Te Toa Takitini 23
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Te Toa Takitini
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 23, Hastings, June 1, 1923.
Published by the Rev F A Bennett. Printed by Cliff Press, Queen Street, Hastings, HB.
BISHOP AZARIAH
The Bishop comes to Te Pakipaki on Saturday, 16th, as the guest of the Bishop of Waiapu for the Opening of the Church.
[A Photograph of Bishop Azariah.]
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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
The Price of the Paper is 6/6 a year.
Letters should be addressed to ‘Te Toa Takitini,’ Box 300, Hastings.
Number 23, Hastings, June 1, 1923.
BISHOP AZARIAH.
This man is the first Indian Bishop. On 29th December, 1912, he was consecrated Bishop in the Cathedral in Calcutta. Eleven Bishops gathered to consecrate him. The father of the Bishop was an guru in the native religions of that place, but he heard the voice of the Holy Spirit and left behind those native ways and became a Christian. His mother was a Christian woman who was a teacher in the schools and a very wise woman. The Bishop was born on 17th August, 1871. He studied in Indian schools. When he was about to sit his final examinations for his BA he was struck down with influenza. In 1909 he was ordained to the ministry by the Bishop of Madras. Many of his books have been printed in the Tamil and Telugu languages and in English. He knows these three languages well. One of his great works has been taking his team to the five parts of India to preach the good news of our Lord. The rules of that group are: all the preachers are Indian; the group is administered by Indians; all that is necessary for the growth of that work including the stipends for the workers is contributed by Indians. He is the major promoter of the adoption of Christianity by all Indians. He is greatly admired in England with the result that Cambridge University has presented him with an honorary LLD.
A SERMON PREACHED BY BISHOP AZARIAH IN CHRISTCHURCH ON TRINITY SUNDAY (MAY 27TH)
‘There is one God and Father of all.’ Ephesians 4.6
The Jews believed in one God. People living in India hear a voice calling them to Mohammedan worship. Some days there are five summonses. Every day people are called to worship at five o’clock in the morning. In each of these calls one hears the words, ‘There is only one God.’
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Although the disciples of Christ had great faith in the one God of the Jews, in the light of the teaching of Christ, after his ascension to heaven they bowed in worship to him. This was the beginning of faith in the Holy Trinity, the Christian faith.
One day when I was returning to a village I met a man, a Hindu, and his family resting under a tree. They had come on foot from their home some 20 miles away. They had not yet eaten that day. The father had gone to fetch them some water. The water arrived, for twenty minutes the father prayed, and then they ate their food. The Bishop asked the man: ‘What is the purpose of your journey?’ He replied, ‘I am seeking God.’ He had been told that if he correctly said his prayers he would see God. That was why he had come here. He was going to a certain temple to see if he would see God there. The Bishop knew that temple and explained to the man that he would not see God there. Then the Bishop clearly explained to the man the way to the God he was looking for. Without doubt his love grows towards such people.
The people called the outcastes of India easily accept the explanation of the Holy Trinity. It is clear to them because such is the god of their fathers who is (1) creator of the world, (2) a carer, and (3) a death-bringer. On the ordinary days of the year, 50% of Indians who had become Christians attended worship; in Sundays everyone attended worship. In one village it was difficult to get the people to understand the Lord’s Prayer. When the Bishop visited the village he gave the following teaching: ‘The first thing you must appreciate is that God is a Father to us. We are his children. What do you say to your Father?’ One elder said, ‘Protect us from being eaten by tigers.’ (There are many tigers in the jungle close to that village.) The Bishop asked, ‘What does your wife want?’ He was told that the woman was suffering from rheumatism. ‘And what does the child want?’ The answer came, ‘Food.’ Then the Bishop said, ‘Is there anything that was done or said to you recently that has distressed you?’ The father said, ‘Yes! A man’s cows got into my cultivations. Shouldn’t I be cursing him?’ The Bishop said, ‘Let us bring all these matters to our Father. The Bishop says that he does not forget the prayers of those people; through such they see God. This is the prayer the father prayed: ‘God, you are our Father and we are your children. We are afraid of the tigers that live here in the jungle. Protect us and keep the tigers away. We pray for my wife who is afflicted with pain. Heal her from her sickness. Yesterday evil words came from my lips. Please guard my lips so that no wrong words
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come from them. Bless our magistrate who does not know you yet. Lead him to your light.’ There was more. That man did not know the Lord’s Prayer when he was praying, but in his prayer he grasped the principles of that prayer.
