Te Pipiwharauroa 153

Te Pipiwharauroa 153

No. 153

1911/01

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 153, Gisborne, January 1911.

‘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 Caesar 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.’

A believer should think about how God manages the things on the earth. Do not be bewildered by the actions of the kings of the world. Hold on to the idea of the hand that reorders what people do so that they do his will. All the kings of the earth – an Augustus, a Quirinius, a Darius, a Cyrus, a Sennacherib – are men who are using the authority given them by God to do his will. If the rulers of the world stand up for the Lord then they will have comfort from the sayings of Solomon. Here is one of them: ‘He is righteous to the righteous.’ (Proverbs 15.8)

The third thing for us to look at is ‘the way Christ was born.’ He was not born in the home of his mother but in a very different place, an inn. He was not placed in a bed carefully prepared for him but ‘in a manger, because there was no place for them in the inn.’

We see here the grace and the humility of Christ. Had he come with all his great authority and with his Father’s angels, had he lived in kings’ palaces, then people would have been amazed. As it happened, his making himself insignificant, as is the destiny of a person of low degree, demonstrates a love beyond our understanding and of which we cannot speak. Let us not forget that by Christ’s diminution of himself he enables us to participate in the glory of God. By his life of suffering and by his death he provided a way out of our sin. He was not rich from the time of his birth until his death but he became poor so that by his poverty we might become rich. (2 Corinthians 8.9)

Remember this lest we despise the poor. That condition has been honoured by the Son of God, in his assuming of that attribute. God does not praise appearances. He looks at a man’s heart and not at his wealth. Let us not be ashamed of the cross of poverty if that is what God pleases to bestow on us. It is right to be ashamed of living godlessly or grasping greedily after possessions, but there is no shame in being poor. The flesh does not like a dilapidated house or a hard bed, but that is where Christ is found. More people’s souls have fallen away because of possessions than because of poverty. If the tentacles of the love of money begin to stretch throughout our hearts we should remember the manger in Bethlehem and the One who lay in it. By thoughts such as these we will be lifted out of many temptations. Let us hold on to these thoughts on the birthday of our Lord and every day also in the new year that lies before us.

This is the continuation of the article that appeared in the December issue of Te Pipi.

[2]

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.

OUR INHERITANCE IN THE CHURCH.

The Church and the Bible.

We have seen that the Church is a community of people. That Church holds to the things revealed by God. We have also seen that from the beginning the Church has summarized the main features of God’s revelation and those summaries have become creeds. Now we turn in our article to the attitude of the Church to the Bible.

In the beginning the Church of Christ kept to the Covenant of the Jews – the Old Testament – in which were seen the nature of God and the prophecies of the coming Saviour. The Church did not have a single book of its own; Christ wrote nothing to leave to his disciples. Christ’s work was to teach the promoters of the Church orally; when they understood, his work was done. Nor were the Apostles’ books written before the Ascension of Christ. That there were some written before is shown by Luke 1.12. The Apostles’ practice, and that of their disciples, was only to preach the faith and to back it up with their works. They did not at first turn to writing.

Afterwards it was realized that Christ might not come again soon, while his Apostles were alive, and then it was thought that it would be very good if those who knew would write down the things done by Christ while he was in the world. One reason why it was thought right to write things down was lest the speakers added material and the essential truth was lost. Another reason was that very many of the local people were turning to the faith and the Apostles were not able to go to all those places. For these three reasons the accounts of what Christ did in this world were written down. Because of troubles and disputes and other difficulties amongst Christians and when their towns were far away the Apostles began to write letters.

For these reasons the Gospel of Matthew was written for Christian Jews, the Gospels of Mark and Luke for the Roman and Greek Christians – these two were based on the accounts of Peter and Paul, and afterwards the Gospel of John for the whole Church. Afterwards an account of the beginnings of the growth of the Church through the preaching of the Apostles was written – this was the Acts of the Apostles and it was written by Luke. Twenty-one letters were written at that time. Of these, 13 were by Paul, 2 by Peter, 3 by John, and 2 by the Lord’s younger brothers – 1 by James, first Bishop of Jerusalem, and 1 by Jude. It is not known who wrote the Letter to the Hebrews. The last book is Revelation, written by John.

The first reason for these books being approved by the Church was the people who wrote them. But this was not the only reason why they were approved. Another was that the whole Church agreed with the quality of those letters, the Church of those days and also the Church in later times. The Church of later years was at one in finding that these letters rightly addressed the wrongs of their areas. The large Councils of the following 300 years confirmed the books of the Canon. To what use are these holy books put by Christian people and also by the Church? As the matter is studied it is found that they are very good

(1) for teaching a person about his religion, and

(2) as an authoritative reference for deciding conflicts and other troubles that arise.

