Te Pipiwharauroa 158

Te Pipiwharauroa 158

No. 158

1911/06

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 158, Gisborne, June 1911.

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

‘Kui! Kui! Whitiwhitiora!’ [The cry of the shining cuckoo.]

THE CORONATION HONOURS LIST

[Engraving of Sir James Carroll]

Sir James Carroll KCB

Notification has been received of those honoured by King George V. Amongst those honoured is Timi Kara. We are delighted by this honour conferred on Timi; delighted for him personally and delighted for his Maori people. His being given this honour shows us how the King approves of what he has done for the well-being of the people. We also see that the King thinks not only of honouring Pakeha but people of all races under him who are working for the good of all. Timi is the first Maori to receive this honour, therefore it means a great deal to him and also to the people. However although he now has the title ‘Sir’ before his name, and the title ‘Lady’ before that of his wife, we will not stop calling them Timi and Materoa.

Although these are brief titles and appear to be titles without honour, they bring great honour to the people as a whole. Our heartfelt hope is that he may live long to bring to conclusion the good projects that he has at heart.

The Honourable Timi Kara is from Te Wairoa and belongs to Ngati Kahungunu. His canoe is Takitimu. He was born in Te Wairoa in 1857. He was taught in the Maori school of that time in Te Wairoa and afterwards at the Napier School. When fighting broke out he enlisted as a soldier and he was mentioned amongst the men who distinguished themselves in those encounters. After the fighting he was given £50 by the Government for his part in the fighting. After those encounters he worked as an interpreter, at first independently and subsequently in the Maori Land Court, after which he became an interpreter in Parliament in 1879. [2] In 1884 he stood against Wi Pere for the Tairawhiti electorate but was not elected. In 1887 he defeated Wi Pere and from that time to the present he has had a seat in Parliament. In 1892 he became a member of the Standing Committee of Parliament and when he was elected as Member for the Pakeha electorate of Waiapu he became a Minister of the Crown. From that time to the present he has been a Minister. Twice he has been Acting Prime Minister. Because he has been so long in Parliament, twenty-four years, it is very appropriate that he has been given this honour by the King. Best wishes to Timi Kara and his wife.

The honour that has been given to Timi is an ancient one, begun in 1399 when Henry IV was King. The Pakeha name is ‘Order of the Bath, The Most Honourable.’ In Maori this would be ‘The Order of the Tub, the Most Honourable,’ [Te Tohu o te Taapu, te Mea Tino Honore]. It is said that the Order of the Bath recalls the former custom of a man having to bathe before he was made a Lord. There are three Divisions: the first Division is the GCB, the foremost honour in this Award; the second is the KCB which is the one given to Timi; the third is the CB. This honour is open to the King, the Princes, and great men of Parliament and of the armed forces – at sea or on land. No-one outside these categories is eligible.

[Engraving of Sir Joseph Ward.]

The Right Honourable Sir J G Ward, Bart, PC, KCMG, LLD.

Mr Ward was also one of those recognised by the King when Timi Kara was honoured. Mr Ward was made a Lord (Baron). This status is above that of ‘Sir’, and is one that the person may pass on to his descendants. Mr Ward was born in Melbourne in 1856. In 1859 he came with his parents [mother] to New Zealand. When he was thirteen he went to work in the Post Office as a postman. When he was fourteen he was paid £136 a year. He left that position to work in a store. While he was engaged there he was running three newspapers and doing Railways work. At age twenty-one he left that work and set up in commercial business by himself. When he was twenty-two he was made Mayor of Campbelltown, a post he held for five years. At the age of thirty he entered Parliament and five years later was appointed Minister for the Post Office. While Mr Seddon was alive Mr Ward was his deputy and when Mr Seddon died in 1906, Mr Ward was still his deputy. He was a powerful manager of the work of the Post Office. He it was who brought the cost of posting a letter down to one penny. For this work he was made a ‘Sir’ with the award of a KCMG in 1901. Afterwards King Edward VII made him a PC, and the Universities of Scotland and Ireland conferred on him an LLD. Mr Ward has travelled twice to England to attend the large meeting of all the Governments of the realm, and at these two meetings he was one of the leading lights. His fame at the first meeting was furthered by his swiftness in telling the English Government of New Zealand’s desire to pay for a warship to help the Empire. The nations were full of praise for this noble thought on the part of New Zealand. At this meeting he also became known for advocating the establishment of a Parliament to deal with the affairs of the whole Empire – England and all the Dominions. England and all the Dominions were to choose members for this Parliament. People were full of praise for this idea of the Prime Minister of New Zealand, and the newspapers called him a man with a great heart who considered the peoples as a whole. For these activities the King has seen fit to confer this honour on him. The hope of this humble servant is that Mr Ward will retain his ‘great heart’ in running the land of his calling.

