Te Pipiwharauroa 65

Te Pipiwharauroa 65

No. 65

1903/07

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 65, Gisborne, July 1903.

A WARNING

[This is the letter which Mr Chatterton sent to Wereta’s Hui held at Pakirikiri.]

The idea came to me after praying that I should write to you all in a loving spirit, to you who have gathered in this place. This thought came to me, as it has to most of your Maori and Pakeha friends who want the best for you. I am convinced that what you are doing does not come from God and will not result in good for the Maori People.

This kind of thing is not new – many such things have been seen in this country and in other countries of the world. These things have been happening from the time of Christ right up to the present time; they are the activities Christ warned about when he said, ‘Many will come in my name saying, “I am the Christ,” and many will be deceived.’ [Matthew 24.25] ‘There will arise false christs and false prophets, and they will perform great signs and wonderful things; and, if it were possible they would deceive even the elect.’ [Matthew 24.24]

I am sad at the large number of Maori leaders who support this work which is a return to the past, to how things were formerly, and is not a move forwards. Since arriving in New Zealand I have thought very highly of the Maori People and my heart was happy when I perceived that they were moving onwards, but I see this activity as a sign of going back and I am anxious for the Maori People in days to come.

Let me point out the reasons why I disagreed with the object of your gathering.

1. Because this activity is masquerading under the name of faith. The Maori People should not support this new kind of religion lest it rapidly leads them into further isolation. What the Maori People should be seeking is not a new religious practice but they should be wholeheartedly adhering to the old practice, the Gospel, which is new every day. What a person needs is not a new practice but growth in righteousness, and increase in holiness; he needs Christ, and the Holy Spirit living in his heart more and more. All these things are in the old Gospel.

I have yet to see any sign that Te Wereta is a holy man, and that he is preaching, like John the Baptist, that people should repent. If a person does not set about urging people to shun sin and to turn to God, that person is not someone appointed by God as a teacher. Te Wereta’s vain use of the Name of the Holy Trinity is like playing with holy things, like a person uttering the names of his native gods.

2. Because traditional native thinking is mixed with holy words. It was the practice of people in the past, people who set up new religions to mix up the faith with the deception, so that, when people heard, they were drawn in by words like those used by the faith, words which were appealing, but because these were mixed up with the deceptive ideas they swallowed the false statements. Such was the character of the Hauhau religion. The people who turned to the Hauhau did not know the Christian Faith, their trust in what they thought was greater than their trust in what God wills. [2] I believe that this movement which has begun amongst the Maori People is the same.

3. Another misconception is the idea people have that if perhaps a person has been healed of sickness this is a sign that this work is of God. A great many people in all parts of the world have been healed by people who have no thought of God. Although some people are being healed it is not right to say that therefore these works are a sign that God is involved. I could tell you the names of some very wicked people who have said that God gave them the power to heal. Some people are being healed, but these are not miracles. I have yet to see a man who could not be healed by someone but who has been miraculously healed by Te Wereta. I urge you to be careful lest you be deceived by deeds that appeal to the eyes or the ears of people. Remember that Christ said, ‘Many will say to me in that day, “Lord, Lord, did we not indeed prophesy in your name? and cast out devils in your name? and do many great works in your name?” Whereupon I shall say to them, “I do not know you. Depart from me, you workers of iniquity.”’

I know that many of you want to do what is right, so I ask you to consider carefully my words. O know that the truth will stand and that wrong will fall, but it is clear that before the defeat of wrongdoing many will creep into darkness for many years and will draw others into darkness. It is to warn you lest you enter into this darkness that I have written these words to you. I am very happy at the bravery of some of you who have seen the evil of these activities and have spoken out. You should look carefully at the word of God which says, ‘Satan can transform himself so that he appears as an angel of light.’ So be careful lest we are troubled by the ‘deceitful spirits’ spoken of by Paul, but be strong in ‘contending for the faith that was once for all entrusted to the saints.’ (Jude 3.)

………………………………………

[Sir Robert] Stout, spokesman for the judges, is very angry that the Ministers of the Government have been given precedence over them. The ancient custom is that judges have precedence over ministers. Perhaps Mr Stout will resign his position.

‘TAIHOA’ – BY-AND-BY

This word ‘by-and-by’ has become a proverb among Pakeha speaking of Maori. ‘By-and -by’ is one of the very worst enemies of the Maori. 

E tata mate, e roa taihoa,

‘Death is near; by-and-by is far off,’ [cf Nga Pepeha 243]

is one of our Maori proverbs. ‘The destination of the ‘By-and-by’ road is the town of Nothing,’ is a Spanish proverb. The Pakeha have a saying, ‘Procrastination is the thief of time.’ ‘If you can accomplish something today, don’t wait until tomorrow to do it.’ ‘Redeem the time for the days are evil,’ said Paul. We live in this world for a time, therefore we must not waste the time, our life in this world; we cannot go back. No-one can take hold of ‘tomorrow’; when it arrives with us it is different, it has a different name, it is called ‘today’.

So do not leave things for tomorrow.

You will sew up your coat lest the tear becomes larger.

You will build your fence lest the pigs eat your food.

You will write your letter lest the news becomes cold.

