Te Pipiwharauroa 157

Te Pipiwharauroa 157

No. 157

1911/05

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 157, Gisborne, May 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.]

DOING AWAY WITH ALCOHOL.

On 21st November, 1910, the Government passed a new Act dealing with the Alcohol Referendum. Section 46 of that Act says that Maori may vote on the issue of alcohol, but that that vote is to take place in the Council Districts, and that the Council must pay all the expenses of the vote. This law is framed to deal with Maori consumption, but with regard to hotels it is skewed. If the Horouta Council holds a vote and it is found that most people want an end to the consumption of alcohol, then that will bring to an end the consumption of alcohol by the Maori in that district but the hotels will remain.

But some of those hotels will not remain because their livelihood depends on Maori, they cannot survive on the Pakeha alone, and therefore the outcome of the Horouta vote would be the closure of those hotels. Not much is being said about the implementation of this Act; it is the Government’s responsibility to publish the information so that all the districts are informed. The articles in this paper point out the evils of this drink and the good that would follow its prohibition, and urge the people to be quick to do away with this disgusting drink when they vote.

Although this Act which has been given to us does not do all that our hearts desired, on the contrary, it does not completely abolish it. Many things were desired to bring us in line with the Pakeha, but the people at the Wellington Hui in 1908 said that that was not possible because individual Maori members were opposed to that. The difficulty with this Act is the continued existence of hotels which tempt those who want that drink. That is indeed the case, but that is not the main issue, because all Maori would be forbidden. That is better than the prohibition of an individual: the one who was prohibited would see his friends going to drink and the dryness of his throat and the desire of his heart would draw him in. So we have the situation that, since the prohibition applies to all, those things would not be there as an enticement. We all of us agree that ‘shouting’ is the practice which aggravates the drinking of alcohol; if there was no ‘shouting’ drinking alcohol would be like drinking water. By this Act all these things have been done away with, and although the building is still there it has no power to enslave a man’s thoughts. If we agree to bring and end to our drinking of alcohol, it is only the drinking which will cease; the hotels will still be open to us for sleeping and for food, only the place where alcohol is sold will be closed to us.

Alcohol as a drink is not a beautiful drink. Many people say that alcohol in itself is alright, it is rather people who abuse it, as is the case with the consumption of other foods – if it is drunk recklessly a person suffers. Such talk is wrong. If a man eating potatoes exceeds the appropriate amount then his stomach will suffer. But it is only his stomach that will suffer: his legs will not carry him astray into the water, or to lie amongst the blackberry bushes; his brain will not become befuddled nor will his mouth utter foul words nor will his heart want to do disgusting things. Alcohol is the only food that has such effects on a person because it is not like the other foods we humans eat. Alcohol is a poison, this is why it is like this. [2] Other foods people eat are not poisonous which is why this is not comparable with non-poisonous foods. Alcohol is always harmful, Unlike other foods which may have a bad effect on an individual, it is bad in other ways. One reason why this food is condemned is that it alone is a food which creates its own craving for itself. However a man eats bread his heart is not set on fire with a continual desire for that bread. The same applies to potatoes, to meat, to kumara and other foods – to all except alcohol. This alone is the food which ignites the craving for itself, it is the Tihi-o-Manono [the house of Poporokewa burnt by Whakatau-potiki] consumed by whatever. This alone is the food which continually calls out, ‘Give me more, more, more,’ without ceasing.

Alcohol is condemned because it is a poison. This is the opinion of the wise doctors of the world.

Sir Andrew Clark, MD, says that alcohol consumed by people in beer is a poison. It is as effective as all other poisons (strychnine, arsenic and opium).

Sir B W Richardson, MD, FRS, says that it does a person no good to drink alcohol; there is not the smallest thing in it to further the growth of a person’s body.

Many expert doctors support the above statement by Dr Richardson. Indeed we print below the declarations of a doctor about the nature of alcohol. This doctor – his name is G E Halstead – says that if one compare a glass of milk and a glass of beer we find that the contents of the milk are far better at nourishing the body than those of the beer. This is his analysis of the milk and the beer which reveals how much more nutritious the one is than the other. The analysis is not easily rendered into the Maori language so it has been left in English for those who understand it to read:

Milk Beer (ale)

Nitrogenous 5.4 .6

Fat 4.3 nil

Sugar 4. 1.8

13.7 2.4

These are the beneficial contents of beer as compared to milk according to the evidence given by experts.

Dr Legendre says that the alcohol in a person’s body attacks the things that sustain his body, namely, the liver, the stomach, the heart, the kidneys, and the brain. So from the doctors we see that there is poison in beer, and that poison ignites the desire to keep on drinking.

