Te Pipiwharauroa 141

Te Pipiwharauroa 141

No. 141

1909/12

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 141, Gisborne, December 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.]

We are drawing near to Christmas Day, to the day of happiness and pleasure and joy, to the day on which we say, ‘Merry Christmas’. This is a great day for the Pakeha, a day on which people try to eat all the varieties of good food that the heart can conceive of. This attitude of the Pakeha towards Christmas is from the olden days and this day has become a day on which a person overwhelms his stomach with food. Maori have also adopted this attitude. The real significance of this day has been lost.

Notwithstanding let us set down a few words about this important day, its origin and its significance. December 25th was the day chosen by the Church in times past for the remembrance of the birth of our Saviour. One discovers in the writings of the elders in the past that they remembered the birth of Christ. But the people in the past did not remember on the same day. Clement of Alexandria, one of the Fathers from soon after the time of the Apostles, says that May 20th and April 21st are the days when the Church recalls the birth of Christ. In the Eastern Church, January 6th is the day of remembrance, not that they think this is the day he was born but rather that it is the day on which Christ was baptised. When Chrysostom was speaking to the people of Antioch in Syria he said, ‘It is not yet ten years since we learned of the true day on which Christ was born. Formerly we remembered the birth and the epiphany to the Gentiles on the same day (January 6th). The Western Church has clarified for us the right day, December 25th. From that time until now the Church kept December 25th. From the researches of scholars we realise that the day we observe is a very good and appropriate one, December 25th. This is how our great day came about. Although it is not very certain it is certain enough since the hearts of people have been in agreement over these many years that this is the birthday of Christ. Also the scholars have found that there is much to be said in favour of that day. Its significance is known by all of us. We are remembering the birth of our Lord. By his birth into the world mankind has been saved; he is the Saviour of us all. This is why it is right that there should be much celebration and joy on this day. Although we observe that there are many irrelevant entertainments to be seen on that day, its true significance is known to most people. The main reason for joy on this day is that revealed by the angels to the shepherds: ‘I bring you good tidings of great joy, which shall be for all the people. For today a Saviour has been born for you in the city of David, Christ the Lord.’

[2]

THE RESPONSIBILITES OF THE MARRIED MAN.

Reweti T Kohere, Te Araroa.

It is said that the three most important things that happen to a man in the world are, first, his birth, second, his marriage, and third, his death. A man has no part in the first, nor has he a part in the third, that is, it is not in his power to go on living for ever, but when it comes to his marriage, except in former times, he does have a role. It was Napoleon Bonaparte who said that the strength of a people lay not in its guns or its wealth but in its parents – the fathers and mothers. By the strength of each family the hapu is strengthened and by the strength of the hapu the whole tribe is strong. If the links of the chain are weak the whole chain is weak. These words of Napoleon are very true and so I say that our present subject for discussion, The Responsibilities of the Married Man, is an important subject, one for this Hui to consider carefully, and since we are in this situation it should give rise to pleasing thoughts and words. I thought that it might not be right for me to lay this subject before the hui because I am not an elder, but in this case there is something to be said for a younger person standing between the two worlds, the new world and the old, for by doing so he may perceive how the old practices link up with the new, and he is the example of a married man of the new world and not of the old world by which our male and female ancestors were bound, so that Hinemoa swam to Tutanekai whereas in the new world it would rather be Tutanekai who swam to Hinemoa. Some at the hui are aware of how strongly I have supported all efforts to educate our children – boys and girls – as to what it is appropriate for a person to do in a marriage. I believe in my heart that if our children are not taught appropriate behaviour for married people then the Maori People will not grow in strength, health, and well-being. Let the seed be good and let the cultivation be good and then the heart can justifiably hope that the produce will grow well; likewise the good quality of the village, of the home, and of the parents will produce good children.

First, the Home. There is a Pakeha saying, ‘First build the nest, then put in the chicks.’ The Pakeha also have a good rule that it is not good to marry straight away when there is no home ready, while the Maori practice is first to find a wife then think about the house. Many problems arise from this, our Maori way. A child marries and then lives in the parents’ house and there is no separation of houses, of possessions, of management; there is no development of a sense of industry, of a sense of responsibility for one’s possessions because the young people depend on the parents to support them. But the worst custom is living and sleeping together in the one house – a practice which is keeping the People down. I am not able to completely list the great evils resulting from many families sleeping together in the same house. Some continually see others sleeping or fighting or taking clothing – no-one’s possessions are sacred. The children are mixed up, they hear all sorts of talk, and they learn bad ways and ideas. When children are raised in these conditions it is difficult for them to grow into upright adults. The first thing for the married man, or the man about to be married, is to build a separate house so that he and his partner can live in tranquillity, and so that their possessions can be gathered together and their children grow up beautifully A house belonging to many belongs to no-one. A man will not keep on buying or work to provide good food for many. I have seen many men who have given no thought to providing a nice house for themselves, and many who have got a house but, alas, there is nothing in it, it stands empty – from the outside it is a house but inside it is a pigsty. It is not difficult to build a house, to build a nice home, if a man puts his mind to it. If a man sticks to his job and saves his money there is nothing to stop him finishing the house, the home. The best thing is, when one receives money, to put it in the Post Office and it will soon be seen to have increased.

