Te Pipiwharauroa 143

Te Pipiwharauroa 143

No. 143

1910/03

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 143, Gisborne, March 1910.

‘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.]

A WELCOME TO THE BISHOP OF WAIAPU.

Korohi po, Korohi ao,
Ko Rongoituria ki te matahau no Tu.
Tuwiniwini, Tuwanawana,
Tuwhakaputaina
Ki te wheiao, ki te ao marama.
Tiheere mauriora.

Welcome to you, the post to which we tie our canoe, the one who is over your two peoples who are called the flock of Christ, and you are the Shepherd who has come among us this day. From the horizon’s edge let the traveller come to hear the spoken word, to sit beside the fire and expand his chest in order to stand up for this thing, speechmaking. Welcome! You are that travelling man spoken of. This is Te Raukahikatea. We who sit beside this fire are your children.

Welcome, traveller. For you we are an untied sheaf in the noonday so that my ears will take delight in listening. Welcome in the spirit of the words of the Apostle who says: ‘Stand, having your loins girt about with truth and clothe yourself with the breastplate of righteousness.’ [Ephesians 6.14] It is for you to speak in this way to us, your flock, in these days.

Kahuoterangi says: ‘The dawn lies over the sea and that is my sign, a sign of peace, while the mist passes within Kaituna and those are from Hina, the moon.’ When Christ ascended into heaven he sent the Holy Spirit: that was his dawn which he left to the world as a sign of peace. Now this sign has descended upon Te Raukahikatea. We from your two peoples have come to speak to you. Do not take any notice of the fact that few Maori are here to greet you. A great sorrow has come upon many of the Maori people living here in Turanga relating to the [?maunga ringa] of the elders who brought the faith to Turanga. My church, the sign of my faith has been burnt down in recent days. Although you see few Maori, do not forget this part of your flock; there are many in this part of your Diocese. You came here from Hawkes Bay by way of Wairoa. That is the Kahungunu area. You are going to Waiapu, and that is the area of the thousands of Porourangi. When you arrive at Rotorua, the area as far as Whakatane belongs to the thousands of Te Arawa. When you arrive at Opotiki and go on to Te Kaha you are with the thousands of Apanui. These are the tribes of your Diocese. Welcome, may God in Heaven bless you and strengthen you to steer your canoe, the Diocese of Waiapu.

♣♣♣♣♣♣

The Pakeha have brought a new practice into the world. This new arrangement came from the land of Russia. A Russian shoemaker is teaching people not to work seven whole days a week. His idea is that people should work three and a half days, and the other three days should be for recreation and relaxing from work. He says that in this fashion a person’s body will be strengthened just as happened in the days of old. This is a new teaching and many people have adopted the practice. On Thursday evening they stop work and do not begin again until Monday. Another thing he teaches is that people should not drink alcohol. What tohunga you have, Pakeha!

[2]

A STORY FROM THE PAST (II)

Mohi Turei.

We come to the year 1833. At the beginning of that year the American ship arrived. The legions of Porourangi gathered to collect pigs, corn, dressed flax fibre, potatoes, and other Maori goods, and to buy guns, powder, bullets, flints, ammunition, and other Pakeha goods. They loaded the items in the canoes and paddled to the ship to trade. One day they returned again to the ship. In the evening the canoes returned to shore. Four men remained on board the ship. They were Rangikatia, Rangiwhakatamatama, Rukuata, and Whakamara. All four were chiefs. If it was calm in the morning the canoes would return and they would return to land. In the middle of the night the wind sprang up, it was a south-easterly and was blowing offshore. Indeed, it was such a bad storm that the ship set sail. When the ship reached the Bay of Islands, Ngapuhi canoes came on board. They took the men into the canoes. When they got to land the prisoners realised that they had been seized by Hongi and Pomare, although Pomare was defeated by Waikato as they returned from the taking of Te Whetumatarau here. But there was a Ngapuhi chief called Te Tirarau of Ngatiwai hapu whose war party defeated Ngati Porou at Tauhinu. Hokio and Te Kahika were the Ngatiwai chiefs who defeated Ngati Porou at Tauhinu. Tirarau and most of the Ngatiwai party remained at the Te Pure River with the canoes. Ngati Porou were alerted by the cheering when they emerged. The Ngati Porou host gathered within Waiapu to make a stand against Ngapuhi at Awatere. A certain man called Kakewhati said, ‘Sit down, Ngati Porou. Jest with caution, for Ngā Puhi may have new weapons.’ They did not listen. When they arrived at Awatere, Ngapuhi fired their guns and Ngati Porou were defeated. The saying of Te Kakewhati was fulfilled: ‘Don’t be saucy, Ngapuhi may have new arms.’ [cf Nga Pepeha 1276] Those four, Rangikatia, Rangi Whakatamatama, Te Rukuata and Te Whakamara, were seen by all the prisoners in the Bay of Islands. They all gathered to grieve. These were the words used by the prisoners in their lament. ‘Hikurangi the mountain stands in vain; Waiapu River flows in vain; these here are all the chiefs from there.’ At that time the faith was spreading widely amongst Ngapuhi. Those prisoners who were capable of being teachers, from Hauraki to Taranaki, were taught. They gathered at Paihia to be schooled and to learn the Scriptures. Mr Williams (Four-eyes) and his fellow ministers bravely went amongst the fighting Ngapuhi to pacify them and to give them the message that people should not be eaten. Ngapuhi took notice. Before he died, Hongi spoke these words to Ngapuhi. ‘Show kindness to the missionaries, listen to the words of the ministers, and do not ill-treat them.’ The Church in Paihia heard that the four were chiefs from Waiapu. They brought them to Paihia. When they got there they met with the Committee consisting of Mr Williams (Four-eyes) and Mr Williams (the Brother) and all their people, who determined to send them back to Waiapu taking with them the Gospel. Mr Williams (the Brother) agreed to come. They brought Piripi Taumata-a-kura as a teacher. This man was a Ngati Porou chief taken prisoner by Hongi. He had been taught the Scriptures by the Church in Paihia. In that year, 1833, a small ship sailed with Mr Williams (the Brother) and Piripi Taumata-a-kura and those four, along with the sailors and the captain. When it reached the vicinity of Tikirau a strong wind sprang up and destroyed the sails and the ship had to return to Paihia. So much for that. In that same year, 1833, the Te Whanau-a-Apanui war party came. Whakawhiritira was deemed unsuitable. Fearful at the news, the myriads of Porourangi had gathered there, but they were anxious that the pa was too long and large. They went straight to Rangitukia. When they reached there they spent many days reconnoitering. They found the war party but did not engage with them. The pa stood with its fearsome decorated palisades, from the outer to the next fence and right to the inner palisade. Then the war party had the idea of practising a deception which would enable them to overthrow the pa. The chiefs, Tangitahi, Te Ao Pururangi and others were sent and entered the house of Te Rangi Matemoana. On the second day they returned. Te Kakatarau and all the chiefs of the pa were suspicious. The war party had come up to the outer palisade of the pa and were shaking it and chanting. The whole crew said: 
 

