Te Pipiwharauroa 163

Te Pipiwharauroa 163

No. 163

1911/11

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 163, Gisborne, November, 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.]

OUR VOTE

Each day Election Day draws nearer when we will make known our idea as to who should be our spokesmen in Parliament, and also in some districts some will be declaring their minds as to whether to permit the drinking of alcohol or not. It has been revealed now that four of our Maori Councils have asked the Governor to give them the chance to vote. Of these, three are from the Tai Rawhiti and one from the Tai Tokerau: they are Takitimu, Horouta, Te Arawa, and Te Wairoa.

We are surprised that Tai Tokerau has not wholeheartedly taken this opportunity, because this is the area of New Zealand that was strongly in favour of embracing the principle contained in the 1908 law. That was the year in which all parts signed a petition to the Government asking for the power to vote on liquor to be given to the Maori. That petition set down all the liquor laws relating to the Maori and pointed out the weakness of those laws. When those matters had been set out, then the petition said:

‘This is our prayer, that a law be made making it illegal to sell liquor to Maori or to half-castes living in Maori communities amongst Maori, and, if this is not possible, to give us power to vote within the Maori electorates or within the Maori Council areas on whether liquor may or may not be sold in those areas to Maori.’

Tai Tokerau enthusiastically signed that petition and it was the only place that had people going around with the petition and getting signatures. The Act that has been given to us this year embodies that petition of 1908. But since the embodiment of that petition the heart of Tai Tokerau has gone cold. Many people have been making this act stink in the noses of the majority; in no way is this law rotten. Our friend, the Tawhirimatea Times, is a paper that is doing this. It does not appreciate the significance of this law. It says that there is nothing good about this law and that it will rather increase Maori entanglement with wrongdoing and their getting a bad name. This is a very misleading emotional statement about things that have not been clearly understood. Lawyers have stated that this law does not turn Maori into criminals, but those who provide liquor to Maori. This law does not prevent the drinking of alcohol. A person is still able to sleep and to eat in hotels. The benefits to Maori are great while its bad effects are insignificant; it is only people who present them as great.

It is the case that it is a very good thing that we are given the same power as that enjoyed by the Pakeha. But we say that this is an initial thing that has been given us by the Government and we should therefore implement it. If we do not use it then the House will think that the people do not like this law and it will not be easy to get from them something better.

Our word to the Tai Rawhiti is to do your best to seek understanding and what is right. You were the first to seek the way of learning; your warriors stand in the

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place where laws are made for the whole country. You were the first to clear the way for farming and your fame has reached all extremities of the Dominion. Now, the good way in which you manage this vote on liquor will gain you a crown over and above your farming achievements; there it will be to gratify the eyes of those who look. The time when you do away with liquor will also be the time when you stop up the pit into which the fruits of farming disappear for the benefit of others, namely, the Pakeha. Let the people of the Tai Rawhiti think about this – the old women, the old men, the women. You are the people who have not been troubled by people’s stories, you are those who live at the boundaries and sit in the place of honour, you are those in whose hands is the health of the people. Make a stand on the voting day, have the one idea, speak with the one voice, and bring an end to the drinking of liquor. Be men, be strong! Do not be troubled by the jeers of people who would beguile you.

Our final word is to those half-castes on the Pakeha roll. Do all in your power to cut off the source of this ‘food’. You have been given the power to cut it off at the source, so be strong. Do not think only of yourselves but of your Maori brothers and sisters who do not have that power, so that this evil thing can be cut off at its source. Be strong and don’t be afraid. May God bless our good work.

THE GENERAL MEETING OF THE MAORI COUNCILS.

On 29th August the General Meeting of the Maori Councils was held in Wellington. At the previous meeting a sub-committee was set up to report to the meeting about the appropriate ways to maintain the standing of the Laws and the Maori Councils. At this meeting the committee’s report was laid before the meeting. That report follows.

‘This Committee, chosen by the spokesmen of the Councils of the two Islands, reports to the Chairman and the General Meeting of the Councils as follows:

What benefits and fruits have resulted from the provisions of the Council Act 1900 and its amendments, the purpose of which was to hand over part of the administration of areas to the King’s servants, the Maori People living in this Dominion? Your committee has looked into this and it is evident to all that the Maori People have been much blessed by the provisions of the Law and that the Councils and their committees are working hard at using the powers given them by the Law. The evidence is as follows:

1. All Maori whare in pa and villages have been done away with and all houses are now built of timber. 
2. The pa and villages and marae of those places together with the toilets have all been improved. 
3. The drinking water of pa and villages has been improved. 
4. Livestock is prevented from coming onto marae. 
5. Water used in making rotted corn close to pa and villages has been safely fenced off. 
6. Liquor has been banned from pa and villages and those who transgress this law are always punished. 
7. Betting on card games has been forbidden. 
8. The activities of tohunga have been curtailed and former practices have been forbidden. 
9. Bad practices at tangihanga are not as common as before. 
10. Maori disputes and minor offences have decreased in number because marae committees and the Council have made strong efforts to suppress them. 
11. Burials and all procedures relating to the dead are being well-policed by the Councils. 
12. The registration of Maori dogs is proceeding well under the registration law.

