Te Pipiwharauroa 138

Te Pipiwharauroa 138

No. 138

1909/09

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 138, Gisborne, September 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 BISHOP OF WAIAPU.

At the meeting of the committee of the Synod of Waiapu on 17th of this month the names of those nominated for the bishopric were presented to the committee. During the discussions about these people, Archdeacon Herbert Williams moved that ‘Archdeacon A W Averill of Christchurch is a good and suitable person to be Bishop of Waiapu.’ A layman, Thomas Tanner, seconded this. In the absence of any other nomination, the motion was placed before Synod and passed. Averill was appointed as fourth Bishop of Waiapu.

Archdeacon A W Averill was born in Stafford in England in 1865. He was educated at one of the leading universities in England and gained the degree of BA in 1887 and that of MA in 1891. He attended Ely Theological College and was ordained Deacon in 1888 and Priest in 1889. His work in England ended in 1894 when he received an invitation to come to New Zealand to be Vicar of St Michael’s Church in the large parish in Christchurch. In 1895 he was appointed Chaplain to the Christchurch Militia. In 1902 he was made Canon of the Christchurch Cathedral and in 1903 Archdeacon of Akaroa. This year he was made Archdeacon of Christchurch. Mr Averill has held many leading posts in Christchurch and has begun many good works there.

Before 1868, Napier was part of the Diocese of Wellington and Abrahams was the first Bishop. In 1868, Napier became part of the Diocese of Waiapu. The first Synod of this Diocese was held on 30th August, 1872. Sixteen clergy and thirteen laity attended that Synod. Of those attending, Bishop Williams has retired, but Fielder and Tanner are still alive and these two are in the present Synod.

The first Bishop of this Diocese was Williams ‘the Brother’, the father of the Bishop who has retired. Bishop Selwyn made him Bishop in 1859 in Wellington at the first meeting of the General Synod. He was succeeded by Bishop Stuart who was consecrated in Napier in 1877. Stuart was a younger brother of Alexander Stuart, Premier of New South Wales. In 1895 Stuart’s time as Bishop ended and he went to Persia as a missionary. W Leonard Williams, son of the first Bishop was appointed to be Bishop and was consecrated on 20th January 1895. These three men all resigned from their work, the first because of old age, the second to go to Persia, and the third retired because of old age, like his father.

[2] 

The Synod’s choice has now been made known. He has not yet been installed as Bishop. Two things remain to happen: he has to accept the Synod’s invitation and he has to be authorised by all the Bishops of New Zealand. If he agrees he will still not be appointed but when the approval of the bishops is given then he will be consecrated. If he does not accept, then the Synod will choose another.

If Averill agrees, Maori will cease to be the language of the Diocese of Waiapu. This is something that will bring a pitiful sigh from the heart of the Maori side of the Diocese. But give up your sighing; don’t be sad. If that were the most important part of the task of the bishop then it would be right to be sad, but the important concern of the bishop is the life of the Church. The Bishop of Auckland is not able to speak Maori but he is strongly promoting the Maori Church under his authority. The tribes under his authority are Ngapuhi, Taranaki, and Waikato. It is said that Averill is very good at arranging things for the good of his parish and at preaching. He has been fifteen years in the one parish and his abilities have been widely used. His is the largest parish and the most flourishing parish in the whole of Christchurch – some say in all New Zealand. When the news reached Christchurch the people there were sad because they were being wronged, their guide was being taken away. But although they were sad for their own loss they were happy for the Diocese of Waiapu, and for Averill too who was being appointed to a lofty status in the Church. These are all good signs, things to gladden our hearts, concerning the man who has been called to be head of our Diocese. If he is appointed he will become an influential man amongst the bishops of New Zealand.

THE BENEFIT OF PROHIBITING ALCOHOL.

At the sitting of the Supreme Court in Invercargill, a town on the other island, it was found that there were no problems for the court to settle. This is a town that has outlawed liquor. It is a custom of the Court that, if there are no cases for it to deal with, white gloves are given to the judge; those gloves are signs of innocence. The towns in this situation are only those who have outlawed alcohol.

A GIFT TO THE BISHOP OF WAIAPU

On Tuesday, 21st of this month, the people of Napier presented their gift to the Bishop in memory of the forty years he has worked in this Diocese. Two things were given. The first was a portrait of the Bishop by a skilful Napier man. It was given to the Bishop and his family to show them the people’s appreciation of the good things the Bishop has done. The second thing was for the Bishop’s Cathedral in Napier; it was given to him and he will give it to the Cathedral. That thing was a throne, a seat for the Bishop. It is very beautiful. The craftsmanship of it is priceless. Many people spoke at that time telling of his commitment to the work for these many years. Those who spoke were W Russell, the leader of the Opposition during these past years, Mr McLean and others for the Pakeha side, and Rev Ahipene Rangi for the Maori side. These would have brought joy to the heart of the elder, since he has had to give his body rest from the work because of the burdens of old age. When a man finishes his work it is a time for him to look back and reflect on the work he has done. He will find many things in the past which he ought not to have done and many things which he ought to have done which he did not do. These good gifts to the Bishop will bring joy to his heart when he has such thoughts.

A FAREWELL FROM NGATI POROU OF HERETAUNGA WHO WERE EXILED TO HAURAKI IN 1853.

To Bishop Williams. 

