Te Pipiwharauroa 140

Te Pipiwharauroa 140

No. 140

1909/11

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Gisborne, November 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 MAORI CHURCH.

On Friday, 26th November, the Rev F A Peneti went from Gisborne to the Ngati Porou area. The object of his visit is to stir up the hearts of Maori people to become involved in helping the Church’s work. The main help he is promoting is the provision of stipends for the ministers. This is the first objective, and from this others will grow. While Peneti was here in Turanga he looked into the funds available for the support the Tai Rawhiti clergy and found it is £7,560. The interest received from this money is £500. This £500 is used to provide for the clergy of Tai Rawhiti from Mohaka to Te Kaha.

Each one of them receives £30. The Pakeha contribute £30 which brings their stipend to £60 a year. A gift from Archdeacon Samuel Williams of £10 for each brings the stipend to £70 a year. We see that we are not providing for our ministers; the Pakeha give far more money that we do. Peneti’s journey is very good; he will stir up people to think about the works of the faith. He has gone amongst Ngati Porou first knowing them to be a lively tribe. It is not that that area does not support its ministers while other places are doing well. He is travelling to all parts but having heard of the liveliness of Ngati Porou he is going there first to get them to make a start. Ngati Porou has discussed this matter at the beginning of this year but it would seem that the arrangements being made by the people have stalled. It was arranged by the hui held at Kariaka to raise the money being paid by the five parishes of Ngati Porou to £100 a year – the parishes from Kawakawa to Whareponga. Peneti is seeking to implement this proposal this year, not just with words but with money.

This treasure of ours, the faith, is not moving forward. It is not progressing like the worldly things being taken up by us Maori. Maori have seized upon the schools which have led to one becoming a lawyer, another a doctor, and another becoming Prime Minister; they have also mastered most of the trades of the Pakeha. Since Maori have entered upon these occupations there has been strong growth in those areas. But while the faith has come here to New Zealand its state is much the same as at the beginning. With regard to Maori involvement within the Church, no-one has got beyond the status of Rota Waitoa and Rewi Te Ahu. What is wrong? The fault is with the Maori. His heart is not in this treasure, the treasure of treasures whatever they may be. People in the present do not think as people did in the past. Their hearts were devoted to this cause; they travelled the length of the land to worship. Last March Wi Pere said that he will hold hui for the coming two Marches. Those hui will be to collect money for stipends for the ministers. In April Hemi Matenga from Nelson is coming to Rotorua to the Hui of the Te Aute Association to speak about strengthening the works of the Church. He speaks well and clearly. [2] At this time it is Peneti who is on the road and raising this issue. These will point out to us that the time has come to raise up the bones of the moa, to wash the [?kikaru - ?sleep] out of our eyes, so that we can see clearly the deficiencies in the Church. At the moment we are like those of whom it was said, ‘They have eyes but do not see.’ The wind is blowing amongst the the dry bones, and tomorrow we shall see, if all goes well, that his coming will result in wonderful things.

THE MEETING OF THE ENGLISH EMPIRE’S LEADERS.

At last we have received information about the meeting of English Empire’s Leaders’ meeting that was attended by Mr Ward. Most of what was said at that meeting is not known because it was not open to outsiders. The subject before that meeting was the effort Germany is putting in to building warships, the thought being that it was rivalling England for supremacy at sea. In order to find the right way for England to take so that it was not troubled by Germany, the Prime Minister decided to call a meeting of the whole empire. England could not be sure as to what it should do if all the colonies did not come to the help of the mother country. It was New Zealand that started this train of thought and it was followed by all parts of the empire. As a result of this thought on the part of the colonies, England decided that it was right to embark on projects to strengthen the empire. This was why the meeting was called and the reason why Mr Ward and the people from some other colonies attended the meeting.

Two of the subjects discussed at that meeting were discussed openly and are public knowledge; most of the topics have not been made public, but those are being gossiped about throughout the world. The two matters that are being spoken of now are the state of the empire’s warships, and the help that is being offered by New Zealand. The English Government proposes to build eight new warships. Canada is building a fleet of warships for its area, to protect itself and also to help England in times of trouble. It has its own places for building its own warships, but England will assist Canada. Australia is offering similar help and is building its own fleet of warships. England is providing £250,000 a year. New Zealand is not like its older brothers but it has said that it will purchase a warship to present to England which England can deploy as it desires. The decision of the meeting was that the disposition of the warships be as follows – one fleet of large warships based in England, one fleet based in Canada for its own use, and one fleet in China. New Zealand would participate in the China fleet. The English Government has arranged for the New Zealand warship to be that of the officer in charge – the Admiral of the China Fleet. When this fleet sails it will come first to New Zealand before going to China. During those times when there is no fighting two of the warships and some smaller vessels will make their base in New Zealand. During these years these warships will protect the whole of Australia as well as here while Australia is building its own fleet. We understand that the New Zealand warship will be a great fighting vessel.