[3]

THE HAUHAU

The name Hauhau is no longer the appropriate name for those sections of the Maori People who alienate the Pakeha. It is more than 40 years since the practices of the Hauhau were left behind when the falsity of what was maintained was realized. That is what saved the Maori People.

It was formerly said that Horopapera Te Ua was the founder of the Hauhau religion. But the true founder was a different man called Patara. That man was a Government policeman before, a man who knew English.

Te Ua was an old man and confused in his mind. In 1864 he gave voice to some strange thoughts. Patara said that he knew the meaning of those words and that what Te Ua uttered was a message of God to the Maori People. Faith in Christ was for Pakeha only and did not apply to Maori. In this way these messages were presented to Maori. It was perhaps an effort on the part of Patara to get the Maori People to forsake the teachings of Christ and not to have second thoughts about fighting the Pakeha. Some of Waikato, those who had joined in the fighting at Waitara, adopted that new way.

At the end of 1864, a message was received from some of Te Ua’s messengers, called a ‘Tiu’, that they were going to some places to explain God’s new word to the people. Two parties came to the Tai Rawhiti; that of Patara directly to Opotiki and the other made its way by way of Waikaremoana to Te Wairoa and Turanga. The home of the clergyman, Mr Volkner, was amongst Te Whakatohea at Opotiki. He was returning from Auckland bringing medicine and other things to heal the sick of Te Whakatohea who were suffering from fever. When Patara and his party arrived at Opotiki, he said that if he came across Mr Volkner there he would kill him; he would cut off his head and take the head to Te Ua in Taranaki. Te Whakatohea were beguiled by his deceitful sayings and were dazed and so were quick to agree to the instructions of Patara and his companions.

When the boat arrived at Opotiki with Mr Volkner and Mr Grace on board, Patara had gone to Torere to try to get Wiremu Kingi and his tribe to join him. He left Keropa in charge after he had gone. Kereopa said to Te Whakatohea, ‘God says to kill one of the Pakeha ministers.’ They said, ‘That’s not for us to do.’ Kereopa said again, ‘God says, it is your responsibility, however you must agree.’ When they declined he said, ‘That’s that.’ Then Mr Volkner was carried away and strangled.

When Patara returned to Opotiki he pretended to disapprove of what Kereopa had done; still, it was he who said that if he came across Mr Volkner he would kill him and take his head to Te Ua.

After the death of Mr Volkner, Patara and his party went to Turanga saying that he would drive the Pakeha there into the sea; only the Jews would be left; and all the ministers would be cut asunder. He had not been long in Turanga when the other party arrived by way of Te Wairoa. When they gathered at Patutahi they began a lament, and Patara said, ‘This is a lamentation for the people who stand naked, for the land that stands at a turning point.’ The local people grieved there and afterwards Te Whanau a Kai and most of Te Aitanga a Mahaki joined the Hauhau.

The worship of the Hauhau consisted of going around their ‘Niu’ [pole] from which hung the flags, ‘Riki’ and ‘Rara’, while saying some meaningless words. One of those words was ‘pai marire’ [good and peaceful] as if it were a Latin word from one of the Roman Catholic Prayer Books. Their religious observances ended with the words, ‘Rire, Rire, Hau, Hau’. Perhaps it is from this that they are called Hauhau. Their own name for their religion is ‘Paimarire’, a word spoken by Te Ua.

