Te Pipiwharauroa132
No. 132
1909/03
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 132, Gisborne, March 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.]
THE UNFORGIVABLE SIN.
People have thought about and questioned in their hearts the nature of the unforgivable sin. What is this sin? Christ said, ‘Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.’ [Matthew 12.32] These are serious words. The reason why Christ spoke these words was because his opponents were saying that his great works and miracles were done through the devil.
They saw with their own eyes what he did and did not give glory to God but derided the works he had done through the authority and power of the Holy Spirit, saying that they were works of the devil. Scholars say that these words are directed at the person who has closed his heart to the Spirit of God and who, perhaps because he hardens his heart despite the efforts of God to bring him to believe and to soften his heart, will not consent. This is the sin which cannot be forgiven. It is not because God does not want to forgive but there is no way to forgive his sins because he has shut off the way of repentance and the confession of sin. The hardening is from the person and not from God. God will not save a person if he does not want to be saved.
Zacchaeus confessed his sins saying, ‘Lord, I give half my possessions to the poor, and if I have defrauded anyone of anything I will pay back four times as much.’ [Luke 19.8] Zacchaeus reveals to us one of the great laws of God, which is, if someone takes wrongfully something belonging to another then he is to return that thing or its value and then his sin will be taken away. What good is it if a person prays to God, ‘O God, I am very sorry that I stole so-and-so’s possession, and so forgive my sin but I will keep that possession. Amen.’? In what way can God forgive the person’s prayer? A man is pretending who prays, ‘O God, I know that the woman I slept with is the wife of another man. I am very sorry. Forgive this sin of mine, but I shall keep the woman.’ A sin against a person is to be confessed to the person and to God; a sin against God is to be confessed to God only.
However the sin we want to advert to and to examine is land theft because we see this as a major wrongdoing on the part of Maori, a dreadful sin. As to the parents of this sin, the father is the devil and the mother is the Native Land Court – by the devil and the person it came to birth in the Land Court. A man is afraid of stealing a man’s piglet or something, but when it comes to land, land for which people died in former times, a man has no compunction about stealing it. He is not ashamed to stand in a crowded place and give false evidence in order to get the land of foolish people, of the cripple, the widow and the orphan. He is totally without shame, rather he is happy and jumps about when he gets the land – [2] his celebrations are much different if he doesn’t get the land. His heart has become a stone, he has not learned shame or compassion. We think that this is a disgusting sin, perhaps murder is better. Murder springs from alarm, from envy, from passion, from pain, while stealing land is the result of careful thought. A false declaration is something considered and not a sudden impulse from a startled heart. No, it is a sin, something devised with care, something worked out by a person when his spirit is at rest, not something done when the heart is alarmed but when the heart is at ease. People who steal land think that the theft of land is not a sin, and that land that has not yet been subject to a court ruling belongs to everyone and that each person can just move onto it. But there are some people of integrity who, although they have an interest in the land, because of defects in the claim will not sink to false statements to take land from another person.
Now, if a person has taken land which he knows does not belong to him, but which he got through his shrewdness and his ability to lie, can his sin be forgiven? His sin can be forgiven if he returns the land and admits to the person whose land it is that he got the land by fraud. If he does not own up to his theft and return the land, then, we firmly believe on the basis of the teaching of the Scriptures that this sin cannot be forgiven, indeed it is one of the sins which cannot be forgiven. This man has satisfied himself with the fruits of Naboth’s vineyard but he will never eat the sweet fruits of heaven. However if a person wrongly took the land and did not know that it was not his but had mistakenly believed the false stories of the elders, he is not at fault but the blame falls on the elders who perverted the accounts. The man is not at fault who did not know that he was doing wrong, but that man should not think that because he was right in the judgement of the court he is cleared of the wrongdoing. No. If a murderer is not arrested he is still not absolved from the crime of murder in the sight of God. We think that much land has been taken by theft and the way for any thief to get free of this sin is by confessing it and returning the land or perhaps paying for it. If this does not happen there can be no forgiveness. This is very difficult, but Christ asks the question, ‘What will it profit a man if he gains the whole world and loses his own soul?’ The stealing of land was a very wicked sin in the days of Moses, something for which a man deserved to die. ‘Cursed be anyone who moves a neighbour’s boundary marker,’ All the people shall say, ‘Amen.’ (Deuteronomy 27.17) ‘Ah, you who add field to field, until there is room for no-one but you; and you are left to live alone in the midst of the land.’ (Isaiah 5.8) “Now Zacchaeus stood up and said, ‘Lord, I give half my possessions to the poor, and if I have defrauded anyone of anything I will pay back four times as much.’” [Luke 19.8] A person has to choose between two things – the land that he stole and peace of heart, joy, love, honour in this world, and life everlasting in the next world.
STIPENDS FOR THE MAORI CLERGY.
During the past month a hui was held by Ngati Porou at Kariaka, Waiapu. That hui was about the state of farming. Amongst the subjects for discussion Mr Williams raised the matter of stipends for the Maori clergy. At the conclusion of the discussion of the subject, it was declared that £40 would be allocated by Ngati Porou to each parish in Ngati Porou between Tawhiti-a-Pawa and Wharekahika.
A group from Dunedin has given notice that they will support three parishes within the Diocese of Waiapu. The group said that Nikora Tautau’s parish should be one of them. Another is in the Gisborne area and another at Tauranga. They will help by giving £10 if the people of the parish collect £10. The Parish of Tokomaru, Nikora Tautau’s parish, has given £11, so that added to the money given by Dunedin comes to £21.
That is very good. Perhaps other parishes, other districts, will bestir themselves to match the increase of the stipends for our ministers. Pakeha folk are very keen to help us but they do not want to be the only ones helping lest we becoming lethargic. If we make a start then they will help. They have their proverb which says, ‘God helps those who help themselves.’
SUPPLEJACK SEEDS FOR OUR BIRD.