The whole of New Zealand praises the excellence of Mr Ward’s negotiations as he made this offer of help on behalf of New Zealand. As he studied the costs he realised that New Zealand was not at the present time able to set up its own fleet of warships like Canada and Australia. The minimum required to support a fleet of warships is £700,000 a year, probably more. For this reason the Prime Minister decided that New Zealand was not in a position at present to pay this amount a year. He thought it was better rather that New Zealand give a warship to help England. The Prime Minister was right to think in this way and he is to be congratulated for sticking to his idea even though it differs from the approach of Canada and Australia. The amount New Zealand will pay is as follows. The cost of the warship to be given to England and which will return as the flagship for the China Fleet will be £2,000,000. This money is to be paid within 18 years. Under this arrangement the cost will be £150,000 a year for 18 years. In addition there is a further £100,000 to help the Government of England. Eventually this money will be returned by England as part of supporting the New Zealand warship. New Zealand will pay a total of £250,000 a year. This is a lot easier to find than £700,000 and it will be of great benefit to New Zealand since the New Zealand warship will be the flagship of the China Fleet and whereas the ships of the Australian Fleet will provide most of the China Fleet, the New Zealand warship will be head of all the warships. This will bring great kudos to New Zealand.

SAYINGS AND PROVERBS

Ko te he o Maka.

‘The mistake of Maka.’ [cf Nga Pepeha 1543]

Ko te he o Rona.

‘The mistake of Rona.’ [cf Nga Pepeha 1544]

[3]

WORKING WITH SHEEP.

In these days Maori have climbed one of the peaks that has been climbed by some other peoples of the world. As we look back we think about the things that have passed; the things that have been completed and the things that have been neglected; the things that have been done correctly and the things that have been done wrongly; the things that are not done because of a lack of help and the things that have been abandoned through laziness or thoughtlessness. And we look forward to the ways by which we may climb one of the peaks that confront us.

In these past days the Maori People have seen and heard many things. There have been many helpful words spoken and many instructive words as well as derisive words and close scrutiny. The thought arises, ‘Is the Maori satisfied because he has reached this peak, or does he aspire to follow in the footsteps of those people who have crossed over the ford?’ If one takes a wider view it is true to say, ‘Yes, the Maori People have bestirred themselves, they have girded themselves and stepped forward.’

Farming is one of the main occupations that has been taken up and has become widespread in parts of the country. This is a diverse occupation and there are many different aspects to it. I will confine my comments to the work being done in the Ngati Porou area at Waiapu.

This is the district in which Maori have made great efforts to improve the land and to raise sheep. Some of them have followed Pakeha farmers because of the quality of the land and the prices received for the products it produces.

Ngati Porou indeed kept sheep in the past but the management was not like it is now. In those days if a person or a family had a flock of sheep they liked to speak of themselves as farmers. They did not seek ways to improve the land for the benefit of the sheep, or to improve the breed, or to look after their bodies so that they kept healthy and grew much wool and increased the produce of the land. In these days there are still some sheep growers who behave in this fashion.

This part of farming has to start with the improvement of the land, clearing it of trees and sowing grass. Most of the land in this district has been cultivated and sown with grass by all the Maori, but few of them know how much of each type of grass to sow per acre and the right grasses for the kind of land. As a result some cultivations of vegetation have been disastrous because of ignorance when the first improvements were undertaken. Noxious weeds have been sown, it has returned to undergrowth and improvement is difficult in the future.

When the land is good sheep have been placed on it. The main fault of Maori at this time is not giving careful thought to how many of them to put on the land, that is, the land should be able to feed and produce healthy sheep to sell at the right time while leaving the remainder in a healthy state. The health of the sheep will ensure that there will be much wool and that the carcasses will bring in high prices in each area.

In the Ngati Porou district most of the young people and the elders have taken to the many aspects of working with sheep, but few of them are giving much thought to bringing together all the activities they engage in to serve one objective. Until the opportunity arises for a man to work for himself his concern is to find ways of using his hands in working for another man.

Shearing time is the time when there are plenty of jobs and it is the time when many people go to work on the large stations. From the actual shearing right up to the pressing of the wool into bales they are all Maori who do the work. When they return to work with their own sheep, neither the work nor the organisation are the same. Yet this is the right opportunity for farmers to go and see and question the ways the work is being done. They can serve as an example of how the work should be done on his own land.

Although many things are involved in the improvement of land and the raising of sheep, the critical work and one requiring expertise, as I see it, is improving the breed of the flock. With much thought and care this can be done and it involves selecting the very best ewes for mating with the right rams. The progeny will reveal whether the person’s choice was right or wrong by the difference in the physical conformation and the wool from what he thought. This aspect of sheep farming is difficult for Maori but it can be done. Send some of the young people to the farms to learn, or to the government centres for this kind of work. They exist to provide guidance and to give examples for those who lack those insights.

The great fault on the part of Maori who keep sheep is that they do not observe the practices and the arrangements of Pakeha friends who are skilled in working with sheep and call upon them as exemplars and guides for their own practices and arrangements.

As a final word, most of these things are not to be achieved by physical effort but by getting help, that is, money. [4] If an easy way is achieved of providing money for the Maori people engaged in farming some places that are lying idle will swiftly be developed, the prosperity of the Maori People and the Dominion will be increased, and the grumbling and reproaches will diminish. In this way the way will be shortened and made easier for us as we seek to ascend the peak that is before us.

