Te Pipiwharauroa 152
No. 152
1910/12
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 152, Gisborne, December 1910
‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]
‘Kui! Kui! Whitiwhitiora!’ [The cry of the shining cuckoo.]
THE BIRTH OF JESUS.
Luke 2.1-7
‘In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David.
He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.’
There is set out in these verses the account of the birth of the cherished only Son of God, the Lord Jesus Christ. Every birth is wonderful, the coming of a living soul into the world. But from the beginning of the world there has not been a birth more wonderful than that of Christ. This was a miracle – ‘’God revealed in the flesh’ (1 Timothy 3.16). It is not possible to speak of all the blessings he has given the world; and he has opened for mankind the door of eternal life.
As we read these verses, look at the first, ‘At the time Christ was born.’ It was the time when Caesar Augustus, the first Emperor of Rome, decreed that the whole world should be taxed.
We see in this small matter the great purpose of God. The Sceptre had been withdrawn from Judah (Genesis 49.10). The Jews had been subjected to foreigners and were no longer an independent nation. The time had come for the birth of the Messiah. Augustus had decreed that the world should be taxed and at that time the Christ came.
This was absolutely the right time for the Gospel of Jesus Christ. Only then, after a long time, had the world been brought under the authority of a single ruler (Daniel 2.10). There was nothing to prevent the preaching of the Gospel in every city and every land. The leaders and wise men of the nations had been weighed and their defects had been discovered. It had been found in the accounts of Egypt, Assyria, Babylon, Greece, and Rome that ‘the great thinkers of the world did not know God’ (1 Corinthians 1.21). The world was full of darkness although there were many knowledgeable people in those days. At the right time God came down from heaven to give the strong Saviour. At the right time, Christ was born. (Romans 5.6).
Let us hold on to this thought that all times are in God’s hands (Psalm 31.15). He knows the right time to help his Church. Take care lest we are distracted by anxiety at the events of the time since we know that the King of kings knows the right time to help. ‘Philip, stop questioning the running of the world,’ were words that emerged from Martin Luther’s mouth when he spoke to his friends.
The second thing for us to consider is ‘the place where Christ was born.’ He was not born in Nazareth of Galilee, the home of Mary. The prophet Micah had said that the Messiah would be born in Bethlehem (Micah 5.2), and the birth took place in Bethlehem. One sees in this how God works. He has arranged things in heaven and on earth. [2] He directs the hearts of kings to do his will. He stirred up the heart of Augustus to tax the world, and he directed Joseph and Mary to go to Bethlehem. Neither Augustus nor his agent, Quirinius, thought that they were carrying out the decree of the King of kings. They did not know that they were laying the foundation for the great rule of Christ who would bring into subjection under him at the appropriate time all the kingdoms of the world. As Isaiah said, ‘This is not what he intends, nor does he have this in mind.’ (Isaiah 10.7)
WHY ARE WE CALLED MAORI?
To the Editor of Te Pipiwharauroa.
My friend, Te Waaka Te Ranui of Ruatoki, greetings. I have seen your question in Te Pipi, Number 151, p.7, and your take on that question. It was good and right, but there is a problem with your view. Well, perhaps it matters not how you and I understand it. If I take up your question, never mind if my answer is inadequate, perhaps there is someone else who can give a good, accurate, and clear view on it. This was your question:
“‘Why are we called Maori? My take on it is this. When Captain Cook came to Turanga he had used up all his potatoes – only four remained. He asked the people there if they had any potatoes. The people said that they had something similar here. Captain Cook said, ‘What are they called?’ The people there said that the name of these things was ‘maori’! [Williams p.179 – a variety of kumara etc.] Then Captain Cook said to his companions, ‘These people are Maori.’”
You say that it does not disturb you that the Pakeha gave us the name of the native potato. But, my friend, you appear to give two answers to the question you posed, insofar as you say afterwards, “My old men of Matatua observed that the white faces of the Pakeha were like the white in my clothes and so I called them ‘Pa-ke-haa’. That thing was of harakeke [flax], so that a white person was called by someone, a pakeha, a harakeke.”
