Te Pipiwharauroa 144

Te Pipiwharauroa 144

No. 144

1910/04

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 144, Gisborne, April 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.]

TO LEASE OR TO WORK?

We have written many words exhorting the Maori People to get involved with farming, to grow things on their own land, and we take off our hats to all those who are farming or are recommending the people to cultivate their lands. Greetings to you, my friend, the saviour of the people. Be strong, be firm, be stout-hearted. Do not listen to the beguiling words of the lazy person.

Do not be envious of the person who is receiving rent. He may be well-off at present but your day is coming – it is not far off. We want to say something about two letters that have been printed in Te Pipiwharauroa, the first by Popata Pariohe of Te Araroa and the second by ‘Te Rito-o-te-rangi’. Popata said that he thought it was a good thing to lease the land to the Pakeha to provide food for the elders whose days were limited, and also because Maori could not develop their lands – one man could only develop perhaps ten acres a year. ‘Te Rito-o-te-rangi’ criticised Popota’s words as ambiguous in the context of the news about farming amongst Ngati Porou, and he urged Popota to hand over his land to others who showed some keenness. We are not surprised at Popota’s words. He is not alone in thinking this way. Many people in Popota’s area, Te Araroa, hold similar views. Indeed Wharekahika is on top of the pending appeal list and the subdivision for the Pakeha has been done even though many Maori young people want Wharekahika. There is nothing wrong with Popata’s leasing his land providing he has put effort into cultivating part of it. The remaining portion which he has not been able to work he could then lease and if no Maori wanted it it could be given to the Pakeha. But perhaps Popata has not yet made the effort. Some Maori have improved their land by sheer hard work. The land right in front of Popata’s house, Ahirau, has been cultivated by Paratene and Renata by their own physical efforts. By hard work, Henare Pereto has completed his holding, Taumata-o-manu. The hills of Te Marangairoa have been [brought into production] by Peta Marikena and his brothers, and not with money. The area within Te Pakihi has been cleared by Panikena – and not by money. Therefore we say that Popata is wrong when he says that Maori cannot develop their lands. There are many who have done so with the help of their brothers, and Panikena and his son have developed nearly four hundred acres of their land.

We think that there are two reasons why some people are keen to lease their land. First, they are weak, lazy. They know that it is a very good thing to have sheep and cattle and horses on one’s land – a farmer has money and good standing but [2] it means much work and a long wait. Better to lease – one signs one’s name and the money comes in. One can light one’s pipe and puff away – no hoeing of weeds or cooking in the oven. Another reason why some families find it onerous to improve their lands is not because of abundant harvests but because they cannot get their heads around it. Secondly people wrongly think that leasing land is a way of making money. If a man gets a lot of rent he is called ‘well-off’, a ‘big boss’. They have listened to the well-off from Hawkes Bay and the Wairarapa who have got money from leasing land. The leaders of Ngati Kahungunu get a lot of money because they have much land, whereas our holdings, those of Ngati Porou, are small, producing a handful of flour. For another thing, we have observed that no-one of Ngati Kahungunu is well-off with three or perhaps four leases. Airini Tonore made a lot of money from raising sheep. We observe that those Pakeha who lease our lands live in a different way from us who own the land, and we find ourselves going to be labourers and servants to them. The people amongst us who have prospered are not those receiving lease money but those who are farming. Consider the Ngati Porou lands. The large section of land called Wai-o-Rongomai is leased by the Pakeha while Kakariki is a small section, yet the amount received from the leasing of Wai-o-Rongomai is the same as the amount made from the few sheep of Kakariki. Waipiro, a large and fertile area has been leased by Ngati Porou to the Pakeha for many years; Reporua is a small holding; and yet the total amount received from the Waipiro leases is equal to the amount raised year after year from the sheep of Reporua. We observe that the homes of the people of Reporua are far better and they live well – the result of farming. Money from leases is tainted money; it is also money acquired by the sweat of others – it merely tickles the throat, while money gained by one’s own exertions is truly life-enhancing, truly sweet, truly satisfying. [cf Nga Pepeha 94] This is indeed one reason why we are looked down upon by the Pakeha. Maori suffer because of lease money – they are lazy, they act wickedly, they are ensnared by the public houses. The moa and the kiwi had no wings because they did not fly and use their wings and when people and dogs arrived they were killed because they had no wings with which to fly. The Pakeha birds were very vigorous and active because they worked, they exercised their bodies, they continually flew, and they grew. Likewise a Maori who leases out his land is the same, his hands and feet have dropped off, and his end is to be trampled on by the Pakeha, whereas the one who engages in farming becomes mature in body and heart – it is by this that we will ascend again to be a people in the world.

A TRAGEDY IN WHANGANUI.

A terrible tragedy occurred in Whanganui on the morning of 10th of this month. On that day a picnic was held by some of the people living at the mouth of the river at Castlecliff. The river was not easily crossed following a bad storm with high winds. Some of the boats had crossed and the last boat followed – it was a dory rather than a boat. Those on board were two women and their children, five belonging to one and three to the other, a total of ten persons. As they were crossing their rowing was not very good. As they neared the middle they were frightened by the swiftness of the current and the strong waves. They then tried to go back but the battering of the dory caused it to overturn. A single fisherman witnessed the capsize. By the time he arrived in his boat most of those who were in the boat were dead. He came upon two children who were alive and they were the only survivors. One was from one family and the other from the other. One of the women he found floating was dead and still clutching a child in her arms. This child belonged to one of the two. Perhaps when the boat capsized this woman went to help the child lest it died; they died together. Eventually, of those who died six were found and taken from the water. The search took the whole day but no more were found. The husband of one of the women is to be pitied. He saw the capsize but was unable to do anything. He saw his wife and children drowning in the water and was unable to go to help them. This is indeed a sad event.

