Te Pipiwharauroa 148

Te Pipiwharauroa 148

No. 148

1910/08

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 148, Gisborne, August 1910

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

THE SPEECH OF THE BISHOP OF WAIAPU TO THE HUI OF THE MAORI CHURCH.

My brothers, clergy and lay representatives: This occasion gives me great joy – my first time as President of the Hui of the Maori Church. For many years I have thought much about the Maori People and have desired the best for you. I praise God for the efforts of the first missionaries who came here to turn your ancestors from darkness to light, from the power of Satan to God. It is wonderful that the people so quickly listened to the Gospel when it was proclaimed in this country.

I am very sad and ashamed as well for the foolish events and the mistakes which led to the wars which diminished the love between Maori and Pakeha. I think that the anger has died out and that the Maori People and the Pakeha people are together engaged in providing what is good through the Church. I am very happy and rejoice when I hear how your forebears held to the faith and about the good work they did in the time of trouble; it is good that their faith and their works be recalled – they are an example of goodness. I do not forget the excellent work done amongst you by the Bishops before me – Bishop Selwyn, Bishop William Williams, Bishop Stuart, and Bishop Leonard Williams. For many years Bishop Williams kept on working until he handed over the work for another to do, and his concern and love for the Diocese and the Maori People will never end. Let us pray to Almighty God that he will graciously give his servant rest from his labours and that he may live amongst us to help us with his words and his prayers. Nor do we forget the work and the kindness of the late Archdeacon whose works for the Diocese are proverbial. And there are others who worked diligently amongst you whose names will be mentioned for a long time.

It is our responsibility to remember the people who have guided you, to listen to their exhortations, to hold firmly to the ways of the Church to which your forebears belonged, lest you be buffeted and pulled by all the winds of wrong teaching, and lest you be drawn away by all the teachers who presume to preach a new Gospel. These are some things for us to think about:

1. Mr Marsden. In the year 1914, God willing, we come to the centenary of the arrival of Mr Marsden in this country and the planting of the Church. Let us make that year a time of praise to God on the part of the Maori People to Almighty God for all the good fruits that the death of Christ has brought to you. The thing that will inspire your praise is this: if there is an increasing desire to worship, if the Church is united, if the work of the Church is being carried on earnestly, and if his will is being done.

2. Making Plans. Perhaps you know that the committee set up by General Synod to collect money to help the Maori section of the Church has been done away with and a new committee has been set up. That committee has said that it will collect money only for those parts of these dioceses where the Gospel is being preached to those still in darkness. [2] So responsibility has been handed over to each parish to collect money to provide for its own minister. I seriously desire that the minister’s stipend will reach £100 or more. Is this possible? It can be done if Maori give thought to the problems of the Church and if they direct their efforts to growing that Church. The Clergy Stipend Fund will gain interest and perhaps we can add the £15 provided by the Archdeacon – but the remainder is for you to find, so that the minister gets £100. The Church is growing up and is no longer like a child. It is clear from the New Testament that the minister is to be supported by what is contributed by the congregation. It is good to have a collection every Sunday and to have a committee in each parish to care for the money and to pay the minister’s stipend. It is very important that the minister is free from the need to grow food, and is free to give all his attention to his ministry. God does not want his minister to have to give up his ministry in order to work on providing food.

3. Clergy Housing. There is a matter that requires immediate attention and that is the building of a house for the minister in each parish so that they may have a dwelling-place where they work and where they are free to read. One problem for the Church at present is a shortage of clergy, but young people are not going to be ordained if there is no stipend and no clergy house.

4. Churches. I have heard that in some places the people value highly their church while in others the church is neglected. It is a good thing to build a church. It is even better to remember that the church is a House of God, and that it is good to carefully look after it and always clean it. What does God make of it if we neglect his House? Does it not say that we are also neglecting him? It is important that the clergy house and the church are insured and some trustees should be appointed to act for the Church.

5. Women Workers. I give thanks for the women who are working amongst you Maori. I hope there will be many more such women. I think it is good to have two such women in one place. And it is good that one of them knows how to nurse the sick. It is good work for girls coming out of Hukarere School.

6. Lay Readers. The Lay Readers do a good work; it is of great value to the Church. My great desire is that the Lay Readers be taught by the Missionaries so that they can be more effective in their important work. I am thinking of issuing a licence to the Lay Reader as a sign of his authority to do the work.

7. Last Word. It is a good thing to revive the desire to worship amongst the people of the Church. But first improve the parish and then people will go there to experience revival and to be made aware of the fruits of that revival by the setting up of Bible Classes and Confirmation Classes. Confirmation is the time when someone is given the strength to confess that Christ is his Lord, and by it more people come to treasure taking the Lord’s Supper. I support you as you urge some amongst you to give up drinking and to suppress all the evil desires of the flesh.

May God direct and bless the work of this hui. May the Holy Spirit guide us to work together for the well-being of the Maori People. Remember the faith of your forebears and continue to work at all the things God has given you to do.

THE DEATH OF TAHURIORANGI.

