Te Pipiwharauroa 177

Te Pipiwharauroa 177

No. 177

1/4/13

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 177, Gisborne, April, 1913.

‘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.)

THE WONDERFUL TAI RAWHITI HUI.

It is not possible to relate all that happened at this hui but let’s talk about various things. Of all the hui that have been held on Tai Rawhiti it can truly be said that none has been as large as the hui for the opening of Manutuke Church. Besides, the desire and the hope on the part of Tai Rawhiti was that this hui should be more glorious than any other hui they have held. It was right that this should be so because Manutuke was a gift from all Tai Rawhiti, a treasure left to them by their parents and their ancestors who have passed on, and the gathering was a coming together of all the many groups on this whole coast.

It is right that they should put their hearts into it and make every effort. But the reason why this hui was exceptionally glorious, and why it can be called the most wonderful hui held by Tai Rawhiti was its approval over and above the speeches of greeting and that it brought together all the tribes, hapu, voices, assemblies, authorities, and leaders from every part of Aotearoa. This was wonderful – that Manutuke gathered up as one before it all the tribes, that there was a sense of being one family on that day, that all the Maori tribes had come together under the one faith, and also with a concern for the things that would benefit the body. The association’s addresses are being printed so we give here only a description of this superb occasion. One of the remarkable things about this hui was the arrival of the great ones of other parts, of the Western Coast and of Wellington. Manutuke invited them and they picked up their feet, or sailed on the water, most of them newcomers to Gisborne. For this reason Tai Rawhiti set up this hui to be outstandingly glorious. Likewise you local people gave a welcome to these great people who came in response to your invitation, to fulfil your desires and hopes in all the ways you wished – great people discussing great matters for the heart to sort out and analyse, and bringing plenty of money to ease your burdens. The following are all the tribes and hapu that came to Manutuke marae:

Ngatikahungunu (the whole area), Taranaki, Waikato, Ngatituwharetoa, Ngarauru, Ngatiruanui, Whanganui, Rangitane, Ngatiraukawa, Ngatiapa, Ngapuhi, Tuhoe, Ngaitai, Te Arawa, Whakatohea,, Te Whanau-a-Apanui, and Te Waipounamu. More than four thousand people attended this hui.

The coming of the tribes from the local area to the marae.

During the last days of February the tribes from Tai Rawhiti began to arrive on the marae. Taranaki Te Ua was the first party and soon afterwards came Ngatiporou, then all of Ngatikahungunu from Te Paritu [2] to all the Te Wairoa area. Tai Rawhiti were confined to their marae for a long time from the last days of February until March 5th. It was a large hui which is the reason why they were confined there for a long time. For a long time the progress of these tribes had been observed as they made their ways filling the road, crowds of Ngatikahungunu, crowds of Ngati Porou. Out of sympathy they brought their elderly men and women; those who had seen the first Manutuke being built and those who had not. On this day the saying about Raua and Pipiwhakao came afresh into its own:

Ka tere Rauwa raua ko Pipiwhakao.

Rauwa and Pipiwhakao are afloat. [cf Nga Pepeha 1146, used of large crowds.] And there was no shortage of ‘floaters’. Tai Rawhiti assembled quickly: first, because they were the local people; secondly, to make arrangements for saluting and formally welcoming the groups as they arrived; thirdly, to arrange in a coherent way some matters to be laid before the hui. As these various matters arose they were allocated by Tai Rawhiti to each working group, to each section, to children, elderly men, elderly women, or whoever – there were jobs for all, and all took up weapons at the time of battle. There was no escape from the enemy – the heavy duties which hung like a cloud over this great hui. We cannot say many words here about the local people, all of Tai Rawhiti. However, perhaps Te Pipi may be permitted to give a brief explanation, or rather a salutation to the local people. ‘You local people, blessings on you for your efforts, even though it is your own pet that is saluting you. That is enough from me at this point: I leave it to the great and good outcomes, born in you hui, to praise you. I leave it to the beautiful arrangements of your hui to praise you. I leave it for the paying off of your church and your debts to praise you. But your pet knows that you are aware of groups amongst you whose great and awesome contributions you want to acknowledge. First, there was Te Waotu and all his people who expressed your desire to have a hui, who set it up, and also facilitated the works on the marae. This is the man worthy of most praise in this hui. As a result of Waotu’s effort in supporting this hui, Otene Pitau was able to say in his suffering as he grieved for his son, Taranaki, “It was as if I had to suffer under the [?wawae sic - ?waewae feet, footprints] of my son.”

Secondly, your pet knows that you would similarly like to thank those partners of yours, Ngatiporou and Ngatikahungunu at Te Wairoa: Ngatiporou for the ways in which they helped with haka and other things, and Ngatikahungunu for the helping tasks that fell to them. These people have been your partners, local people, from before the first Manutuke up to the present. I leave it, ‘Porou and ‘Kahungunu, to the fruit of your helping work to praise and establish you. Congratulations to all the people of Tai Rawhiti.’

The Opening of the Hui.