E tama te Marino e – kau ana te kiore, tokitoki, tokitoki ana.

My lad, Te Marino, the rat is swimming, and I am chopping, chopping.’ [cf Nga Pepeha 1189]

Kakatarau stood in the canoe and headed for the extremities, Mauriatea and Tuhiwai, to encourage [those manning] all the breastworks of the pa. Kakatarau stood in the canoe and began his song: 
 

E hia ianei o tawhiwhitanga? He matihe ianei, e hoki mai ki te ihu.

‘How many entanglements do you have? Can a sneeze return to the nose?’ [cf Nga Pepeha 103] 

At the end of his song the guns sounded from the extremities, Mauriatea and Tuhiwai. The chief, Hoariri, fell. The mouths of all the guns gave voice. Te Whanau-a-Apanui were defeated. The chief called Te Wharetutu also fell [3] in the space outside the fence of the pa along with others; the majority fled. The warriors in the pa immediately threw a rope over the palisade of the pa, they went into the ditch and tied up the first person, while the gun was first sounding for Hoariri, and he was hauled dangling up to the top of the palisade. When Te Whanau-a-Apanui saw their chief hanging there, and he and Te Wharetutu lined up along the fence of the pa, the contingent of Te Whanau-a-Apanui made a despairing charge to fetch their chiefs and their dead. They were fired on from the pa. This was the ultimate defeat of Te Whanau-a-Apanui. In this attack a chief of Apanui called Hinu fell. He it was who recovered those of the party who had fallen, or most of them, along with the wounded. Those who were closest to the pa were all taken into the pa along with Te Wharetutu, Night fell. The war party had attacked the pa in the evening. Te Whanau-a-Apanui burned their dead that night. Those taken into the pa were burned in a bonfire. As soon as it was daylight they burned their dead and the wounded who had died. The burning went on for two nights. On the day they left for home some died and were put into the fermented corn water, others died on the road. The war party was not pursued; this was forbidden by Kakatarau and the chiefs of the pa lest their reputations be sullied. The same applied when the warriors wanted to attack on the second day, the day of the retreat. This too was forbidden lest their reputations be sullied. When the war party retreated, Poreterete hid herself. This is the wife of Kakatarau, who was captured at Wharekura. Poreterete ran and crossed to the south side of the path where she showed herself. She knew that the side entrances to the pa would be open. They fetched her and all the guns sounded [in celebration]. Tears were shed on the marae of her house, Tuatini. She it was who said that Te Whanau-a-Apanui had lost fifty men and more than one hundred were wounded. The war party went and soon afterwards the people of Kawakawa, Hekawa, Horoera, as far as Pouretua and Rengarenga, returned in that year of 1833. They went, but most of the host of Rangitukia remained there. The many within Whakawhitiera listened intently. In the last weeks of December that year, 1833, they were sent home by the elders of the Rangikatia Church and others, with Piripi Taumata-a-kura and Mr Williams (the Brother). He brought them back on the ship which had turned back when its sails were shredded. When it arrived off Wharekahika they saw fires burning on shore from Wharekahika to Pouretua. Te Rukuata’s foursome said, ‘It is the Te Whanau-a-Apanui war party.’ They left behind the Ngati Porou pa and the ship sailed straight to Waiapu. As they came opposite Te Kawakawa a canoe sailed out. It was fine weather. There were forty men on board. The canoe had a figurehead. One man was giving the directions, and through the telescope it was seen to be armed. The four were afraid. Mr Williams told them to go down below and to look carefully at the men in that canoe. Mr Williams prayed with them. At last the four had seen the canoe. They said, ‘That canoe is Taumapatiti, Huripuku is standing baling our his canoe, and that is Pokaia given the directions. The people paddling are Te Whanau-a-te-Aotaihi.’ Piripi also agreed that he knew those elders and he said to Mr Williams, ‘Those are all our people on that canoe.’ Mr Williams gave orders to lower the sails of the ship and the flag was raised. The five were to be seen chanting a welcome on board the ship. As they sang the lament in response they came alongside the ship. After they had wept together for a long time, Mr Williams told them all to come on board the ship. Mr Williams prayed and preached. These unaccustomed ears listened to the story of the new God, told by Mr Williams. In his sermon Mr Williams spoke words of greeting and of sympathy to those people, and also his words of appreciation, of farewell, and of encouragement to Piripi Taumata-a-kura. I finish, but let me just say here that this was not forgotten by the elders who first saw Mr Williams and gave thanks for the settlement of the ‘horizon’, for his awesome words, and for his mastery of the Maori tongue. They gave cordyline and kiekie flowers. After food and speeches Mr Williams gave ten bags of crushed taro, four bags of sugar, and one case of tea. The previous bags of sugar were very large.