My friend, I have to say that to me your account is a story, folklore. I remember, in my ignorance, that Maori had no potatoes, but Captain Cook and those who came after him brought this food. For another thing, I had not heard that ‘Maori’ was the name of a potato or that Captain Cook was mad, since in his question, according to you, he asked, ‘What is this thing called?’ and he was told by those people, ‘A Maori.’ Then Captain Cook said to his friends, ‘A Maori.’ It is like a man questioning a horse and being told it is a horse, and then the questioner saying, ‘This thing is a cow.’ That’s what it is like. Another of your explanations is to do with white clothes: because the colour of the Pakeha’s face was white like clothes he was called Pakeha. Had the Pakeha been called instead perhaps Pake [a rough flax cape], Pora [a course shaggy cloak], Tarahau [a rough kiekie cloak], Paepaeroa [a cloak with ornamental borders], or Mahiti [dog tail cape] you could have given the same take on the origin of the name. I have said enough, my chiefly friend. Do not be distressed at my words of criticism of your explanation, and it is for you to make me sad if you discover something wrong and criticize me and write a word of explanation and all will end well. Now I shall begin to answer the question.
Maori.
This name ‘Maori’ comes from a long time ago; the word was used before Captain Cook in the form ‘maori water’. When there was no salt in the water it was called ‘maori water.’ When there was salt in some water it was called ‘sea water.’ From our ancestors Wakarara and Pakira until the coming of Captain Cook there were ten generations, and it was one of them who said, ‘You cannot defeat me because they used sea water when you were named.’ The other said, ‘I will not let you live because when you were named they used fresh water.’ This gave rise to the saying about the calmness of the salt sea: ‘Alas, it is calm as if it were fresh water.’ The Maori word is used for easy things as in the saying, [?Ehara he mea maori noaiho; ehara he tohunga maori noa. - ?It is not easy; he is not an ordinary expert.’]
The maori is something belonging to the land. A shag at sea is called a salt-water shag; that on land is called a fresh-water shag [wai maori]. I believe that this name, ‘Maori’, comes from a long time ago. Those living in the Chatham Islands were the Moriori (Maoriori). Also, this name ‘Maori’ is like the English word ‘native’ - the people of the land. The native [ancient] taro was called ‘taro Maori’. Some taro was taken by the Pakeha, by the soldiers, so it was called soldiers’ taro. Likewise, the native [indigenous] kumara was called ‘kumara Maori’. Likewise the native [indigenous] rat was called ‘kiore Maori’. Likewise the old dogs were ‘kuri Maori’ – native dogs.
When the Pakeha arrived on this island there was no Maori potato. The food was the edible fern root [paratawhiti]. The potato arrived with the Pakeha. Ngati Porou tried eating the potato. When they tasted it they found it as sweet as the fern root and the people spoke of it as the sweet fern root [parareka]. Consequently the name of this food amongst Ngati Porou is parareka. You all call that food taewa [potato]. In Waikato that food is called a riwai, in Ngapuhi a parete, amongst us a parareka. Enough, now I shall try to answer the question.
Pakeha.
The Turehu [cf. White – Ancient History of the Maori vol.3, p 115] were a white people spoken of by the elders, [3] who also knew them as urukehu [light-haired]. Other names given to the Turehu were Patupaiarehe [sprite, fairy] and Pakepakeha [Williams p.252 – imaginary beings resembling men, with fair skins]. I say that this is the reason why the people with fair skins were called Pakeha. There is a wild turnip which is white and which Ngapuhi call a keha [pale, whitish]. When the turnip is grown a screen is built to enclose them; the name of this screen is a pa keha [turnip screen]. Amongst Ngapuhi the puruhi [flea] is called a keha.
Enough for my understanding. It happens that the people of Motu have the correct understanding. I’ve set down here my understanding of Maori – it has been used from ancient times and it refers to ordinary things, to things associated with the land and the people of the land. The Pakeha are Turehu – light-skinned. The new people were seen to be white-skinned like the Turehu and were mistakenly thought to be Turehu, Pakepakeha. They were also a people who came from the sea, from beyond the territory of the Maori. So I answer with stories and legends. They may be laughed at by those who read them, the laugh may de derisory, but never mind.
Nikora Tautau.
Tolaga Bay,
Uawa on land.
AOTEAROA AND TE WAIPOUNAMU [THE NORTH AND SOUTH ISLANDS].
