Te Pipiwharauroa 156

Te Pipiwharauroa 156

No. 156

1911/04

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 156, Gisborne, April 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.]

MAORI PARTY OF THE NEW WORLD. [THE YOUNG MAORI PARTY.]

On Thursday, 20th April, the Hui of the Maori Party of the New World was held at Te Hauke, Hastings.

The Hui ended on the Saturday evening. People spoke of this as an excellent Hui. It is right that it should be well spoken of for there were many people, many speeches, and also much food. This was the fifteenth Hui held by this group and according to those who saw the first gatherings this had the most people attending.

Most came from various places around Hastings but there were many also from Nuhaka, Gisborne, Waikato, Rotorua, Wairarapa and Wellington. It was the first time that many of them had attended the Hui and the first time also that they understood what it did. Many of them praised the group when they saw the kinds of work being done. Some of them returned home to make known in their areas the work being done by this group. As to the food, the visitors had nothing to say. Every aspect of the organisation of this side of the Hui was good. Taranaki Te Uamairangi was responsible for it. Evidence of how well he managed it is that there was no trouble at all despite there being many young boys and girls there. An innovation, and a good one, was the steamer used to cook the food. Only Ngatikahungunu in Hastings have this facility. The containers used in cooking the food were drums – one for the meat, one for the potatoes, one for the puddings, and one for heating water. When the drum is full steam is put in and the lid is closed; after twenty minutes the food is cooked. The thing conveying the steam is a pipe extending from the steamer to each drum.

It is an excellent thing and doesn’t involve much work, no-one is burned by the fire or anything, and the food is well-cooked. Melons were a feature of the food provided at this hui. No table setting lacked melons. There was plenty of food and one’s appetite and desires were provided for, but there was not comparable provision for the spiritual needs of the heart, although it was not dispensed with. Many matters were dealt with. The first matter was that of having a vote on [the prohibition of the sale of] alcohol. Mr Chatterton, the Principal of Te Raukahikatea College, gave the introductory speech on the issue. The Hui spent a lot of time on this subject and the outcome was a motion to choose some upright people to go around some of the Maori areas speaking, to convince the people to do away with the sale of drink in their areas when they are given the power to do so. Teaching children farming and technical skills was another matter which was strongly advocated. One subject debated at length was women working on sheep stations. Both sides in this matter spoke forcibly – those who condemned it and those who supported it. As the discussions went on at length the hearts of most were stirred by a statement pointing out the attitude of most Pakeha to the Maori. This encouraged the Hui in its determination to put a stop to women undertaking this work. A motion was laid down asking the Minister [2] of Works to make a new law prohibiting women from working on sheep stations. The Hui dealt well with the issue of the health of the people. Dr Tutere Wi Repa gave the talk. Two very good and important motions relating to this were passed by the Hui. There was a request to the Government for a Royal Commission to be set up to look at the problems of all Maori areas. The Hui also asked that a new law be framed requiring doctors to investigate swiftly serious illnesses afflicting Maori, similar to the case with Pakeha. Although these are only two matters, they are very important.

The Hui also dealt with a proposal to easy the burden of Maori hui. Time alone will show whether this hope will be realised or not. One good proposal was laid before the Hui by Taranaki Te Ua, that the food required be grown on a designated two and a half acres of land. His story might have seemed incredible but it was no fable that those attending the Hui ate melons grown on such a piece of land throughout the Hui. In the section on the faith, Bishop Leonard Williams gave the main address on the growth of the Hauhau and the Ringatu. He showed in his paper that the two differed from each other. During the discussions in this section a motion was passed which said, ‘The time has come when it is right to appoint some Maori clergy to influential posts in the Church.’ The Hui thought that this motion was very good. Those are just some of the subjects dealt with – only the main ones. Altogether nineteen motions were passed. As has been said above, people were full of praise for this Hui. The Hui next year will be held at Nuhaka in March. There was only one thing that disrupted the Hui and that was the storm, but despite that the hospitality of the local people was not [?tamati]. On the day the Hui broke up most of the people went away happy.

HUI TOPU OF THE MAORI CHURCH IN THE DIOCESE OF WAIAPU HELD AT WAIOMATATINI, MARCH 20TH, 1910.

The Bishop’s Address.

My dear friends, clergy and lay representatives, greetings:

My heart rejoices at the holding of this Hui Topu of the Maori section of the Church in this different part of the Diocese, amongst this tribe which has held firmly to the faith, to the teaching of the Church. I am happy at this and I hope that, as in the past, Ngati Porou will continue to hold to the faith.

Signs of the growth of the Church.

Five Maori deacons have been made priests, and two of the men of Te Raukahikatea College have been ordained as Deacons. One of the clergy has been placed at Taupo and one amongst Tuhoe. I long for the complete return of Tuhoe to the bosom of the Church. When I visited Galatea and Te Whaiti very recently I heard how most of the people there wanted a minister amongst them and how they were happy to give a piece of land for the erection of a church and a clergy house. The school at Ruatoki continues to do very well and the children there are an example to others. If I can find a man I propose to place him at Opotiki so that all that area can be covered by Church workers. The Committee in Christchurch has been very kind in providing stipends for the three clergy in the area.

