Te Pipiwharauroa 155
No. 155
1911/03
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 155, Gisborne, March 1911.
‘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 discussions at the Hui, reported on here by the Rev Pererika Peneti, were beautiful and made one’s heart rejoice. Because of the excellent accounts given by Peneti in his report we decided to write a few words about some aspects of the hui which we noticed in his report. There were two main areas that the Hui dealt with: the matters apposite to the Hui Topu, and extraneous matters not specifically related to the Hui.
As far as the extraneous matters were concerned – the collection of money for Hukarere and Manutuke – all went very well. The Bishop was happy in this instance to see the eagerness of the people to support these causes and he now appreciates that this people, the Maori, are eager to take up just causes. We salute all Ngati Porou for this good news. It is right for the people to be happy because he was a visitor from afar who was now standing within their boundaries. During the time before the Hui one’s chest was throbbing with anxiety: would the Hui be a success or not? In the end it was very good, one’s heart was gratified, it was being talked about in various places, and Ngati Porou had done well to host the Hui. As for feeding the visitors who came, no-one said other than that it was all good. The thing that surprised us was the absence of the Parish of Turanga from this Hui – absent people, absent ideas. We vainly ask ourselves, ‘What was the reason?’ We think that Ngati Porou was distressed by their absenting themselves; if this was the case then they were justified in being sad. Turanga is the Parish at the centre of the Diocese and so it was to have held the Hui Topu. When the church was burned down Ngati Porou thought that the Hui should go to them for this year only. When the name of Turanga was missing from the Hui, the hearts of Ngati Porou justifiably surmised that perhaps Turanga felt aggrieved at their taking over the Hui. The name of Wairarapa, a place outside the boundaries of Waiapu, was to be found amongst those contributing but not that of the parish right at the heart of the diocese. We know that the child of the minister of the parish had an accident so he could not come, but this was not a reason for nobody coming or for not responding to the invitation from Ngati Porou. Bur the sharp critical words expressed by tht area were an inadequate reason however perhaps that is the reason why they did not come. Peneti’s report gives the impression that only the part of the Hui dealing with the extraneous matters was good. He says that what was wrong with the Hui was that, ‘There was insufficient time to deal with Church-related matters.’ The Bishop knows why this was so, but we think it was a cause for sadness. This was the main purpose of the Hui, besides those we have spoken of above, but we had only one day in which to deal with them. It was a waste of time for people to come from all over the land for the Hui and for it to last only one day. Te Arawa spent two weeks on the way to this Hui which lasted for only one day. We do not wish to criticize the Bishop, but we would express our concern at the very short time allocated for dealing with matters affecting the Church. Were this an annual Hui then it would be acceptable for this to happen, but for a Hui held every three years this was too short. [2] We have written this to make a plea that consideration be given to increasing the length of these Hui in the future. It may be said that our words are severe, but we think that is not so because they are true.
BISHOP STUART.
We have heard from London that Bishop Stuart is sleeping his long sleep. Bishop Stuart was 84 when he died. In 1850 he was ordained into the ministry. In 1851 he went to India as a missionary to the Indians. In 1872 he concluded his work in India and came to Australia, and New Zealand too. In1877 he was consecrated as Bishop of Waiapu. After sixteen years as Bishop he resigned and went to Persia as a missionary. Preaching there was not easy because it was a far away land and part of the population still adhered to their old religion while another held to the religion of Mohammed. The main group in Persia held to this religion. This religion is very strong in that land and the people are not disposed towards any other religion. Mr Stuart said that in the six years he worked there he baptised 40 people, but he said there was one who was converted who was an excellent man of great heart. The Bishop’s heart was devoted to his work despite these difficulties. Although he was elderly and unwell he continued to work. He was urged by the doctor last year to return to England to recuperate and to feel the breezes of his homeland, whereupon he gave up his work. While he was in Persia he did not hold the office of bishop as he did in New Zealand but he retained the title. He had no Diocese there; rather, his work was to preach the Gospel. We see here this man’s great faith; despite his ageing body he left the easy work in the good land to go to difficult work in a difficult land. Mr Stuart had been a minister for 61 years: 21 in India, 16 in New Zealand, and 18 in Persia. He was a ‘faithful steward rightly dividing the word of truth.’
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Sixty thousand soldiers have been summoned to protect the King on the occasion of his coronation. The General commanding the soldiers at that time will be Lord Kitchener.
THE HUI AT WAIOMATATINI.
The Rev Pererika Peneti
Many years ago Manutuke was chosen as the place where the Hui Topu would be held. When the church burnt down the Bishop agreed to the request from Ngati Porou that the Hui be held at Waiomatatini in the Valley of Waiapu, the place where the seeds of the faith first sprouted in this Diocese, so that this place gave its name, Waiapu, to this Diocese.
In their invitation Ngati Porou listed three purposes for this Hui. (1) The Hui Topu. (2) Consideration of the Church at Manutuke, destroyed by fire. (3) Consideration of Hukarere School.