Many Maori give no thought to beautifying their houses, but instead use their money to beautify their bodies and for pleasures and for drinking. It one sees them in the towns then one might mistakenly think they were real chiefs, but their houses are like kitchens or pigsties. If a man gets some money his first thought is always not to buy food, or to buy clothes, or to buy things for the house, but to go to town to drink beer at the hotel and to go to the horse races. Although he is in debt he does not pay off his debt to satisfy the Pakeha later on, and so the Pakeha has to take action against him or summons him to remind most of the Maori to pay their debts.

[3] 

Second, educating the children. One of the main reasons people get married is to bring people into the world. It is right that we should lament the very many barren women amongst the Maori People. But far better that a child is not born into the world than for it to be born into the world as food for sickness, for ignorance, and for sin. It is an important perception that the children will live as the parents, the father and mother, live. Let me speak now of a very important matter for this Association to consider, which is venereal disease. This is a very disgusting disease and I believe this disease in rapidly spreading amongst some hapu and tribes. Venereal disease is one of the diseases, of the sins, the punishment and the effects of which is visited upon the third and fourth generations. This disease is like a poison thrown into the river and drunk by many people. Those suffering from leprosy and taken by the Government and separated from the people at large; to my mind venereal disease is much worse that leprosy and it would be a good thing to separate people with venereal disease from the people at large and put them on an isolated island to live there by themselves. It is not right that a person with venereal disease should marry and bring children into the world to be attacked by the disease.

As I see it, many of us Maori people are not teaching our children to walk in the right paths, to abhor what is evil and to follow what is good. Many people really believe that a child’s character, whether he be good or bad, depends not on his education but entirely on the date on which he was born. Let them look at the Book of Proverbs. If the child was born on the fifth day of the month they say that the child will not live and so they wait for the day when the child will die and when he dies they say, ‘What could be done? The Bible made clear that this child was going to die. God gave and God has taken away. Blessed be God’s name.’ Or if the child was born on the sixth day of the month the parents are sad because God has given them a lazy child. If the child is lazy the parents jeer at him saying, ‘Go to the ant, thou sluggard.’ They would not think like this if, by being taught how to work, he had learned how to work. This is a deceptive way of behaving, a false accusation directed at God. It is the parents who mould, who build the character and actions of the child through careful teaching and good example. Why should a child be clean if he is not taught to be clean and if perhaps his parents are dirty? And how is a child to know that lying is wrong? And will a child be averse to stealing if his parents steal and take without permission another person’s property? And will a child be disgusted at foul language if his parents use such language? Why should a girl be uneasy lest her name be besmirched if her parents are committing adultery and she is hearing with her own ears degrading stories about the characters of husband and wife? Some girls go to dances without an escort; she dances and returns home with some boy friends. The Pakeha see this as very wrong. If the girl dies people grieve, but if she falls into sin people don’t grieve over her but her shame becomes a matter for gossip or much is made of the one who seduced her. The words of the Proverb have not yet become irrelevant: ‘Train up a child in the way he should go and when he is old he will not depart from it.’ [Proverbs 22.6] This is another word of instruction from the Bible: ‘He who withholds punishment is doing wrong to his child.’ Although the children of some people do many bad things they do not punish them. This is not love but grievous ill-treatment, a heaping up of suffering for the child when he grows up. It is much better to suffer bodily pain than to suffer heart pain.

One important thing, rather, the most important thing is that the parents give thought to teaching their children the principles of the faith. Faith is the strongest thing in the whole world for raising a person to the good, indeed, the person who teaches his child to fear Jehovah is making for him the best defensive weapon to protect his child from the many evils of the world. It is no good just sending the children to the church service if the parents do not go, if they do not have an example.

Third, the husband and wife must love one another. If a husband and wife are at loggerheads with each other, if there is no love, bad things and wrongs will come upon their house and their children. If the husband has no love for his wife his desire to be at home goes, but he wanders off and looks for friends in places where they drink beer; if the wife has no love for her husband and gets bored with her husband, her home becomes for her a lonely place, her love for their children grows cold. The words of Scripture are true: ‘Love covers a multitude of sins.’ [1 Peter 4.8] When love declines, arguing increases. Many Maori have broken their marriage vows. The husband is not afraid to leave his wife or the wife her husband, and sleep with someone else. [4] Some people do not know that polygamy is a very wicked practice. Although Wereta has four wives some people still believe in him and still make much of him; Rua’s number of wives has almost reached ten but Tuhoe still listen to his lies. A minister condemned the polygamy of an elder and when the elder died he did not use the whole of the Church’s burial service. Many people stirred up opposition to this minister. These people saw no wrong in polygamy but accused this minister of wrongdoing. Many evils arise from polygamy but it is not condemned by some of our Maori hapu. One wrong practice amongst Maori is marrying off a couple who are not in love with each other but who do so because the parents have said to. This practice comes from the old world, it is a wrong practice, and it is one reason why people are married for a short time and then leave one another. They married without love. The wrong of this practice of marrying people who do not love one another is very obvious to me. Marriage is something very holy and how are Maori people to grow in holiness, in strength and in well-being?