Sir, greetings and best wishes to you. We see in Te Pipiwharauroa the tributes paid to you by Pakeha and Maori on your superannuation. That is alright, since the old net is laid aside and the new net must go fishing.

Farewell, sir. Return to Canaan, to England, to your ancestors, to your parents, in accordance with the words spoken in former times by God to Jacob, ‘I will bring you up again and Joseph your son will close your eyes.’ [Genesis 46.4] When he had been in Egypt for seventeen years, he said to Joseph, ‘Swear to me that you will not bury me here but that you will carry me back to Canaan, to the burial place purchased by Abraham. [3] Abraham was buried there with his wife Sarah. Isaac and his wife Rebecca were buried there. I buried Leah there.’ [Genesis 49.29ff] Joseph said, ‘I will do as you say.’

Sir, you are returning in line with these words from the past. But our thinking is that your Maori flesh will be averse to this: you were made a minister for Waiapu, and then you were made Bishop of Waiapu, and you will not want to be lost to Waiapu, to New Zealand. On the basis of these thoughts, those of a thoughtful man, even though they differ from what God said above, they come from a loving heart, because a generation of old chiefs of Ngati Porou is lost to us, and you are the headband of that generation. But it cannot be disputed because the tide is coming to the full.

Farewell, sir. Farewell, farewell, father of orphans, of the poor, of small and great. Go to your home; the gift of the elders.

A Lament for Bishop Williams.

Tera te pu kohu, mau tonu mai Nepia.

Ko te ara tonu ia, i hanatu ai taku Pihopa.

Tahuri mai e Koro kia ringihiatu,

            He wai kei aku kamo.

Ehara ia ahau, nahau rawa i, tuatahi

Naku rawa i tapeka; ko te iti i ahau

No reira te ngakau i whakawairangi ai.

            He konohi aroha noku ki a koe.

Te tau tapa rawa, Wiremu te kupu mai.

Waiho au e Koro i te wa kainga,

Kia hurihuri noa, ka puta te koingo;

He aroha noa ake te ao e rere mai ra runga i Tireni.

Kei raro nei au e tu wairangi ana,

Ka ngaro te matua hei rauhi mai.

Tenei ra e Koro ma te hau komairo

Mana e whiu atu, noho ana te aroha ki to taha ra i ara

Mea nei koe e Koro, ka pa mamao atu na e i.

There is the mist enveloping Napier.

It is the path by which my Bishop has departed.

Turn back, Sir, so that I may pour out

The tears from my eyes.

I can do no other. It was you who first

Swathed me when I was small.

Therefore my heart was bewildered.

My eyes look lovingly upon you,

You who are being parted from me.

The song names you, ‘Williams’ is the word to me.

Leave me, Sir, at home.

I reflect in vain and longing springs up.

Love is the cloud that floats above New Zealand.

Below I stand distracted.

The parent who would care for me is going.

Best wishes, Sir. By the [?komairo] wind

You are driven away.

May love abide with you.

Remember me, Sir, when you are far away.

Greetings to you and may God protect and bless you.

Ropata Ngatia

Hohepa Ngapo

Heremaia Patutahi

Hekiere Tuterangi

Maraka Ngapo

Keita Ngapo

Heretaunga Committee.

Kennedy’s Bay,

Coromandel,

24th August, 1909.

A TRIBUTE

To the Editor of Te Pipiwharauroa.

My friend, please carry my few words for all parts of the country to see, all the places under the love of God. First, on 13th July we sailed from Waikokopu to Te Peti. On 14th we arrived at Waiohiki. There we lamented with love for Airini and her parents, for Te Uamaitangi and for Wi Porotene. At half past seven in the evening we had a service ; Whitiwhti led the worship. We sang Hymn 137 [Tera he wahi pai - 'There is a city bright']. It was very good and sounded lovely to me. The thing that gave me greatest pleasure was their presentation of Airini’s last words: she said that they should embrace all the teachings of the faith. They had not disregarded her words; as I saw it they seemed to be living very well. On 15th we arrived at Omahu. The people were gentle and showed us great love; the outpouring of tears on their part and ours was like falling rain. The fuglemen on their side and ours were equally earnest in their expression of love; the [?timangata] of love descended from Uamairangi to Wi Porotene and to Airini. [?Tuawha he mea] then we observed them and they us. These activities came to a satisfactory conclusion. At the evening service our hymn was number 88 [Ko koe, e Ihu, tena - O Jesu, thou art standing]. Pereiha asked me to preach to the people and I agreed. I was entranced by the sweetness of the singing of the hymn by the children of Omahu and their mothers. Nothing could be sweeter. The sound of those boys and girls of Omahu was like humming; people could only be elated by such committed hymn singing. Afterwards I proceeded to speak about our reading, 1 Corinthians 12.12. I added many words from other sources. I think there was much of benefit to the congregation insofar as they cheered. All our words were very acceptable at Omahu. Right up to the time of my return I paid the same tribute to the children of Omahu: before, there was a great deal of drinking, and now I did not see one person in the same bad state as formerly. I said that the Spirit had truly spoken to them and I complimented those who led worship (for there are no clergy there). I was full of praise for Temuera’s laymen who gave a strong lead in our worship. We also had great affection for one of the children, Mangu te Okeke, who had taken up the faith. He died on 24th August. While he was lying ill he devoted himself to prayer until his death. He was born in 1895. He gave his parents this scripture, John 1.10. So there was great sadness at Mangu’s death. So, Editor, please send out all these words to be seen by small and great.