You will pay your debts lest they increase, and lest you give the money to some other cause.

You will make peace between the two of you lest you suffer shame later.

You will show them your love while your parents are alive.

You will start learning in case you find the teaching of the elders difficult.

You will visit the sick so that you do not weep coldly.

You will go fishing while the sea is calm.

You will cultivate your land while the weeds are small.

You will wash your house and your clothes, perhaps, when they are not very dirty.

You will take medicine while the illness is tractable.

You will pick your tobacco before it becomes a big tree.

You will instruct your child while he is small.

You will tie up your canoe lest it be carried away by the flood.

You will cut down the brambles lest they spread and become difficult to cut.

You will suppress bad habits lest they remain and become permanent.

You will repent while your heart is malleable and while you still have life.

The horse loses one nail from its shoe, after travelling for a while the shoe becomes loose, and during the fighting the horse falls; the general riding the horse is killed, his army is broken, the nation falls, the land is taken – and all because of one small thing, the lost nail. It would have taken perhaps one minute to replace the nail, but ‘By-and-by’ won out.

The reward of ‘By-and-by’ is death, but God gives us ‘Now’.

‘See, now is the acceptable time; see, now is the day of salvation.’ [2 Corinthians 6.2]

[3] 

SOME LETTERS TO THE EDITOR

To the Editor of Te Pipiwharauroa.

Sir, greetings to you and your beauty*. You and Te Pipi feed us with calming food** for our spirits. May you similarly thrive and have strength to go on thriving.

My boy, I am sending these words so that my many friends can read them together in this time of the Lord, concerning God’s arrangement of the times of the world (Genesis 1.14,16,17,18) when the years were named. Those writings pointed out the Sun and the Moon and the stars and named them, and the last writings pointed out these things – the names of the years, of the months, of some of the stars, of the cold and the heat, of the summer and the winter, of the day and the night (Genesis 8.22). So the years and other significant things made by God were arranged as markers, designating the times in all the world for generations past and for generations still to come (Ecclesiastes 1.4). But God remains firm for ever (Psalm 9.7). The Maori ancestors too gave names to the years such as a Tau-ruru, and a Tau-tuku-roa; they knew when foods were edible or not, and about foods which provide relish, and the names of the months, which follow in this article:

1. Te Matahi-o-te-tau .. April 4th

2. Te Ma-rua-roa .. May 5th

3. Toru-here-o-Pipiri .. June 6th

4. Te Wha-o-Mahuru .. July 7th

5. Te Rima-o-hiringa-Nuku .. August 8th

6. Te Ano-o-Kupu .. September 9th

7. Te Whitu-o-Hokihea .. October 10th

8. Te Waru-tuma-hoehoe .. November 11th

9. Te Iwi-o-Manawa-whawha .. December 12th

10. Te Ngawharu-kaipainga .. January 1st

11. Te Ngahuru-tikotiko .. February 2nd

12. Poutu-te-Rangi .. March 3rd

Now, it happens that April is the equivalent of the first month of this ancient arrangement, and our minds know that there are two ancient ways of measuring the years, and in another  ancient arrangement it is believed that June is the first of the months, that is, Te Tahi-o-Pipiri, according to the chant. But the above arrangement of the months comes from this chant from former times which says, ‘The sun is drawn out on the third and retreats on the fourth.’ That statement supports our idea. The sun migrates a little during the third of the months and flees during the fourth month, because during Toru-here-o-Pipiri and Wha-o-Mahuru (in June and July) the sun returns in summer to the southern edge of the world.

This is perhaps similar to the practice of ancient peoples in the Holy Bible because there are two ways of arranging the year in the Old Testament. [?Ronaki - Abib/Nisan - March-April] is the first month of the year (Genesis 8.13), but it is not named. In the year [?paeke] amongst the days and months we find the name Ethanim (1 Kings 8.2) [Seventh Month- September-October] but in the order of the year we also find the figure seven, that is, it is the seventh of the months in that table. Now, God said to Moses in Egypt, ‘Abib (Nisan) will be the first of the months of the year for you [Exodus 12.2; 13.4; Esther 3.7),’ and Ethanim remains as the seventh month of the year, the sacred year (Numbers 29.1; 1 Kings 8.2). In the ordering of the year, Adar is the twelfth of the months (Esther 3.7; 8.12; 9.7) [February-March], that is, March. Now, in the [?ronaki] year, Elul is the twelfth month (Nehemiah 6.15), which is September, and Abib is April, Te Matahi-o-te-tau. Adar is March, Pou-to-te-Rangi. But that’s enough, my friends and fellow servants, my heart celebrates and honours, saying, ‘Blessings on The King of everything in heaven above and in the whole earth, whose eyes see every place, and who never sleeps and whose strength is firm, who is not weak but is as our Maori proverb has it, 

 He whetu te kanohi he karaa te pakihiwi.
‘His eyes are stars, his shoulders basaltic stone [karaa].’ [cf. Nga Pepeha 846] 

 God has been at work for the beginning right up to the present and will continue working, and God’s love is firm, and we can depend on the grace of the Lord, of Jesus Christ and the Holy Spirit, three Gods and yet one God, for ever. Amen.’

