Te Pipiwharauroa 149

Te Pipiwharauroa 149

No. 149

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 149, Gisborne, September 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 PREACHERS OF THE GOSPEL.

Eleven ministers of the Church of England have arrived in New Zealand. These men were invited by the Bishops of New Zealand to come and stir up the faith of Church people here in New Zealand. The people of Auckland were full of praise for the preaching of these men there. The one of them who came to Turanga was very good. This mission has been the one most highly spoken of by the people here.

There have been many missions in Gisborne but this one was very different from the others. In the others the people preached well but in this it was not just good preaching but the quality of the preacher. Those who listened saw a holy man. The congregation knew that what he said came from the heart. The eagerness of people to go every night to listen was remarkable. All who came to listen to this man were full of praise. The blessing of God truly came upon this parish. And the accounts from other places report similar experiences. It began in Wellington where, we have been told, there was not an empty space in the Town Hall. This is good news. Although the main benefit was just to the Pakeha section of the Church, since we are one Church, benefits flow also to the Maori section, and the Maori section and the Pakeha section rejoice together for this blessing.

SHEEP FARMING

(Continued)

Apirana T Ngata.

The Flock. I have written in other chapters of ‘Sheep Farming’ some comments on the breeds of sheep.

The breed dealt with in this chapter is the Romney, but most of these observations apply to other breeds as well.

The Parts of the Flock.

The flock can be subdivided in many ways.

(a) By whether they are male or female: rams (male animals); wethers (castrated rams); ewes (female sheep); lambs (newborn sheep).

(b) By age: Lambs – young until the first shearing of their wool in the summer following their birth; hoggets – young sheep between the first and second shearing; two-tooth – sheep after the second shearing and up until the third shearing; four-tooth – sheep between the third and fourth shearings; six-tooth – sheep between the fourth and fifth shearings; eight-tooth (full teeth) – sheep after the fifth shearing (at this time all its eight teeth have come through); five year-old – the name makes clear what these are. The teeth continue to come down and spread out. After this they are called ‘broken teeth’.

These that have been pointed out are the subdivisions of the flock of sheep. Let us attend to these divisions. Let us attend to the first subdivision, that of male and female.

[2]

Rams (Male Sheep)

These are bred; there are separate farms for raising rams, and special people who do that work. What I am writing does not cover such flocks. Those flocks of sheep are called a ‘stud’. The ewes and the rams are carefully chosen and the male lambs are set apart and are not castrated. When they have two teeth, that is, when they are two-tooths, the rams are ready to mate with the ewes.

Because a different person breeds the rams, it is important for a person wanting rams to look for good sheep. If the ewe is good and the ram is good it is unlikely that they will produce bad young.

These are the things a person wanting rams must bear in mind:

1. He must look for a ram with testicles, because this is the main reason for selecting it. If he has these then you may go on to look at other qualities of the sheep. The first task of the ram is to get the sheep pregnant so that lambs will be born.

2. He must look for a sturdy body. This is the second characteristic to look for so that when the young are born they are like the parent and will thrive.

The indicators of a well-built sheep: The head is male-like, the forehead and nose are broad, the ears are erect and the nostrils are black. The neck is large and short. The chest is large and stands out. The back is broad and is straight from the shoulders to the rump; it should not be [?korotua] but is alright if it is [?ahua poharu]. The shoulders should not be humped. The rump descends in a straight line to the thighs. The legs should be long or if they are short should still be growing, and when mature the hoofs should be black as well. The skin of the body should be pinkish, and not blotchy with parts being white and other black. Inspect the legs and the hoofs – the legs should be straight and the hoofs broad and not crooked. The legs should be very carefully inspected, especially the rear legs. If those are weak then the ram will not be strong enough to mount the ewe, to lift up his own weight. Look also at the teeth to ensure that they are growing well and in line.

3. He must look for sheep with good wool. The texture of the wool is for him to determine: what will be the texture of the wool of the ewes mated with that ram? If the ewe wool is light in texture then the ram’s should be heavy in texture. If the texture of the ewe wool is heavy then that of the ram should be light. The texture of the ram’s wool should be the same all over – on the neck, the back, the flanks and right down to the thighs. But if it is not the same, the wool in one place should not differ much from that in another.

The ram’s wool should not be straight – that is bad, but curly. On the outside the wool should not be curled up or bent like the young shoots of filmy ferns. This is called a 'lock'. Be careful also if there is found in the wool hairs like those of a dog twisting together with the real wool.

Be careful, too, with the growth of wool at the ends of the legs, that it reaches to the ankle joints or just above, and see that there is a good growth of wool on the belly and on the neck right up to the cheeks. Inspect also the wool on the back to ensure that it is strong and that there are no breaks in the middle of the staple, and it is not scruffy, but the growth should be sturdy.

Make a careful inspection also of the conformation of the ram’s mouth. When inspected it may be found to be skewed, and some may be found with mouths like those of a shark or a dog with a long jaw bone on top and a badly receding jaw bone on the bottom.

There are other small characteristics which I cannot deal with fully here. Most of these relate to two-tooth rams when one is choosing which are the right ones to tup with the ewes. Most of these characteristics apply also to older rams.

But I advise people wanting rams to be cautious when it comes to four-tooths and six-tooths. It is better to choose a two-tooth or an eight-tooth or a five year-old. If the legs of an eight-tooth or a five year-old ram are good and there is not far to go to its paddocks, then it is better than the younger ram, because it has already proved itself, having been chosen many times by its owner, and it has produced excellent sheep as mate to his ewes, right up to old age. The usefulness of two-tooth rams. Although the owner of the rams has chosen the best sheep for himself, there are still many advantageous things we have left out such as strength to travel to distant paddocks and sturdiness to cope with hills and bush.

