Te Pipiwharauroa 172
No. 172
1/9/12
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 172, Gisborne, September, 1912.
‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]
‘Kui! Kui! Whitiwhitiora.’ (The cry of the shining cuckoo.)
GRIEVING AND LAMENTATION.
[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.
3. You are familiar
With the sufferings of the world.
Yours was the greatest suffering.
Have pity on us.
4. You know well
The assaults of pain.
You suffered terrible pain.
Have pity on us.
5. My wicked heart suffers
And is sorrowful
And oppressed.
Have pity on us.
6. You are carrying
The sins of the world
And have discharged them all.
Have pity on us.
THE REVEREND NIKORA TAUTAU.
On Monday 23rd of this month, the news came by way of the Pakeha telephone wires that Nikora Tautau had been killed when he fell from his horse. There was heartfelt sorrow and grief at this terrible news. There was sympathy and sadness for those left behind [ehara i te mea mo tona:] for his wife and children who are left bereft in the world; for the parishioners of Tokomaru who have no father to guide them; for the Maori Church of New Zealand, and for the people as a whole. Nikora was an orator in the gatherings of people, speaking of the works of the faith, as well as of other works for the well-being of the people. When Nikora spoke people would [?pakari sic] their teeth with laughing; when others spoke there was no laughter. One person said that Nikora would bring beautiful flowers to people’s cheeks – he said that because of the laughter his speaking provoked. In these days Nikora was the best-known elder of the Church even though he was not elderly. It was hoped that he would be the leader at the hui for the church being erected at Manutuke. This was a man who was skilled at his work of drawing people to the path of righteousness. He made every effort to find ways during services and outside of services to draw people to him. During worship people would laugh with him, and it was not just for the fun of it but that people might enjoy worship and welcome his teaching. Outside of services he attracted the children to all sorts of sports so that the children would know that people of faith can participate in sports and that it is not sinful. He took to heart the words of the Apostle, who said, ‘I have become all things to all people, so that I might by any means save some.’ [1 Corinthians 9.22] It is this characteristic of Nikora that makes us so sad at his loss.
This man, Nikora Tautau, was of the senior chiefly lines of the Tairawhiti, and also of Ngapuhi. From when he was small he was set apart by his grandfather, Paora Tutu, for the position he held. That elder designated the eldest brother, Honiana, for the leading role on the marae; Moana, the next brother, for dealing with matters inside the meeting house; Nikora, for the Church; and the younger brothers to move about amongst them. These men still fulfil these roles. Nikora was educated at Te Raukahikatea. In 1893 he was ordained Deacon and in 1896 he was ordained Priest. [2] After he was made Deacon he was sent to work in the Waikato and in 1905 he returned to the parish of Tokomaru. From 1893 to 1901 he worked in Northern Waikato and in 1901 he moved to Southern Waikato until 1905. In 1905 the Bishop of Auckland made him his Chaplain and in 1905 he was appointed inspector of the Maori Section of the Auckland Diocese.
Nikora’s death was caused partly by himself and partly by his horse. On the Saturday he went from his home at Uawa to Tokomaru. When he left he said to his wife to go to another of their villages and he would return to that village for Evening Prayer on the Sunday. When he arrived at Tokomaru he spoke to Apirina Pahina and said that he had a pain inside. He slept well that night. He had gone that day to celebrate the Lord’s Supper. When he arrived he was urged by the people to hold the service at Maui where most of the people had gathered. He went to Maui. When he had taken his two services he returned. Not long after dinner he led Evening Prayer. The service was not long because he was aware that his sickness had got worse. He said a sad farewell to the people of Tokomaru and returned. The place where he fell was not far from Hairini at the place where the road branches to Anaura. There was a child who saw him fall. When that child was turning to go to the river he saw Nikora some distance from him. He thought it was a Pakeha. When the child turned towards the river Nikora was hidden from him for a moment or two. Nikora’s horse was cantering; it was a gentle canter according to the child. He did not see the fall but he had an idea that he had fallen. When the child was in the water he heard people running, heading for the place where Nikora was. He climbed up, and saw that it was a Maori. He called out that he had thought that it was a Pakeha who had fallen ahead of them. Those people went and when they arrived they found Nikora lying there. He was groaning with pain. They took the bags that served as padding for their saddles and made a stretcher and carried him to the village. One of them ran to the village to phone people. When they arrived at the village he was still groaning. They felt over his body. There was no bruising and no bones were broken: there were cuts to his forehead. His heart was still beating. He kept calling out that he should be sat up, or turned over, or laid down because of the pain he was suffering. When the doctor arrived he was worse and not long afterwards he became unconscious. He had greeted the doctor when he was still conscious. That was the end of his understandable communication; he said that he should not be treated with water. When the news came by telephone every part of his parish was plunged into grief. From that time until now all the people have been lamenting their loss. These are the lamentations of his people.
[With very few alterations, such as the insertion of Nikora’s name, this is the Lament for Karaitiana Tu-Kete-Nui, as printed in Nga Moteatea, Pt III, No. 257A. I reprint here Sir Apirana Ngata’s English version, incorporating the minor changes in italics. - Barry Olsen]
Sleep on, Nikora, in your long sleep!
Awake, stand forth and speak
The oration of your god,
So that it may be heard and recounted;
So that the omens of death may be known,
So that the tidings of well-being may be known
And peaceful be our life
The morrow cometh with the envelopment
By death there below.
