Te Pipiwharauroa 146
No. 146
1910/06
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 146, Gisborne, June 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.]
THE TE ARAI CHURCH, GISBORNE.
The thing occupying the thoughts of the people of Gisborne is the rebuilding of their church. Until recently this was the finest church in all the Maori areas. There were two famous churches, that of Manutuke which has been destroyed by fire, and that of Otaki. Now only Otaki is left standing. The people plan to erect another building the same as the old one, with the same carvings and of the same size and construction. We are very happy with the response of the people to this plan.
The elders called a meeting and have arranged all the matters to do with the timber for the carving. Only the work remains to be done. It shows the eagerness of the people to build this house that some of them have said that they will go into the forest to cut the trees that are needed. These are all good omens to those who are concerned about this building. We are somewhat uncertain about some matters insofar as some of the elders are saying that building should be completely decorated in Maori fashion while others are saying that it should be exactly the same as the first building. Some of the thoughtful Pakeha of Gisborne are saying, first, that a much smaller building should be erected because there are not many people who require the building, secondly, that it is a waste of time, and, thirdly, that it will not be long before the Maori Church dies out. We say that such thinking is wrong, but we are happy because they are the thoughts of other Pakeha. Our desire is to lavish on that building every good and fitting Maori work. Only the posts of the building that was burned down were carved. These were the only Maori things in the building although it was very beautiful. Our advice is to place tukutuku work between the uprights, and rafters and battens above, to make it more beautiful. We think that this is what our building should be like. If these things are done along with other things that it is fitting to place in a church it will be beautiful to look at. However it is not only to give pleasure to the eyes that we advocate that this should be done. Our idea in writing this article is that we should leave our house as a gift to the coming generations. Maori in these days are intent on following Pakeha ways and abandoning Maori practices. The problem with doing the work on this building is that it may not be possible to find people capable of doing the work we have spoken of. In these days there are few people who take up these skills. Since the time is drawing near when these artistic skills of the Maori will be lost it is right that we seek ways by which we can retain these skills lest they disappear. We think that there is no better building than a church on which to lavish Maori carving. It is a building where people gather every week so that the crafts used in the building are regularly seen. But the best thing is that such works can be offered to God. Formerly all the skilled work of the English and other peoples too was used on churches: in the great cathedrals there is not one place which lacks fine decorations. Those works were done in the olden days; [2] some of them could not be done by people now. The man who built St Paul’s, the great English Cathedral was a master craftsman. Above the entrance to that building are these words, ‘If you seek my monument, look round.’ That man was saying that the church he had built with his hands was his memorial stone. We hope that some of our Maori experts will likewise lavish their expertise on our church and when they and their knowledge are lost to us their work will still be seen in the houses of God by their descendants who come into those buildings to worship.
SHEEP FARMING
By Apirana T Ngata.
Chapter II. Feeding the Sheep.
It is indeed the case that a sheep has its mouth and teeth to eat the food that is right for it. I am not speaking here of food that has been grown in ploughed paddocks such as rape or swede turnip. The foods spoken of here are grasses and clover and turnips which one may come upon in forest clearings.
But it is for a person to help the sheep to flourish by seeing that it has plenty of food. One observes here the good practice and the understanding of one person and the ignorance of another.
It is true that a man has no power to make the grass grow. That is the work of the Creator. Every year is different; one summer is wet and another is dry. One year when things go well the spring follows the winter, the summer after the spring, and the autumn after the summer: the seasons are in order, the grass grows well, and the sheep do well as the year goes round. Another year the winds come unexpectedly, there is heavy rainfall at the wrong time. The winter is drawn out, there is frost in the middle of spring. Then the spring has hardly started when summer comes and the sunshine dries up everything. Such events in the year indicate that the grasses will not spring up because of the cold earth followed by heat. These things are outside the control of a person but if he is a man of understanding he will be able to provide for the well-being of his livestock and give them food despite the different events of the year.
The number of sheep should relate to the fertility of the land.
What help is there for a person? First, he must ensure that he should not have more livestock than the grass on his land can feed. The evidence of the strength of the grass to cope is in winter when it grows and survives at that time. Do not let the sheep eat the grass down to the soil but it it is found to be growing in a damp place it should be about an inch and a half long. The number of sheep that will survive the winter is the right number for the land. In the spring the young are born which will eat the feast of summer along with the parents.
It is a bad fault on the part of the sheep farmer to so manage things that his livestock are left hungry because of his desire to have more sheep on his land than his land will support. Almost as bad is managing so that there are too few livestock given the productivity of the land because this wastes some of the grass. Between these two faults it is possible so to manage each season of the year so that there are neither too few or two many animals for the grass available for them. The greatest skill in raising sheep is the careful management of using the grasses of the land for feed.
One cannot give instructions as to the number of livestock there should be on an acre of land. Every piece of land is different. There is some land of which it is said that ten acres of land will support one sheep. Some land will support three or four sheep to one acre of pasture. On one piece of land the grass will grow strongly in every place and many more young sheep will thrive on one hundred acres than mature sheep. Consequently it is not possible to lay down in writing how many sheep are appropriate for the land. This is something a person will find out by observation as he works or by enquiring of the people occupying land close to his own.
Ensure that boundaries are fenced.