In speaking of the tasks of the married person some of my words have been directed at the responsibilities of those who have children, and I have also said that one reason, indeed, the most important reason, for a person marrying is to have descendants in the world.

When a man marries he lives with his wife in their own house, a beautiful house, and their children are born who grow up with good teaching, with love, and in the fear of God, But the parents will be thinking that the present time is different from the time to come when the children will go to school, then to college, and then themselves be given in marriage. The thoughtful person will be thinking of the time when he will die, leaving behind his children in the world. Many people abandon their children to the world without any means of sustenance except what they can acquire on their own. This practice is wrong. It seemed alright because we Maori had not then been engulfed by Pakeha ways.

I end my words here. I leave other matters for the Hui to raise. But this is my plea: Reject the difficult sayings but welcome those that are right. Best wishes to all the members of the Hui!

SAYINGS AND PROVERBS

[Kei] whaka-Te-Humu.

‘Do not be a Te Humu.’ [cf Nga Pepeha 1268]

[Kei] whaka-Te-Taunga.

‘Do not make a Te Taunga of yourself.’ [cf Nga Pepeha 1269]

THE NEW ZEALAND CHURCH.

Chapter VI.

Out of a desire to put the complete story of the land troubles of the missionaries in the one place, we have skipped over part of our story. Now we return to set down those things so that all is in order.

In 1847 a dispute arose in one of the islands; some Pakeha were in conflict with the local people. The Governor sent a naval vessel to investigate the matter. Selwyn went on that naval vessel. This was his first visit to the Islands. He saw that there were many, many of those islands and was moved to take the Gospel to that part of his diocese. Just before his journey a letter arrived from the Archbishop (Archbishop Howley) telling him to remember that his New Zealand bishopric was the heart from which streams of living water were to flow to the many islands of the ocean. In the letter was £50, a gift from the Archbishop, to help with the preaching of the Gospel to the Islands. When Selwyn returned he purchased with this money a small ship of 21 tons called the Undine. In 1849 he sailed from Auckland on board that ship. He was captain and he had a crew of four. He sailed to Anaiteum [New Hebrides], an island 1000 miles from New Zealand. He was able to visit many islands and when he returned he brought with him some young boys to be educated at his school in Auckland. His idea was to teach those boys to preach the Gospel to their own islands. This project was for the summer only because those boys would not have survived the coming of winter here. One reason why the Bishop was strongly committed to this project was that he had realised that those islands were not good places for missionaries to live. In the winter that year he returned to take back those boys. In 1850 he went once again to fetch them. When he went to the meeting in Australia he gave instructions for the captain of the naval vessel to return the children.

In 1850 a large gathering was held of the Church in Australia. The purpose of that meeting was to find ways of running these Churches and their work more easily. Before Selwyn went there he received a petition signed by the Governor, George Grey, and by all the leading figures in New Zealand, requesting him to prepare a Constitution for the running of the work of the Church in New Zealand and stipulating that such a Constitution should permit lay people to participate in [5] the meetings about the management of the Church. This was the matter that the Bishop thought about continually but had not been able to resolve because of the many difficulties. He took the matter to the meeting in Australia. The view of the issues taken by that meeting was as follows:

1. The Synods. A Synod should be set up for each diocese to manage the work. Laymen should participate in those Synods. The Synod alone should have the power to appoint bishops.

The establishment of a General Synod to oversee the work of the Church in these places, New Zealand and Australia, could not be done because of a fear on the part of the meeting that it might be said that they were disregarding the power of the King.

2. Spiritual Matters. Wrongdoings on the part of a bishop should be judged by all the bishops of that land; those of priests and deacons should be judged by the synod of their own diocese. It was also laid down that the Church have authority to punish laymen who are doing wrong; the person should first be warned, if he does not respond he should be deprived of Holy Communion, and anyone who continues to live in sin should be expelled from the Church.

3. Missionary Group. This meeting set up a good group. The work of that group is to preach the Gospel to the Aboriginals of Australia and to the indigenous people of the Islands.

