Te Pipiwharauroa 128

Te Pipiwharauroa 128

No. 128

1908/11

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 128, Gisborne, November 1908

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

‘KUI! KUI! WHITIWHITIORA.’ [The cry of the shining cuckoo.]

KING BRAMBLE

We wrote some words about a great king to whom all peoples pay taxes, King Tubercle, and there is another king who oppresses the Maori People through his prickly, thorny power – his name is King Bramble. But it is not the case that the whole people submit to his authority; rather it is only the Maori, whose thoughts were so differently constructed that they madly thought to set up the bramble as a king over them.

Perhaps you know the parable which Jotham spoke to the people of Shechem (Judges 9.6-15). The trees thought that they would set up a king for themselves. They asked the olive to be their king. But the olive declined because he brought great good to God and to people. Then the trees asked the fig, ‘Come and be our king.’ The fig did not consent because he brought great good with his sweet fruit. Then the trees said to the vine, ‘Come and be our king.’ But the vine said that he brought pleasure to God and people and he would not like to wander around observing the work of the trees. When the fine trees did not consent to the request of the trees that they become king over them, they went to the blackberry bush, the bramble, asking it to rule them. The bramble answered: ‘If in good faith you are asking me to be your king then come and take refuge in my shade, but if not, let fire come out of the bramble and devour the cedars of Lebanon.’ The purpose of Jotham’s parable was as follows. Abimelech was a son of Gideon, Jotham was his youngest son. Their elder brothers had been murdered by Abimelch and the people of Shechem made him their king. The meaning of Jotham’s parable is that the good sons of Gideon (also known as Jerubaal) were the olive, the fig and the vine, and all upright men, but they would not abandon their good works to become king over the people of Shechem. The people of Shechem are the trees – perhaps we should call them the Ngati Rakau [Trees]. When the men of integrity refused to agree to their request to become their king they instead appointed a bramble, a wicked man, an unprincipled man as their king, Abimelech.

Likewise we Maori are a people who celebrated our great men in the past. Our ancestors did not exalt the foolish, the wicked, or the low-born to be chiefs and instructors and guides. They knew that the blind should not lead the blind lest they both fall into the ditch. They did not set up the bramble to be their king. But in these days there is a section of the Maori people who are not seeking the olive, the fig, or the vine to be their leader, their king, [2] but are seeking to make the driftwood thrown up on the shore as their lord – they are setting up the bramble as their king. When brambles comes and say, ‘I will be your king,’ they all agree and bow down, and they do not carefully ask first in their hearts it these are people of integrity, good people. They do not enquire but simply trust them and make much of those brambles. There are two reasons why people supported those who do bad things. First, they have a desire for those bad things, and second, they are stupid and do not know right from wrong.

Now, many bramble people have been set up by some parts of the Maori People as their kings and I am not able to give all of their names, but those spoken of in these days, our tohunga and prophets are:

Pari Rekena. This man is not a person of quality but real driftwood, a prickly bramble, but since he declared himself a tohunga many people have placed themselves under his authority, they have made him king, and they have handed over their daughters to be treated like dogs by this [?aporiana - ?abortion]. If there was any decency in Pari Rekena and his people they would be ashamed and would quickly bring an end to their disgusting activity. Pari Rekena is a bramble king.

Wereta. Who is able to say that Wereta is a chiefly person, a good person, a man whose word has authority? Wereta is not someone who should be praised, he spent time in prison for theft, but when he set himself up as a tohunga, a prophet, he was made much of by many tribes, by the chiefs, and by members of Parliament, and was presented with Maori treasures and suchlike. The end came when Wereta was summonsed for selling the possessions of some of his people. Now Wereta has three wives and has set up his church as Ringatu. Wereta Winiata is a bramble king.

Karepa. Karepa’s work was done through his wife and I think that she is deranged. Many people entered Karepa’s tabernacle and worshipped. The end came with the fight at Waipiro. There was no great wrongdoing in the activity of my father, Karepa, rather it was very good that he brought an end to the drinking of alcohol, and the goodness of Karepa was seen in his not taking the land that was placed in the palm of his hands. Karepa has completely given up his activities as a tohunga and is now farming. However some people still hold on to the deceptive works of Karepa. Karepa is a bramble king.

Hikapuhi. This cunning woman has been leading people astray for a long time, teaching people to drink alcohol and to get drunk. Is Hikapuhi a chief, a woman with mana, a woman of integrity, a holy woman, a pure woman? If you ask Te Arawa, the tribe that knows her, they speak of her goodness and purity. Hikapuhi is a tohunga much celebrated by the people who are under her feet. She has been here to Gisborne twice, brought by the women of Ngati Kahungunu. She spent over a week at Te Arai, treated like the Aitangi-a-Hauiti chieftainess, Hine matioro, by the Maori of Turanga who knew of her good qualities. In the speeches to Hikapuhi she was addressed like the queen. Here is an example of the things said: ‘Welcome, our saviour and our lord.’ People were afraid of Hikapuhi and of the people surrounding her. When the gathering asked why Hikapuhi wore a red cloak Hikapuhi was angry with them, men and women, the whole house was afraid, no-one spoke. Had it been a word from Hinematioro the people of Te Arai would not have been as afraid as they were of Hikapuhi. Now, who is Hikapuhi? She is a very cunning woman, a woman with a filthy mouth, a madwoman. Hikapuhi came out of the mental asylum; her activity when she was staggering was climbing trees. Although Hikapuhi’s madness has subsided there are still signs of it in her teachings. Is it not a sign of mental imbalance that she dresses women in brides’ dresses and marries them to devils and cuts wedding cakes? Is it not madness to adorn the body? Is it not madness to wear a necklace in order to give birth to children? If these are not evidences of madness, what is the sign of madness? This is the madness that is being celebrated like Hinematioro by people, that is, by those people who are like Hikapuhi. Queen Bramble.

Rua. Who is Rua, who has been made a king by Tuhoe, who built a temple and homes for him and his eight wives, who provide him with money, and to whom the chiefs of Tuhoe and Ngatiawa come as fur for his feet? Perhaps his own tribes know good things about him, but what we know is that Rua has entered the eel trap and lies curled up. King Bramble.

Paku Maki. Paki is from Turanga. He is not a real man. He passes his time sleeping. His work is selling winkles. However since Paku arrived in Whanganui he has been raised up and much money has been spent on his activities. [3] Paku, you are a king, but a bramble king.

