Te Pipiwharauroa 179

Te Pipiwharauroa 179

No. 179

1/6/13

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 179, Gisborne, June, 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.)

AN IDEA.

I had the idea at this time of sending my greetings to you, my helpers and my supporters. Greetings, in the mercies of our Heavenly Father. This came to me in the middle of this year when your pet was flying singing to your marae, and the great thing in my heart was gratitude to you for your encouragement from the beginning of this year until now. At the beginning of the year I was standing naked and did not know who would provide me with clothes after the departure of the one who clothed me and fed me with the supplejack seeds you sent in the past years. Now I am fine and look well.

Greetings to those who have provided food for me. Many people have shown their love for me this year and that is the reason for these words of gratitude – thanks to my helpers who have shown their love for me. There are those who have not remembered me, and this is a reminder to them not to forget me. There are some who want me to stop flying to them, but I say to them, ‘My friends, who think in this way you are bringing me down to earth.’ Remember your pet. Although I have faults and do not carry stories that please you or entertain you, nevertheless, put these aside and keep on remembering your pet. I also salute those who continue to remember me despite these things I’ve said above. The most important thing your pet wants at all times is to bring tasty food to you, and that my words are truthful, and that I bring good accounts of the news, and if I do this you will support me more and more. I am trying out things, and looking for ways of writing and ways of doing things that will fulfil your hopes and expectations of your pet. Do not turn away from me. It is not as if I am about to take to my bed, or have used up all my energy and will perhaps not be seen again, or will not have any descendants after me, that you should turn your thoughts from me. My work is difficult and involves flying to these districts and carrying a very heavy load. You, and those who clothe me here and who arrange my loads, give me the strength to do my work and to carry my loads. It is no good if only a few people support me while most give no thought to my continual flying to them. It is only you who look at my articles who think about me. I am very aware that you are happy with my articles. Don’t mistakenly think that I speak in anger; no, I am just explaining things. It is good that you know about my problems, the serious burdens which affect even my strong parts, if indeed I have strong parts. When you see now my weaknesses then you will turn to strengthen what is weak, to ease my burdens, and to further build up those areas in which I am strong. You must not mistakenly think, if at some time I carry little or unpalatable food in your estimation, [2] that I am lazy or listless. I am not like that. I am still keen to work but I work under difficulties and amid the many problems which afflict your pet. As my closing words to you, I urge you to send me items about your areas. That would perhaps ease one part of my work; and when you send items do not send those that are not of general interest. The difficult thing is finding articles that touch everyone and are of interest to all. My wish is that all parts send food for me to carry and that will ensure that you await hopefully my every arrival. If the fruits in the loads I bring you are not sweet then they will not be palatable to you. It is you who give me strength for my work, it is you who set me right, that is, it is your strong support that gives me strength, and if you are weak then your pet is weak. So then, let us assemble afresh an image for ourselves: I await your strength to strengthen me, and I will devote all my strength to fulfilling all you require of me. Greetings to you all in the mercies of the Creator. Enough! From your pet,

Te Pipi.

Te Rau,

19th June, 1913.

MR J T THORNTON.

‘Te Tatana’

