Te Pipiwharauroa 68

Te Pipiwharauroa 68

No. 68

1903/10

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 68, Gisborne, October 1903

BODY AND SOUL

In these days when there are plenty of tohunga healing the many afflictions of the body (according to those who believe in the tohunga), a person’s concern for his body may cause him to neglect the things pertaining to his soul. Te Puke ki Hikurangi has published the taunting statements of Eruera te Kahu about the Church to the effect that the Church is only concerned with the soul and forgets the body. He said these words at the hui of his tohunga, Wereta, held at Pakirikiri.

The leaders of worship in the Church, having pointed out the errors in the practices of the tohunga, said, ‘Rather, what we are about is working for both body and soul.’ A person is always seeking a reason to justify the things he does and which his uneasy heart tells him are wrong. A Ringatu tohunga asked me why I believed. When I replied that it was to save my soul, he laughed. My heart remains the same, while the Ringatu are intent on saving the body – the saving of the body is the main thing perhaps that they pray for.

A person may have little trust in God, but is devoted to the things of this world, to the body. For a time all his thoughts are persistently about himself. He has forgotten about God and the things of God; he gives no thought to invisible things, to things he cannot touch with his hands. The person wants the things he can see more than the things he cannot see. Some foolish people do not believe in anything they cannot see with their eyes. Many things cannot be seen but we still cannot deny their existence saying there is no thing like that. The Pakeha god that grabs and carries speech, electricity, is invisible but only mad people would say that such a thing doesn’t exist. It is the things unseen which are important and which last, while things seen are passing away. The Scripture speaks of ‘the things that are seen being of this present time; the things unseen last for ever.’ Things which the eye cannot see or the heart conceive of can be seen and made real by faith. ‘Faith is the assurance of things hoped for, a seeing of things unseen. (Hebrews 11.1).’ Because the natural eyes of a person do not see God he does not fear God, he does not believe in God. Because he does not see heaven and its beauties, his thoughts are entirely on the perishing things of this world. And when death draws near he gives no thought to the saying, ‘Their hands still cling to the things of this world. Naked we came into this world and naked we leave this world.’ [Job 1.21]

If a person considers only his body and does not consider his soul his thoughts and his desires and his actions will all be for his body. He will love his body more than his soul, even though it is clear that his body will perish while his soul is immortal. That great devotion to the body leads people astray these days, they are deceived by the things of men. That devotion to the body leads them to accuse the Church saying, ‘What about you? You take no notice of the body; you are only concerned with the soul.’ Are such accusations against the Church and the preachers of the Gospel of Jesus Christ justified? They are right insofar as the ministers are not doctors or tohunga, but [2] they do teach things that will make for long life, the taking care of the body. If people are aware of the ways of disease they will not go frequently to the doctor neither will they foolishly go to follow a tohunga who will exacerbate their illnesses. How many years has the Te Aute Association been preaching about caring for the body? Maori do not listen to their preaching and the Maori People are still suffering. Some ministers are much occupied with visiting the sick and with medications.

But there is no reason for Eruera te Kahu to be anxious that a person may think only of his soul as a result of the eloquence of the clergy when they preach and forget his body. Friend, don’t be anxious. Non-one will forget his body but his soul may be neglected. The reason some people pray is not a desire for the well-being of their souls but that their bodies may live long. What is the purpose of Te Kahu’s praying? Paul says, ‘A person does not ill-treat his own body but is kind to it and cherishes it.’ From his birth into the world until his death a person is to ‘cherish’ his body. While he is young he is fed with soft food, he is wrapped in warm clothes, he is looked after by his mother day and night, he is washed, he is nursed, and his parents are totally committed to caring for him. When he gets older he is taught at school. When he finishes school he begins to work for a living to sustain his body. The sweat pours from his face, he works in the cold and the wet to provide what is needed for the life of his body. He builds a house to provide shelter. When it is time for sleep he goes to the room and gets into bed, a soft feather bed. He slips between the sheets. On top of him are blankets and quilt. He lays his head on a soft embroidered pillow, goes to sleep and snores. In the morning he gets up and dresses himself putting on his flannels, his shirt, and his collar and tie. The garments on the inside differ from those on the outside. Having finished washing and dressing he sits down for a meal prepared by his wife or perhaps his servants. He turns his back to the fire and his stomach to the food. He has three, four or perhaps five meals a day. If he wants to travel he gets on a horse, a bicycle, a buggy, a ship, a train, or perhaps he takes a car, and away he goes and spends his money. If he wants entertainment he goes to the sports or horse-racing, or the theatre or something. Should he get ill he lies in a comfortable bed and is given the best food. He is nursed night and day. The doctor comes to see him. When he dies people lament He is wrapped in cloth, a beautiful coffin is made, he is buried, his grave is decorated with flowers, a fence is put around it, and the family weep at his departure. All these things are done to care for the body which will end up decayed. People jeer because the Church does not concern itself with the body, but why do they jeer at it for being concerned with the soul? Look at how much effort a person puts into satisfying his body. For how many years? ‘The days of our life are seventy years, or perhaps eighty, if we are strong, yet is their strength labour and sorrow.' [Psalm 90.10]  Seventy years, or perhaps eighty, if we are strong. Man, is all you do just for these years? What about afterwards? Why not devote most of your strength, your money, your time, your thinking, to seeking life for your soul, which will not perish along with your body? The soul is immortal; the body may not even reach seventy years. Is it right to pour scorn on those who preach only about spiritual things? Are you not aware that one should rather give more time to the soul and less to the body? But which aspect gets more of your work? But people do not put a similar effort into working for the life of the spirit; but in fact it is not work, because what is needful has been completed by Christ. The work required is simply believe from the heart. ‘Believe on the Lord Jesus Christ and you will be saved. [Acts 16.31].’ Man, think about it. Remember God while you have life. By knowing God, by the salvation of your soul, you will know the goodness of life in this world. Do not squander your soul for which Christ died. Do not squander it in favour of your evanescent, decaying, shadowy body. Pray the prayer of the Psalmist, ‘So teach us to number our days, that we may apply our hearts unto wisdom.'[Psalm 90.12]