A Hindu man came into the school and saw the image of Christ on the cross. He asked, ‘Who is that on the cross?’ A child answered, ‘That is our God who was crucified.’ That man wondered and said, ‘Your God’s love is greater than that of the many gods of this world.’
There is one Confirmation Service every week of the year in his Diocese. A total of 3,500 people are confirmed each year.
Before the Confirmation Service I sit down with those to be confirmed and we talk together about matters of the Faith. How can we know the Holy Spirit of God? What has changed in your conduct since you were baptised? One man said, ‘I have given up drinking.’ One woman told how she was a quarrelsome woman before, but with the Holy Spirit in her heart that has stopped. The Confirmation Service confirmed the good work of the Holy Spirit in her heart.
If one looks at the growth o the Faith in dark places of the world then one appreciates the deep themes of the Acts of the Apostles. There one sees the deep workings of the Holy Spirit working in people’s hearts. Only the Holy Spirit can fulfil the desires of a person’s heart. India is like a thirsty man, so great is his seeking for God. India is knocking on the door of the Church. How should the Christian Church respond? The proper response is this: ‘Here I am, send me. Here is my money. Here are my children.’ Fifty million people of India are seeking enlightenment. They are calling out for understanding teachers. Do not think only of yourselves. Listen to their knocking. The doors have not yet been opened. Your answer is to be the words of the first lesson for this Sunday: ‘Here am I. Send me.’
A DOCTOR PREACHER.
Recently Doctor Oliver, a preacher of the Gospel, and his singer companion, Mr Cederholm left Gisborne. He is going to Feilding to preach. These men came from America. He was invited here by some New Zealand Christian groups who specified that he be a man well-versed in Scripture, of pure heart, and with a heart totally committed to God.
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This man was found, to be a travelling evangelist to this country. The number of people from this place who turned to God was 609. He is a man who has no fear of men. He preaches in America and other large countries of the world. He is a gentle man with a love for the Maori People. This man and his companion were welcomed by the Maori here to their marae at Manutuke. He and his friend have a great desire to be welcomed onto some of the large marae in Maori areas so that they can preach to the people there. They were also invited by Lady Carroll to visit her at her home. They met one of the Ngati Porou chiefs, Te Kairakau, there. Lady Carroll gave that man a greenstone pendant, ‘Mokaiahungia,’ as a token of friendship and it hangs from his watch-chain. My friends, do go to hear him preaching. He is a very remarkable person. His companion has a beautiful singing voice. The Doctor plays the piano very well; he has written a lot of hymns, many of which have been printed. Before he left he asked me if it would be possible for him to go about the Tai Rawhiti preaching during January. Chiefs and Elders of Ngati Porou, what do you think of this proposal from this Pakeha?
Tame Irapata.
Makaraka.
May 9th, 1923.
WHO ARE THE GODS OF THE MAORI?
It is good that we give thought to the actions of our ancestors. It is said that if the ancestors prayed that trees would move then the trees would move; if they prayed for rain it would rain; the thunder would rumble, the lightning would flash, and the hail would fly. All the things created by God, the things we see, attended to the prayers of our ancestors.
Now we hear the words of some people who say that we should stop praying to the gods of our ancestors. As I see it we must look carefully to determine which gods invoked by our ancestors were obeyed by the tree, the stone, the rain, the thunder – even the fish responded to the prayers of our ancestors. If it was God the Father, God the Son, and God the Holy Spirit who were the Gods our ancestors prayed to so that those things obeyed, then it is not right to cease praying to the gods of our ancestors, but we must work on increasing holiness and righteousness and singleness of heart, and return to those right ways which made those things obedient to our ancestors. Really the wrong thing that some of us do is to make gods of animals, of birds, of fish, even making gods of the spirits of dead people.