Provide a separate paddock for the rams where the land is dry, and see that they have water and fodder. Do not allow them to go amongst other sheep of the flock until the time of tupping.

The shepherd should continually keep an eye on these sheep because they are heavy and it is very bad if they fall because they are so heavy. Continually inspect the hoofs and treat the infected. Do not drive this kind of sheep too severely lest they die. They are not to be put with other sheep during their lazy times. During mustering some of these sheep will go slowly, and because they are heavy they do not like running. For another thing, they will not eat well if they eat with other sheep because they are slow to go to the places where food is to be found.

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The Right Time to Put them with the Ewes.

This time is different in some places. It can be early close to the sea and later inland. This is because one must consider the time when the lambs will be born lest they be born when the land is in a bad state and it is very cold. In coastal places the appropriate time is from the last days of February until the middle of March, and in inland places it is from the middle of March until April.

The Number of Rams for the Ewes.

If the land is good and gentle and the ewes are in confined paddocks, one can use two rams for one hundred ewes. If the paddocks are large then let us say that there should five rams to two hundred ewes. For rough land, where the sheep tracks are difficult and bush burnings have not been very successful, then have three rams for one hundred ewes.

The practice of some sheep farmers is to put all the rams at the same time amongst the ewes; but some farmers put some in early and some in later. Say, for example, there are four hundred ewes in one paddock and it is arranged that the ten rams are divided into three groups. After different times, perhaps two or three weeks, the third group is allowed in. The idea is that they come fresh and can service the ewes left by the first ones.

When the rams are put amongst the ewes they are not in a hurry to tup. They can be observed gathered together. But if you look later on they will have split up and have started tupping. Now, if you see later on, perhaps in April, that they have again gathered together and are going about as a flock, you will know that they have done their job and they can be taken away from the ewes and returned to their own paddock.

Other Considerations.

No-one should be lazy when it comes to inspecting his rams because they are very valuable and of crucial importance to his flock. Nor should a man be reluctant to pay for good rams, because that outlay will be recouped in a single year from the young that are born. Nor should he be loth to kill or dispose of those rams that are found to be bad, even though he paid a lot for it. Don’t compound the trouble. Buying bad sheep is throwing away money, and the flock is damaged if good ewes are mated with bad rams.

If one has paddocks so that the ewes can be separated by age then it is possible to keep rams for many years. The important thing is to take care that the rams, the fathers of the young, do not mate with their own young when they are ready for tupping. If one has paddocks it is possible to keep the rams purchased at one time to their own ewes of that year as they get older. The new purchase of rams can replace those who have died or have been sold and can mate with the young ewes.

Some sheep experts say that one should mate a two-tooth ewe with a two-tooth ram. In that way one accelerates the improvement of the breed, because there is fresh blood being introduced each year.

That concludes the advice about this section of the flock.

There will follow information about wethers, ewes and lambs.

ODDS AND ENDS.

Hemi Kingi from Pamapuria has told us of the death of a girl. On 10th August a five year-old girl was burned in a fire. Her clothes caught alight initially. When the older fold looked for her she was four chains away. The people ran and when they reached her the girl had fallen down and was writhing. Her clothes were completely burnt up. Three days later she entered upon the long sleep as a result of her injuries. This is a true account of the disastrous effect of such injuries upon people.

On Wednesday morning a woman tried to kill herself. When she got up in the morning she emerged from the house with a mug in her hand. Her little girl followed her. They went around to the back of the house where the woman took matches and put them in the mug together with water. She wanted those matches to float. The girl did not know what she was doing. When she drank she began crying out; she knew that the matches were poisonous if eaten. When people arrived on the scene the girl told them what had happened. Medicine was fetched from the doctor. That woman did not die. The reason for her action was a man problem.

A descendant of Taharakau was seen in Masterton in the Wairarapa. A Maori went there to buy an oilskin cape for himself. The first one he tried was too small. He tried on another while still wearing the first. This one was too large. He asked for another which he put on while still wearing the others. The man took his coats and went outside, thinking in his heart, ‘When the storms come they are not going to trouble you.’ [For Taharakau see Nga Pepeha 244, and Te Pipiwharauroa No. 125 p.4 & No. 126 p.2]

[4]

THE CHIEFLY HEART WILL NOT LOSE OUT.

Nikora Tautau.