A Great Day – The Arrival of the Maori Minister.- The Parties from the West, the Tai Rawhiti, and Wellington.

Wednesday, March 5th, the day the Hui opened, saw myriads, thousands of people coming on to the marae – Pakeha, Maori, Blacks, Italians, Syrians, all sorts of people. This was a wonderful day at the Hui and more than 5000 people gathered that day. All work stopped in the town of Gisborne after lunch so that all the leading people of the town and large groups of people could come. The groups on this day were all awesome. The first parties were from the West, Tai Rawhiti including Hawkes Bay, North Auckland and Wellington. They all arrived in Gisborne on the same day. After lunch another awesome party arrived, that of the Minister of Maori Affairs, the Honourable W H Herries, and D G A Cooper, Judge of the Supreme Court of New Zealand, and other important people from the town. They were escorted by Sir Timi Kara and his friend, W D S MacDonald, one of the East Coast Members of Parliament. The parties that arrived in the morning were huge and the people who came from those parts were awesome. One saw remarkable evidence of Maori authority amongst these people. How the local people were occupied in welcoming their important visitors in the morning and in the afternoon until 4 o’clock! The energy put into the haka was amazing!

After the haka to the Minister of Maori Affairs, Dr Tutere Wi Repa, welcomed him on behalf of the whole Maori People. His words of welcome were excellent. He congratulated the Honourable W H Herries on his appointment to this high office. He has been installed as Captain to guide the canoe of the whole Maori People and the hope of his Maori People was that he would manage the canoe well. When he finished, Mr Herries stood to respond. His first words were of thanks for the congratulations and the welcome. [3] Then he laid out his Government’s programme. There followed responses to his speech and to the programme he had outlined. In the response those important issues were listed and answers given. Sir Timi Kara and his son, Ngata, strongly advised the people to get a good grasp of each proposed action and each proposed law dealing with every aspect of things. It fell to the two of them to see to the proper arrangement of the speeches. One saw how many people were present because the Manutuke marae was full. At the first sitting of dinner one thousand three hundred people sat down.

Thursday saw the final arrivals with the coming of Taranaki and Whanganui. These were the last tribes from the Tai Hauauru.

The Setting-up of the Association.

The accounts of this are separate. They will be printed later.

The Works of the Faith.

One of the remarkable things about this great hui was the coming together of the material and the spiritual activities; they did not trip each other up; and this, together with the unity amongst the many branches of the faith present there, led to the spread of goodwill. It was good that the Church whose Hui it was greeted all those other branches who came so that all were at one, everything went smoothly, and the acts of worship were pleasing.

The clergy who led the worship and preached were: Hemi Huata of Mohaka, Henare W Te Wainohu of Wairoa, Wi Paraire Rangihuna of Nukutaurua, Pereiha Tuahangata of Moteo, Te Manaroa of Waipatu, Arthur Williams, Supervisor, of Hastings, Reweti Kohere of Te Araroa, Pine Tamahori of Hikurangi, and Herbert Williams, together with the Principal of Te Raukahikatea. These were the people who opened the Manutuke church and who participated in the Combined Synod of the Diocese of Waiapu. Archdeacon Williams was the head. The people appreciated and praised the worship and the preaching each morning and evening. The sermons were all related to the new church: they praised the completion of the building and encouraged the people whose building it is to take care of this tribal building and to support all that will go on inside it.

The Bishop of Melanesia.

It was an important day for the Hui when the Bishop of Melanesia arrived on the Thursday evening. He has been newly consecrated to be Bishop for the black people of the Pacific Islands. He is a tall man, a man who speaks graciously. Dr Wi Repa welcomed him on behalf of the Maori People and the Bishop was full of gratitude that he had been able to come to the wonderful hui of the Maori People where he could see what Maori are like. Previously his impression was of naked people, of wild stares, of protruding tongues, of legs jumping, of striking fists which he had seen; but now his impression is of people elegantly dressed in Pakeha clothes, of the English language, and of hymns to God, all of which he has seen. The Bishop said that he had learned a great deal at this Hui. Later we will report the speech given by the Maori People to the Bishop.

The Association of the People set up at the Hui held at Manutuke.

This Hui agrees:

1 That the many parts of the Maori People be brought into unity.

2 The objects of this association are:

(a) To hold on to the customs which preserve the name, the number and the status of the Maori People of Aotearoa and Te Waipounamu under the Treaty of Waitangi and the Faith.

(b) To look into those laws which determine the plight and the well-being of the Maori and their lands.

(c) To correct what is wrong in those laws, and to indicate the paths to be taken by the people in coming years.

3. To provide a voice for the association, and to provide a united voice for the Maori People in places where they need to be heard, a committee shall be selected and called The Parliamentary Committee of the Maori People – to advise the four Maori Members. The membership of that Committee to be as follows: Each Maori Council Area is to select two members giving

Tai Tokerau 12

Tai Hauauru 14

Tai Rawhiti 14

Te Wai Pounamu 8

Total: 48

[4]

The first meeting of the Committee is to be at Wellington, when they will elect a Chairman and Secretary and confirm the times and places of meeting of the Committee.

