raised them. These are the largest churches in the world. The origin of the Church of England is Christ. It came from Jerusalem, to Europe, to England and spread throughout the whole world. The Mormons, the Seventh Day Adventists and other American churches came out of the wilderness, they are churches without a parent. The teachings of all the churches mentioned above are all found in the Church of England, only wrong things have been discarded, and so it is clear to us that our church is holy, it is awesome, it is ancient. It is the first Church in England and is the Church for England, it is the first Church in New Zealand and so is the Church for all New Zealand and is one like the Church of Jerusalem, of Antioch, of Ephesus, of Philippi, of Thessalonica, of Corinth, of Rome, and it is not [?ngahuru]. It is wrong, it is a sin, to break up the Church, that is, the Body of Christ. Christ prayed that his Church might be one, Paul cautioned against causing ‘divisions in the body’, and we pray in the Litany that we may be delivered ‘from all false doctrine, heresy, and schism, from hardness of heart, and contempt of thy word and commandments.’ We are very aware of the wickedness of splits and divisions.

Come, O Jesus,

Show your authority;

Suppress the great sin

Which assumes superiority.

Continually despised

Is your holy name;

All divided

Is your Church in the world.

[3] 

HUI OF THE CHURCH IN TAI TOKERAU (THE NORTH)

Speech of the Chairman, Canon MacMurray.

My older and younger brothers in the Lord, may the grace and mercy towards men, of God the Father and our Lord Jesus Christ rest upon you.

The Visit of the Bishop to England.

You perhaps know that the Bishop has gone to England for the meeting in London and the meeting there of all parts of the Church of England, and he has appointed me to represent him in the hui of the Maori Church. Let me explain about this meeting in London. It is a meeting of the bishops belonging to the Church of England from all parts of the world – England, Scotland, Ireland, Australia, Canada, Africa, and New Zealand – along with missionary bishops from America, India, China, Japan and other countries. Many subjects will be raised there. Let us pray that God’s Spirit will guide our fathers under God to all the right things that will build the Church of God and his people throughout the world. There is another large meeting of the whole Church of England, except for the bishops, involving clergy and laymen participating in the spread of the Gospel. There are also some other ministers who serve as consultants to the bishops and who point out what is being done in New Zealand perhaps, and also in Melanesia. Let us always remember the work of the men and women who brought the Gospel to these islands, that it may be established strongly, and let us pray always that its light may be conveyed to other lands in darkness. So, let us pray that God will bless the proceedings of his large meeting and that he will pour out the Holy Spirit on our bishop that he may speak wisely during those days.

The Work within Waikato.

Soon after Taimona and Nikora began their work there was growth, although it was not rapid, but it still continues. The seed that was sown has grown on the marae and the harvest is near. Two ministers and three laymen under them have been chosen to go about Waikato preaching. After perhaps five weeks will not Waikato have been drawn to Christ?

A Colleague for the Inspector.

Much thought has been given by those concerned about spiritual work amongst Maori to appointing a colleague for Mr Hawkins. And I’m sure it will give you pleasure that the bishop has appointed Mr McWilliams as his companion during the month of March. It heartens me that he has been appointed for you, and my hope is that this will further the work of inspecting and guiding the clergy and the native leaders of worship [?e tara ai] the helper in those parts of the vineyard.

The extension of the work in Waikato.

In recent months ministers have been appointed to Te Paina and Morena; houses have been rented for them, but the faithful must consider building houses for their own ministers. Another thing, a house has been opened at Paeroa for the women to carry out work such as has been done at Hukanui for the past two years. A Maori girl from Queen Victoria School is companion to those Pakeha women. I am delighted at the good work they are doing.

The Visit of Mr Hawkins and Hone Papahia to the Islands.

During this year the two of them visited Melanesia, something requested by the bishop there, to see if it would be appropriate for Maori people to lead worship and to teach in those islands where peoples live who are similar to Maori. According to their report there is a place for Maori there to do this kind of work amongst the people with different religions. Indeed the door is open there for believing Maori. It is a command from God that some should take up that work. ‘Who will go for us and who shall I send?’ Perhaps the answer from the Maori people who follow Christ in this country is to be similar, ‘Here am I, send me.’ By being engaged in such work, your justification of it will stir up most of your people.

Queen Victoria School.

The school Trustees, in response to the direction of the Government, have arranged for the girls to wear school uniform. The money asked of the parents for their daughters is not to be increased. The teacher is to ensure that they will follow the practice of the Pakeha schools. This is a good practice for accomplishing, integrating and extending the work. It is a good thing for the Pakeha girls and likewise a good thing for the Maori girls.

About the Collections.

Perhaps people are not well-informed of the work of the Pakeha of the Church to collect money to provide stipends for the Maori clergy. More than £1000 is collected in the diocese for that fund each year. From the Maori side, £130 was received last year. Listen, [4] it was that Maori contribution that made the Pakeha aware that he had to increase his support of that project, the provision for the Maori clergy.

So, my elder brothers, younger brothers, I have laid before you the important things you have to discuss now, with prayer that we may have in our hearts a real desire to do his will, and that he will send his Holy Spirit that all that we do may be done properly, that his kingdom may grow, and that people’s spirits may know life.

SOME MOTIONS

This hui thanks Miss Latham and Mrs Radcliffe and their friends for helping in the sales tent at Ngaruawahia to aid the work of the Maori Church.

That this hui gives thanks for Wiremu Te Huia, lay reader of Holy Trinity, Parawai, and for Meihana Pakihi, lay reader of Holy Trinity, Manaia, who have gone to their rest.

That a section for a house for a minister for the Ripia district be set aside. This was referred to Rev Hawkins and Rev H Papahia to look into.

The committee is asked to produce a proposal that people going to Te Rau should not have to travel by steerage but in the saloon.