Despite Nikora’s confidence in his tread
Whilst upright he slipped, he slid, and emaciated is he now,
He lies there prone in a grievous end
To his tripping here and travels afar; gone for ever
Is the son of Te Petipeti and Te Ranga-hua.
Enter the house and draw closer together
For an oration to a lord, for an oration to a dragon
Of Rongo-mai-taha-nui, of Tama and Paikea!
Emerged you are into the open day, the world of light.
The earth is quaking, the seas are agitated.
The lamentation, O son, of your tribe is for you.
For you have been taken by your ancestors;
By Mate [Death], Pirau [Decay], and by Ngaro-ki-te-po [Lost-in-the-night];
By Tuhikitia [Lifted-on-high], Tuhapainga [Carrying aloft];
Tumarere [Swift flight] above, and by Tumarere [Swift flight] below.
Hence the sorrow that consumes mankind;
Your stride be brisk, let it be fierce,
Staunch the blood of the blood-stained footsteps!
Death has come to bear him off.
Recite the earthly ritual, the heavenly ritual for your random ritual,
Of the south wind, oft seen in southern lands,
Of the cold earth, and of the cold heavens.
In your fall you swayed to and fro,
And you now lie at Hikuwai, and will lie at Uawa.
Sacred be the day for there is no other offering;
Sacred be the day, for there is no respite (from sorrow).
You now say the body is to be borne off
And you are to be taken among your tribes.
Therefore Tane will bear aloft, Takitimu will bear aloft
Its head-plume, Nikora,
Who was cut down by death and laid low,
In the darkest night, the night-of-utter-darkness,
In the everlasting night with Ru-u-moko.
Left here is the lamentation of Hariata,
For a Manini-tua and Manini-aro.Hau-iti now weeps, and is crying piteously,
Taupare also weeps, crying loudly;
Submerged and drowned (in sorrow), alas!
[The following is my translation of the second waiata. - Barry Olsen]
There you are, Nikora, lying below,
Disengaged and without breath,
Gazing beyond to Mount Hikurangi.
That is the hill of which Porourangi spoke:
‘E ka rukuruku a te Rangitawaea i ona rinena’
‘Te Rangitawaea dons his linen.’ [cf Nga Pepeha 1123]
Make no mistake, South and North,
You, Nikora, belong
With Hingangaroa, with Manutangirua,
With Hauiti, and with Ruataupare.
My desire was that you should live on to call your people,
To make your name on the East Coast,
But you, son, have slid; you, son, have slipped,
And are lost to the darkness. Alas!
Welcome, tribe; welcome, those of rank.
We spread the word of faith within Uawa.
Now let the spouse write the message of a death
To bring hither your people to mourn for you. Alas!
We also suffer; myriads of people also are distressed;
They suffer with the son of Tu.
The leaders of the territory of Takitimu are together
Brought out, emaciated from his pit.
They also are gone, they also are gone,
The various voices [bellbirds] of Rongomaitapui.
The grandchildren also are gone –
Tamanuhiri, Mahaki, and Rongowhakaata. Alas!
My protectors, my shelters from the wind on these marae,
My voices that spoke to all the tribes,
That is why my work prospered and grew in the world. Alas!
All the tribes lament
And great is my love.
[3]
NGARANGI KOHERE
Te Pipiwharauroa announced that the Reverend W Paraone Turei died on 25th June. His illness was typhoid fever which he caught in Gisborne. That was the source of the fever of his brother, Teki, and his nephew, Hika. They have both recovered. When the child Hika returned the mother, Ngarangi, caught the child’s disease and on 2nd September she entered upon the long sleep. This was a pitiful situation – a calamity. Ngarangi died for her son.
Ngarangi and Paraone were the daughter and son of the Rev Mohi Turei and Kararaina. These two children were both wonderful people. I have already written about Paraone, and these words are about his sister. Ngarangi, in my opinion, was one of the most knowledgeable of Maori women, with the education she got from school together with the knowledge planted by God in her heart. Ngarangi’s first teacher was her own father who taught her the faith and the Bible stories. She started her education at Rangitukia and when she finished here she went to Hukarere. Her intellectual ability was recognised there. When she returned home she became teacher at Rangitukia School. She was there for many years. There were three teachers at Rangitukia, two Pakeha and Ngarangi was the second teacher. She was supporting her parents at that time, but she managed to get her own piano. I have mentioned this because Ngarangi was the only Maori girl who got herself a piano by her own efforts. Ngarangi was a very gifted young person at speaking English and playing the piano. In Mr Bird’s report of Rangitukia School he praised it for the excellent English spoken by the pupils taught by Ngarangi, the Maori. This was a great thing to be said by the Pakeha of the Maori. Had Ngarangi committed herself to school teaching she would have had her own large school in these days but when Henare Kohere returned from England he and Ngarangi Turei were married. They had four children and she gave her life for her son – all her concerns were for her children.
Farewell, Rangi. Follow your brother. And leave behind your children as a lasting memorial to your name – their lives will in the future [?whakapae] and honour your name.
R T K
THE MANUTUKE CHURCH.