The Response of the Tribes.

The response of the Four Seas – the Western Sea, the Northern Sea, the Eastern Sea and Te Waipounamu – to the speech of the Honourable W H Herries in which he set out his Government’s programme. The policy of the Honourable W H Herries and his Government will be found summarised in this response.

To the Honourable W H Herries,

Minister for Maori Affairs,

Wellington.

Greetings. On the day you arrived amongst the Maori tribes gathered at Manutuke, Gisborne, 5th March, 1913, you set out the policy of your Government with regard to Maori and to their lands. We told you that we would study that policy and would send you the results of our deliberations. We have now considered them and these are our thoughts on your proposals.

(1) As to your request that the Maori People treat you sympathetically and assist you with the laws you propose as part of your management, that is fine – you are appealing for compassion from the shining sun. That is good and your leading of the people should be easy-going. If you protect their remaining land you will be blessed. At this time our thoughts are not unrestricted: we are looking to see what you will do.

(2) You said to us when you were setting out the main objective that the strong contention of your Government is that Maori and Pakeha should be united and living under the one law with no differences between them. We looked at this proposal at length. What you say is not something new on your part or that of your colleagues occupying the Government benches. It may be the case that that is how we must come together, by adopting Pakeha ways. It may be right that if we are urged on by the law then we will get there more quickly. But it is our belief that we should only cautiously encourage the growth of Pakeha ways amongst us. It is difficult for this generation of Maori to give an unequivocal ‘yes, let us soon turn ourselves into Pakeha.’ As we see it the laws affecting us and our lands are protecting us in our weakness, and if they are done away with there will be serious consequences for us, who are not yet sophisticated enough to carry those burdens. We also perceive that the benefits we would get from Pakeha ways are small compensations for the comforts we get from our Maori ways. So this large gathering of the Maori People cannot agree with this part of your platform.

(3) As for your saying that we should give much thought to the boundaries of our lands so that the interests of each person or each family are clearly defined, that is good. The Native Land Court has been established for forty-eight years as the machine which works to determine Maori land titles and to bring them in line with Pakeha titles. There have been many faults with that machine and Parliament has made many attempts to fix its broken parts. Now you are saying to us that you will simplify the working of the Native Land Court so as to expedite the determining of our titles. That is good. Our decision on this matter is as follows: if a section of the Maori People sees that it is good to hold their lands collectively then they should be able to go ahead with that consolidation. The Government must not be able to make provisions to block that incorporation. You know that many areas of land cannot be divided up so as to allocate to each person their separate part. It could happen that the value of the land is used up in survey and legal fees. It is good and right that the boundaries of lands are determined, but when people are seeking to establish the correct boundaries there ought to be a prohibition on authorising the gifting or ceding of that land.

(4) As for your statement that you are thinking of abolishing the Maori Land Boards, that is, all the legal provisions which permit a group of people or trustees to administer Maori lands with rights to sell or lease:

Our understanding is that there are two parts to the Board’s task:

First, to manage Maori lands, and

Second, to supervise the disposition of Maori lands.

We are not clear as to whether it is only the actual Board that you will abolish, leaving its work to be done by some civil servants. Therefore we are unclear as to what definite response to make to this proposal of yours. Provided that the tasks and the authority of the Board are retained, then, if they are done by another body then that is not an issue for us. But what we want is for your Government to amend the harsh aspects of the Board Law.

(5) The restrictions upon Maori lands. Your Government should look carefully at these. Consideration should be given to prohibiting the sale of lands in areas where there is now little land remaining. There are places where much land remains, more than those who own the land want or are able to work to provide them with a living. We are not asking that the sale in such places be prohibited. Your Government should not act only on the basis of the cautious desire of each tribe to protect its remaining lands.

A final word. This hui is grateful that you came and spread before us your pearls of wisdom. This gathering of the Maori People is particularly grateful that you said that you will not confiscate Maori lands. Keep your word. We also add this word of guidance for you: do not blind yourself to the weakness of the Maori. Do not neglect the fact that their individual strengths are a basis for the laws. [5] They are a people who are developing and who need careful guidance.

From the Committee.

Te Heuheu Tukino, Chairman.

Tuwharetoa.

THE MEMBERS OF THE COMMITTEE OF THE ASSOCIATION.

Chairman: Te Heuheu Tukino.

Te Arawa: Poni te Whero, Timi Waata, Matuha Enoka.

Matatua: Akuhata Te Kaha, Te Parewa.

Horouta: Haka Tautahi, Pene Heihi, Paratene Ngata, Nehu Kopuka.

Takitimu: Hamahona Katipa, Kurumoa, Paruru, Wi Pere, Mikaera, Pita Te Hau.

Ngatikahungunu: Ihaka Whaanga, Epanaia Whaanga, Paetai Wirihana, Api Tamihana, Te Waaka Toroaiwhiti, Patu Te Rito, Tieki Mitara, Tuehu Pomare, Hemi P Huata.