THE MAORI OF THE ISLANDS.

In the article by a person who has returned from the Islands he said that the pressure on Island people to kill people is greater than their inclination to good. There are only wicked desires within them. One of his statements tells of the gradual disappearance of the people. Maori are also in a serious state of decline. He says that it would be a good thing were the Government to stop people from India and China travelling to the Islands to work. The jobs should be left for the indigenous people so that they can survive. His last word to the Government was that it should set about establishing colleges to teach the young people farming. According to him, this is necessary to their survival.

AN EXPLANATION

To the Editor of Te Pipiwharauroa.

My friend, greetings to you and your Bird which sings as it travels to the four corners of the country. Here are a few words to add to what was said in the last edition of Te Pipiwharauroa in the article about a creature call a ‘tungoungou’ [‘Chrysalis of Sphinx convolvuli, a large moth - Williams]. According to the writer the creature ends up as a supplejack and its fruit is supplejack seeds.

Wepiha Wainohu and I believe that the origins of this creature are as follows. This creature, the ‘tungoungou’, is born in decaying wood. It emerges as a ‘tunga’ [Larva of Prionoplus reticularis, a grub found in decayed wood – Williams], and it remains in the rotting wood for a long time. It grows wings and is known at this time as a ‘pepe’ [5. A grub found in rotten wood. 6. Moth – Williams]. After staying there a long time it emerges from the decaying wood. When it comes out and flies it is black in appearance whereas before it was white, and it is called at this time a ‘pokaka’ [?]. After this its appearance changes and it is called a ‘purerehua’ [Moth – Williams] which eats gourds. After this it returns to the soil and emerges as a ‘tungoungou’. It returns again to the soil and when it emerges its appearance is different and at this time it is called an ‘aniwha’ [?]. After this it returns again to the soil where it dies, that is, its body becomes wood, and it is called at this time an ‘awhato’ [2. A large caterpillar, larva of Sphinx convolvuli – Williams]. After this a tree grows over the place where its head was and that tree is also called an ‘awhato’ [1. Cordiceps Robertsii and other cordiceps species of parasitic fungi which infest the larvae of certain insects; the “vegetable caterpillar”. - Williams]. That is not a large tree but a very small one. On the tip of that tree is a flower which looks like a flaming flower. This tree grows at Mohaka. Such is my explanation of this creature.

Hemi P Huata.

Lower Mohaka.

November 12th, 1909.

OPENING OF THE MAORI PA AT WHAKAREWAREWA, ROTORUA.

To the Editor of Te Pipiwharauroa.

Greetings to you and your colleagues in the Lord. Best wishes to you all. Please load [onto our Bird] these few words to be seen by our friends in other parts of these islands. The Government gave instructions that this Pa was to be built like the ancient Maori Pa. The work on it has been going on for many years. Now it is finished with a carved meeting house and a carved food store. There are many sleeping houses, sheds, and buildings for cooking, storing food, and for storehouses. The main posts are carved as are the entrances and other works. The works of Rauru have been expended on this Pa and it is something fine for the peoples of the world to look upon. On Thursday, 21st October, the Pa was opened. Ngati te Takinga, a hapu of Ngati Pikiao of the Arawa confederation, were invited by the Government to open the Pa. Ngati te Takinga is a hapu that hold to the Christian faith and the pleasurable practices of the Church. There was a choir that sang hymns and a choir that sang songs, both Maori and Pakeha. Groups performed derisive songs, songs of complaint, women’s poi and men’s poi, haka with weapons, and other entertainments. Because of the bad weather some of the entertainments did not take place. Te Tutanekai was the tohunga who opened the house. Forty-seven ministers and the leading figures in the Government along with the Minister of Works came to enter the Pa. More than 600 people came to the Pa. Most of the Pakeha and Maori were still in the town kept in by the storm. The rain that day was a deluge. There is an ancient saying:

‘Mimiti te ua ki te kiri o te tangata.’

? People’s skin licked up the rain.

Hangi were lit for kumara, potatoes, pork and mutton. The pork and mutton were ripped apart and placed in baskets. [5] The Pakeha were delighted to take up the baskets and eat the ripped up pork and mutton while being pelted with heavy rain. This rain continued its assault from morning right until night. On the following day, the Friday, the sun shone. It was like the saying of our ancestor, Kaitoa,

Mate wareware Kaitoa, he paki ki tua.

‘Thoughtlessly died the offspring of reckless, but fine weather soon

followed.’ [cf Nga Pepeha 1777].

I finish here. It will be continued later. Greetings.

M T Whataangaanga.

Ohau, Rotorua.

October 26th, 1909.

THE NEW ZEALAND CHURCH.

Chapter V.