The worst effect of alcohol is that the person who finds it pleasurable cannot give it up. Many who drink this drink agree that it is bad; they are gratuitously attacked by people, they sleep amongst filth or in the blackberry bushes, or they suffer injuries through falling off their horses. Were these indeed the only bad effects of drink that would be very good, his body is being punished and the man himself should have known better. But we know that these are not the only ill-effects of drinking, and those who say that such are the only bad effects of alcohol are people without pity, with parched hearts. A man is good when he has no beer inside him, he is peaceful, he is affectionate, but when he gets to the source of his drink and has two or three glasses he becomes loquacious. He is like a bird beginning to sing when it puffs out its throat and flaps its wings, but the bird, when it opens its throat to sing, produces sweet sounds, while the drunk lets foul talk drip from his mouth. How many people have been ejected from hotels for the foul talk coming from their mouths? How many people have been struck by a drunk without reason? How many good men who are trying to work for the betterment of others, lose their heads in a hotel? Two people may have a small difference of opinion, but if one of them goes to the hotel and talks about the matter to his friends there, it is blown up out of all proportion, and he says all sorts of bad things about the other person. If they are there together the outcome is a fight between the two of them. Such are the evils of liquor. It is not just that the drunk strikes those who have made him drunk, it is the words that flow freely, backbiting, cursing one another or perhaps someone safely at home. The words that are very apposite for this situation are, ‘Every imagination of the thoughts of his heart was only evil continually.’ [Genesis 5.5] When he returns home, what is it like? Many have fine houses, but it is because they have plenty of money that they are able to care for their houses. But most do not improve their homes. Their children go around naked, they are not being properly fed, they are not being enabled to grow strong. This aspect of it is the worst thing. The thing most pitiful is the wife and children being subjected to hunger and cold. This is the ultimate evil effect of liquor; it was said above that it is not only the man who drinks who suffers. The owner of the hotel gets fat on the father’s money while he is stupefied by liquor and his wife and children go without clothes and hungry. But it does not end here. Some return at all hours of the night, and finding the [3] food left for him cold, he is angry with his wife and strikes her, the woman cries and the children also cry, and why? Because of alcohol. When he is not drunk the man may be a good man, a man devoted to his children, but that is in his heart. He says he loves them but he is not able to demonstrate it because his money has been taken [?te koote atu] by the man at the hotel. My friends, men, If you love your wife and your children, never mind any distress you cause your drinking friends, but do away with this drink that is oppressing them. The road has come to an end by which they will have any part of your labour. They, rather, are the right people to eat the fruit of your perspiration. It is not right that you should be feeding Pakeha in the hotel. I finish with this for it is the main reason for setting about prohibiting liquor.

That is enough for this aspect of the subject; each person will be able to expand on it. Were there more room in this paper we could go on seeking many other examples of the evil arising from this one thing, alcohol. We add a few words here to show us how this drink afflicts the people. We have set out how it affects the person who drinks and his wife and family, and now we move on to the people as a whole. Here we are not able to point out how it affects us Maori because there has been no research, although we are not unaware of the impact of this drinking on us. To clarify the situation we call upon the Pakeha to give us examples.

Mr Gladstone and Dr Stephen Hales, DD, FRS, say, ‘more men died from drink than were killed in battle, in epidemics, and in famines.’

It is said that most of the crimes and evil deeds of all kinds spring from alcohol and the outcome is that the nation suffers. Lord Chief Justice Coleridge, England’s leading judge, says, ‘If there is an end to drinking alcohol in England then three-quarters of the prisons will close.’

Lord Fitzgerald says, ‘Alcohol is the cause of the majority of all crimes. It is correct to say that nineteen out of twenty crimes spring from the consumption of alcohol.’

Sir Frederick Treves, doctor to King Edward, was in the army that attacked Ladysmith. The army numbered 30,000. When they were going to Ladysmith men were continually going down sick. He said, ‘It was not tall people or short people, large people or small people, who became ill but those who drank alcohol. If they carried a flask of brandy on their backs one could pick them out from amongst thousands.’ If our soldiers are like that then we will not survive.Samson Ago

The bill for alcohol in England for a year is £160,000,000. That in New Zealand is £3,803,438, which is £3/13/1 for every man, woman and child. It is known that many people in New Zealand do not drink, many women and many children. If we separate these from those who drink we discover the amount of money spent by them. It is working people who are most heavily involved in drinking. The waste of this large amount on drink gives rise to all sorts of evils. If it were diverted to pay the expenses of all the schools in New Zealand it would pay those more than four times over. It equals the cost of two large naval vessels a year; it could pay for an army of 30,000 to protect the country. What a lot of good could be done with this money were it applied to these things we have mentioned above, and how much the people would benefit.

This food has yet another bad effect on the people. Twenty years ago two people married in Dunedin. They got on very well together. When their child was born the woman was told to drink whisky to make her better. When she started to drink whisky it was pleasing to her taste and she kept up the practice, taking it daily as medicine. That woman fell into the depths of evil. When children were born they were not attended to. Her activity led her eventually into prison. On the occasion of her 57th appearance before the judge he tried to persuade her to sign the pledge renouncing drink. The woman wept and asked, what was the point? since she would not be able to keep her vow. Her husband was an excellent worker, but he was distracted by sadness and shame, while the four children had been taken into care by the Government and those who had grown up had gone into prison for crimes. Consider the amount of money the woman’s troubles have cost the Government just in the caring for her children. This trouble would not have occurred were it not for liquor. Wherever one finds this drink one finds only evil, evil only is its fruit, [4] it has no benefits. The English poet of former days, writing of the work of Samson, said:

Alas, how mad to speak of wine

And strong drinks as the foods by which we live,

When what God made – and he forbade those things –

And what he raised his warrior on, was water from the stream,

And no-one was strong enough to stand in his presence.

