Te Pipiwharauroa 168

Te Pipiwharauroa 168

No. 168

1/5/1912

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 168, Gisborne, May, 1912.

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

ABOUT MYSELF

‘Kui! Kui! Whitiwhitiora!’ [The cry of the shining cuckoo.]

This edition marks the fourteenth year our pet has been flying to the many marae carrying news. It is an appropriate time to go back and think about how things were before and to point out the kinds of things that need to be done in the times ahead. This treasure of ours has for a long time been going around our marae, therefore it is right that we should assist him to accomplish his work. The people who cared for this treasure have vanished from our sight, therefore it is for us to enthusiastically support what they have bequeathed to us.

The idea was that, when this treasure had been circulating on the marae for a long time, many people would be subscribing to it. However, my friends, you must know that very few people are subscribing to it. This is not a good sign but rather a bad sign, a sign of sickness. In 1907 nearly 900 people took the paper. That was a good number. And if each of them paid the subscription of 5/- a year that brought in £225. Our pet lived on that money. However, it is the case that our bird flew for four years to many people who had not paid. The result was that those people were deleted. In the year in which they were deleted those people owed more than £200. The number of subscribers has now gone down from 900 to 400. But although there are 400 receiving the paper it remains the case that there are people who do not pay for their Pipi. Let me set down here the money we received last year to show us the situation. The money received during the twelve months of last year:

January, £2/15; February, £5/11; March, £2/11; April, £5/5; May, £5/6; June, £2/7; July, £2/5; August, £1/5; September, £3; October, £1/2; November, £1/12; December, £3/15. Total: £36/13/0.

This was the amount received last year. The goal was to reach £100, the amount which should have been received from 400 people. These are the amounts spent on producing the paper:

For paper and ink, £6/12/0; for the postage of Te Pipi, and also the [?kaahi - ?petty cash], £6/5/0; for the postage of bills, £1/5; payment to the Printer, £156; payment to the Editor, £0! Total, £170/2/0.

This is the amount needed for the survival of Te Pipi. But the amount we received was £36/13/0. Our pet cannot survive in this situation. That our treasure has arrived this time is due to the generosity of a single person. If that man decides to stop helping we will die. You see, my friends, the situation of our pet; it appears on the outside to be flourishing while inside it is decaying. This is not a sickness which cannot be remedied.

[2]

If we want this gift from those who have departed to continue then each one who receives this paper must do their utmost to do these two things:

(1) That each person makes every effort to pay for his paper each year.

(2) That each person makes every effort to persuade someone who doesn’t take the paper to subscribe to it.

If many people take the paper it will survive.

If the 400 people who remain subscribe then our paper will survive. If each of the 400 who now take the paper thinks, ‘I will try to persuade just one person to take the paper,’ then we will reach the desired number of people and our treasure will be saved. Many new papers have sprung up now and it would not be good it this one, the elder one, should die. You people who are reading these words, make every effort to help our treasure.

THE BUILDING AT MANUTUKE.

The Pakeha carpenters have completed their work on the Manutuke church; now the Maori aspects remain to be done. All the walls are of brick and outside the bricks are edged with stone. To all appearances the whole of the exterior is as if it had been plastered. It is roofed with slates. It is beautiful to look at. Experts are working on the interior carvings. The skirting boards have been completed and work is about to begin on the uprights. The reason for the delay is that the timbers have been for a long time at the mill in Taupo. The first ten slabs arrived on 22nd of this month. The carvers are now at work. There are forty timber uprights to be carved.

♣♣♣♣♣

News from America is that there has been a great storm there. The largest river in that land has overflowed its banks and covered the flat lands. This is a huge flood. Towns near the river have completely disappeared under the water. The motor boats on that river are floating in the streets of the towns looking for people to carry to dry places. It is thought that 100,000 are without homes.

TUWHAKAIRIORA’S WAR PARTY AFTER THE RETURN OF APANUI AND HIS WAR PARTY FROM THE DEFEAT OF NGATI POROU AT TE MANIAROA.

After Apanui departed, Tuwhakairiora had the idea of setting up his own small war party in order to achieve an assault and also to obey the signs. He said that by the company of Ngatinua he would avenge the death of his son, Te Aowehea, and also the deaths of Kuku, of Korohau, of Rongotangatake and of all Ngati Porou within Te Maniaroa. The proverbial sayings of this tribe are:

Ko Ngatinua-kaiputahi.

Ngati Nua who eat the aorta. [cf He Konae Aronui p.49]

Ko te Hokowhitu-rakaumatapiko.

?Te Hokowhitu covetous of weapons.

Ko Ngai-tane-hikupotakataka.

Ngai Tane of the plump tail. [cf He Konae Aronui p.49]

Ko nga Paniwhahiwha ngau puraho a Te Aotauru.