On the Saturday the visitors arrived on the marae. At 6 p.m. they took their places before this beautiful Maori House, Porourangi. The local people welcomed their visitors with a welcome to those who had come from afar. The visitors were astounded at the excellence of the haka parties of men and women. There was no misbehaviour or mischief at this hui.
At 7 p.m. the people gathered at Porourangi to listen to a sermon from the Bishop of Waiapu. The Rev Peneti was his interpreter. His text was the word of Paul who said, ‘Your bodies are the temple of God.’ People could not all get in to Porourangi; perhaps there were 600 inside and 200 standing outside. At the end of the service the Hon. A T Ngata greeted the Bishop and the visitors, and then the work of the Hui Topu proceeded.
On Sunday morning the Lord’s Supper was arranged for 7 a.m. for those knowing English and at 12 in the Maori language only. This was done because the church is small. The services at midday and in the evening and at night took place outside on the marae. There were more than 1000 people at these services. The Bishop preached in the morning and Nikora Tautau in the evening. At night the Bishop had arranged to have sermons and hymns. Four men preached – Archdeacon Williams, Rev Goodyear, Rev Peneti, and Rev Wi Paraire. [3] Four choirs came to this Hui. The people were full of praise for how well the choirs sang the hymns. There were 40 to 50 people in one choir.
On Monday the collection plate was put out on the marae. This collection was very well organized. There was no mischief, no attempts at humour during the time the procedures were happening. People admired the way the collection was done – it was good, open and reverent. The speeches referred to the objectives of the Hui.
Here is a list of the contributions from each parish:
Parish of Waiapu £292 14 0
Parish of Hikurangi 240 0 0
Parish of Kawakawa 47 1 10
Parish of Te Kaha 34 1 0
Archdeaconry of Tauranga
Ohinemutu for Hukarere 25 0 0
Ohinemutu for Manutuke 15 10 0
Parish of Tokomaru 19 4 6
Parish of Whangara 12 0 6
Parish of Nukutaurua 12 0 0
Parishes of Wairoa & Mohaka 33 0 0
Parishes of Hawkes Bay &
Wairarapa 7 0 0
Pakeha gifts 14 0 0
£742 3 10
This money was allocated as follows:
Hukarere £500 0 0
Manutuke 150 0 0
For the marae 92 3 10
Total £742 3 10
The Bishop was full of praise for the generosity of the parishes in their response to his request that they help these two causes, Hukarere and Manutuke Church. He did not realize that people would be so generous in supporting these two causes.
After the collection the Synod was opened. In the next edition of the Pipi there will be information about some of the motions passed. At 10 p.m. the business of the motions ended.
On the Tuesday the Bishop preached twice to the clergy and lay representatives. On Tuesday evening the Hui ended.
It was the first time there has been a Hui attended by so many intent on pursuing the spreading of the faith.
One cannot find adequate words to convey the generous praise expressed to all Ngati Porou for their great hospitality.
There were no troubles at this Hui even though so many attended. All the arrangements were good.
The only complaint is that there was insufficient time to deal with some Church-related matters. Many matters were not brought to our attention because of the rapidity of the transaction of the issues.
Gratitude was expressed to the elders of the marae and to the many committees under them. The effort they put into what they did meant that visitors carried back to their homes a sense of wonder.
No-one will disagree with the statement that the ridgepole who carried this Hui was the Hon A T Ngata. There were the rafters and the rushes but the heavy burden fell on that man. Our thanks to Ngati Porou, the whole territory, for their great hospitality. May God help and protect us all.
NEW ZEALAND’S GIFT TO KING GEORGE.
The Government has given a nugget of gold as a gift from New Zealand to King George. This is the largest nugget found in New Zealand. The weight of the nugget is 99 ounces 12 pennyweight. It was found at Ross, a place in the South Island. It is called ‘Honourable Roddy’ after the Minister of Mines, the Honourable Roderick McKenzie, and the working men shortened the name to ‘Roddy McKenzie’. This nugget was found in 1909 beside the Ross River; two men discovered it. After the discovery of this treasure it was raffled. Altogether the raffle raised £1200. Afterwards it was hung in the bar of the hotel in Hokitika. Roddy hung there for a long time. When men came to drink they struck their matches on Roddy to light their pipes. It was bought by the Bank of New Zealand for £400; that was the value of the gold in that nugget. It has lain there for a long time until at last it has been bought by the Government from the Bank for £420. It is a very good idea on the part of the Government because this is the very best time to give such a thing to the King, the time of his coronation. This practice began in Africa. That Government presented the largest diamond ever discovered there to King Edward VII as a gift. It is called the ‘Cullinane’ diamond.
[4]
OUR INHERTANCE IN THE CHURCH.
Holy Baptism.
Christ did not only command his Church to keep the revelations he gave but also to administer his Sacraments. When he said that people should complete his saving work, he did not say that it should be done without the help of the Spirit. He came in the flesh to this world, he took upon himself the form of a man, he died, and he ascended into heaven taking his humanity to the glorious abode of God. By this work it is said that the Christian joins in his resurrection: the believer’s body is joined by Christ to that of God. Because of this it is right that the Church preserves all the ordinances which strengthen the person’s new life, his life in union with God.