Tamatea: Mohi Te Atahikoia, Kurupo Tareha, Ratima, Paora Pahi.

Rangokako: Purakau Maika, Wainohu Te Huki,

Te Titaha, Matu Taera, P Te Iriwhare.

Ngapuhi: Te Hau.

Nukutaurua: Taite Te Tomo, Hori Peihi.

Mohaka: Henare Wainohu.

Ngatiapa: Reremoana, Hami Te Muunu.

Taranaki: Ngarangikatitia, Tutange, Te Iwiora, Te Kahupukoro.

Ngatimaniapoto: Pepene Eketone, Whitinui.

Tuwharetoa: Hiraka Te Rangi.

Whanganui: Whatarangi.

Ngatiwaewae / Ngatipikiaka: Hue Te Huri.

Taupo: Paora Rakino.

Te Kaha: Tutere Wi Repa.

Tokaanu: Whiunara.

Hauraki: Paora Tiunga.

Korongata: Ratima Hakopa.

Hauki: Tuta Whatuiapiti.

Hauiti: Timoti, Rawiri Karaha.

A NOTICE

Registrar of Births and Deaths.

Although this law has been passed, no way has been found to implement it until now. Now it has been arranged that the Headteachers of the Government Schools will undertake that work. Under this law the names of children under the age of six months before March 1st are to be entered. Therefore if there are any Maori children who were born before the month of March they should be taken now to be registered. That law is now in force, so we Maori should not disparage it or say that it is of no significance. The sanction attached to this law is that a person who neglects to do this may be fined £2, an amount set by the Registrar General.

THE OPENING OF HOLY TRINITY.

On Sunday, March 9th, Holy Trinity Church was opened by the Archdeacon of the Diocese, Herbert Williams. There were so many people they could not all get into the church. The groups of guests filled the church. The hymns were led by the choir under Paraire Tomoana. The sound of the crowd singing within the walls of Holy Trinity was delightful. The text on which the Archdeacon preached was taken from the Book of the Prophet Haggai, chapter two, verse nine: ‘The glory of this latter house will be greater than that of the former.’ What the Archdeacon had to say about the legacy of our fathers was deeply moving. His address looked back to the first planting of the faith in Gisborne, and the reality of the faith was made visible in the church built by the elders. The story of the building of the church was one matter, the summary of the spiritual side of the Archdeacon’s sermon was another: it was that we should not be content with a beautiful church but with beautiful hearts. Each person is a temple, a temple of God, and that temple is perfected by the indwelling of the Holy Spirit of God. Likewise the church is a House of God and everything that goes on within it should be holy; we must seek to grow and strengthen the activities in it.

The Combined Synod.

On the Monday morning the Synod of the Diocese of Waiapu was held. The Report of the Synod has been printed separately, therefore we only give a mention of it here.

[6]

The Collection Plate.

On the Tuesday the Collection Plate was set down and donations of £3202-6-0 were made. On the Wednesday a further collection was taken and the amount increased to £3234-6-3.

Details of the Collection.

These were the gifts:

Takitimu and Horouta £2259 14 9

Tuhoe 6 0 0

Takapau (Tuhua) 12 2 0

Te Arawa 15 0 0

Ngatiapa (Taranaki) 41 0 0

Waimarama 60 1 9

A F Williams 10 10 0

Niniwa i te Rangi 41 0 0

Kurapo (Moteo) 46 1 0

From the Mormons 14 0 0

Ngatitoroiwaho 9 0 0

Ruri Tuawhitu 25 0 0

Tuwharetoa and Maniapoto 55 0 0

Ngapuhi 11 0 3

Ngatai and Apanui (with a view to the object) 65 11 0

Paritu, Tiwhanui, ‘Kahungunu 260 0 0

From the Mormons of Wairarapa 11 0 0

Ngaruroro

Tamaki Taranaki Te Ua 142 15 0

Waipawa

Upokiwi

Tamaterangi and Hinekerako 102 0 0

Ngaiterangi 3 10 0

Kohupatiki (Manaena) 12 0 0

Ngatiraukawa 25 0 0

Rotorua 7 0 0

Total: £3,234 6 3

Challenge from Korongata £7-0-6; Ngapuhi (challenge) £7.

When the collection is complete it will perhaps be the largest received at any hui. It will cover all the debt on the church as well as the expenses of the marae. Koro Pitau, the anxieties and restless nights you and your sister and children and grandchildren have been experiencing are at an end. You are in a strong position. You have emerged well on the other side of your difficulties. You could die happy now that you have finished your work. But, no, God will bless you and keep you and give you a long life on the face of the earth. Congratulations to all the tribes. Greetings! Greetings to you all who have now returned to your various homes, leaving us behind forlorn and lonely. Let this be an end to the accounts of this wonderful hui.

THE ARCHDEACON’S SPEECH TO THE HUI OF THE CHURCH HELD AT MANUTUKE ON 10TH March, 1913.

My fellow Ministers, Representatives of the Laity, greetings.

The Bishop.

