Te Pipiwharauroa 180

Te Pipiwharauroa 180

No. 180

1/7/13

(Maori Text at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 180, Gisborne, July, 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.)

TE PIPIWHARAUROA HAS PASSED AWAY.

To the people, to the supporters of Te Pipiwharauroa – Greetings. This is to tell you that our Bird is ceasing publication with this number. I know that many will be distressed and sad at the passing of our Bird since for many years it has been flying to them and they have awaited its arrival expectantly; it has become their friend and they have greeted its appearance as a legacy from those who have departed this life.

My friends, nothing could be done. For many years Te Pipi has been sent out and many people wanted it to come to them but few of those people thought to send money to sustain it. We here who have been running our paper were losing because we had to pay the expenses of printing and sending out the paper. We have always carried our proverb at the top of the page, ‘As clouds deck the heavens, so feathers enable the bird to fly.’ For many years now Te Pipi has sought to remind us of the meaning of that proverb but very few people thought about it. The result is that our Bird has died. We cannot grieve because we have grieved for a long time. We here who run the paper are very sad but what could we do? It has been pointed out that there was an article pleading for sympathy for Te Pipi in the last edition (180 sic - ?179), but it was already near death. This is very sad but what could be done given our thoughtlessness, our lack of sympathy. Perhaps a shoot will spring up after Te Pipi, perhaps from its lineage. It would be good if this happened. When the Bishop of Waiapu came here he shared his ideas about Te Pipiwharauroa. He said that because the expenses of Te Pipi could not be met it was better to stop it, but to run instead a smaller paper containing information about the Church and news of the world, and that that paper would be specifically a Church paper. This kind of paper would perhaps suit some people while it would not suit others who are not interested in articles about the faith. The Bishop and Archdeacon Herbert Williams have decided on this course and in September the first edition of the new paper will appear. Perhaps we can say that this will be the new shoot springing up after Te Pipi. But why are the stories of the faith unpalatable to some Maori? The answer is obviously that they suffer from soul sickness. Therefore perhaps this is an end to the medicine which cures such sickness. Reading of the faith is better than leaving the soul to die. However it has been made clear that although [2] the new paper will be a Church paper it will not be the case that all the articles it contains will be about the faith, rather there will be mixed together articles about the body and articles about the soul, accounts of the faith and news of the world. This new paper will be supported by the Ministers and the Lay Representatives and the congregations of the Church. My friends, take courage. In this way perhaps we can draw closer to each other in all our work in the Church. In this way perhaps we will hear and learn what these folk are doing and what those folk are doing. Perhaps we will find help by the sharing of our ideas. But the Bishop’s great concern is to have a new paper which will speak to each member of the Church of the important teachings of the Church. People, best wishes. Try out the new paper in the month it appears.

Editor.

SMALLPOX

It is shocking to hear of the rapid spread and the virulence of this disease throughout the Dominion. According to the Pakeha papers the disease originated with some Maori in the Ngapuhi area. One of those people had not long returned from Sydney and it is thought that he brought the disease from there. It could have been brought by Maori or by Pakeha. It is said that Maori are the people most susceptible to that illness and at present most of those contracting the disease or dying from it are Maori. Perhaps there is something in Maori blood that makes them susceptible to the disease. Maori are not being permitted to travel on the railways or ferries without having received an injection in the shoulder from the doctor and got a certificate saying that they have had the injection. There is a separate hospital for those with this disease. The hospital is in Auckland. The people lying there at present are 10 women and 13 men; of these 13 men, one is a young Pakeha, the rest are Maori. Dr Frengley, the Head Doctor for the Government Department of Health, has arrived there. He confirms that the illness is small-pox but not a very bad form of it. The Prime Minister has said that all parts of the Dominion should take care. Latest news is that an Auckland Pakeha has the disease. A Maori from Kaikohe has gone down with the disease. On 25th July we received news that the school children at the Mormon College at Korongata has contracted the illness. It is being said that a child from the Ngapuhi area brought the illness. Dr Barcroft from Hawkes Bay visited the College to do tests and he confirmed that it is undoubtedly smallpox. That child and those who have caught the disease have been segregated and the teachers and some of the other children have been vaccinated. Because of the rapid spread of this disease amongst Maori the Mayor of Gisborne has said that all Maori and Pakeha should be vaccinated. Dr Williams and Dr Wi Repa have been detailed to this work. Friends, be very wary of this disease; it is a disease that does dreadful things to the appearance of people.

The Origin of the Smallpox.