I finish here, Editor, to fulfil your words of instruction to this one of your friends, lest I become tiresome to our pet bird who loves chattering, and he becomes wearied.

From a faithful friend,

Hamiroa Aparoa.

May 4th, 1903

Archaic Maori words:

*Porotutanga means ‘beauty’ [Atahuatanga].

**Kai Riireetoo means ‘calming food’ [kai marietanga].

To the Editor of Te Pipiwharauroa.

Friend, greetings. My friends and your honorary committee, greetings to you all!

[4] 

And now, what I have to say! Honoured Editor, will you and your distinguished Committee please print these few words in our bird, so that they may be sung to the marae to which he travels in these islands. These are the words.

Reweti Kohere Mokena, sir, greetings. Your words are faithful to the truth. The first thing, Wha, that I approve of is what you say about the Maori tohunga. Those of former times were very different from the kind of deceitful tohunga of latter days. These do not know how to perform the incantations of the various tribes of this island. And they are not able to raise the spirit, the source of life, and the emergence of these means the setting-up of snares in the path of the huia, which will carry hundreds of people, 200 or 300 perhaps, to the water, to the resting-place of Kahukura [the atua of the rainbow] where they will bite on the stone there until they are brought up.  They are occupied there for a long time. When they are almost dead they finish with the water and return to the great sacred place. And that is the import of your word, Reweti. You say that you condemn the tohunga of today - yes.

Enough of that, Reweti You were right when you said not to rely on hearsay but to investigate, and you asked was the news about Wereta at Whanganui true or a fabrication. I have heard the accounts of what happened there from Rangi Whakateka Tawhiri. On April 13th Wereta and his followers, Eruera te Kahu, Hare Matenga and their wives arrived at Putiki, Whanganui. They stayed there a week then were taken into Te Whiti’s territory in Taranaki, to Waitotara and to Ngarauru. Hoani Mete Kingi and Wiki Taitoko went to guide him. They slept at the Waitotara river mouth, The village is Ihupuku of which Wakarua Tauira Parea is the head. I know, and that chief told me the same story, that the Nga Rauru people still adhere to the white albatross feather emblem of Te Whiti and Tohu. But I shall go on and bring you to see and to hear the words of Ngati Rauru who were all together at sunrise and while they were there on the marae they were given those words. But the ears of Taranaki were deaf to the prophetic and tohunga doings although they did not favour the contemporary activities. The authority of the feather emblems was Te Whiti’s alone, and this people gave their allegiance to the feather emblems only and were wearied by those tohunga doings. All of them earnestly wanted an end now to the things he was now doing. Such were the words of the chiefs of Nga Rauru [?a he Taraka tautahi a Wiremi konei ka a kahukaka - sic], I know them. Subsequently Hoani Mete King regretted what his people, Nga Rauru, said. Hoani said, enough! we shall return with our tohunga and will continue to hold on to the small [?Wari]. At night Te Kahu stood to tell of Te Wereta’s work in healing people. He said that Te Wereta had worked for three days with the sick. This was as much as Te Kahu said. The Association of the Tribes of these islands has explained what Te Whiti is like. He was like this because he wanted to stir up strife in Waitara but he was not wanted there. Te Kanu belongs to Ngati Apa[?on the bay - ?ki whanga]. He belongs to the Ringatu Church. So, Reweti, what you say is true, and it was a wasted journey to Te Whiti, to Taranaki, to the cunning rascal.

That is enough, lest I fill up the whole paper. By and by some will send their best wishes to you who make the bird who sings well fly. Greetings to the tribes of the island and to the supporters of our bird. Blessings, blessing on you, in the grace of our good Lord.

From your relative,

T H Te Ipu.

Te Puke.

AN EXPLANATION

To the Editor of Te Pipiwharauroa.

After the discussions at night I arrived in Pakirikiri. I had heard that a Committee had been set up, and that that Committee had set down what I had done wrong, but as yet I have not been told of this and I have heard that the Committee’s accusation has been printed in the newspaper. I am still waiting for the reasons for my condemnation. I explained the reasons why I wrote about Te Wereta and Wi Pere. If they were not clear to people then my article was a waste of time. I thought these talks were concluded at Pakirikiri. Wi Pere and I made peace there, our discussions concluded gently, I spoke and I finished what I had to say about Te Wereta, so what are these matters in which I have transgressed that are being spread about? What I said to Te Wereta and Wi Pere is available for them to respond to and to be seen by all, because it seems that although I attended perhaps I did not attend Pakirikiri, I spoke or perhaps I did not speak, I was right or perhaps I was wrong – and now the Committee alleges that I did wrong. People, be careful lest you make wrong allegations [5] and are afterwards ashamed when the deceitfulness of the activity you are supporting becomes clear to you. It is not as if I am comparing myself with Christ; he is God I am a man. Nor am I saying that he has given me authority, but I criticize myself for my lack of knowledge which is wrong and can mislead. If Te Wereta’s work is deceitful why are you angry with me for speaking the truth? Christ is our example. But what was he like?