[There is no rule saying that a person may not travel in the stern but only in the prow. Nor is there a rule saying that the Church should pay for the passages of people travelling to Te Rau; this is done purely out of charity. The college pays the cost of a ticket in the prow; if a person wishes to travel in the stern they must pay for it. The college pays for journeys to and from the college, for board at the school, and for doctor’s visits, and what more does a person require to make them happy? Te Rau is the only school in New Zealand that pays its students’ travel expenses, and some people are critical of this practice. If people gave up wasting money on smoking pipes and cigarettes, and such things, there would be plenty of money to live on. The Pakeha have a saying: ‘If you don’t get the whole big slice of the loaf, be thankful for the piece you do get.’ There is another Pakeha saying: ‘Beggars can’t be choosers.’ – Editor.]

♣♣♣♣♣♣

When a leading English Pakeha, Lord Mount-Stephen, died he left £30,000 to an English hospital.

CONCERNING KUBELIK.

To the Editor of Te Pipiwharauroa.

My friend, greetings. I refer to your article headed ‘Maori News’ printed in the July issue of your beautiful and informative paper, specifically to the words, ‘Kubelik is the best violinist in the whole world.’

My friend, permit me to say that he is not similarly praised overseas in Europe. It is true that he plays with great agility but this did not go beyond technical competence and agility. The whole world is amazed at this aspect of execution, but there is another side to playing which is accomplished by a great performer and it is different from this. One may tickle the common ears, but the other touches the soul and the heart of a person. In this aspect Kubelik is weak, and this inadequacy stems from his head and his heart, and if these things are lacking in a performer it is not right to say of him, ‘He is the greatest in the world.’

This is what I wanted to say. Best wishes to you as you soar on your wings and fly.

I finish here.

C N Bayertz, Editor Triad.

♣♣♣♣♣♣♣

We have looked at the Mormon writings and have found the ways in which Mormons are very different from other churches. The following are some of them. 1. The practice of polygamy – marrying several wives. 2. Christ is simply a man, and he had wives. 3. God is a man and looks like Te Whatahoro and Paora Hopere. 4. Their bible is a thing sent down from heaven (according to the account by that scoundrel, Joseph Smith). 5. Widows are ‘sealed’ (perhaps Te Whatahoro agrees with ‘sealing’ widows). 6. The living are baptised for the dead. 7. The sick and the bodies of the dead are sent to Utah – on the orders of Mere Whaanga. 8. If pagan tribes take a liking to some church, the Mormons go there and practise sheep-stealing. Perhaps these are the reason why Te Whatahoro is convinced that his church is the true church.

Some members of the Anglican Church do not like us criticising the Mormons but must we allow the Mormons only to be critical?

[5] 

ARGUING OVER SCRIPTURE.

To the Editor of Te Pipiwharauroa.

If you would, please publish my words directed to the people who are arguing in Te Pipi about the churches and those who print Te Pipiwharauroa. Listen, all of you. It is not out of my wisdom that I criticize you but out of my ignorance. You are those who have wisdom while I am the most ignorant of the ignorant and the most mistaken of the mistaken. In my ignorance I find your quarrelling very distasteful. I think it is bad to let the Scriptures become a matter for argument although the word of Scripture is used to contradict, and is taken in a different sense by a person to align with his arguments, and, if on the face of it the word does not support his church, he twists it. I have heard indistinctly some saying that the Apostle Peter said of Christ: ‘Christ died for sins and has left us an example that we should follow in his footsteps.’ [1Peter 2.21] Some say that Isaiah prophesied that Christ would be derided but would not deride in return, he would be opposed but would not resist. [Isaiah 53.7] Is it not our work to follow in the footsteps of Christ? Are we to make Scripture our battleground? Is it not said that Christ said, ‘Do not throw your pearls before swine lest they be trampled on.’ [Matthew 7.6] Is that saying about stone pearls? Where is there a pearl greater than the word of God which is far more valuable than rubies? Did not Paul say that if a person does not repent after one or two warnings he should be abandoned? Did not Solomon say, ‘Teach the wise and he will turn his ears and increase his knowledge. [Proverbs 9.9] Do not be angry with the fool lest he should repent.’ My leaders, please stop making the word of God a source of argument, lest you lose it, you wise people, since I have heard people saying that the Scripture says, ‘If anyone adds any words to what God has written, God will add punishments for him; if anyone takes away any part he will also be pinched off by God.’ [Revelation22.18-19] People, do not accuse me of having ill-will towards you in writing and urging you to bring an end [to quarrelling], or of hi-jacking learning. No, words of this kind have nothing to do with wisdom such as yours, but out of love I wrote lest those who add things have punishments added to them, and those who take things away are themselves taken away. Stop filling our paper with quarrels but with the old words for each one’s subscription so that they get value for their five shillings. But perhaps presently there will be those who think the same as I do. I beg you, with regard to those parts of my letter that contain severe words, that you will put aside my faults which you perceive and place them again on my head. I am foolish when it comes to thinking.

From your servant,

Nikora Tautau.

Uawa, Tairawhiti.

THE STATEMENT OF THE LEADING DOCTOR.

Booze is a wonderful thing according to the statements of those who plunge into that beverage. If a person is cold, let him drink alcohol; if he is warm let him drink alcohol to cool him; if he is sad let him drink alcohol to get rid of the sadness (while it is known that one of the main things alcohol does is cause depression); if the person is weak then let him drink alcohol to strengthen his body, (although it is known that alcohol is an important cause of weakness and affliction in a person). Now this learning comes from the devil’s college. For a different view we look to Dr Sir Frederick Treves, one of the most learned doctors in the world, the doctor who saved King Edward from his very serious illness. Treves said:

‘When alcohol stimulates the body this is just one of its harmful effects. For a short while later the body starts to shake, and after that a person’s strength declines. During the fighting against the Boers I was with a large force of 30,000. The first men to succumb to exhaustion were not tall men or short men, large men or small men, but those who drank alcohol, and when they collapsed it was as if their backs had been carefully branded. People are deceived in thinking that alcohol will strengthen them, or that the alcohol will do them good.’