[O madness, to think use of strongest wines

And strongest drinks our chief support of health,

When God with these forbid'n made choice to rear

His mighty Champion, strong above compare,

Whose drink was only from the liquid brook.

Samson Agonistes – Milton]

Another poet who lived before [Milton] said:

O spirit who lives in the wine,O thou

If you have no name that you are known by

I shall call you Satan.

[O thou invisible

spirit of wine, if thou hast no name to be known by,

let us call thee devil!

Othello II.3 – Shakespeare]

This is still a new drink to us Maori, and we are not versed in it like the Pakeha, so let us be instructed by the words spoken above. Do not wait for the arrival of sickness to be informed about it. When the evil is observed coming in the distance destroy his path. That is enough for this section of our article.

THE RELIGION OF MAHUTA.

To the Editor of Te Pipiwharauroa.

Friend, greetings. I am filled with admiration for you, for your bravery in travelling to all parts of the country. Now then, I am going to report on Mahuta’s journey to see all his tribes on the West Coast, beginning from Aotea, Te Makaka, Kawhia, as far as Te Taharoa, from 13th March. The person Mahuta took as service leader to lead his worship services was Te Moanaroa Wata of Whatawhata. He was to take services with the tribes on the journey. When he arrived at Te Taharoa he saw what was being done there and that the worship brought by Mahuta was being rejected. Whereupon Mahuta stood up and addressed all the tribes, telling them to stop observing different worship and practices and to return to the religion he had adopted now, that preached by his worship leader, Te Manaroa Wata of the Wesleyan Church. At the end of his speech the chiefs stood and handed their Maori services to Mahuta to be thrown into the deep waters of the ocean. So there was a good end to what had troubled his tribes. They have now returned to the worship of the Wesleyan Church. It is like the saying: ‘You were as sheep that had gone astray, but now you have returned to the Shepherd, to the Bishop of your Souls.’ (1 Peter 2.25)

Piripi Rakena,

Minister of the Wesleyan Church.

1st May 1911.

THE HUI FOR THE UNVEILING OF THE MEMORIAL STONES FOR HONE HEKE AND MARU PAPITA.

Greetings to you, the relic, the repository, reminding the tribes of those who have died and of the souls who still live. Take on your back this load for you to carry rapidly to the marae you visit of all the peoples who live under the crown of England. It concerns the large hui held at Kaikohe in the middle of the great resting-place of Ngapuhi. It was the hui for the unveiling of the two stones, memorials to Hone Heke. Four thousand souls came to that marae. On Tuesday 11th at 2 p.m. as the sun was declining, the first was unveiled. When the people had all arrived at the stone on Kaikohe Hill, there was sung the Lament or the Sacred Lament of the high chief, Nukutawhiti. This is a wonderful thing, something very sacred from ancient times. Thirty of us sang the words of that Lament. Ree Te Tai was our leader in the recitation of the incantation. Afterwards three of us spoke on the basis of that Lament. That was followed by the choir singing Hymn 95 [E te Toka, ingoa nui – Rock of Ages]. After that the minister, Te Kitohi, prayed. Then followed the speech by the Prime Minister, Timi Kara. After that the cloak covering the stone was removed and Te Rangihiroa read the words on the stone. The Rev Matiu Kapa said the prayer of blessing. It ended with the band playing the song for the King.

When that finished we went down the Kaikohe Hill and headed for the [?parikarauna - ?parade ground] at the church. Here was the second of the stones over the bodies of Hone Heke and his younger sister, Marara Ngapua, who died on 15th November, 1910, aged fourteen. The first thing was a short farewell address by the Rev Wiki Te Paa. Then the choir sang hymn 152 [Piko nei te matenga – With bowed head]. Afterwards the tribes lamented and many people spoke words of farewell. On arriving at the marae the Ngatiwhatua Choir from Te Wairoa was photographed with the Prime Minister at the head of the group. Afterwards the report of the chosen committee of twenty-five representing the four hapu, Ngatiwhatua, Ngapuhi, Rarawa and Aupouri, was presented to the Prime Minister, and matters he could deal with were referred to A T Ngata. Te Rangihiroa presented this to the Prime Minister and his companions and all the people. [5] In the event some of it was accepted and some of it was put aside. One important matter which the people felt deeply about concerned the Pakeha, P Hasting, who was [?saving, healing, curing, reviving] the [?moha sic - ?mahi - work] of Maori in many parts of the Ngapuhi district, and this was not agreed to by the Prime Minister and Ngata. Subsequently it was agreed to by the Prime Minister. It was said that that Pakeha should be appointed as an Inspector. This was a great gift from our Prime Minister since more than a thousand Maori have been able to live well because of this Pakeha. The coming together of Ngapuhi in these days is remarkable; the Prime Minister, Timi Kara, has truly restored the status achieved by Hone Heke to Ngapuhi during the three year term of Te Rangihiroa. This noble thought on the part of the Prime Minister was a wonderful thing. The final words of the Prime Minister were, ‘Ngapuhi, you have these tui feathers as a treasure, but, Ngapuhi, find a person of integrity to carry this treasure.’ When he finished, Niurangi stood to salute the Prime Minister. He said, ‘Now, all the tribes, the four hapu here, there is your treasure! I have finished. It is up to you now.’ It was only right than no-one else stood up because we, who wanted to go to Wellington and stand in Parliament like Hone Heke, who has been taken from us, were happy and joyful and heartened. But who can be like Heke? Absolutely no-one, no-one, no-one! But it is good that there will be squabbling in the schools now, for from there will come someone like Hone Heke in this new world, someone with ‘chiefly mana’, you can be sure. But it will be chiefly mana acquired in the Pakeha school so that he can achieve the highest summits, because this is the new world which began in the time of Hone Heke. That’s how it appears. I agree with the words of the Prime Minister that this treasured office is for people who are humble, meek, and who haven’t a bad reputation in the world. It is not for angry people or for those names are besmirched. Such people should remain as they are even though they know a lot. Even though I may be a bit anxious, they will not do. Furthermore we must have done with the ways of our ancestors, our parents, and with subservience to [?mana tikitiki sic - ?tiketike – lofty] exalted authority, people of noble lineage, chiefs; we must turn and focus on the present. This thought has come to me now at the time when Te Rangihiroa is stepping down and the men of the North are like gorging kahawai.

