Te Pipiwharauroa 97
No. 97
1906/04
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 97, Gisborne, April 1906.
THE TRAGEDIES OF THE WORLD.
The main news in these days is of the shocking disaster that has struck San Francisco – an earthquake and a fire. We have written about them elsewhere. Neither we nor anyone in the whole world can explain this terrible event.
When some Jews were killed in the falling of the Tower of Siloam, some people said that the disaster happened because those people were great sinners. Some Maori think in this way, but listen to what Christ said, ‘And those eighteen who were killed when the Tower of Siloam fell on them – do you think they were worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent you will all perish just as they did.’ [Luke 13.4]
The Bible tells how God burned up Sodom and Gomorrah with fire, and the reason was the great sin and wickedness of those two towns. Scholars think that these towns were destroyed by volcanic activity and that the worst sin of those towns was fornication. Lot tried to give his daughters to the people who came outside his house, and that Lot slept with his daughters [but cf.Genesis 19.8ff]. It is clear from the extent of fornication in those towns that neither men nor women were fearful of fornication. In 79 AD some Roman towns were buried by volcanic activity and it is said that the practices of those towns in the past was disgusting. In 1902 Mount Pelee erupted and multitudes of the people died, and it is well known that the peoples of those islands were not averse to sexual immorality. And now, San Francisco has been overcome by earthquake and fire, and Pakeha who know that city say that it is a very wicked city. It is a very remarkable thing that all the towns that have been struck with terrible disasters have been wicked places, the main sin being fornication. However some countries should not think that they are any better than the people of San Francisco even though they have not been burned by fire or overwhelmed by earthquake, but take to heart the words of Christ, who said, ‘unless you repent you will all perish just as they did.’
Secondly, no-one knows when his soul will be taken from him.
Thirdly, no-one should devote all their thoughts and activities to this world only. The main idea of people these days is accumulating money to provide for their bodily needs, and they forget the soul.
San Francisco city began as tents, a gold mining camp. Before the destruction it was a beautiful city with large house, some almost twenty storeys high, public houses, shops, theatres, and colleges, but within three minutes these beautiful buildings which had taken years to construct were piles of rubble on the ground. When he finishes a beautiful building a man is proud of his ability and his wealth, but then disaster strikes and it lies heaped on the ground, [2] a cardboard house. So, people, know that ‘the wages of sin is death’ and ‘while we live we are in the midst of death’ and ‘here we have no lasting city, but we are looking for the city that is to come.’ Repent lest we perish together.
A MESSENGER COLLECTING MONEY
To the Editor of Te Pipiwharauroa.
Father, I am sending this account to our paper to be seen by the people who helped and welcomed me when I visited Gisborne on 27th January, 1906, when I set out before them my objective of collecting donations for the renovation of our meeting and guest house at Te Rere, Opotiki. It will be used by our clergy for services, and by our Mormons and also our Salvationists. Therefore I am grateful to those who welcomed me, supported me, and contributed to my collection as they were able. Blessings on you in the Lord.
Wi Pere 5 0 0
Kani Pere 2 0 0
Henare Ruru 2 0 0
Tarre Piti 2 0 0
Maata Teowai 2 0 0
A T Ngata 2 0 0
Heni Materoa 2 0 0
Pene Heihi 1 0 0
Terehunga 1 0 0
Winiata Takitimu 1 0 0
Hone Paerata 1 0 0
Peta Rangiuia 1 0 0
Nopera Rangiuia 1 0 0
Take Kerekere 1 0 0
Patoromu Ruru 1 0 0
Pirihira Tahataha 1 2 6
Taka Tehaukairi 1 0 0
Rangi Hautake 1 0 0
Rawinia Tewhiwhi 1 10 0
Haapi me Turanganui 0 10 0
Esteemed friends 0 10 0
Mahaki School 5 0 0
Wiremu Akurangi,
Otanamutu, Opotiki,
March 28th, 1906.
A FEMALE TOHUNGA
The Wairoa Guardian says: ‘There is a female tohunga carrying out her activities in Hastings, but she has now taken her healing activity northwards. Not long ago a half-caste from Wairoa sent for that tohunga to heal his daughter and, although that woman had not seen the sick girl, she said, ‘Your daughter is better now.’ The father says that from that very time his child was healed. The tohunga did not know what the sick person’s illness was or anything. But Maori have great faith in the tohunga and are gathering in every place and bring their illnesses, real or imaginary.’
Perhaps this is the tohunga about whom Te Pipiwharauroa prophesied in April 1903, Number 62. We said that after Te Wereta another tohunga would arise. We said, ‘Perhaps this will be a tohunga who doesn’t lay hands on people (like Te Wereta) but who will only say, “Stand up and go. Your faith has healed you.” Wereta has declined, his work is being carried on by Ringatu, and this is a different tohunga. Ngati Porou says, ‘So what?’
