Te Pipiwharauroa 145

Te Pipiwharauroa 145

No. 145

1910/05

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 145, Gisborne, May 1910.

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

Our heads are bowed.

Great grief has come upon us.

Son of God,

Have pity on us.

Our friend is lost to us,

Gone to the night of death,

Leaving us behind to weep.

Have pity on us.

[Piko nei te matenga – Maori Prayer Book No. 152]

THE DEATH OF KING EDWARD.

His Empire mourns. The whole world grieves.

At 11.45 p.m. on Friday, 6th May, King Edward VII died at his royal home, Buckingham Palace. Shortly before 1 a.m. on the Saturday, less than two hours after his death, the news arrived in New Zealand. There was sighing, people’s faces were sad, their bodies were in shock, and their hearts were listless. The suddenness of the news struck the hearts of people. Most parts of the world were not aware that the king was ill and when news came of his death they were shocked to the core.

The illness of the king began in Paris, the capital of France. But it seemed to be just hiccoughs and a cold. When he arrived at Biarritz his cough was worse. When he returned to London he looked very well, but the illness was at work within him. Even though his illness was affecting him he set about doing his work. On Wednesday, 26th April, soon after his arrival he summoned George Reid, the Australian High Commissioner to see him. On Thursday 27th he summoned Lord Kitchener and the two of them spent a long time discussing the state of the kingdom’s soldiery. On the Friday he summoned some of the leading Englishmen, men who were working in high offices. On the Saturday he went to his home inland to see that the work there was being done properly – the work on his home and his farm. On Sunday he went to church and went about his farm. His cough was very bad at this time. His doctors said that he should rest and stop going outside but he would not give in. On Monday he was very ill but went on with his work. On Tuesday his cough had got worse. On this day he at last agreed to inform the Queen of his illness. The Queen was at this time in the middle of the ocean, travelling around, and in a distant place. The King did not want to trouble the Queen who was taking the trip for a rest. On the Wednesday the Queen was informed of the seriousness of the situation and ordered her ship to sail at full speed for home. At times the King had stopped breathing. On Thursday the Queen arrived having not slept since she heard the news. When she arrived he was sitting in a chair but looking very ill. On the Friday his condition had deteriorated and he continued to have difficulty breathing. The doctors gave him gas to restore his spirit. He was sitting in a chair throughout this day. When his spirit was restored he went and said that his office should be made ready and that Prince Fujima of Japan should be permitted to come so that the two of them could discuss the arrangements for the joint English-Japanese Exhibition. When his thoughts became confused he agreed to be carried to his bed. The Queen made it her business to care for him, [2] going to a room for a rest and then returning to see him. His whole family had been informed of the seriousness of his illness. On the Friday they all came to him. Only the Queen of Norway was missing; by the time she arrived her father had died. On the Friday night he became unconscious. At 10 p.m. he regained consciousness; he recognised all his family and spoke with them. Before long he lost consciousness, and at a quarter to twelve at night he entered upon the long sleep and went the way of all flesh. The rain came down as dashing spray in that night’s storm. Outside the house in the rain people waited around and busied themselves with talking about the actions in the doctors’ reports. Nobles and poor people were standing outside, their thoughts dwelling only on the King. At 12.15 the Prince of Wales came out and at once the murmuring stopped. All ears were waiting to hear his words. Newspaper reporters were seen returning and those near them asked, ‘What is the news? Tell us what has happened.’ ‘The King has died.’ ‘Is that so?’ ‘Yes.’ At that time the bugle sounded from the military barracks. As that sound went out the thousands standing outside the palace shivered as one, realizing the significance of that sound. There was no talking. Companions just looked at each other. Tears flowed. There was no hugging even though no voices were raised in lament. The people stood outside, their hats in their hands, their heads bowed, stricken by sorrow. After a little while the bell of St Paul’s, the large English cathedral, sounded. That bell is only rung when a King or an Archbishop dies. Afterwards there were hundreds and thousands of bells. The guns of the warships at their anchorages were fired. The news went out to all parts of the world. Within two hours of the death the news reached New Zealand, the most distant part of the world. One feeling descended upon the hearts of all the nations, that of sorrow. Telegrams were sent from all parts of the world expressing sadness at this event and sympathy to the widow and the family. There were telegrams from all nations. At this time one was aware of the greatness of the King and how he was loved by all the nations. These are some of the communications from the nations about him and his works:

In the first speech by George V he said, ‘These were the words of the King when he ascended the throne, “While I have the breath of life in my nostrils I shall devote my strength to furthering those things which will benefit the people.” This hope has been truly fulfilled by him, and my heartfelt desire is to follow in the footsteps of my father. My sorrow is more than just that of a man weeping for his father; I am weeping for my king, for my father and for my companion.’

A Lament for the King.