Two Sacraments are ordained by Christ in the Gospels. These two Sacraments are the only major ones. There are two reasons why these Sacraments are important. (1) The observance of them was clearly commanded by Christ. (2) These alone are able to build up the new life of the Christian which we have spoken of above. Baptism was its beginning and the Lord’s Supper was its confirmation. Both deal with the forgiveness of sins.
The outward sign of Baptism is the water; the words spoken are – In the name of the Father, and of the Son, and of the Holy Spirit; the inner spiritual blessing is being born anew in Christ. The forgiveness of sins and the new birth go together. On the Day of Pentecost the Church began administering this Sacrament. Many verses of Scripture reveal the significance of this Sacrament. These are some of them:
‘Truly, truly I say to you, unless a person is born of water and the Spirit they are not able to enter the Kingdom of God.’ (John 3.5)
‘Now go and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit,’ (Matthew 28.19)
‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins.’ (Acts 2.38)
‘Do you not know that y0u who were baptized into Christ Jesus were baptized into his death? Therefore you were buried with him in baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, likewise we too might walk in newness of life.’ (Romans 6.3-4)
The teaching of all these verses is clear. They say that Baptism is not just the sign by which a Christian is distinguished from a non-Christian. What he gave to humanity was something to ward off darkness because it is something spiritual, new life – ‘I came that they may have life, and have it abundantly.’ John 10.10) Although this gift of Baptism is something spiritual which wards off darkness, it is something to be experienced. Before, the person had a place amongst sinners, having original sin and actual sins: Baptism does away with those sins. This is the clear teaching of Scripture about the effects of Baptism.
The Apostles give the same message in their letters but it is not stated so clearly as in the above examples. Those letters point out that the Christian Church had taken the place of the Jews and the blessings they had enjoyed had been taken over by the Church. All people who had been baptized in the Church were called by the Apostles, ‘the holy people’ [saints]. The name ‘saints’ was even applied to the straying people of the church of Corinth. See Philippians 1.1 – ‘From Paul and Timothy, the servants of Jesus Christ, to all the saints living in Philippi.’ Many times the Apostles cautioned their disciples to do good works and to conduct themselves well, not because they would be punished by God, but because to do otherwise was to betray the calling to which they were called. See: Romans 6, 1 Corinthians 6, Ephesians 4.1, Colossians 3.1-7, 2 Corinthians 14-18, Hebrews 10.26-31. Because Baptism has brought blessings to people, the Apostles warn their disciples lest their actions let down the Way into which they were baptized.
The fathers of the early Church gave similar teaching. No wrong teaching arose about this matter. The Letter of Barnabas (this letter dates from the time of the Apostles) says, ‘When we went down into the water we were full of sin and wrongdoing; when we emerged from the water we were full of all the good fruits.’ The Shepherd of Hermas (a book like that of Barnabas of which we spoke) says the same. Justin Martyr, Irenaeus, Tertullian, and Clement of Alexandria all declare the same. With the rise of the great dispute over the false teaching of Arius, the Church was intent on holding on to this understanding of Baptism.
If one looks at the accounts of the Great Councils of the Church one finds that they too are agreed upon Baptism. The words of the Creed passed by the Council of Nicea and completed by the Council of Chalcedon say, ‘I believe in one baptism for the forgiveness of sins.’
However, although we have these clear statements about the practice of baptism, some people have great difficulties with it and there was no agreement amongst the people who separated from the Mother Church at the time of the Reformation. Let us look at the matter of New Birth in baptism. First let us look at the things that are not in this teaching.
(1) The Church does not teach that there is power in the water itself to do away with sin. Many people in the East say that the water has such power in baptism. This understanding undermines the authority of God. The Catechism states that the water is ‘the outward visible sign’ which bespeaks the spiritual work within. The water does not bring about the spiritual work within.
(2) The new birth in baptism is not to be equated with repentance and renewal.
Repentance, which is the turning of the heart of a person from wickedness to firm faith in the living God, depends on the person. With some people this happens before baptism as happens with people who have been instructed in false religions. When they see the errors of their religion and see the rightness of the true religion of God, they repent of their former doings and turn to the living faith. This is their conversion. After this they are baptized, and then they address what it means to be born anew. They are like the withered branch of the vine in Christ’s parable. The blessings of new birth await these people and if they repent they will possess them. If they repent they need not be baptized a second time.
There are people who are baptized as children who, when they grow up, do not know God. Their repentance will come after baptism. Were the children taught properly as the Church instructed Godparents to do there would not be some who would not take this attitude to repentance. But now, because most of the children are not taught properly, it is said that it is by repenting that a person gains eternal life.
[5]
THE DECEASED.
Soon after the death of Marutu, Paratene Tatae also died. He was a chief in Turanga and belonged to the hapu of Ngati Maru. Paratene was an important man on both his Ngati Maru side and his Ngati Porou side. He was also important for the work he did; he was a father to the students of the Te Raukahikatea School. There was great and sincere sadness at the news of the death of one of the elders who has been a blessing to the people at the school. Many of Paratene’s children and grandchildren are living. One of the children, Keita Kaikiri, is the wife of Rev R T Kohere.