In 1847, disturbed by the statements of George Grey about the missionaries, the CMS wrote to them instructing them to allow the Bishop and Grey to determine what land they should have. Any land in their possession more than what they are allocated should be sold, or handed over to their children, or given to trustees for the well-being of the Maori. The missionaries were very happy with this idea. Mr Williams said to CMS that he agreed with the idea and that he had not purchased land for himself but for his children. When the letter from the CMS arrived the Governor did not agree with the proposal. The Bishop said that it was the wish of CMS that all the missionary lands should be given to the Governor and for him to return to them an appropriate acreage. Some of the missionaries liked this proposal as a way of smoothing over the troubles but Mr Williams did not like it. He was so angry at this time because his name and those of his fellow missionaries were being traduced and if he agreed to the Bishop’s proposal it could be understood as an admission of guilt. He said that if the Governor withdrew his words accusing him and his friends of theft or admitted the errors in what he had said, then he would return his lands. At this time Mr Williams and the Bishop were at loggerheads. At this time a letter arrived for Grey from the Colonial Secretary in which he was instructed that the New Zealand Government should implement the decision of the Supreme Court which validated the titles of the missionaries to their lands. The Law Validating Crown Titles [?Crown Titles Act, 1849] was passed. Upon the passing of the Act Mr Williams transferred all his acres to his children, keeping not a single acre for himself. Before news of the passing of this Act had reached England, a letter arrived from CMS requiring that the missionaries return their acres to the Governor and it would be for him to allocate to them the acres appropriate for them and, if they did not, their work for the mission would be at an end. Mr Williams was not pleased with this letter. This situation led to the CMS writing to him to hand over all mission matters. The letter arrived on 25th May and on 31st he went to live at the home of his children at Pakaraka. Had his children’s home not been available he would have had to live in tents that winter for he was also ejected from the CMS house. The people of Kororareka were distressed at Mr Williams’ departure but those who were saddest were the Maori, who seriously considered burning down the mission house at Paihia, and only pressure from Mr Williams prevented the fulfilment of that wish. He was not very distressed at his dismissal, rather the thing that distressed him was that the CMS believed Grey’s story that he and his colleagues had stolen land. In 1851 Williams the Brother went to England to put his brother’s case before the CMS. Initially the CMS did not favour the reinstatement of Mr Williams but said that he would be given a stipend of £150 a year; William Williams replied, ‘My brother does not want money, but his name has been defamed.’ CMS set about finding a way out of this situation and eventually it was found in 1853. That year Selwyn and George Grey went to England. That was the year in which George Grey’s term as Governor here ended, and he moved on to Cape Colony in Africa. They went together to the CMS and there the situation of Henry Williams was sorted out; the Bishop asked the CMS to reinstate him and that the issues over land should be abandoned. The men of the CMS and Grey acceded to the Bishop’s request. During that year the CMS also passed a motion reinstating Mr Williams to his work and saying that the troubles which had lain between them had been put behind them. Mr Williams was gratified on the arrival of this letter but he did not return to live in the CMS house at Paihia because it did not say that he should return there to live. While he lived in Pakaraka he did not go to preach but many Maori kept going to him to have their children baptised. One year he baptised as many as 163. One thing did occupy him while he was living in his seclusion and that was the building of the church in Paihia. The work was done by his children and on 23rd April he opened it. [6] When peace was restored after their troubles and the Bishop had returned from England, Selwyn and his wife went to see Mr Williams and stayed with him for several days. When George Grey returned from Cape Colony he also went to see the Archdeacon and in talking to him confessed that the one thing that he had done wrong was in the matter of the missionaries’ lands. After this trouble the Archdeacon worked tirelessly amongst the Maori people up until the day of his death, 16th April, 1867. His wife lived on until 1879.

ECLIPSE OF THE SUN.

On 13th December there is an eclipse of the sun. It will be seen in Wellington from 5.4 [sic] in the evening until 5.41. It will not be widely visible in the north.

THE BISHOP OF WAIAPU.

To the Editor of Te Pipiwharauroa.

Greetings. I have seen the words of Mr Grace, Archdeacon of Wairau, about the new Bishop of Waiapu. He criticises the Synod of Waiapu for choosing a man who only speaks an unintelligible language as bishop for this area and he thinks also that the right person would have been someone who speaks the Maori language. I am sorry that Mr Grace has raised this issue when the Synod has made its decision and Mr Averill has been installed as bishop, and if this is a disaster for the Diocese of Waiapu (and it is according to Mr Grace) it is not now possible to get rid of Mr Averill. How does Mr Grace know that what has happened is not of God, and that the Pakeha and Maori who appointed Mr Averill did not understand what they were doing? The Synod rightly decided on Mr Averill as bishop. I am not aware that a terrible disaster will come upon the Maori Church because the bishop does not know the Maori language, and knowing the Maori language is not the most important qualification for a bishop. The quality of the person comes before knowing the language. The person rather who should know the Maori language is the Archdeacon who has much contact with the Maori ministers and the Maori Church while the bishop may make few visits to the Maori areas – perhaps once a year – but the Archdeacon of Heretaunga does not know the Maori language. Mr Grace asks how the bishop will cope with confirmations. My response is this: Will he do the same as Bishop Stuart and Bishop Neligan?

I did not attend the meeting of the Synod but I say that the appointment of Mr Averill as a bishop for Waiapu was God’s work. And that, Mr Grace, is my pure and simple response to your words. Greetings!

