Te Pipiwharauroa 165
No. 165
1912/02
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 165, Gisborne, February, 1912.
‘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.]
IMPORTANT MATTERS ABOUT WHICH TIME WILL TELL.
The election is over and people have declared who they want as their spokesmen in Parliament. Three matters emerged from this vote which we wish to speak about. Each of these things will affect the Maori People in the days to come. These are important matters, matters we are hesitant to speak about concerning the outcome for the Maori People.
First, we have a new Government in place. For the first time in twenty-one years we have a new Government to run the affairs of the land. One of the roles of the Government of New Zealand is to be a foster parent to the Maori People. Since the old Government has been defeated and a new Government is in place, it has to be the parent to the Maori People. Its job is to protect the Maori lest they be tricked by the Pakeha people.
There is one main way, according to Maori, in which they could suffer, and that is by the loss of their land. A Maori person’s lands are his life and if he has no land he says that it is a waste of time living in the world. Now the old Government was committed to taking care of the management of Maori lands. It forbade the sale of land out of concern that Maori would sell all their lands under the illusion that they were dying out. This Government, when it was in Opposition, continually criticized the old Government’s actions. So we can but wait to see how it is going to protect the Maori People. It has given its word to the Pakeha in all corners of the Dominion that settling people on the land is one of its main policies. But how is it going to fulfill its promise while, at the same time, protecting the Maori People? When did it say that it was giving up protecting the Maori and protecting his lands? It is not known how this is going to work out; only time will tell.
The second matter concerns those members the Maori of Aotearoa have elected as their spokesmen in the House of Parliament. There is the Hon Apirana Turupa Ngata MA LLB, Doctor Te Rangihiroa MB ChB, and Doctor Pomare MD. The three are the only ones with titles. They were all educated at Te Aute and so they seem to be of the one family. These three are the only members of the Maori Party of the New World [Young Maori Party]. This is a Party which seeks ways for the betterment of the people. One sees from this that they are people seeking the well-being of the people. This is something that make s the heart rejoice with hope. The Hon A T Ngata was first secretary of this Party and is still one of its leaders. The strong commitment of this man to seeking the well-being of the people is widely known. Te Rangihiroa is the main leader of the Northern section of the Party. He has been in Parliament for three years. He does well there because he knows how to handle that House. Maui Pomare is one of the Te Aute students who first advocated for this Party. For a long time he has worked on important jobs for the Government and as a result he has a clear idea of what he is to do in the House now that he has at last been elected as a member. [2] While we do not know what attitude the new Government will take to the Maori People, we recognize that we have sent good men into Parliament who will protect us, providing they stick together. In addition to these we have the Honourable Timi Kara. He has grown up in that House and he knows all the ways to do battle in that home. Although he sits as a Pakeha member he does not forget his Maori People, nor does he violate the principles for which he stands. These are the sentinels of the Maori People. Although indeed we do not know what problems lie before us, we do know that we have strong, clear-thinking men as our sentinels. But we can only leave things for time to tell.
The third is the Prohibition of Alcohol. This is a new cause for the Maori People and, of all the district Councils that voted on this matter, only Horouta voted for prohibition. Horouta is the group clearing the pathway for this cause. Most Maori are looking to see whether Horouta thrives or suffers. Horouta has banned the sale of this thing, liquor. No other place has. The many sports of the Pakeha are not coming here. The main local sport, drinking liquor until a person is drunk, is at an end. Right up until election day Horouta was in agreement with Ngati Porou about prohibiting liquor. This was not an easy thing for Horouta to do given the above explanations. One of the Horouta hotels has closed and in March another will close. The benefits to Horouta have already begun to be seen. Time will tell whether the bones of the hotels which still stand will follow in the path of those which have been consigned to darkness. The example of Ngati Porou has been set, a difficult example for some, and in the future eyes will be fastened on, and ears will be waiting for news of, Horouta. Time will show what will come of this matter, the result of Horouta’s vote.
These three things are of singular importance, matters of value to the people. In our hearts we hope for a fruitful outcome. The people are like a newly married man awaiting the birth of his first child; he is eager for a son, but cannot tell whether it will be a boy or a girl. Only time will tell.
THE HOROUTA POLL.
This is the right time to rouse our hearts and to recall our ideas about the battle fought by Horouta recently. The process of Hourouta’s battle was:
(1) Section 46 of the the Licensing Act (Liquor) of the Dominion of New Zealand 1910, 1 and 2.
(2) A request from the Horouta Council to authorize a vote by the Maori within that district on whether to permit or stop the sale of liquor to them.
(3) The vote was taken on 19th December, 1911. The vote began at Tawhiti Maunga and ended at Torere-mai-Tawhiti.
(4) On that day, 19th December, 1911, the majority of Maori of Horouta decided to prohibit the sale of liquor to them, from the base of Tawhiti to Torere-mai-Tawhiti.
(5) The majority of votes for prohibition over those for allowing was 169; 555 voted for prohibition and 386 for allowing.