To the Editor of Te Pipiwharauroa.
Greetings to you and all your household. I send these words to you, Editor, for you to publish so that they are seen and heard by the tribes, the authorities, the voices, and the gatherings of Aotearoa and Te Waipounamu and the North and the West. On 11th February Tamati Marutu died. He went to rest with the ancestors and the parents. He was the leading chief in this hapu of Te Whanauakai. There was great sorrow and distress and lamentation by his tribe at his death. These were his hapu within Turanga: Te Kura-a-mahaki, Rongowhakaata, Ngapotiki, and Ngaitamanuhiri. There was sadness and distress amongst these hapu for his legacy to the world of great goodness, his kindness to people and his support of great works for the good of the people, things which benefit the present leaders. This man completed many great works for his own hapu – utilizing land for the benefit of his people. One important project was incomplete when he died. The hapu affected by that matter are very sad. The matter was the petition of the people to Parliament concerning Tangihanga which was organized by that man while he was alive. He had completed the Parliament side, but it had not been brought back to the Maori Land Court and dealt with before he died. There is no-one else as knowledgeable as he was to prosecute the matter after him when the time comes to further that project. This is the reason why there is such sadness and distress on the part of his people at the taking of his body.
This is Marutu’s genealogy on the Takitumu canoe side. Takitimu was the canoe and Pupai the man on board.
TUPAI Kapehoromaunga
Hine Hakirangi Wakapawhero
Te Aowhakamaru Hine Maurea
Tamanuitera Ruataupare
Te Awariki Te Aotira
Utekoroheke Tumokai i a te Rangiterehua
Rongomaianiwaniwa Tamaauahi
Porourangi Te Rangi Katoiwaho
Ueroa Huiwhenua
Tokerau Tawhaki
Iwipupu Hinewera
Kahungunu Te Rerehorua
Kahukuranui Anaru Te Oharere
Rakaihikuroa Tamati Marutu
Rangitawhiao
Hine Kahukura
It is very obvious that he had other lines of descent from Te Arawa, Matatua, Horouta and Tutepawarangi.
Yours,
Taki Kerekere.
[6]
THE AMERICANS AND MEXICO.
This land of Mexico is a separate kingdom on the southern borders of America. Although it is called a kingdom here, it is a country like that of the Americans and has no king. Its ruler is a President elected by the people as is the case in America. Formerly part of the people were at odds with their President while another part approved on him. The result of this state of things was fighting between one part and the other, those who wished to overthrow the President and those who supported him. The land has been in this situation for a long time. Both sides are strong. In the battles the rebels have shown great bravery, but the outcome of this situation is uncertain. But now the trouble has escalated and the Americans want to intervene. The two sides in Mexico who are fighting one another do not like this American action. The reason why the Americans are intervening is the news from Mexico. They have received news that there is a bay in Mexican territory on the western side which is being handed over to Japan. This is the reason for the American fear. Because, if Japan takes that place it will give them a base from which they can try to seize the country. The main ambition of the American leadership now is to take over Mexico and by doing this they will prevent Japan from getting a foothold on the American continent. American soldiers have arrived on the Mexican border. Those seeking the overthrow of the Mexican Government have announced that if the Americans cross the border theirs will be the first gunshot and they will not stop fighting until all are killed. The Government side takes the same stance. Should America intervene in this trouble it seems that Mexico will be united in fighting the Americans. This is a very difficult problem because Germany does not like the American proposal – there is a German territory within the boundaries of Mexico.
AN ANCIENT CLOAK.
In recent days we have heard of the death of Mr T M McKenzie sic [Thomas Wilmot McKenzie], the father of the town of Wellington. There is a lovely story about this man when he was a child. When he was thirteen he was pursued by Porutu who wanted to kill him. What he had done wrong is not known. When Porutu’s wife saw her husband trying to strike the Pakeha she hid the lad under her korowai cloak. Porutu could not bring himself to strike their adopted son, for his wife by her actions had adopted him. The cloak was in the possession of Eru Piti, the son of Porutu. When Mr McKenzie died the cloak was brought by Piti’s son and given to the deceased’s family to lay over him. Seventy years had passed between the first placing of this cloak over Mr McKenzie, and during those years Wellington has grown from bush to an awesome town.
♣♣♣♣♣
Last January one of the largest battleships in the world was launched into the sea. It is named Thunderer. This man-o-war is from England. Its sister ship is under construction at the moment. The two of them are now the largest warships in the world now. The Thunderer displaces 22,680 tons. It has 10 very large 13 inch guns. It can travel at 21 miles an hour. The wife of the Archbishop of Canterbury launched the Thunderer.
[7]
SOME WORDS OF EXPLANATION.