Reweti T Kohere.

Te Araroa.

November 20th, 1909.

A TRAGEDY AT SEA.

On Saturday, 13th of this month, we received news of a tragedy that occurred at Te Araroa, Waiapu. Three men went fishing – Tuhaka Kohere, Werepu, and Tiopera Hani. They filled their three bags with fish so that their boat was sinking, they hauled up their anchor, they raised the sail and headed home. They had not been sailing for long when their boat was hit by a large wave. They were all thrown to the same side of the boat which capsized. They set about trying to right the boat but were unable to because it was kept under by the sail. Werepu and Hani climbed onto the hull and sat there. These men were both disabled – Werepu was blind and deaf and Hani was lame. They had been on the upturned boat for a long time when another wave struck and Hani was drowned. Werepu fell down but managed to hold on. Tuhaka was at the side clinging on as the boat moved. Somehow the boat righted itself and Werepu clambered in. But he was not in it for long before the boat again capsized. He came to the surface and climbed onto it. He had not been sitting on it for long when it was struck by another wave and he drowned. He was weary from the battering of the sea. At this time Tuhaka was clinging to the side of the moving boat. Not long after the disappearance of Werepu the boat again righted itself. He climbed on board. At this time his friends rose to the surface, they were dead, and were floating, being carried by the tide towards the shore. It was not long after he got into the boat that he realised that it was floating out to sea. Thereupon he took off his clothes, took three planks from the boat and began to swim for the shore. He left behind the boat and his friends floating there. When he reached an offshore rock he took time to breathe. After this breathing-space there he swam again, calling out to the people on shore to come to his aid. [7] When he came to land his skin was all cold from the water and he was shivering. He lay on the shore for a while and then made for a nearby house though it was not a straightforward journey and when he reached it there was no-one inside. He remembers going into the house and when he retained consciousness the place was full of people working on him. Tuhaka’s friends and the boat had completely disappeared. Tuhaka is still laid up having been severely battered by the waves. Tuhaka is a very strong swimmer and a man who knows how to handle a boat in open seas. Through his courage he managed to get home.

[We are deeply distressed by this terrible accident, and we also thank God that he was pleased to save one person. Bird, please carry our sympathy to the families of those who died in this accident.]

After this article had been set up in print we received an article explaining this tragedy from the Rev R T Kohere of Te Araroa:

On November 13th an accident happened in the Te Araroa district in which Tiopira Hani and Werepo Keuto died and Tuhaka Kohere survived. Three boats, all small, one being a dory, sailed from Te Araroa to Tahae, a fishing ground right at the mouth of the Awatere. They set sail at 7 a.m. When some of the boats observed the wind going to the west they returned to shore. Tuhaka and the others continued to fish because the fish were biting frequently. Around 1 o’clock they hoisted their sail. Then the wind and the waves came and tipped up the boat. The men were imperilled and the boat was overturned. Many people on land saw the raising of the sail but because the wind was not very strong they did not take much notice. Werepu was blind and Tiopira was a cripple. They clung to the boat and paddled for land. They were still visible to some people on land two of whom heard them shouting out but because they were lethargic they did not scan the sea carefully and one of them said that the call was that of a whale crying out. For a long time they floated clinging to the hull of the boat. After perhaps two hours Tiopira and Werepu died leaving only Tuhaka. His companions died beyond Te Whakariki.

This was the place where Mokena Kohere, the father of Tuhaka, capsized. There were three on the boat, Mokena, his wife Hinekukurangi and Awherata. All of them swam to shore and survived.

When his friends died, Tuhaka smashed the [?haipooti - ?gunwhales] to provide himself with a paddle. Then, when he saw that the boat was drifting out to sea, he had the idea of abandoning the boat and swimming to shore. Then he set about battering the planks [?raina - line] of the boat – a huge task but one that he managed. Those timbers were large, about six feet long, but we think that, even so, they only managed to keep his head above the water. He got onto the gunwhales and they submerged. With his feet he propelled himself along and landed at Orutua, a place near Horoera. They capsized between 12 and 1 and it was between 6 and 7 that Tuhaka came to land having been six hours in the sea. It is six miles from Te Araroa to Horoera and Orotua, the place where Tuhaka landed, is close to Horoera, therefore I think that Tuhaka floated for six miles in the water in those rough seas. When he landed on the rock he knelt down and, holding on to his planks he called out for someone to come to him. Some women were far away beyond the dunes but they heard him and came running. Tuhaka crawled ashore and, after a while, was able to go to the village. When found he was black all over and spoke with difficulty. On his return he was able to tell how the boat overturned and his two companions died in the sea. This was a pitiful tragedy and it is amazing that Tuhaka Kohere survived. One thing we wonder at is that the people of Te Araroa did not think that the boat, which had been missing for so long, may have suffered an accident; they had seen the sail being hoisted. The people who did order a boat to go and search came from a different village. The workings of trouble!