Such things provide strong evidence of the good that has come under the provisions of the law given to the Maori People. We would also add:

13. The number of Maori has climbed from what it was before. This is strong evidence. 
14. The Maori schools are improving and pupil numbers are increasing. 
 15. More and more Maori are involved in farming in all its aspects. This began in the days of the Maori Councils Act and the meetings of group advocating farming.

Therefore, on the basis of this evidence your committee can confidently tell the General Meeting of the Councils to urge the Honourable Timi Kara, Minister of Maori Affairs: “To guard well the Maori Councils Act 1900 and its amendments to protect the well-being of the Maori People of New Zealand, and that he should also support proposals to strengthen it.”’

Many subjects relating to the work of the Councils were dealt with in this meeting. An important subject was the authority of the Marae Committee. The issue was the failure of Marae Committees to investigate troubles which they were permitted to deal with under the powers given them. The meeting had to decide whether the Council was able to deal with such problems. The outcome of

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that issue was a motion from Hamiora Hei, Chairman of the Takitimu Council, to the Crown Solicitor asking him to clarify the situation. This was the motion:

‘May a Maori Council delegate to a Marae Committee its powers under Section 5 of the Maori Council Act Amendment Act 1903, or is that Council able to set up a tribunal to address the breach of a bye-law on that marae if that Marae Committee does not deal with that matter? Secondly, may a person who is not a member of the Marae Committee bring an action on the breach of a bye-law to do with one of the marae when the Marae Committee has not dealt with that transgression?'

The answer of the Crown Solicitor was: ‘In my opinion, under Section 5 of the Maori Council Act 1903, if a Council has delegated its authority to a Marae Committee it is not then able to deliberate on or give judgement if there has been an infringement of one of the bye-laws if its power to administer those bye-laws has been handed over to the Marae Committee. The Council is able to give judgement and to make enquiries as to whether a bye-law has been infringed and is able to set a fine for that breach, or it is able to delegate those powers to the Marae Committee, but the Council and the Committee are not both able to use those powers on the same occasion. The law was not designed to set up two authorities to deal with matters if a bye-law is infringed. The Council is able, whenever it wishes, to withdraw its delegation of authority, whether that delegation applied to all or just one of its bye-laws, that is, if it wishes to adjudicate on or investigate a breach of those bye-laws or that bye-law.

If through idleness or forgetfulness or if the Committee fails to take action on the breach of a bye-law then a person is free to bring the matter to the attention of the Maori Council. If the Council considers that it is a matter it should deal with then it should first withdraw the permission given to the Committee, then it can set about judging and enquiring into that matter.’

Three other major matters were placed before the meeting by the Honourable A T Ngata for discussion and so that the thoughts of the meeting on those matters could be known.

First, the Registration of Births and Deaths. He had two questions on this subject. (a) Which is better, that the Council Registrars continue their ways of registration under their regulations, or that they follow the registration practices of the Pakeha? (b) Are most Maori happy to fulfill their duty to register and should those who neglect to register be fined? Tahua Watihana (Arapawa Council) laid before the meeting a motion on this matter. This was his motion: ‘That this meeting thinks that the power to register births and deaths should be removed from the Councils. Registration should be carried out. It should be done according to the Pakeha practice, and fines should be imposed on those who neglect to register within the prescribed time.’

Secondly, The Alcohol Vote. The Minister had three questions on this subject. (a) Is it a good thing to retain the present practice whereby each separate Council may request a vote? (b) Is it a good thing to vote in each Maori Council district at the same time as members of Parliament are being elected? When should this happen? (c) Who should be responsible for the expenses of the vote?

The response of the meeting was expressed in a motion. Rere Neketini (Raukawa) put forward the motion. That motion was: ‘(a) The decision as to whether to have a vote should be left to each Maori Council. (b) The Maori Councils alone should be able to request a vote, and the vote should take place at the time Maori Members were being elected to the House. (c) The Crown should defray the expenses of the vote.’

Thirdly, the way for Councils to be funded. The Minister said that the meeting should choose a way of funding the Councils besides the dog tax and fine monies – (a) a household tax; (b) a voluntary contribution from rate money; (c) a tax on livestock. The donation of a percentage of money from leases could be approved by the local people who have leased out lands under the prescriptions of Part XVII of the Maori Land Act, 1909, that is, by a gathering of the local people. It took the meeting a long time to deal with this matter, and all the things proposed by the Minister were agreed.