Most of the Hauhau are stupefied and are quick to listen to breathed instructions when they are fighting. Another of the teachings of Patara and the others is that one has only to stretch out one’s bare hand and the bullets from the soldiers’ guns will not come near but will fall to the ground. This was tested at some of the fighting at Waitara and Waerenga-a-hika, too. He may have stretched out his hand but the man was still laid low by the bullet. This is why this Hauhau religion was abandoned.

WLW

[4]

THE CORONATION OF KING GEORGE AND QUEEN MARY.

An Awesome Occasion.

This was a time when the glory of the Kingdom of England was seen, and that of the capital city of the Kingdom, London. It is autumn in England, a time when the land still has decorative materials. The streets and all the buildings of the main town of the Kingdom are covered with all the kinds of decorations that the mind of man can conceive. The Managing Committee began to make all kinds of things to beautify the city, which were seen by the unaccustomed eyes of the millions of people from the many countries of the world. A journey to see the city of London was one major reason why so many people went, and also to see its decorations at this time of great celebration. All sorts of people could be seen there: Kings from afar in their glorious robes, and the soldiers who guarded them; Princes; Dukes; Marquises; Lords and other people of rank of the Pakeha; each of them wearing the robes and insignia appropriate to their rank. There were also the leaders of the people with their insignia; the Governors; the Prime Ministers of the colonies with their insignia; the military Generals; the Admirals of the navy with their insignia; soldiers and sailors in the fighting forces of the King; each calling with their uniforms, to be seen by the visitor. And over all these was the person who was the reason we were seeing all these things. These were the things that had drawn wealthy people from all parts of the world to London to see the glory of this world. There was also another remarkable thing to be seen by the stranger’s eye – all of England’s fighting ships come together. This was after the Coronation. Those who saw the American warships know how magnificent these things are, but they fall into insignificance, for words fail us to describe this display. It is not possible to describe fully the many things that were to be seen in London.

The Day of the Coronation.

Early in the morning people began to come to the streets by which the King would travel, to get a good view, and by the time the sun was up there was not a free space – from the tops of the buildings to the roads on which people were to travel.

Twenty Princes from foreign countries had come to celebrate the King’s Coronation Day. They were going to the King’s great Church, Westminster Abbey. The princes and kings of the nations were in front, after came the princes of the Royal Household of England, after them came the King’s family – only they were in their coaches, and after them came the coach of the King and Queen. Their escorts were Lord Kitchener, the Duke of Connaught and his son, the Prince of Connaught – the Duke is a younger brother of Edward VII. After these came some of the princes and the leading people of England, according to their rank.

The Service.

When they arrived at the church the invited people entered – not everyone could get inside. The number of invited people the building can seat is four thousand. By the time the King arrived the building was full. When he arrived with the Queen the service began with the choir singing the psalm – Psalm 122, ‘I was glad when they said to me, Let us go into the House of the Lord.’ After the psalm they sat on the seats placed for them. The Archbishop stood in the centre of the building and said, ‘People, I present to you George, the established King of this land. Do you wish to show him honour?’ [Sirs, I here present unto you George, your undoubted King. Wherefore all you who are come this day to do your homage and service, are you willing to do the same?] The people answered, ‘Long live King George!’ [God save the King!] The Archbishop asked this four times, turning to the four sides of the building. After this the Litany was sung, the Order for Holy Communion proceeded as far as the sermon, and the Archbishop went to the King and asked him to take the oath in the presence of the people saying, ‘Are you willing to take the oath?’ He replied, ‘I will so do.’ Then the King swore that he would govern the people as prescribed by the law and that he would protect the Church of England. [5] The place the oath was signed was the Holy Table.

After taking the oath the King returned and sat on the throne of Edward VII. The Archbishop went and anointed him with oil. The holy oil was poured into a spoon and, using the spoon, the Archbishop poured the oil onto the places to be anointed – his head, his chest, and his hands. These are the words of the Archbishop at the Anointing: ‘We anoint your head (chest, hands) with oil, as was done to the Kings, Priests and Prophets in the days of old.’ After these and other words spoken by the Archbishop, the King knelt before him to be blessed.

