Te Pipiwharauroa 114

Te Pipiwharauroa 114

(Maori Version at NZETC.)

No.114

1907/09

[1] He Kupu Whakamarama, Numbers 114-115, Gisborne, September 1907.

‘As clouds deck the heavens, feathers enable a bird to fly.’ [cf. Nga Pepeha 352]

OURSELVES.

We wanted, when we reached the 100th edition of our paper, to look back and take a careful overview of what has been written in Te Pipiwharauroa, from its beginnings and right to the present day, but because of many difficulties we were not able to do so. So, because there are many articles in this edition about the paper, it is perhaps right to include our article now.

The first edition of Te Pipiwharauroa, then called He Kupu Whakamarama, appeared in March 1898. The man who began it and the first editor was the Rev. Perere Peneti [Frederick Bennett]. In those days he lived at Whakatu [Nelson]. In January 1899 the paper was named Te Pipiwharauroa while retaining its first title. In August 1899 Te Pipiwharauroa was taken from Whakatu, from the nest in which it was born, where it was hatched, and brought here to Te Raukahikatea to be printed. One of the editors was settled permanently at the college, and Peneti was preparing to move to Taranaki. Now it is coming up to nine years that the paper has been printed at Turanga and this year will see its ninth year of printing. Most of what we write is of the years since our pet arrived here right up to the present.

Te Pipiwharauroa is nine years old. There have been 115 editions. Only in one month, January 1905, did it fail to appear. It is going on to its tenth year. In these nine years Te Pipiwharauroa flew in calm and in storm, in sea breezes and in southerly gloom, in spring and harvest time. Many joys have come to the Editor as well as many sorrows. His great concern has been to seek the good and the well-being of the people, to support the right, to stamp out wrong. But, perhaps out of youthful enthusiasm, he has occasionally spoken impetuous words. One thinks of a bull who has got in and taken over the marae. We have feared no-one; we have sought to honour people; if we knew that someone was doing wrong, we revealed that man’s works so that people would be aware of them. To our way of thinking this is one of the great jobs of the paper. It is well known to people at large that we criticize the native tohunga. In our thoughts their work is mischievous. Because of this we made many enemies. They have not appreciated the cause of our antagonism but their descendants will appreciate it. There are also other matters which we did not approve of and of which we have used strong language. Maori are a people who are quick to take offence at words, even when they are true. They are a people who keep grudges. Perhaps because of this fault of ours a committee was set up to run the paper in 1904. From the days of this committee the paper really went downhill. There were problems with the list of subscribers, with money, and with written contributions. In January 1905 the paper did not appear. We did not complain but rather remained silent. [2] We disappeared over the horizon with our relatives urging us not to be associated with the paper lest we be hurt by talk. We said farewell to the child we had raised. He was taken by a different parent. But as he was being taken away he wept and followed after us. We were moved by love and yearned for him. We caught up our darling so that if he had to die he would die in our arms. After a committee had been set up we were thrown out of the printing house by one of the printers for making a nuisance of ourselves. We did not think that we would be thrown out of our position as editor. We were shocked. Afterwards we heard that that printer had said that he was the editor of Te Pipiwharauroa and he began to maltreat the articles we had given to him to print. We did not complain but remained silent for a time. What happened was that that printer disappeared and is still gone.

There were many problems with the paper. The greatest fault to our way of thinking was the failure to distribute it to people properly - the editing was not the worst fault. We are seeking to sort out these problems, eliminating the fault on our side but leaving you to deal with your thieving friends or, perhaps, your post office. People, let’s forget the faults, the complaints, and assist this thing of ours, this orphan, this survivor. Send in quickly your supplejack seeds so that our bird may fly energetically to bring news to our marae, urging the Maori people to be united in the love and grace of our Father in heaven.

THE TE AUTE ASSOCIATION.

Maori Girls Working as Servants.

In response to a question from Rev F W Chatterton to Te Kitohi, a Wesleyan minister, as to whether there were Maori girls working as servants in Auckland, Te Kitohi wrote this letter:

My friend, greetings.

There are many Maori girls and half-castes here in Auckland working as servants for the Pakeha. Most of them are from good families. They wanted to come to town to earn money and to learn the ways of well-to-do Pakeha. I am gratified to point out that they are very good girls, and if this were the case for most of the girls who are all seeking work, we would try to find them places in the homes of believing people, and one would see good results.

We have not written rules, but we are setting up a fellowship which will have rules and Mrs Geddes will be President. She is a woman of chiefly descent on her Maori side, a daughter of Wiremu Webster of Hokianga. Out of love for her people she is devoting herself to this work. Her church is Presbyterian but she loves all those who love the Lord. These girls belong to the Church of England and the Wesleyans but they go to Mrs Geddes’s Sunday School and she teaches them hymns. On Sundays they go to their own services. Once a month they go to Mrs Geddes’s home for entertainment and singing. If one of them becomes ill or something else happens they take her to their dear friend who is a real mother to them. If they wish to go to a different employer, they ask her. If they become ill they go to her house to rest and be cared for and loved. These are some of the rules: Parents must give permission for a girl to come to town. They must write regularly to their parents. They must always heed the words of their employers. They must keep the rules of the house in which they live and return home at the agreed time. They must not disappear at night without a friend. They must write down a record of their money having obtained an account book for those purchases. Don’t owe money. They are taught to think about themselves and not to think that they have demeaned themselves by seeking to support themselves.

