Kaitieki o Ngati Maru, Ngati Kaipoho, Ngai Tawhiri, Ngati Ruapani ki Turanga

Church Research

Research for Toko Toru Tapu from Papers Past:

This research has been taken from the Papers Past website, which indexes a number of New Zealand newspapers (including the Poverty Bay Herald) until 1920. A number of search terms were used to locate information about Toko Toru Tapu.















The Rev. Mohi Turei Tangarorapeau, of Turanga, communicates to the Waka Maori particulars of the death and burial of Raharuhi Rukupo, of Turanga. He writes of the deceased: — “He was a great chief of the East Coast, and a man of influence amongst the tribes of Kahungunu, Rongowhakaata, Hauiti, Ruataupare, and Porourangi, to which latter tribe he principally belonged — of the hapu of Ngatikaipoho. He was a man always anxious to promote the welfare of his people and encourage industry. He used to plant not less than 200 baskets of kumaras each year, and 70 bags of wheat, on his farm. He always resided in the pah, where there were plenty of people. His houses were all spacious, and decorated with native carving. It was his carved house which the Government took, which is now in Wellington, and which is used for exhibiting the curiosities of the world. The church at Manutuke, Turanga, was ornamented and carved by direction of him and his friends as an offering to the Sacred works of the Lord in which they were engaged. So there it stands — a carved temple. He was also a chief very generous and hospitable to travelling parties of strangers, and always ready to convene meetings for the furtherance of any good object. He had been ailing for five years; and during that time, although his body was afflicted, his nobility of soul was untouched, and his mouth ever gave utterance to words for the benefit of the people. When near his end, he heard of the proceedings of a certain lawyer, and the Commissioners, and Henare Koura, who were examining vexed questions concerning sales of land, and he was anxious to be made acquainted with their proceedings; therefore he sent for Henare Koura. His anxiety for the prosperity and well-being of the people was so great that he did not suffer the near approach of his end to prevent him from concluding his advice and parting instructions to the tribe. He exhorted them to repair the church, and to locate themselves in its vicinity; and he charged them to keep clear of debts, and to hold their lands — not to sell. He was buried on the 2nd of October by me, Mohi Turei (i.e., he officiated as minister), by the side of the church. A great number of the people assembled to witness his interment — close upon 200 persons. ‘For we brought nothing into this world, and it is certain we can carry nothing out.’ The above text of scripture was fully explained (to the people) on that day; the greatness, the rank, and the worldly possessions of the deceased were spoken of, and how he went down into the grave leaving all behind. After the funeral was over, the people commenced to drink that in which they so much delight — rum. When they reached the pah at Pakirikiri they began a regular debauch, consuming some ten kegs of rum and ten casks of spirits. Then commenced the ‘haka’ (a voluptuous dance-song). I was deeply grieved at this. Grief for the dead seemed to find no abiding-place in their hearts, from whence came forth all manner of evil; they made grinning faces at each other; and rolled about and clung together in a most disorderly manner — a drunken rabble. When I saw this, I wondered where a worthy successor could be found to take the place of the old man who was gone. On the first day I exhorted them not to drink; but what were my words to men whose throats were gaping wide (for the drink)? I believe the death of the old man was a blessed one — he died in Christ. On the 21st September, the Lord’s Supper was administered to him, which he received in a becoming manner.” [1]

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. . . Te Otene Pitau, referring to the object of the meeting, urged that the natives should, to their utmost endeavor, work in unity. Even if they thought fit to have different religions that was not sufficient cause for animosity between tribe and tribe, or man and man. Not only should the Maoris themselves be united, but the Maoris and the Europeans should work with one accord, living in peace and harmony, and obeying the teachings of Christ and the injunction laid down in the Holy Scripture, never forgetting that they should love their neighbor as they loved themselves. When they saw wrongs done among themselves they should endeavor to rectify them. As to the religious topics for discussion, he had been taught to believe in the missionary teachings, and he would adhere to the doctrine they taught as long as he lived. He had sometime ago a personal interview with Te Kooti, but Te Kooti or any one else would never alter his determination to adhere to the Christianity he had been taught. His (the speaker’s) great object was to have re-built tho old carved Missionary Church that once stood near Whakato. Years of labor had been expended in carving the timber for that large building. A few years ago it was taken down. The totara timber is as good as ever, the carving remains, and will remain when they have passed away. To re-build the Church requires funds. About £600 were in hand before their present meeting took place. £439 had been contributed by the natives of the various tribes at the present meeting. The Mormons and the followers of Te Kooti would not subscribe to the Church, though the former gave £20 and the latter £58 towards defraying the expenses of certain work in connection with the Maori carved whare. He understood the Church Mission Society were willing to contribute a large sum, providing the natives themselves were able to raise a substantial amount towards completing the re-erection of the old Church. The site for the Church will be at Manutuke, near the Arai Bridge. As to the Native Land Administration Act, and the other topics brought forward that day, he would leave to others the discussion of these matters.[2]


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A question asked us by a lady correspondent a few days ago raises a very interesting topic for discussion. She called for some explanation as to the correct pronunciation of “Whataupoko,” the most populous suburb of Greater Gisborne, and suggested that its literal meaning might throw some light upon the question. A gentleman whose authority in these matters is undoubted has given us the literal interpretation of the word, and with it a deal of other information as to the nomenclature of Poverty Bay which is of exceeding interest. The name, correctly, is Whata-upoko, meaning a stage for drying beads on. It applies to the actual point between the two rivers, and not to the whole suburb. Our informant is unable to give any explanation as to why this point was associated in the minds of the Maoris who gave it its designation with a head-stage, but possibly the reason is one which the oldest Maoris in the district if they know through tradition would not care to speak about; however, he is certain that it is only through the misapplication of the European that Whataupoko has come to be descriptive of the district extending from the Taruheru and Waimata rivers to Barker’s. This is only part of a large question— the misapplication by the pakeha of the true native names. For instance, we mentioned the river Taruheru. Many people will be surprised to learn that “Taruheru” is not the native name of the stream at all, but of an old pa located on the northern bank of the river above Messrs Nelson Bros.’ works, which have from their proximity to the spot perhaps been properly named Taruheru. The correct name of the stream, and one by which the older generation of Maoris will remember it is Makakahi. By this name the upper part of it is still known to some of our settlers. In the same way the name Te Hapara has become transferred from the stream at Nelson Bros.’ freezing works to the property lately occupied by Mr. James Macfarlane on the other side of the “Taruheru” river. The “Matawhero” school is a considerable distance from Matawhero, where the Presbyterian Church stands. The Maori name of the spot where the school stands is Ngapuhonohe. Another instance is “Tatapouri”. The place named as Tatapouri, where the hotel stands, is really Turuturu, and Tatapouri is on the Gisborne side of the hill now bearing its name, and Makarori being on the southern side of the next headland, at the end of the Wainui Beach, should properly be Tatapouri. With regard to the significance of Maori names, some names are capable of translation and have definite meaning; other names may be capable of translation, but have no definite application to the places to which they are applied, having been brought by the Maoris from their original habitations. For example, the name “Whangara,” the Maoris say, was brought with them from the mysterious Hawaiiki, and it is a noteworthy fact that the hill at Whangara known as Pukehapopo is represented by a hill of the same name at Raratonga, in the Cook Islands dependency of New Zealand. In connection with the subject, it is worthy of note that the Post Office authorities have changed the name of Te Arai bridge to Manutuke. This is appropriating the name of the site of the native carved church, adjacent to the Post Office, Te Arai being really a hybrid production of the pakeha. The name of the stream, from which Gisborne will, we hope, in the near future, obtain its water supply, is Arai. Pakehas probably thought that Arai did not sound sufficiently Maori, and so attached the prefix and made it Te Arai, which, as a matter of fact is meaningless to the Maori, and then applied it to the district as well as to the stream. The fact of Whataupoko being given to a small area where perhaps a head stage had been erected points to the minuteness with which the Maori applied his designations to the landscape. The Maoris were, in fact, very fond of names. Every knob, knoll, and depression had its name, the majority being full of significance and interest, and sometimes of history. A similar state of things has been noted in South Africa, where the gentle Dutchman has given an appellation to every kopje, kraal, and spruit. There, however, the distances are greater, and the nomenclature is not by any means so close and minute as was the case with the Maori designations. For instance, in that portion of our district, included in the village of “Te Arai,” we have the original Maori names of Arai, Manutuke, Whakato, Rakaunora, Kaupapa, and Pahao, all closely sandwiched together, but all distinct in their geographical definition to the Maori mind of years ago. A map of the district, with the original Maori names correctly placed, would necessitate some very close and fine printing. Certainly it would prove a study of absorbing interest, if with the names could be given some story of the traditions and meanings associated therewith. The Maori names are pleasant and euphonious, and it is a pity that so many of them have been permitted, to pass away. The Government would do good service by preserving them where-ever possible, and in this connection we may mention that some ten years ago a circular was sent to postmasters asking them to ascertain as many of the genuine native names of localities as they possible could, and so far as they were known, but nothing ever came of the project, which is to be regretted. Finally, we may refer to the corruption of Maori names. There are abundant instances in this district. Only a little while ago we found that we had been wrongly spelling “Kaitaratahi,” Kaiteratahi; now we learn through the kind favor of our informant that Tuahine Point should be Tuaheni and Turehau Turihaua. Turihaua has now got a stage further by appearing in the New Zealand Nautical Almanac as Turehau. [3]

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Feb. 2. – Confirmation at Moteo (Maori).

