Te Pipiwharauroa 174

Te Pipiwharauroa 174

No. 174

1/11/12

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 174, Gisborne, November, 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.)

TE PIPIWHARAUROA.

Tribes, hapu, communities, who help and feed our bird, greetings. We are very grateful and give heartfelt thanks to you who have staunchly supported our paper from its birth right up to the present. For nearly twenty years the voice of our bird has been heard as it has gone about spreading its message to each marae. We think that this is the longest-running paper amongst us, the Maori People. It appears amongst us now to be a treasured gift. This bird was started in Nelson on the other island, Waipounamu. The first editor was Perere Peneti (Rev. Fred Bennett) who is now superintendent of the work in the Rotorua area.

If you look for the early editions of the Pipi they are difficult to find. The main reason for writing these words, people, is love for our paper. Many papers are sent out to you but little is received in the way of food for it. For a long time now, some people have not been paying. Whatever is wrong with our paper, [?whakaina mai] the faults. Our paper causes us sadness. I said that our paper has been sent out for almost twenty years and it will be very sad if it must cease for a lack of funding. The choice is yours. Will it cease publication or will it be left to live on, to go on. If you want our bird to stay alive and to keep going then take action and send something to keep it alive. It will cause much heart-searching if we find ourselves without our Pipi. My heart is pained and I know that there are other hearts that would be pained. People, if you see some ways of helping our paper, do tell us of them; if you see things that are wrong, do tell us of them. Do not be afraid. This paper belongs to all of us and if all of us help it will survive. One of the very important things for Pakeha is the newspaper. The Pakeha devour the newspaper. But the Pakeha sets up newspapers to make money, while our Pipi is not for making money but for teaching us. Only one person wants to make money and that is the printer. Therefore, my friends, think about this. This is not a money-making enterprise. No, this enterprise is intended to instruct us, to inform us, and all for the small sum of five shillings (5/-) a year, only five shillings a year. Some people are very sluggish about sending their five shillings. If you want Te Pipi to survive then be quick about paying for your Pipi, but if you want our Pipi to die then say positively that that is what you want. But we who work on Te Pipi want our bird to go on living. You alone have the means. You alone can decide whether our bird will live or die. People, keep our bird alive. Help us.

Editor.

[2]

SOME BENEFICIAL ASPECTS OF THE CHURCH.

Holy Baptism.

When Christ came into this world to save mankind, he appreciated that his work would not be easy. This was because of the sin dwelling in people, which is spoken of as a fruit of the Fall of Adam and Eve. That is indeed the case with human beings – something widely observed. So Paul lamented, saying, ‘Wretched man that I am! Who will rescue me from this body of death?’ [Romans 7.24] This is a really human lament. This affliction of the human heart is widespread, something that affects all people. A person knows the fruits of good works and also the fruits of bad works, but although he knows he goes on doing what is wrong. It is because of sin embedded in the heart that this is the case. One man says, ‘I see the right path and I also agree that it is good, yet I do what is wrong.’ Paul says, ‘For I do not do the good that I want but the evil that I do not want is what I do.’ (Romans 7.19) The Catechism says that this is because of the sin dwelling in our hearts. We were born in sin and are children of wrath. Likewise the Psalmist says: ‘Behold, I was shapen in iniquity; and in sin did my mother conceive me.’ (Psalm 51.5 AV); ‘The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.’ (Psalm 58.3 AV).

This is the sickness perceived by Christ when he came to save mankind, and because of it his work was difficult. This is why he gave his Sacrament of Baptism to wash away this pollution from people’s hearts. Christ clearly said to his disciples: ‘Go into the whole world and preach the Gospel to all people and baptize them.’ (Matthew 28.19) He did not just provide this as a rite of entry into his Church; he had a strong desire that this rite be retained as a symbol of cleansing from sin, but because this rite achieves that spiritual end that it symbolises, it is something in which the Holy Spirit is active.