This is a summary of our rules. These rules are made clear to the Pakeha.

It is our heart’s desire that the churches may bear fruit this year. I am overjoyed at the increasing regard of the Pakeha for the Maori people.

Greetings.

From your dear friend,

Wiremu Te Kitohi.

Devonport. Auckland.

[3]  

A Tangi for Mother Selwyn.

After this the Hon. Wi Pere moved his motion lamenting the death of Mother Selwyn. According to the message from England she died in March this year. The Fifth Motion of the hui was: ‘This meeting is sad to learn of the death of the widow of Bishop Selwyn, the first Bishop of New Zealand. At the age of 98 she enters her long rest. This matron was assiduous in helping her husband in his work in former times, and, although she lived a long way away in England, her thoughts were here with her Maori family and her love for them never ceased.’ Wi Pere said that he knew Mother Selwyn well. In the time of the troubles he and another were sent to Waikato. In the evening they went to the Bishop’s house and Mother Selwyn ushered them into the house where the two of them were made welcome by the bishop and his wife. At this stage he sang a lament:

‘The feather of my white heron is broken,

my defence against the crowd of people.

The waters settle above the East.

I alone am the one whose great house has fallen.’

The Rev. F W Chatterton seconded the motion. He said that he was ordained in 1873 by Bishop Selwyn. In 1904 he saw Mother Selwyn in England when she was 96. Her mind was still clear, she still loved her Maori people and she asked about the Maori. Many great men have worked amongst the Maori people, but let us not forget their wives, their helpmates, who entered into their works and their trials. This motion will be conveyed to the relatives of Mother Selwyn who will be pleased that the Maori have not forgotten what their family had done for the Maori People. When this motion was passed the whole gathering stood in silence.

The Te Aute Association.

After the tangi for Mother Selwyn, the quest began for a new name for the Association of the Students of Te Aute. Mr Thornton said that this question of a new name for the Association was a matter of great concern for Te Aute and the Maori people as a whole. This Association began at Te Aute, it was born there. It was nurtured and clothed and baptised at Te Aute and now the child is ten years old. Now that he is 10 there is a call to give a new name to their child. The man who is pressing for the child to be baptised again is one of the brothers of their child, Apirana Turupa Ngata, MA, LL.B, MHR. Apirana is a true son of Te Aute and so it is appropriate that he should make it his project to find a new name for the Association. The problem with the old name is that it shuts out some people even though they wish to support the work of the Association. The objectives of this Association are twofold: first, to bring together the students of Te Aute, and secondly, to benefit the Maori people. However, if a different name were chosen it might obscure the first purpose. Let the name be one that is pleasing to the ear, not one that sounds bad.

Mr Thornton then read the report of the committee set up at the Rotorua gathering to choose a name. The name they chose was The Te Aute Association.

The Reverend Nikora Tautau said that a good name would be The Association of the Maori People.

Wi Paraire moved that the name be The Te Aute Association. Rewiti Kohere seconded Wi Paraire’s motion. He said that the name chosen by the committee should be accepted because they spent a long time finding a name. Also it was right to support the committee’s recommendation since there was no substantial reason to reject their name. The inappropriate part of the old name was ‘The Young Men of Te Aute’, which kept out the young people from other schools. There was nothing wrong with keeping ‘Te Aute’ so that people would know that this was the place where the Association came to birth, and we would have a parent to look after us, since, as is commonly known, something belonging to everyone ends up being left for the dogs to eat. Moreover, if the name of Te Aute is kept it does not mean that the Association belongs to Te Aute only, just as the Association of the Treaty of Waitangi is not said to belong to Ngapuhi only but to all the Maori tribes.

The Reverend Ahipene Rangi said that his name was The Maori Association of Te Aute.

Wi Pere said that the name Te Aute should be retained because the eyes of all Maori people looked to Te Aute and all sent money to Te Aute. The Waitangi Association brought an end to the sale of land. He is an old man and he supported that Association and it still survives. If the name of Te Aute were left out and the running assigned to the people as a whole it would die, it would not survive.

Tame Arapata supported The Te Aute Association.

[4] 

 The Reverend F W Chatterton said that it was a serious thing to change the name. His preferred name was The Te Aute Association because the Association existed as a committee to work for the whole people. Retaining the name of Te Aute would also a remind people of Te Wiremu [Samuel Williams] who was the first ‘father’ of the Association.

When the vote was taken the name chosen was The Te Aute Association.