On 30th June, Tahuriorangi died at Mourea, Rotoiti. He was 67 when he died. One of his children, the Reverend Ropere Tahuriorangi, is working in the Lord’s vineyard in the Waikato area. He was one of the remnant of elders of Te Arawa. His lineage encompasses the great hapu of Te Arawa – Pikiao, Tawakeheimoa, Uenukukopako, Whakaue, Tuhourangi, Rangitihi, Waitaha, Raukawa, and other hapu. He was a kind elder, and did much good for his people. No-one was hurt by his speeches. This man’s death is a grievous loss to the hapu of Te Arawa.

This chief participated in many battles – at Tapueharuru, at Kaokaoroa, at Ngatapa, at Whangamarama, at Ruatahuna, and other Te Arawa battles. He was brave leader in those battles. At the end of the fighting this elder turned to take up the teachings of the faith. From that time until the day he died he held firmly to the bases of our faith. Te Arawa grieves deeply for their chief who has departed from this world.

[3]

THE JOURNEY OF THE MESSENGER WHO CARRIED THE GOSPEL TO THE MANY ISLANDS OF THE OCEAN.

On 5th April I sailed from Gisborne to Auckland on the instructions of the Church. On 8th our steamship (Southern Cross) sailed for the Islands. After three nights at sea we landed at an island called Norfolk Island. We went to the mainland; the landing place on the mainland was three miles away.

There I saw the height of the people which was four to five feet. I talked with the people. The messenger came to take me to the Bishop’s house. When I arrived the Bishop was ill but he greeted me and the Maori of New Zealand. Afterwards the Bishop provided food for me. After we had eaten the bell rang for worship and we went to the church (St Barnabas). I watched the people entering; the men and the women sat separately.

I listened to the beautiful language of that people; the organ played and the voices of the men and women came to me. Their language is called ‘Mota’.

After church, the Bishop spoke to me about the state of the spread of the mission throughout the Islands. When he finished his description, we went to bed. In the morning we returned to the church for the Lord’s Supper. At half-past-ten we went to the steamer. The Bishop of Melanesia, Bishop Wilson, accompanied us to the Islands.

On our arrival at the shore we began to greet the people we were going to leave on their own islands.

Our steamer was now filled with the children from Norfolk School who were returning to their islands for the holidays. Some were going to teach the peoples of their islands.

At one o’clock we set sail. After five nights at sea we came to some islands (Vila or Sandwich). There are two Governors on this island, French and English. Some of us were invited by the English Governor to go to his house, others went to town. I saw here a remarkable thing: the police of that people are Blacks.

That same day our steamer sailed on. After a night at sea we came to another island. This was a Sunday. We took part in the Lord’s Supper. By the time that finished our ship had arrived in a bay on that island. The people of the island were pointed out to me as they sat there docile. There is still a teacher there, the Rev Drummond. The name of this island is Ranga (or Pentecost). Before long our ship sailed on that same day to one end of that island. Our steamer took a break here for the night. There are two Pakeha women teachers there, Miss Hardacre and Miss Bridges. The people there were very good. In the morning our steamer sailed to Opa, an island not far from Ranga. The people of this island were docile. There is a teacher there, the Rev Howard. Our steamer took a break there for the night. On the morning our steamer set sail again and after one night reached an island, Meralava, where the people have become Christians and have their own minister. During the time of Bishop Selwyn that man had stayed at his side and learned the Scriptures and was ordained as a minister. Here our steamer was loaded with food – yam, taro, and many kinds of food. We did not sleep here because there was no inlet on the island where our ship could anchor. Our steamer sailed on for a night and arrived at the island called Mota. The people of that island are all docile. The captain of our steamer was anxious to sort out problems quickly and to sail to another island, to Port Patteson. We would rest for the night there and early in the morning we would return to Mota to completely settle the difficulties there. Our steamer sailed from here to Port Patteson and returned in the morning. The troubles were sorted out and our steamer sailed on for a day before arriving at an island, Vurea. On that island there was a man there listening called Adam. Our steamer had a break there for one night and in the morning sailed on, landing at Uruparapara, and island close to Vurea. The people of this island seem to be doing well. We sorted out our arrangements for our journey and, that being done, our steamer sailed in open sea for a night before reaching land, Tikopia. Here the captain of our steamer told me that he was leaving me and my Pakeha companion on this island and that I should gather together the provisions we needed on that island. They would be away for eight weeks before returning to collect the two of us. As I was working on our things [4] the canoes came paddling out to our steamer, just as we Maori paddle. When they reached the steamer they clambered on board without a worry. They came up to some of us putting their hands in our pockets and taking tobacco and matches. All the doors on the ship had been shut lest they got inside and caused trouble. Here for the first time I heard the language of this people but understood little. They did not understand my speech. Some words they understood. I asked myself why we had come and answered myself that it was to bring the Gospel, and I did not know how to communicate that Gospel. I was speaking to these people and gathering together our things on the boat. The people were here climbing over the works of our boat like little children. When all our things were in the boat we rowed to land with the Bishop and the two women. One of the men jumped from the steamer onto our boat and said to me, ‘Taku Soa te Maori.’ [?My friend the Maori.] Now all the canoes of the people had turned for the shore; our boat was in the middle with the canoes alongside. When we arrived at the beach the crew stood with their guns in their hands and then went back to the boat. I turned to my friends who were being carried along by those people, who then gathered me up. Here our ways parted but soon afterwards we were again together. The Bishop made a formal speech. When he finished he returned to the steamer with our women. My Pakeha companion and I sat down on this island. We were taken by these people to the house we were to live in. When we got there I saw that the house was ten feet long and six feet high. Those people crowded into our house. We told those people to go out of our house because it was time for sleep. They said, No, we were to get up and when the sun rose we could sleep. Their chief appeared and told his people angrily to go to sleep. He told me to go to his house.