What is Baptism? It is not a supernatural thing like objects a person carries to protect his body. Nor is it the case that when a man is baptised he is made new and that after his Baptism he is different from what he was before the Baptism. Many people can be found doing bad things after their Baptism. We are shown that after Baptism a person is to do the things that are compatible with the meaning of that Baptism. The Catechism says that Baptism puts us on the path to eternal life. It is not that we have eternal life but if we faithfully follow that path we will find eternal life. If we do not stick to that path we will not find it. The Scriptures clearly show the importance of Baptism. Christ clearly told his disciples to baptise people, Matthew 28.19. He says in another place that if a person is not born of water and the Holy Spirit, he cannot enter the kingdom of God. [John 3.5] The teachings of Peter and Paul are clear. See 1 Peter 3.21 and Titus 3.5. There are people who say that the important thing is the conversion of the heart and that baptism is not significant. The accounts of Paul clarify this matter. On the road to Damascus a great light appeared to him; he fell to the ground a Jewish persecutor and he got up a humble Christian. It did not stop there for he was subsequently baptised. We know that he did not think that conversion was more important than baptism, Acts 9.10-19. When he was in Philippi the gaoler came to him trembling and asking, ‘What must I do to be saved?’ The Apostle answered, ‘Be baptised.’ (Acts 16.31) We must also remember that the blessings imparted by this Sacrament do not cease after the Baptism but are there within a person all the time. Paul says, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ (Galatians 2.20 AV)

We see that the Apostle speaks differently of his way of life which began at the time of his Baptism. He says that his life is one that belongs to Christ. This is the right way in which a faithful person must think about this life. Many people dwell on their weakness [3] and not on their strength. They do not think that they came with their weaknesses to the water of Baptism, but if the words of Christ are trustworthy they and their weaknesses have been transformed. This thought equips a Christian to fulfil the demands of his calling. Moses was a weak man and because of his weakness he tried to avoid God’s calling. But God worked on him and his great weakness so that he achieved a great work. Peter was also a weak man but God blessed him in his weakness so that he was able to do great things for God. Likewise all believers can be blessed by God, like Moses and Peter, despite their weaknesses.

DIOCESE OF WAIAPU.

Movements of Maori Clergy.

Those Ministers who have been moved by the Bishop are:

Pine Tamahori has been moved from his position as assistant master at the Te Raukahikatea school for clergy to Paraone Turei’s parish of Hikurangi. This is a large parish and a difficult one to work so it is a good idea of the Bishop to send Pine Tamahori there to work that parish. Paraone Turei, that man who worked so hard in his parish, has gone and there is no better man than Pine Tamahori to succeed him. The man for that parish has to be a sturdy person, a good rider because the work involves always being on horseback, a stout-hearted person, a man with a humble heart, a man who is generous to people, a gentle man and a wise man. Pine has all these attributes, attributes needed by someone who follows Paraone Turei. Pine, may God bless you in everything you do.

Wi Paraire Rangihuna of the Parish of Nukutuarua, Mahia, has been moved by the Bishop to Te Raukahikatea, to the position vacated by Pine Tamahori.

Hemi Huata of the Parish of Mohaka has been returned by the Bishop to his own people, Ngati Kahungunu, at Te Wairoa. And Henare Wepiha Wainohu of the Parish of Te Wairoa has been returned to his own hapu at Mohaka. The parishioners of these men are sad. Ngatipahauwera are sad that they are losing Pititi, that is, Hemi Huata. They are right to be sad about this man. Pititi is a good man and familiar with Pakeha ways having been educated at Te Aute; he also knows Maori ways and Maori speaking. Pititi is one of the Maori young people of the new world who can recite genealogies besides being of chiefly lineage. He is a son of Tamihana Huata of Te Wairoa. He has been minister to Ngatipahauwera for a long time. One cannot pass over the grief of that tribe for him now that he has been moved by the Bishop.

Ngati Kahungunu at Te Wairoa are also sad at having to part with their friend and relation, Henare Wepiha. He is a young man who is very knowledgeable about both Maori and Pakeha ways and is fluent in Maori. He is very good at bringing at drawing his young male friends into the activities of the Church through recreational activities. He has been a very good rugby player from his time at Te Aute in 1897 and up to the present. His team has won heaps of cups in Te Wairoa every year. But, hapu from which these men come, do not regret that you have loved one or other of these men, but be happy when your children return to you. Although the saying is, ‘A prophet is without honour in his own home’ [Luke 4.24], I think that they are honoured in these days. Ngati Kahungunu, welcome your child, Pititi, who has returned to you and welcome his work. Likewise, Ngatipahauwera, welcome your child, Henare Wepiha Wainohu. Because the Parish of Nukutaurua was without a minister the Bishop decided that Pititi should go there to look after the people of that parish and given the situation there is much work for Pititi to do from Te Wairoa to Mahia. Because there is so much for Pititi to do the Bishop has decided to appoint Tihi Whanga, lay-reader in the Parish of Nukutaurua, son of Epanaia Whanga of Nuhaka, to work alongside Pititi. If all the young leaders are like this young leader, there will be no limit to the good that will result for the Maori People at large. The sister of this man is involved in the mission work within this Diocese. Give both of them a warm welcome. Rongomaiwahine as far as Ngai Tahu, welcome Pititi and welcome your child, Tihi Whanga.

