eiders'
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
Church of Jesus Christ of Latter Day Saints.
P.O. BOX 72, AUCKLAND. OFFICE : 53, UPPEB QUEEN STREET.
This earth by Mormon conception, is not a pestilent island in the mean of ete rutin.
where souls are quarantined for sin, asthe dismalists among the Christians would havens
bclicre ; on the contrary it is a world prepared by our Father in heaven Jor the tnnis-
plauting of his children ; a glorious unicersity—the only real universtif for the develop-
ment of his sons and daughters, — Professor N. L. Nelson, in the " \Iornion Point of
View"
Louis G. Hoagland, Prest. Mission. Mgr. David P. Howells,
Application made for entry as second-class matter at Post Office, .Ajickl
t Mgr, Editor,
nd, N;Z.
Vol. I
WEDNESDAY, JANUABY 31, 1907.
For some time the New Zealand Mission has appreciated the necessity of a more
efficient medium through which to communicate with the Elders ar 1 Saints laboring
and residing within its jurisdiction. The monthly circular letter " Cu rent Events '
insufficient the mission is growing. If we would be alive to our duties we must keep
up with our work. Progressive times demand progressive method
has been asked lepeatedly by Eldeis, Saints and friends to publish a
They wish to be kept informed about the news of the Mission and tie happenings at
home in which they are particularly interested. Returned Missionaries who have been
privileged to labor in this land will also be interested to know what
their "old mission field." But above all we can defend " the Cauflj
journals which continually maliciously misrepresent us and deny us t
through their columns. Through our little paper we can, at least, pi I ourselves right
with our newly acquired friends. Our old fiiends and Saints know u
The sayings of inspired men both dead and living and gems of I
most able writers since the organization of the chu.ch will be reproc
s happening in
against local
e justice of reply
ought from our
ilficed from time to
Our Saints and friends of New Zealand have been denie much spiritual
food and comfort, which we hope to be able to give them by our little
sundry times, counsel is given by the leaders of the Church to
Messenger will print such whenever it appears
The Messenger will contain all Mission news, lecoid the ariival
of new Elders, and a monthly summary of the woik of each conferem
ment of the death of any of our Saints will also be given space
Part of the Messenger will be printed in English and part in Ma ri. In this way
an incentive will be given our young Maori friends to leai n the Engl sh language and
to learn the Gospel in English. It is hoped they will woik diligen
use of the English language since it will be such an aid to theii
business welfare.
The Messenger will be the official organ of the Mission
approved by the Mission President before it is printed. Instruct]! m
tained hen in are just as binding as though they were given in period
letter by President Hoagland
U last the long hoped for and much talked about Mission Magazii i is a realization.
Our press and printing plant, although small is new and complete. Ye are all new in
this business, but ha \ e I he Optimism and enthusiasm of youth. Now. bi thei n, the future
of the Messengkis is in tin- hands of those who me and those who oug t to be interested
in its success. Ak you going to do your part? We believe yon [ate. Don'1 dis-
appoint us. You know what is necessary for its success contribuh \ ur part
we now dedicate th< Elders' Mehsenoer to the building up oi tn ' and
a<k that Our Father's Spirit accompany it and bless it to the aocoj iplishmcnl of il
desired purposes.
magazine. At
the Saints, the
ind appointment
The announce-
y to acquire the
intellectual and
r alter first being
and advice eon-
1 conversation or
2. The Messenger.
TO THE ELDERS : We want your subscriptions and assistance. We expect to
receive the personal subscription of each and every Elder at the earliest possible date.
You are instructed to make the Messenger your first consideration until the Hui Tau.
barring of course, things that must receive your attention. The Messenger should
be placed in every home where a saint lives. No Elder can consider hi3 duty done
until this is accomplished. Encourage the younger Maori especially to subscribe.
They should get the first issue and carefully save each copy so that they can have
them bound in book form at the end of each volume or year. This will be valuable in
years to come for the reading matter and history it contains. The subscription price is
5s per annum to be paid in advance. The Messenger is to be printed on the 15th and
last of every month. Brethren be diligent in this matter. Conference Presidents
are provided with receipt blanks for Messenger subscriptions.
TO RETURNED ELDERS— We need your subscription and support. You have been
instrumental in making the mission what it is, a work you can well be proud of per-
forming. You can assist in making your converts stronger in the Gospel and in pro-
claiming the ' Good News' to those who ire yet in darkness by subscribing and getting
your friends to subscribe for the Messenger. You have many friends here, renew
your acquaintance with them through the Messenger. Let it carry them a word of en-
couragement and good will from you occasionally.
The Word of the Lord.
•' It is not meet that I should command in all things, for he that is compelled in all
things, the same is a slothful and not a wise servant, wherefore he receiveth do
reward.
Verily I say, men should be anxiously engaged in a good cause, and do many good
things of their own free will, and bring to pass much righteousness ; for the power is in
them, wherein they are agents unto themselves. A.nd insomuch as men do good they
shall in no wise lose their reward. But he that doeth not anything until he is com-
manded, and receiveth a commandment with doubtful heart, and keepeth it with
slothfulness, the same is damned. Who am I that made mm, saith the Lord, that will
hold him guiltless that obeys not my commandments ?
Who am I, saith the Lord, that have promised and have not fulfilled ? I command
and a man obeys not, I revoke and they receive not the blessing ; then they say in their
hearts, this is not the work of the Lord, for his promises are not fulfilled. But wo
unto such for their reward lurketh beneath, and not from above." Doc. and Cov. 58,
26—33.
" Behold, thej have been sent to preach my Gospel among the congregations of the
wicked ; wherefore, I gave unto them a commandment thus : Thou shall not idle away
thy time, neither shall thou bury thy talent that it may not be known." — D. aud (J.,
60, 13.
From JOSEPH SMITH. — " If the ministers of religion had a proper understanding of
eternal judgment, they would not be found attending the man who has forfeited his
life by shedding innocent blood, for such characters can not be forgiven ; the prayers
of all the ministers of the world could not close the gates of hell against a murderer —
unconditional election of eternal life was not taught by the apostles."
News from Abroad.
Recently a letter was received from Elder Ashley H. Wallace — returned — in which
he states that he has plenty to do at home, in the work of the Lord. He said : " Just
a few lines to let you know that I have not forgot my dear old ' hoas,' nor am I dead.
Though if the ward and stake officers had their way, I fear that the latter condition
would be mine, for every few days I have a fight on with someone who wants more
laborers in ' his association.' True is the saying the ' harvest is great, but the labors
are few.' So it is in Zion."
Loverpool, Nov. 22nd, 1906. Prest. Lewis G. Hoagland. Dear Brother, — I have
yours of the 16th ult. As you will have seen by the home papers, and the " Star "
Apostle Charles W. Penrose has arrived here to succeed me as President of the Euro-
pean Mission. I sail for home on Dec. 5th. Everything in the mission is progressing
nicely. The last quarter has been the most successful quarter of the year ; and the
Elders are doing good work and all seems bright. I rejoice to know that the work is
progressing so well in the New Zealand Mission. Ever praying that blessings may at-
tend you and your associates. — I am, sincerely your friend and brother, Heber J.
Grant.
The Messenger.
3.
[It will be remembered that Prest. Grant has been on a mission for about five con-
secutive years ; he having opened up the Mission in Japan previous to his going to
England.
NEWS FROM OUR SOCIETY ISLAND COUSINS—
Prest. Edward S. Hall of the Society Island Mission in a letter to the « News' under
date of Nov. 1st, 1906, states on his return to the Mission 1905, he brought with him.
from San Francisco, 80,000 feet of timber for a mission headquarters and a chapel, to be
erected at headquarters. The church donated $7,000 to the above building.
The buildings were finished last October, the work having been done by the Elders
under the direction of Elder James S. Noall, until he was obliged to leave the islands,
on account of ill-health, in July last. The dwelling-house has two stories, with nine
rooms, the whole being fitted up with the necessary closets, halls, bath-room, etc.
Prest. Hall reports that " it is far the nicest home in the islands and is a credit to this
branch of the Church.''
The chapel will seat 300 people. It was dedicated on the evening of the 5th of
October. The house was packed with natives and whites, the grounds and streets were
also crowded, as most of the town turned out to the meeting. Natives from the neigh-
bouring islands came to attend the services. There were 12 Elders and 2 Sisters from
Zion present. They have now their mission press at work and are printing tracts in
the native language. Kia ora, e Tahiti ma !
Local News:
TRIP TO SOUTHLAND.— During the last trip of the President ko the South the
work in Invercargill and Pahia country was re-opened. Elder W. G. Talmage, Prest. of
the Otago-Canterbury conferences, accompanied Prest. Hoagland who introduced him
to the saints and friends. Elders Talmage and Johnson have been travelling without
purse or scrip, and report having been royally entertained. The members in that por-
tion are delighted to see Elders back. It will be remembered that there have been no
Elder- there since the death of Elder Geo. W. Stevens and the return home of Elder
H. L. Baker, who accompanied Elder Stevens' remains to Zion. The reasons being-
that there were not sufficient elders to spare for that conference.
Word is received from Prest. Gibhs, of the Bay of Islands conference, that the work
on the Te Horo branch chapel is about compleled.
Prest. Walton, of the Waikato conference is up at Te Horo superintending the
painting of the chapel. The saints of that branch are preparing for a big hui pariha,
at which time they will have the house dedicated. Elder Moroni C. Woods of Ogden
now returned home, was the architect. Kia ora, e te " Anahera."
The following brethern voluntarily donated money to help half defray expenses of
purchasing the Eldebs' Messenger press : —
Brother Charles Hardy, Auckland, five pounds.
Brother Eruiti Erani, Moawhango, five pounds.
Brother H. L. Baker, Lehi, one pound.
Brother Henry Wallace, Salt Lake, two pounds.
Many thanks brethren, we hope that you will enjoy the little paper.
We trust that the returned elders are still interested in the New Zealand Mission
and that all of them will take The Mesrkngkk and with the aid of their subscription of
five shillings (one dollar and twenty-five) a year, we may be able to keep it going for
the benefit of the Mi-ion and returned elders.
Zeal a
Elder W. G. Young, who has been ailing for sonic time accompanied President
Hoagland to the Wairan Conference. Klder V. ■nny. has been staying at Whangarae
Bince the Hui with r.l-l.T and Sister Unfold. We are pleased to report that his con-
dition has improved.
ARRIVALS—
Elders S. E. Hanci
p< i- •• Sonoma." Th<
One days from " Pi isc
•k and Allied II- Davis, both ot Salt Lake, arrived on the I'Uh
\ report a pleasant voyage but a very Ion- on** being twenty
4. The Messknger.
APPOINTMENTS -
Elder S. Edward Hancock to Tauranga — -Hauraki, to take up the native work among
the good people of that part.
Elder Albert H. Davis, to Maori work in Hawke's Bay.
TRANSFERS—
Elder Jesse Godfrey from Manawatu, Maori, to European work in Wairarapa Con-
ference.
Elder Clarence L. Nelson to Manawatu Conference, to continue work among the
natives.
RELEASED —
Elder James S. McBride, of the Bay of Islands Conference was released and returned
home by the Sierra, on the 11th of this month. He has performed a good mission.
He has been energetic and worked hard on the language, and became a very fluent
speaker, able to hold his congregations for a long time. We bid him " haere ra " to
the place that all Elders hope to return when they have filled as good a mission as he.
Elder McBride was on the Island three and half years.
DIED —
On the 15th of Feb., at ifunterville, Patea, Mihi Roa (Mata /Takopa) grandchild of
Hakopa Te Ahunga, and wife of Maku Wharemahihi died. .Her home was at
Mangaone- She was 24 years of age.
COMPARATIVE REPORT—
The following comparative report of work done during the years 1905 and 1906 indi-
cates an awakening of our Missionaries. We can show a still greater awakening this
year —
Average Number of Missionaries 1905—54; 1906 — 57, increase, 3. Strangers
houses visited in tracting 1905 — 15,377 ; 1906—31,159 ; incease, 15,782. Strangers
houses visited by invitation 1905—4,963; 1906—6,190; increase, 1227. Meetings
held 1905—2028 ; 1906—2060 ; increase, 32. Gospel conversations 1905—11,690 ;
1906—20,853 ; increase 9,163. Books distributed 1905—652 ; 1906, 899 ; increase,
247 ; tracts 1905—14,872 ; 1906—21,255 ; incease 6,383.
It must be understood that less than one third of our missionaries are doing tracting
work. Those working among the Maoris do practically no tracting What with much
rain and other inconveniences the year's work is very satisfactory.
This is the only Latter Day Saint's paper printed in English south of the Equator.
" Faith without works is dead." While your good will is desired, that alone won't
pay the printer.
"IF YOU WOULD HAVE A FRIEND BE ONE."
Conference Presidents and Addresses.
Mahia and Waiapu, Ray Gudmunsen, P.O. Gisborne, Poverty Bay.
Bay of Islands, James S- Gibbs, Kamo. Whangarei.
Auckland, Jno. E. Howell, Box 72, Auckland.
VVaikato, South, Wm. D. Walton, Collingwood-street, Hamilton, Waikato.
Waikato, North, E. P. Christensen, Huntly, Waikato.
Hauraki and Tauranga, Jno. S. Evans, Kopu, Thames.
Hawkes Bay, James King, Te Aute, Hawkes Bay-
Wanganui and Taranaki, Apollos B. Taylor, Wanganui, N.Z.
Manawatu and Wairarapa, Wm. G. Young, Oroua Bridge, Manawatu.
Wairau, Joseph W. Linford, Whangarae, Croxell's, via Nelson.
Canterbury and Otago, W- G. Talmage, Nith and Ettrick-streets, InvercargiU.
The Messenger.
DON'T BE A FUNERAL.— There is enough volunteer gloom in the world withe
any cultivation of the crop. If any man who has sorrows would seek to bury them
stend of enlarging them ; if any man who has joys would seek to enlarge them inste
of seeking to bury them this world would be a more cheerful place. It is a pretty go -d
world after all. The sun shines more days in the year than it is obscured, showing
that nature designed that light and joy should be the general rule in the universe. If
one will just take the lesson himself and let sunshine prevail in his life, he will be a
benefactor to the race and a happiness to himsolf. — Utah State Journal,
The following extract from the Treaty of Waitangi penned by our veteran member,
Brother Charles Hardy of Auckland, who has written very ably in defence of the Maori
people. The clipping appeared at the conclusion of a discussion on the above treaty,
which we hope to reproduce at some future time.
" Whither beyond the ocean vast came ye,
0 race heroic ! whence your lineage sprung ?
Nor this nor that we ken. Yet as a dream,
A reminiscence dim as clouded night.
A secret something whispers that ye be
Descended from the stock of Israel's race.
And is this but an idle, baseless dream ?
Your ancient sacred customs answer give,
Wherein anology and parallel
To those of Israel's hollowed rites are found.
0 race ennobled by high intellect
And God like attributes which men adore,
'Midst shadows, clouds, and darkness whither flee,
No more is heard the horrid voice of war,
Yet o'er your kaingas hover grief and death,
Down what dark river glideth your canoe,
Upon what swift and direful waters borne ?
No gleam of sun or stars to light the gloom,
But all is blackness desolate and dread !
No voice save mournful echoes of despair,
Of melancholy pale, and dread funereal dirge.
0 God ! stretch forth Thy mighty arm to save
From cruel grave this forlorn Maori race,
Exert Thy power, exalt and reinstate
This people to that height whence Israel fell.
" The world reserves its big prizes for Initiative. Initiative ! It is doing the right
thing without being told. But next to doing the thing without being told is to do it
when you are told once. Then there are those who never do a thing until they are
told twice ; such get no honors and small pay. Next, there are those who do the right
hing only when necessity kicks them from behind, and these get indifference in-
stead of honors, and a pittance for pay." — Elbert Hubbard.
Notice.
Elders will please place no dependence on the arrival of the mail from America.
The boats are very irregular and cannot be depended upon. It is very improbable
that any of them will be in time for months to come make your regular trips and order
your mail forwarded.
We wish to call your attention to the t. it thai nearly all Church works now in print
are kept in stock in the Office and can be purchased at home prices. For information
respecting price, etc., write to the Mission Office or sec any travelling elder.
We wish also to notify the Elders that at presenl we are out of " Friendly Discus-
sions," Perry No. I and Morgan No. '_' tracts, init expect a shipment any day. We
have other tracts in stock
TE KARERE.
No. 1. AKARANA Haxukre 31, 1907.
E rua nga putanga i te marama.
" Rite tonu ki te matao o te hukarere i te kotimja witi, te Knrere pono ki ona kai
ngare.v -Tauki 26, 13.
Korero Mo Te Miliaria:
I tu tetahi hui pariha ki Whangarae, wahi o te Waipounamu i te Kirihimete ; ara
no te 23 i tuwhera ai taua Hui. E torn nga karakia i te Ratapu, E toru ano i te
Manei ; no te po o taua ratapu i mutu ai. Kihai i tukua nga manuhiri kia hoki i te
mutunga o te karakia. I puritia ratou e nga tangata whenua kia noho mo te
Kirihimete, mo te " Boxing-day " ano. No te 27 i haere ai te Tumuaki — motu i
Whangarae ki Nelson ma runga koti. Konga ingoa tangata enei i haere ai i Aotearoa
ki taua hui : Tamihana Te Aweawea, raua ko tana wahine, a te VVaitokorau noOroua-
Pirete ; me Takere Takana no Tahoraiti.
No te Hatarei ratou tQku toru i haere ai i Whangarae ki Wairau ; he mea powhiri
na Tuiti Makitonera (McDonald, hawhekahi) raua ki Tahu Watson, kia tae atu ki to
raua pa noho ai mo te ratapu.
No te mutunga o tera ka haere a Tamihana Te Aweawe raua Ko Kara Makariri
(Freeze) ki Kaipora, Kaiapoe ki era atu wahi hoki o reira ki te kauwhau.
Hei te 9 me te 10 onga ra o Pepuere ka tu tetahi Hui Pariha ki Te Horo, wahi o
Whangarei. E rua-tahi nga take e hui ai nga tangata ki reira. Ko te whakariti i nga
take o ta ratou pariha katahi ; ko te whakatapu whare-karakia hou, karua.
Kei te peka-hahi o Te Horo taua whare karakia he mea hanga na nga kaumatua no
Hiona mai, ratou ko te hunga tapu o taua peka.
He whare tino pai rawa tera ; e korerotia nuitia ana taua whare e o reira pakeha.
Kei te whakahihi haere, pea, o reira tangata. he pai no to ratou whare te take.
E tika ana ano kia whakahihi, te hanga ra, no te mea na ratou tonu (me o ratou
hoa-kaumatua) te whare i hanga ; na ratou hoki nga rakau i kani ; a e pani ana te
whare ki te peta inaianei. Ko te tumuaki o te pariha o Waikato-tonga, a Wiremu
Watana (Walton) kei te whakahaere tikanga. Ka oti te pani, pea, a te wiki mutunga
o tenei marama.
E maharatia tonutia ana a Moronai, Moroni C. Woods, e nga Maori o roto i nga
pariha katoa o Niu Tireni. Nana tonu nga tauira o nga whare karakia e rua, te mea i
Te Horo me te mea i Korongota, i tuhi ; me te whare-noho hoki o Eruiti Arani, o
Moawhango : Na Moronai era katoa i tuhi. Kia ora e " Moro."
HE AITUA,— Kua mate a Mihi Roa (Mata Hakopa) wahine a Maku Wharemahihi,
o Mangaone, wahi o Patea. E tino tika ana mona te ingoa, he hunga tapu. No te 15
onga ra o Pepuere i mate ai. He mokopuna a ia na Hakopa Te Ahunga.
Te Hui Tau, 1907.
He kupu whahamarama tenei mo to wa e tuwhera ai te Hui Tau. Kei te Hunga
Tapu o te Pariha o Wanganui te Hui Tau a tenei Aperira. Heoi ta matou inaianei, he
whakatu i te ra e timata ai. Hei te rima o nga ra, o Aperira, ka timata ai : Hei te 10
onga haora ; a, haere tonu ki te po o te Ratapu mutu ai. Heoi ta matou whahatu
inaianei, no te mea kei te komiti ; Kei a Apopo Teira ratou ko Eruiti Arani ko Kahopa
Te Ahunga, te panuitanga, te powhiri me te whakaatu i te ra hei taenga atu mo nga
manuhiri ki te Hui.
Ma te komiti hoki te ra mutunga e whakaatu.
Tuwheratanga Kura Maori.
Ka tuwhera ano te kura ki Korongata hei a Pepuere. He kai-whakako hou i tenei
tau ; ko te take, kua tata a Nopera, Noble, te hoki ki //iona. Ka rua ona tau e
whahaako ana ; a he nui rawa te miharo o nga pakeha, o reira, mo te pai o tona kura,
mo ta Nopera kaha hoki. I ki mai nga pakeha nui atu te mohio o nga tamaiiki maori
o tona kura, i o nga tamariki Maori, pakeha ranei, oera atu kura. E Nopera, mau e
hoki ki to kainga, ki te whenua i haere mai ai nga tipuna, o te Maori, ifaere ki te
kainga ; ki ou matua, whanaunga, me te hunga tapu o te tuawhenua e korerotia
paitia ana e nga tangata mohio o te katoa.
Ko Elder Dee (Tii, te kai-whakaako hou mo te kura.
Te Karere.
Ko te kura hold kei Kopaawhara, kei te pai, kei te nui haere. Kei te haerehoki nga
tamariki pakeha ki taua kura. Ko Hori Anaru, Andrews, te kai whakaako. He mahi
ano tana, haunga te kura ; ara e whakako - tamariki ana ki te mahi ngakinga, ki nga
mahi a ringa. Ka nui ta maton whakanui i te hunga tapu o taua peka. Kei te hanga
whare karakia hoki ratou mo to ratou peka. Ko Elders Andrew Anderson te kamura.
Na Kei (Gudmunsen) te tumuaki pariha tenei mea i tuhi mai.
Na Turi Korere te honore nui ; nana tona^vhare hou i homai hei whare kura, kia
oti ra ano te whare kura.
NO AMEKIKA MAX—
Na Horomoaa te ki, " he rongo pai no te whenua tawhiti, tona rite kei te wai matao
ki te wairua mate - wai."
Na, kua tae mai te tahi whakaatu " no te whenua tawhiti," mo etahi o o tatou hoa,
mo Pene Katata, Goddard, latou ko Mere Whaanga, ko Ema — te wahine a Pene.
Kei te hoki mai ki Aotearoa ki te torotoro i o ratou hoa aroha me te haere hoki ki te
Kui Tau ki Mangaone. He take ano to Mere. Kua mate tona tane, a Hirini
Whaanga, ki Hiona i te tau 1905. Na, ko tetahi wahi o tona haere he kawa mate,
me te torotoro i ana tamariki - wahine i Nuhaka.
Kia wha nga marama, pea, ka hoki te katoa ki Hiona. Haere mai, E Mere, haere
mai e Pene, korua ko to hoa wahine.
WA1KATO.—
Kei te hanga whare karakia hoki te Hunga Tapu o te peka o Puketapu, wahi o
Waikato. Ka whakaturia to ratou whare ki runga ki tetahi wahi whenua o Te Whiu
Himeona ma. Kua tae mai te reta a Karitiana 'Christensen' te tumuaki, e whakaatu
ana o te kaha o te komki hanga - whare.
NGAPUHL—
Ko Hone Peepe, o Te Horo, nana i haere ki te kau whau i te mutunga o te Hui Tau,
i Te Hauke, kua meinga hei kaunahera i roto i te tumuakitanga o Te Horo.
He minita kaha a Hone ; kotahi anahe te wahi he ona, e whakahengia nei e te
tumuaki mihana, ko tona ngoikore ia ki te whakarite i tana i whakariai kinga tangata
o Wairau, ara ki te tuhi reta, atu ki a ratou. E Hone kia tere !
TE WAIPOUNAMU.—
Hei te wikitua tahi o Pepuere ka timata ai te haere a Hohepa Rimiwhata, Linford,
raua ko Etera — tana wahine — ki tenei motu. E haere ana a Hohepa ki Manawatu, ki
Wanganui ki Haki Pei hoki ; ko Etera e haere ana ki Wairarapa, ki Haki Pei ; a ka
tutaki ano raua ki te Mahia a te taenga mai o Pene Katata i Hiona.
Ko te mahi a Etera, he torotoro haere i nga wahine o reira, ara nga mema o te hui-
atawhia. Ta Hohepa mahi, hei awhina i nga kaumatua o era atu pariha.
Kupu Whakamarama.
Ko tetahi wahi o te Messenger — Te Karere— ka taia ki te reo pakeha, ko tetahi wahi
ki te reo Maori. Ko nga tangata kahore nei e mohio ki te korero pakeha, ma ratou te
wahi Maori. Ma nga tai — tamariki e mohio ana ki te korero pakeha, te wahi i taia ki
roto i te reo pakeha. E nga matua, whakaakongia a koutou tamariki ki te korero
pakeha. A, ko nga mea hoki o koutou, kahore ano kia koroheketia. raa koutou hoki e
ako.
Te Oranga Mo Te Karere,
Ko te utu mo, Te Karere, e rima hereni i te tau. E rua nga putanga i it' marama a.
ma te kaha o nga mema o te Hahi, me nga hoa hoki, ki te tautoko ka whakanuia te
taha e perahitia nei ki te reo Maori.
Heoi, kia ora koutou katoa. Kia tau ki a koutou he tau pai. Ma te Ariki i te
Bangi tatou katoa e tiake i hga wa katoa.
Kupu Whakahauhau
E nga hoa aroha, kia pai ta koutou tiaki i n koutou tamariki kaua ratou »> tukua
noatia kia haere ki nga ara kino, ki nga wahi ranei e whiwhi ai ratou ki te mate a te ra
whakamutunga o t«' ao.
Ata tiakina ratou e koutou kia pai ai ta ratou luiere inga wa katoa e ora ai ratou i
tenei ao. Whakaaroliia ngn kupu a te Karaiti i to kiinga ana, e kore te tangata i
whiii wahi ki Tona Kangatiratanga ma te whakapono kau, erangi mate whakapono
raua ko te mahi, «■ tika ai te whakapono. Aia, e pi nei ana te kupa a te Karaiti, Nana,
" E kore e tomo ki roto i te rangatiratanga o t>' Rangi ngn tangata katoa e mea mai
8 . Te Karere.
ana ki au, e te Ariki, e te Ariki ; eng.-iri ia e mea ana i ta toku Matua i te Rangi e pa
ai. Tirohia koki enei kupu a nga pononga a te Atua. lloma 2: 13. Hemi 2 : 3, li
Matiu 15 : 8, 9. Roma 10 : 1-4. flbani Kongo Pai 14 : 15. 1 Hbani 2 : 3, 4. Matiu.
16: 27. Ina tona nui noa atu.
Maharatia hoki nga kupu a Arimi ki tana tamaiti ki a //ipirona e penei ana. Nana,
" E taku tamaiti kua korerotia teuei me*a e ahau ki a koe, kia aku ai koe kite
mata manga, kia akona ano koe e au, hahore he huarahi atu ; he tikanga ranei, e ora
ai te unngata ma roto anahe i a te Karaiti. Nana, ko ia te kupu pono, te kupu tika.
E mea ana au kia ako tonu koe i te kupu, kia pename tau i timata ai ; a. e mea ana
ano au kia uaua koe kia whai whakaaro i roto i nga mea katoa. Me mahara kia kaua
e kake ake ki te whakffoehapeha. Kia maia tau, a kaua e taikaha ; kia parairetia ano
hoki ou hiahia taikaha katoa, kia ki tonu ai koe i te aroha ; tahuri atu hoki i te
manger e.
Kaua e pena tau kupu, E Te Ariki, ka whakawhetai ake au mo matou e pai ake ana
i o matou teina ; erangi te mea atu, E Te Ariki murua noatia atu toku kino ; a,
maharatia hoki oku teina, e koe, i runga i te aroha. Ae ra, whakaaetia atu to kino ki
te aroaro o te Atua."
E te whanau, oku hoa, oku whanaunga i roto i a Karaiti Ihu ; e te morehu o te
Whare o Iharaira — ara te iwi Maori me mohio tatou ahakoa Hurae, Tauiwi, aha, aha
ranei, te tangata, kahore e taea e ia enei kupu te whakahe. No te mea ra runga enei
i te huarahi i whakatakotoria ai e te the kai hanga, hei puritanga ma tatou katoa.
Heoi ra o aku kupu i tenei \va. Hei a koutou katoa, ahakoa ko wai tangata, nga
manakitanga a te Ariki. Na Te Ruihi Hokarana.
Nga Reta Ki Te Karere.
Te Eaeautatahi, Norsewood,
Hanuere 25, 1007.
Ki nga hoa Maori katoa etae atu ai tenei reta.
Tena ra kautou, Ahakoa no roto koutou, no waho rani-i o tenei ingoa hapu e kiia
nei he hunga tapu, e pa ana tenei mihi kia koutou katoa. E tika an i kia nui
whakaharahara te had te koa o o tatou nga kau tera noa ake ote hunga tapu mo to
tatou whiwhinga ki tetahi pepa ! A tenei hoki !:a mihi ake te ngukau kia Te liuihi
Hokarana, te Tumuaili ote Mih ina o Nui Tireni, me nga kaumatua katoa hokii haere
mai nei i Hiona. Xa-e rma, nafco ratou kaha, na te whanui hoki o o ratou whakaaro
koia ka whiwhi to tatou Mihana ki tenei taonga nui. Heoi ra, kia ora nga Kaumatua,
kia ora hoki to tatou Fepa. Heoi ra iau ka mea nei, " Kia ora to tatou Pepa." Kua
tae rawa, oku mahara ki te kupu ate Apotoro a Hemi, i a ia i mea ra, " Haere marie,
kia mahana kia makona ; a kahore o hoatu nga mea e matea ana ete tinana ; lie aha
te pai ? "
A mehemea, ara tetahi ake tang ita, e rite ana mai ona whakaard ki oku ; ae ra, e
mea ana " Kia ora to tatou Pepa " ; a kahore e hoatu ana e ia nga mea e matea ana
ete pepa nei; he aha te pai? Heoi ra he moumou kau noa iho ta maua whakahua i
taua kupu. No reira e ngatuakana, enga tuahine i roto i a Ihu ; maharatia to koutou
taonga. Ara me penei tatatou mahara, nana : Me tuhi atu tatou ki te Etita kia tukua
mai te pepa ki a tatou, a ka utu hoki mote putanga mai ote pepa kia tatou. Ma kona
e ora ai te " Karere." ara ma te nui o nga tangata e kohikohi ana mona, a ma kona
pea hoki e kore ai te kupu a Hemi e eke ki runga inga tangata, e hiahia ana ite pai,
mo to tatou taonga.
He nui atu nga painga o tenei hanga, o te pepa — tera noa ake ia nga Daino-a mo
tatou mo te //unga Tapu, ina whiwhi tatou ki taua mea, Titiro iana ! Ite tau i mahue
ake nei ka panuitia e tetahi nupepa Maori, etahi korero whakakino mo te Hunga Tapu.
Na, i runga ite kawenga ate ngakau mamae, ka tahi ana korero ka whakautua e au ; a
ka tukua atu ki Etita o taua kia panuitia eia. Heoi ano, ka noho au i runga ite whan'ga
kia puta mai aua korero aku, heoi kore rawa i panuitia. Ko taku hiahia kia riro ano
ma taua pepa e whakatikatika nga whakaaro o nga tangata mo tatou, mo te Hunga
Tapu. Ka marama nga painga otenei mea ote pepa ; ma te Hunga Tapu ake. Mo
te puta nga korero kino mo tatou, mote Hunga Tapu, e ai ana te " Karere " hei perehi
i a tatou kupu whakahoki. Katahi tena pai ote pepa ma tatou ake. Tuarua ona pai ;
ma reira e kawe mai ki a tatou ake nga korero pai ; nga kupu tohr.tohu a nga kauma-
tua kia tatou. Ahakoa ko te take tuarua nei anake he take e kohikohi ai tatou mote
pepa nei. Ki taku whakaaro he mea atu tera. Kei Fiona e puta ana tetahi pepa i
nga marama katoa ; ko te ingoa otaua pepa ko te " Improvement Era."
Te Tuati Meha.
(Tenei ake te roanga.)
€lders* Messenger*
[Established 1907.]
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CH1UST OF LATTER D,\Y SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE : 53, UPPEK QUEEN STREET.
*fWe believe that religion is instituted of God, and that men are answer-
able to Him, and him only, for the exercise of it, unless their religious opinions
prompt them to infringe upon the rights arid liberties of others; but we do not
believe that human law has a right to interfere in prescribing rules op' worship
to bind the consciences of men, nor dictate forms for public or private devotion;
that the civil magistrate should restrain crime, but never control conscience;
should punish guilt, but never suppress the freedom of the soul. — JOSEPH
Smith, the Prophet.
Louis G.
Hoaglanti), Prest. Mission & Mgr. David P. Howells, Assist. Mgr
. & Editor
Vol. I
M ON I MY, APRIL 30, 1907
No. 7
How Meetings Should £>e Conducted.
'•The elders are to conduct the meetings as they are led by the Holy Ghost, ac-
cording to the commandments and revelations of God." (Doc. and Cov. xx: 45.)
"But notwithstanding those things which are written, it always has been given to
the elders of ray church from the beginning, and ever shall be to conduct all meetings
as they are directed and guided by the Holy Spirit." — Doc. and Cov. xLvi: 2.)
"And their meetings were conducted by the Church, after the manner of the
workings of the Spirit, and by the power of the Holy Ghost; for as the power of the
Holy Ghost led them whether to preach, or exhort, or to pray, or to supplicate, or to
sing, even so it was done." — (Moroni vi: 9.)
These quotations indicate the manner in which meetings should
be conducted. They are usually opened with singing and prayer,
and singing again; then preaching or testimonies, and closed with
singing and benediction. There are no objections to this common
routine. But the commandments of the Lord should be kept in
mind, that all meetings should be conducted as the Holy Spirit
shall prompt at the time. The singing, the prayer, the preaching
and all exercises should be very appropriate to the occasion, what-
ever that may be. There are no stereotyped rules given to the
Church to govern in these matters. The presiding officer should
seek for the inspiration of the Lord, and follow the promptings oi
the Holy Spirit so that the services may be acceptable to the Lord,
and be of benefit to all who take part therein or who are in
attendance.
Public meetings of the Saints are for praise, for prayer, for in-
struction and edification. Congregational singing is to be en-
66 THE ELDERS' MESSENGER
couraged. When a good choir can be had, selections appropriate
to the time are advisable, and when good voices are at hand, solos,
duets and quartets make a pleasant variety. Music should be culti-
vated, both for the benefit of the congregation and as an offering of
praise to the Most High. It should be of the very best attainable.
Hymns and anthems conveying praise and sentiment expressive of
the doctrines of the Church of Jesus Christ of Latter-day Saints
should have the preference. Harmony is essential in songs of
praise to the Lord. A good leader is a valuable aid in this direction.
The opening prayer in a public meeting of the Saints should
voice the desires and worship of those who are assembled. It is to
be offered for them and not for the speaker alone. It is to be ad-
dressed to the Eternal Father in the name of Jesus Christ, His Son,
under the influence of the Holy Spirit. Set forms should be avoided.
Lengthy prayers, wearying the congregation and conveying vain
repetitions should not be indulged in. On the other hand they should
not be so brief as to dissatisfy the prayerful souls gathered for di-
vine adoration and petition. Extremes either way should be
avoided. When an Elder is called upon to offer the opening
prayer he should observe the Divine direction as to the conduct of
public meetings, and pray as he is led by the Holy Spirit.
The extreme of offering long, wearying prayers once in vogue
has been forsaken, and we fear, in many instances, has gone to the
opposite extreme. It is noticeable that many of our brethren ap-
pear to be in such a hurry to get through with that exercise as to
disappoint those present who have a feeling of devotion, and who
desire to supplicate the Lord for His favor and the inspiration of
the Holy Ghost, to guide the speakers and enlighten and comfort
the congregation. The preachers, and all who are present need
praying for. This does not require a long invocation nor is the
throne of grace moved upon by "much speaking;" at the same time
the spirit of prayer ought not to be quenched, nor undue haste be
exhibited. The purpose of prayer, the particular occasion when it
is offered, the circumstances surrounding the assembly should be
taken into consideration, and there should be no hurry, or formality,
or rigid rule to prevent a free flow of supplication.
We call particular attention to this, so that the extreme of
brevity to which some of the Elders have gone, may not be carried
so far that the object and intent of prayer in our public services
shall be subverted. It is not necessary that meetings should be
held fdr a given period. Some of our brethren seem to think that
unless meetings are held for about two hours something wrong has
occurred. Others would limit them rigidly to an hour or less. For
their benefit we have quoted the paragraphs at the head of these
remarks.
The closing prayer is really a benediction. It is to ask for the
blessings of God upon that which has been said and done, and for
His approbation and favor in the dismissal of the assembly, and his
spirit to accompany the people to their respective homes. There
is no need then for a lengthy prayer or anything in the nature of
' the opening petition. To detain the congregation for a long time
THE ELDERS' MESSENGER 67
when the services are ended would be out of place and altogether
unnecessary. Special prayers in behalf of the sick and afflicted, or
for some object out of the ordinary, should be olered either in the
opening cf the meeting or during its progress as opportunity may
be given, and but briefly alluded to, if at all, in the benediction.
The preaching, like all other portions of the exercises, should be
suitable to the occasion and the ccngregaticn, and should be as in-
spired by the Holy Spirit at the time. Set sermons delivered ac-
cording to the wishes and pin poses of the speakers are not usually
edifying to the congregation, nor in accordance with the divine
injunction on this matter. The Elders should be studious, and
treasure up in their hearts continually the words of eternal life,
become thoroughly familiar with the principles and doctrines of the
Church, and by practice acquire command of themselves and of
their manner of speech, so that timidy and fear may be overcome
when standing before the public. But their souls should be open
to the whisperings and leadings of the Holy Spirit, so that the
needs of the hearers may be supplied; and the)7 are known only to
God, who can use his servants to accomplish this end when they
are in a condition of susceptibility to His inspiration.
Public addresses should not be lengthened out so as to weary
instead of instructing your hearers, nor should they be so short as
to convey no information or edification. The Lord has given the
key by which it may be known whether the preacher is led by His
spirit or not; He has said, "That which doth not edify is not of
God, and is darkness; that which is of God is light,1' — Doc. &
Cov. 1: 23.
Testimony meetings are not for preaching, but for testimony of
the gccdness of God and of the manifestations of His divine power
and spirit in the .experience of the Saints, that all may rejoice in
the blessings received by each of them. When instructions are
imparted to these meetings they should be given as the presiding
officer may direct, and under the guidance of the Holy Spirit at the
time, and should be brief and to the point so that the character of
the meeting may be preserved. Prayer, singing, prophecy and the
exercise of other gifts suitable to the occasion are proper, but all
must be as the Holy Ghost shall ins] ire and direct, and be in order
and not in confusion, one speaking at a time and tie whole assem-
bly being under the direction < f the presiding blder.
These are all simple directions and contain "nothing new under
the sun"; but are necessaiy in many instance^, ar.d are given for
the benefit of all the faints and Elders who are laboring in the
Lord's vineyard. They should seek earnest!} for the inspiration
that comes from above, and learn hew to distinguish between its
enlightenment and the desires ai d notions of their own hearts and
minds. Public- worship is for public edification, and for the glor\
of our Eternal bather, who delights in the songs of the heart,
and aeeepts the worship of H is people when it iS'Offered in true sin-
cerity and under the guidance of the spirit that conies from His
presence, which leads into all truth and comforts the soul of the
obedient and faithful.— C. W. P. in Milknial Star.
THE ELDERS1 MESSENGER
History Repeats Itself.
It is perfectly evident from a perusal of the protratcted and mul-
titudinous inqiries in the Reed Smoot Case belore the committee
on privileges and elections of the United States Senate, that the ul-
timate object of the investigation was something far different from
and beyond an inquiry into the personal character and conduct of
Reed Smoot.
It was palpably an attempt to discover the secret rites, ceremo-
nies and covenants, as administered and entered into in the tem-
ples of the Latter-day Saints, and that the failure of this object was
full and complete, a perusal of the evidence, both that given by
faithful Latter-day Saints, and also that tendered by apostates from
the faith, will easily demonstrate.
We find by a perusal of Pliny's letter to the Emperor Trajan,
written about A. D. 103, that Pliny, at that time Governor of the
provinces known as Bithynia and Pontus, made an exhaustive at-
tempt to discover the covenants entered into by the Christians un-
der his rule. Pliny, among other remarks in this letter, concern-
ing the Chaistians, says:
"An anonymous letter was laid before me containing a great number of names.
Some said they neither were nor never had been Christians Some among
them who were accused by a witness in person, at fist confessed themselves Christians,
but immediately afterwards denied it; the rest owned that they had once been
Christians, but had now (some above three years, others more, and a few above twenty
years ago) denounced the profession They declared that their offense or
crime was summed up in this; that they met on a stated day before daybreak and ad-
dressed a form of prayer to Christ, as to a divinity, binding themselves by a solemn
oath, not for any wicked purpose, but never to commit fraud, theft or adultery, never
to break their word, or to deny a trust when c died on to deliver it up In
consequence of their declaration I judged it necessary to try to get at the real truth by
putting to the torture two female slaves, who were said to officiate in their religious
rites; but all I could discover was evidence of an absurd and extravagant superstition.''
Christianity in its early days was persistently accused of being a
blot upon the religious sentiment of the age, a menace to morality,
and a grave political danger to the State. These were the very
charges levied against Mormonism in the late investigation, and
upon these grounds it was sought to expel Reed Smoot, he being a .
Mormon, from the Senate of the United States. But here the
parallel between the early Christians before Pliny, and Reed Smoot
Defore the Senate of the United States ends. The former were con-
demned to serve punishment, the latter was triumphant through
an overwhelming vote being cast by the Senate in favor of his
retaining his seat in that august body of legislators.
The former day Sarits were trodden under foot by their ene-
mies until the organization, that foundation stone of the chinch,
was destroyed. The Latter-day Saints will finally prove victorious
over all their enemies, of which culmination the vote of the Senate
is an auspicious augury. Charles Hardy.
He lives long that lives well, and time misspent is not lived,
but lost.
THE ELDERS' MESSENGER 69
Room for the Resurrection.
Some have supposed that if the billions of the dead were resur-
rected, there would not be room for them on the earth; and that if
there should be room for them, the earth would not be capable of
sustaining so large a population. It is even claimed by some that
the earth is one vast graveyard, and that if all the dead were awak-
ened they would trample one upon another loi want of 10cm.
This an important point. How strange it would be if we should
find that while the Bible declares a resurrection for all n. en, yet,
by actual measurement, they could not find a footing on the earth!
Now let us see: figure it out and you will find this an unfounded fear.
Let us assume that it is six thousand years since the creation of
man, and that there are fcuiteen hundred millions of people now
living on the earth. Our race began with one pair, but let us make
a very liberal estimate and suppose that there were as many at the
beginning as there are now; and, further, that there never were
fewer than that number at any time, though actually the flood re-
duced the population to eight persons. Again, let us be liberal,
and estimate these generations to a century, or thirty-three years to
a generation, though, according to Genesis 5, there were but eleven
generations from Adam to the flood, a period of one thousand six
hundred and fifty-six years, or afcout one hundred and fifty years to
each generation. Now let us see: six thousand years are sixty cen-
turies; three generations to each century would give us one hundred
and eighty generations since Adam; and fourteen hundred millions
to a generation would give two hundred and fifty-two billions
(252,000,000,000) as the total number of our race from the creation
to the present time, according to this liberal estimate, which is
probably more than twice the actual number.
Where shall we find room for this great multitude? Let us
measure the land and see. The State of Texas, United States,
contains two hundred and thirty-seven thousand square miles.
There are twenty-seven million eight hundred and seventy-eight
thousand four hundred square feet in a mile, and, therefore, six
trillion six hundred and seven billion one hundred and eighty
million eight hundred thousand (6,607,180,800,000) square feet in
Texas. Allowing ten square feet as the surface covered by each
dead body, we find that Texas, as a cemetery, would at this rate
hold six hundred and sixty billion seven hundred and eighteen
million and eighty thousand (660,718,080,000) be dies, or nearly
three times as many as our exaggerated estimate of the numbers of
our race who have lived on the earth.
A person standing occupies about one and two -thirds square
feet of space. At this rate the present population of the earth (one
billion four hundred million persons) could stand on an area of
eighty-six square miles— an area much less than that of the city of
London or of Philadelphia. And the island of Ireland (area, thirty-
two thousand square miles) would furnish standing room for more
t'ian twice the number of people who had evei lived on the earth
even at our exaggerated estimate. Zion's Watch
THE ELDERS' MESSENGER
As a fitting climax to the Smoot Case the United States Cong-
ress has made the Senator from Utah an appropriation of fifteen
thousand dollars, (,£3,000) to partially reimburse him for his ex-
penses during the fight to retain his seat in the United States Senate.
Conference Reports.
Waikato North. — Elder D. M. Taylor, owing to a severe attack
of sore eyes spent from March 30 to April 30 in Auckland, receiv-
ing medical treatment by an eye specialist, and consequently was
deprived of the pleasure of attending the annual conference. We are
however happy to note that his eyes are improving nicely and that
he is at present able to resume work on the Waikato meeting house.
Elders Tanner and Christensen went to Te Rapa and thence to
Whatawhata, at which place they spent three days attending a
Maori funeral. They were treated with much respect by the na-
tives of that place, and notwithstanding the fact that their own (na-
tive) minister was present the elders were privileged to hold meet-
ings and also conducted the funeral services at the request of the
people. It is believed that good friends were found, as the main
chief gave them a hearty invitation to return at any time.
There is very little sickness among the saints of this district.
The people in general are quite busy at present making prepara-
tions for a large meeting or Maori gathering which will be held at
Waahi, commencing April 30, and continuing one month.
Erick P. Christexsen, Conference President.
The following are news items from several conferences. Elder
Apollos B. Taylor of the Wanganui conference writes that several
very favorable accounts, of the last General Conference held near
Taihape, have appeared in newspapers of that vicinity. He also re-
ports two Maori and one European baptism.
Elder W. D. Walton reports that he and his companion Mare
Tari had a very successful trip overland from Taihape to the Wai-
kato. The report comes from Wellington that Sister Hardy, who
has been indisposed since her arrival in New Zealand has been re-
covering very rapidly and is now able to resume her labors.
The Test of Life.
'Tis easy to die like, a hero, when the blood is at fever heat,
Quickened to lust of battle by bugle and marching feet.
We honor the martial enlistment when glory calleth to strife;
A heroic deed is applauded, but 'tis not the test of life.
But to heed the heart's low voice, though the spirit of pleasure be rife,
And to stand, if needs be, alone, is a surer test of life.
And to fulfill a humble mission, ever true to duty's call,
Doing each day one's very best, is the truest test of all.
Maud Baggakley.
Waterloo, Utah.
TE KARERE.
E RUA NGA PUT AX G A I TE MARA 2/ A.