(6) Therefore the sound of the voice of the people of Horouta asking for an end to the sale of liquor to them was clear and not a trifling thing.
But their opponents did not leave this canoe, Horouta, to float calmly. It was not long before there was a critical petition on the part of those supporting liquor. They asked that a court be set up to enquire into some basic faults which led to their defeat in the liquor poll. These were the objections:
The wording of the Act is as follows: ‘The majority of those eligible to vote will determine whether liquor is to be sold or whether the sale of liquor is to be prohibited.’ The English words are, ‘majority of electors’. The opponents say that most of those eligible to vote did not vote on that day. Therefore they are asking that the result of the vote on 19th December 1911 be declared invalid.
There was not a quorum at the meeting of the Council which passed the
motion asking the Governor to permit a vote on whether to allow or prevent the sale of liquor to the Maori of Horouta. Therefore, say the opponents, that request to the Governor was invalid because it was not passed by a majority of Councillors. They asked that the Horouta vote be overturned.
[3]
The Polling Booth at Wharekahika was not open. The Polling Booth at Maraenui was closed from three o’clock in the afternoon.
On 7th February the Court came to Te Awanui to investigate this matter. Three judges were authorized to investigate this matter. Mr Barton from Gisborne presided, with Mr Dwyer from Rotorua and Mr McCarthy from Napier alongside him.
There were lawyers for the appellants and lawyers for the defence.
These were the arguments that they put forward for consideration.
The lawyers for the defendants said that this Court had no jurisdiction to judge this matter because there was nothing in the Act establishing a Court to decide on disputes about the implementation of Section 46.
The lawyer for the appellants said that although there was nothing about empowering a Court under Section 46, because there had been problems with proceeding with the vote under that section it was right to give authority to this Court because there was no other.
The lawyer for the appellants said that the vote was invalid because it did not comply with the words of the Act, ‘The majority of those eligible to vote will determine whether liquor is to be sold to or whether the sale of liquor is to be prohibited ’ to the Maori of Horouta. The law does not say, ‘by the majority of people who voted.’ The defence contended that the Act was intended to be construed as ‘the majority of the people who voted’.
The appellants withdrew their contentions about the Polling Stations at Wharekahika and Maraenui.
The defence said that they would point out that there was a quorum of the Council at the meeting at which the motion asking the Governor to permit a vote was passed.
Paratene Ngata, Chairman of Horouta Council, one of the speakers, said that there were indeed two meetings of the Council at which the request was agreed. The first meeting was at Tuparoa. There was a quorum of the Council present. The second meeting was at Te Kaha. The minutes of the Tuparoa meeting were read there including the request fo the Governor for a vote. There was also a quorum there. All the matters were agreed by the Te Kaha meeting. Many speakers supported what Paratene Ngata said.
THE JUDGEMENT OF THE COURT.
It is the case that the vote was run under the provisions of Section 46 of the ‘Licensing Act (Liquor) 1910’. There is no provision there for setting up a Court to investigate a poll run under the authority of that section. Therefore these judges have no authority or power to decide this matter. But, if this Court had authority, it would have no authority to look into the rights and wrongs of the poll taken under the authority of Section 46.
If this Court has authority we think that the words of the Act are to be taken as meaning, ‘the majority of the people who voted’ will determine whether or not liquor may be sold to the Maori of Horouta.
If this Court has authority, we think that the arguments of the speakers for the defence are very strong when they say that there was a quorum when the motion was passed asking the Governor for a poll.
Therefore the request of the appellants is rejected.
Mr Barton said that this Court had authority. Messrs McCarthy and Dwyer said that it did not have authority. But Mr Barton agreed with other words in Mr McCarthy’s judgement. Mr Dwyer supported the whole judgement.
However, because the Court lacked authority no fine could be imposed on the defeated party. Some canoes should look at how strongly Horouta fought its battle and, eventually, came to shore.
SPINES AND PRICKLES.
Some Pakeha are saying that Ngati Porou will go to Tokomaru to drink liquor. Yes, perhaps. Some may go for a short time. I don’t agree that the people of Akuaku, Whareponga, Hiruharama, Kariaka, Paumatomihi, Mangahanea, Tuparoa, Waitekaha, Te Raupo, Te Mahara, Kai-inanga, Reporua, Kakariki, Te Karaka, Whakawhitira, Waiomatatini, Te Horo, Tikitiki, Tikapa, Taumata-o-Tapuhi, Te Rerenga, Tauma, Rangitukia, Te Rahui, Te Pakihi, Harawera, Te Araroa,, Putua, Te Rimu, Pokata, Pumaruku, Nukutaharua, and Te Mamaku will all go to Tokomaru to drink liquor.
And I do not believe that the people of Whangaparaoa, Oneaiti, Matapapa, Otutehapara, Peria, Te Kowhai, Te Maru-o-Hinemaka, Te Moari, Pataramoa, Moutara, Te Waikoukou, Pahaea, Wairuru, Motuaruhe, Maungaroa, Te Kaha, Whakaruru, Te Waha-o-te-rangi, Te Awanui, Pari-o-Kara, Otuwhare, [4] Omaio, Whitianga, Maraenui, Hawai and Torere will go by launch (motor boat) to drink liquor in Opotiki. If they perhaps incur small debts in Tokomaru or Opotiki what are they going to drink as they return? Most of Horouta is in between. The house of testing is at the ends.