The clergy stipend has been fixed at £100 a year. Depending on the commitment of the people it could be increased from £100. It is very important that the stipend of a minister be provided so that he can commit himself to the work. I contend that a committee to collect money should be set up for that purpose.

There are Pakeha women who have entered upon the work. Two such women are at Tokomaru. Soon a house for them will be built beside the church – that house has been given by a Pakeha in Hastings. The Maori tribe has given the site for the house.

I hope to place a woman at Whareponga to work in the nearby areas. Let us praise God for these things.

Hopes for the coming years.

It will be a good thing if you encourage suitable young people to go to Te Raukahikatea College and support them. The thing which will diminish the power of Hell is the liveliness of the Church. The thing which will give life to the Church is the quality of the clergy. And another thing, it is for the minister to agree to go to the place where there is much work to be done, wherever it may be.

[3]

I have a great desire to hold a Mission for the Maori section of the Church so that it may be stirred up as was the Pakeha section last year. Perhaps it will not be long before the church at Manutuke is built; that building will be a centre-post for the Maori Church in this Diocese.

One problem the Maori Church has is collecting money for the Church. Each member of the Church is clearly instructed to contribute that money year by year. The Church will not survive if that commandment is not obeyed, that is, if you do not provide stipends for your own clergy. Remember the words, ‘It is more blessed to give than to receive.’ (Acts 20.35)

I said to you last year that those leading worship should be licensed. Most of those in Heretaunga and Rotorua have been licensed. I would like those leading worship to wear white and also a scarf for his Church when he is leading worship. Those leading worship do a good job. There will be a conference for Lay Readers at Te Aute next year. It will encourage the Lay Readers.

Sunday Schools

It would make me very happy if you were to make every effort to teach the children on Sundays. Some of the teachers are doing this in the schools, but let us set up a Sunday School in every village. This is something that can be done by the Lay Readers and by others also who are able to teach.

Hukarere School

We suffered a great blow – the burning down of Hukarere. However, let us praise God that all the girls were saved from that fire. Our sympathy goes to Miss Williams and the others in their loss. It may be that the building will be rebuilt – but it will be larger than the previous one. It is good that some of you are contributing for that cause; perhaps there are others who will participate in that good work.

The fruits of a worshipping heart.

The thing earnestly desired by all is this – that there will be progress in the ways of holiness, that we will truly commit ourselves to following our Lord Jesus Christ. If our faith is alive then the fruits of our work will be seen. Do not separate worship and work. Let us remember our baptism – that was God choosing us to work for him – and the work we have to do is drawing others into the flock.

Let us also remember our confirmation – that was when we confessed ourselves to be the servants of Christ – it was also when we were given the Holy Spirit to sanctify our bodies. Let us be careful lest we grieve that Holy Spirit. Let us also remember that Christ has called us to partake of his body and blood in the Holy Communion: if a person does not hear that call then he is not a true Christian.

May the Holy Spirit stir us up that we may commit ourselves to working and praying for the coming of the Kingdom of God amongst us.

Some of the Motions.

By Mr Goodyear, Minister, and Timutimu Tawhai, Minister:

‘The Hui thanks the Bishop for his address and agrees that it be printed in the proceedings of the Hui.’

Poihipi Kohere, Minister, was appointed as secretary to record the proceedings of the Hui.

A telegram was received from A Rangi and W T Pereiha, Ministers, to say that they and their Lay Representatives would not be attending the Hui.

By Nikora Tautau, Minister, and T Tawhai, Minister:

‘That the Bishop expresses the gratitude of this Hui and of the whole Maori Church to Christchurch for the help they have given in providing stipends for the three Maori clergy.’

By Wi Paraire, Minister, and T Tawhai, Minister:

‘That the Minister of the parish be appointed as chairman of the Finance Committee responsible for money collected in the parish so that no money be dispersed without his approval.’

A question from Tihi-Opere Whaanga:

‘Would it not be possible to extend the boundary of the Parish of Nukutaurua to Iwitea-Whakaki?’

The Bishop’s answer:

‘The Archdeacon will determine that boundary when he arrives there.’

By Taare Winiata and Tamihana Te Ao:

‘This Hui declares that there shall be no playing or working on the part of Pakeha or Maori in Maori areas on Sundays.’

By Reweti Kohere, Minister’ and Hori Tohungia:

‘That a collection be taken at all Sunday services in places where they are held, whether they are taken by a minister or a lay reader.’

By Hatara Awarau and R Tamepo:

‘That clergy should not appear in Maori Land Courts [4] but the Bishop may give permission on an appropriate occasion.’

A question from Matene Keepa, Minister:

‘What is the practice when Catholic people wish to be baptised on returning to the Church of England?’

The Bishop replied:

‘If a person has been baptised it is not possible for him to be baptised again, “There is one Lord, one faith, one baptism.” If he has been confirmed he cannot be confirmed again. If he has not been confirmed he is to be carefully instructed and presented to the Bishop for confirmation and so enter the Church. If he has been confirmed I shall prepare an Order of Service for the reception of such a person into our Church.’

A question from Peni Hakiwai, Minister:

‘Should Banns be read for unmarried people who have children and wish to be married by the Church?’

The Bishop replied:

‘It is right that Banns are read before the wedding. It may be possible for some people to be married without Banns but do ask the Bishop if it is right to marry such people.’