At the first and second hearings concerning Waipiro, Tuta Nihoniho appealed for another hearing. When it was refused he and his tribe stormed the land with their guns. Tuta told the Pakeha that they should leave Waipiro. In the morning he and his soldiers would go into action to fight with the people of Waipiro. Colonel Whitmore heard and went to Tuta, He said, ‘Tuta, sit down quietly. Don’t fight. Give me a few days and I will ask the Government to have a hearing about your land.’ Tuta agreed and Whitmore awaited the answer. But it was not long before a steamship laden with soldiers and policemen was seen coming to arrest Tuta and his people. It seems that Whitmore’s request was rather to be given some days in which to fetch his soldiers. When Tuta saw the steamer, he and his soldiers girded themselves and went to the place where the steamer’s boat would land. His soldiers wore military uniforms and carried the Queen’s flag. The flag was erected in one place. The people sat down while Tuta stood. When the boat landed the Police Sergeant asked, ‘Where is Tuta?’ Tuta said, ‘Here I am. Am I a thief that you come for me with guns and swords?’ The Sergeant said, ‘Tuta, you are doing wrong . You have broken the law.’ Tuta said, ‘I have not broken the law, but the law has broken me. At the first hearing concerning Waipiro the law allocated me ten thousand acres at Waipiro. At the second hearing the law took ten thousand acres from me. It is the law that is breaking me.’ The Sergeant said, ‘You are doing wrong in coming onto this land carrying guns.’ Tuta said, ‘I am not doing wrong. I am coming onto my own land with my chickens, with my food baskets, with my cooking pots, and my guns. You rather ought to look at my people who are the soldiers of the Queen and fly the flag of the Queen. Would you condemn the soldiers of the Queen for carrying their guns?’ The Police Sergeant said, ‘I am going to the village to think about what to do with you.’ The Sergeant was trying to trick Tuta into talking while he looked for a way to arrest him. Tuta gave the Pakeha soldiers liquor. When the Police Sergeant returned, the soldiers were drunk. However Tuta and his people were not arrested. Soon afterwards, Kereopa Potaka, son of Eru Potaka, the man who wrote the account of the Waipiro judgement, wrote a letter. He said to Tuta that he should ask for a hearing on Waipiro because that land was at Pakanui. Last July we went to Wellington. In the event the two sides came there – the Itanga-a-mate, Te Aowera, and other named hapu of Tuta’s people. Tuta invited the Whanauairi, the hapu that took Waipiro. When they were gathered, it was Tuta who was there and not Timi and Apirana, but never mind. ‘I had not thought of the two of you, Wiremu and Hone, however I was delighted that you came. So welcome, my children. My parents and my brothers have departed and I alone am left. You are of them, their descendants. I say to you, my son Piripi, work our inheritance – half for all of you, half for me – that I might see clearly my way to Te Reinga. Let me sing a song for my son, Piripi. I sing, “What is the meaning of this ominous twitching of my nose in the evening?” [cf Nga Moteatea, Part III, p.99] Piri, you know that you belong to Pakanui, to Tuwhakairiora.’ Piripi Waipapa says, ‘It is not possible to comply with your request to divide the land in two. We have made our desires known in the petition, and I know full well that I and my younger brothers belong to Pakanui, to Tuwhakairiora. But you know that it is not about that area that we in dispute over the land.’ Hone Paerata said, ‘Here I am, a mature ear to listen. These of our children are with me; there is only one who came with you from Purehua. We have fought each other and I am on top and you are underneath. Because you are calling out from below, let us call a halt to our argument. I am in the pa and you are outside. It is only physical force that could bring you inside and I am not going to abandon it.’ Tuta said, ‘Yours is the day, mine is the night. At one o’clock we will argue in the presence of the Committee. My advice to you is, “Strike down your man”. As Whangowhango said, 

Patua ra te tangata ina hokika waiho tonu a raro hei kainga.

‘Finish off your man since he spends most of his time on the ground.’

[cf Nga Pepeha 2131]

When our discussions are concluded, let there be no ill feeling.’ The significance of Whangowhango’s saying is that he was an invalid while his friend was able-bodied. Though the two of them fought, he was fighting his friend. That invalid was defeated by his friend. That invalid said, ‘It was because I was hungry that you beat me.’ His friends said, ‘Alright, get yourself some food.’ The food was almost [?moaka sic - ?cooked] when his friend said, ‘Hurry up.’ Whangowhango said, ‘Wait a little while for your defeat.’ When his stomach was full his friends asked again, ‘Are you strong now?’ [5] Whangowhango said, ‘Wait a little for your come-uppance.’ His friend spoke saying, ‘Yes, I am ready to fight again.’ The able-bodied man seized the invalid and dumped him on the ground. Looking up the invalid said, ‘Finish off your man since he spends most of his time on the ground.’

THE WORDS OF GEORGE GREY ABOUT THE MISSIONARIES.

[Below is the original English version of part of the Preface of Ko Nga Moteatea, Me Nga Hakirara o Nga Maori by Sir George Grey, Wellington, 1853, of which this article in Te Pipiwharauroa is a translation into Maori.]

'FOR eighteen centuries and a half a class of men have existed in the world, fertile in labors, rich in love, apostolic in character, who merging in a sense of duty all thought of self, and making a great part of their existence one continued series of self-sacrifices, have occupied themselves in preaching the doctrines of Christianity in barbarous and heathen lands, and have been always far in advance of those countries in which Christianity existed either in its full ripeness, or in that state of failing decrepitude which too often follows the warmth and intensity of the love with which first converts receive it.

Before these champions of the Christian faith, idolatry, human sacrifices, cannibalism, and the innumerable terrible sins born of idol worship, have, in all the lands which they converted, disappeared. Fierce and frightful have been the giant systems of vice which these men have fought against, and have overcome; yet how fierce and how dreadful they were we cannot now tell: they have generally vanished, leaving but few and faint traces behind them. In the classic works of Greece and Rome a memorial of the Pagan systems of those countries has to a great extent been preserved; but there Paganism meets us under its most polished and perhaps least revolting aspect. No full memorial yet exists of the system and customs of any of the less polished forms of idolatry.

But although so few traces remain in now Christian lands of the terrible enemies which these meek Christian heroes destroyed, nevertheless, plentiful foot-prints, scattered throughout all those countries, attest that the feet of swift messengers, shod with the preparation of the Gospel, have been there. Whatever the race that these Christian heroes belonged to, whatever the tongue which they spoke, whatever were the language, the customs, the superstitious rites of the race they converted, they have every where left behind them certain common signs, certain peculiar and unmistakeable marks of mercy, which through all subsequent changes and revolutions have remained ineffaceably impressed upon the countries they have won to Christianity.