Te Pipiwharauroa

The first business on Saturday morning was to hear the report of the committee set up at the gathering at Rotorua to look at the state of Te Pipiwharauroa. The first words of the report were a tribute to the energy Reweti T Kohere put into running the paper; without him it would have folded. The burdens of the paper rested on him alone. But the committee had some recommendations concerning the paper: Produce an attractive border for ‘Te Pipi’. Appoint assistant editors in Rotorua and Te Aute while Reweti T Kohere remains Editor. Set up an administrative committee at Te Rau College. Publish the doings of the Maori Council in the paper.

When Reweti T Kohere stood to reply he said that he was much heartened by the committee’s report in which he recalled the criticisms were very much in line with what he had said before. He welcomed the committee’s report. The work of the editor is difficult; all the faults of the paper are heaped on him. He agreed that he made many mistakes and that some people were offended by his words. Sometimes when he was under pressure from the printer waiting for an article he wrote things in a hurry and only when it was printed did he see the error, but if he knew that something was true he would write it even though he was attacked for it. One of the paper’s great problems was that neither the paper nor the editor were at fault but rather the Maori People in that they are not a reading people. This is the main reason for the failure of Maori papers. There have been Te Hoa Maori (The Maori Friend), Te Karere Maori (The Maori Messenger), Te Hokioi (an extinct nocturnal bird – an object of superstitious belief), Te Pihoihoi Mokemoke (The Solitary Groundlark), Te Wananga (The Instructor), Te Waka Maori (The Maori Canoe), Te Paki-o-Matariki (News of the Pleiades or Maataariki – News from the North East Wind), Te Huia Tangata Kotahi (One Man’s Precious Bird), Te Korimako (The Bellbird), Te Tiupiri (The Jubilee), Te Puke ki Hikurangi (The Hill at Hikurangi), Te Matuhi (The Fernbird), Te Rerenga Wairua (The Departing Place of the Spirits), Te Riroriro (The Grey Warbler), and Te Pipiwharauroa (The Shining Cuckoo) carries on the line. What has been accomplished over these years was not his doing alone but that of Mr Herbert Williams’ press. One of the great problems of the paper was not the lack of an editor but the lack of an administrator to look after the subscribers and the finances. He attended to all the country’s important news which was sent to him. The great problem was the distribution of the paper and its theft by other people. If something went wrong with the delivery of a person’s paper they would become angry and stop their subscriptions to the paper. An administrator for the paper has been appointed. There is much news but no writers. He would like the Councils to take over the paper for themselves with each district having its own representative to keep it going and they would take responsibility for it. Te Pipiwharauroa would passed over and a new paper would come into being.

Many people spoke. Some said that it would be a good thing to publish details of the sales so that Maori could know the cost of everything.

Nepia te Atu moved that there be three editions a month of the paper. However this was a difficult matter and was referred to the committee for consideration.

(The Report of the Hui is to be continued.)

A VISITOR FROM HAWAII

Col. John Tamatoa Baker.

This man suddenly appeared in Gisborne on 24th of this month. He was a migrating bird, a visitor from Hawaii, from that part of us, the Maori people. One had only to see Hoani Tamatoa Peka to know from the heart that here was a man, a true man, a chief. Baker a is a large man, his height exceeds six feet, his stature is that of Timi Kara. His wearing of his clothes is that of a chief. He spoke two languages, his own language and English. He is a gentleman, softly spoken, easy in deportment, gentle in all his being. No-one could be afraid of Baker. One is drawn in by his laughter. At the time when there was a native ruler of Hawaii, the time of King Kalakaua, Baker was the governor and also a colonel of the army. On the demise of the kingship when the government of the land was taken over by the American Government, Baker remained at his home at Hilo. When his wife, one of the descendants of Hawaiian royalty, died, he travelled to various lands. While his wife was alive the two of them visited France and England because his wife had not travelled; he alone was a flying bird, someone who did not settle down. Baker’s grandfather was [5] from Tahiti. His grandmother was from Hawaii. His father was a European, a soldier. Baker says that there is one thing he will never forget – his grandmother’s prayer. When he was little he was taken by his grandmother. In the evening when he returned from doing naughty things, from swimming, and from chasing goats, although he was tired out, his grandmother would make him attend while the two of them prayed. This was her prayer: “O God, let your blessing be on my grandchild. Let him not be poor, lest he steal, and do not give him great riches, lest he forget you.’ God heard his grandmother’s prayer. He was neither poor that he should have had to steal, nor was he heaped with wealth so that he should have become self-important and have forgotten God, but God gave him sufficient to meet all his needs and to enable him to travel to see the whole world. He started with absolutely nothing. Two things brought him wealth: first, his hard work; secondly, blocking the holes in his pocket. When he started work he was paid very little and did everything. Let no-one despise any work. Let no-one despise work and let no-one seek to engage in great works to start with. There is money in breeding hens. Repress too many wishes. Designate money for important things. Save up to buy government land. Don’t use all your money for clothes. Block up the openings of your pockets. Because he did not drink liquor he blocked up that leaky hole, and that money was saved for more permanent things. The man who puffs a pipe is making a hole in his pocket; if he stops puffing his pipe the hole is blocked up.