A question from Paora Rangiaho:

‘Would it be possible to free these people, Nikora Tautau, H W Te Wainohu and Wi Paraire, from their parishes for two weeks, so that they might go to all parts of Tuhoe on mission at a time to be arranged?’

The Bishop replied:

‘I shall arrange some way in which that can be done.’

By Rameka Haumia, Minister, and Archdeacon Williams:

‘That the Minister’s stipend fund held by each parish be recorded in the proceedings of the Hui.’

By H Pahewa, Minister, and R Te Awekotuku, Minister:

‘A request to the President of the Hui that he arranges for some knowledgeable people to teach hymn singing in parishes needing such.’

By W Goodyear, Minister, and Poihipi Kohere, Minister:

‘That a Committee be set up in every parish in the Diocese to arrange the collection of money.’

By the Hon A T Ngata and Wi Kerehi:

‘This Hui urges the people who own the site of a church to give that church site to the Church to possess. And requests the Bishop to set up a committee to manage the processing of this motion.’

The Bishop appointed the Hon A T Ngata and Archdeacon Williams to handle that matter.

A question from Hoani Huriwai:

‘What is the present position with regard to the question asked at the Synod held at Te Kawakawa about combining the parishes of Rangitukia and Te Horo?’

The Bishop’s answer:

‘They have been joined together.’

A question from Hori Tohungia:

‘Is it not possible to restrain Nikora Tautau so that he does not go outside his parish given that he is unwell?’

The Bishop’s answer:

‘He is being carefully protected lest he fall ill.’

By Hakaraia Mauheni and Hori Tohungia:

‘That this Hui gives instructions that money collected for ministers’ stipends in the coming year be added to the money collected by the elders in their days.’

Reweti Kohere, Minister, and P Peneti, Minister:

‘This Hui urges all the parishes to make every effort to improve the churches by providing good mats and reading desks and other things to beautify the house of God.’

A question from Anaru Matene:

‘Is it appropriate for the parish to consider giving financial support to the Lay Representatives and the Minister when they attend the Hui?’

The Bishop answered:

‘I think it is appropriate for the parish to consider giving financial support to the Lay Representatives and the Minister when they attend the Hui.’

A question from Himiona Te Kani:

‘Please point out where the border of the Archdeaconry is. Is it at Motu or Tarakeha?’

The Bishop answered:

‘Torere is in that Archdeaconry.’

A question from Waikura Tautuhiorongo:

‘Is it possible for the Hui of the Archdeaconry of Waiapu to be held in the parish of Te Kaha in the coming year, 1912?’

The Bishop’s reply:

‘I agree.’

A question from Timutimu Tawhai, Minister:

‘Is it right to use the church offertories to purchase the white robes for the teachers?’

[5]

The Bishop’s answer:

‘It is right. There is though one thing that is the responsibility of the lay reader and that is the scarf for the neck – which can be obtained from Mr J B Fielder.’

By Reweti Kohere, Minister, and Nikora Tautau, Minister:

‘This Hui expresses its great sadness at the growing practice of playing cards for money in Maori pa.’

By Archdeacon Williams and Nikora Tautau, Minister:

‘This Hui expresses its sympathy to the family of Rutene Te Aihu, Minister, who has entered his rest. May God bless them.’

By Te Wheoro Poni and Turuturu Ngaki, Minister:

‘That this Hui expresses its gratitude to the local people for their generous hospitality at this Hui.’

By P Peneti, Minister, and Nikora Tautau, Minister:

‘That the President send a letter of thanks to the Government on behalf of this Hui for giving the Maori People the right to vote on the alcohol issue.’

THE GENEROUS GIFT OF THE HUI TOPU.

Te Pipi is grateful to the Hui Topu for its great kindness in sending, by the hands of Archdeacon Williams, £9-17-6 to help the work of the paper.

THE BISHOP OF WAIAPU’S JOURNEY TO THE TERRITORY OF TE WHANAU-A-APANUI.

On 24th March the Bishop and I left Wharekahika for Whangaparaoa. The Waikohu River was fine and there were no problems. This was the first time the Bishop had gone to these parts of his diocese to travel around. Although the river was fine, when the Bishop arrived at Potaka his shoes were wet inside; he had to cross this one river ninety times. The Bishop had dinner at Potaka. The people were waiting for him there.

After we had eaten we began our journey. We were overtaken by a storm. In three places we had to lead our horses because of the bad state of the bridges and roads.