Work is proceeding rapidly on this building. All the timber for the carving has arrived. The purlins above and skirting boards below are finished and half the posts are completed. The work has taken longer because one of the carvers has had to go and attend to the land problems of his village. The two remaining are making every effort to complete their work during January. Now there are three at work. The tribes that are doing the work for the Hui in March are Ngaitamanuhiri, Ngatimaru, Rongowhakaata, Te Aitangiamahaki and Ngaitawhiri. Every effort is being made to fulfil what is required for the Hui. Two large meeting houses have been erected and a third is being built to accommodate the people at the Hui. One of the buildings is 60 feet long and 28 feet wide; the second is 62 feet long and 30 feet wide; and the third is 60 feet long and 24 feet across.
[4]
THE GOVERNMENT OF ENGLAND.
The English Government has been anxiously proceeding with its project of setting up a separate Parliament for Ireland. This has been an issue for a long time. It was set in train in the past. But this Government is the one that has endeavoured to take it in hand. The matter was not contemplated by previous Governments for fear of the Irish. The Irish are a quarrelsome people and quick to get angry. If they are given their own Government and were there to be even a small difficulty with England then perhaps they would withdraw completely from being under English rule. Another reason for apprehension is that the people are Roman Catholic. If they are given their own parliament these two things would remain as reasons for coming out from under English rule. Ireland is vociferous in its contention, and it is right insofar as it is the only people in the Kingdom of England that does not have its own Government. Canada, Australia, New Zealand and South Africa all have their own Governments. The Boers who were recently fighting against England have their own Government but they do not. Before these lands were even known as countries Ireland lived under English rule and still does so. Ireland did formerly have a Government but because of its intolerable actions it was abolished and, because England fears this aspect of Irish life, it has not been re-instated.
At the election at the beginning of last year the Government thought that it would be defeated, then it said that it would agree to give Ireland its own parliament. Because of this declaration by the Government almost all the Irish members gave their support to the Government. This is how the Government remained in office. Since it was through the support of the Irish members who wanted a parliament for Ireland that the Government survived, it was keen to deal with that matter. It is one of the big issues lying before Parliament at present.
But not all Ireland is agreed on this matter. Northern Ireland, which is called Ulster, did not like this proposal. The people there are not Roman Catholic but belong to the Protestant Churches. That has been the situation there for a long time. This province says that no good will come of being given a parliament, and the people remain opposed to the idea. They would be mocked by the Roman Catholics and they do not want that concern. The Opposition in the English Parliament supports the claims of the people of Ulster. The Opposition says that if the Government insists on going ahead with this proposal, then the people of Ulster will stand and fight. Last week an incident took place in Ulster and that trouble showed the people at large that perhaps what the Opposition was saying is right. It began with a football match. One team was Roman Catholic, the other Protestant, made up of Anglicans and some others. In the middle of the game the Roman Catholic flag was raised. When the other side saw it they took it to be a challenge to fight and they raised their own flag. This was done by the spectators, not by the players. The fighting started. The game stopped. The fighting began with fist fights, then people used stones, then pieces of wood, and then guns; though very few of them had guns or pistols. More than 1000 people were involved in the fighting. Sixty were taken to hospital. This shows that the Protestants of Ulster and the Roman Catholics live uneasily with each other. The Government appreciates now the difficulty of what it is trying to do. Perhaps the Government will decide to separate Ulster from that Parliament.
HUKARERE SCHOOL.
On Tuesday, 22nd October, the School Building at Hukarere will be dedicated. It will be opened by the Bishop and the clergy of his Diocese, both Maori and Pakeha. The Governors and the Teachers of the School invite to the event all women who have been educated at the School and people from all parts to support this valued treasure of all of us.
NEWS ITEM.
All the goods as well as the furnishings of the steamship Star of Canada which went onto rocks here in Gisborne have been removed. The Pakeha tried very hard to refloat it but were unable to. Then everything that could be was removed. Only the hull of the ship remains. On 27th of this month the goods were auctioned. Everything was sold, either because of the quality of the goods themselves or because people wanted a souvenir. Another company is now trying to refloat the ship.
[5]
SOME WORDS OF EXPLANATION.
By Te One Kere.
This article is reprinted from Te Karere, August 1912.
‘To Te Karere. My friend, greetings. Please publish these words of explanation from Te Pipiwharauroa 169 so that all can know about the beginnings of the Church of England and which show that it is wrong to say that it was started by Henry VIII. It is the case, Te Pipi, that I am one who is uncertain. Te Pipi says that the Church was born on the Day of Pentecost. It is not for me to disagree, but to point out why I was mistaken. I thought that Christ started the faith when at the age of thirty he was baptised (Luke 3.22). Now when Jesus was approaching thirty years of age he started the preaching about the Christ (Matthew 10. 1,7). He sent out his twelve Apostles. Was this where I was mistaken? Surely this is the beginning of the Church.
When I write down the chapters and verses I am copying the paper. Therefore I make haste to show why I was mistaken. After Christ the Churches separated into Romans and Christians. The Church of Rome, spoken of as Catholics, was started by Peter. The Christian Church, says the Scriptures, was started by Paul. (Acts 11.26) ‘The disciples were first called Christians.’ Peter was criticised by Paul (Galatians 2.11). ‘When Peter was come to Antioch, I withstood him to the face, because he was to be blamed.’ ‘But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?’ [Galatians 2.14 AV]
In 68 AD the Church of Rome was angry – Nero was the Emperor – and Paul and the Christians were thrown into prison. In 90 AD John was banished to the Island of Patmos – whence the Book of Revelation.