Kuwhaiu K. Hari, Tumaki Mihana. Box 7 "2, Akarana
AKARANA Apekira SO, 1907
ilE whakapono ana ma ton i whakaturia te karakia e te Atua, a ha uiuia te tan gat a
c in anake, mo a ratou maid i roto i te karakia, hi te kore e tmimalia o ratou whakaaro
karakia hi nga whakaetemga me te herekuretanga o etahi atu, otirq e whakapono ana
matou kahore te ture-tangata e whai maim ana ki te whakatakoto whakaaro m<> te karakia,
hi te here rand i te hinengaro o te tangata, ki te tnhutohu ranei i te ahuatanga o te ka-
rakia matanui, te mea puhu ranei, kahore hoki e tika ma te kai whakawa e tuhutohu te
hinengaro engari maim e whakakati te mahi kino e whakawhiu i te tangata hara, otiia
kaua ewhakatuanui itejherekoretanga o te wairua." — Na Hohepa Mete te Poropiti.
Te Kauwhau a Pens Xatata.
I karangatia a Pene Katata kia tu ake i roto i te hui tau ki te
kauwhau, ki te whakamarama ano hoki i nga mea nunui whakami-
haro i kitea ai, i rangona ai i to ratou, ko etahi atu apiha nunui o
te hahi, haerenga i tera atu tau, ki te tai rawhiti, ki tetahi Teta o
Amerika, ki te wahi pu ano i whanau ai tetahi Poropiti kahore nei
kia whanau noa tona rite mai i te putanga mai o te Tama kotahi a
te Atua a moroki noa nei, ara a Hohepa Mete. Na e penei ana te
take o to ratou haere. I runga i te mea, kotahi tonu te ran tau i
muri mai i wharautanga o te Poropiti ka whakaaro penei na te tu-
mitakitanga tuatahi me nga tino kai arahi o te hahi, me whakatu
tetahi kohatu whakamaharatanga ki a Hohepa Mete. Katahi ka
whakaetia tenei e nga mema o te hahi, ka tuhituhi atu hoki ki te-
tahi tangata mohio ki te whakairo kohatu, ka timata te mahi na-
wai a ka roa e mahi ana a ka oti, na me tapiri toku korero ki konei.
I te mutunga o te mahi ka whiriwhiria tetahi ope hei haere ki tana
wahi ki te matakitaki, ki te whakahonore hoki, ki te whakatapu ano
hoki i taua kohatu, ka tu nei hei whakamaharahara i nga iwi katoa
ki tenei mea kotahi, kua whanau tetahi Poropiti ki te ao i roto i
tenei whakatupuranga.
Na i te 23 o Tihema 1905 i hurahia i whakatapua ano te kohatu,
ko te ra whanau koki tenei o te Poropiti. K toru tekau ma iwa
putu te teitei o te kohatu, kotahi tonu te kohatu. Kotahi putu
mo ia tau mo ia tau 0 tona oranga, I kohurutia raua ko tona tuaka-
na ite tau 1844. I muri iho i te mutunga 0 a ratou mahi ki reira ka
haere atu ratou ki JParemaira(Palmyra) he taone no te takiwa 0 Xin
laka. Ko te kainga tenei 0 te Poropiti i tona tamarikitanga, i ki-
te hoki ratou i tona rimia moea i a ratou i reira ka tino rongo ratou
i te wairua 0 te rangimaie, no te mea kei te kite ratou i te wahi
pu ano i kite ai ia i tetahi kitenga 0 te rangi ara i kite ia i te ana-
hera moronai nana nei i korero vvhakatepe ki a ia nga poropitanga
onamata meake nei rite ai i a ia. I haere hoki rat#u kiteurupuia ki
te wahi i kitea ai i rangonaai e te Poropiti te Matna raua ko tona.
tama kotahi, a i a ratou e haere ana ka haere mai tetahi wahine o
reira ki a Pene Katata a ka hoatu e ia tetahi mata pere onehe, he
tohu tenei no te pono 0 te whakaaturanga 0 te pukapuka momona,
tera i puta tetahi pakanga nui whakangaro ki taua wahi pu ano
0 Amerika nota. !<.a nui nga whao, me nga mea wliawliai i kitea ra
72 TE K A RE RE
i taua takiwa o Amerika, a he mea tautoko enei katoa i te pono o te
ki, i nohoia Amerika i mua atu i a te Karaiti a i niuri mai ano hoki a
taea noatia te wa i toroa ai Amerika e Columbus.
I te mutunga o to ratou noho ki Paremaira ka haere atu ratou
ki Katarana ki te wahi i hangaa ai te temepara tuatahi o tenei hahi,
ko te wahi hoki tera i puta mai ai etahi kitenga nunui whakahara-
hara, i riro ai i a Hohepa Mete te mana i ahei ai ia te whakapumau
i nga tikanga utu nui i roto i tenei whakatupuranga. Kei raro iho
te upoko whakamarama mo enei kitenga.
Na Te Karere.
He Whakakitenga.
"E kore ano hoki tetahi e tango i tenei honore ki a ia ano, engari te tangata e
karangatia ana e te Atua, e peratia ana me Arona." — Heb. 5: 4.
Ko nga kitenga enei i whakakitea mai nei ki a Hohepa Mete,
te matakite, raua ko Orawa Kautare i roto i te temepara o Kata-
rana, (Kirtland) i te toru o nga ra o Aperira, i te tau 1836.
I tangohia te arai i o maua hi n en gar o, a i whakatitirohia te ka-
nohi o o maua matauranga a i kite maua i a Ihowa e tu ana i runga i
te puhara kauwhau, ki to maua aroaro, a i raro i ona waewae ko te-
tahi mahinga whakapaipai, he tino koura, me te pungapunga tonu
te Ahua.
Na ko ona kanohi ano he mura ahi, a ko te huruhuru o tona
mahunga rite tonu ki te hukarere piata te ma, kaha atu hoki te
kanapa o tona kanohi i to te ra, a ko tona reo kei te rerenga o nga
wai nunui tona rite, ae ra ko te reo pu ano o Ihowa; e ki ana.
Ko ahau te tuatahi me te whakamutunga, ko aliau pu ano ia
e ora ana, ko ahau hoki tera i ripekatia, ko ahau ano to koutou kai
korero ki te matua. Nana, kua murua o korua hara, kei te ma koki
korua ki toku aroaro, no reira kia ara ake o korua Mahunga hia koa
hoki te ngakau.
Kia ara ake ano hoki te ngakau o a korua teina, ae ra kia whakama-
namana ano hoki toku iwi katoa, nana nei, i runga i to ratou nana,
i hanga tenei whare ki toku ingoa, notemea, nana, kua whakaa-
engia tenei whare e ahau, a kei konei tonu toku ingoa, a ka whaka-
kitekite ahau i ahau ano, i runga i te tohu tangata, ki toku iwi i
roto i tenei whare.
Ae ra, ka puta mai ahau ki aku pononga, a ka korero atu ki a
ratou, ma toku reo ake e korero, ki te pupuri tonu toku iwi i aku
whakahaunga; a ki te kore e poke i a ratou tenei whare tapu,
Ae ra ka hari nui hoki te ngakau o nga mano me nga tekau
mano he meana ngamrnaakitanga maha e ringihia maiai me te mana
ano i whakamanatia ai aku pononga i roto i tenei whare. A ka ho-
rapa haere te rongo o tenei whare ki nga tuawjhenua ke, a ko te
timatanga rawatanga tenei o nga manaakitanga e ringihia mai ai
ki runga ki te mahunga o t )ku iwi, ae ra kia penei. Amine.
Na i muri i te tutukitanga o tenei kitenga i whakatuwheratia
ano te rangi ki a maua, a ka puta mai a Mohi ki mua i a mam, a
homai ana e ia ng.i ki (ara te mana) mo te kohikohinga o Iharaera
i nga wahi e wha 0 te ao me te arahitauga mai hoki i nga pu kotahi
TE KARERE 73
tekau i te whenua o te nota. Na i muri iho i tenei i puta mai a
Iraia a homai ana e ia te mana o te rongo pai o Aperahama, e ki
penei ana, ma roto i a tatou, me a tatou uri, ka manaakitia ai nga
whakatupuranga katoa i muri iho i a tatou.
Kati i muri iho i te tutakitanga o tenei kitenga kotahi ano te ki-
tenga nui, he mea kororia i kowhera mai ki a maua, ta te mea ko
Iraira poropiti, i tangohia oratia nei ki te rangi a kahore i rongo i te
mate, e tu ana ki mua i a maua, a ka mea nana, kotewapu ano tenei,
i korerotia e te mangai o Maraki, e ki penei ana, tera a Iraira e
ungaa mai i mua atu i te taenga mai o te ra nui o Ihowa o te ra
whakawehi, kia whakatahuritia e ia te ngakau o nga matua ki nga
tamariki, me o nga tamariki ki nga matua, kei patua te whenua
katoa ki te kanga, no reira kua tuku nga kii o tenei whakatupu-
ranga ki o korua ringaringa, ma konei ano ka matau ai korua kua
tata mai te ra nui te ra whakamataku o Ihowa, koia ra kei nga ta-
tau pu ano. — Doc. & Cov. Sec. no.
H3 Ahua Pai.
Ko te ahua pai, i roto i te tangata i te wahine ranei, te mea nui
atu o nga mea katoa e taea e te tangata. Ara, he ingoa e kore e
ekengia. Kaore ano i tae noa mai a e kore hoki e tae mai te wa,
e whakaarotia ai te Ahua pai he kore noa iho i roto i te oranga o te
tangata. Ko tenei hoki te mea kotahi e kore e taea e aitua e nga
mate nunui e nga mea rere ke ranei o tenei ao, te tango atu i te
tangata, ki te pirangi ia ki te pupuri, kaore hoki e taea te hoko atu.
No reira me titiro whakaroto tatou kia tatou ano kia tupu ai te
ahua pai i roto i o tatou wahi o roto rawa. — Character Builder.
Te Utu Tika.
I a Hepetema 1901, tokorua nga kaumatua i haere ki te taha
tonga o Amerika nota ki te kauwhau i te rongopai, a ka hopukia
raua e nga pakeha o reira, a i hiahia etahi o ratou kia whakamatea
raua ko etahi e hiahia ana kia whiua. Na ka tuturu ta ratou kupu,
me whiu raua ki te wepu, katahi ka whiua, e rua tekau ma rima nga
whiunga mo tetahi a e rua tekau mo tetahi. He mea whiu ki nga
hiako kau to paki. Nui atu to raua mate i takoto ano raua mo nga
ra maha, na ka ahua pai ake raua ka korero raua ki te pirihimana
mo to raua patunga e aua pakeha, a ka whakaturia tetahi kooti
whakawa na ka mohid aua tangata tera ratou e hinga i te aroaro o
te kooti, katahi ratou ka haere ki aua kaumatua kia unuhia taua
keehi a ka utua ta ratou hara a ko te utu mo taua mahi kino £115.
Ko ta te tangata utu tenei mo aua tangata. Ko ta te Atua utu mo
ratou koia tenei. Kei roto etahi i te whare-porangi a ko era atu ka-
toa kua mate, kaore tetahi e ora ana inaianei. I meatia tenei e te
Atua kia mohio ai nga pakeha, ko te mea pai me whakamutu ta
ratou mahi kino ki nga kaumatua e haere ana ki te kauwhau i te
rongopai 0 te Ariki.
Na Wiremu Waratana. (Walton)
74 TE KARERE
He Kohurutanga.
I kohurutia a Hori Teera tetahi Iniana hawhe-kaihe i te ahiahi
i haere ai ia kia kite i te tumuaki o te Kawanatanga o Amerika, a
Ruhipeta, (Roosevelt) mo nga takanga o tona iwi.
I tangihia te tupapaku i Terepa (Draper) a ka tukua atu ia ki
tona kainga tipu. I haere hoki te ho'a wahine o te tupapaku hei kai
tiaki. Ko Hohua Teera te papa o te tupapaku, tetahi koroua e
noho nei i Terepa (Draper) Ko tona whaea he wahine Iniana o te
hapu Hohone. (Shoshone)
I whanaumaia Hori Teera i ''Smith Fork,\Vyo.," i a Pepuere te
tahi o nga ra 1853, i noho ia ki "Salt Lake Co." a, tangata noa ia, i
haere hoki ia ki te kura o reira, ka whivvhi' hoki ki te matauranga
Na, i tona taitamarikitanga i haere ia ki te kauwhau i te rongopai
ki tetahi hapu Iniana e kiia nei ko te "Yaquis" o Mekeko (Mexico)
ko Heramana Parata (Heleman Pratt) tona hoa haere ki te kauwhau
ki taua hapu mohoao. Na he mea nui te kauwhau ki enei tangata
i te mea ka patua nga kai karakia e haere ana ki reira, e aua tangata
puihi ra. Tokoiti rawa nga tangata i haere ai ki taua wahi kau-
whau ai i hoki ora mai ki te korero mo a ratou mahi.
Na, i te hokinga mai o Hori Teera i tona mihana i Mekeko
(Mexico) ka haere ia ki te hapu o tona whaea i runga i te whakaaro
ki te whakapau i tona oranga e kauwhau ana i te rongo pai ki a
ratou, i konei hoki ia i moe ai ki a Keita, he hawhe kaihe no te ha-
pu o tona whaea. Kotahi tekau a raua tamariki: Na, kotahi ana-
ke te mea kei te ora, he kotiro ka rima ona tau.
Na, i a ia e haere ana ki Washington, D. C. ki te korero ki nga
kai whakahaere o te kooti kawanatanga 1110 nga tikanga o tona
hapu t) nga Hohona (Shoshone) ka kohurutia ia e tetahi tangata;
kahore ano kia mohiotia. I haehaetia hoki tona tinana e taua kai
kohuru.
No te tekau o nga ra o Hanuere i kohurutia ai a Hori, i a ia
e haere atu ana i tetahi runanga o nga Iniana — Deseret News.
He Whakarapopototanga.
Kua hoki mai ano nga tumuaki mihana a Te Riuhi Hokarana
raua ko Ruwhara Hari ki Akarana. I haere mai raua ma te tai ra-
whiti. Kua tae mai hoki te rongo mo te wahine a Ruwhara, kua
tata tona ora te toitu. Ka nui tona mate i tona haerenga mai i
runga tima i Amerika.
Kua tukua te tumuaki mihana, a Hokarana, kia hoki atu ki tona
kainga, kei te 15 o Mei ka haere ratou ko Wiremu langa, ko Hoani
Houara, ko Hawi Puutu, ko Rei Kutimana, ka puta te poroparoaki a
Te Ruihu ki ona hoa Maori i a Mei 15.
Kua tae atu a Peue Katata, me tana wahine nga kai tiaki o Mere
Whaanga, ki te kainga o Mere. I nekehia atu te Hui Pariha o Nu-
haka ki muri i te taenga mai o Mere, e kore e panuitia nga mea i
oti ki taua hui, no te mea kei te whanga atu matou ki te ripota o te
tumuaki takiwa. Kua haere a Pene me tana wahine ki te Waipona-
mu ki te torotoro i nga whanaunga aroha o Pene, koraua hoki he
kai awhina mo te taha pakeha.
TE KARERE 75
Mekiko, Amerika, Aperira 17, 1907.
Kua puta mai ano he ru whenua ki konei ki Mekiko, e wha
rawa nga pa i whakangaromia. Kua ngiro tetahi wahi o tetahi pa
i te wai tai. He rnaha nga ru ririki i puta ki reira, E ono rau nga
tangata i mate.
He kupu whakamarama tenei mo te reta a Paora Hapi, Kati i
tuhia tona reta i a Aperira 27 na i te taenga mai ki Akarana kua oti
te Karere te ta, no konei i kore ai e tangia. Heoi e penei ana te
take o to ratou kore e tae atu ki te Hui Tau, ara to te iwi o te Ma-
nia, nana. "I te mea kua kore nei te Hui Pariha e tu a te 30 mete
310 Maehe, he nui te pouri i pa mai kia matou ara ki nga kai wha-
kahaere o taua hui ara, mo te korenga e tu a taua rangi koia te
take kahore nei matou e tae ki te Hui tau ki Mangaone, i te mea
kaore nei a Mere Whaanga i tae mai ki konei ki te Mahia i te rere-
ketanga o te haere o nga tima no reira kore ana e taea kia tu taua
Hui Pariha, no reira e rua nga taha pouri o toku ngakau mo Mere,
kaore nei matou i kite ki te kainga nei, mo matou hoki kaore nei e
tae ki te Hui tau. Kahore rawa matou e pai kia kite i a Mere i te
marae o te Hui tau."
He Powhiri.
Kia Ruwhara, kia Pene. kia Mere, otira kia koutou katoa, e mihi
aroha atu ana ahaukia koutou,tena ra koutou, i haere mai i te wahi
o taku kotiro e arohatia nei e au. Ka powhiri atu ahau kia kou-
tou. Haere mai ra e te manuhiri tuarangi. Na te rongopai koutou
i tiki atu ki te taha tu o te rangi. Kuhume mai ai. Haere mai
koutou. Haere mai! Haere mai! Haere mai! Heoi ano na to
koutou teina, tuahine i roto i te Rongo Pai.
Na Charlotte Hau,.
Te Reta a Rewi Mokena.
Ki te EtiTA o TE KarerE: Tena koe.
Tukua atu ena korero ki runga ki to taua w7aka.
E hoa — I haere mai ahau i Te Aroha i te Wenerei te 1 7 o Aperira,
1907 ki Hawera ki te kawe kaere i te kotahitanga o te iwi Maori kia
kotahi i raro i te mana o te Tiriti o Waitangi me te mana hoki o te
Ture Whakamana i te Koroni o Nui Tireni 1852. E takahia nei e
te Kawanatanga. I taku taenga mai ki Hawera ka tu te Hui a Nga-
tiruanui, a Ngatiawa, a Raura a Ngatiapa ara na te Pooki te Hui.
Ko te take o tenei Hui — he hui mo nga iwi i Wa^nganui i Wai-
tara me Pukearuhe, kia hanga he komiti mo ratou i raro i nga ti-
kanga a te Komihana. Te rua kia kaua e pooll Mema Maori
engari me pooti Mema pakeha a kaore a Te Pooki i whakama-
rama i nga take i pera ai, a karangatia ana ahau e Wi Ngapaki raua
ko Kuini Rangi-pupu me Te Pooki ano ki te tautokc i ta raua ki a
tu atu ana ahau ki te korero i aku lake. Koreroti.i ana e ahau nga
take i mate ai te Molu, ara te Raupatu mai ano i Wairau te pakanga
i te 17 Ilune 1043. Tae mai ana ki Whanganui, Waitara, Waikato
me Tauranga, tae not ki nga Ture o te tai hauauru tae noa mai ki
I
76 2'A KARERE
nga Ture e tu nei tae noa atu ki te Turanga o te Paremata o Inga-
rangi i runga i nga kerero a Te Ahere raua ko Tiati Hira, tae noa
mai kia Te Koohi raua Ko Taingakawa — tae noa ki te whakawha-
nuitanga i te Kotahitanga o Aotearoa me te Waipounamu. Ka
mutu aku korero.
Ko te hainatanga te o ana iwi ki te Kotahitanga me te ki mai
ano me haere ahau ki Rahotu Ki Puniho, Parihaka, Waitara m;
ratou ahau e hari i runga i o ratou paki. Whakaae atu ana ahau
ara i ki atu au kia hoki mai ahau i te Waipounamu a no te 19 o
Aperira, 1907 ka haere ahau ki Poneke. No te 20 o Aperira, 1907.
Ka eke i runga i te tima ki te Waipounamu.
(taria te roakga.)
Mo Riita Muta "Smoot."
I te tau 1902 i tautokona a Riita Muta, hei Mema mo te Para-
meta o Amerika, mo te tino whare runanga o te Kawanatanga. Na
i te mea he Apotoro ia no roto i tenei Hahi, ka ohorere nga tangata
katoa o Amerika, tera noa ake nga Minita o era atu Hahi katoa, ka
whakaki ratou i te ngakau o nga tangata ki nga korero whakama-
te i te hinengaro mo te iwi Momona, ka panuitia tonutia nga ko-
rero tito noa hei whakahoariri i nga iwi katoa ki te Hahi nei me ona
nei mema, ka huihui nga tangata me nga waning ka runanga mo te
peheatanga e whakakahoretia ai e nga kai whakahaere o te kawa-
natanga te nohoanga i roto i te whare kia Muta. Heoi ka tu te
kooti whakawa o te tino Kawanatanga ka ata whakatakina nga
tino take o te Whakapono momona ka whakapaua e ratou ,£10,000
nuku atu ranei i tenei hei whakahaere i tana Keehi, ka tirohia wha-
karototia nga korero parau o nga tangata tikanga kore a ka kitea
te hohonutanga o a ratou tikanga hei whakahinga i te Hahi nei.
Katahi ka mohiotia ko Muta he tanagata kaore e ekengia e te kupu
ko tona Ahua o tona tamaritanga ake he mea koha kore no reira
kahore te Kawanatanga i kaha ki te whakakahore i a ia ki tona no-
hoanga i roto i te whare runanga. Ko ia hoki to te iwi o Uta i
whiriwhiri ai, i runga i te pooti o te iw7i i te tau 1902, hei kai ko-
rero mo ratou ki te kawanatanga, no reira hei aha tenei ma era atu
1 ta o waho o te Teta o Uta? Heoi kaia tonu te mahi o nga tangata
e kukume ke ana i nga tikanga o te rongo pai e whawhai ana ki te
Hahi tika o te Atua.
Na i tera Pepuere i tu te pooti i roto i te whare runanga e
42 nga mema mona e 28 kia turakina ia. Na e wha tau inaianei e
haere ana tona Keehi na kua hinga te kino i te pai, kua riro i a ia
tona turanga whakateitei.
He nui te pai kua puta, i roto i tenei whawhai, mo tenei Hahi
no te mea kua korerotia tana, ta muta, whakaaturanga e nga
ata nunui me nga mea noa ilio. Ma konei ano e mohio ai te toko-
maha o nga tangata ki te pono o ta te Momona haere, ki te teka
hoki o ta nga hoariri. E ,£3,000 te moni i hoatu ki a Muta hei utu
i ona Roia. Ka nui to matou whakapai ki te ahuatanga o te haere
o tenei Hahi inaianei.
Na Te Karere.
[Established 1907.] ,'■,
PUBLISHED SEMI-MONTHLY" BY THE
NEW ZEALAND' MISSION.
CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS.
V 0. BOX 72. AUc-KLANI). OFFICE :;53, Fi'PER QUEEN STREET
" Then P<f ■ and'betapti
ion of sins, and ye shall rtcei'v tin gift
of thi Holy Ghost. von, and favour children and in
an afar off, even as many as the Lord our Gd shall call. — Acts 2:
38-39- "
Rttf.es K. Hardy. Prest. Mission & Mgr. ; David P. Howixls,, Assist. Mgf. & Editor
WEDNESDAY, MAY 15; 1907. !
.WHAT THE "MORMONS" BELIEVE.
'The question is often asked, what do the "Mormons". be
and' wherein do their doctrines differ .from those of other reli
denominations? A reply will be found in the following epitome of
"Mormonism," or rather of its leading principles, for it embraces
all truth from every source. ' .
The Church of Jesus Christ of Latter-day Saints is the proper
name for the body of religious worshippers commonly known as
"Mormons." It was organized by the authority and commandment
of God, in the State of New York, on the sixth day of April, ,1830.
It derives all its doctrines, ordinances, discipline and order of !
hood from direct revelation.
FIRST PRINCIPLES.
The first principle of the Gospel as taught bycthis Church is
faith. This embraces faith in God the Father, and in His Son
Jesus Christ, and in the Holy Ghost.
The Fath< gjnd Jesus C
the Son is in His
t< 1] as the '■• 1. a S] ;i itl
tangible, immortal bod] inimateriali
in thai vvh
i as matter.
The H0I5 S; :i;; is not a personage oft;;!" ! his infln-
whi< li is bi 1
78 THE ELDERS' MESSENGER
to all things animate, and is the power by which all things are gov-
erned, and by which the Father and the Son are everywhere present.
Man is a dual being, also in the image of God, who is the Father
of his spirit and the creator of his body. Jesus was the Firstborn
in the spirit and the Only Begotten in the flesh. All men and
women are the sons and daughters of God, and Jesus is their elder
brother. By obedience to His Gospel in all things, mankind,
through the redemption He has wrought, may be exalted with him
as joint heirs to the eternal inheritance of the Sons of God, and be-
come like Him and reign with Him in the Ineffable Presence forever.
Faith in God, the Father, the Son and the Holy Ghost leads to
the second principle of the Gospel, which is repentance. That is,
conviction of sin, regret for its commission, and reformation by
turning away from it, by ceasing to do evil and beginning and con-
tinuing to do good.
Repentance leads to remission of sins, which comes through bap-
tism administered by one having authority, in the name of the
Father, and of the Son, and of the Holy Ghost. Baptism is the
third principle, and is immersion in water in the likeness of a burial,
succeeded by a birth. Becoming dead to sin by repentance, the
believer is buried in a liquid grave and brought forth from the
womb of waters, thus being born of water to a new life in Christ
Jesus.
The repentant believer, thus baptized, obtains the remission of sins
through the shedding of Christ's blood. He who knew no sin died
that sinners might be saved through obedience to his command-
ments. He did that for them which they could not do for them-
selves; what they are able to do is required of them, in order that
they may receive the benefits of His atonement.
Thus cleansed from sin, the new-born disciple is prepared to re-
ceive the Holy Ghost. The fourth principle is the bestowal of that
gift, by the laying on of hands of men called and ordained of God
to thus officiate in his name.
Born of the water and of the spirit the regenerated soul becomes
a member of Christ's Church and is entitled to such spiritual gifts
as he or she may desire and obtain by the exercise of faith. Some
of these are wisdom, knowledge, prophecy, visions, speaking in
tongues, interpretation of tongues, discerning of spirits, healing the
sick, etc., etc. All the manifestations of the power of God enjoyed
in former times may be and are enjoyed in His Church in latter
times.
The gift of the Holy Ghost opens the avenue to all intelligence.
That Spirit leads into all truth and shows things to come. It is the
Comforter and the Revealer. It bears witness of the Father and the
Son and brings mortals into communion with them and into union
with one another. It is the true light given to everyone in coming
into the world, but it is bestowed in a higher and fuller degree when
conferred as a gift to the baptized, repentant believer.
No person has the right to baptize or lay on hands or administer
any ordinances of the Church unless he is called of God and or-
THE ELDERS' MESSENGER
dained to act in the name of Diet}-. The commission given to the
Apostles of old does not confer any authority upon men in this age.
It was for them only upon whom it was bestowed, and those whom
they were inspired and directed to ordain unto the same power.
Withouc divine communication now, there can be no divine au-
thority today. Without that authority all religious ordinances are
null and void. Only that which is sealed on earth by men thus
authorized is sealed and recognized in heaven.
THK APOSTASY.
When the Apostles of Christ were killed and their immediate
successors departed, the disciples were tortured and slain and
gradually darkness came over the world and pagan institutions
wTere mingled with the rites and order of the Church until the apos-
tolic authority and the true Christian spirit and doctrine were en-
tirely subverted Reforms that were subseqently introduced merely
lopped off some evils and made some improvements, but did not and
could not restore the authority and power of the primitive Christian
Church and Priesthood. Sects have multiplied and religious forms
have been brought forth according to the notions of men, until all
Christendom is divided against itself, and the wisdom of the learned
is substituted for the spirit of revelation. Instead of the living
word of God for a guide, there are the conflicting opinions of mor-
tals as to the meaning of the dead letter of ancient Scriptures.
[The remainder of this valuable article written by Apostle Pen-
rose and published in the Millienial Star, will appear in the next
twr ^sues of The Messenger. We advise subscribers to keep
these numbers,especially,for reference on "Mormon" doctrines. — E.J
REFUSED PUBLICATION.
The following letter addressed to the New Zealand Herald in
answer to certain slanderous articles on "Mormonism" printed in
its colums, was refused publication by that paper.
To the Editor of the New Zealand Herald,
Sir:
A society which has within a soul to be damned or a body to be kicked may of
course be slandered with impunity, more especially if it happens to be comparatively
weak in respect to numerical strength. To slander a private person renders the slan-
derer justly liable to the pains and penalties of the law; hence newspapers with a
wholesome regard for their own finances, are not in the habit of pondering to a morbid
sentiment in respect to this species of defamation — they prefer to embellish their de-
tectable pages with fairy tales that are less dangerous to themselves.
Mormonism has always been a favourite sensational topic to the English, and
more so to the American newspaper man. Any published article reflecting on the
Mormon people without consideration as to its truth or falsity, or inquiring as to its
proof, is at once copied into thousands of papers. The enterprising journalists have
discovered that it pays, and this is sufficient for them.
On March 23rd there was published in the New Zealand Herald a paragraph < n-
titled ''Mormon Promises," dated Geneva, Jan 31, which stated that "girls were
tempted away by the most glowing accounts of life in Utab, but when they arrived and
THE ELDERS' MESSENGER
spent what money they possessed they were turned out on the streets." The natural
inference, if this statement is to be believed, is that the Mormon elders in Switzerland
had persuaded these girls to emigrate to Utah for the sake of what little money their
friends could make out of them in the way of board and lodging. Now can any per-
son credit that this has been the object for which those elders have paid their own
passages to Switzerland viz: to make a few dollars out of a few poor girls in this poor
way? This concoction bears on its face its own refutation.
On April 13th ult. there also appeared in the New Zealand Herald an article
headed. "Wanted Wife to Become a Mormon." The sum and substance of this
effusion is that one Mrs. Ida Erdman of Denver, Colorado, desh'es to have the divorce
which her former husband obtained set aside, in vindiction of her own character.
She was made out such a termagent. Also that Mr. Erdman h\s, since the divorce,
married one Mrs. Charlton ,£' wife No. 4," in order to marry whom, he had procured the
divorce from his wife, Ida Erdman. Now if Mr. Eidman had already three wives as
alleged by Ida Erdman, and if her hatred of polygamy had been as great as she pre-
tends, would she have had the slightest desire to oppose Eidman's suit for divorce?
The divorce having been granted would she have had the slightest desire to have it
set aside? Instead of doing either of these things it is evident that she wou!d have had
him prosecuted for polygamy. This concoction like the one before referred to bears
on its face its own refutation.
But in further proof of its falsehood I will quote the following paragraph from a
speech by Senator Knox on the Smoot case made on the floor of the United States
Senate on Feb. 14th. "At the beginning of this inquiry it was expected that it would
be shown by protestants that a large number of polygamous marriages had oaken place
since the Manifesto and the admission of the State, and that the Church' tually con-
nived at and approved of such marriages, but what is the fact? Notwi ri:ling the
most assiduous inquiry and research not one case has been shown of olyya.^„,lf3
marriage occurring in Utah after the admission of that State."
The attempt to expel Heed Smoot from the Senate of the United"' 'ates. dimply
because he belongs to the Mormon Church, was defeated in the Senate by an over-
whelming majority of votes viz: 43 against 27. Tiiat august body of legislators thus
justifying the right of the State of Utah to choose her own Senator, and thus also vin-
dicating the Senator's right to his own religious opinions.
I ask is it right that the Mormons should be continually villified in the public
press without the slightest attempt being made t,o discover the truth or falsity of the
allegations so shamefully and persistently made against them? If Mo> monism be a
delusion and a snare, truth alone should be able to discover this. Fal x>d, calu n y
and slander are the attributes of the evil one, the weapons of wickedn- ,s, the enemies
of mankind. ChAhles Haudy.
Mt. Albert.
The above letter was originally written for insertion in the New
Zealand Herald but the Editor would not consent to this. On
April 22nd there appeared in the above paper the following item un-
der the heading, "To Correspondents." "Charles Hardy. — The
news which you comment on is taken from American and English
papers. We have no means of verifying it, just as yon have no
means of contradicting it. It must be taken for what it is worth."
This is a plain acknowledgment on the part of the above paper that
like innumerable other journals it publishes accusations against the
Mormon people without the slightest proof of their truthfulnes 4.
C. H.
THE ELDERS' MESSENGER
81
RELEASED ELDERS.
President Louis G. Hoagland. Today's boat takes away from
us our recent president, who has so diligently presided over the
affairs of the New Zealand Mission for the past two years. President
Hoagland's first purpose has always been the care of those put un-
der his charge and the advancement of the work in this land. He
has not only sacrificed the comforts of a good home and the devoted
father's pleasure of being with his family, but has also undergone
many discomforts for the spread of the work and the benefit of the
elders, that a more selfish nature would have avoided. He has ap-
preciated the grave responsibility resting upon him and has dis-
charged them to the best of his ability. No genius could do more.
He leaves the mission with a consciousness of having honestly per-
formed his duty. We who remain can hope for no greater reward.
President Hoagland leaves the mission with the respect and love
of all among whom he labored.
The following brethren have all received honoroble releases from
mission work and will accompany President Hoagland to Zion.
Elder John E. Howell has labored in the Auckland conference his
entire mission of two years and six months, the past six months
laboring as conference president. Elder Ray Gudmunsen has been
in our Master's service in New Zealand for the past three years and
two mor 4-hs, all of which time was amongst the Maoris of the
Mahia-' ;^pu conference. Elder Gudmunsen has been a strong
advocate »f the proposed Maori Academy and has been a member
of the cc cinittee appointed by President Hoagland to devise ways
and mean for its realization. He has also presided over the above
conference for the past two years. Elder William G. Young has
been a faithful laborenin this part of the vineyard for the past three
years and two months. His work has been among the natives of
the Wairau, WTairarapa and Manawatu districs. For upwards of
two years Elder Young presided over the Wairau-Wairarapa con-
ference. However a year ago he was relieved of the Wairau and
given the ^lanawatu instead. Elder Harvey R. Booth after
two years t. id seven months diligent service also returns with the
company. ^.lis labors have been chiefly among the Europeans of
the Otago, Hawkes Bay and Waikato conferences.
The brethren all leave with the good will and respect of Elders,
Saints and their many friends. May their home going be safe and
pleasant.
FAREWELL.
Elders Gudmunsen, Young, Howell, Booth and myself leave for
America today. The two past years have been very happy ones to
me by reason of the kindness of the Polders, Saints and friends dur-
ing my watchcare of the mission. I thank you all most heartily
for the support given me. It is also a pleasure to note the great in-
crease in the missionary work — over 50 per cent during the past
year. The result of this is, in the main, due to the fact that most
of the Elders among the Europeans had traveled without purse and
THE ELDERS' MESSENGER
scrip, which has brought them in closer contact with the people.
We are all pleased with the return of Prest. Rufus K. Hardy, who
succeeds me. He has been a faithful worker at home, in Zion's
Maori Association, in Sunday School and as a President of a Sev-
enties quorum.
The presence of Sister Hardy will add greatly to the work, she
being an accomplished woman and of a kindly disposition. The
visit of Brother Benjamin Goddard and wife,though brief, will result in
great good. Great credit is due to Sister Esther Ricks Linford and
Edna Despain Dickson for their missionary work among the native
sisters.
I will take great pleasure in pursuing the pages of our Messen-
ger. The work in this line has increased and Prest. Hardy is ar-
ranging for the purchase of a larger press that the work may be
done more expeditiously.
I feel that space is too valuable for me to use more of it. Hei
konei ia kontou katoa mahi ai. Louis G. Hoagland.
HAWKES BAY CONFERENCE REPORT.
Our regular semi-annual conference was held at Tamaki, April
13 and 14, 1907. Many guests being present among whom were
the following: Mere Whaanga, wife of Hirini Whaanga, deceased,
and Elder Benj . Goddard and wife, Emma; all new arrivals from Zion.
Besides these there was present Brother Te Whatahoro, one of
our oldest Saints in New Zealand. It was he who so ably assisted
the elders in translating the Book of Mormon into Maori. And,
even now, though years have turned his locks to silver, he is still
well preserAed in body and is a power for good among his people.
During the conference he gave many good instructions. One being
the need of better schools for our native children.
The following were also in attendance: Brother Sweet McDon-
ald from Wairau, Tamihana Te Aweawe, Waitokorau, Peeti Lux-
ford and wife and Henry Apitari and wife from Manawatu, along
with many others whose names space will not permit printing; all
contributed largely to the success of our little gathering. About
100 people were present, and out of this number about twenty-five
were non-members.
Five general meetings were held, presided over by Mission
President L. G. Hoagland, and conducted by Conference president
James King. The meetings throughout were spirited and very in-
teresting. During the closing session Pres. Hoagland gave his fare-
well address to the Hawkes Bay Saints as this was to be his last
visit to these parts.
A Sisters meeting was held Sunday evening conducted by Sister
Edna Dickson. All expressed having enjoyed a spiritual feast.
In conclusion we wish to thank all who in any way assisted in
providing comforts for those who came from far and near to attend
these meetings.
Takarei Ihaia, a bright young native left for a mission to Ngapuhi.
James King, Pres. of Conference.
TE KARERE.
E RUA NGA PUT AN G A I TE MAXIMA.
Kuwhaka K. Haki, Tu.ua.ki Mihana, Box 72, Akarana
No. 8. AKAKANA Mai 15, 1907
"A, tenet ake kei nga m whakamutunga, e ai ta te Atua, ka ringihia e ahau toku
Waivua ki nga kikokiko katoa: a e poropiti a koutou tatna, a kouton tamahine, e kite ano
a koutou taitamariki i hgakitenga, a ka moenioea o koutou kaumatua:
"I ana ra ano ka ringihia e ahau toku Wairua ki akapouonga taane, ki aku po-
nonga wahine, a ka poropiti ratou:
"Ka hoatu ano e ahau nga men tchakamiharoi te rangm runga me nga tohu ki te
whenna i raro; he toto, he kapnra.he pa<m pinnere." -Joel 2, 37 to 30.
HE WHAKA;viTENGA.
He mea hoatu tenei na te Karaiti ki a Hohepa te Poropiti, i a
Aperira 1830, mo te whakahaeretanga o te Hahi.
I whakapumautia ano te Hahi o te Karaiti i enei nga ra whaka-
mutunga, ko'tahi mano e waru rau e toru tekau tau o te whanau-
tanga mai o to tatou Ariki o te kai whakaora 0 Ihu Karaiti i roto
i te kikokiko, i whakaturia hoki i raro i te mana o nga ture o to
tatou xvhenua e rite ana hoki ki nga whakaaro me nga whakahaunga
a te Atua, i te Marama tuawha i te ono hoki o nga ra o te Marama
e kiia nei ko Aperira; I hoatu aua whakahaunga ki a Hohepa Mete,
tamaiti, i karangatia nei e te Atua 3. i whakapangia nei hei Apotoro
o Ihu Karaiti, koia hoki te kaumatua tuatahi o tenei Hahi; Kia
Orawa Kautare ano hoki, i karangatia nei e te Atua, hei Apotoro o
Ihu Karaiti, a ko ia te kaumatua tuarua o tenei Hahi, i raro i nga
ringaringa o Hohepa; a e rite ana tenei katoa ki te aroha noa o te
ariki, o te kai -whakaora o Ihu Karaiti, mo raua nei te kororia, iuai-
anei a ake ake ake. Araene.
Ko te mahi ma te Kaumahnu te Pin//' te kai-whakaako, te rikona, me nga
mema hoki 0 te Hahi 0 te Karaiti. He Kaumatua te Apotoro, a e whai-
mana ana ki te iriiri ki te whakapa hoki i nga tangata hei Piriti, hei
Kai-whakaako, hei rikona, ki te whakapai hoki i te taro me te wai,
nga ritenga o te kikokiko me te toto o te Karaiti--ki te whakapa
hoki i te hunga e rriiria ana, i raro i te whakapakanga ringaringa
mo te iriiriuga o te kapura me te wairua tapu, e ai ta nga karaipe-
ture; a ki te whakaako, ki te kauwhau, ki te wliakaoho, ki te tiaki-
hoki i te Hnnga-tapu, ki te whahaere hoki i nga karakia kauwhau
katoa.
Ma nga kaumatua nga karakia katoa e whakahaere i runga i te
whakaetanga o te Wairua Tapu, e rite ana ki nga whakahaunga me
nga whakakitenga o te Atua.
E whai-mana an<B te Piriti ki te kauwhau, ki te whakaako, ki to
whakamarama i uga tikanga 0 te Rongo-Pai, ki tohutohu, ki te
iriiri, ki te whakapai hoki i te Haharemeta, ki te torotoro haere i
8
84 TE KARERE
nga mema me te whakahauhau i a ratou kia inoi matanui, i te wahi
ngaro hoki, kia whakarite hoki i nga mahi katoa a tona ake hapu,
a tona ake hapu; kei te whakaaengia hoki ia ki te whakapa i nga
tangata hei Piriti, hei kai-whakaako, hei rikona. A mana ano e
whakahaere nga karakia i te mea kahore te kaumatua i reira, ko ia
hoki hei kai awhina mo te kaumatua i nga wa katoa.
He kai-tiaki mo te Hahi te Kai-whakaako, hei whakakaha i
te Hunga-tapu kia kore ai e puta mai he raruraru, he tautohetohe
ranei tetahi ki tetahi,he korero teka,he ngau tuara, he korero kino ra-
nei tetahi mo tetahi; mana hoki e mea kia huihui putuputu te Hunga-
tapu kia mahi hoki tena tangata tena tangata i tana ake mahi; ko ia
hoki te Kai -whakahaere o te karakia i te mea kahore te kaumatua,
te Piriti ranei i reira— a ko te Rikona hei kai awhina mona ki te
hiahiatia; otira kahore o te kai-whakaako, o te Piriti ranei mana ki
te iriiri, ki te whakapai i te Hakaremeta, ki te whakapa-ringaringa
ranei: engari ma raua e whakaohiti, e kauwhau, e whakaoho, e wha-
kaako, e powhiri atu ki te katoa kia haere mai ki a te Karaiti.
Na ko te tikanga ia kia whakapangia nga Apiha katoa o te Hahi
i raro i te mana o te Wairua — Tapu e mau nei i roto i te kai wha-
kapa. A tenei ano me tu nga hui o nga kaumatua o te Hahi ia
torn maratna ia toru rnarama, otira i nga wa katoa e karan^atia ai
aua hui; ki reira ratou whakatakoto whakaaro ai mo te mahi a te
Hahi. E kore tetahi e whakapangia mo tetahi tunga i te Hahi ki
te kore ia e tautokonae nga mema.
Te mahi ma nga Mema i mini i te iriinga. — Ma nga kaumatua me nga
piriti e whakamaramai nga mea katoa o te Hahi ki nga mema ia mua
i te kaiuga o te Hakaremeta i mua hoki i te whakapanga ringaringa
o nga kaumatua, kia oti pai a^. nga mea katoa a ma te Ahuatanga
o nga mema ka mohio ai nga Apiha e pai ana raaei kia hoatu aua
mea ki a ratou, kia ai he mahi he whakapono e rite ana ki ta nga
karaipeture e whakaatu nei, kia haere hoki ratou i roto i te tika o te
Atua. Ko nga mema katoa o te Hahi e whai tamariki ana,mekawe
mai ratou ki nga kaumatua kia whakapakia ratou i roto i te ingoa
o Ihu Karaiti kia manaakitia hoki ratou i roto i tona ingoa. Ko te
tikanga ia me huihui putuputu ki te kai i te taro me te wai hei wha-
kamaharatanga ki te Ariki ki a Ihu. Kei nga karaipeture te wha-
kaaturanga mo te whiunga mo nga tangata e mahi hara ana. Heoi
ano. Na Te Karere.
PIRIKAMA IANGA POROPITI
I whanau a Pirikama Ianga te whakakapi mo Hohepa Mete Po-
ropiti mo te tumuakitanga i roto i te Hahi, i a Hune i, 1801, i te-
tahi takuwa o Amerika. I whawhai tona matua i roto i te pakanga
o te Ingarihi o te Amerikana, i te tau 1776, a ko tona tupuna i roto i
tetahi atu pakanga, he pono no te kawai rangatira o Amerika ia,
Ko ona whanaunga toto i nga taha e rua he kai tautoko i te hereho-
retanga o te tangata,koia ano i arahina mai ai rotou ki taua tauwhe-
nua. I whakaakona ia kia tika tonu ai tona haere me ana mahi,
heoi kihai i uru ki tetahi Hahi a tangata noa, i reira ka uru ia ki te
Hahi Methodist, kei reira hoki ona matua, nawai a ka maiki atu ona
TE KIRERE 85
matua ki Niu Iaka, I marenatia ia i te tau 1824.ll te tau 1830 i ma-
tua kite ia i te Pukapuka o Moromona i mauria atu nei e tetahi
kaumatua e Hamuera H. Mete, he tuakana no Hohepa, ko tenei i
ata whakatakina e ia i runga i te tino hiahia me te inoi ki te Atua
kia mohio ai ia ki te pono, te tukunga iho he mautauranga nona he
Poropiti a Hohepa Mete na te Atua ora, he whakapapa onehe te
Pukapuka o Moromona, a ahakoa he tino Methodist ia, a i tawaia
tonutia ia e ona hoa ai oha, hei aha tera mana, i whakaritea tona
hiahia, a ka iriiria e tetahi kaumatua i a Aperirajizj., 1832. I wha-
pangia ia hei kaumatua i taua rangi ano, a e toru wiki o reira ka
iriiria tana wahine pono, o taua rangi ano i riro ia hei kai tautoko
maia mo nga tikanga katoa o te rongopai i whakakitea mai nei
ki a Hohepa Mete. He tokomaha ano o taua hapu i uru mui a i
riro ratou he kai-mahi pono i roto i te Hahi. I te tau i muri mai
i haere tonu ia i tona ake takiwa me nga pa e tutata ana ki reira, ki
te kauwhau, a he maha nga tangata i whiwhi ki tona whakaako-
ranga a iriiria ana ratou e ia, a whakaturia ana e ia nga peka o te
Hahi; i reira ka uru mai tona hoa pono a Hipa C. Kimipara. (Heber
C. Kimball) I te tau 1832 i haere atu a Pirikarrl ratou ko Hohepa
Ianga ko Hipa C. Kimipara ki Katarana, wahi o te Temepara a
ka matua kite i a Hohepa Mete, to raua tutakinga ka rangona e
raua te ritenga o o raua wairua; na i te ahiahi ka karangatia a Piri-
kama e te Poropiti kia inoi, i a ia e inoi ana ka korerotia e ia he reo
ke na i whiwhi a Hohepa Mete ki te whakamaoritanga, i ki atu
ia ko te tino reo tera o Arama i te Kari o Erene, ka haere a Piri-
kama ki waho katahi ka Poropiti a Hohepa nana: "Tenei ake ko te
wa ko ia tonu te tumuaki mo te Hahi." Mano atu mano atu nga
tangata e mohio ana kua whakatutukitia aua kupu. I nga tau
1832-3 i haere ia raua ko tona teina ki te kauwhau ki Kanata (Can-
ada) tino waimarie hoki raua, he maha nga tangata i uru mai a i
a Hurai 1833 nana i arahi mai-tetahi ope Hunga-tapu ki te uma o
te Hahi ki Naawu, ko te timatanga tera o tana mahi maia hei kai-
arahi i whakaritea paitia nei e ia i muri iho, i kiia hoki ia he Mohi o
muri nei. I te ngahuru o 1833 i heke mai ia me tona hapu ki Kata-
rana te wahi i noho ai te Hunga-tapu i aua ra.
