Te Pipiwharauroa 136
No. 136
1909/07
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 136, Gisborne, July 1909
‘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.]
THE BISHOP OF WAIAPU.
On 30th June, Leonard Williams, retired as Bishop of Waiapu. He gave up his work because he is now elderly and is no longer able to travel to the distant parts of his diocese. On 13th of this month the Pakeha of Gisborne held a farewell evening for the Bishop.
In Rawiri Karaha’s speech that night he said that the Maori would be setting a day for them to bid farewell to the Bishop. In his response the Bishop thanked Rawiri for his words and said that, were he spared by God, he would like that day to be in Summer at a time when it would be good for him, an elder, to travel. We applaud Rawiri’s idea, he is right. It is very right that Maori should take an opportunity to praise this elder for his good work for Maori from his childhood to the present day. Although Maori have not achieved the status he hoped for, the important things is the good ambition he has for the people. He has grown old in his work. In former days he saw the great faith of the people, he saw how the people lived and worked well in peace. He appreciated the benefit of this faith, because he had also seen the terrible ways in which people lived during the former wars. His companions have now passed on; few are now living. His presence is a reminder of those who have died. This is the reason why it is fitting to say farewell to him. The story of the faith of the Maori People from the beginning to the present day is covered by the lifetime of this elder. He was born on 22 July, 1829, and that year the four children of Rawiri Taiwhanga were baptised. These were the first Maori children to be baptised. In 1840 his father, Williams the Brother, moved to Turanga. In 1848 he went to England to complete his education. At the end of his studies he was ordained Deacon in 1853. Not long afterwards he returned to New Zealand and worked under his father in Turanga. In 1859 his father was consecrated as first Bishop of Waiapu. The Bishop lived at Waerenga-a-hika; this was the site of the Mission and the Bishop’s School. When the Hauhau attacked Waerenga-a-hika, the Bishop moved from there to live in Napier, while his son, the present Bishop, stayed in the town of Gisborne. At this time he set up his school, Te Raukahikatea. In 1876 his father resigned from the office of Bishop because he was getting old. At that time the Synod invited him to be Bishop but he declined. In 1894, when Bishop Stuart went to be a missionary in Persia, then he consented to become Bishop. [2] On 20th January, 1895, he was consecrated as Bishop. His father before him served as Bishop into old age and when the role was given to him he has done likewise. Our heart’s desire for him is that he may have many days of rest as his days draw in. He has worked for a long time in the morning and in the heat of the day.
A FAREWELL TO THE BISHOP OF WAIAPU.
Farewell, Sir, the father of the two peoples, Pakeha and Maori. You are the one who holds on to the teaching of and sees with the eyes of those who have passed on. Our thoughts are overwhelmingly sad, our hearts grieve, now that you are handing over your position of honour and your sacred status to another. You and your ancestors have been the fuglemen of the two canoes of Pakeha and Maori in the midst of foaming stormy waves and deep darkness.
Farewell, Sir, as the proverb says, ‘The old net is cast aside, the new net goes fishing.’ You have spoken forthrightly on the marae of the tribes, of the hapu, of differing voices, and to gatherings of people. You have now arrived at the threshold from which you look intently beyond the veil. Your swooping over your two people has come to an end. The hope of your Maori people is that another like you will be chosen as Bishop to stand firmly on the two canoes.
So, Sir, farewell. Return to your home. May the Lord, the God of all grace, bless and keep you; may he lengthen the days of your old age on the face of the earth. Farewell, Sir. If the Lord wills, we shall meet again. Therefore, Sir, farewell to you, our Bishop and our Shepherd.
Farewell! Farewell! Farewell!
From Ngati Kahungunu of Te Wairoa.
[Translating the following waiata presents some difficulties. I shall return to them later. – Barry Olsen.]
A SONG OF SALUTATION TO THE BISHOP FROM NGATI KAHUNGUNU
Tera te marama ka mahuta i te pae:
Ra runga mai koe, ko au hei raro nei
Toro noa atu ai ki waho ki te moana;
He kurunga poti mai nou e Pihopa.
Ko au te eke atu te teera o waho,
E ahu ana ia te tai ki Ngamotu.
Mokai Taupiri nana rawa i arai
Te kite atu au te wa ki a Te Weu.
Torona mai tou ringa: hariru taua!
Na, Warawara taikiha, e!
Ra runga mai koe, ko au hei raro nei
Toro noa atu ai ki waho ki te moana;
He kurunga poti mai nou e Pihopa.
Ko au te eke atu te teera o waho,
E ahu ana ia te tai ki Ngamotu.
Mokai Taupiri nana rawa i arai
Te kite atu au te wa ki a Te Weu.
Torona mai tou ringa: hariru taua!
Na, Warawara taikiha, e!
A LAMENT FOR THE BISHOP, BY NGATI KAHUNGUNU.
1.
He maunga tu noa nga puke i uta ra, e;
Ka ngaro holi ra taku wakaruru hau, e,
Taku kotikoti hono, e ra,
Waenga te pahi, e ra,
Kia tu mai koe i te korero o te toa e,
Utaina atu ra ki te ihu o te waka, e;
Tena ka paea ki te awa i Ahuriri.
I whea koia koe ra
Te whakakau mai ai i te whakakau o tetahi, e,
Rumano i waho ra, hoake ki uta ra, e,
Te kauika tuarua
Whakarerea mai ra te kakau o te hoe ra
Hei waho i a koe.
Koi taka te tapu atea,ei!
Ka ngaro holi ra taku wakaruru hau, e,
Taku kotikoti hono, e ra,
Waenga te pahi, e ra,
Kia tu mai koe i te korero o te toa e,
Utaina atu ra ki te ihu o te waka, e;
Tena ka paea ki te awa i Ahuriri.
I whea koia koe ra
Te whakakau mai ai i te whakakau o tetahi, e,
Rumano i waho ra, hoake ki uta ra, e,
Te kauika tuarua
Whakarerea mai ra te kakau o te hoe ra
Hei waho i a koe.
Koi taka te tapu atea,ei!
2.
Tera te whetu te ukapo ana mai
Te tara ki uta ra, e,
Kia tohu ake au ko koe ka hoki mai, e ra.
Hoki mai, e Koro, ki o taua takanga e;
Tenei hoki au te kaiarohi nei, e;
Ka riro i a koe i te whakarewarewa, e,
I te hikitanga atu i te hiki Raukatauri, e ra,
I hiki matapo na Rua-tangata-matua, e.
[The following translation is from Nga Moteatea Pt4, pp. 350-1. The line Ka riro i a koe i te whakarewarewa is missing from the printed edition of Nga Moteatea though not from the CD recording.]