He saw the deceptive ways of the Pharisees and Scribes and he mocked them calling them ‘vipers and the descendants of vipers’, ‘robbers’, and suchlike. If Christ lived in these days you would ascribe wrongdoing to him. The reason you have not acknowledged that what I say is right is that you have not recognised that what Te Wereta is doing is wrong, but you are supporting something very bad. It is like ‘straining out the mosquito but swallowing the camel.’ The good thing would be for you to be my friends in seeking to suppress this activity, but if you persist because peace has been made, that is alright, and the discussions will go on now. People, it may be that I and the Association and those young people are mistaken, but if so many of you along with the elders are wrong then this is extraordinarily bad. My writing about Wereta is now finished but my condemnation of his work and that of some other tohunga will not stop.

From your friend,

Reweti T Kohere.

CONCERNING TOHUNGA

At Wereta’s hui held at Pakirikiri, Reweti Kohere said that the Councils were transgressing their own rule by supporting hui run by tohunga. Some people do not understand that rule, so we publish it so that people will know it.

If under the direction of a person called a tohunga, he gathers together a group of people and they stay in a village or he goes from one village to another with his party, and the Council or perhaps a Marae Committee thinks that this will cause trouble or perhaps distress to the people of a village or perhaps to one of them, namely, that their provisions or their property are used up, or perhaps some other distressing thing happens, the Council is able to serve notice on that person to stop his activities, and if he persists, to impose a fine not exceeding fifty pounds.

HONOURS

When the court met at Te Awanui, Waiapu, the magistrate, Mr [W A] Barton, presented Henare Kohere with a medal and a certificate [from the Royal Humane Society of New Zealand] honouring his bravery in saving the Pakeha [James Bertie]when the Whakapai was wrecked at East Cape. Mr Barton said that the medal for saving a person’s life was a very great honour and he praised and honoured Henare Kohere for his bravery and wished him a long life to enjoy his badge of honour.

The Courthouse was full of people, Pakeha and Maori. Of the Maori, Enoka te Rukuata stood to say a few words to supplement what Mr Barton said. He praised the presentation of this honour to this young man which was an honour not only to him but also to his whole family and his upbringing. Henare was walking in the footsteps of his ancestors. Te Mokena Kohere was a warrior who was devoted to the Queen and known to all Ngati Porou. (Applause.) Te Mokena had promoted the Faith, the Law and the authority of the Queen in Waiapu and throughout Turanganui and had put down past troubles. Such was the content of Enoka te Rukuata’s speech.

Henare Kohere received two medals in connection with his saving of this Pakeha; the first came from the owners of the scow. It was a pitiful thing that four Pakeha died; only one survivor was plucked from the sea by Henare. Some clung to the boat and perished. Because of the fierceness of the storm it was not possible to get them off. As they looked to the shore, so the Maori looked at them. The one who had been brought ashore called out, ‘It is not possible to get to you, my friends!’ As the wave drew near they crouched down, clinging on. When the wave passed the people on land were still looking but saw no-one emerging. The watching women were in tears at seeing people being swallowed by Death. The ship was not quickly washed ashore, being held by the anchor. At 1 o’clock the ship turned over and at 5 o’clock the last part sank. Some were struck by the ropes and timbers of the ship and died. The ship is still lying at East Cape.

……………………………………

There is a new sickness in Queensland, Australia. If a person contracts it he starts eating earth.

[6] 

STORIES OF PAKIRIKIRI

We questioned the purpose of the hui held by Te Wereta and Wi Pere at Pakirikiri, Turanganui, and no-one seemed certain of it; there were no miracles, no speeches, and it seemed to be just an occasion for eating food.

A leading Heretaunga chief was asked by a Pakeha leader why they went to Turanga and that chief answered that it was a Council meeting.

One Maori chief spoke of how he had not been healed by native tohunga even though he had been to many of them. He said that Wereta had healed him but he said that he and his people had come to Pakirikiri because they were suffering pain – [?huatu sic.] the pains had been taken away by the tohunga.

This man forgets how his grandchildren had died under the ministrations of tohunga. It is a Maori habit to talk about the good things done by their tohunga and to forget the bad.

Some people said that their bodies were evidence of Wereta’s miraculous powers and so they came so that people could see them. Unfortunately the spirits of those who have been killed by the tohunga could not return to tell about their deaths.

I suspect some people think that all people are stupid if they do not believe it when they say that they have been healed by Wereta – but no-one here in Turanga has been healed by him.

One sick person died at Pakirikiri. The family wished to lament but were rebuked by the ‘apostles’. Some returned sick to their homes.

One man bent backwards and forwards to show how he had been healed by Wereta, but perhaps if he had tried to bend backwards and forwards before he would have been able to do it.

Some people spoke disparagingly of Pakeha doctors, but it is Pakeha doctors who have got them to the present time. They also spoke disparagingly of Maori tohunga before Wereta, but they supported those tohunga before the new ‘prophet’ arose.

One elder from Uawa spoke to those present at Pakirikiri about the reason for their presence. They did not come to his worthwhile gatherings but for this confounded gathering they were on their way in a flash.

Most of the people who attended this confounded hui were from Heretaunga, Hauraki, and Ngatiapa; Wairarapa, Ngapuhi, and Ngati Porou did not attend and there were a few from Waikato and Taranaki.

Houkamau came to lament. He spoke of his disapproval of the work of Wereta.