When it comes to preaching to the Islands it was arranged by the meeting that New Zealand and Australia should work together. To fulfil the wish of the meeting, Selwyn and the Bishop of Newcastle sailed to the Islands. The first ship that the Bishop purchased was very small and he bought another of 100 tons. When the bishops returned a Board was set up to manage the work in the Islands under the authority of the Group established by the meeting. But at this time the visiting by an Australian bishop ended, though they still continue to help with the work of the mission.

When the Bishop returned from the meeting in Australia the party of settlers arrived in Canterbury (Christchurch). This was a large party; six ships brought them. This group arrived in a company with their bishop and their clergy. Their bishop had not then been consecrated but he had been named and he came to see the land. This man was the Rev Thomas Jackson. When they arrived, Selwyn handed over the southern part of his diocese; from Christchurch south formed the area of his diocese. When that man returned to England to be consecrated he did not wish to return. The people of the party were sad. Since Selwyn had handed over authority over that part of his diocese he said that he would not take it back, but that a committee should be set up to run that diocese while they waited for a man to be appointed as bishop for the area. Two people were appointed to that committee. In 1853 one of them resigned when he moved to Wellington, and in 1856 the committee was wound up when a bishop arrived to work. When Selwyn went to welcome the Canterbury settlers he went to the far south of the South Island, and even as far as the Chatham Islands.

In 1850 two men arrived, the Revs J F Lloyd and C J Abraham. Abraham was close friend of Selwyn at school. When he came to be a bishop for New Zealand Selwyn said to him to give up his work at their school and accompany him. After eight years he fulfilled this request. This man was installed as Archdeacon of Waimate and then as first Bishop of Wellington, a wise and good man. Lloyd was appointed minister for the large church in Auckland. When Selwyn returned to England these men went with him.

ITEMS OF NEWS.

On November 25th, Hori Tupou, King of Tonga Tapu, married Ana Haini Tukipo. This man was a widower. On June 1st, 1900, he had married Rawinia, his first wife. Rawinia died in April, 1902. They had one child, a daughter called Harota, who is now 9 years old.

Piopio, Auckland, has no school, and like other places they are demanding a school for themselves. But Piopio is determined to set up a school for itself. Because the school has not been built the people there have resorted to setting up a school for themselves in the Maori hall. If there are problems with the hall the children are taught outside. The school now is under a large tree there, one planted by the missionaries.

The Government has passed an amendment to the law concerning serving soldiers. While they are quartered together they are not to consume intoxicating liquors. [Defence Act 1909 Sec. 59]

[6] 

 CHRISTMAS GREETINGS.

‘Peace on earth and goodwill to men.’

Loving greetings to you for Christmas and the New Year.

THEFTS OF COLLECTIONS FROM THE CHURCHES.

In the past weeks the newspapers have written about the thefts of collections from some Christchurch churches. People think that it is a very dreadful thing for a thief to go and steal money from churches, money designated for helping the poor. Now we hear that some children have been caught through going to a shop and having a lot of money. Their money was in small coins – sixpences, threepences, pennies, halfpennies. When the man in the shop asked them where the two of them got their money they answered, ‘We won it by playing at [?makamaka – tossing] money.’ These children will be tried for their wrongdoing.

NOTICE.

In the new year a hui will be held for the parish of Turanga at Kuri-a-tuatai. This hui is to discuss ways of furthering the work of the parish. But the main thing is to find ways of collecting money for the minister’s house. The Rev F A Peneti will attend this hui.

NOTICE.

This is a notification to those who subscribe to Te Pipiwharauroa that there will be no January edition. This is when the Editor will be going home and will not be able to write that month’s edition. That edition will not be counted in the months of the year and people will not have to pay for that month.

[7]

MAORI LAND LEASES.

To the Editor of Te Pipiwharauroa.

Greetings, sir, you who manage all involved with sending our bird flying singing to his many marae. Best wishes to you. Please write the following words on the wings of the people’s bird for it to carry to Tutua, Pukemaru, te Araroa, for my friend Nehe Pariohe to see. Sir, I greet you, whose voice sings amongst everyone’s treasures. Best wishes. Here I am, your relative, father of Te Rito-o-te-rangi, criticizing your item in Te Pipi Number 139, page 10 of the paper. You say to give the remaining land for leasing by Pakeha or by Maori too. Sir, this statement of yours is shaky; it is as if you are putting down the name for farming of the whole of the Tai Rawhiti. When the tribes of the country hear it they will be confused. If you farm or you give up your land for lease, old man, lest your face has to perspire as you lop the shoots of manuka of Papatarata, at least give your land to your own people. England has heard, Germany has heard, that the Maori have disappeared from the land, that they are destitute. When the white people of Port Awanui heard of your article they laughed and clapped and saluted you in your absence; and they wait for the Tapatu appeal. That is the time when they will meet you, the author of the article, and then also the Pakeha people only will get the land while the Maori will not get it because they do not have a plan. Sir, the great concern of our Member is farming, that is, that a man should use his strength to work his land and that he should be put in possession of 100 to 150 acres. It is clear that those who have money and those who raise sheep will give a man money and sheep to work most of his land and that will turn out for the good. You will eat the bread of your sweat, and you and your cook and your children will be satisfied. I know that the time is coming when the young Maori will be looking for land. I would just says this, sir, if you are bored with Papatarata then give it to your friend Piripi Pohe for him to lease. If land is brought under leasehold law it is designated as the land of a single person and the money may be used to pay rent and to improve the land. Sir, my criticism of you [?e tikoki ana] applies to what you say about the Pakeha only; what you say about the Maori is fine. Greetings to you. Perhaps when you read my criticism your stomach will rumble.