I conclude my remarks about these kings. Not one of them is a person of integrity and upright people will not ask the trees to provide them with a king. The colleges in which this tribe of tohunga are educated are prisons or mental hospitals, and the people who follow what they say are themselves ready for a mental hospital. I end this comparison and its explanations. If they are wrong then be critical, but if they are right do not complain – but the truth is bitter to those affected by it.

THE STATE OF TE PIPIWHARAUROA

For many days this bird has been singing on the marae, in places where people gather, in the bays and headlands he flocks to. The mountains are high and the seas broad that our bird flies over. He perseveres in his flying but some of his feathers are blown away by the violent winds of heaven. If such bad weather continues day and night our pet still flies and will not fail to deliver news to the plains, the ooen country, the inlets, the headlands and the places where people gather. Tamaterangi says: 

He ao te rangi ka uhia, he huruhuru te manu ka rere.

As clouds deck the heavens, so feathers enable the bird to fly. [cf. Nga Pepeha 352 but also He Konae Aronui p.13] 

 We say this because of the differences amongst some of the subscribers to our bird. Many people are not paying for their Pipi. In most cases they have been receiving it for up to three years without paying for it; in some cases it is four or five years. My friends, this is wrong. We are aware of some of the problems with the post offices; some people’s papers disappear there. We cannot deal with this problem. It is for the people to speak to the managers of the post offices about this problem with their papers. The total number of papers sent out at each publication is 715, and it is the case that there are those lost in the post offices or returned, that is, those not collected by people. This is the main problem faced by those who subscribe to Te Pipi. The best thing is that a person protects his paper and tells the people in the post office not to give the paper to anyone else except the person to whom it is addressed. The number of people who have not paid for their paper over the past three years is 281 and this number is far too high. The papers have continued to be sent to these people. It would be the proper things to stop the papers of these people, but we want people to read the articles. Even though only a few read it, it is better than none. We would not be anxious about this if we knew that we would be paid with supplejack seeds. We know that some nights are called fruitful and others, night of scarcity. At present the nights are nights of scarcity. My friends, people, lighten the problems of our pet. We are nearing the time of Merry Christmas, the time of happiness and joy. This bird hides himself in the winter, in times of hardship, and when he emerges in the spring, he looks new, he sings sweetly, the sweetness penetrates people’s hearts, and he works on his garden with joy. Let him be launched by every place so that our bird will be renewed.

THANKS

The Committee that ran the Bazaar in the Garrison Hall, Gisborne, is very grateful to those who sent goods for that sale. We also thank the women in every district for their efforts in weaving baskets and for sending Maori artefacts which would not have been given had there not been love and concern for the object for which the bazaar was held. Some sent shillings and we are very grateful to them. Best wishes to you all. But, friends, we ask you people who support this work not to be reluctant to respond to the letters when they arrive asking you to send a few small items. You will receive a request in days to come. Best wishes.

The Organizing Committee.

[4] 

 MORMONS.

An Amazing Doctrine.

To the Editor of Te Pipiwharauroa.

I have written this in response to Pukemiro’s article in Te Pipi, Number 124, in which he criticizes what was said in the address by the Mormon Spokesman about Mormon widows being sealed to their husbands who have died so that when she dies a woman will be married to her husband in the next world. He asks where is the place in Scripture where it says that the dead will marry. He was not forthright in asking this, however your question is clear. Now you must know that we believe in the prophets of God who will reveal to us the purposes of God for people in his church. (Amos 3.7) If one does not find in Scripture the explanation of sealing, this can be discovered through the revelation made by God to his prophets, and we are very clear that this does not contravene the word of Christ which you refer to (Mark 12.25) for we agree that there will be no marriage at the time of the resurrection nor will there be giving in marriage. That sealing spoken of by that spokesman was not for that time of resurrection. Secondly, as for baptism on behalf of the dead the words of Paul are clear (1 Corinthians 15.29). Furthermore, through God’s revelation to his prophets we have a wider understanding of all the provisions within his Church.

We also understand very well Paul’s words in Galatians in which he lays a curse on those who preach a different message from Paul and the others, that children who have not yet the ability to commit sin should be baptised.

You say that Mormons are like a centipede – it the head is cut off the middle keeps going. My friend, it is good to have the opportunity to point out your foolishness in thinking that if the head of the Mormon church is cut off it will die; the fact is that you cannot cut up the Mormon church because all its parts are true, and even if you and Mr Williams were to search the depths and the heights of the heavens to find an axe with which to cut up the Mormon church you would not find it because this is God’s own church in every part and if you persist in opposing the church of God all you will get is shame. So you are very wrong in saying that we should return to the church of Christ. Which of the churches is the church of Christ you speak of? We know that there is only one church of Christ, and we also know many other churches which are not of Christ and those other churches are intent only on getting money and status. My friend, a great many learned people amongst your Pakeha have perished from this world through their condemnation of this church and will not return to [?te iti]. And will you pass by what God has commanded? This church is, to thoughtful people, something wonderful but a cause of embarrassment to those who think evil. Enough, once you have received this the Mormons have no more to say. But what are you going to do with these answers to your questions since I am not the spokesman? The answers to your questions are obvious. I finish here.

Paora Hopere.

[We have omitted some of Paora Hopere’s article because he wandered far from Pukemiro’s article, and the portion we printed is not worthy of being printed but we did not want Paora to gloat saying that it was because we were afraid that we rejected his article. Why has Paora Hopere taken upon himself alone to answer the statements about the Mormons, as he has snatched at many more articles? Where are Tuiti and Takana that they have not spoken? Paora Hopere thinks that he is the most learned of the Mormons in all New Zealand since his are the boastful words about his answers. Pāora Hopere is confused, doesn't know right from wrong, and he is just like a centipede: cut off the head and the body still moves to and fro, cut off the body and the head still nods, the feet continue to shuffle and the tail continues to wag. Paora in his ignorance mistakenly thinks that Mormons are the largest religion in the world while, in fact, it is insignificant. Paora Hopere agrees that Pukemiro was right in saying that the Mormon church ‘seals’ widows and baptizes on behalf of the dead. These are astounding teachings, things outside of Scripture – things spawned by the false prophets of Mormonism, a work of the flesh. Perhaps Mormons look at widows who are beautiful or children and seal them lest they be taken by a widower? Mere Whanga has asked that the dead, or perhaps the spirits of the dead bodies, be sent to Utah. Tomorrow we will have the practice of the religion of ghosts. There are four amazing teachings of this remarkable church. Why lay out these strange teachings? There is no justification for Paora Hopere including Mr Williams in his statements; Mr Williams did not write Pukemiro’s article. – Editor]

[5] 

 THE MANY CHURCHES

To the Editor of Te Pipiwharauroa.