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It was perhaps right that our ancestors should pray to their gods in the heavens, even in the ninth heaven, asking them to heal their sick, even to send dogs to lick their sores. When they recovered, their grandchildren regarded those dogs as gods. It was in this way that we brought all the gods in these heavens into being. Now the gods of our ancestors live in the heavens above. If a person prayed to the god to heal his sickness, when the bird pointed out the leaf which would heal that sickness, he should not worship and praise the bird, but should worship and praise the living God in heaven. The Lord of those things seeks some people to be their gods. Let us look at some of our ancestors spoken of in the Scriptures, for example Jonah, who was thrown into the sea, swallowed by a whale, carried to shore, and regurgitated onto dry land. When he was saved did Jonah praise God or the Lord of the whale? So the example of Jonah is an example for us Maori – true prayer is to the God of heaven. The gods our ancestors obeyed were things we see. So those amongst us Maori who regard as gods the animals, the fish, the birds, the rocks and many other similar things, should give up seeing such things as gods.
However, my Maori People, you are not the only ones who pray to the gods of the earth. The Pakeha have their own Pakeha gods. One such Pakeha god is horse-racing. Another is money. Another Pakeha god is heaping up possessions. But the great god of the Pakeha is money. That is the Pakeha god which leads him to smash and pollute the good ways of the living God. It is by his money and his laws that he turns all hearts against the God of heaven. The important thing is that we Maori should return to the gods of heaven.
From your relative,
T H Mataira.
Wharekauri,
Chatham Island.
THE HUI AT WAIHI, TAUPO.
Many of the country’s tribes came to the hui at which the memorial stone to Te Heuheu was unveiled. There were Tuhoe, Te Arawa, Ngati Awa, Ngati Tahu, Taranaki, Whanganui, Maniapoto, Ngati Haua, Waikato, Ngati Kahungunu, Wairarapa, Ngati Whatua, and Ngaiterangi.
On 30th April the memorials to Te Heuheu Tukino we unveiled. There were two memorials, one a stone and
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the other a carved pole. The Governor removed the veil from the stone, and the covering over the carved pole was removed by the seven canoes – Matatua, Tainui, Te Arawa, Takitimu, Aotea, Tokomaru and Kurahaupo. The Governor was welcome according to Maori custom. When the elders were in position it fell to Matatua to challenge the Governor. The Minister of Maori Affairs accompanied the Governor along with Sir Mauri Pomare and Dr Te Rangihiroa. When the Governor arrived on the marae Te Heuheu’s son stood to express the good wishes of all the people. When he finished the Governor stood to respond to the greetings. After his speech it was time to take off the veils from the memorial stone and the carved pole. That being done a man from Waikato gave his name for the pole: ‘The name of this pole is Pukawa.’ When he finished a man representing Ngati Tuwharetoa said: ‘The name for this pole is Puhaorangi.’ Wairarapa’s man stood and said: ‘I think the good name for this pole is Nga Waka e Whitu, which reflects the number of tribes that have come to this hui.’ Eventually the hui agreed that the name should be ‘Nga Waka e Whitu.’
This was a very good hui from the arrangements on the marae to the outhouses which were provided with water and there were separate ones for the women and the men. The tables too were praised by the people – no foods were lacking. No drunks were seen on the hui marae. There were generous Maori gifts and two hundred pounds was contributed.
H Whatanui.
Te Whaiti,
May 11th, 1923.
THE UNVEILING OF MEMORIALS IN THE WAIRARAPA.