Rev P Hakiwai, 5/-; J King, 5/-; E Hooper, 5/-; Wi Matangi, 5/-; Whaka Parakau, 10/-; Hemi K Rapaea, 10/-; Mate Houkamau, 5/-; Alfred M Jones, 5/-.

[3]

MAORI OF THE NEW WORLD GROUP.

On Friday, 15th April the hui of the group, the name of which appears at the top of this article, was held in Waipawa. This was the fourteenth meeting of this group. It began in 1897; the hui was held in that year at Te Aute. It has twice returned to Te Aute for subsequent meetings. In his speech the Chairman said, ‘At last Hawkes Bay is able to see his child. He was born there, he was brought up by those people, and now they can see that he has grown up.’ Ngati Kahungunu were delighted by this speech and they were delighted to welcome their child. It was a good thing that they retained the hui themselves that year. The hearts of the organisers of this group were delighted by the great kindness shown by Te Whetuiapiti to the hui. The hui was blessed. It was blessed as far as food was concerned. The provision of food was unstinted in the morning, at noon, at night, and in the middle of the night – the generous provision was the same. It was said that the provision of food should be less lavish lest the members fall ill: the result was that more was provided. The hui was blessed in its work. The people were eager to listen to and to support the things that were spoken of. Halfway through the hui Ihaia Hutana stood and said, ‘We recall that it was the educated children of this school who put before us the choice of holding or not holding this hui here. From our looking at length at the issues and listening to the speeches we have become aware of this precious thing desired by the elders who have passed on.’ In this way Ihaia indicated what they thought of the hui and our hearts rejoiced. But that was not all: the hui was also blessed with money. To bring the hui to an end the local people laid down £11 1s 6d to help with the expenses of the hui. The group’s plan was to help if they could, even though it be just a little, the local people with the burden of providing food. The group was not able to fulfil this hope at this hui. Many people signed up as members of the group paying the annual subscription of 2/6. These are the blessings provided by the local people which gladdened the hearts of the organisers of the group, and the heartfelt hope is that this thing will grown into a great tree in all the Maori districts. The subjects dealt with by the hui were farming, health, education, the language, and the faith. All these issues were dealt with well. Best wishes to Te Whetuiapiti for their kindness at the hui, and best wishes to the group for the good work they are doing.

HUI AT TE ARAROA.

By ‘Tipiwhenua.’