Throughout the lands in which these men taught, the institution of the holy Sabbath has through long centuries secured to countless millions of human beings rest from their toils upon the Lord's Day. The weak and young, the worn and aged, the slave, the overtasked poor, have in all those countries had their strength recruited, their existence brightened, their spiritual part improved, by one day's rest and contemplation being secured to them out of every seven.

Wherever these Christian teachers appeared, women ceased to be slaves, men put away their multitude of wives, marriage sanctified the union of the two sexes, the wife became the husband's equal and companion.'

[The following is my back translation of the Maori text. – Barry Olsen]

For eighteen hundred years there has lived in this world a breed of people, full of every good work, of love and without self-concern. Each day they have offered themselves as sacrifices and have gone to preach the Gospel to those living in the darkness and the shadow of death. They are in the forefront of those nations who have learned the faith and of those nations whose faith has cooled since they first turned to it.

Before these warriors of the Christian Faith the worship of idols has fallen along with human practices – cannibalism and other wicked things done in lands without faith. The many and extraordinary evil things done by such people have been done away with by these people. Just how extensive these evildoings were we do not fully know because they have disappeared from amongst us in these days.

We know the customs of the Greeks and the Romans from books; the practices of those people were better than those of savage peoples in the past who killed and ate one another.

All these people were brave, whatever nation they belonged to. They left behind, in all the places they went to, beautiful principles showing the world where they had trod – footprints of those shod with the Gospel of Peace.

In all places they went to they taught that it was right to observe the Sabbath Day. This day was to be a day of rest for the weak, the children, the elderly, the servants, and those who were weary by the pursuit of what they needed to sustain their lives; their bodies and spirits were to be restored and enlightened on this one day in seven set aside for them as a time of rest.

These champions of the Faith left behind in all the places in which they lived the idea that women should be honoured. Where idols were worshipped women were slaves, the Faith made them into chiefs. Men abandoned polygamy. Men and women were equal.

AN INVITATION.

To the Editor of Te Pipiwharauroa.

Please load my notice onto the wings of your Bird for it to carry to the marae of my dear friends in their parishes.

This is a notice to the Parishes within the Horouta Electorate, to Tawhiti Maunga, to Te Kahanuiatiki. This is an invitation to you, Maori and Pakeha, to come to Te Horo on 24th and 25th December, 1910. We are holding a ‘Christmas’ here. The purpose of this ‘Christmas’ is to revive the works of Rakaitemania, of St Paul’s Church. This is the reason for this invitation to you – our project. Important things will happen there. You are invited by Kahukura to come to these activities of ours within the Ngati Porou electorate of Horouta. And when you come on that day you will see the expert works of Timi, tailor and shoemaker of Rakaitemania, under the mana of Kahukura. People from far away should arrive on 24th and 25th December, 1910. I have paddocks for the hui’s horses.

The names of the hosts for the hui.

Henare Te Poananga, Reihana Patene

Te Rangi Matameka, Te Rauhuia Tawhiwhi

Henare Peti, Paora Haenga

Wiremu Peperene, Rua Huihui

Turei Tuhaka, Pineaha Koia

Renata Pohatu, Hakaraia Mauheni

Paratene Tuhaka, Henare Kohere

Nepia Mahuika, Wi Tupaea

Hirini Te Aruhe, Tihema Pakura

Tamati Purangi, Peta Raroa

Ratimira Puni, Enoka Rukuata

Paratene Ngata, Piripi Rairi

Tuta Oneone, Horoai Kemara

Maika Taihaki, Hemi Te Hako

Hori Te Manana, Te Rama

Akuhata Kaua, Tamati Topi

Horomona Paipa, Ngatoto Patiki

Eru Kawhena, Neho Kopuka,  
Poihipi Kohere, Minister of the Parish.

[6]

THE NEW ZEALAND CHURCH.

Chapter IV.

Bishop Selwyn’s Last Days in New Zealand.

After the third session of the General Synod, held in Christchurch, Selwyn and Harper went to England to the great gathering of all the bishops of the Church which was held there. At that time the Bishop of Lichfield died, and Selwyn was chosen to be the bishop there. He did not wish to take that Diocese but eventually he agreed. When his appointment as bishop was completed he and Harper returned. When they arrived the General Synod met in Auckland in 1868. This was Selwyn’s last meeting. The main topic at this meeting was the situation in the Diocese of Dunedin. However, some other matters were dealt with:

1. The Law for appointing a Primate (Presiding Bishop).

At the appropriate time the General Synod should appoint one of the bishops as Primate, that is, as Presiding Bishop.

He should be called Primate.

He should be chosen by election.

Any man nominated should not participate in the meeting nor should the qualities of a man to be voted on be discussed in his presence.

The man with more than half the votes in each of the three houses shall be appointed Primate. 

If there is not a majority in each house then a second or, if necessary, a third vote shall be taken. If the third vote is indecisive then the office goes to the senior bishop, that is, the one who has been a bishop for the longest time.

Under this law a Primate was appointed, since Selwyn was leaving. Harper, Bishop of Christchurch, was appointed.

2. The Law for appointing a Bishop for Melanesia.

The Melanesian Mission shall chose a suitable man to be bishop and his name is to be submitted to the General Synod.

If the General Synod approves of him they will appoint the chosen man.

It is possible to name a man even though the position is not yet vacant.

If no man from the Mission is chosen then the General Synod may appoint someone of its own choosing.

