Te Pipiwharauroa 131

Te Pipiwharauroa 131

No. 131

1909/02

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Gisborne, February 1909.

‘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.]

HON. APIRANA TURUPA NGATA.

We told last month of the appointment by the Prime Minister of Apirana Ngata as a Minister of the Crown, and so we are want to give a thorough account of Apirana Ngata’s speeches and actions and of his teachings, not by way of boasting but of informing. There are some people with hearts full of envy who see no reason why they should be happy at the promotion of Apirana, but it is an advancement of the whole Maori People; the conferring of this honour shows respect and admiration for Apirana.

We have heard some strange statements from people about Apirana Ngata. It was also contended that it was not right for him to stand to be a member of Parliament and that he would not be content with being just a member but that he was setting out to obtain the office of minister and eventually that of Prime Minister. Some people think it is a wicked thing to be a minister or Prime Minister. They may know the wrong or wrongs, but we do not believe it is a wrong but only a good thing. If it is wrong to hold the office of minister it is also wrong to be a member. All members would like to be appointed as ministers; it is an honourable title and a position in which one can do great work. The Government writes the laws, so it is a very good thing that a Maori is in the group which makes the laws and can speak out, ‘It should like this or like that; not this or that; this is too onerous, make it easier.’

We were very happy when we heard that Apirana Ngata had been appointed a minister, and for many reasons. A Maori minister has been appointed previously but the appointment differed from that of Apirana. Timi Kara was the first half-caste to be appointed as a minister, but it was a post that he eagerly sought. When he started it was as a member of the Opposition and he was a Maori member. Subsequently he stood as a Pakeha member and he joined the Government side. When he was appointed, Mr Seddon kept for himself the position of Minister of Maori Affairs; some time later Timi took up the office he now holds. The appointment of Mahuta as a minister was a trick to diminish his standing as a king and to entice him to join the Government side so that his lands would be available to the Pākehā. When Mr Ward became Prime Minister, Mahuta was dismissed. However, Apirana’s appointment as minister is because of his abilities, his knowledge and his integrity. Because of his desire to have Apirana in the ranks of officials, the Prime Minister has increased the number of ministers. Had not Timi Kara been still in office, Apirana would have been Minister of Maori Affairs, but in a short time he will get one of the important ministries. We believe that he could manage all the ministries outside the Ministry for Maori – Minister for Lands, Agriculture, Education, Labour, or others. We will not be surprised if Apirana is made Prime Minister, and we know for certain that if he lives long enough he will be the first Maori to be knighted and to be called ‘Sir’. Why not? People of all races have been knighted, only we Maori have not.

[2] 

 A proverb that is very important to the young people of the Te Aute Association is: 

 Ka pu te ruha ka hao te rangatahi.
‘The old net is laid aside and the new net goes fishing.’ [cf Nga Pepeha 1100]

This proverb is supported by the saying of Tamahau Mahupuku who said: ‘The century of the elders is past; this century is for the young.’ We Maori have been in education for very many years and in recent years we have seen much fruit – doctors, lawyers, Government ministers, apart from ministers of the Church. These are the fruits of many years of schooling. The advance began and these are the first fruits. ‘Apart from ministers of the Church.’ Maori have achieved some high positions but in the Church there are none in high positions. The church was the first body to work amongst the Maori People but not a single Maori has achieved a high position – inspectors, archdeacons, or heads of Church schools, and according to Eruera Te Kahu the role of Maori ministers is to be dogsbodies, servants. Why do we see Maori as doctors, lawyers, and Government ministers, but have not seen a Maori in a high position within the Church? There are two possible answers: there are no suitable Maori, or the heads of the Church despise the Maori. We believe that the Church would be greatly strengthened were a Maori to be appointed to one of the positions of the Pakeha. We have taken up [?tauwiratia] positions as doctors, lawyers, Government Ministers, farmers, but Maori have not taken up important positions in the Church. Many positions have been set apart for Pakeha only so let the Maori schools be places for Maori to cultivate and see what strengths emerge or what bad things happen, lest our learning, our abilities, our hopes are lost.

Apirana Ngata’s progress has been in leaps and bounds. He had thoughts of standing as a member but he waited upon the elders – the old nets to make way so that the new nets could go and fish at sea to see if they could catch some young mullet. Apirana Ngata was born at Te Kawakawa (Te Araroa) in 1874 – he is coming up to 35 years of age. He began his schooling at Wai-o-Matatini and was educated there for several years. His intelligence was recognized there. After Wai-o-Matatini he went to Te Aute College where again his intelligence was recognized. In his last year he was the leading student in the whole college. Before he reached his final year he had passed the Te Aute matriculation exam. After finishing at Te Aute he spent a short time in a lawyer’s office here in Gisborne - [Hugh Joseph] Finn’s office. In 1890 he went to the University in Christchurch. He studied there for three years during which his ability, his intelligence and his good character were recognized. He was esteemed by all his friends for his character. After gaining his BA degree he went to Auckland to the legal office of Devore and Cooper – Judge Cooper now. While living in Auckland he got his MA [he graduated in 1921] and LLB degrees. On gaining his LLB he was admitted as a lawyer of the Supreme Court, but the work of a lawyer was unpalatable to his spirit. While in the lawyers’ office he married Arihia Tamati, daughter of Tuta Tamati of Whareponga. When he returned from Auckland he was appointed Secretary of the Te Aute Students’ Association, a position he held for four years. He travelled over all parts of the Tai Rawhiti. Afterwards he began working as a sheep farmer. His first station was at Kakariki, a place in Waiapu. He borrowed some money from Samuel Williams and said to Mr Williams that his body would be the guarantee of his mortgage. Kakariki has now been completed and one would not know it is a Maori sheep station given the excellent state of the land, the buildings, the fences and the livestock. In 1907 Apirana Ngata received the highest prices in New Zealand for his wool. His woolshed is one of the largest and best in the whole of New Zealand – this was one of the first Maori sheds to shear sheep with machines. Apirana’s house was one of the first Maori homes to be linked to the telephone wire. Apirana manages four sheep stations – Kakariki (also known as Ahikouka) Akuaku, Taurawharona, and Te Herenga. His younger brother Renata manages Ahikouka now. Apirana Ngata was appointed as Chairman of the Land Block Committee. In 1905 He defeated Wi Pere. During his first year in Parliament he served in the Commission on Te Aute and the Land Commission too. The work required by the Land Commission was extraordinary but Apirana Ngata added to this work his work in Parliament, his work at home, the large hui held in Wellington last winter, and many other things done by a man with an appetite for work. After Apirana had been three years in Parliament he was made a minister, and that is why we say that he has progressed by leaps and bounds and his progress has not yet stopped.