I have set down these stories in order to get to the time of Henry VIII. In 33 AD the Roman Empire turned to killing the Christians. By 371 the Church of Rome was called Christian; the real Christians had all perhaps been killed. The word in Revelation 14.6 was at last being fulfilled: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell upon the earth.’
In 1154 an English cleric, Nicholas Breakspear, was made Pope of the Church of Rome. In 1517, Henry VIII declared that the Church of England was independent of the Church of Rome. Now, Henry died and Mary became Queen, and she returned the people to the Church of Rome. Mary died and Elizabeth became Queen and returned the people to the Church of England. When Elizabeth died a King succeeded and the Church was well established. In 1562 the Synod met; it was to be the ruling body of the Church. The clear teachings of the Church are in the Articles to be found on page 475 of the book called [he rawiri – a David i.e. The Book of Common Prayer and Psalms]. The teaching about the Church is found on page 192 of the Prayer Book: ‘I believe in one Apostolic and Universal Church.’ [‘I believe in one holy, catholic and apostolic Church.’ BCP] On page 223 [see Response below] it says: ‘Wherefore, after this promise made by Christ, this infant must also faithfully, for his part, promise by you that are his sureties’ for this baptism. BCP] On page 478 it is said, ‘It is not right not to truly affirm and believe the three creeds, the Nicene Creed, the Athanasian Creed, and that which is called the Apostles’ Creed.’ [The Three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed.’ BCP]
Now, my friend, Te Pipi, I am not being critical or unbelieving; but I am endeavouring to make clear our error, that of the ignorant. My friend, I did not know before about the Apostles. What I knew before about Christ and the Apostles was from the Old Testament. Best wishes, my friend Te Pipi.
From your servant,
Te One Kere.’
THE RESPONSE TO TE ONE KERE.
[My friend, greetings. These are your words from Te Karere, Number 15, 1912. I have included them in Te Pipi so as to answer them properly. You will see that I have corrected some of the layout of some words the meaning of which was not clear to me because of the layout in Te Karere. I hope you will not be angry with me for that. In your opening and closing words you say that you are not learned, but, although you say that, you set out convincingly the story of the growth of the faith as far as the King after Elizabeth.
As for your first words about the growth of the Church, you are right. It was begun by Christ. Pentecost is thought of as the Birthday of the Church because from that time the Church set about the work it had to do. Before that Christ himself was doing his work, although he also sent out his disciples to go to the towns to preach. [6] They had to learn that from him against the time they would be left. After his Resurrection then they would be really commissioned: ‘Go into all the world and preach the Gospel to all people.’ (Mark 16.15; Matthew 28.19-20) He said to them that they were to go by and by, but were to wait until they received what was to strengthen them for that work. ‘Now you are witnesses of these things. And I shall send to you what was spoken of before by my Father; but remain here in this town, Jerusalem, until you receive power from on high.’ (Luke 24.48-49) When the Holy Spirit came, Peter stood up and preached with the result that nearly 3000 people turned to the faith, and it was said that ‘they devoted themselves to the Apostles’ teaching and fellowship, to the breaking of bread and the prayers.’ (Acts 2.42) This marked the beginning of the Church working alone, without Christ but with the Holy Spirit within it strengthening it. That is why this day is called the birthday of the Church.
I am greatly surprised at some of the things y0u say. You say that after Christ the Church split: the Church of Rome was established by Peter and the Christian Church was established by Paul. The Church of Rome fought against Paul and the Christians, throwing them into prison and banishing John to Patmos, so that by 330 AD all the Christians had perished and Rome took the name for itself. Kere, this is a terrible accusation you make against the Church of Rome. Listen! After Christ the Church was united. Do not be mislead by Rome, Corinth, Ephesus, Galatia, Antioch and others, which are mentioned in Scripture as separate Churches, like these we know. These are the towns, and they are spoken of separately, but the Churches in those places are still part of the one Church. They are like your Church part of which is in America, part in England, and part in New Zealand. Although these are separate countries, I cannot say that therefore the Church in America is separate from that in England or that here in New Zealand. You also confuse the Roman Empire and the Church of Rome. The Roman Empire and the Church of Rome were separate from each other and were at loggerheads with each other. The gods of Rome were primitive gods. Because the faith was spreading strongly the Emperor of Rome was angry and set about killing the Christians. Nero, the Emperor you speak of, did not belong to the Church of Rome. Paul’s throat was cut with a sword and Peter was crucified by that Nero. The section of the Church in Rome, and in other places as well, was destroyed by the Roman Empire. From 64 AD until 313 AD the Roman Empire persecuted the Church, that is, the faith. It did not go on continuously. If there was a good emperor the persecution stopped; if the emperor was bad the persecution started again. During this long period there were ten outbreaks of persecution. The final instance was the worst, those of Diocletian and Galerius, between 303 and 313 AD. In 313 AD Constantine became emperor. Constantine was not a Christian. He was the emperor who extended Roman rule to the West and he lived in England. Because he did so well he was invited to go to Rome to take over as Emperor. When he was travelling to fight the existing Emperor a sign appeared to him – a cross stood in the sky, with words that said, ‘In this sign conquer.’ Constantine then adopted the sign of the cross as his fighting flag. In 313 AD most of the Empire came under his power. Constantine converted to the faith and brought an end to the persecution of Christians.