The people of Aotearoa busy themselves with envying those of Te Waipounamu, and those of Te Waipounamu, in turn, those of Aotearoa, as if they were different peoples from one another. If the Government gives some money for some large projects for Aotearoa the members for Te Waipounamu argue about it, and if it is given to the other the first one queries it. This is how they do things. But it is not as if there is an end to this disease, there is nothing more important than this, and it is perhaps right to say that envy is a serious illness here in New Zealand. It is, as the words of Scripture put it: ‘The hand of the elder brother is raised against the younger, and that of the younger against the elder.’ Auckland is envious of Wellington, Taranaki of Auckland, and Napier of Gisborne. There also some other towns which take up that attitude. But the most important thing is that the two islands take account of each other. But if one looks at the help given by the Government to each formerly and up to the present one sees that Te Waipounamu is the more favoured son. There are longer railway lines there than here as well as fine roads. If one looks at their comparative value now one sees that the right thing to do would be that more of the Government money should be used for Aotearoa than for Te Waipounamu. Indeed that is what these figures show us. Last year the value of produce from Aotearoa was £13,309,000 and from Te Waipounamu, £8,612,000. Formerly Te Waipounamu was a rich place but now there are fewer ways of making money than in former years. The Ways of making money in Aotearoa are increasing.
If one looks at the value of land one finds that Aotearoa is in front. In 1891 the value of the land in Aotearoa was £57,441,115 and in Te Waipounamu £64,783,914. In 1909 the value of Aotearoa had climbed to £160,917,161 and that of Te Waipounamu to £110,598,861, that is, the increase in value over nineteen years of Aotearoa was £103,476,046 while the increase for Te Waipounamu was £45,814,947.
If one looks at the number of people, one finds that Aotearoa comes out on top again. In1891 there were 281,726 people in Aotearoa and 344,932 in Te Waipounamu. The 1906 census showed 476,939 people living in Aotearoa and 411,649 in Te Waipounamu.
If one looks at the occupations in the major towns of these islands one see that Aotearoa is again on top. The businesses in the town of Auckland have increased in number by 180 per cent over 28 years and those of Wellington by 160 per cent. The two major towns of Te Waipounamu have seen increases of 37 and 26 per cent.
These figures show us the situation in our two islands and the justification for Aotearoa getting more help from the Government because it is the part of New Zealand with the greater prosperity and more land, people and businesses.
THE HORSE AND THE MACHINE.
It is said that when the machines increase in number the horses will die out, they will be taken away, and the machines alone will do the work. We believe in our hearts that this saying is right but when we look at the land that is being largely worked by machines we see that the number of horses is increasing and not diminishing. America is the foremost of all the countries in using machines for all kinds of work, and the number of horses there at the beginning of this year was 21,040,000. The number last year was 13,537,500, an increase of 7,502,500 over last year.
♣♣♣♣♣
A cow that chews its cud is a cow that produces milk.
[4]
OUR INHERITANCE IN THE CHURCH.
The Church and the Creeds.
At the beginning of the Church we see the believers living as a group. The thing that brought them together was their one faith. At first there were only the disciples of Christ; afterwards those who were baptized on the Day of Pentecost joined. It was said of them: ‘All who believed were together and had all things in common, they broke bread from house to house and ate their food with glad and generous hearts.’ (Acts 2.44-46) It was also said: ‘They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.’ (Acts 2.42) In his final exhortation to his disciples he said that he would go with them to help them. ‘Go and make disciples of all nations … teach them to obey everything that I have commanded you.’ (Matthew 28.19-20) At the end of forty days after his resurrection he gave this commandment to his disciples. During that time he had appeared amongst them many times ‘speaking to them about the things of the Kingdom of God.’ (Acts 1.3) We know that these commandments and all the previous teachings were the things that they had to teach all nations.
The disciples certainly obeyed these commands of Christ and they taught as he had instructed, so that it was said of them: ‘They devoted themselves to the apostles’ teaching.’ The Apostles taught the Jews, but when we look, we see that Paul gave similar instruction to the Gentiles. Speaking to the elders of Ephesus he said, ‘I did not shrink from declaring to you the whole purpose of God.’ (Acts 20.27) To the people of Corinth he said, ‘I handed on to you at first the things I received.’ (1 Corinthians 15.3) To the people of Rome: ‘But thanks be to God that you, having once been slaves of sin, have become obedient from the heart to the form of teaching which was delivered to you.’ (Romans 6.17)
From these statements of the Apostle we see as it were that there was one message taught by them to all nations and they were not to shrink from holding to that message.
Some people say that the teaching the Apostles gave to the disciples was not clear. It is indeed the case that it was not as clear as it is in contemporary expressions, but it was clear to them then. Although their belief was not as clear as it is to us now we must not think that they did not have the one belief. There are words throughout the letters which show us that they believed. These are some of the words:
The Faith, (Galatians 1.23).
The Message about the Cross, (1 Corinthians 1.18).
The Tradition they have Received, (2 Thessalonians 3.6).