There is no reason for anyone to be jealous of Apirana Ngata, because he is a person who should progress and nothing will hinder his progress because he is a good man, an upright man, a determined man, a wise man, a farmer, and a man with an appetite for work. Paul says: ‘Pay to all what is due to them –Taxes to whom taxes are due, [3] revenue to whom revenue is due, respect to whom respect is due, honour to whom honour is due.’ [Romans 13.7]

SOME RAPID ANSWERS.

The canoes of Te Aopururangi and his tribe were held up at Horowera by the storm. They were many days there. One morning Te Rangikawanoa came out and looked at the calm sea and called out, ‘The sea is lying flat.’ Te Aopururangi, in the house, heard Te Rangikawanoa’s call, and it caught at his heart. He called out, ‘’What was that, Te Rangikawanoa?’ The response came quickly from the one standing outside, ‘For sure, I was saluting the calmness of the sea for a marble fish.’ [‘Ehara e, e mihi ake ana ki te marino o te moana mo tetahi kehe.’]

It was a bête noire of Henare Potae when someone discarded the flesh of the paua, but Hare Taawha did not like the dark flesh of the paua. When the two of them were eating together Hare [?kute - ?cut up] the flesh of his paua. When Henare saw it he was angry and said, ‘Sir, you’re wasting food!’ Straight away, while he went on cutting [?kute] the flesh of his paua, Hare Taawha answered, ‘How is that? I’m gutting my fish.’

Hare Taawha and his wife came and slept at Te Ariuru. In the evening Tuihana te Umupaku put on a meal of preserved pigeons. Hare placed the dish of birds before his wife. When she ate the woman tasted that the birds were bad and declined the birds. Hare thought she was being offensive and he took the bird in his hand saying, ‘This is how you eat bird.’ He put it in his mouth, his tongue hurt, he groaned, and asked, ‘Tui, what is this food, who gave you this food, where does this food come from?’ Quick as a flash Tuihana answered, ‘This food is a bird, this food belonged to Hapurona, and this food comes from Anaura.’

Te Kani-a-Takirau was on a journey. He was hungry and turned aside to the village of Raharuhi Hapupoia. He came upon him raking out corn and said, ‘Are you still raking?’ Raharuhi replied, ‘As soon as it is ebb tide we go.’ [‘Ana ra taitimu ka haere.’]

♣♣♣♣♣♣

Mehemea kei runga i te turuturu.

‘Like heads on posts.’ [cf Nga Pepeha 1824]

Nga uri o Kare-taringa-tahi.

‘The descendants of Kare-taringa-tahi obey without delay.’ [cf Nga Pepeha 2084]

‘WEARINESS’

‘The Maori problem is weariness.’ These are annoying statements for a lazy person, an ill person and for a lethargic person. The annoying Pakeha word for Maori is ‘by and by’ – ‘the Maori sickness is putting things off,’ and it is said by Pakeha that Timi Kara is the man worst afflicted by this sickness and so he has been called Timi Taihoa [Timi By and by] and his Department is the ‘Office of By and by.’ Te Pipiwharauroa has said, to no effect, that the Maori are not a lazy people, but in these days, the days of leasing land, of selling land, of the buggy, the horse, the railway and the motor car, we Maori have become lazy. In the days of our ancestors the only way to travel was on foot. Tawiri would return by evening from a trip from Waiapu to Turanga or Opotiki. Tawiri would carry the bones of a deceased from Opotiki to Waiapu or a bag of flour from Opotiki to Waiapu. He always moved quickly. In the olden days only the chiefs had large stomachs, they were the ones who did no work; but in these days the low-born have big bellies. The prophets of old were people who travelled by foot and so their bellies were slim, whereas the prophets these days cannot see their boots.

All work is burdensome to a lazy person. Why were people’s houses and clothes dirty and smelly? Because of the laziness of the woman. Just what was the reason why the window of the house remained unglazed, the fence was still broken, the gate still crooked, the wires of the fence slack and the shawl hung in tatters? Because of laziness. Why were people’s faces or bodies dirty, and why did the children have scabies? Because there was no water or soap was too expensive? No, it is rather because of the Maori sickness of laziness. Why were not suitable houses being completed? Because of laziness. Why was the marae dirty with litter, with the shells of paua, pipi, and winkles which have not been swept up? Because there were no hands? Old lady, it is because of our fever, laziness. Why was the buggy broken because there were too many people on board who got on for short trips or who would not get down when it had to climb over rough places? Because of laziness. Why was the coach not washed and the canopy not treated with oil? All of you, it was because of our sickness, laziness. Why were Maori scared lest they wander far? Because of laziness. Why did a man insist on wearing his wet clothes or on lying on the ground and not standing up in order to prevent himself becoming ill? Because of laziness. Why were some people poor [4] even though they had plenty of land and their bodies were strong? Because of laziness. Why did some people leave the work to others? Because of laziness. Why was the minister not diligent in looking after his parish? Because of laziness.

Why was the hole full of rancid water left to stand and not covered up? Because of laziness. Why didn’t people go to worship even though they lived close to the church and the minister had to travel a long way? It was not because they had too much work to do but because they were sleepy, lazy. Why did some people not travel by the broad road? It was not because of great sins but just because of laziness. Why was our agriculture so behind? Because of laziness.

A man worked his garden, which he ploughed and harrowed. When he sowed it he only sowed one part, and at night he prayed to God, ‘O God, you are very good to me, and I ask you to sow the remaining part of our garden, After all, I did the ploughing and harrowing and the sowing of one part.’ This prayer was heard by some young people, and at night they sowed the remainder of the garden, and the man whose garden it was wondered at God’s love for him. Next year the man again prayed, ‘O God, I have finished ploughing and harrowing our garden. Together we sowed it last year, but this year I am beseeching you to show me even greater love than last year by sowing our garden by yourself.’ When the garden grew the only food it produced was docks, [?wekahu], fathen and sorrel. If some people were able to get God to work for them God would become their slave. That’s laziness.