BRINGING TOGETHER THE MAORI PEOPLE.
When we look back to former days we see that Maori were not a single people. The name ‘Maori’ covered the many peoples. So Te Arawa was a distinct people, Ngatiawa was a distinct people, Ngapuhi was a distinct people, Ngati Porou was a distinct people, Ngatimaru was a distinct people, Ngati Kahungunu was a distinct people, as was Te Whakatohea, Waikato, Taranaki, and so on and so on. If we allow our minds to travel backwards over these peoples, we see that these divisions sprang from the canoes which brought our ancestors from Hawaiki. Takitimu was the canoe and we have the people it brought here. Te Arawa was the canoe and we have the people who came in it. And we have Tainui, Tokomaru, Kurahaupo and many other canoes and consequently many other peoples. If we in our minds travel way back to Hawaiki then we see that each canoe came from a different Hawaiki, that is, this canoe sailed from one island and that from another. Therefore we see that our ancestors have been separate peoples from Hawaiki days.
We come to the time when the canoes sailed here from Hawaiki. Although our peoples were only separated by ranges of mountains they were different in their ideas, their customs, their works, their religion, their gods, their ways of cultivating food, their ways of catching birds or fish, their carving, their ways of anointing chiefs, their ways of speechmaking, and their ways of regarding people. The reason why it was like this was that Maori peoples were separated from many hundreds of years, thousands of years even. Therefore it came about that the lands of each people were under separate kings. When a very different people arrived, the Pakeha, they observed that the Maori were not one people from Te Rerenga-Wairua to Wellington. The peoples were engaged in continual warfare against each other. When the Pakeha and some Maori people came upon some Maori fighting they cunningly set about befriending those who were hostile to their enemies. They left it for the Maori to destroy themselves while they observed them.
It is clear to us that our great problem began with our origins and continues here in Aotearoa. While the skins of Maori are the same, our customs differ.
The Beginning of Unification.
But the unifying of the Maori began before the arrival of the Pakeha. The main stimulus to unity at that time was their continual fighting. Although this was a cause of division it was also a cause of unity. The peoples discovered it in this fashion. At some stage peace was made and a woman was taken over to the other side. In this fashion a seed of unity was planted. Sometimes a chiefly woman was taken prisoner, she married the leader of the war party, and so grew a seed to bring those peoples close together.
Afterwards the Christian faith arrived. It was planted in the Bay of Islands. The branches spread to all parts of Aotearoa and as far as Te Waipounamu. This was an important factor in bringing together as one the Maori.
Afterwards came the Treaty of Waitangi. This was the way with the authority which overcame Maori divisions. The important provision of the Treaty was that the people were one under a single leader, Queen Victoria, and her descendants after her.
After this, there was set up a way of unifying the Maori people. Waikato set up a king and also called upon all the tribes to gather under the mana of the ‘King’, Potatau Te Wherowhero.
Around the same time there was a renewal of the form of the Association under the Treaty of Waitangi. A Maori Parliament was set up and given the name of The Association of the Maori People.
Subsequently the ‘Maori Council Act, 1900’ came to birth. The Act meant that the Government was unifying the Maori. The object of that unification was to further good practices under a single model. The country was divided up into twelve Council areas with the chosen people, the councillors, meeting once a year. The main work of these councils is to pass judgement on minor offences and to inspect marae.
One endeavour to bring Maori together in a unifying net is the group known as the ‘Maori Party of the New World’ [Young Maori Party]. The objective of this group is to bring together the educated people of each Maori tribe, bringing [5] them together in a single group to initiate major projects for the advancement of Maori in these days, to advance the work on the part of the Churches, to extend trade skills, to spread learning opportunities, and to increase bodily health.
This association continues to grow today, and many good omens are to be seen as a result of the work of this Party. It has a broad remit and there are thoughtful people running it and forming the backbone. By and by we will say some final things about this group.
The Situation in these Days.
Our ears hear news of wars: news of war parties spread from our elder brothers, the Pakeha. Besides conflicts in which blood is shed there are the disputes of labourers against their employers, the uprisings of the poor against the rich, and the murmurings of groups against the Government. We have seen the raising of the voices of workers against those who pay them and also against the Government. They gave made the Government shudder and be fearful. They can set up a Government and they can bring it down. Why do they have such power now? Why was it not the case before?
These questions are for us to really consider. This is the short answer. Formerly the workers did not come together as one. They were dispersed. Now, we have seen, there are more of them than of the wealthy Pakeha. The large numbers wield greater power than the large amount of money when it comes to supporting or overthrowing the Government. The Government on New Zealand is now in the hands of those people, the working people, as is that of Australia. The power of a united body with a single objective – an objective which cannot be shaken - is clear to us.