We have received news that Mr Thornton, Principal of Te Aute, is ill and that his doctors think that he has not long to live. His illness is in the blood and he has become increasingly weak. We are greatly distressed by this and I know that all parts of the country will be distressed and sad when they hear this bad news. Mr Thornton retired from teaching at Te Aute last year and a new Principal has taken his position. When he left Te Aute he moved to Havelock near Hastings to live and it is there that he is lying ill now. The man he wanted to see was Mr Chatterton, the Principal of Te Rau College. He said that Mr Chatterton was the right man to hear his last thoughts. During the last days of May his telegram arrived; his daughter had sent it asking Mr Chatterton to go to him. Mr Chatterton was unable to go at that time because the Bishop of Auckland had asked him to go and help with some work he wanted done in that diocese. However when Mr Chatterton’s work was completed in Auckland he immediately took the train from Auckland to Napier. When Mr Chatterton arrived in Napier he went to see him. Mr Thornton’s words to Mr Chatterton were distressing and pitiful. What really distressed him as he shared his thoughts with Mr Chatterton was the premature end to his teaching at Te Aute. When his work ended he sat there with nothing to do, and he is a man who knew nothing about this thing, doing nothing, being lazy. But perhaps he will find the remedy for that situation although he fears he has become very old. But being separated from his work is causing him much distress. The greater part of his life has been spent at Te Aute. How many years he has lived there, and it is heart-breaking to be separated from the place which was his home and from the work that his heart had reserved for him, a work he loved. These thoughts kept continually returning to him, and at all times they returned to afflict him. When he had finished saying these things, he told Mr Chatterton that he knew that the time was drawing hear when he would depart from this world. That was a very good thing in his eyes; he had no fear at all of going. Better to go soon than to stay in this world doing nothing and being unfruitful. He has fought his fight, he has done the work assigned to him, therefore he rejoiced that his body was moving on and that the time was drawing near when he would depart into the hands of the Creator. This being said, he began to question Mr Chatterton about his former pupils, those at Te Rau College and others. He does not forget his boys. They all occupy a large part of his thoughts. Because they occupy such a large place in his thoughts, the important message he gave Mr Chatterton for him to pass on to his pupils was the saying of John in his Third Epistle General, verse three: ‘I have no greater joy than this, to have seen that some of my children are walking in the truth and are fulfilling the law given to them by the Father.’ His last word [3] before Mr Chatterton left concerned the Maori People: the Maori are a people who will never be absent from his heart and it is full of sadness because he will soon be parted from them. He devoted all his strength to seeking to grow the Maori People into a noble people. Here he said to Mr Chatterton: ‘Go to the People and tell them that they are always in my thoughts, and death will soon part me from them.’ One of the things that he deeply regretted was his failure to learn the Maori language. However, he said, the opportunity was not there because of the burden of work and the amount of it. That is the reason. There was no free time to set about learning the Maori language. When he had finished speaking, Mr Chatterton asked if he would like him to sing to him. He said that that would give him great joy of heart. Mr Chatterton went to the piano and sang for him three hymns, (1) Au e Ihu, tirohia [Jesu, lover of my soul], (2) E te reme a te Atua tenei au te haere atu nei [O Lamb of God, I come], (3) Kia tata mai hei au koe noho ai [Abide with me]. He wanted Mr Chatterton to go on singing to him for ever, but that was not possible because the time had come for Mr Chatterton to go. After the singing he called Mr Chatterton to his side. Once there he put his arm around Mr Chatterton’s neck and they embraced and saluted each other. After the embrace, Mr Chatterton left. Sir, lie at rest and leave us, as a memory of you, the following prayer:

‘O Lord God our Father, you are present in all places, no distance can separate you from us; we know that those who are parted from each other are still close to you. And so we pray that you will protect our beloved friends who are separated from us now, enable them and us together to draw close to you so that we may be close to each other, bound together by the hidden [he sic - hei necklace] of your love, and participating together in your Spirit, in the company of your saints. It is in your will whether we see each other later on this earth, but may we indeed gather at the resurrection of the just and enter together the house of many dwelling-places that has been prepared by you for those who truly love you; through Jesus Christ our Lord. Amen.

♣♣♣♣♣

Japan has the largest battleship at present. It displaces 27,500 tons, its horsepower is 80,000, and it can travel at 28 miles an hour. It has eight more large guns than the HMS New Zealand. It has 74 guns and some small ones.

AN EXAMPLE OF BRAVERY – A REMARKABLE STORY.

This story is about a man called John [?Eke}. He is an inspector on the main railway line between London and Birmingham. The train is the famous Manchester Express. John [?Eke’s] main task is to inspect this train before every journey to ascertain that everything is alright with all its parts lest some part develops a fault ant there is a problem on the way. The distance between Birmingham and London is perhaps a little over 100 miles. In the case of the Manchester Express it does not stop at a single station; rather it keeps steadily on course from London to Birmingham. One day John [?Eke] ws going about his work while the train was stationary and ready to go. At 2 o’clock in the afternoon the train would leave from the place known as King’s Cross. It would arrive in Birmingham at 4 o’clock after a two hour journey. While John [?Eke] was doing his work he noticed that something was amiss under one of the carriages. In his great concern to do his job well and to ensure that nothing bad happened to the train he did not think about the train’s departure time. He felt the train moving but did not realise that the train was actually beginning its journey; he knew that the train always did this before it set out. While he was working under the train his feet were resting on some steel girders under the train and his hands held the brake. When he looked he saw rather that the train had left the station and had picked up speed. Then he knew that the train had left. He was not able to drop down because it was dark. We have to appreciate that the train was going at 53 miles an hour; second, that it would not stop for 100 miles; and third, that it was kicking up gravel and dust. These were the things John [?Eke] had to contend with. One sees from this his bravery, his strength and his clarity of thought. He knew that his life depended on his holding on to the brake and on his legs resting on the steel girders under the carriage. However, although his mind was clear, he thought that because the train was going at nearly 70 miles per hour he was using up his strength and he felt that his knees were getting weak, and that he might suddenly drop. But his spirit sustained him [4] and he told himself to be strong. He knew that the worst time would be when they drew near to Birmingham. There the train would speed up and travel at 77 miles an hour. At that speed he would suffer from the dust and the stones. He became gloomy as he thought of these things. But he told himself to be strong, to be stout-hearted, and indeed, his spirit sustained him and he arrived safely at Birmingham because of his courage. One thinks of a sleeping man who thinks that he is falling from a perpendicular, high cliff. While that man is falling he is awaiting the moment when his body will be crushed on landing at the bottom, but as he nears the bottom of the cliff he wakes up and is surprised to find himself still lying in his bed – his fall was a dream. John [?Eke] says that that was what it was like when the train arrived at Birmingham. It was as if he was dreaming when he was clinging underneath the train; it was as if he was asleep as he clung to the travelling train and that he woke up safe at Birmingham. When King George heard the story he summoned John [?Eke] to come and see him. When John arrived the King shook his hand and congratulated him on his bravery. He told the King the whole story of his clinging beneath the carriage on its journey. John [?Eke] continues to work at his job and is highly respected by the people of his town.