On Wednesday 19th the memorial stone to Maru Papaita of Kaihu was unveiled. Six hundred souls attended this hui. After this there were speeches on the subject of potential candidates for election when Te Rangihiroa stands down. Men from Te Wairoa are Hemi Te Paa and Huirua Tito – this man did not attend this hui. From Hokianga there is Iehu who was nominated by Wiremu Rikihana and his friends; he had been nominated at previous hui. The hui decided that either Hemi Te Paa or Iehu should stand, but it was discovered afterwards at their consultations that neither side would permit their candidate to stand down. As a result, both of them will stand for election.

Waaka Te Huia.

Kai Tirotiro Marae,

Wairoa North.

THE WAY OF RUNNING THE MAORI COLLEGES.

By M W Butterfield, BA, BD.

(A paper read at the hui of the Maori Party of the New World held at Te Hauke.)

I will not speak at length on the matter that I am going to lay before the hui this year so that you will have time to follow up the main issues in it.

In my introductory talk last year I said that the appropriate skill to teach Maori children was farming. I am happy that there are very many ways in which a Maori young person is able to learn the basics of farming through the operations of the Maori Affairs Department and also in the schools. However, by the introduction of this as a subject in the schools some problems have been revealed which were not thought about at the beginning. If my words focus on the schools under the auspices of the Church of England it is because I do not know what others are doing. At present we have five schools that teach farming. Over and above this they also all teach the other subjects taught by the Government schools. They all seek to teach their children so that they are successful in the major examinations, Junior Civil Service and Matriculation; that is, all these schools are doing the same. Schools like Te Aute which have land are able to employ a separate master to teach carpentry only and another to teach farming and another to deal with subjects taught in further education colleges, and another for other things the school is able to teach. But for a school like Waerenga-a-hika this is not possible because there are only two teachers to teach all these things while also preparing their students for the major examinations. [6] It is the case that neither Maori nor Pakeha are able to teach just one subject when they are required to teach more important subjects. At present we have five schools separate from one another, and that which attracts the pupils may not be adequate for all. In the mind of a child when he is thinking of going to one of these schools is the thought: Which of these majors on playing football and having fun and does not require much work? If a child is punished at one school for bad work he goes to another: the best thing would be to think carefully about the range of things we teach in our schools. Let us have co-operation in the running of all our schools. Let us arrange for each school to teach the things it is able to teach. There is insufficient land at Waerenga-a-hika for us properly to teach farming; all that we can offer is [?te whakapa noa atu - ?just to touch upon it] and one can not rightly call that farming. St Stephen’s in Parnell has less land than we have. We began farming here because we though it right to teach it, and also because it was not being taught at other schools at that time. It would be good for Te Aute to take this up and they will succeed because they have plenty of land. I have heard that Te Aute is teaching this subject. I think it would be a good thing if the schools could teach different things; so Te Aute and Hikurangi could focus on farming which they could do because they have land.

Let me set out what I think each school should do:

Te Aute should prepare people for the professions, doctors and lawyers, besides teaching farming.

St Stephen’s should teach the requirements of commercial life and the trades such as carpentry and similar occupations.

Waerenga-a-hika should teach languages and also the principles of the faith, preparing pupils to go to Te Rau school.

Otaki and Hikurangi should nurture pupils to go on to Te Aute.

I think that the qualifications for children entering Te Aute should be raised, that is, it should accept pupils who have completed class six in other schools. Were this the case then Otaki and Hikurangi would continue doing what they are now doing but would undertake nothing new; when their pupils completed class six they would be sent on to Te Aute.

I also think that a Board should be established to run the Maori schools, the members of that Board being the Trustees of all these schools together with the Headteachers of those schools. Under the authority of that Board a child would not be permitted to go from one school to another without the permission of the Headteacher of the school he is leaving. There are many smaller issues to be looked at and resolved but I don’t deal with these at this time. It is the hui that is required to decide what is the good thing to say on this subject.