HOLY TONGA

According to the Rev. Peneti of Rotorua, Tonga is a wonderful island. That island is flat, its highest mountain is 80 feet. The streets are covered in grass, the horses are small, and the indigenous people are still in authority. The King is one of the indigenous people as are the Prime Minister and all those in charge of works. There is one senior school in Tonga but the pupils are still taught in the Tongan language. The finest thing the children do is singing. The Maori people are not comparable to the children of Tonga in that respect. [8] They have figures for their tunes like Ta, Ru, To, Wha, Ma No, Tu, Wa (1, 2, 3, 4, 5, 6, 7, 8) like the Maori. No matter how difficult the Pakeha song is they are able to use their figures and it is very sweet to listen to. Peneti is a singer and has the sweetest Maori choir in New Zealand even though he says that Maori cannot be compared with the Tongans when it comes to singing. One thing that he found remarkable in Tonga and in all the Islands was the size of their churches. They shame the Maori churches. On Saturday evenings the choirs gather to learn songs for the Sunday.

The people are like the Maori in their reluctance to work but they are far lazier. Peneti spoke to one of them about their not working and this was the man’s reply: ‘God does not want us to work. Our food, our water, our clothing and the other things we need are all grown here by God for us. If God wanted us to work like the Pakeha or the Maori he would have taken us to live in those lands.’

One of the remarkable things in Tonga is an active volcano. It is now nine years since that volcano became active. The ash from that volcano flowed into the sea. That fire flowed like running water. This lava was made up of rocks and soil that had all been turned into liquid by the heat. When it arrived at the sea, steam arose in an amazing display which was observed by all the steamers sailng by that place. The flow of that lava was not negligible and the pillar of steam was fearful. One story about that incident is as follows. There were some churches standing at the base of that mountain, belonging to the Catholics, the Church of England and the Wesleyans. When the mountain erupted the lava we have described flowed straight to the Wesleyan church carrying it all away. Some people [? korero whakamea - ?‘pointed the finger’] at that Church. Not long afterwards the path of the lava changed so that it headed straight for the Church of England church, carrying it away. The Catholics ‘pointed the finger.’ Not long afterwards the Catholic church also was destroyed. So there were three buildings completely destroyed.

The consumption of alcoholic drinks is not allowed. If a person is caught drinking he is fined £50. The people there have their own alcoholic drink made from a tree. It is called kava. The tree we know as the kawakawa. It is a weird drink in that the parts of a person’s body that gets intoxicated are his feet. If a person gets drunk on this his feet will not go. A man does not appear drunk in himself if he is sitting down. The mouth functions quite well with speech, but the legs stagger about.

The people of Tonga wear mats. When a man dies his family takes his mat and wrap themselves in it. That mat is not thrown away or destroyed in any way.

There are no large trees in Tonga but although they have no large trees there is a large canoe there. It is made of two canoes, both large, and a deck has been built between them. It is constructed in the same was as a dray. The two canoes are eight feet apart [?tawhi sic - ?tawhiti]. The deck extends four feet beyond both canoes. A shelter from the wind has been built on the deck; it is built in the shape of a triangular kite and serves as a screen. That vessel can take on board two hundred people and luggage. It uses sails for propulsion and is said to sail very fast. The canoe will not capsize; its screen is on the windward side at all times and should it return that side faces the wind.

THE PROBLEMS OF INDIA.

When the Supreme Governor of India was travelling in his carriage in one of the large Indian towns and Indian tried to kill him. The thing he threw to kill the Governor did not explode. The Governor escaped because the place was sandy and when the thing hit the ground it was unable to explode. The Indian who did this wrong was not captured.

Our pet has told the story of the killing of an Indian by one of the Indian officials. These two incidents show us what India is like at present. India is a huge country, an ancient country. Its population exceeds 300,000,000. The people there belong to many different castes. One caste is the Brahmins. These are the ruling caste. A person belonging to this group, although he has no clothes or is poverty-stricken in appearance, is to them a greater man than the king. This group forms a very small part of the population of India. They make up less than five percent of the population. The millions of India are servants and slaves of the Brahmins. [9] Although they are few they are the knowledgeable ones. They alone have attended the leading schools. The Indians being educated in England are Brahmins and those at the large schools in India are Brahmins. Once they have gained an education they turn to work against England. They are the people who are instigating the people of India to rebel against the English government of India. The leading person proclaiming this object is an Indian living in the land of the French. He is the editor of a newspaper and he is always advocating in his paper the killing of the administrators of India. Because this man lives in another country the long hand of the law cannot get at him. This is the situation in the country at present. If some of the tribes of India are won over to the ideas of the Brahmins there will be fighting in India in the coming days.

SUPPLEJACK SEEDS FOR OUR BIRD.

Wiri Wanihana, 5/-; Paraone Hatarana, 5/-; Hone Paraone, 5/-; Nuirangi Ngapua, 5/-; Tuhara Tiera, 5/-; Mrs Carroll, 10/-; Apiata Teiritawai, 5/-.

A FLYING STAR IS COMING.

A large star is on its way. The Pakeha call it a comet, the Maori, a flying star. The comet was discovered by the large telescopes of the Pakeha. Two months ago the world’s large telescopes saw it, now it has been seen by the telescopes here in New Zealand. It is 127 million miles distant from us. Its orbit takes it beyond the sun and it was as it drew near the sun that it was seen. It will be visible to the eye during May and can be seen between the Pleiades and Orion’s Belt [?Tuke-a-maui cf Williams p.450 Te Tuke o Tautoru] (the stars that look like a pot). We must await for the arrival of this comet in that place.

