Te Pipiwharauroa 169

Te Pipiwharauroa 169

No. 169

1/6/1912

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 169, Gisborne, June, 1912.

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

A LAMENT.

[Hymn 152, Piko nei te matenga]

1. Our heads are bowed,

Great sadness is upon us.

Son of God,

Have pity on us.

2. Our friend has gone,

Departed to the after-life,

Leaving us grieving.

Have pity on us.

WIREMU PARAONE TUREI.

In the middle of the night of Tuesday, 25th June, the Rev W Paraone Turei entered upon the long sleep. All thoughtful people are sad and suffer at hearing this bad news. Paraone was a son of the Rev Mohi Turei and Kararaina. He was a well-known elder of the Maori Church throughout New Zealand.

Paraone was educated at Te Aute. After his schooling he went to Te Rau to train from the work of ministry. In 1908 he was ordained Deacon and placed as minister for the Parish of Hikurangi. In 1910 he was ordained Priest. Paraone gave himself whole-heartedly to his work. Although his parish was huge he managed to visit all parts of it. Paraone was still a young person but his understanding and his work were the understanding and work of a mature person. He had a sturdy body and men from Gisborne to Napier were very aware of his skill at football. For seven years he played for the main team in Gisborne and he was spoken of as a rep. But whatever his strength of body in the face of sickness, in a short time he has gone from our sight.While he was at school and during his time at Te Rau he did not suffer illness, but from that time he had an affliction which brought him down. For a long time he struggled with his illness. He thought it was insignificant and did not like to lie down. Right up to the time his illness became overpowering he kept going. At that time it progressed. He thought it was perhaps just something like influenza that was weakening his body. He decided to go home to Waipiro to the north. It was about four miles away. He thought that if he got hot that was alright for when he returned he could swim and then have a sleep and when he woke up in the morning he would be well. This was his treatment for flu. If he had it he would go to football and on his return he would swim and sleep and the next day he would be fine. When he arrived at Waipiro his sickness was worse. He went to the doctor who said he had a fever. When he returned home, on arriving home he had no strength and collapsed at the gate unconscious. People carried him from there to his bed. After two weeks in bed he died. This man was one of the strong the New World [2] and sought to find and work on ways to better the people. Consequently his death is a blow to the Party and a blow to the people. In 1908 he married his wife and they have two children, the first is one year and six months old – a boy, and the second is a girl of four months. He was a man devoted to his children and his wife, now left bereft. We remember these children and their mother and sorrow wells up in our hearts and tears fall from our eyes, even though we say that he has passed from death to life. All Ngati Porou weep for their child, their minister, someone greatly treasured. Let the tribe lament, it is right that they lament for him; let the Colony lament; let Aowera and the Whanau-a-Iritekura grieve for your minister, for the man who fulfilled your many desires. Who thinks or who would prophesy that you will see his like in the future or ever? Go, Para to your rest. Leave the seeds you have sown to grow afterwards. The words spoken are very appropriate for you:

Your leaf has fallen in the rain.

Who will tell of your works?

The world praises the things achieved;

It does not think of the things that remain to be done.

THE SPEECH OF THE PRESIDENT OF THE DIOCESE OF AUCKLAND.

To my beloved children in Jesus Christ, Ministers and Lay Representatives at this hui, greetings.

1. Hone Papahia. We have gathered this year in the shadow of sadness at the death of our beloved friend, Hone Papahia, the man concerned to lay down ways to ensure that the Church lives and grows amongst the Maori People, the man appointed to inspect the Maori section of the Church in this Diocese. There is great sorrow at the loss of this man who was so valiant in God’s battles. It is appropriate that this verse is used of him: 'In quietness and in trust shall be your strength.' [Isaiah 30.15] Since he leaves an example for us and also for our children the words of Scripture are right: ‘He being dead yet speaketh.’ [Hebrews 11.4 AV] May God bless him and let his light shine upon him.

2. Marsden. However, Hone Papahia and all the saints amongst the Maori People are a consequence of the works of the one who first proclaimed the Gospel here in New Zealand. The first of those bold men was Marsden who came here on Christmas Day, 1814. On Christmas Day 1914 it will be the Centenary of his coming. We hope to hold a great hui at Oihi that Christmas, at the place where Marsden preached. My idea is that we bring together there the two sections of the Church, Maori and Pakeha, for a week to hold large services, preceded by entertainments, with some discussions concerning Maori in these days, and on Christmas Day itself to celebrate the Holy Communion in praise of God for his many blessings given us over the past one hundred years.