‘The snapper of Aotauru that snaps the bait strings.’ [cf Nga Pepeha 2033]

This was agreed to by the company of Ngatinua. When the time for departure arrived the company took the canoe called Teruru-a-tarapika. When they arrived at Awatere they landed at the mouth of Rerekohu (marked by a pohutukawa tree). That pohutukawa is still standing and is known as ‘the mouth of Rerekohu’. This company assembled at Tuwhakairiora’s pa, Okauwharetoa. They worked on charms to defeat the enemy and to calm the sea. By this time Tuwhakairiora had grown old but he still showed the fighting spirit. The day came when Rongoitekai sailed from there. He had heard the fighting skills of Tutawhiwhirangi from Te Whanau-a-Apanui being spoken of. He developed an antipathy towards him and a desire to face him. He stood and pointed with his taiaha. ‘Tutawhiwhirangi and I will cross taiaha and I will defeat him completely, Tutawhiwhirangi.’ He set up his taiaha and the grasshoppers fled from his feet and when he said that name, Tutawhiwhirangi, he struck the blade of his taiaha so that if fell and lay flat before him. He looked down stretching his limbs and dug a hole. That place is still called, ‘the hole dug by the winged grasshopper man, Rongoitekai’. He went up to the prow of the canoe – it was spoken of as boarding the canoe. He was the only man to go onto the canoe of Ngatinua with the elder, with Tuwhakairiora. And so it happened perhaps that Ngatinua permitted Tuwhakairiora to assemble the company as a war party.

The company paddled away. By evening they were beyond Whangaparaoa. Off Whaaka there was fine rain so they paddled more strongly. They arrived at the place indicated by Apanui where the fire of his son Rahuitao was burning on shore. Tuwhakairiora knew they had arrived. The canoe landed. Rahuitao was struck down and killed. Ngatinua set to work and laid him on a platform of the canoe and said the appropriate incantations. The name of that form of chant was a Koangaamu [? Koangaumu - ‘A charm for depriving one’s enemies of strength, removing tapu, and other purposes.’ – Williams], a charm to avert misfortune when they sailed away. [3] The two anchors were hauled aboard the canoe, one at the stern and one at the prow. When the tohunga had completed what had to be done, they were soon beyond the headland of Te Kiekie and were spotted by the pa, by Wharekura, and Apanui knew that if was Tuwhakairiora. He stood at the entrance to the pa with his taiaha. The elders of the pa descended and awaited the landing of the canoe. As it drew near the stern anchor was lowered and they continued to paddle. The companies rose up and the bow anchor was lowered while the stern anchor was raised. The canoe continued to float offshore. They carried on in this fashion. Tuwhakairiora continued to gaze at the feathers on Apanui’s taiaha. He said to the company, ‘The party on shore will not raise their hands [against us]. They have hot feet, burned by the fire. Draw up the anchor and all stand so that you can give voice.’ Tuwhakairiora ended his instructions, still gazing at Apanui. When he saw the feathers of Apanui’s taiaha raise up he knew that all the experienced warriors had come outside. Tuwhakairiora gave orders for everyone on board to stand, that the anchor be raised, and that all should shout. The way the company leapt ashore was like the [?Kapunga-a-moho - ?scooping up of fish]. Rongoitekai emerged in front and as he emerged so did Tutawhiwhirangi. It was Tutawhiwhirangi who first struck out at Rongoitekai with his taiaha, but Tutawhiwhirangi was soundly defeated. He stood above him and boasted, uttering the proverbial saying, ‘My winged butterfly man is in the hole. Tutawhiwhirangi is trapped in the mouth of Rerekohu.’ The company struck down the ranks and they fled. It is said that they headed for the pa but Apanui had shut the gates. At the end of the fighting the killed were piled up. The son of Apanui was fetched from the canoe and carried on a litter to the pa. 

Tuwhakairiora remained on board the canoe. Rahuitao was placed on a staging by Ngatinua. Tuwhakairiora had the mats spread out on the stage. Apanui lamented over his son. When the war party had completed its work it returned. It is said that in the morning they sailed. When the sun was at the meridian they landed at Awatere, at the mouth of Rerekohu, the river from which they set sail. [?He Whakaharurutanga ihu waka, he tununga karae no te Rangotapu. - ? When the rumbling of the prow of the war canoe was heard, Te Rangotapu set about cooking karae.]] This group of people, the company of Ngatinua, is called ‘the wreath on the head of Tuwhakairiora.’ That proverb is still used: ‘The wreath on the head of Tuwhakairiora.’

Afterwards I will tell the story of Tuhorouta.

Mohi Turei,

Te Rauaroha, Rangitukia.

SIR JAMES CARROLL [TIMI KARA] KCMG, MP.

On the night of 15th May the Hon Timi Kara and his wife were honoured by the people of Gisborne. In arranging that night, the people of Gisborne wanted to show Timi that although he was no longer in the post of Minister, he remained in their hearts, the hearts of those who returned him to the law-making assembly for the past 22 years. Before the time set for the beginning of the function people were filling the hall and when the time came for the proceedings to start all the chairs and standing places were full. There was no space in the building that was not crowded with people. That was something to cause the heart of the guest that night to rejoice. As he looked at the crowd of people who had come to honour him that night he could forget the difficult things he had to bear and the burdens he had to carry in the past while he was their member. The visitors who came from afar for that night were the Prime Minister [Thomas Mackenzie], the Hon [W D S] MacDonald, [Frank] Lawry, former member for Auckland [Parnell], A Dillon, former member for Hawkes Bay, Te Heuheu, Taonui and Andrew Eketone. William Pettie, mayor of the town, chaired the meeting. His first words were of welcome to the Prime Minister and his fellow ministers and other visitors. Who had come to honour that night arranged by the people of Gisborne. After greeting those in the hall he turned to the guest of the night. The Mayor said many beautiful things about Timi and his diligence in carrying out the tasks given him. His speech covered Timi’s life from his childhood up to that night. The recurring theme in his speech was his guest’s peaceful spirit, from his childhood up to the present; Timi had not a single enemy inside the House or outside.