Feb. 9. – Combined meeting of Native Church Boards at Manutuke, near Gisborne.

Feb. 14. – Meeting of Standing Committee.

Feb. 16. – Confirmation at Paki Paki (Maori) Confirmation at Havelock North.

Feb. 21. – Leave Napier for Wellington.

Feb. 27. – Leave Wellington for England.[4]



The Maori carved Church at Manutuke was the scene of an important gathering of Maori Church dignitaries and European ecclesiastics to-day, when the annual meeting of the Maori Diocesan Synod was duly opened. The proceedings actually commenced yesterday, when an impressive ordination service was conducted by His Lordship, the Bishop of Waiapu and other representative clergy, Rewai Tawhiri being ordained to the service of the Church. The Synod is really a meeting of the Native Church Boards of the diocese of Waiapu, which were established by the General Synod, and, attended by the native clergy, laymen, and representatives of the European Churches working amongst the Maori people, for the purpose of discussing any matters in connection with the spiritual and general well being of the race.[5]

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What was undoubtedly one of’ the most regrettable fires that have occurred in Poverty Hay for a long time took place at Te Arai between 1.30 and 2 o’clock this morning, when the historic little church of Whakato was reduced to ashes, together with all the furnishings and magnificent carving’s which have been a centre of very great attraction.

The fire was discovered shortly after 1.30 by a company of people who were returning from a party up the Arai Valley. They hastened to the scene, but by that time the flames had the mastery and the interior of the church was like a furnace. The flames were bursting through the roof and windows, the latter having been shattered by the intense heat. An attempt was made to enter with the object of salvaging anything possible, but the, doors were locked, and the men were driven back by the heat and smoke. One young man succeeded in giving the bell a few pulls before the rope broke. The ringing of the bell at such an early hour roused those living in the neighborhood, and very soon a fairly large ‘crowd of Maoris and pakehas were on the scene witnessing the final stages of the destruction of a building that was dear to the hearts of all, and had been for many years the pride of Te Arai. The fire burned the dry grass for some distance round the church, but fortunately there was no wind, otherwise the long grass in the cemetery next to the church would have ignited.

The origin of the fire is a complete mystery. Nobody, so far as is known, had been near the place for some time, and the last pakeha service conducted there was held last Sunday week. The Maoris met in the church for the last time on Christmas Sunday. Those who were first on the scene are of the opinion that the fire started in the vestry, where the kerosene was kept for the lamps. The natives declare that the building was set on fire by some person.

There was £1000 insurance on the building in the National Office.

As indicated above, the church was a distinctly historic one. The bell was a companion to the one on the Maori church at Kaiti, haying been imported from England and presented by the first Bishop of Waiapu in the early thirties to the little mission’ station then founded at Whakato. The bell has been destroyed, nearly half of it having been melted. The original church was built about 1830, and stood on a site near the one just destroyed, and the handsomely carved timbers of which it was constructed were removed to the new building in 1890. It is said that at the time of the tribal, troubles, Te Kooti’s followers wanted to burn the old church with all its fine carvings, but their leader would not let them. The timbers consisted of great slabs of totara some 30ft long by 4ft 6in wide, and contained magnificent specimens of Maori carving. The two solid totara pillars which stood in front of the pulpit were the last to fall, having remained upright for some time after the rest of the building was reduced to ashes. The Maoris state that a number of the carvings were in memory of great rangatiras, and for that and other reasons the natives are heartbroken at their loss. Throughout to-day little groups, especially of the older natives, were to be seen wending their way to the scene, and it was pitiful to hear the wailings of the women and the sobs of the men as they gave vent to their feelings of great sorrow over the remains of an edifice that was extremely dear to them. When the timbers were transferred from the old building to the one just destroyed the pawa shell eyes were dropped of some of the figures, and these were restored at the instance of the late Bishop of Waiapu. The carvings were very rare, there being few like them in New Zealand. “In fact,” said one of the natives, “we shall never again have another church like that.”[6]


European settlers will, we are sure, join in with the Native inhabitants of the district in their expressions of sorrow at the destruction by fire of so prominent and picturesque a landmark as the Native church at Whakato, the history of which is associated with the earliest settlement of the district, and contains many incidents that will be cherished by our oldest pioneers. The loss is irreparable, for the art that was so beautifully portrayed on the huge slabs of totara that graced the walls of the sacred edifice has, to a large extent, been lost to the Maori people, and we fear that so fine an example of Native craftsmanship will never be replaced. Many connoisseurs of Maori art have visited the Maori church at Whakato and admired the wonderful spirals and unique designs that had been so skillfully and accurately and with infinite patience carved with rude implements into the massive timbers. Built about the year 1840, the original church, of which the building destroyed early this morning was partly made up, stood for many years as a centre of civilising influence and missionary enterprise in this district. It was the home for some time of Bishop Williams, the first Bishop of Waiapu, grandfather of Archdeacon Williams, and the bell that has called many generations of Natives to worship was presented by the Bishop to the church. In the early years of the church’s history the district surrounding Whakato was closely settled, and its rich lands produced immense crops of grain and grass seed, that were exported from the district by trading schooners, which entered the Big river to receive their freights. The bush at Pipiwhakao, between Te Arai and town, from which the timbers that formed part of the old building were probably drawn, was a magnificent forest, stretching away across the Waipaoa river and through Makauri. The river was at that time used largely for the transport of goods to the inland district, and was probably the chief means of communication between Whakato and the mission station subsequently established at Waerenga-a-hika, around which, in November 1865, was fought one of the most notable engagements of the Maori disturbances on the East Coast. The Whakato Church, like that at Matawhero, was spared from the subsequent depredations of Te Kooti’s gang, and the carved timbers now destroyed formed one of the few historic relics of pre-Massacre days that were left to the district. Apart from its historical association, the building, on account of its priceless carvings, was perhaps the most attractive show place the district possessed, and being within easy drive from town, thousands of visitors have been taken thither to admire what was undoubtedly one of the most picturesque of New Zealand churches. The loss .is m that respect a colonial one, and greatly to be regretted.[7]


[BY TELEGRAPH — PRESS ASSOCIATION.] GISBORNE, This Day. The Maori Church at Te Arai, famous for its beautiful Maori carvings, with which the church walls were surrounded, was destroyed by fire this morning. Incendiarism is suspected. The church was one of the show places of the district.[8]



[BY TELEGRAPH — PRESS ASSOCIATION.] GISBORNE, 28th January. In connection with the destruction by fire of the Maori Church at Te Arai carvings were executed about 1830 and removed to the building in 1890. Some of the slabs were 30 feet wide. The workmanship upon them was very fine. The Maoris of the district are said to be heartbroken over the loss of the building, which had so many old associations. The church was insured for £1000 in the National Office.[9]



This morning, accompanied by the Rev. L. Dawson Thomas, Vicar of Holy Trinity parish, the Right Rev. Dr. Averill, Bishop of Waiapu, visited the parish buildings and inspected the site of the proposed new church, formerly occupied by the vicarage, at the corner of Palmerston road and Derby street. This afternoon his Lordship was taken for a motor car ride, and ascending to the top of Gray’s Hill road he was afforded a magnificent panoramic view of the flats. Subsequently Bishop Averill was entertained at Waiohika by Mr and Mrs Chas. Gray. This evening, at the Garrison Hall, a civic welcome will be tendered to his Lordship upon the occasion of his first official visit to the district.