The second thing that helps a person is having the land fenced with fences that enclose improved areas and fences that divide purchased lands into paddocks. One purpose of having areas of land fenced off is so that the sheep of the flock can be separated. Afterwards we shall have more to say under this heading. The purpose of this separation of which we speak here is to confine the sheep when they are seeking food for themselves and also so that the sheep will graze every part of the land. [3] Consider also that if one thousand acres of land has been developed, has been grassed, and has been surrounded by a single fence without any subdivision within, and one thousand five hundred sheep have been put on it, then each sheep is free to wander over these one thousand acres. It is not good for the sheep to spend too much time wandering about looking for food. If the paddock is split in two and the flock is also split in two, there is less land for each sheep to wander over. One problem with very large paddocks is that the sheep will not graze some parts. The sheep will visit the easy parts of the land first. After perhaps many weeks they will have eaten the food there and then they will search the difficult places. When they get there the grass will be very long; the grass that appeals to them is short. If the paddocks are smaller the sheep will graze all parts equally and little of the grass will be wasted.
One discovers as one farms sheep that many more sheep will thrive on one thousand acres if it is divided into several paddocks than will thrive if they are spread out over the land. And their experts say that money spent on fencing will be recouped in two or three years from the good condition of the sheep and the increase of the flock.
Give the land a rest sometimes.
Do not mistakenly think that grass has the strength to go on growing without stopping, or that the land will have strength to grow it no matter how fertile it is. Land that is being attacked by sheep every day for months and years gets tired. And grass that is not allowed by the munching sheep to grow also suffers. Some varieties of grass die off, some get sick. The outcome is that the land is taken over by useless vegetation. The same occurs when sheep munch the grass so that they get down close to the roots leaving them open to being frosted or to the heat of the sun and so those roots are weakened.
The sheep also are averse to going to the same place to eat every day. The paddock is soiled with sheep droppings, the grass stinks, and the sheep appear unwell.
These are some of the reasons why it is right to give the paddocks a rest sometime, one paddock at one time, another at another time, and do this for all the paddocks of the land if possible. The grass will grow again quickly, the sheep droppings will be there as fertilizer, and the grass will grow well. One good way of resting the paddock is to take off the sheep and to introduce some cows only, if the grass is high. Because the cow prefers her food not to be down low and she puts out her tongue to grasp the tips of the grass. If it is not possible to withdraw all the sheep then take out some of them, perhaps half, for some weeks.
As for those lands where the fern has not been completely eradicated, do not allow it to lie idle in the summer. From the early days of October until the end of March attack it with sheep and cows so that no young fern shoots are left alive. It is better that the condition of the livestock deteriorates than that the land goes back and is lost to bracken. However, another and different subject will be dealt with later on.
THE ACCOUNTS OF THE MAORI COUNCILS.
The remaining money in their bank accounts, for the quarter ending 31st March, 1910.
Council / Funds / Bank
1 Te Arawa £15 16 8 Rotorua
2 Hokianga 100 2 5 Auckland
3 Horouta 56 5 2 Gisborne
4 Kahungunu 381 16 7 HB Wairoa
5 Kurahaupo 18 7 5 Bulls
6 Maniapoto 87 6 4 Te Kuiti
7 Mangonui 51 17 0 Auckland
8 Matatua 268 0 6 Opotiki
9 Ngatiwhatua 16 1 3 Auckland
10 Pewhairangi 99 0 11 Auckland
11 Raukawa 13 7 0 Levin
12 Rongokako 59 6 11 Masterton
13 Takitimu 104 3 9 Gisborne
14 Taranaki 2 13 0 Opunake
15 Tamatea 259 0 6 Hastings
16 Tauranga 75 15 6 Tauranga
17 Tongariro 23 0 0 Auckland
18 Wairoa N 106 2 1 Auckland
19 Whanganui 152 6 2 Whanganui
20 Whangarei 47 0 5 Whangarei
21 Arapawa 32 8 10 Blenheim
22 Mahunui 33 8 0 Kaiapoi
23 Araiteuru 36 19 10 Palmerston (South)
Total £2031 6 3
A NOTICE
A small book has been published , a book for people ro use in their own homes. The name of this book is Words for a Prayerful Heart. The cost for a single copy is 3d.
[4]
LETTERS RECEIVED.
(The Editor takes no responsibility for what people submit to Te Pipi to be printed. Those people are responsible for any controversial matters they raise in their writings.)
THE PATIENT AND THE NURSE.
I have observed the diligence of the person called a carer, a nurse, and I praise those people who ministered to me. They made every effort, given their ignorance of the practice of caring for the sick as carried on by nurses who are schooled in the skills which benefit those who are ill.
Now I did not see whether the good care of the sick given by the nurses was better than that given by untrained nurses. But the care given to the sick by the nurses would calm the anxieties and bring peace and quiet, and ease the symptoms of the illness.
Now the proof of this I experienced for myself and it was also experienced by my family, and therefore I set down my idea to be seen by and to be discussed by other people of the country. It is not achieved by the nurses, by the Maori carers, and it was not taught in the schools as are the principles of caring for the sick which undergird, which constrain and which define the ways of nursing the sick only.