THE WIDE WORLD

From the fight between Tommy Burns and Jack Johnson, Burns received £6000 and Johnson, £1500. Burns received more because he held the title of champion and Johnson was keen that the two of them should fight.

When a ship was wrecked in Australia, 40 of those on board died and 18 survived.

Labourers are suffering a great deal in England through lack of work. Many are wandering the streets.

◊◊◊◊◊◊

Tena toetoe haemata a Hine-te-moa te whanatu na.

? The strong-growing toetoe of Hine-te-moa will not go away.

MAORI NEWS.

At the meeting of the Pakeha synod of the Diocese of Waiapu in Napier Bishop Williams announced that he wished to resign as bishop. This year a new bishop will be chosen.

The Reverend Riwai Hiwinui Tawhiri has been appointed teacher of the Pakeha school at Te Awanui, Waiapu. Riwai is one of the teachers at Waerenga-a-Hika College. Ngati Porou children have a strong yearning to return home.

At the break-up of Te Rau College last year the students showed their affection for Reweti Kohere and his wife by presenting them with a gift. As Kohere was in Te Waipounamu the gift was presented to his wife. He has been appointed minister for the Parish of Te Kawakawa (Te Araroa) and is returning to the place where he grew up.

Rua and his two wives appeared in Gisborne again this month. Rua must have plenty of money as he now travels the roads by car. While Rua was speaking to Wi Pere, Wi was smoking his pipe; he forgot that a pipe is a bête noire to the Urewera prophet. Rua said, ‘Wi, where in Scripture does it say that a person should smoke a pipe?’ Wi replied, ‘Do you not know what God said to Adam, that by the sweat of your brow shall you smoke a pipe?’ Rua’s wives seem to be his servants. When a drunk took liberties with Rua’s wives, Rua was angry, his whole body trembled, he scolded him, he threatened the drunk who then answered him ‘Best wishes, best wishes, Rua. Long live the prophet.’

FROM THE EDITOR.

People should not mistakenly heap their complaints on the head of the new Editor for, although the old Editor said farewell in the December edition he is still editing the January and February editions. This edition was printed in haste because it had to be produced rapidly and there was no-one at Te Rau to manage it. Although the old Editor is leaving his voice will be heard in the opening paragraphs under the heading, ‘Kui, kui, whitiwhitiora!’

[5]

‘THE WORSHIPPING HEART.’

By the fruits the tree is known; by his works a person is revealed: likewise, a person is known by his worshipping heart. This is the sign of the people of God. The important thing about faith is not being knowledgeable about worship, it is not knowing the things of God, it is not beautiful worship, rather it is the worshipping heart. Paul wrote to Timothy, ‘Pay careful attention to yourself and to the teaching.’ (1 Timothy 4.16) The translation of this is: Take care. Don’t let your mouth speak louder than your works. Having a worshipping heart is better than learning. Permit your works to proclaim your faith. This is better teaching than any words from your mouth. This will make people listen to you. If the way you conduct yourself uprightly speaks louder than your voice when you preach then your church will be filled with people; if what you say overshadows the way you conduct yourself and what you do, it will not be long before your church is filled with spiders.

LEASING LAND.

To the Editor of Te Pipiwharauroa.

When we saw our Bird’s article saying about the Maori of the Wairarapa that they were a lazy people whose work was to consume the money received from leases – when I saw this I thought that they are a better people in this instance than those Maori who are selling their land and sitting about eating the money. It is better for us Maori people to lease to the Pakeha those lands which are lying idle for some years knowing that the lands will be returned in good condition for us to work. During the time we are living off the leases the appropriate thing for us to do is to work at home, planting fruit trees, growing food, and seeking places where fruit trees will grow well. Another thing about leasing land to the Pakeha is that it gives us a good name and also the Maori people, and our descendants will still have land, and the Pakeha will not be able to laugh at us and our descendants from their lofty dwellings.

Ingoa Kore [No Name]

[It was not the Editor who said that Ngati Kahungunu are lazy. This was said by Mr Stout. Better to work the land than to lease it. Eventually lease land will be confiscated. – Editor.]

FISHING AT TAURANGA

The Salvation Army has many occupations and many ways of making money. In Tauranga, Maori from this church work at fishing. Commissioner McKie had the idea that fishing would be a good occupation for the Maori of Tauranga and an occupation to support the work of the Salvation Army amongst Maori people. Nine hundred pounds was spent on building a factory for smoking and also freezing fish. Pakeha and Maori sell their fish to the Salvation Army. If there is a boat sailing to Auckland the fish are sent to Auckland on the day they are caught, if not they are frozen or dried and then sent to Auckland or other towns. Although this work began very recently last year £1200 was raised from the sale of fish, and most of this goes to the work amongst the Maori People. The officers think that this work will grow very large. The officers running this work are Captain Muir and Andrew [?Arurana] Armstrong, men who know the Maori language and who preach to the Maori in that area. The church of the Salvation Army is on the island of Rangiwaea and it is full every Sunday. This work is very good for Maori. Another occupation that is helping Tauranga Maori to make progress is dairy farming. Best wishes, Ngatirangi! Do your best in these industries.

A CHURCH DEATH.

On Friday, 29th January, the Reverend Aperahama Tataikoko Tamihere died at Tuparoa, Waiapu. His death was sudden but he had been ill for a long time; his main illness was asthma. He studied at Te Aute where he was known for learning and for football. After finishing at Te Aute he lived at Te Rau College and in 1898 he was ordained as deacon. He and the Reverend Timutimu Tawhai were sent to minister to Tuhoe. After many years living at Te Poroporo Pera returned to Tuparoa. Not many years after the death of his first wife he also died leaving his wife, his children, and his tribe to grieve for him. Pera was a very good man, gentle and affectionate. We have lost one of the upright students of Te Aute.

[6]

TE NAUE AND MATATINI

A story from ancient times told to Governor George Grey and found in one of his books at Capetown.