My friend, Editor, I am very sad that you, the Church of England, have changed the letters of our Maori language, but it is a language closely associated with the English language. It is not an ancient [written] language. The second thing that saddens us Maori is the frequency with which articles appear in the paper criticizing our churches. But the Scripture says, ‘All things are his.’ One statement in the writings says, ‘This wisdom is not from above but is earthly, unspiritual, devilish.’ [James 3.15] Another saying in the writings is as follows, ‘For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.’ [James 3.16] But I think that the Pakeha peoples are peoples who multiply their works and their churches. Look at his quarrels with the bishop of the Roman Catholic Church: he belonged to the Church of England and has gone to that church – I believe it was his spirit that led him – and he has ascended to that high position. We Maori cannot hope to become bishops; rather we are servants to do the bidding of the Pakeha folk. The proverb says: 

‘Ka heke maru ki te Tokawhaiti, ka kurapa noa muri.’

[? Power descends to Te Tokawhaiti and spreads out behind.]

Enough of these words. I want to thank you for the articles in the first and second pages of Te Pipi telling of the many pupils at Te Aute. Only six are well-known. What has happened to the rest, with their English language? But I think they are all the same and are looking for a livelihood for themselves as lawyers or doctors as the fruit of their education, and do not think of me or of anyone else, while those who have become ministers – perhaps only one – will see the fruit of his education in his work as a minister.

Eruera Te Kahu.

[Archdeacon Herbert Williams alone is responsible for the introduction of new letters, not the Church, but Maori are not responsible for the letters; it was the Pakeha, the missionaries of the Missionary Church, who devised letters for our language, and Mr Williams is seeking to correct the letters according to his way of thinking. Te Kahu is mistaken in saying that no good comes to the people as a whole from lawyers, doctors and ministers. Look and see whether an ignorant people progress without lawyers, doctors, ministers and teachers? The clergy are a people set apart as labourers by the people and they are also the people who are paid very little compared with some others. Did not the clergy bring an end to the practice of cannibalism? Te Kahu does not like quarrelling but he says things attacking this thing, quarrelling. Our comments about the churches are in another place. – Editor.]

TAMATERANGI

To the Editor of Te Pipiwharauroa.

I have seen the saying of Tamaterangi printed on page one of Te Pipi:

'He ao te rangi ka uhia, he huruhuru te manu ka rere.’

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

Now I want to explain the meaning of this proverb in response to your invitation.

Kuapani married Uwenuku Koiho. They had Pukaru who married Hinemanuhiri I, and their children were Tamaterangi, Pupuni, Makoro, Hinganga, and Pareroa.

Tamaterangi married Hinerangi, and they had Tepupuonuku. ‘As clouds deck the heavens, so feathers enable the bird to fly.’ The meaning of this saying relates to a war party which came to Turanga to fight, to do battle for Tawatuutuu over a spring containing smelt which had been taken by Rapa Te Whaia: it was where the freezing works are at Hapara, Gisborne. Pukaru and his family went from Te Wairoa to Kaimanihi between Arai-Matawai and Waimata, the Waimata allocated by Mr McLean to Rongowhakaata. The family of Pukaru, Pupuni, Makoro, Hinganga, and Pareroa, reached an agreement with the war party. There was agreement on their proposals – that it would be a war party and made up only of warriors who were good fighters. Tamaterangi did not stand to signify his agreement. Their father, Pukaru, said to those of his family who had signified their agreement, ‘Friends, it is not proper for you to signify our agreement; it is for your elder brother, Tamaterangi to signify our agreement.’ Makoro said to his elder brother, ‘Rangi, stand up and speak for us.’ Tamaterangi slapped his shoulders and knees and said to his young brother, ‘Look, am I not a man who has been humiliated, struck down by my wife? As clouds deck the heavens, so feathers enable the bird to fly.’ It is his clothing that fits a man to stand and speak. The younger brother, Makoro, knew that Tamaterangi had no suitable clothes, because his wife was lazy and didn't know how to do tāniko, that is, to weave garments. Makoro said, ‘Leave your wife. Hinemuturangi is the wife for you.’ He was given two cloaks, one of dog skin the other with a broad ornamental border at the bottom and narrower borders at the sides. Tamaterangi put on the cloaks, took his taiaha and spoke committing them to the [6] war party. The opening word of his commitment was, ‘When Rapatatewhaia emerges, I shall appear. Rapatatewhaia’s taiaha shall be the first weapon over me. I am going to get rid of a man, Rapatatewhaia.’ He had misgivings, it was something of a daydream, he was sticking his neck out, but on the day they engaged the enemy Tamaterangi’s word was fulfilled and Rapatatewhaia was killed by Tamaterangi at Tawatuutuu. Tamaterangi’s friends understood his saying. Hinerangi was slothful. Ngati Kahungunu still use this proverb today. If a woman is lazy when it comes to weaving mats, sleeping mats, or coarse flax mats, it is said, ‘She’s a descendant of lazy Hinerangi.’ So Tamaterangi left Hinerangi because of her idleness. Hinerangi then married Whare. Let me set this out:

Rongowhakaata

Rongomairatahi

Turourou

Whare = Hinerangi Pakihore

They had Hinewetenga

Rongomai

Kaipoho

Te Kuramoemoea

Matawera

Mahakirau

Enough of that. Let me return to this proverb: ‘As clouds deck the heavens, so feathers enable the bird to fly.’ The people of Te Wairoa still use this proverb. If a man says, ‘My friend, let’s go to Wellington,’ the friend may say, ‘As clouds deck the heavens, so feathers enable the bird to fly.’ He means that if they have shillings they can go on board the boat - these are the feathers needed for someone to get to Wellington, and if a rascal is going to totter about the streets he needs beautiful clothes and a tailored suit, ‘the clouds that deck the heavens.’