Luke 2.21-24
The first thing we notice in this story is the obedience of Christ to the Jewish law while he was still a child. He had been eight days in this world when he was circumcised. This was the first thing done to him after his birth. It is not worthwhile trying to find the obscure explanation of why Christ was circumcised. But the thing we do know is that ‘He was without sin,’ original sin or actual sin (1 John 3.5). He was not circumcised in order to show us that there were tendencies to sin in his heart. Remember this lest we think that such was the reason for this circumcision. Rather the things we should consider are that his circumcision was his important sign to Israel that he was a Jew in the flesh, ‘born of a Jewish woman, born under the law’ (Galatians 4.4). Had he not undergone this initiation [iriiringa – baptism] the Law would not have applied to him. Had he not been he would not have been called a son of David, of the family of Abraham. We must also remember that this is one ordinance of the law which cannot be rejected. It was also this alone that meant that he could be called a Rabbi, a teacher within the borders of Israel. This alone gave him authority to enter Jewish gatherings and to fulfill other Jewish rites. If this had not been done, according to Jewish thinking, he would be no better than the uncircumcised strangers. He would be a person who had rejected the faith of the fathers.
His obedience when he was still learning the law is something for us to learn in all our daily activities. It is good that we are concerned about the increasing number of things and our magnification of the difficulties which get in the way of the Gospel, which divert us from the work of God. Think about the words of Paul who said: ‘I am a slave to no-one, however I have made myself a slave to all so that I might win more of them. To the Jews I became as a Jew in order to win Jews. To those under the law I became as one under the law so that I might win those under the law. To those outside the law I became as one outside the law (although I am not free from God’s law but am under Christ’s law) so that I might win those outside the law. I have become all things to all people so that I may by any means save some. I have done this for the sake of the Gospel so that together we may share in its blessings.’ (1 Corinthians 9.19-23)
The second thing for us to think about is the name he was given. ‘He was called Jesus, the name given him by the angel when his mother had not yet conceived.’ The meaning of this name is ‘Saviour’. That word is rendered in the Old Testament as ‘Joshua’. The choice of this name was beautiful. The Son of God came from heaven as Saviour, King, Lawgiver, Prophet, Priest, and Judge for humanity. He alone has these names but the name he chose to be known by was Saviour although any one of the names mentioned would have been apposite. A question for our hearts is, ‘Is Christ our Saviour?’ This is an important question. It is no good just knowing about the miracles and other things he did, we must know him as Saviour. This is what raises what has fallen, comforts the sick, and uphold anyone departing from this world. ‘The name of the Lord is a strong tower; the righteous run into it and are safe.’ (Proverbs 18.10)
The final thing for us to look at is the poverty of Mary, the mother of Jesus, although this is not made clear in our verses. However if we look at Leviticus 12 we get insight. There we find described the nature of the offering to be brought by a poor person. ‘And if she is not able to bring a sheep, let her bring two pigeons.’ Christ lived amongst the poor from the time he came into the world until his death. It is good for someone who is poor to think about this lest his heart is saddened by his poverty. Let him think about this when he is offering his prayer to the God of heaven who knows the temptations facing the person who is poor for that is how he was in this world.
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The day of the coronation is 22nd June, but on 23rd the King and the Queen will again go out on the streets they travelled on on 22nd. They are doing this so that the people will see what everything was like on that great day.
[8]
SAMUEL MARSDEN
Our great desire in publishing the works and writings of Mr Marsden is that we should know what this great man was like and his thinking and actions. One of our hopes is to find out whether or not an elder within Ngapuhi knows some of the places and the names of people mentioned by Mr Marsden. These are interesting and ancient stories and perhaps few Ngapuhi elders will know the people Mr Marsden speaks about. If anyone knows anything relevant about the names of people and places in these accounts it would be very good if they could write to inform us about them. Because Mr Marsden’s language was a complex one while Maori names were simple, he pronounced and wrote them differently. While Mr Marsen was at Waimate (he wrote it down as Wymattee), he went to see a large lake nearby which he wrote down as Morberrie, which was perhaps meant to be Omapere. On his return from there he was taken by Hongi to see his cultivations. Mr Marsden commented very favourably on the quality of the land and of the Maori agriculture. We have said enough. We shall let Mr Marsden speak to us about Hongi’s cultivations as he saw them.
‘When we returned from the lake we found that Hongi’s people had cooked food. The grey duck shot by Hongi at the lake had also been cooked. That bird was delicious, well-cooked and fat. After eating we went with Hongi to see his people working their cultivations. I was able to observe closely there the agriculture of these people. Before dawn the people got up to go to work, both men and women – no-one avoided work. Some of the women were weaving baskets to carry the potatoes, others were splitting flax, while others were weaving clothes, but most were in the cultivations planting crops. Although the gardens were large, not a weed was allowed to grow to hinder the growth of the food. Such a large amount of work would not be required were the hoes they use for cultivation good and large; as it is, the hoes are of wood. Some were made like this spade, but others were straight sticks made in the shape of a peg. Such were their hoes for turning over the soil. Spades and axes are the things most desired by these people. If they got these in large quantities it would not be long before the land would be transformed from what it is now. Without iron people are unable to cultivate land but the Maori put great effort into doing this even though they do not have precious iron. One of Hongi’s cultivations covered perhaps 40 acres and was completely fenced. That fence appeared to me to be very well made with posts and with rails attached to the posts. Pigs could not get inside to root up the food. The main foods in those enclosures were turnips and potatoes. Those growing crops were beautiful to see, nor was there a weed to spoil them. Hongi also showed me his wheat field. It was not large. I had given him the seeds at Parramatta. I was very happy to see how well the wheat was growing; it was almost mature, both the stalks and the grains were large. I have not seen such wheat growing so fat in England or Australia. Right to the roots, the growing flax looked splendid. I had given him the seeds for that flax. Those seeds had come from England and grow far better here than in England. I am filled with admiration for the soil of this land and for the hard work of the people.’
