Te Pipiwharauroa 133

Te Pipiwharauroa 133

No. 133

1909/04

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 133, Gisborne, April 1909

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

The Important Things that Subscribers to Te Pipiwharauroa Should Understand.

1. Check carefully that your name and Post Office are correct. If they are not right, tell us as soon as possible.

2. Our bird leaves his nest on the second Saturday of each month so each of you should know when you can expect your paper to arrive.

3. If a person’s paper does not arrive he should inform us.

4. Everyone should tell the person in the Post Office not to give the paper to others but always to give it into his hands.
5. When a person’s subscription to the paper runs out his paper will be wrapped in a red wrapper. If he wishes to continue receiving the paper he should send money immediately; if not, it will be stopped.
6. If a new person wishes to receive the paper he should send 5/- with a letter of request.
7. All letters should be addressed to:
Editor of Te Pipiwharauroa,
Te Rau College,
Gisborne.

‘KUI! KUI! WHITIWHITIORA.’ [The cry of the Shining Cuckoo.]

THE BOOK

From the time mankind first dwelt on the face of the earth up to the present day his work has been to seek the short way. This is his work in the years to come until the end of the world. Someone may ask our bird to explain this short way. The words ‘the short way’ are clear enough. But the words that present difficulties in relation to the short way are ‘from where, to where’. The short way from where to where? In one way this is a very easy question because a person knows the short way from his involvement with the church. But the question is also very difficult because it is said that from the beginning mankind has been seeking the short way and will go on doing so for ever. The heart of mankind has huge desires and he wants to find the way to fulfil those desires, and he thinks he will do so by taking the short road he has discovered. Everything a person does is done according to this rule. Here are some examples of what he does to show us how right these statements are. The way people get about is by using their legs. When they realise that this is slow, they get a horse and use his legs, and get an even faster one. But their desires are not satisfied so they build a railway and then an even faster railway. But this is not the end, now they build planes to fly in the sky. The railway goes fast on the earth, the ship goes only on the water, and now they complete a vessel that flies in the streets of Tawhirimatea [god of the winds] – neither on land nor on sea. The things people use to work with are their hands. Because their hands are slow they build a machine to do these things so that the many things people have to do are completed in a short time. These things spoken of show us what we people who live on the earth are like. In the days of our ancestors we had only one way of communicating – our mouths, and each person has ears to take in what he needs to hear. [2] Now, this is a fine way of spreading messages around the village, but when we turn to communications from outside, who is going to bring those to the ears of the listeners? With the coming of the Pakeha came also writing and books, messengers better than mouths. The story is told of how Mr Williams was working on his boat one day and had left behind his square. He took a piece of wood, gave it to one of his men, and told him to take it to Mrs Williams. When Mrs Williams gave the square to that Maori he was amazed. How did she know it was the thing needed? When he was told that it was the piece of wood which he carried that had conveyed the message, he was even more astounded. He took that piece of wood and hung it around his neck so that he could show off in crowded places the great wisdom of the Pakeha who was able to make a piece of wood tell what he wanted. Do not mistakenly think that we are just telling a story; what we are saying is an important truth. We have left behind the time when it was appropriate and good for messages to be conveyed by mouth. This is a new world we live in and what it requires of us is what we have spoken of here – that we seek the short way of doing the many things in the world. All work requires knowledge. A person must seek to acquire knowledge about the work he wants to do. He acquires that and finds the short way to do it. By what means does he acquire this knowledge? A person gets it at school when he is a child, and newspapers too extend the things he learned at school. That is what newspapers are for. The main story people are talking about in these days is the enlarging of the English navy. Why? Because the newspapers have spread this news to all parts of the world. In this day what is our attitude to this thing, the newspaper? I must say that we have not welcomed them. We tried to establish papers and, before long they were cast aside, abandoned, and people returned to the easy way of communicating by speech. One of our papers continues, our pet which chatters to us, but even it has not really been welcomed. We have put our hands to the handle of the plough, let us not look back – there is no life in that direction. But be firm, for the word says, ‘By your endurance you will gain your souls.’ [Luke 21.19] Our pet will help bring to fulfilment some matters of concern to people:

1 Because it is in the Maori language. There are an increasing number of writings in the Maori language besides the Bible.

2 It teaches people to write Maori. This is an important matter. Most of us do not know how to write our own language, but if we take Te Pipi as an example it will not be long before we know how to – about the difficulties of writing letters, the separation of words, and the placing of punctuation.

3 The ancient stories. These kinds of story do not appear in Pakeha newspapers.

4 Stories from afar. It carries things not found in Pakeha newspapers.

The message is: as for the things you have, hold on to them; as for the things you do not yet have, grasp them; as to the things that are finished with, return. Think about the world’s rule – seek the short way, and return to our pet. We have a saying:

‘Engari te ngaringari, he kore te korerawa.’

Better to pull together; if not, nothing will happen.

THE SPEECH OF THE BISHOP TO THE HUI OF THE MAORI CHURCH, 1909.

My friends, clergy and representatives of the laity, greetings. My first word is of praise to God for his graciousness to me over the past year as I travelled overseas, during my stay in England, and on my return to our land and our work.

You know the reason for my journey – a gathering called to find ways of bringing all people under the shelter of Christ. First, it began on 15th June. It included not only the bishops and clergy but also men and women from all parts of the world who, just like us, are involved in furthering the aims of the Church. The important work at that time was worship; the confession of sin – namely, the failure of the Church over many years in not rapidly spreading the word of God to all parts of the earth; and prayer for a spirit of thoughtfulness and strength to heartily forward the work in the days before us. There was vibrant discussion over the six days, both day and night. On 24th, the Feast of St John the Baptist, a service of praise was held. Everyone gathered in St Paul’s Cathedral – thousands of people. One evidence of gratitude were the contributions from each part of the Church which were laid by the Bishops on the Holy Table. A total of £333,208 was given to further the Reign of Christ.