♣♣♣♣♣

When Lord Kitchener arrived in Rotorua, according to the newspapers he was given by Te Arawa an old sword for him to take back to King Edward VII. That sword, according to the article, was given to Te Arawa by Captain Cook in 1777. But Kitchener did not want to take it. He told Te Arawa to keep their treasure, a remarkable treasure, ‘a gift from your ancestors.’

The Government of England says that the cost of all the naval business is £50,603,700. That includes the cost of the new battleships that have been commissioned and of the men working on board.

[4]

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

To the Editor of Te Pipiwharauroa.

My friend, please print these few words in Te Pipi. They are my thoughts in response to the question from Rangihuna in Te Pipi No. 141, page 7, where he asked about the origin of the ‘teeteekura’. Well, I think the difficulty with that word is with the ‘kura’ and the ‘teetee’. It is clear that the ‘teetee’ is carved at the bow of the canoe, and that it is not a ‘teetee’ that is being spoken of, but that at the stern of the canoe. So, let me explain:

1. The origin of that thing that is called a ‘teetee’ is in fact the carved image at the front of that thing; it is not the whole body of that piece of wood but the piece carved into the likeness of a man, and it is like part of the word used for that image – a ‘tekoteko’.

2. That thing that is displayed, the ‘teetee’, is placed at the front of the canoe and its work is to break through the waves of the sea, therefore it is given the appearance of a man, an image, like their gods. So, when that ‘teetee’ is finished it is painted with red paint – red ochre, along with the whole body of the canoe. Then when people see it, and the talisman is in place, it is like ‘the red of the sky’ on the horizon. Then, with the red paint sticking to the ‘teetee’ that ‘teetee’ is like the red of the sunset [lit the side of the sky], painted as it is with the red ochre, and it is now said to be a ‘teeteekura’. Someone may ask why this is not applied also to the whole body of the canoe so that it is called a ‘red canoe’, since it is all red? That ‘teetee’ is also the part that is made much of, it is the part that is left to battle against being broken up by the sea, it knows the incantations which calm the sea, the safety of the wh0le body of the canoe depends on it, and so if that god suffers a pounding from the sea, another god will be given. That is enough for this aspect.

I turn to the human side of this saying, the human ‘teeteekura’ referred to. The proverb was not spoken about the chief, rather it was spoken about a brave warrior. This is the authentic meaning. However, if the chief was a brave warrior, yes, the saying applied to him; if he was not a warrior, why should the term ‘teeteekura’ be applied to him? For, indeed, it is the action of the ‘teeteekura’ in battering the waves of the sea that has been taken to typify the warrior who is brave in the battle. There is a different saying about the chief – 

Te pou herenga waka.
‘The stake for tying up the canoe.’ [cf Nga Pepeha 1601]

– which is spoken in words of farewell to a dying chief – ‘Farewell, farewell, the pole to which the canoe is secured.’ If the pole to which the canoe is tethered is broken the canoe drifts away; likewise, if a chief dies, the people are scattered. Then the term ‘teeteekura’ was transferred to the chief because there were no longer warriors. Let me summarize the three words:

1. ‘Teeteekura’ refers to a brave warrior and originates from the prow of the canoe.

2. ‘Pou herenga waka’ applies to a chief and derives from the post to which a canoe was tied.

3. ‘Waka’ [canoe] refers to the tribe of each warrior, of each chief [pou].

H W Kaipo.

Rahotu,

17th January, 1910.

REFLECTIONS ON THE LAND.

To the Editor of Te Pipiwharauroa

Friend, I send these words which tell what I truly think deserves consideration by us Maori people. They concern the difficulties which tie up our unproductive land. How can these restricting cords be broken? For a long time we have thought it good to leave things as they are. The answer has always been ‘by and by’. This is not the best answer to the question. It would be better rather to set up a committee in each area. And those committees could produce proposals about the land and all other Maori concerns. It would be for the tribes to vote for the people, even perhaps good children, who have not been found to be thieves or to have done any other bad things, to be members of those committees. As for the matter of having no money, it would be for the committees to ask the Government for money. But there are many ways for the committees to make money such as restricting access to gold fields, areas where birds can be caught, fishing rivers, duck shooting, and all kinds of things on Maori lands. People wishing to engage in such things could purchase licences. If this can be achieved then perhaps the committees will have an income which could ensure the development of the land for the whole people.

So, best wishes.

‘Man of the Wilderness.’

[5]

THE LANDS OF TARANAKI.

An Old World. 