The good thing about such a proposal is that the child would be able to learn the work that is appropriate for him and he would learn much about it. If they are taught farming well, then we shall separate out an expert in that work, that alone is the right job for him, and the Maori young people educated at Te Aute will know as much as the Pakeha young people educated at Lincoln. Those wishing to become ministers will not be bothered by learning the Greek and Latin languages and the basics of the Christian faith when they arrive at Te Rau. I believe that if the activities of the schools were arranged in this way they would do well; there would be an end to a pupil wandering from one school to another, rather he would be committed to a single occupation, and when he grew up he would benefit from having gone to the school.

OTHER NEWS

Reports from the Ngapuhi area say that Hemi Te Paa is in a strong position. As a young person he attended St Stephen’s and Auckland Grammar School. He was Chairman of the Marae Council for three years. He works as an Interpreter having passes the examinations for that occupation and he gained a First Class certificate.

On 16th May a stone memorial to Queen Victoria was unveiled in England. The stone is very large as was its unveiling. King George unveiled it. Her grandson, the Emperor of Germany, attended. All the leading people of the Kingdom of England were there.

The fighting in Mexico has ended. The President of Mexico has agreed to stand down from his post of President. This was the main cause of outrage on the part of those fighting the Government. They said that it that man did not step down from his post as President they would not stop fighting. In these days we have received news that that man has killed himself. [Porfirio Diaz died in exile in Paris in 1915. – Barry Olsen]

[7]

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

When the chief of a tribe or hapu died, the news reached a chief and his tribe in another part of the country, and the tribe began lamenting. The chief said, ‘Let us ask for our friend’s body to be sent here so that we can lament for him on our marae. The tribe agreed.

The messenger was sent. The tribe agreed to send the body. Enquiry was made as to the name of the canoe which was to carry the relics of the deceased, and it was said that it was ‘so-and-so’.

When the day came for sailing, the relics of the deceased were loaded on the ‘Puraho o te Ta’ [Stern Cord] of the canoe. That name, the Puraho, was carved on the ornamental borders of the stern post. That part, as far as the first thwart of the stern is called a Puraho.

The other side of the first thwart is called a Remu and is where the chiefly women sit on long journeys. Beyond the second thwart is where the steersman of the canoe stands, the one who holds the steering paddle and who lets it down if the canoe is in danger of being raised by the waves or a school of whales.

The daughter or grandchild or widow of the deceased, and the chiefly women, sat in the Remu of the canoe. No food was taken on board, but there were some gifts.

The Tete canoe was filled with all the food as a present for the bereaved and as food for the crew. There were two or three Tete canoes carrying provisions. There were also two or three Pitau canoes. But only one canoe carried the deceased. When they landed everyone gathered to lament. The relics of the deceased were laid out. The rites of a Maori tangi were performed and people slashed their skin with flint.

Then the local people looked inside the canoe which had brought the deceased. If food was found on board then the local people killed the members of the party because of those scraps. When they looked, if they found nothing all was well. When the lamentation was over the food on the Tete canoes was presented, and the treasures were laid in their place. Then the chief of the party indicated with his hand to his warriors that they should kill someone; he would raise his eyebrows as a signal.

Two or three people were placed on the [?whakaarona – sic] of the food brought as a gift to the bereaved. It was presented to the chief and his people who had asked that the deceased be brought to them; the treasures were also presented.

After some days they returned. The chief who had summoned them said, ‘Farewell, after so many days I shall come and remove the tapu of my friend.’

When the tribe of the deceased arrived home they fell to criticizing that chief’s farewell to them.

They had perhaps not been long on land when he commanded his tribe to load provisions onto the food-carrying Tete canoe – as well as his crew of paddlers. He would perhaps get into a Pitau canoe or a Toiere canoe with his daughter, or grandchild to perform the charms to counteract witchcraft, and go to remove the tapu from the deceased. (The rite to remove tapu was performed lest someone unprotected should breach it by eating, which would be declared a violation of tapu, an eating of scraps, which would become a reason for war, and so it had to be removed by the leading chiefs.)

[The article is not attributed but is obviously a continuation of the articles in the previous two editions of Te Pipiwharauroa written by Mohi Turei. – Barry Olsen]

THE DESIRE OF THE HEART.

To the Editor of Te Pipiwharauroa.

Greetings. I would ask you to load on board these words to be seen by my friends who know what it is to crave for something. My friends, for many days recently I have longed to discover a goldmine in the Tairawhiti area. Last April there was the resounding news, ‘It’s amazing. Gold has been found at Potikirau.’ On the hearing of the news, on it striking my ears, I was disturbed. Oh, the things the Pakeha does. One’s desire is not easily pacified. I found myself looking at the sea at the journeyings of Te Ronihi’s canoe. It was like a bee making honey and flying to the hive [pouaka – post surmounted by a small receptacle for valued possessions. Williams p.299] morning and evening. Listen to the voice of the Pakeha, it says only one thing – gold, gold. Desire is a good thing, but rant and rave quietly. However this lies at the basis of farming: if the heart wants to do this, a person will do it but if there is no desire then the person will be idle. But this is very important, and perhaps a Pakeha was right – he came perhaps from Okarae. There one finds the peak of Taraikahawa and the house, Kehengahuru. Taraikahawa is a peak folk long for, and Kehengahuru is a house of dreams, of stories. And that is what I am like, engaging in the activities of Okarae [Okarere sic]. I leave it there. He got it right. And so I say, What you are doing, Kewha, is indeed right.

Manihera Waititi.

Cape Runaway.