Te Aonui Hoariri, 5/-; W T Prentice, 5/-; Ihaka te Tai, 5/-; Pahi Nerehona, 5/-; Whaaka Parakau, 10/-; Rev R te Aihu, 5/-; Harold Jenkins, 5/-; Hy. Dunn, 10/-.
[3]
HONE HEKE MP
On 9th February, Hone Heke died in a Wellington hospital. Hone Heke was 40 when he died. He was born in Kaikohe and was educated at Te Kawa Kawa, Oromahoe, and St Stephen’s. In 1892 he entered the Government Land Office in Auckland. In 1893 he joined the Waitangi Association and was appointed to speak for the Association on the position of the Treaty of Waitangi. Through his joining the Association Hone Heke’s name became known and the Association was the ladder by which he ascended to the House of Parliament in 1893 when he was 25 years of age. Hone Heke was the youngest Maori member to enter Parliament and he was the first Maori to speak English in Parliament. He at first took the side of the Opposition under Captain Russell, the whole country heard his voice, and he was one of the fiercest opponents of Mr Seddon, but afterwards he went over to the Government side, his voice was muted, and he was not heard so much. From the time of his becoming a member in 1893 Hone Heke was not contentious right up until his death after fifteen years as a member. Hone Heke had the votes of Ngapuhi firmly in the palm of his hand although he was particularly concerned for his electorate, living as he did mostly in Wellington. Some years he did not return to tell his people what he was doing. Kaihau’s fault is that he does not go to Wellington; Hone’s was that he stayed as an invalid in Wellington. It was said that Hone Heke was a grandson of Hone Heke the elder, but the name of his father was Ngapua. Hone Heke was a learned man, he spoke with a soft voice, and he was one of our wisest young Maori people, and so we say, ‘What a waste that Hone Heke has died too soon. What purpose has been served by his ill-treatment of his body?’ Perhaps had Hone Heke not stood as a candidate for Parliament he would have lived a long time and had many blessings in this world and the next.
As Hone Heke’s body was being returned there were tangi at Otaki and Whanganui, and on his arrival at his birthplace, Kaikohe, Ngapuhi conducted the funeral rites. Timi Kara carried the body of his friend. Who is the young person to take the place of Heke? This is the day of the young people. ‘The old net is laid aside, the new net goes fishing. When one chief dies, there’s another ready to take his place.’ Greetings to you, Ngapuhi, in our loss!
THE FAREWELL RITES FOR HONE HEKE.
To the Editor of Te Pipiwharauroa.
Bird, greetings, please take hold of and carry to the areas to which you fly the greetings and farewell speeches which follow, the outpouring of the feelings [koroahu – steam] of sad and suffering hearts on the occasion of the passing of our friend, Hone Heke, to the rest which awaits us all. ‘The Lord gave and the Lord has taken away. Blessed be the name of the Lord.’
Farewell, farewell, farewell, Heke, go the way of the many, of the thousands. Go, go, go, great one, awesome one; go, you human face, go, you who were the float attached to the rope at the top of the Maori People’s net.
Friend, we salute you, we weep for you on this side of the range of mountains, on this side of the seas, whose body has been taken away by fate. Friend, we shall indeed find out what was the fatal axe which fells people for the afterlife.
Go to your forebears, to Tomoana, to Taitoko, to Wahawaha, to Taiaroa, to Te Kakakura, to Ropata Te Ao, that is, to the multitude, to the myriads of your chiefly forebears from every place, who have gone before you, your forebears who together guided you in past times to seek the well-being of the Maori People and for the soil that remains.
And perhaps they are saluting you and greeting you and honouring you too, ‘E! E! it is you! You came from amongst the important people, you came from Wellington, when the spirit of man and the land flew into darkness.’ So I say, ‘Sirs, the people are shaken insofar as Maori in their own standing have ascended some of the important peaks of this powerful people, the Pakeha.’
Now my thoughts are wandering. Alas, oh dear, Heke! You have gone from the marae of the Wellington Hotel to stand amongst your many leaders. You have gone, too, from your places of learning. It is as our ancestor David said: his child would not return to him but he would go to his child, and you will not return but we shall go.
A Lament
Return, Heke, to the groves of trees there in Wellington.
You are near me though separated from your body.
Your death is of consequence like the calamity of Noah,
That is, where shall I embark, where is a spirit of darkness, so that I can weep
Standing with a spirit? Farewell.
So friends in every part of Aotearoa and Te Waipounamu, greetings from a heart that is sad and suffering for our friend, Heke, who has physically gone from us. [4] Let me also load on board our condolences for him, for his parents, for his brothers in Parliament – the Honourable Hemi Kara, Minister for Maori Affairs, the Honourable Apirana Ngata, member for the Tai Rawhiti, Tame Parata, member for Te Waipounamu, Henare Kaihau, member for the Taihauauru, and Wi Pere and Mahuta, members of the Legislative Council.
Ngai Tahu grieve greatly for Heke. Farewell, friend.
Tuta Nihoniho.
Tuahiwi, Kaiapoi,
26th February, 1909.
To the Editor of Te Pipiwharauroa.
Greetings. We would be pleased if you would pass on to Te Pipiwharauroa our love. I would like Ngapuhi to be aware of my love for Hone Heke who has been parted from us. Farewell! Farewell! Farewell, Heke! Go the way of all flesh. Go to your parents, to your children, to your grandchildren, to your ancestors in the world to come. Farewell! Farewell! Great pain and sadness has come upon our hearts at the death of Hone Heke, because he was one of our leading Maori working for the well-being of the Maori People in Parliament. Apirana Ngata is still with us.
Farewell, Heke. A love song: ‘First, Heke, you will not emerge to carry me into the evening. You have returned to the deep valley and I am left in a state of uncertainty at Apiwaitaharua.’
Farewell, my friend! I saw you only on a few occasions when I was in Auckland with Eru Nehua and the others.