Taite P te Tomo.

[4]

THE FALL OF A CHIEF

To the Editor of Te Pipiwharauroa.

My friend, greetings. These are a few words for you to load onto our Bird. On 10th of this month, Hana Peneti entered upon her long rest. Until recently she battled against the enemy. Sometimes she was victorious and sometimes the enemy was victorious. But the enemy had the final word. At her departure she leaves behind her five children and her husband. And so the treasured adornment, the supporter of the activities on the canoe of faith, has gone. She was the one who implemented the principles laid down by her husband. Farewell, Mother. What are we to do? Farewell to the silent woman, the one who uttered no evil even though evil was laid upon her. You leave behind weeping and the memory of your standing in former times. Go, Mother, you have perceived that this is the time for your departure.

Takoto mai, e Hana! I roto te puhirere, ka tokia

To kiri; e te anu matao, e nga hau

Whakahoki; no roto no Ohinemutu, titiro to

Kanohi; nga marae ka takoto, he whakama

I runga atu; kei o iwi, ki konei

E te Koea; mapu noa ai ki te ata o te tau taku kuru

Pounamu; tena ka makere, he hinganga

Taniwha; no nga puke tu noa i te whanga, no te Wai-

Pounamu; no te tai ki te muri, e Pare

I tawhiti; tenei to potiki, mihi mai

I kona: koe ma te tuku kino, te tau e e i.

E whae, kai kino! i te maru awatea, te hoki

Te mahara; te moenga i te tane; ma to

Whanau koe e mihi atu, haere ra

E Hana! i te ara kai kino, i te ara

Korero; i te ara kohimu, o te tini e e i.

Lie there, Hana, on the raised stage.

Your skin is moistened by the cold dew,

By the returning winds.

Your eyes look from within Ohinemutu.

The marae lie there in abasement.

You are here with your people, your choir.

My greenstone ornament sighs at the dawn of the year,

Now it is cast away, it is the fall of a chief.

From the hills which stand at the estuary,

From Te Waipounamu,

From the sea behind,

From distant Pare,

This is your child greeting you there,

You who have been evilly taken away, beloved one.

Mother, how terrible it is that in broad daylight

Our thoughts return to your marriage to your husband.

You family salutes you. Farewell, Hana, as you leave behind

The way of spite, the way of gossip, the way of whispering,

The way of the many.

One of the women truly brought distress to people’s hearts, both to Maori and Pakeha enfolded in these two islands. The greatest blow was to her husband, to her parents, to her family, and to the young people of her choir with whom she worked in Rotorua. It is not possible to recite all the qualities of this woman, her character, her works, her ideas. We can only try to follow her example. Perhaps these words express concisely what she was: 

‘Ano te hinganga o nga marohirohi,’ 
'Like the fall of the brave,' 

and this, 

‘He hinganga taniwha,’ 
'The death of a chief.'

On 12th at 2.30 p.m. her body was committed to the womb of the earth; she was buried outside the door of the church at Ohinemutu. These were the ministers who committed her – the Revs. Tisdall, Haumia, and Ratima, and the layman, Te Wheoro. Close to the hour of the burial people assembled on her marae, Te Papa-i-o-uru. When this woman’s body was carried into Tama-te-kapua, outside was packed with people with tears streaming from their eyes like a flowing stream, and her Pakeha friends were there too. At the burial one was aware of the many people, Maori and Pakeha together, one family, and of the great love felt for this woman who has been cut down by death. Many tokens of love arrived for her from both islands. Hers is a strong hand and she will not be detained. Farewell, Mother, travel on the broad way, the way that has been arranged to bring an end to the short life in this world.

So, Bird, these are the words you are to spread to everyone’s marae. Best wishes.

M K

A WICKED MAN ON THE LOST STEAMER.

On board the ship that has been lost at sea was a man well known to the police of Africa, Australia and New Zealand. That man came from Africa. Murder and theft were the misdeeds that made him leave Africa. When he arrived in Australia he carried on his activities and was put in prison there. When he arrived in New Zealand he was again arrested. He was put in the lock-up many times here for theft and other mischief. When he left here he went to the northern coast of Australia. While he was travelling around these parts he was being sought in Africa for his murders. Photographs of him were sent to all parts and now he has been arrested in Brisbane, the largest town in the north of Australia. He was being returned to Africa on the ship that is lost at sea.

AN OMISSION.

In last month’s edition of our pet we forgot to include the name of H H Wahanui under the article that he sent about the Ngati Maniapoto Hui. Not only that; we also should have expressed our thanks to him for his kindness in sending that article. We also send our thanks to Waaka Te Huia for his letter about the work of the Hui at Takiwara. Had we many such people in other places there would be plenty of articles.