The People’s Tribute.

When the Mayor finished his speech he took up the People’s Address. At this point Timi got up and stood to listen to the words of the Address read by the Mayor. That Address was made like the large pictures hanging in buildings and was pleasing to look at. These are the words of that Address:

[The following is the text as printed in the Poverty Bay Herald, May 16, 1912.]

‘To the Hon Sir James Carroll, KCMG, MP, Gisborne, May 15, 1912. Sir, it affords us the greatest pleasure to place on record our appreciation [4] of the long, valued and faithful services which you have rendered to your country, and particularly to the electorate which you have represented, during the 20 years of which you have been a member of the Parliament of New Zealand. In the course of that long period, measures, liberal, progressive, and for the betterment of the people and the conditions under which they live and work have ever had your cordial support, while careful, thoughtful and wise administration has characterised the discharge of your duties as a responsible Minister of the Crown. We recall with satisfaction the influence which you have exerted in establishing just relations between members of the Maori and Pakeha races whereby settlement of native lands has been promoted and the foundation laid for the opening up of extensive tracts of country for the benefit of New Zealand. The honour conferred in entrusting to you the administration of the affairs of the Dominion on different occasions as Acting Prime Minister evidenced the confidence of the executive in your ability and judgment, while the title which His Most Gracious Majesty the King delighted to bestow upon you was fitting recognition of a life well spent in the service of your country. We assure you, too, of our appreciation of the strong personal qualifications possessed by you which bind to you as friends even those who may differ from you in opinion: people of various classes and callings, but all quick to admire and acknowledge your large-heartedness and generosity of thought and action, your urbanity, consideration and sympathy with all. We trust that to Lady Carroll and yourself long and happy life may be granted and that you may continue for years to come to render further acceptable service to your country. We are, Sir, on behalf of all your friends in the electorate, - Wm Pettie (Mayor), F Hall, J A Coleman, Chas F Scott, E Townley, D J Barry, John Townley, John Sheridan, John F Pettie, James R Kirk, G Harding, F Parker, W H Tucker, C J Parker, J C Collins, W F Cedarwall, A Scott, R M Birrell, G B Oman, H H DeCosta,’

There was much shouting and applause at the end of the Mayor’s speech and as Timi took the Address into his hands. Afterwards the Mayor presented Lady Carroll with a silver tea service. They are beautiful things sent from England. When he was presenting these things he said that, while they were thinking of Timi they did not forget Te Huinga. There was much applause for the Mayor’s words to Te Huinga. The final gift presented by the Mayor was a gold Cigar Box. ‘This is for you to remind you of our affection every time you take a cigar to smoke.’ At the conclusion of the Mayor’s words, Hine Harding, the daughter of Jack and Gloriana Harding went up with a bouquet of flowers to where the Mayor had been and presented it to Te Huinga. There was much happiness and applause from the people for this small child and her flowers.

When this part of the meeting ended, seven people stood to speak to Timi Kara: the Prime Minister and the Hon. MacDonald, Minister for Maori Affairs, Andrew Eketone of Te Kuiti, and the others of the seven. The main speech of the night was that of Andrew Eketone. He stood, a Maori amongst the directors of the house of wisdom of the Dominion, and amongst a multitude of Pakeha, and his spoken English was like that of Pakeha who have been to the leading schools. At the end of his speech he said, ‘Your Timi is our Timi, and our Timi is the great Timi, and the great Timi is our guest, the Hon Sir Timi Kara.’ Straightaway the Pakeha stood and jumped up and down, so good was this speech. When the Pakeha had applauded for a long time and had requested that he speak again, he stood and launched into his haka, ‘He dies, he dies; he lives he lives.’ Te Heuheu and Taonui jumped up and joined in their haka. Once again there was shouting and clapping from the Pakeha. From this point the speeches at the meeting went on with sparkle. After him the Hon MacDonald stood. He spoke very well of Timi and of the work he had done. He had only one regret in taking over that work and that was that he was taking it over from a man he and everyone knew and who knew all the rules and procedures of that work. The Prime Minister made the concluding speech. He said much in praise of Timi. He said that he and Timi and Lawry had entered Parliament in the same year. He said that Timi [5] was the most courteous man in the New Zealand Parliament.

After the Prime Minister’s speech, the Hon Sir Timi Kara stood to respond to the words of tribute to him. People shouted and applauded loudly when he stood. ‘Chairman, I do not have adequate words to express to you and all the people my gratitude for all the kind words you have spoken about me and my wife and for the beautiful gifts you have given us. You appreciate that it is very difficult to stand and speak about oneself. Were I speaking about my friend the Prime Minister or other friends sitting beside me I would be delighted, but here I am, the target at which I have to shoot and you cannot expect me to hit the bull’s-eye.’ These were the words with which the Hon Sir Timi Kara began his speech. Although he said that he would not hit the bull’s-eye, everyone who heard him that night thought that his bullet had hit right in the middle of the bull’s-eye. He spoke at length and well. He listed the things that will be required of anyone seeking the position of member of Parliament. He spoke of the achievements of well-known people who had died, and of things being done now. He gave guidance to the Prime Minister and to the Hon MacDonald. The satisfying thing that he had observed in the speech of his friend the Prime Minister was his desire to do better than his friends had done before him. This was a good sign to the nation. His word of advice to the Hon MacDonald was to be diligent in his work and to remember that, in his dealings with Maori lands, if the Maori are benefited then the whole Dominion will be benefited.