(Tune – ‘Ngati Porou’s Lament for Nehe Rapata.’)

1. O, English people, your beauty has been destroyed on your lofty places with the fall of the King. Alas!

2. O, let it not be spoken of in Germany, let it not be proclaimed on the roads of China, lest the daughters of the German rejoice, lest the daughters of the Chinese exult. Alas!

3. O, King Edward was loved and liked during his life; his wise heart was like that of the serpent, his innocence like that of the dove. Alas!

4. O, daughters of England and of the Maori People, weep for King Edward, who provided your [?nganga] clothing and also attached things to adorn that clothing. Alas!

5. O, we suffer as with think of you, our King, for your love for us was wonderful, greater than that of women. Alas!

—

My white heron feather is broken,

My protection against the crowd.

The canoes float in the East.

I alone have suffered the fall of a great house.

From Canada. ‘In the opinion of Canada, Edward was the leading person in supporting the right course of action. The wisest man in Europe, when it came to advancing the good of all nations has died.’

From Ireland. ‘All the people of Ireland suffer and are sorrowful at this important death. The greatest king and the wisest man in all Europe has died.’

From New Zealand. Hall-Jones, the New Zealand High Commissioner in England sent this message to the new king. ‘This is to tell you of the great sadness of everyone in New Zealand on the death of our king. Although this is the most distant part of the realm, the love, loyalty and sorrow of all the people is not less than that felt by the people who live here in England.’

From Australia. From George Reid, the High Commissioner for Australia in England, to the Secretary of State for the Colonies. ‘I write to express Australia’s sympathy to the family of the king, and to the Government, upon the tragic death of our great and beloved king. The removal of his strong presence in the midst of his great work for the world saddens the hearts of all his people.’

[3]

From Africa. From General Botha, Premier of Transvaal. ‘When I saw the king I paid a heartfelt tribute to him. He gave a very warm welcome to me, to De La Rey and De Wet (these were the Boer generals), when we visited his palace and we all spoke in praise of his words to us. From that time we acknowledged that he was a great king of the people and a friend of the Boers. I am very sad at the death of my king and my close friend.’

From India. ‘India grieves. We are left as a widow in the world. He was a true father to his people. All the people of India and the many different religious groups are touched by this loss. They say that the comet which appeared is a sign for the king.’

From Russia. ‘King Edward was a true friend of Russia, a man who supported efforts at peacemaking. May his son have similar ideas and extend his concern to the desires of the whole world.’

From Germany. ‘Edward achieved many important things during his short reign. When he ascended the throne England did not appreciate the importance of what it had acquired, and now he has died England does not appreciate the extent of its loss.’

From Japan. ‘We have the same sadness at the death of Edward as if we had lost our own king. All the Japanese loved him because it was through his efforts that the treaty between England and Japan was made, and because of that treaty we have come to the status which we now have.’

From America. ‘All the people of America are very sad at the death that has struck their elder brother, England. I give thanks for things he has done for the betterment of the whole world and to ensure that all the peoples live in peace.’ From the President of America.

Further words of praise for the king have come from Rome, from France, from Norway, and from Spain, from the kings and from the smaller powers. All these show us how highly the king was regarded by other powers.

The last people to see the king were the new Governor of New Zealand and an important Australian. When he was dying he summoned our Governor to see him and the Governor kissed his hand.

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

‘The king has died; God save the king.’ This is an old English saying asserting that its kingly line is not broken. When the king dies his successor is there ready to take the crown; there is no searching and no doubt. When Edward died, George succeeded. That is the significance of these words.

King Edward VII was born on 9th November, 1841. When the Queen was giving birth, in a nearby room the Duke of Wellington was waiting to hear whether child was a boy or a girl. When the nurse emerged he straightaway asked, ‘Is it a boy?’ The nurse stood in front of the Duke, raised her elbows, and said, ‘A prince, my Lord.’ In 1854 he sat with his parents on the throne. His father died in 1861. In 1862 he was betrothed to Alexandra, daughter of the King of Denmark. They were married on 10th March, 1863. Their children were Prince [Albert Victor, Duke of Clarence and Avondale], George V, and daughters. In 1871, the king, still a prince at that time, was struck down by a serious fever. The capability of the doctors and the earnest prayers of all the people restored him to health. When his son, the Duke of Clarence, died George became next-in-line for the crown. In 1860, before his marriage he went to Canada and also to the land of the Americans. In 1875 he was sent by the Queen to India. The Indian people welcomed him. On his landing the leading young girls of India came to load him with adornments and to spread flowers on his path. That event represented his marriage to India. This perhaps explains the words of India when they say that India has been left widowed. On 22nd January, 1901, the Queen died and Edward became king. He was to be crowned on 26th June, 1902, but on 24th the king was struck down with a serious illness. He was saved by the doctors. On 8th August he was crowned. A Maori party attended his coronation.