16th May, 1911.

[8]

OUR INHERITANCE IN THE CHURCH.

The Laying On of Hands.

Confirmation is the completion of baptism. The origin is not revealed in the New Testament, but it was something practiced by the Apostles (Acts 8.17). It is thought that it was something Christ instructed his disciples to do during the forty days after his resurrection.

The laying on of hands was an ancient practice in the East. Its main use amongst the Children of Israel was a a sign of blessing.

We are told, ‘Joshua, son of Nun, was full of the spirit of wisdom, and Moses also laid his hands upon him.’ This is the basis of confirmation in the Christian Church. The teaching of the Scriptures and of the Church too is that in baptism a person becomes a member of Christ, a child of God, and an inheritor of the kingdom of heaven. But this blessing is not just something for the individual alone who has received it. It is a principle of the Church of Christ that if a person receives a blessing it indicates that they have also received a job to do. This applies to everyone in the Church and not just to those who are set apart for some office in that Church. ‘We are all called to be priests, kings, a holy people’ (1 Peter 2.9); ‘Good stewards of the manifold gifts of God’ (1 Peter 4.10); ‘Different gifts have been given to us, according to the grace given to us’ (Romans 12.6). The work of the Holy Spirit is to strengthen a person to accomplish these works and to incorporate him into the body of Christ. The ceremony set down for the realization of these things is Confirmation.

The Holy Spirit was the main subject about which Christ spoke to his Disciples after his resurrection. In these talks he was thinking of the Holy Spirit which he gave them on the evening of the day of the resurrection, and of the Holy Spirit who would soon come on the Day of Pentecost. The names he gave to the Holy Spirit in his talks were ‘the Spirit of Truth’ and ‘the Comforter’. These two bestowals of the Holy Spirit I have mentioned above differ from each other. ‘Receive the Holy Spirit,’ that is, receive a gift of the Holy Spirit. That gift is the new life which comes from the body of Christ risen from death. By this new life first given to them they are enabled to receive afterwards the Holy Spirit of Pentecost. What he gave them was the Holy Spirit which lived in him. By this they were spiritually saved and then he gave them the Comforter to live always with them to strengthen them to do their many tasks. The nature of these two bestowals, of one and the other, was that one was saving and the other was strengthening – one revealed the power of the resurrection and the other the power of the ascension. After the resurrection the Disciples understood and believed the sayings of Christ. However they had not the strength to fulfill the tasks of the Christian life, namely, proclaiming the kingdom of Christ. So they waited in Jerusalem to receive the Pentecostal gift. And it was from that time that they realized the significance of the Scriptures (the prophecies), and they knew also the nature of the work they were to do, and they gave their bodies to die for that work.

These two bestowals – that of the Resurrection and that of Pentecost, were not only for the Apostles of those days. The Holy Spirit dwells in the Church and makes those two bestowals, through the rites laid down in the past, upon this generation of the holy people. The blessing of Baptism is like the bestowal at the Resurrection, and Confirmation and Ordination are like that at Pentecost.

Confirmation confers on a person the seven gifts of the Holy Spirit. This ceremony has not been abandoned by any part of Christ’s Church since the beginning, although one part may differ from another as to how they go about it.

From former times, the Churches of the East and the West have combined Confirmation with Anointing with Oil. Our Church has abandoned the latter practice because it is not the Scriptural practice to combine the two. The Greek Church of Russia [Russian Orthodox] has the same practice – these two things are combined. In the Latin Church the cheeks of the person being confirmed are slapped as a sign that he is not to fear the sufferings that will come to him. These supplementary actions to confirmation are observed in these Churches mentioned above, and they are unlike our practice which is to lay hands on the head of the person being confirmed. But although the practice of other Churches may be different, it is only the external symbols that differ, and the ceremony is the same, Confirmation.

One practice of the Church in the past, which is still continued by the Church of the East, is to confirm immediately after baptism. Subsequently it came about that the Church of the West separated these rites; children were baptized when they were small and when they grew up they were confirmed. ‘Nevertheless one cannot criticize the confirmation of small children for Christ laid his hands on them’ (Matthew 19.13). Still it is a good thing to delay the confirmation until they are grown up, and this is a biblical practice. The Jews brought their children to the Temple when they turned twelve, and, for another thing, in the accounts of confirmation in the New Testament it is not done at the same time as baptism but the two are separated from each other.

The service of confirmation of the Church of New Zealand follows the pattern of Scripture and a person is also able to receive the blessings of this rite, as happens in baptism. The name of this service in the Prayer Book is ‘The Laying On Of Hands Upon Those Who Believe.’ Within the service the nature of the ceremony is described, that is, the laying on of hands. The beginning of this ceremony is described in Acts 8. The first thing the Bishop does is to tell the congregation that the Church’s desire is that everyone should grow up in the right way. Afterwards he asks those who are coming for confirmation if they wish to confirm the vows made at their baptisms. Then follows the prayer that they may be given the gifts of the Holy Spirit. The laying on of hands follows, and the prayer that they may remain faithful soldiers of Christ. The service ends with prayers and the Bishop’s blessing. This has been the pattern of the service from ancient times up to the present, and so we are following still the teaching of Scripture and the teaching of the ancient Church.

THE HAUHAU WARS.