HUI AT MOTEO

A hui was held at Moteo on 17th May. The purpose of the hui was the unveiling of a memorial stone to Naomi Akuhata and her ancestor, Paramarewa Apotora Te Huiki.

This child was treasured by her parents and grandparents. She was sent to school at Hukarere. It was widely observed that she wanted to learn, that she wanted to be good, and wanted her parents and brothers and sisters to follow the practices of the enlightened world and of the faith. Paramarewa was a chiefly woman, a daughter of Paora Kaiwhata, one of the great and famous chiefs in Hawkes Bay. She participated in the activities of the Women’s Christian Temperance Union (WCTU) and she was the Treasurer of the Moteo Group up to the time of her death.

Consequently there was great lamentation and heartfelt grief for this child and her ancestor who had gone before and sorrow and sympathy also for the bereaved left behind, Aporo and his family, as well as the whole extended family of Paora Kaiwhata. But, family and mourners, be stout-hearted, for the words of our Lord are clear: ‘In this world you will have suffering, sorrow and pain, but, be of good cheer; I have overcome the world.’ [cf John 16.33]

Many people attended this hui in response to the invitation of those who remain. Hapu from other places, Ngatirakaipuku and Ngatihineuru, and many hapu from within Heretaunga attended.

The Ministers here were the Revs A F Williams, H P Manaro, and W T Pereiha (Minister of the Parish). The local people made every effort to welcome and to show hospitality to all the people who came and to ensure that everything went well on the Marae.

A remarkable thing was the determination of the Marae Committee under the leadership of Paora Kurupou, and also of the women of the Group, to discourage anything bad from coming onto the marae or being seen on the marae, and we thank those who remain for this beautiful hui.

The Mothers and Children.

On Tuesday, 21st May, a meeting of the Moteo Mother’s Union was called by Hera Manaro at the home of Mr Pereiha. Hera spoke of many matters, instructing the mothers in the care of their children, since, she said, mothers are queens because mothers have to manage their own homes and children; in their hands are the lives and deaths of their children, right and wrong. If the mothers manage their children well, if they guide them gently with love, then those children will grown in the beauty of holiness and in the fear of God. We have laid before us the example of God calling Mary to be the mother of his Son, the Christ, and to raise him according to all the right principles. Consequently we have these two things laid upon women: (1) Women have been called by God to this wonderful position. (2) Women have been left to be guides to their children.

Therefore, women are to be strong and to live up to the expectations place upon them.

Hera also spoke about the Bazaar to be held at Hastings, urging the women to get ready by making artefacts and other appropriate things as agreed by the group, since it was to make money for purposes within the faith including the work of the Mothers’ Union. Many other things were spoken of and the meeting ended with prayer.

W T P

[6]

THE MAORI AND ALCOHOL.

This article was written by the Rev F W Chatterton for the Hui of the Maori Association of the New World held at Nuhaka on 7th March, 1912.

I have spoken on this subject many times in the past but I will continue fighting against this wicked beverage that oppresses the people until its evil effects are stopped. A Maori will agree within his heart that liquor only brings harm to the people. He has heard it said that this is a good drink given by God, but has he not yet seen its fruits, for only wicked things will have been seen by him. Therefore the right thing to say is that this wicked thing is from Satan. It is the case that Maori now would have prolific and plentiful lands were it not for the consumption of liquor, and that it will be better for them in the future if they stop consuming this drink now. Maori know that what I say is right, but they are like the moth flying to a candle and the wings are singed and after a time the whole body is burnt, and the money to improve his land and to provide for his children is tossed into the bar of the hotel, and his body is given over to be a slave to liquor. The hotel owners want Maori to remain as slaves to liquor, but his real friends want him not to be in bondage but to grow in wisdom and goodness. Many Pakeha realise that this is a very bad ‘food’. Many people are killed by it every year. Many men and women now believe that they will get this evil ‘food’ prohibited and are devoting their strength to fighting it. The Government has given the people the power to express their thoughts on whether to continue or to bring to an end the sale of liquor to Maori. If we look at the recent vote we see that it will not be long before there will be no liquor in all parts of the Dominion. But at last during the past year Maori have possessed the right to vote on this matter. For many years some people have thought that it was a very bad thing for Pakeha to set up hotels in Maori districts on the basis of Pakeha votes alone while Maori had no say in the matter. After many years of waiting, at last the right to vote has been given on whether or not liquor may be sold to Maori. This is a better proposition than all the things that have been done before even if it is not the best way and does not completely accord with what Maori desired. It was difficult for the Government to give what the people initially wanted and Maori should realise that the right that has been given to them is still good, and if they fulfil it they will be helping the people, and if they think carefully about the purpose of this move they will see the wrong of listening to those who say that this law widens the chasm between Maori and Pakeha and they will then see that at last they are equal with the Pakeha when it comes to this vote, for previously the Pakeha only had the vote and the Maori did not. It is right that the Maori Party of the New World should be energetic in promoting this matter and that the Party should be committed to making known to all Maori areas the benefit of this voting right for the whole people if it is rightly used. It is the case that last year the people were reluctant to avail themselves of this treasure. Only four Councils held a vote and only one voted for prohibition. Three listened to the sweet-talking of the liquor vendors who have grown fat on Maori money and so decided to retain the sale of liquor. Their ears were deaf to what was said by people seeking the well-being of the people. There is no law to prevent a Maori Council from requesting this power to hold a vote. So I ask this hui to put every effort into stirring up the Maori Councils to set about doing this thing that is appropriate for them. But this is not the only task for the Association. It is one thing to put in a request to the Governor, but the most important thing is teaching the people the great power that has been given to them by this vote so that a person does not just vote in ignorance, and teaching the people that great power has been given to the Maori to use every vote to do away with liquor and to defeat this wicked drink which is condemning the people to poverty and death. Let each Maori consider the importance of his vote which can benefit himself, his children and his people. At present few people see the good of this power, and there are many who would rather sell their vote for a glass of beer, and many also deride it as a result of the serious problems of recent times. Whereas the Pakeha know the significance of having the vote, although in these days some Pakeha are like [Maori] in that they do not see the vote as of great value, [7] as something sacred, but treat this thing as a plaything. So it is understandable that their younger Maori brothers do not see the vote given to them as a sacred treasure to be guarded. The vote is something that gives power, a greater treasure than money, and, given this view of it, as a veritable sacred treasure, it is being used wrongfully by people as something to be bargained with.