On July 6th the meeting of the Bishops began at Lambeth. Two hundred and forty-two attended, all Bishops – there were no others present. It ended on 6th August. Here are some of the things the Bishops said which I set before you for consideration by the Maori Church.

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1. Christ provides the pattern for the Church: ‘He came not to be served but to serve.’ It is for the Church to bring all people to know the Christ who loves them and to find salvation. The Church is also to reveal him, his works and his teaching, for people to see.

2. One avenue for advancing this proposal is the teaching of children in schools the words of God; and not just to know the stories of what Christ did and his teaching, but to know him as their personal Saviour. It is a waste of time if children learn the words of Scripture but do not take Christ as their example for what they do when they have become part of his body and have received his Spirit to guide and strengthen them: that Spirit is given in answer to prayer.

3. There were statements about problems in the area of marriage. Formerly there was a single law about marriage. Latterly the Parliament has adopted different laws while the Church holds to the old law which states that the bond of marriage cannot be broken. This is in line with Christ’s statement: ‘Those whom God has joined together, let no-one put asunder.’ [Matthew 19.6] And with this: ‘If a man marries a woman who has been divorced he commits adultery.’ [Matthew 5.32]

Under the old law, the law of the Church, it was not permitted for a widower to marry the younger or older sister of the woman who had died. Now this kind of marriage has been sanctioned by law of Parliament. The stand of the Church is based on the words, ‘The two become one flesh.’ When a marriage takes place the younger and older sisters of the wife become the husband’s own sisters and this is why they are forbidden to marry. Let us be careful lest we disobey what God has laid down.

4. There was also an important statement about providing for the people who were missing out on the riches of the Gospel of Christ. Do not withhold the means by which the people who have not received it may hear the Gospel. Rather, all members of the Church should be involved in contributing to that work Nor should relatives hinder a person who is free to carry that treasure. One great failing of the Maori Church is that it forgets the immensity and the goodness of the treasure Christ has given. This forgetfulness at heart is seen in the derogatory attitude taken by people in the parishes towards the Minister. They do not recall the words of Paul, ‘If we have sown spiritual good among you, is it too much if we reap your material benefits?’ [1 Corinthians 9.11] And also, ‘The man who is taught the word must share in all good things with his teacher.’ [Galatians 6.6] The Minister is not able to live on what the people provide as a stipend for him; and there is no suitable house for him to live in in. Without the work of the Pakeha side of the Church the Ministers on the Maori side would all have disappeared. This is not because the Maori are poor but because they belittle the work of Christ. The contributions of the Pakeha side swamp those of the Maori side; and they are given to bring the Gospel to some places.

There were other things said at the meeting of Bishops which I cannot speak of at present.

One of the problems we have now is a lack of Ministers. Some of the Ministers from the past have become old and have no strength. Tamihana Huata has gone to his rest after 47 years of ministry. Recently, on 29th January, Aperahama Tamihera fell asleep: people say that he had not nearly completed his time. These things should increase our prayers to the Lord of the harvest that he will send labourers into his harvest.

Another thing we are praying much for to God is the work begun by Mrs Doyle and Rotu at Ruatoki. That lady has fallen ill and is returning to Australia. The doctors say that her illness will be a long one and she will not return soon to her work. We praise God for the door that has opened in that place for the light of the Gospel to enter there, for his strengthening of Rotu and her companion, Ewa Wi Repa, to hold up the banner of Christ in that place during these months while Mrs Doyle is away.

We have been made aware during the past year of the problem facing the schools for our children, Te Aute and Hukarere. There is insufficient money being realised by the land to renovate the buildings and to grow those two schools. The Trustees have borrowed £1000 to complete the renovations and to ensure the growth of the schools. Now the Maori People are seeking resources so that money can be provided each year to pay the interest on that debt and to repay the load. During these years much money is coming from wool, from sheep and from the leases of land to the Pakeha. It may be seen as difficult to ask payment for the boys and girls attending those schools, but it is the idea brought forward [4] by those who have attended those schools and their parents too.

My final words are words of farewell because I have now reached the age of 80. By the grace of God I have reached these days in good health; but weariness comes near the body of the elderly so that he can no longer do the work. So I have told our Presiding Bishop that I will retire from my work on the last day of the coming June. May God bless his people who live in this district. Our work is to continue to pray to him that he will guide the people who will choose a right person to further the work in this part of his Church, and to give all of us his Spirit that we may whole-heartedly fulfil the task he has given us.

THE VISIT OF THE GOVERNOR TO NGATI POROU.

On Tuesday, 23rd March, the Governor landed at Tuparoa. The Pakeha folk welcomed him there. After the welcome they ate in the hall at Tuparoa. In the evening he went to the home of Sydney Williams at Kaharau. On Wednesday morning he was brought by Mr Williams to Waiomatatini. Many people of Ngati Porou gathered to celebrate the coming of their distinguished visitor. When the Governor appeared with his large party of Pakeha and Maori, people gathered on the way, the crowds shouted in welcome. It was an awesome thing, and the thoughts of the elders returned to former days, the days when it was said that the earth shook with the stamping of the feet. As they came forward the welcoming shouts intensified behind them. After a speech of welcome there were haka. There were seven haka parties; five performed at the beginning and two at the end. The Governor watched these performances. After the haka, Hatara Kereama stood to deliver Ngati Porou’s speech of welcome. Tutere Wi Repa translated this speech into English. After this the Governor stood to reply. He said: ‘I am very happy and my heart is full of gratitude as I listen to your welcome. It is like the voice of a bird singing beautifully as it penetrates my ears. I am delighted at your words telling of your loyalty to Edward, the peacemaker. I have wished to come amongst my Maori friends and am very grateful for the goodness of Kiwa in pacifying his ocean so that I could come to you. I am very delighted at your welcome, for your words of loyalty, but am especially pleased to hear of how well Maori and Pakeha live together, of your eagerness to support the schools, and of your involvement with farming. These are the ways to well-being, only by these will your noble people survive and will you rejoice.’ When the Governor concluded his speech, the Honourable A T Ngata read telegrams from the Prime Minister and Sir Timi Kara. When the speeches were finished they climbed [the pa site of] Puputa so that the Governor could see the grave or Rapata Wahawaha and also see the course of the Waiapu River. Returning from there, he went to the house of Henare Mahuika where he had dinner with the grandchildren of Mokena Kohere. After lunch the Governor returned from Tahinga and there were speeches for the dedication of Porourangi Meeting House. Pineamine Tuhaka and Paratene Ngata made the speeches. After the speeches and the Governor’s reply there were the final two haka. These being finished he went to Te Awanui; the Tutanekai had sailed there from Tuparoa. When he had boarded they sailed to Opotiki and Ruatoki.