In recent years we have heard of the doings of the Taranaki tribes, the things done under the prophetic mana of Parihaka. When their guides, Tohu and Te Whiti, were alive they gave straightforward teaching. The children listened, the adults taught, and teh stangers knocked. When those two died their teaching died also. The prophesying in Parihaka began in 1843. It emerged from the teaching of Riemenschneider, a missionary from Germany. What the messenger taught was right, however through the mistaken teaching of the Maori he had baptised there sprang up the prophetic activity. Tohu and Te Whiti became the skilled spokesmen. At the time they were laying down their teachings they got from their gods the idea that this people, the Pakeha, should return to their own land of England and leave New Zealand as the land of the Maori. After this came their fight with the Pakeha when they prevented the Pakeha from crossing to the other side. Their last battle was called ‘The Plundering’ [Pahua]. The source of this name was the plundering by the government of their lands in recompense for the expenses incurred in their wars. They were both taken prisoner during that battle. There were two troubles: the confiscation of the lands and their imprisonment. Since that went on for a long time their peoples stopped fighting. When all was calm the two of them were released by the Government. The Government also returned 123,272 acres to the Maori. However the remainder of their land was taken under the power of Reservation. The Government also provided a man, the Public Trustee, to manage the lands it had returned. Because of the reluctance of the Maori to work their land a new law was passed in 1881 dealing with reserved land, that their land could be leased to the Pakeha for thirty years. Under that leasing provision 18,812 acres were taken. Maori were saddened by this. Their thought was that they should work their own lands. They set about ploughing the lands that had been taken under lease. Although the Pakeha told them not to cause trouble, what did that mean to the Maori? Then the Pakeha fetched the police and the soldiers and seized the Taranaki people along with Te Whiti and Tohu, putting them in prison for a year. Shortly afterwards a new law was enacted dealing with leases. In 1892 the law was completed providing for separate leases. Under that law 117,711 acres were taken. When the Maori saw the severity of that law they stopped their disturbances. From that time Tohu and Te Whiti and their people went about their business peacefully until the two leaders died. Likewise the Government was less oppressive in the laws it made about their land. Today this is the situation with respect to Taranaki lands under leasehold.

Leases under the 1881 law 18,812 acres

Leases under the 1892 law 117,711 acres

Leases under the 1895 law 3,830 acres

Land licensed by Maori 24,896 acres

Maori land without European title 28,023 acres

193,272

A New World

In May 1909 the tribes of Taranaki decided to update their old organisation to a new one. The chose a constitution for their project, ‘The Association of the Tribes of Waitotara to Parininihi.’ They realised that Tohu and Te Whiti were dead. Their teaching was at an end. Tribes, set yourselves free, look ahead, seek the new world. In June when each district had set up its committee they launched a petition for people of standing to present to Parliament. Their petition was a plea from them to the Minister of Maori Affairs and the House:

To bring an end to the authority of the Public Trustee over their lands.

To place lands under the 1892 Act under the 1818-85 Act.

To make available the lease money of £21,000.

To make available the money to be used for improvements, £18,000.

It was arranged that Timi Kara would undertake to lay this petition before the Prime Minister and his members.

In February 1910, Taranaki held a hui at Te Aroha, near Hawera. That hui called upon the Minister of Maori Affairs to reach a conclusion about their petition which had been presented in June. On that day [6] the shadow over the tribes of Taranaki was dispersed. The phrase we have used above is ‘there is a new world.’ During past years a reptile has descended upon the people of Taranaki in the person of the government and its friends. Now they have become loyal. At five o’clock in the evening on 19th February, Timi Kara sat on the marae. But although he sat there it had been opened to view by the remnant. They had sat there for a week before Timi. Timi Kara was brought from Whanganui where he was found. Many chiefs from other tribes came with him. On the Sunday the honours of that day were given over to the ministers. Here we see another instance of the emergence of the rays of the sun in the new world. Not that in former times they did not wholeheartedly like the proceedings of Sundays. Their Sunday was the 18th of each month. On the Monday they proceeded with the business. We print below the report of the Association.

The Hon Timi Kara agreed to the marriage of Te Kahupukoro and the Association of the Tribes of Waitotara to Parininihi.

The Minister of Maori Affairs agreed to remove their lands from oversight by the Public Trustee.

The Minister said that when they were freed from the oversight of the Public Trustee he would provide new laws for their lands. This would be done during the 1910 session of Parliament.

Timi Kara said, ‘When I withdraw the Public Trustee you must choose four people and I and the Pakeha will choose one, making five. They will manage your lands. Those people will act as my colleagues to produce the laws relating to your lands when Parliament opens.’

Timi Kara also approved of Whanganui’s proposal to put forward Doctor Pomare as their member of Parliament at the coming election.

Timi advised the Taranaki tribes to work their lands. ‘Set yourselves apart. Stand on the place where you belong in the present day, that is, on farming.’

On the Tuesday morning Timi returned to Wellington. After Timi left, the four men he had spoken of were chosen. These are those chosen along with the tribes they represent:

W Ngapaki, Ngauru

Te Rama, Ngati Ruanui

Hori Marena, Taranaki (Parihaka)

Tuhata, Te Atiawa and Ngati Maru.

Ngira Kauika.

THE COMET.