[The story was subsequently published in the Third Edition of Nga Mahi a Nga Tupuna – Sir George Grey, in which the editor, H W Williams, explains that nine additional items from these manuscripts have been included. ‘Most of these have already appeared in the Maori magazine, Te Pipiwharauroa.’]

The ancestors of the people did not come from just one place but from various places. The reason this was so was the parents, perhaps the father, perhaps the mother. So perhaps one line of the ancestors was low-born and did not show good breeding. For this reason there was no great chief for this island, New Zealand. There was no person, no ancestor who was born to chieftainship to suppress wrongdoing and to promote justice for the people of this island so that they might live well and work for each other’s good.

That is what I think. Without an authoritative word there will be no well-being. So each people chose their own chief. Hence trouble arose amongst the chiefs, there being none of high birth to suppress wrongdoing. The aim of the chiefs was to enslave each other.

Our female ancestor was Te Naue who belonged to Ngapuhi. Our male ancestor was Matatini from this valley of Hauraki. How this woman came to be seen in Hauraki was down to her mother Tuohupiko who was brought here under false pretences as a slave, a captive. The girl was there when her mother was seized by the war party. She was placed by her mother in a box [? te papa-a-waka] and floated off towards the pa. The floating box was seen from the pa. It was thought that it was only a box with nothing in it. But when they looked carefully, there was Te Naue lying in the box. She was wrapped in a cloak of coarse, partly-dressed flax, of the kind only worn by chiefs.

The father and mother of Te Naue were great chiefs. Her mother was taken away into captivity. The father and the girl remained in their home. The mother was taken but the girl remained.

As she grew up into girlhood and womanhood, peace was established. Then the young woman decided to go and look for her mother. She set out in a canoe, travelling with her party. She was a beautiful woman. Her beauty lay in her eyes. It is by this that the Maori judges a woman’s beauty. By this time she had become a chieftainess. She was very lovely. And so that woman came here. She landed at the village of Te Wairoa.

She had not been many days there before news of this woman reached Hauraki. What went out about her to Hauraki was that Te Naue, the daughter of Tuohupiko, had arrived at Te Wairoa. Thereupon the men of Hauraki came to see her. It was only the young men who came to look. The reason they came was their longing to have Te Naue as a wife. Should she like this one, that was all right; should she like the other one, that was all right; should she like them all, that was all right. Many parties came to see her but it was not long before the woman, having looked at them, sent them back. The reason the woman rejected them was the ugliness of those men. Afterwards the canoe of Matatini came and beached at Te Wairoa. The men of the place saw him and gave him a welcome. When he landed, Te Naue came out to see the visitor. When he saw her, Matatini was determined to make her his wife. Afterwards they went to the village and lit a fire of fern root. Some two hundred people, men, women and children, gathered around the fire. The women turned it over while the men beat it. The heaped up fern root was pulled aside. Matatini started to eat. The chiefs were at one end, the low-born at the other. Now Matatini was eating by himself amongst the low born. Te Naue gazed at him. Matatini stayed there. The woman went with her stone, sat in front of Matatini, and struck the fern root. The visitor was angry with Matatini. These were their angry words: ‘To think we brought this fellow here!’

Afterwards, the meal being finished, they went out. It was already evening. A haka began. Matatini performed and his hands were as supple as those of a woman. The woman hastened to Matatini who continued to dance. When all was finished, the visitor slept. The chiefs slept inside the house, the low born outside. Matatini observed this and slept outside amongst the slaves. Te Naue saw where Matatini was sleeping. She wanted him for herself. He was overcome by sleep. That woman went and slept with Matatini. The woman decided to run away. Before it was dawn she went straight towards Taupo in the south. Her friend had pointed out where she should stay. His words were, ‘Go straight to Raukura to the headland that sticks out there. Stay there on the other side of the long headland. If a voice calls, don’t show yourself. When I call, then come out.’ The same morning the canoe set sail and he returned to his village. The people of the pa in which the woman had stayed were looking for her. The woman’s mother [7] heard of their search. They went to question the mother. She said she had not seen her. This was a cover-up. She was afraid of her girl’s magical powers [lit. lest she be dragged/stretched]. The canoe sailed. He longed to find Te Naue. He called out, saying, ‘Te Naue, come out!’ The men of the canoe likewise kept calling out like this until they reached Raukura. Then Matatini called out, ‘Te Naue, come out. It’s me, Matatini!’ She came down and stood on the shore looking at the canoe. Those in the stern tried to manoeuvre it sideways to shore, then those in the prow. The stern came close but it was not right. Then the prow and the middle drew near the shore and the whole [canoe] grounded. Matatini was sitting in the middle. The woman came and went straight to Matatini. Those in the prow and the stern called out that she should go straight there and stay with them but she did not want to. So Matatini took this woman and slept with her as his own wife. Their son Hura was born. Hura married Waita who gave birth to their sons Te Kore and Te Toki; Te Kore was the elder, Te Toki the younger.

AN OLD MAN’S LAMENT

To the Editor of Te Pipiwharauroa.

Greetings, my friend. I have a question for you. Why have you tampered with some of the letters of the Maori language, the wha and the nga, and replaced those letters with other symbols? There is the na with its animal tail and the ha with its supporting spear, perhaps to pierce those people who mock it. And what about this symbol of yours [the inverted capital ‘G’ representing the capital Ng], as if it was a pawaha, a moko line from the nostril round the corner of the mouth to the side of the chin? Are you then introducing Maori tattoos, pawaha, tiwhana [moko over the eyebrows], kanae [?], and poniania [moko on the side of the nose], to all be symbols in the new language? I indeed think that the works of our parents and ancestors is greatly loved by the children; they liked very much the letters which were right for the Maori language, and the whole people knew how to read the books printed using those letters. It was not the children who chose to pull out some of the old letters and substitute symbols to trouble the Maori language.

[I cannot find the elided vh which H W Williams used to represent wh and have used the symbol ‘f’ instead in the following paragraph. –Barry Olsen]

Very well then, my friend, print these words, te ŋeŋe, te ŋaŋa, te ŋoŋo, te ŋaђa, te rereŋere, te ŋoŋoro, te ŋaŋeŋaŋe, te ŋafaki, te fafa, te fefe, te fafati, te fafaki, te fefere, te fafai, te taufarefare: and thousands of other similar words. Print them with your new symbols, but will they be recognised by the people as a Maori language? In no way.