The smallpox which has spread to all parts of the Dominion originated in America where it is common in the southern part of America. That was a less serious type of the pox and without spots. It became more serious when it became like the sickness which afflicts some parts of New Zealand – ‘chicken-pox’. This disease was carried to New Zealand from America by a steward on one of the Huddert-Parker ships. On 12th April the Zealandia sailed from Vancouver, America, to Port Jackson. While the ship was sailing the man became ill but he did not take to his bed. When he arrived in Sydney that steward met up with a friend there. This person worked in a clothing factory. In the course of going about together the steward passed on the disease to his friend who in turn passed it on to her friends who worked in the clothing factory. Before long the disease had spread. However it was not at first identified as smallpox because it had no serious effect upon people. In Sydney there have been no deaths so far from the illness although many contracted it. The Government of the Dominion has given orders that Maori are not permitted to travel on trains, buses, cars, ferries and [3] other Pakeha modes of transport out of fear that Maori may carry about that disease and spread it to all parts. It is a sad thing for us Maori as if we were the source of the disease. And secondly, it may be right that the Government prevent Maori from areas where there is the disease from travelling to other areas, but why restrict Maori from those areas where the disease has not occurred and is not known? Many Maori in Gisborne have been upset by this law. When they go into shops or restaurants they are thrown out. The Pakeha is able to use the Government’s law to punish Maori by ejecting them because they have ill-will towards Maori. Thirdly, the Government is quick to make laws for Maori but they are slow at sending smallpox vaccine to immunise Maori so that they can be freed from their restrictions. Fourthly, it is necessary to forbid a person from a place where there is the disease from travelling to other places even though they have been inoculated. Being inoculated does not mean that a person cannot carry that sickness on his travels; rather inoculation prevents a person having a severe attack of the disease and can avert the disease. Many pupils at the Mormon School at Korongata contracted that disease, and we acknowledge that it is right to quarantine the people in some places. The disease did not come from Hawkes Bay but it was brought from Ngapuhi by a child, who went to the Mormon School, who passed it on to others. The news is that the disease has reached Gisborne and is affecting not just Maori but Pakeha as well. If Maori have been taken indiscriminately to the hospitals how is it that it is affecting Pakeha left behind? Although the people have been pondering these things and although they have felt distress at this action on the part of Massey and his Reform Government, we will take care lest we are afflicted by this troublesome illness. Go and be vaccinated by the doctor. It takes him only two minutes and there is no pain or anything involved.

NEWS ITEM

A clothes factory in New York, America, caught fire and fifty young women who worked there died in the fire. This was a terrible disaster. The women who worked on the upper floors could be heard screaming.

CRITICAL LETTERS.

Three letter protesting at the Government proclamation have appeared in the Gisborne papers. They criticise the Government for stopping Maori travelling on trains, tramcars, motor cars and other forms of transport here in Gisborne. One from Hamiora Hei (Barrister and Solicitor) was sent to the Minister of Maori Affairs but a copy was printed in the Gisborne Herald. Another by Rawiri Karaha was a letter revealing the pain and vexation of Māori sensibilities when he is treated with contempt. The third was signed by ‘Worker’. Te Pipi thinks it was written by James Thorpe, the overseer of the Government workers laying the Gisborne railway line in the Motu area. Maori are in a pitiable situation because of this edict and are not as a result able to speak out because they have been stabbed with a double-ended spear. It is not possible to reproduce everything said in these letters but we can give you the flesh and the fat pieces. The main matters within Hamiora’s letter ask the Minister of Maori Affairs to look at the way the provisions of the Health Department edict have been applied in the Gisborne area. The matters for him to consider are the following:

First, there is no reason to ban Gisborne Maori from travelling on Pakeha public transport because not a single Maori has gone down with smallpox. If the edict applied to Maori coming here from other places then one would understand, but why should it apply to those who reside in Gisborne, who live permanently with the Pakeha and travel with them? Also, why does the prohibition apply only to Maori who have not been inoculated and not to Pakeha who have not yet been inoculated? As if it is only Maori who catch that disease and pass it on to others, and not Pakeha! Only the Pakeha are free from this restriction while Maori, one of the peoples most loyal to the King, are not free from this law. This is the most extraordinary thing. But while the Department of Health has sent out its order, why have they not set about sending medicines to the doctor or to the smallpox doctors [4] dealing with Maori? It would be better had they thought of this situation, then there would have been no need for this edict of theirs, there would have been no distress, and there would have been no discussion.