I. The New Testament is good for teaching a person about his religion. What is required of a Christian is that he follows the example of Jesus Christ. While he is in this world, according to Paul, he is ‘to seek those things that are above, where Christ is seated.’ (Colossians 3,1) In his conduct ‘he is to lead a life worthy of God who has called him into his own kingdom and glory.’ (1 Thessalonians 2.12) There is no greater example for a Christian person to follow, and he will achieve this by learning about his works spoken of in the Gospels and also from the instructions given by the Apostles in the letters. Were there only the Creeds – the Apostles’, the Nicene, or the Athanasian – for a Christian to adhere to and no New Testament, he would not be able to follow the example of Christ. [3] Although it has been said (See Chapter II) that the Creed is good as a guide to a person as to how to read the Scriptures correctly, that Creed would be no good were there no Scriptures to explain the things within it. Therefore, the words of the Gospels together with the instructions of the Apostles in their letters serve to explain the obscure teachings of the creeds, and then it is good that a person may have a firm faith in those things.

II, The New Testament is useful as an authoritative reference for deciding conflicts and other troubles that arise. When false teachings spring up in the Church, like those that arose in the past, the New Testament is brought in to confirm what is right and to condemn what is wrong. When a new teaching arises which is not in conformity with the teaching of the Scriptures it can always be shown to be wrong. The whole faith has been given to the saints. In all the troubles that came upon the Church in former times it was left to the Scriptures to decide what was wrong.

Why should we treasure these books which were written after Christ, and the letters written by the writers to deal with matters which arose in the Church of their time and to pass judgement on the disputes which were arising in the Church? Because of the wonderful preservation of these documents and because they show us the things that were needed by the Church at its beginning. The Gospels show what Christ was like, his teaching and the great works he did. The Acts of the Apostles and the letters show the beginning of the preaching by the apostles of the Gospel of Jesus Christ. Since no new teaching had arisen differing from what had been taught before these letters were written, all these writings are good for judging such things.

From these articles we have written the nature of the Church in the Scriptures is clear.

I. It is the guardian of the Scriptures. The question is asked of Paul: ‘Then what advantage has the Jew?’ This was his answer: ‘Much in every way. For in the first place the Jews were entrusted with the oracles of God.’ (Romans 3.1-2) That was the Old Testament, the Bible of the Jews. The Christian Church has the same relationship to its Bible – it has been entrusted to it. It is the guardian, and since it is the guardian it must see that each person knows the stories in that Bible, and it must not keep it from the congregation – that was not the practice of the Early Church.

II. It has authority when matters of faith are in dispute. It has been pointed out above that only the Scriptures can decide such matters. There is no customary way of seeking such decisions whether by great Church Councils as in former times, or by a General Synod of the Church, or by some means known to be right in the Church – but the important thing is that, whether it be by meetings or by wise men, their decisions must be in conformity with the Scriptures. This was the practice of the Church in the beginning: when a major meeting was held the Bible was placed on a stand and set up in the centre. This was done only where matters of faith were in dispute and not for small issues relating to ways of improving the work of each church. Such things were left to each church to arrange. It was never going to be possible to achieve uniformity of practice in all parts of the Church.

It is important that we remember that there is a difference between the authority to make judgements on disputes in the light of the Scriptures and the authority of each Christian to read those Scriptures and that of a person or group of people to create a new religion for themselves from the Scriptures. This was something that gave rise to the multiplicity of troubles following the dereliction of the main Church – at the time of the Reformation. In this way the many denominations have arisen. This was not the way of the Early Church. If this was right then Christians today would be in a better position that those in the past since their understanding of the teachings of the Scriptures is so much greater. The right practice is that exemplified by the Early Church which was to assent to the Creeds which had been laid down and to use them as a guide to reading the Scriptures. In this way the Scriptures will be perceived as explaining the Creeds.

♥♥♥♥♥

The Primate, the Presiding Bishop of New Zealand, is Bishop Neville of Dunedin, the longest-serving of all the Church of England bishops. In June 1871 he was consecrated to be Bishop of Dunedin. In the coming June he will have been Bishop for forty years. He is the first Bishop of Dunedin while there have been four Bishops of Waiapu [?ka toru o etahi katoa].

[4]

WHY ARE WE CALLED MAORI?

To the Editor of e Pipiwharauroa.