The Maori Lands.
This is an objective which will bring together some Pakeha groups. Their desire is to open up the Maori lands to them. But how are they to be made available? Are they to be leased or sold? Who are they to be available to? Maori or Pakeha? To my mind this is a fitting matter to bring together the Maori of every place. There is a group – the Farmers’ Union. Another group is the Federation of Labour – the Labourers’ Association. They both sing the same song: ‘Open up to us the fences of the Maori lands.’ Let the Maori of Waiapu, or Gisborne, or Te Wairoa, or Hawkes Bay, or some other part, set up a group to be a listening ear, a watching eye, a voice for the people, and also a defence against the blade of the weapon of the Pakeha which quivers over our heads. The Farmers’ Union and the Federation of Labour are usually at loggerheads, but in this matter they are united. How are they going to be parried by the Maori groups? They will be parried by the two-edged sword. Let them look at the Pakeha and look at the people. Looking at the Pakeha, their defence is like this: ‘It is said that the lands will not soon be made available, but it won’t be long.’ Looking at the Maori, it is like this: ‘Bring an end to your troubles and your disputes. Separate out the lands you are able to work. Lease to able Maori large areas. Lease to the Pakeha the more difficult areas.’ In this way only can we stuff the mouth of the taunting adversary, the Pakeha.
This outcome will not be achieved soon. Be patient, it will happen eventually. But perhaps no-one will come forward to speak for and to organise these things if they are not wanted.
(To be continued.)
A SALUTE
Horouta, greetings! You emerged as victor from your remarkable battle. You pioneered this new thing. You have been looked upon critically by violent Pakeha. You are saluted by upright people. None of your children will find themselves being judged. It will come about that there will be little wrongdoing. All will aim to do good and great works which will benefit most of the people, which will honour the name of Horouta, and which will bring glory to the name of God.
THE BISHOP OF WAIAPU.
On Tuesday, 13th February, the Bishop of Waiapu and his wife travel to Auckland. There they will board a ship which will take them to England. Three matters take the Bishop to England. The first is to have a change, a holiday. The second is to be honoured by his college there because he has been made a Bishop here; he will be given the degree given to people who are knowledgeable about spiritual things, the degree of DD. The third is that he is going to see his mother who is now very old. He says, ‘I am going to see my elderly lady; [6] perhaps the last time I shall see her in this world until I see her in the next world.’
A Pakeha gentleman would not think of forgetting his parents. No matter how distant he is his heart still goes out to them. Although if his mother is with him his love surrounds her. But in the case of a Maori he does not behave in this fashion. He says, ‘What is a mother but someone who took away the children’s childhood days?’ The Pakeha instead looks back at the days of his childhood, how his mother cared for him, how she fed him with milk and clothed him, and how she blessed him in many other ways as she sought to bring him up to manhood. Hence the impulse within him to show his love, and hence the Bishop was urged to go to see his mother for the last time. This is a noble example for us Maori to follow and so to fulfill the commandment which says, ‘Honour your father and mother that your days may be long in the land which the Lord you God has given you.’
THE TAI RAWHITI CANDIDATES.
On 1st of this month the candidates for the Tai Rawhiti Electorate were announced. Three candidates were named – the Hon A T Ngata, Tiki Paaka, and Hori Pawa. On the very day of the announcement Tiki and Hori withdrew leaving only Apirana who will continue as member without a vote being taken. Tiki withdrew on realizing that during the next three years some difficult Maori issues will have to be addressed and, since Timi Kara and Apirana had been engaged with these, he thought that they should be allowed to complete their work. His word to Timi and Apirana is not to open up the sale of lands in the Te Kuiti area and in all Maori areas.
Hori Pawa’s difficulty was that he forgot a small matter, but although it was small it was important. His name was on the Pakeha roll, and so he was designated as a Pakeha and therefore not qualified to stand as a Maori member. He should first have entered his name on his own roll. Hori is a good speaker and easy to understand. If the Maori members remain in Parliament then perhaps our voices will be heard in the coming years. He spoke to Timi and Apirana about many matters and the two ministers gave satisfactory replies concerning the causes he is concerned about, in line with his own wishes. The major matter he raised with Apirana was the taking by the Government of some lands in the Rotorua district without the local people clearly understanding the reason. His query to Timi was about some land at Whakatane. The Government gave the Rangitaiki River-dredging Board authority to take that land; the Maori owners of the land were offered comparable compensation. When the Maori saw the Gazette entry about that matter there were only five days remaining for them to make objections. When Timi heard of this he wired the Office in Wellington to place an embargo on the matter. The discussions that day were very worthwhile.
NEWS ITEMS.
The New Zealand Band Competitions were held in Gisborne on 12th February. They lasted a week. Five bands from away came and together with the Gisborne band they made six. There were two classes. In the first class (A) were skilled bands who were expert players. In the second class (B) were bands which were not yet highly skilled. The bands in Class A were:
Waihi Federal,
Westport Garrison,
Palmerston North,
and in Class B:
Whanganui City,
Gisborne City,
Whangarei.