From your servant,
Whaaka Parakau
and all of us.
Potaka, 14th February, 1909.
MATATUA, ARAWA, TAINUI.
To the Editor of Te Pipiwharauroa.
Listen now with your inner ears and your outer ears so that you will understand about the three canoes. Those canoes travelled along the left hand side of this island. Matatua landed at the Whakatane river and was lost in the Wairiko. Its anchor is still there in the form of an obsidian rock. The people on board Matatua were Toroa and Puhi. Their work was to cultivate kumara. The spirit of their kumara grew as trailing plants along the long shoreline of Wanapoto. Hence their [tewha] planting prayer:
[I have not attempted to translate this obscure tewha. – Barry Olsen.]
Ka hara, kaha, ka hara i te aha?
Ka hara i te whitu, i te whitu me te waru
Tuku a te taupiri tatai a te arorangi,
E Puhi, e kai uta kai tai
Kai te whakarua ko i e.
Ka hara i te whitu, i te whitu me te waru
Tuku a te taupiri tatai a te arorangi,
E Puhi, e kai uta kai tai
Kai te whakarua ko i e.
The second of their occupations was fashioning perches carrying snares for parrots and making receptacles for pigeons. From there Te Arawa sailed and landed at the Ngatoro River, Maketu. The people on board Te Arawa were Tamatekapua and Ngatoroirangi. This man, Tamatekapua, busied himself with stealing. He made stilts as a way to steal from Uenuku's shady tree, and the second thing was during the voyage across the ocean when he stole Ngātoroirangi's wife. Therefore Ngatoroirangi stupidly climbed to the top of Tongariro where he shivered in the snow. Then that canoe, Te Arawa, was lost there. Raumati burned it in a fire. The anchor still stands there in the form of a pumice stone. From there Tainui sailed and came to land at the Manuka River, Waikato. The man on that canoe was Hoturua [sic], He busied himself making chiefs. This arrogance he passed on to his descendants, to Potatau and his like. They proceeded to take over the kingship over Takitimu. The outcome was a lack of people, a lack of land, the disappearance of grain and meat, it was gone, and why? - because of his arrogance in taking to himself the kingship of this island, that is, of Takitimu. Look at the consequences of his actions. The Minister has now taken over Takitimu. Exceptionally we have two ministers running Takitimu. My lad, indeed the canoe chosen by God to guide our ancestors’ canoes as they crossed the Pacific is the one that maintains the well-being of us Maori people. Consider carefully, my beloved friends, you and you, our covenant, and not so that you grind your teeth in grimaces. Seek and you will find. Go quietly into your room and once in there think carefully. Then you will perceive the explanation of our writing, and it shall added to you. If you do not see it then:
Ehara koe i te taputapu.
'You are not great at all.' [cf Nga Pepeha 89].
Ehara koe i te taputapu.
'You are not great at all.' [cf Nga Pepeha 89].
Now, people, as I think and as I see it, it has become clear that we cannot see the wood for the trees [lit. we cannot see the tree close by us because it is concealed by the forest,] since we have two ministers at the same time. They were elected members [for different constituencies], and have been separately appointed ministers. I think it is [5] not any Pakeha knowledge that we Maori have acquired, it is that afterwards we Maori took over the Government. So pay careful attention. In 1906 Apirana became a member there and Apirana knelt down before the Governor and his many members asking that mortgage money be made available to the Maori People. In Apirana’s last year, 1908, the law providing mortgages on farms for the Maori people was passed. The measured word of our member was that this was a good standing place, good fortune. The second thing he said was that this was indeed reciprocity in action. The Pakeha laws are full of things designed to maintain their well-being; from this year we see reciprocity favouring Maori for in this election two of our members have been made ministers. There will subsequently be a different return feast at which we will remember in our hearts the generations of our ancestors and right up to the present generation. I shall study the Holy Bible for it speaks of our death and out life, and it says there that it stands out clearly that there will be two of these return feasts] and there will also be two afterwards. The belly [of Papa] is exposed to the skies. [cf Williams p.422 - tiraha 5 & Grey p.134]
That is enough explanation of our covenant. I lay down also things for you to discuss on your own smooth seats at midday. What is right is to be approved and what is wrong is to be condemned. If it is good then I say you should work at it quietly for yourself. I would also mention our ancestors’ good omens, signs which point to well-being and which, if disregarded, bring misfortune.
Taharakau said:
Whare tu ki te wa he kai na te ahi.
Whare to ki a Kahukurarongomai he tohu no te ora.
‘A house that stands in open country is susceptible to loss by fire.
A house that stands at Kahukurarongomai shows that it is safe.’
[cf Nga Pepeha 2662]
Tamaterangi said:
He huruhuru te manu ka rere. He ao te rangi ka uhia.
‘Feathers enable the bird to fly. Clouds deck the heavens.’
[cf. Nga Pepeha 352 but also He Konae Aronui p.13]
I finish here. Let this be a directive for this country along with the sayings of the knowing men I have quoted above.
One last thing, let the Churches of God in this country be strong and let them achieve the purposes spoken of above for there also are the patterns of life and death spoken of in the Scriptures.
From your friend,
Hukanui Watena.
Te Tahora, Poverty Bay.
26th January, 1909.
PROVERBS AND SAYINGS.
Ngati Awa a Awanui-a-Rangi.
‘Ngati Awa are descended from Awanui-a-Rangi.’ [cf Nga Pepeha 2054]
Ngati Raukawa Motai tangata rau.
‘Ngati Raukawa of the many descendants of Motai.’ [cf Nga Pepeha 2070]
THE TE AUTE ASSOCIATION
A hui of thei Association will be held at Ohinemutu, Rotorua, on 13th April, 1909. This is the second meeting of this Association following the broadening of its constitution. Formerly this was called the Te Aute Students’ Association. This was the case for ten years; now it is called the Te Aute Association. The name Te Aute has been retained to honour the school where this valued body grew up. Now this resource is not just for the students from Te Aute but for young people from all the schools and those who did not attend the schools. And it is not for young people only but also for those elders who wish to join.