From my point of view the important subject in your article, Kere, is Revelation 14.6. You have shaped the account of the growth of the Church to conform to that verse. You say that all the Christians had been killed in line with what was said in that verse in Revelation, ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell upon the earth.’ It is a very good statement, but it would be best to seek carefully the right interpretation before speaking of it. You should know that the Christian faith was not wiped out; neither have people’s swords been done away with. The saying of the Christians in those days was, ‘The blood of the martyrs is the seed of the faith.’
About Henry VIII. Henry did not split the Church in 1516. From the year 1530 Henry began to challenge the authority of the Pope and in 1536 that authority was rejected. Henry was not opposed to the Church but to the authority of the Pope. When Henry VIII died the faith of Rome was still his faith and he did not wish to reject some of the teachings of the Church. The whole Church, apart from a few who left, followed Henry, and neither did the English section of the Church like Papal authority. This was Henry’s relationship with the Church; he did not set up a new Church.
Some of your article is good, and you do not criticise those things but just relate them. One of the figures is wrong, a printing error perhaps: 223 should be 213. I do not wish to cause you distress by my words but it is out of a wish that you understand clearly that I have written so much, and also because you were not averse to saying that it was the Church of Rome that killed the Christians. Yours sincerely, - Editor.]
[7]
AN AUTHENTIC ACCOUNT OF THE HISTORY OF THE CHURCH OF ENGLAND.
Augustine and the Bishops of England.
The Church of Rome and the Celtic Church shared the main teachings of the faith. The things over which they differed were the day of the Resurrection, how Baptism should be administered, and the style of haircut adopted by the clergy. When baptising the Church of Rome dipped the candidate or poured water over him once, while the Celtic Church did it three times in accordance with the names of the Trinity. It appears to us that these are not very important differences. In 602 Augustine and the Celtic Bishops met in Wales. That meeting was meant by Augustine to unite them, with himself as Archbishop over the whole Church. When the Welsh Bishops arrived they went to see a Holy Man belonging to that Church who lived in the forest as a hermit, to ask him what they should do. That man said to them that if Augustine had the heart of Christ, an accommodating heart, they should agree to Augustine’s proposal. If he was a man with a hard heart then they should not consent. They asked him how they would know, and he said to them that they should delay their arrival and allow Augustine to arrive first at the meeting place. If he stood to greet them when they arrived then it was a sign that he was a man of a humble heart; if he did not stand then he was a man of a hard heart, a proud man. When those men arrived, Augustine did not stand to greet them because he was angry at having to wait for them. Those men decided that they would not consent to his proposal. One of them brought the meeting to an end with these words, ‘We will not listen to Augustine’s instructions, nor will we have him as Archbishop.’ At this the meeting broke up.
Augustine returned to Gaul to arrange the details of his project. Gregory, the Roman Pope, had prepared the plan for his work. England was divided into two parts: twelve dioceses were to be under Augustine and twelve were to be under the Archbishop who would be based at York. Gregory’s vision was not realised. Augustine’s work did not prosper in England; he was only able to establish two dioceses – Canterbury and Rochester. Augustine only worked in one of the kingdoms of England. In the year after the death of Augustine only one English Bishop was consecrated by Rome. The work of Augustine and his companions was not firmly established. It was strong while Augustine lived and subsequently it declined and it was left to the Celtic Church to strengthen and establish it.
The word ‘Catholic’.
While we are speaking of the work of Augustine who came from Rome, it is good that we remind ourselves of the faith at that time, namely that of Rome, which was not like that held by Rome now. The Pikopo nowadays are known as the Catholic Church, that is, the Roman Catholic Church. The meaning of the word Catholic is ‘the Universal Church’. The name Catholic was given to the Church before and referred to its unity. And the branches of that Church in each place were known as the Church in those places. So the branch in Rome in those days was known as the Church of Rome; the branch in Ephesus was known as the Church in Ephesus; and so it was in other places: however, these were all branches of the one Church, the great Church; and it is to that great Church that the word Catholic refers. The Church of Rome now is not that Church but is a branch of that Church, just as the Anglican Church is a branch of that Church. There are three important things in that name. (1) It refers to the world-wide Church, and not to the Church of a single place. (2) It is the Church of all peoples and not of just one people. (3) It is the Church which holds on to all the teaching of God which he has made known in Christ, and it is not the Church which holds on to only some of the teachings of God.
The Faults of the Bishop of Rome.
We have pointed out above that people think that the Church of Rome in former times was like the Church of Rome we know now. To point out the error of this way of thinking we have written what follows. These faults of the Bishop of Rome, that is, of the Popes, did not all come about at the same time, but happened over a long time and happened imperceptibly. They began in a small way and also grew in a small way, but after many years they had gown into a large tree. Let me just mention at random some of the teachings of Rome now, to show how different it is from the Early Church. Rome says that the Pope is the head of the Church of Christ in this world. This is a basic teaching of the Church of Rome. But this idea was not known to the Early Church. No bishop was designated in those days as head of the Church. This teaching was also condemned by Gregory the Great, the man who sent Augustine. He did not agree with that teaching. In 853 [sic] Pope Nicholas declared [8] that it was the official position to be held by Christians. It was not the case before that time.