After that the golden spurs were put on his feet and a sword placed in his hand; that sword was a sign of the faith. The Archbishop had much to say when the sword was given. When the Archbishop ended his words, the King took off the sword and its sheath and laid it on the Altar (Holy Table). He was offering his sword to God. He returned and then one of the Lords of the people went and took the sword in exchange for £5 in money. Then that man carried that sword into the presence of the King; he was the bearer of the sword of faith before the King.

Then his royal robes were brought and placed on him. Over all of these was the Golden Cloak. At this time the ring was placed on the little finger of his right hand as a sign of his nobility. After this the Sceptre Cross was placed in his right hand, the sign of his authority, and the Dove Sceptre in his left hand, the sign of justice and mercy.

These things being done, the Archbishop went to the Altar to fetch the Golden Crown. Holding the Crown he prayed this prayer: ‘O God, ruler of the saints, we make our prayer and beseech you to bless and sanctify your servant, George, our King. His head has this day been crowned with the Golden Crown, likewise, fill his heart with your many gifts, crown him also with every noble thought, in the name of the everlasting King, Jesus Christ our Lord.’ ["God crown you with a crown of glory and righteousness, that having a right faith and manifold fruit of good works, you may obtain the crown of an everlasting kingdom by the gift of him whose kingdom endureth for ever."] At the end of this prayer he took the crown and placed it on the head of the King. At that moment all the electric lights of the church were switched on and the people cried out, ‘Long live the King!’ Before this time no-one in the Abbey was wearing a crown, but when the King put on his crown then all the Lords there put on their coronets, each Lord according to his rank. Then the Archbishop took the Bible and gave it to the King saying: ‘Finally I give you this, the most valuable thing that this world affords.’ The Archbishop’s blessing having been given, the cannons sounded, from outside the Abbey and spreading to all places. At this time the Princes and all the Lords came forward to kiss the cheek and hand of the King as a token of respect. The Archbishop was the first, followed by the Prince of Wales, and the Lords: the senior Duke for the Dukes, the leading Marquis for that class, and similarly for the lesser ranks of Lords below these.

When the King’s part was completed the rites for the Queen took place. This did not take long. When her crown was put on the wives of the Lords also put on their coronets. On the Queen’s return she bowed to the King and he bowed to her. The two of them sat side by side on their thrones, that of the Queen being a little lower. After these things were done the two of them went to take the Lord’s Supper. The King’s offering was a heavy piece of gold – it weighed one pound; that of the Queen was also a piece of gold. After the Supper they went to a room while the choir sang ‘We praise thee O God, We acknowledge thee to be the Lord.’ [Te Deum] When they came out they were wearing different crowns, the ones worn when they travel the streets. They went out to be seen by the people in the streets. The crowds were overjoyed to see them even though they had been waiting nine or ten hours for them to appear. It was remarkable how good and trouble-free the occasion was even though there were thousands of people. This was the end of the day’s activities: the glorious day was left behind to be written about in the papers.

One day soon after, the King and Queen and all the leading people there, along with those of the people who were able to, went to see the warships. This was an awe-inspiring occasion. There were 80 (sic) English warships [68 battleships, dreadnoughts, and cruisers] and 89 (sic) destroyers [87 destroyers, torpedo boats and submarines], and 18 foreign warships. The area sea covered by these warships was 18 miles long and 18 miles across. When the King arrived all the battleships fired their guns, a terrifying experience. The whole day was taken up with steamers carrying people up close to this Leviathan of the sea so that they could see their construction and their capabilities.

[6]

[Engraving of Queen Mary.]

QUEEN MARY.

Queen Mary is a daughter of the Prince of Teck. On her father’s side she is the fifth granddaughter of George II; on her mother’s side she is the fourth granddaughter of George III. She was born in England on 26th May, 1867. At her baptism, Queen Victoria was her Godmother. Her names are Victoria Mary Augusta Louise Olga Pauline Claudine Agnes. She became engaged to George, Duke of York, in 1892, and in 1893 they were married. They have five children.