In Rawiri Karaha’s speech to Wereta he said that, when he returned, he should go and lament of those sick he had worked on before and who had died. Perhaps at the end of the hui Wereta should go and weep.

Peka Kerekere of Turanga had the sternest words of condemnation of the work of Wereta. He said that the people who attended were mistaken if they thought that these people were followers of Wereta like them.

Reweti Kohere told those who had come that when they returned they should take Wereta with them lest they should come back again to Turanganui.

According to Wereta, his activities upheld the Faith. He should instruct some of his people not to jeer at the Church if they were working for the Faith.

Those who led worship were some who jeered at the Church. Their faith did not increase through their works of faith which they spoke of.

At the time they began to attend to the sick some of the ‘apostles’ prayed while some of them chanted – perhaps these were hymns.

When Wereta’s hui ended some of the ‘apostles’ got drunk in the town of Gisborne – one of the leading ‘apostles’ was staggering.

A man was drunk here in Gisborne, an ‘apostle’ of something. This is what he said, ‘I am g-g-g-going in the name of-of-of the Father and of-of-of the Son and of-of-of the Holy Spirit.’ This is really blasphemous. Is it not a fruit of the work of Wereta, this blasphemous use of the name of the Holy Trinity?

Wereta said that God is everywhere, even in public houses. Where then is Satan, ‘the ruler of this world’?

It is said that a new ‘prophet’ has arisen for the Tai Rawhiti; his name is ‘Satan’. Te Pipiwharauroa has said throughout that it cannot be ignored – it has found its expression in the works of the tribes, the chiefs and the members who support the tohunga.

On the return from Pakirikiri to Turanga there were perhaps eight coach loads of those who had attended; they returned on a Sunday. In the evening they boarded the ship, but while they stayed in the town they did not cross [7] to Kaiti for the service, to demonstrate that, when they said that their activity was a work of faith, it was true. It is untrue to say that this work is enabled by worship; its main purpose is to suppress it.

The Maori say of Wereta, ‘He travels and shines like a wandering star.’

The disciples of Wereta boast of the wisdom of their prophet but they do not permit him [to confront] those people who criticize him and his activities. The night Reweti Kohere confronted him, Kohere was the only one on his side, while there were eight people supporting Wereta, one of whom was Wi Pere. Had Wereta stood his friends would have indicated to him to sit down. Had it not been forbidden by Kohere perhaps one hundred would have stood up as lawyers for the prophet.

This situation is like that when the people demanded that Gideon be put to death because he destroyed the altar of Baal. Joash answered them, ‘Will you contend for Baal? Is it you who will rescue him? If he is a god, let him contend for himself.’ Likewise if Wereta is called a prophet ‘let him contend for himself.’

It is said that at then end of the talks, when Kohere had left, the Committee was assembled and they accused Kohere of wrong. A child asked what was the good of condemning someone in a different place. This Committee is like the Jewish assembly that passed a judgement of wrongdoing on Him whom Kohere proclaims. He it was who said, ‘The disciple is not greater than his lord. If they persecute me they will persecute you also.’

The disciples of Wereta always say that their leader defeated all his opponents. They gave it out that Wereta had defeated Kohere. Even before Kohere arrived at Pakirikiri they had accused him of falsehood. Will it happen that the disciples turn to condemn their leader? The scripture says, ‘If a kingdom is divided against itself it will not stand. Satan will not cast himself out.’

A provision of the law is that the two sides choose the jury but the choosing of the jury at Pakirikiri was Wereta’s only. Wise men are chosen as judges to consider the rights and wrongs, but the [?rubbish – parangeeki] make themselves the judges and condemn as wrong the things they do not like. If the same thing happened with Pakeha judges it would be something to be dreaded – this world would be like hell.

Tomorrow this people will be ashamed at the [?shallowness – taupapahaketanga] of their works. As was said of Tokoaka – without death there is no life. The end is not insignificant – the tohunga will die. So be careful that the same does not happen to this work.

It is said that there are 4000 ‘apostles’; Hone Paerata says 6000, if they stand close together, and that the sick come from far afield. What Hone Paerata said differs. Why? Perhaps that elder is mocking them.

Anyone supporting this deceptive activity is deceitful, unless he is stupid. If a person knows that the activity he is supporting is fraudulent, then his intention in supporting it is fraudulent, but if he does not know it is underhand, he has not recognised it as deceitful because of his foolishness.

The Pakeha laugh at the activity of Maori in following the ‘prophet’ and talking about miracles. Only Maori condemn Kohere’s words about Wereta – the Pakeha praise them. Pakeha thinking is different from that of Maori. According to the Pakeha it is right that newspapers expose the frauds of those who seek to trick the people. Maori do not agree but leave the person to be deceived.

One minister said that there is nothing wrong with what Wereta is doing; he is not worshipping idols. He is mistaken in thinking that it is only in worshipping idols that a person goes astray. Who are the false prophets who Christ said would come in his name?