[?Hei mahi noa iho.]
GRANTS OF MONEY TO MAORI
The Governor in Council has made an order for the allocation of Government money to Maori. Requests for grants should be sent to the Commissioner of Crown Lands in each area and he will consider the request. If the Commissioner gives a favourable report the Minister will send the money but it will not be in excess of a third of the value of the land if it has not yet been improved. The grant is to be used only for the purchase of livestock for the land, for improvements, for the building of fences and other things related to farming. The interest on £100 is to be £5, payable over 10 years. Hone Heke says that many Maori will ask for Government grants, and they will be authorised enabling Maori to improve their lands. As evidence of Maori knowledge of farming look at Ngati Porou where 60,000 acres of their land has been made fit for farming. There are 60,000 sheep on the land besides many cattle. At Wairoa and Nuhaka, Maori are engaged in milking cows and are doing well.
[3] APIRANA NGATA’S SPEECH
Wai-o-Matatini, Waiapu,
January 12th, 1906.
To the Farmers of Ngati Porou.
(The Continuation.)
Lads and girls, greetings!
III. Be aware of the laws that apply.
I am placing before you all these explanations. The next important thing I must do is to ensure that your group is clear about the laws of the Colony, especially those which apply at this time to lands like those of Tai Rawhiti here. It is not possible for each man and woman to go to school to become lawyers, so I want to make clear to everyone the backbone of the laws applying now and which have importance for us.
This is the onerous part of the work which has been thrown upon me however I will try at this time to give an oral explanation. The day will come when I will put it in writing to make it clear to your group and for other groups on the East Coast which are being set up like yours.
Where we are at present is that we have requested the Government to send to your group Maori versions of some of the laws for you to inspect in your meetings. But the explaining rests with those who are accustomed to reading law books. Beside the law books there are records of Parliament which make clear the thinking of the members of Parliament and of the Government Ministers at the time the bill is progressing through Parliament. And so I shall ask that some copies be sent to your group to keep.
IV. Wider Issues
Having dealt with those organisational matters, you would probably like me to set out some plans for you in line with your own ideas. Let us start on some wider issues.
I will list some of these here for you to consider.
1. Legal restrictions on the lands should not allow their sale by the Government or anyone. These should be affirmed and strengthened.
2. You must address the fact that Maori people will not be able to work most of the remaining land, and that the Colony will not permit those lands to lie idle. Consequently it will not be good for you to obstruct the roads giving access to lands which are available for leasing. Rather it is for your group to look around and to determine which are the right parcels of Ngati Porou land to offer for leasing and what are the ways to secure good leases.
Shortly I will give explanations of this matter.
3. However this group’s the main plan which has been set up as a result of thinking about the parts of our lands that are desired is that we Maori should work them. This is the time to expend your energy. It is for your group to introduce ways of laying this before Parliament. I will make every effort to take to Wellington what the whole tribe and groups like yours lay down as a plan to present to Parliament.
But your group must understand that the major issue to be decided and agreed upon by your group is mortgaging the land to secure money to enable the working of the land. This treasure, the mortgage, is the younger brother of sale, because if things do not go well and the mortgage is not repaid, the land is lost. Your group should not go blindly on this path but go with your eyes open. Be strong, be brave, and make this decision with clear understanding, make a good settlement, and work with concerned hearts lest disaster strike the land. But work with a stout heart, with the thought that only in this way can you get the money to fulfil your wishes to be farmers.
My thoughts about this matter are below.
4. It will be good if you decide upon the means of gathering together [consolidating] the land interests of individuals, families, or hapu, and upon the ways of dividing them up so as to separate the share of each person or family if that has to be done. This will be the basis for negotiating interests. This is something that was dealt with by the law in the past: allowing Pakeha married to Maori women to interfere was forbidden by Parliament. It is right that this should largely be dealt with between Maori [4] groups at this time, but be careful to lay down precautionary provisions so that greedy people cannot meddle.
V. The Ways of Leasing Land.
As a result of the eagerness of the Pakeha people to hasten the settlement of people on Maori lands some ways of setting up leases have been set up, and up to the present day there are many kinds of leases. It is right that your group should direct its thinking to those choices. It is likely that in Waiapu there will be pressure for leases from the Government, from Pakeha from outside, and from our own groups of young people. Let me set out in these days some guidelines for you.
It is clear that whatever ways of leasing Maori lands are open today, the appropriate provisions of the Native Land Court Act, 1894, with its amendments up to the Maori Lands Administration Act, 1900, (called the Maori Councils Act, 1900, [sic]), and its amendments, and the new law, the Maori Land Settlement Act, 1905 (called the Land Confiscation Act), apply.