TAKING RESPONSIBILITY FOR ONE’S LIFE.

To the Editor of Te Pipiwharauroa.

Please publish this article containing my thoughts about the Maori People. I have thought that, in the case of the Maori People now, it is right that they should take responsibility for themselves, whatever the Pakeha says, when most of the elders have passed on and we are the new group; and if we don’t do anything we will not be renewed even though we retain ornamentations among the tribes, though such things will soon pass away. As far as the Maori of today is concerned there is no reason why they should suffer the problems that afflict them and which impoverish a person. It is not a question of who inflicts the wrong; it is his fault only that he holds on to it and that he has been afflicted. It is not an inconsiderable thing when a person achieves what is right but it can be done by work and by searching, though no-one can read everything.

A major problem for Maori is that they have been given a bad name, and it is right that we, the new group, give thought to how to remedy this and that we come up with some ideas for the people to consider. We continually hear the Pakeha criticizing us for our weakness and our ignorance, as when Maori are working with some Pakeha or are working with another Pakeha.

What about the case where the Maori has more education than those Pakeha, and because the superiority of the learning of that Maori shines out? And because he does satisfactorily the work the boss sets him to do, eventually the boss sees that that Maori is a good man and makes him the boss over all that Pakeha’s workers. That Maori has got what he deserved by his work and it also encourages him. Let us also look at some jobs where the workers are only Maori and the boss is Pakeha. What happens then? Because Maori have a bad name, although it is others who have done wrong, all are ‘tarred with the same brush’. Because they are easy-going, and thoughtless, and compliant to the Pakeha as well as because of the Pakeha’s language, the Maori just agree and do not argue for what they think is right.

There is only one way for a person and that is the way of fairness; and if anyone argues with you keep on seeking what is right for you and don’t listen to anyone else.

For this reason I hold that Maori and Pakeha should be separate in all matters. It is right for Maori today to take responsibility for themselves. What has the Pakeha for us? What the Pakeha wants is the land of the Maori. When the part of the canoe that emerges is the prow be firm not soft, find a handhold and haul the canoe. A good name is a great treasure and by this also we will shine in our work; the district where we shine is the place where we will be gathered.

A Farmer.

26th May, 1913

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On Monday, 28th April, a man, a lawyer, reached the age of 102.

[5]

THE CHINESE.

One of the most remarkable things these days is the rebirth of China, its awakening from its long sleep of the past thousand years. During that long time it was like standing water without a spring, or without a way for the water to get out. We know that water like that is no good at all: in the absence of a flowing spring to refresh it, or in the absence of a way for the water to escape, the filth and the contamination stay in it. Such water can appear to be continually getting worse and worse. This was what China was like during the past thousand years. They were a people who kept their thoughts to themselves in the belief that they were the greatest power in the world and that there were no other great powers on the face of the earth. This idea governed all their thinking: the important thing for them was to despise all other powers; therefore during the thousand years it looked inwards upon itself and did not look outside or anywhere. It did not share ideas with outside powers; they were like the pool with no spring within it and no way of the water flowing out. Its ideas did not reach the outside and there was no way for the thoughts of other peoples to get inside. This was what China was like during the innumerable years gone by: they thought that they were advancing, but no, they were rather descending into stagnation. Perhaps the thing that sustained this nation was their deep-seated industriousness. Now at last this power has been born anew, it has been shaken out of its long sleep. At last it has raised its head and is directing its gaze outwards. At last there is a way open for it to share its ideas with the world outside, and at last it is welcoming ideas from outside. China has now seen that its well-being depends on sharing ideas, and it is abandoning some of the things that have bound it over the past thousand years and have prevented its development and have scuppered its activities and all aspects of its life. At last China is rising up in the way envisaged by our Maori proverb, ‘The old net is heaped up; the new net goes fishing.’ They have left behind the old net and have laid hold of a new net now. China has seen the light and tomorrow it will stand up as one of the awesome powers of the earth. During the thousand years we have already mentioned China was a dictatorship, the people had no voice. This situation was satisfactory while the people were ignorant but when the light entered it was not good. Secondly, that situation was satisfactory when their ancestors’ ideas were fixed in their hearts, when they held to the traditional Chinese ways. However in a time when education was available to strengthen people it was no longer appropriate for a single man to rule this great land, this extraordinary people. The main problem China has is ignorance. They lived in ignorance over these thousands of years. Now the light has shone in China and they now have the same kinds of government as other nations, those nations that have parliaments. They have seen that it is better that the people govern themselves, and they have brought an end to the practice of one man government, that is, government by a king, and they have settled for government by Parliament. Not long after their awakening from sleep they set up their new Parliament. It is a remarkable happening and all the wise people of the world are amazed at it. The Lower House has 596 members. The legislative assembly has 274 members. From within these groups, 500 members of the Lower House and 177 members of the Upper House gather together to elect one of their number to be their President. The building in which they meet is patterned on the meeting place of Parliament in Washington, America. News is that there is no more beautiful building than the Chinese Parliament. The members of Parliament are from all parts of China. The Parliament meets in Peking, the largest city in China. The day of the opening of Parliament was a great day of celebration.