[7]

[Engraving of King George.]

KING GEORGE V.

He was born on 3rd June, 1865. On 6th June, 1893 he married Mary, daughter of the Duke of Teck. From March until November, 1901, he visited Australia, New Zealand and Canada. When he arrived in England he was made Prince of Wales; before this he was known as the Duke of York. On 9th May he became King of England and the Colonies and Emperor of India. He was crowned on 23rd June, 1911.

[8]

ALCOHOL SHOULD BE ABOLISHED.

Despite the articles that have been written, many people say that this ‘food’ is good, it is provided by God and was drunk by Christ. God gave this ‘food’ for human beings. This is the problem with people; they see evil and embrace it – God gave it too. But they do not also consider that God gave them a thoughtful heart to guide them on the way they should take – if it is bad then it will lead them to the thing known to be bad, if good, to the thing that is good. This is a devious way of speaking on the part of people – God gave this ‘food’ for people. This way of speaking also is wrong, like what was said at the beginning of this writing about this ‘food’ being good. Let us then look at this. It is right to say that the potato was given by God; man certainly did not make it. However liquor is made by men and it is not right to say that God gave it to be food for men. It is true that God gave all things, but God gave each thing for its own purpose and not only as food for mankind. God gave both the potato and poison, but both of them were not given as food for mankind – one serves to give life and the other, death. But poison can serve a good purpose in the hands of expert doctors, just like alcohol, and it has been said above that there is poison in it.

Nevertheless, although they have been told it is a poison people still drink it because, according to them, Christ also drank it. Christ says: ‘The Son of Man came eating and drinking, and they say, “Look, a glutton and a wine-bibber, a friend of publicans and sinners.”’ (Matthew 11.19) He also turned the water into wine at the wedding in Cana of Galilee. It is true that Christ drank wine, but wine was his drink, not whisky, brandy, rum or beer. Our mistake is to say that the pleasant drink that the Lord enjoyed was like whisky. No-one of the present day would say that lemonade and whisky are the same, and that was the case with wine in former times. But the man who drinks alcohol says that what Christ drank was not called lemonade but wine. That is so, but it is only later that we have many names. One name served for all drinks apart from fresh water in past times and that was ‘wine’. If the drinks we consume now, apart from fresh water, were all called whisky, we would be quick to object because whisky and lemonade are both different. It would not be right to give this name to both of them because whisky is a poison and lemonade is not. Likewise it is wrong to identify all the drinks from the past referred to in the Scriptures as wine. If we think about it we realize that they are not necessarily the same as the wine we know, and we are right. It is right that people get drunk on the wine spoken of in the Scriptures but it is not like the drunkenness caused by alcohol in our day. The making of wine was different in the ancient times, different from how it is made now. In ancient times the juice of the grapes was simply squeezed into a vessel and left to stand, and over that time it turned into wine. The process was the same as that carried out by Maori with tutu juice, but the tutu contained poison while the grapes were not poisonous. The longer the wine stood the stronger it became and if a person drank a lot of this wine they would become drunk, but if it was drunk soon after it was laid down it was a very sweet liquid. This was what the wine in the Scriptures was like. In the account Pharaoh’s cup-bearer gave to Joseph of his dream, he said: ‘In my dream there was a vine before me, and on the vine there were three branches. As soon as it budded, its blossoms came out and the clusters ripened into grapes. Pharaoh’s cup was in my hand; and I took the grapes and pressed them into Pharaoh’s cup, and placed the cup in the hand of Pharaoh.’ [Genesis 40.9-11] This is what the wine was like that was being drunk in former days; that was how it was made, and no-one was hurt by this wine. Liquor now is made in a different way. The liquors made now are mixed with many Pakeha chemicals to make it strong. Those things strike down people in these days. That is what wine is like these days compared with that in the past. It is said that a man could get drunk on wine in the past but it was wine that was allowed to stand for a long time that acted in that way. Let us not mistakenly think that all wine in the past would make one drunk: there was one wine that would intoxicate but there was another sweet wine that was the people’s main drink. They were as different as whisky is from lemonade. By calling them both wine we give the wrong impression.