I te tau 1734, i whiriwhiria tetahi ope hei haere ki te kawe kai,
ki te whakatenatena hoki i te Hunga-tapu, i roto i o ratou whaka-
toinga me o ratou mamaetaenga koi i te kore kai me te kore ka-
kahu, aha, aha ranei, na ko ia tetahi o nga tino tautohito, kihai ano
ia i amuamu ki aitua ki te Poropiti o te Ariki ranei. No tona ho-
kinga mai ki Katarana, e 2,000 mairo i pau i a ia te haere, ka pau
i a ia te toenga o te tau e hanga ana i te Temepara me etahi atu
whare, he kamura hoki ia. I te whiriwhiringa o ngaApotoro i te tau
1835 ko ia tetahi, o reira taea noatia te tau 1837 i pau tona taima i te
raumate ki te kauwhau, ki te iriiri, ki te whakatutu haere i nga
peka hahi, i nga hotoki i mahi kamura ia i roto i te Temepara, i te
mea kua tomo atu te Rewera ki te ngakau o etahi o nga tangata
kaha o te Hahi a kua hoariri ki te Poropiti, kua timata ta ratou
whakatoi i a ia a kua tukua a Hohepa e etahi o ratou a kua maka
ki te whare herehere, ko Pirikama tonu tona tino hoa a mo tana
86 TE KARERE
tautoko i a Hohepa mo tana ki he Poropiti tika ia i panaia a ia e
te ope kino o te hoariri a haere ana he wahi ke noho tahi ai me te
Hunga-tapu.
I a Hepetema 14., 1839, i haere moni kore atu ia ki te kauwhau
ki Ingarangi, i te mate hoki ia, i mahue ake i a ia tana potiki tekau
ona ra, i te mate hoki tona wahine me ana tamariki, a kahore i mohiotia
ma wai ratou e whangai, tena ra kia mohio mai nga tangata ki tenei
mea kotahi, ko te mea i tautokona ai ia he whakapono tika he mo-
hiotanga hoki hona he Poropiti tika a Hohepa a he tika tenei
Rongo-pai, heoi haere a waewae ana ia kauwhau haere ana a te tai
rawhiti noa eke ana ki te kaipuke, rere ana ki Ingaringa, kauwhau
ana i te rongo-pai a hoki noa mai i te tau 1841, i a ia i reira he mano
he mano nga tangata i whakaurua mai ki te Hahi, o taua wa ano
25,000 te tangata i heke mai ki te whenua o te kupu whakaari, i
whakapangia ia te tumuaki o nga Apotoro, a i kiia ia e te Poropiti
kia noho ia ki te utna o te Hahi a muri ake hei tiaki i tona ake hapu
i te Hunga-tapu hoki. Akahoa kahai ia i haere ki te whenua pa-
mamao i haere ia ki nga pa whaka te rawhiti ki te hapai i te mahi, i
reira hoki ia i te kohurutanga o te Poropiti e nga hoariri. No tona
rongonga ai i hoki wawe mai ia, ano te pouri 0 te Hunga-tapu i te
ngaronga o to ratou kai arahi ka uhungatia roatia ia a ka whakaaro
nga hoa riri i te mea kua hinga te tino pou ka hinga hoki te hahi
otiia he teka tera tatemea na te Atua tonu tenei mahi i whakatu a e
kore e taea te whakanoa e te tangata. I reira ka ara ake etahi
tangata me te ki ma ratou e whakahaere te Hahi heoi e hara tera i
tetikanga ate Atua, ituteHuitauai tautokona nga Apotoro hei upo-
ko mo te hahi kia whiriwhiria ra ano tetahi, i reira ka tu ake a Piri-
kama a i whakaahuatia ketia ia e te Wairua o te Atua a i meatia ia
kia rite tona ahua me tona reo ki to Hohepa, i ohorere hoki nga
tangata o waho o te hahi, o taua miniti ano i mohio te Hunga-tapu
kua tau te tumuaki o Hohepa ki te mahu iga o Pirikama i tatu o
ratou ngakau i te mea na te Atua taua mea i whakaatu ki a ratou.
Kihai te whakatoinga imutu i te kohurutanga o Hohepa me tona
tuakana, i whakamatea nga Poropiti otiia kihai i mate te pono. I te
wa e whakatoia ana te Hunga-tapu i hihiko tonu a Pirikama ki te
mahikiwhakamarie i te iwi. I whakaotitia te Tenepara, a i whaka-
tapua he maha hoki nga tangata i mahi i roto. I te tau 1846 i te
mea kua panaia te Hunga-tapu i roto i o ratou whare ki te mania ti-
tohea ki te wahi kahore i nohoia e te tangata he hotoki hoki. I
tahuna nga whare ki te ahi, o ratou kahui me o ratou hua paamu
me nga taongakatoai whanakotia, e 203,000 te hunga-tapu i haere atu
i to ratou pa ataahua, na ko Pirikama te kai arahi o taua ope ki nga
raorao o nga maunga e noho nei ratou inaianei, kahore e taea nga
mamaetanga te tatau he tokomaha i mate, i whanau nga tama-
riki i te hotoki kahore he whare, etahi i haere a waewae, 1000 ma-
ero te pamamao, e kiia ana kotahi te tangata i mate mo ia maero
mo ia maero, to ratou taenga ki Uta ka tim ita te ahu whenua a i
runga i o ratou hihiko me nga manaakitanga a te Ariki kua riro a
reira he whenua e rerengia ana e te waiu-kau me te honi kahore e
taea tetahi wahi pai atu i tera, no reira ka kite marake nei tatou i te
pono o te kupu o te Karaiti — tera e whakatoia e whakawhiua ratou
TK KARERE-
87-
mo tona ingoa. •
I mate ia i a akuhata, 26th, 1877.. E 30,000 nga tangata i tae atu ki
te tanumanga. He tino hoa ia no Hohepa a i te weheiiga q tona wai-
rua i tona tinana He pono iiputa mai a Hohepa ki aia ina hoki ko
ana kupu whakamutunga K Hohepa! E Hohepa! E Hohepa! Heoi
ano. Na Te Karere.
TE RETA A REWI MCKKENA.,
I te rua o nga haora o te ata o te wiki ka u te Tim a ki Nere-
hana, a naetfe atu ana Maua ko Wetini Rapata ki te Pa maori, ka
tae mai hoki nga kaumatua o to matou hahi o te Momona,
I te ahiahi ka tono a Hapiata Te Putu i te take i kitea atu ai au
whakaaturia atu ana toku take, he whakakotahi i te Mfctu i raro i te
Tiriti o Waitangi, Haina iho ana a Ngatikoata e 52,ko etahi o ratou
ina ratou ano e haina haere atu ka tuku ai kia Tamgakawa.
No te 23 o Aperira ka haere maua ko Wetini Rapana ki Motueka
i runga i te Tima ka whakawhitia he moana ano ka tae ki Motueka
ki te |>a Maori ki te kainga o Hori Karaka, o Turagaapeke o te
Rangi Ahutu, haina tonu iho tena iwi e 56, ka hoki mai ki Nere-
hana i te 24, no te 25 ka rere mai i runga i te Tima ki Pikitana. No
te 26 ka rere i te tereina ki Wairau (Spring Creel) ki te pa Maori
ki te kainga 10 Haare Roore whakaaria ;ana nga take, ka oti, haina
tonu iho.
No te 27 ka haere ki Waikawa i te haere nga tangatao tenei
kainga ko n'ga'mea i inau i au, Haina tonu iho. No taua ra ano ka
fere ki Poneke i te 5;30 o te po. Tena iwi kua pakehatia ahakoa
koroheke Maori nei, haere tonu ana te reo pakeha; ko to ratou
reo, ko etahi he reo waikato, ko>etahi he reo taranaki, haunga oku
rarigatira a H. Peputu a Wetini Rapana ma ko oku kai atawhai era
(kia ora e oku rangatira) me koe hoki e Mrs. Haare Roore o Spring
Creek, kia ora koe otira korua ko tou koroheke.
I te 29 ka tae Tmai ahau ki'Otaki kia N. Raukawa. I te 5 ka
turia te korero oti ana te korero, ka haina ratou, me ta ratou kohi
ano i te'.moni mo to ratou tangata hei haere ki Ingaringi.
Ko te rongo ia o N. Raukawa i roto i nga pepa pakeha kore rawa
a Ngati Raukawa e pai ki tenei tikanga, i taku taenga nei ki, Otaki,
Hopukia toiiutia mai e Hori te Waru,; mana e tautoko a ka tinotau-
tokoha hoki e W. Kiriwehi e Ropata ,te Ao, ara e nga rangatira
katoa. Na reira ka ki au ko nga korero i roto i taua pepa pakeha
kei tawhiti' noa; atu i to nga rupi. I ,te,tahi o nga ra o Mei ka rere
au ki Hawera.
fTARIA TE ROANGA.]
HEVWHAKARAPOPOTOTANGA.
Na he toko maha nga tangata i wliakaniatau ki te haere atu ki
te nota pora ara ki te wahi o>te ao kei te mutunga mai o te nota.
Na nga tangata katoa i whakrmataii ki,te tae: atu ki reira kahore
ano kiakotahi kiatae ake. Ko efahi i haere ma uta ma nga knri eto
haere a ratou mea Ko etahi i haere i runga i nga kaipuke me nga
TE KARERE 87
mea e puhia haeretia e te hau a he ruarua noa iho i hoki mai ki
te korero mo a ratou haere. Matemate atu te tohomaha i te maka-
riri me te kore kai. Na Ko Erana Aomana (Ella Augmana) he wa-
hine toa he mea mohio kua korera ia penei nana: kua kore nga tane
e kaha ki te haere ake ki te nota pora no reira ka haere ahau na ki
taku mohio tera^no au e tae atu. Kei te whakarite ia inaianei ki te
haere a tera marama kua rite ia mo te haere ki tona mohio ka hoki
mai ia i nga tai^e ma. — Deseret News.
Kua kiia %: Pirimia a Hohepa Waari e te Kingi o Ingarangi,
mana e hari mai he kupu hou mo Niu Tirini ina hoki mai ia.
Kua rere mai tetahi kaipuke nui i Ingarangi ki Niu Iaka, e
3,000 nga tangajfc i runga.
HE RIPOTA NO TE MAHIA.
Aperira 30, 1907.
Ko ten'ei marama he marama nui ki tenei takiwa o te tima-
tanga a taea noatia te mutunga mai. He wa tenei e hari ana o nia-
tou ngakau mo etahi mea pai kua puta nei ki a matou. I te tima-
tanga o te marama ka tu te Hui Tau heoi, na te kore i tae mai a
Mere Whaangato matou whaea ki konei i mua i te Hui Tau kahore
matou katoa i.' "puta ki tera, i runga i to matou hiahia kia tutaki
matou ki te marae ake a Hirini tangi ai. Ta matou mahi i te takiwa
o ce Hui tau he whakariterite i nga mea hei whakatau i a Mere me
tona ope hrere mai me nga tangata e huihui mai ki to matou hui
Pariha. I te tekau ma ono ka huihui matou ki roto ki te pa tatari ai
ki te ope. I te tekau ma whitu ka haere mai ratou i Nepia ki Wai-
kopu tetahi wahi ttjtata ki Nuhaka. E torn tekau katoa ratou.
Ko nga ingoa end, ko Te Ruihi Hokarana, ko Pene Katata me tona
wahiue ko Mere Whaanga, ko Hemi Kingi, ko Kara Makariri ko
TamihauaTeaweawemetonawahine aWaitokorau no Manawatu, ko
Henare Apatari me tona wahine a Terewanui me a raua tamariki
tokorua no Manawatu, ko Takari Takana ratou ko Takarei Ihaia
me tona wahine no Tamaki, ko Ratima Pakai no TeHauki me
Tamati Ngatoto no Korongota. Ka tangi matou i taua po ki Nu-
haka engari nga whaikorero i vvaiho mo te Taite. Ka mutu nga ko-
rero o te Taite ka haere atu matou ki Te Manutai ko to Mere kainga
tipu tera. I konei i tutaki a Mere ki te toe nga 0 ona tungane. I te
Paraire ka hoki matou ki Nuhaka ki te Hui Pariha i timata ai i te
Platarei. I runga i te haerenga mai a Mere i hui mai nga tangata o
waho ki te whakarongo ki nga korero. I te ratapu i kautingia nga
tangata e toru rau ratou. Na te huhua o nga kai-kauwhau nui atu
te pai o te hui. Na nga kupu a Mere ka marama ai matou ki te
aroha o te Hunga-tapu tetahi ki tetahi. Na te kaha o nga manu-
hiri o nga wahi ke ki te kauwhau me te waiata Rongo Pai, ka kite
te Hunga-tapu o te takiwa nei i te nui o o ratou hoa tuturu i roto
i te Hahi a ka koa tahi ratou. I te Hatarei toko ono nga tamariki i
iriiria e Manaro Reitana. Ka wmakapangia enei ite Ra Tapu me
te manaaki hoki i nga tamariki pakupaku toko ono. I tenei hui
ano ka hoatu ki a Rihai Rahana te karangatanga hei timuaki pariha
mo te Mahia. Na Rei Kutumanahana.
y [Established 1907. .]
PUBLISHED* SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHUKCH OF JESUS CHRIST OF LATTER DAY SAINTS.
P.O. BOX 72, AUCKLAND. .-, OFFICE r. 53, UPPER QUEEN STREET.
"ATo unhallowed hand can stop the work of God from progressing. Perse-
cution may rage, mobs may combine., armies may assemble, calumny may de-
fame; but the truth of God will go forth boldly, nobly and independejitly, until
it has, penetrated every continent, visited every clime, " swept every country and
sounded in every ear, till the purposes .of God be accomplished and the Great
fehovah shall say the work isdone.—Jog,#T*H. Smith.
lluFus K Hardy,; Prest. Missiott& Mgr. David P. Howells, Assist. Mgr. <& Editor
V >l. I ' ' FRID V.Y, \IAY 31, 1907. . \ <. , No. 9
SEVENTY-EIGHTH ANNUAL CONFERENCE.
HELD IN SALT LAKE CITY, APRIL 5, 6 AND 7. .
The conference just closed has indeed been a festival to the
Latter-day Saints. Never before in the history of the Church have
larger audiences assembled to hear the word of God from his in-
spired servants. Never were more powerful testimonies borne to
the truth of the Latter-day work. Never We're more appropriate
sermons preached to the multitudes, and never were the Saints
more united in their determination to carry on the work entrusted
to them, and to follow the counsels of their leaders. The Saints
who attended conference returned strengthened, and will be able to
strengthen their brethren. All the meetings — the general confer-
ence., with its overflow meetings, the Relief Society Conference, the
Sunday School conference, as well as the various reunions of mis-
sionary societies — have been more generally1 attended than on any
previous occasion, and the Spirit of :the Lord was poured out in
abundant measure upon the speakers and the audiences.
The voting on matters placed before the Conference, was unani-
mous, because the Saints have perfect confidence in their leaders.
Were this not the case there would not be unity. But they have
learnt to know those who preside over them, and whose duty it is to
guide and counsel them, as men of God, filled with wisdom and
power. They have learned by experience that it is always safe to
follow their counsel. This accounts for their unanimity in sustain-
ing them. If experience should teach the Saints a different lesson
this would find expression in their votes.
The Conference has been a time of spiritual refreshment to the
90
ELDERS' MESSENGER.
=- C
^" U.S.
^~2
=- 3
Saints. It has been a time of harvest for the various places of busi-
ness, Jew, Gentile and 'Mormon,' and all have reason to be satisfied
from whatever point of view they look at it. And, when our friends
return to their respective homes, may the sweet influences from the
association of friends go with them, and may they have received
strength to continue the work, and to remain faithful to the end. —
Deseret News. Extracts from Editorial for Feb. 8th.
WHAT THE "MORMONS" BELIEVE.
[continued from last issue.]
the restoration.
In these latter days the Father and the Son have appeared and
renewed the Gospel. Angels have ministered to man. John the
Baptist brought to earth the authority of the Lesser or Aaronic Priest-
hood which he held when in authority. Peter, James and John
have conferred their keys of Apostleship received under the hands
of Jesus of Nazareth, and the power and authority of the higher or
Melchisedek Priesthood. Elijah and others of the ancient prophets
have bestowed the keys they held, and they are all in the Church of
Jesus Christ of Latter-day Saints. Under that authority the Church
has been built up after the original pattern and with the same spirit,
ordinances, gifts and blessings.
Joseph Smith was the instrument in the hands of the Lord to
commence the work of restitution, and open the last dispensa-
tion, that "of the fullness of times." He received that divine au-
thority under the hands of those heavenly messengers. He, by
revelation and commandment, ordained others. Today there are on
earth Apostles, Prophets, Evangelists, Elders, Bishops, Priests,
Teachers and Deacons, divinely called and authorized to teach and
administer the things of the kingdom of heaven and the power of
God attends their ministrations.
Faith, repentance and baptism of the water and of the spirit, ad-
mistered by divine authority are essential to salvation. There is
only one way. There is some good in all religions but there is, and
can be but one divine religion, that is the Gospel of Jesus Christ.
It is to be preached to every creature. Persons who have died after
reaching years of accountability without an opportunity of receiving
it, will hear it in the spirit world, and may there obey or reject it.
Heathens, Jews and all races, creeds and tongues will thus have the
door of redemption opened to them. Infants who die before they
become accountable need no baptism, but are all redeemed by the
blood of Christ.
The spirit of man is the intelligent, responsible being, an entity
both before and after dwelling in the body. It was in the begin-
ning with the Father. The sons and daughters of God, after pro-
bation in the flesh, return to Him, and then, until the resurrection,
associated in such sphere as they have fitted themselves to occupy;
the good with the spirits of the just, the evil with the spirits of the
unjust. A disembodied spirit can learn, believe, repent and yield
ELDERS' MESSENGER. 91
obedience, but cannot be baptized in water, the earthly medium of
purification.
REDEMPTION OF THE DEAD.
The living may be baptized for the dead. One who has received
the ordinances of the Gospel can stand proxy for departed ances-
tors, who will receive the benefit of the earthly ordinances on obed-
ience to the Gospel in the spirit. As the spirit of Christ "preached
to the spirit in prison" while his body was in the sepulchre, so His
servants, bearing His authority, preach "to the dead" after finishing
their work on earth. Ordinances for and in behalf of the dead are
administered in temples built after a pattern revealed from heaven.
Thus the living become saviors to the dead under Jesus Christ "the
captain of their salvation."
The resurrection of Jesus of Nazareth was "the first-fruit of
them that slept." All persons who have breathed the breath of life
will also be raised from the dead, receiving their bodies again as
He did; but "every one in his own order." Those who have put on
Christ by obeying His Gospel will be Christ's at His coming, and
will be quickened by His glory, the celestial, typified by the sun.
After the lapse of a day of the Lord — a thousand of our years — the
rest of the dead will come forth, some in the terrestrial glory,
typified by the mcon, and others in the telestial glory, typified by
the stars in their different magnitudes, the rest in a kingdom not
of any degree of glory. All will be judged according to their
works.
Progress is the eternal order of salvation. The condemned will
be punished for sin as the Divine justice shall determine, both as
to the severity and duration. The purpose of punishment is the
vindication of the law and the reclamation of the transgressor.
Eventually all who can be redeemed will be placed in some degree
of glory and advancement. Only the sons of perdition, who deny
the Holy Ghost after having received it. who wilfully pervert the
power given to them to attain the highest exaltation and who shed
innocent blood will be utterly destroyed.
The glory of those who are in Christ and become joint heirs
with Him is to " inherit all things" and follow and participate with
the Son and the Eternal Father forever in their glorious works. They
will inherit the earth when it is purified and crowned with the glory
and presence of God. They will reign as kings and priests and be
ministers unto those of a lesser degree of glory in the eternal mansions.
THE LAST DISPENSATION.
This is the last dispensation. In it Israel will be gathered, Jeru-
salem be rebuilt, and Palestine be the abode of the sons of Judah.
The elect of God will gather from all nations to Zion on the Ameri-
can continent. The vSaints will be restored to their former posses-
sions. Wars and tumults, famines and earthquakes, tempests and
whirlwinds, fire and desolation, disease and death, with all the
woes foreshadowed of old, will cause a time of trouble greater than
ever known before, and Christ will be revealed from heaven; He will
ELDERS' MESSENGER.
destroy the wicked and reign in Zion and Jerusalem.
The earth will be cleansed from corruption, paradise will bloom
again, war will cease, peace will'* prevail," and enmity will depart
from man and brute, the curse will be removed, /and this globe
will be glorified, shining -in its own light developed" to perfection.
• ' THE BOOK OF MORMON
The Prophet of the nineteenth century was directed by the angel
of God to the spot where the records of the history of the former
inhabitants of the American continent were deposited." He obtained
ancl translated a portion of them into 'the English language. It. is
called the Book. of-Mormdn because the Prophet Mormon made an
abridgment of more ancient records than his own, and inscribed
them upon metallic plates in hieroglyphics reformed from the
Egyptian. / '\ ' ' . ._, .'
That book has since been translated into other languages. It
gives me' history, of t'wo races. The first springing from a colony
brought1 tD. that .'land at .the time of the dispersion from the Tower
of Babel: The second (descending from the families directed to that
continent from Jerusalem 606 years before the Christian era,' atr the
time when Zedekiah was King of Judaea. It relites the wars,
travel, religion, progress an 4" cleCaie ace of those races — the- pro-
genitors of the American Indians, describes their cities, temples,
forts, etc., and contains an' account of trie visit to that latid'by
JeSus' Christ, after' nis resurrectioa and' asce ls'on', with par-
ticulars of His ministry in establishing His Church there with the
same principles, ' precepts', ordinances,' priesthood, and blessings as
in the Church oh the Asiatic continent. It also speaks "of the gradual
apostasy of the people and the woes that cime upon theni through
transgression.' "' ' f •'■ "T -,
"'The' Book of Mormon does not take the place' of the Bible, but
is auxiliary to it and corroborates and supports it. "The Bible is the
record of God's dealing's 'with his people in 'the eastern world; .the
Book of Mormon is the record of His dealings with His people/on
the western land, separated /from .the otner hemisphere and' then
unknown to it's inhabitants. ' r
' ' | '. [^TO BE CONTINUED..]
ENCOURAGEMENT FRQM A iMETHQDIST MINISTER.
'While traveling in the Country" without: parse or script my co'm-
panion and I called at a beautifiilaaorne ant asked if they would ac-
cept a tract. •The.gentlema.n whp came to the £oor was a-Methgdist
minister. After |yeing us thoroughly, he said,, "No, I have rea.d the
same kind of tracts before.'' jBu^'aft^r a short .tal£ on .t]ae contents
of the pamphlet fo invited us into tne;labus,e and we were shown, to
his office iii which there wajs ^a'n extensive ^r^rary. Among other
book's we noticed a copy of the Book of •Mormon and soon fell., i'u,to
a warm but congenial C3u.vers.ati on, 'upon its, autliem.ti^y and the
organization of the'church. ' He s'poke very favorably of our work,
and especially the method which' we Followed; for he said, "I met
ELDERS' MESSENGER. 93
your Elders in the Waikato district on the north island and noticed
the plan which they pursued in laboring among the natives of that
part. You are laying a foundation and building upon it, or in other
words, you are giving to our darkskinned brothers and sisters
things which are tangible; such as homes and churches; and raising
them from their low habits and traditions to a higher civilization.
I have read a number of your books and have watched with interest
the progress of your church and in my estimation it may yet be-
come the predominate church in the land. But still I wish you to
remember that the church which I am at present preaching for has
many good principles."
After spending the whole of the afternoon conversing upon such
topics we left with the understanding that we were welcome to
call at any time and that he would do all possible to assist us in ob-
taining a hall in which to hold a public meeting.
Elder Wm. Geo. Taemage.
LETTER FROM FIJI.
Suva, Fiji, May 21, 1907.
I desire to express my thanks to the New Zealand missionaries
for the six beautiful volumes presented to me the day before my de-
parture from Auckland for home. The volumes are as follows: the
poetic works of Longfellow, Tennyson, Byron, Schiller and Pope
and Ruskin's Ethics of the Dust. All were bound in the best bind-
ing procurable. Many thanks brethren. I shall ever have fond re-
membrances of our labors together in New Zealand. Again I thank
you for the support you have given me. Elders Gudmunsen,
Young, Booth, Howell and myself have had a splendid two days
visit here, and are now leaving for Vancouver. L. G. H.
CONFERENCE REPORTS.
Wellington — We are pleased to announce that during this
month we have had with us Pres. Hardy, Bro. Goddard, Elders
Freeze and Guest, and Sisters Hardy, Goddard and Linford, whose
presence we have enjoyed very much. On Friday evening, May
10th, we held a cottage meeting at our headquarters. Sister God-
dard was the first speaker, and praised the people of New Zealand
for their kindness and hospitality. Elder Benjamin Goddard occu-
pied the rest of the time and delivered a fine discourse, explaining
the three all important questions: "Who am I? Whence am I? and
Whither am I going?" Most of the Saints and friends of this con-
ference were present and a rich portion of the Holy Spirit was en-
joyed by all. On Sunday evening, May 19th, another meeting was
held at our headquarters, and a goodly number of Saints and friends
were present. The speakers of the evening were Elders N. A.
Hawkes, E. M. Guest and Benjamin Goddard. Elders Hawkes and
Guest said that they were thankful for the privilege of laboring in
this land for the spread of truth and bore testimonies to the truth-
fulness of "Mormoniftn." Elder Goddard chose for his subject,
94 ELDERS' MESSENGER.
'Joseph Smith, a Prophet of God, and the coming forth of the
Book of Mormon." On Wednesday, May 22, Mr. and Mrs. Harvey
gave a farewell party in honor of Elders Hawkes and Guest who
are about to leave for "Our Mountain Home So Dear." The lan-
tern views of Utah, Palestine and Hawaii helped to make an enter-
taining evening. Clifton E. Taylor, Prest. of Conference.
Bay of Islands — Since the return of the Elders from the
Southern conference the work has been resumed with new zeal and
more determination than ever. The absence of Elder Gibbs is felt
much everywhere, but Elders L,. D. Roueche and Takerei Ihaia be-
ing added to our number will aid greatly in the progress of the
work. There has been a great breaking up of the old headquarters
in Kamo. Elders Rawson and Takerei have gone on an extensive
trip north, Elders Roueche and Despain locating in Ahikiwi (Kai-
para) Elder Bates will look after Hokiauga and take charge of the
proposed improvements of the chapel at Kaikohe. He will also de-
vote a portion of his time in the interest of the choirs of Kaikohe
and Tautoro. Elder Knudson however will retain the headquarters
in Kamo. There have been six baptisms diving the mouth among
whom were; Wm. Kamene and Motu Kokako, very influential
chiefs of Kaikohe, Otaua, Waimate and Waitangi, respectively.
Brothers Komene and Kokako have been defenders of Mormonism
for a long time in many Maori gatherings of the North.
Wilford M. Kxudson, Conference President.
MINUTES OF MANAWATU CONFERENCE.
The Manawatu district conference was held at Porira.i May 4th and 5th. The
Native Saints of this district; had made elaborate preparations for the conference on
account of the return of their former president, Elder Benjamin Goddard, who labored
amongst them from 1892 to 1895. At 2 p. m. Saturday the conference convened.
Nearly 100 Saints and friends from Porirua were present. John YV. Pugh, president of
the Manawatu district presided. There were. nine elders and two lady missionaries in
attendance. After singing and prayer Rewa Ma aka and hota Mate spoke, welcoming
the people and expressing a desire that the people of the Manawatu conference might
hearken to the principles of the Gospel of Jesus Christ. The speakers of the evening
session were Karepa Te Kapukai, Ripeka Wiwa, and Erana lie with Each spoke
words of encouragement and exhorted the Saints to live lives of tru ? Litter-day Saints.
Sunday morning Sabbath school was held. Elder Benjamin Goddard spoke of the
Second Coming of Christ; showing how necessary it is for as to be prepared for our
Bridegroom. Patara Peniamine and Sister E. Linford spoke of the rewards that come
to the righteous who are persecuted. At the afternoon meeting Elder Goddard ad-
dressed the Saints in regards to their duties toward Jesus Christ and the church. He
urged them to be true to and honor the Priesthood and the Church, to live lives of emu-
lation before the world; and to be honest an! longsuffering for the Gospel.
Sister Goddard and Sister Waitokorau urged the Saints to love God and the
Gospel of the Lord Jesus, and to have clean houses, habits and above all. cle in bodies,
that the Spirit of God might dwell within them. The last meeting of the conference
was held Sunday night, May 5th. The speakers were Elder^ Benjamin Goddard and
John W. Pugh. The former speaking of the promises made to the Maoris and their
darkskinned brethren in the Book of Mormon. Also wished the Sainrs would try to
build a house of worship. Many Saints responded that they were willing to aid in
building a substantial edifice. The latter speaker urged the people to live lives of
purity, to live true to their religion, and above ah, to guard against the sins and temp-
tations of the world. Monday a concert was given in honot of the departure of Elder
N. A. Hawkes, and Brother Goddard and wife for Zion. E. L. Dkk.
Don't forget! "We must have more subscriptions."
TE KARERE.
E RUA NGA PUTANGA I TE MARA MA.
Kuwhara K. Hari, Tumaki Mihana, Box 72, Akarana
NoTlh AKAKANA Mbi 31, 1907
"E kore tenet mahi e taea e te rivgaringa noa te here kia kore ai e tipu. Ka nana
te whakatoinga, ka whakatika nga ropu-tangata, ka huihuinga tana, otira ka tipumaia
tonn te pono o te Atna, i runga i te honore me te herekoretanga a kia tae ra ano ki ia
vchenva ki ia uhenna, a kia horapa ki nga wahi katoa o te ao, a kia rangona e nga
tarivgxi katoa, kia oti ra ano nga mahi a te Atna, a kiia noa e Ihowa kua oti te mahi.
— Na Hohepa Mete.
HOANI TEIRA POROPITI
I whanau a Hoani Teira i Ingarangi i a Nowema I i8c8, ko ia
te tuniuaki tuatoru o te hahi. No te hahi o Ingarangi ona matua no
reira i whakaako raua i a raua tamariki ki nga tikanga o taua hahi,
he tamaiti karakia ia o tona tamarikitanga ake, nmri iho i whakarerea
taua hahi e ia a uru ana ki te hahi Methodist a whakapangia ana ia
hei kai kauwhau mo taua hahi .
I heke mai ia ki Amerika i te tau 1828, i a ia e minita ana ka
ki ake ia ki tona hoa nana: "ki toku mahara ake ka haere ahau ki
Amerika ki te kauwhau i te rougo-pai." Ahakoa kei te kauwhau
raua i runga i to raua ake matauranga kei te mohio tonu raua ka-
hore te raneatanga o te rongo-pai i whakaakona e Ihu me ana Apo-
toro i te ao i taua wa. Ka u mai ia ki Amerika ka matakitaki haere
i nga pa nunui o te tai rawhiti a ka tae ki Kanata kei reira ona ma-
tua enoho ana. I te meakahore i tatu tona ngakau i rapu tonu ia i te
pono o te Atua na kua tuturu ona whakaaro kahore te hahi o te Atua
i te ao no reira ka uru ia ki tetahi runanga ki te ako i nga karaipe-
ture. I runga i to ratou inoi me te ata rapu hoki i nga tikanga o te
Paipera ka mohio ratou kua takoto te tikanga kia whakahokia mai
te rongo-pai i nga ra o muri nei, kia putaputa tonu mai. nga Anahe-
ra, kia whiwhi hoki ki nga kitenga me nga whakakitenga, ki nga
homaitanga hoki o te Wairua-Tapu , kia kohikohia hoki nga tama-
riki o Iharaira, kia hoki mai ano hoki te Karaiti kia ai ia hei Kin-
gi mo te ao katoa. K penei ana hoki o ratou whakaaro kihai nga
hahi karaitiana i whakaturia ki runga i te kohatu o te mana tapu ki
te mea he pono te Paipera he teka nga hahi, a i raro i taua mataura-
nga ka noho-puku, a ka inoi ratou ki te Atua ki te mea kei te ao te
hahi o te Karaiti mana e unga mai he karere ki a ratou. na i a ia
ka tino kaika nei kia whiwhi ki te pono a kia lata atu ia ki tona
raneatanga, ka puta mai a Pare P Parata be kai-kauwhau o te rongo-
pai i whakahokia mai nei ki a Hohepa Mete ,na i te mea kua rongo
a Teira ki nga korero horihori 1110 te Momona ka uiatakana ia ki a
Parata a ka patapataia ia e ia ka tataia tana whakaakpranga ki nga
karaipeture mehemea kei te tika, nawai a ka kiia a Parata e te runa-
nga kia kanwhau ia ki a ratou a ka pera a i muri i la ratou whaka-
96 TE KARERE
takinga i tana whakaakoranga ka iriiria a ia ratou ko etahi atu a i
whakapangia ano a Teira hei kaumatua a i muri tata iho ka whaka-
ritea ia te kai-whakahaere o te hahi i kanata.
I te iriiringa o enei ka rite tetahi poropititanga i puaki nei i te
mangai o Hipa C Kimipara nana:"Ka kite a Parata i tetahi iwi i Ka-
nata e whiwhi ki te rongo-pai." I hihiko tonu ia ki te kauwhau i
Kanata i maia tonu ki te tautoko i a Hohepa. I heke mai i Kanata
ki Katarana te wahi i noho ai te hunga-tapu a i whiriwhiria ia hei
Apotoro i te tau 1838 a i whakaririka kau ia me te hunga-tapu ki
nga whakatoinga a nga hoa-riri a i te mea i roto i te whare-herehere
a Hohepa me tona tuakana i haere putuputu ia ki te toro i a raua.
I te tau 1828 i karangatia ia kia haere ki Ingarangi ki te kau-
whau, i mahue ake i a ia tona hapu e mate ana me te nuinga hoki
o te hunga tapu i te whiungaenga hoa-riri i to ratou hekengamai ano
hoki ki tetahi kainga hou, heoi kauwhau haere ana ia i runga i te
tauira o te Karaiti, kahore he moni, he tangata whakapono ia a ka
inoi atu ia ki te Atua ka whakautua ona inoinga, a ka mate ia
ki te moni ka inoi a ka whiwhi, a ka pau ona moni ka noho a ka
kauwhau ki te iwi ka whakahoa ki nga tautangata a he maha nga
tangata i iriiria a ka whakatutu haere i nga peka hahi he kai tautoko
ia i te kauwhautanga i te rongo-pai. Nawai a ka tae atu ia ratou ko
ona hoa ki te tai rawhiti kua pau o ratou moni haunga te utu mo te
tikiti kotahi, heoi ka ki atu ia ki tetahi o ona hoa kia haere atu ki te
whakarite mo nga tikiti e toru tokotoru hoki ratou katahi ka oho-
rere raua me te ki mai kei hea tena moni hei utu? Ka whakahokia
e ia he nui te moni kei tenei ao a ka homaingia e te Atua he moni i
mua i te rerenga o te tima i tutuki hoki ana kupu kihai ia i tono
moni i tetahi heoi he maha nga tangata i haere mai a homai ana he
moni ki a ia nawai a kua rite mo nga tikiti.
I tetahi wa ano ka tino mate ia ki te moni hei utu mo
etahi pukapuka o te hahi i taia e tetahi tangata na kahore
ia i pai kia tuku i aua pukapuka ki te kore e utua putia no reira ka
haere ia ki tona ruma inoi ai ki te Atua whakamarama ai i ona hia-
hia i muri tata iho ka haere mai tetahi taitamariki he tauhou a ho-
mai ana e ia he reta a haere atu ana nana! he moni ano tera i roto
a ko tenei te tuhituhinga nana: "Ka ea i te kai-mahi tana kai"
I te wa i kohurutia ai a Hohepa me tona Tuakana i roto hoki ia i
te whare-herehere a kua riro atu te Kawana ki Naawu ki te hohou i
te rongo o te Momona o te hoa-riri a ka haere mai nga tangata e
mate ana ki te toto tangata a kataea ngakai-tiakikatomokiatewhare
a ka tohekia huakina te tatau ka kuhua nga pu ki roto na ka whaka-
tika a Teira ka whakangungu atu i a ratou pu ki tona tokotoko ka
kite te Poopiti nona te toto ematenuitia ana no reira ka rere atu ia
ki te matapihi he whakaaro ki te oranga o Teira ina hoki i mohio ia
kei waho nga kai-kohuru me a ratou pu heoi haere ana ia a ka pu-
hia ka makere ki te whenua a ka rere hoki Teira ki te matapihi a
ka puhia hoki ia e rima nga mata i pa ki a iae whaki tonakuha a ko-
tahi ki tona wati me i kore te wati kua pa ki tona ngakau heoi natera
i pana ia ki roto ki te ruma i kore ai e mate a kihai i roa kua mara-
ra te ropu, i pirangi hoki ratou ki te mahunga o Hohepa a ka haere
tetahi ki te tapahi i tona mahunga heoi i te hapainga o tona ringa-
TE K ARE RE 97
ringa ka kowha mai he uira i te rangi ka pa ki a ia a ka maro tona
tinana kahore i kaha ki te haere a makereana tona oka ki te whenua
na ona hoa i kawe atu a utaina ana ki te waka, heoi e nga kai-korero
o te Karere kia mohio koutou ki te kaha o te Atua ki te whakahaere
i nga tikanga o ana mahi. Heoi ano. Na Te Karere.
HE PITOPITO KORERO.
Kua kitea i roto i nga urupa o Ihipa etahi wahine i whakapako-
kotia ia i mua noa atu a, e rua tae noa ki te ono nga mowhiti e mau
ana i ia maikara i ia maikara.
Kua kitea he ika i Amerika e wha nei ona karu e rua mo raro i
te wai e rua mo runga.
Kei te mau tetahi wahine ingarihi ki tetahi rei ara he mea e iri
ana ki tona kaki i tangohia i te kaki o tetahi whakapakoko ihipiana
i roto i tetahi urupa, i hoatu ki a ia hei takoha marena, e 3,000 tau
te tawhito.
Ko te takoha nui i hoatu mo te hapainga i nga kura ko te mea
o Rakiwhero e ,£8,600,000; ko ia hoki tetahi tangata atawhai i nga
rawakore.
I puta mai te rongo i te timatanga o tenei tau tera a Tiapana
raua ko Amerika e vvhawhai mo te ahuatanga o te Kawana o Kare-
ponia mo te pananga inga tamariki tiapana i roto i nga kura,otiiaka
mau te rongo inaiauei, kua pahitia he tiriti hou, otira kua tahuri
etahi tangata ki te tatai i te kaha o Amerika o Tiapana me te kaha
hoki o a raua kaipuke. Tenei ano e mau ake nei.
To Amerika To Tiapana.
Nga kaipuke-whawhai nga mea tino pai 28 18
Nga tu kaipuke tua rua me nga mea tua toru 1 8
Nga kaipuke wawao mo te takutai 22 13
Nga kaipuke-whawhai nga mea pakupaku 12 13
Nga kaipuke pakupaku nga mea tino pai 22 29
Nga tu kaipue pakupaku tuarua tuatoru 16 38
Nga poti pakupaku nga mea whai pit 11 23
Nga-poti mo nga awa 31 18
Nga poti whakangaro kaipuke ki te mea pahu ...16 43
Nga kaipuke kawe tangata me nga mea hohipera
me etahi atu tu kaipuke 103 99
Nga poti awhina 15 63
Nga kaipuke kura me nga mea vvhakaako 5 7
Nga Apiha 2227 2869
Nga tangata 32211 30490
Kei etahi takiwa o Inia o Tiaina tetahi mate uruta kahore nei e
taea e te Rata te whakamarie,he mano he mano te tangata i mate i tenei
aitua, e wha ran e rima tekau mano i mate nga i wiki e ono.
Kei te ka tonu nga ahi nunui a ka pangia tetahi e te mate ka ka-
wea tonutia mai ki te ahi a ka mate ka pangaa tona tinana ki roto
98 TE RARE RE
kia kore ai e rere te mate; ko etahi ka hetno kau a ka makaa oratia
ki roto ki te ahi a mate tonu atu me te tangi ano i roto i te ahi.
He Aitua — Kua mate tetahi kotiro pai o Haki Pei na Tuati Meha,
raua ko Turama tenei tamaiti. I mate atu ia i te 19 o Mei 1907.
E tangihia nuitia ana ia e matou ara e nga tangata katoa e mohio ana
ki a ia mo tona ngawari me tona ata hanga ki ona hoa katoa. I
whanau ai a Wairiti Meha i te 25 o Nowema 1898. Tona pakeke
inaianei, e waru tau. A, ko ta matou poroporoake tenei ki a ia.
Hoatu ra e hine ki te kainga tuturu whanga mai ai ki a matou. Ma
te Atua e whakamarie nga ngakau o ona matua, me ona whanaunga
i roto i tenei pouritanga ka pangia nei ratou.
Na Tk Karere.
TE RETA A REWI MOKENA.
[te roanga]
I taku taenga mai ki Hawera i konei katoa nga iwi o Te Whiti
raua ko Tohu e hui ana a korero ana ahau i te take o taku haere,
whakaotia iho ma ratou e hari atu ki o ratou wahi ko taku hokitiga
mai tena ki Waahi ki te Hui, ko te nuio nga haina i riro mai i ahau
e 2752. Ko nga tnoni i pau i a au i taku haeren^a atu i Te Aroha
nei ki Hawera ki Poneke ki Nerehana Ki Motueka i Motueka ki
Nerehana ki Waikawa ki Pikitana ki Spring Creek ki Perenamu i
reira ki Pikitana ano ki Poneke ki Porirua ki Otaki ki Hawera ki
Waahi e rua nga ra ki Hawera e rua ra ki Poneke e ono ra ki Nere-
hana e rua ra ki Motueka e rua ra ki Pikitana kotahi ra ki Spring
Creek kotahi ra ki Perenamu e toru ra ki Poneke ano e rua ra ki
Otaki e rua ra ki Hawera ano ko nga moni enei i pau i au e
^"15-18-6 ko te toenga mai i whakatakotoria e au ki a Ngatihaua ara
e ^4-1-6.
Ka taemai neiauki Waahi kakite au i nga take otiia me whakara-
popoto nga korero inainei ko ta te Komiti i whakaoti ai me whaka-
kotahi nga iwi ki raro i te Tiriti o Waitangi, ko ia ra koki ta T. T.
Taingakawa i whakaoti ai. Te mea i oti pai ko te kara a Hori iv
i homai ai ki nga Maori i te tau 1834.
Nga iwi i tae mai ki tenei Hui ko N. Raukawa ko Ruanui ko
N. Maru, ko Te Aravva, ko Tuwharetoa, ko Ngapuhi. He nui atu
nga iwi nana tenei pahitanga ki te Tiriti o Waitangi te kotahitanga
mo nga Motu e rua nei. Na Rewi Mokena.
HE MIHI.
Ki etahi o nga rangatira o te Arawa me Ngatituwharetoa ara
ki nga rangatira o nga paa me nga taki ,va i haereere haere ai maua
ko Elder Hoani Ewene ki te kauwhau haere kia ratou i te Rongo-
pai o Ihu Karaiti o te Hunga-tapu o nga ra a muri nei, kia te heu-
heu kei waihi taupo, me ona hapu katoa i te taha marangai o taupo
lake, kia Raitnona Heretaunga kei matata, kia Hetnana Pokeha, kei
Maketu, kia Emera Karaka, kei Te Manoeka, Kia Hoani Taipari,
kei Karikari, kia Mokawhiti kei Hairini Tauranga, kia Hatana,
____J™KA RE RE
o a koutou mana^tt^a TtT k " "f kk kouto" ™ * „"£
^nail^ Ma ek°U-
mmita <'Momona"l>utou e tore™? "^ Wa matou'"° te mea he
tone, karakia ai, he karakia aL T ? P31 kia noho fi
"Momona" me hae« koutou Kati ko TT kahore hoki o kone
whakaae tonu koutou kia karakia Ltn k°-Uton kahore> f whiriwWri
"unu, kia kauwhautia atu hoki nL A " ' r°t0 ' ° kout°u wh£
kamatautauna nga mea katoa kia >, 1-; ?P ?a°ra ' fflea n«: "Wha-
tauranga kia tatou e kore e kaho J «"a; mana e ho™ai te ma
^ k°Ut0U kia *» * -^ta^S S.mUimea„:kU ^
««valUd. Amene.
_J^HiRiNi T. Herkmaia.
TE HAHI TUAWARU
anake o te whakahoking , maii re hlt" tekau nia «hitu a
« te turauga tuawaru i f ae"l ',i i r0"gO:Pai ki ^ a° a kua ri 0 f a
whakamiharo tenei iua hoki ,e ' "ga hahi ° A»>erika h m
KMe nfeaT mai "ei ki ° ^"« -f "^ ™ "ga »« "haka"-
tau i93o kolahi rau^u oTton" wh™ ". ""* ake "ei ka tae ki ,e
mana uui mo te mahi pai ki , ' q I ^nautanga mai kua riro ia he
eue, e te ao kotoa a e kore e ofl^* kV0a' Kti te maharotia
taugata katoa he pom, ' r°a ka tlno »ohiotia tenei hahi e nga
»£? "te anali te^Moaona" te'tere I'H54, kaho« * Sk
ruataatoratoutokomahatauga.-A, , ' ■t:k:"' ma "" •» ka ££
100 TE K ARE RE
NGA IRIIRINGA I TERA MARAMA.
Toko-ono nga tangata i iriiria i Ngapuhi ko Wiremu Kamene
raua ko Motu Kokako nga rangatira o Kaikohe, o Otaua, o Waimate
o Waitangi, ko raua hoki he kai tautoko mo te hahi "Momona," mo
enei tau maha ka huri nei ki muri i a tatou, .ka whakamoeniti atu
matou ki a ratou mo to raua urunga mai ki roto ki te hahi o te
Karaiti.
TE MEA TAE HOU MAI.
I tae mai a Horitana Heiti i tera monei, ko tana mihana tuarua
tenei ki Aotearoa i konei ia i nga tau 1889-90-91 i mahi ia ki Wai-
kato me Waiapu, e tumanako ana matou tera e kaha ia ki te whaka-
ohooho i etahi o te Hunga-tapu ka matoke nei to ratou aroha ki
tenei hahi ka auto nei ratou ki te whakariterite i a ratou mahi i roto
i te hahi.
HE KORERO PURAKAU.
Kua kiia e etahi kahore he iwi i tenei ao e rite ana ki nga Ha-
waiki te whai korero purakau, ahakoa ko nga tangata o Kiriki he
iwi kaha ki te mahi penei, kahore o ratou korero e rite ana ki to nga
Hawaiki te Ataahua, te pai ki te whakarongo atu.
Kei nga Hawaiki he korero e ahua rite ana ki to te Paipera mo te ha -
nganga o te ao mo te Atuahoki. E ki ana to ratou kingi a Kalakaua
tokotoru nga Atua ko Kane, ko ku, ko Louo na enei i hanga nga
rangi, te whenua, te ra, te marama me nga whetu, i hanga hoki
ratou i tetahi ropu anahera, he mea hanga ki te huare. I te hanga-
nga o te tangata, na Kane tona tinana i hanga ki te uku where)
he mea whakananu ki te huare, na Lono tona mahunga i hanga ki
te uku koma he mea tiki atu i nga pito e wha o te whenua, nawai a
ka whakahangia te manawa ki ona pongaihu a ka riro ia he tangata
ora a huaina ana ia ko Kumuhonua, muri iho ka hanga he wahine ki
tetahi o ona rara a tapaia ana tona ingoakoKeola-Kuhonua, ka wha-
kanohoia raua ki roto ki tetahi pararaiha ataahua e kiia neiko Paliuli.