A SUICIDE.

On April 1st an elderly Pakeha called Parks killed himself. He was the keeper of the J Evans Store here at Waiharera. At 9 o’clock he went missing. A search was made during the night but he was not found. During a second day of searching he was found. [6] Many people looked for him but when he was found it was too late. The policeman looked to see where he had been wounded and he had been shot in the heart area. Everyone was scared and could not sleep that night. He was buried on the third day. He had shot himself. This Pakeha was a heavy drinker. His Pakeha name was W Parks. My Pakeha friend and I made the coffin and I buried him. This was a terrible thing for this Pakeha to do, this suicide. Therefore, friends, be warned by this example to drink little. Hold to the faith to sustain you lest you do the same.

Henare Ngapuhi Renata.

Waiharera,

3rd April, 1913.

A DISTRESSING STORY.

A woman and her daughter occupied themselves in travelling to distant lands. Their purpose was simply to see other lands. The woman and her daughter were English. When they left England they stayed in the Turkish town of Constantinople. While they were there they heard that the Paris Exhibition was soon to take place. Paris is the capital city of France, and so the exhibition was not far away. As they had spent a long time in the country and the time was near when they were to return to England, they thought it would be a good idea to go by way of France and to see that exhibition. So they left and arrived in Parish. When they arrived the vehicle came to take them to their hotel where they were to stay. Their luggage included two steel trunks. One was a large trunk containing clothes, which the woman always carried on all her journeys. The driver loaded those things into the vehicle and the two of them got in. The large clothes trunk was placed by the driver on top of the steel trunks, in the middle. However, while they were going along the driver thought that it would be better to put that trunk under his feet lest it fall, so he took it and placed it between his feet. Before long they arrived at the place where they were to stay. After they arrived they signed their names in the register book of names of those staying in that hotel. When they had signed their names they requested that their rooms be close together. The manager of the hotel said that that would not be possible because no adjacent rooms were free. And so the mother was escorted to a room on the third floor and the daughter to one on the fourth floor immediately above her mother. Before they went the child said to her mother that she would come down later. The child went and on arriving at her room went to sleep exhausted and weary. Perhaps three hours later at twelve o’clock at night the girl went down to see her mother and to wish her well before going to sleep. She went into the room thinking that it was her mother’s room; it was on the third floor and was number 49. However, when she went in she saw that it was a completely different room and as she looked around she saw no-one. She thought that perhaps she had made a mistake and called one of the servants. As it happened the servant knew the terrible thing that had happened to the mother of this woman, but when she entered the room she appeared to be surprised as if she did not know. The woman’s mother shortly after they had parted had fallen ill with bubonic plague which she had contracted in Constantinople. When the woman began to feel ill, despite her weakness she was able to reach the electric bell in her room. Before long one of the servants arrived. When the servant arrived and saw the state of the woman she went quickly to the hotel manager. By the time the hotel manager came, the state of the woman had deteriorated. He telephoned a doctor to come. Two Government doctors came. By the time they arrived the woman had died. On investigation they saw that the illness was bubonic plague. When they saw that it was bubonic plague they said to the hotel manager not to mention this tragedy to anyone but to cover it up completely. Their reason was that if it were known that that illness had arrived there, people would panic and the Exhibition would suffer. The police and the government officials agreed to say that no such woman had arrived at that hotel. After she died her body was taken and buried. When the servant came the woman’s daughter asked to be shown her mother’s room; she thought another room must be the right one. The servant said to her, ‘I only know you. I don’t know of a woman coming with you.’ [7] The woman was distressed and sent the servant to fetch to hotel manager. When that Pakeha arrived he said to the woman that she must be deluded. Not a single friend came with her – only her. There was a woman there but it was a different woman. Then the woman said that she knew very well that she had come with her mother, and the porter who had brought their trunks knew that as be had carried their things. The man was summoned and arrived. When he was questioned he said that he only knew that woman and she had no companion. At this point the woman’s heart began to throb; she knew that something dreadful had happened to her mother. One person remained, the driver who brought her and her mother to that hotel. The river was fetched and arrived. When he was asked he said that he only recognised the woman and she had no companions. Then the woman asked the driver if he did not remember reaching for her mother’s bag and placing it below his feet. The driver answered, no. At this point the woman fainted from the physical shock. As we have said, the woman’s mother had died, had been taken away, and buried. Because of the special nature of her sickness and death the police conspired with some government officials that the matter should not be made public. The register book with the names was burned to obliterate the women’s signatures, and the driver, the servant and the porter were all paid not to speak of the thing. The woman’s daughter returned sadly alone to England. A year and a half later the servant revealed to the woman the truth and told her about her mother’s death, in case you should think that like the servant I have made up the story I have told you. At last the woman knew about the circumstances of her mother’s disappearance. One cannot tell the extent of the distress she felt and her grief at this terrible thing that happened to her and to her mother.