One week before the holding of the hui at Te Kawakawa, Te Araroa, people felt in their hearts that this would be a great hui. Many things contributed to this being a great hui: the presence of the new Bishop, the gathering of the choirs, the Council meeting, and the meeting about the telephone wire. The spirit of the local people had been restored at the thought of people coming onto their marae. Te Pohatu, that is, Tuhakairiora, were famous for putting on hui but in recent years they had not gone well. However at this recent hui Tuhakairiora climbed again into its prime place and the latter glory is greater than the former. Te Pohatu’s honour was so great because this hui was not held to collect money but simply to give hospitality to people. The Church hui passed Nikora Tautau’s motion: ‘This hui praises the local people for their wonderful hospitality – ‘how well it has gone.’ Yes, ‘how well’ Tuhakairiora have gone about things, the beauty of the marae, the fine buildings – the beds and the mats – the quantity and the quality of the food – both Maori and Pakeha food – the fine crockery for the food, the delectable food, the pleasure of the people, the spirit of the services. The hui assembled on Saturday, 19th March, and continued, in the rain from Thursday, until it broke up on 24th. Although the hui was long and there was much rain the food kept coming; some said there was more and it was better even than previously. There was no grumbling amongst the local people rather they had the same aim which was to support their hui and show hospitality to their visitors. The marae was completely fenced and had been swept; there was no rubbish on the marae because it was cleaned every morning. The marae looked like the forecourts of the beautiful buildings of the Pakeha. On the fine days the feast was laid out on the marae and people were happy to sit on the grass so that one’s thoughts went back to the feeding of the five thousand in the wilderness. On the first days of the hui fish provided the main relish, maomao and groper – [4] the [?puhore] was straight from the sea so that the fish did not go bad on land. The local people had banned pannikins and mugs from the marae where only cups and saucers were allowed. Te Pohatu tried to have seasonal foods on their table – apples, figs, watermelons, and rock melons, besides tinned fruits. There was also to be seen bread, ‘unleavened bread’, and corn. Because of this the chiefs of Te Whanau-a-Apanui made speeches saying, ‘ Ngati Porou, Ngati Porou, you call us ‘the corn eaters’, but now you are the corn eaters. I am ashamed to give corn to visitors.’ The visitors did not despise the corn but wolfed it down. And these things, the ministers, stood up and devoured the corn. The large party came before – from Gisborne to Waiapu – five of the clergy came with the party – Ahipene Rangi, Gisborne; Timutimu Tawhai, Whangara; Nikora Tautau, Tokomaru; Paraone Turei, Whareponga; Poihipi Kohere, Rangitukia; and Rutene te Aihu, Tuparoa. Hone Waitoa and Reweti Kohere were local people. Amongst them were the choirs from Gisborne and Tokomaru; an accident prevented the Waiapu Choir from attending. When the party settled in, Bishop Averill and Archdeacon Williams arrived and were welcomed by the local people. After the welcome, Te Hati Houkamau stood to address the Bishop. Te Houkamau’s speech was very short as was the Bishop’s reply – he expressed his thanks and commented on the beauty of Te Araroa. The Bishop said that, on his journey from Napier, Te Araroa was the most beautiful village he had seen. This was the beginning of Tuhakairiora’s glorying in their fine village. When the food was served on the marae the Bishop also sat down and joined in. The Bishop was very much at ease here. Because the church and the meeting house were both small, evening prayers were held in the big hall – the people sat crowded together. The Bishop preached. One saw that what he was saying was very fitting, though there was a problem in that it flowed out little by little because it was being translated. The local people led the first hymn for the whole hui, ‘Hear these words’ [Maori Prayer Book, No. 77]. The final hymn was by the Tokomaru Choir. ‘Fierce raged the tempest’ [Maori Prayer Book, No. 93] One appreciated the beauty of the hymn because the voices were so well blended. The children of Tokomaru have now returned but the beauty of their hymn singing still lingers in Te Whetumatarau. Participating in choirs has revived the faith of Ngati Porou. Many of the young people have sought happiness for themselves in the faith. After the service the hospitality continued. Maori and Pakeha gathered and made much of the Bishop. The Pakeha women provided the food – it could not all be eaten. Sunday 20th was a great day. The Litany was said in Hinerupe and the main morning service was in the hall. The Bishop preached and the choirs of Tokomaru and Te Araroa led the hymn singing. The Bishop spoke about Christ’s entry into Jerusalem. The crowds broke off palm branches to welcome the Messiah which is why that day is called Palm Sunday. Everyone sang the hymn ‘Onward, Christian Soldiers’ [Soldiers of the Church Maori Prayer Book No. 174] and the clergy came out and went to the church with those who were taking Communion. Sixty-three people participated in the Lord’s Supper. After dinner there was a service of Confirmation and after that there was another service in the hall where we appreciated the beauty and the inspiration of hymn singing – sounding out. In the evening there was a Pakeha service and a [?Rongopai -?Gospel reading, ?Evangelistic address]. The Bishop expressed his appreciation of the day’s services. On this day the visitors presented a special food – [?he to hunga]. The local people said it was an appropriate food for that day, Palm Sunday. On Monday the Church hui was held. The Bishop’s address and the motions are being printed separately. The Bishop advised that from April the Pakeha contribution to the Maori Church would cease; the £30 would be taken away. Those ministers whose stipends whose stipends had not yet been fixed would suffer; they would receive a stipend of £40. The Parish of Whareponga and Tuparoa is to be joined to that of Rangitukia and Te Horo. The Council hui followed the Church hui with Paratene Ngata as Chairman. While the Council hui was taking place the young people from Gisborne were playing. One pleasing thing was observed at this hui: it was clear that Maori were very good and skilful at performing the songs and dances of the Pakeha. The young people of Te Araroa raised £42. After the Council hui there was the Telegraph Wire hui. These meetings were carried on throughout the day. On the Tuesday and Wednesday there was no work. The visitors stayed on because of the heavy rain but they were not lonely because there was plenty of entertainment – storytelling, Maori waiata, Pakeha songs – the children sang the Pakeha songs superbly. On the Thursday the visitors departed with heartfelt thanks for the hospitality of Te Whanau-a-Tuhakairiora, leaving the local people alone and listening in vain for people talking and laughing and singing.

[5]

SOME STORIES OF THE TARANAKI HUI.

My dear friends in the Lord, Maori and Pakeha, who live in Aotearoa and Te Waipounamu, greetings.

This is to tell you about the discussions that took place at the hui held in Taranaki on 21st February, 1910. The subject of this hui was a request to the Government from the tribes of Tohu and Te Whiti for some land. The Minister of Maori Affairs , the Hon Timi Kara, his fellow Government ministers, his friends from the East Coast – Tuta Nihoniho and Whaiti H Watene, and Hare Hongi Hika from Northland, attended this hui. The chiefs of Whanganui came to guide Timi Kara and his friends. They were Wiki Tautoko and his older brothers – ten of them. The hui was held on Te Aroha Marae. A total of 1240 people attended this hui from Ngati Ruanui, Te Atiawa, Ngarauru, Ngati Apa and Muaupoko. During his service the minister, Tahupotiki, greeted the people. David said, ‘God is our refuge and strength.’ [Psalm 46.1] Paul used three words – faith, hope and love. The greatest of the three is love. One can make a comparison: when a paua clings to the rock it cannot be removed by the waves. Similarly Christ is our refuge [the one to whom we cling]; he is our governor, and as our hearts cling to the one who is love we receive love and life. What we must do, people, is send our petition to the God who gave this land in ancient times to our ancestor, Te Kahu Pukoro. Welcome, people of Whanganui who are guiding Timi Kara and his fellow ministers, and his chiefly friends from the Tai Rawhiti who belong on Takitimu. Welcome, Timi. Bring the compassion of your Government to the Maori People, to the land of Taranaki and the people of Taranaki.

Welcome, Tuta. These are the marae on which you have by birth the right to speak. You may speak of this land.

Welcome, Hukanui. Come to see Mount Taranaki and Taranaki’s people. Welcome. Bring Timi’s love and that of his Government to Taranaki, to his Maori People. This land and its people are living in ignorance. On this day the thought comes to us that we must stop living under the Maori tree but get ourselves under the parapara shrub, under the willow. This hui has been called, Timi, to restore to me my life, and if I have life then the whole country will live. The speeches on the marae and the greetings ended. The Whanganui people responded to the greetings to them [?ka rautu]. Hare Hongi stood to acknowledge the hospitality of the marae to him, He finished. Tuta Nihoniho stood. You have summoned me even though I belong here, but welcome Hukanui. There are hundreds of Tai Rawhiti chiefs on board Takitimu. Timi has brought one of them to see you and your works. Although he is but a single person, brought here by Timi, within him there are a hundred people. Tuta finished.