[4]

THE ARRIVAL AT AUCKLAND OF THE NEW ZEALAND CADETS.

The Welcome.

On 23rd October, the Cadets of our country, New Zealand, arrived on Queen Street Wharf at 10.30 in the morning. Many soldiers came to welcome them when they arrived on the wharf. It is thought that between 700 and 800 soldiers from the Auckland Province came to welcome them. After their arrival they were led to the Town Hall where by the people of Auckland praised these New Zealand Cadets on their return from the Carnival of Cadets from all the countries of the Empire, which was held in Canada, North America.

They won many prizes at that gathering. In the Town Hall those young people demonstrated some of their drills and comments were made that nothing could compare with the excellent drill of those young people. Those who came to see it were amazed. The Mayor of Auckland was present and he was full of praise for the Cadets. Afterwards the Mayor stood to praise those Cadets for their fine reputation and for their excellent achievements in winning the prizes and for other things that they had achieved; that high opinion and the good things they had done were not only a credit to them but also to the whole Dominion. At the end of his speech he asked the whole hall to give three cheers in praise of that group, and it is said that those ‘Hip, hip, hoorays’ were like thunder.

Afterwards the Canadian [Trade] Commissioner, Mr W A Beddoe, spoke and congratulated the company for their victory and their accomplishments. ‘I stand here now speaking, knowing that the Cadets of my own country of Canada were licked by the New Zealand Cadets. I can at least take consolation from the fact that they had licked every other competitor that had come along.’ He also said that the New Zealand Cadets had won their prizes honourably; they were not just handed out, they had to be worked for.

Colonel Logan, the officer commanding the Cadet Forces of the Auckland Province, then stood to speak. He said he was very happy to welcome his colleague, Captain Fullerton, and his Cadet Company. He was very hopeful that from that company would emerge some outstanding people as officers running the work in the Colony, if they retain their commitment to their calling.

Afterwards they spoke of the goodwill and support they had received on their travels right up to their return home. That people [the Canadians] had treated them very well.

E Eruini.

AN AMAZING HAPPENING.

There is an Australian man who lives in Melbourne and whose name is William Ilton. He is a painter. Some years ago he suffered a catastrophic physical misfortune. He was struck by lightning. The result was that he was blinded, he lost his hearing, he could not speak, and his body was weak. He has been lying like this in one of the large Melbourne hospitals for a total of 25 years. On 19th November he saw with his eyes, heard with his ears, and spoke with his mouth, though his body is still weak. What has been done for him and the medicine he has been given is not yet known, therefore this is a cause of amazement to us people – that this man should be healed after 25 years.

EARTH TO EARTH.

Atenata Wharekiri from Tahoraiti, near Dannevirke, Hawkes Bay, has died, aged 120. She was a chiefly elder of that tribe and hapu. Most of the Tahoraiti Block belongs to her and her descendants. All her property has been left to her husband, Hohepa Paewai, and their descendants. Her tribe and hapu lament her passing greatly.

[5]

THE FIGHTING IN TURKEY.

This is a map showing the soldiers on each side at the beginning of the battle. The dotted lines (…) in the middle dividing the west from the east show the territories of the Turks and the Bulgarians and other nations.

[The map can be seen in Te Pipiwharauroa 174 on NZETC or in Papers Past.]

November 16th.

The Turks have suffered a major defeat at the hands of their enemies, the Bulgarians, during the two days of fighting between Serai and Chorlu. Many men on both sides have died in the battle.

And it is being said that if the Bulgarians take Constantinople then the Turks will cross the sea to Asia Minor and so say their farewell to Europe.

Many English warships have sailed to Constantinople. When they arrive there a troop of marines will be settled there to help and also to protect that city. Many warships from other powers are sailing there to the Black Sea.

There are many disturbing things going on in Constantinople at present. The residents are beside themselves and are waiting for the time of their deaths. Many people are being murdered there.

Many thousands of people have fled to towns in search of a safe place to live and their situation evokes much sympathy.

The people of Serbia have treacherously seized two towns in Macedonian territory.

The Greeks have captured one of the Turkish islands in the Aegean Sea not very far from the Dardanelles.

Scutari has been attacked by the Montenegrins. There has been no conclusion. The leader has said that he is able to hold out for three months.

The Turks were decisively defeat by the Bulgarians in their battle at Katalga. It was thought that the Bulgarians would be defeated by the Turks because of where they were sited, but nothing came of it, it was to no avail.