Second, Maori children attending the Government schools are suffering greatly. If they are not soon vaccinated they will not be sent to school soon. Perhaps they will be in this situation for a year. The Minister should therefore look into two things:

1. The abolition of the order because of the distinction it makes between these two peoples, Pakeha and Maori.

2. If not, the Department of Health should send plenty of medicine and send it quickly.

The letters of Rawiri Karaha and James Thorpe are similar in the arguments they set down. The main matter is the separation of Pakeha and Maori in the Government proclamation. Rawiri says that the Government order would be right had a Gisborne Maori gone down with that disease. As it is, even though the disease is not in the vicinity, Maori have been gratuitously restricted. Why have the Mormons not been banned as it is said that they brought the disease? Instead the Government have fastened onto [?kurupa] the Maori, a people loyal to the King. For another thing, this disease did not originate with the Maori and neither is there a Maori illness like this. Rather it began with them, the Pakeha. Why have they been fastened on as the source of this restricting disease? Perhaps this is the work of this Government. One thinks back to the leaders of past Governments – George Grey, [?Te Makari - ?The Small One], Ballance and Seddon – all great men, [?he pukutanga no te kaha matauranga.] No-one has excelled them in doing good for Maori. They certainly did not do anything like separating Pakeha and Maori. Such distinctions were insignificant to them and such ideas were kicked out of play by them. Rawiri said that he intended to send a notice to all half-castes whose names were on the electoral roll saying that they should vote for a Government that considered the Maori People. That Government was that of Timi Kara and the others.

The main points in James Thorpe’s letter were these: He said that the people of Gisborne had given up looking for ways to improve their town and had instead focussed their thoughts on this matter. He was not making a big issue as to why their thinking had gone astray in this fashion but it would seem to arise from their desire to blacken the Maori. They will not set about improving their harbour, or the pipes that carry the town’s water and sewage, but people are getting panicky over this small thing when not a single little spot has appeared on a Maori person. Such are the things that they have become needlessly concerned about. Sir, when it arrives, inevitably death will follow. Why were Maori only restricted and not the Pakeha? It is true that it was a Maori person who was first struck down by this illness and the people of Gisborne were quick to seize upon it. Certainly, Maori were the source of the smallpox, but to think in this fashion is very wrong because smallpox is not a Maori disease but is one of the diseases associated with the Pakeha and I know very well that the disease was given to Maori by the Mormon Elders. It is the case that Maori are a dirty people and very little soap is used by them in the course of a year. But I ask, are Maori the only dirty people? I have seen some Pakeha who have not seen a wash or had a swim from the beginning of a year to the end; it is only when they are caught in a thunder storm that they are soaked with water. If one was to inspect all the citizens of Gisborne one would find that two out of three would have dirt under their finger nails. I also ask if smallpox has a preference for brown skin over white? In my understanding this is not the case but it rather has something to do with the state of the blood. And if the people of Gisborne think that the disease prefers Maori blood to Pakeha blood this is a very strange way of thinking given that many more people in the very clean town of Sydney have contracted it than Maori in the dirty village of Mangere since the disease hit those two places. Thirty people have been struck down in Mangere and four hundred in Sydney now. I have Maori blood in me and I have visited the places where this disease is endemic. Pakeha people were dying on one side of me and there was I on the other unscratched by the disease. James’s closing words were a lament for his people, for the Maori and his land. He was proud of his Maori people and he loved his land, the land of his birth. Although he lived far from the country his thoughts continually returned to it. For another thing, because he thinks a great deal of his people and his [5] country he talks a great deal about these in India, Africa and America. But nowadays things are different and he has not been able to hold up his head because the Pakeha are seeking to repress the Maori. Thorpe’s closing words were a plea to the people of Gisborne to show their love for the Maori people and to ease the restrictive laws which were badly oppressing the Maori, the Maori of Gisborne.

Wellington,

July 24th, 1913.

In his report, Dr Valentine, the Chief Health Officer, says that the number of people contracting smallpox in Auckland is still increasing. There are 49 people in the isolation hospital for the disease of whom 39 are Maori and 10, Pakeha. Dr Te Rangihiroa sent this telegram to him from Kaikohe. 'I have inspected all the houses in the village of Otaua and am visiting the forest villages. I have found 57 people with smallpox who, together with those seen by Dr Cawkwell make a total of 69. In a single house I found five who were suffering with the disease; three had died. The disease is most devastating amongst the elderly. I have inoculated all the people in the village. Those who have been vaccinated have not yet contracted the disease. From the onset of the disease until now ten people, all Maori, have died.'

ADMIRATION.

Te Pipi, greetings to you who carry the thoughts of thoughtful people to each marae and village,making them available to the villages as he turns aside to them. It was said of a travelling man:

He ihu kuri he tangata haere.

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

Blessings upon you from those who bless you. Please publish these words of admiration for the article by Teri Te Heihei (Pipi 179). About this canoe, Matatua: I thought that this canoe came from Hawaiki. I see in Teri’s account that Matatua was Puhimoanariki’s canoe. I was surprised. Puhimoanariki was from Aotearoa here. Perhaps Matatua was from Hawaiki (surely). From Kupe to Nukutawhiti is six generations; from Nukutawhiti to Puhimoanariki is 19 generations; from Puhi-a-te-Hauangi come Rahiri and the others. These were born at Hokianga. So much for that.