The name given by the whole world to the king was, ‘Edward the Peacemaker.’ This name was very appropriate for him because that was what he pursued wholeheartedly right up until his death. It was through the good instructions of his mother and his father that he adopted this objective. For forty years he observed and learned from the good conduct of his mother so that when he eventually ascended the throne [4] he knew very well how to manage things well. While he was still a Prince he saw that making peace rather than war increased the mana of the realm. So in 1895 America and England were in dispute over part of America called Venezuela. Thoughtlessly the two peoples were bawling for a fight. That was about to break out when the editor of a large New York newspaper asked the Prince what he had to say to the Americans about that trouble. When he received the request he was quick to reply with soft words to avert the fighting. All the people of America snatched at his words like roosters pecking up corn. This was the end of the antagonism and the beginning of the peaceful relationship between the two peoples right up to the present day. When he ascended the throne England was the only country standing apart. Germany was exhibiting ill will. The French were old enemies. Russia was attempting to extend its influence in Asia. Africa was in darkness and descending into warfare. His first move was the Treaty with Japan, making England and Japan allies. This brought an end to Germany’s wish to have territory in China and also to Russia’s annexations. After this he went to France and the outcome of that journey was the allying of that people with England. That nation lived in fear of Germany. Germany’s desire to annex the lands of others was frustrated by these moves by Edward. He saw that Italy had grown tired of its friend, Germany, and he said that it should align itself with England and France. Germany was troubled. When the young king of Spain came of age he went to find a wife in Europe and Edward arranged a marriage to his niece and Spain became involved in England’s purposes. When he had secured the co-operation of these powers, he turned his eyes to Russia. Russia had been defeated by Japan and by its own bad management. He knew that it was a good time for Russia to be brought into line with his objectives. He went personally to Russia and by the time he returned the friendship of Russia and England had been announced in the papers. Norway separated from Sweden and was seeking a monarch. Edward’s son-in-law, the Queen’s nephew was chosen. Germany alone was left outside. But Edward had not yet ended his game. He knew that there was no basis for Germany’s ill will and so he went to visit his nephew in Germany and the outcome was that Germany and England were reconciled. To pacify the disaffected hearts in Africa, the Boers, he gave them self-government. That made the Boers happy and they realised that England indeed had chiefly status. Now, by his good offices, the small peoples of [Southern] Africa were united and were given the status of Dominion. George was waiting to go to inaugurate the Dominion when the king died. Now the first Governor General of this new Dominion has arrived. By the time of his death Edward had unified the world. This is the state of the European powers; they have moved from midnight to this present day. Having achieved this it is right that Edward be called the Peacemaker. Our new Governor was the last man to see him and has pointed out to us that he was thinking of us right up to his death. And so the Governor conveyed his words to us.

SHEEP FARMING

By Apirana Ngata.

A matter for separate discussion is that of land improvement, the growth of grasses suitable as food for valuable livestock. But it is good that we all take note of some aspects of land improvement so that we can successfully raise livestock.

Grass Seed

It is a major task, felling the forest until it is ready for burning so as to clear the land for the sowing of seed. But the thing to be careful about is ensuring that the seed is good and that the whole area is sown with seed. If the grass grows the livestock will live, there will be a return on the money spent on the deforesting and those who did the clearing will get some reward for their weariness. Therefore try to get good grass seed with clovers mixed in so that the labour of clearing is not wasted. The grass which sustains the livestock is the Alpha and the Omega of raising livestock.

The land will not be left lying empty by the Creator if it is not sown by men: it will quickly fill up with weeds. Furthermore if there is only a sparse sowing the grass roots will grow one by one leaving parts of the land for weeds which are of no use to the livestock, though they have value in that they preserve the water for dispersing to the livestock. Furthermore if the seed is badly sown much of it will die and the [?papapa] will not grow, The result is like sparse sowing in that weeds will take over the empty spaces. There are many [?papapa] in bad grasses.

[5]

One mistaken practice is sowing the land with only one type of grass; let us say, with rye-grass. The problem with this is that there are only two times when it will grow well, from spring until the beginning of summer and the first week of autumn. Between these times that grass dies. During the time of strong growth the livestock enjoy a feast, but if the growth stops the livestock starve. Sheep and other animals need the same sustenance every day of the year.

Rather one should mix the seeds so that one has many varieties of grass and clover, some early some later, so that when the time comes that one variety is sprouting another is lurking below awaiting the time when the other dies and it can spring up. Clover is a plant that lies low; its time of maturity is after that of the grasses. While the grasses stand upright the clover lies low and the land is full of vegetation on which the sheep can live. The importance of mixing the grasses and clovers is to fatten the livestock. It is said, indeed it is well-known, that sheep will survive on native grass but that will not fatten them, so one must put in Pakeha grasses or clover.