The meaning of these words, Missionary Diocese. This does not apply only to the Diocese of Melanesia but also to other dioceses where the Gospel is being preached to non-Christian peoples.

3. The Law establishing Archdeaconry Boards and Deanery Boards.

Under this provision it is possible to set up an Archdeaconry Board for the Maori Church when the working of the Pakeha Board is unclear to them. Archdeacon Leonard Williams translated this provision into Maori.

These were the main things accomplished by this sitting of the Synod.

Straight after the break-up of this meeting, Selwyn went to England. The farewell addresses presented to him by Pakeha and Maori were beautiful. That from the Pakeha was written by Patteson. There were two Maori farewell addresses, one from Ngapuhi and one from the people as a whole.

The General Synod sat again in 1871. This was its fifth session. The meeting was held in Dunedin. The bishops who attended were Harper of Christchurch, Williams of Waiapu, Suter of Nelson, Cowie of Auckland, and Hadfield of Wellington. Patteson did not attend because of his illness. Most of the discussions were about the problem of Bishop Jenner. However some other matters were dealt with.

1. Issues for the Dioceses. 

The places for dioceses and the arranging of their boundaries, the establishment of new dioceses, and the choosing of bishops.

The Primate or the man of his choice should be Chairman of the meeting.

It is for one of the clergy of the Diocese to nominate a man to be bishop and for a layman to support the nomination.

The meeting is to vote on the man nominated and he can be appointed if he receives a majority of votes in both the houses, Clergy and Laity. If there is not a majority on the first vote, a second is to be taken, and if there is none on the second, then a third is taken. If there is no majority on the third vote then a different man is to be nominated.

The same procedure is to be followed by the Diocesan Synod in choosing bishops hereafter.

[7]

It is permissible for the Meeting or the area Synod to delegate its power to choose a Bishop to a person.

When the General Synod, or the Standing Committees of every Diocese if the General Synod is not in session, agrees to the chosen Bishop, then the choice is legally confirmed. This law provides for the Standing Committees to approve the choice, each committee voting separately, and a majority of the Committees being in favour.

2. The Diocesan Boards.

 The work of these Boards is to look at and enquire into the fitness of people nominated to be Deacons.

These are the responsibilities of this Board. The Board is set up by the area Synod and shall be called the Diocesan Board.

Men wishing to become Deacons are to write to the Bishop telling of their situation.

If the Bishop approves of the people who have written to him, he is to lay their letters before the Board.

If the Board thinks these people are suitable they are to give their consent.

It is not right to make a person a Deacon unless it is found that two thirds of the members of the Board approve of him.

This law was not approved at this Synod as a majority of ministers opposed it. Their objection was that this law contravened the authority of the Bishop to shoes people to be Deacons.

There were two other laws dealt with by this meeting – one dealing with the conducting of some parts of the services, and another with the Board responsible for training clergy for the Church. These were not accepted at this meeting. In the case of the second matter, the meeting set up a Committee to set down how such a Board should go about its business, and the Committee’s findings are to be laid before the General Synod at a future session.

After this Synod ended, the clergy of Dunedin chose a bishop for themselves.

In September, 1871, news came of the killing of Bishop Patteson. There was sadness throughout New Zealand at his death. He was a man loved by all who knew him. He was a man full of the Spirit of God, and a very humble man. The words of Paul are very applicable to him: ‘I am given up to death every day.’ [1 Corinthians 15.21]

THE REPORT OF THE COMMITTEE OF THE CHURCH AT OHINEMUTU FOR THE PAST YEAR. 3OTH JUNE, 1910.

The Deceased.

The Church has suffered grievously during the past year. The great affliction was the departure of the spirit of Hana Peneti from amongst us. On 10th August, 1909, she entered upon her rest. The ways of the Creator are unknowable, his thoughts are higher than those of man, but we do know that this is not a man’s permanent dwelling-place and St Paul says, ‘All things work together for good for those who love God.’ Hana has reached her resting-place. But her works follow her. Who amongst us has the ability to follow the example set by her of a gentle heart, a humble spirit, and a heart dedicated to taking up things that will further the faith?

Hemi Kokiri. One of the dedicated elders of the Church who has departed this life is Hemi Kokiri who died at Ohinemutu on 20th January. His death caused much sadness because he was a surviving elder, a man who held to the faith, a fugleman of the Te Arawa canoe, a chief who promoted ways in which people’s bodies and spirits could grow.

Tahuriorangi. On 30th June, Tahuriorangi died at Mourea, Rotoiti. He was 67. Many of his children are left in this world to lament his passing. He was a son of Rev. Ropere, a minister in the Waikato. This elder was one of the great chiefs of Te Arawa. He held to the faith from the time of the ending of the fighting right up to the present.

The Clergy.

The stress suffered by Peneti at the departing of his wife led to his absence from our parish for almost nine months. When he returned from the Islands the Diocesan Synod appointed him to oversee the efforts to stir up the whole Maori Church of our Province. After he was free from that work he was able to stay permanently with us. The Rev. Matene Keepa left this parish to take over the new area of Te Whaiti. At last that area had a minister living there. Our hope is that God’s blessing will rest upon him and his wife and that the work of the Church will progress under their leadership.

The Rev. Wi Paraire Rangihuna arrives in October to assist with the work of this parish. If his sickness continues then perhaps the Bishop will look for a different man to take his place here.

[8]

Clergy House.

The clergy house erected on the piece of land given to the Church by Taiporutu has been renovated. It is now ready for the arrival of the minister. Some furniture for inside the house is still needed. Perhaps some of the people of the Church will think about this matter.

Site of Te Ao Marama.