The following papers will be presented at the coming hui:
1 ‘The problems around Maori lands and ways of addressing those problems.’
Rt Hon Sir R Stout
2 ‘The importance of farming amongst Maori people.’
Renata Ngata
3 ‘The hui as an origin of illnesses within.’
Dr Te Rangihiroa
4 ‘The important things for married people to work at.’
Rev R T Kohere
5 ‘The rise of Tohunga activity.’
Dr Tutere Wi Repa
6 ‘Housekeeping for girls.’
Lady Stout
7 ‘Women’s work amongst the people.’
Hera Tarena
8 ‘How do we promote the idea of prohibiting alcohol amongst the Maori People?’ Rev Chatterton
9 ‘An appeal to educated young Maori to become ministers to the Maori People.’
Rev Bennett
10 ‘Making corporations work.’
Henare Bennett
11 ‘Feeding Children.’
Dr Pomare
12 The Constitution which follows is new, and we propose that this be adopted as the Constitution of the Association
The Constitution of the Association.
Name
I This Association shall be known as the Young Maori Party (Te Aute Branch)
Objects
II The objects of this Association are:
a – To help to seek the well-being of the Maori People – intellectually, physically, in their living, and spiritually.
b - To help to collect the ancient stories and other cultural things of the Maori People.
c - To bring together and to help those who are studying and who desire to work at things which will advance the Maori People.
[6]
The Members
III The members of the Association are working members and honorary members.
IV The working members are former pupils and current pupils and the staffs of Te Rau, Te Aute, Hukarere and other Maori schools, and also some people elected by the Executive Committee.
V The Honorary Members are elected at the General Meeting.
VI Only the working members are eligible to vote and to stand as officers.
VII The subscription for working members is two shillings and sixpence.
The Areas of Concern
VIII These are the sections of the work of the Association.
a - Health Issues.
b - Handicrafts.
c - Schools.
d - Maori history.
e - The works of Parliament.
f - Welfare work.
g - The Faith.
The Officers.
IX The officers of the Association shall be:
a - President.
b - Deputy President (Chairman for the sections.)
c - General Secretary.
d - Secretary’s Assistant.
e - Treasurer.
President
X He shall be elected by the officers at the General Meeting.
Chairmen of the Sections
XI The Chairmen of the sections are to manage them, and are to gather together the matters that are perceived to relate to their sections. They are to send to the Secretary the number of papers from their section one month before the holding of the meeting so that those papers can be discussed there.
General Secretary
XII The Secretary is to record the reports of the meetings and of the Standing Committee also.
Treasurer
XIII The Treasurer is to look after the funds of the Standing Committee and the Association too.
Standing Committee
XIV The members of the Standing Committee and the President, the General Secretary, the Assistant Secretary, the Treasurer, and six other members of the Association.
XV The Secretary is to call a meeting of the Standing Committee at an appropriate time at the request of three members of the Committee to further the work.
XVI The Committee has power to make rules for the activities of the Committee and also of the Branches.
XVII The Committee is to write an annual report on the work of the Association and to present that report to the General Meeting along with the audited accounts.
General Meeting
XVIII The General Meeting is to be held at a place and time determined by the Standing Committee and the Secretary is to give three months notice of that meeting.
XIX The Branch or the members living where the meeting is to be held shall appoint a person to aid the Committee in organising the meeting.
Quorum
XX At all meetings of the Committee the quorum shall be five, and at the General Meeting, ten.
Chairman for the Meetings
XXI At all meetings of the Standing Committee and of the General Meeting the President shall be Chairman. If he is absent (there being a quorum) the meeting shall appoint a Chairman.
XXII The Chairman shall have a deciding vote.
The Business Procedures
XXIII At all General Meetings the order of business shall be:
a - Welcoming visitors.
b - The minutes of last year’s meeting.
c - The President’s Address.
d - The Secretary’s Correspondence and the report on the Branches.
e - The business of the meeting as laid out by the Secretary.
f - Election of Officers.
The Order of Business
XXIV The welcoming of visitors according to Maori custom.
XXV The reports of all meetings of the Standing Committee and the Association which the Secretary is to keep in books set apart for them, which reports verify the doings of previous meetings.
XXVI The things for discussion shall be allocated to one of the Sections in Rule 8. The Chairman of each Section shall speak of its work, or, if he is absent, the person under him. In his introductory speech he shall speak of the progress of the work of his Section, and he may speak of the major concerns of his Section and refer to the papers dealing with his Section.
XXVII All meetings of the Association shall open with prayer.
XXVIII At all meetings of the Association a person may speak once to the motion or the subjects under discussion. The Chairman may allow an extension. Only the mover of the motion [7] may speak twice and he also has the right to respond to the speeches about his motion.
XXIX All matters discussed by the Committee or the Association may be decided by the majority on a show of hands or, if a members requires it, by a vote.
XXX The motions and amendments laid before the meeting of the Association shall be written down and given to the Secretary. They shall be signed by the mover and the seconder. Then the motion or amendment may be discussed. One should ask for such papers to be entered.
XXXI Visitors who are not members may speak in the meeting if the Chairman agrees.
XXXII The reports shall be presented in a form laid down by the Standing Committee. The printing of the Annual Report of the Association shall be paid for after the Standing Committee have consented.
The Branches of the Association
XXXIII If a request is made to the Standing Committee and the Committee agrees, a Branch of the Association may be set up in the area that desires it.
XXXIV Each Branch is to appoint its own Officers and Committee and run its own activities.
XXXV The Secretary of each Branch shall report on the meetings of his Branch.
XXXVI Each year the Branches shall send to the Standing Committee accurate reports of their activities and of the funds of the Branches, and the Committee is to lay them before the General Meeting.