I also think that we should do some things to commemorate the arrival of three great men on three islands to preach the Gospel for the first time on those islands – namely, St Columba on the island of Iona, Saint Augustine on the Isle of Thanet, and Marsden on this island. The idea is to build a large meeting house at Oihi at that time. Most of that building would be of raupo, nikau, and other similar things, while one part of the building would be of timber and provide a sanctuary in the building, and, when the hui is over, that part of the building would remain as a permanent church for the area. My plea to you, the Maori of this Diocese, is to do all in your power to help us to bring to completion this project of ours.

At the beginning of 1915 there will be a large gathering in Auckland to consider ways of promoting the faith. The meeting will be attended by all the Bishops of New Zealand and by some Bishops and well-known clergy from all parts of the world-wide Church.

Now what fruits will be observed amongst the Maori at that time? We will have much to praise God for, namely, the return to the faith of people who formerly abandoned the faith; the many doors that are open -  in particular, [3] there will be many churches, many ministers and lay-readers too in the Maori section.

3. Worship. I believe that it is important in these days that the Maori clergy know the English language so that Maori and Pakeha clergy can work together in the same district, and that your children should know English when they attend a Pakeha service, and that the peoples are united in the faith. Therefore, I strongly urge you to encourage your best children to take up the work of ministry in the Church – those who are eager to learn, who live upright lives, who are good at heart, and who know the two languages, so that they can acquire the great learning of the Pakeha. If you present such children perhaps some of them will get to St John’s College and so fulfil Bishop Selwyn’s idea that Maori should go there to be taught.

4. Confirmation. An important part of a Bishop’s work is Confirmation. Do not let this be an insignificant rite but impress upon each of those being confirmed the importance of it and of praying personally to God and of making a personal confession of their sins to God, so that they come to that service with understanding and with a true heart.

5. Minister’s Stipends. I am heartened by the commitment of Maori to doing those jobs which will provide them with money and with the good things of this world. My wish is that Maori be equally committed to providing a stipend for their minister. You have completed building many churches. I have opened three churches in this Diocese. But a church is nothing if there is no minister. My word to you is that you should increase your efforts to collect stipends for your ministers. ‘Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in what is sacrificed on the altar? In the same way the Lord commanded that those who proclaim the gospel should get their living by the gospel.’ [1 Corinthians 9.13-14] The Pakeha section is keen to help you in this work, but most of them now think that Maori are not doing all that they could do. These words come from a heart that loves you, my children, so do not let this Pakeha thinking shame you.

6. Churches. When you build a church I would like it to be like a Maori building in appearance and construction and with carvings, so that in the Church we preserve the enduring wisdom of Maori. When I was in the lands of the East I saw there some churches with decorations very like the carvings in Maori buildings. The work of those peoples was very well done and very beautiful, and you can do similar things in your churches. Hold on to your ancient wisdom as to the construction and carving of buildings lest it be lost.

7. The Inspectors. I want to thank Mr Hawkins and Makewiremu for their diligence in inspecting the work of the Church amongst Maori in this Diocese. I have appointed Mr Hawkins as Archdeacon of Te Waimate.

8. The Nurses. We all rejoice, I as Bishop and all you people, for the loving work of the missionary nurses who live and work amongst you, caring for your bodies and your souls.

May the Father in heaven strengthen and guide you.

Lloyd Auckland [Lloyd Crossley]

THE CHURCH OF ENGLAND.

Because there have been articles appearing in some quarters asserting that the Church of England began in the time of Henry VIII, some have thought that it would be a good idea to write about the growth of the Church to show the erroneous nature of those articles. This is a long story and if all the information was printed in our pet it would be carrying articles around for perhaps ten years. We will not attempt this but will select as we go only the important matters and tell the story in an orderly way. We will try to tell the story truthfully whether it reflects well or badly on the Church. These articles are not written boastfully but out of a desire to inform many.

Many people blithely use the name ‘Church of England without knowing its significance or when it began. And many have erroneous ideas. If they are asked, ‘When did the Church begin?’ they may respond that it was in the time of Henry VIII or of Queen Elizabeth. Some may say that it was through an Act of Parliament that the Church was set on its feet, [4] and that its ministers are paid with the people’s money. No-one has ever found the Act which set up the Church, and neither are its ministers paid with tax money from the people.

The Growth of the Church.