Hukanui Watene (Te Whaiti) stood. You welcome me, the least of men. There are the chiefs of the Tai Rawhiti standing there, heaped up there, lying there, kneeling there, squatting there, while I alone have been chosen by our minister to play at exhibitions perhaps on his behalf to the elders of this land. And you welcome this stranger who has come here to see the strange beings and wise men of this strange land. Te Kahu Pukoro, chide this land gently. You are the one who will encourage this stranger. Let your peace rest upon me as I stand in the middle of the gathering. A word first, I must say farewell to those who have descended below, or have ascended above. Farewell, Titokowaru! Farewell, Tohukakahi! Farewell, Te Whiti! Farewell, Taitoko and other chiefs – the great names of this side of this island. You have passed from death to life, as it says in the scriptures. Leave your heavy burden behind. Such are my greetings to you. I must also praise the words of our worship leader who says that we must cling to God as the paua clings to the rock. Let us pray to God whose earth this is. Here I end my account of what was said on the marae.

Now I must speak. And my speech is a Maori one [?no te ihu tou mai o te po], from the ancient world; the human path lies now in the new world as does the way to God. I shall speak of my five canoes – Takitimu, Matatua, Te Arawa, Tainui and Aotea. These were the original canoes of our ancestors which God brought together on the Pacific Ocean to cross to and to settle around this island of Aotearoa. They were not towed by a Pakeha steamship but God brought the children of Israel across the Red Sea, the God Jehovah. And they said that Takitimu was the canoe and their god was Kahukura [the Rainbow]. Let me explain. This thing, the rainbow, arches over the whole earth and is the home of the holy angels of the god who guided our ancestors, and so it is said that this canoe, Takitimu, is a canoe manned by their god. Now, my story is not about him. [6] Now then, listen carefully with your inner ears and your outer ears to our chronicles which I am speaking. Let me enter into the new world. This god, Kahukura [the Rainbow], returned to fetch our younger siblings who were scattered amongst the tents of Ham, and they were attached to the line of Takitimu. They landed at Whangaparaoa. The name given to that crossing place by Captain Cook was East Cape. The Maori name is ‘The landing place of Takitimu.’ One of the descendants of the people on board Takitimu, Tamatea Pokaiwhenua, went around the island. Afterwards came the missionaries. Then the story of God was proclaimed. Our parents came to fear the name of the god of their ancestors. There was an end to human flesh between their teeth. Afterwards came the Governor who asked Te Kani-a-takirau to hand over the running of this land to him. Te Kani did not consent. Secondly, on board Takitimu was Te Huki who let down his net on the right hand side of this island from Tikirau to the canoes of Kupe Te Aputa at Wairau. Thirdly, on board Takitimu was Parliament and our Government. Fourthly, on board Takitimu are our members, Wi Pere and Tame Parata. Fifthly, on board Takitimu is our minister who is minister for the country. Sixthly, on board Takitimu is the picture of our parent who signs the law of Victoria at this time for the Maori People. Seventhly, on board Takitimu is the prophesy of Te Kooti and his ancestor and Toiroa. Now I shall speak of the new world. The Lord of the earth says, ‘Come to me all your who are weary and are heavy-laden and I will give you rest.’ [Matthew 11.28] People, these words apply to those who have crossed from death to life and have reached their rest. We are left with the heavy burdens of this world. How can we find rest? The second of our verses spoken by our Lord tells that he will return to judge the living and the dead. People, when will this man return? I tell you that this man has already returned; it is eighty years since he came to this land and to the Maori People. During this past year this man spoke and this is what he said. Let my birthday be declared a day for the whole country to get together and see if there is not a day of rest for you, for my Maori people. Let me tell you in the middle of this gathering, that Christmas Day for the whole country in this year of 1910 will take place on board Takitimu at Porangahau. There we will look at the law signed by our parents, namely God’s law in the Treaty of Waitangi. I end my speech here. I shall look in the accounts of this hui for the statements which our Minister made at this hui until Timi returns the Taranaki lands. That will provide the best living for those tribes. The minister, Tahu Potiki, says that this will be a very new thing.

Te Whaiti H Hukanui.

[The Editor queries [?uwi sic ?ui] whether Hukanui believes in Jesus Christ or not, because he does not pronounce with awe that name at which thousands of people bend the knee. The point is, we Maori have not truly grasped that it is awesome to speak the name of our God, unlike ourselves who would not say, ’This man, when will this man come?’ These are very difficult words for some of our weaker brothers and sisters who worship Christ. – Editor.]

A FUNERAL

Please send out these few words in memory of Te Pepene te Rito who died at Kakariki, Waiapu, on 17th March. He was a man who faithfully supported Te Pipiwharauroa until his death. He sent many articles for our Bird to carry. The last letter that he wrote to Te Pipiwharauroa was last December when he criticised a Ngati Porou man who said that it was best to lease land to the Pakeha. Te Pepene, under the pseudonym ‘Te Rito-o-te-rangi’, used strong words, but he wrote playfully and so was kindly. Te Pepene was right to be angry with people who wanted to lease out land, and he was a man committed to farming. He was one of the managers of the Kakariki sheep station, Te Ahikouaka Number 1. Apirana Ngata is the managing-director of this station and I think that this is the finest of all Maori stations in New Zealand. Te Pepene was the shepherd up until his death and he was one of the most respected men in the land. We have lost one of the captains of farming in Ngati Porou. There is much sadness and expression of love for Te Pepene who has been parted from us. Go, sir, to the myriads of Ngati Porou who have entered upon the after-life. You are lost to the rolling hills of Te Ahikouaka.