Nehe Urikore-ki-te-ao.

Waiapu,

December 11th, 1909

‘MATE ATU HE TETEKURA WHAKAETE MAI HE TETEKURA KE’*

To the Editor of Te Pipiwharauroa.

People have sought the meaning of this saying and have not come up with a good explanation which pleases everyone. I thought I would write these few words to find out if I could find someone who knows the original meaning of that saying. If there is a person who knows, could he send his explanations to Te Pipi and send also some reasons in support of his explanations so that those who are still unenlightened can be assured that those are indeed the explanations. Apart from the literal meaning, we are all clear that it is to be interpreted as speaking of a chief who dies and another rises up after him to take his place. But the things we seek are the stories of its origin and the significance of this thing, the tetekura. As for the stories of its origin, this is perhaps a difficult part, and it may not be possible to set down the stories. Therefore we may well leave that. But many explanations have been offered of the tetekura. I think that this is the right explanation: the tete is at the prow of the canoe. That tete [te iv – Williams p.409] is an image, and kaka feathers attached to it give us the kura [red feathers – Williams p.157]. This word kura refers to redness and a kaka with red feathers is called a kakakura. Likewise, when those feathers are put on the tete the whole thing is called a tetekura. These are the reasons why I say that this is the meaning of the tetekura:

1. The tetekura is the most chiefly part of the canoe and can be appropriately symbolic of a chiefly person.

2. When that tetekura is broken off or smashed, another tetekura is put in its place. This is like the dying of a chief and the establishment of another in his place.

3. The canoe appears frequently in our Maori waiata and we understand it as referring to a person.

            Te waka nei te pakaru e.

            ‘The canoe is broken.’  [cf Nga Pepeha 2487]

            He waka pakaru.

            ‘A broken canoe.’  [cf Nga Pepeha 2487]

            He waka ianei e taea te here?

            ‘Is this a canoe that can be tied up?’  [cf Nga Pepeha 827]

All these uses of the canoe refer to a person who has died, and perhaps there are others. Likewise the tetekura is something associated with the canoe; we may say it is an integral part of the canoe. Since it is clear to us that it is the dead person [8] who is being likened to a canoe, likewise the dead person can be likened to the tetekura.

W K P Rangihuna.

Opoutama,

December 15th, 1909.

[* Mate atu he tete kura, ara ake he tete kura.

As one chief dies another rises to take his place. Here the familiar fern tree is used to illustrate the process of leader replacement. As the dead fern frond falls away another may be seen uncoiling to replace it. Nga Pepeha 1766.]

A STORY FROM THE PAST (I)

Mohi Turei.

During the year 1836 the people of the East Coast were roused to belief in God, from Waiapu to the Wairarapa.

But let me go back so that all is clear. These tribes of Ngati Porou and Te Whanau-a-Apanui had been fighting each other. They had the same ancestors, from Porourangi to Rakaipikirarunga and his younger brother, Mokaiaporou. The elder married Whangaparaoa who gave birth to Rutanga. Rakaipikirarunga died and his younger brother married [?her] and Rongomai-tauarau was born. Rutanga had two wives and Rongomai-tauarau married Tumoana-kotore, grandchild of Porourangi. Their descendants began to fight with each other. Hinemahuru was a descendant of Rutanga, the elder, and lived at Apanui Waipapa. Her descendants separated themselves at Apanui. However the descendants of Rutanga, the senior, and Rongomai-tauarau, the junior, did make an alliance. One main name took in all the tribes including Kahungunu, Rongowhakaata, Mahaki, Hauiti, Ruataupare, Tuwhakairiora, Ngaitai, Whakatohea, and other tribes of the island, and that was Porourangi only. But only here in Waiapu does one have the direct line of Porourangi known as Ngati Porou.