It is not possible to prescribe a mix which will suit all the different types of land. It will be different according to the kinds of lands in each district of the two islands. But on lands which have been seen to produce a strong growth of grass the following mixture has been used. It is good to test this sowing on one acre of land if it has been cleared of forest:

Varieties of Grass & Clover Quantity

Rye-grass 10 pounds

Cocksfoot 2

White clover 1

Cow-grass 1

Poa praetensis 1

Turnip 1

To the acre 16 pounds

In some places two pounds of Italian rye-grass is added. This variety of grass is an annual which dies in the second year. But it is good for the year in which it is sown, it grows strongly, and it provides plenty of food for the sheep that are put on the clearing in the winter and through to the beginning of summer.

On some land it is good to increase the number of pounds of cocksfoot to the acre to four or six and the number of pounds of clover to two. It is not good on very fertile soils. Cocksfoot is also a grass that spreads rapidly, therefore it can be sown sparsely on fertile soil and be left to spread on its own. Turnips are good for the land and will grow when sown in the clearings. They are suitable for all the lands of the Tai-Rawhiti and Opotiki and will suit the bush country of the Tuhoe area. They can be sown from summer until the middle of February; later or much later in cold soils. In warm soils it may even be possible to sow during the first week of March.

On fern-covered land which has been burned and on land growing manuka sow the seed thickly and sow a mix of strong grasses, that is:

Rye-grass 9

Cocksfoot 6

White clover 2

Cow-grass 1

Sheep’s fescue 1

Poa praetensis 1

To the acre 20 pounds

This sowing may not be suitable for some parts of the country such as light and pumice-laden soils. On those types of land use little or no rye-grass and much cocksfoot.

One wrong practice is cutting the grass for seed during the first summer after it has been sown. Two things go wrong: the grass that has been cut suffers and does not grow properly, and the grass seed does not grow when it is sown. The fault is that it is immature, it has not matured. I have seen many cultivations that have suffered because of this practice. The good and very fertile seed is that of the old sowing.

The summary of what we have been saying is:

1. Sow the land with good, mature grass and clover seed.

2. Do not sow just a single variety but mix the varieties appropriately.

3. Sow thickly, but more thickly on fern or manuka land than of forest land.

4. Do not cut the grass for seed for a year after it has been sown; and do not sow such seed on other land.

5. Good, mature seed comes from former sowings.

[The continuation of this article will be printed in another edition. The heading of that article will be ‘The Pra ctice of Sheep Raising.’]

[6]

[On this page there is a portrait of King Edward VII.]

[7]

THE CHURCH IN NEW ZEALAND

Part III

The Time of the Growth of the Church.

Chapter I.

In 1862 the second General Synod of the Church was held in Nelson. Very few lay representatives attended this meeting. Only the Bishop of Christchurch attended from his diocese, no clergy or laity attended. The meeting lasted four days and no major works were done. These were the main things done by the meeting.

1. The procedures to be followed by the Trustees of the Church Properties.

2. The means of strengthening and better organising the Maori Church in each diocese.

3. Some rules affecting the Diocese of Melanesia. That diocese to be part of the General Synod.

4. To set up a Board of Trustees for the Diocese of Christchurch. The reason why this fourth matter was raised was that there was a petition from the Diocese of Christchurch asking that its Synod be given the power to set up a Board of Trustees for the Diocesan Properties. This request was not agreed to by the meeting which said that it was its prerogative to set up a Board which would choose a trustee for the Christchurch properties. At this time the people of Christchurch did not like the provisions laid down at the first meeting of the General Synod for running the work of the Church of New Zealand. That was why they did not attend the Nelson meeting. It was only the people of Christchurch who objected; the people of the Far South, that is, of Dunedin, did not join them.

Their objections to the provisions were these: They objected to the authority of this Church being dependent on what people consented to. Such authority had no strong basis. It would be better if it were maintained that this authority was the ongoing authority of the Church to order its own procedures. Such authority was recognised by all believing people.

One thing that the people of Christchurch criticised was the basis of the constitution, that is, saying that the Church’s possessions were the reason for the constitution. According to them it would be better if episcopal authority was the basis of the constitution. This would be better than the possessions base.

The relationship of the Area Synods to the General Synod. They thought that it was wrong to designate an Area Synod as only a part of the General Synod. The situation at present is like this. It is best if the Area Synod is given the power to run things within its diocese while matters concerning the Church at large should be the preserve of the General Synod. That General Synod [and its business] should emerge from the Area Synods. This arrangement was seen to be the best and people wanted to hold to those practices. The Church in America had the same procedure.

No part of the constitution, even the most important things, should be exempt from being annulled.