The man who found this comet was an Englishman called Halley. He looked at the old accounts which said that some great comets were seen in the years 1531, 1607 and 1682; and he also discovered some ancient accounts saying that a comet appea4ed in 12 BC (before the birth of Christ). This man used these dates in his calculations and said as a result of his research that they all referred to appearances of the same comet. He also said that the comet was still in orbit and will return on the same path about every 74 years.

When it comes close to us we will be able to see it. After some time it will disappear to return again in 74 years. On the basis of his idea he said that the comet would reappear in 1759. In 1742 this man died. Before he died he said, ‘If this comet appears in the year I have predicted, be aware that it was an Englishman who discovered it.’

In that year, behold, it appeared; that man became famous and the comet was named ‘Halley’. At these appearances of the comet the whole of Europe was filled with fear; it was said that these appearances were forebodings of war. In 1835 it appeared again and Halley’s predictions were seen to be true. This was its last appearance until the appearance of which we are talking now. It is said that its appearance in 1835 was not very clear but this appearance will perhaps be good. From 12 BC until 1835 there have been 22 appearances of this comet; its appearance in 1910 will be the twenty-third. There are perhaps still living some elders who saw this comet in 1835 and we would like to hear from people who saw it then. On 17th April it will go beyond the sun and it will go away and disappear until it returns again in 1987. This comet has a tail and it will probably be visible to the eye for two months.

JOTTINGS.

Lord Roberts gave a cup for the champion rifleman. This cup is competed for by children from schools throughout the whole British Empire. Young people from all parts meet in England to shoot for this cup. England won. These are the points gained by each place: England, 495; Natal, 489; New Zealand, 483; Transvaal [?]; Sydney, 470; Tasmania, 488; Melbourne, 440; Australia, 439; Canadza, 411. A telegram was received from the king expressing his happiness that so many young people from all parts came to shoot for this cup.

Two large steamships collided in the seas to the north of Australia, one belonged to the English and the other to the French. That of the French was damaged and sank. Almost 100 people died. There were many survivors.

The Rev F A Peneti says that the main tree in the Islands is the coconut. Many things are provided by that tree. It provides their main food as well as their main drink. [10] From its bark they make brooms, brushes, mats, cloaks and ropes. Its leaves are used to thatch houses. Many and various oils are made from its fruit - oil for foods, oils for lamps, oils for making candles, oils for making soap. The soap made from this oil produces suds even in sea water. They are able to use its fruit to make all sorts of puddings and other sweet foods. Their spears and clubs they make from the trunk of the tree. The hard shell of the coconut is made into cups and such shallow dishes as they require. We discovered that everything they want the get from the one tree. They call the coconut a nikau, while the Pakeha call it a coconut. It is like the nikau in its appearance and growth but it is tall. Some grow as high as 90 feet. Climbing them is not a problem for the people there. The person does not cling closely to the tree, the only parts that touch the tree are the feet and hands. If the fruit is thrown down it is twisted so that it spins. The reason for this is so that it won’t break when it lands. If it is just dropped it will break but if it is spun it will not break.

On the occasion of the last Kings’ Birthday many people were honoured, that is, they were given titles by the King. One of those people was Shackleton who returned from the Antarctic. He was given the same status as Mr Ward, the status just below that of Lord. One man from New Zealand received the same honour, George McLean, a Member of the Upper House of the New Zealand Parliament.

Lord Kitchener has now sailed from China to Australia. He is coming to inspect the state of the soldiery in these parts. When he finishes his travels in Australia he will come here to New Zealand. Then we shall see this brave warrior, this awesome man.

The coal miners of Newcastle, Australia, have stopped work. This is a major dispute. The men stopped working last month and there has been no settlement as yet. The men are still not working. The same thing happened with the New Zealand slaughtermen last year. This dispute over coal has huge repercussions. Most of the major Pakeha businesses are affected. Right now some steamships are not able to sail for lack of coal. Work has stopped at some of the large factories because there is no coal. The price of the coal that remains has been raised by the Pakeha. The price rise is affecting New Zealand but only for coal from Newcastle the price of which has gone up by 3/- a ton. If this dispute takes a long time to settle, one cannot estimate the size of the impact on most works.

A BURNING MINE.

A terrible disaster has hit Illinois, America, this month. A coal mine caught fire. The fire was burning in the main tunnel within the mine. When the fire broke out, 434 men were working in the mine. Thirty-four were able to get out, the remaining four hundred were trapped underground by the fire. It was a huge fire. It burned for a week before it could be extinguished. When men descended to inspect the situation below they found men on top of one another, some were still quivering. Seventy were brought up alive. The arrival of those men on the surface was pitiful. Their wives and children were beside themselves at the mouth of the pit. One of the women, overjoyed at the survival of her husband, turned to kiss the feet of the man who had saved her husband and made her children do the same. There are many stories of what it was like for those men living down below while the fire was burning and the things they did to keep themselves alive. Their faces were black from the smoke and the soot of the coal. After the arrival on top of these men, some forty others went to inspect some of the pits of the mine; only one of them returned. According to him the air inside the mine was lethal and he was amazed that those who had come out had survived.