I agree with three parts of Teri’s account:

(1) Yes, and one should add to that statement that Ngapuhi relates to the plumes of the canoe. I know Ngapuhi. Puhimoanariki is my Ngapuhi.

(2) Yes, but Teri does not say whose canoe it was that returned to Hawaiki and so gave the name to Hokianga. Whose return?

(3) Ngapuhi, Te Rarawa and Te Aupouri are one people. That is true. But, Teri, they are not one in your account that you have set down about Matatua. Your canoe is yours only, so how can they be one? 

Yes, they can in this way: Kupe is the man and Ngatoki Matawhaorua is the canoe that sailed from Hawaiki and landed at Hokianga. Kupe visited some parts of this island. Guided by the signs, Kupe returned to Hawaiki on his canoe, Matawhaorua. Hokianga was named from the return of Kupe to Hawaiki. When Kupe arrived there was a great battle in Hawaiki: the name of the battle was Moremoretakiki. Nukutawhiti asked Kupe to tell him the story of his travels. Kupe said, ‘I have discovered a noble land. I landed my canoe on the western side, on the side of the setting sun; that was at Hokianga.’ Nukutawhiti said, ‘Give me the canoe so that I may trace your path and see if I can find it.’ Kupe said, ‘You will find it. I will tell you the positions of the stars in the evening, at midnight and before dawn.’ Two canoes set out from Hawaiki – Ngatoki Matawhaorua with Nukutawhiti as chief, and Mamari with Te Parata as chief. Matawhaorua was a sacred canoe so no food could be loaded on board and Mamari had to carry the sustenance for the people of Matawhaorua and the seeds. The awesome beings that led these canoes across the Pacific Ocean were Niua and Araiteuru, the pets of Nukutawhiti. Those awesome beings are the spiritual powers of these tribes and still live at the Hokianga estuary. Araiteuru is at the south and Niua is to the north of the estuary and Matawhaorua still lies at Niua. The mooring rope of Mamari snapped and it floated away and was wrecked at Ripiro. That’s that.

The descendants of Nukutawhiti multiplied at Hokianga; the land was too crowded for them. Te Rarawa and Te Aupouri migrated to the north of Hokianga but most of the people settled at Hokianga. Kaharau, son of Rahiri, made a kite of paper mulberry to seek out land for his descendants. The kite was called Tuoronuku. Kaharau went to the top of Whiria, Rahiri’s pa, with his kite and summoned wind for his bird. ‘Great wind, long wind, violent wind, rush along with the [?tupe] below. Young godwit, give me a wind. I have a wind.’ Tuoronuku was flown. ‘My bird flies glancing from side to side, looking rapaciously; my bird flies, my bird soars, beyond [te hahawai] [6] while Canopus makes Antares go down, and the cloud is in place.' It was released and subsequently it came down. Tuoronuku was found and Taiamai was taken by Ngapuhi. That’s enough for now.

Matiu Kapa.

Kaikohe, Bay of Islands.

MISSION SERVICES IN HAWKES BAY.

The first mission was held at Tamaki from 10th May to 16th. There are three Maori pa in this district, Tahoraiti, Makirikiri and Kaitoki.

Because it was not possible to hold a mission in each pa, the mission took place in Dannevirke, the town between these villages. Holding a mission to Maori in a Pakeha town was a new thing. But many Maori live in the town and this was another reason why it was right to hold the mission there. The people were very keen to support the mission despite the rain and cold and wind and made great efforts to gather at the appointed times of 3 p.m. and 7 p.m. The meeting place was the Sunday School Hall of the Pakeha Church at Tamaki. The Director of the Mission was the Rev Peneti of Rotorua. His associates were the Rev A F Williams, the overseer of the area, the Rev Manaro, Minister of the parish, Hera Manaro, and Te Wheoro Poni, Lay Reader of Rotorua. Because people were determined to return to the legacy of the parents and ancestors they did not let the storms and the cold prevent them from attending the meetings. One deeply moving thing was the decision of Ihaka Rautahi to support the mission and to bring his children and grandchildren, indeed his whole family, to the faith. He is one of the remaining living elders of Ngatimutuahi and Ngatipakapaka, an elder in the faith from of old. He is a lay reader. His village is some distance from the town and because he is so ill he has been confined to bed. However, because he so wanted his family to support the Mission he came to town to rest so that he would provide an example to encourage his children. The spirit of the elders achieved great things in their day. This is the spirit that the present generation needs if there is to be a resurgence of the character, the mana, the awesomeness and the holiness of the Maori People. So there was this man with a great love for Christianity. He was a descendant of the chiefs of those hapu, a man whose forebears are known in every place. At the time of the Mission he was lying seriously ill. But despite his bodily weakness he was determined when he urged his children to be part of the work of the Mission. The thoughtful spirit of the elders will not be lost amongst their descendants.