But, you half-castes, do not be deceived by those who practise cajolery for the kidnappers who sell alcohol, but in the coming November, have pity on the whole people and prohibit this beverage which tempts people. Be careful lest you vote indiscreetly for your child after you lest you turn him into your enemy.

●●●●●●●

Mr Stout thinks that the people of Turanga here have lost their will – they have no wish to better themselves, no ambition, no hope.

[6]  

TAHARAKAU

Pita Ngungu, otherwise known as Pita Tutapaturangi, wrote about Taharakau in Te Pipiwharauroa last month. Mohi Turei spoke to me. And Mohi also gives the explanations below.

The cause of Taharakau’s journey was a farewell message from Tapuae. Stories of Taharakau and his younger brothers Kourahuruhuru, Tunohowaru, and Te Ara, and his sisters Tirapare and Kokakura had spread. The latter were twins and were spoken of in Turanga as the twins of Tanuatangihia, Tirapare and Kokakura.

These two women had great mana when they were bidden to suppress troubles by their brothers. One was an expert at weaving clothes, she also had a sweet singing voice, she was good at the haka, and she was a beautiful woman. So these women were very famous.

As were also their brothers. Taharakau and Kourahuruhuru had mana. They were warriors when it came to fighting men and driving them away and were good at incantations for a war party or for dedicating a house. It is said that they had fine voices for chanting incantations – for war parties, that is, ceremonies for success in battles, for planting kumara, [?tau], for preserving game, and for fishing. They were people who lived well.

E nui tira e awhea mai e aku pureke tarahau

‘A large travelling party is encompassed in my flax and kiekie rain capes.’ [sic cf Te Pipiwharauroa 126 p.3]

When there is a large travelling party or a large war party then it is said,

Ko te tira a Taharakau.

‘It is the travelling party of Taharakau’ or

Ko te ope o Taharakau.

‘It is the war party of Taharakau.’ 

Those others are encompassed in his name; when they settle down, each chief can be seen. 

‘Rangipopo’ is a name for thunder; his voice is ‘resounding’.  The ‘spear’ was an incantation to rouse Rangipopo. When he spoke it was ‘resounding thunder’, his sign of approval. It was a sign to the people of each pa who were saying, ‘Who is this man?’ When they heard it they said, ‘This is the one who makes the thunder resound.’

Pare kahu, pare karearea.

‘Head decorations of hawk feathers, head decorations of falcon feathers.’

There is a saying,

E noho ki raro, he kahu koe kia tiu i te ao o te rangi.

‘Sit down: are you a hawk to soar in the world of the sky?’

There is another proverb,

Kia ata kai, kaua e kainga kareareatia.

‘Eat slowly, not like the falcon.’ [cf Nga Pepeha 1274]

If a person gobbles a bird, this proverb is said. Those birds were set apart as gods by the Maori. But Taharakau’s head bands would put them down.  He knew that Tapuae and his people would be wearing head decorations of heron and huia feathers, and Taharakau wore his head bands – head bands to challenge a war party, head bands with a message for people.

The rough rain capes which he placed on the ledge of the sliding door were to deal with the tapu and to dispel the effects of witchcraft. The proverbial saying is,

Ko Te Wairoa tapokorau.

‘Te Wairoa of a hundred pitfalls.’ [cf Nga Pepeha 2640]

 
That saying is about witchcraft. A spell was put on the doorstep so that if the person summoned crossed over it he would die. That is why Taharakau dispelled the evil effects with his cloaks. ‘Tuwawahia’ and ‘Tuheuheuria’ are incantations used when sprinkling the water from the rain capes and placing them on the doorstep.

To the Editor of Te Pipiwharauroa.

Greetings! Concerning the stories in the paper No. 125 about the responses of your ancestor, Taharakau, I heard the following words from your elders. At the time Taharakau thought of going to Te Wairoa the news reached Tapuae and Te Angiangi, another chief from Turanga, also heard. Angiangi asked, ‘Taha, when will you go to Te Wairoa?’ Taharakau replied, ‘Tomorrow.’ Angiangi said to him, ‘Let’s go together.’ Taharakau answered, ‘Very well.’ They slept and at dawn Angiangi dressed in his chiefly clothes – his white, dogs’ hair cape and his ornamented cloak, while Taharakau took three or four of his rough capes. Angiangi called out, ‘Taha, you’re weighing yourself down carrying your capes.’ Taharaka replied, 


E roa a raro, e tata a runga.
‘Below is far, above is near.’ [cf Nga Pepeha 244] 

The two of them set out and in the middle of their journey there was a storm so that Angiangi called out, ‘Taha, let’s wait here until the storm is over then go on.’ Taharakau answered, ‘I said that below was long and above near.’ The two men went on and arrived at Te Wairoa. The call went out that a party was arriving, Taharakau and his companion. Then there was a welcome. ‘Welcome! Welcome!’ These men went and sat in the house. Tapuae dressed in his chiefly clothes. Tapuae was a fine-looking man. He and his people went to the visitors’ accommodation and sat there. After a time Tapuae asked his question: ‘Taha, what food do you eat at Turanga?’ He was told straight away the food always partaken of in Turanga:

He ahi kouka  i te awatea he [ai wahine] i te po.

‘Roasting kouka during the day and making love to a woman at night.’ [Nga Pepeha 347] 

Now Tapuae thought that he had troubled Taharakau and he looked at Taharakau, who looked disgusting in his flax capes, and he thought in his heart that he would ask questions relating to the appearance of the two of them, his and Taharakau’s – Taharakau’s lack of a dogskin cloak and his bedraggled looks. He asked the question: ‘Taha, what is the sign of a chief?’ Taharakau answered straight away:
  
He whare maihi tu ki a Kahukra-a-Rongomai ki te pa tuwatawata, he tohu no te rangatira; he whare maihi tu ki te paenga he kai na te patu he kai na te ahi.

‘A carved house at Kahukura-a-Rongomai in a palisaded pa is a sign of a chief. A carved house in open country provides fodder for weapons and for fire.’ [cf Nga Pepeha 838]

Thereupon Tapuae sat in silence. I end my contribution here, and wait for your.