XXXVII The Secretary of each Branch is to send to the Treasurer of the Association a one shilling subscription to the Association for each member.
Amendments to the Constitution.
XXXVIII Amendments to the Constitution are to be voted on at the Annual General Meeting.
XXXIX Amendments should be notified to the Secretary three months before the General Meeting at which that amendment will be discussed.
XL When the Secretary receives that notification it is to be sent to all the Branches of the Association.
XLI If ⅔ of the members of the meeting approve of the amendment, that amendment will be passed.
♣♣♣♣♣
A Maori from Te Waipounamu applied to become a sailor on a battleship but the captain refused to have him. The matter was brought before Parliament and the Governor has sent word to England asking why this Maori was rejected.
NOTICE
I give notice to all districts that the Hui of the Te Aute Association will be held at Ohinemutu, Rotorua, on Tuesday 13th April, 1909. People I ask you to help this work enthusiastically.
Pine Tamahori,
Secretary.
A NOTICE
A Hui to meet the Governor and to Rededicate Porourangi Meeting House at Wai-o-Matatini, Waiapu, on Tuesday, 23rd March, 1909.
The Governor of New Zealand wishes to see this part of the Tai Rawhiti and also the Bay of Plenty, and because Porourangi Meeting House has been renovated, it is appropriate to celebrate these two happenings, and therefore all of you are invited to come to Wai-o-Matatini on Monday 22nd March, 1909. The Hui which the Governor will attend is on Tuesday 23rd, starting at 11 o’clock in the morning.
Come to this joint event. The one we shall make much of because it is the Governor’s first visit to the Waiapu valley, and we shall be conscious of those who have passed on recalling their faithfulness, their works and their words. Come and welcome the spokesman of King Edward the Seventh. Come! For this reason it is people who are the precious things the marae longs to see, to provide a crowd to welcome this rare visitor. Come to take up the weapons of our ancestors, to do a final peruperu [song and dance] under Puputa!
As for the second objective, money is what is needed and people to bring the money. Nearly £200 has been spent in restoring the name of our ancestor. But the hope of the marae is that the hui will pay off this money due on the building, and that there will be a large amount over to see to the wider issues facing the people, namely:
1 The Horouta Council.
2 The phone line and its uses.
3 The Farmers’ Association.
4 The work of the Church.
On the day of the Governor’s visit there will be no separation of the authorities. As for the plates held by each authority, you can choose or nominate [to which you contribute]. Be generous!
From your partner,
Nehe Kahukura.
[8]
THE CALAMITY AT SEA
By now everyone has heard of the wreck of the Penguin which was wrecked on 12th February. More than 70 people died – men, women and also children. The women were embarked on the boats two of which made it to land; it was not a very successful landing. Most of the survivors were on the rafts. Those on the rafts all got to land. When this disaster happened the rafts proved better than the boats in the terrible seas. On 23rd judgement was given about the captain. The decision of the court was that his captain’s ticket should be revoked for a year. That was all the punishment he received. In these days a petition is going around which asks the court to nullify his sentence. It may not succeed. The court’s decision was very light. All the captains who entered the witness box, captains who were in command of steamers at that time, were in strong agreement. They all said that there was no better alternative to the path on which Naylor had sailed his ship. The reason for the calamity was a very strong ‘set’ of the tide. The captain of the Tutanekai said that although he had worked those seas for a long time he could not be sure of the tides there. The tidal ‘set’ which brought about the wreck of this ship was unusual and had not been experienced before. Some of the captains said that in that place their ships had diverged from the line by six to eight miles. One of them said that his vessel had gone far off course in this bight and had he not become aware of it quickly it may have been his ship that was wrecked. They all said that Naylor alone was the right captain and that the Penguin was the ship in which he should sail that sea. The disaster he suffered was an accident. The survivors praised Naylor for the good way in which he managed things when the steamer was wrecked. All the people were dealt with and his bridge was the only part of the ship above the waterline when he and his first mate jumped into the sea.
◊◊◊◊◊
Good things have been found in the seeds of peaches, apricots and plums. There is oil in some seeds. That oil is made inside almonds. That oil has good uses in important manufactures: it is used to improve cosmetics and medicines, and also in fragrant soaps. One sees that there is no part of a fruit which cannot make money.
THE CENSUS OF THE PEOPLES OF THE DOMINION
On 31st December the number of people in the Dominion was published. The numbers are: Pakeha, 960,642; Maori, 47,731; Cook Island Maori, 12,340 – a total of 1,020,713.
In the past year the number of Pakeha has increased by 31,158. The number of immigrants was 14,261 more than those who emigrated. The number of children born this year was 16,897, more than last year.
It has been a very good year in which the number of births greatly exceeded the number of deaths.
These are the numbers of births and deaths for the past ten years.
Year /Births/ Deaths
1899 /11,155 /1,887
1900 / 12,345 /1,831
1901 /12,857 /6,522
1902 /12,280 /7,992
1903 /13,301 / 11,275
1904 / 14,679 /10,355
1905 /15,621 / 9,302
1906 /15,913 /12,848
1907 /15,028 /5,730
1908 /16,897 /14,261
One sees here that 1908 was the year in which there was the greatest increase in new people arriving in the Dominion, new children and new adults as well.
ODD ITEMS
This year the Government of England began building six new warships.
Millions upon millions of small microbes invisible to the eye are in the air. If these microbes are not destroyed then the air will be poisoned and nothing will survive. The things that destroy these microbes are flies. Some people who dislike flies ask, ‘What is the use of flies?’
The inland areas between the Manukau inlet and the Waikato river mouth have been surveyed. It is being proposed that a canal be dug in that place so that ships may sail from Manukau to the Waikato and then up the river as far as ships are able to go. From former times, from the time the Pakeha arrived, there has been a desire to dig this channel. The Government is eager to complete this project.