In the light of the preaching and the instruction there were visible fruits. Those who stood before many people to affirm that Christ was their Saviour numbered 28. Those who sought confirmation by the Bishop numbered 23. Nineteen took the pledge to give up drinking liquor. Twelve mothers joined the Mothers’ Union. At the service of praise the amount contributed towards the building of a church for themselves was £317-12-0, and the site on which it is to be erected was also given at this service. There was great praise to God for this spirit of empowerment and improvement amongst his children of that part of his vineyard. May God bless them.

Porangahau.

On the Saturday morning we got on the train and travelled to Waipukurau. There the car arranged by Taketake Tipene Matua was waiting for us. In the evening we arrived at Porangahau. We shed tears together, ate, had a service, and then there were speeches. Peneti explained the meaning of this thing, the Mission, as being sending people to a place to impart some information in that place. This is the origin of the name ‘Missionary’ – people who come at the command of Christ to proclaim the Kingdom of God to the whole world.

On Sunday, 17th May, there were services at 11 a.m. and 3 p.m. in the church and at 7 p.m. in the Meeting House, Poho o Kahungunu. Five children were baptised at the morning service at 11 o’clock. All the missi0n services each day of the week from Monday to Friday were held in the Meeting House. The ‘remnant’ of Porangahau gave us a very warm welcome. It was a moving thing to stay amongst the generation of young people of Tipene Matua, a remnant of the elders of this district. Although he suffered from bodily weakness because of his illness he was whole-hearted in his support and in helping with all the arrangements of the Mission. Although there are divisions among followers of the faith in [7] Porangahau, the remnant were all united in supporting and helping. Those who stood to acknowledge Christ as their Saviour and wished to be confirmed by the Bishop numbered 20; those wishing to be lay readers numbered 3.

We express out great gratitude and love to Ahitana Nopera and his wife, Hirani Ropiha Nopera, and their family for the enthusiasm with which they organised their village and the work, and for coming to Porangahau to help with the Mission and all the associated work. But at the same time it is the case that this was what their parents did before them. The collection taken at the service of thanksgiving was donated to the work of the faith amongst Tuhoe.

Waimarama.

On the morning of Monday, May 26th, we returned from Porangahau. Again Taketake Tipene provided our vehicle. We got on the train at Waipukurau and travelled to Te Aute. On Saturday, May 31st, we went to Waimarama. We arrived in the evening and after the weeping together, the speeches, the food and the service, Peneti explained about the Mission. The remaining elders of this settlement are Mohi Te Atahikoia, Tame Orihau, Turei and Timoti. Only Mohi and Te Orihau were able to get to the village. Because of sickness or business in other places some of them were missing. The Sunday services were held in the church and the Mission during the week was held in the Meeting House, Taupunga. The remnant was very supportive of the activities and the organisation. There were two meetings a day, as in the other places, at 3 p.m. and 7 p.m. Through the clear preaching and instruction people’s thoughts returned to appreciate the power and the holiness of the faith in the days of the elders and they expressed their sorrow and their love. The remnant readily welcomed and embraced the teachings and the practices of the faith. May God strengthen and keep them faithful. One thing that touched our hearts was the important insight of a woman, Tangiora Mohi. A person travelling on something suitable will not want to abandon it. If he travels in a buggy he will not want to leave that buggy and travel in a cart, and the person who travels in his car will not leave his car to travel by buggy. But according to this woman she is prepared to abandon her car for us; she will travel on the brake-car under protest. To each his own vehicle, but no, her conviction is greater than her desire to improve her own means of transportation. There was much praise for what we were doing. One objective which emerged from this Mission was the setting up of a paper which would appear monthly and which would tell of the work of the faith, which would explain the Church teachings and which would answer criticisms of the Church by other groups. That was an important proposal which will be raised when we meet with the Bishop. Those here who stood to commit themselves to Christ as Saviour numbered 44; and those seeking confirmation by the Bishop were 16.

We praise God for his blessing on the people and the work. May God uphold and strengthen them in the face of the enemy and the tempter.

Kohupatiki.