Please send out these words in support of Nikora Tautau’s explanation of the question put by Te Waaka Te Ranui of Ruatoki in Number 151. Perhaps he will see Nikora’s answer in the recent December Te Pipi. That is, Te Waaka, the understanding of the elders here of ‘Maori’. That is a name from olden days, just as the Pakepakeha comes from the Turehu [cf Te Pipiwharauroa 152]; the language was referred to as a 'hoihoi’ [noisy] or a 'kihi’ [hissing - unintelligible] language. But let us not go on. As for the name given by the Pakeha – you are called a Maori, but not here in Turanga. There are different words heard here. When Captain Cook’s ship [motu] arrived in Turanga – a ‘motu tawhiti’ [cf Williams – motu] was the name given to the ship in ancient times by the people at the time Captain Cook arrived. Captain Cook asked about the food the land provided. He had an interpreter called Tupaea. The names of all the foods from overseas were mentioned. The Maori replied that they had none of them, only the kumara. Captain Cook said that this was a land without food and he called Turanga, Poverty Bay, the bay without food, and it retains that name. When Captain Cook arrived at Uawa the Maori paddled out in their canoe. Captain Cook asked the name of the land, pointing at the land with his hand, The Maori thought he was asking the name of the wind and answered ‘a Taraki sic’ [Tarakaka – Southwest wind]. Captain Cook thought that was the name of the land and called it Tolaga Bay. He proclaimed these names and they are still on the map. The Pakeha gave us the potato with instructions for its cultivation saying that it was a good food. The Maori gave it the name of Para because it was similar to the food of this land, the Paratawhiti [cf Williams p.265 - a large fern cultivated for its edible rhizome]. It was planted and grew to maturity and when it was dug up it was found to be very good and it was then called ‘the good Para’ [Para pai], ‘the large Para’ [Para nunui], ‘the big Para’ [Para kaitaa], and ‘the huge Para’ [Para whakahara]. It was cooked in the fire and when ready, it was squeezed, handled, broken open and the flouriness was discovered so the comment was made that it was ‘floury Para’ [Para maangaro]. When the fragrance of it reached the nose it was then call ‘the fragrant Para’ [Para kakara]. When it was eaten it was sweet and then it was called ‘the sweet Para’ [Para reka]. Those names given by the elders here then go back to those times, the time of Captain Cook. One person calls it a Taraka, another a Waeruru [Williams – a variety of potato]; these were the potatoes [parareka] in the past. Subsequent ships brought potatoes and other names – Paapaka [Williams – a potato with dark flesh], Aaniwaniwa, Taewa, Pokohinu, Riiwai, Parakookako, Rokeroke, Apetaonga, Huamangoo, Waiti, Karamu [Williams – red-skinned variety of potato], Kapetana, and many others. [Where they appear in the dictionaries they are defined as ‘a variety of potatoes.’ – Barry Olsen] It is thought that those names were originally English but were pronounced differently when spoken by Maori. But the generic name for all of them is Parareka. The same thing happens in English usage, with the people from whom we got the food, in that the there are varieties of potatoes but the generic name is potato. It is the same with Maori Kumara. There are many types of kumara, each with its different name, but there is the one common name, kumara. It is the same with the Maori Taro. There are many varieties, each with its own name, but the generic name is the Maori Taro. It is the same with the Maori Hue [gourd] and the Maori Korau [Williams – turnip or similar roots]. The pumpkin and many other gourds, the turnip and other root foods, were brought by the Pakeha and so they are called Pakeha Hue [gourds] and Pakeha Korau [root foods].

The Maori used Maori forms of the the Pakeha names, as Nikora said in explaining the sayings of the elders here. In these days December, January and February are used instead of their recitation of the seasons, their presentation of the annual cycle, for they used to say, ‘Rukiterangi goes down.’ The fruits of the earth, of the fresh water and of the sea were plentiful at that period. When the appropriate nights came, a Tangaroa [the seven nights of the lunar month], known as Whaitiripaapaa, people looked to see if it was calm and without wind. Before dawn when the morning light had not yet appeared they set sail lest the strong land breeze, the Taraki, sprang up. They sailed off and when it was daylight and they reached the open sea they floated and let down the anchors and fished for tarakihi. When the sun was high they saw a canoe paddling towards them; it was coming from beyond, from a distance. The canoe was long with many people paddling on each side, with rows of men in the middle and with the fugleman and the man in the stern standing. It was like their Maori canoes floating there. The people were afraid thinking it was a war canoe. But they remembered that no war canoe would be paddling here. That canoe came close and the paddlers took their paddles on board. The fugleman and the man in the stern sat down. The man in the prow stood and let down the anchor. It floated across just like theirs. They saw the length of the canoe and the many people in it. The people at the sides were at work with their lines. When they were baited they threw them into the sea. And straight away they hauled them up with four, five or six fish on the hooks of the line. It was the same for both sides. These Maori were not afraid; they were happy to catch the fish [5] and for all the people of the canoe to fish. The man in the stern said to pull up our anchor and they paddled there to the place where the tarakihi were being caught in abundance. As the canoe was being paddled closer those people were rolling up their lines. The Maori canoe went on and they were able to see what these different people were like. The man at the bow of that canoe stood to pull up the anchor and all the people in the middle seized the main rope. All the people in the canoe uttered these words as they raised the anchor:

Ka whakatakotoria ki
Te ika te wa o tu.
E kote taeo tu.
E kori rari. (sic).

[?We have lain with the fish

in the place of Tu,

the place to which Tu comes

where the butterfish wriggles.]

The anchor was hauled up, they grasped their paddles, they all bestirred themselves, lifting up their voices. They heard something like this:

Pakepakeha pakepakeha
Hoihoihii hoihoihii
Hihihii hihihii.