R T K

[7]

A STORY FROM THE PAST (III).

Mohi Turei.

The Church gave Te Rukuata and the others gifts for the journey. When they got into the canoe, Piripi was given the Union Jack, the Queen’s flag, for him to use as a signal. On Sundays it would be raised as a sign to the tribe that it was Sunday. The canoe sailed to land and the ship returned. As the canoe neared the shore Rukuata and the others were watching for the landing where all had gathered to weep together. Even though it was almost night messengers were sent to Wharekahika and other pa, as far as Pouretua here. In the evening Piripi Taumata-a-kura and the four held a service, and the tribe, unaccustomed to this, listened. When they got up in the morning it was the first day of 1834. Piripi raised the flag in remembrance of the New Year, and as something about which he could speak to the people. It was not long before thousands started to arrive from Pouretua and Wharekahika. They were brought forward and challenged. They sat down in companies and guns sounded. Then they stood to haka. After speeches and food, Piripi Taumata-a-kura stood to preach until evening. This was the first day of the year 1834. It was also the first day on which the people dwelling in darkness heard the voice of the bellbird (“be quick”) of the morning saying, ‘Soon it will be daylight.’ Piripi and his friends prayed the General Confession and the Lord’s Prayer, adding ‘for ever and ever, Amen.’ Unaccustomed ears were listening. The work that night was learning the words of those prayers. The same thing happened in the morning, they learned. After eating the crowd all went and carried the five bags of crushed corn [?taro papa] and the two bags of sugar. The Ngati Porou messengers from Whakawhitira went straight by way of Pakiakanui. The chiefs said that they should go straight along the beach. When they arrived at the rolling country of Kaituri the companies of the myriads of Rangitukia made the companies sit down so that they were prepared for the companies that were arriving. When they were near they were met and challenged. They sat down and the companies of the pa were challenged, getting up one company after another. Then they sat down and stood to haka. When that was done they stood again to weep. Their mouths gave vent to sobbing. It was as if Tini-o-Raumoko below the earth was wheezing. By the time they finished it was evening and they said that the speeches could wait for the next day. However there was a service at this time. The great crowds there listened to the strange service. The crowds gave voice as they went together and said the General Confession and the Lord’s Prayer. But the Amen was murmured as ‘U, u.’ At the end they all gathered in the pa. Then the crowd talked about what Taumata-a-kura had said as they went to the various houses. They said, this new God is called Jesus Christ. It was this God that brought back Rangikatia and the others and Taumata-a-kura to teach Ngati Porou. The Pakeha, Williams (the Brother), has returned to Paihia and will soon return with all the captives. This new God, Jesus Christ, has brought an end to the wars of Ngapuhi. The elders spoke of Mr Williams in this fashion. He was ‘Williams the Brother’. This was what was discussed in each house. In the morning, after eating, everyone gathered on the marae of the house, Kakatarau. Piripi and his friends concluded their service in which the thousands who had come had joined together in saying the prayers. The lamentations began again along with the use of the [?mate “Kahurangi” sic - ?mataa kahurangi – siliceous stone knife]. The skin of men and women was slashed so that the blood flowed, the Maori way of expressing love. Piripi’s friends told them not to cut their skin and not to shed their blood, but it was to no avail, no-one listened. The lamentations were brought to a halt by the speeches. Speeches were the order of the day; lamentations could wait for the night. Piripi said that he was going to speak on the following day. After the morning meal everyone gathered on the marae. The marae was full with people sitting on the roofs of houses, on the food storage stages, and on the food stores. A platform was provided for Taumata-a-kura to stand on. He began by telling of the exodus of the Children of Israel from the land of Egypt, of God’s ten miracles performed by Moses and Aaron on Pharaoh and his people until the night of the Passover. At this point they were very keen to lend their ears. They said that when they had eaten he was to speak again. The meal being over, Piripi Taumata-a-kura stood again to preach. He looked very fine as he stood on his rostrum: he was tall and large and clothed in what was called in those days a [?koti werewere - ?cloak], and his hat was a [?piurara] shirt. Pharaoh and his people wept that night because of the death of their first-born sons. And the countless multitudes of Israel escaped as far as the Red Sea. When Moses stretched out his staff over the sea, the sea divided, Israel went and crossed over, Pharaoh and his myriads followed, and when Moses again stretched out his staff over the sea the sea returned and Pharaoh and his people were lost. [8] At this the thousands listening to Piripi’s sermon opened their mouths and shouted. Piripi continued to tell the story, right up to the giving of the Law. In the evening there was a service and many joined in the General Confession and the Lord’s Prayer, and there was a strong ‘grunting’ of the Amen. People woke on the Saturday and devoted the day to cleaning their houses. Piripi had pointed out that the following day, Sunday, was the day of the Lord’s resurrection.