I agree with the statement by the Editor of Te Pipiwharauroa when he asks us to feed our bird, If we feed the bird it will have feathers to fly to every place, to the peaks it visits. If the bird is not fed we will find Tamaterangi still speaking his proverb, ‘As clouds deck the heavens, so feathers enable the bird to fly.’ Enough for the explanations. From your friend in the Lord.

W Horata Pehimana.

Te Reinga,

Te Wairoa-Tapoko-rau.

MAORI NEWS

We hear of people from Te Mahia of people who have not died but who have become very ill through witchcraft. These people are not suffering from the many illnesses that afflict most people.

While one man from Te Mahia was felling bush a tree fell upon him, but it is said by the people of Te Mahia that the tree had been the subject of witchcraft and that is why it fell.

Not withstanding that the people of Te Mahia are suffering from witchcraft, they do have much sickness there. Perhaps it is only here that tohunga are striking; the people of other parts have not been ill.

When an old man neared death his sins were revealed to him, his false statements to the land court, and he said untruly that he had been bewitched by a minister. This elderly man did not die.

Afterwards this minister was accused by some belonging to Wereta’s Ringatu religion of using witchcraft on them. This minister is an elder who has lain for many years on a bed of sickness. Why do some who are being pursued not seek to pursue [?papatokorangi ma]?

A little girl, two years and seven months old, from Te Whakaki, was lost in the bush. After two and a half days she returned home.

One of the worst deceptions practised by Hikapuhi is making the barren have children by dressing up the woman in handkerchiefs. We have heard that there has been found in the Urewera a tree which causes childbirth; if a woman is helped to that tree she becomes pregnant. Tomorrow this tree will be sat on by virgins.

When Rua was asked why he had so many wives, the cunning fellow said that he was following the words of Scripture where it says, ‘In that day seven women will catch hold of one man.’ (Isaiah 4.1) However we have also heard that Rua has now taken more than seven virgins. This is the same verse that the Mormons have quoted to me to support having a flock of wives.

A NOTICE

Hui of the Maori Church in the Turanga Area.

The Hui of the Maori Church in the Turanga Area will be held at Whangara on Sunday, 7th February, 1909.

W L Williams, Bishop.

[7] SAYINGS, STORIES AND PROVERBS.

Ma te tokomaha ka ka te ahi.

‘By the many will the fire be kept burning.’ [cf Nga Pepeha 1775]

Poroaki taurangi na, whakaara te mata tahuna nei.

? In farewelling the wanderer, raise the spell [?tahuna nei].

Ka pu te ruha, ka hau te rangatahi.

‘When the net lies in a heap, a net goes fishing.’ [cf Nga Pepeha 1120]

He kiri ki waho, he puku ki roto.

‘Skin on the outside, a stomach within.’ [cf Nga Pepeha 483]

Me kawe rawa au ki nga one mama o Tirehu tanu ai.

? Carry me to the light soils of Tirehu to be buried.

No rangi te pihapiharoa. sic [?pihapiharau - lamprey]

? The lamprey is a gift from heaven.

Ka haere te kawe rimurimu i te ara ka makopare.

‘When the seaweed strands flow along the path they become like a painted ridgepole pattern.’ [cf Nga Pepeha 924]

Na Hikuao te korohiko, ko te rakau i tunua ai te moa.

‘Hikuao used korohiko, the wood by which the moa was roasted.’ [cf Nga Pepeha 1942]

Taua ki uta, taua ki te wai.

‘Let’s go to the land, let’s go to the water.’ [cf Nga Pepeha 2249]

Ko te ahiahi mata momoe, ko te ata tikaro [sic ?titoretore] kanohi.

‘If in the evening the eyes are sleepy, in the morning the eyes are wide open.’ [cf Nga Pepeha 1529]

Ka kotia te taitapu ki Hawaiki.

‘The sacred tide to Hawaiki is cut.’ [cf Nga Pepeha 993]

Kei rawa ake tautaua, ka ki te kupu o toa.

‘When the cowards have too much to say, the warriors will speak.’ [cf Nga Pepeha 1239]

Whakarau kau, whakakaha kau, ki te kohuka ka riro.

?

Take koanga, whakapiri ngahuru.

Absent in spring but close by in harvest time. [cf Nga Pepeha 2190 Williams p.370]

He manga te ika i houa ai te takere o Tainui.

? A shark was the fish that dedicated the hull of Tainui.

Turanga a mua, turanga a tika; turanga a muri, turanga a he.

‘To stand in front (of other people) is the right place, to stand behind the people is the wrong place.’ [cf Nga Pepeha 2578]

Kei ranga noa te taro a Kea.

‘Like pulling up by its roots the taro of Kea [a large rock near Table Cape].’ [cf Nga Pepeha 1235]

E tau hoki te uaua kiore hei hoariri mo te paraoa?

‘Is the strength of the rat enough to confront the whale?’ [cf Nga Pepeha 246]

Kei te toetoe te tangata i tana harakeke, ko ia ki te putake e mau ana.

? If a man would split his flax into strips he must hold it by its base.

Ma wai e rere i Tikapa?

? Who is going to sail from Tikapa?

He tiketike moana e kore e taea, tena he tiketike maunga ka taea.

? One cannot get to the [? depths] of the ocean but one can get to the heights of the mountains. [cf Williams p.417]

Ko te manu koe a Karewa.

? You are Karewa’s bird

Waiho ana e hou ana te tau, e whakahokia ana ki te tangata nona te pounamu; kei tukua ki tawhito, ka marere, ka ngaro.

? Leave it until the new year when it will be returned to the man whose greenstone it is; do not leave it for the old where it will die and be lost.

He ahiahi pokopoko, he ata hi tore.

‘As the fire is extinguished the light of dawn shines through.’ [cf Nga Pepeha 344]

Ko tama koe a Whakaruku, e tu te inati ki tatahi.

? You are the son of Whakaruku, your potion of food will be placed on the shore.

Ko te koura kei te upoko te tutae.

? With the crayfish the excrement is in the head.

Whakatangi a Tutanekai, ka kau ai a Hinemoa.

? When Tutanekai plays, Hinemoa swims.

Ka u tu maunga, ka iti tangata.

‘While the mountain stands firm, people decrease in number.’ [cf Nga Pepeha 1196, 2537]

Tukoukou te manu auare, Awatope te manu whiti tu.