Te tara ki uta ra, e,
Kia tohu ake au ko koe ka hoki mai, e ra.
Hoki mai, e Koro, ki o taua takanga e;
Tenei hoki au te kaiarohi nei, e;
Ka riro i a koe i te whakarewarewa, e,
I te hikitanga atu i te hiki Raukatauri, e ra,
I hiki matapo na Rua-tangata-matua, e.
[The following translation is from Nga Moteatea Pt4, pp. 350-1. The line Ka riro i a koe i te whakarewarewa is missing from the printed edition of Nga Moteatea though not from the CD recording.]
1.
Lonely stand the mountains
there ashore,
For my sheltering tree has
gone.
My relative of princely
lines, there among the company of travellers!
Stand forth in the glory of
a brave warrior.
You are placed above the
canoe prow
That is cast into the river
at Ahuriri.
For where were you that you
did not swing across
Like the famous crossing of
Te Tahi?
Ruamano out there, bring
him ashore!
You of the second party,
leave behind
The handle of the oar to
carry you,
Lest the ritual restriction
surrounding you falls away.
2.
Out there is a star
flashing
Towards the peak standing
ashore:
It is a sign that you will
return.
Return. Oh sire, to the
places we traversed.
For here I am looking
hopefully
[For you to take up the
haka]
At the ceremony, at the
incantations of Raukatauri;
The prayer to cure blindness
that belongs to Rua-the primary-person.
A LOVING GREETING TO THE BISHOP OF WAIAPU WHEN HE VISITED NGATI RANGIWEWEHI.
1.
Kia pae koe, e Koro,
Ki te noho tahi mai.
Ka toriki ki tawhiti,
Ka rau au te mahara.
Waiho me mihi iho
Ki ou ripanga nei,e,
Ki ou takanga nei, e,
Waiho rawa hai manuka.
Ki te noho tahi mai.
Ka toriki ki tawhiti,
Ka rau au te mahara.
Waiho me mihi iho
Ki ou ripanga nei,e,
Ki ou takanga nei, e,
Waiho rawa hai manuka.
2.
Kai torohu ai te aroha i ahau, e;
Mehemea koe, e Koro, e kai ana i ahau:
Nau ka huri atu i tua o nga rae o Turanga ra, e,
Nana i arai mai;
Kihai rawa i huri mai kia munaia atu, e,
Kia mauru ai te aroha ki te whare.
[My tentative translation. – Barry Olsen]
Mehemea koe, e Koro, e kai ana i ahau:
Nau ka huri atu i tua o nga rae o Turanga ra, e,
Nana i arai mai;
Kihai rawa i huri mai kia munaia atu, e,
Kia mauru ai te aroha ki te whare.
[My tentative translation. – Barry Olsen]
1.
Be content, Sir,
To sit alone
Far, far away. [cf Williams p.438 – tooriki 3]
Our thoughts are confused,
But let us salute
Your territories,
Your haunts.
Leave us to our distress.
2.
Love is consuming me
As if you, Sir, were
consuming me.
You are now disappearing
beyond the headlands of Turanga
Which hide you from us.
You did not return to speak
with us
To allay your love for the
house.
♣♣♣♣♣
The total amount spent by Japan on her war with Russia was £180,000,000. The process of the war was disastrous with its loss of men and loss of money.
General Stoessel [?Toera] and General [?Nepukatoha] have been released from prison. These men were put in prison for the mistakes they made in prosecuting the war. General Stoessel was the man who defended Port Arthur. They came out of prison with their reputations destroyed.
[3]
THE VISIT OF THE GOVERNOR TO THE ISLANDS.
THE VISIT OF THE GOVERNOR TO THE ISLANDS.
On Monday, 4th July, the Governor returned from the Cook Islands – Rarotonga, Mangaia, Atiu and Aitutaki. He was away for eighteen days. Rarotonga was the first island he arrived at but he did not land there. The first island he landed on was Mangaia. He did not stay long there. In all the islands he was welcomed with dances. At this island something was brought into his presence – the image of Tane, even though it was very large. The inside was hollow and men were able to go inside it to manipulate its hands, roll the eyes, and make the mouth speak.
Many gifts were given him here. The leader of this land is Hone Ariki. On the island of Atiu the same things were done as on Mangaia, but the dancing was better. The chief here is a queen, Queen Vailuaolangi. The haka of this tribe depicts their defeat of the people of Mitiaro. It was extremely good, almost as if they were fighting that battle. When the Governor arrived at Aitutaki, events similar to those on other island took place. The haka of these people recounted the separation of Rangi-nui and Papa by Tane Mahuta. That haka was also good. Rarotonga was the last island visited. The local Maori also did a haka but it was not as good as those of the other islands because the participants presented themselves as Pakeha. The chief of this land is Queen Makea, an elderly woman. At night there was an entertainment celebrating the Governor’s visit and the next morning the Governor left to return home.
THE ASSOCIATION ON THE WEST COAST
To the Editor of Te Pipiwharauroa.
Friend, greetings. If you would, please send these few words to be seen by our friends who take our paper. They are about Ngakura Teaohou, the wife of Teaohou Neketini, who died at Putikiwharanui on 7th June at the age of 52. Her friends at Putiki wept over here for three days and then she was taken home to Parikino. There was a tangi there for six days before she was buried beside her parents. Many tribes of the Tauhauauru came to lament over her, as did also folk from Ngati Kahungunu, from Hastings, Petane and Tangoio. All the tribes loved this woman because she was a woman who looked after people, a woman who cared for the great traditions of her tribes and about the important issues which affect all the tribes of this country. You should all know also that it was this woman who set up the first Hui of the Association at Parikino in 1892, calling upon the country’s prophets, the king and the tribes to come to Parikino to look at ways of saving the Maori People. Te Kooti and his people attended, but all the tribes of this island came to Parikino. It was decided there that all the tribes of the country should unite. The Association began here. That year it met again at Waipatu, after that at Waipatu again, and after that at Pakirikiri. However this asset, the Association, moved around the country, urged on by Papawai. Amongst its achievements was the letter to Queen Victoria. The Queen’s response was to command the government to make separate legal provisions for Maori. The outcome was the Councils which paddle this island. This woman was a person who supported projects to help all the tribes. She was also a woman who supported the faith of the Missionary Church. And so, on the day of her burial her tribes set up a means of bringing people together – this Association.
Ranginoa Tapa.
Bringing People Together.
On 7th June, the people of Whanganui, Raukawa, and other hapu, gathered for the funeral of Ngakura Teaohou, set down the following statement:
‘We ask that these tribes come together – Whanganui, Raukawa, Tuwharetoa, Maniapoto, Ngarauru, Ngati Ruanui, Taranaki, Ngatitoa, Ngatiawa, Rangitane, Muaupoko, Ngatiwhiti, and others. We ask that they come together with regard to the provisions for voting for future members and other matters.