The messengers were still going out from Ngati Porou and they were told to return for the Monday. Piripi again stood to preach. He began with the afflictions suffered by Israel when they transgressed against the Commandments of God, and went on to the defeat of the famous kings, Sihon and Og, and the drying up of one end of the Jordan. Here he pointed to the Waiapu River. He went on to tell of the shouting of the children of Israel which caused Jericho to crumble and fall. The multitude listened open-mouthed to Piripi Taumata-a-kura and to the story of the ‘Shout’. It was evening when the sermon ended. There was a service and the service and the prayers were said heartily and quickly. A piece of wood was put in place from which to hang the ‘Calvary’ (this was the name it was known by formerly). The ovens were lit. The bell – a hoe - was struck. Let me say here that the people went about striking it and calling out, ‘The [?Tikarakara] of [?te Hakoikoi] sings out, Come together, let us come together to murmur.’ Everyone assembled on the marae. The sermon began with the Birth of Christ and went on to the Day of Pentecost. Piripi set things out carefully in order in his sermon. At the end the people told him to go on speaking as they enjoyed listening. On the morning of the Monday the multitude of Rangitukia arose. When they arrived at Taumata-a-hoko (sic) they looked at the pa and were seized with fear. They could not see one end of Whakawhitira. They also saw the companies of the other sitting on the beaches of Waiapu. One swam, coming across the Waiapu River. As he drew hear he was challenged. Three of the companies fled and the guns sounded. They arrived at the designated place. The party of warriors stood and were challenged. They pursued one of the companies while the guns sounded. The same happened again and the seven companies were dispatched. Each company stood to do a haka. They gathered at the pa. Outside the pa there was weeping for Kakatarau, besieged within Rangitukia. They wept for Rangikatia and the others and for Taumata-a-kura. Afterwards there were prayers. Piripi’s sermon was an expression of concern for the people. He prayed and led the General Confession, and the multitude who had come from Rangitukia all joined in. ‘Gracious and almighty Father,’ he said, and they all repeated, ‘Gracious and almighty Father.’ It was the same with the Lord’s Prayer. Every voice joined in; they murmured the Amen, ‘U, u, uu.’ The thousands of Ngati Porou listened. The next day they went to one of the large marae of the pa where Taumata-a-kura and his four friends wept and spoke and prayed and encouraged and preached, speaking of Ngapuhi’s battles. Peace came about by the efforts of the ministers – Mr Williams (Four-eyes), Mr Williams (The Brother) and their missionary colleagues – who went about amongst the fighting Ngapuhi to bring an end to the fighting. In the Waikato and Hauraki the missionaries went amongst the fighting to stop it and to bring peace. Jesus Christ is a God of love, a God who is kind to people. Each day they gathered on a large marae in front of the chief’s houses. They spent a day on each marae until they had gone from one end of the pa to the other. It was the homecoming of Kakatarau and his multitudes. Enough of that.

A GREETING

To the Editor of Te Pipiwharauroa.

Friend, please load my letter to my relatives onto Te Pipi to inform them of my words dealing with the management of this district and the sufferings of people caused by some of the things being done. This is it. There is, my friend and relative, Mahue-i-te-rangi, the letter of our chief in which he is bidden by you for me to see, the obedient servant of those districts, who attends to Patii te Wai-Ohua. I have great affection for you. So, my friend, I have received the letter of greeting in which the disasters there are lamented, along with yours and mine, and also the sad events that happened to Tua here. I felt great love for those who are lost in the womb of the earth as a result of the deceptive practices of the Maori tohunga from the time when we were defeated until the present. Like that of a newly married woman who has finished ornamenting with her needle and reddish gold is my love for you and for them. The dead lie there. But at the gatherings on the Marae Atea at Porourangi our friends and our elders used to be active, and you and I together with them used to raise our feet and our hands and our thoughts. There is one thing that niggles at me. It concerns the dead. My thoughts go back to the things done by those who sleep in the faith. So at meetings they came to eat. The sleeping is at an end [?kua ara whakatuareha noa iho e au ki tenei mate,] since his is the oven with good food to flow in the telegraph wires as food for the ears of my relatives in each part of this district. Doctor Rawiri has taken it and carried it to his land as the object of his affections. [9] I am left without strength but, my friend, that is fine [?e mana ana ki nga Hauarete pounamu rongoa] on the streets of Waipiro Bay for small and great to see the battle over this affliction, and for the eyes of those who praise and who are in spirit inclined to the false and destructive practices of the Maori tohunga we speak of. This is a very important matter for the marae councils – that they should not be content with just sweeping the marae but should sweep away this thing which is worse than horse manure. But it may be the case that the members of that Council are carrying out tohunga practices and supporting them. It is my wish that this practice should be ordered out of all our areas. When this is done [ka poi ake tenei ki runga.] Let me not be despised, friend, because I have lain for so long under the ministrations of Doctor Rawiri. This is what I heard. [?Na te Ngarara] it was I who slew the first warrior, for the Maori priest with the head feathers of my canoe, Takitimu. It was added by Te Kopuka and Korauruterangi who went to the tribe of the south. It was taken by Potae Aute to Tokomaru Bay and Tolaga Bay. Eventually it came to O Hine Waiapu and to Te Rukuata. It passed on to Horoera and to Huriwai where it was found to be white crystallized limestone. It was taken by you, Te Matauranga, and me and that was the end. It is now with us there in Te Araroa, as those of our people in the north say,

‘Ano-e-kotia ana, kia koukou Ariki.’ [sic]

?As if it were being cut, let your hair be done like a chief’s.

Here, my friend, we use this saying of our ancestors,

‘Ka rukuruku Hunaa, ka horahora Papanui, ka tu Turua Hukanui.’

?Hunaa is gathered up, Papanui is spread out, and Turua Hukanui stands.