…………………………………..

The relationship between Russia and Japan is very bad and perhaps there will be war. Some Japanese have returned from other lands, Japan is also buying warships, and Russia is mobilising its soldiers. Some people say that, if they fight, Japan will be overwhelmed.

[3] 

 THE MORMON CHURCH

We have received a letter from Paora Hopere of Taupiri, Waikato, about the speeches at the mission hui at Muriwai, when we said that Nga Waea had been defeated in arguments about the Mormon Church. We do not want to publish in full Paora Hopere’s letter because he just wants an argument. If our account of Nga Waea’s statements at the hui is wrong it ought to be criticized by someone from Te Muriwai, by someone who heard the discussions. We are not afraid of answering Paora’s statements; the answers to those statements are obvious. However, we must answer one of this man’s statements. He thinks that we are mistaken and will not be able to answer him. Paora Hopere said, ‘I would very much like you to point out to me the chapter in which, you say, that Christ says that a man should have only one wife. We in Waikato are not aware of it, except for the saying that God arranged for Adam to have one wife only, that’s true.’ P Hopere has agreed that God arranged for a man to have one wife. At what stage then was God’s rule overturned and he gave permission for a man to have ten wives? Surely the time for increasing the number of wives a man could have was at the time of Adam when there were few people on the earth. P Hopere believes that Christ did not say that a man should have only one wife but rather perhaps that he should have many. Would the Son of the Father say such things? Why, if Christ did not say anything, do P Hopere and Waikato believe the word of Jehovah? It was said, ‘Therefore a man leaves his father and his mother and is joined to his wife and the two of them become one flesh (Genesis 2.24).’ It does not say ‘his wives’ and ‘they (several) will become one flesh,’ which is the teaching of Joseph Smith. Paul says the same (Ephesians 5.31). And Christ also says the same. He confirmed, he placed his seal on his Father’s arrangement that a man should have only one wife when he quoted the words of Genesis 2.24; he said, ‘for this reason a man leaves his father and mother and is united with his wife and the two become one flesh.’ (Matthew 19.5; Mark 10.6-8.) How does one make this clear to the Mormons? If Christ did not say that a man should only have one wife, please point out where he says that a man should have several wives. Show it to me, friend. I ask this of you. Do you know all the teaching of your Church? Ask your Pakeha ministers if they think that Christ had a wife, and whether God and Mary slept together to give birth to Christ. Ask them, my friend, and you will discover how strongly they deny it.

Is it not right to feel anger at the Church that teaches such things? Paora Hopere said that if we could point out where Christ says that a man should have only one wife then he would agree that Nga Waea had been defeated. Who appointed him as judge? Perhaps he thinks that the people of Te Muriwai are fools. He has taken upon himself the task of judging, he is the Supreme Court. In 1900 a Mormon man wrote saying that if the errors of the Mormon Church were shown he and others would leave that Church. The bad features of the Mormon Church were pointed out and that man was unable to contradict them, but that man did not leave the Mormon Church. Likewise, if you are a Mormon you will not agree that Nga Waea was defeated because he is a fellow-Mormon. Yes, we are not completely unaware of what people are like.

THE GIFT OF WHITIREIA

[This is a copy of the Deed gifting Whitireia as a site for a school. The Reverend Peneti has instructed R M Tolhurst, Esq., a Wellington lawyer, to investigate it at the Government Land Office.]

Otaki, August 16th, 1848.

Dear Governor Grey,

Greetings. It is the case that we agree that Witireia [sic] become a school for the Bishop. We are not giving it as a residence for the Bishop. But it is for him and for the Bishops who come after him, who fill his position, to promote the principles of the Christian Faith, to provide a shelter, to protect people from the unprofitable winds of the world, that is, from wrongdoing. And so we have given that dwelling-place permanently to be a College for the Bishops of the Church of England.

Signed by us:

Te Rauparaha,

Wiremu Kanae,

Tamihana Te Rauparaha,

Rawiri Puaha,

Matene,

Te Watarauihi Nohorua,

Hoani Te Okoro,

Rawiri Hikihiki.