These tribes, Porourangi and Te Whanau-a-Apanui, fought each other; first one would be defeated and then the other. Ngati Porou would go and be defeated then Apanui would go and be defeated. It was the same with the tribes of Turanga and of Uawa, one would be defeated and then the other. The tribes of Turanga, Whangara, Uawa, and Tokomaru were called by all Ngati Porou to fight against Apanui, Ngaitai, Whakatohea and Ngatiawa. It happened that a great man of Ngatiawa was killed in these wars. Men from Hauraki and Ngati Maru were fetched to avenge the death. When the party reached Wharekahika they were defeated and Te Haupa, a Hauraki chief, was killed there. It is said that for this reason Ngati Maru fetched Hongi Hika to avenge the death of te Haupa. Hongi came and people were lost and taken prisoner. Hongi returned with his many captives. After Hongi these tribes renewed their fighting, going as far as Ngapuhi. Pomare was the chief of this war party. Te Whetumatarau was brought down and they returned home. Te Rangipaia, a chiefly woman from Porourangi here, was taken. These tribes continued their fighting right up until 1829. The Ngati Porou war party went to Kaha-nui-a-tiki, that is, Wharekura. The Ngati Porou party was defeated there by Te Whanau-a-Apanui, a terrible defeat. Te Pakura Hoia, Te Porinu, Te Whakahara, Takarohi, Te Kaui, Marama and other chiefs and members of the war party died there. Poreterete, the wife of Kakatarau, was taken prisoner. Te Kakatarau, a son of Te Pakura Hoia, was defeated at Wharekura. Te Kakatarau fled here with his remnant. When they arrived at Waiapu the tribes were numb with pain as far as Tokomaru, Uawa, Whangara, and even Turanga. Then it was observed that Wairarapa had arrived to call upon Ngati Porou to avenge its dead. The war party had arrived with Kapa as chief. Kakatarau sent a messenger to gather an army from Nukutaurua, Te Wairoa, Heretaunga, and from as far away as Wairarapa. The tribes from Turanga and all the tribes of Waiapu here had agreed, and so a messenger was sent to gather an army.

Ngapuhi was then fighting in Heretaunga. Te Wera was their chief. Te Whatuiapiti had mustered this party to avenge his dead including the dead of Wairarapa killed by the people there, that is, of Patea as far as Taupo. When this battle was ended, Te Wera said that all should gather to him at Nukutaurua, including Te Whetuiapiti and Wairarapa, and that Ngati Porou should be invited to be an ally so that they would win the fight. The chiefs of Heretaunga and Wairarapa agreed. When they arrived at Nukutaurua, Te Kakatarau’s war party had already arrived. Then Te Wera and all the chiefs of Ngati Kahungunu said that first they should deal with Te Kakatarau, and when that was done they could proceed with this. The Ngati Kahungunu people from Heretaunga and the Wairarapa stayed at Nukutaurua with Te Wera. All the tribes from Turanga as far as Waiapu were working on the building of canoes. The people of Waiapu here set about their work, each tribe in its own place. The people of Te Mata set the people of their hapu there to work carving a canoe, as did those of Tapuaeroa with their hapu; as did those of Mangaoparo with their hapu; and likewise those of Poroporo set their hapu to carve out a canoe. Te Kakatarau and his own hapu, [9] Te Whanau-a-whaiti, Te Whanau-a-takimoana, Te Whanau-a-tapuhi, Te Whanau-a-rangi-taotahi, Ngaitane and Ngati Mua, went straight within Maraehara, their own place, to carve canoes and to build pa.

In 1832 all the pa were finished. Whakawhitira was Te Paro’s large pa and the multitudes of Porourangi gathered within it. This pa is in Waiapu. Rangitukia is the pa at the river mouth. This was a small pa. There were 5000 in it when it was attacked including the women, the elderly and children. Meanwhile in Whakawhitira were the hoards of Ngati Porou; from Wharekahika to the foot of Tawhiti they all gathered inside. News had been received that the Te Whanau-a-Apanui war party raised in response to the Ngati Porou party were lying in wait for them at Wharekura.

(To be continued.)

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.

THE GOVERNMENT OF ENGLAND.

The Government of England is in dispute with the English House of Lords. The dispute is between the Government and the Opposition. A proposal has been put forward to reform the House of Lords and nothing has been done about it until now. During this time that House has done something which has annoyed the Government, which has said that the time has come to abolish that House. The sin of the House of Lords which has angered the Government was to reject the Government’s finance bill. That bill had been passed in the Lower House and had been sent to the Upper House. The Government wanted the Upper House to pass that bill. Then the House of Lords did what they did. They have the power to do that, but when perhaps that House rejects the things they receive and which the Lower House thinks they have no power to reject, [the Government says] that the job of their house is simply to review the bills it receives. Parliament is now in recess; at the beginning of the new year there will be a vote there which will determine which side is defeated. Many Lords agree with the Government proposals. They also agree that their house serves altogether no purpose and that it would be better were the people in the House of Lords to be chosen by the people. Present indications are that the Government side has great power.

RAWINIA APATU.