Takarangi Metekingi Taumata te Ngarupiri
Hori Pukehika Henare Roera
Henare Tumango Honoiti Ranapiri
Teati Paetaha Hui Tehuri
Maehe Ranginui Rere Neketini
Rapata Rangitahua Kerehi Roera
Henare Haeretuterangi Hapae Winiata
Pauro Marion Riria Tehuruhuru
Nepia Tauri Raiha Waitohi
Toa Rangitaha Ngapara Tekakakura
Reneti Tekaponga Natana Tehiwi
Hamara Tewhaingaroa Haimona Ranapiri
Merania Patapu Patua Uruteangina
Of Whanganui and Raukawa.
[An explanation about the Marae Councils. I know that it was the Te Aute Association that caused these Councils to be established. In 1899 [4] the fourth hui of that Association was held at Taumataomihi, Waiapu. At that hui the following motion was passed: ‘It is known that in the past there were ways of dealing with all the bad happenings in the villages. Some of those means are in the hands of the Maori Runanga. These Runanga reduced the amount of drinking and drunkenness in the villages. This Hui asks that the Government be requested to give greater powers to these Runanga as the Government thinks best.’ This motion was sent to the Government and in 1900 the Government set up the Marae Councils. – Editor.]
THE AEROPLANE.
The construction of aeroplanes, flying machines, is at present dominating the thinking of those involved in big projects. The thing that is giving impetus to this thinking is the present contest between England and Germany. The peoples who are strongest in this field are the Germans and the French. These great powers have spent a great deal of money on building aircraft. The two of them have developed some fine craft. It is said that the German machine is the best of those that have been made. When it was realised how good that aircraft was, it was said that Germany should give up making warships and build aircraft instead. This person is now working to improve the construction of his machine. The word from Germany now is that a large aircraft is being built with a 500 horsepower engine and the ability to carry 54 people. The company building that machine has also finished making a powerful searchlight capable of seeing a bomb [torpedo] on a dark night at a distance of nine miles. It is also said that a shield to defend against bullets has been built so that an aeroplane will not be destroyed when fired upon. Although England is not at the same stage as Germany and France it is not sitting idle. An Englishman has built an aircraft, one of the best to date, and that man’s aircraft can fly at 30 miles an hour. We have also heard that a New Zealand man has built an aircraft and he says that his is better than all those built so far. He was not able to complete building his machine here in New Zealand through lack of a light engine. He is going to England to work on his machine where it will be discovered if his words about the superiority of his machine are true. He has completed all the designs for his craft. We have also heard that a man in Ireland has built an aircraft. He worked on his at night lest he be spied on. At night time he would fly, crossing from Ireland to England. In recent days an aeroplane has been seen flying over England at night. There has been much talk about it and it is said that it is a spy plane from Germany. That man has said that it is his aircraft. There is great competition amongst the great powers to build aeroplanes now. We have not received the designs for this aircraft. But it has wings to enable it to fly like a bird. The thing that propels it is a screw like those of ships. The main problem is the start of the flight. A place for the launching of the flight has been built. It consists of a long rail, extending to 100 yards in length. The aeroplane is placed on this rail. A large spring has been made to start it on its journey. The thing that stabilizes its course is a three-quarter ton weight. When the aircraft begins its smooth journey along the rail the propeller also starts and when it has gone 100 yards smoothly along the rail it begins its flight in the sky. It is said that there is a great deal of noise when the aeroplane flies and it can be heard even if it is half a mile away. There is much said about this new Pakeha vehicle. When this aircraft is perfected the work of the world will be completely transformed. The Government will not have to concern itself with bridges, road, and other such things. No place will be sacrosanct insofar as heaven will be turned into roads and perhaps a person will be able to investigate where those who belonged to him are in heaven.
THE UNEMPLOYED.
One great problem afflicting New Zealand is unemployment. This is very bad for the Dominion. For many years past people have spoken only of New Zealand as a land flowing with milk and honey. Along with the productivity of the land we have some good things done by Mr Seddon so that New Zealand has become famous. At this time other lands are seeking to discover why this bountiful land has been afflicted by unemployment. All the newspapers of the colony give the same message: free up lands for settlement. The Pakeha were calling for this in the past and with the advent of this problem they call more forcefully. These things also confront the Maori but our bird has said [5] it can be done if the Maori handle it well, but if they do it badly then it will give rise to major problems. The important thing to do now is to divide up the land. We say that what is wrong is that the Government has not increased the number of judges deciding on land issues. This is true, but let us not attribute what is wrong to others only but acknowledge that part of the fault lies with us. Things would be made a lot easier if only people told the truth in court. It is good to be reminded by our bird of these things lest in our thoughtlessness we be overtaken by disaster. In the towns of Auckland and Wellington there are now 3000 people without work, some of them people with children. No town is exempt. Christchurch has a huge problem. Here in Gisborne there are many, some without food. The Government and the town councils are looking for work for them. Wellington and other towns are collecting money to feed those suffering the most. This is how things stand with this problem today.
THE JOURNEY OF TE ARAWA TO AMERICA.
On 5th July a party from Te Arawa travelled to America. The purpose of their visit is to perform songs. When the American warships visited last year they appreciated the Maori performances of haka, songs and other things, and some of the people wanted a Maori group to visit America. Some of them said before they continued their journey that when they came to America they would discuss this project and if it was acceptable they would send someone to fetch the Maori group. This is the fulfilment of the discussions of those men. The group will be away for eleven months – one month sailing there, one month sailing back, and nine months working. The departure of this group was a great day for Te Arawa.
On the morning they left Rotorua the people gathered at the station. They cried together, those staying to care for things at home and the travelling party. The women left behind had spent a week or more crying over their husbands. The crowd at the Rotorua station was like that on the day the Duke came. The company in America is paying all the expenses of this trip. Their transport from here until they return home is all first class. The amount they will receive is £3000. There are 40 going in this group. Their names are: Horomona, Pirika, B Gordon, Te Wiremu, Tamarahi, Rangitauira, Te Toiroa, Te Haimona, Hare Piripi, Tuoro, Te Kiwi, Taima, Hautu, Te Hata, Teeo, Te Pohe, Ngamihirau, H Meihana, Hemi Rongo, Hikatarewa, - these are the men; the women are Te Rua, Rinaha, Kahira, Ngautauta, Hepi, Kurauia, Mihitereina, Kirimatao, Ngatomokanga, Ewa, Maata, Miriarangi, Heti Yates, Erena Haretaunga, Ani Ngarimu, Heni Hautehoro. These are the ones from Te Arawa who have gone to America.