These were the main matters dealt with by the meeting. On the last day of the meeting the Honourable Sir Timi Kara, the Honourable A T Ngata, Te Rangihiroa MP, and other Maori leaders came to the hall. The meeting laid before the Minister of Maori Affairs all the matters dealt with by the meeting. The Hon A T Ngata, Te Rangihiroa, Tame Parata, Major Tunuiarangi, and the Chairman of the meeting made speeches. At the conclusion of the speeches and the thanks the meeting ended.

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A NURSE FOR MAORI

Because many people have suffered from fever this year and because of the frequent recurrence of the outbreaks, Dr Valentine, the Chief Inspector of Hospitals in New Zealand, has arranged for a Nurse to investigate and to instruct the Maori of Gisborne here in ways of caring for those who are ill with fever, and everything related to those who are ill. There will be other work for that Nurse to do while she is living here in Gisborne. This is a very good thing because fever is not a pleasant illness. It was arranged last year that that nurse would come but it was thought that the illness was abating in Maori areas. But after she had arrived and become a familiar visitor in the villages around Gisborne here, it is right that we should be grateful for the Doctor’s idea of sending that nurse. That Doctor visited Gisborne and saw in the hospital reports the number of people who had fever during the year and the number who had died. The following numbers show us the severity of this illness amongst Pakeha and Maori too. The Doctor says that from November last year until this November 92 people were admitted to the main Hospital in Gisborne with fever. Of those 92, 49 were Maori. Of the 92, 9 died, and 6 of those 9 were Maori. In private hospitals there were 25 cases of fever, some of whom were Maori, although the number of Maori was not shown. Given this situation the Doctor decided to appoint a Nurse to go into the Maori districts of Gisborne. The above figures show us how we have suffered from fever. Amongst the 92 sufferers 49 were Maori and 33 Pakeha (sic). We are afraid of hospitals and the doctor. Therefore these 49 are those who saw the doctor and were sent by him into hospital. How many were there who had fever at home and did not know it was fever and died not knowing the reason for their illness? Typhoid fever is a dreadful illness. The terrible thing about it is that it spreads. It is one of the enemies of the doctor. It is not sitting beside someone with fever that is bad but contact with things that come from within the body of the sick person. A person died of fever. The nature of the illness was unknown. The things that emerged from his body were not well dealt with but simply poured outside. The germs of the fever remained in that place so that when a person went to that place to sit down he was infected with that illness. He was not laid prostrate at that place like someone bitten by a snake but his body became increasingly weak and after a week he was lying down. Now, he does not know where he got his illness. Another person may go to that place and if he is a very strong man he may not be troubled but if someone goes who is weaker then that person succumbs. Now, the germs of the fever survive for a long time in that place – they can live for more than ten years, therefore during those years it is a dangerous place. This is the bad aspect of the fever that Pakeha find so disgusting. If the sick person is well cared for they will survive but if not they will die. The figures show us that 9 of the 92 died. It was this aspect of the illness which gave the Doctor we have spoken of the idea of sending a nurse to teach Maori the ways to cope with that illness. There are other good things which ought to be known about protecting people from this illness which the Nurse will be able to point out to those she visits. Therefore it is a good thing that this woman has been sent to live in the Maori areas. Looking after children is something most women are ignorant of at present, and that is something about which this Nurse will be able to give instruction. Women should not think that because their children have thrived over the past 50 years that they know how to raise children. The illnesses of the past are not the same as the illnesses of the present, therefore the care of children in the past is not the same as caring for them now. All this knowledge is for our good, knowledge which such a woman will be able to impart. Our word to the people of Gisborne, and to those of other places which have such a woman, is to welcome your visitor, your guide. Take to heart her instructions for your well-being.

●●●●●

The total number of Union steamships the New Zealand coasts and visiting Australia is 70. The total displacement of those steamers is 200,000 tons. Union was set up more than 30 years ago; at that time they had two ships. The new ship under construction is the Maunganui or 7000 tons, It will carry 500 passengers.

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ELECTORAL DISTRICT OF THE TAI RAWHITI.

To the people of the Tai Rawhiti.

Greetings. This is a notification that I am putting myself up again to be member for our district for the next three years. You are familiar with my objectives and my achievements. I have received support from all parts of the district and I am grateful for the messages I have received assuring me that my supporters are still thinking of me. That is all I have to say for the present.

From your friend,

Apirana T Ngata.

A NOTICE

ELECTORAL DISTRICT OF THE TAI RAWHITI.

To the Tribes, to the Hapu, to the Languages, to the Gatherings of people within the Electoral District of the Tai Rawhiti of Aotearoa. My friends!