The Waihi band came first in Class A and won £200. Palmerston was second and received £50, and Westport was third and received £25. Waihi won the cup – the Shield. The land where they dig gold did very well.
Class B:
First – Gisborne £60
Second – Whangarei £30
Third – Whanganui City £10.
Gisborne were not too bad and they won the Shield for this class.
Where are our Maori bands? Maori love playing music because it is the case that we have pleasant voices planted in us. If some of our Maori bands were to take this seriously, no doubt they would win.
[7]
THE MAORI PARTY OF THE NEW WORLD [THE YOUNG MAORI PARTY]
A Notice
This notice is to inform the tribes, the hapu, the languages and the gatherings of people, that the Annual Meeting of the Maori Party of the New World will be held on 12th March, 1912, at Nuhaka. This is an invitation to all enlightened people who are eager to support projects which will benefit the people, to come to come to Nuhaka to listen and to be involved in the activities of the hui. The Party is desirous of doing many things for the well-being of the people but if the people are not eager to help they will not be achieved. The Committee has decided to have a collection plate at the time of the hui to collect money to help the work of the Party and bring it to completion. Come friends from near and far to help our valued organization.
Pine Tamahori,
Secretary.
AN INVITATION.
To the Editor of Te Pipiwharauroa.
My friend, greetings. Please publish abroad to all places the following words.
This is an invitation to the tribes, the hapu, the languages, the gatherings of people, of men and women too. Friends, come, come to the Dedication of our house here at Tauranga Koau on 6th & 7th March, 1912. Come, come, bring your [?kairangatira - ?fine words but cf Williams p.89], welcome, all of you. We will look after you.
From all of us:
Mita Hane Karauria
Renata Pereto Wahapeka Karakia
Iharaira Tipuna Tame Kiwara
Rupuha Konia Huripara Huihui
Tamati Tiarete Ara Makutu
Arapeta Pire Wi Taotu
THE CONSECRATION OF A CHURCH
The Hui of the Maori Party of the New World [the Young Maori Party].
This notice is to inform you that the above hui will be held at Nuhaka, part of the Parish of Nukutaurua, this coming March from the 9th, in the year of our Lord 1912.
This then is an invitation to all the tribes to come here on that day. Welcome! Welcome! Welcome!
Come to the consecration of the Church of the Resurrection which has been erected as a memorial to remind us of the Resurrection of our Saviour from death, something that reveals that our faith is indeed a true faith. Come also to raise us up, your weak younger brothers and sisters.
‘Heap up your silver and gold in our plate, in the place where neither moth nor rust doth corrupt, and where thieves do not break through and steal.’
Come also, Ministers and Lay Representatives of the Archdeaconry of Hawkes Bay, to our Synod. This is the first time that this valued meeting has been held in this district, therefore come and help and support it.
Thirdly, come to the hui of the Maori Party of the New World. This is one of our valuable resources for making plans for the people as a whole. The objective of this association is to advance the people in the following areas:
(1) Body
(2) Mind
(3) Spirit.
Given these objectives it is right that we help this party since they are seeking our well-being. There will be a plate put out on that day to help their work. Let us support and help this project.
Come, do not be irresolute. I will look after you and protect you right to the end.
The Whole Parish of Nukutaurua.
●●●●●
‘They had been wandering for 20 years in the Wilderness and then Moses led his party to the promised land.’ Dr A Newman at the Auckland Hui.
[8]
AN INVITATION.
This is your invitation to come to the ceremony of removing the tapu of the Church which stands at Puketawai, Uawa, Tolaga Bay. On that day that building will be named ‘Emmanuel Church’ which, when translated means, ‘God is with us.’ Arrive on 15th and 16th March and the Church will be opened on 17th March, 1912.
People, bring something to lighten the burden the building of the house has laid on us, and so fulfil the sacred saying, ‘Bear one another’s burdens, and so you will fulfil the law of Christ.’ (Galatians 6.2) It is clear, Christians, that love is Christ’s law. Evidence of love, if you would be called a chiefly Christian, is that your Christian commitment will be seen in your doing the work of God. Well then, you commoners. Suppress the chiefs. Strike yourself down, commoner!! [?Become a chiefly Christian.]
If you are not able to attend then send your gift by mail or wire. Send it to:
Rev Nikora Tautau,
Box 10, Tolaga Bay.
All is being arranged by people of your own Takitimu canoe from Tawhiti to Te Paritu with all its authorities, seven of them, and its four ministers.
Nikora Tautau, Secretary.
A DISASTER AT HARATAUNGA.