The problems of the Maori vote on liquor are to be dealt with by the Council under the law. So it is right that each Council should make the effort and ask the Governor to give them authority to hold a vote on liquor, to get competent people to be Deputy Electoral Officers and helpers so that they can [kia kere ai sic] ask for payment and the demands on the council will be reduced.

It is right that this Party takes steps to ask the Government to amend the regulations so that each person has a secret vote and that it openly congratulates the Horouta Council which was the first Council to vote to prevent the sale of liquor to Maori. I am apprehensive at heart lest the outcome be the same as happened with those Councils that voted at the same time as Horouta, and it will be important to observe the results of Horouta’s actions, and it will be realised the benefits that have come to the Maori people of the Horouta district. We know that those who support the sale of alcohol will be using all their energy to overturn the Horouta vote. But we are very happy because we know that the vote cannot be overturned and we would tell other councils to follow Horouta’s [?taira - ?tail]. If anyone tries to sell liquor to Maori in the Horouta district he will be fined £100. Ngati Porou will grow into a great tribe, a noble tribe, because they have brought an end to this way of wasting money – liquor.

I believe that the time has come for the Government to increase the number of Judges in the Maori Land Court to expedite the division of Maori lands. If the Government maintains its present attitude, Maori should give thought to protecting their money and not letting it be wasted, because if the lands are divided up they would get money through working them. Those who follow the principles exemplified by Horouta will prosper. Many Maori before the vote listened to the deceitful talk of people who said not to prohibit liquor because this vote is only cutting off the branches of the tree and leaving the stump still standing, but had they been given the right to remove the stump then they would vote. They did not think that if the tree is growing in the wrong place one does not straight away attack the stump but rather one cuts off the branches first and afterwards brings down the trunk. The person who goes for the trunk of the tree may cause disaster because the tree may fall on a person’s house and death will be the result. Horouta has the thoughtful heart. At present they are waiting. Who will presently follow Horouta? Before I conclude my words I want to lay before you a proposal which will awaken the people to be intent on this thing for their benefit, and I hope this hui will support this proposal which I lay out, namely, that enlightened people are appointed to every council – and perhaps some of them are at this hui – and the task of those people will be as follows:

First, to stir up the people to address the purpose of the liquor vote. Secondly, to urge the council to ask the Governor for permission for that council to hold a vote. Thirdly, to write to the Secretary of the Association to tell him how this work is going, whether or not it is making progress. In this way information will be available to people who wish to know the kind of work they have to do, and, by the time of the vote, most people will realise the significance of the vote. At present most people do not know the significance of the vote, and some foolishly misunderstand because of lack of explanation. The important work for this hui to do is to instruct the people so that they are not ignorant of the significance of this vote, and to stir up Maori in all parts of the Dominion so as to bring together a united people to destroy this evil enemy who oppresses them. Best wishes.

A LETTER FROM HOROUTA.

To the Editor of Te Pipiwharauroa.

My friend, greetings. and best wishes to my friends in every place. My friends, I am delighted, my heart is overjoyed at the fulfilment in recent days of its desire to see the prohibition of the sale of liquor to Maori. But let me confine my article to my district of Horouta. [8] This is one of the large sections under the name of Ngati Porou; it starts far away at Patangata. Within this district there are some people who are strongly involved in drinking alcohol. To my knowledge, perhaps one in a hundred does not partake of that drink. But at this time I have seen the benefit of this change, of not drinking liquor. A man appreciates using his money for appropriate things for himself and his family. It was the case when that drink was available that a man did not like to use all of a pound for things that were good, but he would keep back some shillings in the pound for liquor for himself even though there were things that that pound could well have been spent on. Another thing, although a man had money he would ask the store for credit for the things he needed for himself and his family, and he would keep perhaps four or five pounds to shout for himself and his friends. Then, when he and his friends had used up the five or six pounds he would persuade the hotel owner to give him two or three bottles on the hotel slate. Afterwards he set about making money to pay those debts. When he went to pay the debts he paid the debt to the hotel first so that that man would be kind to him later. On this occasion he met his mates and they drank up the shillings that were meant to pay his debt to the store, and they were gone. When that debt had been unpaid for a long time, and the store owner saw that man drunk, he was angry with him. After that, he was charged and served a warrant. That man’s possessions on which he and his family depended were seized. Now in these few days I have seen the difference from former times. Enough of that.