[9]

The Wine of Canaan.

The land of Canaan was a land of vines. When Jacob blessed Judah he said that ‘he ties his foal to the vine and his donkey’s colt to the choice vine, he washes his garments in wine and his robe in the blood of grapes’. [Genesis 49.11] When Moses’ spies arrived in the land they saw the extensive vines, and they cut off one cluster of grapes on a branch, and it took two men to carry it, and they called that place Eshcol. This is the reason why wine is spoken of so much in the Scriptures – it was the people’s main drink. Of all the peoples in the world no people is like the Jewish nation for the absence of drunkenness. This is a remarkable thing, but it is true. Had liquor been spoken of in Scripture as the main drink of the Jews then we would be inclined to think that they were an extremely drunken people because that was their sustenance, their blood was full of wine, and it was the sustenance of their ancestors [?mai o tuaki po - ?from the dark ages] up to the present day. No, the Jews were not a drunken people because their wine was not liquor – whisky, brandy, rum or beer. Let us remember also that of the wine made by people not a good word is spoken of the wine that makes people drunk in the Scriptures, rather wine was the drink that sustained people. Of the wine that makes drunk it is said, ‘it is the spittle of dragons, the deceitful spittle of the asps’ [Deuteronomy 32.33], while of the good wine it is said, ‘my wine which cheereth God and man’ [Judges 9.13]. Intoxicating wine is not spoken well of in the Scriptures – See Proverbs 20.1, 23.30-31, Isaiah 5.11.

These are the wines spoken of in Scripture and even though the bad wine caused problems it was not like the liquor drunk now. Look at the Jews, the descendants of the people who drank the wine in the Scriptures, they are thriving; and look at the people who have become addicted to the liquor that is like the [intoxicating] wine of former times, they suffer greatly. Perhaps we now understand and will not bring in the wine of the Scriptures and liken it to the poison being drunk these days.

That completes this side of the story. Now let us relate it to Christ. A person should ask in his heart this question: ‘Given the extent of the evil consequences brought upon people by this ‘food’, liquor, would Christ vote for its continuing sale were he here now?’ There can be no alternative answer to this question. If he was in this world he would vote for its prohibition. That is because it was his principle to cut out the root of wrongdoing. He says, ‘If your right hand sins, cut it off and throw it away ...’ [Matthew 5.30] He also says, ‘No-one can serve two masters …’ [Matthew 6.24]

The Government is Supported by Alcohol.

Although the accounts in Scripture are clear, there are those who say that liquor is good because it delivers a lot of money to the Government with which it carries out its large projects for the benefit of the whole nation. Such talk appears to come from someone seeking a reason to support what is wrong. We have finished pointing out, and everyone knows, that this ‘food’ is bad, and although the Government benefits from it, that is no good reason to support this evil ‘food’. The money that drink provides for the Government is a blood payment and it would, rather, be good were the Government to wash its hands of this thing. But it is true that a lot of money comes to the Government from drink but it pays a high price for that money. The figures we print here show us the amount of money raised for the people and the cost of that money. These figures are for the year 1906. Since we don’t have figures for recent years these are the ones we must look at. The name for this money is ‘Revenue’.

The Revenue

In 1906 the revenue that came to the people from alcohol as £774,213.

The amount the people spent to get this revenue was £3,360,121, that is:

The amount of money people spent on alcohol. £3,360,121

The return on the people’s expenditure. 774,213

The loss to the people. £2,585,008

The amount each individual spent on alcohol. £3 11 1

The return on that money. 0 17 0

His loss. £2 14 1

This is not the only loss incurred by the people through drink.

The cost of the problems caused by alcohol, that is, of crimes, prisons, mental hospitals, and other things, is £924,208.