Now the Bulgarians are looking at a different place called Visa, a very good place, 70 miles from Constantinople and 40 miles from the sea.

Nazim Pasha, the General in command of the Turkish Army, reported to his Governor the state of his whole army and that his officers had signed an agreement that they would fight this war to its end.

The Montenegrins have taken Diakova in the north of Albania, and a section of Serbians has defeated 15,000 Turks.

The Bulgarians have said that they want to enter the city of Constantinople but have no desire to settle there. But they wish to show the Turks, so that they are fully aware, that they are a power to be reckoned with. But the Turks say that if it should happen that the Bulgarians enter [6] that city, the outcome would be a terrible war without an end.

The Greeks have achieved what they wanted insofar as they have taken Salonika, one of the largest forts in their territory. They are now in Athens where there is happiness and rejoicing at their good fortune. Besides that, 20,000 Turks have been taken prisoner. They are still looking to attack the Dardanelles fort.

The people of Serbia have revealed that they want to take over part of the Ionians Sea. However the Austrian people do not like this Serbian proposal. All the nations are considering this proposal.

November 30th.

The Turkish nation and its armies have agreed to a two-day ceasefire in which to seek a way of bringing this war to an end.

The Turks have said that they are willing to adjust the borders of their territory and to give to Bulgaria part of the land. The border would begin at the city of Salonika in the west and reach to Kirk Kilisse in the east.

A FUNERAL FOR KING MAHUTA.

A funeral was held for King Mahuta who died at Waahi on 10th November. These were the tribes that came to that funeral. There were 2000 from Ngati Maniapoto; people from Ngatimahuta, Ngatikoroki, Ngatihaua, Ngatimaru, Ngatiwhakaatua, as well as Waikato attended, making a total of about 9000. Besides these tribes, Whanganui, Taranaki, Ngati Raukawa, Ngatikahungunu, Te Arawa, Tuhourangi, Ngatituwharetoa and Ngatiuenuku also came. More than ten thousand people attended the funeral. There was insufficient accommodation or food because there were so many people.

This was the amount of food consumed in a day: four tons of potatoes; two hundred loaves; one hundred pounds was spent on purchasing butter, jam and sugar; ten cattle; and twenty pigs. A total of £400 was spent each day on providing food. Maori, the extent of your hospitality is very good. These quantities of food are like those prepared for Solomon.

All these expenses were met by Waikato and it fell to their grandchild, Te Rata Mahuta, to pay them. People were generous in contributing money to help, but Waikato bore the burden. The amount contributed by the tribes who came was £1200.

The first matter dealt with was the assembling of the elders to proclaim Te Rata Mahuta as king. Tupukaingakawa and Te Rawhiti counselled that they should wait for the people and the whole country to arrive. When Sir James Carroll arrived the tohunga crowned Te Rata Mahuta Potatau as king. The remarkable thing in this coronation of this Maori man as our king was that he was not anointed with oil but a Bible was placed on his head. Te Rata was a good child and did not drink liquor like his father. He is a child who knows Pakeha ways and who has been to school.

This man, Mahuta, can trace his descent from all the canoes that came here from Hawaiki. Hoturoa is the man and Tainui the canoe.

This is the genealogy:

Hoturoa

Hotuope

Hotuawhio

Hotumatapu

Motai

Ue

Raka

Kakati

Tawhao

Turongo – Mahinarangi (the woman descended from Kahungunu & Porourangi)

Raukawa

Rereahu

Maniapoto

Te Kawa Irirangi

Rungaterangi

Uru-hina

Te Kawa (2)

Te Kanawa

Parengaope (female)

Rangimahora (female, descended from Te Arawa)

Kahurangi (female) – Tuata (male)

Te Rauangaanga

Potatau

Tawhiao

Mahuta

Te Rata

By H H Wahanui.

Otorohanga.

This is a notice to all of you who support our paper. Our paper will not be published in the month of December. The 1913 editions will include that month’s news.

[7]

AN INVITATION TO THE DEDICATION OF A CHURCH.

This is an invitation to the Tribes, the Hapu, the Voices, and the Assemblies of People who live on Papatuanuku, the Earth’s surface, in Aotearoa and Te Waipounamu. Friends, greetings to you all in the blessings of our Lord.

A dove, a dove, this was my ancient bird, Tribes, sent out fly on the gentle breeze. It will soar over the precipitous mountains of the South and it will be driven by the strong winds [?tawakewake] of the cold southerly to caress the flat plains of the North.

And this our bird, Tribes, will land on your marae with an olive leaf in its beak. The word within says – A Hui! A Hui!