Some people now say that we are suffering because we’ve been stopped having our rightful ‘food’, but the suffering we perceive is the prevention of that ‘food’ which cause the sufferings spoken of above from going down our throats in these days. One thing we can observe now is the suffering of the hotels because there are no Maori to drink liquor in them. It is clear to us that the large amount of money that sustained the hotel owners came from us. That must be sufficient explanation of our great well-being at this time. And we can say of this well-being that we have passed from death to life.

From your friend,

H W Te Hiamo.

Kahukura.

1st May,1912.

THE SHREWDNESS OF THE THIEF.

On Monday 13th of this month news came of a daylight robbery in the town of Auckland. Some people who practise theft have discovered that it is a way of getting money. The Pakeha who was the victim was Pascoe, a watchmaker; his shop is in one of the main Auckland streets known as Karangahape Road. On that Monday the phone rang in Pascoe’s shop and the manager of the shop went to answer the call. The man at the other end said, ‘Is that Pascoe’s?’ The manager of the shop said it was. The other man said, ‘It is Nathan speaking. (Nathan is known as a leading person in Auckland.) I want to give a nice ring to my daughter in appreciation of her kindness to me. Would you send me some good quality rings for me to look at and when I choose the one I want I will return the others. I also have a marble clock here which I would like you to look at to find out what is wrong with it.’ Since the store manager knew Nathan he did not suspect his friend at the other end of the phone or his request that he have some of his expensive rings and he immediately complied with Nathan’s request. He looked out four of his fine rings; the total value of them was £49/10/0. He wrapped them up in a parcel and gave it to one of his salesmen to take to Nathan’s home in Karangahape Road. When the man delivering the rings arrived at the gate of the house he met the man who had made the call. He had his coat over his shoulders and looking at him the man thought he was a person of standing. ‘Are you from Pascoe’s?’ ‘Yes.’ ‘I am Nathan. Do you have the rings I phoned to be sent to me?’ Straight away the man answered, ‘Yes. Here they are.’ Nathan took them and put them in his pocket. Then he said to the other, ‘Fine. I will take them and look for a good one with the lady. When we find it I will return the remaining ones. The clock I spoke of is not here. It has been taken to my large shop. I will send one of my men to get it.’ When Pascoe’s man returned he told of his arrangement with Nathan. Then the owner had his suspicions. This was the first time Nathan had acted in this fashion. He went to the phone and rang Nathan. Then the real Nathan answered. [9] Pascoe asked, ‘Did you call me and ask me to send some rings as a gift for a lady?’ Nathan replied, ‘I did not phone you for the ring. I know nothing of the call.’ Then Pascoe knew that he had been deceived. He went for the police but they have not been able to do anything. The scoundrel has gone with the treasures he stole in broad daylight.

AN INVITATION TO THE DEDICATION OF A HOUSE

Te Araroa,

22nd April, 1912.

I am Matariki [the Pleiades] who gazes from the horizon of the ocean. My first-born is a cloud over the forest and reveals to you the great number of descendants of Rehua [Antares, who married Matariki] who left me at the bottom of the sea – in a good place; the signs are spread over the land, and are plentiful at sea. Yes, call an assembly! Be quick! Be quick!

From your friend, from Matariki.

Will I respond to the word of invitation. Yes, I will respond.

Come, come, dear friends from each marae, to the hui of your servants being held at Tauranga-koau, Te Araroa, on 19th July, 1912. Come, in the spirit of the saying of Te Whakatihi, who said,

E hui e te whainga kai, e tau e Tamaiwaho.

‘The more plentiful the heap of food, the more favourable is Tamaiwaho.’

[cf Nga Pepeha 211]

And this one too:

He huruhuru te manu ka rere, he ao te rangi ka uhia.’

‘As clouds deck the heavens, so feathers enable the bird to fly.’

[cf. Nga Pepeha 352 but also He Konae Aronui p.13]

?’Ahaha! uwhia mai ra o kanohi ki te rau of the nooti, e ki te inohi o te Kiingi i au e, hei.’ [?Well! let your eyes survey the hundreds of notes; e ki te inohi o te Kiingi i au e, hei.’ ]

From your friends in the work of the faith.

Wi Taotu Harawira Karaha

Rupuha Konia Wahapeka

Tame Kiwara Maka Paweherua

Te Ara Makutu Renata Pereto

Tatari Putauaki Henare Pereto

Arapeta Piri Iharaira Tipuna

Tamati Tiarete Tanara Te Pei

Huripara Huihui Mita Hane

Karauria Himiona Apanui

And the whole tribe.

OTHER NEWS ITEMS

On 5th May the Statistics Office in Wellington issued information about the number of people coming to New Zealand and the number also leaving here to go to other countries. These figures are from the beginning of April last year until the end of March this year. These figures show that the number arriving exceeded the number leaving was 5892. Last year 2674 more people arrived than departed. These are the figures for each month:

Arrivals Departures

April 2422 4138

May 3309 3400

June 1909 3276

July 3048 2889

August 2652 2531

September 3485 2915

October 3169 2366

November 5248 2054

December 5492 2808

January 5096 3031

February 3902 3125

March 3365 4692

Total, 1912 43,097 37,205

1911 37,049 34,375

On the night of 14th May news arrived that the King of Denmark had died. His death was a tragic one for a king. He did not die in his own country but in Germany. He and his wife went there to travel around. That night he went to go about the town. He was not wearing a king’s robes. He was about 200 yards from the hotel in which they were staying when he collapsed. By the time he was found he was unable to speak and the person who found him did not recognise him. He was taken to hospital and died after a short time there. The people in the hospital did not know him. Then he was taken to the morgue. After he had been gone for a long time the Queen and her daughter went to look for him. They spent the night searching but it was not until morning that he was found lying in the morgue. The name of this king was Frederick VIII of Denmark. He was a brother of Queen Alexandra, the mother of our King, a brother of the Queen of Russia, and an elder brother of King George I of Greece.