My friend, please stop sending me Te Pipiwharauroa. I am naïve when it comes to reading your paper with all the symbols in it. I have known the Maori language for over eighty-five years. I have read publications in the Maori language in which were printed accounts of the great deeds of the elders who have all now died. And now that I have grown old my eyes are blinded by the mixing up of that clear language, and I don’t know why it has been abandoned.

If you resume the old way of printing the Maori language in your paper then you may send me your paper again, and I shall send my shilling to you. However if you print my letter, please send me one copy for me to see. If it is not printed, that’s that. One more word. Do not confuse the people. Steer your canoe well, lest it overturn and the bird drowns. Te Pipiwharauroa is not a seabird, his home is on land where I have heard his song from my childhood to the present day. This is it:

Tui, tui, tui, tui.
He raumati, he raumati.

It is summer, it is summer.

Tioro, tioro.

However now the tune of that song and the things that is sung are different. Now I weep, compelled by pain! Listen to his song now:

Tui, tui,

I have died from the new symbols.

My voice is confused,

The people are troubled.

Tihewa. Tihewa.

From

Eruera Maihe Wiremu,

Pukehou, Te Aute,

January 11th, 1909.

[Our new letters were explained in the last June edition, Number 123. There is indeed one good thing about those letters which has been pointed out by our father: that is, that those letters derive from the ancient moko. – By the Editor.]

THE TE AUTE ASSOCIATION.

The Annual Meeting of the Te Aute Association will be held at Rotorua in Easter Week, from 10th April. All playing friends, come to this hui; there are many subjects to discuss.

[8] TAKITIMU

I recite the stories of the migration of Takitimu and some others. I relate to four canoes of which I speak, Takitimu, Matatua, Te Arawa and Tainui, but for now I speak about Takitimu. This canoe was a sacred canoe. The people on board Takitimu were Tamatea, Ruakapuanui, Pawa and Ruawharo. This was the canoe which carried our ancestors across the Pacific. ‘Takitimu is the canoe, Tamatea is the man, and Kahukura is the atua.’ Kahukura, the rainbow, travelled on the left-hand side of Takitimu arching over the waves of the sea, but his body was over Takitimu, wrapped in manuka bark. So the manuka bark is called the covering of Kahukura. Now, as they neared this country the atua went over Whangaparaoa, curving over it, and the Takitimu people knew that there was a river there to serve as a landing place for their canoe, Takitimu. When it came ashore, Kahukura commanded Tamatea to go and look at this island. Tamatea’s journey took him over the whole island, hence the name by which he is known, Tamatea-Pokai-Whenua [Tamatea who travels around the land], the parrot who roams around; from his making his way [pokapokatanga] through the taniwha lakes he gained the names Tamatea-Pokapoka-Whenua [Tamatea who makes his way through the land], and Tamatea-kai-haumi [Tamatea who trespasses and takes game that is not his]. After Tamatea had been instructed to search out this land, the atua commanded that Takitimu should be paddled along the right-hand side of this island. When they reached Turanga the atua left Pawa there. Pawa was left [? whakakori] there with his dog. Takitimu paddled on again. When they reached Mahia, Ruawharo was left there. Ruawharo hauled Tutarakauika to land. Then Takitimu sailed directly for Te Rere-o-Raukawa, the place designated by the atua as an anchorage for Takitimu. It anchored there and the name of the anchor was Kahotea. It was of greenstone and had been taken from Arohua, Rarotonga. And Takitimu still lies there between the two islands of Te Waipounamu and Aotearoa. It was to be seen floating there for a time, and there also the blight bird lay in the hull of the canoe as it was crossing to the other island to be left behind there, then the blight bird rose up on seeing the bay at Kararupe. It is for you to sing the song from there in order that you may know and believe. Yes, that’s the right thing for you to do.

Now let me explain the situation which completes the account of our story, that is, of the atua of our ancestors who brought them over. This thing, the rainbow, was given by the great god of heaven as a dwelling-place for his holy angel, Michael, who stands in every place in the world. So then, let me find an explanation for this part of our story in the time of Moses, for indeed the Children of Israel were brought across the Red Sea and Jehovah was their God. Likewise when our ancestors crossed from Hawaiki, Jehovah was God. They were his doings. Incline your ears to listen to the covenant of your ancestors when I speak of it to you, and the heart indwelt by the Spirit of God will understand. Now our ancestors crossed to this country and Rainbow Michael returned to fetch Captain Cook twelve generation after Tamatea in the time of Te Kani a Takirau and the others. Captain Cook then sailed and travelled in the path of Takitimu. He made land at Whangaparaoa. This took significance from the arrival of Takitimu. He gave the wharf the name of East Cape. After Captain Cook, the missionaries were sent to preach the gospel of Jesus Christ to bring an end to their butchering and eating of people. They were given pigs, goats, cows, and sheep to butcher , and other Pakeha things. After the missionaries, the Governor arrived in this country. He asked Te Kani a Takirau to hand over the running of the country to him. Te Kani a Takirau did not consent. Had Te Kani consented the [?haunga ahi – ? occupation rights] of this land its peoples would have been lost. This is the genealogy of Te Kani a Takirau, a descendant of Tamatea-Poraki-Whenua.

Tamatea 1

Kahungunu 2

Rongomaipapa 3

Maruahangaroa 4

Hinekuranui 5

Mihiata 6

Tukaki 7

Hinehape 8

Ngungurukiterangi 9

Hinematioro 10

Ngarangikahiwa 11

Te Kani a Takirau 12

Now let me explain one part of this genealogy. Rongomaipapa was a descendant of Kahungunu, and through him the female line was established throughout the country; from him came the queens of this country, Mahinarangi, Tamairangi, and Hinematioro. Rongomaipapa married Tuhourangi who was a descendant of Tamtekapua, the chief of Te Arawa , [9] and their child was Maruahangaroa wh0 came back to where he landed, to Uenukukoihe. This is the genealogy set out above.