[4]

  MAORI TOHUNGA

We are saddened by the continuing influence of these people, the native tohunga, in these days, friends, when the law of the Pakeha is fighting against the activities of tohunga to bring an end to them. Many Maori tohunga have been imprisoned by the law for practising their lore. But, people, I will not say that the fault lies only with the tohunga; it lies with the whole people including the chiefs, who adopt and who exult in the power of their tohunga. According to them those who are critical are foolish and they boast that the work of tohunga is good, in order to boost their own names. They seem not to know that the firm hand of the law is observing them. Now the punishment for tohunga is more severe because for a long time the law has been applied cautiously. A little while ago one of those people was arrested, as I mentioned above, and imprisoned for pouring cold water over the body of a sick person, that of our beloved friend, Heta Te Kani-a-Takirau, who has died. It is known that he would have lived much longer but for this foolish action which took him away from us too soon. So those people who seek to make a name for themselves by deceitful acts should [?tanapu] look carefully. I write these things, not without purpose, but with a loving and sorrowful heart, because of the strength of the mistaken practices of Maori in these days of Pakeha learning.

From your loving friend,

Tame Arapata.

Te Arai, Gisborne.

THE TOHUNGA'S HARVEST

On the occasion of the death of Heta te Kani there was one main subject talked about – his death under the ministrations of tohunga. It came out in the speeches and again in the laments. Heta te Kani was one of the leaders who supported Wereta. Because of his faith in Wereta, and on the instructions of the tohunga, he disobeyed Te Kooti’s command not to cross beyond Whangara, not to enter the territory of Ngati Porou. But last year he came to Tokomaru. Now the Ringatu are saying that Heta died because he disobeyed the words of Te Kooti. We believe that Te Kooti’s words are untrue; God does not give his words mana. Heta was ill and had been kept alive by the skill of the doctor and by good nursing, although his life was difficult. In those days there was no tohunga to rely on as in these times.

Heta’s death was not caused by anyone, his illness was longstanding, but the actions of tohunga hastened his death. Heta was taken to the town of Whakato to the Ringatu hui where they said prayers over him. There a new tohunga, Matene Kaipau, appeared who set to work on him. During the time of Wereta this tohunga was saying incantations and getting a name for himself. The activities of the tohunga were promoted when they found support from the chiefs and the members of Parliament.  The gods of this tohunga were native gods, Teko, Toiroa and Toi-korero-parau. He said that in three days he would have healed Heta. These words proved very wrong, the utterance of someone who is perhaps deluded. We see from this the determination of the person to utter resolute words, seeking perhaps to make a name for himself like that of Wereta. Matene, one of Heta’s people who had been made tapu, thought that he wanted to rub out Heta’s tapu, so then he told Heta to wash himself in cold water, but Heta refused even though this tohunga kept arguing with him. In the morning this tohunga took a bucket of water and poured it over Heta. Because the morning was cold and the water was cold and his illness was grave and he was shocked by being doused with water, Heta’s illness became worse and he was dying. When the doctor arrived he said that Heta would not survive. He was also sad that Heta had forsaken him and resorted instead to the tohunga. At this time the messenger from the Marae Council of Takitimu went to fetch another tohunga, Eria, from Waikaremoana. This man arrived in a hurry, like a sudden blast of wind, on his galloping horse. Dismounting, he warned the people to be silent while he worked on the sick. When Heta returned, it was his last return, those who supported the tohunga were happy and said that Heta had been healed by the tohunga. But Heta knew that he had been wrong and he wept at his foolishness in listening to the native tohunga.

We are sad at the death of Heta. He was very angry at his [?pakatua] death. But his troubles came through the false-speaking tohunga. It would be a good thing if these tohunga were arrested and put in gaol. Matene was arrested by the police and committed [5] to the Supreme Court for trial. At the trial Matene firmly maintained that Heta had got him to treat him. Heta’s illness was in his throat, according to him. There was a gurgling noise there. He then drove it out using his gods. Heta’s illness was consumption. The ignorant tohunga soaked him in water, which startled his whole body. His joints were strained and loosened and his water was retained. Heta did not consent to be doused in water because for ten years he had not used cold water, but Matene said, ‘Leave this to me,’ implying that nothing bad would happen to Heta if the tohunga said so. In the morning Heta was taken outside wearing only his pyjama pants and the tohunga doused him in cold water. Heta was still troubled. He had top be carried on the back into the house whereas before he had been wandering about. . Heta did not get up but became seriously ill. The doctor used a pump to get out the water. Although Heta was at the point of death, when Eria arrived still some people happily gave credulity to native tohunga. Matene falsely declared that Eria was responsible for the death of Heta, the Takitimu spokesman having sent a letter summoning him.

People are aware of the condemnation – the strong condemnation by Te Pipiwharauroa of native tohunga, whoever the tohunga. Better that a sick person lies untreated than that he goes to the tohunga. If you cannot get a doctor then ask some wise Pakeha people what the appropriate treatment is, and nurse the sick person. People, don’t pay attention to these false treatments. Where did the tohunga get a understanding of illness? Even ignorant people know that cold water is bad for the sick, but the tohunga thinks it is a good thing. Who are the people we can trust?