‘Tukoukou the foolish one, Awatope the one who responded to the alarm.’ [cf Nga Pepeha 2562]

He iti, he iti kahikatoa; he nui, he nui puwharawhara.

‘Although small, it is red manuka [? although large, it is only a large puwharawhara.]’ [cf Nga Pepeha 417]

Homai ki te pataka o Whakaruku, te reia e te kuri.

? Put it in Whakaruku’s storehouse so that it will not be leapt upon by the dogs.’

Kotahi te koura a whetawheta i tutakina te hiku.

? Whetawheta’s one crayfish had its tail closed up.

Whakaepa kura, whakaepa waero kia tae ai koe ki te whare o Mawaketaraia.

? Cast away your red feathers and your dogskin cloak if you would arrive at the house of Mawaketaraia.

Hei kona koutou, tena he kura kainga e rokohanga.

‘Farewell to you; I shall go home.’ [cf Nga Pepeha 410, he kura kainga – a treasure of great value]

He paku te ika a raoa ai a Tamarereti.

‘Ir was a small fish on which Tamarereti choked.’ [cf Nga Pepeha 623]

Kotahi te tangata i kai i te wharewhare, rere te maihi, rere ki tera tangata.

‘It is your person who eats singly in a shelter to whom anxiety comes.’ [cf Nga Pepeha 1510]

He kai na te tangata, kai a parakurai, nana ake ngotongoto tahi.

? Another’s food is [?kai a parakurai] while one’s own is [?ngotongoto tahi].

[cf Nga Pepeha 454, 94]

He pirau manu nui na Tiki, ma te ahi e whakakatoa, ma te arero e kapekape.

‘A rotten human being; disdained by fire, rejected by the tongue.’ [cf Nga Pepeha 639, 638]

Totara wahi rua, he aitua.

‘A totara that splits in two is disaster.’ [cf Nga Pepeha 2549]

Ko Kaipara ko te pokopoko o rotu, na wai te taua? Na Ngati Whatua, na te pokopoko o rotu, na te aute te whawhea.

? Kaipara is Rotu’s ear lobe. Whose is the war party? It is from Ngati Whatua, from Rotu’s ear lobe. It was interfered with by the paper mulberry.

[cf Williams – whawhe p.492, pokopoko o Rotu p.290]

Te Ruaputahanga, tana kuri Mauinaina.

‘Te Ruaputahanga, her dog was Mauinaina.’ [cf Nga Pepeha 2428]

Kua huri te rau o te kotukutuku, kua waenga ki nga wa he.

‘When the leaves of the fuchsia have turned, it is half-way to the troublesome times.’ [cf Nga Pepeha 1674]

E koekoe te tui, e ketekete te kaka, e ngungu te kukupa – ka pouri.

‘The tui chatters, the parrot gabbles, the wood-pigeon coos - [sadness comes].’ [cf Nga Pepeha 131]

Mate i te tamaiti, he aurukowhao, mate i te wahine, takerehaia.

‘The death of a child is a small matter [a leak from lashing holes on a canoe] but the death of a woman is a calamity [a leak from a split hull].’ [cf Nga Pepeha 1769]

He oma [a] Tawheta e ora ai.

‘By running Tawheta was saved.’ [cf Nga Pepeha 605]

Manawatia te kino o te Auripa i kainga tona niho pororua.

‘Never mind the ugliness of Te Auripa eating with his repulsive-looking teeth.’ [cf Nga Pepeha 1736]

Kati, haere, i toko ki Oterangipakaru.

? Alright, go! It welled up at Oterangipakaru. [cf Nga Pepeha 282]

Haere, mahi kai mau, ka whati te tai, ka pao te torea.

‘Go, get food for yourself; the tide ebbs and the oyster catcher strikes.’ [cf Nga Pepeha 293]

Ahakoa kotahi, no Rangihauhiri, tera te rangona.

‘Although only one word, it is from Te Rangihouhiri and will be obeyed.’ [cf Nga Pepeha 18]

E patu te rau, e patu te arero.

‘Kill the hundreds, strike the tongue.’ [cf Nga Pepeha 217]

E tutakitaki ana nga kapua o te rangi, kei runga te Mangoroa e kopae pu ana.

‘The clouds in the sky close in but above them extends the Milky Way.’ [cf Nga Pepeha 258]

E kore e oraora nga kumikumi o Haumatangi.

‘It would not stir Haumatangi’s beard.’ [cf Nga Pepeha 155]

Nga uri o Ninihi, whakawa, whakaonge kai.

? The descendants of Ninihi are judgemental and make food scarce. [see Williams p.240}

Nga uri o Whaitiri whakapaparoa kai.

‘The offspring of Whaitiri who made food scarce.’ [cf Nga Pepeha 2087, 2086, 2646 and also 2007]

Haere ki te tiki i a Piarehe.

? Go to fetch Piarehe.

Ka to he ra, ka ura he ra.

‘When a sun sets another rises [shows red].’ [cf Nga Pepeha 1157]

E mua kai kai, e muri kai huware.

? Those in front eat food, those who come after, spittle.

E tupu atu kumara, e ohu e te anuhe.

‘As the kumara grows the caterpillars gather around it.’ [cf Nga Pepeha 255]

He iti kopu a Hika, e hia to manawa.

?In Hika's small pool, will you be able to breathe? [cf Nga Pepeha 422]

Ka whati te ti, ka wana te ti, ka rito te ti.

‘When the cabbage palm is broken it sprouts and throws up shoots.’ [cf Nga Pepeha 1214]

Horo maunga ki tua, pakira ki tangata kotahi.

‘As a landslide denudes a mountain so baldness comes to a person.’ [cf Nga Pepeha 869]

He ra ki tua.

‘A day to come.’ [cf Nga Pepeha 674]

He ngako kau te kupu ki te korero, te tukunga iho pae ana te huka o te waha.

‘The spoken words are full of promise, but the result is only as the mouth’s froth.’ [cf Nga Pepeha 587]

Hoki rawa mai a Rangituroua, kua houtaweretia.

? When Rangituroua returned it had all been hung up.

Ngaro tonu ki Wairakeia, hoki rawa mai kua ngaro te kai.

? He was absent at Wairakeia and when he returned the food was gone.

Tahakura e, ka horo to pa. Waiho ra kia whakarangona te reke o tenei mea o te tawa tapi.