The Good Thing given to you, (2 Timothy 1.9)
The Truth, the Church being its Pillar and Bulwark, (1 Timothy 3.15).
The Teaching of Christ, (2 John 9).
The Faith that was Once for All Entrusted to the Saints, (Jude 3).
These words are not very well understood by us of the present day but they are as it were at the centre of their faith, what they were accustomed to teaching all nations. And we are able to say that it was at a time when some of the Apostles were alive that this faith was laid down for them to teach the nations and for their pupils to take to heart. It is this faith which was spoken of in Romans 6.17 where it is said that they were taught a Form of Teaching. It is perhaps that faith that Paul speaks of in 2 Timothy 1.13: ‘Hold to the standard of sound teaching which you heard from me.’
In practice it was the words for the administration of their baptism laid down by Christ – ‘In the name of the Father, the Son and the Holy Spirit’ – which provided the foundation for their faith. Since this was their example it is understandable that they added some words of explanation about the works of the Trinity – explanations of God the Father’s creation of the world, about God the Son’s redemption of all people, and about the Holy Spirit’s work of sanctification. In this fashion a creed for all the Churches was laid down in the 100 years following the death of Christ, like the creed we hold, the creed of the Apostles. Three hundred years after the death of Christ false teaching arose in the Church. To outlaw this teaching a broad creed for the whole Church was laid down. The Nicene Creed was compiled by the Council held at Nicea in 325, but in 451 the meeting held at Chalcedon saw all the Churches confirming this creed. When it ended this creed was approved [5] by all parts of the Church in the General Synods. This creed was very good as a response to the false teachings that had arisen, and those teachings cannot be revived now. Not all the teachings of Scripture could be contained in this creed, but when it came to the things which had given rise to the creed it gives a clear response, and one need not look beyond the creed for different answer to those things.
The Church in New Zealand obviously has an interest in this part of the inheritance of the Church at large because this creed is recited by the congregation at every celebration of the Lord’s Supper. The Apostles’ Creed is taught to all people coming to be baptized and also to those coming for confirmation. It is also said at all services of Morning and Evening Prayer, and the clergy are instructed to read it to those who are ill and to ask if they believe those statements.
The benefits of a clear creed that has been set down in a book and which the people can hold to and affirm, are:
1. It gives us a true account of the nature of God. It is also a proclamation by our lips of what we believe in our hearts – it sets out the articles by which we are saved. We are also told, ‘If you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved.’ (Romans 10.9)
2. It is evidence of the universality of our faith. This was believed by those of old and passed down to us, and it is believed by all people in all places.
3. It cautions us to hold on to all the aspects of God pointed out to us in the Scriptures. It is human nature to hold on to the good things and those that are clear and to discard the things that are unclear. The soul dies when that aspect is lost. To prevent this happening to a person’s soul it is good to have such a depiction of the faith, one which shows the light and the dark aspects of God.
4. It serves to guide faithful people in their reading of the Scriptures. The means whereby a person is saved are set out in the Bible, therefore it is right that a person should read it. But his reading will be profitable if he reads with a believing heart and not with the heart of a person seeking an argument. For this reason it is right to say that it is good to have a clear creed to guide us as we seek to understand the Scriptures.
SAMUEL MARSDEN.
To the Church Missionary Society.
We ended the story of Mr Marsden in the last issue of Te Pipi with the account of how the Pakeha killed Te Pahi for the massacre of the Boyd. Mr Marsden spoke further words about the Boyd massacre. When Mr Marsden’s ship arrived in the Bay of Islands it was not able to enter because of strong winds. He went on shore with some of his companions. When he returned to the ship many of the chiefs went with him and they all slept on board the ship. On this occasion they spoke of the coming of Mr Marsden to make peace between the peoples of the Bay of Islands and Whangaroa.