So much for this one of our explanations. The second is that the Parliament of the country is between the two islands, that is, on top of Takitimu. That is the power that has taken over the country following the refusal of Te Kani a Takirau to agree to the Governor’s demand that he hand over the running of this country to him. The second thing is that the members elected to Parliament, beginning with the elders, with Tareha, and down to Ngata, are all still on board Takitimu, as is the Minister of Maori Affairs. The authority has not gone to Matatua and Te Arawa because those canoes do not have the mana of being under the mana of Kahukura of whom we have spoken at the beginning of this document.

Hukanui Watena.

(To be continued.)

THE SALES

In Auckland in these days the following prices are being received for these goods:

Eating cockerels, 3/- to 4/9; ducks, 2/9 to 3/6; barley, 4/3; corn, 4/9 to 5/-; oats, 2/4 to 2/6; potatoes, 4/6 cwt; onions, 7/- cwt.

Wool

The price of wool is still rising in London. In the sale on 20th January, wool from Makomako (Tokomaru), fetched 9⅛d, Hunia, 9⅝d, Rimuroa, 10¼d, Awarua, 9d, Tenakoe, 10½d, Titi (Waipiro) 10⅝d, Poukawa 11⅜d with some bales reaching 14¾d. From the prices received by these stations, Maori can work out the wool prices for their own stations. There were 10,222 bales in this sale. Prices were up from 5% to 10% on the December sale.

New Zealand.

At the Invercargill sale on 20th January, 10,137 bales were sold. The price per pound increased by ½d to 1d a pound. The highest price was 11½d a pound.

In the Dunedin sale there were 20,366 bales: Merino, 6¾d to 12½d; halfbreeds, 6¼d to12½d; crossbreeds, 5d to 13¼d. The 13¼d was for crossbreed hogget wool.

In the Christchurch sale: Merino, 6¼d to 9d, halfbreed, 5¾d to 9d, crossbreed, 5d to 8d, Corriedale wool, 8½d to 10¼d, Shropshire (black nose) 13d to 14½d.

THE BRANDY PROPHET.

A young Maori chief called Pera Waaka from Te Muriwai, Turanga, was charged with bringing alcohol into a Maori village. When his guilt was established he was ordered to pay a fine of £5, but because he was short of money he paid £1 and is to pay the remainder in the future. Pera Waaka is one of the leading supporters of the brandy church of this prophet, Hikapuhi.

If the police and the Marae Councils take strong action more people will be arrested for taking alcohol to villages outside of hotels. Those who uphold the law are maligned by the drinkers who fail to recognize that they themselves will benefit if an end is put to their anti-social behaviour.

We heard about the courage of Te Moana Tatae of Masterton, the Chairman of the Te Oreore Marae Committee. Te Hikapuhi held a large feast with fifteen bottles of brandy. Te Moana went to that feast. Before the meal started Te Moana stood and said that he had something to say, He ordered them to pay a fine of £50. Wirapeti gave the first £1 and £15 was collected. Te Moana took the £15 and the 15 bottles as well. This man is a hero to us for alone standing up in the midst of Hikapuhi’s great hui, even though he had abuse from the lips of women. Another person who is committed to upholding the law in the Wairarapa is Taiawhio Te Tau.

For many years a woman was infertile and longed to have a child. Subsequently it was said that Hikapuhi had enabled woman to conceive although the child was conceived before the arrival of Hikapuhi-ki-te-rangi. Recently the child became ill and although that child was born as a result of a miracle by Hikapuhi, the mana of the prophet was not able to save it. A woman from the Wairarapa came here to Turanga and went about pretending that Hikapuhi had enabled her to become pregnant – perhaps she was swollen up with rags. To our mind this is the ultimate craziness in the whole world. ‘Away you go, Waro, to England to the circus there.’

♣♣♣♣♣

An Association of the Auckland Schools – St Stephens, Three Kings, and Victoria - has been set up, like the Te Aute Students’ Association, but we observe that some of the officers are from Te Aute, Dr Te Rangihiroa, Mr Hawkins, and Poananga.

[10] 

THE ACTIVITIES OF HIKAPUHI

We have heard that Te Titaha has spoken some words critical of the ministers of the Church. This is a mistake, an example of backbiting, for the ministers are not responsible for the articles in Te Pipiwharauroa, they do not know about the articles, which are the responsibility of the Editor alone. The Editor is not afraid to bear what people say about him, even if it is slanted or opposed – the Editor’s back is broad enough to carry his burdens.

We do not really know the purpose of Hikapuhi’s hui held at Te Arai last month; perhaps it was for entertainment and to celebrate their activities. Some people work hard while others play. We heard that the local people were rebuked by Hikapuhi’s Prime Minister, or is he her Archbishop, a man by the name of Te Titaha, for the statements in Te Pipiwharauroa in the November 1908 edition. There is no reason why people should be burdened with the sins of Te Pipiwharauroa; there is only one person to whom to address criticisms and that is the Editor. Send Te Titaha’s criticisms to the Editor, and if the paper has wronged Te Titaha or Hikapuhi then indict him. Our most severe word about Hikapuhi was that she is mad, however, if Hikapuhi is not mad then we are wrong, but if it is the case that Hikapuhi is mad then the people who believe in her are wrong and they believe futilely in the works of a mad woman.

We heard also that Doctor Tutere Wirepa was critical of articles in Te Pipiwharauroa. These articles were by the Editor and were things caught by his ears in the vicinity, blown to him by the wind. Why should one be afraid to publish these stories? The things done by Hikapuhi at Whakato were not done in secret but when the sun was shining; they were done in a public building. It is good to record these things for they are strange doings which coming generations will wonder at – and will laugh at.

We believe that Hikapuhi is still in the grip of madness. When Hikapuhi’s spirits came upon her – brandy spirits perhaps – she called for some bread for herself. She took three loaves, scooped out the insides and ate the lot. When her stomach was full she gave her people the crusts to eat, the shells. Isn’t this madness? If Hikapuhi is  fierce her people say that she has been possessed by her atua, that is, [? ‘kua teke a te Wa.’]