At the time of the growth of the Church the people of England did not know these words – Parliament and Kingdom. This shows that the Church existed long before these things. It was the first unifying body in England which brought together the people before the Kingship and the Parliament. If a person wishes to know the beginning of the faith let him not look to the time of Henry VIII or Queen Elizabeth, or to the time when Rome sent St Augustine and his companions to preach the gospel in Kent, rather he must think back to the time of the Apostles. Let him look at the Bible for in it we find the story of the beginning of the Church. In the second chapter of the Acts of the Apostles it says, ‘They were all together and were of the one mind.’ [cf Acts 2.44] It is clear in this passage that the Day of Pentecost was the birthday of the catholic Church. This is the Church we believe in in the Creeds – the Apostles’ Creed and the Nicene Creed.

The Meaning of ‘the Church’.

It is good that we appreciate the meaning of ‘the Church’. This word is derived from the Greek word κυριακη which means ‘house of the Lord’. This word has two meanings – a spiritual body and a group of people. The first meaning refers to the Church as the spiritual body of Christ. Every member of the Church is a part of that body through baptism and they are fed with spiritual things provided by Christ. Those spiritual things are passed on to the people only by those ordained by the Bishops, because it is from the Apostles that the Bishops receive their authority. The great work of our Lord while he was on the earth was to set up the Church. He chose twelve Apostles as foundation stones for that Church with himself as the Cornerstone. Amongst the many things the Apostles were commanded to do were these – they were to set about teaching and baptising.

We can see how the Apostles went about the work they were commanded to do by looking at the letters they wrote.

In AD 33 Peter preached the word and 3,000 people believed, and they entered the Church when they had been baptised. In AD 34 Paul turned to the faith and we know how committed he was to doing the work of his Lord. He travelled over all parts of Asia Minor, of Macedonia, of Achaia, of Italy as far as Gaul, and of Spain. Some of the old writers say that he also crossed to England but many have caste doubt on this story and we cannot say whether he went there or not. But it is possible that he went and established the Church there; the strip of sea separating England and Gaul is very narrow.

We see in this account how different the Church is from all other groups of people because it was started by God, and it is a spiritual thing and not a human thing. Let us not forget this.

The Ordination of Priests and Deacons.

In AD 46 we have the obvious instance of the first ordination of Priests, that is ‘Elders’, on the first journey of Paul and Barnabas to preach in Asia Minor. Acts 14.23 says: ‘They appointed elders for them in each church,’ etc. Before that we have the ordination of Deacons. Seven men of good repute were chosen by the Church, they were brought before the Apostles and were ordained by the laying-on of hands. The work allocated to them was to care for the widows, the poor and the elderly. The meaning of that name ‘Deacon’ is ‘a minister who serves.’

The Consecration of Bishops.

There are no words in Acts on this subject. However in his letter to Titus, Paul gives Titus authority to ordain some people to the position of Bishop to do the work of the Apostles. In his letter to Timothy, the Apostle gives counsel as to the kind of person to appoint to the office of Bishop. Before the death of John in AD 100, Bishops, Priests and Deacons were firmly established as the managers of the Church in the places reached by the faith.

These three offices of Bishop, Priest and Deacon, were the ridge-pole of the Church from the beginning we have spoken of until its beginning in England and right up to the present. Ignatius, the first Bishop of Antioch AD 100, made a statement of similar significance when he said [5] of Bishops, Priests and Deacons, ‘Where these are not found there is no Church.’

Before 100 years had passed after the death of John, the last of the Apostles, the Church was firmly established in all parts of the Roman Empire. Hence the proud words of the Christians in those days addressed to Rome: ‘We are but from yesterday but we have taken over all your territories, your towns, your islands, your forts, your council chambers, your military barracks, your meeting places, and even your law courts.’

The Arrival of the Romans in England.

It is good that we appreciate what England was like in the early days of the faith. Before AD 50 England fell under the rule of Rome. In the year 43, Claudius Caesar arrived in England with his 800 ships and engaged the Britons, the local people, in battle. The fighting continued for four decades before he succeeded in annexing the land and Rome continued to rule the land for three hundred years.

The Druids.

The Druids were the priests of the religion of the indigenous Britons. The accounts of the Druids and the description of their religion is by Julius Caesar who carefully observed their religion when he came to England in BC 55, that is, 55 years before Christ. He said that the Druids were well-versed in the ancient practices, that is, in all the knowledge available to people in those days. He also quoted a saying from those days: ‘There were no wise except God and the Holy Druid.’ The Druid was the judge, he directed all the things done by the people, and he taught the children. He had very great power over the people. Their worship was always outdoors, preferably in open spaces where there were springs or groves of trees. They would erect stone altars there where they would burn their sacrifices. There are found in England today heaps of stones, evidence of Druidic worship.