Greetings. This is simply a reminder to you not to forget our member, Apirana Ngata, who is standing, and let us be committed to supporting him at the time of the coming election, because perhaps we are coming to an end of the Maori members who can unravel the decorated baskets within the House of Counsel of the Pakeha. Apirana Ngata alone is standing now.

Our thoughts turn to Timi Kara who stands on the lofty peaks of wisdom as a father to the Tribes of New Zealand, but he was elevated by the Pakeha side to those offices and not by us Maori. But his ultimate concern is for us Maori. Timi Kara alone is the one, the Toka-tu-moana [the Rock standing in the sea], to whom we Maori cling. He himself is like the paua clinging to the rock even though it is battered by storms and thumped by the huge waves of the Pacific, as it falls to him alone to work on the laws – he has no helpers. But what is that to him? He has a trigger on his [?ngutu parera – a type of flax] gun for later on. ‘Later on ‘ is the phrase – for later on there will be [?aruhe – edible fern root] benefits for the Maori side when the time or season comes and a Maori member arises with the wisdom to bring comfort after Timi Kara who is being attacked by the weapons of the enemy. Then it will fall to Apirana Ngata, who is standing, to bring comfort after him. It is as if the two of them are taking up the paddles of their canoe, Takitimu, - Rapanga-te-ati-nuku and Rapanga-te-ati-rangi, [paddles on Takitimu] as [?tuatua - ?s ceremonial cloak] for Taipuni [?Taipupuni – ?one of the crew of Horouta], for Taiwanawana [?Tai Wawana – a paddle on Horouta], and for Taiaropuke [?Taiaropaki – a paddle on Hourouta]: ‘I wield my paddle, a paddle that twirls, a paddle that flashes to the horizon, alas. [Ki whano whana haramai te toki haumi e! Hui e! Taiki e!]’ Let our minds come together as one in deciding that Apirana Ngata will be our member.

The person or persons who wish to contest the member’s seat for which Ngata is standing should look carefully and examine their hearts as to whether they should not let Ngata stand [unopposed] as a colleague for Timi Kara. Who thinks, or who surmises that such people will be made Ministers if they are elected as Members. Eventually perhaps they may just become members.

During the last election campaign I made statements warning people of Ngata’s wrongdoings, saying that it would be right to reject him as member. However there was no reason to reject him; it was simply ill-feeling on my part, and it was not right. Therefore:

First, if, in the matter of the petitions which came to be dealt with by the Committee of Maori Affairs, these petitions failed because they were deemed to be in error. Ngata is not to be held answerable.

Second, if, in the proceedings of the Maori Land Court, the other side was defeated by Paratene Ngata causing ill-feeing on the defeated side, and the vote for Apirana Ngata was [?increased – ?uta ke - ?rather loaded] as a response, just as I was resentful at the failure of my petition about my home, Waipiro Block, and ascribed my defeat to Apirana Ngata as an act of revenge for my hurts, this was wrong.

Third, if we are now seeing the Government purchasing land, are we seeing a failure on the part of Ngata? My friends, look carefully and consider carefully and see how each tribe, each hapu, each family and each person is going to Wellington to ask for the easing of restrictions so that land can be sold to the Government or to other people. Money is the rope that drags people to want to sell land.

Fourth, if Ngata’s elevation to the office of Minister was a reason for Maori to criticize Ngata, it was Maori who elected him to be a Maori member, but it was the Government that made him a Minister. If one uses this to condemn Ngata then that is ignorant, mistaken and a foolish thought. We know that our

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ancestors and our forebears gave things away to the Queen of England for ever – gave people, gave land, gave status – in 1840, and the Government is the embodiment of the Queen, and of the King, here in New Zealand, and the Government is our parent henceforth. There is no other. It alone has the power of life or death for the Maori People and for all the many peoples settled in New Zealand. So think carefully about whether you want Ngata, a wise man, to be thrown out of his office as member, and foolish people, without wisdom to take that position when it comes to contests for membership hereafter. My friends, Ngata clings to the bosom of the Government along with Timi, knocking on the parent’s door beseeching him to show love to his Maori People just as we pray in the Lord’s Prayer.

Our Father, who art in Wellington, hallowed be thy name, let us experience your mana: give us each year good laws; forgive us our sin of wasting our land; secure to us the remnant of our lands; do not agree to our request to do away with the restrictions on the sale of our lands; but make an all-embracing law to strengthen our commitment to farming just as it was said by the Ancient One – ‘In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art and unto dust shalt thou return’. Amen.

My friends, think carefully and let us together vote for Ngata as our Member in the forthcoming election. Best wishes to you all.

Tuta Nihohino,

Ngati Porou.

THE VOTE ON THE TAI HAUAURU.

To the Editor of Te Pipiwharauroa.