It is right to express the gratitude of the parish to the people who own the piece of land on which Te Ao Marama stands. Our house has stood rent-free on that land for four years.

Site of the Church.

We are also grateful to Te Eketu Ngahuruhuru for transferring the land of Pererika Ngahuruhuru at Waikareao, that is where the church stands, into the name of the Church. And likewise to Te Rire for transferring Whititera’s interest in the piece on which Te Ao Marama stands.

The Leaders of Worship.

It is right that the parish should praise Te Wheoro Poni for his diligent assumption of responsibility for the business of our Church in the months when we were without a minister for our parish. If the worship leaders in some other parts of our parish were as diligent and good at doing things the work of the Church would progress strongly within our boundaries. Where are some who will follow after Te Wheoro in lightening the work? Te Kanapu has begun to do so in recent months. That’s good. Friend, hold firmly to the gift of your elders. Dedicate your strength to the ways of the spirit.

Positions within the Church.

This is a caution to those entering into a position of responsibility in the administration of the Church. Remember that your works are all integral to the faith and are being done for God. Be single-hearted. Do not let the good works you do for God be contradicted by giving offense in anything. Be holy in body and holy in thought. The fruits of your work for God will return to you in the form of blessings. 

The goal that we aim at in following this path is that we all get part of the spirit of Andrew. Let us all set about seeking those who are outside, our brothers and sisters, and bring them into the presence of our Saviour. Each of us should set about cultivating that part of our Lord’s vineyard that has been allocated to us. Let us put heart and soul into each work. Do the work in order to bring honour to God and not in order to be admired by others. The hope is that those who are chosen for various work in the Church will frequently take part in the Lord’s Supper.

The Choir.

The Choir has been in a very sorry state during the past year. Since the departure of their mother, Hana Peneti, the Choir has suffered. The problem is that some are in two minds, and also there is a reluctance to learn. The many people who come to their performances are full of praise, and perhaps they will achieve again the high level of performance of past years. We pay tribute to the growing children who are joining in the activities of the Choir and the large services. In such ways the work will progress. Do your best to preserve these Church activities.

Sunday School.

From the very beginning the work of the leaders has been consistently good, as has been the number of children in the Sunday School. There are now 70 names on the roll. We must thank Miss Grant for her excellent leadership of the children and for her commitment to this part of the Church’s work. We are fortunate to have these women living amongst us – Miss Griffin and Miss Grant. They are two women who learned very well in England how to communicate the teachings of the faith. May these, our mothers, be truly blessed. We are also very grateful to the teachers in our Sunday School – Heni Aporo, Wini Black, Rangi Ratete, Rangi Hemana, Iritana, Hipara, Hall, and Tame Petane. Now Te Ngaru has joined in this work. Stick at it, all of you. Solomon says, ‘Cast your bread upon the waters, and after many days you will find it.’ [Ecclesiastes 11.1] Today they are children, but tomorrow it will be said that they are the people, they are the Church. So, spread well your seeds. Do your work well because it is an important and holy work. Your work is watering the newly sprouted growth and, as Solomon also says, ‘’One who gives water will get water.’ [Proverbs 11.25]

Scouts.

You will have heard about the children who have been enlisted as soldiers, or ‘Scouts’. This activity has grown rapidly amongst the Pakeha. This organization does not teach children to kill people. No, it teaches them to be helpful to others, to live well, and to listen to the advice of the Pakeha. Eighteen boys from Ohinemutu and six from Whakarewarewa have joined the organization. We must express our gratitude to Mr Hawley, to Hohepa, and to Tiawhi Ratete for their commitment to helping the children grow up well.

Bible Class.

The Bible Class meets every Tuesday night. This organization is doing very well and people are strongly committed to it. There are 21 names on the roll. This class has been going for many years and continues to thrive. This class is for the older folk.

The Bishop.

On 17th April our new Bishop came here for the first time. There was no minister in the parish at that time. On 9th May he returned. During that visit 12 people were confirmed.

Clergy School.

The people from this parish at the clergy school, Te Rau, are Te Waaka, Te Manihera and his wife, Wharekauri Munro, and Te Patihana. These people are doing very well at their college and have received [9] good reports from the Principal on their work. In September Te Waaka and Wharekauri Munro will be ordained as Deacons. Te Waaka will be stationed at Taupo and Munro in Hawkes Bay. Let us as a parish pray for these ordinands.

The Lord’s Supper.

The Lord’s Supper is celebrated at Ohinemutu on the first Sunday of each month. On some occasions the number participating reaches 48, on others it drops to 16. People who have been confirmed by the Bishop should not be lazy when it comes to attending services where the Lord’s Supper is laid out. We have this ordinance to give us spiritual strength. But remember its meaning. Do not come thoughtlessly to this sacred event. The right way to come to the Lord’s Supper is with a penitent heart, a living faith, and with love for all.

The Organ.

When Hana Peneti died, she left behind in this world the task of playing the organ and Marara Yates took it up. When Marara gave up it was arranged that Miss Preen should play the organ.

A New Church.

The Committee is resolved on building a new church for us here in Ohinemutu and has begun the process. The present church has stood for thirty years and on bad days the rain wets everyone inside the building. The chemicals carried by the winds from the boiling pools caused the present building to deteriorate rapidly. The Committee thinks that the new building should have foundations made of lime so that it will not deteriorate quickly because of the thermal activity. The men’s committee and the women’s committee are working hard on this project.

Sale of Goods.