1. It is possible to incorporate a piece of land. When a Committee is set up, that Committee is able with the consent of the owners of the land and with the agreement of the Commissioner of Crown Lands, or of the Public Trustee, or of the Land Administration Officer for the district, to make that land or part of it available for lease.
The problem with this way is that most of the administrative power goes to the Government Officials and the money is received by the Public Trustee to administer and distribute.
As I see it this procedure would be alright if the Pakeha officials were eliminated and the administrative powers were given to the Committee. This is a good procedure for large areas of land, and the Committee can carefully divide up the places to be leased to Maori and the places to be leased to Pakeha, or the places to provide farms for many.
2. It is possible to set up leases in the old way, that is, the people wishing to lease their shares sign their names one by one, because the 1905 Act untangled the cords to open up the leasing of land.
This way is good, but it its problematical aspects. The good thing about this way is that we of Ngati Porou are familiar with it. Each person has signed for his share. What is wrong is that perhaps we did not discuss as a crowd the provisions of the lease and most people will not have got a clear understanding of whether the right payment was decided upon, how long the lease lasts, and the provisions of the lease. There is also to be taken into account the Pakeha desire to cut out the best pieces of land. When the second subdivision took place, some of the tribe, those wishing to retain lands to farm, were for the most part deceived by the payments made by the Pakeha. As the land lies, pieces held by Maori, are in patches amongst those held by Pakeha.
My idea is that we should carefully separate the places for the Pakeha and that they should be gathered into one area; they should lie contiguous to the areas held under lease and those held by Maori as farms. The Maori areas will not develop properly if they are mixed up with Pakeha areas.
The thing for you to beware of is this. The way into leasing is now open to the Pakeha; they have money available and they have all the powers. You want to be in the same position but you are waiting for the means to come into being, to get money, and to understand the provisions. Will you remain in a state of indecision and be left behind?
3. The hapu that has some land is able to hand it over to the Board (the replacement for the Council) for the Board to manage it under the lease.
But rule this way out of your thinking. With the passing of the Maori Land Councils Act 1900 Ngati Porou looked at this possibility but did not approve of it. Would it approve of it in these days? Perhaps not.
4. The hapu is able, if they wish to put their land up for lease, to summon a meeting, assembling at that meeting the majority of the people with an interest in the land. At that hui they can elect a management Committee of ten people to lay down the broad principles for the leasing of the land. Then they [5] can authorize the Board to act as their agent according to the proposals agreed between the Board and the local people
It is good to carefully choose this way of proceeding.
5. The Minister of Maori Affairs is able to take a piece of land and hand it over to the Board for the Board to lease out. The Board can take over the land for 50 years.
One word only about this: in guiding you along paths like this I have called upon you to set up your groups and not to go down roads which will leave you suspended from the powerful hand of the Minister of Maori Affairs. Leave that dark world at this time of movement. Below one’s thoughts are confused over roofing the house lest the toetoe [thatch] be taken and the places where people sit get soaked. My suggestion to those in distress is to make every effort fest the storm demolish it. [?Homai ki roto ki te ngakau pamamae ai, ka whakapau i te kaha, kei kore ana te tupuhi.]
Having listed those things for you, I come to the choice of wording in the leasing agreements. There are many words involved but the important things for you to decide upon are these:
(1) The length of years of the lease. This has been set in the defining act at 50 years. By agreement it can be set at lower than this.
(2) The price per acre. Do not let land be leased cheaply. We ought to appreciate that land now is like a beautiful young woman who has been set apart as a virgin by her parents, and every man wants her. You, the person who owns the land, that is, the parent of the girl, when you wish to part with this treasure, will be foolish to give it away for a small price. Consider also that in the old times we did not lease the land, but latterly in these days of beautiful roads, of roads on which the produce of the land can be easily taken to the markets, we are in a time when money can be made from the produce of the land, and the Pakeha has many ways of interfering so as to make the most of everything the land produces. The open land of the island that remains has been gathered into small pieces while the people wanting it are many. So make sure that the leases paid by the Pakeha are substantial.
(3) I am saddened by the forested areas of Maori lands, as there are no provisions in the leases for some areas to be set aside by the lessees.
It is appropriate for the remaining lands which will soon be put up for leasing to set down clearly in the leasing documents that the lessee should reserve a piece of forest as shelter for the land, as a source of firewood, and to preserve the sources of streams. This is a disaster which may soon come upon the lands – there will be no trees, and Maori will not be in a position to plant Pakeha trees as shelter. More than 5 acres in every hundred should be reserved.
(4) An important thing to be considered in the leasing conditions is that a portion of the rent, however small, should be set aside to support community projects, e.g.
a. For the practices of the faith,
b. For matters to do with schools and teaching,
c. For other major issues affecting the people such as hospitals, doctors, medicines, etc.