The comet our bird told us about will be seen over the coming months. In the past it was thought that a star like this came to bring sickness to the earth. Now it is known that the Ancient of Days has laid down the paths for these heavenly bodies to travel. This star is travelling on its path; its present place on that path brings it close to our earth and so we can see it. The diagram above shows us how our world goes around the Sun (the Earth is at the top of the diagram). One of those paths (not the circular one) is that of the comet which is also at the top of the diagram. It is at the top of the orbit in the diagram and will go around the Sun and will return on the lower path in the diagram, to be lost to us for 76 years, returning again in 1985. These are the [planets] orbiting the Sun: The Sun is in the centre, then there is Mercury, then Venus, then our Earth, then Mars, then Jupiter, then Saturn, then Uranus, then furthest away is Neptune. All these orbit the Sun. The number of days they take to go around the Sun are: Mercury, 88 days; Venus, 225 ; Earth, 365¼; Mars, 687; Jupiter, 4333; Saturn, 10759; Uranus, 30687; Neptune, 60126. All of these go in a circular orbit around the Sun, while the comet follows an elliptical path, a long one. It crosses all the paths of those we’ve spoken of and also goes around the farther side of the orbit of Neptune, the most distant planet. [7] We know from this the length of the territory traversed by this comet. The first position of the comet at the top [of the diagram] and that of the Earth show their positions as they were on 1st January. The second position of the comet behind the Sun is where it will be on 11th April. On 20th April it will be closest to the Sun, that is, between the two positions [on the diagram] close to the Sun. That third position will be reached on 18th May. On the night of 18th May our Earth will enter into its tail when we will be 12,000,000 miles apart. After that time it will be very easily seen, and it will stand out in the evening. At this time it begins its departure from our world and when we get to the beginning of next year it will be swallowed up in great darkness so that it cannot be seen, until it emerges again in 1985, at which time all those reading this article about the comet will have passed away. Our bird does not like the comet very much as its tail is bigger than its head. In the second depiction [in the diagram] after it has rounded the Sun the tail has been cut short either because our printers have made a mistake or because a disaster has happened to the comet.

THE COOK ISLANDS MAORI.

According to a Pakeha from New Zealand who visited the Cook Islands, the Maori there are very ignorant. Their thinking is childish and some of the bad things they do which are unacceptable they do because they do not know that those things are bad. He says that they do not approach the Maori of New Zealand when it comes to strength of body and spirit. They are lazy, unthinking, and do not know how to care for their possessions. Their work is selling fruit from the trees, for which they get a lot of money – not that it does them much good. They always appear to be happy. They do not know this thing, sadness, looking gloomy. What they like to do is clap their hands and laugh every day.

[These are very strong words about our younger brothers of the islands. Being happy is a good thing, but being lazy and wasteful of possessions is bad. This man is a traveller and perhaps were he to stay there longer he would see some good qualities of those people. But Katini said similar things about his people.]

THE NEW ZEALAND CHURCH

Chapter VIII

In 1854 Mr Selwyn went to England taking with him the petition after receiving and summarizing all the thoughts of all the people on this matter. When he arrived it was found that neither the Queen nor the Government could give the authority desired by the Bishop. But the lawyers made clear that there were no laws prohibiting the Church of New Zealand from producing a constitution under which to carry on its work. When this matter was clarified he set two of the best lawyers in England who were also his friends to write the constitution. Once his business in England was concluded he returned to New Zealand in 1855, bringing with him the Rev J C Patteson. This man was a son of one of the lawyers mentioned above, Sir J Patteson.. On his arrival he went around his diocese as far as the Chatham Islands. He took Mr Patteson with him on this journey. When he reached Canterbury he called a meeting and explained the things he had done in England. The main matter dealt with by this meeting was arranging a Bishop for Canterbury. The Committee chose the Rev H J C Harper on the recommendation of Selwyn and Patteson. On 24th December 1856 he arrived in Canterbury and the Bishop was there to consecrate him.

On 14th May 1857 a meeting was held in Auckland to set out the constitution for the Church and to arrange a time for the first General Synod of the Church. At this meeting were two bishops, eight clergy, and seven lay representatives. When the business of the constitution was completed, the meeting set up a committee to prepare a report pointing out why it was proper for this part of the Church to assemble to deal satisfactorily with matters affecting it. This is the report of that committee:

‘The previous investigations into this matter. This is a summary of events beginning from the time the people expressed a desire to frame a constitution for the running of this part of the Church. It started in 1847 with the first synod held by Mr Selwyn at Waimate and continued until Mr Selwyn went to England in 1854. The outcome of the enquiries during these years was the agreement of the Church to two important matters: [8] the constitution of the Synod and that there could be no change in the teachings of the Church.

The way to proceed with the remaining works. The Church should come together; the authority of that gathering should be determined by the people. The reason for this was that it had been found that neither the Queen nor the Government could authorize this meeting. This was a good thing in that it brought together as one the organisation of the Church in all the dioceses. It was good [?uhua - ?ahua - arrangement] for New Zealand because the administration and the care of the Church’s properties was in the same hands, If there were no trustees then those properties would remain in the hands of the Bishop of New Zealand.

If a diocese did not agree that the Church should have this power then that diocese was able to separate itself from this group and was also to run the administration of its own diocese.

The authority of the General Synod and of the area Synods. The General Synod was given the power to correct and to point out any wrongs in the Church. That General Synod may delegate similar powers to the Area Synods, the Archdeaconries, Parish Meetings, and other groups in the Church. If any of these groups misuse this power the General Synod may withdraw their authorization from it. One power given to the Area Synods is the nomination of a bishop for that area and the name chosen will be submitted to England. The Bishop of Christchurch was chosen in this way.

There was no pressure on the people to adopt this constitution but the promoters hoped that the people would agree to it since it was carefully constructed, and also because it gave to the General Synod the power to alter everything in this constitution except for the two major things dealing with the Bible and the fundamental teachings of the Church. A committee was set up which was to ask Parliament to pass a law about these three matters:

To enable the Bishop of New Zealand to place the Church’s properties in the hands of a Trustee appointed by the General Synod.