If you would be so kind, please send out the following statement. In the hustings for the election of a Maori Member to Parliament Pepene Eketone has been making pleasant speeches and including stimulating bait to tempt people. Now, electors of the Tai Hauauru, take a careful look at the man to whom you will give your vote, but I, with only one vote, will not give it to Pepene Eketone. This is because in 1905 and 1907 Eketone supported the election of Te Heuheu. A large part of Ngati Maniapoto voted for Te Heuheu. They did not vote for Eruera Te Kahu because Te Kahu was standing on the Government side. At the big hui at Te Paiohauki, Te Paeroa, Te Heuheu spoke threateningly. He did not say not to vote for Henare Kaihau, but Te Kahu was attacked by him. One of the main assertions made there by Henare and Te Heuheu was that this Government had destroyed the Treaty of Waitangi. Te Kahu replied that it had not. There were some people there from Ngati Porou who saw that Henare and Te Heuheu did not like Te Kahu. When Paraku stood to speak he said to Te Kahu that the tribes had recognized the justice and the strength of Te Kahu’s explanations, but since Waikato and Hauraki had given their word to Mahuta, if Mahuta were to tell them to jump into the water they would jump. Should Mahuta say, ‘Vote for the tree,’ they would all vote. I think that Pomare is the fortunate one that my heart inclines me to choose. There are two reasons for my choosing him. First, because he is very familiar with both Pakeha and Maori ways. Secondly, he is a Doctor who tends pains, and that is excellent for a suffering people. He will not be paid for being a member and a doctor for all of us of course. If Pomare is not nominated, then my friends and I will vote for Henare.

Puhi Kaiariki.

31st October, 1911.

To the Editor of Te Pipiwharauroa.

My friend, if it is possible to send out the following words, please send them for the tribes to see. They concern the coming election of a member for the Tai Hauauru. Maui Pomare is one who has been supported by the leaders from Paraninihi to Waitotara. Messengers have been sent to the borders of Whanganui and they have been welcomed. The leaders of Ngati Ruanui also went themselves to Taupo to promote the vote for Pomare. They were Pou, Tupatea, Tupito and Tahuata. From there they urged Ngati Tuwharetoa to vote for Pomare. The chiefs, the elders and the tribe agreed. Ngati Ruanui went along wholeheartedly. Afterwards Pepene also went to Taupo then the chiefs of Taupo, of Ngati Tuwharetoa, spoke. This is what they said, ‘Listen, family, I and these elders will do what Ngati Ruanui asked, but you, the whole tribe should vote for Pepene. As one they replied, ‘Yes, yes, yes.’ My friends, it is right, it is true, that this is what happened with Te Heuheu and his people. Ngati Ruanui will see on election day that what I say is right. The people of Whanganui are distressed by Section 50 of the Maori Land Act 1909.

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Some people acting strangely have overturned the land settlement reached by Taitoko and other elders of the tribe. Now, the people who supported Ngarangi Katitia have turned to Pepene. It is known that Ngarangi Katitia is envious of Pomare so he stood to divide the vote so that Pomare would not become member. But the wish of the people is that Pomare should stand as an ally for Timi Kara, an ally in seeking a window to address the 1892 Law, the Law which brought the Ngati Ruanui lands under the Public Trustee so that he could lease them to the Pakeha in perpetuity. This is the main reason why these tribes – Ngawairiki, Ngatirangi, Whanganui and Ngatiruanui – support the election of Pomare.

My friends, we Maori people suffer from jealousy, from lying, and from double-tongues. The statements of Kerei Hokowhitu to Pepene last week were a response to Pepene’s statements about the mana and the sovereignty of the Maori People. What Kerei Hokowhitu said to Pepene was, ‘The supreme Maori King was Potatau and the whole country turned to him. When Potatau died, Tawhiao took his place. When Tawhiao died, Mahuta took his place. Mahuta cast aside the Maori Kingship over this country and so we have today a Pakeha king. You, Pepene, have said that there are two lofty mountains on the Tai Hauauru. But I say that there are three – Taranaki, Tongariro and Ruapehu. Now, Ruapehu is my mountain: when you arrived I was already married to my husband. Listen! A person is not named by being baptized on the soles of the feet: Waikato emerged from my mountain, Ruapehu.’

It was perhaps Eruera Te Kahu who helped the constables catch the people who were illegally selling alcohol here in Raetihi. Eight were arrested, all Pakeha, including one Pakeha woman. They will be tried in the first week of December.

Best wishes to the tribes,

Mahutonga.

Raetihi, 15/11/11.

SOME WORDS OF EXPLANATION ABOUT HAMIORA HEI.