The recent destruction by fire of church property in this district was brought under the notice of the Bishop of Waiapu to-day by a representative of this paper.

Referring to the replacing of the Native church at Te Arai, Bishop Averill stated that at present it was hardly known what would be done. The former building was one of such value that they did not like to put up anything in its place. Of course it would be absolutely impossible to replace such a church; the carvings it had contained were of such priceless, value, and it was most unlikely anything of the kind could be obtained to-day. He was much grieved with the loss sustained.

The position with regard to the rebuilding of the Waerenga-a-hika church, his lordship went, on to say, was being discussed. Personally he was anxious that the new building should be erected of some permanent material, either brick or concrete, for, he thought the time had arrived when this policy regarding church extension should be adopted. The reduction of maintenance and insurance would be appreciable, and furthermore it was difficult now in New Zealand to obtain really seasoned timber. He greatly hoped that they would be able to make arrangements for rebuilding in permanent material.

Questioned with regard to a diocesan fund the Bishop said he regretted there was no provision of the kind, but it was his great wish and desire that such a fund should be created from which loans could be made to parishes free of interest. In a parish like Turanga (Waerenga-a-hika) the advancing of a loan of say £200 without interest, repayable in 10 years, would make the rebuilding of the church possible. An ordinary loan and interest was too much like a millstone round the neck of any church. The creation of a fund for the advancing of loans without interest had been established in Christchurch, and had been the means of the erection of a dozen churches that were wanted. In his own district, for instance, he had a mission church. A loan of £300 without interest was obtained from the diocese, and the amount was repaid in two years; the repayment could have extended over ten years. With the erection of the church the people became-interested, and the money was soon found. The creation of such a fund was just what was wanted for this diocese and he was anxious to bring this about. It would help the diocese almost more than anything.[10]

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The Maori Synod held at Waiomatatini last week, was attended by about 700 natives from all parts of the coast. His Lordship Bishop Averill presided over the gathering and the Hon. A. T. Ngata and Rev. F. Bennett were amongst those present. Some very successful meetings were held. About £700 was collected in the various parishes to go towards re-erecting the Maori church that was burned down at Manutuke and the re-erection of the Hukurere (Napier) girls’ school, which was destroyed in the same way.[11]



Tenders, closing at Noon on Wednesday, the 17th of May, are invited for the Erection of an Anglican Church, in brick, at Manutuke. Plans and specifications may be seen at our office.

GRAHAM & BROWN, architects. [12]


The “Hui Topu” or Triennial Native Church Board meeting of this Diocese was held on March 19th at Waiomatatini on the East Coast. This was probably one of the most interesting Maori Church gatherings held in any part of the Maori Mission Field during the last 60 years. It has been the custom for many years past to hold the “Hui Topi” at Manutuke near Gisborne. But on account of the beautiful and unique church at Manutuke having been destroyed by fire, some of the leading Rangatiras of the Ngatiporou tribe approached the Bishop and asked if he would allow this particular meeting to be held in the Valley from which this Diocese received its name — the “Valley of Waiapu. After a few weeks consideration, much to the joy of the Ngatiporous, the Bishop gave his consent. Waiomatini, the headquarters of the Ngati-Poru was the chosen village to be honoured by having the Hui Topu. In the same Waiapu Valley, but on the opposite side of the river is the settlement called Whakawhitira, where the Gospel of Christianity was preached for the first time in this Diocese in the year 1836. There were many other interesting features about this Hui apart from the locality. Representatives from all parts of the Diocese attended, and on the Sunday there were close on 1200 natives present. This is probably the largest gathering of Maoris who have met together for purely Christian purposes since the outbreak of the Maori wars of 1860. On Saturday night (March 18) the Bishop preached a very powerful sermon to a congregation of about 800 natives. He took as his subject St. Paul’s statement “Ye are the temples of the living God.” The Bishop drove home with great emphasis a splendid lesson on the need for a deeper flow of the spiritual life. This sermon struck the key note, for the rest of the meetings. On Sunday, as there were so many communicants it was arranged that all the English speaking ones should partake of the Lord’s Supper at 7 a.m. and those who understood Maori only to have their communion at 11 a.m. The Bishop celebrated at the first service and Archdeacon Williams at the second. There were about 90 communicants altogether. Porourangi, the magnificently carved tribal meeting house of the Ngatiporou, although the largest Maori house in existence, was not nearly large enough for the great crowd on Sunday. It was therefore arranged that all the Sunday gatherings should be held in the open air. The Bishop preached to a congregation of over 1000 natives at 11 a.m. Several of the Maori clergy took various parts in the service. In the afternoon Evensong was held at 3, and the Bishop delivered a short address to the Pakehas present, and Rev. Nikora Tautau spoke to the Maori congregation. In the evening at 7.30. a very interesting meeting was held in the open air, and special addresses were delivered by Archdeacon Williams, Revds. Goodyear, Wi Parairi and F. Bennett; their respective subjects being “The Church,” “Practical Religion,” “The Spiritual Life” and “Temperance.” A feature of this gathering was the splendid singing by the four Maori Choirs present, each choir numbering about 40 voices. On Monday morning a celebration was held at 7 a.m. for the clergy and lay-representatives of the Synod, and the Bishop delivered a special address,

At 9 a.m. the offerings of the various Maori parishes were deposited in a large tin dish placed upon a table in the centre of the “Marae.” This way of presenting offerings is a relic of the Communistic system of the Maori. Each Parish received an intimation that at the Hui Topu offerings would be received for Hukarere and Manutuke Church. The leaders in each of these Parishes set to work and collected a number of small sums from their parishioners. On the day of the “pereti,” (plate) a single representative of each Parish steps forward and in a few suitable remarks, deposits an amount into the collection plate. The following particulars may be of interest — Waiapu, £292 14s; Hikurangi, £240; Kawakawa £47 1s; Te Kaha, £24 1s; Archdeaconry of Tauranga, £15 10s; ex-pupils of Hukarere at Kotorua, £25; Tokomaru, £19 4s 6d; Whangara, £12 0s 6d ; Nukutaurua, £12; Wairoa and Mohaka, £33; Hawke’s Bay and Wairarapa, £7; Pakehas, £14 12s. Total £742 3s l0d.

This amount was placed in the hands of the Hon. A. T. Ngata. He divided the amount as follows: — For Hukarere Girls’ School, £500; for Manutuki Church, £150; for expenses of gathering, £92 3s 10d; — total, £742 3s 10d. On Monday at 2.30, the Synod was continued. After passing about 36 resolutions, the meeting was closed at 10 p.m. On Tuesday two services were held, when the Bishop delivered addresses for the deepening of the Spiritual Life to the clergy and layreaders.[1]


TO BUILDERS. Tenders, closing at Noon on Wednesday, the 17th of May, are invited for the Erection of an Anglican Church, in brick, at Manutuke. Plans and specifications may be seen at our Office. Graham & Brown, Architects.[2]


TO BUILDERS. Tenders, closing at Noon on Wednesday, the 17th of May, are invited for the Erection of an Anglican Church, in brick, at Manutuke. Plans and specifications may be seen at our Office. Graham & Brown, architects.[3]



Keen regret was experienced throughout the district in Januarv of last year when a fire destroyed the Native Church at Te Arai, one of the “show places” of the East Coast, noted particularly on account of the splendid Maori carving it contained.

A proposal to re-build the church will, therefore, be received with interest, and the new building promises to be one of the prettiest in the district. The scheme is being taken up enthusiastically by the Maoris, who have already commenced upon the carving, which will form an important feature of the interior of the new building.

In re-erecting the new church the Diocesian authorities have wisely decided to build the structure in fire-proof material and the scheme therefore provides for a brick structure, and if funds permit, a handsome tiled roof.

Plans for the new church have been designed by Messrs Graham and Brown, architects. They provide for a neat and ornamental building. The nave, which, of course, forms the body of the church, measures 48ft by 24ft. There is a north and south transept, 17ft by 12ft respectively, together with a picturesque chancel of the orthodox design. Provision is also made for a vestry, wardrobe, etc., whilst entrance to the church will be gained through a porch, the design of which will be in keeping with the general architecture. A bell turret will surmount the foremost end of the high gable roof.

The Native carving will be in the nature of a frieze running right round the interior of the church, together with carved columns of Maori design.