STIPENDS FOR THE MAORI CLERGY

To the Editor of Te Pipiwharauroa.

My friend, greetings to you and to all of you along with our Pipi bird, who have got together in this to New Year to seek out and to spread amongst the people the things that will make for their well-being, the well-being of their minds, their bodies and their souls. Best wishes.

My friend, since our bird began to fly it has not ceased telling the leaders in each place about the situation of our ministers and our Church in these days. And even though on some of his flights he contains no such words, we are still aware that it is ministers who care for our bird. In these days much thought is being given to the strengthening and supporting of the work of the Church and our ministers. In these days we are seeking ways of ensuring that our clergy and our church can live. So, if you approve, I would like our bird to make known my thoughts about our ministers and our Church too by delivering them to the marae he visits. Let me turn to them.

My friend, at the elections last year, I saw that 14,000 people voted, not counting those in Te Waipounamu. So, to help our ministers and our Church too, would it not be a good thing if each person contributed two shillings and sixpence (2/6) on his birthday? Let us say that the women should contribute for the work of the Church and the men for the support of the ministers, or, if this is not acceptable, all should give for both causes. My wish is that those who are 18 years of age or older contribute 2/6, while those who are under 18 contribute 1/-. It is up to each person whether he contributes more or less, but let us set the amount at 2/6 and 1/-. So, let us say that those who are 18 but not yet 21 number one thousand (1000). This added to the fourteen thousand (14,000) mentioned above makes fifteen thousand (15,000), and if each contributes two shillings and sixpence, [5] that will amount to £1875/0/0 a year. Should the number of those under 18 come to twenty thousand (20,000) and each contributes 1/- then that money would amount to £1000, which would make a total of £2875 a year. If only half of this number kneel to the faith, one of the halves would contribute to the £2875. And even if only a quarter of the £2875, that is, £718/15/0, were sent it would be a substantial amount. If anyone wishes to further this project then let him send his contribution to the Editor or to the minister of this own parish to send to the Editor of Te Pipiwharauroa, and the Editor can publish the names of those who have contributed in each edition of the Pipi. This proposal is not intended to replace the Sunday collection or other means of raising funds but to support them.

My friend, my birthday is on 28th of this month so I shall begin this project by sending 2/6.

If you become aware of this project even though January and February have passed, send your contributions anyway.

Thank you, my friend, if our bird makes known these few words, and let him greet affectionately the chiefs in each place with these words, ‘Greetings, and may God bless all of us.’

From your friend,

Ihaka.

Parnell, Auckland,

March 21st, 1909.

We have received Ihaka’s contribution of 2/6.

[At the Synod in Napier in 1906 a motion was passed in creasing the stipend for the clergy to £100 a year, with the Maori of each parish making good the remaining £40. Ngati Porou supported this motion. Other parishes, do help your parishes. – Editor.]

THE HUI AT PARIHIMANIHI.

On 28th March the church at Parihimanihi was opened. Te Aitanga-a-Hauiti, Te Whanau-a-Apanui, Te Whakatohea, and Ngati Porou attended. The Reverend Butterfield, the master of Waerenga-a-hika, led the prayers dedicating the building. Rev Ahipene Rangi led the main service, the Rev Nikora Tautau read the lessons, and Rev Chatterton preached. On the Sunday night it rained and did not stop raining until Monday night and it spoiled the hui. On the Tuesday the plate was put in place and £469 was contributed. Some is still to come. Rongowhakaata disgraced themselves; few people attended but the money was a clean sweep. Rongowhakaata called the hui last March to collect stipends for the clergy. You alone, Rongowhakaata, can show yourselves to be the people who put their hands fruitfully to their work.

THE ACTIVITIES OF HAUHAU – A QUESTION.

To the Editor of Te Pipiwharauroa.

Greetings. A prayer to the Lord in heaven for them – that you and our bird will know his protection. Please load on board my words correcting the errors I found in the letters sent by our good friends which were printed in Te Pipi Number 123, page 4. As to some words in the article by Pine Tuhaka, he says that some Ngati Awa and Te Uriwera [sic] lands were confiscated because of Ringatu actions. I belong to those tribes, and I question whether what he says is right. Could you specify the blocks or acres belonging to Ngati Awa and Tuhoe which were taken because of Hauhau and Ringatu actions, so that I and those tribes may know? It is for you to show me. Now, as for Wereta, your man spoke for himself, but I also do not like him. His people disobey Te Kooti and my Ringatu religion with his stupid and mad activities. Now, do not bring up the confiscation of my lands by the Government in the past, which was not because of the doings of the Ringatu but for the murder of Volkner by Te Whakatohea in 1865. Ngatiawa under Te Maitaranui plundered my lands of Tuhoe and Ngatiawa. These indeed are the reasons for the confiscations, but neither I nor Tuhoe were associated with this wicked murder. The Governor’s greenstone mere struck unjustly at my soil; it was taken even though I was innocent. Therefore, my friend, please do not direct words like this at me and Tuhoe and Ngatiawa to malign my people and our land. Direct your attentions to Wereta and his wrongdoings. Do what is right because you are a chief, lest you come up against the libel laws. Answer my question.

Waaka Teranui,

Porangahau,

26th March, 1909.