The British language was Celtic. That was the language of all the countries from Ireland to Scotland and even to Gaul, the country of the French, now know as France. The Romans spoke Latin; the Saxons, Saxon; the Danes, the Norse language; and the Normans, French. These languages were the seeds from which grew the English language spoken today.

NEWS FROM HAWKES BAY.

Whaiatua, the mother of Taranaki Te Uamairangi, died on 9th June. She died at her home at Ohiti, Hawkes Bay. She battled with her illness for a long time, and now has died. She was one of the leading women in Hawkes Bay and her influence reached to the borders of Te Arawa. Her tangi was at Omahu. She was lamented by many hapu from Hawkes Bay here and from Patea, Taupo, and Te Arawa, who came to Omahu. She lay at Omahu for a week and on Sunday 16th she was taken to Waipatu where she was buried in the evening. She was buried with her chief, Te Uamairangi. Many Pakeha and Maori people came to her burial. The Ministers and Lay Readers who officiated were the Rev Arthur Williams, H Manaro, W T Pereiha, Hoera Rapaea and Tamati.

On 21st May, Henare Te Atua died at Porangahau. He was a chief and was well known in this area and as far as Wairarapa, Whanganui, Taranaki, and even Tuhoe and other places. He was a man who followed in the footsteps of the ancestors insofar as he knew how to recount the ancient stories. He was the descendant of the people who set up a territory which was given the name ‘Pootiririkore’ [’Haven of Peace’]. A meeting house was erected for the territory and named ‘Tapurutu’, the original name was ‘Rongomaraeroa’. The proverbial saying in this territory is:

Ko te iwi ma te kuri, ko te kiko me te motu ma te tangata.

The bone is for the dog; the flesh and the fat are for the man.

The explanations of these names are as follows;

Pootiririkore. Fighting and wickedness are banned from this district.

Tapurutu. All past wrongs are to be forgiven, that is, all are to be united in Tapurutu.

Hautekohakoha. The people of this district are to live in happiness [hakoakoa], that is, they are to live happily [?kohakoha sic] for ever.

Rongomaraeroa [sic ?Rongomarieroa]. Peace and unconditional love for people are the lasting treasures in this district for ever.

The explanation of the saying: ‘The bone is for the dog, the flesh and the fat are for the man.’ [6] Struggles and fighting and wickedness are for the dogs; goodness and love and peace are for people.’

During the time of sorrow and fighting these elders had the idea of setting up this territory. The first fruit of this great project was Te Kooti. At that time the Government had placed £1,000 on Te Kooti’s head. At that time Henare Te Atua got up and went to Tuhoe and brought Te Kooti to live in Tapurutu. This was when peace was made with Te Kooti. Such was the work of this man, Henare Te Atua. Farewell, Sir. Go to your forefathers, to your ancestors.

FOOTPRINTS OF THE MOA.

Last month some moa footprints were found at the mouth of Waikanae, a small stream here in Gisborne. Some similar footprints had been found before but the people of the time did not believe that they were real footprints, preferring to think that they were made by people. These footprints were found on flat rocks but were not on top but in the layers in the rocks. Some of those footprints were found in the layer eighteen inches down while some were in a layer three feet down in the rock. So the speculation of the people who found them was confirmed and they were real moa footprints and not something made by people; people could not get at that part of the rock to work it. Twenty footprints have been dug up. The rock was smashed up with pegs and the footprints were found. Those prints were all like moa footprints, some large and some small. The distance apart of the footprints was measured and it was found that the large footprints were all the same distance apart which revealed that they were the prints of the same bird. Some of them were small. The people who discovered them think that

three birds made the footprints. They think that there would be other footprints in that place were they to dig carefully, but the rock extended to the bank of the stream and hecame difficult to work on. There is a railway line and a timber mill near the place and they make the work difficult. Were they not there they would perhaps be able to do further work on that rock. The measurements of the large footprints are: length - 12 inches, width - 14½ inches. The small ones are 12 inches long and 6 inches wide. Those footprints have been all placed in boxes and are in one the shops here in Gisborne for people to see. What confirms the identification of these things as moa footprints are stories of a moa site in the past here in Gisborne. The first moa bone was found here by a Pakeha and that bone was taken to England. The man who found it was [?Rure]. It was found in 1855. A moa egg was also found here in the past. Indeed, we have an account by a Pakeha of that egg. The account was written by that Pakeha in 1859.

‘An egg of a large bird was found lying beside the bones of the bird. That egg was still lying there in good condition. The egg was 12 inches long and 27 inches in circumference. Some pieces of egg were found in some other places, and from these one can say truly that a man’s hat would not be large enough to contain the moa’s egg. The last bird was seen alive in 1650.’