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The tramway is now functioning in Gisborne. It is a wonderful thing and is run on electricity. Unlike the tramways in Auckland and Wellington it has no wires. Each carriage has its own engine. In those engines are the parts that make electricity. There is nothing like it in this part of the work – certainly not in Sydney.

A GENEALOGY.

To the Editor of Te Pipiwharauroa.

My friend, greetings. May the Heavenly Father bless and strengthen you. Please give the following words to our Bird to carry. They are my explanation of matters to do with the Matatua canoe except for the hauling songs used on that canoe. I belong to Ngapuhi; that canoe, Matatua, is my canoe; and the hull of that canoe was left in the Takou River. This Takou is between the Bay of Islands and Whangaroa, and the place where it lay was called Matatua. That is what it is known as to this day. Matatua’s anchor lies at the estuary of Takou; it is called Kohakoha. That has remained its name right up to the present. Nearby on the shore is the northern headland which is called Tapiurau. The chiefs whose canoe this was were Puhimoanariki and Puhitaniwharau. So the Ngapuhi tribe gets its name from Puhimoanariki. It is a fabrication on the part of some mistaken people that a Puhi-o-Ngapuhi came from the Arawa canoe. Hey! That false statement about Ngapuhi should be withdrawn. Matatua landed at Hokianga before it arrived at Takou. Puhitaniwharau wanted to stay at Hokianga but Puhimoanariki did not agree. They sailed on and arrived at Takou. Puhitaniwharau still wanted to go to Hokianga and eventually he went there. He took with him the bailer from Matatua but it did not reach Hokianga; it was left in the country between the Bay of Islands and Hokianga. That place is known as the Bailer of Matatua. That remains its name to this day. The true origin of this name, Matatua, lies in the blade of the first adze [matatoki tuatahi] to strike at the tree when it was still standing. Although I speak of an adze, I am referring to whatever was used to fell the tree. Many other Ngapuhi canoes originated from those canoes and their chiefs. This name Hokianga refers to the return [Hokinga] to Hawaiki and the retun back. [8] The tribes of Tauranga, Motiti Island, Whakatane and other districts there support Ngapuhi’s story and say that Matatua is the Ngapuhi canoe. But that tribe are wrong in one part of their account when they say that Puhimoanariki stole Matatua. Why would Puhimoanariki steal his own canoe? Puhimoanariki went about asserting his claim to the land; so he placed the steering paddle of Matatua to the north of Whangaroa, hence the name Kahoe, though its real name is [Ko te hoe kaha o te urunga o Matatua – The Strong Steering Paddle of Matatua]. There is a proverbial saying about the waves at the mouth of Takou. The elders speak of how

Ka tangi to hoe a Matatua.

The paddle of Matatua weeps.

This was an important matter which everyone knew about in those days, but the Ngapuhi have forgotten about promoting this and are pre-occupied with the visitors from afar who have come to them.

First visitor – In 1814 Christ was brought It was a very important matter and something that we bear on our shoulders to this day.

Second visitor. In 1840 Queen Victoria came to Waitangi. Another important matter, a burden we carry to this day.