NEWS ITEMS

A learned man from Germany has arrived in the Dominion. This man has the gift of being able to learn languages. He has come to learn the Maori language and what Maori did in the past. He wishes to trace the origin of the Maori People.

The Pakeha has discovered a way of doing away with smoke. By and by one will not be able to see any smoke coming from the factories involved in large Pakeha industries.

A horse bolted with a buggy in Whangarei. There were two women and their children in it. After it had been running for a hundred yards one of them fell out. After the buggy had been going for a long time the woman inside took one of the children and threw it out the back. When the horse arrived at one of the stables it stopped; the woman and one of the children were still alright. One of them is still in hospital. The child that was thrown out was uninjured. The horse careered for a long time around the streets of the town but the buggy did not overturn.

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PARLIAMENT

In the Prime Minister’s speech in the Hutt [Valley], Wellington, he said that the number of Government departments will be reduced. He said that the Dominion’s revenue for 1903-4 was £7,021,386, and for 1907-8 was £9,055, 946. The money spent on departments in those years was respectively £6,434,281 and £8,213,965. The excess of revenue in 1907-8 over the amount spent in that year was £841,981. But since taxes have been lowered and there is a reduction of £500,000, the remaining revenue will be very small. To reduce the large amount of money being spent on the many Government departments the proposal is to decrease the number of departments, to cut the number of workers, and also to decrease the money spent. The number of Government departments is 37. The Prime Minister said in his speech that this number will be reduced to 16. Other Government departments will not be done away with but will be brought under other departments. The Office for Old Age Pensions, and the Stamp Office will be merged with the Post Office. There are other ways in which the size of departments will be reduced. Also many Government employees will be laid off. Many activities will be consolidated under the authority of the Minister of Maori Affairs. Three of the judges are retiring and the Government has said that they will not be replaced. The Court of Appeal in Maori matters is being abolished. There are other means whereby the amount spent on the work of Assessors will be reduced; their work may be based in Wellington and they will not travel to the districts. This is a very large project for Parliament to undertake and Mr Ward says that it is hoped that a saving of £250,000 will be achieved by the downsizing of these departments.

ENGLAND AND GERMANY

One of the main things people are talking about these days is the English and German navies. England is the great power in the world when it comes to fighting ships. No others come near her. This is the main reason why there has been no major war on the part of the great powers. This is because no other powers are strong enough to venture beyond their own territories since England has command of the sea. In these days news has come to the English Parliament that Germany is putting much effort into building fighting ships. The German Parliament has agreed that from this year until 1917 they will build warships. During that time Germany wishes to build 18 large battleships, 10 destroyers, 20 smaller fighting vessels and 120 torpedo boats. The amount to be spent on all these is £207,700,000. Given this situation, England thinks that her dominance may be taken over by a usurper. The call coming from one end of England to the other, from the Opposition side and the Government side in Parliament, is for all the colonies to build fighting ships for England. Some are saying that eight large battleships should be built this year. New Zealand has advised the English Government to build a battleship and that it will pay for it, and, if it is desired, to build another afterwards. New Zealand has been praised by all parts of the Empire for its swiftness in revealing its noble heart. Australia does not think in the same way – some agree and some do not. Victoria and New South Wales have said that they will also provide battleships if the federal Government of Australia does not agree to provide battleships. Some rich people in Australia have contributed money to pay for battleships from there. The Mayor of Sydney gave £1000; Anthony Hordern’s gave £10,000, and, if another is built, they will add a further £10,000; a club has given £5000. A total of £55,000 was contributed in one day in Sydney. A fire has been ignited in all parts of the Empire for this cause.

The fighting ships of England and Germany. These are the numbers of ships that have been completed including those yet unfinished on which construction started in 1908.

Type of Ship/ England /Germany

Battleship 
Class 1 /10 /9

Class 2/ 8 /0

Class 3 /30 /20

Class 4 /11 /4

New Large Ships

Class 1 / 4 /2

Class 2/ 35 / 9

Old Large Ships

Class 3 / 16 /17

Old Ships / 61 /18

Torpedo Boats, 10 years old or under. /128 /84

Other Torpedo Boats /65 / 20

___ ___

Total /368 /183

The Cost /£32,300,000 / £17,200,000

Soldiers / 128,000 /50,500

Reserve Soldiers / 57,700 /60,000

Because Germany has been putting so much effort into the secret build-up of it navy and its army, it is thought that the above figures for Germany may be wrong. You great powers, what are you doing!

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THE NEW ZEALAND CHURCH

An Introduction

[Since the students at the school are being taught about the growth of the Church in New Zealand we thought it would be good to print in Te Pipi these lectures for people to read. This is a good thing because by so doing we will learn of the great trials, and of the heavy burdens, and of the obstacles which faced the missionaries, and as we see these difficulties we will have sympathy for the wrongs done by those people in those days. We are not saying that we will tell all that the missionaries did, only the main subjects, but we will keep to the thread of the story from the beginning to the end.

There may be some disjointedness in the setting down of these stories, but never mind, this can be skipped over by the reader. It is difficult to find appropriate words for these things as one translates English books into Maori, because the writer wants his account to conform to what is in the book.

And we may turn to inventing new words for ourselves in these accounts because there are some difficult words in those accounts and we do not have words to convey the meanings of those accounts.

You should understand also that these stories deal only with the growth of the Church of England, the Church we call the Missionary Church. Accounts of other Churches are outside our scope.

If anyone wishes to go into this at greater depth [?tangata atu] they should read these books: Colonial Church History, Dioceses of New Zealand, by Dean H Jacobs, DD; Life of the Ven Archd Williams, by Mr Carleton; Life and Episcopate of G A Selwyn, by H W Tucker.]

The Growth of the Faith

Chapter 1.