A notification enabling the Trustees to manage and protect the properties of the Church.

To append to the law passed by the Government a copy of this constitution.

The Wellington meeting chose a date for the first meeting of the General Synod. On 13th June 1857, the meeting presented the carefully completed constitution. The main features of that constitution were as follows:

This part of the Church of England affirms the teachings and the Sacraments of Christ as contained in the Gospels. It affirms the interpretations by the Church of those things as contained in the Book of Common Prayer. It also agrees with the provisions for the ordination of Bishops, Priests and Deacons, and with the Thirty-nine Articles. The General Synod soon to be constituted is to forward the purposes of the Church in agreement with all these things, but it does not have power to overturn these things, or the Authorised Version of the Bible as printed.

If the parent Church in England overturns or forsakes any of these things, the General Synod may agree to those changes or deletions.

If authority is offered to this part of the Church to put in place ways of better managing the affairs of this Church only, the General Synod is to take that power, except for the major things in the accounts.

Should it come about that New Zealand separates from England, or this part of the Church separates from the Mother Church, then the General Synod has the power to overturn all the things spoken of there (No. 1) as it thinks will be best for it following the separation.

When a meeting is set up to run the business of this part of the Church, its name will be the General Synod of the part of the Mother Church of England and Ireland in the colony. The members of that meeting are the bishops, clergy and laity, and what they all agree to will have authority.

These are the main provisions, and neither the General Synod nor the Synods of each Diocese have the power to overturn, to annul, to add to, or to diminish these things.

A TRAGEDY AMONGST THE TUHOE.

We have received notification from Tuhoe about a chief and his child who fell into the water during a flood. Seven days after the fall the body of the father was found and, two days after, that of the child. This is a terrible tragedy for Tuhoe because of the manner of the deaths and the standing of those who died. The child was a descendant of Te Whenuanui and the father, of Potiki Tiketike.

[9]

THE VISIT OF BISHOP AVERILL TO OMAAHU.

On 26th February the Bishop visited Omaahu to be welcomed by the Maori. This was the first marae to be trodden by the feet of our Bishop. His travelling companions were Archdeacon Ruddock and Canon Mayne. He was welcomed with a powhiri. Afterwards the Maori chiefs stood to make formal speeches of welcome to him and his friends. Mohi Te Atahikoia was the first chief to speak to welcome him, and some others followed. The words of congratulations and welcome from all the chiefs to him were excellent. When the speeches addressed to him were finished he stood to respond to the welcome. The Rev Wi Paraire Rangihuna translated into Maori his speech and that of his friends. His speech was outstanding – no-one else could speak like that.

After the speeches, all went to eat. The Bishop and the Archdeacon slept that night at Omaahu. On the following day, Sunday, everyone gathered in the church for the Litany (7 a.m.) led by Rev Huata. In the middle of the day at 11 o’clock the people again gathered in the church where the Revs H Wepiha and Wainohu led the service and the Revs Katene and Hekiera did the readings. The Gospel and Epistle were read by the Rev Huata and Fraser. The Rev Wi Parire, the Acting Chaplain to the Bishop, carried the Bishop’s Staff. Now for the first time a Maori minister in this diocese carried this; it was seen by all. The Bishop preached on the text, John 3.16. The Rev A F Williams translated. One cannot do justice to the goodness, the love, the depth, the breadth and the loftiness of the words of the Bishop from start to finish. Thirty-five people took communion. The offering was £7 3s 3d. There were 120 people in the church.

At 3 o’clock the people again gathered in the church. The Rev Huata led the service, the Revs Wepiha and Wi Paraire did the readings, and the Bishop preached again; his text was Hebrews 12.2. His sermon was excellent. The number of people attending was the same as at the noonday service, perhaps more.

After the service the Bishop went to Taradale to worship with the Pakeha. After tea the people assembled in the meeting house at 7 p.m. It had been arranged to hold the service there. The Revs Huata, Paraire and Wepiha preached. On the morning of Monday 28th at 10 a.m. the Synod began. The clergy at this meeting were: the Bishop of Waiapu, Bishop Williams, Archdeacon Ruddock, A F Williams, H Huata, K Manahi, H Wepiha, Wi Paraire, H Te Raro, and W T Fraser. There were also many lay representatives. The Bishop gave a very good address to the meeting which the Rev Huata translated. Many motions were passed. The members of this meeting were all in agreement. After dinner the meeting ended and the Bishop returned to Napier. When the reports are printed then we shall see all the good things done at that meeting, the Bishop’s address, and also the motions that were passed.

◊◊◊◊◊◊

When the Bishop of Waiapu visited Tokomaru there were speeches and Nikora Tautau told this parable to the Bishop: ‘Two men went to fetch water. They came to the spring and the first man dipped his bucket into the water and when it was full he set off home. The other set about dipping up the water in a pannikin and pouring it into the bucket. When the first man returned his friend was still dipping up the water. He again dipped in his bucket and when it was full he went on his way.’ Then Nikora said, ‘This is a word to you. Be diligent about learning the Maori language. Throw away your pannikin. Go often to the spring and plunge your bucket into it.’ Afterwards the Bishop stood to respond to the speeches. When he had responded to all the others he turned to respond to what Nikora had said. ‘Your parable was good, Ni. You were quite right. But I remember that when you came to my church on the other island you did not come with your bucket but with your pannikin. Peneti was your pannikin on that visit of yours. Now, I shall make every effort to learn the Maori language, but my word to you all is to make every effort to learn the English language so that we shan’t have to dip together.’

SUPPLEJACK SEEDS FOR OUR BIRD.