They were also able to see clearly what these people were like. They were fair-haired, dusty, white, albino, with red like red ochre – such was the appearance of the faces. They turned the canoe and paddled off in the direction from which they came. On board the fugleman was standing along with the man at the stern. It was not long before they had risen above the sea and the crew just rowed up in space until they disappeared into a cloud. The Maori realized that these were Ghosts [Turehu], Fairies [Patupaiarehe], Spirits of the Dead [Apaarangi], Spirits of the Stillborn [Atua Kahukahu], and Whistling Spirits [Koowhiowhio]. There have been many sightings before and after. That ghostly people have been caught out doing their haka. The name of the place where they did their haka is ‘The Haka of the Spirits.’ The canoe was seen before the arrival of Captain Cook’s ship. The old men and women saw [him coming] and called out, ‘A ship, a floating ship from afar! Indeed it is floating towards us.’ They looked at the sails and called out, ‘Look, the sails of the ship sailing here are like clouds in the sky.' When the sails had been lowered and reefed they could see the masts; they saw the masts, the beams and the rigging. They called out again, ‘That floating island is like a grove of trees lifted from the shore and placed on the sea.’ When the ship’s boat set sail, they cried out again, ‘The canoe of the island standing there is sailing here.’ As it drew near they saw that there was no bowsprit of sternpost, and that they were facing towards the stern and that the oars stretched out sideways into the water. Then it was said, ‘The canoes of these people paddling towards us are [?reti - ?rafts] – retireti. They began to be afraid. When they reached land, they saw what the Pakeha was like, said that they were spirits, were frightened and fled. The Pakeha wondered at the appearance of the Maori – at the tattooing, the clothing, and the nakedness of some. Captain Cook spent a long time pacifying the Maori of Turanga and Uawa and they became friendly. When the Maori heard the strange, noisy language of Captain Cook and his soldiers, they referred to them as Pakepakeha, which was shortened to Pakeha. The Maori gave this name and it is still used. Two people of this country are called by this name, Maori – spirit people and Maori human beings. The spirit people eat small moths [or midges]. There is a proverb used for a grinning person:

‘Haere ki te po, kia kai koe i te kai a te atua aparangi i te naonao.’

Go to the hereafter to eat of the food of spirits, the small moths [?midges]’

But the word is still a name for Maori people: a Maori hapu, a Maori chief, a Maori man, a Maori woman. Think of the tribes, the hapu, the chiefs, the pa, the possessions and all the foods and the preceding word is always Maori. Hence Maori is the principal name given to the people here in Aotearoa. Hence the farewell words spoken by the person about to die: ‘Goodbye to you who remain in the Maori world, the established world.’ The Maori world refers to the people as a whole, the established world is Aotearoa. It was a farewell used when Te Ngutuau migrated to Rarotonga, when he said farewell to Moutara, to those remaining: ‘Goodbye to the Maori world, to the established world, I am going to the distant world, to the hidden world, to the seventeenth layer. There is a song for Rongomaituaho:

Hei aha e te nui Maori,
Ngaro noa te puhipuhi.

[?What does Maori greatness mean

When the decorative feathers are lost?]

Although Rongomaituaho perhaps saw Captain Cook he did not forget the thing the Maori lacked, namely, powder. The decorative feathers were lost, burnt in the fire. So my friend, Te Waaka Te Ranui of Ruatoki, perhaps we should set aside the name [taewa – potato]. And perhaps we should also set aside the saying that it comes from the white in our clothes. Rather let us accept Nikora’s explanation. But what you say is right, and you are supported by those elders, but your note is one interpretation; and that of Nikora is also supported by these elders and is another interpretation. With best wishes,

Mohi Turei.

Te Rau Aroha, Rangitukia,

14th January 1911.

To the Editor of Te Pipiwharauroa.

Greetings. My friend, I wish to share in the amusement of Waaka Te Ranui and Nikora Tautau with respect to ‘Maori People’.

Te Ranui says it is a ‘Maori Potato’, while Nikora says ‘Maori is an ancient name.’ I support Nikora's interpretation. [6] This matter ‘Maori’ is an important subject spoken of by Tuta Tamati and Hoani Nahe in the Matuhi newspaper in 1886.

Tuta Tamati said: ‘We Maori are a [maamori – bare] tree – without branches – we are not a tree with branches, rather we are a maamori. With the arrival of the Pakeha the ‘m’ was dropped leaving the word in the form ‘Maaori’.

Tuta Tamati of Ngati Porou gave this explanation. Your explanations, Nikora, derives from those of Hoani Nahe. Tuta has abandoned his theories. Tuta’s theory was that we Maori are a Maamori [bare tree], Te Waaka Te Ranui’s is that we Maori are a Taewa, Riwai, Parareka, Parete [potato]. Briefly, I support your explanation, Nikora. There is a waiata from before the arrival of Captain Cook:

[This waiata is printed in full in Ngata and Jones Nga Moteatea Part II p.427. It was composed at Mangere by Potatau Te Wherowhero who sang it to the chiefs who came with the request that he become the first Maori king. Rewi Mokena’s dating of it is therefore wrong. I have used Ngata’s translation, modifying it where the Te Pipiwharauroa text differs. These modifications are in italics. - Barry Olsen]

1

Abiding with mankind are many thoughts

For this toilsome thing that now lies here.

There the bracken grows wild.

Let me retire o’er yon outer palisading

There to gaze at warbling birds swinging below Rangiahua.

2

Ye have come again to be turned over.

But a sacred one with prestige (am I)

And now dedicated to Rongotapu Hirahira.

Take away Tane-the-quarrelsome-orphan-maker of the forest family.

Will he not be brought to shame by hasty lips,

A quick design by the sharp-toothed youth

Who sitteth at the prow of Tainui, the canoe of Hoturoa,

Which brought food to the world of the Maori.

Why hast thou brought this much-talked-of god?