Samuel Marsden. This is the man who brought the Gospel to New Zealand. His father was a working man. He attended only one school, along with George Augustus Selwyn, first Bishop of New Zealand. In 1793 he was sent to be minister for the colony of Port Jackson. At that time English convicts were being sent to that town. Wickedness characterised the character, the activities, and the thinking of the people there. When Marsden arrived the previous minister returned. For many years he toiled alone, and his work aroused great resentment, but no matter how much he was vilified he did not tire. While at Port Jackson he met some Maori from New Zealand who came on board the whaling ships. There his desire grew to take the Gospel to New Zealand.

In 1807 Marsden returned to England and as a result of his importunity the Church Missionary Society (CMS) agreed to send people to take the Gospel to New Zealand. Two men were sent – William Hall and John King. William was a carpenter and John, a shoemaker. They were to teach Maori manual skills as a means of backing up their preaching. Marsden thought that this was the right way to help further the Gospel. He said that just preaching the Gospel without teaching practical skills was not good.

Sailing on board their ship from England with Marsden and the others was a Maori named Ruatara. The captain had said to him that when he arrived at Port Jackson he would be given two guns in payment for his sealing work. This is how Ruatara arrived in England and met Marsden.

This man, Ruatara, was strong and stout-hearted. From when he was small he wanted to travel and see the great lands of the Pakeha. At the age of eighteen he boarded a whaling ship. When he arrived at Port Jackson the captain abandoned him and he was not paid for his work. He was found by another captain who took him on board his ship and returned him home. Ruatara had not learned his lesson about the wickedness of the Pakeha and joined another boat. Their work was skinning seals. He and seven others were left on an island (Bounty Island) to kill seals. They lived there for ten months before being taken off. Three of them had died. Their ship sailed from there to England. When they arrived there he was again deceived. He was told that he would be taken to see the King. He was not taken but was abandoned in London. That captain took pity on him and took him on board his ship.

Marsden restored him to health when he was ill. In 1810 they arrived in Port Jackson. Ruatara’s idea was to teach Maori to grow wheat. After three months he sailed to New Zealand. Hall and King were to go with him but on hearing of the massacre of the Boyd they were stopped. This news prevented the missionaries from arriving until 1814.

Between 1810 and 1814 Kendall arrived at Port Jackson, having been sent by CMS.

In 1814 Marsden bought a ship to carry people to New Zealand. Hall and King were sent by him first. They were to assess the situation of the Maori. On their return they spoke of the goodness of the Maori towards them. Ruatara, Hongi and Korokoro returned with them.

In December 1814 Marsden sailed for New Zealand to bring the missionaries.

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He landed at Whangaroa, the place where the people on the Boyd had been killed. The Maori were very good to him and very happy to see him because accounts of him had reached New Zealand.

His first work was to make peace between the people of Whangaroa and those of the Bay of Islands. Afterwards he went to the Bay of Islands, to Rangihoua, the home of Ruatara. On Sunday, 25th December he led a service for the Maori. This was the first service in New Zealand. His text was Luke 2.10, ‘Behold, I bring you good news.’ Ruatara translated his sermon into Maori.

Before he returned to Port Jackson he purchased some land for the missionaries to live on, two hundred acres, for which he gave twelve axes. After a short while Marsden returned. He had been instructed by the Governor to inspect the land. The Governor perhaps wanted to make New Zealand a convict settlement. Marsden sailed along the coast as far as Hauraki. When he returned he made Kendall a magistrate to bring the Pakeha under the authority of the King.

While he was there Ruatara became ill and he died on 3rd March. Ruatara had not turned to the faith before he died; he had been told by some Pakeha not to believe the missionaries, but he told the chiefs to be good to the missionaries.

Chapter 2.

When Mr Marsden went he left behind Hall, King, and Kendall to continue the work. Those men worked hard but not a single person joined them. Their difficulty was learning the Maori language. The set up a school for them but the children only came on days when food was being provided for them. One problem for the missionaries was not having anyone to protect them. Ruatara had died and Hongi lived in a different place, at Waimate. Sometimes the Maori behaved well towards them and sometimes badly. This was their position until 1818 when Marsden again visited them. On this visit, Mr Marsden brought with him the first minister, Rev Butler. He was settled by Mr Marsden at Kerikeri where he established a school in 1819. The land at Kerikeri belonged to Hongi – thirteen thousand acres (13,000 acres) which he sold for 48 axes. Before Marsden left he and Mr Butler celebrated the first Holy Communion.

At this time the Maori increasingly wanted to buy guns and powder, and the missionaries were reluctant to give these things to them. The instructions from CMS were that they were not to sell these things to the Maori because the time when they acquired those things would be the time when troubles intensified. But although they did not sell these things they were brought by the ships’ captains and sold to the Maori. This saw the beginning of bad times for the Maori. They stopped looking to the missionaries. The man who began this strife was Hongi.

In 1820 Mr Marsden came again. When he arrived, Hongi and Waikato (Ruatara’s brother) and Mr Kendall went to England. There the King (George IV) gave them gifts. When they arrived at Port Jackson, Hongi sold his gifts in order to purchase for himself guns. When they arrived here Hongi started fighting.

Mr Marsden spoke very well of this man. He said that Hongi was a real gentleman. It is true to say that he was gentle before, but he was led astray by a man, and that man was found later to be Kendall. Kendal wrote saying that he was not a good man. When he arrived in England, [Kendall] was made a deacon and four months later he was ordained priest. When he arrived back in New Zealand his true character was revealed and his association with CMS was terminated.

But there is one good thing that Kendall did for CMS and for the whole Maori people. While he was in New Zealand he wrote a prayer book and a short catechism in the Maori language. When he arrived in England he and a learned man, Samuel Lee (Dr S Lee), determined the letters of the Maori language. They wrote a book to teach the Maori language. When Mr Marsden visited for the third time in 1820, at the time Kendall and the others went to England, he stayed for nine months in New Zealand, but the work was very difficult.