Because he has many problems to deal with in the north of the Diocese the Bishop was not able to come to this Hui, and so he asked me to stand in for him at the opening of our church and as president of this meeting. Although he is absent in body, his thoughts are here, and he is praying to God to bless our Hui and that it will bear much fruit. He it was who said that we should combine the meetings of the Waiapu and Hawkes Bay areas.

Clergy.

Two of our clergy friends have been called to rest in the past year, Nikora Tautau and Paraone Turei. I must speak of the deaths of each of them. Nikora had worked for many years in the Lord’s vineyard – he bore the burden and the heat of the day, and death came unexpectedly when he was returning from his service. But Paraone was a young man who had only just begun his work. He was of no great age when he contracted fever and died. God has his purposes: he gave and he has taken away; blessed be the name of the Lord.

There is another, Rameka Haumia from the Tauranga area, a man devoted to his work, who has entered his rest.

The Church.

Our church, made of brick, has been erected. The carved posts and other things within have been completed, and it has been opened. Let us give thanks to God who graciously strengthened us to do the work. We also thank Te Heuheu and others for the help they gave us in our work of building it. But it has not yet been consecrated, because the debt on it has not yet been paid off. The debt is nearly £1250 (we have not yet received some of the bills). The collection to pay that debt will take place shortly and our hope is that the debt will be paid off enabling our church to be consecrated when the bishop again visits this area.

Hukarere.

The new building for the Hukarere girls has been completed. That also is a stone building as a precaution against fire lest some of our children should die. When Synod was held in Napier [At this point the pagination is confused and all that follows is omitted from the on-line edition of Te Pipiwharauroa 177 provided by New Zealand Electronic Texts Centre, but appears in Papers Past. The text continues on Page 12. – Barry Olsen]

[7]

A SUPPLEMENT TO TE PIPIWHARAUROA, NO. 177.

[This page contains a photograph of Manutuke Tuatahi, i.e. the first Manutuke.]

[8]

[This page contains a photograph of Manutuke Hou, i.e. the new Manutuke Church.]

[9]

[This page contains a photograph of the interior of the first Manutuke Church.]

[10]

[This page contains another photograph of the exterior of Manutuke Hou, i.e. the new Manutuke Church.]

[11]

[This page contains another photograph of the interior of the first Manutuke Church.]

[Papers Past includes another photograph of the Honourable W H Herries laying out the policy of his Government.]

[12] 

[Continued from page 6.] in October the building was opened. But most of the work was made possible by the Pakeha – much more money was given by the Pakeha than was given by the Maori People. That school is not for Pakeha girls but for our own daughters. This is something that shames the Maori People – when we leave it to the Pakeha to erect our buildings. I would ask you to remember the amount still owing on that building.

Money.

Maori people are not poor. No, they have property. But the Maori People’s hearts have turned to the pleasures of the world. They have forgotten the things which will help their children to develop and that will give life to your souls. What I am saying is not a criticism of sheep-raising or farming or whatever on the part of the Maori People. No, it is good to see how industrious you are. But it is not a good thing to see a person putting all their effort only into things that will fill their bellies or make their bodies grow. Let us also remember our spiritual side, that it may grow, that it may live, as well as the body.

The Hui.

There is another matter that is related to that of money, that is the Hui, since it was spoken of as your objective in calling the Hui to collect money for the church, sleeping quarters, telephones and other things. It may be that the hui will bring in so many hundred pounds but hundreds, perhaps thousands will go on the expenses of the hui. Our hui is very large and the expenses will also be very large. It has been said that this will be the last such hui. That is well said. If you want some money for a meeting house or something you should appoint an honest person to look after that money, and each person should give their shillings for that cause to him, and most of the money should not be wasted on food and on entertainment. If it is for some Church purpose that money is being collected, the best thing is to do what Paul advised the people of Corinth to do which was to set apart an amount every Sunday and when it had grown into a large amount to give it to that project.

The Synod.

The Bishop would very much like the Maori clergy to come to Napier to the Synod every year. But that gives rise to a problem, which is this: the Pakeha parishes give money to the Synod to defray the expenses of the minister when he comes to Synod so that he is not burdened with them, but the Maori parishes do not do the same. The Diocese has met the costs incurred for Maori in past years but it cannot continue to do that. The suggestion is that the Maori parishes should do the same as the Pakeha parishes. The money from a parish should correspond to the strength of the parish and the parishes with money should help the poorer parishes. And, whether the parish is nearby or far away, the money provided for that parish should reflect its strength, so that all your ministers can attend the Diocesan Synod.

The Church.

Enough about money! Let us turn our thoughts to the spiritual side of the Church. The reason why the Bishop spoke as he did saying that all the clergy should attend the Synod was his perception of the Church as one Church. Although we speak of the Maori Church let us remember that that is a misleading expression. There is not a Maori Church or a Pakeha Church, the Church is one, just as there is only one body of Christ. His body is not divided into two. God has not regard for the colour of a person’s skin, whether it be white or red or whatever. When a person has been baptised he has become a member of Christ, and we are one body, the whole Church of Christ. And, although the Pakeha section has begun talking about a particular thing let us not mistakenly think that that matter affects only that section; indeed if one part suffers the whole body suffers.