One dogma of the today’s Rome that was not held by the Early Church is the Infallibility of the Pope. This is a new teaching of Rome. The early Church knew nothing of it. This Roman teaching poses a difficulty for Rome itself, because the whole Church condemned Pope Honorius. At the Sixth Council of the Universal Church, the Church condemned Pope Honorius for his teaching; he was called a heretic, someone who teaches what is wrong. That Pope was cursed by the Church and, for many centuries afterwards, when a new Pope was appointed he had to confirm the Church’s curse upon Honorius. What this shows is that the Pope can be wrong, but Rome is now saying that the Pope cannot be wrong. There are other teachings of the Rome in our day that were not known to the Early Church.
The Preaching of the Gospel to London.
The town of London is not very far from where Augustine was in Kent, but it was ruled by a different king. The people of the Kingdom of Kent were Jutes; the people of the Kingdom of London were Saxons. There were three Saxon kingdoms: Essex in the East – this was London, and Sussex to the South, and Wessex to the West. All three kingdoms adjoined each other.
After Augustine had converted Kent to the faith, he focussed his work on Essex, that is, London. He told one of his men, Mellitus, to go there. In 604 Mellitus was consecrated as Bishop of London after the King of that place had converted to the faith. At that time London was a very difficult place in which to work because the people there were strongly attached to their native gods, and so Mellitus did not have an easy task in London, unlike Augustine in Kent.
THE TROUBLE AT WAIHI.
The main battle in these days is that of the workers against the bosses. We hear news of strikes in all places; and it is not only determined men who are taking up that weapon, but also the women – those people with gentle hearts, and even school children. This is a new battle and its outcome cannot be known, whether it will be for the good or whatever. According to the workers the bosses are very wicked; the boss does no work for his living. At one large gathering of workers in England their leader prayed to God to strike down one of the English Lords and the thousands listening to the man’s speech said Amen. This is how things are.
The strength of working people now comes from their practice of uniting together in what are called Unions. There are Unions for each occupation. The strength of a Union depends on the number of people engaged in the occupation. There are two main organisations within the Union movement: one is called a Trades and Labour Party and the other is called the Federation of Labour. Most workers belong to the second organisation. Working people in favoured occupations tend to be in the first organisation. The idea amongst the second group is to get for themselves, the workers, conditions favourable to themselves without listening to anyone else. The first group says that all their disputes should be left for the law to solve and that they should obey the law. The sole thing sought by these groups is the well-being of workers, but one of them is a naughty child. In his heart he is against the law because he says that the law is in the hands of the bosses, but it will be snatched away. One of them is a good child who has no issue with the law. He thinks that if he takes the right approach the law will help him. He thinks that the path followed by his friend is difficult, and that if they follow that way they both will be defeated. This conviction of theirs is strengthened by the numbers of deaths suffered by those in other countries who have adopted the approach favoured by one of them.
The President of the Federation of Labour and his companions have been put in prison for the disturbances at Waihi. This trouble erupted spontaneously. It was caused by the withdrawal of the machine drivers of the Waihi Coal Mine from the Federation of Labour. Those men, [9] realising that the ways of the Federation of Labour were wrong, set up their own Union, in the belief that they should work within the law. The Federation was angry with them and tried to persuade them to stay but those men did not obey. The Federation called a strike. From that time until now the Federation has been threatening those men. If members of the Federation saw a driver going along the road they would follow behind him abusing him, saying that they would beat him up, that they would throw him into the water, threatening him in all they said. If he was seen going along someone would call out that they had seen him and before long 100 men and more would have arrived and would be following the driver and abusing him. Presently those drivers would not travel by themselves but only with police to protect them. Because of these actions by the Federation the Government gave instructions to send sufficient police to protect the drivers and other innocent people at Waihi and Waikino. The Federation called a halt to these actions and now some of those men, those who have been identified, are being tried for their disturbances. The first people to be summonsed could not be arrested because they had all been concealed. Some said that they were not there at the time; some said that they were there but did not participate, they were simply following behind without malicious intentions but only for pleasure and to see what was happening. The Judge instructed them to provide evidence [?pono - ?take an oath] and that they should put down money as a bond against against similar trouble in the future. They agreed to the Judge’s demands. The spokesman and some others did not agree to the Judge’s demands. They said that they would not provide evidence [?pono] lest it be said that they had done wrong, when the Judge had observed that they had done nothing wrong and they should be allowed to go. The Judge said that they had nothing to fear from his demand. They would not have to pay money but only be subject to bail and would have to provide evidence [?pono]. The Court’s wish was that this trouble should not occur again. If they did not fulfil the demand the Court would assume that they wished to carry on such actions, and since, in the eyes of the Court, they were illegal they would be sent to prison. Those men said that they would not provide evidence [?pono] nor would they provide bail, but if they were not released then they were prepared to go to gaol. This is why they are in prison.
All the working people in the Federation of Labour regarded the men they had sent to prison as heroes. They thought that they were like men sent by them to die for their high principles. The working men carry on their activities outside the prison by singing songs to those men and saluting their heroes. These activities still go on and every day increase in strength.
Some of the members of Parliament are urging the Government to remove most of the Police from Waihi and Waikino. Some are urging that those in prison be released. The Government will not do this because the Federation has given no assurance that the trouble will not arise again.
There was no reason why the Federation should have difficulty with the Judge’s statement. But, as it is, they are still arguing that they were in the right. They put themselves in prison so that the people would think that their stand was right, insofar as they were not afraid of suffering. This appears to be their desire, to get the people on their side and to condemn the law which put them in prison without cause. What the outcome will be we do not know; time will tell.