This consideration my not involve a large amount but if a set amount is carefully set aside for these purposes, after many years accumulating there will be a large amount to be used. Your group should not forget to look forward and to lay down a foundation for the well-being of your descendants.
(5) The group must consider an important matter that the Pakeha require to be contained in leases these days, namely, that they be re-imbursed for improvements made when the years of the lease expire.
Pakeha will be reluctant to enter into leases if there is not a covenant in them about improvements, and that would bring down the payment. If such a covenant is included then perhaps the payment will be larger. But Maori should also include a cautionary provision in leases which provide for compensation for improvements, that a portion of the rent money should be set aside to grow and to increase to provide for the time when the lease ends. It is not necessarily the case that compensation for the improvements will all come from there, but part of it.
The group may not now have a choice about the smaller provisions in the leases.
(To be continued.)
[6]
NUMBER 100
NUMBER 100
In August Te Pipiwharauroa reaches number 100, that is, August is the Jubilee of our pet. Number 1 appeared in March 1898. In Number 100 we will set down the story of Te Pipiwharauroa from its beginning right up to the present day, its mistakes, its problems, what it got right and its strengths. But our word now is a request to the Maori People to support our project, and to send in their sustenance for our bird - all the folk to whom the paper has been sent. Take the opportunity during the next four months to look at all the things that have gone wrong between us. Greetings, people. Kui, Kui, Whiti, Whitiora!
WHAREKAHIKA TO WHAREKAURI
By Tipiwhenua.
Part III
Last month I ended my account of the Moriori. Now I write some more because I also want to finish writing up the stories of this tribe, a tribe that is near extinction, and a tribe whose stories most Maori do not know.
The Moriori are a handsome people; their faces are finely made, their skin is fair, and their noses are long . Some of the Moriori are like half-castes in the lightness of their skins. The Moriori are a people controlled by tapu and they say that it is their tapu which has attacked them. It is said that a woman was abducted by the god and she is hidden close to the moon. By means of the native incantations of the Moriori she is brought back. One of the Moriori taniwha is a shark. That fish lives in the Te Whanga river, the flounder river. If the river is turbulent then that shark puts itself in front of the canoes to prevent them from landing.
The Moriori burial practice is not to bury the body completely but to place it in a sitting position with the knees bent and the head is left projecting above. As a result the bones are scattered in the bush on the shore.
In one of my articles I said that the Moriori migrated from Hawaiki. Their origin was the same as that of the Maori. Similarly the basis of the language of the Moriori and that of the Maori was the same, but the pronunciation of the Moriori language was different, some of the pronunciations of some words being like English. Since we are setting down these accounts is will be good to write down the genealogies of the Moriori for our elders to see. This is the genealogy which Hapurona Pawa gave me.
The Genealogy of Tawhiti.
[?Hohee, matua, tangata. Ko Hohee Moeriki. E hika, marangata, e ranga mo Wheteina.] He migrated on Rangimata.
Ruarangi
Muturangi
Wheteina
(1) Teitara Mataroro
(2) Teitara Matapopoto
(3) Teitara Kokomeree
(4) Teitara Mutu
Harua
(1) Makao Atoa
(2) Makao Auha
(3) Matanga Nui
(4) Matanga Iti
( The Matanga [clever people] were people who flew like the birds. The clever people were sick from eating the pikitara, that is, rongomoana, or as the Pākehā say, pilot whale. That fish beached at the mouth of the Waikato River which flows into Te Whanga and the clever people began eating it. As they were eating the fish called out, ‘Oh dear!’ meaning, ‘My skin!’ This was when the clever people fell ill, and according to the Moriori the pilot whale is a poisonous fish.)
Tauru
Raurunui
Raururoa
Rauruekumawha
Raurumotihere
[?(‘Ka kau ki moana-kauteatea, ka ta te hiku o Menemene, tata te hiku o Tangarowaiata, momotu e urupoko tangata.’) sic]
Turahuruhuru
(1) Hapakiore
(2) Horopapa (See Part II)
(3) Tora
Ta Horopapa
(1) Tahu (Papa – this was when the fighting started)
(2) Hopu
Hengamirewhitu
(1) Herenui
(2) Pare
7 (3) Moe (Ngai Tahu say that this is the ancestor of Ngati Mamoe. Part II)
(4) Taikare
(5) Wakaroa
(6) Hitakupe
Ta Moe
Puahu (who married Rangiura, a clever person [Matanga])
(1) Pohatutautua
(2) Pohatutauaro
Ta Pohatutautua
Mahuta
Tutemee
(Tutemee was the last of the cannibals. His oven was at Manukau. The people he cooked were Roroki, Rongomai-Hutoi, Paniapa, Hinepero, Hinepetaha, and Hinepetahua.)