[5]

THE NEW ZEALAND CHURCH

Chapter III

At the beginning of 1844 the Bishop went to the South Island to see the people of that part of his Diocese. He travelled about from below Akaroa to the southern tip of Stewart Island [Awarua]. All the Maori villages he visited knew how to read and also some of the prayers. The Wesleyan Church had arrived before to preach the Gospel to the South Island. The Bishop spoke of his sadness as the divisions between the churches. He would arrive at a village and find that some of the Maori were Wesleyans and some Church of England. He also discovered that the Maori had already begun to argue over the Churches. Some people came to him to point out how different the Church was and how different the Wesleyans were. When he arrived at Ruapuke, the last village on the South Island, he found the people sitting apart from each other. The person who first brought the faith to these parts was Tamehana Te Rauparaha. At Waikouaiti the Bishop stayed in the home of Mr Watkins, the man who ran the Wesleyan Church there. When he returned from Stewart Island he boarded the Manawanui, a ship belonging to Tuhawaiki, the chief of Ruapuke. He sailed by that ship to Akaroa. He boarded a ship to Wellington. When he arrived there, Governor Fitzroy was waiting for him. One day they sailed together to Auckland. He arrived there on 6th March and on 17th he opened the main church in Auckland, St Paul’s. When he returned to Waimate he moved his school to Auckland. The reason for this move was some ill-will on the part of CMS towards Selwyn. CMS did not want him to run his mission at Waimate and they did not give Selwyn any land to live on or for his school. Also the CMS were reluctant to give over their students to be taught by Selwyn because the Bishop took to himself alone the decision to send them to the places that were right in his eyes. On Sunday, 22nd March, Williams ‘the Brother’ was made Archdeacon of Waimate and Brown, Archdeacon of Tauranga. Hamlin, Colenso, and Matthews were made Deacons that same day.

In November the Bishop moved to Auckland. He set up his school at Tamaki. During the time he was erecting the building, a tent served as his school. The tent was given by W Cotton, manager of the Bank of England. During this year the missionary at Otaki, Hadfield, was struck down by a serious illness. It was not known whether he would survive; in Selwyn’s letters to England he expressed his sorrow because he thought that Hadfield would not live. In 1843 the Bishop set up a committee to translate the Bible into Maori. The members of the committee were Williams ‘the Brother’, Archdeacon of Waiapu, Mr Maunsell, Mr Hamlin, and Mr Puckey. Their work was to improve the previous translations. The leading figure in this committee was Mr Maunsell. When he arrived from England he had the thought that that was the work God had given him to do. When he arrived Mr Williams was translating the New Testament and he set about working on the Old Testament. Before his arrival the missionaries had not mastered the Maori language. He set about making a translation into excellent Maori. When he was working on the Gospel of John his house was destroyed by fire and all his books were burned. He set about translating the Old Testament which CMS would print and pay for. When he was working on the Psalms, CMS bought a printing press as he did not have a press to print his work. He asked the people of Auckland to help with his work. The people of New Zealand contributed £500. With the help of this money the remainder of the Old Testament was completed, from Proverbs to Malachi. For this work of Maunsell the University of Dublin awarded him the degree of LLD. This was the first translation. The New Testament had been finished by Williams ‘the Brother’. The committee set up by the Bishop worked at perfecting this translation. These were not the only people called to the work, and the Church of England was not the only Church to have the honour of contributing to this great work. Because the Bishop wanted the language of the Bible to be the very best he called together all those with a knowledge of the Maori language. The son of the Archdeacon of Waiapu, W Leonard Williams, who has just retired as Bishop of Waiapu, joined the committee. Hobbs and Reid from the Wesleyan Church also joined. The wife of Colenso was a member of the committee; this woman was a daughter of Fairburn, one of the mission teachers. In 1867 the work was completed and the Bishop took it to England to be printed when he went to the first conference of bishops (the Lambeth Conference). This was the last printing of the Bible. [6] In 1844 the committee set about working on the Psalms. Williams ‘the Brother’ had translated this into Maori. The task of the committee was to improve that work and produce a definitive edition according to the Bishop’s wishes.

AN INVITATION

There is an old proverb:

Ara te korero e piki ra i Tawhiti takoto noa Waimahuru.

‘While tidings go over Tawhiti-a-Pawa, Waimahuru remains solitary.’

[ct Nga Pepeha 60]

These words are from the days of old, from the days when Waimamaku was lived-in. But this, rather, is the right version.

Ara te korero e rere ra i Pakiaka-nui takoto noa a Hine-ki-Pakihi.

While tidings fly over Pakiaka-nui, Hine-ki-Pakihi remains solitary.

That is, our friends, we are inviting all of you, all, to come here to Pakihi on 24th December 1909 when we are holding our Christmas. It causes us anguish that there is no telegraph wire. We really want to drag Te-uranga-o-te-ra’s wire by way of Kautuku here to Pakihi as its terminus. So I am inviting you to come on that day to lighten my burdens. Don’t be afraid of the roads; I shall improve them.

The invitation also goes out from the few young people of Tokararangi inviting their young men and women friends to come. Many entertainments have been arranged for them: singing, a merry-go-round, and a visit to the island to see my [?whakamarama].

Our member has received an invitation to come on that day so that he can speak to the people and the people can speak to him.

Come, climb the slopes of Tipare-o-Nui, turn the corner at Pikoko. Come to see one another and to laugh together.

From your friends gathered here in this place.

Hoani Kahaki

Wi Tupaea

Tinatoka Kahaki

Rapata Manuera

Tete Korimete

Karaitiana Pakura

Reweti Kohere

Peta Marikena

Wi Pati, and others.

SOME WORDS OF EXPLANATION

By Waaka Te Ranui.

Some explanations of the proverbs in Te Pipi, Number 134.