When we arrived at Tahunaakea the horses were not travelling well because it was so slippery and bad. This road is one of the worst in the Diocese; it follows an ancient track. On one of the descents the Bishop and I had an accident. I was in front leading the pack horse while the Bishop was behind driving the horses. The horses descended so erratically that we were unable to stop them. The erratic descent of our horses meant that they got in front of us leaving us there. We eventually caught them at the Whangaparaoa River. Then we rushed along for four miles with the Bishop on foot. In three bad places the Bishop fell down; his clothes and shoes were covered with mud. There was nothing we could do. This was like the accidents that happened to the Apostles, and now they were happening to bishops. In the evening we arrived at Whangaparaoa and were welcomed by Te Manihera and his wife. The welcome we received cannot be adequately described by pen and ink. In the morning the Bishop went to see the Pakeha of this district and he had dinner at Horouta Station at Whangaparaoa. In the evening we reached the church at Raukokore where Whanauaparanaki and Whanauamaru had gathered to celebrate and to welcome the Bishop on his second visit to their area. The Bishop was welcomed to the home of Takana Stirling, elder brother of Hera Manaro, whose house was near the church and who is also the teacher in these parts. After the Bishop had led Evening Prayer all these people gave him a great welcome. Himiona Tekani, Hohepa Karapaina, Takana Stirling and others stood to make welcoming speeches. The speeches and tributes were very good. The Bishop responded well. I served as his voice translating his speech into Maori. The next day was Sunday. Eighteen participated in the Lord’s Supper, Three were licensed by the Bishop as teachers – Takana Tarena, Humia Rae, and Hamiora. At Evening Prayer fifteen people were confirmed and so the Bishop did what he is meant to do during this, his visit to the Maori elements in the Archdeaconry of Waiapu. The leading chief confirmed by the Bishop was Himiona Tekanitakirau, the result of his being deeply moved by the exhortations of the Bishop to take up the teachings of the faith and the gift of those who have died and gone before.

On Monday 27th March the Bishop slept at Te Kaha in the house of the minister of the parish. Roka was his host. In the morning there was a service in the church when twenty-one took the Lord’s Supper and two were licensed as teachers by the Bishop – Tipene Tukiterangi and Wi Paora. At Evening Prayer seven were confirmed. The Bishop was full of praise for the conduct of the service and the hymns. [6] The hymn he especially liked was:

Tau te pouri, nui nga mate,
Tini whakararu mai. [Maori Prayer Book No. 184]

Sorrow comes and great afflictions

And myriad troubles.

On the next day the Bishop went to Maraenui and stayed at the home of Henare Akuhata.

Now for the first time the Bishop stayed at this village. Ngati Horomona gave a great welcome to the Bishop. The majority of this tribe are Ringatu. But despite this they showed a real love for the Bishop and, if God wills, they may turn again to the True Church which first brought the Gospel to these islands so that peace came upon us, the Maori People.

On Thursday, 30th March, the Bishop arrived at Torere and slept at the home of the school master, Mr Drake. At four o’clock in the afternoon the service began in the church, a service of confirmation. They filled the church. At night the Bishop went to the Maori meeting house to take a service. The Bishop listened with pleasure to the hymn. After the service the local people welcomed him. Eight stood to make formal speeches of welcome. The Bishop spoke encouraging words about good things he had observed: (1) That this tribe was loyal to the faith; (2) That their children were doing well. In upholding these things he said that the Torere School was the very best school: the children were good and things were done properly, the spiritual side as well as the intellectual. This was the only school like this in his Diocese.

On the morning of Friday 31st the Bishop celebrated the Lord’s Supper and thirty-eight people took communion. The contributions from all the villages of this parish of Te Kaha were presented by the Churchwardens to the Bishop for the Church Society. After the service the Bishop and I went to Opotiki. We were greeted by the Pakeha minister of this parish, Rev Bawden.

On the Saturday all of Ngaitai, the Torere tribe, gathered at Te Whakanui for the consecration of the grave of Rev Volkner who was murdered by the Hauhau in 1865. The clergy who came to this gathering were the Archdeacon of Tauranga, the minister of Whakatane, Dr Chapman, and Ratema Te Awekotuku. At night the Opotiki minister turned over the church to us Maori. Nearly 80 people gathered for this service which was in Maori only. I led the service and Ratema did the readings and sermon; his text was John 3.16. This elder delivered an excellent sermon. The next day was Sunday and on this great day the Maori worshipped in the hall. The Pakeha celebrated the Lord’s Supper in the church. At the main service at 11 a.m. the Bishop consecrated the Chancel and the grave of Rev C S Volkner, CMS, a man who was murdered, a missionary known to us Maori. It was an appropriate and caring service in every way – the hymns, the prayers, the whole service. The Bishop preached on the prophecy of Haggai 2.7-9. He pointed out that the second temple built after the exile of the Jews to Babylon was to be more glorious than the first which was built by Solomon. At Evening Prayer at three o’clock there was a large gathering of Maori, the church was full of Maori. There were nearly two hundred. H Pahewa led the service, Ratema Te Awekotuku did the readings, and the Bishop preached on 1 Corinthians 3.16. The Bishop again preached well. The offerings at this service were all given to meet the obligations of this church. When the Bishop went to the Bay of Plenty area, H Pahewa was his interpreter and secretary in matters concerning the Maori people. Because of the storm which affected the Waipuke the Bishop was unable to return to Gisborne by way of Motu so he gave instructions that we would go to Rotorua so that he could get a train to Napier. From there the secretary returned and set down his thoughts. So, best wishes.

From your fellow servant in the faith.

H Pahewa,

Minister of the Parish of Te Kaha.

Opotiki, 4th April, 1911.

●●●●●

In the speech given by Mr McKenzie, Minister of Works, in Gisborne, he said a few words about the petitions he had received. One night an entertainment was put on by some of the villages he visited. The concert had almost finished, it was nearly midnight, when he received a message to go outside where he was required. When he got outside there was just one man who wanted to see him. He wanted to bring his petition to the Minister: it was that the railway should go through his land. In another place he received a petition about the railway. One of the petitioners was a young man who appeared to be eighteen years old. That young man asked him if the railway would be finished within the term of their lease. Whereupon he asked how many years the lease was for. He was surprised when the young man replied that it was for 999 years.