Baker’s great wish was to come to New Zealand to see the Maori People, but this is a bad time of year and because of the terrible state of the roads he has not been able to visit the interior where, in his estimation, the real  people live. The people who live near the towns are not as good as those living inland. The Maori people should not seek to be near the towns; salvation for them is to be distant from the towns. He was very happy to meet the people of Te Rau College. It was very wonderful for him to see the young people taking up the Faith and also to see the half-castes standing up to become ministers. Only one of the half-castes of his country is a minister. The young men are not entering the work of the Church. Rather, all they think of are the things of this world, of this short life. When he came to Turanga he experienced in his heart great joy and peace. Asked by the Editor of Te Pipiwharauroa if he had no words for the Maori people of New Zealand, Baker left these words written in his own language:

‘Aloha oukou e oee makama.

I hookahi au mapuna olilo.

I aloha kekahi i te kahi, maua ano apau.

I hookahi Umauma no ka pono o ka Lahui

Koho i ke kauaka haopono i waha olelo no oukou i ka Hare Alelo.

Paa a malama i ko ama mai kuai i ka kahi lihi ia hai.

Panipani i na ipuka Liilii o ko okou waihoua.’

This is the translation:

‘My love to you, my friends.

I have but one message for you.

Love one another in all you do.

Be purposeful in your walk and be of one mind for the good of the whole people.

Elect good men to speak for you in the House of Parliament.

Hold on to, preserve your homes, and don’t let even a tiny portion be sold.

Block up holes in your bags.’

And here are some of his sayings written in English.

‘Make few promises.

Be scrupulously careful in all your statements.

You must not go into debt: avoid debt as you would the devil. Make it a fundamental rule: No debt - cash or nothing.

When working for others think yourself out of sight. Seek their interest. Make yourself necessary to those who employ you, by industry, fidelity and scrupulous integrity. Selfishness is fatal.

Do not speculate or gamble. Do not be hasty to be rich.

Do not forget your father and your mother.

Read often the Proverbs.’

(An account of Hawaii and its people will follow.)

[There follows a translation of the English sayings into Maori.]

[6]

NEWS OF THE CHURCH

On the 8th day there ended the week of services to revive the faith at Moteo, Heretaunga. The people who were there were the Reverend Arthur Williams, W T Periha, and Hera Taringi. Paora Kurupo sent us an invitation to go. Greetings, friend. If we had been free we would have attended.

Riwai Hiwinui Tawhiri is going as teacher to the Maori School at Te Hauke, Heretaunga, one of Archdeacon Samuel Williams’ schools. Riwai has taught for many years at a Pakeha school here at Turanga while he was studying for the ministry.

The Reverend Poihipi Kohere of Rangitukia, Waiapu, wrote to his elder brother to tell him of the arrival of the food cart for him in the parish of Kahukura. ‘Not that there was no food, but in order to conform with the former practice whereby the parish fed its minister.’ He was very grateful.

Let me express here the gratitude of Te Rau College to Eruera Te Kura and the people of Pouawa for their cart load of kumara for the college. Greetings, dear friends and helpers. You’ll be rewarded for this ‘glass of cold water.’

THE DESCENDANT OF TE KANI-A-TAKIRAU

Accounts of the Maori Kingship.

[We regret the long time it has taken to publish these items. The fault is ours – ‘too many hands.’ However we are very pleased that the Reverend Nikora Tautau sent us these articles. We added the genealogy of Kini Hori. – Editor.]

Wi Kini Hori died on 1st July 1907, aged 75. He was an elder and a great and marvellous chief belonging to the Tai-Rawhiti. Te Kani-a-Takirau was renowned for his leadership and his goodness. None of his descendants survive, however Wi Kini Hori was his nephew, his younger sister’s son.

The name Kini Hori was a Maori form. He was given his name because it was the name of the King of England and as a reminder of Te Kani’s chiefly status.

The New Zealand Government urged Te Kani to consent to be made New Zealand’s King. Te Kani replied, ‘I am a king already, from old times, from my ancestors right down to my own days. If it happens that I’m given the title of king, it means that I was not a king before.’ The Governor said, ‘Give me Turanga and Uawa.’

Te Kani replied, ‘I will not give them. But in this case, I will give you the lands of Turanga and Uawa.’. Te Kani gave him the horse called Tokorakau. After this, Matene Tewhiwhi, a chief from Ngati Raukawa, and also Te Rauparaha, thought it would be a good idea to set up a Maori King for this island. He made this pronouncement:

‘My government is a government that comes down from heaven; my council is the shlering bank. Mine is the purple robe. At Turanga is the rock to which the paua clings, the paua that shines in the house.’