The windows are to be fitted through-out with lead lights in metal casements and frames. The exterior design should be just as pleasing as the interior. From the base to the sills will be rough cast, and also on the projecting gables which are an architectural feature. Projecting from the walls will be massive concrete buttresses, which will give an appearance of solidity to the structure.[4]



Tenders are invited, to close at Noon on Monday, 29th inst., for Carting Material to Manutuke Church site. Particulars may be seen at our office.

John Colley and Co., Builders. [5]


TO CARTERS. Tenders are invited, to close at Noon on Monday, 29th inst., for Carting Material to Manutuke Church site. Particulars may be seen at our office. John Colley and Co., Builders.[6]


Maori Mission — The work of the Maori Mission has gone on steadily during the year. The Confirmation candidates have not been so numerous as last year, but in most parts of the Diocese the outlook is hopeful and encouraging. The “Hui Topu” at Waiomatitini m March last was distinctly successful and enthusiastic, and the fact that the Maoris contributed £500 to the rebuilding of Hukarere School and £150 to the re-building of the Church at Manutuke is proof that they are willing to contribute to the spiritual and educational work carried on for their benefit. I have asked for further contributions towards the school at the Native Church Board Meetings to be held in March next. I am hopeful that the Maori contributions will reach a total of at least £1000 for the new Hukarere. The Rev. Arthur Williams has been relieved of his duties as Superintendent of the Hawke’s Bay District for twelve months on account of ill health, and the Ven. Archdeacon Ruddock is acting as Superintendent. The Rev. T. Hapimana, who has been lent to the Auckland Diocese for 18 years is returning shortly to the Diocese and will work in the Rotorua District. The special meetings held for the Spiritual edification and instruction of Lay Readers at Te Aute, Waiomatitini, and Rotorua have been much appreciated, and the number of Lay Readers has considerably increased since last year. A Mission has recently been held in the Whakatane District by the Rev. F. W. Bennett with encouraging results, and we hope shortly to hold a similar Mission at Porangahau. It is far wiser, in my judgment, to hold Missions in individual Districts where due preparation has been made than to attempt any General Mission to the Maoris on the lines of the General Mission to the Pakehas last year. The new Mission House at Tokomaru Bay, the gift of one of our Hawke’s Bay laymen, is now completed, and has recently been opened by Archdeacon Williams. It will contribute much to the efficiency of the work in that district and to the comfort of the workers. Miss Sybil Lee unfortunately contracted l typhoid fever in the earlier part of the year, but is now nearly convalescent and hopes shortly to rejoin Miss Davis at the Mission House. Miss Grant has resigned her position as worker in the Mission at Rotorua, and Miss Kate Gibbons has taken her place. Miss Grant has done exceedingly good work during her stay at Rotorua. Miss Griffin has returned from her visit to India and is again superintending the work in connection with the Mission House. Miss Strouts has been compelled to abandon her Kindergarten at Te Kuri as the Maoris have abandoned the “Kainga.” I am very anxious to place two lady workers at Whakatane where much work is waiting to be done. The little known but very real work of the Rev. Pene Hakiwai and his wife at Ruatbki is much to be commended, and I hope shortly to see the Mission House enlarged and made more suitable for its purpose. Sermons for the use of Lay-readers are much needed and would considerably help them in the good work which they are doing. The re-building of Hukarere School is a matter for great thankfulness, and I desire to express my gratitude to all those who have contributed to the building fund and sincerely hope that further contributions may be forthcoming for such a useful institution.[7]

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The new Anglican Church at Manutuke is nearing completion, and promises to be the most picturesque throughout the entire district. Erected on the site of the wooden structure, which with all its priceless carvings was destroyed by fire a couple of years ago, the new church should, like its predecessor, form one of the show-places of the district. The architectural features of the new structure, both inside and are particularly striking and artistic. It is surmounted by a high-pitched roof of red asbestos slates, wide overhanging eaves, with walls of rough cast plaster and projecting buttresses. The ground floor is of the usual conventional shape, with nave, close and chancel. The external measurements are 66ft by 24ft at the widest point. Entrance is gained through an artistic porch, and a pair of handsome swing doors. The walls have been carried up in brick to a height of 15ft, and a lofty roof, with a rise of 17ft, surmounts the same. The roof timbers are of oiled rimu, and the various windows are all being fitted with the choicest lead lights, which are decidedly in keeping with the general picturesque design. The walls of the nave are finished in white with Keen’s cement, whilst around the walls of the chancel, etc, there will be a massive carved dado; 16ft in height. It was the valuable Maori carvings that formed such a feature of the old church, and an effort is being made to replace these Maori carvers, obtained from various parts of the Dominion, are busy at this work. Forty-two totara trees will be required for this work, and thirteen of these have already been procured. It is stated that the work of carving the ancient designs will occupy at least eight months. The chancel railing, doors, etc., are also of an ornamental nature. Convenient vestry accommodation is also being provided. The carpenters expect to complete their work to-morrow, and the painting should occupy about another week. The church is being erected from the designs and under the supervision of Messrs Graham and Brown, architects, the contractors being Messrs J. Colley and Co., Messrs F. Hall and Sons carrying out the plumbing and painting work.[8]

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Convenient to open. Several tins of CROSSED FISH SARDINES should be in every cupboard. A waggon-load of Maori carvings for the handsome new church at Manutuke was being carted into Te Arai yesterday. Quality tells! More than six million tins of CROSSED FISH SARDINES sold last year.[9]


A DANCE will be held at Pouawa, at the Native Meeting-house, on FRIDAY NEXT, the 7th inst. Funds in aid of the Manutuke Church. Admission 2s 6d.[10]


A plain and fancy dress ball is to be held in the new hall, Manutuke, on February 21. The proceeds of the gathering will go to help to augment the funds of the new Native Church. Supper will be provided, and the music will be played by the Te Arai orchestra.[11]



Plain and Fancy Dress Ball will be held on Friday, 21st February, in aid of Funds of the new Native Church. Music by Te Arai orchestra. Double tickets 4s, extra lady 1s. Supper provided. Dancing 8pm.[12]



“This is going to be the last big hui,” remarked the Hon. Sir James Carroll to a Herald representative as he strolled around the hui grounds at Te Arai, surveying with keen interest the organised activity in preparation for this memorable native gathering.

Te Arai, or Manutuke, as it is now officially designated, is situated eight miles from Gisborne in the midst of an extensive native settlement. The occasion, as previously intimated, is the opening of the handsome new, native church, readily erected to replace the historic wooden building with its priceless carving, destroyed by fire a couple of years ago. But the meeting is of more significance, and the discussions upon matters ancestoral, tribal, social, and political are expected to be of more than passing interest.

The hui opens on Wednesday next, the 5th inst., but already there are over 300 natives in camp. Contingents are arriving daily, and supplies of food are pouring in from all parts of the district. Thanks to the remarkable organising ability the natives possess, directed in this instance by the noted Hawke’s Bay chief, Taranaki te Ua, the arrangements are steadily nearing completion, each of the workers carrying out their alloted duties, whilst groups of interested spectators sit about and discuss the situation.

Towards the front of the marae has been erected a tall flag pole, from which two flags fluttered in the breeze, the second ensign bearing the “Taki-timu” — the name of the ancestoral canoe given to this portion of the East Coast. At this, the last big hui, the Maoris of Takitimu will act as hosts, whilst contingents from the various North Island tribes and representatives from even the South Island will be entertained with that lavish hospitality with which the race are noted. Due regard will also be paid to ancient customs, and the necessary hakas of welcome are being energetically rehearsed.