The waiata continues, however I stop here, Te Ranui, to make you aware that before Potatoes and Captain Cook there was this waiata, part of which says, ‘Which brought food to the world of the Maori.’ If you put this explanation of Maori with that of Nikora Tautau you will withdraw yours. Greetings Waaka Te Ranui and you, too, Rev Nikora Tautau.

From your son-in-law, Te Ranui,

From Rewi Mokena.

Te Aroha, Hauraki,

14th January, 1911.

♣♣♣♣♣

If the information in the newspapers is correct there are several people nominated for the Ngapuhi electorate. Those whose names have been put forward so far are Hemi Te Paa, Huirua Tito, and Kerei Mitai Titore. It is said that Kerei is standing for the Opposition.

Towards the end of this year Baden Powell is coming here to New Zealand. He is coming to inspect the young soldiers of New Zealand known as the Scouts. Perhaps we all remember this man. He was the hero of Mafeking in the fighting against the Boers.

AN INVITATION

Kui! Kui! Whitiwhitiora!

My divination stick slides along to those stunted ones sitting there: Glide to the daylight, to open day! It is sent there, it is sent here. Bring your ideas, for above or below, for releasing the Manunui-a-Tane; the rooster stands and the morning is calm.

Pipiwharauroa, flying on the northern and the southern coasts, hugging the shore and making visits inland as well.

Lo! There! Our thoughts go out to our beloved friends. Greetings to you all. I am a sentry looking out at the empty land.

Come! Welcome to the chiefs, the hapu, and the voices in the land, in the place of light, because you have the power to strengthen and to give me life. I am like the bird that has broken its wing; I am not able to fly or to raise my feet. Move and come to the Hui for the Blessing of the Meeting House which stands at Horoera in the parish of Kawakawa on 24th February, 1911.

Come to me, weary and burdened as I am, and you can give me rest. My yoke is easy and my burden is heavy. Come in person on the 23rd. The hui is on the 24th. You will be cared for on that day.

So, dear friends, let us come together to see each other. We all have deep feelings for our large houses.

From your servants,

Harawira Huriwai

Hohepa Piri

Henare Paringatai,

Horomona Te Hui

Hoani Kahaki

Hori Korohina

Matenga Kahu

Raniera Paringatai

Tuterangiwhiu Puha

Peehi Wanoa

Peta Mzrikena

Eru Mutu

Reweti Kohere, Minister

Heni Huriwai

[7]

SAMUEL MARSDEN

The First Proclamation of the Gospel.

We told in the last edition of our paper of how Mr Marsden made peace between the peoples of Whangaroa and the Bay of Islands. We ended our story with Mr Marsden giving gifts to the chiefs. Now we hear something of the first proclamation of the Gospel in New Zealand; we leave it to Mr Marsden to tell the story.

‘After the Whangaroa chiefs had returned [?me ara tou taonga] the wind declined and the sea was calm. We raised our anchor and entered the mouth of the bay. We entered on 22nd December. I watched the tribes of Ruatara and Hongi weeping at their safe return home. I attempted to dissuade them from cutting themselves with flints, but he said that that was a sign of their love. One day the missionaries' possessions were brought to land – the horses, cows and other things. We chose the place for them to live and began to prepare the site for building houses. Ruatara, Hongi and Korokoro devoted their energy to helping me. While we were still out at sea and trying to enter, Korokoro’s party came out in ten canoes, all war canoes. It was a beautiful thing to watch those canoes being paddled as if they were attacking us. When we landed Korokoro’s party staged a fight with the local people, Ruatara’s party. It was a mock battle put on by them for our entertainment. On the Saturday Ruatara worked on the place where we were to hold our service on the Sunday. He fenced perhaps three acres, built a table for me in the middle for the service and the pulpit for preaching. The table and the pulpit were all covered with black cloth. He laid up canoes on all sides of the table for the Pakeha and their families to sit on. On the Sunday we gathered for worship. Ruatara, Hongi and Korokoro wore soldiers uniforms including the swords. Korokoro’s people were on my right and those of Ruatara on my left. Most of the people were behind and in front. At the beginning of the service the 100th Psalm was sung. My heart burned as I sang and looked at my congregation. As it was Christmas Day I took as my text the second chapter of the Gospel of St Luke and the tenth verse, ‘Behold, I bring you glad tidings of great joy, which shall be to all people.’ While I was speaking the people said to Ruatara that they did not know what I was saying. He replied that by and by they would understand. At the end of my sermon, Ruatara translated the meaning of my words to them into Maori. Ruatara was overjoyed to help at that service and said that he hoped this would benefit his people. This was the beginning of the preaching of the Gospel in New Zealand. My prayer is that the glory of it may never depart from this people till time shall be no more.’

●●●●● 

A BRAVE MAN

There is a young Maori living in England, a lad brought up by the Pakeha. His name is Pani Paora. His parents are Paora Hira and Powhiri from Mangapuhi according to the article in the newspaper. This young man has grown up. He was taught the learning of the Pakeha by his adoptive father. A man went to the beach to swim. He happened upon a bad place in the sea. He was seen by Pani as he was being driven out by the current and he was near drowning. Then Pani took off his clothes and swam to save him. By his strength he was able to bring that man to land. The young man was given a medal of honour by the Royal Humane Society for his good work and his bravery. The Mayor of the town where he lives presented him with the medal and spoke words of praise on behalf of the Society which gave the medal of honour, and delivered the citation describing how he saved the man. The Mayor spoke at length praising Pani’s bravery and said that when he returned to his parents, his people and his country, he could show them the evidence of his courageous action. The people of that town held a very large gathering when that token of Honour was given to Pani for the Society said that they ought to make much of that event in consideration of Pani.