What is his justification of people going to Houtaketake? Perhaps he would say that it is not doing with idols, but he still knows that it is doing with native gods: There shall not be found among you …. a tohunga who practises divination, or who takes note of the clouds or snakes, or a tohunga who casts spells, or a tohunga who practises witchcraft, or one who consults native gods, or a native tohunga, or one who seeks oracles from the dead. Because Jehovah is disgusted with all those who do such things. (Deuteronomy 18.10-12)

[8] Let us be careful lest we support things that God despises. The right thing is to consult the Bishops about anything that is not clear to us. It would be better for us to die than to support wrong things. It is an easy thing to follow the crowd; the great thing is to stand against the many who are doing wrong. God says, ‘Do not go along with the many who do evil.’

A member of the Marae Council said that anyone who opposes the work of Wereta wants people to die. Who was the one who healed people before Wereta came on the scene, and who will be the healer when Wereta’s work comes to an end, for he has said that his work will end? Is Wereta healing Pakeha people? Who heals people when Wereta is not there? Two children died while staying at Pakirikiri: why were they not healed? Perhaps had they not gone there they would not have died.

These words are very applicable to Wereta: ‘A prophet is not honoured in his own home.’ Ngati Porou did not attend Pakirikiri. Those who did go went for the funeral. Te Houkamau made it clear that he did not approve of what Wereta was doing. While Turanga was indeed slow to go to Pakirikiri, most of those who went did so out of consideration for their marae, and for the entertainment. Heretaunga were the people who spread over the land. They made it known that the hui in January 1904 will be in Hastings. They really believe that the work of Wereta will still be ongoing then.

ABOUT PARLIAMENT

One Bill to be laid before the House is the Bill prohibiting the totalisator at horse races.

One Bill is to be voted on by the members of the Upper House. If it is not passed the Government will put it in place.

In his speech, Tame Parata said that the Land Council Law had been in place for two years but not one benefit had been seen and that tomorrow it will come to an end, it will die.

Tame Parata brought before the Government his people’s objection to Mahuta being called the ‘Maori King’.

Some people from all over New Zealand and the 33 members of Parliament spoke to the Prime Minister about the revision of the law prohibiting the sale of alcohol. The Prime Minister said that he would consider their proposal. The Prime Minister will not fail to support the substantial majority of members wishing to prohibit the sale of alcohol.

There was a warm welcome for the new young members of Parliament, Messrs Baume, Bedford and Hanan. Mr Bedford is the youngest member of Parliament at 25 years of age, but he is a wise young man and a good speaker and the first member for Dunedin. He it was who said, ‘Mr Seddon has become drunk with the power he has.’

Mr Walker has ended his term as Minister of Education and is now the Speaker of the upper House. Mr [?Kinihi] has been appointed Speaker for the Lower House.

This is Lord Ranfurly’s last Parliament before he returns home to Ireland. His wife will return before him. Perhaps there has never been a Governor as good as Ranfurly. As a result of his endeavours a home has been built for elderly soldiers who are no longer able to work.

A HELP

To the Editor of Te Pipiwharauroa.

Friend, these are a few words for you to send to be seen by our loving friends, so that they may see the things that are happening at this time of the year. Our hearts are full of praise for a work carried out by Rev. Peneti here in Taranaki – the collection of money to help the girls’ school that has been set up in Auckland. Friends, we have the highest regard for our friend Peneti, for his vision of supporting this treasure of ours. Our hearts are also full of praise for the Pakeha of that area, men and women, for the help and support they have given Peneti and his committee. My friends, let us consider this great project undertaken by our friend for the good of all.

From your loving friend,

Ina Tukata.

[9] 

THE HON. MAHUTA TAWHIAO, MLC.

Some people are in two minds about Mahuta’s entering the Government and giving up his kingly authority, but we believe that Mahuta’s decision was right. Mahuta may have lost the name of king, but for the most part he was a ruler in name only; he did have some standing but now he has far greater standing. Formerly his influence extended only to his own tribe, now it takes in the every part of these islands, the Maori people and the Pakeha people. If Mahuta is steadfast then the name he leaves behind will be greater than that of his ancestors or his father. The main idea of the kingship was separation from the Pakeha people – Te Whiti has the same objective. But it is clear that this stance will not result in anything because the Pakeha will not respond or suppress it. The right thing is for us to adopt the ways of the Pakeha because those ways will not disappear whereas we will vanish if we stand against those ways. Mahuta knows this. He knows that there is no reason for him to stand apart from Pakeha ways. So he can give great weight to this and had to consider the appropriate time, the right time, to make his commitment. Happily that opportunity was offered to him and he took it after wise consideration. Mahuta is a wise man and our hope now is that he will be empowered by God to seek the good, the well-being of the people. He has gained a position of eminence, honour, leadership, and status. We know also that Mahuta is keen to seek the good of the people. He has ascended to this exalted position and now people’s eyes are upon him, those of Maori and Pakeha – a citadel standing on a mountain cannot be hidden from people’s eyes. So prayers well up in our hearts that the blessing of the Almighty will rest upon him. Within his sinews pulses the blood of chiefs, and pouring from his heart are noble thoughts. Friend, yours is the princely heritage of your ancestors, work for the good and the enlightenment of the people, small and great. You are an example to the people who look to you – you who have been exalted over us.