Two long galvanised iron sleeping houses, the front ornamented with the usual Maori design, occupy a prominent position in the front of the marae. These are set aside for the visitors, according to their tribal distinctions, a third wooden structure, of equally large dimensions, standing further back in the hui grounds. The latter will be occupied by the Hon. A. T. Ngata, and the Waiapu natives, whilst one of the front buildings is set aside for Te Rata Mahuta, of Waikato, and his people. A special tent is being erected for Sir James Carroll. Lady Carroll, it is interesting to record, took up her quarters at the hui ground on Wednesday, and is one of the leading organisers. The attractive appearance of the several sleeping quarters mentioned is worthy of mention. Down the centre there is the usual aisle, whilst the sides are entirely occupied as sleeping quarters. The floors are covered with new mats, with straw beneath; whilst round the walls extend scores of pillows, each with its ornamental coverslip, the needlework production of the girls and womenfolk of the district that displays a remarkable aptitude. The hui grounds are abruptly bounded by a creek, and along the edge of the flat the provisions are stored. First there are two large store houses with large brick fire places for cooking food — a method that has been replaced by a more modern system. Large quantities of dried fish from Whareongaonga, Puatae, Tolaga Bay and other places are stacked away in kits or above the rafters, besides quantities of pakeha store. Further on the natives were excavating in the bank several large ovens, whilst further on a large porker and several huge pots were suspended from a yard arm gear over a fire at the edge of the bank. Nearby there is the potato depot, the stack of this indispensable article being daily swelled by supplies that are being cropped from all parts of the district, 100 acres having been specially planted for the hui. There is a great stack of firewood that has come mostly from Te Karaka. Then there is a large meathouse of wire gauze fitted to a framework, which with its big supply of meat presents quite the appearance of a butcher’s shop.

The commissariat department is undoubtedly the most interesting feature of vie arrangements and when one comes to consider the tuckering of 3000 or 4000 natives daily it will be realised that the tucker will prove no small item and the work, to carry out successfully, of no small order.

In this department, however, the veteran Taranaki, whose services have been regarded as indispensable at gatherings of the kind of recent years, has introduced an organisation that does hint great credit. A long raupo dining room, three or four chains in length, with iron roof, has been erected. This building, it is estimated, has a seating capacity for 740 diners at a time, and they will bewaited upon by no less than 225 volunteer waiters and 8 carvers.

The old native method of kopa Maori ovens will be discarded, except for some special occasion, and quite a revolution has been introduced in the matter of cooking. Within the enclosure are placed two steam engines, lent by Messrs F. Hall and J. Clark respectively. These have been brought into commission by the native mechanics and Taranaki has evolved a novel method of cooking. From the engines there is carried a steam pipe that branches off with T pieces that lead into a number of casks and tanks. Two casks, for instance, will hold two sacks of potatoes (18 benzine tins full.) The outfit has a capacity of turning out 10 bags of cooked potatoes in about 20 minutes, all that is required being the turning on of a tap and the tubers are steamed. Meat is cooked in a similar way, two bullocks and 10 sheep being turned out in an hour and twenty minutes. There are other steam casks for cooking puddings, and the natives are assured of ample, well-cooked tucker. The water is drawn from the town water main that passes not far off.

The illumination is also being provided for on a modern scale. At night time one of the engines drives a powerful dynamo kindly loaned by Messrs Niven and Co., and the entire buildings and grounds are illuminated. The building has been carried out gratuitously by Mr. Hall’s staff, assisted by Taranaki’s “engineers.” As showing the quantity of food consumed it is intended to cook 2 bullocks, 10sheep and 6 pigs nightly to provide cold viands for next day’s lunch. Steam is also being used for brewing the gallons of tea that will be required. The necessary tea is placed in the pot, with a little cold water. The steam is turned on and the beverage is brewed in a moment or two. Washing up will be a big undertaking, and to provide for this wooden canoes have been erected in which the dishes will be washed. A large quantity of crockery has been hired from town. The natives of both sexes have entered into the spirit of the hui, and are working enthusiastically for its success. They have readily come forward with their donations and their services whilst settlers around have also rendered valuable assistance. There include Messrs J. Clark and F. Hall: Mr. Sisterton has placed the grazing of 100 acres at their disposal, together with donations of cattle and money, Mr. Gibson has given a cheque, and Messrs Daulton Bros. have given a free telephone and the use of their hall on three nights of the week, half of the proceeds going to the Church.[13]



GISBORNE, 3rd March.

For months past the Maoris of Te Arai have been preparing for a great hui or Maori assemblage to celebrate the opening of the new church at Manutuke, which has been built upon the ashes of that burned down some four years ago, and which contained what were claimed to be the most exquisite Maori carvings extant. The modern workers of the art have been called in from Rotorua and elsewhere, and an earnest endeavour has been made to “reincarnate” the old carvings.

The hui will be the biggest ever held in New Zealand and probably the last great reunion of the Maori people. Already over 1000 Natives are encamped on the huge marae and a large raupo dining hall has been constructed with seating accommodation for 960. Further batches are arriving daily, and by Wednesday, when the hui will be officially opened, it is expected that 2000 will be in camp, while that number will probably be increased before the function is brought to a close.  Perhaps the most interesting feature of the hui will be a discussion affecting the welfare of the Maori people while the legends of the various tribes and peoples will be reviewed, and an attempt made to evolve an authentic story dealing with their early history. A particular matter will be a discussion on the origin of the great canoes. In the meantime great supplies of food have been laid in, and already the celebrations are proceeding apace. The Hon. W. H. Herries will be present at the opening ceremony on behalf of the Government.[14]



(Per Press Association)

GISBORNE, March 5.

For months past the Maoris of Te Arai have been preparing for a great hui to celebrate the opening of the new church at Manutuke, built upon the ashes of that burned down some four years ago, and which contained what were claimed to be the most exquisite Maori carvings extant. Modern Maori carvers have been called in from Rotorua and elsewhere, and an earnest endeavour has been made to “reincarnate” the old carvings.

The hui will be the biggest ever held in New Zealand and probably the last great reunion of the Maori people. Over 1000 Natives are encamped on the huge marae and a vast raupo dining-hall has been constructed, with seating accommodation for 960. Further batches are arriving daily, and by Wednesday, when the hui will be officially opened, it is expected that 2000 will be in camp, which number will be increased. There will be a discussion affecting the welfare of the Maori people. Legends of the various tribes will be reviewed, and an attempt made to evolve an authentic dealing with early Maori history especially the great canoes. The Hon. W. H. Berries, Native Minister, will be present at the opening.[15]



Manutuke, Turanga,

March 5, 1913.

To the Hon. W. H. Herries, Minister for Native Affairs.

Welcome! Welcome I Welcome! Welcome the strangers from beyond the skies. Welcome the might of the Law. Welcome the representative of the Councillors who guide the destinies of Aotearoa and te Waipounamu. Welcome. This is a welcome to you from the various tribes of the Maori people who are assembled in the courtyard here to-day. It expresses their extreme pleasure at your visit into their midst. You are the person who is on the pinnacle of the mountain considering matters appertaining to the welfare of the Maori people. You are on a high pedestal — on a sacred pinnacle. In your hands lay the health or the death of the Maori people and the residue of their land. You have stepped into the position lately occupied by our elder Sir James Carroll. Welcome the great man of to-day. You are in charge of all the courtyards on both Islands. You are the Admiral of the canoes which are here. In the days when your friend Sir James Carroll was in charge we were wont to see and to know the swing of the paddles. In your day we await to see how you will command. Wherefore, welcome to place before us to-day, your ideas. Welcome under the authority of your Government who sent you as their representative to fulfill our welcome. Welcome, one of His Excellency’s advisers. Welcome during your day; work while you may. Welcome to the dedication of the great Church house of the Tairawhiti— which is an heirloom bequeathed us by our ancestors and our elders who have departed into the light. Welcome! Welcome! Welcome! The address was signed by Heni Materoa (Lady Carroll), Wi Pere, and 29 other leading chiefs and chieftainesses of the tribes of the East Coast extending from Te Araroa to Hawke’s Bay.[16]



Large numbers of European visitors inspected the hui grounds at Te Arai yesterday afternoon, when further welcomes were extended to the representatives of various tribes that had arrived from different parts of the North Island. As mentioned in our last issue, his Lordship the Bishop of Melanesia was also an interested visitor to the gathering. Dr. Wood was accompanied by Arch-Deacon Williams, the Rev. F. W. Chatterton, and others, and received an enthusiastic welcome, which was witnessed by several hundred visitors from town. The Rev. R. T. Kohere presented hi Lordship with the following address:-

Manutuke, Turanga, March 6, 1913.