The man who wrote this account was an officer with the soldiers at the time of the fighting, Major Thompson.

The men who uncovered these footprints were W Goffe and Tumaha. Mr Goffe is well known to Maori and is an interpreter in the Maori Land Court. He is a man who is very keen on collecting such things. He has a moa egg which he says is larger than that spoken of by the Pakeha above.

NEWS ITEMS.

The Russian Parliament is talking of raising a loan to pay for battleships to protect it. It believes that the nearby nations are increasing in power which is why it is thinking of protecting itself with warships.. The idea is to raise a loan of 50,000,000 and to spend it all on building battleships.

A Maori adze has been found in Hagley Park, a recreation area in the town of Christchurch. The adze is of stone and is 10 inches long. It is said that the craftsmanship of it is beautiful on the thin face of it. It is said by informed people that this was a place where Maori gathered in former times. The artifact has been given by the man who discovered it to the museum and will lie there for people to look at.

[7]

NEWS OF PARLIAMENT.

Parliament met on Thursday, 27th. All the members were summoned to the Upper House to hear the Governor’s Speech. The speech has not yet been made available. When the reports of the House are issued then it will be available. Both sides are waiting [?noho takuta – sic - ? on edge] for the day when Mr Massey will move that this Government is not fit to manage the affairs of the people, because it does not have the support of the majority of people. That motion was moved at the last session of Parliament. It was found that the votes on each side were the same and the Government survived because of the Speaker’s casting vote. Mr Massey believes that he is in a stronger position now and that the Government has been weakened as several of its strong supporters have left. The Government says that the Opposition's assertions are wrong when they say it is weak. The situation at present is not very clear and will remain so until that motion is put forward.

After the Governor’s Speech the members returned to the House and began to deal with the first tasks of the House, moving some bills that they wished to pass, in the case of new matters, and amendments in the case of old matters. One of the Auckland members moved four motions indicating that he would lay before the House four bills for it to deal with. All those bills relate to working people. The first proposes that the Government should pay a person when there is no work for him, provided he has lived in the country for five years. Should he get work he can repay the Government. The second provides that no working person should be paid less than £3 a week. The third proposes that a person should not be paid money for land that he has not improved by working on it. That is, if a person purchases land and afterwards sells it, it is right that he receives the total amount he paid for that land together with the just value of the improving work he did on it, and any amount above these is to be taken by the Government for the nation. The fourth matter concerns the Courts which deal with the disputes of working people [Arbitration Courts], and sets out a procedure by which those Courts can deal with all kinds of issues that arise. Then some motions were dealt with.

MAORI LANDS.

The Prime Minister’s Speech.

In the Prime Minister’s speech at Opunake he explained how the Government went about its many tasks. In that speech he said some things about Maori lands, pointing out the things that the Government had accomplished and also the things that they hoped to do. During the past year, from 31st March until 31st March, 336,000 acres had been leased and 219,887 acres had been sold of which 91,744 acres were purchased by the Government. The Government is negotiating the purchase of some 30,000 acres. In 1911 the number of acres remaining to the Maori People was 7,137,205 acres; now it has decreased below 6,795,822 acres because in this are the acres sold to the Government. Of these, 4,392,427 acres are being worked and 2,403,395 are not settled. In this last category 100,792 acres are Maori land without a European title, but the Maori Land Court is looking at the various interests. Of the 3,802,880 acres in Northland [Taiwhakarunga (Taiwhakararo to the Maori)] in 1908, Maori possessed 791,881 acres. From that year up to the present 290,893 acres have been alienated either by lease of sale. Of the remaining acreage, the Stout-Ngata Commission has decreed that 234,408 acres be dealt with under Section 16 [sic Part XVI] of the Native Land Act,1909. The remainder is wasteland.

The Prime Minister said that the Government continues to seek ways to make the settlement of Maori lands easier. He still thinks that the remaining Maori lands should become Crown lands. Maori lands without a European title should be taken by the Crown to manage and afterwards the land courts could look into the titles of those with an interest. All Maori lands made available for settlement should be taxed in order to pay for roads.

[8]

A STEAMSHIP GOES ON THE ROCKS.