To the Editor of Te Pipiwharauroa.

Greetings. If Te Pipi likes this article, please load it onto a vacant space on your bird for my dear friends in far places to see. In it my thoughts go back to past times, and they still cause distress of heart and stir up pity inside. It is a long story but I hope to cut out some of it to make it short. So I make a beginning to this story.

Makoare Tuatai and Henare Nihoniho (father of Tuta Nihoniho) and some others were the first to be killed on the Government side; they fell in the first battle against the Hauhau in Waiapu at the engagement at Mangaone in July, 1865.

Aperahama Tapatu was the first to fall on the Government side in the first battle against the Hauhau between Tokomaru and Uawa. He fell before the charge which brought down Tahutahupo Pa in August, 1865.

Poihipi Rangiwaha was the first on the Government side to fall at the first battle with the Hauhau in Turanga, the attack on Waerenga-a-hika Pa. Wiremu Keiha was injured at the same time that Poihipi fell, and at that time some of Captain Wilson’s soldiers were killed. Captain Wilson himself was wounded in November, 1865.

Rawiri Hikarukutai, was the first to fall along with most of those Ngati Kahungunu on the Government side in the first battle with the Hauhau within Te Wairoa. Ihaka Whaanga was wounded in the engagement at Te Kopuni in January, 1866.

This account will serve to put to rest these dead. These men spoken of were some of the leading chiefs of the hapu within Ngati Porou, and they fell as part of the army of Major Ropata in the aforementioned battles. They were brave men, very loyal to the Queen and her laws, and upholders of the faith. At the time of those battles there was no pay for Maori soldiers. From 1868, during the fighting with Te Kooti, the Maori soldiers were paid money, 3/6 a day, and given food.

The cause of the fighting in 1865 was the murder of Volkner at Opotiki by the Hauhau of Opotiki and Taranaki to Waiapu.

From that time sprang the first conflicts in which the aforementioned chiefs died. Ngati Porou rose up to suppress the evil and to support the authority of the Queen. During the following years Ngati Porou captured Kereopa alive and gave him into the hands of the law. It was then that Ngati Porou’s haka [peruperu] was prepared: it was a charm recited over weapons and an encouragement to its soldiers:

I strive! I strive!

I strive against Kereopa;

On my clock it glowed red at eight

As I stood here.

Enough, Governor, let it be closed.

Au! Au!

Let it be opened.

Au! Au!

And let the treachery hasten

Beyond Hikurangi, for us to see.

Yes! Yes! Yes!

Enough! Perhaps that makes clear the reason for the deaths of these great chiefs. Their blood was shed in fighting for the authority of the Queen and they were the fertilizers of the conflict which defeated evil, bringing peace and good to the people, to the land, and to the whole colony.

My friends and others, my friends, read together our story. Since the Government has taken note of the soldiers who participated in those past wars, it is very clear to us that this is a reason for the Government to show compassion to the descendants of those chiefs when some of those descendants are still living. It is for the Government also to erect a memorial stone where those chiefs are buried, because the bones of those who died have been collected from the places where they were buried and have been placed together in a single grave at Makarika near Waipiro before 1870 or 1871. I finish here.

Paratene Ngata

(I was a soldier in those battles.)

WICKED STORIES.

Two small children were arrested by the Wellington police for theft. These children ran away from their parents and went to live in an empty Maori house. They set about becoming like gangsters and stole to support themselves. The Supreme Court sent these two children to the Government institutions where such children are taught. The seed from which this wickedness grew in the hearts of these children were the wicked stories written by Pakeha and sold for a penny. Most of those books tell of theft and murder and other kinds of wickedness. Those stories tend to depict the bravery of the thief, the stupid, and the poor person, while depicting the police as foolish. Such things appeal to the children who think that theft is easy and that real police are foolish, and believe other things read in books. When they do them they are put in gaol. These are the evil effects of the rubbishy books written by the Pakeha. They are traps to catch ignorant children. Many children who have become expert at crime have been led to it by those wicked books. These children are an example to others to be careful and not to be so mad as to follow the teachings of such books.

THE BISHOP OF AUCKLAND.

On 25th April, Archdeacon Owen Thomas Lloyd Crossley MA was consecrated as Bishop of Auckland. This man was Archdeacon of Melbourne, Australia. Mr Crossley appears to be a good person to take up the office of bishop; he has the air or an elder too. In his sermon he said some things about the diocese in which he has been made Bishop. It is not an easy post to which he has been appointed. He was apprehensive when he received the invitation from the synod. Had he not thought that it was Christ’s call to him he would not have come. The reason for his apprehension was that this was the Diocese of Selwyn, the famous Bishop of these past years. He was conscious of the work of Selwyn when he was being made Bishop here – proclaiming the Gospel to the Pakeha, to the Islands of Melanesia, and to the Maori too. This was the pattern for the Diocese laid down by its first Bishop and he was loathe to take it up. But when Christ commands we must obey. His heart’s desire is to do everything after the pattern laid down by Selwyn. He is delighted by the Maori section of his Diocese. From his childhood he has heard of this chiefly people and now he has been called to be a father to this section of them. The good things he said show us what he is like. So we in this Diocese are thankful for our fathers in the Lord who have been chosen to guide the Diocese of Auckland.