[7]

OUR INHERITANCE IN THE CHURCH.

Being made new [sanctification] involves the continual growth of good attitudes in the heart of a Christian person while he is following in the footsteps of Christ. This is an important work for a Christian person. It is not done away with by the new birth that takes place at baptism, rather that is what makes it a necessity. The new birth [regeneration] that takes place in baptism is like the breath of life that is given to a person at his birth while being made new [sanctification] is like the things a person does to make his body strong. This is the meaning of Paul’s words when he says in Romans 12.2, ‘Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God, what is good and acceptable and perfect.’ As a Christian grows up he begins to follow in the footsteps of his Lord, and he has in his heart the hope of achieving this since he has received the blessing of God at the time of his baptism. He knows that this work is difficult because he is fighting against the world, the flesh and the devil, but his heart believes that he will be victorious through his baptism. This is his work while he lives. He is not only given confidence by his baptism or by his bodily strength, but his body and the recollection of his baptism work together. On the bodily side he considers what Paul said: ‘Work out you salvation with fear and trembling.’ (Philippians 2.12) On the baptismal side he considers what Peter said: ‘Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us new birth into a living hope … into an inheritance that is imperishable … kept in heaven for you.’ (1 Peter 1.3-5)

We say that through the new birth in baptism we entered into the life of Jesus Christ, this is brought about by the Holy Spirit. But we cannot say that it is only people who have been baptised who receive this life. We know that some people who have not been baptised receive some aspects of this life. Paul also said (in Romans 2.14-15) that the Gentiles do what the law requires, the things they carry in their hearts, and they will be judged by what they know. Although this is clear, we are still right when we say that baptism only is the thing prescribed by Christ as the way in which a person obtains new birth and the forgiveness of sins.

There are many aspects of this word, life. The life of a person, the life of a people, and the life of the Church are all different, but a person is involved in all these aspects of life. When Christ took the form of a man when he came into the world, a person identifies with that form that he took. But that is not all there is to a person drawing close to him, he also set up a group of people to do his works. He made this group into a body for himself, and he worked within them by his Holy Spirit. After his resurrection he gave life to this group. ‘Having said this he breathed on them and said to them, “Receive the Holy Spirit.”’ (John 20.22) At the time of Pentecost he poured out his Holy Spirit amongst this group. Straight after that the baptism began, which was the ritual for a person to join that group. This group is like the body in that it has a life of its own. It is not just a gathering of people. Like the Children of Israel of old it has a job to do for the world. All those who enter its life enter also into all its activities. This group is an exterior thing, something visible to the eyes, and its beginning is known. This is the reason why Christ prescribed something which was exterior, something which could be seen by the eyes, as the way to join – baptism.

These things mentioned above give the meaning of baptism. If we grasp this, the difference between new birth and repentance and sanctification, no other teaching about baptism will arise. These other teachings have come about because the explanations have not been very clear.

This thing, being born again in baptism, is something our Prayer Book strongly affirms. It is taught by the three baptism services. And this teaching is not only in the services of baptism but also in the Catechism and the Confirmation service. At the beginning of the baptism service the minister urges the congregation to pray to God the Father. ‘To grant to this child that thing which by nature he cannot have; that he may be baptized with water and the Holy Ghost, and received into [8] Christ’s holy Church, and be made a lively member of the same.’ After the baptism the minister instructs the people ‘To thank God that this child is regenerate, and grafted into the body of Christ’s Church.’ In the Catechism it is said that in his baptism the child has been made ‘a member of Christ, the child of God, an an inheritor of the kingdom of God.’ In the ordination the bishop says of the people he is ordaining, ‘that it has pleased God to give them new birth by water and the Holy Spirit, and to forgive all their sins.’

We see here the clear teaching of the Prayer Book on this important matter. But although the teaching it gives on this subject is very clear, it does not dispense with the person’s devotion. Therefore, although it says in the service of baptism, ‘Wash him that he may be delivered from the wrath of God, and that he may be received into the Ark, that is, the Church of Christ,’ it also says afterwards, ‘That he being steadfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting life.’ Although the service of baptism says that ‘this child is regenerate’ it also says, ‘Let us pray to God that this child may lead the rest of his life according to this beginning.’

We see here that although the Prayer Book expresses strong faith in new birth [regeneration], it also makes clear the way in which a person gains eternal life – it is not by his baptism only but by his continually following in the footsteps of Christ.

It is a very good thing that we hold firmly to this teaching and so realize the greatness and the holiness of the Christian life and be fearful lest we fall from this teaching.

A NEW LAW FOR THE RUNNING OF PUBLIC HOUSES.

[This matter was dealt with in the Hui of ‘The Maori Party of the New World’, held at Te Hauke this month.]

At last the Maori People, by means of this law, are able to give voice to their thoughts on the great affliction that is seen to have come upon them through drinking alcohol, and to be heard by the Government.

Now the Government has given us the power to fulfill the wish, the great idea of the Maori People, to do away with this death-dealing drink.

This great power has been given to Maori. It has been carefully considered, and their Pakeha friends are asking what the Maori will do! Many men and women are attached to this wicked drink and they will not agree to its abolition, but if they gave careful consideration to the sicknesses and the anguish experienced by the whole people because of this drink – alcohol, they would see that it is the right thing, a noble thing on their part, to do away with, to prohibit, this beguiling thing which is killing them in the presence of their children.