This Mission was arranged for Omahu but the chiefs of the marae decided that it should be shifted to Kohupatiki this time and be held at Omahu another time. We arrived there on the Saturday morning. The Bishop was there having arrived from Napier for the opening of the hall which has at last been finished to serve as a meeting house and a church. At midday the Bishop opened it with some words in his address: ‘We declare open this building and will enter in. May each person similarly open the door of their heart in the course of this Mission that the King of Glory, the Spirit of God, may enter in and dwell in the hearts of each one.’ The Mission began on the Saturday evening and concluded on the Thursday night. The remnant were keen to welcome and to take up the words of explanation. One cause for thankfulness here was the resolve and the whole-heartedness with which some folk pledged to give up drinking intoxicating liquors. This is something that can enslave a person, but an enlightened person can give it up; hence our thankfulness for the resolve of some who have abandoned it. May God strengthen them. Those who stood to affirm that Christ was their Saviour numbered 28. Two people volunteered for the office of lay reader. On this occasion the decision was made to relocate the residence of the minister of the parish to Waipatu. It was explained that the children of Mr Williams had agreed to give the house now standing at Te Hauke to be a clergy house. Taranaki Te Uwamairangi (sic) stood and said that he and his family would give £50 to pay for the wagons and horses to move the house. Paraire Tomoana stood with an offer of £50. Rangi Kerehoma pledged £30 and Warihia, £29. These offers were for the transporting of the house. [8] The descendants of those who had passed on were keen to support their parents’ works. Be strong. May God protect you.

Pakipaki.

On Sunday, May 15th the Mission began in Pakipaki. All the services were in the church. On the Sunday there were three mission services at 11 a.m., 3 p.m. and 7 p.m. Many people gathered. The people were very keen to hear the preaching and the instruction. Every night it was the same; people gathered to show respect and to support the activities. During the weekdays the times of the meetings were: Morning Prayer at 7 a.m.; Bible Exposition and Prayer Meeting at 3 p.m.; Prayer Meeting for those who were free at 6.30 p.m.; and Mission Service at 7 p.m. Everything that was said by the preacher was very good and brought life and enlightenment to strengthen people’s faith. The Mission bore much fruit with 34 people standing to affirm their faith in Christ as Saviour. Many swore to give up drinking intoxicating liquors.

This was the last village where a Mission was held at this time; another time it will be at other villages. There was great appreciation and love shown for this heartfelt effort on the part of the people of the Church. We offer thanksgiving and praise to God for these many blessings he has poured out on his servants.

NEWS ITEMS.

Recently a strange and very wicked thing has been uncovered in Rome. There is a woman called [?Petara], a midwife. The wicked thing she did was to bury alive the newly-born babies in a place not far from her home. When the police learned recently of her activities they went to that place and disinterred those babies. It was like a large farm as the children were heaped up; there were so many. On questioning it was found that the woman had been doing this wicked thing for many years.

In the sculling contest for the world championship Pearce of Australia was defeated by Barry, the man who defeated Dick Arnst, the New Zealand Champion.

Sir Joseph Ward will soon arrive home. It will be a great day in Wellington when he arrives.

THE BISHOP OF AUCKLAND.

The Bishop of Auckland [Lloyd Crossley] has resigned. The Bishop is lying ill in Sydney. His doctors have said that he is not to do any work, however small, for a year. Only by doing so will he recover. The cause of his illness was overwork – mental work and that of travelling within his Diocese. As a result of the heavy demands of that work both his mind and body are exhausted. This is a cause of great sadness for the Diocese of Auckland because the good qualities of this man have been widely appreciated. We published in the last edition of Te Pipi the Bishop’s speech at the meeting of his Synod shortly before he left for Port Jackson. This Bish0p of Auckland has resigned not long after [Moore] Neligan resigned. Auckland is a very large Diocese and the work is demanding. The Bishop of that place should be a young man, a very fit man, a New Zealander, and someone who is familiar with the ways of this country.

THE HUI TOPU OF THE DIOCESE OF AUCKLAND, 1913.

The two motions: 

 (1) That the Committee of Te Rau and the Examination Board be asked to set up an examination for Maori being ordained as ministers and that there be some mark of learning awarded to those passing the examination. 

(2) That the members of this hui agree to the proposal in the Bishop’s address as to the way of contributing to the hui at Oihi, Christmas 1914.

[9]

THE DAY OF THE LORD.

A person’s faith can be measured by their observance of the Lord’s Day. This day is also a sign of the time to come when the people of God will dwell in the home which our Lord has gone to prepare. We read in the writings of John: ‘I was in the Spirit on the Lord’s Day’, and he saw things that were soon to happen – the victory of the Lord over his enemies, and he saw the Holy City and the nations of this world and their kings entering in, bringing their glory as an offering to the Father.

In this world we bear the likeness of earthly things, therefore God has arranged that we work for six days for the things the body needs, but he has set apart the first day and said, ‘Keep holy the Sabbath Day’, and Jesus Christ also said, ‘The Sabbath was made for man,’ and so people must hold on to the Sabbath.