The Bible.

One thing that is being widely discussed by the Pakeha section of the Church is the Bible. The matter under discussion is the Government’s school legislation which will remove the Bible from our children’s schools. We are saying that it is not a good thing to ban talk of God and the learning of his book so that the children of our schools are not conversant with them. There is being arranged a petition from the whole nation to the Government to do away with that bad provision and to open up the schools so that discussion can take place in them of the things that enhance the lives of our children and not just their bodies.

Work for Men.

A society for men has been established by the Church. It is for those men who are committed to the work of the Church. There are two main rules of that group – work and prayer. If a man joins that society he is undertaking to do some task for the Church and also to pray every day that the Church will pursue what is good and will also climb upwards. Most Church members cannot join that society – it is not for a person whose heart is not in the work, [13] but there is no reason why a Maori man cannot join if he agrees to the two rules – work and pray.

Ministers.

One job for a man is that of a minister. Three of the Maori clergy of the Diocese have died. The Bishop has arranged that Pine Tamahori replaces Paraone, and Matenga Keepa replaces Nikora. Wi Paraire has been moved to Te Rau College to replace Pine. However, no replacements have been found for Wi and Matenga. This is one of the problems facing the Church – the lack of young educated and able men to enter the ministry. Many young people of this area went to college in the past, but now there are none from here considering the ministry; they have all branched out into sheep farming and such things. What people want is to get wealth, but it is a far better thing to help others on the path of righteousness. And the work of ministry is one of doing good for people.

The Congregation.

One thing that makes a minister dispirited is the indifference of people to worship. It is not just by attendance at church that God is served and glorified. No, worship requires the involvement of heart and soul. If a person’s heart is really intent on worship he will not like to remain silent during worship but will want to have the books so that he can worship with heart and mind. In such a way God is glorified.

The Choir.

Part of our worship is singing hymns. Maori people have shown an inclination to have choirs to sing hymns at morning and evening prayers. Let us be careful lest we mistakenly think that hymn singing is only for the choir; no, it is for the whole congregation. However don’t select a hymn tune that all cannot sing, lest most people stand there dumb. A word also for the choir. Do not think that your work is just to sing the hymns and that is all. My friends, gentlemen and ladies, a hymn is useless when it comes to saving people. If you think that your only part is to sing hymns then it is a waste of time standing in church. I have seen some choirs that sang the hymns beautifully but they were not involved with what the hymns were about, they were not involved with the word of the faith. My friends, do not your spirits lead you to believe and to pray to God? If a person does not believe in God, if they do not pray to him, then it is not good for them to join the choir, for it is part of the Church of God.

Heartfelt Prayer.

One thing that will foster a heart that appreciates worship is a person’s private prayer to God in the morning and evening. There is a small book available to help people with private prayer. But the good thing is that we remember God and that he is our Father; then we will want to talk to him, to use our own words of praise, to tell him our problems, the things we don’t want to reveal to others.

Sharing the Gospel.

But things are not right with a person’s heart if they are only concerned with themselves. Let us remember Christ’s command to preach the Gospel to the whole world so that all might believe in him. It was because people obeyed that command that the Gospel came to this country. We have been given it and we are to give it to others. You heard the speech of the Bishop of Melanesia on Thursday. We have seen him. Let us commit ourselves to being his backbone, his support; let us pray that God will strengthen him and his fellow workers; and let our prayers support the cause and give to help the work; and perhaps we will find someone to go and work with him. The Bishop said that one part of the work in the Islands was preaching the Gospel, but there were other jobs that needed doing to strengthen the impact of the preaching of the Gospel. Not everyone is an Apostle like Paul – some must provide food, some must sail the steamship that sails between the islands, and some do other things.

Conclusion.

We have gathered to think about the Church’s problems; may God guide us and our discussions bear fruit to the glory of his holy Name. Amen.

[14] ?[15]

NEWS FROM ABROAD.

On 27th March we heard of a disaster which came upon the people of a place in America called Ohio. It came about perhaps because of the shattering of the reservoirs, those water sources that have been dammed up to provide water for the town. When they shattered a huge amount of water engulfed the towns. When the reservoir at Hamilton gave way a thousand people were lost in the water. Seven thousand are without homes. This came about when the rivers were full to the brim and the water broke through in that one place. The bridges were smashed down, the houses submerged in water, and the people died. It is thought that 2,000 people perished in the water. Three-storey houses were engulfed in the water. A school with 4,000 pupils was covered and it is thought that all 4,000 children died. This is a terrible tragedy. Two thousand people are homeless.

[16]

THE CHURCH BUILDINGS AT MANUTUKE.

First building. The first church was erected in 1843. This was a raupo building and was built at Kaupapa. It had no floor. This building was blown down in a gale.