THE EMPEROR OF JAPAN.
When our bird last took flight he carried some words about the death of the Emperor of Japan. On this flight he carries an account of the Burial of the Emperor and also of the death of General Nogi. On 13th of this month the Emperor’s coffin was carried from his house to the place where he was to lie. His coffin was built of timber growing in his town. There were multiple coffins – the inner coffin was enclosed in another which itself was enclosed in others. The coffin was 10 feet long and 5 feet across and weighed 1½ tons. The coffin was transported on an ox cart from his house to the hall where the people were to gather. Five oxen pulled the coffin. The bearers who walked beside the coffin were General Kuroki, General Oko, Admiral Togo, Rear-Admiral Lord Haito, and Admiral Lord Koro Ihiumi, the heroes of the war with Russia. [10] Twenty-five thousand soldiers and ten thousand sailors went along to protect the coffin. Many princes and leaders of the great powers of the world came to pay tribute at the funeral of the Emperor. When the proceedings in the hall were completed the body was carried from there, the coffin being carried on the shoulders. This time 50 men carried it. The burial place was at the top of the mountain. The coffin was carried to the foot of the mountain where it was loaded onto the cable-car and from there it was hauled to the summit of the mountain. All the people remained at the foot of the mountain. After the grave had been limed 80 doves were released and the bells of the temples were rung 108 times, the number showing the 108 sinful aspects of man that had been overcome by the Emperor.
The Emperor left the sum of £100,000 as his gift to the nation. The amount spent on improving the roads at the time of the funeral as £25,000.
GENERAL NOGI.
When the Emperor’s coffin was carried from his home all the bells of the town rang. When those bells rang, General Nogi took his sword and cut his own throat. When his wife saw this she took the sword and killed herself with it. There were many tributes and much sadness at General Nogi’s suicide. The previous day he had gone to see the body which was laid out for the people to see. Afterwards he went to see his friends to say goodbye to them. They did not realise the significance of his farewell to them. Prince Yamakata urged him not to take his own life, but he gave no reply. Before their deaths they dressed in mourning clothes and dined. After their meal the bells rang and they killed themselves. Nogi did not think that his wife would also take her own life because in the letter he left he bequeathed his wealth to his wife. This practice of laying down one’s life out of respect for the Emperor is highly honoured by the Japanese. They think that the Emperor has gone to the next world to reign there and General Nogi has gone there also as his servant. The name of this practice is hara-kiri.
General Nogi was 63. In 1877 he had his first experience of warfare. In 1894 at the beginning of the war between Japan and China he was made one of the Generals. At that time he attacked Port Arthur and captured it. After that battle he was made a Lord and appointed governor of an island off the coast of China. When the war broke out with Russia it was decided that he should attack Port Arthur, perhaps because he knew what the place was like before at the time of the war with China. This was when Nogi made his name. The Russian hero based in Port Arthur was Stoessel. Nogi’s assault began on 10th May 1904 and the fortress fell on 20th January 1905. Nogi lost 92,000 men during the assault on that fort – 58,000 in the fighting and 34,000 through sickness. The fort of Port Arthur was very strong; the great powers said that no-one would be mad enough to attack it. After the fall of Port Arthur, Nogi went to help General Oyama in the Battle of Mukden. This was the major conflict of the whole war; all the forces of both sides assembled there. General Nogi directed the left side of the Japanese army and General Oyama the right side. It is said that it was he who defeated the Russians in that conflict. Not long after the fighting began he had laid low the greater part of the Russian army, he attacked and they were defeated. When the Russians were defeated by him, those on General Oyama’s wing also fled. It is said that that man had no fear; he advanced his soldiers rapidly and that rapid advance of his soldiers caused consternation amongst the Russians and they fled. Two of his sons only died in that battle. One account has it that it was his grief at the huge number of men who lost their lives in the assault on Port Arthur that led him to take his own life. This is the story of General Nogi; his bravery is widely spoken of.
A STORY FROM THE PAST.
To the Editor of Te Pipiwharauroa.
My friend, greetings. Referring to the question of the canoes, I want to speak about Horouta.
This canoe is the Whakatane canoe. I want to address the erroneous accounts of these elders. Two men came from Hawaiki; their names were Hoake and Taukata. The canoe on which they came was a [?Pungapunga]. The place where it landed was at Te Pakira at Whakatane. [11] When they made land it lay on the sand. Some people went. They heard murmuring, then they heard an incantation. This was their incantation:
Shine, sun, shine. Here is your woman sitting with us. She is Te Popokorua. [?upoko – ?a verse, a verse.] Shine, sun.
These men went and were directed to the village. Fern root and tree fern from the village were cut but they pronounced them bad. Toiki-te-huatahi asked, ‘What are the foods from your homeland?’ They untied their belts and dried kumara fell out. Thereupon Toiki-te-huatahi searched for them and ate them with relish. Toiki-te-huatahi asked, ‘How does one get kumara?’ The two of them replied, ‘A piece of driftwood buffeted us as we swam hither. We fetched it, hollowed it out, and, when we had done this, we named it Totarakaria. When we had finished fashioning it, it had become a canoe and we named it Te Aratawhaowhao. Toiki-te-huatahi went to Hawaiki. As the canoe sailed very quickly to Hawaiki he named it Horouta. Because Toiki-te-huatahi stole Uenuku’s dog for food, Uenuku killed Toiki-te-huatahi. Toi died in Hawaiki. At the time of the Great Migration here, Kahukura and Rongoiamo brought it here. At this time it was named Takitimu. That ends the story.