Ka kitea hoki te korero mo te whakawainga o te wahine
e te rewera e kiia nei ko Kanaloa koia hoki tetahi o nga
Anahera i taka ra i te rangi. Kei a ratou hoki te korero mo te pa-
tunga o Apera e tona tuakana e Kaina e kiia nei ko I^aka.
[taria te tapiri]
HE WHAKATAUAKI PAKEHA.
Ma ona hoa ka mohiotia ai te tangata he tangata pehea ia.
Kaua e meatia aianei nga mea e ripenata ai koe apopo.
Te warewaretanga o te ratapu he hikoi whakararo.
E rima nga mea e matea ana e te tangata, he kai, he kakahu,
he kainga, he ora, he ahua pai.
Kahore te pono e taea te tinei e tetahi mana o te whenua.
€lder$' Messenger,
[Established 1907.]
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHUKCH OF JESUS CHRIST OF LATTER DAY SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET.
"Remember in all things the poor and the needy, the sick and the afflicted \
for he that doeth not these things the same is not my disciple. — Doc. & Cov.
Sec. 52: 40.
Rufus K Haldy, Mission Prest. & Mgr. David P. Howells, Assist. Mgr. & Editor
Vol. I SATURDAY, JUNE 15, 1907. No. 10
WHAT THE "MORMONS" BELIEVE.
[continued from last ISSUE.]
CELESTIAL MARRIAGE.
The doctrine of celestial, that is eternal marriage, is a feature of
the "Mormon" faith. By the authority vested in the head of the
Church, that which is sealed on earth is sealed in heaven, and the
man and woman united under that authority in an everlasting cove-
nant are joined forever. Such was the marriage of Adam and Eve
before death came by sin. The redemption of Christ restored them
to their primeval state, and they stand at the head of their posterity
immortal, perfected and eternal. By obedience and fidelity to the
laws of God, men and women may attain to a similar estate and en-
joy unending bliss, "the man being not without the woman nor the
woman without the man in the L,ord." The family, the home, the
relation of parents and children are the basis of present and future
happiness, and the increase thereof being perpetual, therein is the
glory of the redeemed, who dwell in the presence of God and the
Holy Ones, continued forever.
CHURCH GOVERNMENT.
The government of the Church of Christ devolves upon those
102 ELDERS' MESSENGER.
who have been divinefy appointed and have been accepted by the
body of the Church, in which all things are to be done by common
consent.
At the head is the Prophet, Seer and Revelator, with his two
counselors. These three presiding High Priests thus selected form
the First Presidency, having jurisdiction over the Church in all the
world.
Next are the Twelve Apostles, forming a body equal in author-
ity to the Presidency and constituting that Presidency at the death
or removal of the head. They set in order the affairs of the Church
in all the world under the direction of the First Presidency.
The Patriarchs are Evangelists and are specially ordained to
pronounce blessings on the Saints by the laying on of hands, de-
claring their lineage and predicting events in which they will figure
in time and in eternity. There is a Patriarch to the whole Church,
having authority to bless all its members from the greatest to the
least, holding the keys of that power. There are other Patriarchs
who hold authority within the various Stakes of Zion wherein they
are appointed and in which they administer the sealing blessings.
The Seventy are a body of Elders forming an appendage to the
Apostleship and traveling under their direction. Seven of the
number preside over that body. There are a hundred and fifty of
these "quorums," as they are called, each presided over by seven of
their number, and all under direction of the First Seven Presidents.
They form the chief missionary corps of the Church.
High Priests and Elders not belonging to the councils above
mentioned, are local officers for local ministrations, but may be
called into the missionary field if necessary. Ninety-six Elders form
a "quorum," presided over by three of their number. There are a
great number of these organizations. All these officers hold the
Priesthood after the order of Melchisedek.
The Bishops stand at the head of the Aaronic or lesser Priest-
hood, an appendage to the Higher or Melchisedek Priesthood.
There are three who form the Presiding Bishopric of the Church.
Other Bishops have charge over wards of the Church, and the
function of the Bishopric is to minister in the temporalities of the
Church. Priests, forty-eight of whom form a "quorum," presided
over by a Bishop and two counselors; Teachers, twenty-four of
whom form a "quorum," presided over by three of ther number;
and Deacons, twelve of whom form a "quorum," presided over by
three of their number, constitute the rest of the organizations of
the lesser Priesthood. They exist in all the wards, and are under
the direction of the respective Bishoprics.
Apostles, Patriarchs, Seventies, High Priests and Elders may
ELDERS' MESSENGER. 103
preach, baptize and lay on hands for the gift of the Holy Ghost, and
perform any duty of the Aaronic Priesthood, as the greater includes
the less. Aaronic Priests may preach, teach and baptize for the re-
mission of sins, but cannot confer the Holy Ghost by the laying on
of hands. Teachers visit the members and see there is no iniquity
permitted to remain in the Church. Deacons attend to temporal
duties under the Bishops.
A Bishop should be a lineal descendant of Aaron, but in the ab-
sence of one of that lineage, a High Priest is selected to that office.
With his two counselors, also High Priests, he has charge of an or-
ganized ward and sits in judgment upon transgressors and in cases
of disputes between members. An appeal is allowed to the High
Council.
Members residing in a given locality form a ward. A number
of wards, generally those within a county, are organized into a Stake
of Zion, presided over by three High Priests. A High Council,
consisting of twelve High Priests, constitutes an ecclesiastical tri-
bunal to which appeals may be taken from decisions of the Bishops'
courts. It is presided over by the Stake Presidency, who have
jurisdiction over all the wards and their officers in the Stake. There
are now fifty-five of these Stakes of Zion and a number of confer-
ences and mission organizations in addition. A High Council de-
cision is subject to review by the Presidency of the Church.
All the officers of the Church are presented twice a year before
the body of the Church for their acceptance or rejection. The
Stake and ward authorities are periodically subject to a similar
regulation. Persons engaged constantly in Church service are sup-
ported, or partly sustained, according to needs, from Church funds.
Missionaries have no stipends, but travel "without purse or scrip,"
either paying their own expenses or relying upon friends whom the
IyOrd raises up to their aid.
The revenue of the Church is derived from the tithes. One
tenth of a member's interest or increase each year is tithing. It is
a free-will offering, not a tax. Temples, church buildings, etc., are
erected and maintained from the tithing, and large amounts are ex-
pended for the support of the poor and the benefit of new settle-
ments.
On the first Sunday of every month a fast is held, and the
amount saved from fasting is donated to the poor. The Bishops
have charge of those in need and are required to see that none are
left to want.
AUXILIARY SOCIETIES.
The Relief Societies, composed of ladies, are organized auxiliary
bodies who also minister to the poor, aged and afflicted, and help
104 ELDERS' MESSENGER.
prepare the dead for burial. They hold meetings of their own for
instruction in women's work and intellectual, moral and spiritual
advancement.
The younger women and also the younger men are organized
into Mutual Improvement associations, which they, separately, con-
duct themselves, but sometimes assemble in joint session.
The Primary associations are organizations of children under
older supervision, for training in Gospel principles and moral
conduct.
There are Sunday schools in all the wards and Stakes of Zion
connected with the Sunday School Union, and all thoroughly or-
ganized and ably conducted.
Religion classes are organized in the different wards for the pur-
pose of giving systematic training in the principles and doctrines of
religion to little children, thus supplying the kind ol tuition which
cannot be given in the public schools, from which all religious
teachings are entirely excluded.
Amusements are provided for the members of the Church
under direction of committees appointed by Church or ward
authority. Music is of universal use, both vocal and instrumental,
and is cultivated assiduously.
Education is an essential feature in the Church system, and
academies and colleges are maintained according to the funds
available. All truth is accepted as Divine and an accepted motto
is: "The glory of God is intelligence."
The public school system is separate and apart from the Church
schools, and is entirely under the direction of the State, no doc-
trinal or denominational teaching being permitted therein. It is
supported by taxation.
DIVINE AUTHORITY.
The great distinctive feature of "Mormonism" among the
"Christian" denominations is its claim of direct Divine origin.
Present and continuous revelation from God to the Church through
its earthly head and to every member who seeks for it in his or her
own behalf and guidance, is a fundamental principle of the "Mor-
mon" faith. Divine authority is associated with it.
The Church is, literally, Christ's Church, because he established
it by personal communication and guides it by present revelation
and inspiration, and its ministers receive their commissions by His
direction. The Holy Ghost is in and with the Church, exactly as
with the primitive Church and the Prophets of old.
Thus, what is commonly called "Mormonism" is to its disciples
verily the work of God; originating with Him and developed and
ELDERS' MESSENGER. 105
promulgated under His commands and by His power; and therefore
it will abide and prevail, and overcome all opposition, and spread
over the whole earth, preparing the way for the second advent of
the Messiah and the redemption and regeneration of the earth.
Every soul who receives it in sincerity is entitled to a witness from
God of its truth, and herein is its strength and unity and vital
force.
It has no conflict except with error. It wars against no nation,
sect or society. It exercises no compulsion. It is the Gospel and
Church and authorit}' of Jesus Christ, restored to earth for the
last days and for the last time, and therefore it will triumph and
flood the worlb with light and truth, until darkness shall flee and
Satan be bound and the kingdoms of this world become the king-
dom of our God and His Christ, and He shall reign over all the
'ransomed globe for evermore.
CONFERENCE REPORTS.
Waikato North. At the native convention held at Waahi,
Huntly, there were about four thousand natives in attendance, most
of whom were from the district; consequently the elders did no
traveling during that time, but attended said convention. And not
withstanding there being ten ministers of other denominations
present we were granted the privilege of holding meetings in the
king's carved house every morning and evening. The main object
of said convention was to devise plans whereby the natives might
become united in petitioning the Government to grant them certain
rights in connection with their lands, forests, fishing grounds, etc.,
which rights they claim they are justly entitled to under the
"Treaty of Waitangi." Also to consider the advisability of sending a
delegation to England in case the New Zealand government objects
to acknowledge their petition. Among the good things accom-
plished was the unanimous agreement by King Mahuta and all the
people to abandon the power of makutu (witchcraft.)
E. P. Christensen, Conference President.
Wanganui. Elders Taylor and Ruruka, after having spent a
few days at Mangaone and Moawhango, made a trip among the
Maoris through Parapara country. No new ground was broken
but they visited some families of new saints and some of the old
ones in the Church. The visits were timely as the people through
there are not well grounded in the faith. They are pleased with
106 ELDERS' MESSENGER.
the spirit manifested and instructed and strengthened them in
the gospel. Elders Jenkins and Te Ruruka visited the Maoris of
Rangitiki river district and had a most pleasant trip, staying with
one family two days. They report many good gospel conversations
and some books sold. We are expecting President Hardy and
Elder Goddard and their wives to visit us soon. Every one in the
district is feeling fine in the work and the elders are all united.
Apoixos B. Taylor, Conference President.
Waikato South. Elder Mare Tari and myself made a two-days
visit to Parawera. There being a tangi on we had a good oppor-
tunity to talk to the people. Some have since applied for baptism.
We then went on to Kawhia and there we gathered together the
scattered members of the Church and held a sacrament meeting,
this being the first time for them to take sacrament since the
Hauhau's came among them in 1904 with their flowery speeches to
lure them away from the path of truth. A great deal of the credit
of getting the Saints back again to their old standing in the Church
is due to the untiring efforts of Pouaka Paki, their former presi-
dent, who lived at Ngaruawahia some time ago, but returned in
1906 and is doing a good work among that people.
W. D. Wai/ton, Conference President.
Wairau. On the nth of May we were favored by a visit from
Brother and Sister Goddard. They remained in Wairau two days
visiting the people, doing much good. Two meetings were held
during Sunday. Brother and Sister Goddard gave good advice to
attentive listeners. One baptism was performed at the close of the
morning meeting, Elder Nielsen officiating. On the 14th, in com-
pany with Brother and Sister Einford, they visited Nelson, calling
on several of Brother Goddard's old friends. Though their visit
was short we feel that much good will result therefrom. Elders
Freeze and Guest, who have labored so faithfully in this district
for over a year, have left us for other parts. Elder Freeze goes to
Hawkes Bay to preside, while the latter goes to Zion. They leave
this district with best wishes from all. Elders Nielsen and Snow
are tracting Blenheim and vicinity, where they are making many
friends. Elder Wm. Alvin Bowles has been laboring energetically
in this branch during the past summer. Elder Harper arrived in
this conference recently to assist us in the building of our prospec-
tive meeting house and to continue in the Maori work in this
district. J. W. Einford, Conference President.
ELDEKS' MESSENGER. 107
THE AMBITION OF DOING NOTHING.
Some men have the ambition to do things. Then the world
hears of an Alexander, a Caesar, a Napoleon, a Grant.
Other men there are whose only ambition is to do nothing, not
even "sit by the fire and spin." When such men die the world
says, "Good riddance; there goes nobody." Men who have ambi-
tion to do nothing are found everywhere. They are the curse of
society, the drag of business, and the dregs in the cup of life.
The other day a young man was discharged from his position by
his employer. In extenuation of himself he said, "Why do you
discharge me? I have done nothing." "Yes," said the employer,
"that is the reason I discharge you, because you have not done
anything."
Years ago a young man wrote to a famous clergyman, asking
him to find an easy position for him, and the reply is said to have
been: "My boy, there is only one easy place, and that is in the
grave." Yet there are many men who are in search of the "soft
snap." content to forever sit down doing nothing, being nothing;
living idle, aimless lives.
Such men as these are forgetful of the fact that wealth without
labor, position without use of that position, and leisure unearned
are the ver}r things that take away the zest of life, fill the mind of
man with unutterable bitterness and mad jealousies that inflame the
passions and incite to the performance of the worst of deeds.
Nothing comes from nothing is the old law of life. It needs to be
emphasized again and again. Every great creation of art, every
masterpiece in literature, every victory for the right and truth, has
been won at the price of hard and continuous labor.
Behind every great action there is a great heart. Behind every
noble creation there is an inspiring soul. If a boy refuses to master
his lessons he is simply widening the distance between him and the
Delectable Mountains of an achieved success, and is preparing him-
self for a life of uselessness, sloth and contemptible idleness.
Work is valuable not simply because of the outward things it
constracts, such as bridges, ships and towers. More useful is it in
the secret character that it constructs, enabling the building of
greater things as the years roll by.
The idler, the dawdler cannot be a happy or useful citizen. He
who sits by the fire and loafs will soon want a fire and a loaf to
satisfy his hunger and warm his miserable body. — Daily Dispatch.
108 ELDEES' MESSENGER.
KEEP TO THE RIGHT.
"Keep to the right!" is the law when you walk,
Make it a law of your actions and talk.
In whatsoe'r you determine to do
Follow the road of the Good and True.
Follow and fear not; by day and by night,
Up hill or down hill, "Keep to the right!"
Doubt will assail you, temptation will woo:
"Keep to the right," for the right is the true,
Doubt is a traitor, temptation is a shame,
The heart that is honest, a life without blame,
Will rank you far higher in worth and renown,
Than the grandest of kings with his sceptre and crown.
"Keep to the right!" In the journey of life
There's crowding and jostling, trouble and strife;
The weak will succumb to the bolp and the strong,
And many go under, and many go wrong.
He will acquit himself best in the fight,
Who shirks not his duty, and "keeps to the right!"
"Keep to the right," and the Right will keep you
In touch and accord with the Good and the True.
These are the best wishes in life, after all,
They make it worth living whatever befall.
And death has no terrors when he comes in sight,
For the man who determinds to keep to the right!"
— Novel Magazine.
He who has the light of Christ beholds thereby a new world.
The eternal spiritual verities and beauties become known and valued
by him. It furnishes him the means of appreciating the best
and sweetest things of existence. The physical world about us
consists of the same mass of facts and matter and laws, whether it
be under the observation of an untrained spectator or of a man of
science. Yet what a diferent physical world it is in the understand-
ing and appreciation of the two observers. The power within
each — the net result of what and how he has observed in the past —
determines just what and how he shall see in the present; and mul-
titudes of truths and beauties exist for the man of science that es
cape entirely the comprehension of the untrained spectator. Just
so the world of spiritual truths and beauties and joy is seen and
appreciated by those who have the capacity therefor, and this ca-
pacity is measured by the proportion of Christ possessed by them.
Philip S. Maycock in Young Woman's Journal.
ELDERS' MESSENGER. 109
ARRIVAL AND APPOINTMENT.
Elder Horton D. Haight of Oakley, Idaho, arrived May 27, per
S. S. Talune from Fiji. He is the first missionary to come by the
Vancouver route since the new arrangement went into effect and
reports the service satisfactory and a pleasant voyage. Elder
Haight performed a mission in New Zealand between the years of
1889 and 1892 among the Maoris. His previous experience and
maturity of mind will greatly increase his capacity to do good
among the natives. His first field of labor will be in the Mahia —
Waipu Conference.
RELEASED.
The following Brethren have received honorable releases to re-
turn home via Vancouver, all having spent two and a half years in
in the mission. Elder W. George Talmage labored for about two
years in the Auckland conference after which he was called to pre-
side over the work in the Otago and Canterbury conferences. El-
der Nathan A. Hawkes first labored for several months in Otago
after which he was transferred to Wellington where he has had
charge of the work. Elder Edward M. Guest has spent his time in
the Wellington and Wairau conferences. All the above have la-
bored in the European part of the work, and leave many friends in
New Zealand. Elders Hawkes and Guest are visiting Australia,
and will be joined at Fiji by Elder Talmage.
NOTICE!
Growth of "Messenger." We are pleased to call your attention
to the fact that the size of the Messenger has increased again. The
first issue, printed January 31st of this year contained but eight
pages, five being devoted to English and three to Maori, It was
found practicable to add four pages to the third issue. It is very
gratifying to be able to add four more pages thereby making the
magazine twice its original size. 'The Messenger' is owned and pub-
lished by the Mission for spreading of the gospel and strengthening
of the saints. It is the only periodical South of the equator bearing
the message of the "Restored Gospel." We respectfully ask all
present subscribers to assist us enlarge our subscription list. The
names of those who have recently contributed to the financial suc-
cess of the Mksskngkr are: Elder James King, Bishop John R.
Murdock, Beaver, Brother Percy S. C. Going, Elder R. H.
Par-rish, Jr.
TE KARERE.
E RUA NGA PUT AN G A I TE MARA MA.
Ruwhara K. Hari, Tumaki Mihana, Box 72, Akarana
No. 10. AKARANA Hunb 15, 1907
"Kia mahara tonu koutou ki nga rawakore, ki nga tangata e mate ana ki
nga mea mo te oranga, ki nga tangata e taumaha ana e turorotia ana, no te
mea ko te tangata kahore e mahi penei e haia ia i taku akonga. — Doc. & Cov.
WIRIWHITI WUUTARUWHA POROPITI.
I whanau te tangata pai te tangata whai tikanga a Wiriwhiti
Wuutaruwha i a Maehe i, i8o7,ite Teta o Kanetikata kei Amerika.
Me ona muatanga ki te turanga poropiti no te kawai rangatira ra-
tou, na ko ona matua me ona tupuna he mea kaha i te pakanga o
Amerika o Ingarangi.
Ahakoa he tangata karakia ia o tona tamarikitanga ake kihai ia
i uru ki tetahi karakia a ka rua tekau ma ono ona tau no te mea ki-
hai ia i kite i tetahi e rite ana ki ta nga karaipeture e whakaatu nei.
I a ia e tamaiti ana ka uiui tonu ia ki tona kai whakaako kura ha-
pati he aha te whai apotoro me nga poropiti penei me te hahi o mua,
i hoha rawa ia i nga whakahokinga. Ahakoa he tangata mohio nga
Minita kihai ratou i tae ki te kotahitanga o te vvhakapono, no reira
i raro i tenei ahuatanga ka tahuri ia ki te Atua ki te inoi, ka ko-
rero hoki i nga karaipeture me nga poropititanga.
I te tau 1832 i hiahia ia ki te haere atu ki tetahi Teta ko Rhode
Island heoi kua ki atu ia ki tona tuakana kia haere raua ki Niu
Iaka no reira ka haere ia ki reira, na kotahi tau i muri iho ka puta
mai etahi kai kauwhau tokorua e ki ana kua tae mai tetahi anahera
ki te ao a kua whakahokia mai te rongo pai mau tonu a ko Hohepa
Mete te poropiti o te Atua, ka haere a ia me tona tuahana ki te
whakarongo ki a raua na ka whiwhi raua ki te matauranga he tika,
b ka ki atu raua kia iriiria, na ka iriiria. A i tenei wa ka matau ia
me i haere ia ki Rhode Island kua whiwhi kiite rongo pai kotahi
tau i mua; otira i whakautua ona inoinga, kua tae mai te pono.
Ka noho ia i nga ra o nga Apotoro, nga Poropiti me nga homai-
tanga wairua, a ka purena tona hari. O taua haora ano taea noatia
te wa i wehe ai tona wairua ka whakaatu mai ia i runga i tana mahi
TE KARERE 111
tika, e ki ana tona ngakau i te whakawhetai kite Atua mona i whanau
i taua wa o te ao. I whakaaturia mai ki a Hohepa Poropiti te ra
i iriiria ai a Wiriwhiti no reira ka kite nei tatou i te pono o ta te
Atua mahi a kua whiriwhiria noatia hoki ia hei poropiti e te Atua,
ahakoa kihai nga tangata i mohio, na i a ia e kaika ana ki te mahi
hei hapai i te mahi o muri nei ka pirangi ia kia haere ki te kau-
whau otiia kihai ia i kuihi no te mea kahore ia i hiahia kia whaka-
hirahira ake i a ia ano.
Heoi i tetahi ra ka haere mai tetahi tangata ki a ia a ka ki atu .
"E Wiriwhiti ko ta te Atua e pai ai kia whakapangia koe hei piriti
kia haere hoki koe ki te kauwhau." Ka whakahoki atu ia. "Ka
whakaae ahau."
Na ka haere atu ia a i a ia e haere ana ka whaia ia e tetahi
tangata kua taka atu nei i te rongo pai, a i te mahuetanga o tona
whare i a Wiriwhiti ka pirangi ia ki te whakamate i a Wiriwhiti heoi
ka whakatata mai ia ka hinga ki ona waewae mate rawa.
I whakakitea mai tenei mea ki a ia i roto i tetahi moemoea otiia
kihai ia i tino mohio ki te iikanga o tona moemoea i mua atu i te-
nei taima.
I karangatia ia kia haere ki te kauwhau e wha taima i tona
oranga. A i a ia i Ingarangi e kauwhau ana he maha nga tangata
i urn mai ki te Hahi a i paku noa tona ingoa ki nga wahi maha o
Ingarangi.
I hihiko tonu ia ki te mahi mo te painga o te Hahi o ona hoa
hoki, otira i uaua tonu te rewera ki te whawhai ki nga kaumatua, a
i tetahi wa ka nohoia a Wiriwhiti e te wairua poke, heoi i runga i te
inoi me te whakapakanga ringaringa i raro i te mana o te tohunga-
tanga tapu o merekihereke ka puta mai te rewera a haere ana a i ki-
tea ia e Wiriwhiti e haere ana i tona ruraa.
I te tau 1838 i karangatia ia hei Apotoro he mea karanga i runga
i te whakakitenga mai a te Atua, a i a Aperira 26 1839 i whaka-
pakia ia.
I muri i te matenga o Hoani Teira poropiti i tau te tumtiakita-
nga ki te mahunga o Wiriwhiti, a i kaika tonu ia ki te mahi i roto i te
temepara hei whakakapi mo ona hoa kua mate, a i taua wa ano ka
paremo tana tama koia hoki tana tama whiriwhiri a etumanako tonu
ana ia ki te mahi pai a tana tama a muri ake nei, ahakoa kihai ia i
amuamu i inoi atu ia ki te Atua he aha i penei ai tana mahi, a wha-
kakitea mai ana e te Atua, i pirangitia ia hei kai kauwhau ki to ao
wairua no te mea kei te mahi tonu a Wiriwhiti mo te hunga mate i
roto i te temepara.
O te tau 1834 a tae noa ki te tau 1895 i pan i a ia nga maero
T72>379 te. haere 7,525 nga karakia i whakahaeretia c ia, a i haere [a
ki nga hui tau e wiiitu tekau ma ritna, a e 34 1 nga hui i tu ia toru
112 TE KAREEE
marama, a i kauwhautia e ia e 3,526 nga kauwhautanga, a e whitu
tekau ma whitu nga wahi kauwhau i whakapumautia e ia i a ia e
kauwhau ana, a e rima tekau ma tahi nga peka hah: i whakaturia e ia
I whiwhi ia ki nga reta 18,977, a I3»5i9 nSa reta i tuhia e ia' a ko
ia hoki he kai awhina ki te whakapa i nga tangata e 8,952 hei mema
o te hahi.
I mate ia i a Hepetema 2, 1898.
HE KORERO PURAKAU.
He waipuke ano to nga Hawaiki. E penei ana tetahi korero,
nana: I runga i te whakahaunga a te Atua ki a Nuu i hangaa
e ia he poti, a uru ana a ia me tana wahine me ana tama tokotoru
ki roto, a tangohia ana e ratou he uha he toa o nga mea ora katoa
o runga o te mata o te whenua.
I te mimititanga o nga wai i hipokina ai te ao katoa; ka haere
mai nga Atua a ka tukua a Nuu me tona hapu kia haere, na, te pu
tanga mai ki waho ka kitea kei runga ratou i tetahi maunga i runga
ake i tetahi raorao ataahua.
Ka tapaea atu e Nuu tetahi patunga tapu ki te marama, i po-
hehe ia ko Kane tera, mo reira ka riri te Atua a Kane, a ka heke
iho ia i runga i te aniwaniwa a ka riria a Nuu e ia a i waiho te ani-
waniwa hei tohu kua murua tona he e Kane i runga i te ripenata-
tangao Nuu.
Na tenei ano tetahi atu korero mo te waipuke, nana: "I ngaro
te whenua katoa haunga te tihi o tetahi maunga, ko Maunaloa, na
i reira a Nuu me tona hapu me nga mea ora katoa i whakaorangia ai.
Tekau nga whakatupuranga i muri iho i a Nuu ka puta mai a
Ku Pule ara a Aperahama. I haere raua ko tana wahine ki te whe-
nua whaka-te-tonga me tana pononga wahine a Ahu, a ko ia te tu-
puna o Kuni-lao-a-mano, nana nei nga tama kotahi tekau ma
rua nga upoko o nga hapu kotahi tekau ma rua; no tetahi o enei
nga Menehune ara nga Hawaiki.
Kei a ratou hoki te korero mo te hokonga o Hohepa ki Ihipa;
kei te whakahuatia hoki te korero mo te hokinga mai o Menehune
ki te whenua i wehea nei e Kane mona; he tuakana he teina nana
ratou i arahi mai i waenganui i nga koraha i roto hoki i te hohonu-
tanga o nga mamaetanga maha.
Naheoi ano ta nga korero purakau e whakaatu nei mo era atu
hapu o Iharaera, no reira e penei ana te tikanga o te korero, Nana:
Mo te hekenga mai o Rihai me tana hapu i Hiruharama tenei ko-
rero no te mea kahore nga Hawaiki e korero ana mo era atu hapu i
muri iho. Me he mea he tika tenei, no Amerika mai nga tangata
TE KAKEKE U3
o runga o enei moutere o te moana, ina hoki, he mea nui nga mu-
muhau mo te haere; a e rere penei mai ana aua mea ki Hawaiki a ka
miri mai ki Hamoa, ki Aotearoa nei hoki.
I roto i nga korero maha he maha nga mea e tautoko ana i ta
te Amerika tikanga. Nana: I rere whaka-te-hauauru mai a Ha-
wai-loa he rangatira nui, na ko nga matariki tona kai arahi. Nana,
nga motu o Hawaiki i toro, a huaina ana e ia tona ingoa ake mo te
motu nui a mo era atu motu ko nga ingoa o ana tamariki.
Tenei ano tetahi; na te kingi nui o Kahiki, te kai tiaki o te ra,
i tinei te ra kia kore e whitingia a Hawaiki. Na ka haere tetahi
rangatira nui o Hawaiki ko Kana ki Kahiki a kaua ana e ia te moana,
a ka tae atu ki te kainga o te kingi, na ka riria iho ia e Kana, na ka
whiti mai ano te ra, ko te hokinga mai tera a Kana, a ka whaka-
iria e ia tona ngeri ki Haleakala kia maroke, na he maunga tera
tekau mano putu te teitei, a he puia ora i taua wa.
Na ko taua poutanga koia nei te pouritang i puta mai ai i te ko-
hurutanga o te Karaiti mo nga ra e toru e korerotia nei i roto i te
Pukapuka o Moromona, nana:
"A ka timata te iwi ka tatari marire atu ki te tohu i homai e te
poropiti, e Hamuera te Ramana; ara, ki te takiwa e pa ai te pouri-
tanga ki runga ki te mata o te whenua mo nga ra e toru.
A ka timata te ruarua nui me nga tautohetohenga i roto i te iwi,
he ahakoa te tini o nga tohu i homai.
Nawai a, i te toru tekau ma wha o nga tau, i te marama tuatahi
i te wha o nga ra o te marama, ka puta tetahi marangai nui, tona
rite kahore ano i mohiotia noatia i runga i te whenua katoa;
A ka pa ano tetahi tupuhi nui whakawehi; a he whatitiri whaka-
makatu ano no ka whakangueuetia te whenua katoa, me te mea e
tata ana te wawahi ki waenganui;
eA i puta ano nga uira koi rawa, te rite kahore ano i mohiotia
noatia i runga i te whenua katoa.
Na, ka mura te pa o Harahemera;
A ko te pa o Moronai i toremi iho ki roto ki nga rire o te moana,
a paremo ana on a tangata;
A i kahakina ate te oneone ki runga ki te pa u Moroniha, a mo
te wahi o te pa o reira, ka puta tetahi maunga nui;
A i pa ano te whakangaromanga nui whakawehi ki te whenua
whaka-tetonga.
Otira, i pa ki te whenua wliaka-to-nota te whakangaromanga nui
whakawehi rawa atu: ina hoki i whakarere ketia te mata katoa o te
whenua, lie mea na te tupuhi, na nga awhiowhio, na nga whatitiri,
na nga uira, me te whakangaueuetanga nuitanga o te whenua katoa;
A ka pakarukartJ nga huanui, ka kinokino noa iho nga ara pa-
patairite, a he maha ano nga wahi maeneene 1 nieinga kia taratara.
114 TE KARERE
He maha nga pa rahi i korerotia nuitia i toremi iho, he maha
ano i wca i te ahi, he maha ano hoki i whakangaueuetia, a hinga
ana nga whare o reira ki te whenua, o reira tangata whakamatea
ana, me nga wahi i waiho kia takoto kau ana;
Ko etahi pa i waiho, tona aituatanga ia he nui whakarahara, a he
tokomaha i roto i whakamatea;
Ko etahi i kahakina atu i roto i nga awhiowhio; a te wahi i tae atu
ai ratou, kahore i mohiotia e tetahi tangata, heoi to ratou mohio kua
kahakina atn ratou:
A penei kua rere ke te mata o te whenua katoa i nga tupuhi, i
nga whatitiri, i nga uira, me te whakangaueuetanga o te whenua.
A, ko nga kohatu i wahia ki waenga; i pakarukaru ki runga ki te
mata o te whenua katoa, no ka kitea he maramara, he karapiti, he
titore i runga i te mata katoa o te whenua.
Nawai a, i te mutunga o nga uia, o nga marangai, o nga tupuhi,
o nga ngaueuetanga o te whenua — Ta te mea, na, e tata ana ki te
toru o nga haora e mau tonu ana aua mea' e ki ta etahi ki he ta-
kiwa roa atu i tenei; otira i mahia katoatia enei mea nunui whaka-
wehi i nga haora e tata ana ki te toru; katahi ka pa to pouri kere-
kere ki ce mata katoa o te whenua.
A he pouri kerekere mototoru i runga i te mata katoa o te whe-
nua, no ka ahei i ona tangata kihai nei i hinga, te whawha i te
kohu o te pouritanga;
A kihai i taea te whai marama, i te pouri hoki* kihai ano hoki
nga kanara, kihai hoki nga rama, kihai ano hoki i ahei te tahu ahi
ki ta ratou wahie whakaka maroke rawa, a kahore tahi he
maramatanga;
A kahore tahi he maramatanga i kitea, kahore hoki he ahi, he
hihi ranei, kahore hoki te ra, kahore te marama, kahore ano hoki
nga whetu, i te nui hoki o nga kohu o te pouritanga i runga nei i te
mata o te whenua.
A e toru nga ra e mau tonu ana ia, te kitea hoki he marama-
tanga; na, he rahi ake te uhunga, te aue, me te tangi i taua wa ka-
toa; ae ra, he nui te aue o te iwi, i te pouritanga me te aitua nui kua
pa nei ki a ratou.
A i tetahi kainga i rangona ta ratou karanga, e mea ana, Aue me
i ripeneta tatou i te mea kahore ano tenei ra nui whakawehi, penei
kua tohungia o tatou tena, kua kore hoki ratou e wera i roto i taua
pa nui i Harahemera.
A i tetahi atu kainga i rangona ta ratou karanga, me ta ratou
aue, e mea ana, Aue me i ripeneta tatou i te mea kahore ano tenei
ra nui whakawehi, me i kore hoki tatou i aki i nga poropiti ki te ko-
hatu me te maka ano i a ratou ki waho: penei kua tohungia o ta-
tou whaea, me a tatou tamahine ataahua, me a tatou tamariki, a. kua
kore e tapuketia i roto i taua pa nui i Moroniha; a penei he mea nui
whakawehi nga aue o te iwi.
TE KAREEE f 115
NA TARE HOARII.
I tangohai tenei korero, e mau iho nei, i te pepa i tuhia e Hare
Haarii o Akarana, mo te Tiriti o Waitangi.
No tehea wahi o te Moana nui
I ahu mai ai koutou
K te Iwi Maia! nohea mai ra
To koutou Whakatupuranga?
Tena pea koutou e mohio ana
E hara i tena e hara i tenei
Otira ano he Moemoea
He mahara iti me te po au kapua.
I kowhete miharo ki te puna ngaro
E ai-te kiimo Iharaera mai
He moe pea i kore nei hei tuunga
Karanga ana mai e koutou
Homai te tauira me nga tikanga
Kia kitea ai no Iharaira o matou
Tapuae, nga karakia me nga tau waiata
No hea ra! No hea ra!
E te iwi rangatira e
Whaihinengaro nui, no
Te Atua, i ahu mai
Aua tu whakaaro e
I whakamoemiti ra
Waenga, kapua, atarangi, e
Kohea te pouri ka rere nei?
Kahore kia rangona te reo —
Kino o te riri e
Taumaru i runga kainga e
Te mate me te pouri e
Kohea te awa rere ai
I tere ai to waka e
I runga koa i to wai
Awa, i rere pouri* haere ai?
Nohea te hihi o te ra
He whetu ranei e kitea e
Kia marama ai te pouri e
Tu mangu pouri kere e
Nohea te reo kia rangona
Kati ano ko paoro mamae e
No pouri tuatea me mate
I uniere haere ai nga Waiata
I puta ai te pouri me te Mamae e
E te Atua atawhai
Torona mai to ringa
Kia whakaorangia mai
Te Iwi Maori e mate haere nei
Tuku atu to mana atawhai
Kia whakauuia to iwi ki te tihi
I hiuga ai a Iharaira e.
116 TE KABEBE
f" HE WHAKARAPOPOTOTANGA.
Kua tae mai te ripota mp te mahi a Hehe Reitana raua ko Toke
Watene. I haere mai raua gna te tai rawhiti tae noa atu ki Opotiki.
He whanaunga ano toijToke Watene i taua takiwa, a i torotoro
haere raua i nga kainga Maori o reira me te whakamarama ano i
nga tikanga utu nui o te rongopai mau tonu.
Ka nui te pai o aua iwi ki te manaaki i nga pononga a te Atua i
a raua e hakre ana ki te whakri e i to raua karangatanga.
I kiia hoki raua kia hoki mai ki te torotoro i a ratou.
Ko raua hoki nga kaumatua tuatahi ki taua takiwa mo tenei wa
roa. Heoi ano. Na hkhe reitana.
Hune 5 1907.
Ki Te Karere:
E hoa ma tenei etahi kupu te tukua atu ki nga tangata e tango
ana i tenei Karere. I nga ra o Mei nei ka nui nga mema hou i uru
mai ki roto i tenei Hahi; na Pene Katata raua ko te Tumuaki miha-
na i iriiri. No Porirua taua iwi nei ara ko Ngatitaa.-
E wha a raua i iriiri ai, a e whitu nga tamariki i whakapangia e
raua . E toru a Piu raua ko Nerehana i iriiri ai.
I whakatuaia hoki he peka hou, ko Te Ngutu-o-te-huia te ingoa
o taua peka hou. No roto i te pariha o ManaMatu nei enei mahi i
tenei marama i a Mei.
Tokorua ano nga wahine i whakahou i a raua kawenata ki te
Hahi. Heoi ano. na te wai tokorau tamihana.
Kua whakaritea a Horitana Heiti mo nga takiwa o te Mahia me
Waiapu. K© Waiapu hoki tona takiwa i mua i a ia i konei i tona mi-
hana tuatahi. He mea nui tenei ki a matou te hokinga mai o nga
kaumatua tawhito. .
I rungia ano a Poneke e te ru whenua,he mea paku, i tera ratapu,
E ki ana nga tangata mohio^kahore he ra o te tau e kore e puta
mai he ru whenua <ki\tetahi wahi o te ao. ;
E rua.tekau ma tahi nga tau i te tekau o Hune 1907 o te kowhe-
ratanga mai o te puia o maunga tarawera.
I toroa a Ahitereiria i te tau 1677. * '
Na Rotara Pekana (Roger Bacon) i hanga te poura pu i'ta tuatahi.
I kitea a Tiapana i te tau 1842.
I hangaa te pepaite tuatahi e nga Ihipiana e rua rau tau i mua i a te Karaiti.
Ko Daguerre te tangata tuatahi ki te tango whakaahua, i te tau 1850.
Ko Guttenberge to tangata tautahi naria i hanga te niihini ta- papa.
I taiawhiotia te ao e Magellan i te tau 1520.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CHEIST OF LATTER DAY-SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET.
If any of you lack wisdom let him ask of God that giveth unto all men
liberally and upbraideth not, and it shall be given him." — fas. i: 5.
Rufus K Hardy, Mission Prest. & Mgr. David P. Howells, Assist. Mgr. & Editor
Vol. I SATURDAY, JUNE 29, 1907. No. 11
EXTRACTS FROM JOSEPH SMITH'S OWN STORY.
I was born in the year of our L,ord 1805, on the 23d day of De-
cember, in the town of Sharon, Windsor County, State of Vermont.
My father, Joseph Smith Sr., left the State of Vermont and moved
to Palmyra, Ontario (now Wayne) County, in the State of New
York, when I was in my tenth year. In about four years after my
father's arrival at Palmyra, he moved with his family into Manches-
ter in the same county of Ontario.
Sometime in the second year after our removal to Manchester,
there was in the place where we lived an unusual excitement on the
subject of religion. It commenced with the Methodists but soon
became general among all the sects in that region of country. In-
deed, the whole district of country seemed effected by it, and great
multitudes united themselves to the different religious parties,
which created no small stir and division amongst the people, some
crying, "L,o, here!" and some, "L,o, there!" Some contending for the
Methodist faith, some for the Presbyterian, and some for the Bap-
tist. For notwithstanding the great love which the con-
verts for these different faiths expressed at the time of their con-
version, and the great zeal manifested by their respective clergy,
who were active in getting up and promoting this extraordinary
scene of religious feeling, in order to have everybody converted, as
they were pleased to call it, let them join what s^ect they pleased;
yet when the converts began to file off, some to one party and some
to another, it was seen that the seemingly good feelings of both the
118 ELDEKS' MESSENGER.
priests and the converts were more pretended than real, for a
scene of great confusion and bad feeling ensued — priest contending
against priest, and convert against convert, so the good feelings
one for another, if they ever had any, were entirely lost in a strife of
words, and a contest about opinions.
I was at this time in my fifteenth year. My father's family was
proselyted to the Presbyterian faith, and four of them joined that
church, namely, my mother Lucy; my brothers Hyrum, Samuel
Harrison, and my sister Sophronia.
During this time of great excitement, my mind was called up to
serious retlection and great uneasiness; but though my feelings were
deep and often pungent, still I kept myself aloof from all those
parties, though I attended their several meetings as often as occasion
would permit. In process of time my mind became somewhat par-
tial to the Methodist sect, and I felt some desire to be united with
them; but so great was the confusion and strife among the different
denominations, that it was impossible for a person young as I was
and so unacquainted with men and things, to come to any certain
conclusion who was right and who was wrong.
My mind at different times was greatly excited, the cry and tu-
mult was so great and incessant. The Presbyterians were most decid-
ed against the Baptists and Methodists, and used all their powers of
either reason or sophistry to prove their errors, or, at least, to make
the people think they were in error. On the other hand the Baptists
and Methodists, itheir tnrn, were equally zealous to establish their
own tenets and disprove all others.
In the midst of this war of words and tumult of opinions, I often
said to myself, What is to be done? Who of all these parties are
right; or, are they all wrong together? If any one of them be
right, which is it, and how shall I know it?
While I was laboring under the extreme difficulties caused by
the contests of these parties of religionists, I was one day reading
the Epistle of James, first chapter and fifth verse, which roads; "If
any of you lack wisdom, let him ask of God, that giveth to all men
liberally, and upbraideth not; and it shall be given him. Never did
any passage of scripture come with more power to the heart of man
than this did at this time to mine. It seemed to enter with great
force into every feeling of my heart. I reflected on it
again and again, knowing that if any person needed
wisdom from God, I did; for how to act I did not
know, and unless I could get more wisdom than I then had,
would never know; for the teachers of religion ol the different sects
understood the same passages of scripture so differently as to de-
story all confidence in settling the question by an appeal to the
Bible. At length I came to the conclusion that I must either re-
ELDERS' MESSENGER. 119
main in darkness and confusion, or else I must do as James directs,
that is, ask of God. I at length came to the determination to "ask of
God," concluding that if he gave wisdom to them that lacked wis-
dom, and would give liberally, and not upbraid, I might venture.
So, in accordance with this, my determination to ask of God, I re-
tired to the woods to make the attempt. It was on the morning of
a beautiful, clear day, early in the spring of eighteen hundred and
twenty. It was the first time in my life that I had made such an
attempt, for amidst all my anxieties I had never as yet made the
attempt to pray vocally.
After I had retired into the place where I had previously de-
signed to go, having looked around me, and finding myself alone, I
kneeled down and began to offer up the desires of my heart to God.
I had scarcely done so, when immediately I was seized upon by
some power which entirely overcame me, and had such astonishing
influence over me as to bind my tongue so that I could not speak.
Thick darkness gathered around me, and it seemed to me for a time
as if I were doomed to sudden destruction. But, exerting all my
powers to call upon God to deliver me out of the power of this
enemy which had seized upon me, and at the very moment when I
was ready to sink into despair and abandon myself to destruction
not to an imaginary ruin, but to the power of some actual being
from i the unseen world, who had such a marvellous power as I had
never before felt in any being — just at this moment of great alarm,
I saw a pillar of light exactly over my head, above the brightness of
the sun, which descended gradually until it fell upon me. It no
sooner appeared than I found myself delivered from the enemy
which held me bound. When the light rested upon me, I saw two
personages, whose brightness and glory defy all discription, stand-
ing above me in the air. One of them spake unto me, calling me by
name, and said, pointing to the other — This is my beloved son,
hear him!
My object in goingto enquire of the I^ord was to know which of
all the sects was right, that I might know which to join. No sooner,
therefore, did I get possession of myself, so as to be able to speak,
than I asked the personages who stood above me in the light, which
of all the sects was right — and which I should join. I was
answered that I must join none of them, for they were all wrong;
and the personage who addressed me said that all their creeds were
an abomination in his sight; that those professors were all corrupt,
that "they draw near to me with their lips, but their hearts are far from
me; they teach for dobtrine the commandments of man, having a
form of godliness, but they deny the power thereof."
He again forbade me to join with any of them; and many other
things did he say unto me which I cannot write at this time. When
I came to myself again, I was lying on my back, looking up into
heaven.
Some few days after I had this vision, I happened to be in com-
pany with one of the Methodist preachers, who was very active in
the before mentioned religions excitement; and, conversing with
120 ELDERS' MESSENGER.
him on the subject of religion, I took occasion to give him an ac-
count of the vision I had had. I was greatly surprised at his be-
havior; he treated my communication not only lightly, but with
great contempt, saying that it was all of the devil, that there were
no such things as visions or revelations in these days; that all
such things had ceased with the Apostles, there never would be any
more of them.
I soon found, however, that my telling the story had excited a
great deal of prejudice against me among professors of religion, and
was the cause of great persecution, which continued to increase;
and though I was only an obscure boy, only between fourteen and
fifteen years of age, and my circumstances in life such as to make a
boy of no consequence in the world, yet men of high standing
would take notice sufficient to excite the public mind against me,
and create a better persecution; and this was common among all the
sects — all united to persecute me.
It has often caused me serious reflection, both then and since,
how very strange it was, that an obscure boy, of a little over four-
teen years of age, and one, too, who was doomed to the necessity of
obtaining a scanty maintenance by his daily labor, should be
thought a character of sufficient importance to attract the attention
of the great ones of the most popular sects of the day,
and i in a manner to create in them a spirit of the most bitter perse-
cution and [reviling. But strange or not, so it was, and it was often
the cause of great sorrow to myself.
However, it was nevertheless a fact that I had beheld a
vision. I have thought since, that I felt much like Paul, when he
made his defence before King Agrippa, and related the account of
the vision he had when he saw a light and heard a voice; but still
there were but few who believed him; some said he was dishonest,
others said he was mad; and he was ridiculed and reviled. But all
this did not destroy the reality of his vision.. He had seen a vision,
he knew he had, and all the persecution under heaven could not
make it otherwise; and though they should persecute him unto
death, yet he knew, and would know to his latest breath, that he
had both seen the light, and heard a voice speaking to him, andi all
the world could not make him think or believe otherwise.
So it was with me. I had actually seen a light, and in the midst
of that light I saw two personages, and they did in reality speak
unto me; or one of them did; and though I was hated and perse-
cuted for saying that I had seen a vision, yet it was true; and while
they were persecuting me, reviling me, and saying all manner of
evil against me falsely for so saying, I was led to say in my heart:
Why persecute me for telling the truth? I have actually seen a vision,
and who am I that I can withstand God, or why does the world
think to make me deny what I have actually seen? For I had seen
a vision; I knew it, and I knew that God knew it, and I could not
deny it, neither dared I do it, at least I knew that by so doing I
would offend God and come under condemnation.
[to be continued.]
THE MESSENGER. 121
WHAT OTHERS HAVE SAID ABOUT US.