In the year following Hongi’s arrival the work became very difficult. He set about fighting, took prisoners in the presence of the missionaries and killed those prisoners in front of them. Those people really wanted to leave - those missionaries. At this time, since the Maori chiefs were abusing the missionaries, Mr Marsden tried something different as a way for promoting the faith. He began in 1819 to take children to his home in Port Jackson to be educated. He wanted to convert the Maori chiefs so he took the children. In 1821 the CMS, which disapproved, put a stop to this practice.

[9]

In this year, 1821, Henry Williams was ordained as deacon and priest for the New Zealand mission. While he was preparing to come here, news arrived of Hongi’s battles and of Kendall’s misdemeanours. CMS asked him to go to a different place but he would not consent. In 1823 he arrived with Mr Marsden. This was Mr Marsden’s fourth visit. He settled Mr Williams at Paihia. Some Wesleyans (Turner and Hobbs) came with them. This marked the beginning of the Wesleyan work at Whangaroa. The first Wesleyan minister to live at Whangaroa was the Rev Samuel Leigh. When Mr Williams came he was under instructions from CMS not to devote much energy to working the land but to use his gifts to preach the word of salvation to the Maori People.

When Mr Marsden returned their ship was wrecked at Kororareka. The Maori were very helpful to them and not a single thing was stolen from the ship. This was evidence that although there had been no visible signs that the work of the missionaries was bearing fruit, goodness was growing in the hearts of the people. This ship was the Brampton. It capsized in the entrance to Kororareka. The Governor of Australia spoke in praise of the goodness of the Maori to the Pakeha in this disaster.

THE KNOWLEDGE OF THE DOCTOR.

In Te Pipiwharauroa 128 we told of a girl of 23 who was still a child. That child tried out a skilled doctor to see if he could find a way of making her grow. The doctor worked for two months and the child was healed. Formerly that unfortunate had just sat in front of the fire because her skin was cold and her hair was dry. She would speak only two or three sounds and her way of speaking was that of a child. Her teeth were very small. We know there is a soft part of the skull of a newborn child which disappears in two or three months. This [soft place] remained in her case. The doctor’s treatment was to make two small holes from behind the throat and to take off a small part of some fluid which sprang from there. Each night a small amount was removed. Within two months that unfortunate had grown two inches in height. Her skin had become warm, her hair was good, and she had also grown new teeth. The important thing was that that child could speak. Before being treated by the doctor she did not know how to speak and now she can use her mouth to speak and knows how to speak. In time she will be able to use words but she has not been able to produce them as yet.

THE END OF THE EARTH

The Heart of the South.

In Te Pipi, Number 100, we told of the journey of a party of men to find the southern tip of the world [the South Pole]. On 25th March that party returned. They spoke at great length and very well of that land of ice. If we had room in our paper we would fill it with all their stories. The things they had to do were very diverse. On 29th October Shackleton’s party went to find [capture] the South Pole, the purpose of their journey. This was the experienced party. One party went to the west. Shackleton took a part of four – Wild, Adams, Dr Marshal and himself. They carried sufficient food for 91 days. They had four sledges with ponies to pull them and two tents. Their sleeping bags had been carefully made; they looked like mounds with tarpaulin outside. To sleep, one climbed inside. They were designed to be soft. Everything was carefully weighed. A single tent with its poles weighed 30 pounds. Each person was allowed 2 pounds weight of food a day. Their main food was sugar because that food provides warmth. That land is covered with crevasses. The tops of the crevasses are covered with snow. When one treads on it the snow breaks and the person would fall without stopping. One of the ponies died in this fashion. The man and the dray were saved by cutting the traces. The dray was jammed between the sides of the crevasse. The pony had to be allowed to drop and there was no sound of it hitting the bottom but eventually its fall must have ended. The terrible aspects of their journey were the strong winds and the flying snow and getting bogged down. On 6th December they managed to travel only 600 yards in the day. At this time it is daylight there for six months. At four o’clock in the morning (though it is not morning but evening) they would get up, then have breakfast at six, set out at eight, have dinner at one, have tea at seven, and go to sleep at eight. In these regions one can only go by the time because the sun stands still in the one place. As they went they set up food depots for themselves with black flags to mark them. They shot three ponies to provide food for themselves. On 7th January they neared their goal of their journey, but the cold had intensified, their food was running low, and there was no let up in the snow and the driving winds. Here these brave men turned back, but first they erected the Queen’s flag they had been given. Another ninety-seven miles and they would have reached their goal. On the return journey they used up their food but then they drew near the food depot they had set up. They got some food – horse meat. When they dug up the horse meat they found the blood of one of the horses that had been killed and they collected it as food, it had been frozen solid by the snow. These things that were cut up there do not go bad. When they neared the base Dr Marshall fell ill and he and Adams were left behind. Marshall was left on 17th February. On 28th Shackleton and Wild arrived at base. On the morning of 1st March [10] they boarded the ship which had returned to collect them. On the morning of that day, he and others returned to fetch those who had been left behind. When they arrived the doctor was well. They embarked on the ship. When they reached it some had already boarded the ship. It is remarkable how the captain of the ship was able to find them. Wild said that they could have reached the South Pole but they would not have returned. The story of these men is amazing.

A REMARKABLE MAN.

In America there is a man who is not burned by fire. A conference of leading scholars of America was held on the subject of the strength of the human mind, and this remarkable man came to demonstrate what he did. His hands and his eyes were subjected to fire but they were not burned. He was examined by doctors afterwards and there was no evidence of the fire on him. One amazing thing performed by that man in front of that gathering was making his body disappear. He completely disappeared in the presence of the audience, and when they called out, he appeared, standing there. All those people were wise men but they could give no explanation of how that man did these things. According to that man he does not feel pain or anything when he puts his hands or another part of his body on the fire.

LETTERS RECEIVED.

From Ratima Aperahama: Thanks to the people who elected him as a member of the Mangonui Maori Council.

From Pukemiro: A response to Paora Hopere’s article in Te Pipi 128.

From Rameka Waikerepuru: Expressing his support for the nomination of Te Rangihiroa. Since Te Rangihiroa has stood this letter has not been included in the paper.