OVERSEAS NEWS
The Czar (the King) of Russia is visiting England to see King Edward. Sections of the English people do not approve because of the way the Czar has ill-treated the Jews and other peoples under his rule. The actions they condemn include murder. Those people say that it is not right for Edward to see the person who has authorised killings.
A man is trying to go to the end of the world by balloon. We have heard that the cabin of his balloon has been wrecked by wind. He has put off his journey until next summer.
The women living in England are battling with the Government for the right to vote. This struggle has begun but the Government has not yet given its assent. The women are very strong in their contention. They have turned to breaking the windows of Parliament and also to attacking policemen. Many of them have been put in prison for their transgressions. Such actions make it very difficult for the Parliament to comply with their wishes.
Two Frenchmen are strongly supporting the aircraft project. One of them has given an amount of half a million [francs] to the school which teaches the principles of this work. That school is linked to France’s leading school. He has also added 15,000 a year for that school. One of them has given 700,000 to get aeronautics included in the main subjects taught in the schools.
In these days we have heard news of the murder of one of the leading people in [6] the Government of India. The man was [Sir William Hutt Curzon] Wyllie, an Englishman, and he was shot by an Indian. There is disgust in all quarters at this murder. The Indian who committed the assassination is a young man who went to England to university. There he was told by some by some people of the mismanagement by England of the Government of India. He gave up his studies to return home. His elder brother wrote to Wyllie asking him to persuade the young man to give up those ideas. Wyllie spoke to him but he would not listen. The trouble occurred on a night when Wyllie attended a gathering. He was returning from that gathering when he saw that young man. When they were talking the boy took out his pistol and shot Wyllie four times. He was arrested at that time. Most of the people of India deeply regret this murder.
There is no end to Pakeha knowledge. One of the most remarkable things discovered by the Pakeha and something that has been widely used is electric telegraph but without the wires. If there are two ships at sea, both with communication machines, they are able to speak to each other even though they are 500 miles apart. This is amazing. There are no wires or anything, but it is easy for these ships to talk to each other. But it doesn’t end here, for a man has discovered a means of sending printed messages from the machine on one ship to that on the other. The printing is as good as that of a newspaper.
The Americans alone do all sorts of things. Some new things have been started by this knowing nation. The first is a day to celebrate mothers. This has been established by law in America. One day a year a person is to remember their mother. It is an important day, a day when motherhood is celebrated. A person will send word to their mother on that day, wherever they may be. No work is done on that day; it is a day to be happy. A man must wear a white carnation on that day, the symbol of truth and goodness. This is why the day is called White Carnation Day.
The second thing is the teaching of kitchen skills in the colleges and all the large schools in the land. An association had been set up in America with the aim of achieving this objective. The organisers of this association say that this is the cause of most of the troubles that cause distress in some homes. It is not only the cooking of food, but all things to do with housework: purchasing food and clothing, cooking all kinds of food, good things for inside the house, and not wasting money. These are both good ideas.
A DISASTER AT SEA.
A ship was wrecked at sea off the East Coast of Australia. The ship had come from America. For many days it was pounded by the huge breaking waves of the sea, and when it finally reached Australia it landed up on rocks. After it had struck, the mist lifted and they saw that they were beside a small island to the East of Australia. The ship was firmly stuck on the rock, but the holds and the places where food was stored were filled with water. Their problem was that they had no water or food. They built a raft to enable them to get to the island to look for water there. While they were building it a wave swept away the captain and the mate and they died. Five men went to the island to look for water. While they were sailing one of them was overcome with thirst, he drank sea water and in his madness jumped into the sea. While they were there there was heavy rain and they were cut off for 14 days. From that rain they got water. When eventually they got back to the ship they found that all those left behind had died except for one man who was till alive. It was pitiful to hear that man speak about those left on board the ship. Most to be pitied were the children and wife of the captain. He had made every effort to dive for food for the children but it was not the right food. For a while the children survived but then they all died. When those who had gone to fetch water arrived he was calling out to them to bring him water. They saw a ship sailing by and signalled in vain to it to change direction. It did not. Had that steamer changed direction most of them would have survived. However the second steamer spotted them. When the boat sent to fetch them arrived alongside the steamer those on board the steamer cheered for their rescue. The people on board the steamer took up a collection of £150 as a gift for these people. The man who survived on the ship is still insane and cannot think clearly.
♥♥♥♥♥
→ Look! The song of the Shining Cuckoo verse 12
[7]
SIN IS MADNESS
SIN IS MADNESS
If a person commits suicide, that is he kills himself, there is a post-mortem. And if it is found that he took his own life the jury will return the verdict: ‘This man took his own life while of unsound mind.’ Now I think that a person who commits sin, whose thoughts are not directed to what is good, is mad, of very unsound mind. We know what madness is like: a person’s thinking is deranged, they can make no distinction between good and bad, they may do bad things without feeling shame, they have no fear of death, they are hyperactive, and they do not listen to the advice of those who are well. And we observe those who are inclined to wrongdoing doing the same things. The sinner destroys himself – a suicide. By the blood of Christ the way of life has been made easy but the sinner is terrified to go on the way of life. He is like a horse starting from fear, trying to evade the good path in favour of the bad path, entering it, stopping, or veering aside. The horse is in need of water and the man shows it pity. He tries to take the horse to water but the horse is terrified of that kind man and it tries to jump a fence. It is impaled on a post and its stomach is lacerated by the barbed wire and that horse dies. This happened because it could not think, being just an animal. But why should a person be fearful of Christ? Christ loves them and says, ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.’ [Matthew 11.28] The Spirit and the Church say: ‘Come all who are thirsty; let the one who desires it take freely of the living water.’ [Revelation 22.17] What does the sinful person think about these words of concern? He does not listen, but snorts like a distrustful horse with its tail raised. Is this not a sign of madness? A mad person may run into a fire and similarly a person runs into the fire of Satan. He has no fear because his thinking is deranged. Because the thinking of some people is deranged they mistakenly think that it is better to do evil than to do good and that hell is better than heaven. Some people boast about their wicked deeds, thinking they will be praised by the people of the world. It is because of their madness that they think in this way – their hearts have died. Why does a beautiful girl destroy her good name? Because of madness: the spring of her thoughts has been poisoned by sin. Why does a young man forge cheques even though he knows he will be caught and that will be the end for him and that a person who forges cheques will not be saved? Why indeed did Hare Matenga live in the bush for five years when, had he returned home, he would have spent only a very brief time in gaol, if that? Madness. Why indeed did Judas Iscariot sell his Lord for thirty pieces of silver? He was driven mad by his greedy heart and he hanged himself. A Te Aute boy stole some Maori cloaks from a house. He sold some here in the town of Gisborne, the place in which he stole them, and some he hid under the house. To cover up his theft he set fire to the house in the evening. The fire was discovered and extinguished. He arrived and said how lucky it was that the fire had been discovered. After the people came outside he again set fire to the cloaks in the cupboard. When the young people whose house it was returned they discovered the second fire, and that boy arrived there again and slept the night in the house. Afterwards it was found that the Maori cloaks were missing and they wondered who could have done this wicked thing and they sought out that rascal. At this time he was found to be wearing a diamond ring on a greenstone chain and he confessed his wrongdoing. His companions grasped that it was Tuta who stole the Maori cloaks and set fire to the house. When the policeman arrived to arrest him he fled to the countryside. Later his decaying body was found: he had poisoned himself. Before he died he had poisoned an elderly lady’s dog. Tuta was a good and gentle lad but Satan entered him just as the devil entered Judas and he became deranged. It was not possible to overlook Tuta’s sin. It was on public view though in his madness he thought it would be hidden. Why would a person who is not mad steal and set fire to a house and poison himself? For what? For a gold ring and a greenstone chain. People, take care lest sin makes you mad.