Tauawiri
Tamatoro
(1) Tauawiri
(2) Tamarangai
(3) Weneke
(4) Tangarotehe
(He married Nukuwakatia, a daughter of Rongomaiheri, a descendant of Taumata, a descendant of Rongomaiwhenua, a man of Wharekauri.)
(1) Tapata
(2) Tamatuaimi
(3) Tamakuaopare
(4) Rongomaiheri
Ta Tamatuaimi
(1) Tamakanohi Parau
(2) Tamatiare
(3) Takuruauru
(4) Tamatuhato
(5) Tamarangiauria
Na Tamakanohi Parau
(1) Hineraukura
(2) Hitiorokura
(3) Ropua
(Hapurona Pawa is a descendant of Ropua.)
(To be continued.)
Taui, a tohunga of Hiona, has been dismissed by his tribe for wrongdoing. He used money to build a beautiful house for himself. He was exposed by his wife whom he wanted to leave because he wanted several wives. The deceits of this prophet, this tohunga, have been disclosed.
A BEAUTIFUL PORTRAIT
A portrait can cost a lot of money. Portraits painted by hand can cost as much as from £10,000 to £100,000 for one painting. One man who was skilled at painting portraits was Holman Hunt. One of that man’s portraits is being shown here in New Zealand. The name of the portrait is ‘The Light of the World.’ It is a portrait of Christ. He is standing outside a house, a lamp in his left hand, and with his right hand he is knocking on the door of the house which is overgrown with brambles. The door is the heart of man, encumbered by sin. Christ wishes to enter that heart bearing his light. Everywhere that this painting is exhibited huge numbers of people come to see it. At Sydney people were nearly killed because of the crowding and jostling. It was the same in Auckland where huge numbers of people came to see the portrait of The Light of the World. It is reported that 50,000 people came to see this wonderful portrait. The most beautiful part of the whole portrait is the face of Christ. If people came in the same way to see Christ then their hearts would be enlightened and they would know peace and true joy.
TROUBLE IN NATAL
The Government of Natal, South Africa, is fighting against a Zulu chief called Bambaata. The root of this trouble is the refusal of the black people to pay taxes. The Government had proposed that every person, Pakeha and black people, should pay £3. When the tax collectors came they were attacked by the Zulu. Some of the Zulu were shot for their part in the ambush, and Bambaata raised an army and went to live in the bush. He was followed but has not yet been caught. Some black people have proclaimed that Africa belongs to the people of Africa, i.e. the black people. There are more black people that the Pakeha, perhaps 10 black people for each Pakeha, and black people are not able to vote for the members of Parliament. Some of the chiefs are afraid to help Bambaata,. The Pakeha are afraid of this man.
[8]
MAORI LANDS
MAORI LANDS
Renewal of Leases.
Following the criticism by Mr Frazer, Member for Napier, of the length of time the Minister of Maori Affairs is taking to set up the Boards, because the Pakeha of Hastings are wanting the Board to renew their leases and to verify them, Timi Kara replied saying:
‘As for the Maori lands in Heretaunga, Mr Frazer speaks about the criticism levelled by the Pakeha of the delay [in processing] the leases, let me clarify the provisions of the law passed last year and the thinking of the Government concerning Maori lands set down in recent years. There are many large sections of Maori land in Heretaunga which have been leased for many years to Pakeha. These leases are shortly to run out and the Pakeha who have them wish to renew them. To clarify the situation let me carefully recount the discussions up to the present day. These leases were made between Pakeha and Maori, but in some cases it was a different man, an agent, who concluded the lease. In those days Maori did not know the importance of this thing, the land, and its benefits. The Pakeha, or his agent, set the price, which was to the advantage of the Pakeha, though it had the effect of raising the price for many of the Pakeha who were wanting the land. However for the Maori, while his land was still lying there, most of the benefit went to the Pakeha only.
But consider the Pakeha side, the benefits he has gained over these many years. The rent is very small, not commensurate with the worth of the land. At the door of his house are his labourers, the local people, who sheared his sheep, who were his shepherds, or did other work on the farm. Over the past fourteen years the profits from the land and the animals have increased greatly; we’ve seen nothing like it before. The price of the land has increased along with the value of wool and meat, so that those who work farms are being showered with money; they alone are receiving the benefit. So now the Pakeha are eager to renew their leases, to have again these extensive lands and their benefits, and perhaps they are thinking that it is wrong if they are not allowed to have these lands for themselves alone.