From Waaka Teranui: His lament for Hone Heke. This is a long letter and, since Heke has departed, the Editor has not printed it.

SAYINGS, STORIES AND PROVERBS.

Kia ai na he whakataruna mo Manuka ka korero ai.

? Were there a relationship it was for Manuka to speak of it.

He mea mate, he hau-whitia.

? When someone dies evil arises through the misappropriation of property. [cf Williams p.39 - hau (iv)2]

He kumara tiko ra no te puke.

? Kumara protruding from the mound. [cf Nga Pepeha 2330 & Williams p.418 - tito]

He wahine kaki mohokura.

?

He maroro kokoti ihu waka.

‘A flying fish cutting across the bow of a canoe.’ [cf Nga Pepeha 556]

Waikato hoe waka nukenuke.

‘Waikato with crooked canoe paddles.’ [cf Nga Pepeha 2633]

Ma te pouakai tetahi mau a mahi.

? The great mythical bird will undertake it.

Paeaahuka no te au pouri.

? Paeaahuka from the dark cloud

Kua heke te ra he kapua koriorio.

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

Te taru nei a te Rutawa, te ara o ninihi.

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

He korero ahiahi na Tiketikeirangi.

‘An evening tale by Sky-High.’ [cf Nga Pepeha 497]

To kai, nga kahikatoa o Tamataahe.

? Your food, the red manuka of Tamataahe. [cf Nga Pepeha 37]

Ki te kainga weratia te karaka ka roria.

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

Ki te inumia weratia te tutu ka rore.

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

Nga uri o Pahau kawhaki waka.

? The descendants of Pahau who carry off canoes.

He wahine whawhati toki.

? A woman who breaks adzes.

Mo te rangi tahi a Pirauwhenua.

? Concerning the ephemeral thing of Pirauwhenua.

Ko te maro kakara o Kurawhawha.

? The scented apron of Kurawhawha.

Ko to hau tapatu konae a Whaturoro.

? Your [?hau] which covers Whaturoro’s flax basket.

He ahuahua arangi no te tara o Puhiawe.

?

Nga korero ahiahi a Hinewha.

‘The evening stories of Hinewha.’ [cf Nga Pepeha 2011]

He pounamu kakano rua.

‘Greenstone of two textures.’ [cf Nga Pepeha 654]

Ngatipaoa taringa rahirahi.

‘Ngati Paoa have sensitive ears.’ [cf Nga Pepeha 2066]

Me te tarakihi e papa ana i te waru.

‘Like the cicada chirping in the eighth month.’ [cf Nga Pepeha 1904]

Ko te ngarara whakapeke a Tamaiwaho.

? Tamaiwaho’s hidden reptile.

He kokomuka tu tara whare.

‘A koromiko standing at the side of a house.’ [cf Nga Pepeha 490]

He marama ka roku i te pae.

‘A moon that wanes on the horizon.’ [cf Nga Pepeha 551]

He uru kowhao, e ki ana ko Hekerau.

? An entrance to a hole which is said to be Hekerau.

He mokopuna na Mahaki, na te tangata i whai nei i te aturere.

? Grandchildren of Mahaki, of the man who went after the highly-prized fish. [cf Williams p.20 - aturere]

Te oha o nga tangata matua.

‘The bequest of the ancestors.’ [cf Nga Pepeha 2383]

Te tohu takoto o Ngaiteriu.

‘The holding back section of Ngai Te Riu.’ [cf Nga Pepeha 2452]

Te kai o taku mokopuna, te kai o te tau o taku ihu.

‘Food from my grandchild is food from the string of my nose [the darling of my heart].’ [cf Nga Pepeha 2310]

Me te rangi i whanau ai a Te Rangitauawe.

? Like the day on which Te Rangitauawe was born.’

Kowhao unuhia i roto o Mohoao-nui [mana te iwi e tanuku noa].

‘If the hole inside Mohoaonui is emptied [the others will crumble completely]. [cf Nga Pepeha 1667]

He kopara tataki na Rongomai-tapui.

‘Rongomaitapui’s birds are chirping.’ [cf Nga Pepeha 990]

Ko nga karere a Kama rao ko Kiokio. [Ko nga karere a Kama raua ko Okioki.]

‘The messengers of Quick-witted and Pause.’ [cf Nga Pepeha 1445]

Ko Panguru, ko Papata, te maunga rakau patapata ua-nui e tu ki te uru.

?

Te ope o te rua o Matariki.

‘The company of the cavern Matariki.’ [cf Nga Pepeha 2386]

He powhatu taka mai i runga i Ihu-patiki.

? A stone fallen on Ihu-patiki.

Ko te nanua pounamu, ko te mimiha.

‘Like the seafish the red moki, a wonder.’ [cf Nga Pepeha 1572]

Makue ana te reka o te kai.

‘The aroma of the food is very pleasant.’ [cf Nga Pepeha 1721]

He uri no Kiki whakamaroke rakau.

‘The descendants of Kiki who withered trees.’ [cf Nga Pepeha 2085]

Me te ara kirikiri.

? Like a gravel path.

Nga uri o Ninihi whakakawa, whakaonge kai.

? The descendants of Ninihi who make food sour and scarce.

Te kai a Tukehu.

? The food of Tukehu.

He hau i puta mai i te waha o te ika.

‘A wind from the mouth of the fish [Wellington].’ [cf Nga Pepeha 377]

Wairoa tapoko rau.

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

Toenga mahara nui a Te Wai-haroto.

‘The prized leavings of Te Waiharoto.’ [cf Nga Pepeha 2528]

Nga mahanga kai-matamata.

? The snares which catch whitebait.

Te hurihanga i Mataaho.

‘The overturning by Mataaho.’ [cf Nga Pepeha 2292]

Te papa no Rotu.

‘The place of Rotu.’ [cf Nga Pepeha 2394]

[Tena], te mana o Rehua.