R T K
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[8]
THE NEW ZEALAND CHURCH
THE NEW ZEALAND CHURCH
Chapter V
In 1836 the news reached the Bay of Islands of the turning of Ngati Porou to the faith in response to the preaching of Taumatakura. Mr Williams ‘Four-eyes’ (Henry Williams) took six laymen to help Taumatakura. Three he settled in Waiapu and three in Turanga. This man, Taumatakura, had been taken prisoner by Ngapuhi during the fighting. While he was in the Bay of Islands he attended school. He had not been long at school before he returned home in 1834. It was not known that he had a heart open to the faith because he did not offer himself to the missionaries for baptism. But, when he came back to his people his heart was filled with a desire to preach the gospel. The people held him in great awe and it is said that he did many wonderful things.
In 1839 Mr Williams ‘the Brother’ [William Williams] left Waimate and came to Turanga. The Maori on the East Coast turned to the faith in very large numbers. Mr Williams said that 1500 gathered for worship in the morning and the evening. He said that the number of Maori when he arrived was 36,000 and of this number 8,600 had turned to the faith under the ministry of Taumatakura.
The conversion of Ngati Raukawa to the faith was similar. The man who carried the faith there was a slave. The man’s name was Ripahau. He also returned from the Bay of Islands. While there he had learned to read books and to write. When he arrived home he began to teach the people and to share his learning. When Tamehana, the son of Te Rauparaha heard what he was saying he came, along with his younger cousin, Te Whiwhi, to learn. For six months they learned together on Kapiti. Their learning progressed and they were able to read and write and Tamehana and Te Whiwhi set out for the Bay of Islands. Their parents attempted unsuccessfully to make them stay at home. They set out secretly. When they arrived at Waimate, they told Mr Williams ‘Four-eyes’ why they had come. They had come to fetch a missionary to teach their people. They were given the Rev. O Hadfield. (This man became the second Bishop of Wellington. He died recently in 1905.) Mr Williams went to take Mr Hadfield. They arrived to find Te Rauparaha and Te Rangitake at loggerheads and Mr Williams negotiated a peace. They were fighting over Mr Hadfield. Te Rauparaha said that he belonged with him because his son had fetched him; Te Rangitake said that he belonged with him because he and his tribe desired the faith more than Te Rauparaha. Mr Williams decreed that Mr Hadfield would live with both of them, spending some time with one and some time with the other. Ripahau was baptised and given the name Hohepa; Te Whiwhi was named Henare Matene; Te Rauparaha’s son was named Tamehana. When Mr Williams returned he went on foot to Paihia, travelling overland for more than 300 miles. As he returned he investigated Whanganui to see if it was possible to establish a mission there. In April 1840 a mission was set up in Whanganui with Mr Mason as the teacher. In 1843 Mr Mason was drowned in the river at Turakina and the Rev R Taylor was sent to take his place. In 1855 Mr Taylor went to England and the Rev A Stock was sent to run the mission.
In 1840 the faith spread throughout the whole of Aotearoa reaching Waiapu, Otaki, Whanganui, and the surrounding districts, places which had not reached before. This year was the most important of all years for the work in New Zealand. Four things made this year important. First, it was the year in which all Aotearoa turned to the faith. Second, the Treaty of Waitangi was signed in which the Maori chiefs ceded the authority over New Zealand to Queen Victoria. Third, New Zealand began to be settled by Pakeha. A company was deliberately set up to settle New Zealand. The director of the company was E G Wakefield. This was a large company and would have done good things had the leaders run it properly. The good thing about the company was its selection of people to live in New Zealand. This was a policy which ensured that New Zealand was better than other countries because her first settlers were chosen people only, and it retains that goodness. The people first settled in Australia were convicts, all the criminals of England, and it retains that aspect. The first people to come under the auspices of this company arrived during this year, brought by two ships.
The fourth reason why this year is notable is that a group was set up to choose Bishops for the Colonies. Their desire was to replicate all aspects of the Church of England here in New Zealand. Their aim was to preach the gospel to the Pakeha in New Zealand. [9] This group was separate from the CMS, the body which brought the faith to the Maori. Their desire was to establish the Church of England in New Zealand so that Maori and Pakeha would quickly grow in the one faith. Although Aotearoa had turned to the faith in response to the preaching of the missionaries, the people did not know the means whereby the faith could be firmly established. Their object was to put in place quickly a bishop for New Zealand thinking that by appointing a bishop all aspects of Church life could be brought under his authority. This was a large group and their work was to firmly establish the faith in those places which had turned to the faith, and not New Zealand only, but other places in the world as well.
(To be continued.)
THE SCRIPTURES.
John Chrysostom.
It is good that we look at the teachings of the people of old as to how we should read the Scriptures. These words were written by Chrysostom as a guide to the people of his area. These are his words: ‘I shall not give up my contention that the Scriptures should be available for you to read. They should be read not only in church but also in your homes at times when you are all gathered together. Don’t let anyone utter offensive words such as: “I have my own work, as a judge.” “I am working for myself.” “I have a wife and children to feed. I must work for them.” Or such as: “I am not a person to be reading Scripture; I am a worker. Leave that to the people who have forsaken the world, who have flown to the top of the mountains.” Why, man, do you speak like this? Is not reading the Scriptures the right thing for you to do, a man surrounded by many troubles? It is very appropriate that you should do this, since those people are taking rest like a ship that has arrived in a sheltered bay. You meanwhile are being battered by the waves of the sea. You are still in the battle while they have gone on to the shore. Your skins are soaked, you are beaten with weapons, and it is right that there should be many means of salvation for you. Because also there are many things to trouble you, to provoke you to anger or sadness, to cause you to become conceited or boastful; there are many afflictions on every side and thousands of arrows are directed at us from all sides. And so it is right that our bodies are completely covered by the holy books.’