On the next day in the morning the messenger came to fetch me, I went from here to the chief’s house and he asked me why the two of us had come there.

♣♣♣♣♣

There is a man in Wellington who is 105. His son is 90 and his grandson is 68. They all get the pension. This man kicked the ball at the opening of the football season.

NEWS FROM AMERICA.

Hello, and Winter greetings. This is an article for you if you are beginning to feel the cold.

The Rotorua Maori Group in America.

On Saturday, 30th July past, the feet of the Maori from Rotorua who went to America last year trod on their home ground. But this tribe, when they returned were like ‘a split totara’ insofar as thirteen arrived and in August the twenty-seven will arrive. When the folk arrived the local people were sitting there. They wept for the dead (and there had been death upon death [?kua papanga rautia sic ?papanga rua - twofold layers of fabric Williams p.259 papanga]) and this occupied the days following their arrival. When the recognition of the tragedies was completed, people’s ears were hungry to hear about their journey right up to their return. They were keen to listen and nothing was omitted, from the top to the very bottom. However, as I listened the most important thing I observed was that the Creator had encircled them right up to the time of their return except for minor illnesses, while in the village they left behind there had been death upon death [see above]. But the Creator is to be praised for this. The quality of the arrangements among them as a Company to protect them from troubles from outside was very good although they had troubles when they arrived there, but that was only for a short time. And the result was that they saw the world and the wonderful things in the world, that is, in America. From the things I heard I choose a selection to write about.

What was it like for you when you left Wellington? Eii! Our thoughts all returned home. While we were on board ship many were seasick though some were not. One of our number called himself ‘the doctor’. ‘I am the only one who can cope with the travelling steamer, while the rest of you are ill. If one of you is ill, call me.’ Before we had travelled far, the ‘doctor’ fell ill. ‘Doctor, where are you?’ ‘I’m ill.’

What was the situation of our brothers in the Islands? We did not stay very long in Tahiti, but they are much the same as us.

Was your detention on board the steamer in San Francisco alright? Yes, but it was not a major problem. But afterwards we learned that the problem was that there was [5] no different coinage with which to pay the main taxes, however a Pakeha for whom we worked there paid the security money and we went quickly on our way. Nineteen of us went off separately leaving some behind to look after those who had been detained.

What was the train like on which you went to New York? Hey, that’s something else! It travelled at one hundred miles an hour, and the train did not stop to take on water like our trains here, but rather it scooped up water when it came to those places that had been constructed as reservoirs. ‘No wasting time!’

What was the land like when you arrived? As for that, it was very hot for us as we travelled on the train so we kept grabbing lumps of ice and placing them on our foreheads to keep us cool, and we ate them as well.

Did you see the Niagara Falls? Yes, they were amazing. The boundary between the English and Americans is there.

Did you see the indigenous people? Yes. We saw Red Indians at some of the stations where the train stopped. The women had their chins tattooed but we did not see any men with tattooing. Perhaps we Maori came from there? Besides them there were thousands of [Jack] Johnson’s people. We also saw that famous person, Johnson.

Was your accommodation not very good when you arrived? Yes, that was so. However it was still good enough in Maori eyes. It had four storeys and was ’second hand’ - dilapidated. But our second place [?was better], and what’s more, it had three storeys.

Now then, what about your arrival in New York? Oh, that is something again, for the buildings are as high as the hills. It is wonderful. It is impossible to tell of all the new things we saw there. Eventually we came to an island called ‘Coney Island’, and there is no night on this island – only day. The things that go on there are the same during the night as during the day. It is lit up throughout the night. We actually saw there Adam and Even and the snake. Why are they talked about in America?

Did you see the things which enable you to talk without using wires- the ‘Marconi Telegraphy’? Yes. Heck, man, what didn’t we see or go to see! The Pakeha’s achievements are amazing. So we also saw the content of a telegram which was fed into a wire in one place emerging as writing in another. We also saw a Pakeha working on his telegram and when he had completed it he consigned it to the heavens; then he awaited the  response to his telegram. That man said that his telegram went on the airwaves, however it would not be answered because the voice [?wave length] below was not the same as the wave length above. Were they the same he would receive a reply to his telegram. The Pakeha! The Pakeha!