The first at Manutuke. In 1849 the work of preparing timber for this church began. The hapu who hauled in the trees were:

1 Ngatikaipoho.

2 Ngaitawhiri.

3 Ngateaweawe.

4 Ngatipakirehe.

5 Te Itanga-a-Mahaki.

The carpenter who oversaw the building was Aperahama Matawhaiti, the ancestor of Heni Materoa. Paratene Turangi, another ancestor of Heni Materoa, and others, carved the timbers. Nearly 60 posts were carved. Three posts supported the ridgepole. All the logs were hauled in by people. The work began in 1849. In 1850 the hapu of Ngatikahungunu from Te Wairoa arrived bringing food for the workers. When the frame was raised it stood for a few years unfinished. It was some years afterwards that it was fully completed. In 1865 it was consecrated by the first Bishop of Waiapu, Bishop William Williams, the father of Bishop Williams. The tribes that attended the consecration were Ngatikungunu and Ngatiporou. The money collected was £300. This money was presented by the elders for the work of the Church in the Diocese. This great work was completed by the elders who were impelled by their faith to do the work. It is wonderful that no money was used because they did all the work themselves.

The second at Manutuke. In 1888 the second Manutuke was built. The first Manutuke was rotting and falling down. However the carved upright slabs were used in the second Manutuke. This was the building that was burned down. It had been consecrated in 1889 by Bishop Stuart, the Bishop of Waiapu at that time. The money collected at this consecration, £200, was given for the work of the Diocese.

The third at Manutuke. Everything is new in this building. Nothing remained of the old building, except for the bell. The building was the work of the Pakeha but the wall slabs were carved by Maori. The carvers were Te Ngaru (Te Arawa), Te Tuhi (Tuhoe) and Te Ipu (also of Te Arawa). It is a very beautiful building and one that will stand for a long time as the foundations and the walls are all of bricks [kohatu – stone].

THE BIBLE TO BE STUDIED BY CHILDREN.

What makes a person’s life worthwhile is if the thoughts of their heart, the words of their mouth, and all that they undertake, conform to God’s will. So it is right that a child should learn early what God requires a person to do, and the way in which those things can be done. This learning is not something that just grows in a person’s heart. God sent his Son to reveal to people the pattern of how one serves God and also other people rightly when they are living in this world, and to give a hope of life beyond death where there is no sorrow or suffering and nothing hurtful can draw near.

We in New Zealand have a great treasure in that schools for children have been built in every area, and no child can miss out on education. But one thing is missing in these schools. In 1877, Parliament laid down a law that schools should be erected in every inhabited place. The things that law provided for were only the things of the body; learning about things on the spiritual side was rejected. The children were to be instructed to hold on to good practices, not to be mischievous, and not to do wrong to their fellows, but the law forbade the pupils being taught during school hours anything to do with the source of learning about the greatest example of good behaviour, about the things a person should believe if they are to do God’s work, that is, the Holy Scriptures.

For thirty-six years children have not been able to learn about the Bible in schools – and most people in New Zealand think that this is not right. The General Synod of the Church of England, and the Conferences of the Presbyterians and Wesleyans, have asked Parliament to hold a vote on this matter at the time of the General Election, asking each elector to approve or disapprove of children reading the Bible in schools, and to arrange a time during school hours when the minister or some other teacher from each Church may go into the school to teach the children of the people of their own Church.

The Rev. Canon Garland is at present going around all parts of New Zealand stirring up people to give thought to this matter. All Christians will be praying for God’s blessing on this work, that his will may be done.

This matter affects both Pakeha and Maori. Let us make every effort to get good legislation for our school children.

W L W.

[17]

THE ORIGINS OF THE MORMON BIBLE.

There was a man in America called Solomon Spaulding. It is said that he was a minister of the Presbyterian Church. When he became ill he was not able to work and sought some way to occupy himself. He made up a story, the kind of thing that in English is called a ‘novel’. He named his book, ‘Manuscript, Found’, the story being that the book was found when the earth was being dug over. The story concerned some members of the Twelve Tribes of Israel (who had been carried off by force by the King of Assyria), and afterwards crossed to America and settled there. He sent this book to the printers to be printed but most of them did not accept it. It was to be sold as light, pleasant reading and the proceeds were to provide him with a living. The book had not been printed when he had a relapse and died in 1816.

The book lay in the print shop. Later a man called Sidney Rigdon came into that print shop. When he discovered Solomon Spaulding’s book he re-wrote it, taking out some parts and adding some chapters from our Bible. He took the book.

Joseph Smith was born in 1805. When he grew up it is said he became a wandering man without a fixed occupation. He said of himself that he was a clairvoyant and that he knew how to find treasures hidden in the earth. He had a wife, just like himself. They made a practice of sleeping during the day, then getting up at night, going to places he indicated, and digging there in search of buried treasure. When Sidney Rigdon met him he befriended him and showed him Solomon Spaulding’s book. After they had been together for a long time the discovered a way of making names for themselves.