"Let another man praise thee, and not thine own mouth; a stranger, and
not thine own lips. — Proverbs 2 J: 2.
Bishop D. S. Tuttle, for years an Episcopal clergyman in Salt
Lake City, an opponent of "Mormonism," in a letter on "Mor-
monism." published in the New York Sun, says:
"In Salt Lake City alone there are over 17,000 Latter-day Saints.
(Since this was written the "Mormon" population has increased to
between 40,000 and 50,000.) Now, who are they? I will tell you,
and I think that after I have concluded you will look on them more
favorably than you have been accustomed to do. Springing from
the the centre of your State (N. Y.) in 1830, they drifted slowly
westward until they finally rested in the Basin of the Great Salt
Lake. I know that the people of the East have obtained the most
unfavorable opinion of them, and have judged them unjustly. They
have many traits that are worthy of admiration, and they believe
with a fervent faith that their religion is a direct revelation from
God. We of the East are accustomed to look upon the Mormons
as either a licentious, arrogant, or rebellious mob, bent only on de-
fying the United States government, and deriding the faith of the
Christians. This is not so. I know them to be honest, faithful
prayerful workers, and earnest in their faith thai Heaven will bless
the Church of Latter-day Saints. Another strong and admirable
feature in the Mormon religion is the tenacious and effective or-
ganization. They follow with the greatest care all the forms of the
old Church."
PROSPERITY AND ADVERSITY.
The virtue of prosperity is temperance; the virtue of adversity is
fortitude. Prosperity is the blessing of the Old Testament; adversity
is the blessing of the New, which carrieth the greater benediction
and the clearer revelation of God's favor. Yet even in the Old
Testament, if you listen to David's harp, you shall hear as many
hearselike airs as carols; and the pencil of the Holy Ghost hath la-
bored more in describing the afflictions of Job than the felicities of
Solomon. Prosperity is not without many fears and distastes; and
adversity is not without comforts and hopes. We see in needle-
works and embroideries, it is more pleasing to have a lively work
upon a sad and solemn ground, than to have a dark and melancholy
work upon a lightsome ground; judge therefore of the pleasure of
the heart by the pleasure of the eye. Certainly virtue is like
precious odors, most fragrant where they are incensed or crushed:
for prosperity dotli best discover vice, but adversitj doth best dis-
cover virtue. — Lord Bacon.
122 THE MESSENGER.
AU REVOIR.
Two letters were received today; one from Christehurch, stating
we were sorry to part so soon but we trust our Father will bless us
that we may meet again, the other from Wellington with greetings
and ban voyage, also saying, we should like you to have stayed
longer — your visit was all too short for us.
Many such kindly sentiments have come from others and hence
this parting word through The Messenger.
To the Saints: — God bless you now and ever and preserve you
from evil. You have accepted the Gospel of the L,ord Jesus Christ
as revealed in the last days through the Prophet Joseph.
By the gift of the Holy Ghost you now comprehend the princi-
ples of the Gospel. The sacred scriptures are more precious to you
than ever. You realize now, more fully, "the being and attributes
of God, His relations to us, the dispensations of His providence,
His will with respect to our actions, and his purposes with regard
to our end."
We have enjoyed meeting you and bearing our testimonies unto
you. We are thankful for the earnest efforts of our elders now laboring
amongst you. Continue to receive them as God's messengers, and
by their ministrations you will be blessed and strengthened con-
tinually.
To our friends generally: — Though you may not be enrolled
with us as church members we feel to invoke Heaven's choicest
blessings upon you for your kindness to the servants of God now
laboring amongst you. Our message is to the "honest in heart"
amongst "every nation, kindred, tongue and people." We leave with
you our parting testimony that God has again established His
church, that through the ministry of angels the everlasting gospel
has been restored; that the divinity of the Bible is confirmed and
sustained by the sacred teachings of the Book of Mormon; that the
dispensation of the fullness of times has been ushered in; that Israel
is being gathered and that "Mormonism" means the preparatory-
work for the second coming of the I^ord Jesus Christ.
We commend to you these truths and fervently trust that your
prayerful investigation of these sacred principles may lead you
nearer unto God and finally result in your salvation and exaltation
in His presence.
We now bid you "good bye" a long "farewell." "God be with
you till we meet again."
Benjamin Goddard
Emma Goddard
THE MESSENGER. 123
Half the English portion of this issue is devoted to Joseph
Smith's narration of God's first revelation to man in this dispensa-
tion. In this story can be found all the great fundamental prin-
ciples of "Mormonism." It presents the very groundwork of this
great religious movement. It reveals doctrines of theology too im-
portant to be easily overestimated. In a history of the world yet to
be written this simple, unostentatious event will rank second only
to that greatest event— the revelation of the Godhood in the person
of our Lord Jesus Christ. It was this vision that qualified Joseph
for his great mission of restitution. It marks the beginning of
that work which led the essayist and philosopher, Ralph Waldo
Emerson to say: " 'Mormonism' is the only religion of power and
vitality that has made an appearance for the past twelve hundred
years."
The Liahona. — The last mail brought number three, volume
one, of the new Mission paper printed in Independence, Missouri.
The Liahona is published under the auspices of the missions of the
Church of Jesus Christ of Eatter-day Saints in the United States
We have not yet received copies of the first two issues, but judging
from the copy at hand the magazine promises to be to its readers
what that most wonderful instrument from whence it gets its name
was to those to whom it was sent in ages past. The description of
the first Eiahona is recorded in the Book of Mormon, Alma 37: 38.
Backed by the truth and with the united support of the Missions of
the United States, the Liahona should and we have full confidence
will be a potent instrument in the promulgating and the defending
of God's restored work. The Messenger congratulates the Liahona
on its creditable showing and has faith in its success.
Elder Benjamin Goddard and wife left for Sydney per S. S.
Miowera Monday, June 25th. Since arriving March 27th they have
visited all the European and many of the native branches in the
Mission. While here they attended several district conferences and
one general conference, where their words of instruction and en-
couragement will long be remembered. After a few weeks in Aus-
tralia they will proceed to the Hawaiian Islands where they will spend
about a month, leaving Honolulu in time to reach Zion for October
Conference. While here Sister Emma Goddard radiated much sun-
shine. Her words of sympathy and encouragement to the elders
have done much to make their pathway brighter. We wish Brother
and Sister Goddard a bon voyage and a happy ret inn home.
THE MESSENGER.
CONFERENCE REPORTS.
Bay of Islands — Whangarei. During the past month Elders
G. F. Rawson and Takerei Ihaia spent most of the time in the far
north. They report conditions as being very good and circumstances
are ripening for a good harvest in the future.
Brother Takerei met some of his old associates and made many
new friends. They also baptized six persons. We regret Brother
Takarei has been called home. The Saints of Kaikohe with Elder
O. M. Bates are making strenuous efforts to improve their chapel,
the)' are also much interested in the choir which Elder Bates is so
ably instructing. May 21st and 22nd Elder W. M. Knudson at-
tended a large Maori gathering (a tangihanga) at Ngawha and all
but one of the morning and evening services were given to him.
The president of the Maori council with many of the influential
men, while giving the accustomed Maori greeting, said it was the
first time they felt like greeting Mormon Elders. On the afternoon
of the 22nd Hera Pama Ngai with two others were baptized. Sister
Ngai is among the most influential women of Ngawha. Elders
Roueche and Despain in spite of much opposition are making
another trip through part of Kaipara and it is hoped that the wo-
man who so ably shifted them out of their cosy cottage in Ahikiwi
has repented her lack of charity. Brother Wi Pere, oldest son of
Pere Wihongi, a very energetic worker and a counsellor to the
President of the Awarua branch, died Ma)' 15. Through the good
work of our new members, Brothers Win. Kamene and Motu Ko-
kako we have eight or ten new applicants tor baptism. They are
working among a class of people where it was almost impossible for
the elders to get a hearing a short time ago.
W. M. Knudson, Pres. of Conference.
Mahia- Waipu. — The work of the Gospel has lately received a
great impetus in this district, owing to the splendid work accom-
plished by Sisters Edna Dickson and Mere Whaanga, in the Relief
Societies. Work meetings have been organized and the Maori
Sisters have been infused with enthusiasm. The work of the Relief
Society is a real live work. Six home missionaries, namely:
Paoru Hapi, Harihari Kirinini, Te Kauru, Whakangaro, Te Rua,
Paraone Kohai, have been appointed and have taken up their labors
among the Saints. The Saints are for the most part living up to
the principles of the Gospel and prospects are bright for the future.
A large gathering of local chiefs was held about a fortnight ago,
where arrangements for the next Hui Tau were discussed. Present
indications point to a most successful Hui Tau. The meeting house
at Kopuawhara is nearing completion. As soon as it is finished,
a district conference will be held there. Elders Jesse M. Layton
and Toke Watene made a successful trip up the east coast as far as
Opotiki, making many friends and opening the way for the preach-
ing of the Gospel to the natives of that district.
Ebhi Earsen, Prest. of Conference.
TE KAEEEE.
E EUA NGA PUT AN G A I TE MARA MA.
Ruwhara K. Hari, Tumaki Mihana, Box 72, Akarana
No. 11. AKARANA Hune 29, 1907
HE PANUITANGA.
Ko nga tangata katoa kahore e whiwhi tonu au ki Tk Karere,
me whakaatu mai ki te Etita, a mana e tuku atu ki a koutou, a ko
koutou hoki e whiwhi ana ki nga pepa katoa me whakaatu ki o
koutou hoa kainga. Kati.
Ko nga pepa whero e man ana i runga i te awhi, koia te wahi
mo te ingoa o te tangata me tona kainga, mo te whakaaturanga hoki
i te wa e mutu ai te tau kotahi, a ka tae atu ki taua wa, ka mutu
te pepa te puta atu ki a koutou, ki te kore e utua mo tetahi atu tau.
Ko te hunga katoa e kore e whakarongo, e ngohengohe ki te Rongo-pai o
Bin Karaiti, e kauwhautia net e te Hunga tapu o nga ra o muri net; ka wha-
kawakia rat on kia rite ki nga lure me nga tikanga o te Rongo-pai, no te mea
"Kotahi tonu te Aiiki, kotahi te whakapono, kotahi te iriiringa."
RORENO SNOW POROPITI.
No te tau 1814, i a Aperira 3 rd, ka whanau a Roreno Snow.
He morao rangatira ona matua. I tona tamarikitanga ka tipu ake
te hiahia i roto i tona ngakau kia ako i te matauranga hei painga
mona e tipu ai ia he tangata whai-whakaaro i waenganui i ona hoa
angata, no reira haere ana ia ki nga kura pariha, a te mutunga ot
tera, ka haere ia ki te kareti nui o Ohaio, tetahi Teta o Amerika.
No te hahi Perehipateriana taua kura. na konei ano i whakaaro
nui ia ki taua hahi.
I a ia e kura ana ki reira, ka uru tona tuahine, a Eliza ki te Hahi
o te Hunga-tapn. a i tona rongonga ai ki tera katuhituhi reta atu ia
ki a ia e uiui ana mo te karakia hou me te ki ano ki te kore ia e kite
i tetahi karakia pai atu i te Perehipateriana ka ki atu ia. "Hei konei
ra nga karakia katoa."
E hanga ana te Hunga-tapu i tepa o Katarana i tana waa i wha-
kahoa atn ia ki te Hunga-tapu i reira, a i tetahi ra ka tntaki iaki te-
tahi Kaumatua ki a Rawiri W. Patene, a ka korci orero raua 1110 runga
126 TE KARERE
mo nga tikanga o te Rongo-pai, a e rite ana ana korero ki ona wha-
kaarc me nga karaipeture, na taua korero ano i whakaaroaro tonn ai
ia a tuturu noa tona matauranga he tika tenei Hahi, a ka iriiria ia
Hune 1835.
Nona ka urn mai ki te Hahi ka ki tona ngakan i te hiahia kia riro
i a ia he whakaaturanga mo te tika o te Rongo-pai, a i a ia ka pera
ana ka tohe rawa te rewera ki te whakangoikore i tona whakapono-
Na i a ia e whakaaro penei ana ka haere ia ki te wahi ngaro, a ka
rapua te Ariki i runga i te inoi mahaki, a tenei ake te whakaatura-
nga o te tukunga iho, nana; "Ka puaki kau toku mangai ki te inoi
aka rangona e an me te mea he kakahu hiraka e ngaehe ana i runga
ake i toku mahunga: nana, ka tau iho te wairua o te Atua ki ru-
nga ki a au a karapotia rawatia ana ahau, a ki ana toku tinana i te
Wairua-Tapu. Ano te hari me te koa i rangona e au. E kore e
taea e te arero te korero i te maramatanga kehokeho i whakataua ki
a au hei whakakapi mo te pouritanga o toku ngakau i mua. I whi-
whi ahau ki te matauranga, e ora ana te Atua, a ko Ihu Karaiti te
tama a te Atua, a kua whakahokia mai te tohnngatanga tapu me
te raneatanga o te Rongo-pai.
He tino iriiringa tera he rumakitanga rawatanga ki te Wairua
Tapu; me te mea he tinana tonu tona."
Mai o reira taea noatia tona matenga, pono tonu ia ki tona wha-
kaaturanga, a Ahakoa he mano, he mano nga maero i haeretia
e ia, a i whakamanawanui ki nga mamaetanga koi, ki nga whaka-
toinga maha a i paremo ano ia i roto i te moana nui o Kiwa ki te ko-
koru o Hawraiki, a i whakaarahia mai ano e te mana o te Atua, a i
herea ano ia, i makaa hoki ki nga wharehere he whakaaro nona
ki te tika o te Rougo-pai, he pera tonu tona whakapono. Ko taku
patai tenei; kei hea te whakaaturanga i roto i te Paipera mo te
tangata kaha atu i a ia ki te tautoko i te Rongo pai? Ka ora tonu
tona whakaaturanga a ka riro hei whakawakanga mo te hunga ka-
toa kua rongo, a kua whakaparahako ki a ia.
I karangatia ia kia haere ki Ingarangi ki te kauwhau, a i a ia i
reira ka whakakitea mai e te Atua etahi mea utu nui o te Rongo-
pai ki a ia.
I te tau 1849 i haere ia ki Itari ki te kauwhau, a i a ia e haere
ana ka peka ia ki Ranana, ki Parihi, (Paris) a ka tae atu ki
Genoa Itari i a Hune 25, 1850.
He maha nga pukapuka ririhi mo te Ronga-pai i tuhia e ia, a i
tohatohaina aua pukapuka ki nga wahi maha o reira. "Ko te Reo o
Hohepa," "Kua whakahokia mai te Rongo-pai o nehe," me "Te
tikanga anake e ora ai te tangata," te ingoa o etahi o ana pukapuka.
TE KABEBE 127
Ko ia te tangata nana i mea kia whakamaoritia te Pukapuka o
Moromona ki reo o Itari; a i raro i tona whakahaeretanga ka kau-
whautia te Rongopai ki Switzerland, a i tino waimarie nga Kau-
matua ki reira.
Nana ano i haere atu ai nga Kaumatua ki Kiriki, ki Taake, ki
Ruhia, ki Mata, a he maha nga akonga i uru mai ki te Hahi, Mata,
nana ano nga Kaumatua i tono ki Inia ki etahi takiwa ano o Ehia,
i whakatuturia haeretia nga peka hahi ki aua wahi o te mara
waina te Atua.
No tetahi wa i mua tata iho i tona matenga, ka tupono mai a
Takuta Prentis ki te pa tote o te ''Moroinona" a ka tutaki ia ki a
Rorena a ka pokaikaha rawa ia mo te ahuatanga o te Poropiti o te
Atua, a ka kiia e ia. "O nga mea whano ke katoa i tenei ao wha-
kamiharo, ko te kaha o te ngakau ki te whakamau i te ahuatanga o
te tangata ki tona kanohi te mea tino rere ke. He poropititanga,
he whakaaturanga o nehe ranei nga kanohi katoa. Kei te kanohi
hoki te whakaaturanga o nga mahi katoa a te tangata, mai o tona
whanautanga mai ki tenei ao a moroki noa nei."
Na e ki ana taua Takutu; "Ko Rorena tetahi o nga tino tangata
i kitea e ia a e hara hoki ia i te tangata noa me etahi o nga tangata
o te ao; engari he tangata e kore e taea te whakamarama tona ahua-
tanga e te tangata, a ko tona tinana tonu he temepara mo te
Wairua Tapu." A e rite ana nga kupu a te Takuta ki nga kupu a
Mohi i te wa i puta mai ai te Atua ki a ia i roto i te mura ahi i te
rakau, "Kei te tu ia i runga i te whenua tapu."
I mate ia i a Oketopa, 1901. He tangata toitu ia a tata noa ki
tona hemotanga. He mano he mano, te tangata i tae atu ki te
tanumanga.
Kua mate ia otira kei te ora tonu, kei te wa kei tua o te arai, kei
te wahi e kore e tomokia e te hara me te pouritanga. Kua mutu
tona raruraru a he mea mutunga kore tona hari. A kua waiho ana
mahi hei tauira hei matakitakitanga ma nga mano tangata i muri i
a ia. Heoi ano na Te Karere.
HE RA WHAKANUI.
I te 18 o Aperira 1906 i rungia ai a San Francisco e te ru whe-
nua, na i tenei Aperira ka hori nei i whakanuia taua ra hei whaka-
maharatanga ki te ru me te ahi whakangaro 0 tera tan. I tutakina
nga whare hokohoko a i riro taua rangi hei horatei (Holiday.)
E kiia ana ahakoa he nui te raruraru i nga kai mahi me nga tangata
tahae, kotahi te whare i oti ia haora, ia haora mo enei marama ma-
nia ka huri nei, a e kore e roa ka pai atu te pa hou i te pa tawhito.
Na hei whakamaharatanga i nga tangata 0 te ad ki te ru o tera
tau, i puta mai ai lie ru nunui ki nga wahi maha o te ao i taua rangi
128 TE KARERE
ano. I te takiwa o Mekiko he maha nga mahinga kai me nga pa 1
whakangaromia a he tini te tangata i mate.
I tc- 19 o Aperira i wera tetahi pa o nga motu o te moana (Phil-
ippines a e 2,000 nga tangata i waiho kahore he kainga mo ratou.
Na ka lapiritia ki enei te hau nui i puta mai nei ki etahi atu motu
o te m iana nui o Kiwa,he mea i mate ai nga tangata tini a he toko-
maha nga tangata i meinga kia mamae i te hau. Kei Tiaina te
mate kai whakawehi, he mano he mano nga tangata e mate atu ana
ia ra, ia ra. Na ma konei ka kitea ai he rite tenei tau ki tera te
mah o i nga aitua. — Improvement Era.
HE RETA KI TE KARERE.
Tena to hanga e tenei panui ka hoatu nei ki roto i te peeke o te
tarau o Te KarerE, mana e panui atu ki te morehu a aitua e noho
manene nei i te motu o Aotearoa, me te Waiponamu E hoa ma tena
koutou. Kati te mihi.
Tenei ahau to koutou mokai karangarua ka tuhi atu i nga ma-
hara a toku wairua i roto nei i toku tinana.
I te haerenga mai o o tatou tupuna i Hawaiki, i haere mai
etahi i runga i nga waka, etahi i nga waka ran rewarewa, ko etahi i
haere mai, he Taniwha, ka noho ratou i tenei motu mo etahi tau
maha, ka kite ratou, he maha nga awa nunui i te motu katoa. Ka
whakaaro me aha ratou e whiti ai ki tetahi taha o te awa. Katahi
ka tapahi raupo hei moki; ana! Kua whiti. Ka rawe tau mahi e te
Roro. Muri iho ka whiwhi ki te toki kohatu hei tarai waka he mea
tahu ki te ahi.
0 ratou kakahu he pureke, ara, he haraheke. A ratou kai no
te puihi katoa. He Para, he hinau, he mamaku, he roi, he piko-
piko, he pohue, me era atu tini tu kai a ratou. Ta ratou ahi he
kauati he mea konikoni kia raua ano a kua ngiha te ahi, ko a ratou
Atua he Atua Maori, ko nga wairua o nga mea kua mate, kua hoki
mai hei Atua 1110 ratou, otira i runga i tenei ahua o ratou, nui atu to
ratou ora. K puta ana nga turi ki tua o nga taringa, katahi ka
mate a ratou patu, he taiaha, he tewhatewha, he kaikai, he patu
miiti ma ratou i etahi ano o ratou. Kati.
1 te taenga mai o te pakeha ka kai i te kai pakeha, ka kahu i te
kakahu pakeha, ka rere ke i konei o ratou toto, koia ta tatou ahua
e he! e nei ki te po; katahi tena, tua rua kua rite te wa i te Atua
mo ta ia take, ara, mo te taha ki te mate. Tirohia nga karaipeture.
Matin 24; 3, tae noa kite 20. Whakakitenga 18: 4, "Puta mai koutou
e tohu iwi i roto i a ia kei pangia koutou e ona whiu." Na e hoa ma
kei 1 i maha rawa tatou i to tatou whakawhirinaki atu ki nga mea
teka noa, ara, e kii nei tatou, he makutu te take o te mate, kati
Whakarerea iho te takahi i nga ture o te Atua. Kati iho enei ko-
rero. Na Pouaka Pake
TE KARERE 129
HE KORERO PURAKAU.
Haunga nga Atua tokotoru, a Kane, ratou ko Ku, ko Lono me
te wairua kino a Kanaloa, he maha nga Atua ririki, nana. Ko Ka-
onohi-o-kala, te whatu o te ra. I heke mai ra ia ki te ao nei, a, 110-
ho ana i roto i te tinana kikokiko, a marenatia ana ia ki nga vvahine
tokorua, he tenia he tuakana. Ko Akea Milu te Atua o te hau. Ko
Hina-ku-huiau te Atua o te ua. Ko Kuula te Atua o nga kai hau
ika. Ko Manua te Atua o te mate. Ko Pele te Atua o te puia.
Otira he mana ano to nga rangatira katoa o ia pu o ia pu.
Heoi ko Pele te mea e tino wehia ana e te tangata. Ko te
waha tonu o nga puia kaka tona kainga, a ka haere ia i tetahi ki
tetahi i te wa i pai ai ia ki te haere.
I etahi wa ka whakaahua ia hei wahine, ataahua a he maha
nga korero mo tono aroha ki te tangata.
He whawhai ki era atu Atua hoki tana mahi, otiia i te
mahuetanga o tona kainga i a ia, i haere ia ki te rapu ika mana i
te moana, i nga puna ika ranei, ki te ngaki mate ranei i nga tangata
mo to ratou kore e kawe mai i nga patunga tapu ki a ia.
Ka nanakia rawa tona riri i te tau 1868 i te takiwa puna o Ha-
waiki. Ka kowhera mai ia i te taha o tetahi maunga e rua tekau
ma tahi maero ki te moana. Kotahi tonu te po kua tae te rangitoto
ki te moana a kua ngata ona hiahia i te ika, a ka hoki atu ia ki
tona kainga ki maunga Kilauea.
I muri mai, i te tau 1882; ka riri ano ia a ka puta mai i Moku-
aweoweo i te tihi o Maunaloa, te rerenga mai o te rangitoto, tona pu-
tanga ketanga, ka tika tonu atu ki te pa o Hilo me nga puna ika i
raro iho. Na ka kitea, e nga tupuna, na te kore e hoatu mea mana
mo te wa roa i riri rawa ai ia a kua haere mai me nga wairua tini,
ki te tiki atu he ika mana. Ano te tini o nga inoinga me nga
patunga tapu i tapea e nga tangata, heoi te ai he painga tahi. I
keritia nga awa hei rerenga mo te rangitoto, i whakaturia nga tai-
epa kaha, heoi he ahakoa ka rere tonu mai a hawhe maero noa te
pamamao i te pa o Hilo. Me i reira ka mea a Rutu, te rangatira
wahine o te pu o Kamehameha, e noho ana ia ki Honolulu i taua
wa,"Ka haere ahau ki te toro i a Pele, e kore ia e whakaparahako ki
te whanaunga toto o Kamehameha. Ka ora nga puna ika o Hilo."
He hoa tata a Kamehameha no Pele. Na Pele ano iaii awhina i
ana pakanga, no reira te whakapono o Rutu. Na, te rironga o te
poti i a ia, ka utaina nga poaka, nga tikaokao, nga ika me era atu
mea mote haere hei vvhakahere mo te Atua 1110 Pele, a ekengia ana
te poti e ia ratou ko tetahi ope nui, a te taenga atu ki te vvahi o te
rangitoto, ka hangaa he aata, na, te huihuinga mai 0 nga tangata ka
TE KARERE
tapaea te whakahere me nga inoinga aka rangona e Pele. I te aonga
ake ka mutu te rangitoto te rere, a kua hoki atu a Pele ki Mokua-
weoweo, kua whakaorangia a Hilo.
TE POTI KIA ORA.
I te tekau ma rua o tenei marama ka rere mai te Kia Ora i Wai-
tara ki Onehunga, heoi i a ia e rere mai ana ka tau iho tetahi kohu
pongerengere a ka ngaro te Kia Ora, heoi rere pokanoa ana ia a tutu-
ki noa ki tetahi kohatu, ka pakaru te Poti a totohu tonu iho ki roto i
wai hohonu. Kahore i tino ngarungaru ravva te moana, heoi na te
kohu i pohehe ai te kai urunga a ko te tukunga iho tenei.
He kino rawa te takutai i te walii i pakaru ai te Kia Ora a e kiia
ana e nga tangata kahore e taea taua wahi e te tangata, no te mea
kei te pupuhi tonu mai te hauauru ki taua wahi a ko nga pari o
reira he kohatu tutaki anake.
H torn tekau ma wha nga tangata i runga i te tima. Kotahi te-
kau ma ono nga tangata haere, a kotahi tekau ma iwa nga kai mahi
e toru tekau ma tahi i whakaorangia. I paremo te Kapene a Black-
lock ratou ko Forbes, ko Ross, ko tetahi ano.
E tau ana te Tima Rarawa ki New Plymouth i taua wa, ai te ro-
ngonga ai kua pakaru te Kia Ora, ka rere tonu mai ia ki te wahi o
te pakarutanga hei whakaora i nga tangata o runga o te Kia Ora.
I haere nga tangata ki tahaki, a na nga Maori i whangai. I hoatu
hoki e ratou o ratou moenga mo nga konene.
HE KUPU AROHA.
He kupu aroha enei ki a koutou katoa. Ma te Atua koutou e
manaaki e araki tonu.
Kei te haere maua inaianei i to koutou whenua. Kua tutaki
niaua ki a koutou ki te Hui Tau, ki o koutou takiwa hoki, ki etahi
o o koutou kainga ake ano hoki.
Kua tipu to maua aroha mo koutou, a ka nui te pouri i roto i o
maua ngakau, no te mea e kore pea e kite ano tatou i tenei ao.
Emohioanamauahemorehu no te whare olharaera te iwi Maori.
He mea nui nga kupu whakaari a te Atua ki a koutou i roto i te
Paipera me te pukapuka o Moromona i korerotia na e koutou.
Tirohia n Niwhai x, 21-22.
He maha nga tau e mahi tonu ana nga Kaumatua i waenganui i
a koutou, e whakaako ana i a koutou ki nga tikanga utu nui o te
Rongo pai, e whakaoho ana i a koutou kia wrhakarerea ake e kou-
tou nga tikanga o te tupuna Maori me era atu mea e rite ana ki
tenei, kia pono, kia tika, kia he kore, otira kia Hunga-tapu, kia
whakatikangatia ai koutou mo nga manaakitanga maha mo koutou.
TE KARERE 131
Ma te Atua koutou e manaaki e arahi tonu i tenei ao whakau-
aua, kia u tonu koutou a taea noatia te mutunga.
Ka mihi aroha atu nei maua ki a koutou, a ka inoi atu kia whaka-
kahangia to koutou whakapono ki tenei Rongo-pai. Kia hono tonu
to koutou whakarongo ki nga pononga a te Atua, e mahi nei i wa-
enganui i a koutou. E hiahia ana ratou ki te awhina, ki te mana-
aki hoki i a koutou.
Hei konei ra! Hei konei ra! Na o koutou hoa aroha i roto i te
Rongo pai pono o Ihu Karaiti.
Na Pknb Katata,
Kma Katata.
HE WHAKARAPOPOTOTANGA.
Ko te tino hiahia o te iwi o Fiji he kai; no reira ka koropiko atu,
ratou ki te Atua ki a Matawaloo, e waru nei ona puku, a e kai
tonu ana.
E kiia ana, e ono tekau ma whitu nga matenga ia miniti ia mi-
niti, a e whitu tekau nga whanautanga i taua wa ano, no reira kei
te tere te takomaha haere o te tangata.
I whakapono nga tangata o Peru, tetahi wahi o Amerika tonga,
tera i heke mai te ra i tetahi wa onamata a ka whanau i a ia e rua
nga heki a ka hoki ano ki tona wahi ake. Na, ko enei heki te pu-
take o te tangata.
No te po o te 18 i puta mai ai he ru whenua ki te Waiponamui
Ko Invercargill, ko Dunedin, ko Gore nga wahi i rungia, otira ko
Gore te pa i tino rongo ki te ru. I tawha nga whare tiketike nga
mea pereki. I puta mai he wheorotanga nui i mua i te putunga
mai o te ru.
Na te kaipuke Navua i kawe mai te rongo mo nga horo whenua
ki Pangopango, Hamoa, he mea na te kaha o te ua ki reira i tenei
marama ka hore nei. Kotahi te tangata i tapuketia e te whenua, e
rua nga whare i tahia ki te moana, heoi ko nga tangata ia i ma-
whiti atu a kihai i mate. I kino hoki nga whare o te Kawana-
tanga o Amerika, kei raro hoki taua motu i te mana o Amerika, kei
te one tonu nga whare o taua taone. E rua tekau eka te rahi o te-
tahi o nga horonga.
Tokotoru nga Maori i paremo ki Whakatu. Ko Aperaliama Te
Whetu, ratou ko tana tama nohinohi, ko tetahi ruruhi ko Mrs.
Renata.
I a ratou e rere ana i runga i tetahi poti paku, na ■ whakahaere-
tia ana taua poti e te mihini hinu, ua ka taka tetahi rama a nuira
ana te hinu.
TE KARERE
Ka tohe a Rene Te Whetu ki te tinei i te mura ki tona koti heoi
kihai i taea. Ka oma mai a Mohane hei hoa awhina mo Rene heoi
i a ia e taruke ana ka tapepa ona waewae a taka ana ia ki te wai.
I paremo a Aperahama Te Whetu i a ia e tohe ana ki te wha-
kaora i tana wahine.
Te Ante, Hune 14, 1907.
Ki Tk KarkrK:
Kua mate a Ereni Kingi ki Waipukarau. Kua mauria mai ki
Te Hauke nehua ai. I te tekau ma toru o nga ra i mate ai ia.
Kua mate ki Wainuiarapa Te Aute a Te Mate Wikare Taiawa i
te tekau ma wha o nga ra o te marama nei. Kua mauria mai ki Te
Hauke nehua ai. He tamaiti na Taiawa raua ko Te Rauoriwa. Ko-
tahi te tau te pakeke.
Kua mate ki Porangahau a Heta Matua. He tangata rangatira.
He taina no Henare Koura. Kei te pouri tona hapu ki a ia.
Kua riro tenei ope ki te kainga tuturu ki te kainga o Arama i
noho ai, ia i mua i te otinga o te ao te hauga.
Na Arkpa Maki.
I tae mai ai a Carl T. Freeze ki Haki Pei i te 170 Mei. Koia hei
riwhi mo Hemi Kingi. Kua pau i a raua te takiwa a Hapi Pei te
haere i mua i te hokinga atu o Kingi ki te wa kainga.
Ka nui te pai o te Hunga Tapu katoa o tenei pariha inaianei.
Tokotoru nga mea i iriiritia i tenei marama kua kore nei. Ko
Hora Moera, ratou ko Ekengarangi Te Rohi, ko Tama Wheti Te
Kauru.
Kua pangia nei ano matou e aitua. I mate atu ai te tamaiti a
Puro Te Hau raua ko Haromi i te 8 o Hune. Ko te Wirihana tona
ingoa. Ma te Atua e homai he rangimarie ki a raua i a raua ka
noho pouri nei.
HE KORERO WHAKATIKA.
He kupu whakamarama enei ki nga tangata katoa i kite ai i ro-
ngo ai ranei ki te korero i roto i te Karere o Mei 15, 1907, te tuawa-
ru o nga pepa, te waru tekau ma wha o nga wharangi.
Kei te pehehe tetahi wahi o te korero mo te mana o nga Piriti.
E penei ana taua korero, "kahore o te Kaiwhakaako o te Piriti
ranei mana ki te iriiri ki te whakapai i te hakaremeta."
Kati, e whai mana ana nga Piriti ki te iriiri ki te whakataka i te
hakaremeta ano hoki.
Ko nga Rikona ia me nga Kaiwhakaako kahore o raua mana ki
te iriiri ki te whakataka hakaremeta ranei. Na reira me i penei
taua korero kua tfka. "Kahare o te Kaiwhakaako o te Rikona
ranei mana ki te iriiri ki te whakapai i te hakaremate."
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHUKCH OF JESUS CHRIST OF LATTER DAY-SAJNTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET.
"And I saw another angel fly in the midst of heaven, having the everlast-
ing gospel to preach to them that dwell on the earth, and to every nation, and
kindred, and tongue and peopled — Rev. 14: 6.
Rofus K. Hardy, Mission Prest. & Mgr. David P. Howells, Assist. Mgr. & Editor
Vol. I SATURDAY, JULY 15, 1907. No. 12
EXTRACTS FROM JOSEPH SMITH'S OWN STORY.
I had now got my mind satisfied so far as the sectarian world
was concerned; that it was not my duty to join any of them, but to
continue as I was until further directed. I had found the testimony
of James to be true, that a man who lacked wisdom might ask of
God, and obtain, and not be upbraided.
I continued to pursue my common vocations in life until the 21st
of September, 1 823, all the time suffering severe persecution at the
hands of all classes of men, both religious and irreligious, because I
continued to affirm that I had seen a vision.
During the space of time which intervened between the time Lhad
the vision and the year 1823 — having been forbidden to join any of the
religious sects of the day, and being of very tender years, and per*<v, ^
cuted by those who ought to have been my friends and to have
treated me kindly, and if they supposed me to be deluded to have *
endeavoured in a proper and affectionate manner to have reclaimed
me, — I was left to all kinds of temptations; and mingling with a.rf*„
kinds of society, I frequently fell into many foolish errors, mid cris- tj
played the weakness of youth, and the foibles of human nature. *•••
which, I am sorry to say, led me into diverse lemptaations, offensive ^
in the sight of God.
In consequence of these things, I often feltj condemned for my
weakness and imperfections; when, on the evening of the above-
mentioned 21st of September, after I had retired to my bed for the
night, I betook myself to prayer and supplication to Almighty Cod
for forgiveness of all my sins and follies, and also for a manifestation
to me, that I might know of my state and standing before Him; for
THE MESSENGER.
I had full confidence in obtaining a divine maniiestation, as I pre-
viously had one.
While I was thus in the act of calling upon God, I discovered a
light appearing in my room, which continued to increase until the
room was lighter than at noonday, when immediately a personage
appeared at my bedside, standing in the air, for his feet did not
touch the floor.
He had on a loose robe of most exquisite whiteness. It was a
whiteness beyond anything earthly I had ever seen; nor do I believe
that any earthly thing could be made to appear so exceedingly white
and brilliant. His hands were naked, and his arms also, a little
above the wrist; so also were his feet naked, as were his legs, a little
above the ankles. |His head and neck were also bare. I could dis-
cover that he had no other clothing on but this robe, as it was open,
so that I could see into his bosom.
Not only was his robe exceeding^ white, but his whole person
was glorious beyond description, and- his countenance truly like
lightning. The room was exceedingly light, but not so very bright
as immediately round his person. When I first looked upon him, I
was afraid; but the fear soon left me.
He called me by name, and said unto me that he was a
MESSENGER SENT FROM THE PRESENCE OF GOD TO ME, and that HIS
name was Moroni; that God had a work for me to do; and that
MY NAME SHOULD BE HAD FOR GOOD AND EVIL AMONG ALL NA-
TIONS, KINDREDS AND TONGUES, Or that IT SHOULD BE BOTH GOOD
AND EVIL SPOKEN OF AMONG ALL PEOPLE.
He said there was a book deposited, written upon gold plates,
giving an account of the former inhabitants of this continent, and
and the source from whence they sprang. He also said that the
fulness of the everlasting Gospel was contained in it, as delivered by
the Savior to the ancient inhabitants;
Also, that there were two stones in silver bows — and these
stones, fastened to a breastplate, constituted what is called the
Urim and Thummim — deposited with the plates; and the possession
and use of these stones were what constituted "seers" in ancient or
former times; and that God had prepared them for the purpose of
translating the book. After telling me these things, he commenced
quoting the prophecies of the Old Testament. He first quoted
part of the third chapter of Malachi; and he quoted also the
fourth or last chapter of the (same prophecy, though with a litte
variation from the way it reads in our Bibles. Instead of quoting
the first verse as it reads in our books, he quoted it thus:
"For behold, the day cometh that shall burn as an oven, and all
the proud, yea, and all that do wickedly, shall burn as stubble; for
they that come shall burn them, saith the Lord of Hosts, that it
shall leave them neitner root nor branch."
And again, he quoted the fifth verse thus: "Behold, I will reveal
unto you the Priesthood,by the hand of Elijah the prophet, before the
coming of the great and dreadful day of the Lord."
He also quoted the next verse differently: "And he shall plant
THE MESSENGER.
in the hearts of the children the promises made to the fathers, and
the hearts of the children shall turn to the fathers; if it were not so,
the whole earth would be utterly wasted at his coming."
In addition to these, he quoted the eleventh chapter of Isaiah,
saying that it was about to be fulfilled. He quoted also the third
chapter of Acts, 22nd and 23rd verses, precisely as they stand in
our New Testament. He said that that prophet was Christ; but the
day had not yet come when they who would not hear his voice should
be cut off from among the people, but soon would come.
He also quoted the second chapter of Joel from the 28th verse to
the last. He also said that this was not yet fulfilled, but was soon
to be. And he further stated that the fulness of the Gentiles was
soon to come in. He quoted many other passages of scripture, and
offered many explanations which cannot be mentioned here.
Again, he told me, that when I got those plates of which he had
spoken — for the time that they should be obtained was not yet
fulfilled — I should not show them to any person; neither the breast-
plate with the Urim and Thummim; only to those to whom I should
be commanded to show them; if I did I should be destroyed.
While he was conversing with me about the plates, the vision was
opened to my mindthat I could see the place where the plates were
deposited, and that so clearly and distinctly that I knew the place
when I visited it.
After this communication, I saw the light in the room begin to
gather immediately around the person of him who had been speak-
ing to me, and it continued to do so, until the room was again left
dark, except just around him, when instantly I saw, as it were, a
conduit open right up into heaven, and he ascended till he entirely
disappeared, and the room was left as it had been before this heav-
enly light had made its appearance.
I lay musing on the singularity of the scene, and marveling
greatly at what had been told to me by this extraordinary messen-
ger; when in the midst of my medition, I suddenly discovered that
my room was again beginning to get lighted, and in an instant, as
it were, the same heavenly messenger was again by my bedside.
He commenced, and again related the very same things which
he had done at his first visit, without the least variation; which hav-
ing done, he informed me of great judgments which were coming
upon the earth with great desolations by famine, sword, and pesti-
lence; and that these grievous judgments would come on the earth
in this generation. Having related these things, he again ascended
as he had done before.
By this time, so deep were the impressions made upon my mind,
that sleep had fled from my eyes, and I lay overwhelmed in aston-
ishment at what I had both seen and heard. I > 1 1 1 what was my sur-
prise when again I beheld the same messengei at ray bedside, and
heard him rehearse or repeat over again to me the same things as
before; and added a caution to me, telling me Ih Satan would try
to tempt me, (in consequence of the indigent circumstances of my
father's family), to get the plates for the purpos< of getting rich.
136 THE MESSENGER.
This he forbade me, saying that I must have no other object in
view in getting the plates but to glorify God, and must not be in-
fluenced by any other motive than that of building his kingdom;
otherwise I could not get them.
After this third visit, he again ascended into heaven as before,
and I was again left to ponder on the strangeness of what I had
just experienced; when almost immediately after the heavenly mes-
senger had ascended from me the third time, the cock crowed, and
I found that day was approaching, so that our interviews must have
occupied the whole of that night.
I shortly after arose from my bed, and, as usual, went to the
necessary labors of the day; but, in attempting to work as at other
times, I found my strength so exhausted as to render me entirely
unable. My father, who was laboring along with me, discovered
something to be wrong with me, and told me to go home. I started
with the intention of going to the house; but, in attempting to cross
the fence out of the field where we were, my strength entirely failed
me, and I fell helpless on the ground, and for a time was quite un-
conscious of anything.
The first thing that I can recollect was a voice speaking unto me,
calling me by name. I looked up, and beheld the same messenger
standing over my head, surrounded by light as before. He then
again related unto me all that he had related to me the previous
night, and commanded me to go to my father and tell him of the
vision and commandments which I had received.
I obeyed; I returned to my father in the field, and rehearsed the
whole matter to him. He replied to me that it was of God, and
told me to go and do as commanded by the messenger. I left the
field, and went to the place where the messenger told me the plates
were deposited; and owing to the distinctness of the vision which I
had had concerning it, I knew the place the instant I arrived there.
Convenient to the village of Manchester, Ontario county, New
York, stands a hill of considerable size, and the most elevated of
any in the neighborhood. On the west side of this hill, not far
from the top, under a stone of considerable size, lay the plates, de-
posited in a stone box. This stone was thick and rounding in the
middle on the upper side, and thinner towards the edges, so that the
middle part of it was visible above the ground, but the edge all
around was covered with earth.
Having removed the earth I obtained a lever, which I got fixed
under the edge of the stone, and with a little exertion raised it up.
I looked in, and there indeed did I behold the plates, the Urim and
Thummim, and the breastplate, as stated by the messenger. The
box in which they lay was formed by laying stones together in
some kind of cement. In the bottom of the box were laid two
stones crossways of the box, and on these stones lay the plates and
the other things with them.
THE MESSENGER,
WHAT OTHERS HAVE SAID ABOUT US.
"Let another man praise thee, and not thine own mouth; a stranger, and
not thine own lips"'' — Proverbs jj: 2.
"It is by no means improbable that some future text-book, for
the use of generations yet unborn, will contain a question something
like this: What historical American of the nineteenth century has
exerted the most powerful influence upon the destinies of his
countrymen? And it is by no means impossible that the answer to
that interrogatory may be thus written: Joseph Smith, the Mor-
mon Prophet. And the reply, absurd as it doubtless seems to
most men now living, may be an obvious commonplace to their de-
scendants. History deals in surprises and paradoxes quite as
startling as this. The man who established a religion in this age
of free debate, who was and is today accepted by hundreds of thous-
ands as a direct emissary from the Most High — such a rare human
being is not to be disposed of by pelting his memory with unsavory
epithets. * * * The most vital questions Americans are
asking each other today have to do with this man and what he has
left us. * * * Burning questions they are, which must give
a prominent place in the history of the country to that sturdy self-
asserter whom I visited at Nauvoo. Joseph Smith, claiming to be
an inspired teacher, faced adversity such as few men have been
called to meet, enjoyed a brief season of prosperity such as few men
have ever attained, and, finally, forty-threedays after I saw him, went
cheerfully to a martyr's death. When he surrendered his person
to Governor Ford, in order to prevent the shedding of blood, the
Prophet had a presentiment of what was before him. 'I am going
like a lamb to the slaughter,' he is reported to have said; 'but I am
as calm as a summer's morning. I have a conscience void of offence
and shall die innocent.' " — Josiah Quincv (non-MormonJ American Au-
thor and Historian in "Figures of the Past."
Dr. James L- Hughes, the eminent Canadian educator, writing
in the Canadian Magazine, of Toronto, for June 1904, says:
"A week in Salt Lake City revealed man} things to me. I
learned much that I did not know before, but m\ learning consisted
chiefly in find > that so many things which l tl ought were true
were not.
<4I had a hn opinion that the Mormons \\t in ignorant, un-
progressive, rather fanatical people until i< when Mrs. Susa
THE MESSENGER.
Young Gates, one of Brigham Young's daughters, startled and
charmed the people of Toronto by her eloquence, her advanced
ideas regarding education and sociology, her comprehensive enlight-
enment and her strong, yet gentle womanliness. Those who heard
her at the meeting of the National Household Economic Association,
promptly asked each other at the close of her first address: 'How
can that combination of simplicity of manner, practical common
sense, broad general culture, originality and power be a product of
Mor monism?"
I was still further astonished when I had the privilege of meet-
ing the individual members of the Utah delegation at the National
Suffrage Convention in 1902. In personal appearance and in intelli-
gence that delegation of about a dozen women stood in the front
rank, and would not need to take a second place in any gathering
in any part of the world. They seemed to have an added dignity from
the consciousness that they represented a state whose men were so
liberal and so progressive as to grant to womanhood the right of
complete suffrage.
"I found, too, that the 'Mormon' people have very advanced
educational institutions. The state schools and the 'Mormon'
schools provide an excellent education for the people. I have not
seen anywhere in the United States a more advanced Normal
School than the State Normal School in Salt Lake City.
"I had believed that the 'Mormon' leaders tried to keep their
people shut in from the world in order that they might more easily
be kept in the faith. I found it to be a cardinal principle of the
church to send the leading young men and women abroad for study
and work in order that they might bring back to Utah the most
advanced ideas of the highest civilizations in all lands. They
usually have about 2,000 young people in other lands, doing mis-
sionary work. Many of these young people have been educated
at the church academies or the University.
"I did not expect to find the 'Mormon' people great students of
the Bible, but I found it to be one of the chief text books in the acade-
mies and universities. I know no other people who study the Bible
so persistently. t The Life of Christ is the history studied most care-
fully in the University. * * * Taken as a whole there is
probably no other city where an unprejudiced man may find better
opportunities for studying economic, social and educational ques-
tions than in Salt Lake City.
" 'T is education forms the common mind;
Just as the twig is bent, the tree's inclined." — Pope.
THE MESSENGER, 139
In the next two issues an article treating the significance of
these first revelations of Joseph Smith, the story of which has ap-
peared in this and the last issue, will be published. Nor need we
offer only these manifestations of God's justice and mercy, as evi-
denced by these first revelations to man in this, our age, as a ground
upon which to establish a belief in the latter-day work. The per-
fect superstructure subsequently built proves the substantial char-
acter of this, its beginning and foundation.
It will be noted that the name of our Magazine has been
changed from "Elders' Messenger" to "The Messenger." The
former title, it has been suggested, is too restrictive. It is the
Mission's ambition to make The Messenger a bearer of intelli-
gence and encouragement to all into whose hands it may fall.
Thus we feel that the title should more correctly represent the ob-
ject desired. While under the direction of the New Zealand
Mission of the Church of Jesus Christ of Latter-day Saints, The
Messenger is the common property of its subscribers. Each sub-
scriber should therefore feel a personal pride in its success. You
can best contribute to its success by assisting to extend its sub-
scription list.