The cost of problems arising from alcohol. £924,208

The revenue of the people. 774,213

The loss to the people. £149,915

The money spent on drinking alcohol. £3,360,213 sic

The amount spent on problems caused by alcohol. 924,208

Total £4,284,329

The substance to the people. 774,213

The loss to the people. £3,510,116

[10]

Such is the revenue that people weep over. That is the money lost by the people.

Who Can Count the Human Loss?

Such were the words of Gladstone about the Revenue. He was the famous Prime Minister of England in recent years. He received a petition from some manufacturers of alcoholic drinks who spoke about the revenue. Whereupon he said, ‘My friends, do not be sad about the revenue. The revenue will not serve to prevent the evil. Were this drink which befuddles men’s minds to disappear, I know very well how to raise revenue.’

One good think to show us the evil of consuming alcohol is to compare its outcomes with those of other human activities. Consider two men. Each of them was paid £3 a week. One of them went to the draper’s shop and the grocery and spent his money there. The owners of those stores benefited from the sale of their goods, and that man and his family benefited from the goods. His £3 provided two lots of value. The second man went to the hotel and spent his money there. The owner of the hotel got the cost of his liquor, while the person whose money it was got a hangover and his family got nothing. Only one lot of value was provided by that £3. Which was best?

Let us look again. An English MP, Mr Burt, says: ‘If £10 is spent on clothing, the manufacturing of those clothes will have cost £6; for chairs and other household articles, £5 10/- will have gone into the manufacturing; if £10 is spent on shoes, £4 15/- will have gone into the manufacturing; if £10 is spent on beer, it will have cost 11/3; 1/8 would be the cost of making the [same value of] whisky.’

The British Board of Trade Report contains the following statement: ‘Of the £100 paid for coal, £55 is the cost of producing it; if the same amount was paid for building a ship, £37 would go to the workers; in the case of constructing railways, £30 would go to the workers; but if that money was expended on alcohol, only £7 would go to the workers.’

So then, this is the killer thing. The man who drinks it suffers, his family suffers, the people suffer. The people suffer two losses, the loss of money and the loss of men. The only person who survives alcohol is the one who firmly rejects it. Compare it then to coal. ‘A’ goes to buy coal for himself and pays £100. Of that £100, £55 will go to the ones who produced that coal, and £45 to the people who owned that coal. ‘A’ and his family will benefit from that coal for a long time. ‘E’ goes to buy beer. It costs £100. Of that £100 , £7 goes to the workers, and £93 to those who own the beer. What ‘E’ and his family get is suffering. ‘H’ goes to buy whisky which costs £100. Of that amount 16/8 goes to the workers, and £99/3/4 to the owners, and ‘H’ and his family get to suffer.

What About the Taxes?

Do not be fooled by the idea of the taxes. Leave that side of things for the taxes and the Government to worry about. Many places in New Zealand have prohibited alcohol and the taxes in those places have not gone up. They have not gone up, rather they have gone down. We have shown in the above statements about the revenue that more Government money goes to addressing problems caused by liquor than is raised from alcohol. If there is no liquor there is no revenue, but a great deal more money remains for the Government. Since the person retains the money that would have gone on liquor he can buy many worthwhile things – shoes, clothes, food, and other things. There are taxes on all these things. The more a person buys the more the Government receives from the taxes on those things. Consider this too. Let us say that for every shilling spent on shoes, 1d goes to tax. If a man drinks and if he spends £2 on shoes, of that money 40d, i.e. 3/4 goes to tax. If he gives up drink and is able to spend £6 a year on shoes, the tax derived from that expenditure is 10/-, so the Government wins 6/8 on shoes when liquor is absent. It is the same with other taxes. What happens rather is that the Government can reduce the taxes on these things because it is taking in more. This is what taxation would be like if liquor were to be prohibited.

There are more and more things that could be said about liquor, jarring people’s ears, but that is enough – our wishes are satisfied with these. People, we’ve seen how folk are hurt by liquor, and how it bears no fruits, so let us not be fooled when the time comes to vote but make every effort to prohibit it, and weaken its battle against us. It will not be weakened if nothing is written about it in papers; no accounts have been able to irritate our ears like these written above. To point out the benefit of prohibiting alcohol, we have printed below the figures from the town of Masterton in the Wairarapa, a town which at the last vote prohibited alcohol. [11] We see the evil that comes from retaining the sale of alcohol. Let us look at the outcome of prohibition so that we know what is good and what is bad.