‘Turanga ara rau.’ ‘Turanga of many paths.’ This has the same meaning as, ‘Turanga makau rau,’ ‘Turanga of many lovers.’ [cf Nga Pepeha 2579 & 2580]

‘Te ai he ata ke.’ ‘It is not a different person.’ This refers to a person returning there frequently. It is not a different person but the same person who comes again. [cf Williams p.317 – putuputu]

‘Me he kotuku.’ ‘Like a white heron.’ This means that just as a white heron alights once and flies once, so a chief alights once and goes away once. [cf Nga Pepeha 513]

'He aha ma te rora.’ ‘What use is a weakling to anyone?’ [cf Nga Pepeha 335] This can be understood as asking, ‘Of what use is a low-born person? A low-born person cannot achieve great things.’

‘Kati te maoho.’ ‘Stop the intrusion.’ [cf Nga Pepeha 1152] It is like saying, ‘Don’t get up to speak just for the sake of talking.’

‘Te punga i mau ai.’ ‘The anchor which held fast.’ This means that just as an anchor holds a canoe fast, so a woman holds a man fast.

'Ko ‘Awa whare rau.’ ‘Awa of the many houses.’ [cf Nga Pepeha 1373] This is the same as ‘Awa kohao rau,’ ‘Awa of the many holes,’ referring to each dwelling place.

‘Ko Maui tinihanga [koe].’ ‘You are like Maui with many devices.’ [cf Nga Pepeha 1435] That comparison is for deceitful people.

‘Rauru tangata tahi.’ ‘Rauru of the one word.’ [cf Nga Pepeha 2164] This means that Rauru only speaks once; he utters one saying, not two.

[These explanatory comments were sent to us by Waaka te Ranui. We thank him for his kindness in sending these words of explanation. It is a good thing for the elders and for those who understand the meaning of the sayings of the past to inform the coming generation of children. The thoughts of this generation are influenced by the customs of the Pakeha. Because of this it will not be long before Maori ways are lost to them. The custom of using sayings and proverbs has been lost now and only a few of the elders retain it. So we thank Te Ranui, and this will remain as his contribution to the betterment of the coming generation. – Editor]

TO PEOPLE SENDING ARTICLES.

Send in good articles and don’t wastefully send in rubbish. It is good to send in short articles, amusing articles, and the kinds of news items we call snippets. One good thing about such articles is that they are not dragged out, so that, if they do not get into one edition, they can be left for another. You can see examples by looking at some of the things carried in our pet. Send in also accounts of our hui.

[7]

DISCOVERING THE END OF THE EARTH

We have received the information that people have reached the end of the earth. It is the North Pole that has been reached. People began trying to reach this place long ago and now at last it has been done. The brave man who went was [Frederick W] Cook, an American. For this man the journey was a personal project; the world did not know that he was looking for the North Pole. In the middle of 1907 he went with a group to the icy land. Their journey was an adventure. When their group returned, Cook remained, saying to his friends that he was going to look for the North Pole. One of them stayed with him as a companion. The two of them set out taking with them some of the inhabitants of that icy land. They left on 26th February. On 3rd March his friend returned to find those left behind and to assist them too. When he arrived, that man said that nothing would prevent Cook from getting to the North Pole.

On 21st March he arrived in the vicinity of the North Pole. At that time he had two companions, people from that icy land. Their food was cow from that land and seals. Some time he came upon land but after he had been travelling for a time the land disappeared and he was travelling over a sea of ice. On 21st April, 1908, he reached the North Pole, where he set up the American flag. He did not stay there long before returning, but he did leave behind some signs of his being there. The things he left behind were a long pipe filled with sugar and other things, sealing the two ends, and the flag. It was extremely cold: seventy degrees below the point at which water turns to ice. This is very cold indeed. He took photographs of the North Pole; he took more than one hundred. As they neared this world the ammunition for their guns ran out, and they set about making spears with which they speared seals for food. This is what kept them alive. When they were overtaken by the long night they lived in snow caves and they killed bears, seals and cows with their spears for food. With the rising of the sun this year he resumed his journey home and on 15th April he reached the land of his companions, Greenland. When he reached civilisation he sent a telegram to America saying that he had reached the North Pole, and there was great happiness in all parts. He sent his papers and his machines to America while he went to Sweden. People flocked to greet him and he dined in the king’s palace. An evening was arranged there at which he spoke and the king and his family came to listen. When Cook first claimed to have reached the North Pole many people did not believe his story. On 5th September he argued for the truth of his story in the presence of newspaper reporters, some 6o of them, and at the end of his speech they all believed him.

This was Cook’s story. Soon after he had announced to the world that he had reached the North Pole, another American arrived saying that he had reached the North Pole. This man’s name is Peary. But the world knew about this man’s expedition. He said before he left that if he achieved his goal it would be announced to the wide world this month. Peary and his party left in July last year and on 6th April he arrived at the North Pole. He nailed the American flag there and proclaimed that the land belonged to America. When Peary was told that Cook had reached the North Pole before him he said that Cook was lying and that he had not got there. When Cook heard of Peary’s achievement he said, ‘The honour is great enough for two people.’ They were not in America together. Peary went straight from the icy lands to America but Cook went to Europe. Peary proceeded to malign Cook at length. He said that he had not seen Cook’s flag and his pipe filled with sugar and other things which he left as signs that he had reached the Pole. Cook said that it would not be found because that place is sea and the ice floats rapidly. According to Peary the North Pole is not on land. He went in all directions to investigate whether there was land there but he did not find any. He left many tokens of his being there and had his photograph taken. Peary said that the ice was like steel because he was so close to the Pole. Although there were many in his party, only Peary and some of the indigenous people got to the Pole; he arranged it in this way so that he alone would get the honour. But now he was distressed because he did not have strong backing in his condemnation of Cook. When the two of them arrive it will become obvious whether their accounts are true or false.