We applaud Mahuta’s decision to make known to all the people that his village has given up using this food, alcohol; he has taken up the Blue Ribbon. Some of the chiefs of Waikato have followed his lead. The great problem for Waikato at present is the illegal sale of liquor and drunkenness. When the number of Pakeha in the King Country increased so did the illegal sale of liquor. The Maori learned from the Pakeha how to sell liquor illegally and now Maori are very involved in the illegal liquor sales, women as well as men. The judge for the Waikato said that in former years the people of Waikato and Ngatimaniapoto lived well but now there is much wrongdoing. One Kawhia chief said that the Maori are like the mutton-birds which, when they see a fire, fly up into the air. Likewise, although the Maori know that liquor is bad for them, they all fly up. Reone of Pipiriki likened liquor to the pig that died in the countryside. At first only a few flies swarmed around it, but as the pig rotted more and more then many more flies settled on it. Likewise, when liquor first was sold in Pipiriki only a few Maori drank it but after a while the Maori descended in crowds. Some people want an agreement to sell liquor in the King Country but with the Government managing the selling. We do not agree with this; it is like going back to when there was strong pressure to prohibit the sale of liquor throughout New Zealand. Should it be prohibited in one place and allowed in another? We believe that Mahuta has the medicine to heal this serious disease. He has given instructions to his Marae Councils to suppress the illegal sale of liquor in the King Country. This is the way in which this dreadful practice will be brought to an end. But if the Government gives this power to Maori let them be wise and careful as to how it is done and not be careless. It will be easy to end sale by Maori but difficult to end sale by Pakeha. We wait hopefully for Mahuta’s suppression of illegal sales. He has the authority and power. Friend, if you accomplish this it will benefit not only your own people but also the whole Maori People and even the Pakeha because the eyes of the whole Colony are on Waikato. If you accomplish this it will justify your membership of the Government. Be steadfast and it will be your own people who will give up supporting this thing which is destroying them. Be steadfast in your humanity. Let the Law deal with those of a stubborn and flouting disposition. Friend, best wishes, and may God lengthen your days to seek the good of the whole people and of the one country. 

R.T.M.K.

[10] 

THE RULES OF THE YOUTH LEAGUE OF THE MAORI CHURCH.

Rule 1.

The Name.

The name of this association is The Youth League of the Church.

Rule 2.

The Objectives.

1. To bring together the thinking and to strengthen the resolve of those who give attention to matters of the faith.

2. To choose ways by which the purposes and the works which give rise to sin and faithlessness can be suppressed.

3. To overthrow the drinking of alcohol.

4. To suppress the works of Maori tohunga.

5. To encourage all the practices of the Church – Worship, Baptism, Confirmation, taking Communion, Sunday School, Church Marriage, and keeping Sunday holy.

6. To agree to read a portion of Scripture and to pray every day.

7. To collect money to help the Church’s work.

Rule 3.

Membership

There are two kinds of member: (1) Actual members, (2) Honorary members.

Actual Members. Young people who accept Christ as their Lord. These members agree to do the things they are asked to do by their leader or their Minister. These members will not absent themselves from gatherings of the League or from worship on Sundays.

Honorary Members. Elders who wish to become members.

Rule 4.

Officers

1. These are the officers: A Chairman, a Vice-Chairman, a Secretary, a Treasurer.

2. Committees for purposes for which a committee is required.

Rule 5.

The Duties of the Officers

Chairman. He is the head. He will be always looking for ways to fulfil the group’s work. He is to explain to some members things that are obscure to them. He is also to instruct the Committees in the works they are to do.

Vice-Chairman. He is to stand in for the Chairman when he is absent.

The Secretary. He is to record all that this group does when it meets. He will keep the League’s letters and those letters written in the name of the members. He will publish the day and the hour of the meetings.

The Treasurer. He will look after all the League’s money. He will also pay legitimate bills when authorised by the Committee.

Rule 6.

The Work of the Committees

1. To enrol suitable people in the League.

2. To run meetings for prayer; to arrange people to speak to the group; and also to arrange talks appropriate for those meetings.

3. To run entertainments agreed by the Chairman.

4. To run choirs for hymn-singing.

Rule 7.

Meetings for Prayer.

1. Prayer must have a place in all the activities of this group. But always at the first meeting of the month the meeting will be set apart for prayer only during the first hour after opening. Therefore each member should learn by heart his prayer, even though it be short.

2. At the monthly meetings the names of the members are called out. If a member is not free on that night he is to send notice to the secretary. If a member is absent on three occasions without having informed the Secretary, the name of that member is to be deleted.

Rule 8.

The officers, and the members and the Committees are to be elected during December.

Rule 9.

The subscription for members when they join this League is two shillings.

Rule 10.

All the members of the League shall make this declaration and sign their names to it:

I accept Christ as my Lord, and I will try to do everything in the ways that are right for a believer. I will read a portion of Scripture every day, and also pray. I will help with the work of the Church. I will attend the meetings of this League if there is not something important to prevent me.

If anyone wants an explanation of some of the rules of this League which may be unclear, please write a letter to Rev. P Peneti, Bell Block, Taranaki.

[11] 

ODD ITEMS

A Japanese saying: A man will fall though his tongue is six feet long while his wife’s is three inches.

A doctor in New South Wales has found a way of making rain, whatever the look of the sky or the strength of the wind. He burns some gas which climbs to the sky to pull down the rain.