The descendants of Puhimoanariki are a sacred people. The north side of Takou is the sacred one. There are four windows swinging open and hosts of people have died within this sacred bond. These windows are called:

1. Piakoa.

2. Te Kahika.

3. Te Tahuhu.

4. Ruareimokaroa.

Puhitaniwharau was a son of Puhimoanariki. Many stories remain to be told but let us understand that Te Rarawa belong to Ngapuhi, Te Aupouri belong to Ngapuhi, and Ngatiwhatua belong to Ngapuhi. A final word: my hand still holds on to the steering paddle of Matatua.

Teri Te Heihei.

Purerua, Bay of Islands.

A BAD ACCIDENT.

Friend, greetings to you who directs our bird, who sends our treasure to the various marae of our two islands, Aotearoa and Te Waipounamu.

This is one of the great treasures brought into being by the elders who have passed it on to us, their children, as a blessing to us.

The reason why I am writing is that our hearts have been deeply moved at the death of a young chief, Hemi Mete of Nuhaka, who belonged to the Ngatikahungunu tribe. All the family of this young man are very well known. He came here because of his wife’s family. His wife is a sister of Doctor Wi Repa. After they had been married for two years they came here to Te Kaha in the Bay of Plenty to farm his wife’s lands. He set about felling the bush in order to make fences and to build a home, and he completed a weatherboard house. His first idea was to keep cows. When he had cleared several acres he was going to farm sheep. He worked hard on his land for three years; he had no assistance with this. Then he had this dreadful accident.

On 21st of this month, April, on the Monday he went with his brother-in-law, Wiremu Arihana, to save some of his cows which were stuck on the side of a cliff. When he arrived at the lower part he saw the cows alive above him. He took hold of a rock in the side of the cliff; he held it to stop himself from falling. At that point the rock crumbled and he fell backwards off the cliff. He fell to the bottom and was killed. Had the tide been full he may not have been killed. His brother-in-law ran and reached him by a different path and found him in a very bad way. He doused him with water and tried other things but could not restore him to life.

When news of the accident reached us at Pahaoa and Te Kaha, the women and men and our children were distraught.

That night the boat went to fetch Hemi to bring him to Pahaoa to our meeting house and marae where respects could be paid to him by all the tribes who came. There was great lamentation over this man within all the borders of Te Whanau-a-Apanui, from Tikirau as far as Ngaitai.

On the Thursday the funeral was conducted by the minister of the parish, Hakaraia Pahewa. The text at the funeral was, ‘Lord, remember me,’ (Luke 23.42). Nearly 200 people came to his funeral. Many tears were shed for him by his young friends [9] that day, and indeed by all the people. His parents and his own people are at Nuhaka, but his has been laid to rest at Pahaoa. Distressed hearts are waiting, ‘For that Day! the dawning of that Great Day – the Last Day.’ He was someone who supported all the activities of the people including the work of the Church of England. He welcomed parties of visitors to his home. I want to say that if there were ten people like Hemi in every one hundred Maori throughout New Zealand then the desire of our member, the Hon A T Ngata, for more farming, and that of our Minister of Maori Affairs, the Hon W Herries, that the same law should apply to both Maori and Pakeha, would be achieved.

‘Farewell, friend, you and your forebears,

The young shoot of the flax is pulled out.

You stand in the front rank,

My important one, my great one, my boast in heaven,

Who leaves behind his grieving people.

When you died, friend, the canoes were there for you,

Atamira, Hokitihirangi,

Tai Opuapua, Te Rarotu Maheni,

Arai te Uru, and Nukutai Memeha,

The canoe which fished up this great land.’

THE GENERAL MEETING OF THE DIOCESE OF AUCKLAND, 1913.

The Presidential Address.

My beloved friends, priests and deacons and lay representatives of the Maori People, greetings. Welcome to this hui of the Maori section of the Diocese.

May God the Holy Spirit strengthen us to teach what is true; may he deal with the weaknesses we have shown in past days and reveal to us where we have done wrong; may he lead us to appreciate that the work of the Church has been decreed by God, and that the faith of the Church is that of the Apostles and is a catholic faith and so conforms to the teaching of the Scriptures.

First, let us look at the Maori People as a whole. What your ancestors achieved in past times was remarkable – in their crossing of great seas they were like the Children of Israel; their faith was an ancient one in that they did not know their destination; their works show them to have been a very intelligent people; in their battles they were a brave people; some of their customs were excellent; they loved their children and they held their chiefs and elders in awe. However, the things that blighted those days were the burdens and the evils of the wars amongst them, and the pain and indignity inflicted on the captives and on the bodies of those who fell in battle. You are still a numerous people in these days but there are not as many of you as there were of your ancestors. The decline of the Maori People began before the arrival of the Pakeha in New Zealand. I have just returned from the island known as Great Barrier and I saw evidence there on the hills, in the valleys, in the caves, that that island was once full of Maori. In these days there is only a small remnant of Maori living there. What caused the disappearance of this great tribe? The Pakeha? No. Rather they were wiped out by another Maori tribe. You know that this is what Maori did during the past one hundred years, whereas you, living under the rule of our King, are well protected.