[9]
HUI AT OMAHU, DECEMBER 23-24, 1908.
First Matter, moved by Pera Wheraro:
We, the undersigned, agree to unite under the corporation law, under the provisions of the major act concerning that matter of 1894, and also, if applicable, under the leasing provisions to us Maori who have an interest in this land. It shall not be leased to Pakeha so that we may fulfil our desire to implement agriculture on this land known as the Poukawa Block, and we shall sign our names to the several papers when they have afterwards been completed and given us to sign. Thirty people signed this motion.
The decision of the Committee:
If the Corporation is given the power to sell, or if some people from outside the block wish to participate, then we shall not agree to be incorporated. Passed.
Second Matter:
Owhaoko is 36,500 acres. In eight years time the lease ends, and if the Pakeha decides not to renew the lease the land will be left unproductive.
Third Matter:
Omahaki is 15,000 acres. In four years time the lease ends. The Pakeha have left the land. We have come to a common mind about these two blocks of land and have put our names to a document asking that they be purchased by the Government. When this gathering of chiefs has met, it is for you to choose a way to benefit us, the hapu who own these blocks. These lands are in the area of Patea Island.
The decision of the Committee:
This meeting thinks that the land should be conveyed to the Government and that the Government should give land in exchange.
Agreed.
Fourth Matter:
A petition from Rititia Maremare and others.
The petitioners assert that Archdeacon Williams of Te Aute wrongly took a piece of land called Otane in the vicinity of Te Roto-a-Tara, and also a place called Tauwhare. They ask that those lands be returned.
The decision of the Committee on Maori matters. I have been instructed to say that the Committee has nothing to say concerning this petition.
[If the land was indeed wrongly taken then there is clearly only one thing to do which is to take legal action. – Editor]
The decision of this meeting is to postpone consideration of this matter until our Members can be present, because this thing was done by the Select Committee of Parliament for Maori Matters before our Members entered Parliament.
Agreed.
Fifth Matter:
Since it has been decreed that all Maori children attending Te Aute College should pay neither more nor less than £25 a year, what is to happen to poor children who would eventually qualify to go to that College?
The response of the Committee:
The opinion of this gathering is that children attending Te Aute College should not consent to pay because their ancestors gave that land for a school so that their children and grandchildren would not have to pay. Secondly it should not be filled with children from other parts. Should their children from Heretaunga not go to the school then fill it with children from other places.
Agreed.
[It is because Ngati Kahungunu is lazy about filling Te Aute that places are given to children from other tribes. Why was there no petition to stop Pakeha children being sent to Te Aute? – Editor]
Sixth Matter:
‘Maori people should not have the power to make wills.’ This hui asks that Parliament be asked to legislate on this matter.
Agreed.
Should a person known as a tohunga whaiwhaiaa [one who practices sorcery] or a tohunga whakaora [one who heals] be investigated?
The Response:
This hui believes that the Council should have authority to pass judgement on those who are called tohunga whaiwhaiaa and tohunga who practice healing the sick, and that the Council should not wait for them to be summonsed before questioning and passing judgement on such people but should quickly investigate and pass judgement.
Secondly the people as a whole should be given power to pass judgement and lay down the punishment for the offence.
[Who is to say that someone is malevolent and what are the marks of a person who practises witchcraft? For that madwoman Hikapuhi declared that Reta was a witch, and some people actually believe the false statements of Hikapuhi. – Editor]
What is to be done about those lands which have not yet been surveyed and assigned to individual people, and for which the Harbour Board is demanding rates?
[10]
This meeting is of the opinion that land which has not yet been surveyed should not have to pay rates, except for those lands which may have been sold within the town boundaries [?para - ? borough].
We ask that the Maori People be given the power to prohibit the sale of alcohol.
The Response:
It is the earnest desire of this gathering of chiefs that the Maori People be given power to vote for the prohibition or the continuance of the sale of alcohol.
Agreed.
Taranaki Te Ua,
Chairman.
CHRISTMAS AT OMAHU.
At morning prayer the visitors and the local people gathered in the church. The church was full. The Te Pakipaki children’s choir led the hymn singing.
The first hymn was sung as the ministers entered the church. The hymns were numbers 174, 29, 30, and 94.
The ministers were Archdeacon Ruddock, Tuahangata Pereiha, Peni Hakiwai, and Katene Pukerua. The Archdeacon preached. The offertory realised £2-16-6½. After this the people gathered to eat Christmas dinner. Eighty-four people sat down at each sitting and there were six sittings. More than 500 people came to the table apart from the local people. When this was finished the visitors and the local people gathered on the marae.
In the evening the local people put out the [collection] plate.
£ s d
Starting fund. 10 5 0
The people who attended. 25 2 0
The Maori Bible Class 1 2 0
The small children 0 5 2
_____
£36 14 2
This money will be used for renovating the church.
Afterwards there was the meeting of the Christian Women’s Temperance Group. The leaders who attended were Tangiora Mohi from Te Pakipaki, Merita Nirai from Moteo, and Mihi Ngawaka from Petane and Tangoio. Archdeacon Ruddock greeted these people and blessed them in the name of God. The organiser of their group is Hera Tarena. The important message was that they should be strong for Christ’s sake.
There was entertainment for the children in the form of races. There were games for the boys and games for the girls. There was no lack of joy and happiness.
At night there was a service, a service of Good News. It began with hymn 156, followed by the Collect, Epistle and Gospel. Eighteen children and two elderly women recited the Collect.
Three children and two women read the Gospel. This was one of the most remarkable things seen at this hui – that the children should undertake this. May God preserve you and strengthen you to do this great work.
From 9.30 p.m. to 10.30 p.m. the Bible Class led a session. The people who spoke on this subject were Paora Kurupo, Tuhangata Pereiha, and Katene Pukerua. The Organiser was Hera Tarena. All of them spoke about the work of the Bible Classes in various places and pointed out the fruits of that work – the increased knowledge of the Scriptures and the emergence of the habit of weekly giving. A portion of those offerings was used to buy [?hinu - ?preserved food] and New Testaments for them.