The Government plans for Maori lands are to settle them in the same way as with Crown lands. And the Government wants to settle Maori people on their own lands because it is clear that Maori are knowledgeable about farming so that they, along with the Pakeha, can dig up the fruits of the land. No-one can condemn this path of settling Maori on their own lands, in places suitable for them, to help Maori get a living for themselves from their own lands. This is a good and compassionate idea. It seeks to place Maori on the same footing as his Pakeha brothers and to teach him the job. This is the first thing to understand. The remaining lands that they do not want should be sold by the Government at the right price. However, if the Government does not want this land because it is too small or is not suitable for agriculture, Maori are able to hand it over to the Pakeha under the provisions of the 1905 law which say that the quality of the land is to be classified as to how good or bad it is. Under the Native Land Settlement Act of that year the Minister of Maori Affairs is able to offer some land in some areas to the Board to be valued and to determine if it is first, second, third, or fourth class land, and the Board can arrange for its leasing to a single person at a value of not less than £5 in every £100 of the collective value of the land. If the lease is right then the Board can approve it. Land will not be leased if it has not been grassed.
As I understand it, some Pakeha who lease some Maori lands are expecting the sitting of the Board for Heretaunga, and that their leases will be renewed. The rent for these lands will perhaps be based on the first valuation, consequently the first thing is to get a new valuation of the Maori lands of Heretaunga. The Maori lands are being valued in these days. When the valuation is completed then the Boards can vigorously set about their work. Many difficulties will arise if the land has not been valued. One of the important purposes of this Act is to see that Maori get the right payment for their land which is why Maori lands have been valued. It aims to help Maori to work their own lands. Those lands which they cannot work will be taken by the Government and settled if it suitable land for that purpose and if the land has been grassed.
The Pakeha are angry at the delay and are fighting for an immediate renewal of their leases. But this must be done carefully to ensure that Maori get the benefits of their land. It will be a very good thing if we can teach the Maori People to improve their lands, [9] and another and different good thing when Maori stand as chiefs in relation to Pakeha with Pakeha paying rents to them. Compassionate Pakeha will agree with the rightness of this prospect.
POTATO TALK
Nowhere has escaped the potato blight, just like last year. Some villages have not had any food, the blight having spread to kumara and corn. The Government is providing food for them in these days. Those whose potatoes have survived, generally Pakeha, have been getting high prices, reaching 2d a pound or 30s for a single bag. Now New Zealand is looking this year to Tasmania and America. The Chatham Islands are one place without potato blight, and if they work hard to produce potatoes they will have enough, but many people on the Chathams have plenty of potatoes.
The women planted their potato patches. When one was growing strongly a woman went [?hoe] and pulled it up. Some of the mounds were heaped up to take the place of the mounds of that which was lacking, but those remaining went on growing. When they were mature then the one who pulled it up went to dig up the food. When this woman went to eat the remainder that she had boiled, her heart achieved the goal of the wickedness. Through the quarrellings of the woman this wickedness was disclosed. It is said that these women are still expressing their disapproval.
THE LAND DIES
We have heard that Timi Kara has arranged for the sale of a piece of Maori land between Opotiki and Torere, 12,000 acres in extent. We have heard that Timi Kara is thinking of selling some Waikato land at Rakarana, Kawhia, Waitomo and Te Akau. Government buyers have come to look at Te Aute, 4000 acres of Maori land leased by Mr Williams.
We have heard that these lands were taken by the Government because they are close to the mainline railway. The Maori suffer.
NEWS OF NGATI POROU
At the hui for the consecration of St John’s Church in the Parish of Rangitukia £380 was collected. People were full of praise for the haka by Tawa-mapua.
Ngati Porou’s principal concern in these days is with felling the bush. This new law [?ai - ?threatens to] pierce the heart of a person. Many hundreds of acres will be felled by Ngati Porou this year. The works of Ngati Porou are lightened by the goodness of their Pakeha, Mr Williams, in giving money to help them. Mr Williams has much money invested in the Ngati Porou sheep stations. One good thing about this man is that he teaches Maori farming and raising sheep. One major Ngati Porou occupation these days is putting up telephone wires. These wires link all the Ngati Porou villages from Tawhiti to Taumata-o-Apanui. When the Pakeha of Te Araroa would not allow Maori to speak on their lines the Maori decided to put up telegraph wires for themselves. The Maori wires have almost reached Te Araroa and are better than those of the Pakeha. The poles of the Maori wires are sawn and coated with tar while the Pakeha wires are suspended from trees. It can now rightly be said that that of the Maori is used by the Pakeha and that of the Pakeha by the Maori. The length of the Ngati Porou wires will reach perhaps 100 miles when the installation is completed. The Whanau-a-Apanui are collecting money to extend the wire to their district. Go to it, Tribe! Use the Pakeha knowledge. Then they will be called a tribe. Ring off! [English]
OIL FROM THE LAND
The people of Taranaki are happy with the emergence of oil at Moturoa, New Plymouth. The oil is flowing in great quantities and is of good quality and clean. For many years the Pakeha have contended that there is oil and that they would find it. They drilled for oil at Rotokautuku, Waiapu, here in Gisborne, and Kotuku in the South Island but did not find it, but in Taranaki it has been discovered. A company has been set up to manage it with a capital of £500,000. £1 shares have risen to £50 now. This is a new way to make money in New Zealand.