‘”O Tahakura, your pa is about to fall.” “Let it be until you smell the aroma of tawa fruit cooking.”’ [cf Nga Pepeha 2182]

Ka tata te kai a Rangikoa.

‘Rangikoa’s food is nearby.’ [cf Nga Pepeha 1144]

Taka mua, taka muri.

? Fall in front, fall behind.

Me whakaeke nga ihu porohe i te parenga.

? Let the chiefly noses attack the river bank.

He po koanga, tuohu ki raro.

? On a spring planting night stoop down low.

E kore e hekeheke, he kakano rangatira.

‘The noble heritage will not perish.’ [cf Nga Pepeha 142]

I a au te one poto, i a au te one whero.

‘Mine is the small piece of land, it is the one with poor soil.’ [cf Nga Pepeha 875]

Hei te kai te tokomaha kino ai.

? Most people eat badly.

I waho na hoki, tuku mai nei.

? I was outside and put in here. [See below.]

I waho na hoki au, taka mai nei.

‘I was outside and got in here.’ [cf Nga Pepeha 912]

He taonga rau a Mariao.

? Mariao has many treasures.

Ko raro kai nui.

? There is much food below.

Kei runga Matawhaura, kei raro koroki te wao.

‘Above is Matawhaura, below is Korokitewao.’ [cf Nga Pepeha 1242]

Pu ana a roto, ke ana a waho.

‘Inwardly hating, outwardly quite the contrary.’ [cf Nga Pepeha 2147]

Tera a waho te kai tahi ra, tera a roto te haehae ke ra.

‘There is outward eating together, but inward ill-feeling.’ [cf Nga Pepeha 2411]

Tenei ano a Mutu kei roto i tona whare pungawerewere.

‘Here indeed is Mutu inside his spiderweb.’ [cf Nga Pepeha 2374]

He ora iti na Kahutore.

? The small satisfaction of Kahutore. [See Williams p.241 – An expression for luxuries.]

Ko Taraia te tangata, ko Tamaki te whenua, ko Hauraki te moana,

‘Taraia is the man, Tamaki is the land, and Hauraki is the sea.’ [cf Nga Pepeha 1522]

Ka hia nga kuikui i hoki i te toitoi?

‘How many old women return to active life?’ [cf Nga Pepeha 931]

Rere i te omanga waimarie.

‘That which has been given, don’t seek to get returned.’ [cf Nga Pepeha 2169]

[8] 

ITEMS OF NEWS

Two trains in America have collided. At the time of the collision snow was falling and so the drivers of the trains did not see each other. The carriages, lying in a heap below the line caught fire and although the snow was falling the fire kept going. Twenty-five people died but many escaped. It was eerie hearing the cries of the people amidst the falling snow and the smoke of the fire.

A letter has arrived from Karaitiana Poi of Taupo in which he urges that a collection be made to renovate the buildings at Te Aute.

The King of Egypt has arrived in England on a visit. He is one of the most remarkable monarchs in these days. He is forty-one years old. He is handsome. He plays the piano very well. His favourite occupation is gardening. He is knowledgeable about farming and about the use of all kinds of machinery. He knows the deep paths of learning. He is active in many pursuits including horse breeding. One thing that gives him pleasure is driving trains; he also captains his own ship and is famous for driving racing cars. Along with these many gifts he is fluent in many languages – German, French, English, Arabic, Turkish, Italian and Persian. He has a clear understanding of military matters.

The child of a man and his wife has reached the age of 22 but is still small. He looks in every way like a child of five. No part of him has developed – his body, his teeth, his hair; and in all he does he is like a child. He still carries dolls in his arms and is still nurtured by his mother. He still sleeps in the bed he slept in when he was born. The parents do not know why he has not grown. However it has been discovered that two of his grandmother’s sisters were the same as him.

A painter went to the courthouse as a supporting witness. When he was standing in the box the lawyer asked him, ‘Have you been in prison?’ ‘Yes, I have been in twice.’ Lawyer: ‘How long were you there on your first conviction?’ ‘For an evening.’ Lawyer: ‘How long were you there on the second occasion?’ ‘One hour.’

Lawyer: ‘What was your offence that you punishments were so short?’ ‘I was sent for to paint a cell with white paint for a lawyer to stay in after he had been devious about his case.’

At a large college the master observed that the moral state of the students was deteriorating and he decided to speak to them about goodness. In his address he said, ‘My friends, Hell is full of soft drinks, motor cars, and of girls going along the road singing.’ When he finished speaking he heard one of the students say, ‘O death, where is your sting?’

When a boat was out fishing in Auckland, the fishermen saw the foam bubbling up as when two seas meet and they went to investigate. When they arrived they saw a female whale and her calf fighting with a large fish, known as a swordfish because of the sword on its nose. The fish was striking at the calf and the mother was defending her young. They fought for a long time and the fish was tiring, then the whale delivered her blow; one blow from her descending tail and the fish was dead. After the whale and her calf departed the men struck at the fish and hauled it on board the boat. The length of that fish from the point of its sword to the tip of its tail was twelve and a half feet (12½’); the length of its sword was four feet. The fish is on display in Auckland.

HONGI’S STEEL CLOTHES.

Hongi’s armour has been discovered by Dr Pomare and the Inspector of Marae of Whanganui. This armour was given by King George IV to Hongi when he visited England. When Hongi died the armour [coat] was left to Tuwhare. It is thought that in the year 1828 the Ngapuhi war party arrived in Whanganui. Ngapuhi was defeated. Tuwhare was injured and his nephew, Tokiwhati, was taken prisoner. When Tuwhare heard that his nephew, Tokiwhati, had been captured he sent the armour as a ransom for his return. The treasure came to Hori Kingi Te Anaua, the father of Te Keepa Taitoko, and it remained at Pukehika. When the Maori heard that the Pakeha wanted to get their hands on it, they fetched it and buried it. That armour was buried for between 30 and 40 years. The armour has now been given to the Wellington Museum. The helmet has not been found. [This article has been taken from the newspaper, Auckland Weekly News.]

[9] 

THE EMPIRE OF KING EDWARD VII.

By T Katene.