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 [11] 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.

A NOTICE

The second Hui of the Northern (‘The Coasts Below’ to the Maori) Section of the New Group of the Maori People will be held at St Stephen’s School, Auckland, from 28th to 30th December, 1909.

DRAUGHTS

1 2 3 4

5 6 7 8

9 19 11 12

13 14 15 16

17 18 19 20

21 22 23 24

25 26 27 28

29 30 31 32

A few words for those who do not know Maori draughts: let us point out the differences. It is possible in Maori draughts to take backwards an ordinary piece, that is, a piece that is not a king, but one is only allowed to take one piece by moving backwards in the Maori version. [Note: ‘East Coast natives state that Mu Panihi (Spanish draughts) used to be played among them; moving backward was allowed in this game. This form of the game was probably introduced by some strolling Paniora (Spaniard) in the early days of European settlement.’ – Elsdon Best Games and Pastimes of the Maori, 1925, p.62. – Barry Olsen] The king in Maori draughts is able to go from one block on the board to another provided he goes in a straight line; only when he is jumping another piece is he able to turn in another direction. So if there is nothing in his path the king is able to go directly from 1 to 32. If the king is on 1 and there are pieces on 14 and 26, the king can take both those pieces because he can go straight from 1 to 19 and then turn and go on to 29 taking those pieces that were on 14 and 26. In this fashion the king can change direction; if he does not take a piece he cannot change direction but can only continue straight forward. These are the ways in which Maori draughts is different. To show us how it is played we shall give some instances of games played here at Te Rau. It is not the absolutely correct way but it will still show how it is done. Each person will play in this way and we will follow the movements of each by using the numbers on the board. When this game is played the draughtsmen of the man who has the first move are on the smaller numbers, that is, on 1 to 12; the draughtsmen of the other are on 21 to 32; that is, the black pieces are on the lower numbers while the white are on the higher numbers every time.

We shall write down the moves as follows: The moves of the person who has the black draughts will have a hyphen between them while the other will have no hyphen so as to distinguish one from the other. If the black was moved from 12 to 15 then he should write down his move as 12-15; if white moves from 21 to 18 it should be written down as 21 18. The jumps should not be recorded; rather what should be written down is the square from which the move began and the square also where the move ended. So if there was a black on 12 and whites on 15, 22, and 21, the black can go straight from 12 to end up at 17 having eliminated all the white pieces we have mentioned. This move is to be written down as 12-17.

Game 3.

Black, Makoare Taurere; White, Elleson (sic).

11-14 13-18 14-18 29-15

22 18 14 11 22 13 18-13

6-11 18-25 9-18 5-10

23 19 31 27 30 26 14 5

14-23 7-23 1- 5 2-18

27 20 27 20 23 19 24-20

10-13 8-12 15-22 15-24

18 14 20 16 26 19 16 12

11-18 12-15 18-21 4- 8

21 14 32 28 19 14 12 7

12-16 5-10 21-26 3-12

25 21 26 22 29 22

16-23 10-14 25-29

28 19 28 23 22 18

Black won.

[12] 

CALENDAR : DECEMBER 1909

Day 13 ● 7h 29m a.m. Day 27 o 9h 0m a.m.

Morning Evening

1 W

2 Th

3 F Fast

4 S

5 S Second Sunday of Advent Use the Collect for the
First Sunday after the Collect for the day
every day in Advent.

Isaiah 5 Isaiah 11.1-11

2 Peter 2 John 14

6 M

7 T

8 W

9 Th

10 F Fast

11 S

12 S Third Sunday in Advent Use the Ember Day Collect
every day this week.

Isaiah 25 Isaiah 26

1 John 4.1-7 John 19.1-25

13 M

14 T

15 W Ember Day Fast

16 Th

17 F Ember Day Fast

18 S Ember Day Fast

19 S Fourth Sunday in Advent

Isaiah 30.1-27 Isaiah 32

Revelation 1 Revelation 3

20 M Vigil, Fast

21 T Thomas, Apostle

Job 42.1-7 Isaiah 35

John 20.19-24 John 14.1-8

22 W

23 Th

24 F Vigil, Fast

25 S Christmas Day Psalms: Morning 19, 45, 85

Athanasian Creed Evening 89, 110, 132

Isaiah 9.1-8 Isaiah 7.10-17

Luke 2.1-15 Titus 3.4-9

26 S Sunday after Christmas

Stephen, Martyr

Isaiah 35 Isaiah 38

Genesis 4.1-11 1 Chronicles 24.15-23 Acts 6 Acts 9.1-9

27 M John, Apostle, Evangelist

Exodus 33.1-9 Isaiah 6

John 13.23-36 Revelation 1

28 T Holy Innocents

Jeremiah 31.1-18 Baruch 4.21-31

Revelation 16 Revelation 18

29 W

30 Th

31 F Fast

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.

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

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