It is a Hui for the Dedication of the Church which stands at Manutuke, a place in Turanga, Gisborne, on the East Coast. Its name is The Holy Trinity. Arrive on 5th March, 1913. It will be declared open at 9 o’clock.

Now, now, now for the first time, I, Takitimu and Horouta, the Elders and the Ancient Ones, invite the two peoples, Maori and Pakeha, our Government, the Honourable Prime Minister and his Honourable Ministers, and the Honourable Members of Parliament, to come to Manutuke, to the fields referred to in your ancestors proverb:

Toia nga waewae o to tamaiti kia pai ai te haere i nga parae o Manutuke.

Massage your child’s legs so that she will look well as she walks on the fields of Manutuke. [cf Nga Pepeha 2534]

Come to see the legacy of our ancestors. This has been erected on its beautiful site and will not be moved.

Come, Tribes and Hapu, who are aware of the list of canoes that came here from Hawaiki. My own account and that of the Ancient Ones say that two canoes brought our ancestors from Hawaiki, Takitimu and Horouta. According to other people there was another canoe, so come here and give your accounts and talk about your canoes.

Come, Tribes and Hapu, this Hui is set up so that we can look at the genealogies of our ancestors. Now we invite you to bring [?maua sic ?mauria] the actual strands of the sacred and true stories from when we left Hawaiki. Bring before us, the elders who are skilled in genealogies, your genealogies.

Come, you people who are weary and burdened by the Laws which attack our lands; bring your ideas here so that together we can seek some way of saving the remaining soil, some way of escaping to the light, the world of light.

Come, those many assemblies in Aotearoa and Te Waipounamu, called the Churches. Come to us, to the seed-bed of the faith, which was set up in the hull of Horouta, the Diocese of Waiapu; the College was set up in the hull of Takitimu, and so it was spread to all parts of the world.

Come, bearing in mind the disaster that we suffered. Come, all Tribes, remembering the words of Paul who said, ‘Bear one another’s burdens and so fulfil the law of Christ.’ [Galatians 6.2] Christ’s law is love, and Christians, that will be evidence of your love and you will be called a noble Christian. One part of your nobility is being seen to be engaged in the work of God. [? But you low-born and others, suppress the nobles. [E patu ra i a koe] you low-born, so that you can stand with energy on the marae, [hahatea], to remain contented, to go contented.

If you are unable to attend send by mail or telegram your gift. Send it to Otene Pitau, Manutuke, Gisborne.

Horouta and Takitimu.

[8]

REV PINE TAMAHORI.

On Thursday, the last day of October, Pine Tamahori left us, the people of Te Raukahikatea.

There was great sadness at his departure from us because he had lived here for a long time, during the time he was a student, and then when he was appointed Assistant Master of the College, and up to the present. He lived here for almost eight years. But his departure is particularly a cause for sadness because of the work he did here at Te Raukahikatea, no matter how difficult it was or how burdensome those tasks. It did not matter how much was heaped up on his shoulders, he accomplished everything – and fulfilled it well. In his farewell speech, Rev Chatterton, the Principal of Te Rau praised his colleague, Pine, for the effort he put into doing the work allocated to him and for his commitment to completing those things correctly and well. He said that he knew, when Pine was named as Assistant Master for Te Rau, that he was the right man for the job because he had observed and got to know him when he was a student here; he had also seen how hardworking he was, but above all he was a man of a humble, agreeable and good heart.

The good work done by this man was not confined to the College but extended beyond the College walls. It extended to the Maori and the Pakeha outside. When his Pakeha friends in the town heard that he was going they held a large gathering one night as a time to express their thanks and to say goodbye. Pine was highly respected by his Pakeha friends, some of the leading Pakeha of this town. They appreciated his concern with doing good and beautiful things. A person’s works declare his nobility whoever he may be, and certainly the leading Pakeha did not overlook his nobility.

They showed their love in a material way by presenting Pine with two expensive gifts, a travelling hand-bag (a suitcase) and a travelling rug (a shawl), things one only takes on a major journey. Many and generous were the words of praise of his Pakeha friends for Pine, for the many aspects of his character that they knew and observed.

On Saturday, 26th of this month, the people of Te Rau held our banquet marking the departure from us of one of our Masters. But it was only the Banquet that took place then; the words of thanks were reserved for the night before Pine’s departure. They were delivered in his presence. The words of thanks spoken at this time came from our Elder, Mr Chatterton, and we have already set down some of what he said. He also said that although he was sad that Pine was leaving their work, in his heart he was also happy because Pine had been called to go and fill that great and demanding position, and to further that great work – a work, the fruits of which have been widely seen – the work begun by Paraone Turei in the Parish of Hikurangi. His closing words to Pine were these, ‘Farewell, and our prayers follow you.’