Eruera Te Kahu.

[7] 

SAYINGS, STORIES AND PROVERBS.

Kia mau tautiti o Whatiua.

Fasten on the girdle of Whatiua. [cf Nga Pepeha 1315]

Uwhi tere, horahia; na wai, na oti.

? A cover erected quickly will be scattered: by whom then?

He kura kainga e hokia, he kura tangata e kore e hokia.

‘A treasured home will endure, not so a treasured person.’ [cf Nga Pepeha 523]

Hei konei ra i to taua kainga, kaore e taea e au te mau: kati o muri nei nou te tuara tetere hei waha ake.

? Farewell to our home. I cannot retain it. In the future yours is the ample back on which to carry it.

Titiro ki Opou, ki te pa o Kaitoa.

‘Look at Opou, Kaitoa’s pa.’ [cf Nga Pepeha 2521]

He pati waka pea, ko Tawharau kia riro noa.

? He may beg for a canoe but Tawharau will take it away anyway.

Haere maha, mahue maha.

‘Many go, many are left behind.’ [cf Nga Pepeha 292]

Either go in force or all stay at home.

Matua i te waka ringaringa.

? It is important to have an armed crew.

E tama tangata e akona i te whare, te tunga ki te marae tau ana.

‘The one who has learned in the house and on the marae stands with dignity.’ [cf Nga Pepeha 720]

Werohia ki te poho o Huatare.

‘Challenge to Huatere’s stomach.’ [cf Nga Pepeha 2641]

E tama te atea: whakatu noa ra koi atea ana.

? [Perhaps relates to the following proverb.]

E tama te kanohi ngaro; whakorekore noa ra koi ngaro ana.

‘O son, the face not seen; to be unseen is not to exist.’ [cf Nga Pepeha 240]

I whea koe i te matikaotanga o te kowhai?

‘Where were you when the kowhai was in bud?’ [cf Nga Pepeha 914]

I whea koe i te tangihanga o te horirerire, ka tanu ai i tetahi kawei hue mau?

‘Where were you when the grey warbler was singing? [Was there planted a shoot of a gourd by you?]’ [cf Nga Pepeha 880]

I whea koe i te ngawhatanga o te pua o te akiraho?

? Where were you when the akiraho shrub was in bloom?

He ata marama e kore ai e mau te kiore: he ata tangata e kore ai e mau te tangata.

‘Moonlight prevents taking of rats, so also the human shadow frustrates capture of a person.’ [cf Nga Pepeha 362]

He kopura tipokaia, he manawa tangata.

‘A seed tuber dug up, a human heart.’ [cf Nga Pepeha 495]

Hoatu koe te kai i mua, ko au hei muri nei; e ki ana a Ruarua.

? Give out the food before, I am coming after; so says Ruarua.

Te kai i te ngaro, he putanga whananga ka kitea.

‘Concealed food found when a party of travellers appears.’ [cf Nga Pepeha 2309]

E kore e puta te whanaunga ka rau nga mahara, rakuraku noa ana.

‘The relative who considers many thoughts will be left behind scratching his head.’ [cf Nga Pepeha 158]

He mahi te ata noho, e ki ana a Wheke.

‘There is work in remaining quiet, according to Wheke.’ [cf Nga Pepeha 538]

Ana, na te taua.

? There! by the war party.

Kia ma te marae, hurihia te pohatu; whai iho ma te ahi ka ki te marae e whakaatu.

‘Let the marae be clean; turn the stone over, then let the burning fire reveal it.’ [cf Nga Pepeha 1307]

He patu takaukau kia hume kia kakara ai.

‘It is pounded until broken and the odour is noticeable.’ [cf Nga Pepeha 628]

Te anga karaka, te anga koura, koi kitea ki te marae.

‘Karaka husks and crayfish shells should not be seen on the marae.’ [cf Nga Pepeha 2267]

Kia iti te manga kei te taha o te ahi.

? Let there be few remnants of food left beside the fire.

Tu pupu, tu ngaro, tu hao, tu ea.

‘A portion in a little bundle is a portion lost; a portion in a basket is a portion to be repaid.’ [cf Nga Pepeha 2576]

Ka ngaro reoreo tangata, kiki o manu.

‘No human voices, only the twittering of birds.’ [cf Nga Pepeha 1048]

Taku ahi tutata, taku mata ki koha, taku ahi mamao, taku mata ki poro.

‘When my fire is close by, the point of my weapon is sharp, but when the fire is distant the point is blunt.’ [cf Nga Pepeha 2193]

E tipi te waha i uia hoki ko wai ki muri?

‘He chants and asks, ‘Who is behind?’ [cf Nga Pepeha 249]

Ka whati toki o Te Whare.

? Te Whare’s adze is broken.

Ka whati toku tuara.

? My back is broken.

Ka ngaro tatua ki roto.

? The girdle is lost within.

Whanga-pirita whakakana ngatahi.

?

E rua nga whatu o Matarae.

? Matarae has two eyes.

Ko taku tama ka whakairi.

? A sacred ceremony was performed over my son.

Ko whanga te kai i tua o toka rarangi.

‘Why wait for food beyond Tokararangi? [cf Nga Pepeha 1211]

Haere koe, ka noho tenei he kura, katahi ano ka mau iho.

? Farewell, this will remain as a treasure, then it will be taken.

Kati e noho, ka pa ianei he poroporo e hoki mai, tena pea he poroporo e hinga atu.

‘Well then, remain, for you are not a tattooed warrior who may return or perish.’ [cf Nga Pepeha 1149]

Tena koe ko te rangatira ko Tupurupuru, kia haere noa, a ka whakawharona.

? Greetings, you are the chief Tupurupuru who goes about with long strides.

Kaore he taua a te kai kia ata kai.

‘An army is not needed to attack food, so eat leisurely.’ [cf Nga Pepeha 1070]

Porotiti ra ou mahara, e Toi e.