‘In the morning one day the ship was unable to enter because the winds persisted. That day I went to the island. There I learned that the Whangaroa war parties had arrived on the mainland. They came to mourn for a chief who had died. I thought that it was a good time for me to go amongst that war party to make peace and to bring an end to the conflict between these two large tribes. I shared my thoughts with Ruatara but he was not optimistic because he had met with them only in battle and could not envisage how they would relate in a time of peace. His response to me was that he did not like my idea. When I argued with him he consented. There went with us Hongi, Korokoro, Nicholas, Kendall, King and Hanson. When we landed the company ran and we continued on with Ruatara in front. When Ruatara reached them the company stood still and we called out to them. When I arrived Ruatara fired off his two pistols and the war party also discharged the powder in their guns. I knew that this was a sign of peace. One of the chiefs of that party was a man who had stayed with me in Paramatta and whom I knew; he was known to the Pakeha as George. We spoke together for a long time and I asked them why they had attacked the Boyd. This was their answer. Some of them, including George, were at Port Jackson. When they returned they travelled on the Boyd. They worked on the ship just like the sailors. At sea George fell ill, whereupon he was whipped by the captain for being lazy. [6] He told the captain not to whip him as he was a chief. [The captain] did not listen and cursed him. When the ship arrived his tribe saw that his back had been slashed by the biting of the whip. This angered the tribe and they struck down the people on the ship. This was the cause of that killing. I saw from this account that Te Pahi had no part in this trouble and that he had been killed for no fault by the Pakeha.
By the time our discussions had ended it was evening and I had not yet fulfilled the object of my coming to that tribe. I had arranged to return to Hongi’s tribe for supper. I told the Whangaroa chiefs that I was going to supper and when that was finished I would return to them and sleep there in order to finish the greater part of our conversations. When we arrived at Hongi’s company he had made supper for us and he had taken great care with preparing the place where we ate. After supper, Ruatara returned to the ship and Nicholas and I returned to the Whangaroa party. After supper, George’s party entertained us. They performed haka, they engaged in combat demonstrating the ways they fought, and they showed us how to wield the patu. When we arrived back our conversation returned to the Boyd. My desire is to bring peace to these tribes. Only this will make possible the fruitful work of the missionaries amongst them. George described to me the situation of the Boyd and also said that he had distributed the guns and some of the other goods on the Boyd to his people. He said that his father and five others died on board the Boyd. Guns and powder were being brought up and when they arrived a match fell into the powder and in the explosion they all died.
When these talks ended I turned the conversation to the evils of warfare. I told them that much good would come to them if they made peace; they would be free to cultivate the land to grow wheat and other foods. When the Pakeha began to come amongst them it would be easy to get the things needed to cultivate the land. I said to him that the Pakeha would certainly help them to cultivate their lands if they gave up killing people. Only in this fashion will they grow into a great people. He said that he did not want to fight, and it would be good to make peace if it could be done. We then turned to talking together of the situation of New Zealand and its people, and of the situation of Port Jackson and its people, for he knew how the Pakeha lived there. Then I said to him that they would be the same if they set about improving their lands and learnt the good practices of the Pakeha who had come to them.
He understood all that I said and said that he had a great desire to follow my counsel. Night was upon us and people went to sleep in their encampments. It was past eleven o’clock when Nicholas and I lay down in our greatcoats beside George and his wife and children. He had said that we were all to sleep together. I did not sleep that night. My head was full of thoughts about my situation, sleeping as I was amongst those people who had killed people. I looked at the sky where the stars shone, at the sea as smooth as an inland lake, and at the host of spears shining beside the two of us, and at each person sleeping amongst the grass. It was a wonderful thing that my friend and I were amongst cannibals who had killed many Pakeha and who had eaten some of them. At three in the morning I got up to look at the Maori sleeping in the grass like a flock of sheep. When it was light, Ruatara arrived in a boat to fetch the two of us. I invited the Whangaroa chiefs to come on board our ship to have breakfast. I said to Ruatara that I wanted to give them some small gifts. Whereupon he said that I should be careful about the gifts I gave lest one be better than another and it become and occasion for jealousy, and that I should begin with the principal chief. I gave axes, fish hooks, and clothes. I introduced the missionaries to them and explained their work: Kendall would teach their children; Hall would build houses, boats, and other things they wanted; King to spin fishing lines; and Hanson was the captain of the ship which would bring the things they wanted from Port Jackson. This being done Ruatara, Hongi, and Korokoro shook hands with the Whangaroa chiefs and touched noses. My heart rejoiced to see these longstanding enemies shaking hands and I pray that this peace will be firmly established. At the end the Whangaroa chiefs went ashore. All this was achieved because the southerly wind was against us.
♥♥♥♥♥
Only a skilled person should milk new cows so that those cows do well at all times.
Hard work is good for a cart-horse stallion and for the mares as well to ensure that they are strong when it comes to giving birth.
[7]
A NOTICE
Diocese of Waiapu.
Hui Topu
The Hui Topu of the Diocese of Waiapu will be held at Waiomatatini on 19th March, 1911.
A W Waiapu,
Bishop.
A NOTICE.