OTHER NEWS
It is reported by the newspapers that there has been talk in English territories of prohibiting the Mormons from preaching their religion. The Archbishop of Canterbury and the Bishop of London have supported this proposal. From what has been said it appears that the Government will soon issue orders for the preachers of that religion to be banned from English territories.
The Dioceses of Wellington and Auckland have chosen their bishops. The new Bishop of Auckland is to be Archdeacon Crossley from Melbourne. He is a mature and learned man. The new Bishop of Wellington is to be the Rev T H Sprott. This man is a minister in the Cathedral in Wellington. He has been ministering there since last year. He is one of the wisest men in the Church in New Zealand. For a long time he has acted as an assessor for those men seeking to become ministers.
[9]
PROVERBIAL SAYINGS
To the Editor of Te Pipiwharauroa.
Friend, greetings. Please load these proverbs onto the wings of everyone’s bird for it to carry to all the places where it alights in Aotearoa and Te Waipounamu.
Tamahae was a warrior, resolute in battle. He left Orete to go to Te Kaha. When he reached the peak of Otiki, that is, Maramaramaterangi, a resting place for travelling groups and war parties, he stopped there. He declaimed the things that a brave warrior says. When Tamahae arrived there he stood and said, ‘My taiaha is for Kuri Teko and it is going to get him – Kuri Teko.’ There was a heap of dust there and Tamahae’s taiaha became dusty. Afterwards Tamahae went to Te Wairoa to avenge the death of Hika Whakama. He arrived at Turanga where he was engaged in battle. Tamahae entered the fray. When Tamahae made his appearance, so did Kuri Teko. Kuri Teko directed his taiaha at Tamahae. Tamahae attacked him but Kuri Teko was not killed. Tamahae said,
Taku rakau ka he ki te marahea.
‘My weapon erred in the worst way.’ [cf Nga Pepeha 2201]
‘Sir, I also am low-born. Here am I and here is Kuri Teko.’ Then Tamahae made this utterance there:
Taku korero i whakaheia ki runga o Maramaramaterangi.
‘My word fulfilled in broad daylight.’ [cf Nga Pepeha 2198, He Konae Aronui p.33]
Then Tamahae swung his taiaha and killed Kuri Teko. Kuri Teko was killed by Tamahae and this saying has survived amongst his descendants in this world. There are many descendants of Tamahae in this world.
Best wishes, Editor.
Whaaka Parakau.
Potaka,
4th February, 1911.
[We don’t think that this account is accurately set down. It would be good if a knowledgeable person could write down all the stories of Tamahae, and would it not also be possible for a knowledgeable person from Turanga who knows the stories of Kuri Teko to do the same, because we do not know the story of this warrior from those days. – Editor.]
SNIPPET
A request has been made to one of the people organizing the coronation, who has passed it on to the King, that the King’s speech to the people be recorded on a phonograph so that it may be heard everywhere. The King’s answer to that request is not known.
‘MATE ATU HE TETE KURA, WHAKAETE MAI HE TETE KURA.’
To the Writer of Te Pipi.
Greetings. Please add these words about the Tete Kura. Hakere Brown of Manaia, Coromandel, what you say is right because it comes from the elders of Hauraki. You sent it to Te Pipi to be published. They are indeed elders.
There was also a contribution about the Tete Kura from Hone Wi Kaipo of Rahotu. According to the words he published, his is the explanation.
Henare Mahuika of Waiomatatini understands that that word Tete refers to a person and yes, that is the ancient understanding passed down to later generations. The Tete, when spoken by a person, is as you explained in Te Pipi Number 147. As for the Kura [red] it is something outside the body, something made. The names give to a chief’s cloaks [kahu, kakahu] are known. These are some of them – a Kahu kura, a Kakahu-poho-kura. The designation Kura is given to these cloaks. The Kura used in proverbs are the red feathers of red birds – the Kaka Tuauru [white parrot], the Kaka Kura [red-feathered parrot], the Kaka Reko [a parrot of light plumage], the Kakariki [parakeet], the Tieke [saddle-back], the Mohokura [notornis], and other red-feathered birds, and the Kereru pigeon]. The red feathers of those birds are carefully woven and bunched together. Those bunches are tied together firmly and are beautiful. There may be two or three such bunches. The threads of those bundles are twisted together to make a cord. Enough.