On 17th May the memorial stones to Iraia Te Whaiti and Rangi Kerehoma were unveiled. The village where the people congregated was Papawai. The memorial for Te Whaiti is at Te Kohunui, thirty-six miles from Greytown, and that for Kerehoma is at Papawai. They are both large stones. Many people gathered from Te Waipounamu, Te Taihauauru, Ngati Maniapoto, Taumarunui, Taupo, Te Arawa and Heretaunga. The ministers who attended were Mr Williams (the son) from Whanganui, Peneti from Hastings, Patihana from the Wairarapa, and Teri Paerata from the Manawatu. At eleven o’clock in the morning, Colonel Tait unveiled that of Te Ama, Te Kohunui. In his tribute he spoke of the strength, the stout-heartedness, the goodness, and the Christian belief of this man. He was a man who thought deeply about finding the best ways of bringing up his children, who was generous with his possessions, who was not known to do wrong or evil to anyone. When Colonel Tait went to Samoa to be judge there under the New Zealand mandate, he struck up an attachment with a man there called Ama who proved a good friend to him. His advice to that man was
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to be like Te Ama here in New Zealand. He also said that if the Maori and Pakeha people in New Zealand were like Te Ama the would have a great appreciation of everything in the world of light and life. And although he was very sad at heart for his friend and for the bereaved children, he also felt honoured to be given the task of unveiling this memorial, and therefore he unveiled the stone to the glory of God and in memory of the good works of this man.
After this the breakfast feast provided by the children and the tribe of Te Ama was spread out.
Soon afterwards all the people returned to Papawai for the unveiling of the other stone, that of Te Rangi Kerehoma. At three o’clock this also was unveiled. The Government had asked for the privilege of unveiling this and had sent Doctor Sir Maui Pomare to do this. Sir Maui Pomare praised the large number of people who had gathered from the area for the unveiling of these memorials at the request of the bereaved and the remnant of Wairarapa that it should be so. He also commented on the appearance of and the wording on the memorial stones saying that it is right that a person starts thinking about what words he would want on his memorial, and that he is careful about what he does and what he says so that when he dies his works and his way of life will provide the living with words to engrave which will tell of the character of the person who has died so that generations to come will appreciate that this was what he was like and what he did. But the thing that he is really conscious of is the great number of Pakeha who have come to this unveiling which constrains him to carefully consider two things. The first is that the Maori are being increasingly mixed with the Pakeha so that there are more and more half-caste people, and that the time is coming when the breed of full-blooded Maori will have disappeared. The important thing in his thoughts was this man’s willingness to go to fight and to die in a place far from his people. This was a loving thing to do, but there was his wider concern to stand with the English flag and all the men and women under that flag. Therefore he unveiled this memorial to the glory of God and in memory of Rangi Kerehoma.
There were many sad thoughts and tributes expressed for these important thoughts about these Wairarapa chiefs. The gathering of clergy, the Entertainers from Waimarama – the Choir and Orchestra, the spokesmen sent from various areas – no place was overlooked, told how well-known and loved these men were. One saw the shadows of the elders within their marae gathered together at Papawai. The stone marking the parting of the New Century
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from the Old stands out clearly telling the message of the time, if your [ka] is like this you will thrive but if you are like that you will perish. The feast provided by the orphans, the widows, and the elders of the bereaved households will be greatly praised from the heart for many years to come. It is not right to thank you individually, you gathering of chiefs who arranged the ceremonies in which honours were heaped on those of us who have gone on before, but we thank all of you and our clergy friends, Pakeha and Maori.
After the meal we separated into two groups, one to enjoy the entertainment provided for Maori and Pakeha friends, the other for speeches. The entertainment was very good. The speeches were a welcome to Sir Maui Pomare. He said that he had to return to Parliament to deal with a serious matter, and he was sad about that One thing he did say: ‘[Kua riria] feeding a man with food is wrong.’ He had asked for the discussion to be rescheduled but God did not agree and so he had to return to Parliament. His word to the young people was: ‘Be moderate in all things. By the sweat of your brow you will get things. Care for the remaining land. Respect human dignity. Work anew on things that bring you together as one, to bring all groups and peoples together in unity. But during the Old Century we saw the splintering of the land and of the status of people to disturb the thoughts, now in this New Century the marae have been reduced to places for memories. The awesomeness and the weightiness of everything have flown. Therefore be strong, observe things clearly, let the heart understand and welcome only what is of value whatever it may be.’ Since he has been elected as member do send him what the country wants because he prays, ‘God, forgive me my trespasses as I forgive those who trespass against me.’ Greetings to all of you, the bereaved families of Te Ama and Rangi Kerehoma.
Greetings also to you, the organisers of these matters and the marae. May God send his blessing on these bereaved folk, their organisers, their hapu, and the representatives of the whole people
A HEALING MISSION.