Many benefits have come to you under the Treaty of Waitangi. Your members sit in our Parliament, laws have been made to prevent the waste of your lands, and great powers have been given to your Councils.

If you say that the Pakeha have seized some of the lands, remember that this is just what Maori did in the past – confiscated lands. Look at some of the benefits that have come to you under Pakeha rule. Fighting amongst yourselves and the evil of slavery have been done away with. Rather you have learned important things, you live well, and, although wrong things have been done to you sometimes, the Pakeha people have tried to be fair in their dealings with you. But we in this sacred gathering know that the greatest gift, the enduring treasure, that has been brought to you is the faith of our Lord Jesus Christ. Although some Pakeha have set a bad example for you and you have learned some bad ways, despite this, you know that the thing that will raise up the Maori People to the good and that will correct what they do is faith in Jesus Christ who was crucified for us – if we put our faith in him, yes, if we have faith. The main way in which our faith recalls us to praising God is through the service of praise called the Lord’s Supper which was ordained and commanded by the Eternal Son of God. [10] The greatest joy for us Christians is to attend that service of praise.

In this coming year we will have the opportunity to express to God our appreciation of the great blessing he has give our land, that is, the treasure brought here by Marsden, the Christian faith. I spoke to you last year about Christmas 1914 which will be the centenary of the first proclamation of the Gospel by that courageous priest of our Church, Samuel Marsden. My idea has been supported by the bishops, priests, and laity of the New Zealand General Synod. Some papers have been sent to you explaining our thinking and our wishes. The first thing is that a large service will be held on that day at the place at which Marsden first proclaimed Christ. The cross stands there that was erected to commemorate that proclamation. There too the service will be held on Christmas Day 1914. Without your whole-hearted support our hopes will not be fulfilled. Let us start praying now and working towards that day. If your gratitude and your work is sincere then perhaps the work of God will be completely revived amongst all of us in New Zealand.

The second thing is to see some fruit from the gratitude of our hearts. Will you be prepared along with the Pakeha to make a contribution to a generous offering to God to spread Christian knowledge amongst our children? The contributions can be as follows. Each man, woman, boy and girl will give a chosen amount for every year from their birth up until that Christmas. If they are five years old, ten, twenty, thirty or sixty, they may make a contribution of the same amount for each year of their life – the chosen amount may be in copper, silver, or gold. Each contributes the figure he has reached. Will my Maori people agree to fulfill this wish of mine?

The third thing: in February 1915 a large gathering will be held in Auckland to review that matter. Many New Zealand people will attend that meeting, and many Bishops, ministers and laymen of our Church will come from all parts of the world to stir up the hearts of the two sections, the Pakeha section and the Maori section. Earnestly pray to God about this and speak to your people about this big gathering.

Better to praise than to grumble, but if we are aware of our failing then perhaps it can be corrected, and so I want to point out some failings I have observed amongst you. 

First, a word to my clergy friends, ‘Strengthen the flame that is within you which God has given you by the laying-on of hands.’ I rejoice greatly at how well and with what energy some of our Maori clergy go about their work, and I grieve greatly at the laziness of some. My sons, remember that the work given you to do by God is a holy task, ‘and if it shall happen the same Church, or any member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue’ [Book of Common Prayer – The Ordering of Priests.] Gathering together is a well- established Maori custom. Are you making every effort to gather together the people of all the villages in your district to worship God? And is your own behaviour that of a priest? And are you strong and committed to silently bringing the people to God, and to kneeling down alone and praying for your people as Christ did? What is the condition of the houses of God in your districts? Are they clean and is everything inside in good condition to bring honour to our God? When you celebrate the Lord’s Supper are you in awe and remembering that you are doing this in the presence of God? Are you seeking out the sick? Are you making every effort to prepare people adequately for confirmation and praying with them? Are you devoting yourselves to learning the Scriptures and praying to God that you may rightly teach them to the people? ‘Revive your work amongst us, O Lord. Revive your work.’

I have heard that there is a revival of the work in some parts of this Diocese. But we, are we in a bad way, do we have no heart for the work? 