The meaning of the proverb is:

1. Government [kawanatanga] – This is the kingdom of God.

2. Sheltering bank [wharewharenga] – This is the Church of England.

3. Purple robe [kahu papura] – the church of Ngati Raukawa, Rangiatea.

4. The Paua [te paua] – This paua is Te Kani-a-Takirau who should be king.

For when paua is given to provide eyes for the carved posts and those posts are set up then the eyes are looking by day and by night.

When this saying was given to Te Kani that he might consent to be King, he did not agree. He said that he had always been a king. Te Heuheu was then proposed but he did not consent. The proposal was then put by Matene Te Whiwhi to Waikato. He thought of Waikato because Waikato has a chief [taniwha] at every bend. This is one of the distinctive things of Ngati Kahungunu, that is, of his ancestor Te Huki. He said similar things about his chieftainship: Ngarangi Whakaupoko is above, Puru-Auta is in the middle, and Whakatatare-o-te-rangi is at Uawa. According to Ngati Kahungunu, these are the posts of Te Huki’s net. But according to Ngati Porou, Hauiti and Turanga that saying is wrong.

[7] 

Te Huki had Te Umupapa, who had Te Huki. Then there was Te Whakatatare, who had Rongotumamao, who had Te Kani and Kurunapu, who had Kini Hori who was in the main line of the chiefs of Te Tairawhiti. His father was from Ngapuhi; his name was Toa. He belonged to Te Uri Taniwha of Te Ahuahu, Bay of Islands. I listened to Ruatara Tauramoko: Toa was a chief. It is not possible to speak adequately of his chiefly qualities in this world which he has left behind when he died. He had only one Church, the Church of England. A woman, perhaps of Te Arawa, chanted a chiefly genealogy over Rongomaipapa, this place: ‘Maru returned on Te Uranga-o-te-ra to Uenuku. Then there was Hinekura, Mihiata, Tukaki, Hine Hape, Ngunguru-ki-te-rangi, Hinematiora, Kahiwa, Te Kani-a-Takirau. That’s it.’

By Nikora Tautau,

Uawa, Tairawhiti

The genealogy of Te Kani-a-Takirau:

Hauiti, - Iranui

Hinetera

Tutekohi

Tamatanui

Hurawaikato

Tuhakapuiarangi

Whakahi

Konohi

Marukawiti

Tanetokorangi

Hinematiora

Ngarangikahiwa Rongotumamao,

Te Whiwhi

Te Kani-a-Takirau Kurunapu

Kini Hori

Kaipaka

THE GOD OF THE MORMONS

‘First, God is just like a man, in having a body of flesh and bone like that of a man. But God is different in that he is glorious and does not die. The Father and the Son look the same. Secondly, these two are separate from each other like two people.’ These are the words of Joseph Smith and were printed in the English language Mormon paper (Vol. 1, No. 15). It makes clear to us the reason the Mormons so strongly condemn the teaching of the Church of England and other Churches who say, ‘God has no body.’ The Mormons rejoice that all their teaching is substantiated by the Scriptures but we know from the Scriptures that the clear words of Scripture, indeed the word of Christ, negate this teaching. Christ said to the Samaritan woman: ‘God is spirit, and he who would worship him must worship in spirit and in truth.’ (John 4.24). Also he said to his disciples, ‘Touch me and see; a ghost does not have flesh and bones.’ (Luke 24.39). Since God is a spirit, it is clear in these words of Christ that God does not have flesh or bones. Christ had flesh and bones because on one side he was a man. But if he had only been God he would not have had flesh and bones. But the Mormons say that God has flesh and bones. The god of the Mormons is not God but another man. We have shown that the god of the Mormons is no god, but in our day they have deliberately announced that their god has flesh and bones. In addition to this nonsensical teaching of the Mormons concerning God there are other nonsensical teachings concerning God that we cannot print now. Maori Mormons will not believe this but the day is coming when it will be disclosed. This man god will disclose it but it will only be in the English language. This article has been published so that people who are not Mormons may be informed.

FROM THE EDITOR

A letter has arrived from Paora Hopere in answer to the speech by Archdeacon Grace concerning the basis of the Mormon Church. However Paora Hopere did not respond to the assertions of Grey but wrote an erroneous condemnation of the Church of England. Paora Hopere’s ramblings should be directed to the Mormon paper.

We’ve also received a letter from Ngapuhi Renata of Waiharera in response to Mr Grace’s article but it too is not an answer but a setting forth of Mormon teaching. These articles should be sent to the Mormon paper.

[8] 

 THE REPORT OF THE LAND COMMISSION. A RESPONSE.