THE LONG ARM OF THE LAW.

One of the major stories these days is of the arrest of a murderer called Crippen. That man murdered his wife. He said that his wife had run away. Subsequently it was thought that he had killed his wife and he was pursued. When he discovered that he was being sought he changed his appearance. He passed off his secretary as his daughter. After they had been pursued for some time in England they set out for America. The man disguised himself as a minister and his secretary as his son. After three days on the steamship the captain fixed his attention on them. Then he sent a telegram over the sea to England. ‘I think Crippen is on board my ship.’ When the message arrived a fast steamship set sail for America. On board the ship was a famous English detective. He went to see if what the captain said was true or false. The first steamship travelled slowly while the other used all its speed on the journey. While the two ships were travelling over the sea the captain and the detective were speaking to each other. The captain was certain that the man was Crippen with his secretary. News had gone out to all parts of the world that Crippen was being pursued on board a steamship. The detective’s ship arrived first. When the ship arrived the wharf was full of people who had come to see Crippen. A shout went up when they saw the detective. When Crippen’s steamship arrived it anchored off the wharf for the night. In the morning the detective go on board a small launch as if he were a pilot and went to Crippen’s ship. There were two pilots on board the steamship and the detective made three. When the launch came alongside the ship that crafty devil saw the pilots and he went to the captain and commented that this was strange, having three pilots for a steamship, and asked why this was. The captain said that he did not know. [6] When the detective arrived he spoke to the captain and then went to confront Crippen who was sitting on a stool. He looked downcast for he would be arrested on land. He realised that he had been recognised, and so his face was glum. He had heard the sound of the telegraph on the ship and now he realised that perhaps he was the one being talked about on the telegraph. The detective did not need to talk for long before concluding that this was Crippen. When the detective came up to him he clapped him on the shoulder and said, ‘Crippen, I want you.’ Crippen was not angry or anything, He stood and was escorted to his cabin with the detective,. They sat down. It was his secretary who cried. The detective and his prisoners landed on shore. Now they have been taken by him to England for trial. The means by which this wicked man was apprehended was the wireless telegraph. Similar telegraph systems are on the large ships that sail from America to England. A thief is no longer able to escape from a country on board ship. Such is the power of the law; wicked acts will diminish.

A TRAGEDY.

To the Editor of Te Pipiwharauroa.

My friend, greetings to you and your team, the fuglemen of our bird. So much for greetings. I ask you to place on our bird for it to announce, as it flies over Aotearoa and Te Waipounamu, the tragic event which has happened to a true Pakeha elder of ours who was burned to death in a fire in his house. This Pakeha was a Government interpreter, a man who knew Maori customs, songs and incantations, even the deepest matters. Enough. His house burned down on the night of 28th July. He was living alone in his house. That Pakeha was unwell. When it came to moving about his legs were weak. To assist his legs he used sticks as crutches. His name was Alexander Shand [Reka Te Hana]. On the very night of the fire at four o’clock in the morning his sister’s children heard the noise of Martin-Henry cartridges exploding. They thought it was thunder. In the morning those children got up. When they saw their mother they said that they had heard the thuds just before dawn. Their mother told them to run and see their uncle. One of them ran and when he arrived he saw that the house was destroyed. The dead man was lying outside the window of his house. He had been burned from the knees down and his hands and his stomach. Enough. The reason why these Martin-Henry Cartridges were in his house was that he was the organising captain of target shooting here; there were four shoots a year. There were nearly 4000 cartridges. So much for my account of this tragedy. The tragedy has caused great sorrow for the Maori People. I finish.

Rua Herata.

Te Roto, Chatham Islands,

August 8th, 1910.

[It is right that this man was loved. The newspaper (New Zealand Herald) says that for forty years Mr Shand wrote down the ancient stories of the Moriori along with details of the Moriori language. This is not the whole truth. It is true that he wrote down the old stories of the Moriori, and when he had finished writing them all down they were printed in a journal (Journal of the Polynesian Society). What he written now up to the time of his death was the introduction to his stories. When he finished the introduction, he said, he would gather all his stories in that journal into a single book. That introduction was burned in the fire. That was a loss to us. That newspaper rightly says that he lived for 40 years in the Chatham Islands. That may be right, but Mr Shand was a man who was very fluent in the Maori language and not just in that of the Moriori. He lived also in New Zealand. In the letter that he wrote to me on May 19th, amongst other matters, he asked the meaning of these words, ‘Korohi po, korohi ao,’ and ‘Tihere mauiri ora.’ ‘Tihere’ and ‘Korohi’ were the words he wanted explained. He said that ‘Korohi’ to the Moriori was something like the land seen from a distance but seen clearly. He knew a great deal about ‘Tihe’: his way into it was this,

‘Tihe mauri ora ki te ao marama
Te houkia te manu ka rere ripo.
Ripo mauri na Tu, ripo.’

? ‘Sneeze the sneeze of life as you enter the world of light.