Therefore I give voice to this thought of mine for those who have children to consider, if they are unable to send their girls to the schools which teach nursing, sewing, teaching, or cooking. But what I really want is that many children from the area will learn to nurse. If this happens perhaps the amount of sickness amongst the people of their areas will be reduced. Many girls have come out of the schools in the past and right up to the present time and none have thought about doing this work. There has only been one from Ngati Porou here, Heni Whangapirita, but she was not sent out amongst her people by her chiefs to carry on the work of nursing the sick. Most of her friends who were educated with her, and those before her, when they finished school the first thought to come into their heads was to return home to their parents to be fed and to get clothes and money, as if they knew nothing of sewing clothes, school work and cooking food. The second thing that came into their heads was entertainment – dancing, horse racing, and singing. The third thing was to get a husband. At this time there is no thought of returning to learn the skills which foster well-being for themselves and for the tribe. And we live as did our forebears as if we had not been to school. Now if the parents of the children think in this fashion, if they agree with the matters explained above, then I say that there is nothing to be gained by sending their daughters to school since they do not do any jobs.
As for the boys, I have this to say. It is good for them if, when they finish schooling, they look for work as tradesmen or doctors or other occupations by which they can support themselves, and that they learn the skills to heal the afflictions of the people. This indeed is the great cause: young Maori men who have passed through further education are needed so that different people from amongst the young Maori can be allocated to each part of the country, people who have acquired the learning needed to heal the physical ailments afflicting their people, people who can offer ways of well-being and growth – this can be done by young Maori for their own people. In this way only, by good fortune, will the pronouncements of the many gatherings of the new age be fulfilled, heaped up on the shore. But what is the Marae Council doing? The Marae Council is sweeping away the bad things that are happening on the marae, but they are not averse to sickness, the sickness continues. The work of the Marae Councils in improving the marae is perhaps being encouraged, but are there doctors to drive out sickness? Look at the Pakeha towns, they are good, they are clean, and doctors live there to guard against sicknesses, and they are not fearful because the town is clean. Maori should adopt the same standards if they wish to grow and be healthy.
Two young Maori men of Ngati Porou have gone through further education and qualified as lawyers, Apirana Ngata and Hamiora Hei. Now let me make it clear that one of these young men set out to work amongst his tribe, Ngati Porou; that was Apirana Ngata. The first of the contents of this young man’s basket which he spread before his tribe was saving his tribe’s lands when those lands were being used as collateral by a land purchasing company. This young man set up a fight against the company in the courts; it went to the Supreme Court and the company was defeated. The lands included in the company prospectus from Waikari to Potikirua, Whangaparaoa, were returned to his tribe.
The second of the contents of this young man’s basket was the establishment of farming amongst Ngati Porou which was the foreshadowing of the farming of this time. He stood up to teach, to work, and to exhort the tribe. It was not that it was only his mouth that was talking, he also took action. And so he became an example for his tribe.
The third of the contents of this young man’s basket is that he was nominated to be a member, he was elected, his programme was farming and this he laid before Parliament. It is a firm policy now.
The fourth of the contents of this young man’s basket was a policy for the tribal lands which were lying idle. He devised a provision for allowing settlement of land by means of leases. He laid down that there were three classifications of blocks of land: first were the local people who could settle the land under leasehold; the second were Maori who had no claim to the land; the third were Pakeha and other sorts of people who were not Maori.
The fifth of the contents of this young man’s basket was his appointment to the Commission to implement and confirm the provisions explained above in relation to the lands in the country which had been placed under the Commission’s management.
[5]
Enough, I have heard that many Pakeha have given money to the people of Horoera Block as security against the completion of the appeal. That will be when land is allocated to them on Horoera Block. Well, since the division of this Block into two classes, the first and the second, has not been completed, it is clear that this will prove a disaster for our Pakeha friends and for their money which has been paid out in the interests of their mistaken projects. The same difficulties faced by the Pakeha over Horoera will face the Pakeha who have given money to secure Wharekahika Block and other blocks of land that have come under the remit of the Commission. Now it is clear to that young man and to the tribe that, under this provision the situation of the land is different – a fence is provided against the machinations of the Pakeha. There have come under the management of the Commission lands to be farmed and lands that are dwelling sites for the people through the corporation provisions; this provides another fence lest the vigorous pigs of the world break it and the tribe plunges into the water. The practice of leasing also comes under that incorporation; the Land Board has now taken over the formulation of this. It was not the case that the corporations were run by the ones who formerly made the leases.
Let me clarify matters with regard to Hamiora Hei. This young man did not seek simply to eat the contents of his friend’s basket which were spread out for the benefit of their Maori people.
The first of the contents of this young man’s basket which were spread out amongst his tribe was a demand that land be leased to him. Land was handed over to this young man, the best [‘number one’] of his tribe’s lands. Only producing food was neglected by the tribe out of the tribe’s affection for him. They remained there to learn and to put into practice the farming practices by which they and their land would prosper.
When this educated young man’s lease was signed it was sold to the Pakeha for whatever price he thought of. He took the money which he got with such ease and without breaking any sweat. The lands of his tribe have been surveyed. Should they come before the Maori Land Court, this young man will perhaps turn up there to teach the young men of the tribe to follow his example – as for farming, it is better to write leases which, when completed, one can sell on and get the money. One lights the match and there is only the smoke of the cigarette floating in the street. This has now been exposed because the ideas of the contents of his basket have come to birth; the ideas of the things born in his basket are known. What a terrible example this young man is setting; it is set out as an example to all the young men of Porourangi from the river of Turanga to Tarakeha, and it is giving a bad name to farming.