The following Elders have received honorable releases from
their missionary labors in New Zealand; namely, Wilford M.
Knudson, James H. King, John S. Evans, and Nathaniel Garn. The
three former have each faithfully labored for about three and a
half years in the Master's service in New Zealand. Their work
has been among the natives, principally. Elder Knudson has la-
bored in the Wairau, Wairarapa and Bay of Islands conferences,
having presided over the last named conference for the past three
months. Elder King has labored in the Mahia and Hawkes Bay
conferences, having had charge of the latter for upwards of a year.
Elder Evans first labored in the Waikato district, after which he
was given charge of the work in the Hauraki and Tan ran ga
conferences. Elder Garn's ministrations have been, save a few
months of temperal work, among the Europeans of the Wanganui
and the Hawkes Hay conferences. Each of the departing brethren
leaves many friends who wish him a pleasanl voyage and a happy
return home. Elders King and Garn are n uing via the Suez
canal and enrout< will visit Australia and prim ip ! places of interest
in Europe, England and Eastern United States.
140 THE MESSENGER
CONFERENCE REPORTS.
Auckland — It is with a great degree of gratification and relig-
ious pride that we are able to report, in common with other con-
ferences that the Auckland conference is in a very prosperous
condition. Prospects for good, active missionary work are numer-
ous and we can see that the true and undefiled teachings of "Mor-
monism" are finding their way into the homes of many of our
friends, and though they may never unite themselves with the
church still we feel that we must gain friends before we can teach
the gospel. During the short stay of Brother Goddard and wife we
held two very successful meetings which were attended by both
friends and saints. We feel that he imbued his listeners with en-
thusiasm that will result in much good. We hold Sunday school
and one Sacrament meeting on the Sabbath day. We have now
fully effected the organization of a Mutual Improvement Association
which it is hoped will be a potent factor in the disseminating of the
truths of the Gospel of Jesus Christ.
William T. Tew, Prest. of Conference.
Hawkes Bay — During the past month Elders Carl T. Freeze
and A. H. Davis made a trip through the district and found the
saints in a good condition; although there is some sickness among
them; especially among the children. On June 30th the above
mentioned Elders in company with Elder O. F. Call and a number
of the Korongata Saints spent Sunday at Ohite where three souls
were baptized into the Church. The Ohite branch is small but is
growing very rapidly. Three meetings were held during the day
and a spiritual feast was enjoyed by all present. On July 8th Elder
Freeze, in company with Flder E. A. Cottam went to Napier, where
they spent four days visiting European Saints and friends of that
place. Carl T. Freeze, Prest. of Conference.
Hauraki. — Elders J. A. Southwick and Mare Tari made a suc-
cessful trip through the Tauranga district visiting all native villages.
They report a good trip, also the privilege of having held
some very good meetings among the outsiders. One baptism was
performed. On arriving at Hauraki Elder J. B. McBride with
Mare Tari made a trip down the coast by way oi Gumtown, at
which place they attended a funeral and were given a hearty wel-
come with the privelege of holding a meeting. Elder Jospeph P.
Morrell has been laboring in Tauranga the past two months
among the Europeans and Maoris. Elders T. O. Eabrum and
S. E. Hancock are doing a good work among the Europeans of this
district, they have now in the neighborhood of thirty- five friends
whom they entertained at their headquarters the night of the
Fourth of July, having a program arranged for the occasion. All
present both Elders and friends enjoyed themselves. Last Sunday
being fastday the saints of Omahu were and Kirikiri, where we all
enjoyed the Sunday and testimony meetings. Many bore strong
testimonies to the truthfulness of the gospel. There were also two
baptisms performed, Elder J. B. McBride officiating.
J. A. Southwick, Prest. of Conference.
TE KAEEEE.
E RUA NGA PUTANGA I TE MARA MA.
Ruwhara K. Hari, Tumaki Mihana, Box 72, Akarana
Nama. 12. AKARANA Hurae 15, 1907
HE PANUITANGA.
Ko nga tangata katoa kahore e whiwhi tonu ana ki Tk KakkrK,
me whakaatu mai ki te Etita, a rnana e tuku atu ki a koutou, a
ko koutou hoki e whiwhi ana ki nga pepa katoa, me whakaatu
ki o koutou hoa kainga. Kati.
Ko nga pepa whero e mau ana i runga, koia te wahi mo te
ingoa o te tangata me tona kainga, mo te whakaatu hoki i te
wa e mutu ai te tau kotahi, a ka tae atu ki taua wa , ka mutu te
te pepa te puta atu ki a koutou, ki te kore e utua mo tetahi atu tau <
"Ahakna whiwhi te tangata ki nga kitenga me nga whakakitenga maha, a ka whai
mana ia ki te mahi i nga mahi nunui; ki te whakapehapeha ia i roto i tona kaha ake
a ka whakarerea e ia ngawhakahaunga a te Ariki, a ka whaia e ia nga kowhetewhete-
tanga o ona hiahia ake, he pono ka taka ia, a ka tau iho nga ivhiunga a te Atua tika ki
runga ki a ia." — Na Hohepa Mete.
MA O RATOU HUA KA MOHIOTIA AI RATOU.
(MO TE KORERO A KEREHI 0 WAIRAU.)
I roto i tetahi korero whakakino, korero teka mo te Hahi "Mo-
romona" i tuhia nei e te Atirikona T. S. Kerehi; a i puta mai i te
Pipiwharauroa o tend Hune ka rite i a ia nga kupu poropiti a Hohepa
Mete, e kii nei. "Ka waiho tona ingoa (to Hohepa) hei pai ki
etahi, hei kino ki etahi i roto i nga iwi katoa o te ao.
Na Kerehi tonu te ki.(?) "He korero tara te pntake mai" ote Ha-
hi nei. E Hika nial ma tenei whakahe hou (?) ka hi nga ai ta te
"Moromona" tikanga, pea? He mea takoto noa te whakahoro, ko te
whakaara ake ia t; mea uaua rawa.
E powhiri ma te Hahi "Moromona" ki n mgata katoa kia
whakatakina ana whakaakoranga e ratou, a kia pmuitia atu hoki a
TE KAKERE
ratou kitenga i runga i te pono. Mo reira ano he mano, he mano nga
Mihinare e tonoa tonutia ana e te Hahi ki te ao, kia mohiotia ai e te
ao ki nga tikanga o to ratou Hahi. A ko ta te "Moromona" akora-
nga tenei; kia korero pono te tangata, me tenei hoki, ko nga tangata
katoa e kiia ana hei kai-arahi ratou i roto i nga tikanga whaka-te-
wairua o te tangata, kia meinga ratou he tangata "E wehi ana i te
Atua, hei te tangata pono, e kino ana ki te apo"; — Ekoruhe, 18: 21,
Kati. E kii ana a Kerehi, na te Anahera na Moromona i whaka-
kite mai te Pukapuka a Moromona ki a Hohepa Mete. Kati. Ma te
tangata kuare rawa ki nga tuhituhinga o te iwi "Moromona" tenei
tu korero, ta te mea kua mohiotia noatia, na te Ana hera na Moronai
i hoatu nga papa ki a ia e ai ta Hohepa Mete; a he maha nga haere-
nga mai o te Anahera ki a ia i mua i tana hoatutanga i aua papa ki a ia
(kia Hohepa). Kahore matou e pai ana ki te whakapono tera, a Ke-
rehi e korero teka, no reira, me penei ake ta tatou ki; kua pohehe a
Kerehi i tana i korero ai.
Ohorere rawa ta tatou hoa (?) i to tatou whakapono ki nga me-
rekara i roto te Hahi, otira kua ware ware pea i a ia he merekara ano
i nga ra o nga Apptoro, ahakoa ra e kii ana ia, he akonga ano ia na
taua Karaiti ano.
Tenei ano tetahi o ana korero tito mo nga tangata o te Hahi nei
''Ka peke ratou ki runga i nga tumutumu rakau kauwhau ai (ki te
hau pea) me he mea he whakaminenga kei te whakarongo." Ko
tenei korero ka whakakahoretia rawatia e matou, ta te mea e mo-
hio ana tatou katoa kahore iae ahei tetautokoi taua korero teka. A,
haere tonu ana tana korero, ka mea, "I te kitenga a Hohepa Mete
i enei mahi ka wehi" ia. E Hika ma! ka wehi ia ki te aha? Ka
wehi ia tera pea e riri te hau ki a ratou i korero ai? Na te rewera
i nga ra o nga Apotoro o te Karaiti, i whakauru te hiahia ki roto ki
te ngakau o te tangata kia korero kino ratou mo te mahi a te Atua.
Na he teka te rewera, "he korero teka hoki tana, ko te matua ia o
tena mea.". — Hoani, 8: 44.
I te wa i kauwhau ai a te Karaiti i runga i maunga Oriwa ka
mohio ia ki nga mea era e puta mai ki te hunga katoa e whai ana
kia noho i runga i te tika i runga hoki i te karakia pai i roto i a Ka-
raiti Ihu. "Ka koa te hunga e whakatoia ana mo te tika: no ratou
hoki te rangatiratanga o te rangi. Ka koa koutou ina tawai ratou i
a koutou, ina whakatoi, ina puaki i a ratou nga kupu kino katoa mo
koutou, he mea teka, he whakaaro ki a au;Kia had, kia whakamana
TE KA.11ERK 143
mana: e rahi ana hoki te utu mo koutou i te rangi: he penei hoki ta
ratou whakatoinga i nga Poropiti i mua i a koutou." Matiu, 5: 10-11.
He korero ano tenei na Kerehi mo Hohepa Poropiti: "I te mea ka
tekau ano ona tan — ka haere ana ia ki te ngaherehere ki te kimi ti-
kanga mana." Koia ano tenei tetahi korero pohehe (?) a ta tatau
hoa. (?) Ina hoki, nana ano te kii, i whanau ai a Hohepa Mete i te
tau 1805. Kaci. E kii ana a Hohepa Mete, i te tau 1820 i puta mai ai
tenei whakakitenga ki a ia. No reira tatou mohio ai, ka tekau ma
rima ona tau, a e he ana ta Kerehi, ara ka tekau ona tau i taua wa.
Na e rite ana te toenga o nga korero a Kerehi ki enei te horihori.
Whakarongo! E ki ana ia ko tetahi, ara ko Hirini Rikitona i tango i
tetahi tuhituhinga e kiia nei ko "Te tuhituhinga i kitea", a i ahu
mai i aua tuhituhinga te Pukapuka a Moromona.
Na e penei ana te korero a Hirini Rikitona. "Kihai ahau i kite
ite Pukapuka a Moromona a pahemo noa nga marama e iwa i muri i
te otinga o te pukapuka te ta, a he mea mau mai na nga kaumatua
tokowha o te Hahi. Naitauawahei kai- kauwhau a Rikitona i roto i
te hahi Kamaraite (Campbellite) a he tokomaha nga tangata e aru
ana i a ia. I muri i te haerenga atu o nga kaumatua ki a ia, ka
uru mai ia kite Hahi,heoi i muri iho na ona he i puta atu ai ia ki
waho o te Hahi." A ko tana whakaaturanga whakamutunga tenei
ki tana tama i te mea ka tata ia te mate, ahakoa ra kahore ia i ro-
to i te Hahi. "E taku tama e ahei ana ahau te oati atu ki te aro-
aro o te rangi e tika ana taku i korero ai ki a koe i mua mo te
timatanga rawatanga o taua pukapuka. I te homaitanga o taua
pukapuka ki a au i reira tou whaea me ton tuahine a Mrs Atha-
lia Robinson i Mentor Ohio, a heoi ano taku i mohio nei mo taua
pukapuka koia ano, ko ta Parley P Pratt ratou ko Oliver Cowdery
ko Hohepa Mete, me ta nga kai-whakaatu i korero ai ki a au,
a kotaai tonu taku korero mo taku kitenga i taua pukpuka, a ka
tuaruatia taua korero ki a koe inaianei, i whakapouo ahau kia Ho-
hepa Mete a e whakapono ana ano ahau inaianei; i korero tika mai
ia ki a au."
Me whakapono tatou ki a wai, ki a Kerehi, ki a Rikitona ranei?
E whakapono ana ranei tatau, ka korero teka te matua ki tana tama
i te mea e tata ana ia te hemo? Kati. Me whakarongo tatou ki tenei
korero rangatira '?' a te Atirikona ko ia, kei a ia nei te aroha noa 0
te Karaiti. "Ko tetahi iwi teka rawa ratou ('Te Moromona') o te ao
nei. A ma te kupn teka tonu ka man ai he akonga ma ratou."
He ui tenei na maton ki a koutou e hoa ma, in< he mea he iwi
teka te "Moromona" a ma te kupu teka tonu ka man ai a ratou
akonga ko ta matou whakaaro tenei e tika ana ranei kia wehi nui a
Kerehi kei riro 1 n ia nga "Moromona" kaloa kahore ranei?
TE KARERE
Ae, e tika ana ka haere takirua, takirua nga kaumatua o te
Hahi "Moromona" nei ki nga wahi katoa o te ao, a ma ratou ano e
utu mo a ratou ake mea. A heoi ano a ratou e tono nei, koia tenei,
kia whakarangona a ratou kupu e nga tangata katoa e tae atu ai
ratou; no te mea e whakapono ana ratou kua riro noa i a ratou me
hoatu noa e ratou. He rereke rawa tenei i ta te whakahaere a nga
tangata penei me Kerehi; e whakapono nei ratou. kua riro noa i a
ratou, a me nui rawa te utu mo a ratou a hoatu ai.
Ki te mea e whakapono ana nga kaumatua "Moro-
mona" ki a ratou akoranga, a ki te mea e kitea ana a
ratou kauwhautanga i rotou i a ratou nei mahi, a ki te mea
kei a ratou ano te pono o te Atua, a ki te mea e aroha ana ratou ki
te iwi e mahi nei ratou i waenganui, a ki te mea hold ma a ratou
mahi ka pai ai te tangata kino, a ka pai rawa atu te tangata pai, he take
koia enei kia kinongia enei tangata e nga tangata puhaehae? He
aha te take e whai tonu ana etahi ki te whakahoro i te whare e kore
nei ratou e ahei te hanga i tetahi e rite ana te pai? Na te horapa-
tanga haeretanga o te Hahi "Moromona" i puhaehae ai ranei ratou?
Me he mea he tika tenei kei te puhaehae ratou, e kore e whakatutu-
kitia a ratou hiahia ki te korero kino ki te koreroteka ranei mo tenei
Hahi. No te me e ki ana a Paora, "E kore hoki e taea e matou
tetahi mea e he ai te pono, erangi te mea e u ai te pono." — II
Koriniti 13: 8.
Ko te mutunga tenei o tana korero (ta Kerehe) weriweri; nana:
"Kia tupato e pa ma, e whaea ma, kei nukarautia koutou me a
koutou tamariki e tenei ope o Marikena, engari tahuri hoki ki te
huhuti i tenei taru kino, mehemea e kitea ana ki o koutou na ma-
rae". Kati. E pouri rawa ana o matou ngakau, e Kerehi, no te mea
kua turiti noa tou korero whakatupato ki te iwi nei. Nuku atu i
te rua tekau tau kua tu nga waewae o nga kaumatua "Moromona"
ki runga ki nga marae Maori, a heoi ano te mea i riro i a ratou ko
te paruparu i mau nei ki o ratou nei hu. A ma te iwi Maori e wha
kahoki tenei patai: i penei ranei koutou e Kerehi me ou hoa?
E vvhakaakona ana nga mema o te Hahi "Moromona" kia pono,
kia korero tika, kia whai-whakaaro, kia mamahi tonu, a kia whaka-
pono hoki ki te Atua Matua, ki tana tama kia Ihu Karaiti, ki te
Wairua Tapu ano hoki. A ka whakawakia hoki ratou mo a ratou
mahi kino, i a ratou e noho nei i roto i te kikokiko, a ka utua ratou
e te Atua "mo a ratou mahi pai kotoa. No reira ka tuaruatia a ma
tau kii. Ma o ratou hua ka mohiotia ai ratou e koutou. E
whakiia ranei te kerepe i runga i te tataramoa, te piki ranei i te tu-
matakuru? Waihoki he hua ataahua nga hua o nga rakau pai katoa
he hua kino ia nga hua o te rakau kino." Matiu,7: 16-17.
TE KAKERE
HE IRIIRINGA.
He mea nui ki nga kaumatua, te titiro atu ki nga tikanga e
mahia ai e te Atua ana mahi hei painga mo ana tamariki hei whaka-
tutuki hoki i nga poropititanga onehe. I nga ra o nga Apotoro
na tona Warua Tapu i ki atu ki tana pononga ki a Piripi kia haere
ki te tutaki ki te tangata nui o Ktiopia ara ki te unaka, kia whaka-
akona hoki ia ki nga tikanga, ki nga mea pono o te Rongo-pai mau
tonu. B penei ana te korero a te kai tuhituhi o tenei reta.
I a maua ko toku hoa ko Elder Grant, e kauwhau ana i te kokonga i
Liverpool Ingarangi, he tokomaha nga tangata kua mine mai ki te
whakarongo. Kati i mua tata iho i te mutunga o te karakia ka kohumu
humu mai te Wairua Tapu ki a au, nana: "Kei waenganui o nga kai
whakarongo tetahi tangata me tana wahine e hiahia ana kia mohio ki te
pono, a ki te mea ka mohio raua ki te pono o te Rongo-pai ka uru
mai raua ki te Hahi." Heoi i te mutunga o te karakia ka haere atu
ahau ki a raua, a ka korero ki a raua me te whakamarama hoki i
te take o ta matou mahi, a ka ki atu hoki ahau kia haere mai raua
ki to matou whare karakia a tetahi wa i muri iho, i hoatu hoki e au
etahi pukapuka ki a raua.
I whakaaro penei ahau tera ano e kitea raua ki te karakia o te
Wenerei a ka tino rarua ahau i to raua korenga e tae mai. Kihai
ahau i kite ano i a raua a taka noa nga marama e rua, otira kihai i
iti iho toku whakapono. Kua tuturu rawa toku whakapono tera ano
raua e uru mai ki te Hahi. Kahore e taea toku hari tahi whakaatu i
toku kitenga i te wahine ki te karakia o te po o tetahi Ratapu. A i
tino-pai ia ki nga mea katoa i whakapuakina i taua po. I muri i te
karakia ka ki mai ia ki a au ko ia ano te wahine i kitea ra e au ki
te kokonga o te hnanui a e hiahia ana ia kia haere ahau ki te toro-
toro i a raua. Heoi ka haere maua ko toku hoa ki tona kainga a ka
rokohanga e maua e tino mauahara ana tana tane ki a maua, a ka
tino ohiti maua kei korerotia tetahi mea hei whakapouri i a ia.. Ka
korero maua i runga te aroha me te atahanga, a i whakamaramatia
hoki e maua etahi o nga cikanga tuatahi o te Ron^o-pai. I mua i
to matou wehenga ki te hoki, ka patai atu ahau ki te tangata me
kore ia e whakaae kia inoi maua i a raua, akawhakaae, natuturi ana
matou ki te Atua inoi atu ai ki te Ariki kia whakangawaritia o
raua ngakau kia wliivvhi raua ki te maramatanga o te Rongo-pai i
whakahokia mai nei ki nga tamariki a te tangata i enei nga ra wha-
kamutunga.
Ka kiia hoki maua e te wahine kia hoki mai ano maua, a ka
hoki ia wiki, ia vviki. I a maua e whakamarama ana i te Rongo-
pai, ka kitea e maua kua tipu nga pakiaka o te Rongo-pai
i roto i o raua ngakau, a ka whakamanuhiritia paitia maua <.• .
146 TE KARERE
raua a ka kiia maua kia kai ki to raua kainga. la po, ia po kua
nui atu to raua aroha mo maua a ka mohio maua ki te tika o nga
kupu a te Apotoro i ki ra ia. "Ka whakaritea te rangatiratanga o
te Atua ki te kakano i whakatokia ki te whenua a ka pihi ake ko
te rau i te tuatahi, muri iho ko te puku, a muri iho ko te kaanga pa-
kari i roto i te puku."
Ka whakakitea ki te wahine, he mea moemoea, tokorua nga ta-
ngata e kawe mai ana i tetahi pukapuka ki a ia, a he whakautu hoki
tenei i tona inoinga, a ka korerotia tenei ki tana tane me te ki
ano he pono taua pukapuka, a ki te whakaponohia te Rongo-pai e
raua ka whiwhi raua ki nga manaakitanga maha kakore nei
raua i mohio noa. Otira i korerotia kia raua kua tokoto te
tikanga kia whakamanawanui raua ki nga whakatoinga me
nga mamaetanga me nga taunutanga, a hei muri ka puta mai
nga manaakitanga. Kihai maua i mohio ki tona moemoea
heoi ka mauria atu e mana te Pukapuka a Moromona a te kitenga
a te wahine i taua pukapuka ka mea atu ki tana tane. "Ko te puka-
puka pu ano tenei i moemoea ai ahau.
No te 31 o Tihema 1906 ka iriiria raua. Kua manaakitia koki
a raua tamariki nonohi tokorua e nga kaumatua. He mea kaha
rawa to raua matauranga he tika tenei Rongo-pai." — Improvement Era.
HE PITOPITO KORERO.
Kua puta mai to rongo i Nuhaka, kei te whakariteritea nga mea
mo tera Hui Tau e tu mai nei. I mene mai nga tangata whai-ti-
kanga o te Mahia ki Nuhaka a ka korerorero ratou, ka whakama-
rama hoki i nga mea e pai ai te Hui Tau. Ko etahi i tohe kia tu te
Hui ki Tahaenui,a ko etahi i tohe kia tu ki Nuhaka a whakaaengia
ana e ratou ki Nuhaka te Hui Tau.
Kua rongo hoki matou, kua hokona he teneti nui e ratou mo te
whakamenenga ki te Hui. E toru tekau putu te whanui, e 0110
tekau putu te roa, a he nui rawa te utu. Kua hokihohia e ratou te
moni hei utu mo taua teneti. Ka whakatuwheratia nga tatau ki te
katoa akakoa Maori, Pakeha ranei; Hungatapu, no waho ranei o
te Hahi.
I te tau 1906, e 295,122 te tokomaha o nga tane i Nui Tirini a
e 692,324 kaarana (Gallons) te nui o te waipiro i pau i a ratou.
A e 2,085,026 pauna te taumaha o te tupeka i pau i a ratou, ara.
e whitu pauna i ia tangata; na ka tapiritia ki tenei nga tikara,
(cigars) me nga hikareti.
Kua nui rawa te hiahia ki tenei tu kai inaianei ina hoki te ripota,
nui atu te piia me te waina i pau i tenei tau i era atu tau ka hori nei.
I te tau 1905 e 5,898,391 pouna tii i inumia, a i tenei tau ka hori
nei e 6, 1 32,962 pauna. No konei ka kitea nei e tatou kei te tupu te
minamina kino i waenganui o te iwi.
TE KARERE 147
I ohorere rawa nga tangata o Ahitereria i te whakakitenga mai i
te ahuatanga o nga tangata kiriparauri ara o nga tangata Maori
o reira. E penei ana nga kupu a takuta Gibney, nana: "Ka koreahau
e whakamarama i nga mea o nehe mo taua iwi, engari nga mea o
aianei, me nga mea hoki a puta tonu mai a muri ake nei, ki oku
whakaaro, ki te ahuatanga hoki e karapotia nei ratou inaianei, ki te
kore e meatia tetahi mea hei whakatika i te he e horapa nei i wa-
enganui i a ratou. ,
Ko nga pakeha o etahi wahi o reira kua tango i te whenua o nga
Maori a kua oma atu te kangaroo, te opossum, me te tikaokao puihi
o reira, na ko enei te kai a te Maori, a ka kiia hoki ratou kia haere
atu he wahi ke noho ai, heoi kahore ratou e pai ana ki tera. Me he
mea ka noho ratou, ko te mate i te kore kai, a ki te whakamate i nga
hipi ka makaa ki te whareherehere. Ki te haere ratou ki te whenua
o tetahi atu pu, ka werohia ratou. Heoi o enei whiunga katoa, ko te
haere ki te wharehere here te kino rawa. Ka hamenetia huakoretia
ratou a ka herea tetahi ki tetahi ki te tini,a ka herea rauaki te kaki
o nga hoiho, a he ruarua noa iho o ratou e tukua ana, a he maha
ratou kahore e mohio ana he aha te take o to ratou herenga, e he-
rea tonutia ana ratou i te awatea i te po.
Ko te tokomaha o ratou kahore e ora roa i roto i te whakataure-
karekatanga,a he putuputu nga tanumanga i nga Maori ki reira. Me
he mea ka pera te whakamamaetanga ki nga kau, me nga hoiho ka
whakaarotia he kino rawa, heoi e kiia ana e tika ana tenei mo ratou.
Ko te mea tika, ma te Kawanatanga tera tu mahi e whakakore.
Ki te mea ka tangohia o ratou whenua, me whangai ratou, a me
whakamutu tera mahi, he mea weriweri taua mea ki tera whenua."
— Revieii) of Reviews.
Kua mate tetahi Tamaiti a te Hunga Tapu o Awarua, Takiwa o
Ngapuhi. Ko Wi Pere te ingoa. I mate atu ia i te 14 o Mei i te
tau 1907. E tangihia nuitia ana ia e matou, ara e nga tangata ka-
toa e mohio ana ki a ia, mo tona ngawari me tona ata hanga ki te
iwi katoa. Koia ano te Kaunihera tuarua o te Tumuaki o te Peka
o Awarua. I whanau ia i te 25 o Akuhata 1877. Tona pakeke
inaianei, e 30 tau, a ko ta matou, poroporoaki tenei kia ia. Whoatu
ra e to matou tuakana i roto i te Rongopai ki te kainga tuturu,
whanga mai ai ki a matou. Kei te koa ano hoki te ugakau mou i
mate i roto i te pumautanga i a koe o te kupu 0 to tatou ariki i ki
ai ko te tangata e pitman ana ki te pupuri i nga tikanga 0 te
Rongo-pai ka whiwhi ia kite Rangatiratanga 0 te Atua. Heoi ano.
Na Mare Tart.
' f '1J T f I
I TIT
TE KARERE
HE RETA KI TE KARERE.
Tenei he mihi atu ki Te KarerE, tena ra koe e Tk KarerE e
te kai hapai i te mahi nui ki te aroaro o te Atua. Kati.
Tenei te pouri me te aroha i roto i toku ngakau, mai i te 24 o
Nowema 1906; kahore e puta atu ki waho, ka mea nei au niau tenei
pouri e whakaputa atu ki waho i toku mangai, ara mo to tatau tua-
hine aroha i roto i te Rongo-pai a te Atua ara mo Harata Reihana;
koia nei tetahi wahine ataahua rawa ki te hiki i te koaea o te mahi
nei.
I mate tenei wahine ki roto i te ringaringa o te tohunga Maori,
ara, o Ngawini. He wahine tenei tohunga, a i haere tenei wahine i
mate nei i runga i te nui o tona mamae me te hiahia ki nga kauma-
tua, a i te kore o nga kaumatua i konei, ka tae mai tenei tohunga me
ana kupu pai a riro ana i a ia a ka mahia e ia ki ana mahi, ka haere,
ka tata te hemo, ka puta ake te hiahia kia tikina atu ia i te mea kua
tata ke ki te wahi e kore nei e hoki mai, engari e mohio ana ano i
taua taima ka riro i a au i raro i nga ringaringa o taua tohunga a i
a ia ka eke ki runga kaata, ka haere atu te kaata, ka timata tana
inoi ki tona Ariki i te rangi: ka mea. "E te Ariki tohungia ahau
ara matou katoa e haere nei i runga i te mata, o te whenua, kia pu-
ritia awau e koe i roto i tou ringa kaha." E Tk KarerE he roa
rawa tana inoi; kati ake i konei. E rua maero te roa e haere ana
ka tae ki te kainga nui, ara ki Nuhaka, ka whakatakototia atu ki
raro, ka timata tana tangi ki ona matua, ki 011a tungane, ki ona
tuakana, ki a ratou tamariki me tana tane hoki me tona iwi nui
hoki. He wahine tino pai tenei i roto i te Hahi a katahi ano tena
wahi he ko te wahi i te tohunga Maori; he nui te aroha me te pouri
ki a ia. Tenei te tangi mona.
Kai noa i te kai te uru ki roto ra i whanake
Te aroha i te pito o ngakau meatia ki te mini
Kia wawe ko te ngaro, me hopi ki te wai kia ma i ahau i i.
E kore te roimata e puritia e au me tuku tonu
Atu kia maringi me he wai me kuku ki roto ra koro
Ma ki mai ai keinaihi oratia ketaiaritia i i.
Whakarongo ki te tai e whati haere am whakarikiriki
Ana te rae kai te uruhi he tohu aio mai nou e te
Hiroa nahau rawa te hikini e manuka nei au i i.
Te ao o te tonga e whakina mai ra haere
Ano koe te hiwi kii turua kairokoe Harata
E moe ai konei e ta maui nei e maua kongakau i i.
Na Paora Hapi.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CHKIST OF LATTER DAY-SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET.
"Wherefore the Lord said, Forasmuch as this people draw nea? me with
their mouth, and with their lips do honor me, but have removed theii heart far
from me, and theii fear toward me is taught by the precept of men:
"Therefore, behold, I will proceed to do a marvelous work among this peo-
ple, even a marvelous work and a wonder: for the wisdom of their wise men
shall perish, and the understanding of their prudent men shall be hid." —
Isaiah 2q: 13-14.
Rufos K. Hakdy, Mission Presfc. & Mgr. David P. Howells, Assist. Mgr. & Editor
Vol. I SATURDAY, JULY 31, 1907. No. 1$
SIGNIFICANCE OF JOSEPH SMITH'S
FIRST REVELATION.
The first vision of the Prophet constitutes the ground work of
the religious movement inaugurated by him. With it "Mormonism"
falls or stands, according as this vision is false or true. If this be a
figment of Joseph Smith's imagination, then our religion is what its
detractors have always declared it to be — a soul-destroying impos-
ture. But if, on the other hand — though our opponents seem not
to have considered closely enough this other alternative — this reve-
lation is a reality, "Mormonism" alone among all the religious or-
ganizations of the world is the true Church of Christ. It is a tre-
mendous conclusion, but there is positively no other that can be
drawn; there is no middle ground. Here then is the main reason
why "Mormonism" presents to the world such an uncompromising
front, why it cannot affiliate with other sects and parties on com-
mon ground, and why, in part, it is fought with such unmitigated
bitterness. But this vision, moreover, is luminous as are few ex-
ternal facts in our annals. It lavs bare a group of ideas the bigness
of which cannot easily- be overestimated, and opens a prospect for
others, larger still, whieh Ur human understanding struggles in vain
to encompass. All the great fundamentals of 0111 faith are here
those basic principles pi progressive religion for which "Mormon-
150 THE MESSENGER.
ism" stands and which distinguish it from every other religious
creed. It is not our purpose, however, to establish the grounds of
belief in this great revelation. That is not needed. The beauti-
ful and perfect superstructure subsequently reared, proves conclu-
sively the substantial character of this, its foundation. It is the inten-
tion, in this section, only to bring into relief some of the important
facts and principles disclosed by the first vision.
One of the main results of this revelation was to set Joseph's
mind at rest concerning religion and to qualify him for his mission
of Rertorer.
It is related that the young boy, upon recovering his usual
self-possession, left the grove and entered the house; and as he was
leaning against the mantle-piece, pale and exhausted, his mother,
noticing his condition, pressed him for the cause of it. He replied
that he was well enough, but added shortly: "I have learned for
myself that Presbyterianism is wrong." And indeed he had learned
this, from the greatest of all authorities. But he had learned also
that all the other churches and religious societies among men were
likewise wrong. "Their creeds" — such was the language of the
Holy personage — "are an abomination in my sight." Not, as some
have thought, that the churches had in them no truth, or that there
were no devout people on the earth. There was doubtless some
truth in all the churches, and there doubtless were in each of them
thousands of sincere worshippers. But their creeds, which they
depended upon as a means of cultivating faith, were encumbered
with numerous rites and ceremonies that found no sanction in the
New Testament, in the practices of apostolic days, or in any reve-
lation later than the time of the apostles; and, what was worse, all
their sacraments were performed without divine authority, those
that were, as well as those that were not, correct in form. Like the
Jewish religion at the time of Jesus, modern Christianity, though it
was not devoid of some of the forms of the primitive Church, was
notwithstanding, almost powerless as a means of salvation. For
hundreds of years no man had been called of God, but each of those
who had officiated in a religious capacity had "taken the honor
unto himself." That was the situation as it must have appeared to
Joseph Smith after this revelation; and it had the effect of settling
his mind as to the important question which he went out into the
woods to ask.
Joseph had learned, too, a most valuable lesson — the first lesson,
in fact, of both theology and religion— which he was to profit by
greatly during the few troubled years that we;e to remain to him
in life, and which would be of inestimable value to the religious
world generally had they been disposed to avail themselves of it.
In the long course of the Christian Church, from the days of the
apostles to the present, quarrels and schisms over theological tenets
had turned men's minds from the practice of the virtues inculcated
by the original faith. Councils of the Church, the writings of the
fathers, the decrees of the popes, the discussions of the universities,
and even the inspired words of the New Testament had been vainly
THE MESSENGEK.
resorted to for light upon the subjects of dispute. None, it seemed,
had gone to the real source of wisdom — new revelation from God.
But Joseph had learned how little dependence was to be placed in
men. And so in his simplicity he had appealed to the Lord. Here-
after he would not hesitate where to go for guidance when any
question of vital importance is involved. No marvel that, in later
years when he had further tested the divine promise in James, he
could remark upon the readiness of the Lord to instruct those who
diligently sought him in faith.
It may be accounted by some a matter of small moment that
Joseph Smith should never have belonged to any of the churches of
men. But I do not regard it so. On the contrary, I have always
deemed it profoundly significant that this revelation came to him
when he was on the point of considering which of them he ought to
join. His parents, and his antecedents for generations, though de-
vout people, had taken little stock in the creeds. They endeavored
throughout their lives to surround themselves and their children
with such influences as would make for their spiritual advancement.
But they held aloof from the churches. Had Joseph, or his ancestors
generally, been strongly partisan in a religious way — and the bias
would no doubt have been stronger and more narrowing in some
sects than others — the young boy might have been less fit for his
capacity as Restorer. There would have been, no doubt, a sub- con-
scious set of influences at work the effect of w7hich would be to nar-
row his usefulness and benumb his religious sensibilities. Doubt-
less he had his shortcomings, but these would not have been
overcome or diminished by his early becoming saturated with a
false creedism. He was left, therefore, free as possible, so far as
hereditary and similar influences in this direction were concerned,
to accomplish the work to which God had foreordained him. His
mind was broader, his heart larger, than either would have been
had his life and that of his progenitors been circumscribed by the
creeds of men. Hence, I insist, there seems to have been a Provi-
dence in Joseph's not having been a member of any of the sects
which he was subsequently to pronounce an abomination before
the Lord.
But the Prophet of the Last and Greatest of Dispensations re-
quired a more direct and -personal qualification than merely to know
that none of the churches on earth was true, or to be informed con-
cerning the propei source of religious wisdom.
When, after the ascension of Jesus, it became necessary to till
the vacancy in the quorum of the Twelve created b) the apostasy of
Judas, it was imperative that a man be chosen who could testify
from personal knowledge of the ministracions of Messiah in the
flesh and from his resurrection from the ('end. The Aposte Peter,
in his address to those who had been called togethei for the electa n
of a new apostle, declared that "of these nun which have com-
pared with us all the time that the Lord Jesus vent in and out
among us beginning with John the Baptist, unto that sanu da) he
was taken up from us, must one be ordained to L>< a witness with us
THE MK8"*KNGEH.
of his resurrection." Subsequently, when another apostle was to be
chosen, and it happened that the person on whom this great honor
and responsibility were to rest had not the benefit of a personal as-
sociation with the Lord in the flesh, a special revelation of the risen
Jesus was granted him. Now, why were only such men chosen for
the apostleship as knew positively and beyond a doubt that Jesus
had risen from the dead? Obviously, because this was the one
thing always in question, among Jews and Gentiles alike, whenever
the Apostles taught the gospel. All else in the new religion re-
volved around this point and derived its meaning from it. If this
could be proved, men would yield their belief. And so God pro-
vided the world with men who could testify from personal knowl-
edge: "Him whom ye delivered up to death, God hath raised from
the dead; whei'eofhue arc witnesses!"
And does any one suppose for a moment that this Special Re-
storer of the gospel in our age would require a less definite and
positive qualification? He was to usher in the Dispensation of the
Fullness of Times in which, according to the prophets, God "might
gather together in one all things in Christ, both which are in heaven
and which are on earth." It was, moreover, to be the Dispensation
immediately preceding the Thousand Years of Peace and the Per-
sonal Reign of Christ on earth. Then, too, he was to encounter
wickedness in high places, unbelief in the Bible, in a personal God,
and in a future life, and the scoffs, jeers, and opposition of his fellow
men, to an extent that few special witnesses have suffered whom
God has sent 10 earth. Besides, he was to come to an age the proud
boast of which was, that it had made greater progress in knowledge
and general civilization than the world had made in all previous
time; and his contemporaries were to endeavor to overwhelm him
and his doctrines by this flood of learning and science. No mere
belief, therefore, however strong, in what had been; no mere con-
viction, however positive, of what ought to be, could be a sufficient
qualification for so gigantic and comprehensive a mission. Any-
thing short of a revelation such as Joseph actually received would
have been totally inadequate to sustain the weight of unbelief, ridi-
cule, and opposition which the world was to heap upon the head of
this youthful Seer. Had his attitude toward the religions of the
world been founded alone on a deduction of logic, ever so clarified,
or upon the interpretation of a scripture passage, however certain
and evident, the antagonism with which his (pinions were received
by the whole world might well have accasioned a pause in his career
that he might question his soul respecting the strength and correct-
ness of his convictions. He would then have been pardoned for
stopping to re-examine the grounds on which he had based his con-
clusions. As it was, however, Joseph had no such questionings
— he had no need or room for any. He had no premises to ex-
amine, for what he taught was not a conclusion obtained by human
reasoning. What he did, and all that he had to do, was to state a
fact — There is a personal God, for I have seen and spoken with
him! If anything in human experience is certain, then this Reve-
THE MESSENGER, 153
lation was to be depended upon. In addition to this, the very heart
of all the falsehood and error that had grown up around theology
and religion during the Dark Ages, concerned the personality of
God, the nature of the so-called "Trinity," and the necessity of con-
tinued revelation in the Church of Christ — the identical points
which the vision set forth with such singular clearness. Joseph
was to correct these wrong notions respecting Deity. Is it strange,
therefore, in view of all these things, that the great modern Prophet,
the Elias, should receive one of the most transcendently glorious
and magnificent revelations ever vouchsafed to man — that God the
Father and his Son Jesus Christ should appear to him in vision and
speak to him face to face as a man talks with his friend? — One Hund-
red Years of Mor monism, Evans.
[to be continued]
Note. — The revelation referred to above was published in the
two previous issues of The Messenger and can also be found in
the Pearl of Great Price.
WHAT OTHERS HAVE SAID ABOUT US.
Let another man praise thee, and not thine ozvn mouth; a stranger, and
not thine own lips.''' — Proverbs 27: 2.
"I am ashamed to confess that until recently I had supposed
Mormonism and polygamy to be synonymous terms. * * *
Few of the present generation know the remarkable and tragic
history of the people who first settled Salt I^ake City.
They (the Mormons) are essentially a peaceful and industrious
people. Their sufferings have been manifold, their industrial
achievements in the desert of the West marvelous. Their young
men and young women lead beautiful and wholesome lives.
"Before we cast any more stones at their ancestors, let us
weed from the ranks of our own churches and our own fashion-
able society all the unwelcome and fatherless children, all the
deserted, betrayed girls and stand them in a row and prac-
tice upon them as targets, in order that we may have a surer aim
when we stone the 'polygamists' again." — Ella Wheeler Wilcox in the
Chicago American.
"To the outside world I suppose, the beginning and end of
'Mormonism' is polygamy. If so, the outside world is grotesquely
misinformed. * * * The fact is that in 'Mormonism' we
are not dealing with a party of impracticable fanatics, but with the
brains, brawn and capital of a vast business organi ation, that owes
its cohesive powei to religion, and devotes its united energies not
THE MESSENGER
only to the spiritual but to the material betterment of all its di-
sciples. The convert to "Mormonism" may be sure not merely of
security in the world to come, but security here and now. If he
asks for bread he is not given a stone but a loaf." — Sydney Brooks
in the Daily Dispateh, Manchester England.
LETTER FROM HISTORIAN'S OFFICE.
It was stated, some time since in The Messenger, that The Me-
ssenger was the first periodical devoted to the teaching of the Re-
stored Gospel south of the Equator. The following letter from
Assistant Church Historian, Andrew Jensen, not only corrects the
mistake but gives us some interesting historical data about mission-
ary work in New Zealand.
"I congratulate you and the mission in now having an organ to
advocate the true Gospel of Jesus Christ in the southern hemis-
phere. While The Messenger is the only periodical at the pre-
sent time published in that part of the world in the interest of the
Church of Jesus Christ of Latter-day Saints, it is not the first one
that was ever issued.
"It may be of intrest to you and the readers of The Messenger to
know, if it is not already within your scope of knowledge, that a paper
called ((Zions Watchman" was published in Sydney, Australia, by
Augustus Farnhan in 1853-54. The first number of this periodical
(an eight page, octavo monthly) was dated Aug 13, 1853; only one
volume containing twelve numbers, was issued. The only other
paper published in those distant parts by our people was
at Madras, Hindostan, by Elder Richard Ballentyne. Like the
''Watchman" this also was an eight page octavo monthly and bore
the rather cumbersome title of "The Latter-day Saints Millenial Star
and Monthly Visitor." The first number was issued in March, 1854,
only seven numbers were issued.
"The following items of history on the introduction of the Gospel
in New Zealand may, perhaps, also be of merest. October 27^,1854,
Elders Augustus Farnhan aud William Cook landed in Auckland,
from Australia, as messengers of truth and salvation to the people of
New Zealand, which at that time contained a population of only
about 30, 000 whites. Auckland had two or there thousand people
in i854- The Elders found all the houses of accommodation in the
City full owing to an influx of emigrants; consequently, they had to
hire unfurnished apartments to live in. After first visiting the rep-
resentative ministers or preachers of different denominations, they
gave notice by advertisement, of a series of meetings which they
intended toihold at the Venetian cottage (Formery the residence of
General Pitt.) Their meetings were well attended, and there was
considerable inquiry on the part of the people, many of whom pur-
chased books treating on the principals of the Gospel.
THE MESSENGER 155
"After holding several meetings, the two elders proceeded to One-
hunga, a small town situated on the Manukau harbor, on the west
coast, seven miles from Auckland, intending to hold meetings
there; but the early departure of the steamer, on which they were
to sail for Wellington, prevented them from preaching there. The
first branch of the Church in New Zealand was raised up by
William Cook, (after the return to Australia of Augustus Farnham)
early in 1855, at Karori, near Wellington. I have been unable to
learn of any other organization of the Church in New Zealand, till
1867, when Elder Carl C. Asmussen, who had recently embraced
the fulness of the Gospel in England, baptized six persons at Kai-
poi, near Christchurch, on the South Island, and ordained William
Burnett an Elder; but no regular branch was organized at this time
though meetings were held every Sunday for some time, and others
baptized. In 1870 Robert Beauchamp revived the work near Wel-
lington, and in April, 1870, a branch, consisting of 18 members,
was reported to exist at Karori, near Wellington, where the former
branch of 1855 had been raised up by Elder Cook. On January 8th,
1 871, a conference was held at Karori, at which thirty-one adult
members of the Church in New Zealand wrere present, including
four elders. In the latter part of December, 1891, Elder Henry
Dryden and Brother Joseph Fawcett, with their respective families
(eleven souls altogether) sailed from New Zealand, per steamer
"Nevada." This little company, which seems to be the first Latter-
day Saints to emigrate direct to Utah from New Zealand, arrived
in Salt Lake City February 10th, 1872. On December 14, 1875,
Elders Frederick Hurst, Charles Hurst, John T. Rich and William
McLachlan landed at Auckland as missionaries from Utah. The
arrival of these four Elders and that of Elder Thomas Steed, who
was sent over from Australia about the same time, may be termed
the commencement of perpetual missionary work in New Zealand."
ENCOURAGEMENT FOR THE MESSENGER.
The Journal has just received the first cop)* of a little missionary
paper started by the New Zealand mission, over which Elder Louis
G. Hoagland is presiding. It is called The Messenger, contains
eight pages and is printed part in English and part in the Maori
language. It will be the policy of The MESSENGER to follow this
order, so that the local Saints can be edified through its columns.
It is a neat publication, and the elders behind the movement are to
be congratulated for their enterprising movement. All elders who
have in the past filled missions to New Zealand should heartily sup-
port this publication. They ought to be loyal to their mission and
with a united effort assist to establish the paper upon a firm financial
basis. It will bring them interesting news from their old field of
labor and help the native Saints to develop in the I rospel.
The Journal bids Till-; MESSENGER welcome uto the missionarx
field and extends towards it its best wishes that it may become a
mighty power in the defense of the truth when vei it may be sent.
Elders* Journal, March rj, /■
156 THE MESSENGER,
The Messenger. — The first number of this semi-monthly, eight-
page magazine, published by the New Zealand Mission, came to our
exchange table a lew days ago. We are glad to see that the hopes
of the elders and Saints in that far-off land have at last been realized,
and that they now have a Messenger to assist them in spreading
the divine truths of the everlasting Gospel. One-half of the maga-
zine is printed in English, the other half in Maori. The journal
has our best wishes for a long and useful life. — Millenial Star, Mar. 21.
The Era is in receipt of The Messenger, number one, volume
one, dated January 31, 1907, published semi-monthly by the New
Zealand mission of the Church of Jesus Christ of Latter-day Saints.
One-half of the paper is printed in the Maori and the other half in
the English language. The object of the publication is to furnish
communication between the Elders and Saints laboring and resid-
ing within its jurisdiction. It will contain the mission news, record
the arrival and appointment cf new elders, and a monthly summary
of the work of each conference. It will also serve as an incentive to
the Maoris to learn the English language. Mission President
Louis G. Hoagland is the manager and Elder David P. Howells,
editor and assittant manager. We wish the magazine succes. —
Era, April iqoj.
Note. — Since these notices were published in the respective
magazines, The MESSENGER have doubled in size and Mission
President Louis G. Hoagland has been succeeded by Elder Rufus
K. Hardy.
WAIKATO CONFERENCE.
Saturday and Sunday, July 27 and 28, a very successful con-
ference was held by the members of the church of Jesus Christ of
Latter-day Saints of the Waikato District at Wahi, where the El-
ders and Saints have succeeded in completing a splendid chapel,
which was dedicated Sunday morning, President Rufus K. Hardy
offering the dedicatory prayer. Very encouraging and satisfactory
meetings were held, and all present felt to praise the Lord for the
good spirit that prevailed throughout. The native choir under the
direction of Elder W. D. Walton deserves special mention.
A great deal of credit is due Conference President E. P.
Christensen, the Elders and Saints of this district for the success of
this conference, and also for the energies they have put forth in
erecting this house of worship. The Saints donated liberally and
the Elders worked faithlully.