Let not the bird enter. Fly and be diffused.

Be diffused, life force from Tu, spread.’

He says that this is a woman’s lullaby at the time when she is making her child sneeze. But it was ‘tihere’ that he heard. He dearly wanted to know the meaning and the origin of this incantation. It is good that he was able to write some of his stories. We sincerely thank Herata for writing to us quickly about this tragedy. This is a misfortune which affects all Maori people, because the day is not far off when the young people will look to the writings of this man to inform them about the language and the development of the Moriori. Farewell, Sir. Leave behind your writings as your memorial. – Editor.]

[7]

THE BASICS OF FARMING SMALL-HOLDINGS.

To the Editor of Te Pipiwharauroa.

My friend, greetings. If you would, please load these words onto the free space in Te Pipi; if not, then throw them off the cliff.

My heartfelt thanks for the words of instruction about sheep farming. They are a great gift and should be welcomed by those who farm and the younger Maori as guidance to them about the many ways of farming and agriculture. It is a very appropriate cargo to fill the wings of the Pipi as it flies to the many marae of its supporters. It is also the clearest guidance I have seen over many past years, and is appropriate for large areas of land and hilly land on which stock can be run. But there are also other farming activities such as growing wheat, oats, corn and other foods, which are good to do, and most of the lands held by Maori are small in area. So my article will deal with those sorts of lands. I am not a great expert, but I will speak of what I have learnt. Each person may use what they like from it.

[7]

The Basics of Farming Smallholdings.

There are many kinds of land. There is fertile land and barren land. This can be the nature of the land but there are some lands which have been made so by men’s treatment of it. Having been worked every year it becomes exhausted and it is no longer used and is left in a bad state so that it becomes overgrown by weeds for many years. Later people return to work that land. Working in this fashion reduces the fertility of the land and encourages the spread of weeds. It is clear that it is our fault that the land has deteriorated, so we must take the right action to restore life to the land so that it will grow much produce for its owner. This means managing the land so that it retains its fertility and treating it with the many things that will revitalize the land. This will involve fencing all the land to improve what is enclosed, digging ditches for irrigation, and working on interior fences to make smaller fields. All the land should be ploughed so that it is friable and then wheat and oats and corn and other foods can be grown. Sow the land that has been formerly used for food with grass and clover. But do not always use the land for the same purpose; after two years grow a different food. Change the kinds of food you grow on your land and also allow it to lie fallow sometimes. But sow it with grass and clover and put manure on it, and also spread lime on it to improve the soil. But this article is directed at smallholdings – say from ten acres to one acre. There are many uses that this kind of holding can be put to. But the important thing in this article is this: the person must first decide what he wishes to work at. If he looks back he must be able to see how he began and what has been the result – the time when he has made money; and the man must be committed to that single activity on his land; and he will get a good living on his smallholding over the many years of his and his family’s lifetimes.

Uses of Smallholdings.

1. Providing milk, butter and cheese.

2. Providing pork and bacon.

3. Raising hens and eggs.

4. Keeping bees for honey.

5. Growing fruit trees – apples and other kinds of trees.

6. Growing grapes and making wine.

7. Growing hops and tobacco.

8. Growing wheat, oats, corn, grass and clover.

9. Growing potatoes, kumara, and taro.

10. Growing pumpkins, cabbages, carrots, turnips, peas, and other things.

There are many sources of advice for women. However men will want to get their own books of instruction for these jobs. But grow the food suitable for the areas in which their farms are, which means that if you are far from the towns, the railways, or the wharves, you will work at only some of these and it may be that there will be only one way in which a man can use his land.

That is enough for now.

P Ngata.

Waiomatatini,

16th August, 1910.

♣♣♣♣

The custom in Tikopia is not like our own. They bury the dead person inside the house and continue to use the houses for eating and sleeping. They do this, they say, because they are afraid that the dead person will suffer from cold if they are buried outside.

[8]

THE NEW ZEALAND CHURCH

Chapter III

The Diocese of Dunedin.

At this time a bishop for Dunedin had not yet been appointed although it had been decided that the area should be made a diocese. A Committee [Rural Deanery Board] had been set up to promote the work of that diocese but the whole area was under the authority of the Bishop of Christchurch. The main difficulty was in getting financial support. By 1865 almost £6000 had been set aside through the efforts of the Bishop of Christchurch. At this time there were many people living in that area because of news of gold being found. This was why in 1865 there was a desire to appoint a Bishop of Dunedin as quickly as possible. When the General Synod broke up that year, Selwyn and Harper went to Dunedin to speak to the committee and to facilitate the swift appointment of a bishop. At the first meeting of the two with the Standing Committee it was decided that a meeting of the whole Committee should be called and that that Committee should agree to Selwyn writing to the Archbishop of England asking him to choose a bishop for Dunedin. After the meeting of the Committee Selwyn wrote that letter to the Archbishop. But at the Committee meeting it had been said that the bishop should not be appointed too quickly as there was insufficient money to support him and the house for him had not been completed. Eventually Selwyn and also the Committee received a letter from the Archbishop saying that he had found a man [H L Jenner] for the Diocese of Dunedin. The Committee was angry that this had been done without authority and passed two motions, one to Selwyn pointing out that he had done wrong, and one to the Archbishop pointing out that it was not the right time to appoint a bishop for Dunedin. These motions were sent to the Bishop of Christchurch for him to send on but he dismissed them. As he had not received an explanatory letter from New Zealand the Archbishop was under the impression that the man he had chosen was approved. At that time a bishop had also been chosen for Nelson and he was soon to be consecrated: at his consecration the bishop chosen for Dunedin was also consecrated. In the Letters of Authority given at his consecration as bishop he was not designated Bishop of Dunedin but was called a bishop for New Zealand. When notification was received that that man had been consecrated bishop, the Dunedin Committee softened and set about finding a house for him. At this time there was only one problem facing the Committee, the lack of funding and the lack of a house.