Now let me explain about the Party of the Young Men of the Maori People, those who have gained the qualifications to work as doctors to heal the ills afflicting people.
Three have graduated – Maui Pomare, Te Rangihiroa, and Tutere Wi Repa. Maui Pomare has shown his love for his Maori People within the Marae Council and by his instructions about combating the things which bring sickness to the people, his writings which identify the sources of sickness, and his explanation of how to drive away sickness. But this young man has made a present of the contents of his basket to the people and has managed to visit the parts of the country where sickness is prevalent.
Tutere Wi Repa, the child of Ngati Porou, graduated as a doctor. This young man has however has returned and made his way amongst the Pakeha people, a healthy people, untying the knots of his basket. He has abandoned his Maori people, the people for whom he should be untying the food from his basket. This young man has not remembered his own words spoken at the many gatherings of the Te Aute Students’ Association where it was said that the Party of Young Men should take up the matter of the saving and growth of the Maori People. The goodwill, the desires, and the hopes of the people for this young man have been wasted. He did not follow in the footsteps of some of those who rose up and have dealt with some of the matters which emerged from those meetings for the benefit of the people such as issues of land and faith. These have been addressed by others in the group.
He and Te Rangihiroa have laid aside those expressed aspirations. Indeed Te Rangihiroa has now become a Member of Parliament. Maui Pomare has been nominated by the people of Tai Hauauru as their candidate for Parliament in the coming election. It is obvious to us now that the rallying points for the well-being and the growth of the people and the peaks on which our hopes rested have come to nothing, have been dispersed, by the many temptations of this world. Goodbye, well-being of the people. Were the skins of these young people like your own skin they may have been committed and indeed been carried off by the fragrance of their skins.
This proverb is appropriate for them and for their words which are heaped up on the shore like carved wood piled up by the sea:
Tutohu aiahi, whakarere hapara.
‘Accept at night; reject in the morning.’ [cf Nga Pepeha 2588, Te Pipiwharauroa 41 p.12].
There is also the word of Scripture that infatuation with money leads a person to death. We also have this: when great people in the past sought to acquire the name of king for themselves, disaster came on them and their people. The desire of the dog to get for himself the food of the dog reflected in the water resulted in him losing his actual food. Likewise the desire of the people for the fragrant option, for the attractive office, means that most of the people are condemned to death. So let us give honour and glory and victory to the two groups: first to the group who are committed to working to save the land and to farming, and secondly to the group who have attained the status of ministers of the faith to draw back those many younger ones who have been carried off by the many wicked desires of the flesh, so that they paddle in the one canoe. Greetings to the groups who are committed to the expressed hopes of the Te Aute Association. Best wishes, and may the Lord bless and strengthen you.
From your father,
Henare Mahuika.
Waiomatatini,
28th May, 1910.
[Let us not be misled by Henare when he says that the people he names have abandoned the Maori. They have not abandoned them. Tutere Wi Repa is still treating the Maori of Turanga. He is living in the Maori area of Te Karaka. Te Rangihiroa was urged by the people of Ngapuhi [6] to get justice for that tribe in Parliament. Now he has broadened his vision to encompass the whole people. It is wrong to dismiss these people; rather we should praise these able men who alone had the capacity, with the help of the Government, to obtain the important positions they now h0ld. – Editor.]
‘MATE ATU HE TETEKURA, WHAKAETE MAI HE TETEKURA.’
‘AS ONE CHIEF DIES, ANOTHER ARISES TO TAKE HIS PLACE’
[cf Nga Pepeha 1766]
To the Editor of Te Pipiwharauroa.
Greetings. [I write] about the question carried in our paper, Te Pipiwharauroa, concerning the origin of this name, the Tetekura. It comes from a bird, a duck. The small ducks are called Tete [Shoveller Duck - Williams]. When he has his feathers he is called a Tetekura. So, about its application to canoes. A war canoe – if it has carving on it that canoe is called a war canoe. The canoe with a pitau figurehead has a carved figurehead in addition to its carvings, and that carving is based on the fern called a pitau, hence in gets the name, canoe with a pitau figurehead. The tete canoe is named for a carved image based on the bird called a tete, and, being provided with red feathers, it is called a Tetekura. Since these are canoes for fighting they are made powerful with sacred incantations. If the canoe is destroyed the carving is transferred to another canoe. So it is likened to a man in their saying, ‘A tete falls, a tete rises.’ If a chief dies this is what they say because a chief for them emerges from their hapu just as the carving is placed in another canoe. The same happens with that bird, the Tetekura – even if it is killed a flock of Tetekura emerges. This is its song. ‘The lake at Piako, the bathing waters, from which the progeny of the tete emerge in crowds.’ I end here. These accounts were given by the leading elder here in Hauraki.
Best wishes,
Hakere Brown.
Manaia, Coromandel,
16thMay, 1910.
SOME WORDS ABOUT THE COMET.
To the Editor of Te Pipiwharauroa.