This article I have written is meant to reveal to us Maori and inform us of the size of these nations called the Empire of King Edward VII. The figures cited here are evidence of the growth of the Empire over the past fifty years, and give the numbers of its warships, people and soldiers. The Empire covers 13,000,000 square miles, that is, slightly more than one fifth of the world. The world is said by learned people to cover 55,000,000 square miles. You can see the different sizes of the lands we are speaking about. We have set them down beginning with largest.

Canada 3,745,000 square miles

Australia 2,974,000 „ „

Empire of India 1,766,000 „ „

Southern Africa 1,238,000 „ „

West Africa 486,000 „ „

East Africa 398,000 „ „

Newfoundland, Labrador 162,000 „ „

England, Scotland, Ireland 121,000 „ „

New Zealand 104,000 „ „

The number of people in the Empire in 1901 was 385,146,000; this year, 1908, it has reached 400,000,000. There is nothing insignificant about the size of this family. According to those who know, there are 1,750,000,000 people in the world. It is clear to us that the number of people in the Empire is a little less than a quarter, certainly more than a fifth, of the people of the world. The Empire has the largest number of people and, although it is said that the Empire of China has 450,000,000, people who know point out that they have done the counting themselves and it is not possible to trust these figures. But a remarkable thing is that although there are more than 400,000,000 people in the Empire very few of them are white. These are the figures for white-skinned people for this year, 1908.

England, Scotland, Ireland 44,800,000

Canada 6,250,000

Australia 4,200,000

Southern Africa 1,250,000

New Zealand 900,000

Gibraltar, Malta, Cyprus 450,000

Other Colonies 500,000

Total 58,350,000

If this figure is taken away from 400,000,000 one is left with 341,650,000. So we see that there are more coloured people than white; there is one white person to every six coloured people. This is how we coloured people stand in relation to this people, the Pakeha – those with white skins.

This is the complete number of the largest countries of the Empire.

Empire of India 300,000,000

England, Scotland, Ireland 44,800,000

West Africa 16,500,000

East Africa and Uganda 7,500,000

Southern Africa 6,400,000

Canada 6,250,000

Australia 4,400,000

Ceylon 4,000,000

West Indies 1,574,000

New Zealand 900,000

The Growth and Maturity of the Empire

The figures given here show us the growth of the Empire between 1860 and 1907.

The size of the Empire (square miles):

1860 - 5,850,000 / 1907 – 11,445,000

The population:

1860 – 200,000,000 /1907 – 410,000,000

The number of whites:

1860 – 34,000,000 /1907 – 58,350,000

The money received by the Government:

1860 – £114,000,000 /1907 – £280,000,000

Trade (Imports and exports):

1860 – 503,000,000 /1907 – 1,528,000,000

We see the progress of the Empire, not a history of progress and decline, but it continues to progress – to grow. The size of the Empire and the population has doubled. The number of white people has risen to 24,000,000. The money taken by the Government has increased two and a half times. Trade in goods has trebled. The amount paid for salaries and for strengthening the defensive positions of the Empire is £91,000,000. The cost of running the Empire is £301,000,000. There is not another nation that spends such amounts on its soldiers and navy.

The Guardians of the Empire

The following figures show the amounts from each part of the Empire to pay for the warships, soldiers and other guardians of the Empire:

Amount spent for warships - £32,702,000

[10]

Amount from India used to provide for its navy - £100,000.

Amount from India used to provide for its army - £4,000.

Amount from Australia used to provide for its army - £200,000.

Amount from New Zealand used to provide for its army - £40,000.

Amount from Cape Colony used to provide for its army - £50,000.

Amount from Natal used to provide for its army - £35,000.

Amount from Newfoundland to provide for its army - £5,000.

Total provisions of the colonies: £432,000

The money expended by England, Scotland and Ireland is £32,270,000. So the amount expended by these three countries amounts to 15/- for each person; the amount provided by the white people of the colonies is 6d for each person.

The number of fighting vessels and personnel in 1908 is:

Largest 12

Smaller 51

Iron ships 38

Small ships 77

Those called destroyers 175

Torpedo boats 49

Submarines 66

Officers and men on duty 128,000

Officers and men on stand-by 30,000

The Armies of the Empire

These figure show the number of soldiers:.

English, Irish, Scottish 130,000

„ „ „ (in the colonies) 41,005

„ „ „ (in India) 76,000

Soldiers in reserve, to be called up

In the event of war 129,000

Native Indian soldiers 158,000

Native Indian soldiers on reserve 30,000

Native India soldiers serving the

Government 20,000

Native Indian soldiers who call

themselves soldiers 30,000

Canadians serving in the army 57,000

Australia soldiers 16,774

Australian volunteers 5,137

Australian cadets in the schools 61,400

New Zealand soldiers 17,000

Cape Colony soldiers 7,283

Natal soldiers 2,730

Transvaal soldiers (Boer territory) 14,000

English soldiers designated Militia 88,000

English soldiers guarding the borders

of the Kingdom. 120,000

The strength of the Empire in soldiery 1,007,324

The Empire of Edward VII is not inconsiderable. It is said by the Pakeha that it is an Empire upon which the sun never sets.

‘Soldiers of the King, great people!’

NOXIOUS WEEDS

The Government has reminded those owning land to set about eradicating noxious weeds on their lands. The noxious weeds specified are blackberries, Californian and variegated thistles, and fennel. These weeds should be dealt with in ways approved by the inspector. The inspector will not inform people when he is coming to inspect. People with property adjoining roads must eradicate weeds on their side of the road. People who do not obey this law may be fined an amount not less than twenty pounds (£20).

THE WOOL MARKETS

Word from London is that the prices are very good. Very good wool from merino lambs is fetching 15¾d to 16d. Cross-bred fetches 12¾d. Taking into account all the wools there is a five to fifteen per cent increase in the price compared with previously.

The markets in Auckland are better than those in Wellington and Christchurch. For very good cross-bred the top price is 11d, for medium 7d, and for belly and pieces 4d.

Sheep farmers are very happy with the good prices for wool across the board in London.

SUPPLEJACK SEEDS FOR OUR BIRD

October. Harata Aratapu, 5/-; Rev E T Ngara, 5/-; Mrs H Fairlie, 10/-; Miss Beattie, 10/-; Tuariri, 5/-; R Netana, 2/6.

November. Mr E Hooper, 5/-; Waaka Teranui, 1/9; Manihera Waititi, £1; J Maka, 5/-; Rameka E Waikerepuru, 5/-.