Some teeth from the whale or the right whale are knows as rei [tusks]. They are cut out and made into mat pins. Holes are made as apertures for the string. The string of the bundles of red feathers is threaded through the holes of the mat pins; there will be four, five, or more pins on it. The red feathers are at one end of the string and the pins at the other. The name put together is ‘Au-rei-kura’ [Red feathers pinned with whale-bone pins] or ‘Kura-au-rei’. A dog-tail cape is put on, or a kiwi feather cloak, or a dog skin cloak, or a [?poho kura]; the string is tied and one of the mat pins is fastened to the fastening of the cloak string. He then takes up the greenstone weapon or the greenstone axe or one of the other weapons. The fastener of the cloak is thrown over the shoulder pin with the mat pins and the red feathers. Then he turns to the ranks of warriors, of Te Kairakau, of Te Ngaupa, of Te Urutomo, and runs as he gives voice in this way, ‘E … ii …a …’ That utterance is a Te. He stands before the ranks and says, ‘Look at me and listen!’ He returns to his position, [10] he turns about, and then he quivers because of the many words, then he stands grasping raupo leaves, he raises his feet, and shows other signs of anger. All those instructions that come out of his mouth, and his quivering, are called Tete. He is wearing the red feathers and the mat pins, and the red cloak, and these quiver as he quivers. Sometimes he will be standing on the marae and will instruct the people as a whole about the Tangohanga [taking away], about the Moumouranga [marriage, betrothal], about the Tapakuha [dowry]: these three words refer to one subject, marriage, specifically the marriage of a noble girl to a noble boy, so that things will be done properly at the right time. (To be continued.)
Mohi Turei.
AN ACCIDENT.
A horrible accident happened to a man – he was cut by his axe.
The injury was small but it was left untended for a long time. There were three men and they were working in the bush. On the Thursday morning the three got up and went to work. They set about taking off the bark, the skin of the tree. One of the men was taking off the bark on one side of the tree. Presently the axe of the man taking off the bark of the tree slipped off the tree and fell right onto his knee. One of the man’s friends asked, ‘Have you been cut?’ He replied, ‘Yes. I’ve been cut.’ His friend told him to go home lest he lose so much blood that he is not able to get home. However, the man worked gently on his knee but the blood continued to flow. At 12 o’clock the two set out to carry their friend home. When they arrived in the village they treated the wound with tree dye but the blood did not stop flowing; it continued because an artery had been severed – that is why the blood did not stop flowing. The blood continued doing this for nearly two and a half hours. The man became very weak because the blood had almost all gone. Then one of the men suggested that they bind the wound with cloth and take him to the doctor.
The doctor’s home was sixteen miles away. These people had travelled six miles from their village when the man fell from his horse. He had no more blood. This man was conscious of nothing more in this world. The man was left lying by the roadside while someone ran to get the doctor. It was not long before the doctor came and gave instructions to load the man onto his buggy and take him straight to the doctor’s home. The blood was continuing to work its work; it had been flowing for nearly six hours. When they arrived at the doctor’s home he was given Pakeha medicine, and injection, and a tourniquet was applied. After just five minutes the flow of blood stopped. At this point the doctor said that it took very little to save this man. The flow of blood was exacerbated by his riding on the horse. The doctor said that riding on a horse was very bad in the case of a cut, rather one should be carried on a litter. When the man recovered he said that he trivialized that cut and so he was not quick to ask to be taken to the doctor who would have quickly stopped the flow of blood. So we must be careful with this kind of accident, a cut. Although the cut may be small we should quickly seek a means of stopping the flow of blood and not leave it to flow for a long time. If we cannot stop it then the doctor should be quickly sent for. The life of a person is in the blood; if the blood is used up then the body rapidly dies.
K W Poata.
THE WARS ON THIS ISLAND.
In the month of June, 1860, Waikato, Te Atiawa, Ngarauru, and Taranaki were defeated in the battle at Waitara. In the battle at Rangiriri in 1862, Waikato were defeated and people were imprisoned. Ngati Maniapoto were defeated at the battle at Rangihoua, Te Awamutu, Waikato, in 1863, and Te Arawa at Ngatirangiwewehi, and Waikato at the battle of Hairini. During this battle the soldiers captured a man called Hoani. He was put in a house. He was told by the soldiers to come out. He did not hear the instruction to come out. The soldiers discharged their guns into the house. Five people died. The soldiers set fire to the house where that man was. Everything in the house was destroyed. The day on which they set it alight was a Sunday and that man belonged to the Christian Church. In the battle at Orakau, Kihikihi, Waikato, in 1863, Ngati Raukawa, Ngatimaniapoto, Te Arawa, Te Urewera and Ngatirangiwewehi were defeated. This was the last battle in Waikato and all the tribes hastened into the forest: it was the month of January.
In the battle at Te Keete, Tauranga, in 1864, the Pakeha were defeated in the fighting. The Commodore of the warships was killed and the soldiers had 6oo more soldiers than their opponents in this engagement.
In the fighting at Te Ranga, Tauranga, in 1865, Ngaiterangi and Ngati Porou fell [11] to Te Hoera and all the tribes. No remnant remained from this encounter. Fighting in this area ceased. It is good that we consider the things that were done in this time when people were misdirected.
Ngawaka Te Waru,
Rangiwaea, Tauranga,
28th January, 1911.
IS THAT ALL?