If anyone wants to criticize part or all of this, he is welcome to clarify the story of this canoe.
From your friend,
T M Rawiri.
WORDS OF WISDOM.
These words are taken from the writings of William Shakespeare. They are words of instruction, words of farewell, from a man to his son who is travelling to France. I don’t understand all his words, but I leave them for a person to ponder on and turn over, reading it for a second and third time, deciphering the difficult words. William Shakespeare was born in 1564 and died in 1713. He was one of the wisest men in the world. It is said that ‘he is the interpreter of the heart of man.’
Instructions to a Son.
[I give my own back-translation, followed by the original speech from Hamlet, Act I, Scene III. – Barry Olsen]
Here, my blessing on you!
And a few words of counsel to take to heart.
Be a true nobleman. Do not give voice to your thoughts.
And do nothing that springs from wrong thinking.
Be a friend to people, but not to all people.
Your friends, once you have tested them,
Bind to your soul with steel bands.
But do not damage your hand in order to bring gratification
To newly-hatched, featherless friends.
Take care that you do not enter into quarrels, but if you do,
Then be a man so that your enemy will fear you.
Give your ear to people but your voice to few.
Think about a person’s words but hold to your own judgement.
Wear clothes for which you can afford to pay.
Do not go for all the eye desires
But let your clothes be good and not flamboyant,
Because what the heart is like is often disclosed by the clothes worn,
And the French nobility are a discerning people and very conscious of dress.
Do not get into debt or lend money;
One loses money and friends by so doing;
And going into debt blunts the blade of industry.
The most important thing is: be true to yourself.
Let your integrity be as sure as night follows day,
And you will not be false to others.
Farewell, may my blessing fix my words in your heart.
[There, - my blessing with thee!
And these few precepts in thy memory
See thou character. Give thy thoughts no tongue,
Nor any unproportion’d thought his act.
Be thou familiar but by no means vulgar.
Thy friends thou hast, and their adoption tried,
Grapple them to thy soul with hoops of steel;
But do not dull thy palm with entertainment
Of each new-hatch’d, unfledged comrade. Beware
Of entrance to a quarrel; but being in,
Bear’t, that th’opposed may beware of thee.
Give every man thine ear, but few thy voice:
Take each man’s censure, but reserve thy judgement.
Costly thy habit as thy purse can buy,
But not exprest in fancy; rich, not gaudy;
For the apparel oft proclaims the man;
And they in France of the best rank and station
Are most select and generous, chief in that.
Neither a borrower nor a lender be:
For loan oft loses both itself and friend;
And borrowing dulls the edge of husbandry.
This above all, - to thine own self be true;
And it must follow, as the night the day,
Thou cans’t not then be false to any man.
Farewell, my blessing season this in thee!]
There are many wise words in these lines to feed the soul, - and by such feeding the soul is strengthened, as the body and spirit are fed so that they are strong. These are some wise words: ‘Give thy thoughts no tongue,’ that is, ‘Don’t be quick to reveal what you are thinking to another person.’ ‘Borrowing dulls the edge of husbandry,’ that is, ‘Work is wearying and heavy when it is done to earn money to pay off debts incurred for things that no longer exist.’ Many Maori have felt the pain of being in debt. The Pakeha proverb says: Better to go hungry to sleep than to rise up heavily in debt. The Great Apostle says: ‘Owe no-one anything, except to love one another.’ (Romans 13.8) [lit. Do not leave unpaid for a long time what should rightly be given to another.] Not paying a debt when a person has money is theft, a sin, as is not making efforts to earn money with which to pay the debt. ‘What the heart is like is often disclosed by the clothes worn.’
R T M Kohere.
[12] CALENDAR : OCTOBER 1912
Day 11 ● 1h 11m a.m. Day 26 o 2h 1m p.m.
1 T
2 W
3 Th
4 F Fast
5 S
6 S Eighteenth Sunday after Trinity
Morning Evening
Jeremiah 36 Exodus 2
Ephesians 6.1-10 Luke 7.1-24
7 M
8 T
9 W
10 Th
11 F Fast
12 S
13 S Nineteenth Sunday after Trinity
Exodus 14 Exodus 18
Colossians 2.1-8 Luke 11.1-29
14 M
15 T
16 W
17 Th
18 F Luke, Evangelist Fast
Isaiah 55 Ecclesiasticus 38.1-13
1 Thessalonians 3 Luke 13.1-18
19 S
20 S Twentieth Sunday after Trinity
Exodus 34 Exodus 37
1 Thessalonians 5 Luke 14.25 – 15.11
21 M
22 T
23 W
24 Th
25 F Fast
26 S Vigil, Fast
27 S Twenty-first Sunday after Trinity
Daniel 3 Daniel 4
1 Timothy 4 Luke 19.11-28
28 M Simon and Jude, Apostles Athanasian Creed
Isaiah 28.9-17 Jeremiah 3.12-19
1 Timothy 5 Luke 19.1-28
29 T
30 W
31 Th Vigil, Fast
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