A man famous throughout the world is coming here to New Zealand. That man is Mr J M Hickson. His mission is to bring healing to the sick. He is a lay-reader in the Church of England. For seventeen years he has been preaching in all parts of the world and now he is coming to New Zealand. He has agreed to stay two months in these islands. He will not visit the smaller towns, only the large ones. His ministry takes place in the churches
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where the ministers support him. He does not work alone. The sick should gather in the named places. His time-table was arranged by the Bishops during the large meeting in Te Waipounamu last month.
Mr J M Hickson’s Dates in New Zealand.
Auckland – October 1st to 5th
Rotorua and Gisborne – October 8th to 12th
Napier – October 15th and 16th
Palmerston North – October 18th and 19th
New Plymouth – October 22nd and 23rd
Hamilton – October 31st and November 1st
Wellington – November 5th to 8th
Nelson – November 13th and 14th
Blenheim – November 16th and 17th
Greymouth - November 21st and 22nd
Christchurch – November 26th to 30th
Dunedin – December 4th to 7th
Invercargill - December 11th to 12 th
Timaru – December 14th and 15th
FOOTBALL (RUGBY)
On Thursday, 31st May, the Council which runs football amongst Maori met. Those who attended were N Parata (Chairman), Tohuroa Parata (Waikanae), Winiata (Levin), Love (Wellington), Whakarua (Taranaki), Takarangi (Wanganui), Powananga (Dannevirke), Cunningham (Auckland), P H Tomoana (HB), and Piki (Waipounamu). Their task was to confirm arrangements that had been made. The visit to Australia on 8th. The Manager is N Parata. The Coach is Cunningham. The Selectors are N Parata, Takarangi and Winiata. The expenses will be determined by and paid by the NZRU. All the arrangements and fixtures were approved The arrangements are as follows: The NZRU will meet all expenses in New Zealand. Those incurred from the time of boarding the ship until the return will be paid by the NSWRU. All profits made in Australia will be left there to promote rugby. Any profit from games played in New Zealand will go into the account of the Maori Council to promote football amongst Maori. If no profit is made and there is no money to meet expenses then the NZRU will cover everything.
Once this basic business was completed attention shifted to the competition for the Moori Cup; Moori is the daughter of Airini and Donnelly, both of whom have died. It was arranged that the cup be insured for one hundred pounds, and that it be competed for by the areas designated by the Committee and in places they see as appropriate.
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The first game took place on Saturday, 2nd June. The first district covered Te Waipounamu and Te Tai Hauauru as far as Taranaki. The second included the Bay of Islands, Rotorua, Maniapoto, Tuhoe, Whakatohea and all of the Tai Rawhiti. The captain for the Southerners was Jacobs, and for the Northerners, Tureia from Gisborne. The Northerners won, 26 – 13. Moori presented red caps with white stripes to the young men who won.
These were the teams. Northerners: Full-back, T Black; three-quarters, Pa Poni, Barton, Rapaea; five-eighths, Tureia, Hingston; half, Wallace; wing, Keepa; forwards, Pai Heta, R Black, Pine Taiapa, Walker, McGregor, Olsen, Sargeant. Southerners: Full-back, Akuira; three-quarters, Hiri, Potaka, McDonald; five-eighths, T Winiata, Peina; half, Kingi; wing, Jacobs; forwards, Bannister, Muku, Tana, George, Bell, Bevan.
At last we saw how the two sides marched each other in strength and skills. Although one side was defeated we have to say that the teams were comparable in their alacrity but luck was with the Northern team. Our many warriors [Toa Takitini], make every effort to impress the Selectors. This competition will take place every year before a Maori team is chosen to go from New Zealand to other islands. It is thought that the English want a Maori team to go there. Parata, Takarangi and Winiata have chosen the following players to go to Australia: Jacobs (captain), Tureia (vice-captain), McDonald (Marlborough), Barclay (Hawke’s Bay), Pa Poni (Bay of Plenty), Haka (Hawke’s Bay), Peina (Wanganui), Poa Potaka (Wanganui), Winiata (Horowhenua), Mills (Hawke’s Bay), Wallace Poi (East Coast), Keepa (Bay of Plenty). Forwards: Sargeant (Bay of Plenty), Bevan (Horowhenua), Taiapa (East Coast), Walker (Hawke’s Bay), Bannister (West Coast), Pai Heta (North Auckland), George (Horowhenua), S Gemmell (Hawke’s Bay).