The Committee is grateful to the men and women who responded to the request from Wellington for Maori artifacts. Items to the value of £25 were given by the Maori of the parish to be taken to Wellington. The money received for those items will be given, it is hoped, as an offering for our new church. The Committee has decided to have a Bazaar, a Sale, here in Rotorua at Christmas. The committees should put every effort into doing the things asked of them so that when the time comes all the things they have thought of will be collected together. The building that stands here was a gift from our parents to you. Let the new building to be erected here serve to honour God, and also as our gift to our children and grandchildren after us.

Your minister is very grateful for your kindness to him and for your commitment to helping with the work of the Church. I also thank the people as a whole for their many tokens of love for the orphans left behind in the world after their mother has been separated from them by death. May God bless us all that we may use properly the talents that the Lord has given each of us. May we be faithful in our work for him. 

From the Church Committee.

Pererika Peneti, Chairman.

NGA TAUANGA -   THE STRUCTURES OF GOVERNMENT

By A T N

The Powers that Make the Law.

The Governor.

He is the personal representative and the spokesman for the King in New Zealand. He is the one who receives the communications of the English Government and through him go all communications from the New Zealand Government to the Government of the King of England.

But in relationship to the laws the Governor is only a name. It is his advisers, the Government ministers, who have ideas for him and who make plans. He just has to envelop them in his awesome status so that it can be said that this is the Governor’s thought or this is the Governor’s word. Most of the work done in the name of the Governor is done by his ministers but it is he who signs the appropriate document.

Similarly, the Governor is required to give his assent to the laws made by the two houses of Parliament. His agreement is just a protocol. But he may refuse or delay to do so in order to ascertain the thinking of the King is a bill affects other peoples of the world.

The stipend for the Governor of New Zealand is set by Parliament at £5000 with an additional £2000 for expenses such as travel and banquets and other things required by his position. There are two houses set aside for him, one in Auckland and one in Wellington.

This is the list of the Governors of New Zealand beginning from the time of the Treaty of Waitangi.

Captain Hobson. 30th January 1840 – 10th September 1842

Shortland. 10th September – 26 December 1843

Captain Fitzroy. 26th December 1843 – 17th November 1845

Captain George Grey. 18th November 1845 – 31st December 1853

Colonel Wynyard. 3rd January 1854 – 6th September 1855

Colonel Gore Browne. 6th September 1855 – 2nd October 1861

Sir George Grey. 4 December 1861 – 5th February 1868

Sir George Bowen. 5th February 1868 – 18th March 1873

Sir James Fergusson. 14th June 1873 – 3rd December 1874

The Marquis of Normanby. 3rd December 1874 – 21 February 1879

[10]

Sir Hercules Robinson. 17th April 1879 to 8th September 1880

Sir Arthur Gordon. 8th September 1880 to 23rd June 1882

Sir William Jervois. 20th January 1883 to 22nd March 1889

Lord Onslow. 2nd May 1889 to 24th February 1892

Lord Glasgow. 7th June 1892 to 6th February 1897

Lord Ranfurly. 10th August 1897 to 19th June 1904

Lord Plunket. 20th June 1904 to 8th June 1910

Lord Islington. 22nd June 1910

The King of England, with the advice of his Ministers chooses and appoints the Governor.

The Executive Council.

The Maori People will have heard the phrase ‘the Governor in Council.’ That Council consists of the Governor and his Ministers and the members of the Executive Council. It is this body which is designated by the words ‘The Government’. Its voice is ‘The Gazette.’ If the Governor is in Wellington it is for him to gather together this group to discuss and to work on the matters laid before it. In fact those matters have been dealt with by the many Government Departments and have been discussed in the meetings of Ministers – however what remains is for them to be given legal authority and that part is done in the meeting of the Governor in Council. At that meeting the Governor signs his name and the matter is declared completed.

The members of the Executive Council are the Ministers. They are chosen from the members of the two houses of Parliament and belong to the party that is strongest in Parliament. It is said that the Governor summons them. But the practice is that the Prime Minister chooses some of his colleagues as Ministers and the Governor summons them on the recommendation of the Prime Minister. Eight Ministers are required by the law (Civil List Act, 1908) and the Governor may appoint two members, Maori or Half-caste, to the Executive Council.

The Head of the Ministers is the Prime Minister. The significance of this title, Prime Minister, is that he is the first of the Ministers. His stipend is £1,600 per annum along with the Wellington residence. If no house is available then a further £200 per annum is added to his stipend to pay for a house for him.

Next below him is the Minister of Railways. His stipend is £1,3oo and a house or £200 to provide a house.

Next below him are the six Ministers who each receive a stipend of £1000 per annum and a house or £200 to provide a house to live in.

The Maori member or members of the Executive Council are in a different position to actual Ministers. Their stipend is £400 per annum which is £100 more than the stipend of a Member. There is no additional money for a house.

The office of Ministers is regulated by the law and they are allocated by the Prime Minister to the Minister of Railways, to the six Ministers, but not to the Maori member or members of the Council. They are as follows:

1.   Minister of Internal Affairs (formerly known as the Secretary of the Colony).

2.   Minister of Finance.

3.   Minister for Maori Affairs.

4.   Minister for Public Works.

5.   Minister of the Post and Telegraph.

6.   Minister of Trade and Customs.

7.   Minister of Justice.

8.   Crown Prosecutor.

9.   Minister of Stamps.

10. Minister of Lands.

11. Minister of Immigration.

12. Minister of Mines.

13. Minister of Agriculture.

14. Minister of Education.

15. Minister of Defence.

16. Minister of Labour.

17. Minister of Marine.

18. Minister of Health.

19. Minister for [?nga rawa me nga mahi taonga].
 

I have explained above that these many offices are allocated to the eight Ministers. Each Minister has two, three, or more departments. The Prime Minister indeed has many departments – those of Finance, the Post Office, the Telegraph, Defence, and Land. The Minister for Maori Affairs is also the Minister for Stamps. The Minister for Railways is also the Minister of Labour and of Marine. Other Ministers are in similar positions.