Here is another of his sayings. ‘As for the people of the Church, there is work prescribed for each person, and not so that he alone may be saved but so that the many may be saved. This is something pointed out by Christ. He too has said that Christians are salt, leaven and light – not shining for themselves alone but for the people in darkness. Now you are a light and your light is not for you alone but it is to bring back those who have been scattered. What is the good of light if it does not shine on the people living in darkness? What is the good of a Christian if he does not bring a person to Christ, if he does not restore a person to the good? Likewise with salt: it is not just for him to taste, but for those who are going bad. And you are to be like that. God has made you to be spiritual salt, to be a medicine to those places in danger of going bad. It is for you to save them and also to join them to the living body, the Church. Therefore you are also called by the Lord to be leaven. Now the leaven is not there to raise itself but to raise the whole heap. And no matter how small that quantity of leaven it can cause the whole heap to rise. Likewise you, few as you are, if you have faith and you value highly the things of the Lord, you will also be strong. Leaven, although it is small it is not weak, rather it is sharp, warm, powerful. Likewise you, if you are strong, will be able to stir up others to be like you.’
STORIES AND PROVERBS.
Me te ura tutu
? Like the shining of the tutu.
Nga puhi o Te Arawa
‘The feather plumes of the Arawa.’ [cf Nga Pepeha 2038]
Turanga Potaka
‘The circumstances of Potaka.’ [cf Nga Pepeha 2581]
Te kai rakau a Toi
‘The only food is that of the tree of Toi.’ [cf Nga Pepeha 937]
He tai ka tutuki
It is high water. [cf Williams p.450 - tutuki]
Heretaunga hauku nui
‘Heretaunga with plentiful dews.’ [cf Nga Pepeha 690]
Heretaunga ara rau
? Heretaunga of many paths.
He whare no te matata
? A house in the open.
He titi whangainga tahi
‘A [mutton bird] of a single feeding.’ [cf Nga Pepeha 762]
He ingoa araara
A famous name. [cf Williams p.14 - araara]
Te inati o Tahu
‘The portion of Tahu.’ [cf Nga Pepeha 2300]
Te kakara o Tutunui
‘The savoury smell of Tutunui.’ [cf Nga Pepeha 2360]
Te ringa tango parahia
‘The hand that pulls out weeds.’ [cf Nga Pepeha 2425]
He peka titoki
‘A titoki branch.’ [cf Nga Pepeha631, 2399]
Te po tutanga nui o Pipiri
‘The long division of the night in winter.’ [cf Nga Pepeha 2403]
He umu ka pirau
? An oven which rots.
Waikato horo-pounamu
‘Waikato swallows greenstone.’ [cf Nga Pepeha 2634]
Waikato taniwha rau
‘Waikato of many chiefs.’ [cf Nga Pepeha 2635]
[10]
SAYINGS, STORIES AND PROVERBS.
SAYINGS, STORIES AND PROVERBS.
A Reminder.
In printing the sayings carried in the editions of Te Pipi we asked if people could send in corrections or second versions. But we have not received information about the areas they came from. Please point out things that are wrong because we have written them down to preserve them for years to come and so that we can ensure that we have set them down correctly.
He upoko papa no te waru
‘Winter in December.’ [cf Nga Pepeha 800, Williams p.468 – upokopaapaa]
Pakapaka ana
? Quarrelsome.
Ngati Porou waewae rakau.
Wooden-legged Ngati Porou. [cf Nga Pepeha 2594]
Turanga tangata rite
‘Turanga people are all equal.’ [cf Nga Pepeha 2582]
Te waru kai rau.
? In the eighth month one eats leaves. [cf Nga Pepeha 2490]
He tipua he kai.
? Objects of terror, food.
He korero kai matai. [He korero no Kaimatai.]
‘A story from one who sponges on others.’ [cf Nga Pepeha 501]
Me he ko-tauranga.
? Like a post on the gable end of a kumara pit. [cf Williams p.148 - kotau]
Me te tatau whare
? Like the sliding door of a house.
E whanga ki te mahinga.
? Waiting for work.
Me te tira-ao-kirikiri.
? Like the party collecting gravel for cultivations. [cf Williams p.11 – ao (ii)]
Ko Ku i te po.
? Rain at night. [cf Williams p.153 – ku (iv)]
Ka rere te hue mataati.
‘The first shoot of the gourd stretches out.’ [cf Nga Pepeha 1109]
Na ia tou paua.
‘Look, here’s your paua.’ [cf Nga Pepeha 1944]
Tangia te wai o te waha.
‘Bail the water from your mouth.’ [cf Nga Pepeha 2226]
He kukupa pae tahi.
? A pigeon roosting alone.
Arawa upoko tutakitaki.
‘Arawa stopped up head.’ [cf Nga Pepeha 62]
He waipipi, he tamatea.
?
Nga ara rau o Tangaroa.
‘Tangaroa of many paths.’ [cf Nga Pepeha 2219]
Tena te tui o Rongo.
? That is Rongo’s tui.
Ki Tutea wha paranui.
?
Mehemea kei Kakarake
? If you were at Kakarake.
Me he ngarara titi.
? Like a wandering reptile.
Te putea iti a Mariao.
? The small, fine flax basket of Mariao.
He kiore pukurua.
‘A rat with a double stomach.’ [cf Nga Pepeha 482]
Ko te manu huna a Tane.
‘The hidden bird of Tane.’ [cf Nga Pepeha 1563]
He korero no Kaimatai.
‘A story from one who sponges on others.’ [cf Nga Pepeha 501]
He kanae rere taha tu.
‘A mullet leaping out of the seine.’ [cf Nga Pepeha 466]
Heretaunga upoko pipi.
? Heretaunga with the flabby head. [cf Williams p.278 – pi (i)2]
Wairoa makau rau.
‘Wairoa of a hundred lovers.’ [cf Nga Pepeha 2639]
Ko Tauranga paku kore.
‘This is barren Tauranga.’ [cf Nga Pepeha 1527]
Te taua iti a Whakatau.
‘The small war party of Whakatau.’ [cf Nga Pepeha 2444]
He kaupapa haro.
‘A surface scraped clean.’ [cf Nga Pepeha 472]
He korero na tai timu.
‘A speech by the ebbing tide.’ [cf Nga Pepeha 500]
Ko whanui te reinga.
‘Broad is the leaping off place.’ [cf Nga Pepeha 1666]
He manu karapipiti.
? Birds laid one beside another.
Ngatipaoa pukunui.