There appeared in the June edition of the paper last year some serious statements about Hamiora Hei; they were made by Henare Mahuika. The allegations were that when Hamiora Hei completed his education he returned home and asked for his people’s land to be given to him. Out of pride in their child the tribe gave him good lands. Hamiora sold that land, thus getting easy money for himself without losing any sweat. That was the return to his people for providing him with an education. We published an article showing that these statements were wrong. They were wrong allegations about Hamiora, lies uttered to traduce the name of a man who knows the right thing to do. In our explanatory article to the readers of our pet about these erroneous statements, we asked Henare Mahuika to write to the paper apologizing for his words. However, at the time he wrote his article he was a sick man and had been bed-bound for a long time. And subsequently Henare died without having written to the paper. In these circumstances we have decided to write to our friends everywhere pointing our that the accusations made against Hamiora Hei by Henare were wrong. It was not only Henare who was wrong, although he wrote the article, but other lips also uttered fabricated stories. The land that Henare said had been sold by Hamiora is still in his possession and he has done well in improving it and stocking it with sheep and cattle. It has not been sold. Those of you who thought badly of Hamiora because of Henare’s statements should abandon such thoughts. These are our final answers to people’s strange statements.

THE TE ARAWA GROUP IN ENGLAND.

We published some words in our pet telling bad news of Te Arawa in England. The stories in the papers about this matter seem to confirm that that is the case. Some of them have now returned but some have stayed on having been conned by Rangiuwia (sic) to stay on to make money for themselves in the music halls [?kamupene waiata - song companies]. Sir [William] Hall-Jones, the New Zealand Commissioner in England, did not approve of some of them staying. However, half of the party stayed to involve themselves in the money-making ways of the Pakeha. One piece of news in the papers we receive is that Makereti Papakura has become engaged to an Englishman called [R C Staples-Browne]. The date of the wedding has not been finalized, but the paper says that it will be in Fiji.

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AN INVITATION.

To the Tribes, to the Authorities, to the Languages, to the Chiefs of Aotearoa, Te Waipounamu, the Tai Hauauru, the Tai Tokerau – the four corners of the Dominion. This is to give you notice, all you authorities, Maori, Pakeha and other sorts of people, that a Christmas will be held for the whole country at Pakowhai, Gisborne, on 25th December, 1911.

The first purpose is to celebrate the birthday of Jesus Christ, the Lord of all the peoples of the world and of all the rulers of the nations.

The second purpose is to collect money for the Guest House, which is to be built in the town of Gisborne at Waikanae – a project which is being helped by our Government. This something he feels deeply about, and our Governor himself want to set up guest houses in the large towns – in Auckland, Napier, and other large towns in the Dominion. And so, we Maori people have thought to build guest houses. Therefore we your hosts beseech you that your thoughts and spirits will be inspired and also that you who have the strength to come to this hui will carry with you tokens of love from those who are too weak to come.

Come unto me all you who travail and are heavy-laden and I will give you rest.

From your friends,

Heni Te Auraki

Haerepo Kahuroa

Kani Kerekere Te Ua

Hinerakakao Te Eke

Take Kerekere

Mini Kerekere

Hukanui

Kahungunu Kerekere

Eria Tutarakauika

THE VOTE ON THE PROHIBITION OF ALCOHOL.

The question that will be asked of all voters is this:

Do you vote to allow liquor to be provided to the Maori of this district?

If you think that liquor is a bad thing for Maori then your answer will be, ‘NO’.

But if you think that liquor is good for Maori your answer will be, ‘YES’.

Only one answer is possible for the person who cares for the well-being of his children;

Only one for the one who thinks of the well-being of his people;

Only one for a Christian person;

Only one also for Christian ministers.

His answer will be this: NO.

If a person is not concerned for his children;

If he is happy that his people perish because of liquor;

If he thinks more of liquor than of the well-being of his soul;

This person will say, YES.

→ Do not take this paper into the polling booth, but take its instructions there in your heart.

A NOTICE.

We have been asked:

If, under Section 46 of the Licensing Amendment Act 1910, a majority of Maori vote against the provision of liquor to them, will Maori be prevented from entering buildings where liquor is sold?

If the Maori vote is as above, will the Hotel owner be able to prevent Maori from eating, sleeping, or staying in that hotel?

We understand that the answer to these two questions is, ‘NO.’

If at the time of the vote a majority of Maori eligible to vote agree ‘that liquor shall not be supplied to the Maori of that district,’ and a Maori of that district is given liquor that is an offence making the offender liable to a fine of up to £100. There is not punishment of the Maori, nor will there be any problem for people under a probation order, they are only not to be supplied with liquor.

This also means that Maori have a legal right to enter buildings where liquor is sold after the vote spoken of above and the ownders of the hotels must provide them with a bed, food and a place to stay.

De Lautour, Barker, Stock & Matthews

Lawyers, Gisborne.

To the Rev F W Chatterton,

Te Rau College,

Gisborne.