There are also other smaller departments under those named above, such as: Hospitals, Mental Hospitals, Old Age Pensions, Mortgage Money, the Public Trust, the Insurance Department, the Personal Insurance Office, the Department of Gold Mining, the Tourism Department, and the Police Department. The body of Ministers are the servants of Parliament to deal with or to implement the laws made by Parliament. Under each Minister are Government Departments. He has authority over each department of which he is Minister. He is to implement the important tasks of his department. Very important matters will be brought to the meeting of the Ministers for discussion and execution. [11] Decisions are made there as to which matters are brought to the meeting of the Governor and the Executive Council.

One sees here the many branches of this thing – government.

At another time I will describe the Governments Departments, their various parts and their ways of working. It is important that the Maori People understand the place to which they bring their causes to be dealt with by the Government.

AN OLD STORY

By Mohi Turei.

Hinetautope put on her mourning clothes and her cape of dogs’ tails, which she had decorated with the tail feathers of huia. She took her whalebone mere, climbed onto the roof of the house and called out to the war party, ‘Listen to me all you tribes lying there, from the Wairarapa as far as Wharekahika.’ The party gathered and looked at Hinetautope standing there and listened to her words. She called out, ‘Listen, you chiefs, from the Wairarapa as far as Wharekahika. Let each tohunga living amongst us abandon, abandon, abandon completely our Maori gods. Let us come together with a single God, the God of Taumataakura. Look at our dead lying here. The words of Taumataakura’s God which he taught us stand. We are lost, we are lost, we are lost if we do not listen to the instructions of Taumataakura. Presently we will hear the enemy coming. We will not be able to hide or do anything.’ She stopped speaking but remained standing where she was. Kawekairangi stood, then Tutepakihirangi, then Kaiatekokopu, then other chiefs from Heretaunga and Te Wairoa; then Ngapuhi and Te Wera and all the chiefs of the war party stood, including Te Kani-a-Takirau and even Houkamau-ki-Waho. In the end the party and all the chiefs agreed to listen to the instructions of Taumataakura. He stood and the war party prayed. That being finished he began to preach. It is said that Taumataakura preached at length. It was a stirring sermon about the battles in which the enemies fled because of fear, the fear of the God of Israel. He led worship. Soon it was night. Food was cooked in his place in the morning. After prayers he called the war party to him, four hundred in all, as his army. One lot of 400 was to stay inside the pa with the 2000. And it is said that there were 800 experienced warriors, and with the general rank and file it made up 3000. The 400 stood up, then he instructed the 400 and the 2000 inside the pa. ‘Takaakuku is your enemy. He will come against you to fight inside the pa. Do not come outside; leave the outside for my force only. If he does not launch an assault at you, still stay inside the pa. Don’t follow after me.’ He then summoned his force to come out. They charged up and headed for the enemy who was seen to be putting his companies in place. They stood to perform a peruperu, perhaps the words of this peruperu by Te Whetuiapiti. This is the whole peruperu.

‘I compose this impromptu song, 
I compose this impromptu song, 
I compose this impromptu song to Kupe! 
The man who sailed the ocean and came to Kapiti, 
came to Mana, and landed at Arapawa! 
These are the signs of my ancestor, Kupe, 
the cabbage trees on the estuary. 
I have left behind the land.’

Whakatane lamented, calling out: ‘The land of Te Wharau has been deserted, and the people are lost at the feet of the God, the God of Kakatarau.’

A TRAIN IS DERAILED.

An accident happened to a train in Melbourne, but it was not as bad as the one we reported on last month. This was a short train with only one passenger carriage and fifteen passengers. While the train was crossing a bridge one of the wagons came off the line and dropped into the water. That wagon pulled others along with the carriage into the water. The front of the train had reached the other side and did not overturn because the coupling broke. The carriage with the people inside fell fifteen feet. No-one was killed. The only injuries were a few scratches.

[12] 

CALENDAR : OCTOBER, 1910

Day 3 ● 8h 2m p.m. Day 19 o 1h 54m a.m.

1 S

2 S Nineteenth Sunday after Trinity

Morning Evening

Ezekiel 14 Ezekiel 15

Ephesians 3 Luke 5.1-17

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Twentieth Sunday after Trinity

Ezekiel 34 Ezekiel 37

Philippians 3 Luke 9.1-28

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Twenty-first Sunday after Trinity

Daniel 2 Daniel 4

1 Thessalonians 1 Luke 12.1-35

17 M

18 T Luke, Evangelist

Isaiah 35 Ecclesiasticus 38.1-15

1 Thessalonians 3 Luke 13.1-18

19 W

20 Th

21 F Fast

22 S

23 S Twenty-second Sunday after Trinity

Daniel 5 Daniel 7.1-9

2 Thessalonians 3 Luke 17.1-20

24 M

25 T

26 W

27 Th Vigil, Fast

28 F Simon and Jude, Apostles

Athanasian Creed Fast

Isaiah 28.9-17 Jeremiah 3.12-19 1 Timothy 5 Luke 19.1-28

29 S

30 S Twenty-third Sunday after Trinity.

Hosea 15 Joel 2.1-21

2 Timothy 1 Luke 20.27 – 21.5

31 M Vigil, 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.