The right of the General Synod alone to appoint trustees of the possessions of the Church was laid down in the Trustee Act 1856. This was not right. It would be better if Area Synods were able to appoint trustees for their own dioceses. This was the main thing strongly criticised by the people of Christchurch. At a large meeting they asked to be able to administer this matter and the outcome was this resolution: that this power be given to the Area Synod and if this was not granted to permit the secession of the Diocese of Christchurch from the union so that they could run their own affairs. The Bishop did not participate in all these machinations. Only the clergy and laity were involved. However he said that he would bring their concern to the meeting and if the meeting did not agree to their request he would remove himself from the meeting and go along with the wishes of his diocese. The reason he did not participate at first was that he was a member of the General Synod.

The main reason why the Diocese of Christchurch were so adamant in presenting the issue was the decision of the English judges as to the nature of the authority of the Missionary Bishops of the Colonial Churches. That judgement, given in 1863, was on a dispute between the Bishop of Cape Town and one of his clergy. The judgement was as follows: ‘The Church of England, in those places where the Church is not established by law, is no different from any other Churches. It is able, like other Churches, to set up a General Synod or Area Synods to run the business of the Church in that place, and the authority of the General Synod or Area Synod cannot be contravened.’ [For the exact text and the background, see Churchman Militant – John H Evans pp.148ff.] On the basis of this judgement the people of Christchurch asked the Bishop of New Zealand to call a meeting to revise the Constitution. The Secretary of State for the Colonies communicated this judgement to all the colonies.