These men who went there are at loggerheads, but the quest for the North Pole began a long time before and many men died in seeking to get there. The first expedition that we know about was in 1495, but there are stories of some others before. Peary had been attempting to get there for 20 years and at last he has succeeded. He has made eight voyages. The first was in 1886, the second in 1888, the third in 1892, [8] the fourth in 1892, the fifth in 1898, the sixth in 1902, the seventh in 1905 (on this expedition he got as close as 170 miles to the North Pole), and the eighth, the most recent, was in 1908. English, Germans, Russians, Norwegians and Americans – many people have attempted to get to the North Pole, but the honours went to the Americans. Both Cook and Peary are great men. Cook’s account is good and clear. Peary was not clear. There was no reason for Peary to be angry except that he wanted the honour for himself alone. Now people favour Cook, an attitude strengthened by Peary’s vilifications. Next month we will hear the judgement on their dispute.

AN ACCIDENT

To the Editor of Te Pipiwharauroa.

This is an account of the accident that happened to my child. He was a boy of eighteen months. When the Nukutaharua River was in flood on 23rd July, at mid-day at dinner-time, my son fell into the water. He disappeared and after he had been in the water for 10 to 15 minutes his mother and I knew that we had lost him. We found his shoes lying beside the river. Then we began to search in the river. Nearly a chain from the place in which he went in he was found by his mother, floating with his stomach on top and his legs stretched out. His legs faced upstream and his head downstream and his legs were close together as he floated. All of him was submerged in the water; only his chest was above water. He was grabbed by his mother who wailed and was beside herself. When I arrived I took him and he was dead. I held him by the legs and shook him as I went. Some of the women asked me to give him to them so that they could lay him on the mourning stage but I did not hand him over. I gave instructions to light a fire. The fire was lit and I suspended him in the smoke, holding him by the feet. The people were weeping. After a time I heard gurgling in the stomach, and a while afterwards there was more. Later there was a cough, and I had water heated. Later again his heart started to beat. Still later he cried. It was by now about an hour. His heart was now beating strongly, he was wrapped in clothes, he was warmed by the fire, he was bathed in warm water, and his heart throbbed. When he had been washed he was laid by the fire. After a time he was given two spoons of warm water. He went to sleep and at 12 at night he woke and cried for some tea. He drank two cups of water and ate some pieces of bread. In the morning he started to play; he is a very playful child. He does not know that he had had a terrible accident. Those who did not see this accident do not believe it happened as they look at this child on the day after he had died. We believe it was the Creator who saved the life of this child in his grace. Praise his name. Enough, later I shall finish this story.

Henare T Ahuriri.

July 25th, 1909.

ROCKEFELLER CELEBRATES HIS BIRTHDAY.

To celebrate his birthday, Rockefeller, the richest man in the world, gave £2,000,000 to a School Board which he set up in 1907. The amount he has given to the Board to help the many schools in America has reached £8,600,000. The number of schools helped by this man has reached 40. The total amount Rockefeller has give for good projects like this is £24,000,000. Carnegie has given £27,800,000. These are appropriate and good charitable donations because the benefits reach the people at large and not just those being helped directly. Rockefeller is 70 years old.

A NOBLE THOUGHT.

The trustees of the Port Jackson Hospital have received a letter from Shackelton, the man who returned from the Antarctic, in which he says that he has sent £3,200 to help the hospitals. This money was raised by his speeches in New Zealand and Australia. He said that he was giving all the money from his speaking engagements to help the hospitals and other good causes, in return for the kind help he had received from New Zealand and Australia. ‘Cast your bread upon the waters and after many days you will find it again.’ [Ecclesiastes 11.1] This is what the Scriptures said and in our days we discover the truth of the words.

SUPPLEJACK SEEDS FOR OUR BIRD.

Mrs Woodbine-Johnstone, Patutahi, £1; R C Hughes, New Plymouth, 10/-; Mate Hema, Mataura Bay, 5/-; Etana Erueti, Te Whau, Kerikeri, 5/-; Taite P Te Tomo, Opoutama, 5/-.

[9] THE MAORI PARTY IN AMERICA.

We have received accounts of the reasons for and the extent of the troubles that afflicted the Maori when they arrived in San Francisco. The doctor there observed that 17 of them had eye problems and those 17 were detained on board the steamer. The Maori were distressed at the ill-will of the Pakeha towards them, and they remembered the welcome given to the Americans at Rotorua and this was what they were getting in return. The company that had brought them also suffered, as did the Union Company whose ship had brought them. The company’s problem was the loss of their people; the Union Company’s problem was that their ship would be over-filled if it had to return those Maori to Tahiti and it would also suffer loss under these circumstances. These two took action against the doctor’s decree. They said that all the Maori had been examined by an optician in Wellington and he had declared that that they were free from illness. When they arrived in Tahiti, before they landed, they were inspected by a French doctor and were passed by him. Before they arrived at San Francisco they were examined by the ship’s doctor who said that they were not ill. On Saturday, 31st July, they were examined by the Wharf Doctor who declared that 17 of them had diseased eyes. On the Monday they were examined by the optician brought from New Zealand who said again that they were suffering no illnesses. On the Tuesday they were examined by yet another doctor who declared that they were ill. On the Wednesday two different doctors were sent and they said that they were not ill. It was arranged for some specialists to make an examination. Those had not arrived when their ship set sail, leaving them behind. The thought now is that most of them will be declared free of disease. Some may have a complaint, but not that feared by the doctors. This is the state of affairs and the problem has been expensive for the company and the Union Company.