From 11 to 12 there was singing (a concert), hymns appropriate to this season by the children of Te Pakipaki. At this time the local people and the visitors commented on the excellence of the singing of songs and hymns by the children of Te Pakipaki. May God keep you and strengthen you.
Taranaki Te Ua,
Chairman.
NEW CAVES
Some new caves have been discovered at Karamea, Nelson. Those caves are very large. Eighteen have so far been explored but many have not yet been entered. It is said that the caves are very beautiful, comparable with the beautiful caves found elsewhere in the world. One of those visited is eight chains long and half a chain wide. It looks like a huge cathedral. Moa bones were found in that cave. Those caves have been called ‘Ida’ after the daughter of one of those who was in the party.
♥♥♥♥♥
Ka kotia te taitapu ki Hawaiki.
‘The sacred tide to Hawaiki is cut.’ [cf Nga Pepeha 993]
Tena te ringa tango parahia.
‘This is the hand that pulls up weeds.’ [cf Nga Pepeha 2373]
Kowhatu turua mo nga wai e rua.
? Fine stones for the two waters.
Te kupenga a Tuamaikuku.
‘The net of Tuamaikuku [Taramainuku].’ [cf Nga Pepeha 2331]
[11]
DOCTOR TE RANGIHIROA
We have heard that Te Rangihiroa has been nominated as a candidate for Ngapuhi in place of Hone Heke. We think that it is right that Ngapuhi look to this man as their spokesman in Parliament. A T Ngata and Te Rangihiroa are the wisest men amongst us Maori , and not only because of the many degrees awarded to them but because of their ideas and their works. We think that these two are the right ones to sit together in the house which determines policies and to steer the canoe of the Maori People over the rough seas to a calm anchorage. Te Rangihiroa was educated at Te Aute and afterwards attended the Medical School in Otago. He was four years there and got the final New Zealand qualifications for that profession, the degrees of MB, ChB. He spent a years at the main Christchurch Hospital. Recently he was appointed Government Inspector for the North (what the Pakeha call 'the top'). This is his present occupation. If he is elected by Ngapuhi they will not have regrets afterwards.
THE KILLING OF TAU-A-PORIRUA, A TANIWHA FROM HERETAUNGA.
(A story from the George Grey papers.)
Now, the name of this taniwha is Tau-a-Porirua; the name of the plain where he lived is Rua-taniwha; and the name of the man who destroyed him was Tara. The means whereby he killed this taniwha was by weaving an eel-trap. When he finished weaving the eel-trap, he set about killing dogs as bait for his eel-trap so that the taniwha would go into the trap. Then he killed the dogs. He killed two hundred and left two hundred alive. He left the living ones there and stuffed the dead ones into the eel-trap as bait so that the taniwha would go in and die. Then he placed it in the waters of Roto-a-Tara, Heretaunga.
Now, the taniwha entered that eel-trap. Tara knew that the taniwha had got into his eel-trap and he pulled it to land. And, behold, once it was lying on land he set about striking it until it was dead. The name of the spot where that taniwha was killed is Takaki. Then the taniwha was cut up. When it was cut up, lo and behold,
curled up inside were women, children and men – one hundred children, forty women, and eighty men. The bodies were taken away and buried. That taniwha was eaten by Tara’s people.
SAYINGS, STORIES AND PROVERBS.
Ngatiteata, te waiu o Poutukeka.
‘Ngati Te Ata, nourishment of Poutukeka.’ [cf Nga Pepeha 2072]
Ngatitoa o te whare o Waiorangi.
‘Ngati Toa, were descendants of the house of Waiorangi.’ [cf Nga Pepeha 2073]
Ngatitoa,Tainui kowhao rau.
‘Ngati Toa were descended from the chiefs of the Tainui, a tribe inhabiting many different locations.’ [cf Nga Pepeha 2074]
Nga uaua o te whitu raua ko te ono.
‘The strenuous times of the sixth and seventh.’ [cf Nga Pepeha 2080]
Nga uaua o Papatuanuku.
‘The sinews of the Earth-mother.’ [cf Nga Pepeha 2079]
[Nga taero o Kupe, e,] nga rori o te whare o Uenuku.
The obstructions which Kupe found were the knots Uenuku used to fasten his door.’ [cf Nga Pepeha 2043]
Nga uri o Te Rangiweka waewae wera.
‘The descendants of Te Rangiweka who burnt his feet standing for a moment on a hot place.’ [cf Nga Pepeha 2094]
Nga uri o Toarangatira raua ko Turangapeke, taonga hoatu noa atu.
‘Those descended from Toarangatira and Turangapeke make presents without expecting any return.’ [cf Nga Pepeha 2096]
Nga uri o Tama whanako roa [ki te aha, ki te aha].
‘The descendants of Tama-te-kapua, stealing this, stealing that.’ [cf Nga Pepeha 2092]
Nga uri o Rongomai toki kino.
‘The descendants of Rongomai, who handle an adze poorly.’ [cf Nga Pepeha 2090]
He uri no Whakataupotiki.
‘The descendants of Whakatau-potiki.’ [cf Nga Pepeha 2097]
Nga waewae haereere o Tokoahu, kei tua, [kei te whenua, kei ia whenua] kei tua.
‘The wandering legs of Tokoahu, which were here, there, and everywhere.’ [cf Nga Pepeha 2100]
Te kete rukuruku o Whakaotirangi.
‘The small food basket of Whakaotirangi.’ [cf Nga Pepeha 2319]
Te putiki o Whakaotirangi.
‘The knot of Whakaotirangi.’ [cf Nga Pepeha 2409]
Te kowhatu tangi kai o Ruarangi.
‘Stones crying for food at Ruarangi.’ [cf Nga Pepeha 2328]
Te koura unuhanga roa a Tama.