There is a story in Turanga that a child has died after the ministrations of a tohunga. This was done by the ‘apostle’, one of the ‘apostles’ of messiah Wereta. Hair was cut from the back of the head of the child and burned in the fire and the sick one was made to smell it. It is said that this is one of Wereta’s practices. So be it, perhaps he will get a person who knows the Scriptures to look for a verse to back up this practice. The police are making enquiries about this tohunga.

People, you perhaps saw the question in the August Te Pipiwharauroa which asked, ‘What will be the outcome of this activity? A disaster, perhaps?’ Let us stop being misled into believing in these foolish and deceptive acts.

OTHER ITEMS

There is still a war of words going on in England over the proposals of Chamberlain not to impose duties on English goods sent to the colonies and those of the colonies sent to England, while the goods of other countries must pay duties. Some people think that if this law is passed it will mean the end of the Empire while others think that it will make for its growth. This is a great argument.

When Dr Torrey and Alexander returned home to Chicago after they had gone around the whole world preaching, they were given a joyful welcome and thousands sang hymns. Torrey said that soon the whole world would awake to the faith. While they were in Belfast, Ireland, many people crowded to hear the Gospel, nearly 10,000. If they could not get into the building they stood outside.

The fighting in Macedonia is still blazing. The Turkish soldiers are still slaughtering people. Women and children are still fleeing before the edge of the sword. The powers are fearful of defending them. If it continues like this it may happen that the people of Macedonia will disappear from the face of the earth. The Spectator, a leading English newspaper, is urging the nations to bring an end to this terrible war and to set up a Christian Governor to run Macedonia. The man from Macedonia is still calling out as he called out to Paul; his sorrowful voice shouts to the Christian nations, saying, ‘Come over to Macedonia and help us.’ In those days a man’s cry summoned the Christian man; in these days it is Christian peoples calling to Christian nations. Paul was not long in answering this cry of the spirit, and in these days perhaps the great powers will turn to answer the cries from children and women, ‘Come over to Macedonia and help us.’

In the Univeristy College sports in Dunedin, Pita Paaka [Peter Buck] came first in the high jump, the hurdles and the shot put. He beat the Pakeha.

Bishop Julius of Christchurch said that if Christ were living in the world in these days he would be called a violent man and not a meek one, because many leading people feel pain at the words and works of Christ. The meek person these days is the person who does not raise his voice, even though he sees wrongdoing. Christ’s meekness is not like that.

[6] 

SOME LETTERS TO THE EDITOR

To the Editor of Te Pipiwharauroa.

Friend, here are a few words for you to send for our beloved friends to see so that they too can see what is happening at this time [?e te tau – sic.] We are full of praise for what has been done by Rev P Peneti here in Taranaki. He has been collecting money to help the girls’ school which has been set up in Auckland. My friends, we are delighted by the commitment of our friend, Peneti, in having this idea and in seeking to help our valuable project. We are also grateful to the Pakeha of this area who support Peneti and his committee. So, friends, look expectantly at this great project which our friend is undertaking for the benefit of all.

From your loving friend,

Inia Tuhata.

To the Editor of Te Pipiwharauroa.

These are a few words for our bird. with his influence, to sing as he goes: On the morning of Friday, 25th September, Wiremu Kake slept the long sleep. He was 51 years of age. He was one of the leading people of this hapu, Ngatihau, Ngapuhi, in Whangarei.

He was the person with mana on this marae, Pehiaweri, a person greatly loved by his own people and his Pakeha friends also. He was a person who continued to hold the faith from the times of his ancestors right up to his death.

On 27th September, Sunday, at 3 o’clock in the afternoon I buried him in the sacred ground of Pehiaweri. As many as two hundred Maori and Pakeha came to his funeral.

The Maori carried the body from his marae to the gate of the new fence around the church, and the Pakeha carried him from there into the church and up to when he was lowered into the grave. The service, including the sermon, was in two languages – Maori and English – both in the church and outside. It was then, at the burial of the body, that I observed the many, many Maori and Pakeha from the parish of Whangarei. His eldest son, Henare Kake, is the one who succeeds his father.

From your true friend,

H M Ruarangi.

To the Editor of Te Pipiwharauroa.

A short greeting, Best wishes, you precious pet who carries the great treasures of wisdom of our beloved friends from various places of our land. Friend, please make known my sorrow at the death of my sister, Mange K Tuauru, from Ngapuhi at Kaikohe, who died on 18th September. She was a woman greatly loved by her people and there was great lamentation at her death. She was amongst the descendants of chiefs on the day she was buried.

The tribe marked her loss with a volley of gunfire. But the gun of one of them, Rangi Arama Karaka, broke and all the fingers of his hand were blown off. Fragments of the gun flew up and stuck in his eyes and his head; there was a large hole in his head. I saw this unfortunate man who is still lying in the hospital in Whangarei. Farewell, friend, to the resting place of the righteous.