This is one of the subjects that has been discussed at length by ‘The Party of the Young People of the New World’ in their meetings in past years. Now at last their desires of the people as a whole have been granted by the Government. But how are we going to use this authority? Let us discuss and question and work as well. In the course of dealing with it let us show that we have a heartfelt commitment to do away with it, to reduce the many ill effects that have been brought upon the Maori People by drink. Let us not take our time or delay this project. Many Maori do not know about this law, therefore they have not sought to understand it.

One of the main jobs of this ‘Party’ is to explain, to inform, to run projects too, to lay matters before the people, to prepare people and to work.

If this Party is faint-hearted – the people as well – about progressing this matter they will be derided by the Government and by the Pakeha and the Pakeha will include it with the jibes with which he derides us Maori people.

This Party, this gathering of people, do not give occasion to the Pakeha, to the Government, to belittle us because of this [new] authority.

I do not foresee that there will be an opportunity beyond this, a way to abolish this death-dealing Pakeha drink, alcohol. The situation now is that the Maori People have reached maturity, they have learned how to manage things, and they recognize what is good and what is bad. They have seen the fruits of this drink which is afflicting so many of them. We are increasingly thinking now that we do not want to be enslaved by this drink, we will bring an end to our waste of money, and make better use of our money on our lands, on our children, on building nice houses for our children. We have plenty of money now but it is going to the sellers of drink, they are the bosses and we are the defeated ones, our chiefs are defeated, and our children suffer, and we have seen drink killing the happiness and the joys of the home. Now let us stop this low practice, for we have been given the power. Let us prohibit it and not let those who sell alcohol treat us in this way. Prohibit, overthrow, people, this drink which is killing us, and degrading us, and making us stupid. If the Maori proceed with this, nothing we [9] have heard of before and up to the present will do so much good for the Maori and his children.

If we are not astute and quick about using this power it will be too late in some places as the bodily strength of some to reject this drink is declining, noble works are disappearing, and the children are being tempted by this dreadful drink.

I am urging every person who has come to this hui to be prepared and to give much thought to ways in which to outlaw drink in their own areas.

Perhaps some do not know how to begin this work. The first way is to point out to the Maori Council their desire to proceed to use this power, and for that Council to ask the Governor to arrange a day for a vote. (See Section 43 of the new Act.) The Governor will arrange a date. Men and women who have reached the age of twenty-one have the right to vote. They will determine whether liquor may be sold to Maori within the Council area or whether it will be prohibited. If there is a majority in favour of prohibition then the person selling alcohol to Maori in that district after the vote for prohibition is breaking the law.

The hope and the desire of this hui and its Pakeha friends is that Maori will realize the great ill effects that come upon them because of this drink and will make every effort to do away with this drink which is degrading and enslaving them. There is nothing to be gained by taking time or delaying. The way is open now to help ourselves to overthrow alcohol, and this is the time available to ‘The Party of the Young People of the New World’ to do a great good for its people, the Maori, which will not be forgotten for many years.

My desire and my idea is for this Hui to choose some enlightened people, men or women, perhaps five or six, and that they should visit each village or group of the people, explaining this new power as they go. Many Pakeha and Maori want to support this worthwhile idea and the Maori People wish to confront and bring an end to this death-dealing drink which enslaves them.

Therefore, if this work is undertaken by these informed people, I think that they will not lack sympathetic support as they go about explaining this power.

This is a noble work for ‘The Party of the New World’. The thought and the effort used in this project will not be wasted, but will all go to help, to challenge, and to clarify for the people the noble path.

In wars in the olden days, it was the chiefs, the brave ones, who set things right and whose names we recall. They have now departed to the afterworld. This hapu, this tribe, fought because of wrongdoings, because of killings, and they were punished by the enemy who sought revenge.

Where are their descendants in these days, the grandchildren of the chiefs who have gone to the afterlife? Where are you? I believe that there is not a greater wrong, a greater affliction than this – the fruits of drinking alcohol which we can all see. Should we not seek revenge? But indeed! For many years we waited for this power. Now, you men and women of understanding, who are giving thought to the well-being of the people, that they may be well in body and spirit, overthrow this thing that is afflicting them – alcohol – overthrow it so that it dies, dies completely.

This is your friend who observes and thinks about your use of the power you have been given. Therefore be strong, be clear, be brave, and follow the chiefly example of the ancestors of old. Be men, be strong!

F W Chatterton.

‘MATE ATU HE TETE KURA, WHAKAETE MAI HE TETE KURA.’

[A continuation of Mohi Turei’s article in Te Pipiwharauroa 155.]

To the Writer of Te Pipi.