‘Toi, your thoughts are turning over.’ [cf Nga Pepeha 114]

‘Toi, your thoughts are in a whirl.’ [He Konae Aronui p.44]

Waiho ma te tangata e mihi kia tau ai.

‘Let another sing your praises.’ [cf Nga Pepeha 2623]

Ka hua au ka ua? Mahara ra au noku anake te rangi.

‘Do I think it will rain? I well imagine that the heavens belong to me.’ [cf Nga Pepeha 947]

He kai titowera rawa hoki nau te wai?

? Do you even have your water prepared by cooking?

He taonga kei te ringaringa.

? A treasure in the hand.

Akuanei a Kino to ai me he ra.

‘Soon evil disappears like the setting of the sun.’ [cf Nga Pepeha 32]

Tena te ringa tango parahia.

‘This is the hand that pulls up weeds.’ [cf Nga Pepeha 2373]

Kua heke te ra he kapura koriorio.

‘The sun has set, a fiery disk.’ [cf Nga Pepeha 1670]

Te taru nei a Rutawa, te ara o Ninihi.

‘This thing, grey hairs, is something that comes stealthily.’ [cf Nga Pepeha 2437]

Ki te kainga weratia te karaka ka roria.

‘If the karaka berry is eaten hot, giddiness results.’ [cf Nga Pepeha 1361]

Ki te inumia weratia te tutu ka rore.

‘If the juice of the tutu is drunk while it is hot, it is intoxicating.’ [cf Nga Pepeha 1359]

He mea mate he hau-whitia.

? Someone sick is like a changing wind.

He poti na Uekahia, ma Rongotakutama e kumanu.

? A corner belonging to Uekahia will be carefully tended by Rongotakutama. [Of a small quantity of kumara in the corner of a kete. Williams p. 296 & 155]

Ko te po Wairaka i raru ai.

‘The night when Wairaka was deceived.’ [cf Nga Pepeha 640]

E hia ianei o tawhiwhitanga? He matihe ianei, e hoki mai ki te ihu?

‘How many entanglements do you have? Can a sneeze return to the nose?’ [cf Nga Pepeha 103]

Ka rukuruku Huna, ka horahora Papakanui, ka hari Turua huka nui.

‘Wrap up your fine garments of flax from Huna, don your rough capes of kiekie from Papakanui.’ [Williams p.351 cf Nga Pepeha 2181] [? So Turua is happy even in heavy snow.]

Kei rarua koe i te po a Tamaiarehe.

‘You might be bested if you spend the night with Son-of-the- Clever-One.’ [cf Nga Pepeha 1237]

He ao te rangi ka uhia, he huruhuru te manu ka rere.

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

He ao te rangi ka uhia, he pou to Rauru ka tu.

‘As clouds deck the heaven, so a post your carver erects.’ [cf Nga Pepeha 354]

He ao te rangi ka uhia, he kai te whare wananga ka toroa.

‘As the clouds deck the heaven, so food prolongs the sessions of the house of learning.’ [cf Nga Pepeha 353]

E tata mate, e roa taihoa.

‘Death is near; by-and-by is far off.’ [cf Nga Pepeha 243]

Me hoatu te mate i roto i keteriki?

‘Give death in a small basket.’ [cf Nga Pepeha 1850]

He waka, kia herea?

‘Is this a canoe that can be tied up?’ [cf Nga Pepeha 827]

Ka hia ko Takura-a-waha e tuturu ihorangi?

? [See Williams p.75]

Ka riro to irikura ka waiho te purapura a Whakaotirangi te take o te irikura.

‘The treasure is gone leaving the kumara seed of Whakaotirangi, the beginning of a treasure.’ [cf Nga Pepeha 1116]

Te paku peka tanekaha, te iti kahikatoa.

‘The strength of the small man is like small red manuka’ or ‘The elasticity of the tanekaha branch; the hardness of the small red manuka.’ [cf Nga Pepeha 2393]

Te toa o te tangata kei runga ko kaeaea.

? The bravery of a man; above is the bush hawk.

Ko te manu koau nui, kahore ona rangatira, kahore ona aha.

‘The bird that chatters loudly does not have nobility or anything else.’ [cf Nga Pepeha 1565]

Ka konewa haere te tangata.

‘The person is singing while going along.’ [cf Nga Pepeha 989]

Iti te kopara kai takirikiri ana i runga i te kahikatea.

‘Although the bellbird is small, he plucks at the kahikatea.’ [cf Nga Pepeha 908]

Ko Kotore maumau tangata, maumau taonga.

‘Kotore [river], waster of people and water of property.’ [cf Nga Pepeha 1418]

Hauhake tu ka to Matariki.

‘Lifting of the crops begins when the Pleiades set.’ [cf Nga Pepeha 325]

He pakihiwi tangata e kore e mawhaki, tena he pakihiwi kai ko te mea tena e mawhaki.

? A man’s shoulder cannot be broken off, but a shoulder of food – that can be broken off. [cf Williams p.198]

Taku kiri kai matai o Tapuiropa, ka tokia e te hau.

‘At Tapui-ropa my skin was warmed by a fire of matai, but now it tingles from the wind.’ [cf Nga Pepeha 2197]

Makariri piri noa, tahae mahana he arero.

‘Cold that only clings, stealing warmth, [is not worth] a tongue’s sound.’ [cf Nga Pepeha 1719]

Korero ahiahi, tumata ngaingai.

‘Talk in the evening is lighting fires and planting.’ [cf Nga Pepeha 1483]

Tutohu ahiahi, whakarere hapara.

‘Accept at night, reject in the morning.’ [cf Nga Pepeha 2588]

Haere atu te wahine, haere marokore.

‘The woman goes but goes without her apron.’ [cf Nga Pepeha 269]

Ahiahi mo wai, ata roki.

? Calm in the evening, calm in the morning. [Williams p.212]

Tumutumu parea, rakau parea, whanui te ara ki a Tane.