Gisborne, 27th June 1911.

[9]

OUR INHERITANCE IN THE CHURCH.

Chapter VIII - The Clergy

What form does ministry in the Church take? Is it the case that the Apostles set up the three orders of ministry we know – Bishops, Priest and Deacons? It is very clear that Christ did not specify clearly the structure of ministry: he did not give detailed instructions about ministers as he did about Baptism and the Holy Communion. What is clear is that in the 200 years after Christ the three orders were firmly established in all parts of the world that had turned to the faith, even as far as the Nordic tribes. The main question we must look into is whether we can trace the beginning of this practice back to the time of the Apostles. Irenaeus, who lived 200 years after Christ, said that there were three orders of ministry laid down by the Apostles, as did his friends and all the great people from that time to the present, and our Church retains his words in thePreface to the ordination service. At the time Irenaeus wrote there were, still living, many elders of the Church who knew about the nature of the Church in the time shortly after the Apostles, and what he said was not contradicted. By this we know that what he said was right. At the time the Apostles were writing to us they appointed several men as Deacons (Acts 6) and some as Elders (Acts 14.23, 15.4) and James as a Bishop for the Church in Jerusalem.

These are the three orders. In AD66 Paul ordained Timothy and Titus as Bishops for the Churches in Asia-Minor and Crete. This Order of Bishop was the same as the later Order of Bishops. After that time Clement wrote his letter to the Church of Corinth; this man was said to be a Bishop of Rome. In his letter he did not refer to the office of Bishop but this does not tell us that there were no Bishops at that time because there were similarities between the office of Bishop and the office of Priest then. In the early 200s, Ignatius, a Bishop of the Church of Antioch in Syria, wrote his letters to the Churches in Asia. In his letters he wrote about Bishops, Priest and Deacons, and said some things about Bishops appointed for distant parts of the world. Soon after the death of Ignatius, Polycarp wrote his letter and in that letter he also spoke of the three Orders. In the writing known as the Canons of St Hippolytus the liturgies for ordaining Bishops, Priests and Deacons, are described. This book has only recently been discovered but it is thought that it was written in AD112. The words of this book deal with the ministry before that time, those around AD100. After that time it is certain that the threefold ministry was established in the universal Church. It is clear to us from these statements that we are right to say in our liturgy for the Ordination of Clergy, ‘that from the Apostles’ time there have been these Orders of Ministers in Christ’s Church; Bishops, Priests, and Deacons.’

NEWS ITEMS.

In his speech in Christchurch, [?Miri - ?Mills] told a story about elections in America. One of the candidates seeking election was a redhead. The newspaper that supported his opponent set about taunting him for the redness of his hair. Whereupon the man called on all the redheads in the electorate to support him and to trouble the side that was taunting him. When the redheads heard this they were keen to help him and the redheads from other places came to vote for him as well. The man was elected, not because of his good policies but because the other side jibed at the redness of his hair.

[10]

A LOST BODY.

On Thursday, 23rd of this month, the bones of a young man, were found. He had disappeared in the winter of 1907. The man’s name was Pura Renata and he was 24. He disappeared during the night. The people of Muriwai searched for him the day after he vanished. They searched for a long time but did not find him. The story went around that Pura had ascended alive into heaven. On the Thursday he was discovered; he was uncovered by the plough of a Pakeha. Pura died in an open place but soon after his disappearance a large flood struck Gisborne, his body was covered by the water and as the water decreased the body was hidden by the sediment. Last year there was another large flood and the body was covered over more. That place was ploughed that year but the plough only went into the silt and therefore the body was not discovered. A new plough was used this year and the bones were disturbed but they were still in the soil and were not spotted. When the Pakeha was harrowing, one of the blades of his discs went over the skull. The Pakeha stopped his horses and looked at the human bones. He fetched a piece of calico and spread it over the place; he knew that it was a human being that was lying there. The Pakeha sent a telegram to the police. On the Saturday they made an inspection. The bones were gathered up. A key ring and shoes and other things were found beside the bones. From those things it was ascertained that the man was Pura. His parents said that those were his shoes and that he had locked his room on the night he went missing. Pura was a sick man; he had eye trouble from when he was small. He was a mature person even though he was still young in years.

MONEY IN STAMPS

A woman in Port Jackson has come into money, the result of her and her father collecting stamps. When he was a child her father started to collect stamps and continued up until his death twenty years ago. He left the boxes of stamps he had collected to his daughter. After the death of her father the woman also took up collecting. In recent days she went to see the stamps in the museum. As a result she realized the great value of some of the stamps in her boxes. Then she asked an expert to look at her boxes and to place a value on the stamps. The man said that he was unable to give an accurate valuation but he thought that they were worth between six and seven thousand. Some people have spoken to the woman about purchasing her stamps but she is at present unwilling to sell them, although perhaps she will by and by. The Pakeha has unique ways of making money!