In the middle of the night of Sunday, 23rd June, a large steamship struck rocks at Gisborne. The name of the ship is ‘The Star of Canada.’ It is a ship which carries frozen meet to England. The tonnage of that steamer is 10,000 tons. It arrived on the Saturday morning. On Sunday there was a strong wind and a rough sea. The wind was not continuous but came in gusts. Towards midnight the wind became stronger and the waves higher. At that time the Captain of the ship decided to head out to sea. He gave orders to prepare the ship to sail. At that time news came that the ship was heading to be stranded and afterwards that the ship had gone on the rocks. The two huge engines worked to refloat it but did not succeed. Then it lowered one of its anchors. Then it sent up rockets to inform the people ashore of the disaster but because of the strength of the wind and the storm those rockets were not clearly spotted. But many people living on the coast heard and went to look. Two small steamships tried to go out. One had to return but the other went on as far as the side of the steamship but could not get very close. That boat brought a message from the steamship. That message informed Wellington of the disaster and asked that the [salvage tug] Terawhiti be sent to tow it. When the small boat returned the message was telegraphed. On the Monday morning when it was daylight people went to see this new thing. Two of the holds of the ship were filled with water, but other parts were all in good condition. The part that was on the rocks was in the centre. On the Monday morning the large anchor was deployed and that made it secure. The job now is to return the cargo to the freezing stores. This work goes on by night and day so that the ship can be towed when the sea is calm. This wind arrived very suddenly and also disappeared suddenly. It was because of this that the steamship suffered as it did and it was also because of this that it survived when it went onto the rocks. The sea is now calm and the Terawhiti has arrived to do the towing. The work goes on.

A TRAGEDY.

My friend, greetings. Here are a few words to carry to the marae you visit. They are about a tragedy here at Waikare. There were two men who worked as fencers. On the Saturday the Pakeha suggested to the Maori that they go pig hunting and the Maori agreed. They set out and crossed a river called Waikaretaheke. That crossing was the one used by the ancestors of that man. It is where Haumapuhia lives. This is the taniwha of this lake, Waikaremoana. The crossing to the other side of the river is there. Then they went into the bush. They killed their pig and cut it in half, one half for the Pakeha and the other for the Maori. They set out to return home and came to the crossing. This was the narrow part of the river. The bridge is made from two trees. That bridge was made by the ancestors and has been in use up to the present time. When they arrived at the bridge the Maori was in front and the Pakeha behind. The Maori fell into the water and died. He was a day and a night in the water before being found by the Pakeha, who carried him to the Maori pa. The tribe mourned for their dead relative. The name of the deceased is Wirinoa. He was 28 and has three children. The man was a descendant of the ancestor, Pakitua, also from Tuhoe, but of all the ancestors.

To Te Tuhi Pihopa. I saw your criticism of the School of Te Whatahoro about the canoes. I have to say that your school of learning is also wrong. According to my School Takitimu and Horouta are one and the same canoe.

Yours sincerely,

Tipare Winitana.

♣♣♣♣♣

The Government is proposing a road by which fish and fruit can be sent to Te Pohi. This would be a new thing but appears to be only for villages which are not far from the town to which they are sent.

China is now arranging a huge loan of £60,000,000. This large sum is to pay the soldiers and also to construct its railways. This money is being borrowed from England, France, Germany, America, Russia and Japan also.

[9]

SIR JOHN LOGAN CAMPBELL.

The Father of Auckland.

‘Know ye not that there is a prince and a great man fallen this day in Israel?’ On the morning of Saturday, 22nd June, news came from Auckland that Sir John Logan Campbell, the Father of Auckland, had died. He died well, the death of an elder, a peaceful death. He died in his sleep without a tremor and without a cry at the time of his departure. He was an elder who sought to use his wealth to help all, the orphan and the widow and the poor, in his business and his activities. The great gift he gave to the people of New Zealand as a place of recreation for all was Mount Kiekie, now known as Cornwall Park. This land is in Auckland and extends over 300 acres. Last year he had built for the nation a home for small children whose parents were unable to care for them. It is good that we speak of such people, and not only because of their charitable gifts, but to remind ourselves and coming generations of the character of the first settlers of New Zealand. This breed of people is passing away, leaving behind [?ko nga whakaaro kore nei, ko nga apo nei.]