Elder David M. Taylor planned and had charge of the construct-
ing of the building, and Elder W. D. Walton, the painting and pa-
pering. They were efficiently assisted by the other Elders and a
number of the native brethren. Special credit is due Sister Annie
Te Whin for her untiring care of the Elders during the time the
building was under construction.
TE KARERE.
E RUA NGA PUTANGA I TE MARA MA.
Ruwhara K. Hari, Tumaki Mihana, Box 72, Akarana
Nama. 13. AKARANA Hurae 31, 1907
HOHEPA F. METE POROPITI.
Nuku atu i te rua tekau tau, he kaunihera tua rua a Hohepa ki te
Tumuaki o te Hahi o Ihu Karaiti o te Hunga-tapu o nga ra o muri
nei, a ko ia ano te Tumuaki inaianei, ko te ra i eke ai ia ki taua tu-
ranga, ko te 17th. o Oketopa 1901. I te tau 1838, i a Nowema 13th
ka whanau ai ia ki Far West, Caldwell County Missouri. Na he
wa hinapouri tera mo te Hunga-tapu ta te mea ko te timatanga ra-
watanga tera o te Hahi i tenei wnakatupuranga, he tino tamaiti te
Hahi. He tuakana tona matua no Hohepa Mete a he hoa pono ia
nona. I ta raua oranga i mahi tahi raua, a i mamae tahi, a i te tae-
nga mai o te mate i kohurutia tahitia raua, a tapaea ana o raua ora-
nga mo te whakaaturang o te pono. No Inarangi te whaea o Ho-
hepa F. Mete, ko Mere tona ingoa, a he wahine whai-whakapono nui
ia, he mea mamahi, he mea hihiko, he wahine mohio hoki ia ki te
whakahaere nea mo te oranga o te tinana me te wairua hoki, no
reira he hoa pai ia mo tana tane.
He ruarua noa iho ra i mua i te whanautanga mai o Hohepa F.
ka tukua tona matua raua ko Hohepa poropiti me etahi atu ki nga
ringa o te ropu o nga hoariri, a ka tu te kooti noa iho o nga tangata
a ka whakataua te whakawakanga kia puhia raua, heoi, kihai i pera
na tukua ana raua kia poroporoaki ki o raua hapu, a penei nana te
kupu a te kapene o te ropu, e anga ana tana korero ki te Hungatapu
me nga wahine a nga herehere. "Kei mea koutou, kei mahara, kei
tapoko te whakaaro ki o koutou ngakau, tera e tukua enei tangata, e
kitea ranei raua a muri ake, ta te mea kua whakaritea te whakawa
mo raua, ka whakamatea raua" B penei ana te ahuatanga o nga hoa-
riri ki te Hungatapu i taua wa, a ka mauria atu nga herehere ki te
whare-herehere. Kei te ropu o te hoariri te mana katoa,a e pahuatia
ana nga kainga o te Hungatapu e ratou, e whiua ana, e herea ana a
e makaa huakoretia ana ratou ki te whare-herehere; na e tino rawa-
kore ana rrtou a e vvhakamamaetia tonutia ana mo te ingoa me te
whakaaturanga hoki o te Karaiti, l.a i roto i tenei ahuatanga hina-
pouri, ka whanau a Hohepa F. Mete.
Ko nga ra o tona tamarikitanga, he mea hinapouri rawa mo te
Hunga-tapu, e noho ana ia i waenganui i nga whakatoinga, me nga
mamaetanga koi, a ko te kohurutanga 0 tona matua raua ko Hohe-
pa Poropiti te tukunga iho. K noho ana te Hungatapu ki Naawu
i taua wa, a i muri i te kohurutanga 0 tona matua ka mahue tana pa
L58 IT. KARER1
i tona whaea mete Hunga-tapu katoa a maiki mai ana ratou he ko-
nene e kimi haere ana i tetahi kainga hon hei okiokinga mo ratou,
kia karakia atu ai raton ki te Atua i runga i te hecekoretanga, me
te whakaaetanga hold o o ratou hinengaro ake^a ahakoa ka warn
tau anake te pakeke o Hohepa F. koiaanote kaiaralii rnga okilia to
waka, a ka riro ano ko ia te kai tiaki mo nga kahni a he pai no tana
mahi, tona matara tonu i kore ai i ngaro te mea kotahi i a ia a penei
ai iaiana mahi katoa, a koia pu ano te putake otona ahua pai aianei,
Na e haere ana ia raton ko tona whaea ho tona niatnakekeki tetahi pa
nui o Missouri ki te hoko o mo to ratou haere ki te pa tote e noho
nei te"Moromona." Na ko te hokonga, a e lioki mai ana raton, ka
pongia a ka noho i roto i te ngahere, ka tukuna nga
okiha me o ratou ioka, na i te aonga ake kua ngaro nga
okilia e rua a ka anga ka kimi ia me tona matuakeke inga o kiha te
kitea ai, ka iwa nga tau a Hohepa F. a ka ngakau kore
ia a ka lioki mai ki te puni a rokohanga ana e ia ko tona whaea
e tuturi ana e inoi ana ki te Atua kia arahina ratou ki nga okiha,
na kua hoki mai tona matuakeke, kua kiia raua e te whaea kia noho
ki te kai, a mana e kimi nga okiha a ka tino kataina ia, heoi noho
ana raua ki te kai a haere ana ia ki te kimi i nga okiha, nawai a kua
tu, kua powhiri mai ki tana tama me tona tungane, kua kitea nga
okiha e raau ana to raua ioka i roto i te puiarakau, na kua ha-
ere ratou i runga i te hari me te whakawhetai o te ngakau ki te
Ariki mo tona atawhai i a ratou, a ka kitea e Hohepa F. te mana
nui o te inoi pono o te wahine tika.
Ka tae mai ia ki te raorao o te nioana tote i a He pet em a> 23rd
[848,8 ahakoa kahorehe maha nga wharekura i taua wa a kihai i roa to
na haere kite kura,kakorero ia i nga pukpuka papai, a ka whakaako-
na ia e tona whaea ki nga karaipeture i roto i te tenetii tetahao te alii.
I mate tona whaea i te 21st 0 Hepetema 1852, a ka mahue a Hohe-
pa F. he pani. I te mea kotahi tekau ma rima ona tau ka karanga-
tia ia kia haere ki Hawaiki ki te kauwhau, a i a ia e whakaritea
ana e nga apiha o te Hahi hei mihinare, ka ki mai te kai whakarite,
tera e hoatu e te Atua te reo o nga Hawaiki ki a iai runga i tonat,a-
kare ki te ako. Ka u mai ia ki reira, a ka 0110 marama kua kaha
ia ki te kauwhau, ki te whakamarama i nga likanga o te Rongo-pai
a katapoii a ia taua motu te haere, e panui haere ana i te Rongo-pai.
I marenatia ia i a Aperira, [859, a i a Oketcga i taua tau ano ka
whakapakia ia hei piriti nui, a i meinga ia hei mema i roto i te kau-
nihera nui o te takiwa o Salt Lake City. I te hui tau, i860, i kara-
ngatia ia kia haere ki Ingarangi ki ta kauwhau, a he tangata pohara
rawa ia i taua wa, heoi, haere ana ia raua ko tona tuakana keke ko
Hamuera B. Mete, na kahore ano kia rere te tereina ki Qta ki te
tai rawhiti, no, ka riro ma raua e arahi tetahi waka ki te tai rawhiti.
Ka 11 raua ki Ingarangi i a Hurae 29th a kauwhau haere ana ia
i nga takiwa maha 0 reira a ka haere atu ia ratou ko etahi atu kau-
matua ki Parihi me etahi atu pa nunui o Oropi, a i tonahokinga mai
ki tona kainga ka rokohanga mai e ia ko tana wahine e tino mate
ana, a nana ano ia i tiaki i te awatea i te po. Ina, kahore te Atua i
pai kia noho tonu ia ki te kainga ki te whiwhi ia ki nga painga o te
kainga. ina hoki.
TE KARERE 159
I a Maehe, 1864, ka hoki ano ia ki Hawaiki. Tokotoru ratou i
haere, ko te tino take o taua haere, he whakamarie i etahi raruraru
o waenganui o te Hungatapu o reira. I muri i te mutunga o tenei
ka hoki atu etahi o nga kaumatua ki Uta, otiia noho ana a Hohepa
mo te tau kotahi e whakahaere ana i te mahi o taua mihana. Ko te
wa hoki tenei i paremo ai a Roreno Snow a i whakaarahia ano ia e
te Atua, he mea na te whakapono me te mana tapu o ona hoa.
I hoki mai ia i tetau 1865, a i te tau 1874 ka hoki ia ki Ingarangi,
ko tana tuarua tenei ki reira, otira ko ia te tumuaki o reira i tenei
haerenga ona. Na i a ia i reira ka arohaina nuitia ia e nga niano
tangata, he pai nona, he marie, he ata hanga ki nga taugata, a ka
mohiotia ia e nga mema katoa o te Hahi, ko ia he tangata kaha a i
kauwhautia e ia te Rongo-pai ki nga wahi maha o Oropi. I hoki
mai ia i te tau 1875, heoi i te tau 1877, ak haere ano ia ki Ingarangi,
heoi, kihai i roa ka mate a Pirikama Ianga te tumuaki o te Hahi,
no ka hoki mai ia, a i te tau 1878 i haere ano ia ki te tai rawhiti
o Amerika ki te kauwhau, a i a ia i reira ka torotoro ia i a Peter
Whitmer tetahi o nga kaiwhakaatu tokotoru o te Pukapuka o
Mormona.
Itetaui88o, ka whiriwhiria ia hei kaunihera tuarua mo te tu-
muaki o te Hahi mo Hoani Teira, a penei ai.tona turanga mo Wiri-
whiti Wutaruwha, mo Roreno Snow ano hoki, a kei te noho ia i
runga i te turanga whakateitei inaianei hei tumuaki mo te Hahi,
heoi i te wa e tumuaki ana a Hoani Teira, ka haere ano a Hohepa
F. ki Hawaiki, kotona mihana tuatoru tenei ki reira.
TE TAKE O TE MATE HAERE O TE IWI MAORI.
Mi: RRTA ITUHIARA E ATIRIKONA WALSH.A I KOREROTIA KI TETA-
HI FIUIHUINCA KI AKARANA NEI I AHURAE 1(J07.]
He pono tenei, keite tokoiti haere te iwi Maori. Ma te noho poto
noa o te tangata i roto i te takiwa 0 te Maori ka kitea ai e ia nga kai
nga nunui i lima, loko-ruarua noa iho nga Maori < noho ana ki ana
wahi inaianei, a i nga huihuinga nunui hoki 0 mua mano atu te
in;iori i tae mai, ko tenei ia inaianei ma te huihuinga whai-tikanga
nui ka kitea ai he ran nga tangata e mene mai ana.
Aliako 1 te maha 0 nga korero mo te tokomahatanga haeretanga
0 te iwi; ki te whakaarotia katoatia nga Maori e tatou ka kitea he
tere rawa te ngaro haere, a ki teperatonu a muriake, hore rawae roa
kna tore ratou, ahakoa ka roa pea e kitea ana h< hawhekaihe.
Na ko te tino take o tenei tuhituhinga he rapu take i penei ai
tenei ahuatanga. Kali. E kii ana te Maori no Hawaiki mai o ratou
tipuna, nekt atu te rau tau i mua, na he maha nga una <.• tautoko
ana i tenei kiinga i nohoia a Xm Tireni i mua atu i te taenga mai
1(H) KABERE
o te Maori i Hawaiki, a he iwi noho marie ratou, heoi whawhai ana
te iwi Maori ki a ratou a mate ana ko ratou ko te iwi ke a wkaka-
rana ana nga raorehu, ko nga tangata hei mokai a ko nga wahine
hei wahine ma ratou ma te Maori, a penei tonu ana nawai a kua
kotahi ratou me te iwi maori. E kore etaeate ki atu he alia tetatau-
rangaoteiwi Maori i tana \va heoi penei te tikanganana: ka tokomaha
haere nga tangata ka puta te hiahia kia rahi akete whenua hei mahi-
nga kai mo ratou a ka haere, ka nohoia te whenua o tetahi tangata
ke a ka whakatete ratou, nawai a, ka whawhai nga hapu tetahi ki te-
tahi a ngaro noa te nuinga o ratou, no reira i etahi wa he maha atu
te iwi i etahi atu wa. Na i te wa o Kapene Kuka i te tan 1769-74 he
ran mano nga Maori e ai ta te Kapene, heoi kihai i taea e ia te ki po-
110 mai, a he maha nga mea e tautoko ana i tenei kii he tini atu te
Maori i te kotahi ran mano i tona wa, ina, kei nga pa nunui me nga
nga mahingakai te whakaaturanga, ina hoki e ki ana a Judge Man-
ning "Ka kitea nga pa e rua tekau i te tihi o tetahi pa tuwatawata
a kei nga puke etahi pa nunui a e kiia ana ka noho nga tangata ko-
tahi mano ki te pa kotahi" no reira te ki he tini rawa te Maori i mua.
E ki ana etahi tangata kua timata te Maori te tokoiti haere i te
wa o Kapene Kuka, heoi, he iwi kaha, he iwi ora te Maori i te tae-
nga mai o te Pakeha a i timata i reira te ngoi-kore haere, a kua iti
haere nga mano tangata ki te ran tangata me nga ran tangata ki
te tekau.
Na ko te take tuatahi o tenei ahuatanga matapouri, ko te rironga
o nga pu i a ratou, a me he mea he pu to tetahi taua e kore ratou e
mate i tetahi atu taua kahore nei a ratou pu, ahakoa pehea te rahi
he kore noa iho te mere, te taiaha, te tewhatewa me era atu tu patu
Maori ki te whakaritea kitepai o te pu, ta te mea ka rangona e ratou
te pahunga o tepu a ka kite i nga tangata e hinga ana a kihai i kitea
te mea i pangia ai ratou, ka mahara etahi kua uru mai etahi o nga atua
hei awhina i a ratou, a ka ohomauri ratou ka oma atu me te ki ano
kaha matou ki te whawhai ki te tangata. ko nga atua ia kahore.
I te tau i8i8ka haere tetahi taua ki te tai hauauru me nga
pu e rua, a i muri i ia pakanga ka kainga e ratou nga tangata i hi-
nga ra i roto i te pakanga, a ka tupato rawa ratou kei mawhiti atu
tetahi hei kawe i te rongo ki tetahi kainga atu. I taua wa ano ka
haere tetahi taua ki te tai rawhiti ki Tauranga, heoi, he kore noa iho
enei haerenga ki te whakaritea ki nga mea i whakahaeretia i muri
iho e Hongi Ika, ko ia te rangatira o nga hapu katoa o Ngapuhi a
taea noatia Hokianga. He tangata mohio ia ki nga ritenga Pakiha
a ka kitea e ia te tukunga iho o ona pu, ara te pai hei whakamate i
ona hoa-riri, na ka whakaaro penei ia: me he meaka tupono ia ki te
riro i a ia nga pu maha, kaore kore ia e meinga te tino rangatira, te
Kingi nui mo nga Maori katoa o Aotearoa me te Waiponamu.
THK MESSENGER. 161
No te tau 1890 ka haere ia ki Ingarangi hei boa awhina mo
Thomas Rendal i te whakamoritanga me te tanga o etahi puka-
puka whakaatu o te reo Maori, na i te taenga ki reira ka tutaki ia
ki a Kingi Hore IV, te tuawha me etahi atu tangata nunui, a ko
tona tino hiahia he pu, a ka whakanuia tonutia ia e nga tangata o
reira mo tona hiahia kia pai tona iwi te Maori, a komai ana e ra-
tou he parau, he rakaraka me etahi atu whao hei mea ahu whenua.
I tona hokinga mai ka tae ki Sydney Ahitereria ka hokona e ia
ona parau me era atu mea, he pu mana a ka huihui katoa
ona pu ka toru rati, a i tona unga mai ki Niu Tireni, e whawhai ana
tona iwi ki nga Maori o Hauraki a ka whakamaauri aona pu, a he
maha nga tangata i mate a i tahuna o ratou pa ki te ahi, a e 2,000
nga tangata i whakaraua e ia me ona tangata, a penei tonu ai ia mo
nga tau kotahi tekau.
Na ko te take tua rua, ko te moe noa a nga kotiro Maori ki nga
pakeha o runga o nga kaipuke mahi we.ra. I Hokianga ka tae mai
te kaipuke ka haere mai nga wahine me nga tangata a ka riro
ma nga tangata e uta te utanga a ko nga wahine ia ka noho
tahi me te pakeha hei wahine ma ratou, a i muri iho i tenei wa
ka haere te tangata tope rakau a ka tae ki te kainga Maori a ki te
kore te rangatira e homai he kai mana me tetahi kotiro ataahua
hei hoa moe mona ka whakaarotia kinotia taua rangatira, no reira
ka kitea nei e tatou etahi o nga take o tenei mate. — X. Z. Herald.
HE RETA KI TE IWI.
Vancouver Amerika, Hune 9 th [907.
Ki te Tumuaki Mihana, ki a Ruwhara me nga kai korero 0 Te
Karere. -Tenei te tangi atu nei ki a koutou me te whakaatu i te
peheatanga 0 oku hoa i haere tahi nei i a au i Akarana ki konei.
Note [oth 0 M -i i timita ai to matou haere i Akarana. Ka
wlia nga ra e rere an 1 k 1 tae mai matou ki Fiji, no te taenga ki te
waapu ka ki mai ng tangata "Kahore ano kia tae ui.ii te tima, te
Aorangi," e rere ana ki Amerika "Kei te Wenerei ra ano ka tae
mai ai." X 1 i te mea i iu:' nga ra e puare ana ka mea matou me
haere matou ki te matakitaki, ki te korc ro hoki ki nga Fiji. I
rea aua wahi katoa e matou me te korero hoki ki nga Maori 0
reira. I to maua ko Wiremu tanga taenga atu ki tetahi pa ka po
whiritia maua, a no to ratou rongonga no Aotearoa maua ka inoia
kia waiatatia tetahi w; iata, anokamututera, ka pakipaki mai ratou, a i
utua ta maua e ratou ki tetahi waiata rere ke rawa, n mam te rawa 0
maua puku i te I
No te taenga in 1 0 te Aorangi, 1 Ahitarerira ka eke matou. A
ka iwa ano nga 1 1 ka tae matou ki Honolulu, wahi 0 Hawaiki
TB KAKKUK L62
r8oo nga Hunga Tapu kei taua taone kotahi. Tokotoru nga kau-
matua kei reira. Na ratou matou i powhiri ki to ratou peka. Kua
riro i Amerika te mana kawanatanga mo Hawaiki.
He iwi niohio rawa nga Maori o Hawaiki ki nga lu niahi katoa.
Kei roto i tenei taone kotahi, tetahi pene whakatangitangi e mohio-
tia nei e te ao katoa mo to ratou kaha. E 40 nga Maori (Kanaka 1
i roto i taua pene. Tokoiwa o aua 40 he Hunga-tapu. He maha
rawa hoki nga turanga teitei kua riro i te Ilunga Tapu Kanaka, i
roto i te Kawanatanga o tenei taone. Kei era atu wahi o Ha-
waiki nei, kei te whai mana o tatou tangata Maori. Ko etahi he
kaiwhakarite whakawa, lie kai tuhituhi i roto i nga koati whakawa,
he pirihimana, aha, aha ranei.
Ko te Kapene (Captain) o nga pirihimana o Honolulu, he Hunga
Tapu. Ka 15 nga tan ona i roto i taua mahi. Tokotoru nga pirihi-
mana tokoono nga kai-tiaki whareherehere tokotoru nga kai-kohikohi
takoha, tokorua nga kai tango moni i runga i nga taramu me nga
kai-harihari reta tokorua, no te Hunga Tapu ratou. E tino pa-
ingia ana o tatou mema e te kawanatanga, he mohio nona e kore
rawa ratou e raweke no konei i paingia ai. Ha tokomaha noatu
hoki nga tai-tamariki kanaha kei te tiaki pukapuka (Book-keeper)
kei roto i nga taone o Hawaiki.
Kei te tino rite te kanohi o nga Hawaiki nei ki o Niu Tireni Ma-
ori, na te rere ke anake o te reo i raarama ai; ehara ratou i te Maori.
No to matou unga ki te waapu ka ])owhiritia matou ki to ratou
kai nga. Ka tuhia iho e au etahi kupu o to ratou reo kia marama
ai nga kai korero o Tk Karkrk ki te ahau rite o te reo Kanaka ki
to te Maori. Nana: Ae — ae; haere mai — akamai; aroha — aloha;
kahore — aole; whare — whale; wharekura — hale kula; haere waewae —
hele wawae; tohunga — kahuna; taitamahine — kaikamahine; mate —
make; paraoa — palaoa; pehea koe — pehea oe. Ko nga nama e
penei ana; e rua — elua, e torn — e kolu; e wha — e ha; e rima — e lima;
e whitu — e hikee; e waru — e walu; e iwa — e iwa. No te rerenga o
to matou tima ka tae taua pene ki te waapu me te whakatangi i to
ratou poroporoaki ki a matou. E wha tekau nga mema o taua
pene. Ko o ratou kakahu he mea ma katoa. Kati.
Huhua noa nga tangata i runga i to matou nei tima. 360 te to-
komahatanga. Na matou, n 1 nga kaumatua, te karakia i whaka-
haere i te Ratapu i mahue ake nei.
Kua tae matou ki te "whenua a te kupu whakaari." Hei apopo
ka timata ai to matou haere ma runga tareina, ki te pa o te moan a
tote, wahi o Uta. Heoi ra nga kupu mo tenei ra. Kia ora koutou
katoa. Ma te A Runga rawa koutou katoa e manaaki i nga wa
katoa. Na to koutou hoa mahi i roto i to te Ariki.
Na HOKARANA.
TE K A RERE
HE PITOPITO KORERO.
No te tekau ma iwa o Htirai e rua tekau ma rima nga tangata i
i mate ki Niu Iaka Amerika i te tikakatanga o te ra a e rima tekau
ano nga tangata e whakahemohemo ana, na e haere ana ratou tetahi
ropu nui kotahi tekau mano, he ra nui tera no era tangata a e toru
rau o ratou i hemo kau i te wera o te ra; e ki tonu ana nga hohi-
pera i nga turoro. He maha hoki nga hoiho e mate tonu ana i te ra.
E rua tekau ma rima nga Hurai i whakamatea e nga tangata o
Ruhia mo ratou i tohe ki te haere ki tetahi taha o te rohe ki nga
Ruhiana, a he mea patu ratou ki te patu rakau a mate noa.
He maha nga korero kua puta mai i roto i nga pepa i tera marama
mo te ahuatanga o te hoatanga o Amerika raua Tiapana, e ki ana
etahi o nga pepa tera ano raua e whawhai, i te mea hoki kua rere mai
nga kaipuke whawhai o Amerika ki te moana o Kiwa, ka mahara
etahi o nga tangata o nga Neihana kua tata tetahi pakanga nui, a
kua rere mai nga kaipuke hei tiaki mo nga moutere o Hawaiki me
nga Philppines hoki. Na kua tae mai te rongo inaianei e noho ana
raua i runga i te pai me te rangimarie, a kiano te Tumuaki o Amerika
i whakaaro noa tera raua e whawhai, e hara te rerenga o nga kai-
puke whawhai i te take kia ohorere nga iwi, no te mea kei te noho
rana i runga i te rongo mail a kahore te Tumuaki o Amerika me te
kai-whakahaere o te kaupapa kaipuke e whakaae ana kia whawhai
Amerika raua ko Tiapana.
HE RETA KI TE TUMUAKI.
vSalt Lake City, Hune, 16 tli 1907.
Ki toku tungane aroha pono tonu i roto i te Rongo-pai pono 0
[hu Karaiti kia Ruwhara, e hika tena koe ara korua ko to hoa wa-
hine tena korua te wa ki nga matua, ki nga tungane, ki nga teina,
ki nga mea ora, ki nga mea mate, tena koe i tangi atu na koe ki a
ratou uiaku taua tangi atu ahau ki a ratou. Kati.
Ki;i ora koe, k.itahi ano aliau ka tulii atu ki ;i koe, lie kore kore-
ro, kei te mohio tonu koe ki nga mea o konei. Kati. Kei te pai
ahau, maua ko Watene ara matou katoa, kei te ora. heoi, <.■ hoa e
Ruwhara uiau e tuku atu toku amha uui kia liana atu e Tk K IRERE
ki oku whanaungn katoa puta noa i Niu Tireni, kua atu ki a ratou,
■a in toku aroha nui ki .1 ratou, a kia pen* 1 mai hoki ratou,
kia aroha mai ratou ki a au, ki te Rongo-pai hoki, ara, kia pumau
ki roto i U- Ilnlii u tc- Atua. \\ oku matua <.• oku w hauauu^a whaka
rongo ki nga kon rO a to koutou tuahine a Men VVhanga kua tae a
tinana atu na ia k< i waeneanui 1 a koutou, whakarongo ki ana korero
TE KABERE
e katiwhau ana ki a koutou, no koutou ake a Mere, ko nga Kauina-
tua ia e hara i a koutou. Kali. Kia kaha ki te awhina i nga Kau-
inatua lioki.
E te iwi me he mea kaore nga Kaumatua i whakaae kia haere
atu a Mere kaore koutou e kite i a Mere no te mea nui nui atu to
ratou pai ki a Mere ma, me te pai hoki o te kaitjga o nga mea o ro-
to o te whare me te kai hoki, nui atu to ratou pai ki a matou. Rati.
Kei te pera hoki an me he mea ka puta te kii a te Tumuaki kia
lioki atu au ki kona ka tae atu au ki kona no te mea kaore au
i te pai ki te haere atu ki kona. Amine.
Na Aim kara.
[Na te kore e whai taima i poto ai, i penei ai te mutunga o tenei
reta a Apikara.]
Ki Tic KarERE. — Panuitia atu enei kupu torutoru nei ki nga
tangata katoa e tango ana i Te KarERE kia mohio ratou toko-
toru nga raema hou kua urn mai ki to tatou Hahi ki Ohite. Haki
Pei. Ko o ratou ingoa ko Te Hauwaho Te Wara raua ko tana wa-
hine ko Iramutu me tetahi kotiro ko Te Pae T. Awarae. No te 30
o nga ra o Hune ratou i iriiria ai. Ka nui nga tangata me nga wa-
hine i haere mai i Korongata i taua ratapu hei whakahari i nga nga-
kau o nga hipi hou, a he huihuinga nui to matou ki reira i taua ra-
ngi. Ahakoa hepekaiti tenei i mua, kei te tupu haere inaianei, no
reira e hari ana o matou ngakau. Heoi ano.
Na Te One Kere Tumuaki o te peka.
CARL T. Freeze Tumuaki o te Takiwa.
Ki Te KarERE. — Man e panui atu enei korero; ko tenei korero
he patai naku ki a Pouaka Paki. Kua kite iho nei au i tona pa-
nui i te wharangi 128 o Te KarERE. E ki ana "ia i haere mai o ta-
tou tipuna i runga i nga waka ran rewarewa e ki ana ano ia ko o ra-
tou Atua ko nga mea kua mate atu a ko nga wairua kua hoki mai
hei Atua mo ratou;" e hoa ko enei korero ahau e tino he ana.
Kaua koe e ki he ran rewarewa nga waka i haere mai iHawaiki
kei mohio nga tamariki koina te hangaitangao aua waka. Me wai-
hoi tona hangaitanga ano. Ko Tainui. ko Te Arawa, ko Takitimu,
ko Kurahaupo, ko Matatua, ko Matawhaorua, ko Araiteuru. Koina
nga waka i haere mai ai o tatou tipuna, a kaore i haere mai i runga
i te ran rewarewa, kia mohio ano koe e ho 1 . e hara i te mea ko 0
ratan Atua ko nga wairua o nga mea kua mate. Kati. Me patai e
au ki a koe e hoa a me whakaatu tika mai ki a au. Ko wai te tina-
na o te Atua nei o hatana? Ka utua mai e koe ki Te Karkrk'
Heoi ano Xa Kixci JCAMAU,
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET
"Thou sawest till that a stone was cut out without hands, which smote the
image upon his feet that were of iron and clay, and brake them to pieces. Then
Wits the i;on, the clay, the brass, the silver, and the gold, broken to pieces to-
gethei, and became like the chaff of the summer threshing floors; and the wind
carried /hem away, that no jdaee was found for them: and the stone that smote
the image became a great mountain and filial tin whole earth." — Dan. _?: 34-35.
Rufus K. Hakj>y, Mission President. AUO IS David P. Howklls, Editor
Vol. I THURSDAY, JUiY'Sr, 1907: No. 14
SIGNIFICANCE OF JOSEPH SMITH'S
FIRST REVELATION.
[CONTINUED FHOM last I^.srK)
The effect of this Manifestation on the young man's mind was
exactly what might have been expected. It made him hold and in-
dependent beyond the comprehension of his fellowmen — precisely
the same effect of similar revelations in the first century of the
Christian era. The apostles of Jesus, under the spell of their visions
of the risen Lord, went forth with a zeal, an energy, and a fearlessnes
that appeared to their contemporaries the sheerest madness. Threat-
enings, humiliations, lire, the sword, the dungeon, and indeed, all
these combined, availed nothing with these men, so deeply had
the waters of theii soul been agitated by what they had seen and
heard. When draped before the rulers of the Jews and threatened,
011 pain of severe punishment by the law of the land, if they spoke
henceforth to any man in the sacred name of their master, the)
answered: "Whether it 1>e right in the sight of God to hearken
untoyon more than unto God, judge ye; we ought to obe) God
rather than man." And in the end of such a career, these apostles,
almost to a man, sealed their testimon) with their blood. It was
\\ so with this modern prophet. Even fibre of his soul
thrilled with certaint) as to the revelation he had received and his
mission in the earth. And with a sublime courage, such as the
world ran h witness* s, he stood alone thundering forth his m<
166 THK MESSENGER.
to mankind in the teetli ot their fiercest anger and violence. Nothing
could deter him from the accomplishment of his mighty task,
neither contumely, violence and imprisonment, nor the fear of
death; and like his prototypes, the Baptist and the ancient Apostles,
he put the seal of martyrdom upon his testimony.
This bold and independent attitude on the part of Joseph Smith
has been mistaken by an unbelieving generation for natural egotism.
Ahd it must be admitted that some things in his general conduct
appear to give color to such an interpretation of his life. His spir-
ited defiance of the whole religious and learned world; his
daring denunciations of tenets become sacred by centuries of
devotion and trust; his energetic measures towards the growth and
protection of his system of religion; and probably most of all by
his high tones of disdain towards ministers who had nothing but
the learning of schools to support their teachings, — all this doubt-
less might be interpreted as overweaning arrogance. But such
was not the character of Joseph Smith. The world, after all deduc-
tions are made on the score of natural self-reliance, is woefully
wrong in its conception of this man's character. His enthusiasm
was the enthusiasm of a soul on fire with truth, not of ignorant ex-
citability. His boldness and independence were the boldness and in-
dependence of an overmastering conviction of duty. The spectacle of
a man wholly absorbed in his work is so rare as to excite the curi-
osity of the vulgar and to invite their ridicule and enmity. Howard
relieving human woe in dingy prisons; Galileo revealing new
truths concerning the stars; Columbus discovering another world;
and, if we may say it without irreverence by the comparison, the
Lord Jesus working out the earth's redemption and mans, — these
have brought on misunderstandings enough to teach men a sad
lesson. Joseph Smith was not a fanatic, he was not an egotist: he
was only one of those few — one in a generation — who come into the
world bearing a message of truth from heaven, and who cannot rest
until they have done their full duty, whatever treatment they may
receive. He had a Herculean task to perform, which was to uproot
an old faith consecrated by many hundred years of devotion, and re-
place that by a new one; and no timorous, apologetic, pusillanimous
conduct would have accomplished the work which had been im-
posed upon him. Indeed, it would have been just cause for aston-
ishment had Joseph's attitude toward the religious world been
anything but bold, energetic, aggessive. God Almighty had told
him with his own lips, as the boy stood in the divine pres-
ence, that none of the creeds among men was recognized by
Heaven, and that he had been chosen to bring about a restoration
of the true faith; and relying implicitly on the word of God to him,
he permitted nothing to turn him aside from the path of his duty.
What the world required was, not only an authoritative announce-
ment concerning their false creeds and the true way, but that an-
nouncement in tones that would reverberate through the world.
And they obtained it in the voice of the Modern Seer.
Such then, was the meaning which this great revelation had for
THE MESSENGER • 167
the Prophet. Its significance to the world, however, was to be
even greater.
Let it not be put down to narrowness and egotism in the entire
body of "Mormons" that they look upon this vision of so much im-
portance as to concern the spiritual welfare ol the whole human
family. Equally lowly and insignificant events in the world's
history have touched the interests of the entire race of man. Who,
for instance, living in the days of Herod, the Great, in Palestine,
would have believed that a child born of peasants in such an ob-
scure village as Bethlehem, and under such circumstances as sur-
rounded the birth of Christ, would say and do things that would
color and condition the stream of human thought, from His da)r on-
ward, and would contribute more than all other persons whatsoever
toward the elevation of mankind in what is permanently good and
true. And yet this is exactly what has occured. Surely, before
such a solemn fact, silence, not scorn, would be the better attitude
on the part of those who treat "Mormonism" with contempt. And
so the Saints have always contended that this first' revelation to
Joseph Smith, is fraught with grave consequences to mankind,
whether they will or not. Nor could it be otherwise, and maintain
its distinctively divine character, any more than the message of any
of the other prophets could be, or even that of Jesus himself. Such
is the inevitable nature of truth — it will either save or condemn
those who hear it.
This vision was, in the first place, an authoritative announce-
ment to all the world that the Church of Christ was not to be found
on the earth. Many independent and progressive men had already,
it is true, arrived at this conclusion through their own unaided re-
flections, and had withdrawn from the churches either to make
an honest effort towards bringing about a return to primitive
Christianity, or to await in silence the restoration of the true church.
Many others had felt vaguely that everything was not as it should
be with their religion, but believed it better to be associated with
some one of the sects than to break away from them all. But a
great many, perhaps the majority of Christians, reposed as much
confidence in their man-invented creeds as if these had been fresh
written by the finger of (rod. Their faith, however, was destined
to receive a rude shock in the fust message of "Mormonism."
"Your creeds are all wrong," declared this new faith, "and are an
abomination in the- sight of the Lord. Your professors teach for
doctrines the commandments of men; and have a form of godliness,
but deny the power thereof." There was no vagueness or am
biguity here, no hesitancy in the tones with which it was delivered.
The young Prophet spoke as one having authorit) and not as the
uninspired. No wonder that since these strong words wen firsl
uttered men have frequentl) turned with alarm to a re-examination,
sometimes to a recasting, of their creeds.
"Of two thoughts, always accepl tin- larger one; of two fellow
ships, always seek the broad* i ."
NIK MESSKNGEU
ARTICLES OF FAITH
f)l«" Tlllv CHURCH OF JESUS CHRIS'!' • >i LATTER-DAY SAINTS,
i. We believe in (rod, the Kternal Father, and in His Son,
Jesus Christ, and in the Holy Ghost.
2. We believe that men will be punished for their own sins,
and not tor Adam's transgression.
3. We believe that through the atonement of Chris., all man
kind may be saved, by obedience to the- laws and ordinances of the
( rospel.
4. We believe that the first principles and ordinances of the
gospel are: First, faith in the Lord Jesus Christ; second, repent-
ance; third. Baptism by immersion for the remission of sins; fourth,
Laying on of Hands for the Gift of the Holy Ghost.
5. We believe that a man must be called of God, by prophecy
and by the. laying on of hands, by those who are in authority, to
preach the gospel and administer in the ordinances thereof.
6. We believe in the same organization that existed in the
primitive church, namely: apostles, prophets, pastors, teachers,
evangelists, etc.
7. We believe in the gift of tongues, prophecy, revelation,
visions, healing, interpretation of tongues, etc.
8. We believe the Bible te be the Word of God, as far as it is
translated correctly; we also believe the Book of Mormon to be the
Word of God.
9. We believe all that God has revealed, all that lie does now
reveal, and we believe that He will yet reveal many great and im-
portant thing pertaining to the Kingdom of God.
10. We believe in the literal gathering of Israel and in tin
toration of the Ten Tribes. That Zion will be built upon the Ann 1-
can continent. That Christ will reign personally upon the earth,
and that the earth will be renewed and receive its paradisical glory.
n. We claim the privilege of worshipping Almighty God ac-
cording to the dictates of our own conscience, and allow all men the
same privilege, let them worship how, where, or what they may.
12. We believe in being subject to kings, presidents, rulers,
and magistrates, obeying, honoring, and sustaining the law.
13. We believe in being, honest, true chaste-, benevolent, vir-
tuous, and in doing good to ALL MEN; indeed, we may say thai w<
follow the admonition of Paul, "We believe all things, we hope all
things," we have endured many things, and hope to be able to en-
dure all things. If there is anything virtuous, lovely, or of good
report, or praiseworthy, we seek after these things.
Joseph Smith.
THE MESSENGER.
MORMONS NOW EIGHTH.
A Christian Cynosure estimate ot the growth and expansion of
Mormonism, will prove decidedly interesting if not instructive read-
ing, at this time, to many people both within and without the
Church. It is a well known fact that its membership is increasing
in goodly numbers and that the little ''stone that was cut out of
the mountains without hands" is rolling rapidly forward to fulfill
the destiny that the Almighty has marked out for it. And that
destiny will be reached as surely as the world moves or the sun
shines.
To those members of the Church, if any such there be, who have
grown impatient at the thought, that it was not growing forward at
as a high a rate of speed as they in their well-meaning zeal might
desire, it is meet that they should remember that seventy-seven
years have barely passed since its restoration to earth. To take
eighth place among the churches of America, from the numerical
stand-point, in an even three-quarters of a century, with the tre-
mendous obstacles it has had to meet, is, in our opinion, altogether
a remarkable showing. If it shall but continue its present ratio of
increase it will have moved up to a very commanding position
by the time its first centennary shall be celebrated in 1930. Its
virility, strength and cohesion are the wonder of thinking men
and women throughout the world. Soon they will learn that it is
an American church in all that the term implies. And when that
great truth shall be comprehended we may expect to see a growth
that will startle the wise of the earth.
Apropos of our opening reference to the Christian Cynosure
which is published in Chicago we call attention to the fact that it
bases its statement upon the written report of the chief authority
on that subject, in the country, and that his comparisons prove
Latter-day Saint growth to be far in excess of that of any other re-
ligious organization. Its words are:
"The Mormons, figures of the United States government
offices show, are growing very rapidly. The report of Carroll I).
Wright, United States Commissioner, shows that they have in-
creased in numbers during the last sixteen years 138 per cent. That
is to say, they have been doubling their number every twelve years
There were [66,125 in 1890. There were 396,354 in 1906. No one
othei religious bod\ has increased as largely within the same period.
The) now rank eighth in numbers among the denominations of the
United States." // w/,/ Mmr.
"Tin weak things of the earth shall confound the wisdom <>t
the wise."
170 111 K MESSENGER
THE ABSURDITY OFTHE -BELIEF ALONE" DOCTRINE
"Man shall not live by bread alone, but by every word that pro
ceedeth out of the mouth of God." It is passing strange that
preachers and teachers, after reading this saying of the Savior, con-
tinue to teach men that all they have to do in order to be saved is
to simply believe on the Lord Jesus Christ. This, without doubt,
is one of the strong delusions which the Apostle said the Lord
would send to men because of their refusing to obey the truth.
With the Word of God before him, testifying in language the most
easily to be understood, that "faith without works is dead," that
man must be laboring under a strong, a very strong delusion who
professes to be saved already by simply believing on the Son of God.
A few evenings ago the writer had the privilege ot explaining
the first principles of the Gospel to a number of young men. To
prove that baptism is essential to salvation, I quoted the words
spoken by Jesus to Nicodemus: "Verily, verily, I say unto thee,
except a man be born of the water and of the spirit, he cannot enter
the Kingdom of God," and also to His apostles, "He that believeth
and is baptized, shall be saved." "Just a moment!" exclaimed one
of the young men, "I have got scripture to prove that baptism is
not essential to salvation!" He opened his Bible and read the fol-
lowing from John's Gospel: "For God so loved the world that he
gave his only begotten Son that whosoever believeth in him should
not perish but have everlasting life." I asked him if a man could
be saved in his sins. He answered that he could not, that a man
would have to repent of his sins before he could enter the Kingdom
of God. I asked him if a man would be saved who did not endure
to the end. He said, "No, a man must serve God in righteousness
unto the end of his days if he expects to gain salvation." I then
said to the gentleman: "Now, by pursuing your line of
argument, I can prove to you from the Scriptures that a man has
neither to repent of his sins nor endure to the end in order to be
saved. I then read the Scripture which he had read to me a few
moments before in his attempt to prove that baptism is not essential
to salvation: "For God so loved the world that he gave His only
begotten Son, that whosoever believeth in Him should not perish,
but have everlasting life." "You see," I said, "there is no mention
made here of repentance, nor a man's having to endure to the end
in order to be saved. If what you say were true, namely, that a
man is saved by simply believing in Jesus. Uien the vilest sinner on
earth may lay claim to salvation, provided he professes belief in
Christ. If I believe on the Son of God I am at liberty, according
lo your teaching, to commit all manner of sin and iniquity, because
THE MESSENGER,
I can find security, aye, eternal life, behind the sixteenth verse of
the third chapter of John's Gospel." I am pleased to report that
the gentleman acknowledged his error.
On another occasion, after having preached faith, repentance
and baptism to a number of people, a man said, "I can prove !o }'ou
that a man can get into the Kingdom of God without water baptism.
What about the thief on the cross?" he asked. "There is no evi-
dence to show that he was baptized." I turned to him and ans-
wered in a calm voice, "My friend, it seems to me that a man could
be engaged in better business than in trying to prove that Christ
did not speak the truth. Prove to me that the thief, or any other
man, got into the Kingdom of Heaven without water baptism, and
you prove that Jesus was not sincere when He said, 'Verily, verily,
I say unto thee, except a man be born of water and of the Spirit,
he cannot enter the Kingdom of God.' " — J. L. C. — Millenial Star.
MORAL COURAGE.
We hate to be in a minority. But the brave man, in his own
soul, intimate with God, will always try himself by the pure eyes
and perfect witness of the all-judging God. He will ask, not, What
will men admire? but, What will God approve? There have always
been times which tried men's souls, and never more than now.
You and I may be called on any day to forsake father and mother,
and stand in a minority of one, with nobody to approve us but God.
Such social trials are far harder to bear than to stand in a battle-
field; but with the witness of your own heart, and God's approba-
tion, you are blessed, indeed, and may still possess your portion in
content, having more than twelve legions of angels about you, even
the Father with you. Seek then, O man, the praise of God, as all
the heroes of mankind have done, as the prophets and apostles and
martyrs, and as Christ himself has done! Never defer your sense
of right to any love of praise. If yon get approbation, take it as an
accident of your excellence, and not as a sign. Count the praise
you are clothed with as a sackcloth garment of penance which yon
must wear for nol being above and before men; and if you miss
their approbation, be not sore, but the more loving. The integrity
of your own soul is better than the best name which the age, present,
or to come, can evei give you. [f you love (rod, that love will casl
out all fear of human infamy, transcend all human praise, and fill
you with saintly heroism. The fame of the Christian is not fam<
with men, it is good report with God. Stinted.
f
L72 niK MESS!
CLOUDS ON THE HORIZON.
Hear ye not the rumbling of the storm
Re-echoeing over hill, and dale, and plain,
O'er mountains high, across the valleys low,
Upon the foaming billows of the main?
Hear ye not the cyclone's deadly blast
O'erthrowing with a strength before unknown,
The mighty giants of the forest glade
And sparing not vast walls of solid stone?
Hear ye not the earthquake's fearful voice
In majesty and awful dread sublime?
It sounds and cities fall at its command.
Tremble ye isles: this is of wrath the time'
Hear ye not the tramp of armed hosts
Phalanx on phalanx, army on army joined?
The bugle sounds, the sword is flashed on high
And rivers flow with blood of human kind'
Amidst the fury of these horrors dread
Is there no sound of joy, no voice of love,
No smiling rainbow in the heavens' vault,
No soft cooing of the gentle dove?*
Is there no place of refuge from the storm.
No ark of safety from the swelling flood.
No rock within whose cleft to hide,
No pathway leading from the tangled wood?
Lo yonder shines the bright millenial star.
Beneath it stands upon the mountains high
That temple prophets saw in ages past.
O earth rejoice! thy redemption is nigh.
— Charles Hardy
/said It j: j. A/in/// /: /.
Truth, in its struggle for recognition, passes through four dis-
tinct stages. First, we say it is damnable, dangerous, disorderly,
and will surely disrupt society. Second, we declare it. is heretical,
infidelic and contrary to the Bible. Third, we say it is really a
matter of no importance either one way or the other. Fourth, we
aver that we always upheld and believed it. — Elhert Hubbard.
TE KARERE.
E R1JA NGA PUT AN G A I TE MARA MA.
Ruwhara K. Hari, Tumuaki Mihana, Box 72, Akarana
Nama. L4. AKARANA Akuhata 15, 1007
TE KUPU O TE MATAURANGA.
Ko tetahi tikanga nui, tikanga pono e whakaponohia ana e te
Hunga-tapu o nga ra o muri nei, ko te kai maori (natural diet.) Na
ko te putake o to ratou whakapono mo runga i tenei take, he mea
na te whakakitenga a te Atua kia HohepaMete Poropiti, i te 27 o
nga ra o Pepuere 1833, a he mea hono tahi tenei me nga whaka-
akoranga i homai e te Atua ki a Iharaira onehe mo tenei take ano.
He mea ahuareka pea ki nga kai korero o Tf; KareRE kia wha-
kamaramatia e au etahi wahi o tenei whakakitenga e huaina tikatia
nei ko ''Te kupu o te matauranga".
Na kei te rarangi tuatahi te ki. "He mea whakaatu tenei i ta
te Atua e pai ai mo te orannga, i tenei ao, o ana Hunga-tapu katoa
i roto i enei nga ra whakamutunga." Na kei te rarangi tuarua e
penei ana. "Ki te mea ka inu tetahi i te waina, i te wai kaha i
waenganui i a koutou, nana: kahore e paingia ia e kore hoki e tika
ki te tjtiro o to koutou Matua i te rangi. Tenei hoki e hara i te
mea mo te kopu nga wai kaha; erangi hei horoi i o koutou tinana."
E takoto marake ana te wahi tuatahi o tenei korero, ina titiro
talon ki te mate, te hara me te kohuru e huhua nei i Oropi, i Amerika
me Niu Tireni nei hoki, he mea na te kai i nga wai kaha. K ranea
ana tenei hei whakaatu, he mea mate te waipiro 1110 te tinana me te
wairua o te tangata. Heoi mo tenei ki, "hei horoi i o koutou tina-
na te wai kaha"; e taea ano te whakaatu i nga take o nga takuta
matau, hei whakapumau i tenei tikanga, ara lie painga ano i te
horoinga ki te wai kaha. i etahi wa.