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A STORY FROM THE PAST

Mohi Turei

We come to the year 1835. Te Kakatarau was preparing food for the party that had been called together from Nukutaurua and as far as Wairarapa to avenge his deaths and those of the tribe. The ‘Strength’ [‘Kaha’] of Hinetautope, a chiefly woman from Tauranga, had arrived. The name of the ‘Strength’ was ‘Ngaku o Pakura Hoia’, of her senior cousin who was at Kahanui-a-tiki: his was the party gathered together by his son. The canoe was lashed together within Maraehara. The canoe was named Pakura. At the end of 1835 they had heard that the war party was approaching. Early in January, 1836, it arrived. For many days they were entertained by Ngati Porou of Whakawhitira and Rangitukia. So much for that.
Although Taumata-a-kura went on preaching, the tohunga were ‘sticking’ their noses into his gods and his ‘visions,’ that is, ‘prognostications’ , and also into the source of his inner strength; his activities were not understood, they were overgrown, they were frozen over. In the middle of February the war party set sail; this was the appropriate time for a war party to set out. ‘Wait till the girdle of Rongonaroa is fastened,’ [cf Williams p.404 – tautiti] that is, until the kumara can be eaten, until the party can go into the cultivations. When the party arrived at Tokaakuku they looked from the sea at the pa. It was like an elevated stage and even a dog could not rush at it. The people of the pa were looking down at the canoes of the war party [?e kukupa ana], ‘glowing’ like a kahawai sea ‘Kohurawea’. The party landed at the rivers on the north side of Tokaakuku at Waiopure and Turanui. The canoes were laid up and a pa built at Oumukahukura. The temporary shelters were completed. This pa was close to Tokaakuku. There was a small stream between them. One pa could see clearly the other. When the work was finished the party showed themselves. They set up companies in the place that could not be seen by the enemy. Then they made a challenge, they came out into the open and made a charge. When that company sat down the people within Tokaakuku asked Tangitaheke, ‘It is said that perhaps those people are Porourangi?’ He said they were not. One of the companies charged. The Tokaakuku people shouted and they said again to Tangitaheke, ‘Are they not perhaps that tribe?’ He said again that they were not. He said, ‘The sign of Ngati Porou will not be hidden – a sun lurking in the pit.’ When all the companies had come out, then came those of Ngati Porou. Tangitaheke called out to the thousands within Tokaakuku, ‘It is Porou, Porou a Nanaia.’ They ascended and got on to the first palisades. When Tangitaheke saw this he brandished his mere and warned, ‘Porou, Pourou a Nanaia, Tamamapua is at work.’ (Those were the words heard afterwards and which were said, Those were the words of Tangitaheke who was cursed for his derisive sayings.). When he stood up he exposed his feet. Whakatana, a chief within Tokaakuku, lamented. He called out to Te Wharau, a Te Whanau-a-Apanui chief, ‘Te Wharau, the land is lost, the people are lost, at the feet of Kakatarau. His lands are terror-stricken at Waiho.’ (Those were the words heard later.) The six companies sat down. Taumata-a-kura stood to instruct the companies. ‘Listen, you companies lying here, and the chiefs and all the warriors of this war party. Abandon, forsake completely the Maori gods, and let us have but one God. Tomorrow you will begin the work you came here to do. People will fall when you charge and in your fighting. Do not cook and eat them. Do not take anything from the dead body whether it be a gun, ammunition, a cloak, a club, or other things belonging to the dead in this battle; do not take them, rather leave it for them to fetch their dead, for God curses such things. If you, this war party, follow these instructions then perhaps God will be pleased. This battle is to be a sign of reconciliation following the battles of our ancestors in the past. If you disobey any of these instructions you, man, are doing things that are cursed by God and you too will be cursed by God.’ (One can say that these words of Taumata-a-kura were the beginning of the awakening of faith in Ngati Porou as far as the Wairarapa.) The companies lying there listened, there were prayers, and then they returned to the pa while the enemy looked on. On the following day when the sun was shining the war party went about doing things as a diversion, fetching food and firewood as a deception. When Te Whanau-a-Apanui saw this they charged outside to fight. Te Whanau-a-Apanui were defeated, a terrible defeat. They fled into their pa. It is said that 25 fell. The war party remained and did not pursue them. Te Parata, a younger sibling of Kakatarau though an older sibling of Te Mokena Kohere, was spotted. Seeing the tobacco on the one he had killed he stuffed it into his pipe and he struck a light. He puffed as he pulled his corpse. His friends told him in vain to remember Taumata-a-kura’s warnings. He said, ‘Yes, it was about possessions and about this thing.’ He had just said this when Te Whanau-a-Apanui descended in a desperate effort to retrieve their dead. The war party fled. Te Parata was shot and carried away by his friends. None of the party was hit as they were fired on from behind though it is said that bullets went into their clothes. When they arrived at the pa, Te Parata died. The party searched for their bullet wounds but not one had been hit, and they thought also of how Te Parata had died because of his sin. In the morning, after prayers and food, the war party again attacked and assaulted the pa on the seaward side. Ngapuhi charged the top end of the pa. Te Whanau-a-Apanui were again defeated. When Tamaki-hikurangi killed his man he took the red shirt from his body and put it on. His friends told him to remember the warnings of Taumata-a-kura but he did not listen. He stood up and fired his gun and the enemy’s gun fired at him. Tamakihikurangi was hit; he was a chief. He was carried by his friends to the pa. When he arrived he was dead. Ngapuhi’s expedition was fighting at the top end of the pa on the seaward side. Marino, a Ngapuhi chief, brought down a man with his gun. [9] He seized the gun from the dead body and took the flint as his own. When his friends told him to remember Taumata-a-kura’s ban, he replied, ‘That was about the guns, but as for flints, mine needs a flint.’ He put it in his gun. There was an explosion. He was struck down by that of Te Koha. There in the midst of the gun smoke lay Marino. He was carried by his friends to the pa where he died. The war party observed and were alerted by these signs. There was the war party of Te Whanau-a-Apanui coming, having set sail on the sea by night. Te Whanau-a-Apanui of Omaio, Maraenui, Hawai, Ngaitai and Whakatohia had been joined by Whakatohea and Ngatiawa. The war party had also heard that the party assembled by the hordes of Tokaakuku was coming. It was to lure out the thousands of the war party so that Tokaakuku could overthrow their pa. It was not long before fires were seen burning as they moved nearer. The forward parties gathered at Waiorore, and when the sun was at the zenith they awaited the rear parties. When dawn came they charged. The war party looked on and Tokaakuku was happy, delighted with the war party they had called up.

♣♣♣♣♣♣♣

In the boxing match in America, one of the boxers died. The one who survived has been taken to prison. The fight between Johnson and Jeffries has been cancelled.

STATISTICS

‘It is of no purpose to sit idly on Aotea:

One gets weary and sleepy!’

One great failing of the Maori is that he does not read to provide food for his mind. So we thought that the readers of Te Pipiwharauroa might appreciate some concise information about the nations of the world, their governments, their possessions, their peoples and suchlike. So we shall provide in each edition of the paper such information under the heading, ‘Statistics.’ We begin, in this edition, with some concise information about these islands in which we live, so that learning will begin at home.

New Zealand – Its Size.

It is slightly more than 67 million acres. It is thought that up to 12 million acres cannot provide food or grow grass; that leaves 55 million acres which are useful.

The People

On 31st December, 1908, the population of New Zealand and all the islands under its governance was 1,020,713.

Men /Women /Total

Pakeha /510,329 /450,313 /960,642

Maori /25,538 /22,193 / 47,731

Islanders / 6,224 /6,116 /12,340

542,091 /478,622 / 1,020,713

This shows the rapid increase in the number of Pakeha in New Zealand

Year / Pakeha / Maori

1858 /59,413 /56,049

1867 /218,668 --------

1874 /299,514 /45,470

1886 /578,482 /41,960

1901 /772,719 /43,143

1906 /888,578 /47,713

1908 /960,642 -------

The number of Pakeha only is climbing without restraint. It is true that the above statistics show that the number of Maori is not declining but it can be said to be static, and that perhaps the spirit of the people is returning. This will be known when we have the 1911 census figures.