John King, 5/-; Huta Paaka, 5/-; Ta Tipene, 5/-; Miss R M Blakiston, 7/6; K Te Huia, 15/-; Ben Keys, 5/-; Hare Te Kaharaha, 5/-; Pita Pokia, 5/-; Canon Gould, 5/-; Erana McRoberts, 10/-; Ihaka Te Tai, 5/-; Kataraina Poi, 5/-; Eruera Te Tuahu, 5/-;Hare Pumipi, 5/-; Miriam Joyce, 6/-; George H Davies, 5/-; Wi Pehimana, 10/-.

[10]

A HUI ABOUT MAORI LAND.

On 19th of last month we, along with Timi Kara, attended the hui of the Association of the Hapu of the Confiscation area from Parininihi to Waitotara. The purpose of that hui was for the Association to grieve and to pray for the return of their lands. Tauke was the leading elder who made the first speech, and many besides followed him. But there was much praise for Timi Kara’s correction of things said by that elder concerning their lands. On the following day, Sunday, Tahupotiki led the prayers and preached. That minister’s sermon was excellent. Many people, men, women, and children, gathered on that marae. There appeared to be more than 1000, besides the dairy farmers who had gone off to milk their cows, and I don’t know how many of those there were. On Monday 21st people gathered on the marae and Te Kahu Pukoro stood to introduce Timi Kara. Pouwhareimu took up their waiata. This was that waiata:
 

Tenei ka mahi i te whakakaupapa o te kotahitanga kia tirohia nga Ture a Te Kuini e mau ra i Te Tiriti, kua tere i te moana e i:

Kei te rangi te Atua me ana Ture Tika: kei raro nei kawana me ana Ture muru me te Ture raupatu, unuhia i nga mana o te Ture Karaati, waiho te Maori kia takoto mate i te Pakeha e i:

Tenei te Ture muru kua eke ki a au, ko te mana raihana kaore nei he orange, korikori e te iwi. Tu mai e Timi Taurima i to iwi, harapuka i to tu:

E tango nei Kawana kia kore he toenga te ngaata to puku e i.

Here we work on the proposals of the Association to be put forward, the laws of the Queen in the Treaty, which have drifted in the sea.

God and his just laws are in heaven, while below is the Governor and his plundering law, his conquering law, excluding the provisions of the Grant Laws, leaving Maori to lie there killed by the Pakeha.

This is the Confiscation Law which has come upon me, the privilege of a licence does not give a livelihood, so bestir yourselves, people. Stand up, Timi Taurima, with your people, stand up with grief.

Governor, go on taking. While a remnant remains your stomach will not be satisfied.

After this waiata the Minister of Maori Affairs stood to speak. His first words were these: ‘Speak your words of welcome, Sir, Tauke. Tell me what you are thinking while I stand here. Call out your welcome, Te Kahu Pukoro, for I have stood on your marae in order to take your sacred footsteps back to Wellington.

E to e te ra to atu ki te rua, to atu ki te rua:

Ka haramai roimata, ka maringi me he wai.

Kati au te pupuri, taua te haere,

Kia taramutu au, te wa moana nei

Unua Paikea, te hiwi ki Mamairoa.

No Ngaoho au, no Ngaomatakamokamo,

He pahi rawa au, nohou e Maniapoto.

Ehara koe i te tane, he mokopuna ra hoki,

He puhi koe naaku, i te wa i mua ra,

Ka iri kai runga te Whata a Terehunga,

E mataku ana au, koi pau i te kuri.

Te rau o piopio, o te kowhakararo,

He mea motu mai, i te Waha-o-te-ika.

“The sun is setting, sinking to the pit.

The tears well up and flow like water.

Here am I detaining, that we may go together,

That I may dive up and down the broad ocean

Like Paikea, landing on the hill, Mamairoa.

I am of Ngaoho, of Ngaohomatakamokamo,

A slave indeed of you, Maniapoto.

You are dearer than a spouse, a very grandchild.

You were to me in the days past as one set apart,

Elevated on high on the stage of Te Herunga

For fear that dogs might consume;

Like those lone ones that are heard of,

Te Rauopiopio, Te Kowhakaroro,

Barely escaped from the mouth of the fish.”

[This translation of Te Urihe’s Love Song is from Nga Moteatea Part I, Number 7, Apirana T Ngata. – Barry Olsen]

This is a day for investigating our plans, for negotiating, for the marrying of our thoughts. In the course of the confiscations by previous Governments, 200,000 acres was returned to Maori. But there were changes when it came to subsequent operations in that those 200,000 acres were divided up in 1882. So it came about that 18,812 acres were leased for 21 years with the option of renewal. In 1892, 117,711 acres were leased on a perpetual lease, and 3830 acres on short leases. There remained in Maori hands, 28,032 acres. The Licensing Law accounts for 24, 896 acres. There were mistaken sales of 6782 acres. A total of 200,000 acres.

On the lands leased under the 1882 Law the Maori are required to pay £5 an acre for improvements.

Money paid on improvements to the lands leased under the 1892 Law was £14,000 and on the wrongly sold acres, £7000. A total of £21,000.

However if I complete the formulation of my bill this year we can go together to Wellington to set things right. The Pakeha people have many, many experts. The law will support us. There is more to be said.’

OTHER NEWS

A leading American, a millionaire, that is, a man with more than a million dollars, had his body cremated when he died and the ashes spread in the middle of a paddock. He had given instruction in his will that this should happen. He said in that will: ‘When a man dies he relinquishes any interest he may have in part of this earth and he should not usurp part of the earth required by the living for a road or for growing corn.’