We pointed out in our pet the number of millionaires who died in the Titanic disaster. One of those men was Astor. In his will that man left money [10] to his son and his wife. £1,000,000 was allocated to his wife and £14,000,000 to his son. The amount for his wife was only for as long as she remained a widow; should she marry someone else the remainder of the money would go to his son. This woman is still a girl. She married him last year when she was 18. He had divorced his first wife who bore his son. After that he said that he was going to marry this one of his women. Many ministers were angry at Astor’s action.

MR W L REES.

On Saturday, 9th (sic) May, Mr W L Rees died [18th May]. He was a Pakeha elder in Gisborne, a lawyer, and a well-known man throughout New Zealand in his day. He was born in England in 1836, a son of Doctor James Rees. He went to a major college in England to study but before completing his studies he travelled to Australia where he completed his studies at the University of Melbourne. After university he worked in the office of a lawyer but it was not long before he left to go to theological college and became a minister of a Church known as the Congregational Church. Four years later he left ministry and returned to the law. In 1865 he was registered under the Law as a barrister. In 1863 he married his wife who survives him with their children, one son and four daughters. In 1866 he crossed to New Zealand and became a barrister of the Supreme Court in Dunedin. He moved from Dunedin to Hokitika, from Hokitika to Auckland, then to Napier and finally he settled down to the north in Gisborne. While in Auckland he was twice elected to Parliament. George Grey wanted to make him Attorney-General but he was unwilling and said that the post should be given to his friend, Robert Stout, Presiding Judge of the Supreme Court. It is said that he gave the longest-ever speech in the House; he spoke for 24 hours. He stood again [unsuccessfully] for election in Napier and then in Gisborne. In those days he was one of the best-known men in New Zealand. Mr Rees was also well-known as a writer. He wrote five books. He wrote about the life and work of George Grey. He was a man dedicated to projects for the benefit of the whole land.

THE NEW ZEALAND GAZETTE.

It was announced in the Gazette this month that 4 acres and 5 perches of Kopuataraki Numbers 2A, 2B and 2C, in Uawa are being taken as a site for a school. This action is being taken under the Public Works Act 1908. In addition to those 4 acres, a further 1 acre and 22 perches is being taken for a road to the school. The explanatory documents are at the Uawa Post Office. Anyone who objects to this proposal should send his objection to the Hon W D S MacDonald within 40 days, that is from 16th May, the date of publication, until 25th June.

Under this legislation 21.4 perches of Tiritiri Number 7 (16527, blue) in Thames are being taken for roads. The explanatory documents are at the Netherton Post Office. Any objection must arrive within the 40 days.

AOTEA MAORI LAND BOARD.

The Aotea Board announces that all money paid for leased lands is being paid by the Board. The days and the places for payment are as follows:

Taurangarere, Monday, 10th June

Karioi, Tuesday, 11th June

Raetihi, Wednesday, 12th June

Pipiriki, Thursday, 13th June

״ ״ Friday, 14th June

Hiruharama & Ranana, Saturday, 15th June

Koriniti, Monday, 17th June

Karatia, Tuesday, 18th June

Taihape, Friday, 21st June

Taumarunui, Saturday, 22nd June

Whanganui, Tuesday, 25th June

J B Jack, President.

A NOTICE.

The printing of the following documents in the Maori language has been completed: the Maori Land Act, 1909; the Surveys of the Maori Land Court; the Order in Council setting out the boundaries of the Maori Land Board Districts; and the Map showing the boundaries of the Maori Land Board Districts. All these have been summarized [11] in a single publication. The cost of that publication is:

Soft cover 7/6

Hard Cover 12/6

All orders and the purchase money for this book should be sent to :

The Government Printer,

Wellington.

SOME OF THE MOTIONS AT THE NUHAKA HUI.

A question from the Rev W T Pereihia:

‘A question to the Chairman. Would he point out the boundaries of the Hawkes Bay Archdeaconry as laid down by the Church?’

The Chairman’s Answer:

‘The boundary of the Archdeaconry begins at Tiwhanui; the line is then drawn to Waikaremoana. The boundary for the Maori Church area is different in that the Parishes of Mohaka, Te Wairoa and Nukutaurua are included in the Hawkes Bay area.’

From the Rev A Williams and Tihi Whanga:

‘That this hui supports the motion agreed by the “Maori Party of the New World” that the Government be asked to amend the law concerning the vote of the Maori People on liquor:

a. That there be a secret vote as is the case for the Pakeha.

b. That voting be supervised lest anyone breaks the law at the time of the vote.’

From T H Mitara and the Rev Arthur Williams:

‘This hui requests Parliament to formulate a law enabling all places on which there are churches or clergy houses, or places suitable for those purposes, to be brought under the authority of the Church by way of freehold or by incorporation, such as is used for the large public works of the Dominion.’