Hare’s occupation was as a carpenter; what occupied his mouth was drinking. He was married and had children. For a long time he worked at his two occupations and then he became ashamed of the two. He earned 30/- a week and he used up most of that money on his mouth’s occupation. On the day when he began to feel shame in his heart he looked at his home: his wife was afflicted with embarrassment, his children were afraid of him, his house was dilapidated, and his debts were sky-high. Thereupon he decided to give up his drinking; he took up a pledge card and signed his name. He let the pen fall from his hand. He took up a hammer and began to build his box. He nailed together all the sides of the box and on one side he made a slot. The box Hare had made was for storing money. He left this box in the room where he kept his tools. Hare went off to work at his first occupation but soon there came over him a desire to work at his second occupation. Then he set about suppressing that desire. His scheme for suppressing it was this. Every time the desire came upon him to go into the building where his drink was kept to have a glass or two he would take the money for that glass or those glasses and put it into his box. He did this faithfully until the anniversary of his signing. One evening after supper with his old woman and their children he went and sat down beside the fire and looked at how well the fire was burning. After gazing at the fire he looked at his old woman and said, ‘Old girl, it is a year since I signed the pledge. How does our life appear to you? Is it better than last year?’ The woman said, ‘Koro, you can say that again!’ Hare said, ‘Then point out the things that you know are better.’
‘But don’t you know that you are getting more money every week, the boss has made you a foreman, and all our possessions in the house are in good condition?’
‘Is that all?’
‘Oh, our children are clean and they have clothes.’
‘Is that all?’
‘Our children are very happy and I am, too.’
‘Is that all?’
‘I am very healthy now and I am not anxious as I was before.’
‘Is that everything now?’
‘No. You are better and you are loving towards me and the children.’
‘Have you finished now?’
‘Perhaps I’ve finished. I cannot think of anything else, except that is it not the case that you are happy to go to the house of God on Sundays?’
‘Yes, I am happy to do that. My heart is full of praise to God for I have found my Saviour and he has found me. But there is one thing that remains, which is why I questioned you.’
‘And what is that?’
Hare sent his daughter to fetch his box. When she came back he placed it on the table and his wife wondered what sort of food was inside it. In no time at all the box had been opened with Hare’s hammer and the coppers and silver were scattered on the table.
‘There you are, Kui. That’s the money I would have spent on alcohol this year. We have the money now and not the man at the hotel. How much we have benefited by my signing of the pledge!’
His wife set about counting it. She could not do it quickly because her hands were shaking with the weight of joy on her heart. The total amount in that box was £14. The woman looked at her husband and in the joy of her heart the tears flowed from her eyes. Then she spoke these words: ‘Praise God for all his blessings. I do not praise him for this money but because he strengthened you to keep your vow.’
[12]
CALENDAR : APRIL, 1911
CALENDAR : APRIL, 1911
Day 14 o 2h 7m a.m. Day 29 ● 9h 55m a.m.
1 S
2 S Fifth Sunday of Lent
Morning Evening
Exodus 3 Exodus 5
Luke 6.1-20 2 Corinthians 6 & 7
3 M
4 T
5 W
6 Th
7 F
8 S
9 S Sixth Sunday of Lent (before Easter)
Exodus 9 Exodus 10
Matthew 26 Luke 19.1-28
10 M Monday before Easter
Lamentations 1.1-15 Lamentations 2.1-13
John 14.1-15 John 14.15-end
11 T Tuesday before Easter
Lamentations 3.1-34 Lamentations 3.34-end
John 15.1-14 John 15.14-end
12 W Wednesday before Easter
Lamentations 4.1-21 Daniel 9.1-20
John 16.1-16 John 16.16-end
13 Th Thursday before Easter
Hosea 13.1-15 Hosea 14
John 17 John 13.1-36
14 F Good Friday Psalms: Morning 22, 40, 54
Evening 69, 88
Genesis 22.1-20 Isaiah 52.13 & 53
John 18 1 Peter 2
15 S Easter Eve Vigil
Zechariah 9 Hosea 5.8 – 6.4
Luke 23.1-50 Romans 6.1-14
16 S Easter Day Psalms: Morning 2, 57, 11
Evening 113, 114, 118
Athanasian Creed.
Exodus 12.1-29 Exodus 12.29-end
Revelation 1.10-19 John 20.11-19
17 M Monday after Easter
Exodus 15.1-22 Song of Songs 2.1-10
Luke 24.1-13 Matthew 28.1-10
18 T Tuesday after Easter
2 Kings 13.14-22 Ezekiel 37.1-15
John 21.1-15 John 21.15-end
19 W
20 Th
21 F Fast
22 S
23 S First Sunday after Easter
Numbers 16.1-36 Numbers 16.36-end
1 Corinthians 15.1-29 John 20.24-30
24 M
25 T Mark, Evangelist
Isaiah 62.1-6 Ezekiel 1.1-15
Luke 18.31 – 19.11 Philippians 2
26 W
27 Th
28 F Fast
29 S
30 S Second Sunday after Easter.
Numbers 20.1-14 Numbers 20.14 – 21.10
Luke 21.1-5 Colossians 2.1-8
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. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.
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5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.
A NOTICE
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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/-.
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Printed and published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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