We wrote on the last occasion of Hikapuhi visiting Turanga that a large number of barren women had become pregnant – according to their accounts. On this visit by Hikurangi she sought out these barren women and examined their breasts – the breasts were dry and had become flabby – and it was said by Hikapuhi that these women had conceived three months ago. It is said that the breasts were inspected while many were looking on. If this isn’t the doings of a mad person, what is a mad person like?

One very bad thing that Hikapuhi does is she speaks falsehoods. She said that a woman of Te Arai called Reta had cast spells on some of the Turanga chiefs, and those people would die if something wasn’t done to get rid of her. This is a lie, a very wicked thing to say, a command to kill or do something else to Reta. The object of this kind of speech is to deceive, to get pleasure from having the chiefs look to her and perhaps give her money. Such statements are like those of the mad person from Ngapuhi where a little child was burned in the fire by his own parents. Words spoken by a mad person were mistaken for the words of a prophet. This man and his wife were put in prison for many years and the mad prophet was put in the right place for him and Hikapuhi, the mental hospital. Had Hikapuhi said to burn Reta in the fire then perhaps those who are mad enough to believe in that mad person would have agreed? We must wait with patience for Ngati Kahungunu and Ngati Maru to bring an end to these activities.

Hikapuhi said something about Te Pipiwharauroa and what it said about her – it said she was an adulteress. But look at Te Pipiwharauroa and you will not find any such word uttered by us about her: the words accusing her of being an adulteress are her own. We are not prophets like Hikapuhi so that we know her sins, she knows her own sins, but it is for us to tell the things about Hikapuhi that are known to everyone. We would not say a single word about Hikapuhi if she lived a normal life not seeking to deceive, to derange and to injure people. Should we not condemn actions that are evil? Should we permit her to go on teaching Maori women to swallow alcohol, and to accuse innocent people of witchcraft? People say that we are saying derisory things about Hikapuhi; were Christ’s words about the devil derisory? [11] Had someone had the bravery to condemn the mad activities in Whangarei the child would not have been burned in the fire by his own mother who gave birth to him, and we Maori would not have been given this very bad name. One did not hear of such activities in the days of our ancestors, but in the days of the faith and of the activity of tohunga one does.

SAYINGS, STORIES AND PROVERBS.

Ehara koe i te ringa huti punga.

? Yours is not the hand to pull up an anchor. But [cf Nga Pepeha 90]

E kore e kitea he toki huna.

‘A hidden adze cannot be seen.’ [cf Nga Pepeha 145]

E wha o ringa, e wha o waewae.

? You have four hands and four feet.

He kawakawa te tohu o te taringa.

? The ear pendant is of dark greenstone. [cf Williams – p.110 kawakawa]

He atua te hiaora i te makariri.

‘An extraordinary person in surviving the cold.’ [cf Nga Pepeha 366]

He iramutu tu ke mai i tarawahi o te awa.

‘A nephew (or niece) that stands contrariwise on the other bank of the river.’ [cf Nga Pepeha 413]

He ika i raro, he rapaki ake i raro.

‘As a fish nibbles from below, so an ascent begins from the bottom.’ [cf Nga Pepeha 405]

He mate kongenge, mo Taitua.

‘Death from sickness for Taitua.’ [cf Nga Pepeha 564]

I taka i te rakau mo Taitua.

‘He fell from a tree on his way to Taitua.’ [cf Nga Pepeha 901]

He waha huka ki te korero.

‘Frothy-mouthed in speaking.’ [cf Nga Pepeha 814]

He peka kai, he peka taonga.

‘Some food, some property.’ [cf Nga Pepeha 630]

He poporo tu ki te hamuti.

‘Poroporo growing in the dunghill.’ [cf Nga Pepeha 644]

He popotai numanga kino.

‘The hurried departure of a land rail.’ [cf Nga Pepeha 645]

He puanga kakaho, ka rere i te waru.

‘The blooms of the toetoe fly in the eighth month.’ [cf Nga Pepeha 656]

He pureirei whakamatuatanga.

‘A sedge clump on which to pause.’ [cf Nga Pepeha 665]

Te rukuruku a Whakaotirangi.

‘The portion saved by Whakaoteirangi.’ [cf Nga Pepeha 706]

He toka hapai mai no nga whenua.

‘A Rock carried from the lands.’ [cf Nga Pepeha 775]

He wahine whakarongo hikihiki.

‘A captive woman hearing the rites performed over her slain relatives.’ [cf Nga Pepeha 824]

Ka mahi te kanohi kai mataarae.

‘Well done, eye that watches the headland.’ [cf Nga Pepeha 1012]

He whare no te pitongatonga.

‘You are making a pitongatonga’s nest.’ [cf Nga Pepeha 997]

[Ka mahi] Nga uri o Whiro-whakaputari-onge-kai.

‘Well done, descendants of Whiro who cause one to wait for scanty food.’ [cf Nga Pepeha 1007]

Ka mahi te hukuroa i ana mahi.

‘The followers perform his work.’ [cf Nga Pepeha 1010]

He mea i tohia ki te wai o Tu-tawake.

‘A person dedicated to Tu.’ [cf Nga Pepeha 572]

He potiki kai papawai na Rangitihi.

‘A fernroot-eating descendant of Rangitihi.’ [cf Nga Pepeha 649]

Te ringaringa aroarohaki taua.

‘Quivering hand facing the enemy.’ [cf Nga Pepeha 1016]

Te waewae i tohia i te ata hapara.

? The foot that was dedicated at dawn.

Ka mahi Tuhoropunga ki tana mahi.

‘Tu (who swallows whole) is busy at her work.’ [cf Nga Pepeha 1024]

He kapiti hono, he tatai hono.

‘That which is joined together becomes an unbroken line.’ [cf Nga Pepeha 470]

Kei runga [au] o te wharawhara i a Nukuarangi.

‘I am as powerful as Nukuarangi.’ [cf Nga Pepeha 1241]

He korero ki tua o te hemihemi.

‘You are talking to the back of the person’s head.’ [cf Nga Pepeha 1252]

Kei te Akau pari ngahuru.

‘At Te Akau are many deep gullies.’ [cf Nga Pepeha 1248]

Ko Haumia tiketike, ko Tangaroa hakehake.

‘Lofty Haumia, low Tangaroa.’ [cf Nga Pepeha 1382]

He potiki whakatoatoa na Maru-te-hia-kina.