Bird, greetings. These words are for you to carry to the marae on which you alight to be seen, criticised, or corrected by the tribes, by the gatherings of people, you visit. Although this has been written about in the Pakeha papers, I also wished to say a little about it here. We heard that the comet was coming. It was said in the Pakeha paper (the Herald) that [?te nui - ?the length, ? the distance] is 40,000,000 miles. In a little while it would be visible to the naked eye in the east. After April it was prophesied by the astronomers that on 20th May the tail of that old man would strike the earth. On 16th May I heard the Pakeha lamenting for the world. When the comet did not appear I thought that we were being deceived. On the 18th I was told that one should go on praying every night until the 20th. When the 20th arrived no comet struck the earth. Enough, my friends, Maori people, it is not because we pray on one day that God will show he is concerned for the saving of our bodies – we are to pray at all times. We do not know the place or the time when death will come. If someone has great faith then no evil will frighten him because is a helper close at hand in times of distress. If the world and its inhabitants are destroyed by the comet that is alright because God created all things. He is at work in the world and we can hope in him at all times. Why should we fear the troubles of the world? Look at the people of Paris and Constantinople who stayed up that night to pray and to wait for the end of the world because of fear. If one had great faith during the past days then there was nothing to fear. I have important words to say to my people. Do not fear today; we had nothing to fear over the past days. People are liable to die at any time. Remember the Creator in times of trouble for the world or for mankind. Enough for that. In 1901 a famous elder from Kaipara here, Hohopa te Kani, died. On the very night he died, 16th May, the comet appeared for six days and then vanished. This was an omen of his death. Likewise Halley’s Comet is a gracious sign of the gathering in of the soul of our gracious ruler, King Edward VII. He has been taken to our mother, Queen Victoria, to the great crowd who have also entered the afterlife. May God protect them in that world in glory without end, Amen.
Tetaha Pene.
Port Albert.
27th May, 1910.
LETTERS TELLING US OF OUR DEAD.
We have received notice from Aporo Te Huiki of the death of Kerei Te Aho who died at Moteo on 18th April, 1910
Hamiora Keepa has informed us of the death of a Pakeha beloved by Ngapuhi who died on 15th April.
We have also received letters lamenting the death of our king. That is good. Our lamentations for him were contained in the last edition of our pet. Because of the number of articles to be published, sadly we must leave these letters out.
[7]
A RESPONSE.
To the Editor of Te Pipiwharauroa.
My friend, will you please send these few words for the consideration of our friend, Te Whaiti. I saw in Te Pipi his account to the words he spoke to Ngati Ruanui at the hui which we attended together along with the Minister of Maori Affairs. I thought that we were really close to each other, however from the account in Te Pipi I have become aware that Te Whaiti’s purpose in going there was to make a different challenge, to inform the tribes of the country that his marae will be hosting the next ‘Christmas’. Friend, Te Whaiti, I could barely hear what you whispered to me about the Churches’ Sundays and other important festivals which people who hold to other branches of the word of God are able to commemorate. According to what you told me you have thrust them all to one side. But according to you December 25th is a holy day for all the tribes, a day of celebration. It is the day on which the Lord was born. Well, now your invitation will not be welcomed by many people even though there are many days ahead on which to think about it. As for your rejoicing and our shared canoe, Takitimu, that is fine, but what does talking in this way mean if it has not the backing of Te Kani-a-takirau and other highly important people who have gone into The Silence. Some of the remnant who can speak of the ways of the Maori People are still alive. Enough of that. Let me speak of what you say about the god who guided our canoe, Uenuku. My friend, the mouth is no good, nor is the tongue, that is not controlled by a bridle. I recall the words we spoke at the marae of Te Kahupukoro and those of the tribes, to provide feathers for the feet of our Minister, but you did not rejoice that the tribes considered it. And now we have your notice and we know for sure that you are the man with the big ideas for the Tai Rawhiti. Let me say this, best wishes to you, but you have forgotten to put one important thing in your notice and that is that you left the Minister’s train at Whanganui, and we only went on to provide warming feathers for our Minister on the marae. Enough of my thoughts about your notice.
From your friend,
Eruera Te Kahu.
Maraekura, Raetihi.
6th June, 1910.
◊◊◊◊◊◊◊
There has been information in the newspapers about a Maori group that is preparing to go to England and other parts of the world. It is likely that they will be away for three years. The organiser of this group is one of the tourist guides of Te Whakarewzrewa.
AN ANCIENT TREASURE
A greenstone adze has been found. It is called Whakamoetu. It goes back six generations beginning with the ancestor, Hunai. That ancestor was Paruparu. This is the genealogy:
Maniapoto married Papawhare
│
Rora
│
Rutaimaro
│
Paruparu
│
Te Hokotahi (2)
│ Tumatahuna
Te Rangituatea
│
Ngarue
│
(1) (2) (3) (4)
Hinewai Te Rangituatea Uru Hikakataohui
│ │
Hauauru Tawhana Pouaka │
Te Pukeiti │
│
Keteiwi
Horu
Tarati
Wahanui
These are the descendants of that ancestor.
The Pakeha discovered this artifact in 1909 when it was in the possession of Mr E Hardy of Te Kuiti. It was from the time of the battle at Taahumahina, before Te Rauparaha. The elders of Ngati Toa, Ngati Raukawa and Ngati Rarua know this story. At that time Paruparu died at Okaroro. The story was preserved by his descendants and it is perhaps six or seven hundred years old. There was a large tangihanga for that adze at Te Kuiti in February, 1910. They besought our Minister of Maori Affairs to speak to Mr Hardy. He spoke to that Pakeha. An approach was made to the Judge of the Maori Land Court, Judge Rawson. That Judge called together the tribe and it was given to Ngatirora. Those hapu were delighted to see their ‘ancestor’. Those hapu set about collecting money. It could cost perhaps £200 for the discovery; the Pakeha is asking to be paid in land. I finish this story.