? Clear away the stumps, clear away the trees, to broaden the path to Tane. [cf Nga Pepeha 2571]

Oti ano tau e mau ko te maro anake, he mokai ahi tere koe.

? When you’ve finished dressing you are only wearing a loin cloth. You are a nuisance who causes discord.

Te patiki taha nui o Tiere, te paua patato o Tahia, ko te kai tenei o Kahungunu.

‘The big-sided flatfish of Otiere, the paua knocked off the rocks of Tahia, these were the food for Kahungunu.’ [cf Nga Pepeha 2396]

[8]

A MISSING MEMBER

Where is Kaihau?

To the Publisher of Te Pipiwharauroa.

It is right that your paper, for the information of the Maori of the Tai Hauauru, should make known what we are hearing and what is being written in the Pakeha newspapers about the complaints being made in Parliament House about the absence of the Maori Member for the Tai Hauauru and that he is not attending Parliament to do the things he was appointed to do as Member. Look at the attached issue of the paper which I leave to you to translate into Maori. It is indeed a reminder to the tribes who are soon to elect their members that those who vote should look carefully at the characters of the named candidates and carefully assess the qualities, the strengths and weaknesses of the candidates.

From your friend,

H H Matengaro.

Te Kuiti.

The King Country Chronicle of 4th September, 1908, said: ‘Last year Henare Kaihau, member for the Tai Hauauru attended Parliament infrequently, and this year he has yet to occupy his seat. Tame Parata criticised Kaihau the other day for his long absence because he was not there when a bill affecting his area was being discussed. Tame Parata said, “Every day my fellow-Maori members and I attend the House to deal with the business of the Dominion and also to scrutinize things affecting the Maori People, and I must point out to this House and to the people at large that Kaihau was elected to look at things affecting his tribes, but his main concern seems to be to stay at home and not do the things he was elected to do. Kaihau has behaved like this for many years. If I am absent from Parliament for just one week my people start to grumble. Although Kaihau is not present he still gets his £300. The House should look into this.” ‘

Since the first week of October Kaihau has been in Wellington.

♣♣♣♣♣♣

A Napier Pakeha newspaper said, ‘There is something we must announce, which is, that there is no a Maori in Napier prison, and we hope that this will be the case with Maori for many years to come.’

HAUHAU, RINGATU, AND WERETA.

To the Editor of Te Pipiwharauroa.

Greetings, friend. Please place on board our Bird the few words that follow. I want to thank Pine Tuhaka for his words in Te Pipiwharauroa 123 about the declaration of Mr McLean, Minister of Maori Affairs, to Ngati Porou in 1865, the year in which he swore to Te Hatepe. What Tu says about the oath is right, however I want to explain the content of that prayer; the name of those gods were Rura and Riki, and name of his church was the Hauhau. The Hauhau came to Opotiki and Mr Volkner was murdered. When they arrived at Waiapu, Ngati Porou fought against them and the Ngati Porou Hauhau were defeated by the Government troops. When the Government side won, the Hauhau side swore that Ngati Porou should not return to that religion. And so from that time right up to this day on which I am writing no-one has returned to that religion, not a hapu, not a tribe, and Mr McLean’s oath is still talked about by people in these days. As to the Ringatu religion, it is perhaps because it was taken over by Te Kooti that aspects of it strengthened our opposition to that religion, but that church is committed to our whole Bible beginning with Genesis to the Revelations of John. However the thing that is different is the singing of some of the psalms but it is still obviously the Bible that is being used, the psalms and songs of David, a [?pikitana] of David.

Enough of this matter. As for the doings of Wereta, Wereta’s work is not to set up a church but to heal, and the basis of his work is 1 Corinthians 12. He belongs to the Anglican Church but our attitude to his activities means that he goes to all churches which call upon the Father, Son and Holy Spirit. Those are the churches he likes. Those churches with a preference for either the things of earth or the things of heaven – he does not like those religions. Best wishes. May God protect us.

Manahi Kaui.

Whenukura, Waiapu.

September 5, 1908.

♥♥♥♥♥♥

But many people here in Gisborne are milking cows or raising sheep. One Maori lad here in Gisborne who worked for many years as a carpenter has now returned home to take up farming.

[9] 

THE MORMON HUI.

My friend, greetings to you. In the old days, the days of hope, sir, as the saying has it, [? let your love decrease and my love increase for both of us - ? mou te aroha kia iti moku te aroha kia nui mo taua]. The thing that will increase my love is if you load these words on his small wings so that they can be seen by those who read Te Pipi. I am reluctant to speak about the Mormons [? since I am a young bird that has fallen out of the nest as far as the Momons are concerned -- ? na he punua hinga no te Momona i a au]. One evening Hemi Korohina slept at my home. I said that we should have a service. This man is a Mormon. He exhorted me to join his church, even praying that God would turn our hearts so that we joined the Mormons. At the end of the service I said to that old man, Old man, you can stop praying for us for I say to you, No. In the morning there arrived two Pakeha and one Maori so that there were four of those people. They came to my house and we lamented with them and they with us. I said to one of these Mormons that I had heard that Kokahauwai and Maraea Korohina had visited Nuhaka to arrange for the Mormon Hui to be held here in Hiruharama in the coming year. Those Mormons said, Yes, the hui would be held here. I replied that I could not give permission for it to take place anywhere in the parish. If the Mormons want to make a rubbish heap here when the place is in a plesant state it cannot be allowed. Some, the women belonging to his church – Hunipa Waopereki was their leader in that church, heated a brick in the fire and placed in on the sick. Then one of those Mormons took someone wearing spectacles and, Sir, he baptised him. He was baptised at Waipare. I said that that was enough and that they should set up their hui there at Hone Paerata’s. That Pakeha said to me, 'Don’t be so perverse but be baptised with your friends this day into the holy church of God.' I replied to this mischief with the prayer given for us by one of you, Hira Paea, at Waipiro. 'O God, I beseech you to strengthen the loins of the Whanau-a-iri-te-kura to overcome in the battle that has come upon them. We beseech you to do this. Amen.' This Pakeha said that I was wrong. I replied that we were all present at that funeral for Te Ita-nga-a-Hauwiti, and everyone, the local people and the visitors, applauded that prayer which was new, so how then could a person then go off to this kind of thing. Then I said,'You are the false prophets spoken of by Christ: "Beware lest you be deceived by men. Many will come in my name saying that I am the Christ and many will be led astray. If someone says to you, ‘Look here is the Christ,’ or, ‘There he is,’ do not believe it. For false Christs and false prophets will appear and produce great signs and omens, to lead astray, if possible, even the elect. Take note, I have told you beforehand. So, if they say, ‘Look! He is in the desert!’ do not go out. If they say, ‘Look! He is in the inner rooms!’ do not believe it." And another thing, had you been a real church and had come early to New Zealand in the time people were eating one another then I would have received you, I would have approved. As it is you have come here to lead us astray.' One of them called out, 'Sir, I am one of the many in the islands who have come.' One came and said, 'My lads, let us not listen to what this humbug says.' Another replied, 'Sir, you’ve got a filthy mouth.' I called out, 'Sir, since you, who called me a humbug, come from this area where you’ve been preaching, this area says that you should not speak like that.' At this, one of those Mormons ran away. I called out:

‘Me ra tonu a te Naera e to ana.’

‘Te Naera is like the setting sun.’

This gets its significance from a saying of Kino in former times. It was said to Kino:

'Haramai, e noho e Kino.'

‘Welcome, sit down, Kino.’

When he was going to fight, Kino said:

'Nawai te koau ka ruku ki te arotumaunga a e taea te hoki.'

‘The shag that dives towards the face of a mountain cannot be turned aside.’ [cf Nga Pepeha 1987]

Sir, you may die. That fierce one said:

‘Tena ra te ngaru puku tena te ngaru whati.’

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

The meaning of that is that he will be saved by chiefs. When that fierce one came to do battle he received a single blow to the forehead and as he fell he called out:

‘Me he ratou tonu a Kino.’ [sic]

[E, me he ra e to ana Kino.

‘Ah, Kino is like the setting sun.’ cf Nga Pepeha 191]

One of the Mormons, Hemi Korohina, called out that they must write to the holy people and tell them not to come to the hui at Hiruharama given what was said by people here. ‘Indeed,' he said, 'Waiapu is my area and there are no Mormons there except me.’ The Mormons dispersed, I saluted these Pakeha, and Hemi Korohina sat down.

We went into the house and the old man said to me, ‘I’ll sing to you. I will give voice to my waiata. Old man, may the waiata prove true.’

‘I and my Mormons are people living at our home, in Utah.

Wait until we are smashed and cast up at Hiruharama.’

So, my lad, this is why I am a young bird that has fallen from its nest. Best wishes, Pipi, in the grace of our Lord Jesus Christ who has been good to our gracious King, the Seventh, and who brought the light to New Zealand and brought to an end the perverse practices of past times, notably, cannibalism, [10] so that we eat the meats given to mankind by God, pigs and sheep and cows.

Pire Rangi.

Waitakaro, Waiapu.

[Ngati Porou is amazed at the strange action of holding this hui at Hiruharama when there are no Mormons there. The main results of the Mormon hui held at Nuhaka were a large expenditure and leaving the people there short of food. The potatoes there and elsewhere have gone because of the demands of the hui. When the potatoes buried in the earth were uncovered they were rotten and the good ones that were dug up were  set aside for the hui. Pire is still one of the leading people on the marae at Hiruharama. Ngati Porou, cast out this unauthorised event so that you are not abused. – Editor.]

A LETTER FROM TE WAIPOUNAMU

To Te Pipi, the famous bird.

Bird, greetings to you and your whole family. I would like you to carry these few words to the two ends of this country, Aotearoa and Te Waipounamu. I wonder at the ability of the articles in our Pipi to wake up those of us who are sleeping the sleep of the ignorant. It is not that we Maori are an ignorant people, no, but we are lazy at heart and therefore are overcome by sleep rather than by Learning. This is what our ancestors said:

E moe ana te mata hi tuna,
E ara ana te mata hi taua.

‘The eel fisher’s eyes sleep,

but those of the warrior are awake.’ [cf Nga Pepeha 192]

These sayings are all similar to the words which we see in our Pipi about this generation of Maori children who are wrestling with the learning of that people and very few of them have come close to winning in that race. But, to my way of thinking, part of the problem facing our children stems from us parents. Let me explain. First, we send our children to school and they live with Pakeha ways for a year or perhaps two then they return to their Maori homes. The first things they are taught by the parents are the charms of the Maori, stories of witchcraft, and the works of the tohunga – these are the things our children learn from us. Second, we go to the public house and drink alcohol and then return home where we fall down, we swear, and the child sees his parent and is distressed and ashamed of his parent. Presently the child becomes hardened and is changed and does bad things. Eventually the news gets back to his parents that their child has been stealing and the parents are worried.

So I say that the parents are responsible for some of wrong done by the children.

Ra Kato.

Waitapu, Takaka.

NEWS OF THE DOMINION.

A whale 87 feet long has beached at Okarito. The whale is the largest living creature in the world and the whale which beached at Okarito, Hokitika, is the largest seen by people.

We gave an account of the arrest of two men for the murder at Kawatiri on the evidence of Connolly. The two were sent to prison for 7 years. On the day they were sentenced, Connolly was summonsed by the men’s lawyer for perjury. At the recent trial Connolly was found to have lied and was sentenced to 7 years imprisonment. He also confessed to having committed the murder. The other two have been released. Had they been sentenced to death they would have died wrongly. The diligence of their lawyer saved them but the payment he received was a little over £1.

A newspaper here in Gisborne accused a public house of keeping a Pakeha drunk for a week until he had spent all his money - £40. The newspaper was summonsed for libel but was found to be right. When all the man’s money had gone he sold his clothes, was taken to gaol, and then returned to his home out of his mind. This the kind of thing public houses do, but here in Gisborne some half-castes vote to continue the sale of alcohol. The vote is wasted.