ODD ITEMS.

The Government is talking of reducing the cost of telegrams sent from New Zealand. One day in January the cost of telegrams from New Zealand to England will go down. It is also thought that the cost of telegrams to Australia will go down at that time. The cost per word to Australia is 4½d; it is thought that it will go down to 2½d. Mr Ward has put this to the House.

A famous man here in New Zealand who goes around preaching is [?Miri - ?Mills]. He is a short man but he is a gifted speaker. When he spoke in Taranaki the building was full of people. When he stood the hall applauded. After the applause died down he said, ‘Ladies and gentlemen, I would like to be able to see someone amongst you but I cannot because of the number of hats! Ladies, if you would kindly take off your hats I would be very happy.’ Some of the women took off their hats and some of them kept them on. When he saw that what he said did not please them all he called out, ‘I’m not speaking about the women who are bald. It is better that they keep their hats on.’ There was applause in the hall, and every hat was taken off.

A motor boat capsized in the Whanganui River. There were two Maori women and some children in the boat. When it had turned over they were not able to right the boat again. One of the women swam to land, a distance of two chains, to fetch a rope. She got her rope and returned to bring the children to land. All of them were saved. Had this woman not been clear-thinking perhaps some of those children would have died. This was a brave act on the part of the woman.

[11]

THE MORMON TEMPLE.

One despicable deed spoken of in the newspapers happened inside the holy temple of the Mormons in Utah. This temple, according to the newspapers, is a very beautiful Mormon building and was built to rival the temple of Solomon. It is not possible to describe all the ornamentation in that building. Some of the things within are overlaid with gold as in that of Solomon. This is a very holy building for the Mormons. Strangers are not allowed inside, only the holy people, and the holy people are not allowed to talk to outsiders abou the things in that temple. It is said that the cost of the building was over a million pounds and that it was over forty years in the building. Joseph Smith Jr received a letter from a man telling him that he had 68 photographs of the interior of the building and if the Mormon Church did not purchase the plates he would send them to all parts of the world so that the world would see the interior of the holy temple of the Mormons. That man said that he did not want just £20,000 but much more than that. The man who took those pictures was a German. That German was very familiar with photography and had turned to the Mormon faith. That is how he got inside that temple. He was a year taking his photographs. It was remarkable that that man was able to take his photographs secretly, because there are people guarding that building at all times, night and day. The Mormon Church is thinking of taking legal action against that man for his deceitful activities to intimidate the Church with these pictures as a way of making money for himself. What people do now for money! But why is the Mormon Church afraid of the world seeing the interior of that building? But although the reason for the Mormon Church’s fear is not known, what that man did is very wrong, an extreme example of theft, a disgusting action. In his case the law is powerless to help the Mormon Church, or to get those photographs returned, or to have that man punished for his appalling action.

We have been informed of the death of Joseph Smith Jr, the prophet of the Mormon Church. When Utah was settled in the year 1846, Joseph Smith was a child. He is a nephew of the first Joseph Smith. In 1882 he was the Chairman of the large meeting which made the constitution for the town of Utah. In 1901 he was elected President of the Mormon Church. He is also the President of the Bank of Utah and of the sugar refinery. There has been major development work in Utah under his leadership.

MORE NEWS ITEMS.

At 11 o’clock on the night of Thursday, 16th of this month, a large Auckland building was burned down. The firemen fought the blaze for a long time before it was extinguished. The fire began in the clothing shop. This is one of the largest shops in Auckland. The people who have that shop own the whole building, but some parts are let to other people and there are many different shops within it. The people who died were those in the clothes shop. There are ten other shops in the building and they have suffered mostly from the water. The cost of the loss of the main store is £150,000 and some have lost £6000. Most are well-insured. One of the firemen was injured by timber falling from the building; he is in hospital. The cause of the fire is not known.

THE DEDICATION OF A BUILDING.

On 15th November, Archdeacon Ruddock opened the carved meeting house at Porangahau. The name of the house is Te Poho-o-Kahungunu. This is the third time the house has been rebuilt. The name of the first house was Te Purutu . The significance of that name was that henceforth there was to be no fighting there, that is, within the Pooti Pirikore boundaries as laid down by the chiefs of that district. When the second house was built it was named Kahungunu. The saying about this house is: ‘The bones are for the dogs, the flesh for the people.’ The interpretation of this is that the bones represent fighting – that should be left for the dogs; the flesh represents peace, good living – this is for people; that is, this is what people are to seize upon. This third house is built on the pattern of the first, in appearance and plan. Many people gathered for the day of the opening.

[12] [The November Calendar is reprinted in error in this edition.]

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.

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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

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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.