This woman was a daughter of Apatu, one of the great chiefs of Ngati Kahungunu in the time the Pakeha began to settle New Zealand. This woman died on 24th October. She was a very old lady when she died; it is said by those who know that she was 103. When this woman was a child, around 1830, she saved a Pakeha sailor whom her father and the tribe wished to kill. What that Pakeha did was, according to Maori, heinous. We do not now know what it was. Some say that he assaulted the daughter of one of the chiefs and some say that he ate a sacred pig. Whatever it was, the Pakeha was sentenced to death for transgressing the customs of the elders. When Rawinia heard (she was not yet 20) she had pity on that Pakeha. She took him up onto a food store and sat him there while she stood at the door with her taiaha in her hand. She stood there to fight the men who were coming to fetch that Pakeha. The men did not come near or get close to Apatu. For four days she sat at the door of the food store while the Pakeha sat inside. Eventually the men became weary and abandoned him there. At night she took the Pakeha into the forest and allowed him to go. In this way she saved that man. Because she was a daughter of Apatu she was allowed to live after she had saved the Pakeha. When she grew up she married a different Pakeha, and many of her children and grandchildren are still alive.

DAYS GONE BY.

By ‘Nohopari’.

It is a precious thing when one’s thoughts go back to past days and one is able to sort out the things that happened to each person. It is like the photograph placed by the Pakeha in a book, which is there for many years: it simply remains for our love to go out to the friend, the parent, [10] or someone else whom we miss deeply. We turn the page and look and say, ‘Here he is. It is so-and-so.’ It is a good thing. Our sorrow is allayed when we see him. It is likewise with what love has woven into the cloak of the heart, and the memories lying there: there come back memories of journeys, of shared joys, of conversations, and of games from those times, to make one happy or sad. What person, although he suffered much pain, will not in his thoughts return to embrace those who caused him pain? The bruised heart yearns for the one who beat him. It is the case that those things that are valued we continually, by day or by night, want to return to; for a long time in our thoughts we would envelop them; for a time they appear then like the ray of the sun from behind the clouds where it was hidden.

We are like the man going along the road, looking ahead and behind and at the places where he is planting his footsteps. Before him is hope to guide him. He questions in his mind what that place will be like, what lies beyond that ridge of mountains, and what is on the other side of that river. This makes him lift his feet and makes his steps nimble. His eyes are always on the road, looking to this side and that, taking in everything he sees, wondering at this, asking questions about that, and disparaging the other. When he has passed those he stands looking behind him, saying that he will remember. My girl, my lad, my elder! Going on, you stand and look back at the long ridge you have travelled along. You count the milestones that you have left behind, the peaks on which you sat, the rivers you crossed, the villages at which you rested. In this place is that beloved friend, in that is the house where you bestirred yourself, in the other is the marae where great words were uttered. The faces of beloved friends appear to you as if they were spirits. Although their bodies are still living and they are far away, they are like spirits, and at night they draw near as if in a dream only to disappear when you wake in the morning. They have revived the hope within that you will see them again, that you will greet them again, even though you may be parted for a long time. So it was good to greet your beloved friend and to touch noses, saying, ‘’Whether we stay or go we shall see each other again by and by.’ It is a lovely thing that God has done to plant this seed of hope in people’s hearts, to renew the old interests, to lighten the burdens of this time, to clear the road in the remaining days that lie before us. The Scriptures point out and say that hope is one of the greatest things in the world.

My work is to question the fruits of this thing, travel, not only for great purposes, but for the time when a person’s body is confined. The important thing is observing, learning, what the land is like and what people are like. If many good things are seen then the thoughts will be diverse, and will go variously to this and to that. Those are the difficulties of this thing, of travel: but this variety of thoughts has an outcome and as this variety comes before our eyes we can see amongst the many good things that this thing is not very good, that that thing is important, and the mind can dwell upon the things that are exceptionally good.

And why should we come back home having seen the many good things in some other places? In no way could we not return. Alongside hope lies yearning and we cannot jettison from our thoughts our home, the place in which we grew up, the place of our parents. This is the Pakeha song which can serve as relish to these words:

The Place in which I Grew Up [Home, Sweet Home.]

Tune: Home, Sweet Home.

Thought you search the world you will not find anywhere like the place you grew up in and which you long for. Whatever was bad, whatever was wrong, your heart yearns to be there.

Home! Nothing can compare with it, nothing is like it.

Though you go far away, do not forget the place where your parents are weeping; the place in the village where you will find rest, and your spirit will settle to live there.

So, my friends, do not let your desires to see it be frustrated. All of us yearn for our home. Greetings to you all.

By the flying clouds

Love will be carried

To the travelling friends during the day

When we have been separated by distance.

The longings remain

Welling up inside.

This hearts weeps

With yearning in these days.

The things we take pleasure in

Cannot be sung.

And so, the hope remains that we shall see one another again.

[11]

AN EXPLANATION

To the Editor of Te Pipiwharauroa.