●●●●●

If a man does not know his cows well he can have no idea of their true value.

[8]

THE TE ARAWA MAORI TROUPE

To the Editor of Te Pipiwharauroa.

Friend, greetings to you who live on Te Raukahikatea and care for our Bird, the harbinger of Summer, who sings as he travels to our marae, ‘Kui, kui, whitiwhitiora.’

Friend, this is to inform you how things are on this journey called ‘Te Arawa Maori Troupe Touring the World.’ We ask you to spread abroad this article to all the Maori of New Zealand for them to hear and for the families of this travelling party to know about this journey.

On 31st October we landed in Melbourne and many members of the Syndicate came to the wharf to wait for Te Arawa. We got into cabs to go to the Maori village in the Exhibition Grounds. When we arrived the pa was not entirely finished. Kereopa and Tiki are the men building the pa. On the evening that day our work started.

On the morning of the second day, the day of the running of the Melbourne Cup, the men of the Troupe went there - Maki, Hara Poata, Iwa Kereti, Tiki Papakura and Aporo Tawhiao. Folk put much hard work into improving the pa and the living quarters of all the people.

The management of the pa and all the running of the marae was in the hands of the Committee elected by Te Arawa. Those people were Aporo Tawhiao, Aperahama Wiari, Rua Tawhai, Pera Papakura, Paora Tamati, Mita Taupopoki (Chairman) and H M Nuku. The Committee made many rules for setting the pa in order and to guard against the Te Arawa Troupe getting a bad name.

Some of the rules. There were to be two performances during the day, one at three in the afternoon and the other at eight o’clock at night. The pa was to be open from two in the afternoon until seven at night. The members were to arrive in the pa at those hours. If they were late and arrived five minutes after two o’clock or eight o’clock they would be fined. The laws approved filled thirty lines and we lived very well under these rules. On Sunday 6th the Catholics went to St Patrick’s Cathedral and the Anglicans to St Paul’s Cathedral. These are the large churches of Melbourne.

On 7th November Te Arawa were welcomed by the Premier of the State Parliament at 11 in the morning. It was very good and we wondered at the fine things. The party had dinner there. That evening we went to another reception. That reception was by the Missionary Society. There were many good things about that visit too. Mrs Shelley was the woman who arranged that gathering. The whole party had tea there.

On 8th the Troupe received their first pay. Each woman received £1-10-0 and each man £2. The amount for the women’s captain was 10/-; the men’s captain, 10/-. Mita Taupopoki as chief received a supplement of a pound (£1) and Pera Papakura £1. She was also the chaperone of the women. So Mita and Pera received £3 each.

Some of us fell sick, but some just had flu. Hera Te Kamu was the only one who went to the Hospital. After seven days there she was well, very well indeed. The people of the hospital were very kind to Hera and to us and to Harold Carr, the manager of our party, and to Makareti. We live very well here and the people make us welcome. From the good things we have seen and from what we have heard these people are given to carrying out the works of faith. We have received many invitations from people; some we have accepted and some not. We have travelled to many famous places in Melbourne. These are some of those places:

The place where one can see all kinds of animals; the place where money is made; the building where the evening newspaper for that city is printed; the factory making clothing; the market; the Australian Parliament Building; and others. A dinner was held for us on 19th December to mark our departure by ship from Melbourne to Sydney. On 20th we sailed from Melbourne on the Omara. We were third class passengers but we thought our cabins were beautiful. We were very well as we sailed the sea; no one suffered from giddiness. Being on the steamship was like being on land. We are to spend six weeks in Sydney then we sail to Adelaide, the large town on the south coast of Australia. So, Editor, those are the words for our Bird. From your friend,

H M Nuku, Secretary.

Maori Village,

Clontarf, Sydney.

21 January, 1911.

[9]

THE DOMINION’S EXPORTS.

This is the value of the Dominion’s produce sent abroad from 1st to 15th January:

Butter £158,523

Cheese 91,365

Frozen Beef 9,876

Frozen Mutton 43,398

Frozen Mutton

(legs and pieces) 2,230

Frozen Lamb 91,083

Wheat 16

Oats 14

Potatoes 50

Flax Fibre 12,985

Rabbits 4,445

Flax 643

Kauri Gum 10,229

Corn and other crops 16

Hops 45

Cowhide 5,831

Sheep skin 18,601

Fat (Cow, Mutton) 25,359

Timber 6.717

Wool 545,143

Gold 62,485

Total £1,088,964

The value of these things last year for that period was £1,310,763. Last year’s return was larger. It was the price of wheat and other crops which went down most. It appears that these foods will go down again this year. Sheep give by far the largest return to the Dominion.