THE FLOODS IN AMERICA.

The storm that is battering us is in all parts of the world. One large town in Mexico, part of North America, has been overwhelmed by flooding. Some 800 people in that town have been killed and 15,000 are without homes. The cost to the town is £2,400,000, apart from the loss of life.

OUR SIBLINGS IN THE ISLANDS.

Let us look at our closeness to some of the many islands set in the Moana-nui-a-Kiwa. If we take the word tangata [person], presently we shall see the similarity between the islands.

Samoa – tagata; ‘Aua e le se tagata o ia e pei a’u.’ This means: ‘Ehara ia i te tangata penei me au.’ [He is not a man like me.] ‘Fa’a-tagatamatua’ = ‘whakakaumatua’ [become an elder]. ‘Aitutagata’ = ‘He tangata kohuru’ [a murderer].

Tahiti – taata = tangata [person – woman, man, child]. ‘E aha outou i na reira ‘i i te faarue i te reira taata.’ This means: ‘He aha i mahue ai i a koutou te tangata ki reira.’ [Why did you leave the man there?] ‘Aita tai, aita taata’ = ‘Kahore he tai, kahore he tangata.’ [There is no sea, there is nobody.]

Hawaii – kanaka = tangata [person – woman, man, child]. ‘Hookikina aku no takou i na kanaka.’ This means: ‘Kei te whakakiki ratou i nga tangata.’ [They convinced the people.] Hookani aku la na kanaka penei. = ‘I penei te haparangi a nga tangata.’ [The people shouted like that.] Hoo-kanaka. = Whakatangata. [Be a man.] Kanaka-makua. = Pakeke. [Adult.]

Moriori – rangata.

Tonga – tangata. Bea ke fai o galigali tangata. This means: Whakaatu i a koe he tangata. [Show yourself to be a man.] Faka-tangata = whakatangata. Faahi tangata = Nga whanaunga o te tane marena. [The relations of the married man.]

Rarotonga – tangata. Ka akaoki atu i te vahine a taua tangata nei. This means: Ka whakahoki atu i te wahine a taua tangata nei. [The wife of that man was returned.] Ka akanooia ‘i tetangata ki runga i te enua nei. = I te whakanohoanga ai i te tangata ki runga i te whenua nei. [When the man was settled on his land.]

Mangareva – tagata. A kamou atu koe eki mea kai ki a tagata ra e. This means: Ka mau atu koe he kai ma tangata ra. [Take some food for that man.] Akatagatamotua. = Whakakaumatua. [Grow old.]

Marquesan – enata. He enata i mua, he enata i mui. This means: He tangata i mua, he tangata i muri. [People in front and people behind.]

Aniwa [Vanuatu] – tagata. Tagatakomate = Tangata kua mate. [A dead man.]

Paumotu [Tuamotu] – tagata. Motu-tauna = tau [?].

Fiji – tamata.

The languages of the islands of this huge ocean are not very different. These islands are not close to each other. Hawaii is not near here but the language is very similar to that of the Maori. The language which is found to be most like Maori is that of Rarotonga. It is a good thing to study the similarities and differences amongst the languages. The above examples have been taken from E Tregear’s book.

[10] 

THE NEW TEN COMMANDMENTS.

These statements are by George Hutchison, Member for Rangitikei [sic, he was MP for Patea], from the Opposition. He wrote these laws as instructions to Mr Ward. This man has now come to the end of his term and Rangitikei have elected another man as their member. These laws were spoken by him before he left Parliament.

1. Nothing should have priority for you over the well-being of the people.

2. Do not make of yourself a golden idol, saying that it is 18 carats, or an  image like an improved version of yourself, saying deceitfully that it is not something you have made, something to get votes.

3. Do not take in vain the true name of the people’s money saying that there is a surplus when there is none.

4. Remember to give a fat portion of the people’s money to the electorate whose people approve of the settlement of their land.

5. Honour the management of the people’s money by those who came before you lest you be accused of seeking only your own power, and the people are left buried in debt.

6. Do not kill the goose that lays the golden egg.

7. Do not be deceitful when it comes to the Department of Finance because you will eventually be caught.

8. Do not steal, either deliberately or thoughtlessly.

9. Do not make false accusations against the Opposition but ‘temper your wind to the shorn lamb.’

10. Do not covet, when it comes to taxes, the sweat of the man living on his land, or his cow or his ass, or anything else that is his.

A LIFE-SAVING BOAT.

A Wellington man has finished building a life-saving boat. The boat is for use in places where ships have been wrecked, to bring people to shore. This boat has just been completed and when it was tested in Wellington it was found to be very good. Its construction is like that of an egg with the crew sitting inside. When it is rapidly sailing on the sea it looks like a barrel. It cannot be overturned. The maker says that no-one in it can die however stormy the sea. When it was being tried out in Wellington, four women got in it and when they returned to land they were full of praise. People have tried to capsize it but without success. The maker says that it is not yet perfect; there are still some small things that need to be done for it to be very good. When the excellent features of this boat are appreciated it will be seen to be very valuable in that people caught up in accidents at sea will be saved.

MONEY PROBLEMS.