They were encouraged to do all kinds of work. Such encouraging instructions were called his Tete. He had on his Kura. He continued to quiver on the marae. He did this for the production of food and for showing kindness and for all other works. That Tete was joined to the Kura, a Tete-Kura. When that man died a descendant of his came on the scene and took up the same office. That proverbial saying was used boastfully: it was said, ‘One Tete-Kura dies, a different Tete-Kura lives.’ As for that language, the Te: ‘E – ii – a. Listen to the mouth uttering Te there.’ As for the contention [whakatetete], hear the mouths quarrelling: they are fighting. The question is answered, ‘Yes. It is so-and-so and so-and-so. They are ranged against each other. The weapons they are using against each other are hatchets, or taiaha, or quarter-staffs.’ The reply comes from the questioner: ‘Presently the two of them will act. There are two of them – a Whito [dwarf] and an Aweko [ancient], people who were taught in their formative years, and one will not strike the other.’ And it was so, they were not struck. That instruction from the Tete-Kura was spoken by this warrior, a Whito [dwarf] and an Aweko [ancient], people who were taught in their formative years.

So, Henare Mahuika of Waiomatatini, that Kura [red feathers] was tied in a bunch to the cloak pins. They were fastened to Rangitarewa’s cloak. It was a talisman for the chiefs when fighting lest anything go wrong. When a person saw those talismans he would try to get one for himself, and the other person would also try to get one. The two of them together had those talismans. Te Rangitarewa was defeated by Tahania, the cloak pin was pulled off, the red feathers were taken and bitten in the mouth, and the cord of the cloak was pulled out. Tahania put on the cloak, the head was smoked, and he gave his children the names Wahakaikura [Mouth that ate the red feathers] and Kairoro [Brain eater]. He was boasting when he gave those names to his children. [10] After his death, when they were called upon and asked the question, ‘Whose were the red feathers eaten by your father, Tahania, and the brains he ate? They could say, ‘They belonged to Rangitarewa.’

Now for the canoe Tete [figurehead], the Tauihutete [the figurehead on the prow]. There are four kinds of canoe, a Toiera canoe [a war canoe with carved work at the stem and stern], a Pitau canoe [a canoe with a figurehead ornamented with perforated spiral carving], a Pakoko canoe [a canoe with an armless figurehead], and a Tete canoe [a canoe adorned with a figurehead without arms or legs]. The Toiera is a large canoe and has different names appropriate for a large canoe – a tau [floating] canoe, a puhipotae [hat of decorative plumes] canoe, a taroro [sic] canoe, a tuki [?ram ?extended], a parata [canoe with a stem head upon which rested the carved figurehead]. The parata is on the [?Matatara] of the body of the canoe. It is not something added [?hoatu]. It is carved with wildly staring eyes, and gaping mouth, and protruding, drooping tongue, and gnashing teeth, and it is painted with red ochre. It is called the parata – a fish in the sea, or parata is the name given to a taniwha. On the [?Puki sic] is the prow and on this prow is a carving called a Toiera [carved work]. It has feathers from the pigeon and some other birds which are attached to two good pieces of wood. The ends of those boards are attached to either side of the figurehead and the exterior ends are decorated with pigeon feathers which are called [?Taroro]. The Puhipotae is on the sternpost and much work goes into it. It is called a puhipotae. There is also carving on the sternpost, a Toiera. The Pitau is a large canoe [with a carved figurehead]. Its expanded names are a wakataua [war canoe], a pitau whakareia [carved canoe with a figurehead with deflected arms], and a pitau ringawhiu [a canoe with a figurehead with arms swept backwards]. The figurehead is carved. At the prow, and at the sternpost there is ornamentation and the Ringawhiu refers to a figurehead with the arms swept backwards. There one finds the head, the face with the gaping mouth, the protruding tongue and the gnashing teeth, with the stomach and the legs painted with red ochre and plunging into the waves. The third of these canoes is a pakoko canoe. It is called a large canoe. The head of the figurehead is turned to the bilge of the canoe. The face is covered with tattooing as if it were a living man. It is painted with oil, a kind of anointing. The tattooing is engraved into dark kauri and filled in with Toiera kauri gum. The eyes are closed and the mouth is shut, it is not gaping (hence the name pakoko [?mummy] from the sleeping eyes and the closed mouth). There are pigeon feathers on the head. The back of the head is turned aside to be battered by the waves. When a chief died his head was cut off and mummified. For many years people grieved over him. Although the canoe was large and long, if it had such a figurehead it was called a pakoko canoe because of the sleeping eyes and the closed mouth. That was what a body was like when it was preserved, the eyes slept and the mouth was closed.

As for the Tete canoe, at the front was a carving known as the tete. The part under the jaw is a ‘tete’. When it was taken onto the canoe that was called a tete.

These canoes, the Tete and the Pakoko, were called fishing canoes and were used for crayfishing and for fishing. The Toiere and the Pitau lay ashore in shelters. They were only launched for long journeys. The Pakoko and Tete canoes also went on long journeys - carrying war parties, bearing gifts from bridegroom to the bride’s relations, and travelling to tribal feasts and funerals [tangihanga]. The general name given those vessels on these journeys was ‘canoe’. Pakoko and Tete canoes are canoes carrying ‘o-o-‘. Let me explain further about the Tete canoe when it went to funerals. This Tete canoe was indeed spoken of as a canoe carrying ‘o-0-‘. [Tuhinga a-ringa. - ?My hand-written script.] [?Manatanga tukemata. - An acceptable gift.]

Mohi Turei

Rangitukia.

THE TER-CENTENARY OF THE PRINTING OF THE BIBLE.