The Commission criticised the way the Government’s dealt with land purchases. Before the year 1905 there was no law laying down how much money was to be paid for land. Maori were perceived to have wasted the money they got from the sale of lands at Heretaunga, Whanganui and Waikato. It would be a good thing if part of the money received from the sale of Maori land could be reserved to improve their remaining land. If Maori were permitted perhaps they would sell all their land. The Government needs to take notice lest the Maori people are left landless. The Commission says that it is not right to apply the Land Settlement Law to Maori land because it goes against the Treaty of Waitangi. Even without the Treaty of Waitangi it would not be right because that law states that 1000 acres of prime land is to be left for the local people. Very few Maori have 1000 good acres belonging to a single person. If different laws are applied to Pakeha and to Maori, the Maori will be enslaved. The Commission urged the Governor to bring to an end the selling by the government of Maori land under the old rules. The Commission did not consent to giving Maori the right to sell their land because it saw the harm in this provision. The Commission condemned the leasing of large areas of land to a single person; a law should be designed to prevent this practice. The Commission thinks that the right approach is to put up Maori land for sale or lease to get the best price but not to allow people to acquire too much land. It is not good to split up land, it costs money and doing it takes time. Rather give the land to the Land Boards for them to manage. The Commission also spoke about the provisions for Maori lands to be leased by Maori.

These are the lands investigated by the Commission:

Heretaunga: Waimarama and Raukawa – to be lived on and worked by Maori, 26,380 acres; to be leased, 4,680 acres, and to sell, 2,300 acres.

Mohaka and some other blocks: to be worked, 48,623, leased, 10,147, and none to be sold.

Whanganui: To be worked, 59,964, leased 92,443.

Waikato: To be worked, 92,148, leased 163,769, and to be sold 34,522

Totals: Worked 219,115, leased 271,039, sold, 36,822. A total of 526,977 acres.

A RESPONSE

To Te Rewanui Hohatana.

To the Editor of Te Pipiwharauroa.

Greetings. I am sending you these words to be published by ‘Te Pipi’ in the places where it alights to explain to the people of this island and Te Wai Pounamu about Te Rewanui Hohatana’s notice.

First, it criticizes what was said at the genealogy hui which met at Tahoraiti, Tamaki-nui-a-Rua. Some of the speeches were made by Hoani Meihana Te Rangiotu.

Secondly, as to Te Rewanui’s words, he and his parents must bear responsibility for leaving the words of Hoani Meihana and other words of Te Rewanui in his notice. However, when the committee of Taane-nui-a-Rangi saw Te Rewanui’s libellous writing, we sent him a letter asking him to come before the committee of Taane-nui-a-Rangi to justify what he had said, to speak in the presence of the tribe, so that we, his relations and his hapu might ascertain the truth or falsehood of his words. However Te Rewanui did not come. On the day we had arranged for him to arrive there was no message to us, no letter to us, no telegram to us. Then, after the day had passed for Te Rewanui to come, the committee wrote a second letter summoning Te Rewanui to come to Tahoraiti before the hapu assembled there. However he did not come – not in person, no letter, no word, no telegram. Hence these words of explanation to you, the Editor of ‘Te Pipi.’ I send you these few words that follow. Everyone, your chiefs, for each of you this is sent, also for the true leaders of the tribes and for those who observe the reports of speeches, the accounts of things important, is this not evidence of the correctness, the truthfulness, the peacefulness of our denial set out in the first and second communications? Are we afraid of seeking to bring an end to a person’s wrongdoing? The important thing is to publish it in the newspaper. And is talking face to face, mouth to mouth, peacefully amongst brothers and sisters in the presence of the people insignificant? Will right and wrong be hidden from the people?

So, people, it is for you to read these words and you will distinguish right and wrong.

[9] 

A last word: “To Rewanui Hohatana. Withdraw your libellous notice.”

That’s that.

From the Committee of Taane-nui-a-Rangi, the executive of the 'whakapapa' meeting of Tahoraiti, Tamaki-nui-a-Rua.

Sent by the Chairman,

H. P. Tunui-a-Rangi.

August 19th, 1907.

Pirinoa, Wairarapa.

A FIRST FRUIT OF TARANAKI

Mate Tangata, Mate Taonga.

The Death of a person is the death of a treasure.

To the Editor of Te Pipiwharauroa.

My friend, please print the following words in Te Pipi.

The death of Kohine Ruamoetahuna at Opunake, Taranaki, was an occasion for an outpouring of sympathy. She died on 27th July. She was loved because she was one of the first from this district to join the Church of Christ. On 11th March, 1906, she and her brothers were baptized by me. On 12th February Rev. Ropere and I celebrated the Holy Supper for them. On the following Monday her illness began. She died on the Saturday and was buried on 30th July. Many people came to see her funeral, Maori and Pakeha, almost 100 – perhaps fewer. Her father brought her and I buried her.

Her father forbade the Parihaka practice of poi dancing over his daughter, saying that while it was a good thing to use poi on the marae for entertainment, it was not to be done over his daughter.