From H P Huata and T H Mitara:

‘That the Clergy or Officials of the Church of England consider setting up a women’s organisation to support the work of the Church.’

A DEATH.

My friend, greetings to you, together with your colleagues. May God bless you and strengthen you to do his will.

We have been woken from sleep at this time, by pain, by sorrow, by love for our father who has been parted from us. So it is right that I tell you of it. It is for me to share our words of love for him, Atimana Wharerau. He died on 27th April in the year of our Lord, 1912. He was a great elder, a depository of the word which his ancestors passed down to him. He was also a pillar of the faith from when he was small. He was a person liked by all, loving and kind to people; consequently he was greatly loved. He was a very great elder. He was born in 1828; he was 84. Sixty years ago he was appointed a lay reader. He took part in the activities around the Treaty of Waitangi and he was one of the elders who strongly supported the ideas of the Association of the Island. He was a peacemaker in the tradition of his ancestors. This was their saying:

Ka toto te puna i Hokianga, ka mimiti te puna i Taumarere,
te rere i Tiria te kete i Tangariki.’

The spring at Hokianga gushes when the one at Taumarere is dried up.

If there is planting at Tiria there are full baskets at Tangariki.

[cf Nga Pepeha 1043]

Taumarere herehere riri, herehere tangata.

?Taumarere that seizes on battle, that captures men.

Ehara te katoa he purupuru, he taka; ka pa taua ko ahau ko te titi,
ko te aporei, ko tama purupuru marie, ko te angaanga titi iho i te rangi.

? Not everyone is the hull of a canoe or the strip that binds the hull and the gunwhales. As for us, I am the peg, the important one, while you son are the fortunate hull. The head of the peg is in the heavens.

These sayings came from his ancestors and so we had great love for our father. His body was buried on 30th April. The Rev Pene Topi buried him. So, bird, I send these words to the tribes, to the hapu, to the languages, and to the gatherings of people.

A Waiata

[I reproduce the English translation of this waiata from Nga Moteatea I, page 65. The Te Pipiwharauroa Maori text substitutes local names for those in the (?) original Tuhoe text ascribed to Mihitekapua: so Te Hirau becomes Kawiti, Huiarau becomes Waiomio, Ngauemutu becomes Otarawa, and Te Matuahu becomes Taumarere. The only other significant difference is that the Moteatea line, ‘I alone am left here, alas,’ in Te Pipiwharauroa is ‘You alone, Miri, are left here, alas.’ – Barry Olsen]

1 Fortunate the titi, as it cries in its flight,

It has the company of its mate;

As for me, my bird, I am like

The egg, abandoned by the kiwi at the tawai roots.

They spread and embrace it;

When the mother returns for the hatching,

The progeny is such as I.

2 It was my own forgetfulness,

I did not join in the journey

Of Te Hirau, now disappearing

Over the mountains at Huiarau.

Remains to pour out my tears

Like the waters that fall at Ngauemutu.

3 I alone am left here, alas!

Sentinel of the approaches to Te Matuahu,

To regard the world around,

To glimpse a sail speeding away.

Belated I rise to my feet,

But it is severed to the distance;

Who can overtake it?

[The following is my translation of the Te Pipiwharauroa version. – Barry Olsen]

1 The mutton bird is fortunate in that it flies with its mate, but I, bird, am like the kiwi egg left at the roots of the tawa. The tree spreads above it. It returns at night to seek its offspring in the world.

2 I was the one who forgot and did not accompany the travelling party of Kawiti and the others who have now disappeared over the high mountains to Waiomio there. I shed tears at the waterfall at Otarawa.

3 You alone, Miri, are left here as a sentry on the approaches to Taumarere, looking around in vain. A ship with sails is sailing away. Though I quickly stand it is already far off. Who can overtake it?

This was his last waiata before he died. Best wishes, bird. From your friend,

Henare Tauteka.

Taumarere.

3rd May, 1912

[12] CALENDAR : JUNE, 1912

Day 15 ● 5h 54m p.m. Day 30 o 1h 4m a.m.

1 S Ember Day Fast

2 S Trinity Sunday Athanasian Creed

Morning Evening

Isaiah 6.1-11 Genesis 18

Revelation 1.1-9 Ephesians 4.1-17

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S First Sunday after Trinity

Joshua 3.7 – 4.15 Joshua 5.13 – 6.21

John 18.1-28 James 1

10 M

11 T Barnabas, Apostle

Deuteronomy 33.1-12 Nahum 1

Acts 4.1-31 Acts 14.1-8

12 W

13 Th

14 F Fast

15 S

16 S Second Sunday after Trinity

Judges 4 Judges 5

Acts 1 1 Peter 1.22 – 2.11

17 M

18 T

19 W

20 Th

21 F Fast

22 S Vigil, Fast

23 S Third Sunday after Trinity

1 Samuel 2.1-27 1 Samuel 3

Acts 6 2 Peter 3

24 M John the Baptist Athanasian Creed

Malachi 3.1-17 Malachi 4

Matthew 3 Matthew 14.1-13

25 T

26 W

27 Th

28 F Vigil, Fast

29 S Peter, Apostle

Ezekiel 3.4-15 Zechariah 3

John 21.15-23 Acts 4.8-23

30 S Fourth Sunday after Trinity.

1 Samuel 12 1 Samuel 13

Acts 9.1-23 1 John 3.16 – 4.7

31 M

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.