[cf Nga Pepeha 2181]

But those are sufficient proverbs for now. This comes alive in the month of March. It is the month when our hearts are happy, and this vigour was given also to our bodies by the Lord when we reached this time – together with the doctor’s ministrations. That is how things are with me, my friend, though I sit here in my single room and have not heard the whistle of the beautiful decoy parrots from each place in the crowded gatherings at Porourangi in these times. It is said that nearby is the small room of my friend who sits and my wife. It is for you to wake up my family since I have now been lying on my bed for fifteen months, my voice has not been heard, and since my voice is speaking at this time it will appear to them that I have been born again, and so it is right that I should greet them. Welcome, and go, my affectionate letter, to my friends who work and are active together. Rakonui, be straightforward like the elephant. Bask at Tuparoa, at Te Koroni, and line up at Maui and Te Awemapara below Mount Hikurangi and Mount Aorangi [?e kainga mai ra] the deafness of the ears by the garment of their ancestor, Te Rangi Tawaea. Greetings to the parishes there, and to the remnant there of the [?mokai] orators of Te Pokai. To Kakahura, Te Uranga, greetings and best wishes. Taiawhio at Horoera, Patangata, Tupahi, to Tumoana at Kicks Bay. To Te Ngarara – my friend, greetings in sickness and health. How are you doing? You are established there in Hinerupe Meeting House at Te Araroa. Greetings to you my friend, Mahue-te-rangi, and your family there. Best wishes. I have finished. Alas, [?na wai ra].

Henare Mahuika.

PAUREKA.

When Paureka puts on his beautiful clothes and adorns himself he looks good, but Paureka is a thief and a murderer. His first sin was striking his wife. The law separated them. Subsequently they got together again. When he behaved badly towards the woman she spoke to the police about him. When he was arrested some things he had stolen were found. He was taken to the gaol in Palmerston. On 12th March he got out and ran away. Two days later he was caught at Awahuri. He was then taken to Wellington. He escaped again on 23rd and was caught on 17th April. Palmerston and the surrounding area had suffered because of this man. Many of his thefts had been revealed. One night three houses in Palmerston were set on fire and he was said to be responsible. He was arrested on the night of 17th. The police had been searching for him and found him hiding in a hay barn. Two men died during the pursuit of this man. One was a policeman called McGuire. That policeman grabbed a man and while they were struggling together the policeman fell, the man shot him with a gun and ran away. But it was not known if it was that man or a different person because it was a very dark night when they fought. Another of the people who died was from Palmerston and was an ordinary person who was helping the police to catch Paureka. At night he saw a man moving stealthily and thought it was Paureka. The man mistakenly thought that he was Paureka. They both raised their guns at the same time, and since he was mistaken he shot immediately and the man died. Had it taken a long time to find this man there was always the possibility of another tragedy. But now the people of Palmerston can sleep soundly because this offensive person has been captured.

[10]

A TRAGEDY AT SEA.

On the night of 31st March a large steamship, the Pericles, struck rocks on the West Australian coast [Cape Leeuwin]. The steamer was going to England. It was sailing smoothly, there was no wind or storm. A continual rumbling alerted the people that the steamer had collided with something. Eventually the rock was discovered; it was submerged under the sea. It appeared that the steamer had just run upon the rock and it was able to go back – it was not stuck on the rock. However the rock had damaged its bow and a large part of its keel. A short time after the ship had backed off that rock its bow began to go down because of the pressure of the water. The captain [Simpson] gave orders to lower the boats. The actions of the captain and his crew at that time were admirable, as were those of the passengers. There was no trouble. The first passenger into the boats was a blind person, a doctor [Elmslie], and his nurse. When that man was in the boat the women and children followed, then the men and the sailors. When the steamer was about to sink the captain went ashore in his boat. The place where the steamer grounded was close to a lighthouse; they were six miles from that building. The boats rowed to that house. As the sea was so calm there was no problem with rowing. The thirteen boats went together. After they had been rowing for a time some women began singing the hymn, ‘Pull for the shore, sailors,’ and when they got to the chorus everyone joined in. When that ended they sang, ‘Onward, Christian soldiers.’ When they all arrived on shore not one had got wet. They had, however, lost all their possessions. They came ashore with only the clothes they were wearing. The people were full of praise for the captain, and the captain for the people.

This was a very large steamship, and also very new. It was launched in December 1907. Its burden was 114,000 tons, its length 500 feet, and its beam 62 feet. The passengers on board the steamer together with the crew numbered 509. It would have been a major disaster had all of them perished. The captain deserves great credit that all these people arrived dry on land. The steamship was carrying 33,800 frozen sheep, 41,500 boxes of butter, 670 tons of wheat, 4619 cases of apples, 1250 cases of rabbit, 1000 quarters of frozen beef, and 300 bales of wool. Together with these were 509 people. Of the people, five were from Auckland, nine from Wellington, and most were from Australia. All of them are now in town [Fremantle] having been picked up by a steamship [the Monaro].

THE NEW ZEALAND CHURCH. (Part III)

The Time of the Growth of the Church.

Chapter 1.

In 1858 the Law we have spoken of above was passed, the Law empowering the bishop to convey the possessions of the Church to a board of trustees set up by the General Synod. The name of that Act is the Bishop of New Zealand’s Trusts Act 1858. This year the dioceses of Nelson and Wellington were established under the authority given to the Bishop of New Zealand to help to fulfil the desires of these areas. The financial provision for these bishops was provided by the SPG and the New Zealand Company which each gave £5000 for the two [bishoprics]. In 1858, half of this money was vested in the two dioceses and the interest on that half was £500. Having been given this money the Bishop was able to send to England to have bishops consecrated for these dioceses. Two men were chosen whose names he had submitted; they were old friends of his. Abraham was chosen for Wellington and Hobhouse for Nelson. Abraham went back from New Zealand and when the two of them arrived the General Synod was in session. During the last days of the meeting Selwyn and his three fellow bishops consecrated Williams [the Brother] as Bishop of Waiapu. His annual stipend at the time of his consecration was £450 and this was provided by CMS.