On Thursday, 4th January, a disaster came upon some of the coal miners of Harataunga (Thames). The disaster occurred at one of the pits known as Number 4. Seven men were working in that pit. Their names were T Guy, J Williams, J Crawley, J Adams, J James, A J Vercoe and M Mulcahy. Their work was going well and they had no idea that death was near. After they had been working for a long time they had become aware of the smell of gas and they knew that the gas was ever-increasing. The cry went out that the amount of gas was growing. One of them, J J Adams, was early aware of it. At around 11 o’clock he went to another part of the pit to fetch a tin can of water. In that place he became aware of the smell of the gas. He ran to his mates and called out to them to stop work because there was more and more gas. They ran for the mouth of the pit which was 500 feet from where they were working. One of them, Williams, was working alone in another part. They had not gone far when the amount of gas had greatly increased. Their lights went out. They went on in the dark, clutching in vain for the [?hau]. They were gasping because there was no air for them to breathe. Their spirits kept them striving to reach the mouth of the pit. They were not all equally strong at this stage, but those who still had some life in them kept encouraging the others; they raised up those who had fallen and they helped those without strength to go on. Presently four of them arrived at the mouth of the mine and were dragged into the light of day. By the time they emerged they were very near death; some did not recognise people. When the four climbed out the boss and the person guarding the mine mouth went down to search for the three who were missing. At that time the flow of gas had eased. Two hundred feet inside they came upon Crawley and Guy. Crawley was leaning against the side of the tunnel and raising up the head of his friend so that it was suspended high. The place where the gas was thickest was on the floor of the pit. The two of them were carried to the mouth of the pit. The boss then returned to search for Williams and before long he found him lying not far from the other two. When they got to the mouth of the pit the two of them were hauled up. When they arrived the doctor inspected them and found that Williams and Guy were dead. Crawley was still alive. The five who were alive were taken to the hospital. We have been informed that they are all well. Four of them have returned home. Only Crawley is still in hospital but he also is doing well. The two who died were the only married ones. They were both Pakeha from Hauraki. A great many people came to their funeral in sympathy for the way they had died. People praised Crawley for his strength and his stoutheartedness in helping his friend in the midst of death; even though his friend had died he did not abandon him. When the two of them were discovered he was leaning against the side of the tunnel with his friend’s head lying on his knees. He was trying to raise his friend into a place where there was less gas so that he could breathe. At that time his friend died and he was totally without strength himself. These are the kinds of disasters that strike those occupations and in them one sees the bravery and stoutheartedness of men. The source of the gas is not known.
[9]
A CRITICAL WORD.
To the Editor of Te Pipiwharauroa.
Please publish this article. Pipi Number 162 says that Christ is the source of the authority of the ministers which descended from him to the Apostles and from the Apostles to those chosen to take their places and so on, down to the present day. Now, my friends, the authority of ministers did not descend from Christ and his Apostles. Their authority comes from one of the kings of England, Henry VIII, and his group which emerged from the Catholic Church. When the Apostles died they had not appointed any to take their places as Apostles before they died to continue their apostleship in the Church in the world. Then other parts of the Church became established and undertook the work of ministry in the Church and, in like manner, this is how things continued in the Church up to the present day. There one finds apostles and the Seventy, prophets, high priests, powers, workers of miracles, and others. Te Pipi also says that all the groups set up to do some work chose some from amongst them to do that work – a practice of all kinds of groups. Nor does the Church fall outside this practice; it was a practice laid down by Moses. Enough, my friend.
This is the right explanation of the descent of the authority of your ministers. In the same way Henry VIII and his group gave his ministers authority. But Christ himself chose the Apostles. So! The Apostles are the head of the Church. If the head has died no part of the body can function, so how do Te Pipi’s ministers get their authority to minister?
Best wishes. I finish here.
Paora Hopere.
A RESPONSE.
[To Paora Hopere. Friend, greetings. I write a few words in response to your strange article. I have seen those words of yours in the last Karere in December. So, since your words were directed at me – yes – it is appropriate that I set down here in response some words in my defence.
I say that your words are strange [pokanoa] since I speak of what my Church believes about the authority of its ministers. If you wish to speak, then speak of the authority of those ministers and of the things you have observed.
As to what you said about the authority of the ministers coming from Henry VIII, this is something new. You have written it down on paper for the first time. Henry did not appoint ministers; he did not have that power even though he was a king. It is an ancient practice of this Church, a practice passed down from the time of the Apostles, that only Bishops have the authority to ordain ministers. I am able to give you the succession of Bishops in this Church going back to the Apostles. At no point in that succession is there a break, as you assert when you say that it ends with Henry VIII. So it is right to say that the authority of the ministers in my Church derives from Christ.
I refer to your statement where you say, ‘By the continued presence of the Apostles in the Church in the world, other parts of the Church are established.’ This also is something new to me. Christ did not say anything like it, nor did the Apostles If Christ had the idea that it was to be by Apostles that other offices in the Church were to be set up then he may have reminded the Apostles lest they forgot or they might have been reminded by the Holy Spirit. Christ also said, ‘The Comforter, the Holy Spirit, whom the Father will send in my name … he will bring to your remembrance all the things I have told you.’ (John 14.26) The Apostles did not appoint Apostles as their replacements, nor did they say that those after them should do so. Enough.
Pine Tamahori, Editor.]
Rangitukia.