During the last days of this March a large gathering was held in London to remember the printing of the Bible; this was the old edition [the Authorised Version].  Many of the leading people of England attended this gathering. The King spoke at the gathering and told of how happy he was that the work of those who printed the Bible was being remembered. He also said that many millions of people during these three hundred years have turned to this Edition to find peace in the many troubles that afflicted their hearts. His hope was that his people would hold to the Bible, this gift from their forebears.

The gathering also received a message from the President of America. He said that for three hundred years England has been bound by the Bible, the bond of peace. It also cements the bond between England and the Americans, reminding them that they are one people, having the same blood, the same language, the same faith. The Americans and the English together praise the God of the Bible for linking the Old World and the New Work by this beautiful bond.

The Prime Minister of England also spoke. He said that the cementing of peace between England and the Americans was a fine reminder, a memorial stone, of the power of the Bible. There were others who spoke. The Archbishop of Canterbury and most of the clergy presented the King with a copy of the Bible as a reminder of the significance of the gathering.

[11]

NEW ZEALAND’S IMPORTS.

Goods from other parts of the world sent to New Zealand.

There are many things that are not made or grown here in New Zealand but are purchased from other parts of the world. Machines for major Pakeha works, the wires, the rails and the iron for the work of the railways and bridges, clothes for men and women, tea, tobacco, alcohol, sugar, books – most of these things come from outside New Zealand.

The total value of the goods broad from abroad in 1908 was £17,471,284, more than the value of the things New Zealand sent abroad. The Pakeha says that the produce of New Zealand sent overseas should pay for the goods coming from abroad. This aim was not achieved in 1908 since nearly one million, six hundred thousand more pounds worth of goods entered the county than left. It was also the case that money was difficult to come by from the winter of 1908 until 1909.

These are the values of some of the Dominion’s imports in the winter of 1908.

Goods Value

Clothing, shoes, hats and similar goods. £3,867,493

Iron, machinery, and ironware 3,671,138

Sugar (food) 592,849

Alcohol 447,292

Tobacco 361,769

Paper, books 718,983

Tea (food) 252,345

Guns, powder, bullets 142,297

Cars 249,929

Bicycles 184,017

Coal 274,605

Medicine 394,170

Dried fruits, jam, and fresh foods 354,372

Leather and leather goods 188,090

Oil 410,510

Sawn timber 443,938

Manure 254,054

There are many other items besides. Most came from England or from countries under English rule. Many also came from America and Germany.

Perhaps the days are coming when we will make in these islands some of the goods that we buy from overseas. Most of the blankets and shawls that we use at this time are woven here in New Zealand. But woollen clothing requires close weaving and that cannot be done as yet by our New Zealand experts. Silk and cotton clothing, and carpets for houses, cannot as yet be made here. Likewise goods of iron, steel and metal come from places abroad where they have the sands from which metals are made. Tobacco comes only from abroad; its rival here is the native-grown tobacco! [Taukuri e te puahau - ?Oh dear! One can only acknowledge by touching one's forelock that it is in contention with the tobacco got from the bush!]

OTHER NEWS

In a speech, Mr Chapman, Judge of the Supreme Court, spoke about the new New Zealand laws for the punishment of criminals. Punishing people who misbehave is an ancient practice, he says, and what is the outcome for them? Many men go into prison for a time then come out only to return. Punishment is still the responsibility of the law but those men were not made better. But how are they to be made better? In the past this question was asked but no answer was found. Many people are saying, ‘Let it not be about punishment, rather let them be taught.’ It is easy to say this but it has not yet been possible to implement it. England has practised punishment from of old, as have Germany, Russia and all other parts of the world, while knowing that it does no good to the people who are being punished. Now at last, Dr Findlay, the Minister for Justice, has become the first person to come up with a new practice for punishing criminals which is designed to benefit them. At last there is to be a trial of that idea, so easily expressed by the lips, ‘Don’t punish, but educate.’ New Zealand is at the forefront in this new practice.

In the census in England it was found that there are more than one and a quarter million more women than men. On 1st January the numbers of people were laid before Parliament. These were the numbers:

Men Women

England 9,024,000 10,163,000

Wales 525,000 531,000

Scotland 1,276,000 1,418,000

Ireland 1,198,000 1,272,000

Total 12,023,000 13,384,000

[12] CALENDAR : MAY 1911

Day 13 o 5h 40m p.m. Day 28 ● 5h 54m p.m.

1 M Philip and James, Apostles

Morning Evening

Isaiah 61 Zechariah 4

John 1.1-43 2 Corinthians 3.1-18

2 T

3 W

4 Th

5 F Fast

6 S

7 S Third Sunday after Easter

Numbers 22 Numbers 23

Luke 23.50 – 24.13 1 Thessalonians 4

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

John 4.1-31 1 Timothy 3

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Fifth Sunday after Easter Litany Sunday

Deuteronomy 6 Deuteronomy 9

John 7.1-25 2 Timothy 4

22 M Litany Day Fast

23 T Litany Day Fast

24 W Litany Day Vigil, Fast

25 Th Ascension Day Psalms: Morning 8, 15, 21

Athanasian Creed Evening 24, 47, 108

Daniel 7.9-15 2 Kings 2.1-16

Luke 24.1-44 Hebrews 4

26 F Fast

27 S

28 S Sunday after Ascension

Deuteronomy 30 Deuteronomy 34

John 11.1-17 Hebrews 3.7 – 4.14

29 M

30 T

31 W

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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

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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/-.

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