In 1826 Joseph Smith began to talk about six gold tablets [?paharahara] lying in a stone box which an angel had revealed to him. He did not know how to open it so it remained unopened. Later, in 1827, he said that the angel had given him that stone box and had said that within the box were some golden tablets on which were stories of the ancient people who settled that land, America; there were also two clear stones, like glass, mounted on silver. Those stone were called Urim and Thummim and were to enable the eyes to read the inscriptions on the tablets. The language of those writings, according to Joseph Smith, was an ancient language of Egypt, but although he did not know that language, when looked at through the clear stones the writings changed into English. From this one sees the abundance of his lies.

Two men are said to have written down the stories told them by Joseph Smith; the first was Martin Harris, and afterwards, Oliver Cowdery. The corner of his house was screened off with a blanket; he sat on one side with his tablets and dictated the stories to the scribe sitting on the other.

When the writing was completed it was sent to be printed; it was printed in 1830. Martin Harris gave the money for the printing. Then it was discovered that those stories were the stories in Solomon Spaulding’s book.

The stone box and the clear stones were never seen by anyone. At the beginning of the printed book are the declarations of some eleven people averring that they had seen with their eyes the gold tablets spoken of by Joseph Smith as the source of the Book of Mormon. However, subsequently some of them were said by disciples of Joseph Smith to have been deceitful, dishonest, liars, and wicked, and Joseph Smith threw them out of the Mormon Church, to be beaten by the devil. Some sought afterwards to see the gold tablets and that fellow said that they had been snatched away by the angel and so were lost. It was an effort on his part to hide his deceptions.

[18]

AN ACCIDENT ON MOUNT RUAPEHU.

On 27th March news arrived of a young man having got lost on Mount Ruapehu and having died there. Before this tragedy occurred, Ruapehu and its many peaks could be clearly seen; the mountain was flying its flag. But on the Monday just before this accident the whole mountain was covered with snow. It was as if a huge white calico sheet had been spread over it. It was right that it was calico; it was the calico winding-sheet of Napier Bingham. This young man was twenty-one years old and had recently passed his final exams to become a Chemist (a person who mixes medicines). Many people get lost on Ruapehu but there has been nothing comparable with what happened to Napier Bingham. There were many in the party that climbed. Some were from Auckland and some were from Ohakune at the foot of Ruapehu. They began their ascent on the Sunday after Good Friday. When they began their climb the mist came down. They thought that when the sun became stronger it would clear.

But the fog became thicker. By the middle of their climb it was very thick. This was the start of the trouble. They began to go around in circles. No-one amongst them knew that place and so that could get no idea as to where they were. They had no food. This was the main problem. At night they lit a large fire for themselves. They did not get much sleep. On the Monday they split up. Some of them were keen to climb to the top of Mount Ruapehu and see from there the lie of the land and so know the way they should go. Some climbed on, leaving behind a woman called [Mademoiselle] Coche and Napier Bingham. Their sustenance at this time was a piece of pudding and a small bottle of whisky. They shared them. a little being given to each. Some of them gave Bingham six matches saying that in an emergency he should light a fire. When they had gone Bingham and his female friend stayed together. This was the point at which the two of them disappeared; the others arrived home. Of the two of them, only the lady escaped.

The whole story of Bingham was told by his friend, Mademoiselle Coche. Mademoiselle Coche said that the first problem they had was that they were unable to light a fire with the six matches left by their friends. Then the two of them set out and they followed a river. Subsequently she learned that it was Manganuiateo, a treacherous river with steep banks, rocks, and all kinds of other hazards. Here Bingham died. When they arrived at a steep part of the river Bingham tried to jump across to the other side but did not manage it. It happened that below the place where he jumped there was a rock sticking out. When he fell he struck his head on the sharp point of that rock and was killed. When he emerged in the pool below that steep place he was dead. Then he disappeared in that dark water. Mademoiselle Coche wandered in the bush and crossed over that place. When she emerged she was exhausted; her feet and hands were badly damaged. Following Mademoiselle Coche’s instructions a search party looked for Bingham. When they reached the place they found his hat and his staff. By going along and probing, eventually they found his body in the dark water. With great difficulty his body was brought to Ohakune by the men who went to look for him. The death of this man was very sad.

[19] CALENDAR : APRIL 1913

Day 7 ● 5h 18m a.m. Day 21 o 9h 5m a.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S Second Sunday after Easter

Numbers 20.1-14 Numbers 20.14-end

Luke 8.1-26 2 Corinthians 10

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Third Sunday after Easter.

Numbers 22 Numbers 23

Luke 11.1-29 Galatians 4.1-21

14 M

15 T

16 W

17 Th

18 F Fast

19 S

20 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

Luke 15.1-11 Ephesians 4.1-25

21 M

22 T

23 W

24 Th

25 F Mark, Evangelist. Fast

Isaiah 62.1-6 Ezekiel 1.1-15

Luke 18.31 – 19.11 Philippians 1

26 S

27 S Fifth Sunday after Easter Litany Sunday

Deuteronomy 6 Deuteronomy 9

Luke 19.1-28 Philippians 4

28 M Litany Day Fast

29 T Litany Day Fast

30 W Litany Day Fast

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

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

A NOTICE

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

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

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