The largest king in the world is Hori Tupou of Tonga. He is 6 foot 4 inches and weighs 26 stone. The income of his kingdom is £40,000 while he gets £4000. He also has the key of the bank.

Andrew Carnegie pays those who work for him and do not drink alcohol £10 more per £100 than those who drink alcohol.

In his speech here in Gisborne, Timi Kara said that the Government is framing a law to tax those Maori lands that are being worked.

A Maori College for boys has been established at Taratahi, Wairarapa, only for boys of the Wairarapa and as far as the Taihauauru. The moneys to support this school are funds designated for schools at Papawai, Kaikokirikiri, and Porirua.

When the fruit from the trees of a Pakeha disappeared he thought that it was stolen by Maori. After he stuck a man’s head on the top of his fence the theft of his fruit stopped.

An English woman gave birth to three children, triplets, and all girls. They were named Faith, Hope and Love.

When a timber house burned down in Auckland, three people died, one a Maori by the name of Te Keepa. The women and children got out. Those who died did not wake up. When they were reached it was found that they had been overcome by smoke. The Maori was found still in his blankets.

The amount paid by a butter factory in Taranaki for the milk of a single cow is £8 17s 6d a year.

Last month Major Westrup died in Wellington. This man was an elderly Pakeha from Gisborne, here, who took part in the fighting against Te Kooti.

As a result of the tohunga Wereta’s appointing of ‘apostles’ to heal people, the ‘New Zealand Times’ newspaper in Wellington laughed, saying that Gisborne will be the healthiest town for people. They will not be struck down by sickness because there are so many ‘apostles’ to heal them. It is not insignificant that the Pakeha laugh at us Maori, but perhaps Maori do not know that their creeping desires are seen as foolish by the ordinary world.

AN EXTRAORDINARY DISASTER

[Heppner Flood 1903 Actual death toll – 247 - Wikipedia]

As in the time of Noah when God sent a sudden flood when the people on the face of the earth were enjoying themselves, so was a flood at Heppner, a town in America, on 14th June this year.

On the Sunday morning the rain was excessive, pouring down, as if all the waters of heaven were being poured on that town. The evening meal was about to begin on that Sunday evening when the flood burst upon them. People had no idea that there would be a flood. When the flood came the waters were as high as mountains and the town was submerged. Some of the largest trees of the forest came floating by together with mud, refuse, gravel, houses, animals, people, and things of all kinds, all borne along by the flood.

Most of the people in the town were lost in the water. It is thought the number was 4000. All the town’s houses were carried away by the water; only those houses on high places were left. It was the same with the people: those in the higher places survived. Some people were covered over by the mud and the trees. Some bodies were found. Those on the higher ground were unable to save those caught by the flood. Nearby towns did not learn of this flood for two days because all the telegraph poles had been washed away by the water. Two miles of road were covered with mud. Most of the bridges were destroyed. When news of the disaster reached Portland, a train was sent carrying food and bringing doctors and nurses – women to look after the sick.

One major task was the burial of the dead. Some of them were still floating in the streams. Some were still in the rubbish. The dead who were found numbered 300. The total number of those who died is not known. It was a pitiful thing to see men and women searching amongst the 300 dead to see if their husband, wife, child, or lover was there.

The Government of the town [sic] of Oregon was moved by compassion to help in this disaster that hit the town of Heppner. But some of the things lost by that town can never be replaced by human love.

[12] 

CALENDAR – AUGUST

Day 8 Full Moon 8h 24m p.m.

Day 23 New Moon 7h 21m a.m.

1 S

2 S Eighth Sunday after Trinity

Morning Evening

1 Chronicles 29.9-29 2 Chronicles 1

Romans 2.1-17 Matthew 17.1-14

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Ninth Sunday after Trinity

1 Kings 10.1-25 1 Kings 11.1-15

Romans 8.1-18 Matthew 21.1-23

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Tenth Sunday after Trinity

1 Kings 12 1 Kings 13

Romans 18 Matthew 25.1-31

17 M

18 T

19 W

20 Th

21 F Fast

22 S Vigil, Fast

23 S Eleventh Sunday after Trinity

1 Kings 18 1 Kings 19

1 Corinthians 4.1-18 Matthew 27.1-57

24 M Bartholomew, Apostle Athanasian Creed

Genesis 28.10-18 Deuteronomy 18.1-15

1 Corinthians 4.18 – 5 Matthew 28

25 T

26 W

27 Th

28 F Fast

29 S

30 S Twelfth Sunday after Trinity

1 Kings 22.1-41 2 Kings 2.1-16

1 Corinthians 10 & 11.1 Mark 4.1-35

31 M

NOTICE

We have some Catechisms to be Learned by Children, and Sunday Prayers. If a clergyman lets us know what he requires we will send them free of charge.

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. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

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

Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

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.

SUPPLEJACK SEEDS FOR OUR BIRD

5/- Rev A Tamihere, Rev R te Aihu, Hopa Inia, Kurumoa, Miss Bicknell, Rev T Huata; 2/6 Te Hekenui, A P Karaka Maki.

H W Williams, Te Rau Press, Gisborne.