‘Ngati Paoa of the big stomachs.’ [cf Nga Pepeha 2065]
He tatainga waka.
? A line of canoes.
Ko te rau o piopio.
‘The feather plume of the moa.’ [cf Nga Pepeha 1587]
Te uru o Manohunuku.
? The head of Manohunuku.
He uri no Tupataua.
? Descendants of Tupataua.
Te aputa ki Wairau.
‘The open space at Wairau.’ [cf Nga Pepeha 2269]
He koko tataki.
‘A witty tui.’ [cf Nga Pepeha 493]
Nga tai o Rangawhenua.
‘The Seas of Rangawhenua.’ [cf Nga Pepeha 2044]
He parera.
A grey duck. [cf Nga Pepeha 2123, 1642, 520, 512]
Tau o Papoua. [Te rau o Papoua.]
‘The leaf of Papoua.’ [cf Nga Pepeha 2422]
Te maioro te keri.
‘The fortifications have not been dug.’ [cf Nga Pepeha 2334]
Pa whakawairua.
‘An unsubstantial image of a defensive screen.’ [cf Nga Pepeha 2133]
He moa kai-hau.
‘The moa feeding on air.’ [cf Nga Pepeha 576]
Te tau iti a Whakanehu.
? The small war party of Whakanehu.
Te oha o tai o tangata.
? The bequest of the people. [cf Nga Pepeha 2383]
Te kaki ururua, au mahi.
‘Your work is that of a revelling throat.’ [cf Nga Pepeha 2314]
He wheke punarua.
‘Squid in pairs.’ [cf Nga Pepeha 842]
He moko kakariki.
‘A green lizard.’ [cf Nga Pepeha 580]
Ko te tini o Ruaumoko.
‘The many of Ruaumoko.’ i.e. lizards [cf Nga Pepeha 1602]
He taitainga waka [koe noku].
‘You are my slave.’ [cf Williams p.362 – tai (iv)]
Waikare whanaunga-kore.
‘Waikare without relatives.’ [cf Nga Pepeha 2632]
Na Tuariki au, e hika e.
‘I, friend, am a descendant of Tuariki.’ [cf Nga Pepeha 1976]
Te Weraiti, umu tao noa.
? The ovens of Te Weraiti are continually cooking. [cf Nga Pepeha 2484]
Ko te umu o Mawete.
? The oven of Mawete.
Ko te ao o te Kowhai.
‘The budding of the kowhai.’ [cf Nga Pepeha 1533]
He raho pe.
? A soft penis.
Rau o Titapu.
‘Feathers of the white heron.’ [cf Nga Pepeha 2163]
Pa whakaruru hau.
‘A screen giving shelter from the wind.’ [cf Nga Pepeha 2132]
Me te tumu kuku.
‘Like a bed of mussels.’ [cf Nga Pepeha 1905]
Tamaki hokinga tahi.
? Tamaki to which one returns once.
Ko Tawhaki [koe?]
‘Are you Tawhaki?’ [cf Nga Pepeha 1528]
He kuku horo taepa.
‘A pigeon that eats until it falls down.’ [cf Nga Pepeha 1557]
Ko te huna i te moa
‘ It is like the disappearance of the moa.’ [cf Nga Pepeha 1545]
[Ko] te mana i a Karewa [tou mana].
‘Your mana compares with that of Karewa.’ [cf Nga Pepeha 1561]
Me te wai korari.
‘Like the honey of the flax flower.’ [cf Nga Pepeha 1910]
Te kurapae a Mahina.
‘The cast-off treasure found by Mahina.’ [cf Nga Pepeha 2332]
He tumu herenga waka, [no runga, no raro].
‘A mooring place for canoes from the south and north.’ [cf Nga Pepeha 789]
Te whanau a Punga.
‘The family of Punga.’ i.e. reptiles, sharks, insects, etc. [cf Nga Pepeha 2495]
Ko Tireki paku-kore.
‘Tireki is a region without anything of the smallest value.’ [cf Nga Pepeha 1632]
Ko Tuhuruhuru [koe!]
‘You must be Tuhuruhuru!’ [cf Nga Pepeha 1640]
Ko Tumatauenga.
‘Why it’s Tumatauenga.’ [cf Nga Pepeha 1643]
Nga mahi a Rauru.
‘The workmanship of Rauru.’ [cf Nga Pepeha 2019]
[Tu te mania;] tu te wheke.
‘The persistent sound of trees grating and creaking.’ [cf Nga Pepeha 2587]
Nga taero o Kupe, [e, nga rori o te whare o Uenuku].
‘The obstructions which Kupe found were the knots Uenuku used to fasten his door.’ [cf Nga Pepeha 2043]
Puanga kai rau.
‘Rigel of a hundred foods.’ [cf Nga Pepeha 2148]
Tangaroa pukanohi nui.
‘Large-eyed Tangaroa.’ [cf Nga Pepeha 2222]
He tamure unahi nui.
‘The snapper of big scales.’ [cf Nga Pepeha 715]
Na te Auripo.
‘By Auripo.’ [cf Nga Pepeha 1961]
He hiore tahutahu.
‘An often-singed tail.’ [cf Nga Pepeha 382]
He hiore hume.
‘Tail tucked between the legs.’ i.e. a coward [cf Williams p.69 – hume (4)]
He hiore pioi.
‘A waving tail.’
He kaka waha nui.
‘A big-mouthed parrot.’ [cf Nga Pepeha 465]
He kuku tangai nui.
The large crop of a pigeon. [cf Williams p.378 – tangai (3)]
He kuku tangaengae nui, [he parera apu paru.]
‘The enlarged crop of the wood pigeon, the grey duck cramming mud.’ [cf Nga Pepeha 520]
He kaka kai honihoni, [he kuku tangai nui.]
‘The nibbling of the parrot, the stuffed crop of the wood pigeon.’ [cf Nga Pepeha 459]
He kapara miti hinu.
‘The torch that licks up oil.’ [cf Nga Pepeha 469]
He kaka tino tangata.
‘A chiefly parrot.’ [cf Nga Pepeha 464]
He kakariki kai ata.
‘A parrot eating early in the day.’ [cf Nga Pepeha 461]
He koreke puoho tata.
‘A quail startles when close by.’ [cf Nga Pepeha 492]
He parera apu paru.
‘The grey duck crams mud into its bill.’ [cf Nga Pepeha 2123]
He mate i te marama.
‘The moon dies.’ [cf Nga Pepeha 561]
[11]
A TRAGEDY.
A TRAGEDY.
To the Editor of Te Pipiwharauroa.