‘Behold the greatness of Rehua.’ [cf Nga Pepeha 2365]

Te paki o Hewa.

‘The fine weather of Hewa.’ [cf Nga Pepeha 2390]

He tama na Mahi-rua.

‘A son of Made-twice.’ [cf Nga Pepeha 713]

He titi huatahi.

‘An only child.’ [cf Nga Pepeha 760]

[11]

He titi kainga tahi.

? A muttonbird of a single feeding. [cf Nga Pepeha 762]

[Tu-rau-nga-tao, ma aha tatou e whiti ai? Tena ano,] kei ona roratanga.

‘”Tu-rau-nga-tao, how can we cross?” “There now, there is a time or place to overcome every obstacle.”’ [cf Nga Pepeha 2584]

Waikato kuku raho.

‘Waikato, squasher of male genitals.’ [cf Nga Pepeha 2635]

[Whati mai, whati mai, ka eke] te paepae poto a Hou, [ki te puna whakatoto riri.]

‘They came on very quickly until they got to the very threshold of Hou but then the fountain of war gushed over.’ [cf Nga Pepeha 2663]

Rere rawa te wakea.

? Gratifying to the palate. [cf Williams p. 478 - wakea]

TE AOHURUHURU

A story from the papers of George Grey.

[The Maori version of this story was included in the Third Edition of Nga Mahi a nga Tupuna.]

Pamaramarama was the name of the pa of Te Aohuruhuru’s husband. This man was an old man. His wife was a slave, taken by him from the man she loved greatly. He seized her because she was good and beautiful and skilful at her work. Her work was to serve food and to weave garments for the old man. But she lived as a slave to this old man, while her heart went out to the man she loved so greatly.

She had been a long time with this old man when the old man insulted her. This is the nature of his abuse of her. They were asleep one night. Both slept for a long time. The old man got up and looked at his girl-wife who was still overcome with sleep. Her garments had slipped off with the restlessness of her arms and legs because of the warmth. Then he lit the fire which flamed up. He looked at the clothes. She was lying naked. Then the old man thought how lucky he was. [Her] curly hair shone in the light of the fire. Her body glowed. Her skin was smooth and shining. Her face was as perfect and beautiful as a summer day. Her bosom moved as she breathed like the calm swell of the sea during the eighth month, glowing red at the setting of the sun. Such was the skin of our lady.

For a short time our old fellow gazed on the beauty of his child wife, then he woke up his elderly friends in the house to look at the loveliness of his wife. While they were looking at her, she awoke. When she was fully awake she saw that all the old fellows in the house were gaping at her. Well, the woman sprang up, overcome with embarrassment. It was as if the sky which had been clear had been clouded over by a dark cloud. Her bosom palpitated as if the earth was quaking. She was overwhelmed by shame. Then she seized her garments to cover herself and fled into the corner of the house to weep. She was still weeping when the sun was fully up.

At dawn the old man and his friends went out. They boarded a canoe and paddled out to sea to fish. After the old man and his friends had gone, the woman thought how badly her husband had treated her and decided to go and take her own life. Now there was a high rock standing by the shore. The name of this rock is now ‘The Flight of Te Aohuruhuru.’

Then the girl turned to adorning herself. She combed [her hair]. She bedecked herself in her cloaks. She also stuck plumes on her head – huia, white heron, and albatross. That done, the girl got up and went and climbed to the top of the high rock. There she sat. Then the thoughts of the girl turned to composing a song for herself.

When the words of that song were finished, the husband and his friends were paddling towards the shore. The husband’s canoe drew near to the base of the rock on which the girl was sitting. The heart of the old fellow was deeply moved by the thought of how handsome his child wife was. Then they heard the woman singing her song. They listened to the words of the woman’s song. Lo, they were wafted over the ripples of the sea like the wind striking a cliff. Then came the response like the soothing of her spirit. Lo, this was it – the sound of our lady’s song which came clearly to the ears. This was it:

I slept uncovered

The fire was lit

That I might be truly illuminated

And I was ridiculed.

When she finished her song, she hurled herself from that rock to destroy herself. Then the old fellow saw her falling from the cliff. He saw the white clothes as she fell.

They beached their canoe at the foot of the rock from which she had fallen. They landed, and when they landed they saw her lying there completely crushed. This carved vessel had been dashed on the shore and was broken into pieces. The carved vessel of this old fellow, the exceeding beauty of this girl, was smashed.

And to this day we remember that the name of that rock is ‘The Flight of Te Aohuruhuru.’ We also remember the words of her song. And when strangers come here, we take them to see the rock.

[12] 

CALENDAR : MAY 1909

Day 5 o 11h 38m p.m. Day 20 ● 1h 12m a.m.

1 S Philip and James, Apostles

Morning Evening

Isaiah 51 Zechariah 4

John 1.1-43 Colossians 3.1-18

2 S Third Sunday after Easter

Numbers 22 Numbers 23

Luke 22.1-31 Colossians 3.18 – 4.7

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

John 1.1-29 2 Thessalonians 1

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Fifth Sunday after Easter Litany Sunday

Deuteronomy 5 Deuteronomy 9

John 5.1-24 1 Timothy 5

17 M Litany Day Fast

18 T Litany Day Fast

19 W Litany Day Vigil, Fast

20 Th Ascension Day Psalms: Morning 8, 15, 21

Athanasian Creed Evening 24, 47, 108

Daniel 7.9-15 2 Kings 2.1-16

Luke 24.1-44 Hebrews 4

21 F Fast

22 S

23 S Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

John 8.1-31 Titus 2

24 M

25 T

26 W

27 Th

28 F Fast

29 S Vigil, Fast

30 S Pentecost Psalms: Morning 45, 68

Athanasian Creed Evening 104, 145

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.1-16

31 M Monday of Pentecost Use the Collect for Ember Week
every day this week.

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27 & 13

RULES OF TE PIPIWHARAUROA

1 There is one issue of Te Pipiwharauroa a month.

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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

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