The Lord Bishop of Melanesia and the numerous Islands of the Southern Sea, J. J. Wood, M.A., D.D. Right Rev. Sir, -Welcome! Welcome! Welcome! Welcome, visitor from afar. Emerge from the depths of the sea! You have come from the numerous isles of the Great Ocean of Kiwa. We greet you as the messenger of good-will and fellowship from the Native tribes of other lands. We welcome you, the visitor from Hawaiki, the land from whence came our fathers. Welcome the bearer of the mantle of the immortal Selwyn and the martyr Patterson. We greet you also as the successor of the younger Selwyn and of Cecil Wilson. We are greatly delighted that you have made it convenient to visit the Maoris of Aotearea and Te Waipounamu now assembled at this great hui. These representatives of our people have come from tribes that once were at continual strife, but now brought together in peaceful conference by their common faith in Jesus Christ. We are gathered together here to await the formal opening of the Church you see yonder. It is a building of no great architectural excellence, but its predecessor was fortified by a solemn history, and was a storehouse of sacred memory, for it was built by those of our fathers who worshipped the God of the missionary amidst strife. To the handiwork of the white man we have added the art of our forefathers. By this happy combination we hope to enhance the beauty of this sacred building. We greet you by our ancient war dances. We assure you that you have nothing to fear from such warlike gestures and uncanny grimaces. With those same remarks of favor our fathers greeted Selwyn and other leaders of the New Zealand Church. This may be the last occasion on which our ancient war dances will be seen. You will hear hymns sung both in English and Native tunes as the symbol of the struggle that now exists between the old order and the new. Tat struggle cannot long continue. Haeremai, and haere ra –welcome and farewell. Depart to your many peoples of the sea. Carry with you greetings of love and fellowship from a Christian people to another Christian people and their welcome to those of your people yet in heathen darkness. May our Father in the Heavens protect and bless you; strengthen you in body and soul, hold you up in times of loneliness, weariness and trial.

Kia ora, tonu Koe!

His Lordship, in the course of a brief reply, gave some interesting details of the mission work amongst the islands of Melanesia. He declared the Maoris were starting out on a new era of progress in a living faith. The discussion opened up by the Native Minister’s speech is being continued daily.[17]



“At the opening of the first church your elders and your forefathers came on foot, armed to the teeth, carrying with them their donations, travelling overland from as far as Tauranga. Today you come by steamboats, by trains, and by motor cars.” In words to this effect the local chief, Wi Pere, speaking at the Te Arai hui, drew a striking contrast between the function of to-day and that associated with the opening of the first church at Te Arai— the central church of the then populous East Coast. The handsome new church, to defray the cost of which has been the main object of the present hui — the gathering of the tribes of practically the whole of the residue of the native race—will be formally “opened” to-morrow by the Ven. Archdeacon Williams. The service will commence about 10 a.m., whilst the Rev P. W. Chatterton (Te Rau) and the following native clergy will participate: Revs. Ahipene Rangi (Turanganui native parish), Piri Munro (Hawke’s Bay), R. T. Kohere (Northern Waiapu), Hemi Huata (Wairoa), Wepiha (Mohaka), Wi Friday (Nuhaka), Pini Tamahori (Waiapu), and Miss Davis and Miss Lee (Maori missioners). An afternoon service will be conducted by the Rev. Piri Munro. The consecration service will be conducted by his Lordship the Bishop of Waiapu on his return from the Bay of Plenty, probably next month. The new church, it is worthy of note, is the third building of its kind that has stood at Te Arai. Some interesting reminiscences concerning this historic institution were related to a Herald representative to-day by Rawiri Karaha, a well-known local native, who bears the New Zealand cross for service with the Queen’s allies during the Maori rising that darkened the pages of the early history of the Poverty Bay district. Rawiri stated he was a youth of about 16 years of age— old enough, however, to be bearing arms— when the first church was opened. “Kotahitanga” (Unity) was, he said, the name of the first church, and Pera Kouka was the name of the builder. It was of the usual whare design, and was erected by the tribes of the East Coast as a practical evidence of their Christianity. Natives arrived from as far as Tauranga and Waikato to the opening. The Ngatiporous came fully armed, because the country was in a state of war. This he said, was the same year as the native mission buildings were established at Waerenga-a-hika, probably about 1862. The mission was formerly located at Whakato (a mile or two nearer Muriwai), and on its removal to Waerenga-a-hika the Arai Church was built.

During the Hauhau trouble in Poverty Bay this splendid building, with its’ remarkably fine carving, went to pieces. In fact, Rawiri declared, slabs of the magnificent carving were torn down by the captain of a certain vessel, who navigated his boat up the Waipaoa river whilst the siege of Waerenga-a-hika was in progress. The Maoris were away fighting, and the pakeha captain removed many of the carvings. Another Maori house that stood, nearby (about the site of the present Manutuke post office) was also removed at the same time. This whare, known as “Whare Whakairo,” Rawiri asserts, is the identical carved Maori house now located in the Dominion Museum at Wellington. What was left of the original building formed the nucleus of the second church that came to be called “Trinity.” Only the East Coast natives, including the Ngatiporou and Ngatikahungunu (Wairoa), attended its consecration. This was after the fight at Ngatapa in 1868. This building, with its priceless treasures of the fast-disappearing art of native carving, was destroyed by fire during the early hours of January 28, 1910. The origin of the conflagration was wrapt in mystery, the last service having been conducted on Christmas Sunday, 1909. It was thought the fire started in the vestry, where the kerosene was kept for the lamps. It is related that during the native rising a section of the rebels wanted to apply the fire-stick to the little church, the same as was being done to many of the homesteads during the massacre but Te Kooti is said to have strongly forbidden such an act of desecration, asserting that he had no quarrel with the Church. The new church, which is erected in brick, is of an artistic design, with handsome lead-light windows, was erected by Messrs Colley and Co., Messrs Graham and Brown being the architects. The building cost about £2000, and the carvings are stated to have run into about £500. The former presentation of the tribal offerings will be made on Monday. This will be carried out much in keeping with the native ceremonial custom. The gift of each tribe will be handed in by its representatives and there will be the usual speeches and singing. The Ngatiporou who have taken their departure, donated £500, which, with a preliminary installment, brings their total contribution up to £650. It is understood that £100 of this was set aside towards the expenses of the hui.[18]



The new Native church at Te Arai was formally opened yesterday. The service was presided over by the Rev. Archdeacon Williams, whilst the lessons were read by the Rev. Tuahangata Pireiha (Hawke’s Bay) and the Rev. Iwiroa (West Coast). There were also present, the Rev. Arthur Williams (Te Aute), Rev. F. W. Chatterton (Te Rau), Rev. H. T. Rawnsley (Patutahi), and the following Native clergy from the East Coast, Hawke’s Bay, etc.: Revs. R. T. Kohere, Pine Tamahori, P. Rangihuna, Wepiha Wainohu, Ahipene Rangi, Piri Munro. Preference was given to the Natives, the accommodation being comparatively limited, and the service was in Maori throughout.

The Archdeacon based his remarks on Haggai 2-9, “The glory of this latter house shall be greater than of the former, said the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts.” In opening he gave a short sketch of the history of the building, which, he stated, dated back to about 1850, and was erected by the Maori people as an evidence of their Christianity. Being of native material, it decayed rapidly, but many of the original slabs were kept and used in the construction of the church they had all been accustomed to. This building was destroyed by fire about two years ago, at which they were all greatly distressed. Whilst the carving of the new building was good, he considered it was not equal to the old slabs destroyed in the fire. Archdeacon Williams went on to say, however, that the real greatness of a church was not in the building or its ornamentation, but in the soundness of the worship which was conducted in that church, and in the lives its worshippers led outside. He urged them to bear this fact in mind, and he went on to draw a lesson from the words of St. Paul, that the church and the individual were God’s temple, pointing out that the service of the church could only be satisfactory if the individual was satisfactory, and the individual could only be satisfactory by the indwelling of the Holy Spirit. They trusted that with the re-building of this church it might be an outward symbol of the satisfactory condition of the Christian Church and the Christian people of the whole district.

In the afternoon the church was again crowded by European visitors and young native men, when a suitable address was delivered by the Rev. F. W. Chatterton. Subsequently a meeting of Maori women was addressed by Misses Lee and Davis, native missioners of Tokomaru Bay.

A united service was conducted in the marae in the evening, at which fully a thousand people were present, and addresses were delivered by the Revs. Piri Munro, Rangihuna and R. T. Kohere, the Rev. Wepiha leading with the prayers. The service was remarkable for the rapt attention displayed.