CALENDAR FOR JUNE AND JULY
June 10 Second Sunday after Trinity
Judges 4, John 19.1-25
Judges 5, James 2
June 11 St Barnabas, Apostle
June 17 Third Sunday after Trinity
1 Samuel 2.1-27, Acts 2.1-22
1 Samuel 3, 1 Peter 2.11 to 3.8
June 24 Fourth Sunday after Trinity
Birthday of John the Baptist
Malachi 3.1-7, Matthew 3
Malachi 4, Matthew 14.1-13
July 1 Fifth Sunday after Trinity
1 Samuel 15.1-24, Acts 9.1-23
1 Samuel 16, 1 John 4.1-7
July 8 Sixth Sunday after Trinity
2 Samuel 1, Acts 14
2 Samuel 12.1-24, Matthew 3
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THE LOVE OF RANGI-NUI FOR PAPA-TUA-NUKU.
For the month of June (Te Tahi o Pipiri) 1923.
Rigel is the star that ushers in the New [Lunar] Year in Winter. These are the predictions for good and bad for these thirty days. Tangaroa, 6, 8.48 p.m. If the wind is from the North or North-West it will be dry; if it is from the South or South-East it will be wet. Whiro 15, 12.12 a.m. Dry weather coming. Tamatea 22, 8.16 a.m. The appearance of the sky will fluctuate. Turu 29, 12.34 a.m. Dry weather coming.
1 Friday Takirau –Good from morn until noon. Seafoods in the evening.
2 Saturday Oike – Good from noon until sunset.
3 Sunday
4 Monday Korekore-te-whiwhia - A bad day.
5 Tuesday Korekore-hahani – A pleasant day.
6 Wednesday Korekore-piri-ki-Tangaroa - Eels will feed at midnight.
7 Thursday Tangaroa-a-mua - Not a good day for fishing.
8 Friday Tangaroa-a-roto - Not auspicious for fishing.
9 Saturday Tangaroa-kiokio - A good day.
10 Sunday
11 Monday Orongonui - An eqsy day and a night for eeling.
12 Tuesday Mauri - A dark day, good for getting eels.
13 Wednesday Omutu - A bad day, but with luck the noon tide will be good for the beach.
14 Thursday Mutu-whenua - A very bad day. The moon has gone. Eat shellfish.
15 Friday Whiro – A bad day. But indications are that there will be shellfish during the day.
16 Saturday Tirea - The moon is getting larger.
17 Sunday
18 Monday Ouenuku - The day will be good for a short time, Get work done. A night for eeling.
19 Tuesday Okoro – Good from midday to sunset. Also a good night for eeling.
20 Wednesday Tamatea
21 Thursday Tamatea Kani – Bad, with rough seas. The longest night of the year.
22 Friday Tamatea Kaiariki – A pleasant day.
23 Saturday Huna – No food available.
24 Sunday
25 Monday Maure – Good from morning to evening.
26 Tuesday Mawharu – Net crayfish tonight.
27 Wednesday Ohua – A good day.
28 Thursday Atua - A bad, unproductive day.
29 Friday Turu – If it is a good day gather shellfish during daylight.
30 Saturday Rakau-nui – For food get shellfish from the sea.
Further Information
During this month our Maori New Year begins. However although this is clearly established there are two aspects of the Maori year. a fixed year and a year for getting food. The year for getting food is divided into four sections while the fixed year has twelve divisions and this is the one we are explaining now. We have said above that the new year begins this month. The New Year begins on the 15th day, that is, Te Whiro. Matariki has gone from Titore-Maahu-tu. As the waiata says:
Matariki emerges and Whanui flees.
This is the sign of the year!
Gather the quarrels of the people to me.
No-one will strike you.
That is the man who will send you to the afterlife.
Bestir yourself! Be quick! Jump soon!
Be alert in all you undertake. Take care of your valuables. Spread peace.