H H Wahanui.
Otorohanga,
29th May, 1910.
[8]
THE SPEECH OF THE HEAD OF THE DIOCESE OF AUCKLAND.
My elder brothers, my younger brothers, clergy, and lay representatives, I greet you affectionately in Christ, you who have come from the northern and southern parts of Auckland to this hui topu. I pray to God that he will send his Spirit to instruct us.
Mrs Neligan and I are very sad that we are unable to invite you to our home. We are busy at present with moving to our new home and are therefore not able to extend a gracious invitation to you.
1. The General Synod.
At the large synod held in Wellington this year a matter came up which affects the Maori People. The law passed in 1904 was abolished and a new law was passed which says that the Pakeha of each Diocese will contribute whatever they decide to help the Maori section. I observe that the Diocese which strongly supported the Dioceses of Auckland and Waikato was the Diocese of Dunedin. It has been our best supporter from 1904 until the present day. We have besought them to be generous towards us and to give us £475 a year towards some parts of our work in this Diocese. This Diocese contributes £1000 a year to provide stipends for the clergy and for the work done amongst the Maori. We know that the interest received on the fund to support the clergy is £400. The hope is that the Maori section will continue to contribute the £150 you have collected in the past two years. My desire is to increase the stipend for the Maori clergy. I would like you to remember the hui held at Pehiaweri in 1904 when we started the collection to in crease the clergy stipends to £75 a year. We have achieved that and the stipend for each minister is now £75. My hope is that the Maori of this Diocese will give thought to ensuring that the stipend for each minister does not fall below £100.
2. The Missionary Houses.
The work amongst women in this Diocese has grown and God has blessed that work, and now nursing homes have been opened at Hukanui, Paeroa, Kaikohe and Pukepoto. Those assisting the Pakeha women are some girls from Queen Victoria School and their work is excellent. We pray God to call another Pakeha woman to work in this part of his vineyard.
3. Melanesia.
This month Kaina Poata, one of our men studying at Te Rau, has gone as a companion to a Pakeha minister and the two of them will live together on an island, Tikopia, for six weeks. In June he will return to Te Rau. The hope is that in the future some Maori preachers will go there to preach the gospel in a place arranged for them by the Bishop there.
4. Marriage.
You know that Parliament has passed a new law dealing with the marriage of Maori. Thoughtful Maori are very appreciative of this new law. Some words to you clergy: (1) Ensure that marriages are properly written up in the register book. (2) Send the records of those marriages to the Registrar-General in Wellington. The Government will send the register books, the envelopes, and the documents.
5. George Maunsell.
During the past year God summoned the soul of our beloved friend, George Maunsell, to himself, to rest. He worked for forty-three years in the Maori section of the Church in this country. He was also the last in this Diocese of the missionaries sent out from England to work in the Maori section. We send our condolences to his wife and family.
This, my dear friends, gives us reasons to decide now in prayer to ask that we be given by God his Holy Spirit to motivate us and to lead us to all faith.
6. Some of the Motions from the Hui Topu of the Diocese of Auckland, 1910.
‘The hui of the Church in the north will be held next year in Te Kao.’
‘This hui points out to the Government the evil consequences of the sale of wine by the Dalmatians to the Maori of the north.’
‘That more nurses be sent to my area to ease the work with the women.’
‘That this hui sends its condolences to Mother Maunsell.’
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‘That this hui expresses thanks to Te Wirihana and his wife for their generous hospitality to the members of this hui.’
‘That the Parish of Parengarenga be split off and a minister be permanently stationed there.’
The response of the Bishop: ‘Yes, when a house and an appropriate glebe is arranged.’
THE NEW ZEALAND CHURCH.
PART III
The Time of the Growth of the Church.
Chapter II.
Chapter II.
In 1865 the Third meeting of the General Synod was held in Christchurch. Many people attended this meeting. The Bishop of Nelson was missing because he was ill.
Before the meeting convened, fighting broke out between Maori and the Government. The first conflict was that of Titokowaru in Taranaki. Mr Williams survived the skirmishes in Gisborne.
This was one of the important Synods of the Church because it dealt with the issues that angered the people of Christchurch. The meeting went on for many days and there were strong arguments on both sides. The outcome was that sought by the people of Christchurch. Their cause was helped by some of the Auckland people who changed their minds and supported them. The Constitution was changed to conform to their wishes. The main things in that Constitution which were changed were:
(1) The Preamble.
The Preamble of the first Constitution said that the Constitution was in place for an unspecified time, but should a strong authority emerge it could be revised. The new preamble says that this is authoritative and that this Constitution is permanent.
(2) The Position of Laymen Attending the Meeting.
There was clarification of the position of laymen attending the meetings which was not very clear in the first redaction. In the new version all laymen holding a position in all Church gatherings must be communicants.
(3) The Area Synods.
In the first Constitution it was said that Area Synods should be set up to run the work of each Diocese. It was as if the authority of those Synods emerged from that Constitution. The new Constitution stated that the Area Synod was an essential part of the Church and that its manner of operating should be the same as that of the General Synod. It was said in this Constitution that a person could appeal to the General Synod or to another Synod set up by the General Synod should he be accused of wrongdoing in the Area Synod.