A meeting of the Waiapu and Hawke’s Bay native archdeaconaries of the diocese was held this morning, the Rev. Archdeacon presiding. Meetings of these Maori Church Boards are held to discuss matters affecting the well beings of the Maori portion of the Church, and have in the past proved themselves very useful in keeping alive an active church life. They have also proved a considerable factor in maintaining a sound influence for good amongst the race in respect of moral and social questions. A discussion on the above lines was held to-day.[19]


The Te Arai hui is expected to come to a conclusion this evening. The Hon. Sir James Carroll spent the day at the meeting yesterday. A large contingent of Hawke’s Bay and Taranaki natives purpose returning home by this evening’s steamer. The tribal collection was being made- this afternoon, after the completion of the discussion on political subjects, and it was confidently expectcd the ‘cost of the new church would be covered.[20]



A very impressive Ordination Service was conducted by His Lordship the Bishop of the Diocese in the new Maori Church of Te Tokotoru Tapu (Holy Trinity) at Mamutuke, a native settlement nine miles from Gisborne, on Sunday, September 21st. A large number of natives had gathered from the surrounding districts, every seat in the Church being occupied, and a large number making themselves quite comfortable on the floor. The numerical as well as spiritual strength of the congregation was considerably increased by the presence of a fair sprinkling of Pakeha friends who had taken a personal interest in the development of the ordinands. This was the Bishop’s first ordination in the new Church at Manutuke (the previous Church was burnt down), and it will probably be the last time that he will conduct an ordination in this Diocese as its Bishop previous to his translation to Auckland. There were five ordinands altogether — two Deacons and three Priests. The two who were advanced to the Diaconate were Patiana Kokiri (who is to assist in the Hawke’s Bay Mission) and Eruini Ereatara (who is to work amongst our lapsed natives of the Urewera country). Those ordained to the Priesthood are Te Waaka (who returns to the Taupo District), Rewi Wikiriwhi (who works in the Rotorua District), and Manihera Tumatahi (who returns to the Whakatane and Te Teko District). An interesting point about the ordinands is the fact that all five are members of the Arawa tribe, and have come from the Rotorua district. Amongst the clergy assisting the Bishop in the service was the Venerable Archdeacon Williams (who presented the candidates), Rev. F. W. Chatterton (Principal of Te Rau Theological College), Rev. Wi Pataire (Assistant Tutor at the College), Rev. Fred Bennett (Chaplain to the Bishop), and Rev. Ahipene Rangi (Curate in charge of Manutuke). The service from beginning to end was remarkable for its dignity and impressiveness. The whole congregation, as well as the candidates for ordination, were solemnized with a sense of the sacredness of the occasion. It was one of those services which will live for a long time in the memory of those who were privileged to witness it. The service began at 10 a.m. by the singing of a Maori hymn invoking the aid of the Holy Spirit. Immediately after the hymn came the sermon, the Rev. F. Bennett being the preacher. The text upon which the address was based was the Gospel appointed in the Service for the Ordering of Deacons (Luke XII., 35). Emphasis was laid upon the fact that in the Epistle and Gospel for the Ordination Service the Church had clearly indicated the characteristics she expected from her ministers. They were to be men whose “loins were girded,” (2) “lamps burning,” (3 “waiting for their Lord,” (4) at all times ready to “open immediately ” to Him, (5) “watching,” and at the end the Reward — “He shall serve them” and  Blessed are those servants.” Reference was made to the Bishop’s exhortation in which he referred to them as Messengers, Watchmen, and Stewards. The preacher pointed out the absolute necessity of keeping two points always in view if they were to fulfill what the Master expected from them, viz., prayer, in which they would speak to God, and reading and meditation of the Scriptures, where they would hear God’s voice speaking to them. The work of the Minister is not only to build up the faithful but also to convert the sinner and so be instrumental in the extension of the Kingdom of God. The preacher made use of a number of illustrations drawn from his experiences in conducting Missions in different parts of the Diocese as a means of inspiring ordinands with the power of the Gospel to convert souls. The service was partly in Maori and partly in English. The Bishop officiated at the Communion Service, being assisted by Archdeacon Williams. There were a large number of Communicants. On account of a Confirmation Service at Holy Trinity, Gisborne, the Bishop had to leave immediately after the service. The services amongst the Maoris at Manutuke will not be forgotten for a long time to come. We hope and trust it will be the beginning of a new life for these people. They were all deeply impressed, and their quietness, attention, and devotion during the whole period of two and a half hours showed that they were following the service with the deepest interest, and we hope with the greatest spiritual profit to themselves individually and this District as a whole.[21]


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No efforts are being spared to make the visit an enjoyable one, and it is to be hoped that Commander Ballard and those associated with him will carry away pleasant recollections of their initial visit to Gisborne. Shortly after 10 o’clock this morning a party from the Philomel, comprising Commander Ballard and several of his officers, were met at the Borough Council Chambers by the Mayor (Mr. J. R. Kirk), together with Sir James Carroll, Mr. W. A. Barton, S.M., and several local citizens, and taken for a motor tour in the country. Cars were kindly placed at the disposal of the Mayoral party by Messrs. H. Barker, H. deLautour, F. Hall, and J. Sheridan. The motorists proceeded first to Manutuke, where they inspected the new native church, subsequently proceeding to Whatatutu, where luncheon was partaken of at the hotel. The party returned to town this afternoon, and were guests at the Gisborne Bowling Club’s green. There was quite, a large gathering at the club’s green at Kaiti, and afternoon tea was presided over by Mrs. T. Corson. The visitors were welcomed by Mr. T. Carson vice-president, in the absence of the president, Mr. W. Pettie, who left for Auckland this morning. Invitations were extended to the crew to attend the cricket match and the picture shows, and these have been patronised by the visitors.[22]



October 4th: Eskdale, 3 p.m.

October 11th: Woodville.

October 13th: Confirmation at Clive.

October 18th: Havelock North.

October 19th: Confirmation, Te Rau College.

October 25th: Consecrate Manutuke Church, 11 a.m., and Confirmation, Manutuke Church, 3 p.m. [23]


While speaking of the material, I would say that I view with thankfulness the erection of permanent buildings which are gradually taking the place of the old wooden Church. We have a noble example in this our beautiful Cathedral, also in Waerengaahika, Gisborne, Havelock, the Maori Church at Manutuke, and one now in process, in Hastings. It was natural in the early days that wooden Churches should go up. Wood was the material that lay to hand. It was natural to offer to God what God had in nature so lavishly provided –and it was as well in days when the development of a township was uncertain or the tenure insecure. For the same reason it may be well to-day in Maori settlements especially, still to build in wood; but when the population is assured, let us offer to God more permanent buildings, churches that will outlive generations. Only in this was can associations gather round these sacred buildings and a sentiment be fostered which does so much to build up living organizations, whether it be of Empire, or of the Church of the living God.[24]

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After lying at Manutuke for a little over three weeks, the remains of the late Wi Pere were laid to rest at the Maori cemetery at Waereng-a-hika this afternoon. The body, which was embalmed by Messrs Haisman and Booth, has been lying in an English oak coffin, and was in a perfect state of preservation when the funeral took place to-day. During the past three weeks natives from all parts of the country, and representatives of the various tribes in the Dominion have gathered at Manutuke to pay their last respects to the departed chieftain in the real Maori fashion. When the funeral took place to-day the natives were joined by a large number of their pakeha friends, so that it was a very large procession that made its way from Manutuke to Waerenga-a-hika, where the remains of the rangatira were laid to rest amongst those of various other chieftains. The coffin, which is lead lined and has a piece of gloss inserted in the lid, was placed in a concrete vault 10ft by 12ft, constructed close to the main road, almost opposite the Waerenga-a-hika College. The vault has a reinforced roof provided with two removable slabs to permit of other burials taking place there, the vault having accommodation for 10 or 12 coffins. The vault will always be perfectly dry, and as the body of the late Wi Pere has been embalmed, in the opinion of the undertakers, Messrs Haisman and Booth, it will be in a state of preservation a hundred years hence. Around the vault is a concrete wall two feet above the ground on which is surmounted a fancy iron fence enclosing a space 22ft square. A service was conducted this morning at the Native church at Manutuke, and impressive service was also conducted at the graveside. The City Band was in attendance, and played music appropriate to the solemn occasion during the procession, and also at the cemetery.[25]


Regarding the question of carvings from the Manutuke Church, held by bankrupt, the assignee said he would suggest the creditors should pass a resolution that the carvings be returned to the church. [26]