Secondly, a word to my brothers in the lay section. I ask you in love, ‘Will you offer to God that which cost you nothing.’ (2 Samuel 24.24) Perhaps the work in this Diocese suffers from a lack of money, because we have had word from the Diocese of Christchurch that they will no longer be sending the £300 a year that they have sent in past years. Therefore I need urgently to tell you that if the contribution from the Maori section does not increase to support the work amongst them then that work will suffer. [11] I call upon you to give much thought to this matter in this hui and may God guide your hearts.

Some words about our children. We love them dearly, but how are they going to work in the Church and amongst the people in the future if they are not taught? I truly believe that it is by every individual doing what is right that the Maori People will be renewed and strengthened. The communal activities in the past were good but in these days it is up to each individual to earn his own living and to help the people. Each person is to put their own talent to work and not bury it in the earth. Each person is to take up their own cross and follow Christ.

Let me summarize my thoughts on these matters. Every boy and girl should learn the Scriptures and the Prayer Book, and in the first instance they should be taught by their parents.

All children should go to school. All boys should be taught some trade or farming. Girls should be taught housekeeping and everything connected with the bearing and raising of children.

Each man should work his own land and offer his personal prayers to God, telling him of his own temptations and sins and desires.

Each person should pray, pray, pray for their Church. Each person should give of his wealth to God who gave his only Son for us.

If all these things are done, then the Body of Christ, that it, the Holy Church in this world will flourish because each member of the one body will be strong.

I am not able to speak to you in your own language and I am sorry for this. Therefore I give thanks, as does the whole Diocese, to my right-hand man and my eyes, Archdeacon Hawkins, who conveys the wishes and the words of the Bishop to you. He is ably supported by our dear friend, Makewiremu. Let us not forget the excellent work being done by the nurses working in this Diocese who teach your wives and your daughters.

I have now been working for two years in the Diocese, and you know how greatly I desire to remain as a helper, a brother, and a true father to all of you.

May God the Holy Spirit teach and guide us all in this hui.

PEACE AND QUIET FOR TWENTY-FIVE YEARS.

In the middle of June Germany will have lived in peace for 25 years. Many congratulatory telegrams have been sent to the Kaiser, the German Emperor. The amount contributed to celebrate that anniversary was £190,000 and that money was used for the work of the faith, for the preachers of the Gospel in all the German colonies. Of that money, £125,000 went to the Church of England and other Churches and the remainder to the Catholics. King George sent a telegram of thanks to the Kaiser. When a party from England arrived to congratulate the Kaiser for this aspect of his rule, he said that his wish was that the relationship between England and Germany should remain the same, that no ill-will should develop between them, but that their friendship should increase.

When Carnegie, one of the world’s millionaires, went to see the Kaiser, he congratulated him on these twenty-five years in which he had sought to maintain peace and to let peace only grow. The Kaiser replied that his heartfelt hope was that his kingdom would live in peace and quiet for another twenty-five years.

MANUTUKE HUI, 1913.

Some of the Motions.

By the Rev R T Kohere and the Rev H P Munro.

‘That this Hui supports Te Pipiwharauroa, and that every district be asked to send financial support for the paper.’

By the Rev A Rangi and the Rev H Huata.

‘That the President of the Hui be asked to speak to the Bishop asking that the Hui Topu be held at Manutuke in 1914.’

By the Rev R T Kohere and Dr Wi Repa.

‘That his Hui makes every effort to support the proposals of the General Synod of the Church held at Nelson for commemorating the centenary of the coming of the Faith to these islands.’

By the Rev R T Kohere and the Rev W P Rangihuna.

‘That H Wepiha Wainohu, Himepiri Munro, Tutere Wi Repa, Apirana Ngata, Pine Tamahori and Reweti Kohere constitute a committee to report on a way to increase support for Te Pipiwharauroa; their report to be published in Te Pipi.’

[12] CALENDAR : JULY 1913

Day 4 ● 4h 36m p.m. Day 18 o 5h 36m p.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S Seventh Sunday after Trinity

Morning Evening

1 Chronicles 21 1 Chronicles 22

Acts 13.1-26 Matthew 1.1-18

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Eighth Sunday after Trinity

1 Chronicles 29.9-29 2 Chronicles 1

Acts 17.1-16 Matthew 6.1-19

14 M

15 T

16 W

17 Th

18 F Fast

19 S

20 S Ninth Sunday after Trinity

1 Kings 10.1-25 1 Kings 11.1-15

Acts 21.17-37 Matthew 10.1-24

21 M

22 T

23 W

24 Th Vigil, Fast

25 F James, Apostle Fast

Athanasian Creed

2 Kings 1.1-16 Jeremiah 26.8-16

Luke 9.51-57 Matthew 13.1-24

26 S

27 S Tenth Sunday after Trinity

1 Kings 12 1 Kings 13

Acts 26 Matthew 13.53 – 14.13

28 M

29 T

30 W

31 Th

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.