OTHER ITEMS

The centre for the Mormon religion is Salt lake City, a pa built by Brigham Young. Here one finds the largest Mormon churches, but most of the people of this pa are not Mormons but belong to other churches.

London is the largest city in the world. There are nearly 7,000,000 inhabitants. The city covers 448,000 acres. The price of one part of London is £3,500,000 an acre, that is, 10/- an inch.

[11] 

MAORI NEWS.

One Wairarapa Maori has demonstrated his farming ability. He has 20,000 sheep and has 28,000 acres of land, which he leases out to other Maori.

Te Whare Taotu died at Te Araroa on 8th of this month and was brought back to Turanga. Te Whare was the printer of Te Pipiwharauroa this year. He was very nimble and hard-working. His fellow worker said that Te Whare was one of the most amiable and able people he has met.

We heard of a man from Mahia who went to Ngapuhi to get ghosts. He brought back the ghosts which he carried in a paua shell. Perhaps the ghosts came from the fearful children of Ngapuhi because it was not long after the ghosts arrived that their new owner died.

This man wasted his money in going to Ngapuhi; he used it up in travelling on the Pakeha boats. Here in Turanga one finds plenty of ghosts. Te Tatana has the parent and he gives the chicks to those lacking ghosts.

A Pakeha from Wairoa has written saying that Maori children should not be sent to school lest the Pakeha children get diseases. This was said because of the long time the dead are left unburied in that district. I have heard it said that a body can lie as long as two weeks at Te Mahia.

This is a mistaken practice. It is not considerate but can bring sickness to the living, and we hear that there is much sickness amongst the people of that area. The body of a person who has died from a bad illness is like a blocked cannon. Maori are scared of death and of the bodily appearance of a dead person like a ghost.

Tiki Paaka has set himself up as a candidate for Tai Rawhiti against Apirana Ngata. Tiki Paaka’s home is now in Whanganui where he has an office. He is standing for the Opposition.

Judge Jackson Palmer has spoken about how the people of Hastings wrong-headedly go to the horse races. He said that one day he scheduled the court on a race day and the Maori asked that the court be suspended until the end of the races. The judge refused. In this way Maori leave their lands to suffer while they go to the races.

One of the occupations of Hastings’ Maori is drinking, men and even women, and one of the Hastings chiefs stood up at the Wellington Hui to make known this great problem. It is said that the women are smug in their attitude to drink, getting on the train they show their beer, and when they arrive home they boast about knowing how to get alcohol. Their conceit is their shame.

At the Mormon hui held at Korongata, Te Whatahoro of Wairarapa said: ‘This is indeed the church of God; therefore I am not afraid of saying that other Churches are wrong; therefore if others say that they are the true church let them set out their teachings for all to see. I am diligent in explaining the precepts of this church which is called the church of Jesus Christ.’

We have not yet heard Te Whatahoro explain the precepts of the Mormon church, but we have explained the teachings of the Missionary [Anglican] Church. For one thing, although Te Whatahoro knows some ways, his speaking about the churches is still at the ABC level. If he is a person with a knowledge of English he can see in the Pakeha libraries books explaining the Missionary church, which are not myths like the stories of the Mormon church. He urged that all Mormons give one shilling each and it was collected.

THE MARKETS.

Because of the high price of kauri the Pakeha has started to import Californian timber, Oregon Pine.

To preserve our timber forests the price of timber has climbed. Kahikatea [White Pine] is one timber that has gone up in price. A large quantity of kahikatea has been sent to Australia. A Pakeha in Port Jackson has ordered for himself 3,000,000 feet of kahikatea, and a London man also wants 1,600,000 feet a month.

One occupation that is making money at present is growing fruit trees, apples, peaches, and others. It has been found by people growing trees that one can make £100 from one acre. A half-caste from the Tai Hauauru called Downs has begun growing trees; he has 100 acres of land.

NOTICE

If the wrapper is red we are stopping sending the paper.

[12] 

 CALENDAR : November 1908

Day 8 o 7h 28m p.m. Day 24 ● 9h 23m a.m.

1 S Twentieth Sunday after Trinity

All Saints’ Day

Morning Evening

Wisdom 3.1-10 Wisdom 5.1-17

Ezekiel 34 Ezekiel 37

Hebews 11.33 – 12.7 Revelation 19.1-17

2 M

3 T

4 W

5 Th

6 F Fast

7 S

8 S Twenty-first Sunday after Trinity

Daniel 3 Daniel 4

Hebrews 1 Luke 24.1-13

9 M

10 T

11 W

12 Th

13 F Fast

14 S

15 S Twenty-second Sunday after Trinity

Daniel 6 Daniel 7.1-9

Hebrews 2 John 4.1-31

16 M

17 T

18 W

19 Th

20 F Fast

21 S

22 S Twenty-third Sunday after Trinity Use the Collect, Epistle and
Gospel for the 25th Sunday.

Ecclesiastes 11 & 12 Haggai 2.1-10

James 1 John 7.1-25

23 M

24 T

25 W

26 Th

27 F

28 S Vigil, Fast

29 S First Sunday of Advent

Isaiah 1 Isaiah 2

1 Peter 2.11 – 3.8 John 11.17-47

30 M Andrew, Apostle.

Isaiah 54 Isaiah 55.1-17

John 1.35-43 John 12.20-42

RULES OF TE PIPIWHARAUROA

1 There is one issue of Te Pipiwharauroa a month.

2 The subscription for the paper is five shillings (5/-) a year in Postal Order or stamps. Do not hold on to halfpenny stamps, the most desirable stamps.

3 If the shillings sent by a person are used up, they will be sent an account. If the account arrives be quick to send the money. Only because of such money does the paper come out; it is not something that just grows.

4 Articles may be sent from all parts of the country, but the Editor reserves the right to determine whether the article is printed. Write clearly.

5 This is the address to be written on the outside of all letters:

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.