Best wishes,

Taurau Toi.

To the Editor of Te Pipiwharauroa.

Bird, greetings to you and your masters. May God help all of you. Enough! It is for you to decide whether to send this article to be seen by the tribes of Aotearoa and Te Waipounamu.

I have seen the writings about this matter, the tohunga. Well, a Kaipara man came to the Bay of Islands. The reason the man came was to go to the Land Council Court. This tohunga, Te Wereta, came. In the evening that tohunga said to open the hall so that he could see the people. It was agreed and in the evening they gathered in that hall. When the hall was full of people, Ngapuhi welcomed this tohunga. That being finished, Te Wereta stood and said, ‘The power that I have is from God, the power to heal people. Whatever the illness, Jehovah will cure it.’ When Te Wereta had finished speaking a Ngapuhi man stood and said, ‘You say that the power you have is the power of Jehovah. My illness is a swelling in my back and that was why I am not liked by women. Perhaps you could work to heal it and then, perhaps, I could get a wife, once Te Wereta had spoken.’ He could not do it. ‘Your illness goes back to the womb of your mother.’ This is why Ngapuhi are opposed to Te Wereta. I, and Ngatiwhatua, do not like tohunga.

[7] 

 To the Editor of Te Pipiwharauroa.

Friend, greetings to you who truly make our bird, Te Pipiwharauroa, fly. Best wishes to you, Enough of greetings.

Friend, we have a dispute with the advisors of Mahuta, the Honourable Mahuta MLC. They brought a petition for us to sign. It asked us to support the statements of King Edward and the Governor that Mahuta should be installed as king. Now the name appears in the newspaper which you have printed and Mahuta’s advisors say that that is wrong and that Mahuta did not sign that name. I, as one involved in the dispute, ask Mahuta to turn to and say that it was a mistake that his name should appear in the newspaper. If he does not condemn the appearance of that name I shall not sign the petition. Nor do I want it to happen that I am seen as condemning the name of the Governor which is appended. This petition concerns Mahuta. I want you to be clear that if this is the case then King Edward and the Governor have signed a statement asking that Mahuta be recognised as king. Secondly, I want to overturn wrong Maori petitions. I also say to you that I am still in a fog, being led astray by those people with much learning, and I want really to know who is mistaken.

H Paraone.

INFORMATION

To the Editor of Te Pipiwharauroa.

On 13th September, 1903, a Waikato hapu, Ngati-tamaoho decided to raise building money for themselves for a meeting house with a church attached. The initial sum provided for that project was £3 14s 7d. On Monday 14th there was another collection. Maori contributed and Pakeha supported them. It was realised that if there was enough money they could separate the buildings and have two, a church and a meeting house. It the amount was not large enough there would just be the one building. In the event £60 was forthcoming for the project. Most of the money came from Pakeha; one Pakeha gave me £35 for the project.

I want the readers of Te Pipi to know this.

In the year 1863 there was fighting here in Waikato and the people of Waikato gave up worshipping the Holy Trinity. Now, in 1903, 40 years have passed. At this point people decided to build a church. During these 40 years there was not a Maori church in this whole area of Waikato. When the Rev T Hapimana and I arrived in the district the people among whom we lived collected money. When we finished there was £20. The Pakeha helped us reach £50. With our own hands we built a church. The church at Pourewa in the Ngati Maniapoto area was completed.

We had the idea that we should publicize these buildings in the Church Gazette so that the Pakeha side should be aware of them.

People, do not allow the Pakeha alone to graciously support us. Children are taught to walk arm in arm so that they do not fall. Think about the law of Christ, What is that law now? It is to love! That’s it, people! Remember, ‘Bear one another’s burdens, and in this way you will fulfil the law of Christ.’ [Galatians 6.2] If you do not carry part of this burden you will not fulfil the law of Christ, that it, to love.

What marks you out so that people will say, or have said, that you are a Christian? Is it perhaps that you are loving? Yes. But let it not be said that ‘perhaps’ you are loving. There is to be no ‘perhaps’, but let us love. So love so that you also will be loved by Him. People without religion, those who are drunk, and other sorts of people, do not forget the minister praying for you in the church every week. If you say that that what I am saying is a lie then I ask you to look at the Litany in the Prayer Book, verse 27.

So then, if you are desperate for your single drink, for your beer, send us one of your sixpences. When you think of having your glass or perhaps playing your billiards, you do not begrudge a halfpenny or a copper perhaps. Whatever of the above things you do, giving gives joy to the giver. Send it addressed as follows: Rev Nikora Tautau, Hopuhopu, Taupiri, Waikato. If you do not send it to me, then send it to the Pakeha whose address is Mr S Hunter, Mercer, Waikato, or, if not, send it to Rev H A Hawkins, North Shore, Auckland. Although you send only pennies, you will see that the amount is acknowledged in Te Pipi. We three have been appointed by the Committee to receive money. Do not leave it to the Pakeha to show compassion. Thank you for the shillings you will soon send.

Nikora Tautau.

[8] 

A RECLUSIVE PEOPLE

To the Editor of Te Pipiwharauroa.