? A self-confident youngest child of Maru-te-hia-kina. [cf Williams p.429 – whakatoatoa, Nga Pepeha 652]

Ko Makeremumu hupe tautau.

‘In winter the nasal discharge hangs suspened.’ [cf Nga Pepeha 1423]

Ko Moemiti raua ko Ngoroa.

‘It is praise and long weeping.’ [cf Nga Pepeha 1438]

He rangatira no te tau titoki.

‘A chief of the titoki season.’ [cf Nga Pepeha 679]

He uri no Tuhourangi kai mataotao.

‘The descendants of Tuhourangi who eat cold food.’ [cf Nga Pepeha 1460]

Ko te uri o Hua, e kata te rakau.

? The descendants of Hua laugh at weapons.

Rangitihi, upoko i takaia ki te akatea.

‘The head of Rangitihi which was tied up by the akatea vine.’ [cf Nga Pepeha 2161]

Rangitihi upoko whakahirahira.

The highly important head of Rangitihi. [cf Nga Pepeha 2161, Williams p.52 whakahirahira]

He korero ki te pahoahoa.

‘Talking to the back of the head.’ [cf Nga Pepeha 499]

Ko Ru kai whakatonu, ko Ru kai horohoro.

‘One Ru ate his food carefully while the other Ru gobbled his food.’ [cf Nga Pepeha 1497]

He kotuku rerenga tahi i te tau.

‘The white heron of a single flight in the season.’ [cf Nga Pepeha 513]

Ko te hope a Te Whatumairangi.

? The army of Te Whatumairangi.

He paekura kite na Mahina.

‘A cast away kura found by Mahina.’ [cf Nga Pepeha 611]

Ko te ra maeneene a Te Rahui-Tangaroa.

‘This is a fine day for the flocks of Tangaroa.’ [cf Nga Pepeha 1584]

He tamaiti i tohia mo Tu.

‘A child dedicated to Tu.’ [cf Nga Pepeha 572]

Nga uhi matarau a Uetonga.

‘The many-pointed chisels of Uetonga.’ [cf Nga Pepeha 2081]

He uri na Kapu-manawa-whiti.

‘The descendant of Kapu whose thoughts are not known.’ [cf Nga Pepeha 1616]

He uri no Te Paki-waetahi.

‘A descendant of Te Paki-wae-tahi.’ [cf Nga Pepeha 805]

[Me aha hoki,] Nga uri o Punga aruaru kai.

‘What does it matter, these are descendants of Punga who chased food.’ [cf Nga Pepeha 1807]

Ko taumata whakahehe korero.

‘Taumata who confuses talks.’ [cf Nga Pepeha 1525]

He kakahi whakairo no te moana.

? A tattooed chief from the sea. [cf Williams p.83 kakahi]

Kia tae mai Te Katahiwera.

? Let Te Karahiwera come.

Te rangi i whanau ai a Te Rangi-kau-a-riro.

? The day on which Te Rangi-kau-a-riro was born.

Me te kiore haumiri kakaka.

‘Like a rat hugging the fence.’ [cf Nga Pepeha 1877]

Ko Kawai te ringa tohaunui.

‘Kawai was very industrious.’ [cf Nga Pepeha 1412]

He rakau ka hinga ki te mano wai.

‘A tree that will fall to the flood.’ [cf Nga Pepeha 670]

Mo te ata kurakura o Tumatauenga, o Tukariri.

‘For the red dawn of Tu-who-incites, of Tu-who is angry.’ [cf Nga Pepeha 1935]

Nga huruhuru o nga waewae.

‘The hairs on the legs.’ [cf Nga Pepeha 1998]

Nga manotini o Popokorua.

‘The many thousands of Popokorua.’ [cf Nga Pepeha 2024]

Ngapuhi taniwha rau, Ngapuhi kowhao rau.

? Ngapuhi of the many taniwha, Ngapuhi of the many holes. [cf Nga Pepeha 2039]

Nga rakau iango mua a Manaia.

‘The weapons of Manaia overcome the first.’ [cf Nga Pepeha 2042]

Ngatiawa, te toki te tangatanga i te ra.

‘Ngati Awa, the adze which is not loosened by the sun.’ [cf Nga Pepeha 2056]

♥♥♥♥♥♥♥

Jackson Palmer has been appointed as a fellow Commissioner for Mr Stout to fill the place of Apirana Ngata.

It has been notified that the Government has taken a large block of 250,000 acres of Maori land between Taupo and Waikato. 

‘Off you go, Waro, to England, to the circus there.' 

SUPPLEJACK SEEDS FOR OUR BIRD.

Katene Pukerua £1 5/-; P H D 6/-; Renata T Hona %/6; Tame Tipene 5/-; A F McDonnell 5/-; Wikore Kiteao 5/-; William Dix 5/-.

A NOTICE

Hui of the Maori Church (Diocese of Waiapu).

The Hui of the Maori Church in the Heretaunga District will be held at Te Ruataniwha, Te Wairoa, on 7th March, 1909.

W L Waiapu, Bishop.

[12] 

CALENDAR : MARCH 1909

Day 7 o 2h 26m p.m. Day 22 ● 7h 41m a.m.

1 M

2 T

3 W Ember Day

4 Th

5 F Ember Day

6 S Ember Day

7 S Second Sunday of Lent

Morning Evening

Genesis 27.1-41 Genesis 28

Mark 7.24 – 8.10 Romans 16

8 M

9 T

10 W

11 Th

12 F

13 S

14 S Third Sunday of Lent

Genesis 37 Genesis 39

Mark 11.27 – 12.13 1 Corinthians 7.1-25

15 M

16 T

17 W

18 Th

19 F

20 S

21 S Fourth Sunday of Lent

Genesis 42 Genesis 43

Mark 13.1-42 1 Corinthians 12.1-28

22 M

23 T

24 W Vigil

25 Th The Annunciation

Genesis 3.1-16 Isaiah 52.7-13

Luke 1.1-46 1 Corinthians 15.1-35

26 F

27 S

28 S Fifth Sunday of Lent

Exodus 3 Exodus 5

Luke 3.1-23 2 Corinthians 1.1-23

29 M

30 T

31 W

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.