The area affected by this notice begins at the Uawa River and ends at Tarakeha. A meeting house is to be dedicated at Horoera in the Parish of Te Kawakawa in the month of March. The day will be notified in the edition of Te Pipiwharauroa which comes out in January and it will be published in the invitation. It is done in this fashion so as to make those aware who may be contemplating calling hui here from February until March.
SOME WORDS ABOUT THE FARM.
Time and manure, two things the value of which is not fully appreciated.
Fresh water, cinders, and crushed small shells beaten together until they are soaked can be given to chickens as frequently as corn.
It is extremely satisfying to grow calves from when they are small until they are mature.
Do not let aggressive cows into the herd. If they get into the yard they will attack others. Such cows are of no use and sometimes good cows have been killed by being attacked in the yard.
If the calf is taken away while the mother is feeding it, half of the benefit from the mother is lost. No benefit comes from treating a calf like that.
It is a very good thing for the cow if there is a restraining rope and a regular milking time. In this way one gets much milk.
Rape is a good food for calves. Even though the paddock may be small, if the land is fertile they will be able to feed off the rape for a long time.
If the work required of the cart horse is too strenuous before long it will die. The skilled person will not overwork it and much work will be accomplished and the horse will work for many years.
Most of the calves whose bits are cut off when they are small will not bear calves. Such cows should be sold to the butcher who will remove the hides from their backs. [i.e. Male calves that are castrated when young will not breed and should be sent to the butchers for skinning. - Barry Olsen]
THE DOMINION’S EXPORTS.
The value of produce which left the Dominion is November, according to the Customs, was £1,041,183. The value of the exports in the same month last year was £1,070,461. The value of all the exports from the Dominion for the whole of this year up until 30th November was £20,223.129; last year it was £17,856,545. These are the products and their values:
Butter £268,728
Cheese 81,808
Beef – frozen 1,875
Mutton – frozen 23,132
Lamb – frozen 2,360
Wheat 26,088
Oats 2,606
Potatoes 101
Flax fibre 28,896
Rabbits 13,237
Flax 1,518
Kauri gum 30,948
Corn and other fruits 312
Hops 2,814
Cowhide 10,740
Sheepskin 31,994
Oil [?Fat] 18,390
Sawn Timber 55,829
Wool 295,099
Gold 144,768
●●●●●
In the war between France and Germany in 1870 the French captured two Germans and sent them to a place where they were imprisoned. In these days they have returned from prison and it has been found that they were not guilty. They had been in prison for forty years. When they found their wives, one had been remarried for four years. The French Government has been asked to recompense these men for all that happened to them.
[8] CALENDAR : January 1911
Day 1 ● 3h 51 a.m. Day 15 o 9h 6m p.m. Day 30
1 S The Circumcision
Morning Evening
Genesis 17.1-9 Deuteronomy 10.1-12
Romans 2.1-17 Colossians 3.8-18
2 M
3 T
4 W
5 Th
6 F The Epiphany Athanasian Creed
Fast
Fast
Isaiah 60 Isaiah 49.13-24
Luke 3.15-23 John 2.1-12
7 S
8 S Sunday after Epiphany
Isaiah 51 Isaiah 52.13 & 53
Matthew 5.13-33 Acts 4.32 – 5.17
9 M
10 T
11 W
12 Th
13 F Fast
14 S
15 S Second Sunday after Epiphany
Isaiah 55 Isaiah 57
Matthew 9.1-18 Acts 13.1-26
16 M
17 T
18 W
19 Th
20 F Fast
21 S
22 S Third Sunday after Epiphany
Isaiah 62 Isaiah 65
Matthew 13.1-24 Acts 13.1-26
23 M
24 T
25 W Conversion of St Paul
Isaiah 49.1-13 Jeremiah 1.1-11
Galatians 1.1-11 Acts 26.1-21
26 Th
27 F Fast
28 S
29 S Fourth Sunday after Epiphany
Job 27 Job 28
Matthew 16.1-24 Acts 17.1-16
30 M
31 T
RULES OF TE PIPIWHARAUROA
1. Te Pipiwharauroa is published monthly.
2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.
3. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.
4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.
5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.
A NOTICE
To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
Prayer Book with Hymns, soft cover 1/6
Prayer Book with Hymns, red cover 2/-
Prayer Book with Hymns, hard cover 3/-
Prayer Book with Hymns, superior cover 4/-
Hymns -/6
I will pay the postage to send the books to you
H W Williams,
Te Rau, Gisborne
People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.
Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.
New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.
Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.
Printed and Published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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