Please publish these words. Some perhaps, living here in Aotearoa, have not heard of some people who still live uncivilised in Te Waipounamu. Their home is on a mountain. Some sides of that mountain are cliffs. It is called Kairuru. According to what we have heard, there is snow on top. People have not been able to go there. Some of these wild people of Ngati Mamoe have been seen when they came down to fish and to catch eels. They have been pursued but not caught. Some who were caught did not live.

This tribe is the true indigenous people of Te Waipounamu. During fighting, soon before the arrival of the faith, they went to the mountain, Kairuru.

I finish my explanation here. You, Te Waipounamu person, who reads my article, are in a position to point out the truth or falsity of it. Send your response to Te Pipiwharauroa. I really want light on this matter.

The Government’s desire, and perhaps that of the people of Te Waipounamu, is to find those people, but I contend that they have not looked very hard, because those people are the owners of island and if they come out then all the legal dispositions of the land will be nullified as will the taking of the land by the Government. Those people do not carry weapons. They are the ones who own the land.

Te Rauparaha arrived to fight against Te Waipounamu. He did not fight with those people. It is said that they fled from Te Rauparaha. That’s enough of these words. Editor, if what I say is true, then Ngati Mamoe are living as recluses. But I believe that what I am saying is true. Therefore this is the idea that I would like to put to the whole world, even if there are not many who will support me in my loving concern for those people. My thought is that the Church of Christ, militant here on earth, should collect money for this purpose, namely, to send an explorer for the purpose of seeing whether he can discover a path which will lead to them. True love in Christ that constrains us to take thought for these human souls. Christ died for us and them that we might be saved. If we do not think in this way, it will not happen. We may have to strive for many decades, but we are to strive in the Lord who will assist our endeavour. These plans of mine will not perish in the snow or be defeated by those people. The ultimate garment which adorns those who go by the name of Christian is death while doing what he commands. If this idea is brought into effect by those charged with commissioning a person to go, I would not think about death. If I were chosen as one of them, the love within me which urges me on would say the same. I have made known this matter, so let us be diligent in carrying the Good News.

Jesus is the Shepherd,

Nikora Tautau.

A TRAGEDY IN THE BUSH

Our hearts were greatly saddened by the news that Tamati Paenga had died in the bush, crushed by a falling tree. Two of Tamati’s friends were felling their forest; Tamati was cutting down a tawa. The tree creaked and his friends warned him but he continued chopping. When the tree fell he ran. While he was running the tree struck him in the back. Tamati was struck down and it was not long before he died. His friends struggled to carry their mate to the Pakeha village. There he was loaded onto a buggy and arrived at night at Te Arai. That was the day they were to return home; he returned, but as a dead body.

Much love and sorrow was expressed for Tamati. He was a very good man, without fault in his relationships with people, a loving and industrious man. Someone who knew Tamati said that from the time of his marriage until his death he was not heard to say a single harsh word to his wife. This man had six children and brought them up with care. He was conscientious about providing for them and consequently they are very distressed. He was a man who did not like doing nothing. Some times he was away in the bush for four months before returning home to see his wife and family. When his children were at Te Aute College he worked hard to provide for them so that they might live comfortably at the school. Now that he has died people are sorrowful and expressing their love. Farewell, farewell, friend, taken by the hand of tragedy. Your travels are moistened with tears. You leave behind your family to celebrate your name.

[9] 

 A GENEALOGY

To the Editor of Te Pipiwharauroa.

[This is written in Ngai Tahu dialect. – Barry Olsen.]

Greetings to you and your Committee who promote the ways of faith and justice during fruitful years and barren years and the long days of scarcity. Friend, I salute you. My best wishes to you, and to those who run Te Pipi, for the times to come. I hope you are not upset by the information I am sending to you to be carried to your marae.

On Friday, 31st July, in the Year of our Lord 1903, my daughter, Tuatini Kataraena te Mamaru, died at 6 o’clock in the evening. She was twenty-four. The cause of her death was a native god, a demon, which struck her down at Mahino. Friend, I sat in sadness in the house in which she died, along with her mother, wearied at the loss of our daughter. On the 1st August, the lamentations began, and people arrived to weep over their dead one. On Tuesday at 2 o’clock her body was buried in the graveyard sanctified by her ancestors. When Wednesday came round the mourning ceased and people returned to their homes. And now I want to turn to some parts of the genealogies linking Tuatini Kataraene te Mamaru, who has died, with her ancestors and her parents.

We begin at Waitaha at Hikororoa, the places from which her mother’s side and mine came. I give the basic genealogy; large parts must be left out.

From Waitaha.