[11] 

THE RED CLOAK OF HIKAPUHI

For many days Hikapuhi and her supporters stayed here in Gisborne. Hikapuhi was made much of by people who knew of her good works [?i whakahinomatiorotia ai]. Some women were married to the spirits, wearing wedding dresses. Some children were baptised by Hikapuhi’s minister, some barren women were made pregnant – it is said that these women had handkerchiefs laid upon their stomachs . In days to come the Maori of Gisborne will be able to look forward to the barren women giving birth. One night a dance was held for the young people and Hikapuhi went to that dance. This woman went wearing a red dress; her hat was a fur tail. After she arrived she told the people in the hall to give a donation. There were perhaps 30 people in the hall and within 20 minutes £7/10 had been collected for Hikapuhi. Had it been for a good cause or a person of integrity the £7/10 may have been raised over three months but, because it was Hikapuhi who asked for it the money was poured out. When Hikapuhi came out the buggy was there waiting to take her to the dance. After she had gone the crowd queried why she was wearing a red coat, for the colour red is a sign of death, and the people were anxious about the red coat of their queen. When Hikapuhi returned, Reweti Wirihana stood and sang his song:

‘O Puhi, I am asking

What is the reason for the red coat?’

When the song finished the anger of the prophet flared up. She scolded. Her people were attacked. She raised her voice. It was very unpleasant. She went from speaking Maori to speaking English. We shorten the truculent speech of Hikapuhi: ‘My coat is not a sign of death. This colour is in the Bible. This is Christ’s colour. My coat is not red but maroon, the lining is pink, there is no danger inside. However there is danger in the colours of the flags stuck into the baptismal cake of Te Atu’s grandchild, but I will wipe it all away. And why have you not condemned the colour of the medal stuck on the coat of Te Watene Huika?’ While the woman was ranting no-one, man or woman, spoke. They are all afraid of Hikapuhi, the prickly queen.

♣♣♣

Oku whakakaumatua, oku ora, oku whakatamariki, oku mate.

‘My acts of wisdom and maturity are my salvation; my acts of childishness are my affliction.’ [cf Nga Pepeha 2108]

ELECTION OF MEMBERS

Te Pipi has received some letters asking about the election of a Member of Parliament for the Tai Rawhiti. Because of many problems relating to the press the paper will be late in appearing this month so it has not been possible to print those letters before the day of the vote, however we give a brief account of those letters and the writers. The first letter is from Tuta Nihoniho telling us that Apirana Ngata only is the right man to be member for the Tai Rawhiti.

The second letter is from Eruera Wikiriwhi Te Tuaahu. He says the same things as Tuta but his letter is longer as are his explanations. This is a summary of his reasons:

1. Apirana is a man with qualifications, an MA and an LLB.

2. He is a member of the Te Aute Association.

3. He is a member of the Association of the Maori People under the Treaty of Waitangi.

4. He is a Member of Parliament.

5. He is a member of the Land Commission.

One of the letters is from Rukingi R Haupapa. He says the same things as are said in the two letters above. His reason is that with Apirana’s entrance our hearts will be buoyed up.

There is also a letter from Meiha Ranginui of Koroniti, Whanganui, supporting the election of Eruera Te Kahu for the Tai Hauauru.

Then there is also a letter pointing out the good work done by Te Heuheu Tukino for the lands of his people. (Te Heuheu Tukino is one of the people nominated to be member for the Tai Hauauru.)

♥♥♥♥♥

To the Editor of Te Pipiwharauroa.

Greetings to all. Please publish these few words to be carried by the bird to the marae of Aotearoa and Te Waipounamu.

The party [?tau] from Ngapuhi has been set up for its [? Pouaru], for the Upper House of the New Zealand Parliament. This is the party that will go.

1. Rawiri Te Ruru of Te Ahuahu.

2. Ree Te Tai of Te Whakarapa.

3. Raniera Wharerau of Waima.

4. Kaka Porowini of Hikurangi.

5. Rui Te Haara of Te Ngawha.

Not all can be given the honorarium. Only one of them will get the payment for their [? Puaru – sic].

R E Waikerepuru.

Ohaewai, 18/11/08

[12] CALENDAR : DECEMBER 1909

Day 8 o 9h 14m a.m. Day 23 ● 11h 20m p.m.

1 T

2 W

3 Th

4 F Fast

5 S

6 S Second Sunday in Advent

Morning Evening

Isaiah 5 Isaiah 11.1-11

2 Peter 3 John 15

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Third Sunday in Advent

Isaiah 25 Isaiah 26

1 John 5 John 19.1-25

14 M

15 T

16 W

17 Th

18 F Fast

19 S

20 S Fourth Sunday in Advent

Isaiah 30.1-27 Isaiah 32

Revelation 6 Revelation 7

21 M Thomas, Apostle

Job 42.1-7 Isaiah 35

John 20.19-24 John 14.1-8

22 T

23 W

24 Th Vigil, Fast

25 F Christmas Day Psalms Morning 19, 48, 35

Evening 89, 110, 139 Athanasian Creed

Isaiah 9.1-8 Isaiah 7.10-17

Luke 2.1-15 Titus 3.4-9

26 S Stephen, Martyr

Genesis 4.1-11 2 Chronicles 24.15-23

Acts 6 Acts 8.1-9

27 S First Sunday after Christmas

John, Apostle, Evangelist

Exodus 33.1-9 Isaiah 6

Isaiah 35 Isaiah 38

John 13.23-36 Revelation 1

28 M The Holy Innocents

Jeremiah 31.1-18 Baruch 4.21-31

Revelation 16 Revelation 18

29 T

30 W

31 Th

RULES OF TE PIPIWHARAUROA

1 There is one issue of Te Pipiwharauroa a month.

2 The subscription for the paper is five shillings (5/-) a year in Postal Order or stamps. Do not hold on to halfpenny stamps, the most desirable stamps.

3 If the shillings sent by a person are used up, they will be sent an account. If the account arrives be quick to send the money. Only because of such money does the paper come out; it is not something that just grows.

4 Articles may be sent from all parts of the country, but the Editor reserves the right to determine whether the article is printed. Write clearly.

5 This is the address to be written on the outside of all letters:

To Te Pipiwharauroa,

Te Rau,

Gisborne.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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

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

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

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

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