Chief Judge Jackson Palmer, who performed the opening ceremony at the Maori Bazaar in the Scottish hall this afternoon, was introduced by Lady Carroll. Captain W. Pitt acted as interpreter. The Chief Judge said he did not address them as Maori people, but as part of the great British Empire and British race. Unfortunately his Worship, the Mayor could not be there. Sir James Carroll had been called Home to consult with the heads of the Empire; the Native Minister and the Maori members could not be present, so the Maoris had honored the Native Land Court by inviting the Judges to be present and asking him to open the bazaar. Continuing, Chief Judge Palmer said the Maoris from the very ancient days had been a brave and warlike people, and never knew what it was to be worsted in battle. When the present war broke out the Maoris settled their hapu differences, and were amongst the first to come forward to fight against the enemies of the British Empire. The district from Putikirua to Waikare Point had supplied one-half of the Maoris who were fighting for the British to-day. He referred to the glory and fame the Maori warriors had covered themselves with, and said the King had put it on record in regard to these warriors, that they had written their names in stone on the pages of history which could not be wiped out in the ages to come. The Chief Judge also referred to the splendid work the Maori women were doing to provide for the wounded and the dependents of their fallen heroes. The Maori women in this district, with Lady Carroll and other chieftainesses at the head, had come forward and said they were going to look after the wounded when they came back, and in this respect it could be said the Maori women were doing their duty in regard to the war. He wished to say to them that they were great women, and worthy wives and sisters and children of the Maoris who were away fighting for them. And so they were there to-day to raise money for that good purpose. The people of Waiapu were doing their part towards looking after the wounded Maoris, and a similar fund was being started here. He was sure their pakeha brethren would assist them in every way they could and would join with him in the hope that the bazaar would be a great success; and would bring in plenty of money for the object for which the bazaar was promoted. Although the admission to the hall was only sixpence, many of the Maori patrons showed a generous spirit by not keeping to the strict letter of the law. On tendering a larger coin, they declined to take the change, realising that the proceeds went towards a good object. There will be some special attractions this evening. An impromptu entertainment will be given, whilst raffles will be conducted by Mr. T. Adair. At 8.30 Mr. G. K. Miller will commence to auction a handsome Union Jack donated by Mrs. J. R. Murphy. Another article to be put up to auction is a memorial to the fallen Maori soldiers worked in wool by Mr. Griffiths, that is to be placed in the Manutuke Church. Altogether the proceedings to-night should be very merry, and another large attendance is expected.[27]


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The pretty native Church of England at Manutuke was more than filled on Tuesday with friends and interested spectators to witness a military wedding, the contracting- parties being Miss Madalene Roberts, eldest daughter of Mr. and Mrs. E. P. Roberts, “Te Rahui,” Manutuke, and Prvt. Stanley H. Wickens, a returned soldier, youngest son of the late Mr. H. Wickens, of Wellington. The church was beautifully decorated by the friends of the bride with flowers and arum lilies, while a lovely floral wedding bell was suspended over the altar. The wedding, which was fully choral, was performed by the Rev. H. T. Rawnsley, while Mrs. W. Baty presided at the organ. The bride, who was given away by her father, looked charming in her wedding frock, which was composed of ivory crepe de chine and silk shadowlace, exquisitely embroidered with pearls and interwoven with Lilies of the Valley; the long train was draped, and lined with apricot satin. The bride wore a beautiful silver embroidered tulle veil, caught over a mob cap with a coronet of orange blossoms. Her bouquet was of white roses, maiden hair, and asparagus fern, with white satin ribbon and tulle streamers, which gave the finishing touch to a picturesque toilet. She was attended by her three sisters—Misses Enid, Jean, and Dossy Roberts — as bridesmaids. The two former were daintily attired in apricot crepe de chine nicely embroidered in silk — the handiwork of the bride— with black tulle hats trimmed with tiny roses of the same shade. Their bouquets were of beautiful pink roses and graceful sprays of asparagus fern. Little Miss Dossy Roberts, who acted as train-bearer, looked picturesque in a white silk frock with a dainty hat trimmed with tiny pink rosebuds. The bridegroom was attended by Mr. Harold Roberts (a returned soldier and brother of the bride) as best man, and another returned soldier — Mr. Arthur Barber — as groomsman. After the ceremony the wedding party and guests adjourned to the Manutuke Hall, where the reception was held, the hall being decorated with flags and evergreens, with a beautiful arch under which was hung a wedding bell, where the guests were received. The bridegroom’s present to the bride was a handsome gold initialed bangle; to the bridesmaids pearl ear-rings, and to the little train-bearer a pearl necklace. Mr. and Mrs. Wickens were the Recipients of many fine and valuable presents. The happy couple left by the Arahura en route for Auckland and Rotcrua to spend their honeymoon, and from there they proceed to Wellington, their future home. The bride’s travelling costume was of bottle-green cloth with corded biscuit silk, and black moiré velvet lined with biscuit georgette and trimmed with beads and ribbon. They carry with them the good wishes of their many friends.[28]

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The Church of England Maori mission house has been established for a year and a-half at Manutuke under Miss Newman, and has proved its usefulness to the native population in that place and the neighborhood. The younger Maoris especially are finding the benefit of it both physically and morally. So far the work has been carried on in the Maori parsonage there, because it happened to be vacant for a time. But this was a temporary expedient only, as the house may be needed at any time for its proper purpose, and it will be necessary to build a mission house for permanent use. Lady Carroll has generously promised a good site, and a fund has been opened to provide the means of building. The bazaar on April 8, advertised to-day, is an attempt by those most interested, to add to this fund, and to make it possible to begin building very soon. An enjoyable afternoon and evening are promised.[29]

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[1] Waiapu Church Gazette, Volume I, Issue 11, 1 May 1911, p.173.

[2] Poverty Bay Herald, Volume XXXVIII, Issue 12447, 5 May 1911, p.1.

[3] Poverty Bay Herald, Volume XXXVIII, Issue 12453, 12 May 1911, p.1.

[4] Poverty Bay Herald, Volume XXXVIII, Issue 12453, 12 May 1911, p.4.

[5] Poverty Bay Herald, Volume XXXVIII, Issue 12463, 24 May 1911, p.6.

[6] Poverty Bay Herald, Volume XXXVIII, Issue 12465, 26 May 1911, p.1.

[7] Waiapu Church Gazette, Volume II, Issue 4, 1 October 1911, p.55.

[8] Poverty Bay Herald, Volume XXXIX, Issue 12662, 16 January 1912, p.2.

[9] Poverty Bay Herald, Volume XXXX, Issue 12962, 22 January 1913, p.5.

[10] Poverty Bay Herald, Volume XXXX, Issue 12973, 4 February 1913, p.1.

[11] Poverty Bay Herald, Volume XXXX, Issue 12984, 17 February 1913, p.4.

[12] Poverty Bay Herald, Volume XXXX, Issue 12945, 18 February 1913, p.1.

[13] Poverty Bay Herald, Volume XXXX, Issue 12996, 1 March 1913, p.3.

[14] Evening Post, Volume LXXXV, Issue 53, 4 March 1913, p.3.

[15] Ashburton Guardian, Volume XXXIII, Issue 8503, 5 March 1913, p.2.

[16] Poverty Bay Herald, Volume XXXX, Issue 12999, 6 March 1913, p.2.

[17] Poverty Bay Herald, Volume XXXX, Issue 13000, 7 March 1913, p.4.

[18] Poverty Bay Herald, Volume XXXX, Issue 13001, 8 March 1913, p.2.

[19] Poverty Bay Herald, Volume XXXX, Issue 13002, 10 March 1913, p.5.

[20] Poverty Bay Herald, Volume XXXX, Issue 13002, 10 March 1913, p.6.

[21] Waiapu Church Gazette, Volume IV, Issue 4, 1 October 1913, p.46.

[22] Poverty Bay Herald, Volume XLI, Issue 13311, 21 February 1914, p.2.

[23] Waiapu Church Gazette, Volume V, Issue 4, 1 October 1914, p.40.

[24] Waiapu Church Gazette, Volume V, Issue 6, 1 December 1914, p.1.

[25] Poverty Bay Herald, Volume XLIII, Issue 13881, 3 January 1916, p.4.

[26] Poverty Bay Herald, Issue 13987, 9 May 1916, p.6.

[27] Poverty Bay Herald, Volume XLIII, Issue 14166, 7 December 1916, p.6.

[28] Poverty Bay Herald, Volume XLV, Issue 14673, 2 August 1918, p.3.

[29] Poverty Bay Herald, Volume XLVII, Issue 15174, 24 March 1920, p.3.