We have been informed that Paku Maki and his wife of Gisborne are in prison. Paku is there for three months and his wife for one. Paku is the first victim of the law suppressing the activities of tohunga. So much for your tohunga, you Maori.

From Uawa comes news of a girl who was strangled with her handkerchief. She was dead when she was found. A man was the cause of her turning her own hands against herself.

[11]

A CLARIFICATION

To the Editor of Te Pipiwharauroa.

Greetings. I read the article from the Pakeha newspapers gratuitously attacking the Maori of Tauranga, which you printed in Te Pipiwharauroa, Number 142, Page 11, under the heading, The Love of the Pakeha. This is my defence of the Maori of Tauranga. The Maori of this town are farmers. They improve the land by sowing grass, they raise cows, they milk cows and they take the milk to the butter churns. Any money that flows to the Maori of this town of Tauranga comes from the sweat of their brows, as God said to Adam, ‘By the sweat of your brows will you eat bread.’ Another occupation of the Maori of Tauranga is fishing, harvesting sea food, which they send to the fish smoking factory. Some send the fish to Auckland. The money comes back to the Maori of Tauranga, earned by the sweat of the brow.

It is thirteen miles from Tauranga to Te Puke, that is, to Rangiuru. The Pakeha papers should learn that their misled Maori were not from Tauranga but from Rangiuru. Don’t say they are from Tauranga. Tauranga Maori are a noble people when it comes to money and to working hard at farming. These people work hard to make money.

The Maori of Tauranga have no inclination for entertaining with poi. When the poi people of Te Arawa came to Tauranga to make money for themselves they hired the large hall in Tauranga and the Maori of Tauranga went to see them for themselves. However raising poi entertainers in order to make money does not appeal to the people of Tauranga. The Tauranga Maori know that entertaining with poi is a lazy person’s job, and these people will not be involved with it. The Maori of Rangiuru and those of Rotorua work at entertaining with poi and perform other Maori activities to make money for themselves. It is true that the problems which the group of Maori from Rangiuru encountered should be a cause of embarrassment to those who stayed at home. ‘Those who lust after possessions will fall into sin.’ Paul the Apostle says, ‘The love of money is the root of all evils.’

During the past year the Maori of Tauranga have ventured further afield, They have gone to do battle on the football field on the invitation from Australia to the Rangataua Club. It was a journey undertaken because of the reputation of the Rangataua Club and it was not to make money but to do battle.

So, what I have said makes it clear that it was not Maori from Tauranga who suffered a disaster in Dunedin.

My wish is that the Maori of Tauranga serve as an example to other tribes of farming. When I see their well-being and their work, it is good.

Enough for the moment.

Rameka Haumia.

A NEWS ITEM.

A bad accident and a different accident occurred in Sydney, Australia. A store keeper wanted to burn down his building. Perhaps he wanted to build a new building for himself. Having insured his store he set about carrying some of his goods, perhaps as much as £400 worth, to another of his stores. He filled the building with scraps of wood, over which he poured methylated spirits. He himself set it on fire while his wife sat at the window. He had said to her that when she saw the fire she was to run to make it known. When the man’s match caught alight, straight away the building exploded. They were both injured. Three nearby buildings were destroyed and many people were adversely affected by what these people did. The man who practised this deceit lost one of his legs. The two of them are lying in hospital. His wife has admitted their wrongdoing.

THE SAYINGS OF TAMAMUTU

To the Editor of Te Pipiwharauroa.

Tamamutu was a descendant of Tuwharetoa-i-te-aupouri. It was like this: a party was assembled for battle and Tamamutu made a speech in which he exhorted the tribe of Tuwharetoa:

Tuwharetoa-i-te-aupouri – e kia pai te whakatere i te waka kei pariparia e te tai monenehu te kura nei.

‘Tuwharetoa-i-te-aupouri, be careful while paddling the canoe lest it be overwhelmed by the tides and the precious chiefs will be sprayed with water.’ [cf Nga Pepeha 2593]

That was that. He spoke again:
 

Kawe atu ano ki waho, a whakahokia mai ano ki te kapua whakapipi.  Kia mate ai kainga tahi – kia ora ano kainga rua.

‘Carry it outside and return it when the clouds are banked up. If the first dwelling is destroyed, the second will survive.’ [cf. Nga Pepeha 1031, Te Pipiwharauroa 95 p.1]

That ends these sayings of Tamamutu. When I have consulted with the knowledgeable elders I will send [information].

Aonui Hoariri.

[12] 

CALENDAR : APRIL 1910

Day 10 ● 8h 55m a.m. Day 25 ○ 0h 53m a.m.

1 F Fast

2 S

3 S First Sunday after Easter

Morning Evening

Numbers 16.1-36 Numbers 16.36-end

1 Corinthians 15.1-29 John 20.24-30

5 T

6 W

7 Th

8 F Fast

9 S

10 S Second Sunday after Easter

Numbers 20.1-14 Numbers 20.14 – 21.10

Luke 9.51 - 10.17 Galatians 1

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S Third Sunday after Easter

Numbers 22 Numbers 23

Luke 13.1-18 Ephesians 1

18 M

19 T

20 W

21 Th

22 F Fast

23 S

24 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

Luke 18.1-31 Philippians 1

25 M Mark, Evangelist

Isaiah 52.1-6 Ezekiel 1.1-15

Luke 18.31 – 19.11 Philippians 1

26 T

27 W

28 Th

29 F Fast

30 S

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.