…………………………………
On Wednesday, May 9th, Peka Kerekere, a leading chief from Turanganui, died.
[10]
THE THING LONGED FOR
THE THING LONGED FOR
There are two main things that people want: long life and happiness. Most people also want money, not for money itself but for the things it can purchase – houses, beautiful clothes, horses, buggies, or cars – things that the materialist thinks will bring him happiness, pleasure, and status if he has them. But greater even than a person’s desire for all these things in addition to happiness is his desire to live on for a long time, a desire which God has implanted in human hearts. Those who do not want to live and who take their own lives are not right in their minds but are mentally ill. You who are reading this article, what is it that your heart really longs for? Is it not for life and happiness. Since God has planted this desire in people’s hearts he does not leave them unachievable but has provided a way to fulfil this human desire. When human beings were created, God placed them in a very beautiful place, the Garden of Eden, and gave them everything that was agreeable and which would bring joy to their hearts. When mankind sinned he lost that good place and right up to the present day it is because of his sinful acts that this good place is hidden from him. The outward manifestations of sin are seen by mankind as good but inwardly those fruits are bitter – people know that they have been fed up to the brim with sin. Nevertheless, now there is set up the possibility of joy for one who seeks it, a joy which the world cannot give or take away. The Bible is full of joy. ‘And ye shall rejoice in all that you put your hand unto,’ (Deuteronomy 12.7 AV) that is, rejoice in putting your hands to the axe, to the plough, to shearing, to cooking, to sweeping – to everything. ‘Rejoice in the Lord; again I say, rejoice.’ (Philippians 4.3) ‘Rejoice always,’ that is, don’t stop rejoicing at all times. Be like Paul and the others who sang while they were in prison when their backs were lacerated by whipping. The happiness of the world is an uncertain happiness – if it is right even to call it happiness – while the joy that comes from God is lasting and great.
The second of the things mankind longs for is to live long. The Gospel has satisfied this human desire, but what God gives is far greater than the greatest that humans desire. What the Gospel reveals to people is not long life but everlasting life, eternal life. ‘Very truly I tell you, anyone who hears my words and believes him who sent me has eternal life, and does not come under judgement but has passed from death to life.’ (John 5.24 NRSV)
My friend, the things your heart longs for are found in God – great joy and eternal life. These things are yours, there is no price, they are yours for the asking, and they are yours in this world and the next. Do you want them? But of course you want them. Who does not want eternal life? ‘Believe in the Lord Jesus Christ and you will be saved.’ (Acts 16.31)
A DEATH
To the Editor of Te Pipiwharauroa.
Greetings! Please deliver my few words to the marae you visit. The dead person is Retimana Poraumati. He was an important Government official and worked in the main Government Office in Auckland. He was a learned man and well-known amongst Te Arawa in that Government Office. Wiremu Mita Hikairo, a leading Te Arawa chief, held that position in the Government Office before him. When Hikairo died, R Poraumati took his position. Retimana belonged to one of the hapu of Te Arawa, Ngati Rangiwewehi. He was taken from this world on 24th March. He died at Te Puke. There was great grieving for that well-know young man. All the hapu of the two tribes, Arawa and Mataatua came to lament over him and the tangi lasted five days. He was brought from Te Puke to Puhirua, to Tarimano, to the stone of his ancestors, Orangikahui, Rotorua, to the gathering of the chiefs of Te Arawa. This young chief was a true believer, even though he was working for the Government. Go, Son, to the God who sees you coming and who calls out. ‘I shall come again and take you to myself, that where I am you may be also.’
Rev Haumia
Tauranga
[We are very sad at the death of one of the finest of the Maori People, but though we weep for him, he has been called by God to the highest position. Our friend, go to the bosom of the Lord and look upon your Maori People, alone in this place. – Editor.]