The News of Masterton.

In December 1908 the hotels of Masterton were defeated and in July 1909 the sale of liquor ceased. The number of people tried for drunkenness in 1908 were 302, in 1909, 159, and in 1910, 39. The figures below show all the kinds of crimes that came before the court in 1908 and 1910, the year in which alcohol was being sold and the year it was banned.

Crime / 1908 Alcohol was sold. /1910 The sale of alcohol was banned.

Drunkenness /302 /39

Vagrancy /24 /0

Assault /12 /0

Obscene Exposure / 4 /0

Obscene language /21 /0

Attempted assault / 9 ///////////0

Abduction of women for malicious

purposes. / 0 / 1

Attempted suicide / 2 /1

Burglary /7 /0

Forgery of cheques / 9 /1

Theft /69 /3

It is unnecessary to further explain these figures because they make very clear the good and the bad. In all the places that have prohibited the sale of alcohol the outcome is the same as in Masterton. The people of those towns are full of praise for the remarkable good outcome of the prohibition of liquor. Some of those people were not previously in favour of prohibition but, having seen the benefits, they would not like to go back to the former situation.

This article has been written to point out to us the troubles alcohol has brought upon the Pakeha so that they may be a warning to us. As we have been given the power to vote on this now, let us take the opportunity, as a united people, to prohibit the sale of this ‘food’ amongst us. If some have been enlightened and desire the abolition of the sale of liquor, our hope in writing this article will have been fulfilled. May God bless our good work.

A NOTICE FOR THE ATTENTION OF EVERYONE.

We were asked:

(1) If under Section 46 of the Amendment to the Law on the Sale of Liquor, 1910, a majority of Maori voted against the provision of liquor to them, would Maori have to stop going into building where liquor is sold?

(2) If the Maori vote is as above, could the Hotel proprietor stop Maori from sleeping, eating, or sitting in that hotel?

We think the answer to these two questions is ‘No’.

If at the time of the vote most Maori qualified to vote agreed ‘that liquor should not be given to Maori of that area,’ and a Maori of that area is provided with liquor, that is a crime which incurs a fine not exceeding £100. The Maori incur no punishment, nor are they liable for the expenses incurred by the probation people, because all that has happened is that they have been given liquor.

In the light of this Maori have the legal right to go into a place where liquor is sold after the vote spoken of above, and the proprietors of hotels must give them a bed, food, and a place to stay.

DeLautour, Barker, Stock & Matthews

Lawyers, Gisborne.

To the Rev. F W Chatterton,

Te Rau College, Gisborne.

Gisborne,

27th June, 1911.

[12] 

CALENDAR : JULY, 1911

Day 12 0h 23m a.m. Day 26 ● 7h 42m p.m.

1 S

2 S Third Sunday after Trinity

Morning Evening

1 Samuel 2.1-27 1 Samuel 3

Acts 10.1-24 1 John 5

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Fourth Sunday after Trinity

1 Samuel 12 1 Samuel 13

Acts 15.1-30 Matthew 4.1-23

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Fifth Sunday after Trinity

1 Samuel 15.1-24 1 Samuel 16

Acts 19.1-21 Matthew 8.1-18

17 M

18 T

19 W

20 Th

21 F Fast

22 S

23 S Sixth Sunday after Trinity

2 Samuel 1 2 Samuel 12.1-24

Acts 23.1-12 Matthew 12.1-22

24 M Vigil, Fast

25 T James, Apostle Athanasian Creed

2 Kings 1.1-16 Jeremiah 28.8-16

Luke 9.51-57 Matthew 13.1-24

26 W

27 Th

28 F Fast

29 S

30 S Seventh Sunday after Trinity.

1 Chronicles 21 1 Chronicles 22

Acts 28.1-17 Matthew 15.1-21

31 M

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A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

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Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

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Printed and published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.