13th February, 1912.
A LETTER SENT TO US.
To the Editor of Te Pipiwharauroa.
[It is difficult to enter Waaka Te Huia’s mind. – Barry Olsen.]
Happy New Year to you and your surviving chiefs, the remnant of the people who have [?tiriwai atu] in the world of you and your mother, ?Merry Christmas. Because the two of you only are the remnant called to live on in this enduring world. The generation of men is a travelling party, going as a group by day and by night for ever and ever, amen. Because this world and its people are just like a box of matches. The world is the box, the people are the matches inside. Inasmuch as the matches do not know which of them will be taken [10] by the owner and struck, so it is with a man; he cannot know when he will be taken by the Lord of the world.
It is the case that the disappearance of souls and bodies is as Kauri Tupono says:
‘He rangai maomao ka taka i tua o Nukutaurua, e kore a muri a hokia.’
A shoal of fish that passes around Nukutaurua will not return.
[cf Nga Pepeha 677 – ascribed there to Tamatea-pokai-whenua.]
‘To the pillow one falls; to the long rest one is raised.’ The event is in the hands of God, perhaps at the time of the Millennium, which means a Thousand Years, because this is the time many of us will be raised.
Bird, long life to you, the voice of those who have passed to sleep, and the cord which anchors the myriads, the thousands who live, the many who move as a body to the resting place, the eternal home. There are two places for mankind, the ancestral land and the spirit world. Who is the caretaker there. Perhaps the sun and the stars and the moon suspended amongst the treasures of the sky.
I am overjoyed for you that at last you have some younger brothers, perhaps to provide an Opposition. But yours is the good name, the greatness, and the topknot of nobility. Perhaps there should be a toast such as, ‘The sacred juice of the plucked karaka berry!’ Were it a female relation it could be, [?‘All power to the first dog.’ conjecture] But should one be struck down with typhoid fever, although there are many doctors, it is only the Matakokiri Times that wanders to look at me and others of the people who feed him with scraps of potato and kumara, and should he come in the winter he is given rotted corn.
I get news of Lake Wairarapa. Matakokiri and Tawhirimatea Times come from there. But I also receive the paper of the Church of my Maori relations, the Mormon Church: it is called Te Karere [The Messenger].
This is all I had to say. You are a very good Opposition to the Government. That is good. One can only leave it for the day and the night to reveal what is going to happen and whether the Government will stand or fall. Best wishes, Te Pipi.
We have had news of our relative, indeed our father, the Rev H W T Papahia. He is seriously ill. He does not easily take food into his mouth. If he has soft food it comes out his nose while if he has solid food it goes inside. He has given instructions that he is to be carried from Ngarongotea to his home at Matamata, Hokianga. People are always coming to see him. We received this account in the second week of January. God will take care of him and give him the living water. He is the great minister of the Almighty to Ngapuhi here, the only one. May your blessing descend upon your angel. The Rev Wiki Te Paa and others have gone there.
About the recent election: perhaps people who have lost their ten pounds, the Ngapuhi candidates, are very sad and anxious. It is right that they knuckle down and recognize that it is all over. The cat that catches rats, if it burns its whiskers at the fire will not go near the burning fire again. It is remarkable to see the people who voted for those candidates. Huirua Tito was last with 25 votes; Reihana Netana was ahead with 26; but ahead of them was my relative through two different lines, W T Kowhai, with 42. This person is a direct descendant of the cannibal, Hongi Hika. I know his whole genealogy, but so what? There was Herepete, Kakai, Riapo, Reihana Netana, and Eru Ihaka – these are all people who have worked in vain to win this seat without success. ‘Not from Little Waitara as far as Great Waitara.’ Iehu, Hemi Te Paa, Wiri Nehua, W T Kowhai and Huirua Tito are all new men. However they did not succeed and will not, rather they may be like the people above.
About the liquor poll of the Wairoa Maori Council: 250 agreed to giving liquor to Maori and 128 were against – a majority of 122, although this did not agree with the forecast of Te Tuhuna’s petition in Kaikohe. What was achieved? Not much. As for the Te Tuhuna Council it achieved nothing and what of Ngapuhi as a whole – there are many holes from which they are emerging, new and different.
That’s enough, my family and others. So do not be offended by my words. It is good that a time will come when they will all be in the past. These are appropriate in the new year. Greetings to you all.
Waaka Te Huia.
Dargaville,
12th January, 1912.
THE VICTORY OF THE GOVERNMENT.