●●●●●

In his speech in England in the presence of the leading people of the realm Mr Ward said that it would be very good if the Governors of the Colonies could be incorporated. After the Duke of Connaught had governed Canada for a while he could go to Australia and then to New Zealand, and the Governor of Australia could go to Canada, and the Governor of New Zealand could go to Australia, After they had done the rounds they could return to England. This is a good idea. Ngati Porou will be quick to agree with this for they too are involved in Incorporation.

THE CATHOLIC CHURCH – A QUESTION.

Hunia Paaka.

To the Editor of Te Pipiwharauroa.

Friend, is what the Catholics say right when they assert that all England has turned Catholic? Seven leading bishops have joined the Catholics. I, the questioner, am a member of the Church of England.

[This story is new to our ears. It is perhaps a deception on the part of those Catholics. England has not converted to Catholicism. Nor have we heard that seven leading bishops in England have joined the Catholics. Let me explain the name ‘Catholic’ here. It means ‘something involving all.’ It refers not to an individual but to all the people of the nations living on the face of the earth. So that word is rendered in out Prayer Book as ‘throughout the world’ [puta noa i te ao i.e. universal]. The word is found in the Apostles’ Creed, the Nicene Creed (the one used at the Lord’s Supper), the Athanasian Creed, and in the Prayer for All Conditions of Men. In the English Book of Common Prayer the word is rendered ‘Catholic’ in all the above-mentioned places.; the Maori translation of that word in those places is as we said, ‘throughout the world’ [puta noa i te ao], that is, the universal Church, the Catholic Church. It is not the Church of Rome. The Catholic Church is different from the Church of Rome; it was only men who gave it that name. From the meaning of the word we see that it has no claim to that name. The Church of England has more right to that name than the Church of Rome. – Editor.]

♣♣♣♣♣

A Chinese man in Auckland was tried in Auckland for working his horse when it was unwell. That Chinese man was convicted and instructed to pay a one pound fine and the Court costs. When he heard the fine he asked the Judge to give him one month to pay. The Judge agreed because, he said, he had found that if a Chinese man said that he would pay his debt he would not fail to keep his word. This was a very good thing to be said of the Chinese because it is a very good practice.

ODD ITEMS

At the Ngapuhi hui held at Kaihu Hemi Te Paa and Iehu were called upon to deliberate with the people to determine which of them was the right person to be elected by the people. Te Paa stood and said, ‘I am not going to sit down because I have said what I have to say at other confrontational hui. It is my knowledge and not my body [that is in question] and no-one has stood up to refute my understanding. This year we have fallen into “Pakehaness”, whereas it was the law of 1865 that laid down the firm basis for the way we do things. That law designated us “Maori” and “Pakeha”. Our just rights in Maori matters have been established. How many years will it be before we are called Pakeha?’ In Iehu’s speech he did not engage in discussion, but he said that he was complying with the request of the tribe that he should go into Parliament to bring before it our grievances.

Most of those who go into gaol are compliant, but one man took a different attitude and misbehaved outside and misbehaved inside gaol. The man was a German and a drunk. When his stomach was full of beer he called out that he was going to kill all the English. The first man he struck was a policeman whom he kicked with his feet. For his outburst he was taken to prison and the policeman to hospital. When he arrived in gaol a man was asleep there. When the policeman went away he set about hitting the sleeping prisoner, kicking him in the face and wherever that man showed signs of life. For his wrongdoing in the prison he received four months of crushing stones. No punishment was decreed for his first misdemeanor. That man will not look forward to coming out of hospital.

[12] 

CALENDAR : JUNE 1911

Day 12 o 9h 21m a.m. Day 27 ● 0h 50m a.m.

1 Th

2 F Fast

3 S Vigil, Fast

4 S Day of Pentecost Psalms: Morning 48, 68

Athanasian Creed Evening 104, 145

Morning Evening

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.16-end

5 M Monday of Pentecost

Genesis 11.1-10 Numbers 11.16-31

1 Corinthians 12.1-14 1 Corinthians 12.27 & 13

6 T Tuesday of Pentecost

Joel 2.21-end Micah 4.1-8

1 Thessalonians 5.12-24 1 John 4.1-14

7 W Ember Day Fast

8 Th

9 F Ember Day Fast

10 S Ember Day Fast

11 S Trinity Sunday Athanasian Creed

Barnabas, Apostle

Isaiah 6.1-11 Genesis 18

Revelation 1.1-9 Ephesians 4.1-17

Deuteronomy 33.1-12 Nahum 1

Acts 4.31-end Acts 14.8-end

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S First Sunday after Trinity

Joshua 3.7 – 4.15 Joshua 5.13 -6.21

Acts 2.22-end 1 Peter 3.8 – 4.7

19 M

20 T 21 W

22 Th

23 F Vigil, Fast

24 S John the Baptist Athanasian Creed

Malachi 3.1-18 Malachi 4

Matthew 3 Matthew 14.1-13

25 S Second Sunday after Trinity

Judges 4 Judges 5

Acts 7.1-35 1 John 1

26 M

27 T

28 W Vigil, Fast

29 Th Peter, Apostle

Ezekiel 3.4-15 Zechariah 3

John 21.15-23 Acts 4.8-23

30 F Fast

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

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

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

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

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

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