Some of the Maori team which went to play football in Australia have come to trial. The case is about money. We have heard many bad things about this venture, news which is not sweet to the palate of the Maori people staying at home. Last year the Maori team went to Australia where they got into trouble. It is always the same with such things – playing football for money. This team was very good at playing, but they went wrong because of this. One of the team said in court that he was a chief and that he got his living from rents and by some other means as well. The amount he received each year from rents was £800. Sirs, let us not take ourselves off to that country to be abused by the Pakeha, but stay peacefully earning money at home. If you go off in this fashion, although you come from the one place, you go in the name of the people as a whole, and the flaws of the journey will be loaded onto the people.

ITEMS OF NEWS.

A Boer in Transvaal tried to deceive a Government livestock inspector. That Boer sent a small sample of the blood of one of his cows that had died for inspection. Beside that blood he sent some of his own blood in an effort to deceive. He began telling his friends that he had deceived the English. Subsequently a letter arrived for the Boer telling him about his blood samples. These were the words: ‘The first sample was of cow’s blood and it revealed no sickness. The second was of a monkey which has grown old which has been afflicted with madness.’

[11] 

A strange case came before the court in Wellington. A large Wellington man tried to get on board a tramcar while the tram was moving. While he was trying to board it he fell. This is an infraction of the rules applying to tramcars. When the man appeared he confessed his wrongdoing. On another day he stood in the courthouse: he was conducting his own case for the defence. He spoke at length and admitted to the judge that he had done wrong. The judge asked, ‘Is this a first offence?’ The answer came, ‘Yes, to the best of my knowledge this is the first time he has stood in a courthouse.’ After that he stood to justify his wrongdoing. When the judge gave his verdict he said, ‘This is a new thing when the same man admits his wrongdoing and then acts as counsel in his own defence.’ The fine was 5/- for the offence, with 7/- court costs. The defendant: ‘Judge, will you set a time?’ The Judge: ‘Twenty-four hours to pay.’

Had Shackelton set out for the North Pole, which was discovered by Peary and Cook, he would have got there. Our bird has told of his journey when he got within 97 miles of the South Pole, and this Pole is far more inhospitable. Peary was able to travel 36 miles a day while Shackelton on one day only managed to travel 600 yards. This man is a great warrior and he never boasts.

New Zealand’s warship has gone to Fiji to await Mr Ward. When he arrives there he will board the warship so that he arrives home more quickly.

TROUBLES IN THE LAND OF THE SPANIARDS.

The Government of Spain is unsettled. It has found itself in recent years fighting against one of its subject peoples. That nation is on the north of the continent of Africa. Those people have been at enmity with the Spaniards since 1883. When the Spaniards built a railway the people were roused to anger. When the Spanish Government called upon people to fight, most of the people would not. Now the people are fighting amongst themselves in some towns. In one large town in that country there is much anger being expressed, in the streets, in the churches, in all places where people gather. This is how things are in the land of the Spaniards at present.

FIGHTING BETWEEN WHITES AND BLACKS.

Whites and Blacks are at loggerheads in one of the American counties. A black person was working at servile work. He and another were seized and beaten by the whites. When the family of one of those blacks were arrested they ran into the streets of the town with knives in their hands. But they were seized by the police and 23 people were killed. It was a real war by the whites against the blacks. Two were seized by the whites to be beaten for something those blacks had done wrong. They were saved by a man charging in his car. When the whites were beaten they attacked the home of the man who owned the car. After that they went to the village of the blacks, which they had not left.

A WEDDING HYMN

1. How good was that feast to which Jesus was invited as an honoured guest.

2. Happy were those who were married, to whom Jesus showed such kindness; there could be no sadness.

3. By his great power he changed the water; it became truly wine as evidence of joy.

4. Gracious Lord, draw near, and give us such a love as will never pass away.

5. Now, bless these, your servants, and cover them with your abundant poured-out blood.

6. This is our prayer for these two; that they may always be joined together by you and be close to one another.

[12] CALENDAR : OCTOBER : 1909

Day 14 ● 7h 43m p.m. Day 16 ○ 41h 2m p.m. Day 29 o 9h 37m a.m.

1 F Philip and James, Apostles Fast

2 S

3 S Seventeenth Sunday after Trinity

Morning Evening

Jeremiah 5 Jeremiah 22

Ephesians 4.1-25 Luke 6.1-20

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S Eighteenth Sunday after Trinity

Jeremiah 36 Ezekiel 2

Philippians 4 Luke 9.28-51

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S Nineteenth Sunday after Trinity

Ezekiel 14 Ezekiel 18

1 Thessalonians 2 Luke 13.1-18

18 M Luke, Evangelist.

Isaiah 55 Ben Sirach 38.1-15

1 Thessalonians 3 Luke 13.1-18

19 T

20 W

21 Th

22 F Fast

23 S

24 S Twentieth Sunday after Trinity.

Ezekiel 34 Ezekiel 37

1 Timothy 1.1-18 Luke 17.1-20

25 M

26 T

27 W Vigil, Fast

28 Th Simon and Jude, Apostles

Athanasian Creed

Isaiah 28.9-17 Jeremiah 3.12-19

1 Timothy 5 Luke 19.1-28

29 F Fast

30 S Vigil, Fast

31 S Twenty-first Sunday after Trinity

Daniel 3 Daniel 4

2 Timothy 2 Luke 21.1-5

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

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

3. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.

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

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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