After the election of members of Parliament for the Dominion of New Zealand last year (1911), it was found that more members supporting the ideas of the Opposition than Government members had been elected. Therefore it was thought right that Mr Ward and his Party agree [11] to step down from Government and, if he and his Party did not consent, Parliament would meet and pass a motion removing Mr Ward and his party from Government. Because Mr Ward would not agree to step down from Government, Parliament met in Wellington on 14th February, 1912. At the opening of Parliament the Governor, Islington, spoke outlining his Ministers’ proposals for legislation this year. When the Governor finished his speech, Massey, the Leader of the Opposition, stood to move an amendment to the response to the Governor’s speech. This was the amendment. ‘That this sentence be added to the response to the Governor’s speech. That this House has no confidence in the Government given the speech that it had placed in the mouth of the Governor.’ With the presentation of that motion the flame was lit and burned on for a whole two weeks, with the Government attacking the Opposition and the Opposition the Government. The Government strove to get the majority of members to vote against Massey’s motion, while the Opposition strove to get the majority of members on their side. Presently, after a time and a struggle, the Government managed to win over some of the members who were thought in previous months to be opponents of the Government. As a result the Opposition charged those members with running away to the Government. The Opposition made their accusations and the Government proceeded to make their case to other members to come over to them. Eventually when the Government was shown to be mocking people, the Opposition was aroused, and some of their people went over to the Government. At last, in the middle of the night of 27th February, 1912, the motion was put and when the count was made, both sides were equal – the Government 39 and the Opposition 39. The casting vote of the Speaker of the House defeated the Opposition and the Government remained in office. It is said that this was the first time that this state of affairs had been seen in the New Zealand Parliament, from former times to the present. This was the division of the House:
For the Government / For the Opposition
Atmore / Allen
Brown / Anderson
Buddo / Bell W
Buxton / Bollard J
Carroll / Bollard R F
Clark / Bradney
Coates / Buick
Colvin / Buchanan
Craigie / Campbell
Davey / Dickson
Dickie / Escott
Ell / Fisher
Forbes / Fraser
Glover / Guthrie
Hanan / Harris
Hindmarsh / Herdman
Isitt / Herries
Laurenson / Hine
McCullum / Hunter
Macdonald / Lang
McKenzie R / Lee
Mackenzie T / Malcolm
Millar / Mander
Myers / Massey
Ngata / Newman E
Parata / Dr A K Newman
Payne / Nosworthy
Poland / Okey
Rangihiroa / Pearce
Reed / Pomare
Rhodes T W / Rhodes R H
Robertson / Scott
Russell / Smith F H
Seddon / Statham
Sidey / Sikes
Smith R W / Thomson G M
Thompson C J / Veitch
Witty / Wilson
Sir Joseph Ward / Young
Total 39 / Total 39
The Speaker 1
Total 40
TAKITIMU MAORI COUNCIL
The following are the Registrars and the Dog Registration Offices for the Takitimu Maori District.
Registrar, Himiona Katipa, Puha. Registration Office, house of Himiona Katipa, Puha.
Registrar, Hamiora Hei, Gisborne. Registration Office, Office of Hamiora Hei, Gisborne.
Registrar, Hataraka Rangi, Hauiti. Registration Office, house of Hataraka Rangi, Hauiti.
Registrar, Newton Hutana, Tokomaru, Registration Office, Maori Store, Tokomaru.
Registrar, Eru Titi, Pahou. Registration Office, Eru Titi’s Store, Pahou.
Registrar, Hawea Tipuna, Erepeti. Registration Office, house of Hawea Tipuna, Erepeti.
The Cost of Dog Registration.
For sheep and cattle dogs, 2/6.
Other dogs, 5/-.
Those who fail to register their dogs with the Registrars listed above before April will be summonsed.
From the Secretary,
Takitimu Council.
[12] CALENDAR : MARCH : 1912
Day 3 o 10h 12m p.m. Day 19 ● 9h 39m a.m.
1 F Ember Day
2 S Rmber Day
3 S Second Sunday in Lent
Morning Evening
Genesis 27.1-41 Genesis 28
Mark 8.1-14 Romans 12
4 M
5 T
6 W
7 Th
8 F
9 S
10 S Third Sunday in Lent
Genesis 37 Genesis 39
Mark 9.1-30 1 Corinthians 3
11 M
12 T
13 W
14 Th
15 F
16 S
17 S Fourth Sunday in Lent
Genesis 42 Genesis 43
Mark 13.1-14 1 Corinthians 9
18 M
19 T
20 W
21 Th
22 F
23 S Vigil
24 S Fifth Sunday in Lent
Exodus 3 Exodus 5
Luke 1.26-46 1 Corinthians 14.1-20
25 M The Annunciation
Genesis 3.1-16 Isaiah 32.7-13
Luke 1.1-46 1 Corinthians 15.1-35
26 T
27 W
28 Th
29 F
30 S
31 S Sixth Sunday in Lent (Before Easter)
Exodus 9 Exodus 10
Matthew 26 Luke 19.1-28
RULES OF TE PIPIWHARAUROA
1. Te Pipiwharauroa is published monthly.
2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.
3. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.
4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.
5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.
A NOTICE
To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
Prayer Book with Hymns, soft cover 1/6
Prayer Book with Hymns, red cover 2/-
Prayer Book with Hymns, hard cover 3/-
Prayer Book with Hymns, superior cover 4/-
Hymns -/6
I will pay the postage to send the books to you
H W Williams,
Te Rau, Gisborne
People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.
Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.
New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.
Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.
Printed and published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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