The meeting went on for twenty days and seven important laws were clearly set out and passed. Five of these laws still apply today with small alterations to some. Those laws are these:

1. The law governing the General Synod.

2. The law governing the synods of each diocese.

3. The law governing the Boards of the Archdeacons and of the Liens.

4. The law concerning setting up parishes and clarifying the responsibilities of the clergy of the parish.

[11]

5. The law for the appointment of ministers for the parishes.

6. The law providing for the delegation of part of the power of General Synod to a committee which it has set up.

7. The law setting down the procedure for determining the meaning of a provision if there should be a dispute over the meaning. These two were much discussed by subsequent meetings after they had been passed.

There were some smaller issues passed by the meeting.

Before the meeting had concluded some money arrived which had been collected by the Maori of Wellington to help with the expenses of the meeting. Ngati Toa gave £6 0s 7d and Ngati Raukawa, £5 16s 6d. This money was given to Samuel Williams who presented it to the meeting.

One of the important things addressed after the time of the General Synod was the establishment of the diocese for Melanesia. The Bishop of New Zealand was very keen to proceed with this matter. In his letter to the Secretary for the Colonies he pointed out that he was aware of the difficulties involved in this. He had selected four means of achieving his vision of establishing this diocese. It was for the Secretary of the Colonies to point out which was the best procedure.

1. He could allocate part of the northern part of his diocese for the Bishop of Melanesia.

2. The Government could remove Norfolk Island from the authority of the Diocese of Tasmania and declare that that should be the centre for the Diocese of Melanesia.

3. He could lay down that the bishop should have jurisdiction over the souls of all the members of the Church of England in the designated area. This authority would be like that given to governors going to the lands of different people.

4. To permit the bishops of New Zealand to act in a way they think appropriate since they themselves are bishops in a different country, although they have not been given authority for that work.

The fourth proposal was the one favoured by the Colonial Office. On Saint Matthias’ Day 1861, Patteson was consecrated as first Bishop of Melanesia by Selwyn and the Bishops of Wellington and Nelson in Auckland.

A PA OF ANCIENT TIMES.

During recent weeks we received information from Mr Clement Wragge about some very large stones which he saw at Te Kerikeri. He said that those stones were pillars from a large temple of past times. Everything about the appearance of those stones - the dressing, the spacing, the pits, the holes – indicates that they were the work of human hands. According to him, in former times it was the practice of the people, from the middle of the night, to pray to the sun, and their houses were in the middle of those stones. So that time was called the time of the worship of the sun or the neolithic time. The learned people of New Zealand sat up when they read Wragge’s article. If what he says is right, then accounts which say that New Zealand was a virgin land are wrong.

Hare Hongi says that he knows those stones and the Maori explanation of them is different. Kupe placed those stone there for his feast with the people of those parts. One of the Hokianga chiefs fled because he was afraid of Kupe. After he departed, Kupe put those stones in place; by his power he set up some of those stones to frighten that man. Three or four of those stones lie beside Whirinaki. According to Hare those stones are from below the earth’s surface and in the past an eruption of the earth at that place threw up those stones. Some of the learned men, Smith and Hamilton, give the same explanation. Wragge does not agree with their opinion. His opinion is that it was not possible for water or some other natural cause to produce the marks on those stones; they could only be made by human hands. This man, Wragge, is very knowledgeable about such things. He is the man who spoke last year about the storms and the winds and gave those storms the names of members of Parliament. When he had done that he came across this work. He named that place where he saw the stone, Lemuriana. This was the name of a mythical land. In these times it is said that this land is submerged beneath the sea. The place Wragge visited and where he saw the stones is sacred to Ngapuhi as a resting place for bones, and many bones of people and coffins lie beside those stones. His visit to that place was impromptu and if the local people had been aware of it he would not have wanted to trample on their dead. Wragge is a strange man and says that the Government should take over that place. Why should it be taken? He is very keen to find relics of the people who worshipped the sun. Last year he said that sharpened sticks were thrust into the tops of houses as symbols at the time the people were worshipping the sun.

[12] CALENDAR : May 1910

Day 9 ● 5h 3m p.m. Day 24 o 5h 9m p.m.

1 S Fifth Sunday after Easter, Litany Sunday’

Philip and James, Apostles.

Morning Evening

Isaiah 61 Zechariah 4

John 1.1-43 Colossians 3.1-18

Deuteronomy 6 Deuteronomy 9

2 M Litany Day Fast

3 T Litany Day Fast
4 W Litany Day Vigil, Fast

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

Athanasian Creed Evening 24, 47, 108

Daniel 7.9-15 2 Kings 2.1-16

Luke 24.1-44 Hebrews 4

6 F

7 S

8 S Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

Luke 24.1-13 1 Thessalonians 5

9 M

10 T

11 W

12 Th

13 F Fast

14 S Vigil, Fast

15 S Pentecost Psalms: Morning 46, 68

Athanasian Creed Evening 104, 145

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.1-16

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

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27 & 13

17 T Tuesday of Pentecost

Hosea 2.1-21 Micah 4.1-8

1 Thessalonians 5.12-24 1 John 4.1-14

18 W Ember Day Fast

19 Th

20 F Ember Day Fast

21 S Ember Day Fast

22 S Trinity Athanasian Creed

Isaiah 6.1-11 Genesis 18

Revelation 1.11-9 Ephesians 4.1-17

23 M

24 T

25 W

26 Th

27 F Fast

28 S

29 S First Sunday after Trinity

Joshua 3.7 – 4.15 Joshua 5.13 – 6.21

John 11.17-47 Hebrews 4.14 & 5

30 M

31 T

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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/-.

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