●●●●●

One day in January there was a sculling race between Webb and Pearce. Webb was formerly the New Zealand Champion. He was the first New Zealander to become World Champion. Subsequently he was defeated by Arnst, another New Zealander. Pearce is a champion from Australia and at last he has come over to row. At the beginning of their race Webb stayed in front but as they neared the finish line Pearce’s boat surged in front. When they reached the finishing line he was two boat lengths ahead of Webb. Pearce hopes to challenge Arnst for the world championship. Perhaps this will have been Webb’s last race.

THE ORCHARD

A man who grows fruit trees says that it pays a man to improve his orchard. These are the kinds of expenses he lists in his article. It costs £5 an acre to plant the trees. For the cultivation it is £2/4/8 an acre. It costs 6/6 to treat trees with chemicals. It costs £4 an acre for small matters such as the pump for spraying the chemicals, the cart horses, and other things. The harvesting and the marketing cost £7 an acre. In total the business involved with the trees cost £18/11/2 an acre. As the £5 cost for planting is in the first year only, the annual cost is £12’11/2 (sic). In good years the average amount received for the fruit of the trees is £59/18/10 an acre. When the money expended on the care is deducted there remains in the man’s pocket £46/7/8 an acre a year. There is much money in growing fruit trees.

A SPEECH BY W T RYAN.

On the morning of 17th January, Mr Ryan, the Mayor of Gisborne, invited Maori to go to his house so that he could tell them of some of the things he had seen on his visit to England. Mr Ryan spoke of some beautiful things and even though his voice was weak the drift of his words was understood. He said that Rarotonga was the first place he visited. The first words he heard were ‘Pull the rope’ [Kumea te taura] and he knew that the language of the country was the same as that of the Maori. Mr Ryan said that the language was very similar to Maori with perhaps only one word in five being different. He visited Tahiti and the language of that territory was not like that of the Maori. Some words were similar but most were not. A Frenchman living there explained the reason for the difference. This was his explanation according to Mr Ryan. It is a custom of that people that when there is a new king he gives new names to some things; perhaps as many as twenty words will be changed. That is how it is. As that custom is of long standing their language has become very different. That man told Mr Ryan that the Indians of India, the Japanese, and the Maori of New Zealand and of other islands are all descended from the one man. When Mr Ryan arrived in England he saw a book in the British Museum which supported what his French friend had told him in Tahiti and he bought that book to look at. [10] Mr Ryan and his wife also saw Rangiuia. Rangiuia is doing very good work in England. He does not go to the concert halls but to the homes of leading people. He is invited by the leading people to go to their houses, so it is only the great and the exalted who are hearing the sweet voice of Rangiuia. Rangiuia sings in five languages – Maori, English, French, German and Spanish. Mr Ryan’s wife wore Rangiuia’s cloak in the presence of the King. The cloak is a beautiful thing and he  made it himself. Rangiuia has worn that cloak twice in the presence of King Edward VII and once in the presence of King George when he was still a Prince. Rangiuia gave the cloak as a gift to Mr Ryan’s wife. All the Maori who visited Mr Ryan’s house saw the cloak. Mr Ryan said many other things about the things he had seen.

A NAKED MAN.

There lives in Tahiti a man who does not wear clothes, nor does he eat cooked food. Now he is proclaiming that since his practice is beneficial it should be done by everyone. It is said that he is from America. When he was at school he became ill. When he took medicine he got no benefit or anything. Eventually his weight went down to 90 pounds. Then he went to a forested place where he has five acres. He lived there alone and likened himself to the rats living in that forest. His food was fruit from the trees just like the rats. His work was felling trees and when he was hungry he ate the fruit of the trees. While he was living there his health improved. When he was well he returned to school again. When he finished he went to Hawaii. After he had been there for a while he was expelled because the people there did not like him. He returned to America. There he heard of Tahiti, a place where the Maori went around naked, wearing only kilts. When he arrived in Tahiti he bought 100 acres of mountainous land. He improved his land, planting coconut palms and all kinds of fruit trees. He dug five water holes for swimming. He swims five times a day, does not wear clothes or cook food. If he is hungry he gathers with a pole coconuts, bananas, or other fruits he desires. He works behind his solitary house until six o’clock. When he is tired he lies down to read a book. He lives well and is healthy and he would not like to return to his former condition. He is not lonely but he would like someone to go as his friend and to live as he does. He would like to set up a commune for

people wishing to follow his way of life. A German is going to his place and will, like him, eat only the fruit of trees, and according to that man it will be very good. Those going to join him must abandon all the other foods people eat and eat only fruit and drink only cold water.

ODD ITEMS.

Rapata Manawa is a religious man but his bête-noire is long sermons. A trial was what brought him to a certain town and he has lived there for a long time. Many things about that town appeal to him but the best thing is listening to the preaching of a minister who is excellent speaker. That minister is an eloquent speaker who can make tears flow as easily as making mouths shout with laughter. One Sunday this man’s sermon was drawn out, something new for him. Rapata became fidgety and took out his watch. He kept returning his watch to his pocket. The minister called out, “Are you saying that the sermon is finished? My friend, not yet. It is said, ‘Be doers of the word and not hearers only.’” [James 1.22]Rapata was surprised.