This is the continuation of the article published by Te Pipi 138, in the past, about the seizing of Tureiti Ahuriri from the flood when he was 18 months old. I begin what I have to say with the reason I thought about it. In September 1908 I came to Te Araroa. I saw some puppies there. My friends said to me to give the Pakeha children some of those dogs that were being thrown into the sea. I did not agree though my friends gave away some of them. Those puppies were thrown into the sea. However I did not change my mind about those young dogs. Perhaps half an hour after those dogs had been thrown away I went to search the beach. I saw one floating on the waves. I swam out and brought it to land. But it seemed dead. I had the idea of taking hold of the back legs and moving it about and shaking it to get the water out to see if I could not save it. After doing that for a while, the idea came to me of making a fire and holding it over the smoke. I did that. After doing that for some time I felt a movement in its stomach and thought that it would live. After a time it vomited. Perhaps an hour afterwards it was alive. Then its main problem was cold so I left it beside the fire. In one day it was very well. Now that dog is a warrior when it comes to catching wild pigs and wild cattle – a real warrior.

When my son was taken from the flood, the first thing that I visualised and thought of was that puppy and how I had saved it. This was the source of the knowledge which enabled me to save my child. I wrote of this in Te Pipi 138. I believe it was the Creator who gave me this memory of working on his dog as an example for when the accident happened to my son. Therefore, his name be praised. During the time he was in the water he floated eight or ten chains. Greetings to my friends who are reading this article. May we get to know each other some time in the future. Here I must finish.

H T Ahuriri.

Wharekahika,

9th November, 1909.

{The Scriptures say: ‘Cast thy bread upon the waters: for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth ... thou knowest not the works of God who maketh all.’ [Ecclesiastes 11.1ff] That is the reward of the one who does good; as it is said, ‘He will not lack his reward.’ [Mark 9.41]}

OTHER NEWS

Wi Pere has spoken asking that Maori names which have been spoiled by Pakeha be corrected. He said that Pakeha in the past were good at pronouncing Maori names, now they are bad. Many of the names being pronounced are not Maori. Pitoone has been turned into Petone, and there are others. Wi said that the matter came to him during Ballance’s time as Premier but when he approached him he was not able to get the wrong things corrected because it would require too much money.

Orders have again been given to search for the Waratah. Some people think that the area in which it is known to be has not been thoroughly searched. One thousand pounds has been allocated for the search for that steamship. Some members of the English Government are saying that if we have been notified that a steamer has definitely perished then there is no good purpose served by looking for it.

We have received notification that Cook, the man who said that he had reached the North Pole, has disappeared. There are two people who say that Cook did not [reach the Pole], but that his stories were made up by him, and that the two of them had drawn his maps and made his binoculars. Together they were responsible for the deception. Before he disappeared Cook paid them all the money due to them. They confessed what they had done. By and by the story of Cook will be clarified.

The Government has increased the tax on horse racing. Before, the Government took 10 shillings in every £100 spent on horse racing. That amount has now been increased to 15 shillings.

SUPPLEJACK SEEDS FOR OUR BIRD.

Mr J T Thornton, Te Aute, 10/-

Waru Hori, Naumai, N. Wairoa, 10/-

Miss K Williams, Napier, 5/-

Tame Tipene, Moengawahine, 5/-

Maurice Fitzgerald, Tolaga Bay, 5/-

[12] CALENDAR : JANUARY 1910

Day 11 ● 11h 21m p.m. Day 25 o 11h 21mpa.m.

1 S The Circumcision

Morning Evening

Genesis 17.1-9 Deuteronomy 10.1-12

Romans 2.1-17 Colossians 2.8-18

2 S Second Sunday after Christmas

Isaiah 42 Isaiah 43

Matthew 1.1-18 Acts 1

3 M

4 T

5 W

6 Th Epiphany Athanasian Creed

Isaiah 60 Isaiah 49.13-24

Luke 3.15-23 John 2.1-12

7 F Fast

8 S

9 S First Sunday after Epiphany

Isaiah 51 Isaiah 52.13 & 53

Matthew 5.1-33 Acts 5.1-17

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Second Sunday after Epiphany

Isaiah 55 Isaiah 57

Matthew 9.1-18 Acts 9.1-23

17 M

18 T

19 W

20 Th

21 F Fast

22 S

23 S Third Sunday before Lent

Genesis 1.1-24 Genesis 2.1-4

Revelation 21.1-9 Revelation 21.9 – 22.6

24 M

25 T Conversion of Paul

Isaiah 49.1-13 Jeremiah 1.1-11

Galatians 1.1-11 Acts 28.1-21

26 W

27 Th

28 F Fast

29 S

30 S Second Sunday before Lent

Genesis 3 Genesis 6

Matthew 16.24 – 17.14 Acts 15.1-24

31 M

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.