This girl was a grandchild of Titokowaru on her mother’s side and her father is a real chief. During the time that girl was ill that elder was very kind to me and my wife. Indeed, such was the kindness he showed to me and my wife it was as if we were his children; it was like the kindness a father shows to his own children, Similarly, his own children were very kind to me and my wife. That gentleman killed seven cows for the funeral. Indeed there was food for men and beasts and the land, too. In the same way bread, tobacco and matches were brought to the marae. All the food was brought on foot. Our hearts are sad for this gentleman for his loss: his daughter, his cattle, his money. But for the Maori it is good not to be sad but to be happy.

That’s that.

Hone Kaipo.

Rahotu. Taranaki.

OTHER ITEMS

The Reverend Wepiha Wainohu’s team took the Te Wairoa football cup.

The cost of digging a tunnel for the railway from Hokitika to Christchurch is £600,000.

Pakeha scholars continue to look at the comet Venus to see if there are human beings on it because it is like our earth. Thirty years ago an Italian called Schiaparelli said that he had seen large canals on Venus. In the year 1905 an American photographed those canals. He is continuing his efforts to make them very clear. According to him those canals were fed by ice. Those canals had been dug by human beings.

There are nearly 500,000,000 people in China. 40 to 50 in a hundred of these millions use the drug opium.

Webb is 27 years old. He is the world champion rower. He has been rowing for eight years. He is a blacksmith. A race has been arranged between him and Tressider of Sydney for next year. A challenge has been received from Durnan of Canada. The stake for the race between Webb and Towns was £1000. In his speech to Webb at Wellington, Apirana Ngata instructed him to finally bring the rowing cup to the Land of the Maori. There is a Maori saying: 

He rangai maomao ka taka I tua o Nukutaurua e kore e hokia.

‘A shoal of fish that passes around Nuku-taurua will not return.’ [Nga Pepeha 677]

The Pakeha has completed the construction of a fighting ship which flies like a bird and fires its guns. Pakeha! Pakeha!

[10]

WORLD NEWS

Tonga.

A boat called Salote set sail. It belonged to the Europeans but the crew on board were natives and there were 60 native passengers. When this ship broke up everyone perished. There were no survivors.

Morocco.

Morocco continues to be troubled. One misty morning Casablanca was attacked by the Arabs and there was fighting. Although there was firing from the land as well as from a man-of-war the Arabs did not retreat. Their leader’s clothes were red from top to bottom. No matter how much the French soldiers shot at him, that man did not die. At the flight of his people he alone fought on and he was not hit. The Arabs were very angry. They charged three times. After four hours of fighting they ceased and retreated beyond the mountains.

Some of the tribes of Morocco set up Mulai Hafid, younger brother of Abdul Aziz, Sultan of Morocco, as Sultan, that is, king. Mula Hafid has demanded that the sultan give up to him the throne. The reason why they have set up a new sultan is that the Moors believe that their king has sold the land to the French. The Premier requested that the Sultan fight his younger brother lest his people are reduced in number.

In the battle with the Government troops, Raisuli’s people were defeated and fled. Some of the tribes remained faithful to Raisuli. The whereabouts of Raisuli and Sir Harry MacLean are not known. A letter from MacLean tells of his great suffering.

More than 1000 Moors have died and the fighting continues in these days.

Russia.

Russia has commissioned England to build warships costing a total of £7,000,000.

Some 30,000 men and women from Warsaw, a Russian town, have been imprisoned in Siberia in one year for standing up to the government.

Transvaal.

On the motion of General Botha, his government has agreed to give to King Edward a great diamond (the Cullinan Diamond) as a token of esteem. It is 3 ½ inches long, 2 ½ broad, and 1 ½ thick. It weighs 3000 carats. A European found this diamond lying there, poking out from the earth. This stone is worth perhaps £1,000,000.

Hawaii.

A telegram has arrived from Hana Paraniko saying that Prince Arapai of Tahiti has arrived in Honolulu, Hawaii, to wed Queen Liliuokalani of Hawaii. Liliukalani is fifty and was the last queen when the kingdom was overthrown by the government of America. The previous king was Kalakaua.

Persia.

The premier of Persia has been murdered. It is said that the cause was that his policies were taking his country back to the time of ignorance. The people want Persia to become one of the great powers. Persia today is much the same as it was a thousand years ago.

NEW ZEALAND NEWS

When a house in Gisborne burned down one man was burned to death. Friends said it was a drunkard who died.

Two Pakeha were also burned in a fire, also drunk. The two carried some beer into their house and began drinking. When the house was burning they were perhaps already snoring and the two died.

A Maori named Here Pita from Kenana, Mangonui, who was felling kauri was smothered by the tree and died.

Peti, the wife of Tame Parata M.H.R. has died at their home at Puketeraki, Waikouaiti. Many tears were shed for this old lady by her grandchildren, her children, her family and by her whole tribe.

News has come from Rangi Pakau Ngahine of Hawera of the death of Ngahina Wharekakaho, a leading woman of Ruanui and Rauru, although she belonged to many tribes.