One of the members of the Finnish Parliament did not wear shoes during the summer. He was a working man and his people thought of him as a knowledgeable man and elected him as member. He hid not realize that if he was sent to the law-making assembly he would have to give up going without shoes. As he was travelling to Parliament the people saw that he had no shoes. ‘Young Pekoro (that was his name), you have forgotten your shoes.’ ‘Oh, I don’t wear shoes during the summer.’ ‘But you are going to Parliament.’ ‘I understand that the Parliament meets in a building, so there will be heaters to warm it.’ It proved to be as Pekoro thought, the carpets in the Parliament building were warm. But after he had been for a time in the house the reporters from the papers saw his feet and the stories began to appear in the papers. The news went to all parts of the country. The women were moved with pity and set about sending shoes and knitting stockings for Pekoro. Every day it was the same with shoes and stockings arriving at the museum of the treasures of Parliament without let-up. [11] The secretary said that if a way to stop it was not found quickly the building would be full of shoes and stockings. Pekoro was urged to wear some of the gifts from the women so that it would stop. This happened at the last session of Parliament. At this session of the House his friends thought that he would perhaps have realized that he needed to wear shoes. But when he appeared he was not wearing shoes. He said, ‘My friends, it is still warm.’

It is said that England is greater than all the other powers if one compares the number of large guns on board the warships. Large guns are those of 12 inches and more. The number of such guns on the English warships is 288 and the number being made is 148. These are the numbers for other nations:

Nation Completed Being Made

Germany 100 140

America 136 64

France 57 44

Japan 60 24

Russia 22 64

Italy 38 41

There has been an uprising in part of Africa under French rule. The French Colonel went to the large fort of the king of the land. There was a major battle there. The French had 300 men and the king, 2000. The blacks were defeated. Of the blacks, 300 died; of the French, 32 including the Colonel, and 72 were wounded.

SOME WORDS CONCERNING FARMING.

Milk from which the cream has been removed is good food for chickens.

It has been found now that wheat is a very good food for chickens.

A very good food for chickens is old lime that has been pulverized into powder. Do not give them new lime. Egg shells should be pounded until they are crushed and then mixed with the food; they will then all be eaten.

When I die at the appropriate time, I want it said of me by those who knew me best that I always plucked a thistle and planted a flower where I thought a flower would grow. – Abraham Lincoln, President of America.

The good way to pacify a wayward cow when it is being led is to shade the eyes.

In bed is a good place to think about all aspects of work, but it is not a good place to accomplish that work.

Leave the wool in a dry place, a good place, and not in a damp place lest it be found by the huhu and is wasted.

It is good practice for the person who owns a farm to cut the grass of the paddocks not grazed by livestock and to stack it for the winter. This is not being done much by farmers in New Zealand but it is beginning to happen in Te Waipounamu. The Pakeha call this product ‘ensilage’. It is said that it is possible to convert the stalks of all kinds, if they are like this, into food for livestock – raupo, toetoe, wiwi [knobby clubrush] and other things that are not normally eaten. This is perhaps true even though these things are not like grass. There are two ways of making enereti (let this perhaps be our name for that thing – ensilage). The best way for him to go about it is to build a shed; some sheds are round, some are square. It should be high and its size depends on what the man thinks will be needed to take all his grass. When it is full a covering is spread over the grass and heavy objects are placed on top to press it down. If a heavy weight is used to press it that gives the best results. That is all the work needed. In the winter the grass can be fetched – it will look black – and carried to the livestock. To them it is a very palatable food. Hay is also very good, but sometimes it is not possible to make hay because of the rain. However ensilage can be made at all times. Another method is to make the heaps outside, just like making haystacks. This is very rewarding work in that the animals continue to eat grass. The important thing is the weight presses down on the stack so that yhe air does not get into the grass. It is a good food for cows, horses, sheep and pigs, but it is not good for fattening pigs. Many types of grass sown by people are not good for hay and are not eaten by livestock. If he makes them into ensilage the livestock will flourish during winter.

♣♣♣♣♣

It is a practice amongst the Chinese to make every effort to settle all their debts before the new year. The price of Te Pipi is 5/- a year.

[12] CALENDAR : FEBRUARY 1911

Day 13 o 10h 5m a.m.

Morning Evening

1 W

2 Th The Purification of Mary

Exodus 13.1-17 Haggai 2.1-10

Matthew 18.21 – 19.3 Acts 20.1-17

3 F Fast

4 S

5 S Fifth Sunday after Epiphany

Proverbs 1 Proverbs 3

Matthew 20.1-17 Acts 21.17-37

6 M

7 T

8 W

9 Th

10 F Fast

11 S

12 S Third Sunday before Lent

Genesis 1 – 2.4 Genesis 2.4-end

Revelation 21.1-9 Revelation 21.9 - 22.6

13 M

14 T

15 W

16 Th

17 F Fast

18 S

19 S Second Sunday before Lent

Genesis 3 Genesis 6

Matthew 27.1-27 Romans 3

20 M

21 T

22 W

23 Th Vigil, Fast

24 F Matthias, Apostle

1 Samuel 2.27-36 Isaiah 22.1-15

Mark 1.1-21 Romans 8.1-18

25 S

26 S Last Sunday before Lent

Genesis 9.1-20 Genesis 12

Mark 2.23 – 3.13 Romans 9.1-19

27 M

28 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.