This man came from the line of Scottish chiefs, from the large Campbell clan. His grandfather was Sir James Campbell. He was born on 3rd November 1817. He attended the leading schools and passed the Medical School examinations, gaining the degrees of MD, FRCS. However he was not long engaged in that work before he was drawn by a desire to see the world. In 1838 he went to Australia. Because, in his view, the land there was not good, he headed for New Zealand. When he arrived he lived at Coromandel but on hearing good things about Waitemata he went to Auckland which had not then been settled. He was at Auckland when the ship of the Pakeha Governor of New Zealand arrived from Kororareka. He had come to Auckland to purchase land from the Maori for a town for the Pakeha there and to extend the authority of the Crown from Kororareka to Auckland. He said that he sought out some defensive spells before buying Auckland. When he arrived in Auckland he gave up his work as a doctor and he and Brown established a large shop. In 1858 he married Emma, daughter of Sir John Wilson. In 1840 he was installed as a member of the first Council of the Colony. In 1856 he became Member of Parliament for Auckland. He was involved in the wars and was director of the military. In 1900 he was elected Mayor of Auckland to welcome the Duke of York. In that year he presented Mount Kiekie to the town of Auckland as a gift in perpetuity for everyone. For this and other good works for the town of Auckland, which he had watched from its birth, and during the time it grew out of the bush, and right up to its maturity so that it is now a great town which New Zealand is proud of, he is called a father of Auckland.

When news reached all parts of Auckland that the father of the town had died, one thought was shared by all, that his body should be buried at the top of Mount Kiekie. In the telegram sent by the Minister for Colonial Affairs he said the same and also said that the idea would be approved by the Government. This was also the wish of that elder while he was alive. So he is permanently there to look down on the generations after him playing on the land which he gave to be used by them in that way.

Sir John L Campbell’s will has been published and reveals what the people thought he would do, that he would leave a gift for the nation. There are parts of his bequests for the people and there is the part for his widow and his one remaining daughter. The workers in the shop established by him and Brown receive £7350; the staff of the business he set up with Ehrenfried receive £1000; £5000 goes to the school for the blind; £2000 goes to ministers of his Church on small stipends; £2000 is for prisoners coming our of prison; £500 is for one of the three houses in which the Salvationists care for those suffering from the troubles of the world; £20,000 is left to Auckland College for the employment of a learned man to teach farming; and £35,000 is to pay those who care for Mount Kiekie, Cornwall Park. £5000 was left for an obelisk to the Maori to be erected on the top of Mount Kiekie. The total amount left as gifts to the people was £84,350.

[10]

OTHER ITEMS.

Lord Northland, the son of Lord Ranfurly, Governor of New Zealand, has married. His wife is Sylvia, daughter of Sir Daniel Cooper.

The Prime Minister the Hon MacDonald almost had accidents. Neither of them was hurt but they narrowly escaped death. The Prime Minister set out for Auckland by train. He was going to the Hauraki area. He had an hour to rest in Auckland after arriving before setting out again. He decided to go to see the work on the Auckland wharf as the manager of the wharf was his travelling companion. They came upon a liner discharging its cargo to land. The liner was a large one and the two of them were talking as they walked alongside it. They did not look above. The cargo of the ship was being lowered down by the crane. They were not at first spotted by the captain and when they were seen they were almost underneath the things that were being lowered. There was not hope of stopping them. The captain shouted in vain. They did not hear. They were alerted by the cargo. The hat and coat of the Prime Minister were scraped by the cargo. Another two inches and those things would have been directly above him and he would have been killed. Happily the only signs of his narrow escape are on his hat and coat.

MacDonald was in danger on the other island. He went to see the work being done by the workers on the main railway line on that island. He is also Minister of Works. He had arrived at Waiau. When he arrived they were busy breaking up the flat rock with gunpowder. The men decided to show the Minister a large demolition of the rock so they made a large hole and used a lot of powder. They went a long way off but to a place where they could see well. When the explosion took place they did not see it clearly; when they did see what was happening the rocks were flying towards where they were standing, some large and some small. They ran to a good place. It is said that their escape was remarkable; the stones were flying by on both sides of them as they ran. MacDonald escaped a large rock. He was struck on the foot and hat but they were small stones.

Robbers are still at work in Auckland. A week does not pass without news of a robbery in Auckland. One burglar went into a hotel room which was occupied. He and the occupant struggled in the night and he escaped. Afterwards a burglar seized the hotel manager in his room – under his bed. The two of them fought and the manager overpowered the burglar. That man was arrested and is now in gaol.

SOME OF THE MOTIONS AT THE HUI OF THE DIOCESE OF AUCKLAND, 1912.

Moved by Aperahama N Pahewa and Riapo Puhipi:

‘That money be collected by Maori of this Diocese for a memorial to Rev Hone T Papahia at Paraihe, but if the Hui thinks it right then they should ask that each village makes a contribution and that it be sent to the executive committee of Rev M Kapa, Rev H M Ruarangi and W M Kapa.’

Moved by Rev M T Taurere and Matiu Harawira:

‘That this Hui issues a word of rebuke and a warning in order to bring an end to drunkenness and the use of bad language by lay readers and leading young people lest they lead Church people who may be weak into bad ways.’