If one looks at the amount of land available for the support of each individual, Pakeha and Maori, one sees that in 1906:

People / Land / Acres per person.

Pakeha /908,726 /37,564,288 / 41

Maori / 47,731 / 7,445,000 / 155

Domestic Product

The products of New Zealand are its livestock and the things derived from livestock, the foods grown on the land, and the things found in the soil such as gold, coal, kauri gum, timber and flax. Some of these products are consumed in these islands to provide for the needs of the people. The things that we are able to account for are the things sent to other parts of the world.

In 1908 the value of New Zealand exports rose to £15,984,530 – nearly 16 million pounds. The categories were these:

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Value

Wool £5,332,781

Frozen Meat 3,188,515

Butter 1,171,182

Cheese 783,419

Wheat, oats, corn 143,223

Flax fibre 396,288

Gold 2,004,799

Kauri gum 372,798

Timber, oil, coal etc 2,505,525

£15,984,530

This was a decline from 1907 but it is thought that it will be more in 1909. It is seen that the main products of New Zealand are from livestock, from which we get wool, frozen meat, butter and cheese. More than £10,000,000 (ten million pounds) is the value of goods deriving from livestock exported by the Dominion.

This is the number of acres of land that have been improved.

Acres Improved

1861 226,621

1871 1,226,222

1881 5,189,104

1891 8,893,225

1901 13,083,971

1908 15,566,308

The Pakeha and his activities brought this about! It was farming that caused this and will go on doing so until the face of the land is covered over.

Look also at the statistics for livestock which show the increase in those assets.

Year / Horses /Cattle /Sheep / Pigs

1861 / 28,275 /193,285 /2,761,383 /42,270

1871 /81,028/ 436,592 / 9,700,629 /151,460

1881 /161,736 /698,637 /12,985,085 / 200,083

1891 / 211,040 / 831,831 /18,128,186 / 308,812

1901 / 279,672 /1,361,784 / 20,233,099 / 224,024

1908 / 363,269 /1,773,326 / 22,449,053 /245,092

The remarkable thing is the rapid growth in the frozen meat industry. It began in 1882 and the value of the frozen meat sent abroad in that year was £19,339. These are the figures for later years.

Weight (cwt) / Value

1888 552,298 / 628,800

1898 1,551,773 /1,698,750

1908 2,120,303 /3,188,515

It is said that had a way of freezing meat not been discovered, and had the steamships for carrying meat and butter so that it arrived in good condition in distant places not been built, New Zealand’s gross national product would not have grown so rapidly. What outlet was there for the thousands of animals being raised? How would it be transported to inhabited parts of the world to provide people with food? That was the great problem which constrained New Zealand – it was far from the lands where there were many wealthy people. It was a small country to provide the required food. It is said that were there not ships from abroad landing in England most of the people would die of starvation in four months. Pakeha science sought and found a way of providing freezers in the holds of the steamships which kept frozen those foods which otherwise would go bad. The cold preserved it from going bad so that it arrived in good condition for the millions of England. Dairy farming grew because the refrigerated ships were able to carry the butter to far places. Had it been left for the few people of New Zealand to consume the milk and butter there would be no large dairy industry. The following will show you the strong growth of this industry.

Butter sent abroad.

1889 1,897 tons

1899 6,804 tons

1907 16,422 tons

There are 2,240 pounds of butter in one ton – so, in 1907, 37 million pounds of butter were sent abroad from these islands.

THE NEW GOVERNOR OF NEW ZEALAND.

We have had notification of the appointment of Sir J Dickson Poynder as Governor of New Zealand. This man is 44 years of age and is a Scot. He went to fight in the Transvaal and at the end of that war he received the DSO. He is a judge by profession. In 1892 he became a member of Parliament and has continued as such up to the present time. He married in 1896 and has one child, a daughter. He is a good and learned man according to reports. Since he has had eighteen years in Parliament it is appropriate that he has been appointed Governor. An honour has been conferred on our former Governor, Lord Plunket, that of GCMG.

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A HUI FOR THE UNVEILING OF A MEMORIAL.