[11]
EARTHQUAKE AND FIRE
EARTHQUAKE AND FIRE
On 19th of this month a terrible disaster struck San Francisco, a large city on the West Coast of the United States in California, North America. During the night the earthquake caused the collapse, the main streets gaped open to a width of six feet, the large buildings of the town crumbled down, huge numbers of its people were buried, the gasworks exploded setting the city on fire, two ships overturned at sea, and one could hear the wailing of women, children and men. So much for the earthquake. When the houses collapsed they were engulfed in fire. For almost three days the town was aflame. The whole town was burned except for one quarter; three quarters were consumed. The fire was so devastating because there was no water, the water pipes having been broken by the earthquake. Because of the lack of water and the rapid spread of the fire some houses were destroyed by being blown up with gunpowder to make open spaces so that the fire would not spread, but although there were these spaces the fire spread to the other side. The fire covered 25 square miles, burning some towns outside San Francisco. The large buildings, hotels, colleges, theatres, the large homes of the leading people, houses of wood, of stone, and of iron were all burned. The largest building was that of Spreckles, a leading figure whose beautiful ships come to Auckland. His building was 19 storeys high. There are Chinese, Italians, Germans and other nationalities living in one part of San Francisco. When the conflagration intensified they came out of their houses into the street. Some 250,000 people slept outside without shelter or food. The total population of the city is 485,000. The first telegrams tell us that 10,000 people were killed but subsequently that was reduced to 1000. It is thought that the cost of the buildings and all the things destroyed by the fire amounts to £200,000,000. The amount insurance companies will have to pay will be close to £50,000,000. All the great people of America have been quick to donate money to help those who have lost everything. Rockefeller gave £25,000. President Roosevelt has refused help from other nations.
Thieves have been going about their wicked work. They have stolen things heaped up outside, They have taken rings from the hands of dead women, even in their haste, cutting the hands off. Soldiers have been ordered to shoot looters, and many have been shot by them as they crept about in dark places.
The leaders’ idea is to rebuild this city, larger and more beautiful than the first.
MEMORIAL WINDOW
On Wednesday, April 4th, the stained glass window of the chapel at Te Rau was dedicated in memory of Mrs Williams. It is a fine window, made by the best maker of stained glass windows in England. In the middle window Christ is standing with his arms stretched out, calling, "Come to Me." Behind him sheep are grazing. In the window on the left is a lamb carrying the flag of victory, and in the window on the right is a pelican feeding its chicks with its blood, a symbol of Christ giving his blood for the salvation of mankind. The best thing in this window is the face of Christ; it is loving, peaceful, humble, and glorious.
If there are some people who have not yet contributed and still wish to donate they should send their donation soon.
The Donations.
Wi Pere £2 0 0
Mrs Parris and
Miss Booth £1 0 0
Mr E P Joyce 10 0
Mr E Matthews 5 0
Hape Kiniha 5 0
Mrs Hamilton
(Te Araroa) 2 6
ODD ITEMS
The University of Cambridge won the boat race between Cambridge and Oxford. Oxford has won 34 and Cambridge 28.
This month Mount Vesuvius erupted. It is in Italy and is 4260 feet high. Many people died. A nearby town was buried. This was the first eruption of this mountain since 79 AD when the three towns of Pompeii, Herculaneum and Stabioe were lost. One thousand years afterwards, Pompeii was found, still standing under the soil, and it is now being excavated.
NOTICE
We have copies of A Catechism for Children to Learn and The Sunday Prayers. Any clergyman wanting some should contact us and they will be sent free of charge.
[12] CALENDAR : MAY 1905
Day 8 ○ ?h 40m a.m. Day 23 ● 7h 31m a.m.
1 T Philip and James, Apostles
Morning Evening
Isaiah 61 Zechariah 4
John 1.1-43 Colossians 3.1-15
2 W
3 Th
4 F Fast
5 S
6 S Third Sunday after Easter
Numbers 22 Numbers 23
Luke 24.26-50 1 Thessalonians 3
7 M
8 T
9 W
10 Th
11 F Fast
12 S
13 S Fourth Sunday after Easter
Deuteronomy 4.1-23 Deuteronomy 4.23-41
John 3.1-22 1 Timothy 1.18 & 2
14 M
15 T
16 W
17 Th
18 F Fast
19 S
20 S Fifth Sunday after Easter Litany Sunday
Deuteronomy 5 Deuteronomy 9
John 5.1-41 2 Timothy 3
21 M Litany Day Fast
22 T Litany Day Fast
23 W Litany Day Vigil, Fast
24 Th Ascension Day
Athanasian Creed
Psalms: Morning 8, 15, 21 Evening 24, 47, 105
Daniel 7.9-15 2 Kings 2.1-16
Luke 24.1-44 Hebrews 4
25 F Fast
26 S
27 S Sunday after Ascension
Deuteronomy 30 Deuteronomy 34
John 10.1-32 Hebrews 2.1-37
28 M
29 T
30 W
31 Th
RULES OF TE PIPIWHARAUROA
1. Te Pipiwharauroa is published monthly.
2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.
3. 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
£1 Hemi Matenga; 12/6 Rev F Gould; 5/- Karaitiana Poi, Tu Haratera, Mrs Fairlie; 10/- Ihaia Potiki.
H W Williams, Te Rau Press, Gisborne
No comments:
Post a Comment