My friend, greetings. This is about the sad loss suffered by Ngati Maniapoto. Please publish it so that our friends living on the large marae throughout our country may be aware of it in the long days ahead. People, greetings. In full daylight on Saturday 4th July this week, Heremaia Omipi died. His family and the tribe were overcome with grief. He was a man who raised up us Maori and brought us together and sought to have Pakeha and Maori united in their aspirations. He and his elder brothers were guides to the tribe. He was a true man of the people. This man’s village was to the south of the town of Te Kuiti. His highway was the railway line from Wellington to Auckland. His village was three miles distant at the railway bridge at Waitete. His house was below the bridge on the left-hand side of the bridge if you are travelling from Wellington.
The place he died was two and a half miles beyond the town. A bridge stands alone inland over the railway line. The trains grind underneath it. Nearby above is a fearful place said to be the dwelling-place of ghosts. He died during the night and was found in the morning by a man and his children who were shooting rabbits. He was lying flat on the line. He was three feet away from the [?piripa]. The place where he lay was covered with blood; there was no blood on the line. But on the evening of the Saturday he returned from Te Awamutu and he had an argument with a Pakeha. Someone listening heard that Pakeha say, ‘By and by you will see what I can do.’ He was drunk and had taken off his coat. When they arrived at Te Kuiti, Heremaia Omipi got off. He met Hare Hetete and Pakere, interpreters in Parliament. They had a pleasant time together. When they had eaten they returned. They neared the branch road that leads to the home of Hare Hetete, shook hands, and Heremaia Omipi and his friends went their ways. Hare Hetete and the others reached their house. Close to two o’clock at night Pakere and others returned to the station to [?whango - ? put on board] Pakere’s son, and it was not long before the train’s whistle was heard. The train for Wellington arrived, the boy was put on board, and they returned to bed. In the morning Heremaia Omipi was found dead. On Monday 5th the JP and the doctor arrived. There was a meeting and questioning. Many people gave evidence. An investigation and post-mortem were ordered. His elder brother, Hone Omipi, said, ‘He would not want a post-mortem since the place where he was struck is obvious and the back of the head was pushed in towards the face.’ It was decided that he fell on the line because he was drunk. His hat had fallen and was behind him. He lay with his head pointing to Wellington and his feet to Auckland. He lay on the eastern side of the line. So it was decided that it was an accident. On 6th he was brought to Otorohanga. The tangi was held with 700 people attending. The hapu and the leaders of the tribe stood to say, ‘Let the Maori investigate. Let them consider Maori afflictions.’ People had been found killed. On that day, word came that the Tai Rawhiti prophet, Wereta, the spokesman for Ringatu, had foreseen this tragedy. He disclosed the word: ‘A murder at Te Kuiti, reaching to Mokau, within the district of Maniapoto.’ News of this prophecy, made before the tragedy, was brought by Patupatu Keepa, when he attended the funeral of Airini Tonore. It was confirmed by Te Murungau Tikiparete who heard it from the followers of Wereta in Taranaki before the tragedy. Subsequently the story of the Maori prophetic song was spread amongst the hapu of Maniapoto and the people seached for the weapon, a manuka stick. The name of this Maori affliction is Tumokemoke Waaka [? A Solitary Walker]. The people set about looking for that stick and they are still looking. After that, Te Hinu Enoka also supported the idea that it was a Maori affliction from Mahuta’s side. He said something like, ‘He was struck with a stick. Before the stick hit him he was great but afterwards, little. Look for it but you will not find it, you will not.’ After all this the Pakeha who had been accused of quarrelling with the deceased heard about it. That Pakeha asked Hone Omipi, ‘Who is accusing me of striking Heremaia Omipi? I saw the allegation in the newspaper.’ Hone Omipi said, ‘Ask the newspaper.’ Eventually the tribal unease came to an end. The man was carried to his grave on 11.7.09. Taimona Hapimana and Hone Marena from the Anglican and Methodist Churches buried him.
So, greetings everyone. May the Almighty bless us. From your friend,
H H Wahanui.
Otorohanga, 9.7.09.
THE MARKETS.
Prices are very good. Sheep are fetching the very best prices, while the prices for horses and cows are very good.
Sheep: Wethers, 13/3 to 19/6; Ewes, 9/6 to 17/9; Hoggets, 9/6 to 14/6; Lambs, 10/-; pregnant ewes, top price 18/-.
Milking Cows, £4/5 to £9; Dry Cows, £2/2 to £3/5; Calves 19/- to £1/18. High prices have been received for beef cattle: Oxen, £6/10 to £10/12/6; Cows, £3/15 to £7/5.
Horses: The prices are very good. Large Carthorses, £22 to £34/10; Light Carthorses, £19/10 to £25; Riding Horses and Trap Ponies, £8/5 to £17; Ponies £3/10 to £5.
Pigs: Porkers, 19/6 to £1/11; mature piglets, 7/6 to 12/6; baconers, £1/18 to £2/14.
Skins: Cow skins, top price 7/½d, lowest price for calf skins 2/½d. Sheepskins, top price 6/-, lowest price 2/6.
Prices in all other places are varying for everything. Auckland is the only place where prices remain good.
Potatoes: The price holds firm at £5/10 to £5/15. Corn: Top price 4/2, lowest price 3/9. Wheat: 4/8. Barley: to 2/9. Chaff: the price is very variable, £3/5/0.
[12]
CALENDAR : August 1909
CALENDAR : August 1909
Day 2 o 8h 44m a.m. Day 16 ● 11h 25m a.m. Day 31 o 4h 38m p.m.
1 S Eighth Sunday after Trinity
Morning Evening
1 Chronicles 29.9-29 2 Chronicles 1
Romans 2.1-17 Matthew 16.24 – 17.14
2 M
3 T
4 W
5 Th
6 F Fast
7 S
8 S Ninth Sunday after Trinity
1 Kings 10.1-25 1 Kings 11.1-15
Romans 8.1-18 Matthew 21.1-23
9 M
10 T
11 W
12 Th
13 F Fast
14 S
15 S Tenth Sunday after Trinity
1 Kings 12 1 Kings 13
Romans 12 Matthew 24.1-29
16 M
17 T
18 W
19 Th
20 F Fast
21 S
22 S Eleventh Sunday after Trinity
1 Kings 18 1 Kings 19
1 Corinthians 3 Matthew 27.27-57
23 M Vigil, Fast
24 T Bartholomew, Apostle Athanasian Creed
Genesis 28.10-18 Deuteronomy 18.1-15 1 Corinthians 4.18 & 5 Matthew 28
25 W
26 Th
27 F Fast
28 S
29 S Twelfth Sunday after Trinity
1Kings 22.1-41 2 Kings 2.1-16
1 Corinthians 9 Mark 3.1-13
30 M
31 T
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.
Printed and Published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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