On the Wednesday night – the next day was the day Pine was to leave – the gratitude and tears of the people of the College for their friend and elder poured out. Sadness and joy mixed in the words of farewell. There was sadness at their being parted from this good man, but happiness that he had been called to do a great work.

There was a single theme in what was said from the first farewell speech to the last and that was simply praise for Pine’s goodness – his goodness as a Master and his goodness as a friend. Pine was a real friend to all the people of the College and the main reason why he was so loved by the people of the College was his humble heart, his kindness to people – he was not touchy, he did not lay down the law, he was in no way disagreeable.

Te Kohere, that man who so capably ran this community, has gone, and now Pine, another such, has gone. It will be good if those who come after them have similar wisdom and strength. The last thing the people of the College said to Pine was that they would remember him in their prayers and would not forget to hold his hand.

One of the important tasks done by Pine while he was living here was to publish Te Pipiwharauroa. It is not an easy thing to find copy for [9] Te Pipiwharauroa but while Pine has been Editor of our paper we have seen his skill at filling it with articles. Now that Pine has gone it is pitiful to see our orphaned bird. Today Te Pipi is crying for the man who encouraged him; he it was who sent him on his way over the past four or five years, he fed him, he clothed him, and gave him breath today. Farewell, Pine. I shall remember your kindness to me. It will be good if the kindness of the young people of this school to me is like yours. This is a final word from your pet to you: Farewell, may the Heavenly Father bless you, be merciful to you, and guide you. When the farewell speeches of the people of the school ended, they sang Hymn 494 (S&M), ‘God be with you.’

THE ILLEGAL SALE OF LIQUOR TO MAORI.

The owner of the Hotel at Port Awanui, Michael Hyland, has been fined for providing liquor to a Maori within the restricted area within which liquor may not be provided to a Maori under Section 46 of the Law amending the liquor licensing rules, which was passed in 1910. The application of this law means that liquor may not be provided to a Maori within the boundaries of Horouta. The judge said to that man that he was not in two minds about that trouble; he had seen, and he was aware that he was in trouble. The judge added that there was much talk about such doings in the district, the result of a spirit of opposition to the prohibition law.

Then the judge said that the fine permitted for such an offence was £100, but he was reducing it to £50, and part of the punishment would be the noting of this offence on the hotel’s licence. In addition, the Court expenses were £4-17-6.

DEATH, WHERE IS YOUR STING?

There was grief and heartfelt sorrow at the arrival of the news that Mahuta Tawhiao Te Wherowhero Potatau had died and had entered upon the long sleep. On Saturday, 8th November, his living soul was taken by his Maker. On Thursday 6th he had arrived at Huntly to deal with some of his business. When he returned home to Waahi on the Saturday his body was overcome by weakness and at 10 o’clock that night he died. No doctor came to see him or to work on him, so nothing is known of the cause and the beginning of his illness.

Funeral Rites, Grief, and Great Lamentation.

Many tribes and hapu and leaders from every place gathered at Waahi for the funeral and to grieve for Mahuta. His body lay on the marae at Waahi. It had been arranged that his body should be left for one month so that all the chiefs and leaders of the country, from Aotearoa and Te Waipounamu, could assemble and grieve for him. A letter of condolence arrived from the Government and its Ministers to the tribe and hapu of Mahuta. Timi Kara has also travelled to Waahi to lament for Mahuta.

‘When one chief falls, another rises.’

Henare Kaihau and Eketone are managing the activities at the marae at Waahi at present. They are waiting for the leaders of this country to gather. Then they will put in place the various aspects and rites connected with the anointing of the new king, Te Rata. His anointing will be like that of his father. He is a man who is highly approved of by his Tribe and his Hapu. He is 34 and he was educated in Pakeha ways; in this way he is superior to his father, and he is also keen to implement Pakeha ways of doing things.

It is thought that the estate of Mahuta is worth nearly £20,000, and besides this the lands of his Tribe of which he was trustee are valued at nearly £100,000. His possessions and his property now come under the authority of his son, Te Rata, the new king.

He has passed from Death to Life.

Tribes, Hapu, all is well with him, ‘he has passed from death to life,’ he has come to his rest. All is well. He is riding on the gunwhales of his canoe.

Farewell, farewell. Farewell. Go on your canoe, Tainui, and on [10] your many other canoes. But not on these canoes only; no! from Maketu to the foot of Tongariro is Te Arawa territory, which is your line of male descent, therefore all is well. Go from the shining of the sun.