Potauaho

Te Maha-nui-o-raki

Teputaka

Ru Tarukauako

Rakaihaiti

Te Uhitataraiakoa

Marakaoneone

Hinerauti

1 Toi Kawahia, his descendants to Raru

Rauru

Hatoka

Riteka

Motoro

Takatiti

Ruatapu

Terakaumanini

Terakauhape

Parea

Terakawhakamataku

Uruao

Waitahanui

Waitaharaki

Waiteraki

2 Te Waireika Kawahi to Matakinui

Afterwards

Te Whatukorokota

Rakiroa

Rongomai

Te Whatuteki

Te Watere

Hotumamoe

Auaitaheke

Matairaki

3 Houmea

Uenukukorea

Haeremaitua

Haerearoarouri

Haeremaiwhano

4 Teutuporaki, Houmea, to Rokoipae on that side, to Rata

Tuhukutira

Tukaumoana

Hikaororoa, Urupa

Tumaikuku

We leave it here and proceed to Hikaeroroa (sic)
Hikaororoa

Whakataha

Marunui

Matamata

Tenukutauraro

Terakitaukene

Karapohatu

Tutemakohu

Taratuturi

Takaiwaho

Moi

Tuara

Te Wini

Mere Teone te Mamaru

Tuatini Kataraena te Mamaru (who has died).

           

We  leave here her mother’s side.

Hikaororoa

Tumaikuku

Rokokote

Manawatakitu

Tuwhaitara, Marukore [?no te ka hea tenei]

Tamaraeroa

Teaohikurahi

Hamua

Hutika

Reitai

Hakina

Tehauraraka

Kukure

Kerehe

Rawiri te Mamaru

Teone Rena te Mamaru

Tuatini Kataraene te Mamaru, who died.

Let us proceed to that ancestor of Kahukunu [?Kahungunu]

Kahutuanui

Matapirau

Rokokako

Tamatea

Kahukunu

Rokomaipapa

Te Whatumariaria

Kahukuranui [?tamu pi rawa]

From Te Whatumariaria was born Maika who had Tutekawa.

Terakitamaa

Hikitiateraki

Takaoteraki

Pitorua

[10] Te Waipunahau

Te Ketewahi

Mahaka

Matatohu te Mamaru

Teone R Te Mamaru

The deceased, Tuatini Kataraene te Mamaru.

Let us proceed to Uetahaonei.

Uetahehui to Pahirua

Hine Kura to Kakihikaia

Kahukiao Taitea

Tanetiki

Hinemihi

Kakauiro

Makuru te Huanoa

Teuawhakataka

Te Hau Raraka

Kukure

Korehe

Rawiri te Mamaru

Teone Rena te Mamaru

Tuatini Kataraene te Mamaru who has died.

Tauaweheera

Marainaka

Rakinukai

Pouraka

Te Kete

Materau

Puaka

Te Raki

Te Uawhakatata

Kukure

Korehe

Rawiri te Mamaru

Teone Rena te Mamaru

The deceased, Tuatini Kataraene te Mamaru

Tutaemaaro

Hineteraraku

Tutatara

Huikai

Tewekeehu

Teakinaiwaho

Teiwipaoa

TeWaipunahau

Te Ketewahu

Mahaka

Matatohu te Mamaru

Teone R Te Mamaru

The deceased, Tuatini Kataraene te Mamaru.

Peke

Tewekeehu

Te Akinaiwaho

Te Iwipaoa

Te Waipunahau

Te Whakatikipoua

Korehe

Rawiri te Mamaru

Teone Rena te Mamaru

Whata

Te Kete

Te Ruatuwenua

Puaka

Te Raki

Teuawhakataka

Tehauraraka

Korehe

Rawiri te Mamaru

Teone Rena te Mamaru

The deceased, Tuatini Kataraene te Mamaru

Raukawa

Haukia

Tamakaitahi

Mokai

Rakinui

Te Raki

Teuawhakataka

Tehauraraka

Kukure

Korehe

Rawiri te Mamaru

Teone Rena te Mamaru

The deceased, Tuatini Kataraene te Mamaru.

I end here this account I have written for you, Pipi, of these genealogies. And thank you to you and your parents if you are so kind as to publish these accounts of our origins which I send to you. Greetings to you in the grace of the Lord.

From your faithful friend,

T R Te Mamaru,

Moeraki.

NEWS FROM WELLINGTON

Tame Parata and Hone Heke are fighting strongly against laws which affect Maori adversely. Kaihau has returned home.

One bill being promoted contained a provision that Maori should have licences to fish and to shoot birds. Tame Parata and Hone Heke defeated that provision.

One member of the Upper House commented that the native people of Tonga were very good in that they were a people who grasped opportunities.

Tame Parata told Parliament, ‘I am ashamed when I see that the faith of the people of the Pacific Islands we have brought here is greater than the faith of the Maori of New Zealand.’

Mr Laurenson, Member for Lyttelton, said, ‘I have met some honest lawyers - not many. And some of them have died – they died of starvation.’ People might like to think of the justness of Mr Laurenson’s words.

FROM THE EDITOR

We are sorry for the delay in publication of Te Pipi this month. It came about because we were involved in going about preaching on the Maori marae here in Turanga.

NEWS

On 21st September, Reweti Kerehoma was ordained deacon by the Bishop of Auckland. Because he was ill Makoare Taurere was not ordained, but when he is better he will be ordained. Kerehoma is going to Whangarei to work.