Soon afterwards came news that the man was extreme in his ritualistic practices which resembled closely those of the Church of Rome. The people were fearful at this news and said that the man should be dismissed. The Dunedin Committee received a letter from the man in which he pointed out that he was not at fault in the way they had heard and saying that in no way did he wish to introduce such teaching to Dunedin. On the basis of this the Committee said that it would not proceed to repudiate this man, but because of the many stories about him they would leave it to the General Synod to decide. It was said that he should remain in England until he heard the decision of the General Synod. In October 1868, General Synod met in Auckland. This was the main business there and the meeting was divided in its thinking. The outcome was that the meeting decided that that man should not call himself Bishop of Dunedin so that the Church in New Zealand could [?noho hua sic noho hu - be at peace]. This was Selwyn’s last Synod in New Zealand. He was deeply saddened by this dispute, and he had strongly supported the bishop. On his journey to England he wrote to the Dunedin Committee asking them to agree to have that man as their bishop. Perhaps the Committee would have agreed to that request had not that man arrived in New Zealand at that time. When he arrived there was much trouble and the people of Dunedin were divided. He lived for several months in Dunedin and made known his thoughts. At the meeting of the Dunedin Committee it was asserted that that man should not be called their bishop. When he heard the decision of this meeting he returned to England.

On the first day of February, 1871, General Synod met again. This was the fifth meeting and was held in Dunedin. The meeting received two letters about the Diocese of Dunedin. One was from the Archbishop and the other from Bishop Jenner (Dr Jenner). That from the Archbishop said that he and other people in England believed that Bishop Jenner’s contentions were right. But he also said that he was not clear about New Zealand’s objections. [9] He also said that it would be good were Jenner to withdraw his claim to the Diocese of Dunedin so that the Church could be at peace. The letter of Bishop Jenner pointed out the rightness of his claim to the bishopric. However the General Synod and the Dunedin Committee had laid it down that Jenner should cease claiming to be Bishop of Dunedin. When he continued to argue, General Synod passed a motion disagreeing with Jenner’s contention. But Jenner would not agree to the Synod’s declaration because he believed it was outside the jurisdiction of the meeting. This Synod set in motion the procedure for appointing a bishop. When the Synod broke up, the clergy of Dunedin met to choose a bishop for themselves. That was the procedure arranged by the General Synod. They chose the Rev Samuel Tarratt Nevill MA. He was in New Zealand at the time; he had come to travel around. On 4th June, 1871, he was consecrated as bishop. His consecration took place in Wellington. He was consecrated by the Bishops of Christchurch, Nelson, Wellington and Waiapu. When the Archbishop was informed he wrote a letter. He said that all the bishops in England had consented to Neville being appointed as second Bishop of Dunedin, because he had received Jenner’s resignation on 16th June, 1871. The New Zealand Bishops were angered by this letter because (1) the Archbishop and his fellow bishops in England were contravening the declaration of the General Synod of New Zealand which stated that Jenner was not the Bishop of Dunedin; (2) and he and his fellow bishops were finding fault with Nevill’s appointment as bishop because he had been consecrated before Jenner had resigned. The New Zealand view was that Jenner was never Bishop of Dunedin. The Synod declared that Nevill was the first Bishop of Dunedin. A motion was passed providing for the printing of all the correspondence in this dispute so that people could know what was said on both sides. We turn here from the story of Bishop Jenner and his problems with the Diocese of Dunedin.

MORE STORIES

A singing group is travelling in New Zealand; they are Black folk. When they came to Gisborne they saw a Maori from Te Muriwai. Soon after the meeting with the Blacks two Maori from Te Rau came along and that Maori mistakenly thought that they were also Blacks. ‘Hello, you two. You two look like Maori but the women of this town wouldn’t like you.’ The two realised what was happening and spoke in a strange language to the Maori so that he would go on thinking mistakenly that they were Blacks. That Maori went away with his erroneous idea that those men were Blacks.

When the natives of Tikopia cook food they do not sprinkle the oven with water. They say that the water is already in the food. Porter says that they cook their food very well.