How should we observe the sacredness of the Lord’s Day? First, this must not be a lazy day. Rather we should rise early and spend a long time thinking about the words of God and also fervently pray that the significance of these wonderful gifts be made clear to us and that we truly participate in the glory that is revealed in them and that our desires may be directed to these things – and that we do this with our friends – that our words are few, that we realize that we think differently from some others – and also set our friends free to think of these things and free from having to do things to sustain the body – we should first think of reducing this kind of work and eat with restraint the food that has first been laid out – the saying is: 

Ki te kii te kopu e tangere ana te Wairua.

If the stomach is full the Spirit is only half-full.

One of the most important activities on this day is the gathering of people to worship together the Father, the Son and the Holy Spirit. ‘He who worships me and honours me, if he walks in the way of righteousness, I will show him the path of life.’ There is perhaps something greater than this in that when it comes to honouring God the person is very mistaken if they are ignorant of this, they are blind and do not recognise that this is what the angels do, and it also what the people do upon whom the face of God has shone, and also our knowledge increases as we learn the prayers. This is a truly honourable work that has been given to people to do. It is particularly on the Lord’s Day that a person seeks out the works of God, things done in the past and things being done in these days in the wild places of the earth, and it is by so doing that we discover that God is still walking with us and that he is the King of kings, the Lord of lords, who does such works.

Do not devote yourselves to sports which distract the thoughts from the holy things of this day – much fruit comes from hours spent in thoughts directed to the Father God, to seeking the things of the Kingdom of God and his holy things, and the things your body needs will be added.

If a person has no delight in the holy things of this day, will he have a taste for living in heaven, the place where the hearts of angels are occupied in doing what God wills?

‘If you refrain from trampling the Sabbath,

from pursuing your own interests on my holy day;

if you call the Sabbath a delight

and the holy day of the Lord honourable;

if you honour it not going your own ways,

serving your own interests, or speaking your own words;

then you shall take delight in the Lord,

and I will make you ride upon the heights of the earth;

I will feed you with the heritage of your ancestor Jacob,

for the mouth of the Lord has spoken.’

(Isaiah 58.13-14 NRSV)

The observance of the Lord’s Day is the main sign by which the people of God are known. Let us be found amongst them, and let us also be found amongst the hosts of heaven on whose foreheads the Lord has written his own name.

Pererika H Peneha.

Whanganui.

[10]

THE SUPREME COURT.

On June 24th the Supreme Court sat here in Gisborne. One of the cases dealt with was the charge by Wi Paraire, Minister of the Parish of Nukutaurua, against Meretini Huka, a woman from Nuhaka, for slanderous allegations that Wi Paraire was the father of the child of a Nuhaka girl called Wai Nepia. This case was quickly dealt with when Meretini withdrew her allegations and expressed her regret for the words she had spoken. When Judge Cooper decided that Meretini was causing trouble he instructed Meretini and her lawyers to withdraw that case so that it would not come before the jury for a decision. This is the declaration the Judge required Meretini to make: ‘I deeply regret putting about this story and now I know, having heard the explanations, that everything I said was wrong. I declare that I am sorry for having spread about those stories. Secondly, I know for certain that Wi Paraire is not the father of Wai Nepia’s child.’

Judge Cooper said that he was very gratified by the outcome of this matter. He was very happy that Wi Paraire had emerged from this trouble cleared of any stain upon his person or on his calling as a minister. He was right to bring this matter before the Supreme Court because it has brought an end to this trouble and restored to him his good name.

NEWS FROM AMERICA,

The Japanese in America, particularly those in California, are being very badly treated. The Government there has passed a law to expel the Japanese and to confiscate their lands. It is thought that this might provoke a large-scale conflict between the Americans and the Japanese over the matter. It is remarkable how many Japanese have settled in America, particularly in the area named above. They were simply labourers in the beginning but soon they had bought land and also the leases of some people and now they own most of the land. Formerly there were few Japanese in that land and many Americans but now things have turned around so that there are many more Japanese and few Americans. One sees from this the astuteness and the wisdom of the Japanese. But it is said that the main reasons why this people is despised by the Americans are the dirtiness of their bodies and their customary ways. It is not long before a good person’s heart is poisoned after coming amongst that people. For another thing, they are a godless people; their gods are their native deities, and so they have no sense of awe or anything. It is said that now that an American will not associate with them or travel into the Japanese area by train, tram or other Pakeha transport. This is a great grievance and there is no guarantee that a major conflict may not erupt there.

THE PRINCE OF WALES.