Reweti Kohere and Wi Paraire have passed the Pakeha theological examinations – Wi Paraire the second stage and Reweti Kohere the first part of the fourth stage. When he has passed the third stage, a man may be ordained as a Pakeha minister. The fourth stage completes the theological examinations.

We have had news from Waitakaro, Waiapu, about the death of a woman, Maraea Ariari, and her two children in a fire. They were asleep when the house caught fire. Some inside were saved by the efforts of this woman but afterwards she died of her severe burns.

On 27th October, Major Topia Turoa of Whanganui, a great chief of that tribe, died. This man fought on the side of the Hauhau at first but afterwards went over to the Government side and was made a major. He was one of the Maori leaders who went to England to bring the afflictions of the Maori People before the Queen.

The Principal of Te Rau College thanks those who have given things for the Chapel. Mrs Sampson, wife of the Postmaster of Gisborne, gave a book stand which she herself had carved, and Rev Butterfield of Te Wairoa gave a cover for the elements at Communion. Rev Ahipene Rangi is carving a lectern. Our building is awaiting a bell.

We published an account of the Tilikum, the canoe that is sailing around the world. That vessel has left Australia and is now crossing to Africa. Some New Zealand Pakeha were also inspired to build boats to go around the world. One was in Taranaki. However he had not been sailing for long before he struck problems and had to return. Now he has been prevented by the Government from going. Another was from Auckland and called the Kia Ora. When it was sailing from Auckland to Turanga it was driven ashore; the idea of this one was to sail to London. The Pakeha are deranged!

When a woman left her four-year-old son in a hen house the child learned to do what hens do and to go about like a hen. He played with the birds, scratching at the dirt with his hands and his feet, squirming, collecting vegetation, calling out like a bird, and stealing by on one side, just like a brave hen. He crept about following the birds. He had no hat or shoes. His clothes were in tatters. The mother of this child, a girl of 20, was summonsed for her ill-treatment of her son. That woman said that she was unable to care for her son. She had worked for 20 months and had not yet been paid by her boss.

The hui of the Te Aute Association will be held next year at Manutuke, perhaps during the last days of February. The chiefs of Turanga have invited Mr Williams and his children to attend.

SPEAK THE TRUTH

In Eruera Te Kahu’s critical statement about the Church, published in Te Puke ki Hikurangi, he said that a Pakeha minister had left his work at Putiki, Whanganui, and gone to Te Waipounamu seeking a better stipend. What has this minister done wrong to Te Kahu that he should jeer at him? Is Te Kahu sure of the truth of his allegations? We know of a minister who was at Putiki and is now in Te Waipounamu. We know for sure why he left Putiki; there was a reason, but not that which Te Kahu alleges. He is a man who loves Maori and, while he is residing in that island, he is leading services for the Maori there, though he longs to return to this island. But if it was because of the increased stipend that he went to that island, why has Te Kahu taken it upon himself to criticize him? Would Te Kahu have given a stipend to that minister and his large family had he remained in Putiki? And if it was wrong, it is his fault alone, and not of the Church, but Te Kahu mocks the whole Church. Te Kahu has said many wrong things since the time he believed in the ‘prophet’, Wereta.

[12] CALENDAR : NOVEMBER

Day 5 Full Moon 4h 58m p.m.

Day 19 New Moon 4h 40m p.m.

1 S 21st Sunday after Trinity

All Saints’ Day

Morning Evening

Daniel 3 Daniel 4

Wisdom 3.1-10 Wisdom 5.1-17

Hebrews 11.33 and 12.1-7 Revelation 19.1-17

2 M

3 T

4 W

5 Th

6 F Fast

7 S

8 S 22nd Sunday after Trinity

Daniel 8 Daniel 7.1-9

Hebrews 1 Luke 24.1-13

9 M

10 T

11 W

12 Th

13 F Fast

14 S

15 S 23rd Sunday after Trinity

Hosea 14 Joel 2.1-21

Hebrews 9 John 4.1-31

16 M

17 T

18 W

19 Th

20 F Fast

21 S

22 S 24th Sunday after Trinity*

Ecclesiastes 11 and 12 Haggai 2.1-10

James 1 John 7.1-25

23 M

24 T

25 W

26 Th

27 F Fast

28 S Vigil, Fast

29 S Advent Sunday†

Isaiah 1 Isaiah 2

1 Peter 2.11 – 3.8 John 11.17-47

30 M Andrew, Apostle § Athanasian Creed

Isaiah 54 Isaiah 66.1-17

John 1.35-43 John 12.20-42

* Use the Collect, Epistle and Gospel for the 25th Sunday for this Sunday.

† The Collect for this day is to be used after each day’s Collect until the evening before Christmas Day.

§ On this day or on another day of the week (except Sunday) use the Collect for the Spread of the Gospel.

A member of the Upper House said that the natives of Tonga were better than the Maori of New Zealand, but another member said that the people of Tonga were bad, a grasping people. [cf. p.10].

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/- Eruera te Kura, Tamarangi Kingi, Mohi te Atahikoia, Henare te Maire, Father Bruning, Aperahama Renata.

H W Williams, Te Rau Press, Gisborne.