(4) The Means of Appointing Bishops.
The old Constitution said that the Bishop of each area should be chosen by the Area Synod and the name sent to be approved by the General Synod. The General Synod should send the name to the Mother Church in England.
The new Constitution said that it was for the Area Synod to choose and for the General Synod or its Standing Committee, in the event that it was not in session, to approve. It was for the Presiding Bishop to announce the man chosen. The man chosen had first to consent in writing to this Constitution and then he could be consecrated as a Bishop.
These were the main things recognised by the Christchurch meeting. Another matter dealt with by this hui was the authority of the Area Synods under the provisions of the law. The people of Christchurch brought this forward. This concerned the trusteeship of Church property. A law was passed in 1856 authorising Trustees for the Church properties. The General Synod took this authority to itself only. The people of Christchurch said at this meeting that that authority should be given to the Area Synods. Their request was approved and in that year, 1865, the Government passed an Act Authorising the Area Synods to Appoint Trustees for the Properties of the Church [Religious Charitable and Educational Trusts Act Amendment Act 1865]. This Act amended the Act of 1856.
The meeting had not broken up when a letter arrived from England pointing out the position with regard to the authority of the authorised bishops in the Colonies in relation to their own Governor. That letter said that the Government of England had no power to arrange matters for the dioceses of separate colonies and that the Government could not confer managing authority to the bishops of those colonies. The import of the message of this letter was that the Government of England had no authority over the Church in New Zealand.
All the bishops who had been consecrated for New Zealand had received a letter of authorisation giving them permission to run their dioceses. On the basis of the information in the letter we have just spoken of, these letters of authorisation had all become invalid. After the receipt of this letter the Bishops sent a petition to the Queen asking that their letters of authorisation be nullified because they no
longer served any purpose. They told the Queen that their episcopal office gave them the right to run the work in their own diocese.
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TO THE PEOPLE TO WHOM TE PIPIWHARAUROA FLIES.
Listen, ears.
If I, Te Pipiwharauroa, fly to you and have a red wrapper you will know that I will no longer fly to you, that is, the money you sent to support me has been used up. However, if you want to bless and be kind to me then quickly send me something to sustain me so that I can again come and see you.
A ROMAN CATHOLIC CHURCH.
By H H W.
The Roman Catholics have entered the Maniapoto area. Their houses were entered on 27th March. The tribes that attended were Ngati Tuwharetoa, Te Arawa, Ngati Raukawa and Tuhourangi. There were many tribes. Te Heuheu Tukino and most of the leaders of the Roman Catholic Church were present. There was a large welcoming ceremony. Ngati Maniapoto performed the welcome to the tribes from afar since this was the first time these visitors and their old men had entered the house of Maniapoto. And so the hapu of Maniapoto gathered to celebrate on this special day for the Roman Catholic Church. The men who requested this new observance are Ratima Pekamau, Rewatu Hiriako, Te Oha Tawhana, Tangihaere Tawhana, Te Waka Waiora, and Te Katoa, that is, mostly newcomers who arrived in 1908. They first had this idea in Taupo. Subsequently it spread widely, though it was Ratima Pekamau who brought the seed which was sown in this area. It was brought from Te Awahuri. And on 27th March, 1910, it was apparent that most of the hapu had grown this prize. On that day two buildings were entered, a meeting house and a church – the meeting house is Paemata. After the dedication and after the greetings, Te Heuheu stood to speak. ‘Greetings, Maniapoto. Listen my parents and my elder siblings. We have mastered the many practices of the Pakeha; this alone remains – the faith. This is the Mother Church, the first and true Church in the world, from the past until the present day. I say, let us turn to the Mother Church, let us stand in the presence of the faith, and then we will be helped by the Great Heavenly Father.’ So he concluded his words. Taonui Hikaka stood. ‘Welcome, tribes of this country, bringing the omens of this country. Welcome, Heu, and your friends. So much for that! As for speaking of the faith and the Roman Catholic Church, that was my religion. In 1860 I was abandoned. I was left to be bitten by the bullet here in Waikato. Whatever my fault, I was left to die. My Church made no effort to help me. So now I do not look to a particular Church, all the Churches are mine. Only one Church came to look at me and that was the Anglican Church.’ They made many speeches – getting up to talk. The money collected by that hui was £164. However when the hui broke up, Ngati Maniapoto had not joined the Roman Catholic Church. Many Anglicans were there listening.
DISASTERS ABROAD
A great disaster struck a small town in the land of Austria. The religion of that town was Protestantism; it was not Roman Catholic. The people set about building a church for themselves. Because they did not have sufficient money to pay for it a large dance was arranged to raise money. Many boys and girls came to that dance. To keep out mischievous people the doors were nailed up, only the very small door could be opened. In the middle of the dance the building caught fire. Because there were so many tree leaves decorating the interior it was not long before the inside was engulfed in the conflagration. The people made for the small door and were trapped there, When the building collapsed most of them died. More than 300 died. There were no survivors in many families. According to the newspaper account, most of the girls of that town died. The cause of the fire is not known – it may have been something inside such as one of the lamps, or it could have been started outside by one of the mischievous people. This was a terrible disaster.