The Prince of Wales is studying at one of the large colleges in England, Oxford University. Although the Prince thinks of himself as grown up so that he can do what he wants, his mother thinks differently and sees herself as responsible for guiding him in what he does. Now a telegram has been sent by the Queen telling him to withdraw from a club known as the ‘Bullingdon Club’. This club is a club for men being educated at Oxford, all the members are chosen, and it is one of the leading clubs in that school. When the Prince arrived there he immediately joined that club. His joining was not without difficulty because his parents did not approve. However, he joined. Recently the club had an evening of entertainment. Drinking alcohol was one of their activities. The Prince was urged by his friends to drink but he did not drink much. It was not long before the Queen heard what had gone on. The Queen’s views were not open to discussion. As soon as she heard about it she wired her son telling him to resign from that club and leave it. Queen Mary does not approve of her son drinking intoxicating liquors. There can be no more beautiful example than this for the mothers of the Maori People to follow.

[11]

TERRIBLE SHIPWRECKS.

A French ship, the Senegal, was wrecked in Asia Minor. [21/5/1913] It struck something floating beneath the surface of the sea. It had been laid there to destroy ships in time of war. The Senegal happened to strike that mine and there was a loud explosion. It was two hundred yards from the shore when it struck it. There were 120 people on board the ship. One whole side of the ship was gashed. When the captain realised that the vessel could not be saved he used all the power of the ship to run it aground. All the passengers were saved; three sailors died.

Not long after this disaster [on the same day] another similar tragedy happened to a ship called the Nevada. The Nevada was leaving the wharf when it saw another ship sailing in. Afraid of a collision, it changed its course and sailed out a little. It had not gone far when it struck another of those mines. The Nevada struck three mines not far from where the Senegal had struck one. There were 200 people on board of whom 40 died.

MANUTUKE HUI, 1913.

Some of the Motions.

‘That this hui urges the Church to support the present efforts to have the Bible in Government Schools.’

‘That Maori Parishes, that is, those established like Pakeha parishes, adopt the practice of finding money to defray the expenses of the Maori clergy travelling to the Diocesan Synod.’

‘That the Chairman makes efforts to speed up the production of the small booklets explaining the beginning of our Church for the information of each member of the Church.’

‘That this Hui recalls our sadness at the loss of our fellow-workers Nikora Tautau, Paraone Turei, Hekiera Te Raro and Rameka Haumia, and sends our condolences to their widows.’

Ka mate atu he Tetekura, ka ara ake he Tetekura.

When a chief dies, another comes forth. [cf Nga Pepeha 1766]

CALENDAR : AUGUST, 1913

Day 3 ● 0h 28m a.m. Day 17 o 7h 57m a.m.

1 F Fast

2 S

3 S Eleventh Sunday after Trinity

Morning Evening

1 Kings 18 1 Kings 19

Romans 3 Matthew 18.1-21

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S Twelfth Sunday after Trinity

1 Kings 22.1-41 1 Kings 2.1-16

Romans 9.1-19 Matthew 22.1-15

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S Thirteenth Sunday after Trinity

2 Kings 5 2 Kings 6.1-24

Romans 14 & 15.1-8 Matthew 25.1-31

18 M

19 T

20 W

21 Th

22 F Fast

23 S Vigil, Fast

24 S Fourteenth Sunday after Trinity

Bartholomew, Apostle

Genesis 28.10-18 Deuteronomy 18.1-15

Ezekiel 27.1-26 Ezekiel 27. 26-end

1 Corinthians 4.18 & 5 Matthew 28

25 M

26 T

27 W

28 Th

29 F Fast

30 S

31 S Fifteenth Sunday after Trinity.

2 Kings 18 2 Kings 19

1 Corinthians 11.2-17 Mark 4.35 – 5.21

[12] 

 CALENDAR : SEPTEMBER 1913

Day 1 ● 8h 8m a.m. Day 16 o 0h 16m a.m. Day 30 ● 4h 27m p.m.

1 M

2 T

3 W

4 Th

5 F Fast

6 S

7 S Sixteenth Sunday after Trinity

Morning Evening

2 Chronicles 36 Nehemiah 1 – 2.9

1 Corinthians 15.1-35 Mark 8.10 – 9.2

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Seventeenth Sunday after Trinity Use the Embertide Collect
every day this week.

Jeremiah 5 Jeremiah 22

2 Corinthians 6 – 7.1 Mark 12.13-35

15 M

16 T

17 W Ember Day Fast

18 Th

19 F Ember Day Fast

20 S Ember Day Vigil, Fast

21 S Eighteenth Sunday after Trinity

Matthew, Apostle, Evangelist. Athanasian Creed.

1 Kings 19.1-15 1 Chronicles 29.1-20

Jeremiah 36 Ezekiel 2

2 Corinthians 12.14 – 13 Mark 15.42 - 16

22 M

23 T

24 W

25 Th

26 F Fast

27 S

28 S Nineteenth Sunday after Trinity

Ezekiel 14 Ezekiel 18

Galatians 6 Luke 4.1-16

29 M Michael and All Angels

Genesis 2 Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 T

31 W

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, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.