When Porter arrived on Norfolk when he was travelling to Tikopia, the Bishop gave him this advice: Do not carry weapons. Do not strike with the hand even though you have been seized. And pray when you reach the shore.

The people of Tikopia catch fish very easily. At night they go out in canoes carrying lights. The lights attract the flying fish and they fly into the canoe. Before long the canoe is full and they return to land.

A woman’s throat is very soft, according to the Tikopians, and they should not eat the large sea fish lest they [?raawa]. The women go to grind kidney fern and broadleaf as food.

A RESPONSE.

To the Editor of Te Pipiwharauroa.

My friend, greetings. Heavens! I was surprised by the explosion of Himiona Te Kani-a-Takirau’s cannon with which he pounded Number 146 of Te Pipiwharauroa last month and was persuaded to write to you. Perhaps Himiona’s letter was just his dream. He struck at people in a crowded place and had stuffed much powder into his gun; it was not loaded with fern flowers. The name ‘Te Kani-a-Takirau’ is an awesome name, an important name, a sacred name, and is not to be linked with erroneous stories. This is what Himiona Te Kani-a-Takirau said:

“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.’”

I did not say that. They are words dreamt up by someone. Perhaps, Editor, you know the number of the edition of Te Pipiwharauroa containing these words and can point them out to me.

[10]

“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.’”

I have not said anything like this in Te Pipiwharauroa, though perhaps I have forgotten. The Editor knows and will point it out.

“Third: ‘The contribution of £6 at Potaka for his hui was handed over by Paerau.’”

I did not say anything like this in Te Pipiwharauroa, nor did anyone else. Himiona may have listened to the person who said this, but it was not printed in Te Pipiwharauroa.

I have said that what Himiona Te Kani-a-Takirau said was a dream, and if it wasn’t a dream it was something confused he dreamt up while he was wandering.

At the large hui at Te Araroa Himiona and I spoke face to face in Hinerupe Meeting House in the presence of all the clergy of Tairawhiti and Ngati Porou, as far as Turanga. Himiona’s side began the discussion and I stood to explain about the two hui – the one at Patiki and the one at Pakuhi. Everyone was listening. Himiona Te Kani-a-Takirau spoke and agreed that Te Whanau-a-Apanui was wrong in not splitting up their contribution as Ngati Porou had done between Te Patiki and Potaka. However this was reported in the newspapers, I remember that what was said at that hui at Te Araroa was very clear. Himiona Te Kani’s problem is not with my statements about their belittling my hui but with the fact that my statements had teeth. My ‘wrong’ words were not quoted to get me to withdraw, as he required, but his words which were falsely attributed to me should be withdrawn. His purpose was to smear the name of ‘Reweti Kohere, minister.’ There was a song sung at the Te Pakihi hui by the young people:

‘Go away, Kohere, from Hautai.

My lips are gobbling you up.’

Best wishes, people.

From your servant,

Reweti T Kohere.

Rangiata, Te Pakihi.

12th July,1910.

[Te Reweti is right when he says that he did not say the things attributed to him by Himiona. What Te Reweti said about the first matter was rather something like: ‘The Ngati Porou money was divided up with one part going to Potaka, while the Te Whanau-a-Apanui money was not divided up but all went to Potaka.’ Some of what Himiona said was not in Te Reweti’s letter. Himiona said that his article was a response to stories whispered to him by our bird during previous months, stories from Te Reweti Kohere, minister. If they were Te Reweti’s words, they were spoken elsewhere and were not written in our pet. Therefore our pet is not aware of those statements by Te Reweti. So much for that. It would be a good thing to see both of you in person so that you can sort out your difficulties. – Editor.]

‘KA AO, KA AO, HE AWATEA.’ ‘IT IS DAWN, IT IS DAWN, IT IS BROAD DAYLIGHT.’

To the Editor of Te Pipiwharauroa.

My friend, please load on board the following words. The Waiapu Council had the idea of building a road from Taumata-Hapaipu to Te Kokomuka, and as far as Te Kiritahi, to join up with the road that has been decided upon to Te Araroa. [?Raeana - ?Ryan] came to take me as his guide. On 4th May, 1910, we departed from Whangaparaoa. We came upon [?Te Umungarehunui - ?a place name, or ?the oven with a great quantity of cinders] and looked over the land below, lying there, and Oweka. There were no mountains. Ryan stated that the land was being wasted by the Maori at present if they gave it up for lease to others. We saw heaps of paua shells. I was overwhelmed by love; my thoughts went back. The Pakeha asked me, ‘Was there perhaps a village here?’ I said, ‘Yes.’ These were the villages in which they lived and where they said, ‘Family, be courageous, be persistent, be strong, and let us die for this land and for our descendants after us.’ While they were talking night fell. The elders said, ‘Let some sleep and some stay awake.’ After they had slept for some time they awoke and asked the people on guard, ‘Is it not yet morning?’ The watchers said, ‘It is not morning yet; the morning stars have not yet appeared.’ The sleepers said, ‘What a long night it is. Let us pray that the dawn will come quickly.’ This was their incantation.