[11] 

We hear of a dreadful thing from Mataura. A man courted a girl, wanting her. She was a woman engaged to another man. Such was the jealousy of this monster that he shot the girl. He ran outside, jumped into a well and shot himself. Neither of the two died. O man, if you have jealousy in your heart, within you the fire of Hades is lurking, the fire of Cain, and you don’t know when it is going to flame up if it is not extinguished by the Spirit of God now.

Macintyre, one of the organizers of the Exhibition, stole some of the money and made for England. While he was at sea a telegram was sent to South America giving instructions to arrest him. Because there was no steamship he was taken to England by a policeman sent from New Zealand and then brought from England to New Zealand. Macintyre admitted his guilt and because he had already spent a long time in prison he was given a four month sentence. It is so true that the arm of the law is long.

LATER NEWS

We have heard that the Tongan ship, Salote, did not founder but was blown a long way by the wind – it was driven some 2000 miles.

The man and the woman at Mataura have died. The woman was shot by the man. The woman died afterwards.

A very long bridge has collapsed. It was the longest bridge in the world, three miles in length, near Ottawa, Canada. While under construction it broke and 100 people died.

We have spoken of the maltreatment of the Japanese by the people of California. We have heard of a great dispute at Vancouver, a town in the West of Canada. Some 8000 Europeans came to attack the Japanese. When the Japanese appeared at the gate of the city with their revolvers the 8000 fled.

When it was about 200 miles away, the steamer Monowai of the Union Company broke the rudder shaft. It drifted, battered by the waves. After two days it was found by the Mokoia. With much effort the steamers were linked, the Mokoia sticking close by. On the fifth day after the breaking of the rudder they arrived at Port Jackson. Great was the joy of the 200 passengers and their families. They thought that the Monowai may have sunk. In the year 1901 the screw of the Monowai broke and it was found by the Mokoia.

Six steamers set out to look for the Monowai. Warrimoo was one. Off Nelson the Warrimoo grounded. The Rotoiti towed it so that it refloated.

Morocco continues in a state of war. MacLean has not been sighted. The fear is that should the ransom for him be long coming he will be killed by Raisuli.

The largest, fastest and best ship in the world, the English ship, Lusitania, has crossed to America. It took five days to reach New York. This steamer is 32,000 tons. For many years the largest steamer in the world was German. The largest fighting vessel in the world is the English, Dreadnought.

Recently one of Japan’s largest towns, Hakodate, was completely destroyed by fire. The inhabitants are living outside.

A town in Australia has suffered a fire. Nearly 60 houses were consumed by the fire.

TE KAHA

A Pakeha from Te Kaha, has written to the Pakeha newspaper: I wish to say something to those Pakeha living in Maori areas. If well-bred Pakeha, good Christian Pakeha, do not befriend Maori, but rather it is left to low-born Pakeha to befriend Maori, then Maori will learn the ways of the low-born Pakeha. If the superior Pakeha do not befriend the Maori they will relate to Pakeha tramps, to those who drink beer, those who have come out of prison and other bad Pakeha. It is a great kindness on the part of Pakeha to help some good Maori who will be examples to others. Some evenings they should go to a Maori’s home to speak to them, his family. There are many subjects of conversation – advice, teaching, warning. These are important things to the noble people, the Maori, and will be welcomed by them. As evidence for the truth of my words, observe that good Maori are those far from the towns, while the very bad Maori are in places infested by Pakeha. If anyone wants to hear about farming, about not drinking strong drink, not stealing, having nice houses, having flower gardens, growing much corn and food, like the Maori of this coast, I am happy to write to them.

[12] 

 CALENDAR : OCTOBER 1907

Day 7 ● 9h 51m P.m. Day 21 ○ 8h 47m p.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S Nineteenth Sunday after Trinity

Ezekiel 14 Ezekiel 18

Ephesians 10 Luke 7.1-24

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Twentietn Sunday after Trinity

Ezekiel 34 Ezekiel 37

Colossians 2.1-8 Luke 11.1-29

14 M

15 T

16 W

17 Th

18 F Luke, Evangelist Fast

Isaiah 53 Ecclus. 53.1-15

1 Thessalonians 3 Luke 13.1-18

19 S

20 S Twenty-first Sunday after Trinity

Daniel 3 Daniel 4

1 Thessalonians 5 Luke 14.1-25

21 M

22 T

23 W

24 Th

25 F Fast

26 S Vigil, Fast

27 S Twenty-second Sunday after Trinity

Daniel 6 Daniel 7.1-9

1 Timothy 4 Luke 19.11-28

28 M Simon and Jude, Apostles Athanasian Creed

Isaiah 28.9-17 Jeremiah 3.12-19

1 Timothy 5 Luke 19.28

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

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

SUPPLEJACK SEEDS FOR OUR BIRD

5/- Nepia te Atatu, Harota Tikini, Hone Paama.

7/6 Huta Park.

£1 Mrs Woodbine Johnson.

Printed and Published by H W Williams at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.