[I cannot trace the source of this lament. My translation is tentative. – Barry Olsen]

Small woman above the heavens,

Send down and reveal that what you say is wrong.

You were not speared with the long spear,

But struck down with a whale-bone weapon.

That the pain might be spoken of.

Alas, for you.

E E

KEREI TE KOKWHITU SLEEPS THE LONG SLEEP.

On 15th November, Kerei Te Hokowhitu entered upon the long sleep. This man was the plume of Whanganui, Ngatirangi, Ngatiwhiti, Ngatitama, and Ngatiwharetoa. This is a great loss, and so these tribes came to lament for him when the news went out that he had been taken by the strong hand of death. This was a man who undertook good works and large projects. He was a man whose ideas were in line with those of the Pakeha as to the right thing to be done. So there was great sadness and grief in the hearts of his people when he was taken from amongst them.

He was a man who was skilled in and knowledgeable about caring for sheep and farming. He had much land and many farm implements. Pakeha farmers admired Kerei Te Hokowhitu for his ability in managing his lands and animals, given that he never went to school. Although he did not go, many children did go to schools, but they had nowhere near the ability of that man. He was also well-informed about the work of the Land Court. For such reasons both Maori and Pakeha grieved for him.

He was not a man who only thought about farming; he gave similar energy to supporting the principles of the faith. He was an accomplished man, a pillar of the Church. Hence the intense sorrow and lamentation for him. His ideas were not disturbed by the confrontational words of another. Whoever it was who spoke to him, he was firm and immovable and determined in his support for the works and traditions and the noble ways of his canoe, the Missionary Church [the Church of England]. Therefore, Father, we grieve in our hearts that you have left us. But it is not only for your person that we weep and lament and cry, but for the great things you did, the projects you ran, which lie spread out before us amongst your many tribes. So it is right that people grieve because he lived by the prescriptions of the laws of men but also by the great law, the law of God. Whatever is said, most of it must be about grief and sadness.

The concluding words are these, written by the President of the Aotea Board about this loss. This letter was sent for publication by Kirika Makirika, the manager of the farm at Ranana, inland on the Whanganui River. These are the words of the letter:

‘I would ask you to make known to the relatives and the Tribe of Kerei Te Hokowhitu the sadness that overwhelmed the members of the Aotea Board and this whole house at his sudden departure from us.

This house knew him as a man who undertook and persevered in great works and in all just works. He was a man who understood the extensive wisdom of the Pakeha as well as the depths of the hearts of his Maori People. Therefore he was able to see things that were going wrong, his spirit hung over us, and he was clear when he confirmed the different ways [?parepare] of his Maori People.

His words struck deep into the hearts of each person, whether Pakeha or Maori. Hence the sadness and the pain at his being taken away from us. The important thing for us to hold to is the completion of the work that he began in our hearts. Tribe, weep for our loss.

J B Jack, President.’

Kerei Te Hokowhitu died at Whanganui. He built his home at Karioi near the foot of Ruapehu. He was 54. When he died his body was taken to Patikiwharanui where his people lamented over him. On the 19th, on the insistence of his sisters he was taken to Ranana, on the Whanganui River. He lay there for three days and then was buried according to the rites of the Church. The Rev T Katene handled all these aspects. Here I must end my words, but my tributes and my love go on.

A Lament

[I cannot trace the source of this lament. My translation is tentative. – Barry Olsen]

Sink down, O Sun, plunge into the abyss.

It is for me to forget, to turn away

Beyond the valley.

It was from here that the parent passed on,

Taken by the fish of the land.

[11]

I am left here, amongst these strangers,

Sitting solitary on the peak

Listening.

The winds blow over the ridgepole.

The horn of the moon disappears.

And there we are, your servant tribe,

Caring in vain outside your fence

Enquiring of the canoe which our ancestors

Paddled to their deaths.

THE REV RAMEKA HAUMIA SLEEPS THE LONG SLEEP.

On 28th November, the Rev Rameka Haumia entered upon the long sleep. He died of pneumonia (an introduced illness). He was 55.

He was educated at Te Rau College, Gisborne. In 1895 he was ordained as a minister to his Maori People, and he was stationed at Maketu for many years. Later (in 1900) he was moved to Tauranga. He put a great deal of energy into his work amongst those people. Consequently there is deeply felt pain that his body has been taken from us. But his Heavenly Father knows why his body has been taken. People, do not be sad. He has gone to prepare a place for us when we arrive. He rests from all his works. Listen to the words of the Apostle John: ‘I heard a voice from heaven saying to me, “Write, blessed are the dead who die in the Lord, from henceforth: indeed, according to the Spirit, they rest from their labours.” [Revelation 14.13].’