On 31st March the memorial stone for Mitikakau Otene, one of the chiefs of Mangamuka, Hokianga, was unveiled. He died in 1907. He was known by all the tribes. He was peaceable, kind and loving of character right up to his death. He held on to the treasures of his tribe, Ngapuhi – the Treaty of Waitangi, the Association, the Council, and the faith. On that day a stone, a sign of love, for Mitikakau Hone was unveiled. He was a grandson of Mitikakau Otene and died tragically while playing football. That of Rakena Pou was also unveiled on that day. He was an elder, a man of peace, who kept the faith until his death. Many, many people came to this hui. Important and serious were the subjects which that hui was required to discuss. There was the petition for the exemption of the Tokerau Pewhairangi constituency so that the lands should not be affected by the authority of the Board Act and also the new Act of 1909. The report of the gathering of the chiefs of the tribes and hapu held at Mangamuka on 30th March, 1910, was about the petition of the petitioners of the Taitokerau Pewhairangi electorate. The elders who subscribed were Re Temaunga, Huirama Tukariri, Wi Hopihana, Rihari Mete, Taniora Mato, Tawiri Te Ruru, Rev Reihana Ngatote, Henare Pikahu, Wiki Pikahu, Te Heumate Tipaki, Moka Mitikakau, Karanga Puhi, Rev Hami Kingi, Kipa Roera, and many of the chiefly women and children. Altogether those who gathered to institute this petition numbered 200 (besides those who gathered for the whole hui, more than 250). That petition was decided upon after people had seen the threat to Maori lands from the passing of the new Act of 1909 and the Board Act. That threat was not recognised at first. The hui saw fit to support the petition under the following conditions:

First, the petition’s force and authority applied only to the Tokerau Pewhairangi electorate.

Second, there was to be an end to the sale of land to the Pakeha and the Government.

Third, they alone were allowed to sell, lease of mortgage.

Fourth, Maori had authority to arrange a just payment for their possessions on their land.

Fifth, a collection should be made for those who carry the petition.

Six, copies of the petition should be sent to the districts to be signed by all the tribes following the approval of the petition by this hui.

Seventh, those chosen were Hapata Renata, Kepa Roera, and Rawiri Te Ruru; one from Aupouri, one from Te Rarawa, and one from Ngati Whatua.

Eighth, each hapu is to provide financial support for their representative who will carry the petition.

Hapata Renata, Chairman.

Henare Kingi, Secretary.

ODDS AND ENDS.

The German bill for alcohol for the past year was £145,000,000. This amount is twice as much as that required to pay for warships during the year, and it is four times as much as that spent on schools for all the people.

A terrible thing happened in a town in Europe. On 28th March a dance was held in that town. There was only one entrance to the hall. When the people had entered the door was nailed up to prevent troublesome people getting in. After the dance had been going on for a long time one of the lamps fell and set fire to the tree leaves that had been used to decorate the hall. Before long the whole building was engulfed by the fire; the thin clothes of the girls also caught fire. The number who were killed by the fire was 230; many were badly injured. They died because the door had been nailed up.

Only news of Rangiuia has been blown to his home town; perhaps we may get some of his thoughts, but we shan’t see him in person. It seems that he has rejected the home where he grew up. At one great entertainment in an important London venue he was the leading person there. There were also important Englishmen and some great New Zealand people there – Hall-Jones and others.

In a speech one of the English members of Parliament said that the House of Lords will not be overthrown. If that house falls, there would fall with it the authority of the King and the Church; the three belong together.

SUPPLEJACK SEEDS FOR OUR BIRD.

Fred Smith, Wi Erueti, Mekameka, Miss Bulstrode, Miss A M Williams, Hori Tohungia, Hon. Wi Pere, Wi Heihei, P Hopere, Pita Pokia, Hone Pomana, 5/-; H Mahuika, £1; Te Rangi, 2/6.

[12] CALENDAR : JUNE 1910

Day 8 ● 0h 46m a.m. Day 23 o 7h 42m a.m.

Morning Evening

1 W

2 Th

3 F Fast

4 S

5 S Second Sunday after Trinity

Judges 4 Judges 5

John 16.1-26 Hebrews 11.1-17

6 M

7 T

8 W

9 Th

10 F Fast

11 S Barnabas, Apostle

Deuteronomy 33.1-12 Nahum 1

Acts 4.1-31 Acts 14.1-8

12 S Third Sunday after Trinity

1 Samuel 2.1-27 1 Samuel 3

John 19.1-25 James 3

13 M

14 T

15 W

16 Th

17 F Fast

18 S

19 S Fourth Sunday after Trinity

1 Samuel 12 1 Samuel 13

Acts 8 1 Peter 4.1-7

20 M

21 T

22 W

23 Th Vigil, Fast

24 F John the Baptist

Malachi 3.1-7 Malachi 4

Matthew 3 Matthew 14.1-13

25 S

26 S Fifth Sunday after Trinity

1 Samuel 15.1-24 1 Samuel 16

Acts 7.35 – 8.5 1 John 2.1-15

27 M

28 T Vigil, Fast

29 W Peter, Apostle

Ezekiel 3.4-15 Zechariah 3

John 21.15-23 Acts 4.8-23

30 Th

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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.