‘The pulling out of the crayfish of Tama.’ [cf Nga Pepeha 2327]
Te mutunga a Tautahi, te koha a Rua.
‘The end for Tautahi, the victory granted by Rua.’ [cf Nga Pepeha 2349]
Tena ta te mea, i moea i te takapau wharanui.
‘There, that’s because the child was conceived on the marriage mat.’ [cf Nga Pepeha 2357]
He putiki na Papawharanui.
‘The knotted basket of Papawharanui.’ [cf Nga Pepeha 2410]
Te uri o Tutaria whakarere tangata.
‘The offspring of Tutaria are those who desert their friends.’ [cf Nga Pepeha 2476]
Te uri o Mahanga, whakarere kai, whakarere waka.
‘The descendants of Mahanga give away their food and their canoes.’ [cf Nga Pepeha 2475]
Te uri o Tuhoe moumou kai.
‘The offspring of Tuhoe, wasters of food.’ [cf Nga Pepeha 2471]
He waka pukatea, he waka kohekohe.
‘The pukatea canoe, the kohekohe canoe.’ [cf Nga Pepeha 2488]
He whakangungu ki nga tara-a-whai o Araiteuru.
‘The warding off of the spines of the stingrays of Arai-te-uru.’ [cf Nga Pepeha 2492]
Te whai patoto o Rauporoa.
‘The long-bulrush does not change its waving by efforts to stop it.’ [cf Nga Pepeha 2491]
Uenuku-kopako, kai awe whare.
‘Uenuku-kopako eats the soot from his own house.’ [cf Nga Pepeha 2595]
Whaka-Ruaputahanga i a koe.
‘Act as though you were Ruaputahanga.’ [cf Nga Pepeha 2653]
He uri no Tahau-manawa-iti, e kore e kakai.
‘The descendants of Tahau-manawa-iti who do not eat frequently.’ [cf Nga Pepeha 1459]
Tena te puna ki Hawaiki, [te pu kei Hawaiki, te puna kei Rangiriri].
‘The source is at Hawaiki [the origin is at Hawaiki, the source is at Rangiriri].’ [cf Nga Pepeha 2370]
Kia tau te mauri o te kai ki raro.
‘Let the talisman of the food rest below.’ [cf Nga Pepeha 1329]
Katahi ano te kuia nei ka ngunguru.
‘At last the older woman keens.’ [cf Nga Pepeha 1128]
He mokopuna na Taharakau.
‘A grandchild of Taharakau.’ [cf Nga Pepeha 581]
Te kauae karia ki te marae.
? The jaw bone dug up on the marae.
E whanake ana ki te marae o Kauae-te-kori.
? Springing up on the marae of Kauae-te-kori.
Ngaitane hiku potakataka.
? Ngai Tane of the plump tail. [cf Nga Pepeha 2064]
Ngatiporou waewae rakau.
?Ngati Porou with wooden legs.
Ngaitawhiri tawhiti waha rua.
? Distant Ngai Tawhiri with two mouths.
Haere ki te whare tapu i a Kamuraterangi.
? Go to the sacred house of Kamuraterangi.
Nga paniwhaniwha ngau puraho a te Aotauru.
‘The snapper of Aotauru that snap the bait strings.’ [cf Nga Pepeha 2033]
Ka mahi nga marua a Tapui-paraheka.
‘The valleys of Tapui-paraheka are working.’ [cf Nga Pepeha 1001]
E tama, te kai ahi whare.
? Son, the house is in flames.
Nga uri o Tuterangikatipu.
? The descendants of Teterangiatipu.
He korero whakataruna umu kai.
‘Talk that delays or takes the place of food preparation.’ [cf Nga Pepeha 505]
[12] CALENDAR : APRIL 1909
Day 1 o 7h 58m a.m. Day 20 ● 4h 21m p.m.
1 Th
2 F
3 S
4 S Sixth Sunday of Lent – Sunday before Easter
Morning Evening
Exodus 9 Exodus 10
Matthew 26 Luke 19.1-28
5 M Monday before Easter
Lamentations 1.1-15 Lamentations 2.1-13
John 14.1-15 John 14.15-end
6 T Tuesday before Easter
Lamentations 3.1-34 Lamentations 3.34-end
John 15.1-14 John 15.14-end
7 W Wednesday before Easter
Lamentations 4.1-21 Lamentations 9.1-10
John 16.1-16 John 16.16-end
8 Th Thursday before Easter
Hosea 13.1-15 Hosea 14
John 17 John 13.1-36
9 F Good Friday Psalms: Morning 22, 40, 54 Evening 69. 88
Genesis 22.1-20 Isaiah 52.13 & 53
John 18 1 Peter 3
10 S Easter Eve Vigil
Zechariah 9 Hosea 4.8 – 5.4
Luke 23.1-50 Romans 5.1-14
11 S Easter Day Psalms: Morning 2, 57, 111 Evening 113, 114, 118
Exodus 12.1-29 Exodus 12.29-end
Revelation 1.10-19 John 20.11-19
12 M Monday after Easter
Exodus 15.1-22 Song of Songs 2.1-10
Luke 24.1-13 Matthew 28.1-10
13 T Tuesday after Easter
2 Kings 13.14-22 Ezekiel 37.1-15
John 21.1-15 John 21.15-end
14 W
15 Th
16 F Fast
17 S
18 S First Sunday after Easter
Numbers 16.1-36 Numbers 16.36-end
1 Corinthians 15.1-29 John 20.24-30
19 M
20 T
21 W
22 Th
23 F Fast
24 S
25 S Second Sunday after Easter. Mark, Evangelist.
Isaiah 52.1-6 Ezekiel 1.1-15
Numbers 20.1-14 Numbers 20.14-end
Luke 18.31 – 19.11 Philippians 2
26 M
27 T
28 W
29 Th Fast
30 F
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.
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