There was another disaster in London. A coal mine collapsed and the way out was covered. Fire had also broken out inside the mine. There were 130 men trapped inside. The rescue services were making every effort but our information is that they could not do much.
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WORDS OF EXPLANATION
To the Editor of Te Pipiwharauroa.
My friend, greetings to you who direct our bird. We hear his voice as he sings on each marae of the two islands. So, my friend, best wishes to you. May God bless and keep you. And may he strengthen you as you administer the gift left behind by our father, Archdeacon Samuel Williams, who has died. I have written these words, Editor, [in answer to] words heard indistinctly by our ears, words which our bird carried some months ago, and which were written by Reweti Kohere, a minister:
First: ‘Te Whanau-a-Apanui gave no money at the Christmas Hui last year at Potaka a Whaka Parakau.’
Response: Money from Te Whanau-a-Apanui amounting to £40 was taken by my son and laid before the people running the hui.
Second: ‘Te Reweti says that he gave £4 as his summons at Paerau Te Kani’s hui at Whakaruru to provide a way for Te Whanau-a-Apanui to attend his hui at Te Pakihi.’
Response: This statement is wrong. The money given as a summons was £3. It was given by Te Ngauora. Now £1 was given as a contribution to Paerau’s hui. It was money collected by Te Reweti and his hapu which they thought was for the Te Whanau-a-Kaiaiao Hui.
Third: ‘The contribution of £6 at Potaka for his hui was handed over by Paerau.’
Response: This statement is wrong. Paerau gave it to me and I gave it to Te Harawira Huriwai for them to take to Te Reweti.’
Whaaka Parakau added £1 to that amount, making a total of £7.
So it is clear, Editor, that Te Reweti Kohere, a minister, gave me £3 to which I added another £3 in the course of three months.
I did not wrap his money in a towel as happened in part of our Saviour’s parable,
My understanding of these actions of Te Reweti is that he finds fault with us because we did not attend his hui. So be it, I live in hope that he will publish in Te Pipiwharauroa a retraction of his words so that there can be reconciliation, and so that it can be seen to be as the Pakeha parable has it – ‘a storm in a tea cup’.
So, my friend, best wishes to you, the new Editor.
Himiona Te Kani-a-takirau.
Raukokore,
Bay of Plenty.
3rd May, 1910.
JOTTINGS
There was a great race in England during the last days of April. This race was between two men, aviators. The distance they were to fly was 188 miles. These men were Paulhan, a Frenchman, and White, an Englishman. Paulhan won their race. The prize money for the race was £10,000. This money had been on offer since 1906. The money was offered as a challenge to people to put every effort into building a flying machine. Paulhan flew for 5½ hours. Another £10,000 is on offer for another long flight. At some times he reached 60 miles an hour.
A young man in New York set about deceiving people. He said he was a doctor recently out of college. He said that his work was operating on people. He had operated on one thousand people before he was arrested by the police. That man was very young. Suffering from pain, the people he had operated on wrote to the Health Department angry with the people of that department that they had permitted him to operate on them. This was how that young man came to be arrested. It is not known where he got his medicines from.
King George has given medals of commendation to the sailors who hauled King Edward at his funeral. The king was carried on a gun carriage, the same carriage as that on which Queen Victoria was pulled along. The King has given this gun to the warship on which these sailors serve.
SUPPLEJACK SEEDS FOR OUR BIRD.
Hon A T Ngata, £1/10/-; Arihia Ngata, £1/10/-; Rawiri Te Ruru, 5/-; W T Prentice, 5/-; Waata Kunaiti, 5/-; Ihaka Ranapia, 5/-; Paora Teipaipa, 5/-; Tapine Whio, 5/-; Huirama Tukariri, 5/-; Tepene Wenerei, 5/-; Eruera Te Kahu, £1; Manahi Parapara, 5/-; W Timperley, 5/-; Maurice Fitzgerald, 5/-; Tiwai Naeta, 2/6; Apiata Teiritawai, 5/-; Tikina Manukokako, 5/-.
[12] CALENDAR : JULY : 1910
Day 7 ● 9h 50m a.m. Day 22 o 8h 7m p.m.
1 F Fast
2 S
3 S Sixth Sunday after Trinity
Morning Evening
2 Samuel 1 2 Samuel 12.1-24
Acts 10.1-24 2 John
4 M
5 T
6 W
7 Th
8 F Fast
9 S
10 S Seventh Sunday after Trinity
1 Chronicles 21 1 Chronicles 22
Acts 15.30 – 16.16 Matthew 4.23 – 5.13
11 M
12 T
13 W
14 Th
15 F Fast
16 S
17 S Eighth Sunday after Trinity
1 Chronicles 29.9-29 2 Chronicles 1
Acts 20.1-17 Matthew 8.1-18
18 M
19 T
20 W
21 Th
22 F Fast
23 S Vigil, Fast
24 S Ninth Sunday after Trinity
1 Kings 10.1-25 1 Kings 11.1-15
Acts 24 Matthew 12.1-22
25 M James, Apostle Athanasian Creed
2 Kings 1.1-16 Jeremiah 26.8-16
Luke 9.51=57 Matthew 13.1-24
26 T
27 W
28 Th
29 F Fast
30 S
31 S Tenth Sunday after Trinity
1 Kings 12 1 Kings 13
Romans 1 Matthew 16.1-24
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.
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