FARMING.

To the Editor of Te Pipiwharauroa.

My friend, greetings. Please send out my words for the people to see. I have a great desire for the whole Maori People to turn to farming and for some way, some law, to be found to bring this about. I believe that farming is the right occupation for Maori, but how can this be practically brought about? The conviction I have come to from my observations is that if a person has land that could be farmed then he should be fined if he does not set about improving the land and farming it. For another thing, if he is able to lease those then leasing is a very good thing; if he is able to lease government land then the money earned from the leased land should be used to improve the leased government land. All Maori who take on leases or who have money and get more leases leases and who are not working or farming should be taxed. The sale of land should be stopped but the land should be surveyed and people should return to the land.  One further thing, I want to persuade the Maori People not to look to the doctors, the lawyers, the office clerks, the [?whakairo], for in that way we Maori will continue to be plagued by weak laws dealing with the land issues. The doctor is good, but at his own occupation, which is the healing of the sick. But is he able to make a law dealing with the management of land when he has not learned other occupations or lived on the land or farmed, or has he gained his knowledge of land in the course of his work? Can a man easily know about something to which he has not turned his hand or seen with his eyes? In our present situation the land is the main issue amongst the Maori People and the [taake - ?taxes ?tasks] which will facilitate the working of those lands, or the [?uhi – cover, ?distribution] which will benefit the Maori People, or the [taake] which will enable Maori to work the land, and other [taake] as well.

By The Farmer.

13th November, 1912.

NOTICE OF A CHRISTMAS GATHERING.

This notification is for the South, the North, the tribes, the hapu, the languages, and the gatherings of people. Greetings to you people who take thought for the works of our parents and our ancestors who have passed to the afterlife.

Come to the Ngutuawa of Waiapu, Rangitukia, where we shall celebrate the day of our Lord, 25th December, 1912.

A disaster has come upon the gift of our ancestors, the Poho o Hine-waiapu meeting house. In these days she has been found to be standing where the Government wants to put a road. So these young people have decided to move the gift of the ancestors to a good site. May her call to you be agreeable, and if you do not think about her call, [remember the saying]

He ihu kuri, he tira haere.

A dog’s nose, a travelling party. [cf Nga Pepeha 400]

Come, come, come! Come to lighten the burden that has been laid upon me, the Parish of Waiapu, following your [?patana - ?pattern] of supporting great projects. Come and see the fruits of the [?wai - ?songs, ?tears] of your ancestor Ruawaipu.

[12] CALENDAR : DECEMBER 1912

Day 9 ● 4h 37m a.m. Day 24 o 4h om p.m.

1 S First Sunday of Advent

Morning Evening

Isaiah 1 Isaiah 2

1 Peter 3.8 – 4.7 John 11.47 – 12.20

2 M

3 T

4 W

5 Th

6 F Fast

7 S

8 S Second Sunday of Advent Use the Collect for Advent 1
after the day’s collect every day during Advent.

Isaiah 5 Isaiah 11.1-11

1 John 2.1-15 John 16.1-16

9 M

10 T

11 W

12 Th

13 F Fast

14 S

15 S Third Sunday of Advent Use the Ember Week Collect
every day this week.

Isaiah 25 Isaiah 26

3 John John 20.1-19

16 M

17 T

18 W Ember Day Fast

19 Th

20 F Ember Day Fast

21 S Thomas, Apostle Ember Day Fast

Job 42.1-7 Isaiah 35

John 20.19-24 John 14.1-8

22 S Fourth Sunday of Advent

Isaiah 30.1-27 Isaiah 32

Revelation 8 Revelation 10

23 M

24 T

25 W Christmas Day Psalms: Morning 19, 45, 85

Athanasian Creed Evening 89, 110, 132

Isaiah 9.1-8 Isaiah 7.10-17

Luke 2.1-15 Titus 3.4-9

26 Th Stephen, Martyr

Genesis 4.1-11 2 Chronicles 24.15-23

Acts 6 Acts 8.1-9

27 F John, Apostle, Evangelist Fast

Exodus 33.1-9 Isaiah 6

John 13.23-35 Revelation 1

28 S Holy Innocents

Jeremiah 31.1-18 Baruch 4.21-31

Revelation 16 Revelation 18

29 S First Sunday after Christmas.

Isaiah 35 Isaiah 38

Revelation 19.1-11 Revelation 19.1-11

30 M

31 T

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A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

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Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

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Printed and Published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.