The Kiwi calls, the Weka calls;

They call from various places on Ruahine.

The morning dawns, dawns early.

Go Kiwi, go Weka.

Weka died, wounded by the horopito shrub. [cf Williams p.61 – horopito]

Above, above, below, below.

It is dawn, it is dawn, it is broad daylight!

However they had to say their incantation more than once before dawn came. Twice, three times, they said those words and then dawn came. They wanted the dawn to come quickly so that they would have light to go and work their land, to do the things that would bring them mana. So, Maori people, think about this saying, ‘The land is wasted.’ [11] Then think about how your ancestors went about things. I believe that there is not a tribe that would want its descendants to have no land to live on. What indeed did our forebears do? I shall speak for a little while because the duplicity of the Pākehā with the land has begun. Our forebears went to Parliament with a request that a good law be passed for the Maori People and their lands. But they did not approach Parliament just the once, no, they came once, twice, three times, four times. In the time of our servant, A T Ngata, they came again to Parliament and the Farming Act was passed. I think that then the idea of our forebears was fulfilled – if you work the land all the honour will be yours. Therefore these words are uttered, ‘It is dawn, it is dawn, it is broad daylight!’ So, family, we see the dawn; let us go and work. Do not wait until night comes but go and you will achieve things. My hapu says, ‘Lease the land to the Pakeha, the people with money, the good people.’ Let me leave you with this question, ‘Who says those people are good?’ This proverb applies to them:

Nga uri o Tamatearehe, kai runga te korero, kai raro te rahurahu.

‘The descendants of Tamatearehe, talking above but meddling below.’

[cf Nga Pepeha 498]

I finish here.

Manihera Waititi.

Whangaparaoa,

11th May, 1910

TRIBUTES AND A REQUEST.

To the Editor of Te Pipiwharauroa.

Greetings to you in the Lord. It is a good thing and an exceptional thing to send an article to our bird for it to carry to the marae where its voice sings on summer days, and the summer day is drawing near when the wise bird will sing.

Let us salute Bishop Leonard Williams. Sir, greetings in the Lord to you and all your household. You have brought to our hearts hope, faith and love, in the Lord, in your role as Bishop. May God keep you and your whole household. We also salute the Bishop, a good man with a humble heart, a heart devoted to the Maori People. Although we had only a short time travelling together I saw his gentle, kind heart, in the Lord. This is what his heart is like, you Deacons, Priests, Archdeacons, and Leaders who run the work of ministry in each parish. The hope is that fruit will grow following the elevation of our Bishop as a growing tree on each marae of each parish, and that we shall see that fruit on every marae of every parish. We know that the tree will grow as did the Rod of Aaron which grew in the Ark in the time of Moses; we know also that the tree planted by rivers of water will produce fruit in the night, that is, in our parishes. So I think in my heart that this Church paper will inform us and that we will grub out the weeds in the vineyard so that the tree can grow well with good fruit and with branches that spread throughout the whole world and provide food for the sentinels of the faith. Beloved fathers in the Lord, whom I have mentioned above, do help our paper.

THE BOAT RACE

On Thursday, 8th August, [Richard] Arnst and [Ernest] Barry raced for the title of World Champion. Arnst, a New Zealander, was the victor. Barry is a champion from England and very fast. They met on the large African river, the Zambesi. All those who have been there say that it is the best river in the world for rowing. At the beginning Arnst’s boat was a length in front and he remained in front throughout to win. Those who saw the race say that his ability comes from his bodily strength while Barry is the more skilful of the two in propelling his boat smoothly. It was said that the race was between muscle fibre and wisdom and that it would be won by wisdom. The name of New Zealand is made more famous by the strength of its warrior.

[12] CALENDAR : SEPTEMBER 1910

Day 4 ● 5h 36m a.m. Day 19 o 4h 22m p.m.

1 Th

2 F Fast

3 S

4 S Fifteenth Sunday after Trinity

Morning Evening

2 Kings 18 2 Kings 19

1 Corinthians 14.1-20 Mark 6.1-20

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S Sixteenth Sunday after Trinity

2 Chronicles 36 Nehemiah 1 – 2.9

2 Corithinas 2.14 & 3 Mark 10.1-32

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S Seventeenth Sunday after Trinity

Use the Embertide Collect every day this week.

Jeremiah 5 Jeremiah 22

2 Corinthians 10 Mark 14.27-53

19 M

20 T Vigil, Fast

21 W Ember Day, Matthew, Apostle

Athanasian Creed

1 Kings 19.1-15 1 Chronicles 29.1-30

2 Corinthians 12.14 & 13 Mark 15.42 & 16

22 Th

23 F Ember Day Fast

24 S Ember Day Fast

25 S Eighteenth Sunday after Trinity

Jeremiah 36 Ezekiel 2

Galatians 4.1-21 Luke 2.1-21

26 M

27 T

28 W

29 Th Michael and All Angels

Genesis 32 Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 F Fast

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

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

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

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