Moved by Mete Keepa and Riapo Puhipi:

That this Hui calls upon the people of these areas to help our children’s schools, St Stephen’s and Queen Victoria, by providing kumara and pumpkins, and such help as we can give.’

Moved by M W Kapa and Rev H A Hogan:

‘That ten pounds a year be added to the fund for Ministers’ pensions.’

Moved by Mete Keepa and Rev M T Taurere:

‘That it be left to the Church Committee to assist the children from the North coming out of the schools to get work in Auckland so that they do not revert to old ways.’

Moved by Rev H A Hogan and Riapo Puhipi:

‘That this Hui expresses its appreciation to the Women’s Groups that are committed to doing away with liquor and other bad practices.’

[11]

A MURDER AT TE KAHA

On Wednesday, 12th June, news came of a dreadful murder at Te Kaha where a man killed his own younger brother. And soon afterwards two others were wounded by him. The men involved in this fracas were from Wi Repa’s family – Te Hamana, Tamehana, Tuhitara and a Pakeha. The origin of the trouble was a dispute between them, but that ‘esteemed food’, liquor, inflamed their hearts with the result that one person is dead and two are in hospital and one is in gaol. This is the account given by the witnesses at the trial in Opotoki of that tragedy. Te Hamana and Tamehana were not favourably disposed to each other at that time because of their contract. On the Wednesday the trouble flared up. The Pakeha, Wm Newland, arrived at the home of the Wi Repa family. He brought with him six bottles of whisky. They drank it and when it was all gone the Pakeha went to fetch six more bottles. When some of these had been drunk the Pakeha and Mahuika went to the kitchen to get food for themselves. By then it was dark. When they got there Te Hamana and Tamehana were there. Tamehana was angry with his sister, Te Owai, over his wife. Because they were arguing so vehemently and Tamehana was threatening to strike Te Owai, Te Hamana intervened. The two of them took over the quarrel which continued. Mahuika and the Pakeha separated them. Te Hamana went outside. Soon afterwards the elder brother returned with Tuhitare [sic]. When they arrived Tamehana and the sister were quarrelling. Because they were so aggressive, Tuhitare and the Pakeha went to separate them. At that point Tamehana seized his knife and stabbed his younger brother, lacerating his stomach. He cried out that he had been stabbed with a knife. Tuhitare and the Pakeha were also stabbed, Tuhitare in the arm and the leg and the Pakeha in the leg. The Pakeha grabbed the knife and Tuhitare struck Tamehana. His blow, he said, was intended to kill him. When he had hit him he turned to work on Te Hamana but could do nothing. When Tamehana’s breath returned he stood up and ran and the people thought that he was gone. Te Hamana and the two who had been stabbed were taken to Opotiki to the doctor. Te Hamana had not been long in Opotiki when he died. Tamehana hid for three days then returned home and gave himself into the hands of the law. Now he is in Auckland awaiting trial in the Supreme Court. The Court in Opotiki fined the Pakeha £25 for taking liquor to the pa. The Court took pity on that Pakeha because he was one of those who were injured. The Pakeha openly admitted his fault and did not hide it, and he expressed his great sorrow. He and Tuhitare are still in hospital. This is bad news.

‘Spirit who lives in whisky, if you are not known by another name, I am going to call you Satan.’

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; I will have the [?inohi] of the King.]

From your friends in the work of the faith.

Wi Taotu Harawir 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.

[12] CALENDAR : JULY 1912

Day 15 ● 0h 43m a.m. Day 29 o 3h 58m p.m.

1 M

2 T

3 W

4 Th

5 F Fast

6 S

7 S Fifth Sunday after Trinity

Morning Evening

1 Samuel 15.1-24 1 Samuel 16

Acts 13.1-26 Matthew 2

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Sixth Sunday after Trinity

2 Samuel 1 2 Samuel 12.1-24

Acts 18 1-24 Matthew 6.19 – 7.7

15 M

16 T

15 M

17 W

18 Th

19 F Fast

20 S

21 S Seventh Sunday after Trinity

1 Chronicles 21 1 Chronicles 22

Acts 21.37 – 22.3 Matthew 10.1-24

22 M

23 T

24 W Vigil, Fast

25 Th James, Apostle Athanasian Creed

2 Kings 1.1-16 Jeremiah 26.8-16

Luke 9.51-57 Matthew 13.1-24

26 F Fast

27 S

28 S Eighth Sunday after Trinity

1 Chronicles 29.9-29 2 Chronicles 1

Acts 27 Matthew 14.1-13

29 M

30 T

31 W

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1. Te Pipiwharauroa is published monthly.

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

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.