"Tenei ano ko te tupeka e hara i te mea ma te tinana, e hara
i te mea pai ma te tangata, engari, he otaota mo nga marunga <> te
tinana me nga kararehe mate katoa, kia lioatu i runga i te niohio-
tanga." Kaore lie mea i hangaa e to tatou Matua i te rangi kahore
oua painga, otiia he take matau ano ta te Atua i a ia i hanga i nga
mea katoa, koia tenei ko te painga O tena otaota 0 te tupeka. Heoi
kua meinga tenei otaota e nga ritenga pokeo te tangata, he mea kino
rawa heihoaawhina mote waipiro. Kanui nga mauiuitangaote tinana
e puta ana i le kai tupeka, ko te vvhakaporewa i u hinengaro me te
wliakahiakai ki era atu tn kai kino, a tera noa ake le kino mo nga
tamariki tane, waliine hoki, kaore e kore te vvhakapohfche i te tipti
o o ratou tinana me 0 ratou roro.
K manawanui ana te tinana a kaore e roa ka taungatia ki te tarn
whakamate nei, ara, ki te tupeka, a, muri iho ka liiakaitia rawatin
174 TE KARERE
tana kai. K hewa ana etahi tangata kei te alawhaitia o ratou tinana
ima whakapohehe i te whakaaro; Kahore.-Engari kei te tini-
hagatia ratou e taua kai ta tc mea i te \va ka pangia ratou e te
mate ka whakapaea he putake kc. Xa mo te putake hei rongoa;
kua taaia etahi pukapuka Pakeha e whakamararaa ana i te pai o te
tupeka hei rongoa mo nga mate takoki, taui, mate kopurua, nilio-
tunga me nga mate o te karu me te korokoro me nga mate hoki o
nga kararehe.
"Tenei hoki, e hara i te mea mo te tinana, mo te puku ranei nga
inumanga wera." Kati. I whakamaramatia e Hohepa mete te tika
nga o te "inumanga wera" i kiia e ia he tii lie kawhi, otira, nga inu
manga wera katoa, a i ki hoki ia e kore ana wai pango nei e pai
ake mehemea ka waihotia kia matao ka inuinia ai. Ka rite ono
tenei akoranga ki ta nga takuta mohio o aianei; kua kite raton he
mea kino rawa enei, te tii me te kawhi mo nga niho mo ' te puku
mo nga nana, otira mo te tinana katoa, Ko te nuinga o te hunga
e kai ana i te tupeka me te waipiro e kai ana hoki i te ti me te ka-
whi. Ka nui nga tangata e kai ana i nga mea e wha nei a kotahi
tonu te take e kai ai ratou, ara, kia rongo o ratou tinana ki te hau-
ora i muri tata iho. Kaore ana tangata e mohio ko te take o te
ngoikore i muri iho, he mea na taua kai, na ka rongo ratou ki
te ngoikore ka haere ano ki ana kai tinihanga kia vvhakahauora-
ngia ano ratou.
Ko te mutunga o te whakakitenga he kupu whakaari e ki
ana ko nga Hunga-tapu e man ana te pupuri ki enei ako-
ranga ka whiwhi ki te ora, ki te matauranga me te kaha. E ki
ana hoki. "Ka oma ratou a e kore e ngenge ka haere i te whe-
nua a e kore e hemo."
Ka kite tatou i te kaha o nga Kaumatua e haereere nei i te
whenua ki te kauwhau i te Rongo-pai. He aha ra te take i kaha-
rawa ai ratou? E hara ranei i te korenga o ratou kaore e kai i
ana kai nei, i te waipiro, i te tupeka, i te ti, i te kawhi, a kua
whiwhi ratou ki taua kaha o te kupu whakaari.
Kaati. E ki ana nga tangata matau ko te nuinga o nga mate-
mate me nga matemate atu o nga taitamariki, he kai nui
i te waipiro, i te tupeka, i te tii, i te kawhi i te miti me te ngongo
hoki i te ea kino. E hara i te mea na ratou anake i kai, engari, na
nga matua hoki; kua kiia hoki e te Atua ka tau iho nga hara "o nga
matua ki runga ki nga tamariki a te toru, te wha ra ano o nga
whakatupuranga." Kati. Kia man tatou te Hunga-tapu ki nga ku-
puiate Atua ki a tatou; penei ka whakanuia tatou e ia. Heoiano,
Na Reo Ruehe. (L. D. Roueche.)
Ki Te Karere:
Mau e panui atu taku whakautu mo te whakahe a Kingi Ka-
mau i taku panui i te wharangi 128 n Te KarERE e ki ana tana
whakahe i te nama 13, wharangi 164 o Te KarERE. Xa e hoa e
whakautu hoha ana an i ton panui e hara i te mea e hoa ka whi
whi taua i te ran pauna hei utu mo ta taua whakatikatika i a taua
TE RARER E 175
take, e kore ahau e tino whaiwhai i ou take e whakahe nei koe, me
he whakahe taku i o waka, ka whakahe air ka nui taku hoha mo
tou Atua mo hatana, ka nui taku hoha ki te whakahoki atu i tou
panui, he kore take i hoha ai a maumau a taua kupu mo a taua
reta ki Te Karerk.
Na Pouake Pari.
HE RETA KI TE KARERE.
Ki Te K are re:
Tena koe e toku tuakana, nou nei te mata e kitea tonutia ana e
te Hunga-tapu, e nga hapu maha o tenei kotahitanga. Tenei te
pupu ake nei te aroha i roto i rihau ki te mahi a te Atua e rangona
nei tona nge i te ao i te po. E toku tuakana e Te KarerE; he ratapu
inanahi, a i haere ahau ki te whakarongo karakia, i tetahi o nga
whare-karakia o te Hahi o Ingarangi, ara te Hahi o te Porowini o
Niu Tin ni, a no toku taenga ki taua whare karakia i pupu ake ai
te aroha ki te Hahi pono a te Atua, a i hoki mai ai hoki te mahara
hara ki nga kupu e korerotia mai ana e nga minita ki a au, (he
maha hoki oku hoa minita.) I roto i a ratou kupu maha, e ki ana
ratou, "he mahi tamariki te mahi a te 'Moromona,' " otira tenei te
tino miharo o toku ngakau;-ko nga whatu, nga kanohi, me te ma-
tauranga o nga kai karakia, na ratou nei enei kupu, "he mahi ta-
mariki te mahi a te 'Moromona,' " kei te tuwhera tonu kia kitea e
ratou tetahi he o tenei Rongo-pai, hei kopu ma ratou, hei ta ki roto
i a ratou nupepa, hei whakahorapa ki nga wahi katoa, kia tupu ai
he hoariri mo nga Kaumatua "Moromona," te mohio iho ratou; ka
hore ratou i whakaritea e te Atua hei whakawa, hei whakahe i nga
karakia(ahakoa he aha te karakia) e ahu atu nei te koropiko ki a ia.
"Kaua e whakahe kei whakahengia koe". Kaore ratou i te mahara
he pai ke te kapi o ngeo ratou niaugai, kei tupono tenei kupu a te
Ariki: "Ka kinongia koutou mo te whakaaro ki a au."
He nui nga tuhitnhinga e kitea ana e ahau i roto i nga nupepa
a e rangona ana hoki etahi kauwhau a nga kai karakia o nga hahi
wliak ikinokino mo tenei Hahi. ko ta ratou hoki i koa ai kia rango
naetahi mea kino mo te "M >romona" e nga iwi katofl o te ao. Kaore
ano ahau i kite noa i roto i nga nupepa i etahi kupu whakarihariha
mo te hahi o Ingarangi, o Weteri, o Katirana, o te Pikopo rami.
mehemea ra he in ihj tamariki ta te "Moromona" he aha ra i titiro
tonu ai nga whatn 0 enei iwi, na ratou nei enei kti|>n, ki tenei mahi?
Ko te tikanga ia me waiho noa enei tamariki kia mahi ana i a ratou
mahi, a ma to ratou Atua i te rangi e whakatika o ratou hikoiuga,
kaua e riro ma te inatauranga o te ao, te mataurangj e kore nei e
taea atu e te hunga rawakore. E ai ta te karaipeture, ma te wairua o
te Atua c kitea ai nga mea a if Atua. I [eoi
Tauranc i \a Hoki Hok \
I'E kai;i;i;i:
HUI PARIHA O WAIKATO.
I tino orn i te kai whaka-te-wairua nga tangata katoa i tae mai
ki te hui pariha o Waikato, i tu nei ki Waahi i te 27th me te 28th o
nga ra 0 Hurae; no te mea e rJma ngp karakia kauwhau i taua hui
a i reira hoki nga kai kanvvhau maha, a he maha nga kupu papai i
whakapuakina e raton mo runga mo nga tikanga o te Ronga-pai.
E rua nga take i hui ai nga tangata ki taua hui; tuatahi he hiahia
no raton ki nga tikanga e whakaritea nei ki nga hui pera, ara, te
korero tetahi ki tetahi mo nga tikanga o te vvhakapouo. Tuarua, ko
te whakapuaritanga me te vvhakatapunga o te whare-karakia hou
kua oti nei te hanga e ratou. Kati.
Kua ea katoa te whare; no reira i runga i te hiahia me te tau-
toko o te Hunga-tapu me nga kaumatua o te Hihi, ka whakatapua
e te tumuaki o te mihana, ko taua whare hei whare-karakia tuturu
ki te Atua. Kati. I muri iho ka tu ano te Tumuaki a ka whaka-
maramatia e ia te tikanga o te whare, ahakoa kua hoatu e ratou
taua whare ki te Atua, no ratou ano te whare no te mea he tamariki
ratou na te Atua; a tera he maha tonu ana kupu whakamarama,
kupu tohutohu me ana kupu whakahauhau hoki ki te whakamine-
nga, a e puare ana hoki nga taringa o nga tangata katoa i a ia e
korero ana no te mea ko Waikato tona takiwa i mua a e mohiotia
nuitia ana ia e o konei tangata, koia hoki te take i ngakaunui ai
ratou kia rongo ki ana kupu.
I konei hoki tona hoa wahine a Ati Haari, a ka tu ake ia a ka
whai-kupu i roto i te reo Maori, a ka miharo tonu nga tangata
ki tona mohiotanga ki te korero maori, i te mea ka wha maraina
anake tona roa ki Niu Tireni.
Ko tetahi mea hoki i ahuareka ai te hui, ko te waiata a te koea 6
Waahi, e rua tekau ma rima nga mema i taua koea, a ko Wiremu
Waretana te kai whakaako i a ratou. Kati.
Ko nga ingoa enei o nga mema o nga tumuakitanga peka i tae
mai ki taua hui. Ko Tare Haari (diaries Hardy) tumuaki o te
peka o Akarana. Ko Paora Hopere ratou ko Karena Takaro ko
Te Whin Ilimiona o te peka o Puketapu, ko Werereka Rokena 0
Waiugaro, ko Wiremu Maiho o Whangapei, ko Wiremu Iloete 0
Huriwai, ko Pairama Keena raua ko Tukua Hohua o Weraroa-
He kupu whakamarama enei mo te walii e tu ana te whare-ka-
rakia, me te alma hoki o te whare. E tu ana tenei whare ki Waalii
i runga i tetahi whenua o te Hahi kotahi te hawhe ekate rahi. He
whenua teitei, he whenua pai, i roto i te whenua o Te Whin Himi-
ona ma. Kati. Ko tenei whenua he whenua homai 110a mai e
Ilimiona Te Oka ratou ko ana tamariki ko Te Whin Himiona ko
Kitene Poutu. Kati. Ko te rahi tenei o te whare. E 36 putu te
roa, e 20 putu te whanui a 13 putu te teitei ki te koea (square) ki
TE KABERE 177
mua, otira piri tontt ki te whare nui tetahi ruma moroiti, ara, e
warn putu te roa e waru putu hoki te whanui. Ko ia tenei te toino-
kanga ki te whare. Kei runga tonu i tenei te tawa, mo te pere, e
43 putu te teitei. Kua whai pere hoki, he mea homai noa mai e te
Tumuaki o te Miliaria e Ruwhara Haari.
Ko tenei whare he mea hanga na nga kaumatua. i runga i te utu
kore. Ko Matiu Teera te kaiwhakahaere o te mahi kamura. Na
Wiremu Waretana te whare i pani ki te peita nana hoki te pepa o
roto i whakapiri. Ko nga moni i hokona ai nga papa, me nga mea
katoa mo te whare, he mea kohi na nga Hunga-tapu me nga hoa
aroha. Kati.
He nui to matou whakawhetai, whakamoemiti hoki ki a Ani
raua ko Te Whin Himiona mo to raua kaha ki te whaugai i nga
kaumatua i te wa e hanga whare ana ratou. Mo to raua kaha hoki
ki te whakamanuhiri i nga manuhiri Pakeha i tae mai nei ki te hui.
He whakawhetai hoki tenei na matou na nga kaumatua, kia
koutou katoa, ki te komiti hanga whare, ki nga kai mahi kai ma te
hui, ara, kia koutou katoa, nana nei i awhina te hanganga o
tenei whare. A e tumanako ana matou tera ka maha o tatou hui
papai i roto i taua whare i nga wa e haere mai nei. Heoi ano.
Na Pare Karaitiana, Tumuaki Takiwa.
TE TIMATANGA O TE MAHI A TE "MOROMONA"
KI NIU TIRENI.
E whitingia ana nga wahi katoa o te aoe te ra, a koia hoki hei mea
oranga mo te tangata; hei perashoki te raneatanga o te Rongo-pai
ki te ngakau o te tangata; kei te horapa haere ki nga wahi kaloa o
te ao, hei whakaniarama i te ara kuiti, a hei whakatika i te ara mo
te tangata mana e whakarite te whakawa mo te hunga katoa o te ao;
he mea whakarite ki a ratou mahi, kia rite hoki ki ta te Rongo-pai.
Kua tae noa mai tenei maramatanga ki enei moutere ririki o te
moana whaka-te-totiga, a ko ia hoki hei kai arahi 1110 nga tangata
maha. No te tan C853, ka matua mohiotia te Rong0-pai e nga ta-
ngata 0 Niu Tireni, a na nga ICaumatua tokorua na Akuhata Faro-
liam raua ko Wiremu Kuka i kawe mai. Ko Akuhata Faniham te
tumuaki o te miliaria o Ahitereiria i tana wa, a k 1 rere mai enei Ka
rere i Sydney a 11 mai ana raua ki Poneke. Na kihai i roa to raua
noho ki reira, heoi, waimarie ana raua ki te kanwlian ite Run
1 nga w.ihi r tnt ata aim ki reira, a no Tihema o taua tau ano ka
hoki raua ki Ahitereiria, a ko te mutuuga tera o te mahi ki konei mo
nga tau maha.
No Tihem 1 1 ;. 1875 ka 11 mai nga Kaumatua, tekau ma tahi, ki
Akarana, n mai o reira kua whai pakiaka nga pui ipura <> te Ron go
178 TE KARRRK
pai i roto i te ngakau o nga tangata mahn o nga kai kimi i te pono,
a kiliai i roakuatungapeka hahikinga wahimihaoNiuTireni i wae-
ngainii i te Pakeha, heoi, kiano i kauwhutia noatia te Rongo-pai ki
te iwi Maori. Kiliai nga Kaumatua i tukuna kia kauwhau niatuui
i nga kokinga o te lmanui o Christchurch, a kihai ratou i ahei te
riro i a ratou he whare hei karakiatangn mo ratou, no reira, ko te
nuinga o nga kauwhautanga, he mea i roto i nga whare o nga ta-
ngata i te talia o te alii.
Ka orokokawea te Rongo-pai ki te talia Maori i a Maehe 12,
1881, i raro i te whakahasretv.igi a Wi renin Paramari (William
B.'omley) toko rua nga kaumatua ko Wiremu Paramari te Tumuaki
Mihana, rauako Wiremu Makitauara, me etahi o nga Iiunga-tapu
tokorua o Akarana, i haere ratou ki Orokei, he kainga Maori e wha
maero i Akarana, a ka .korero ratou ki te Rangatira, ki a Paora Tu-
hare inc » te main i waenganui i te iwi Maori, na i runga i tenei
korero, ka tuhia he panuitanga e te Tumuaki, mo te mahi a te Ariki
i whakakitea mai nei e ia ki a Hohepa Mete, na ka iuoi atu ia ki
nga kai whakamaori kia whakam loritia tana tuhituhi nga e ratou,
heoi, whakakahoretia ana e ratou, nawai a ka tupono ia ki tetahi
kawhekailie, a nana i whakamaori, tekau hereiii te ntu, na ka taia
nga mea e rua mano, na i te niutunga o te tanga o enei pukapuka,
ka hoki ana taugata ano ki Orokei i a Maehe 20,1881 a ka karakia
ratou ki reira, ko te karakia tuatahi tera i waenganui i te iwi Maori.
i reira hoki etahi pakeha e whakarikarika ana i nga Maori kia pa-
naia nga kaumatua, heoi, kihai i peratia, he tokomaha rawa nga
Maori i mene mai ki tana karakia i nga wahi mahi e tutata ana ki
reira.
I oroko-whakaritea he kaumatua mo te talia Maori i a Aperira
5, issr, a ko Wiremu Makitanara tona ingoa, a koia hoki te tuatahi
ki te ako i te reo Maori, a i muri ilio ka whakaritea etahi atu kau-
matua mo te taha Maori. No te 21 0 Aperira i88r i iriiria ai te
Maori tuatahi ki Akarana, ko Tukoro tona ingoa, a ko nga Penguin
Islands tona kainga, a ko te Maori tutahi o Xiu Tirini kia iriiria,
ko Ngotoki, i a Oketopa 18, r.S.Sr. no Waikato ia a he tino boa ia
no Kingi Tawhio. Ko te mahi a nga kaumatua tuatahi he whaka-
horo i nga taiepa o te mauahara me te hae, a ka tawaia, ka whaka-
toia, a ka whakawhiua tonutia ratou. Ko Hoani Terehi, i mahi roa
ki Waiapu i waenganui i nga Maori 0 reira, heoi, na te korero te-
kateka noa o nga Minita Karaitana (?) i aia atu ai ia e nga Maori,
a haere ana ia. mahi ana ki nga Pakeha mo te rua hereni me te
hekepene mo te ra, kia whai moni ai ia. heihokokahu mona. I a
Pepuere 1886 i tangohia a Eparaima raua ko tona hoa ko Iraia. i
runga i o raua hoiho, a i tangohia ano a raua paipera, a
TE KAREEE 179
ka herea raua ki te taiepa, a waiho ana raua e nga
Maori mo nga ra e toru, me nga po e rua, a he mea tenei mo to
raua kore e mutu te kauwhau i te Rongo-pai ki taua wahi. He
Minita ko Mohi Turei te kai whakahaere o tenei ope kino, a na Te
Hate Hakamou a Mohi Turei i whakahauhau. I tahuna hoki nga
whare o etahi o te Hunga-tapu, a he maha nga mea kino i meatia
e ratou ki te Hunga-tapu me nga Kaumatua. Heoi, ahakoa te hi-
hiko o nga hoa riri ki te whakanoa i te Hahi o te Karaiti kihai i
taea e ratou tetahi mea e he ai te mahi a te Atua engari e tu ai.
Te Aroha, Hurae 18, 1907.
Ki Te Karere:
Tena koe — Te take i tuhi atu ai ahau ki a koe. Mo to whaka-
utu i te reta a T. S. Kereihi o Wairau, mo te "Moromona" i roto i te
Pipiwharauroa Nama in te take o taku tautoko. I tae mai ai te Atiri-
kona a Hokena o Akarana ki Te Aroha nei i te 14 o Hurae 1907;
ka pataia ia e ahau; I penei taku patai: "E hoa e te Hokena; he
hiahia toku ki ce patai atu ki a koe mo nga kupu a T. S. Kereihi,
kei o whakautu mai i aku patai he roanga mo aku patai ara; e tau-
toko ana koe i nga korero a te Kereihi?"
Ka utua mai e ia, "kaore au e tautoko ana i nga kupu a te Ke-
reihi, nana era e hara i au, heoi ano taku he ki atuki te "Moromona"
kia kaha ki te tautoko i tau, me te Mihinare kia kaha ki tau; kaore
ahau e whakahe ana i nga hahi.
Ka utua e au; kia ora koe kaore aku patai atu ki a koe. Tangi
ana te ngongoro a nga tangata o to ngai-maua whare, na konei
au i mohio ai kaore i te rite ta ratou whakahehe i a taua i te "Mo-
romona," he kruvvhau ke a etahi i a etahi; ko Ngatitumtumu katoa
i roto i to ratou whare i a Tamaariki, e noho ana a e patai nei au ki
taku hoa, me tenei patai atu aku, me tenei kupu na, "Kia tupato e
pa ma, e wliae ma, kei nukarautia koutou me a koutou tamariki e
tenei ope o Merikena engari tahuri ki te huhuti i tenei taru kino
mehemea e kitea atu ana ki o koutou na marae." Tena i pewhea-
tia taku "Nukarautanga" e te "Moromona" i te mea he "Moro-
mona" nei au? K tautoko ana ranei koe ki tenei kupu a te Kereihi
c ki nei; me pana atu nga "Moromona" ina tae mai ki o niatoti kai-
nga? Kei 0 whakautu mai i enei patai aku te roa ai lie korero ma
taua. Na ka tu ko te Atirikona a Hokena; ka mea "kaore au e tau-
toko ana i nga kupu a T. S. Kerelii, nana ano ana kupu; kaore au e
tautoko, heoi taku. K te "Moromona" kia kaha, e te Mihinare kia
kaha, e te Ringatu kia kaha. Han- Maihi Ruarangi (minita 1 e tau-
toko ana i tenei, e Kevvi. — Rewi Kati. kaore aku patai, kua kotahi
tatou ki te whakahe i a T. S. Kereihi mo tenei take.
Na Rewi Moken \
kvi;i:i:i.
HE PITO PITO KORERO.
K rua ran nga tangata e mate ana ia tan i te uira.
K kiia anr., kotahi miriona nga tangata matapo i te ao.
K warn mano nga tangata me nga wahine e whakamoinori ana
ia tan ki 1 "ranee.
K wha tekau ma rima mano tana te lanmalia o te hopi e hanga
ana ia wiki, ia wiki, ki Ingarangi.
Tekau ma wha miriona pouna te nioni e pau ana i nga tangata
o Ingarangi ia tail, hei utu nio te tupeka me nga paipa.
He tokoruarua noa iho nga tangata kopa e kitea ana ki Tiaina,
no te mea, ki te whanau he tamaiti e hopa ana, ka whakamatea
putia.
K tata ana ki te torn miriona e rima ran mano nga tangata e
rere tonu ana i runga kaipuke i nga vva katoa, ko etahi he tangata
haere, ko etahi he kai mahi kaipuke.
Ko te utu mo te mahi a te Ati-pihopa o Canterbury mo te tan,
kotahi tekau ma rima . mano pauna, ta te Ati-pihopa o York ko-
tahi tekau mano pauna, ta te Pihopa o Ranana kotahi tekau mano
pauna, ta tetahi atu e whitu mano pouna, a ta tetahi atn e ono
mano e rima ran pauna.
Kei roto i Tk KarERE nama 13 i te wharangi 159, i roto i te ko-
rero mo ''Te take 0 te mate haere o te ivvi Maori," tetahi pohehe,
nana: "K ki ana te Maori, no Hawaiki mai o ratoti tipuna, neke atu
i te ran tan i mua." Kati. Me penei tana rarangi: neke atu i te
rima ran tau i mua, ka tika ai.
Oroua Bridge, Hurae 29, 1907.
Ki TE Kareke:
Kia ora tonu koe i runga i taau main' nni; tenei etahi kupu rua-
rua hei panui atu man ki nga marae o aituajiei whakaain ki o matou
hoa aroha me nga whanau nga mo te mamae i pa mai ki a matou
mo te matenga o a matou tamariki: o Meretiana Tamati, 0
nga Whakaraua, me Pene Katata Rewi Maaka, o Porirua, no te 26th
a Meretiana, no te 27 a Pene Katata. I mate tenei ki te Rotoatane
ki te kainga lion o Rewi Maaka a kei te takoto raua ki ce wahi ko-
tahi; he mea na te nni o te manaaki a tenei iwi a Rangitaani;
ano he tungane he tuahine i te matna kotahi i te vvli »ea
kotahi- otira he tuahine raua he tungane i roto i te Rongo-pai a
te Atna. Xa to koutou hoa i roto i te Ariki.
Xa Rewi Maaka.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STKEKT
F<>r I know (his, that after my departing shall grievous wofres enter in
among you, not sparing, the flock. Also of your own selves shall men arise
speaking pei verse things, to draw away disciples after I hem. — Acts 20.
The earth also is defiled under the inhabitants thereof; because they have
transgressed the laws, changed the ordinance, broken the everlasting covenant '.
— Isaiah 24.
Rcjfus K. Hardy, Mission President. David P. Howells, Editor
Vol. I SATURDAY, AUGUST 31, 1907. No. 15
SIGNIFICANCE OF JOSEPH SMITH'S
FIRST REVELATION.
[continued prom last issue]
Of the changes that oecured in religion, not only in the form of
the Church organization, but also in the fundamental principles
and ordinances, it will be sufficient here only to mention some of the
more important of these. It is not urged that the apostasy came
about all at once, that men retired at night Christians to find them
Selves next morning outside the pale of the church; or even that it
oecured in one generation. The change happened gradually as day
fades into night. During the first three centuries after Christ, the
Church was harassed and persecuted by Jew and Gentile, ami
thousands were put to death. In their scattered and unsettled con
dition it was impossible for the leaders to exercise personal supei
vision over the Saints. Hence, little errors crept in here and there,
which in time became a fixed part of religion. In those peri-
lous times the quorum of apostles was not perpetuated; and
when these died, there w.^ no supreme earthly head to teach
the same inspired doctrine to all the separate branches.
Ami when revelation ceased, men soon began to 1" 'k foi reasons
\\h\ 11 was tin lougei necessary. These different Christian six
is' THE MESSKNGEH
left to themselves, dwindled away from the truth, step by Step, and
in separate paths, till, under the "bishops" of Rome, a great many
of them were brought to a reasonable harmony of doctrine, but not
original way. Then followed those days of peace, when the
Church suffered more alterations from its contact with Paganism
than it had through the period of its gloomiest persecution. The
Empire became "Christian," the Church became popular; the divine
precepts of Jesus were "received" by heathen minds where they
were gradually remoulded into a form which its divine Pounder
would have been unable to recognize; concessions were made to the
unbelievers in order to bring them into the fold; doctrines were
changed; worship was made more gorgeous to correspond with
what the new converts had been accustomed to; the absurd and un-
scriptural doctrine of trans-substantiation and the elevation of the
host was introduced; immersion became sprinkling; the baptism of
adults was succeeded by the baptism of iutants; the simple and
lucid idea of the Godhead became a hopeless muddle in minds
that had been used to the sophism of the Xeo-Platonic philosophy;
bishops lost the standard of judging truth; and the whole proces-
sion of pompous and glittering error inarched down the centuries,
accumulating in kind as it went, until almost every remnant of
Christian truth was overwhelmed in the darkness of the Middle
Ages.
All this the Protestants will admit and the Catholics cannot
deny. And yet Protestants and Catholics alike continue to adhere
to their peculiar forms of religion; the latter because they cannot
see that their dark history denies them the honor of being the de-
pository of God's truth, the former because they imagine that the
Reformation corrected these abuses and restored the pure flame of
the Primitive Church.
Hut a little reflection by the light of this latter-day vision, will
show how utterly untenable such a position is. In view of the
history of the "Christian Church," how could the authority /of the
holy priesthood have been transmitted through such unholy vessels
as we know existed in the medieval clergy? That, after all, is the
vital question, not the external changes, nor even the changes
in principle, great as these were, which have taken place in religion;
for these are simply indications of a lack of divine authority. Thai
is the question, too, which "Mormonism" asks the religious world.
Everything else may be brushed aside, in this controversy, as of
comparative insignificance. In vain is it that ministers in the
churches o\ Christendom point to the commission of Jesus to His
Apostles. That was given alone to them, the eleven as they sat
with him upon the Mount of Olives. In vain, too, may Protestant
clergyman invoke the aid of tradition and say that they obtain their
authority from the Apostles through the Catholic Church. The
Roman hierarchy cut them off as apostates and delivered them over
to the buffetings-of Satan, and hence whatever divine calling they
formerly held was revoked by their act of severing themselves from
the see of Rome. But in wain likewise may the Catholics them-
THE MRSSHNGEP,
selves point to their long line of succession from St. Peter to Pious
the Tenth. For even if it were certain that the chief of the Apostles
held the Roman bishopric, and if, moreover, there were no fatal
gaps in this long succession, it is impossible that the Priesthood of
the Son of God should have flowed down to us through such a cor-
rupt channel as extended from the days of the Apostles to our own.
And since both Catholics and Protestants scorn, not only the fact of
new revelation, but also the need for any, it is perfectly clear that
they are altogether without divine authority. It is doubtles true
that the Protestant "Reformation" and what is termed the Catholic
"Counter-Reformation" looped off a good many excrescencesmodi-
fied a few ceremonies, and purified morals in the church. But this
did not, and could not, restore the priesthood. That could be done
only by a reopening of the heavens and a bestowal of it upon men
by those who unquestionably held it anciently. Such, pressed to
its last analysis, is the meaning of the apostasy — the great signifi-
cance also, to the world, of this first revelation to the modern
Prophet.
In the next place, this vision was a corrective of many false no-
tions that had grown up between this and the apostolic age respect-
ing the personality of God and the nature of the Godhead. Jesus
taught that "to know" the Father and the Son is "life eternal."
But in no respect has modern Christianity departed farther from the
truth than in this particular. The Christian God of today no more re-
sembles the God of the Bible than the incoherent utterances of the
idiot are like the profound and subtle reasonings of the philosopher.
Instead of the vague and formless deity that apostate Christianity
has conjured up out of the depths of pagan philosophy and mysti-
cism, we have in this revelation a clear and distinct personality, not
only of the Son, but also of the Father. This is why the angel of
John's Revelation, who in the last days was to deliver his message
to "every nation, and kindred, and tongue and people," crying with
a loud voice: "Worship Him that made the heavens and the earth
the sea and the fountains of water;" and it was the task of this first
vision to veer the ideas of mankind round to the true God from the
"incorporeal," "bodiless and passionless" being of the modern
world. With respect to the unity of the Godhead there is a similar
divergence from the Scriptural doctrine. The almost universal
.•pinion of Christians today is, that there are three Gods mysteri
ously fused into one personality; in other words, that there are
three Gods in one "There is one person of the leather, another of
tlie Son, and anothei of tin- Holy Ghost," is tin- contradictor}
ment of the Atlianasian creed, which is considered orthodox b\
most Christians; "and yet there are not thre< eternals, but one
Ctrl nil."
But this vision of the modern Prophet reveals clearly the mysti
ffects and tin absurdity of such a conception, if it can
be called by s<> «!- Unite a term, and brings out the Script u a! 1 >c
trine in a wa> that cannot be mistaken. hi tin first place. God
the same form that man does. That is to say. He is in bodih
THE MESSKNOKB
form, has a body of flesh and hones like man's, with this essential
difference, however, that God is perfect and glorified and immortal.
And this applies to both the Father and the Son. In the next
place, these two Personages arc as separate and distinct as any two
human individuals are. Two heavenly Beings appeared to Joseph,
and one, pointing to the other, said, "This is My Beloved Son."
There is no vagueness here, no mystic and unintelligible union;
there can be no occasion for refined quibbling over this revelation.
Men might dispute concerning the apparently plain declarations of
the Scriptures, hut here was no possibility for misconception or
difference of opinion. Here was a fact as well as an expression.
Indeed, in this first vision of the Prophet's there is essentially
a reinforcement of the great fundamentals of the Christian faith.
"Mormonism," in this revelation, came forward as a reaffirmation of
Bible doctrine; It declared substantially to the world; "You have de-
parted from the truth, and made the word of God of none effect by
your traditions. You have not believed the Scriptures, else you would
long ago have settled your differences. You have not believed in
the efficacy of prayer. You have spurned the only source of wis-
dom, and have gone after the opinions of men, which have led you
woefully astray. But the Bible is true; there is efficacy in prayer.
Moreover, you have denied the need of revelations, visions, miracles,
when you had no authority in the word of God for doing so. These
things are as necessary now as they ever were at any time in the
history of the world." Such, in brief, is the message of "Mormon-
ism" to the world in this revelation.
It is not contended that these points which we have enumerated
were new to the world. On the contrary, it is admitted that they
are taught in the Bible. But the value of the vision is not lessened
to this generation on that account; it is still a revelation in the full
sense of the term. For in everyone of these particulars the Christian
world had left the way of truth, and it was in essentially the same
condition, so far as these doctrines were concerned, as it would
have been if these important truths had not been set forth in the
Scriptures. A profound quiet had settled down upon the soul of
man which exercised a deadening influence over him religiously.
lie looked but saw not; he had ears but heard not; he had a heart,
but was totally unable to comprehend. What was needed, there-
fore, was a voice to break the stillness, a bold statement of these
facts in tones that no one could misunderstand. And this was a
part of the mission of the Prophet Joseph, which he accomp-
lished with singular fidelity and power.
In view of all these things we can better comprehend the fact
that the Father and the Son visited the earth on this occasion. Such
a thing, so far at least as we have 'any information, had never oc-
curred before in the history of man, though we read of instances
where each appeared separately. This vision was to notify the
world of certain important facts, concerning the creeds of men, the
true nature of God, the opening of the new Era, in preparation for
the second coming of Christ. In a word, the Dispensation of the
THE MESSENGER
Fulness of Times was ushered in by this revelation. This is why
the Father and the Son appeared, and why, too, the Prince of the
air sought so desperately the destruction of the instrument of this
great restoration on the very threshold of this mighty epoch.
Notk. — The revelation referred to above was published in num-
bers eleven and twelve of The Messenger and can be found in the
Pearl of Great Price. This installment concludes the articles on the
"Significance of Joseph Smith's First Revelation."
CHRISTIAN DOCTRINE RESPECTING GOD.
The scriptural doctrine in regard to God — and of course, that is
the true Christian doctrine — is this: There is a being of infinite
goodness and power, in form like man — for man was created in his
image — who, with His Son, Jesus Christ, and the Holy Ghost, con-
stitute the great creative and governing power or grand Presidency
of the heavens and the earth. As persons, the Father, Son and
Holy Ghost are separate and distinct, yet one in attributes, one in
purpose; the mind of one being the mind of the others.
That they are distinct and separate as persons was plainly mani-
fested in the baptism of Jesus. On that occasion, as Jesus came up
out of the water, John saw the Holy Ghost descend upon him, and
at the same time the voice of the Father was heard speaking from
heaven, saying: "This is My beloved Son, in whom I am well
pleased." Here we see the persons of the Godhead present but dis-
tinct from each other. Stephen, the martyr, in the presence of the
angry crowd which took his life, saw the heavens open and "Jesus
standing on the right hand of God." Here, too, the Father and the
Son are seen and, according to the testimony of the holy man, they
are distinct persons.
Yet Jesus said to the Jews, "I and my Father are one. •'•' *
• Believe that the Father is in me and I in him." But this
oneness cannot have reference t<> the persons of the Father and of
the Son, which we have seen are distinct. Their oneness, therefore
must consist in a unity of attributes, purposes, glory, power. Jesns
in his great prayer just previous to his betrayal, said, in praying lor
his disciples: "Holy Father, keep through thine own name those
whom thou hast given me, that they may be one. • # # That
they all may be one; as thou, Father, art in me, and I in thee, that
they also may be- one in us." Clearly it was not the Uniting of the
persons of his disciples into one person orbod\ that Jesns pra\ ed foi ;
l)ii t He would have them of one mind and one spirit, as He and the
Father are one. So also He had no wish that tin person of one o!
His disciples should he crowded into that of another, and so on mi
til they all becanu one person 01 bod) but "as thou, Father, ait in
186 THE ME8SJ
me, and I in thee." That is, while remaining distinct as persons, the
Messiah would have the mind or Spirit of God in his disciples as it
was in Him, and as his was in the Father, that God might be all in
all — the Father to be honored as the head and worshipped in the
name- of the Son; and the Holy Ghost to be revered as the witness
and messenger of both the Father and the Son — the bond of union
between God and men, as it is between the Father and the Son; in one
word to be God in man.
Each of these persons in scripture is called God; and taken to-
gether they are God, or constitute the grand Presidency of heaven
and earth, and as such are one, as well as in attributes.
The spirit of the Son had an existence witli the Father before he
was born in the flesh, and indeed it was by him, and through him —
under the direction of the Father — that the worlds were made; "and
without him was not anything made that was made."
Such is the simple doctrine of the Godhead taught to the primi-
tive saints by the apostles. It was implicity believed as God's
revelation to them upon the subject and they were content to allow
the revelation to excite their reverence without arousing their curi-
osity to the point where men .of finite minds attempt to grasp the
infinite, or circumscribe God in their understandings. In a short
time, however, a change came, and men sought to explain the
revelation that God had given of himself by the vain babblings of
pagan science; and that led not only to much contention within
the church, but to the adoption in the Christian creed of erroneous
ideas in respect to Deity.
NoTK. — The doctrine taught in the foregoing epitome can be
verified by the following passages of Scripture, viz: Gen. i: 26, 27;
Heb 1: 1, 2; Matt. Ill: 16, 17; Acts vn: 55, 56: John 14, 15, 16 and
17 chapters: Heb. 4: 2; John 1:3.
MODERN IDOLATORS.
Rev. Dr. Samuel T. Carter, himself a Presbyterian, openly de-
clared a short time ago that the "God" believed in and worshipped
by the Presbyterians is not the God of the Bible, and added that
thousands upon thousands in the Presbyterian church hold with
him in this respect. To quote his words: "There never was, there
is not now, and there never will be such a God as the God of the
Westminister Confession. To me this whole subject is a matter of
truth or falsehood. To my mind the character of God, as por-
trayed in our received confession, is simply false. And the matter
appears to be of greatest importance, because I believe that the
biggest and worst lie of all the big, bad lies of the world is the lie
about God. And I am not alone in my convictions as to the falsity
of the confession. Thousands upon thousands in the Presbyterian
church hold with me in this respect. I heard a prominent Presby-
terian preacher say in a sermon: 'The trouble with the Westminis-
ter Confession is not this statement in it or that, but that there is
n< > heart in it at all, and we never look for a heart in it.' Xo words
THE MESSENGER
could give deeper condemnation of the Confession. The Confession
has a God without a heart, and nothing is so terrible as a universe
under a God without a heart. This is a glorious universe, because
it is a universe under a God with the biggest heart of all. Put the
Westminister God on the throne and we choose annihilation. The
conservatives are engaged in a hopeless endeavor to keep the God
of Confession on the throne of absolute dominion. Let them have
done. It is like trying to substitute Aaron's calf for the God of
Sinai. And let there be an end of making heretics of the apostles
of love. We want a thousandfold more faith and trust in the un-
speakable goodness of God. Iyet the reign of love begin." Slowly
but surely the Scriptures are being fulfilled. The knowledge of the
true God has come into the world; that knowledge is spreading, and
will continue to do so until "all shall know him from the greatest
to the least." — Milhnial Star, Dec. 2j, igod.
OLD FOLKS' DAY AT LAGOON.
This year's "Old Folks' Day" at the Lagoon is the twenty-fifth
annual celebration of what has become a great and unique Utah
holiday. Born in a spirit of showing the gratitude of the strong
for the weak, who spent their strength pioneering the west. The
holiday has grown to such importance that more than 1,100 old
folks passed through the Lagoon gates, stepping lively despite
walking sticks and sometimes crutches, and each one bringing a
helpful smile and a wealth of gray locks to testify to many years well
spent.
The old folks were guests of Davis County. Arrangements for
their entertainment were most complete and successfully carried
out. A host of beautiful young women and girls, dressed in white,
moved about, showing every attention to the honored guests, and
the smiles which lit up the countenances of the aged nun and
women showed that their hearts were touched with the kindness
shown them. In addition to the dinner a program was rendered.
Prominent among the numbers was a solo, "America" b\ Mrs.
Rachael Whipple. Mrs. Whipple is ninety years of age, but she
sang the national hymn in a clear voice and true to the key. The
program consisted of recitations, solos and burlesques. Addresses
\\<re made by President John R. Winder, Joseph II. Grant, Simon
Bamberger and others.
Among the number were several who have passed the ninety-
year mark. There was Margaret lint, who was born in Scotland
January [3th, [813; Nathan Tanner, who was born in New \'<.ik
state the same year; Miriam Chase, aged 94; "Uncle" Manning, the
aged negro who u lited on tin Prophet Joseph Smith: Samuel
ed mil-'- two; and Kli/.abeth Babbitt, who w
[817. The oldest person on the grounds was Mrs Ann Marsh,
iged ninety six. 1 was born in Kngland Xoveiuhei |th.
1.S11. YV. R. Rice, one of the original pioneers, and the man who
threshed the first bushel of wheat in Plan was also in attendance
188 THE ME8SKNGEB
VISIT TO TAURANGA.
After i o years absence from Taurauga, we have been favored
with a flying visit from President Hards. He was accompanied by
Sister Hardy. Unfortunately the weather was anything but favor-
able for getting around with any comfort. The President and
Sister Hardy held services at the Judea village Sunday, when sev-
eral members were added to the church. Sister Hardy's eloquent
advocacy of the gospel was greatly appreciated and her kind and
genial manner will insure her a warm welcome should her visit at
any future time be repeated. They stayed with us five days and left
Monday morning via Rotorua in company with Elders Southwick
and Morrell.
Taurauga, Aug. 21. David Ham..
CONFERENCE REPORT.
Waiapu -Mania. — Elders H. I). Haight and Wm. H. Dickson re-
cently made a fairly successful trip down the east coast, they per-
formed two baptisms, Elder Dickson officiating. Elders Layton and
Larson held a priesthood meeting in the Mahia end of the district,
to settle troubles existing among the members, and to make definite
arrangements for the semi-annual conference to convene September
14th and 15th, at Kopuawhara. Elder A. E. Anderson has been
changed from doing carpenter work to traveling among the natives
of Waiapu. After a slight sickness Sister Edna Dickson has again
resumed her work. Elder Geo. B. Andrns is very patient in his
isolated situation. His efforts of last season in gardening proved
very successful. It is not uncommon to see the natives going to
him for pumpkins* sweet potatoes, corn, etc. He has indeed shown
to the people of that part that with a little toil their land will pro-
duce a more profitable crop than blackberries.
LEHI Larskx, Conference President.
DEATH OF DOUGLAS A. SWAN.
Last mail brought the sad news of the death of Douglas A.
Swan, a well known Salt Laker. The direct cause of death was
erysipelas, brought on by a severe chill. Mr. Swan was a native of
Edinburgh, born January 5, 1849. He accompanied his mother to
Utah in [863, the father remaining in Scotland on a mission. The
deceased was among the first "Mormon" Elders to do missionary work
in Australasia. He performed a mission to these parts in the early
"seventies" when transportation facilities were rather crude and the
cost of passage from San Francisco to Sydney was about one hun-
dred pounds sterling. After receiving an honorable release from
missionary' lahor.he returned to Utah where he has since held many
positions of trust and responsibility in local banks and railway
offices. We condole with the bereaved wife and family of the
departed.
TE KAEEER
E RUA NGA PUTANGA I TE MARA MA.
Ruwhara K. Hari, Tumuaki Mihana, Box 72, Akarana
E kore hoki ahau e />ai, e aku teina kia kuare koutou ki tenei mea ngaro,
kei mea koutou he matau koutou; kua tau te pakeke ki a Iharaira, mo tetahiwahi,
kia riro mai ra ano te ivhakanuinga o nga tauiivi, Ko reira a Iharaira,
hatoa ora ai. — Roma. 11:25-26.
Naraa 15. AKARANA Akuhata 31, 1907
HE KORERO NA HOHEPA METE.
[I tuhia tenei e Hohepa Mete ano, i te tau 1838. J
He maha no nga korero teka me nga aweketanga a nga tangata
kino kua whakahorapatia nei ki te ao mo te whakahokinga mai o te
Rongo-pai, me te whakapumautanga ano hoki o te Hahi i enei nga
ra o muri nei, i tuhituhi ai ahau i enei korero. Na i titaritaria atu
enei korero katoa hei whakahinga i te Hahi, hei whakanoa^ hoki i
te ahua o te Hunga-tapu, me te whakamate ano i te horapatanga o
te Ronga-pai ki te ao, mo konei ra tenei korero, hei whakamohio i
nga tangata katoa ki te tika o tenei Hahi, hei whakawhiwhi ano
hoki i nga kai kimi i te pono ki nga mea tika mo tenei Hahi, moku
ano hoki.
Ka tuhi whakatepe atu ahau i nga mea o te timatanga rawatanga
o te Hahi, a mohoa nei me nga whakakitenga ano a te Ariki ki a an
koia nei t- warn tan i muri ilioi te whakatunga o te Hahi.
I te tau 1805, i a Tihema 23, ka whanau ahau ki te takiwa o
Weramota, he teta no Amerika. I a an ka tekau tau ka haere tokn
matua a Hohepa Mete ki te teta 0 Niu [oka. Tekan ma talii te to-
komaha o te hapti o toku matin.
I muri i to maton hekenga ki \iu [oka, ka puta mai he ohorere
nui ki reira mo te karakia atu ki te Attia. Ka timata i te Methodist;
otiia, kiliai i roa kua urn nga hahi katoa. Ae ra kua pokaikaha
nga hunga katoa o reira i tenei ahuatanga, a ka huihui mai ngn ta-
ngata ki te w.ilii o nga tautohetohenga, vvhakarongo ai; ka puta mai
he titoretanga nui lie wwa ua te tini o nga whakaakoranga ke nm tc-
mea kotahi.mea t< kaleka noa, e rapuanaia tangata ia tangata, kotehea
t<' mea tika, no u mea e kiia ana e tenei e tenei ko totia te mea tika
a k<> t<> tera lie mea no te rewei 1, .1 pun tonu li 11 1 whaka no o t(
PE KARERE.
katoa, kua puta he awangawanga ki te hiuengaro o te tangata, a ka
rere matapo noa ratou e kirai ana i te pono,
Ahakoa te aroha nui o nga mema o ia hahi o ia hahi ki o ratou
hoa. me te aroha lioki o nga minita ki o ratou kahui, me to ratou
h'ihiko ki te hapai i te lm-lii a te Ariki, ka matoke te aroha mo te
tangata ki te puta atu ia ki waho o tona hahi ki tetahi atu, a he nui
ingau, a ka tautohetohe nga minita ki a ratou ano me nga me-
ma hoki ka totohe ki tona hoa ki tona hoa, a uawai a ka ngaro te
te aroha pumau.
Tekau ma wha oku tan i tauawa.ko toku whaea me oku tuakana
tokorua me toku tuahine, kua uru ki te hahi Perehipateriana. I
tenei wa ka hurihuri aliau i nga tikanga o nga karakia katoa, a kua
kore aliau e mohid ko tehea te ara tika hei liaerenga moku, a aha-
koa ka pawera toku ngakau a ka pororaru toku hinengaro, ka
haere tonu an ki te whakarongo ki nga kauwhautanga a nga minita.
No te roanga ka whakaaro nui aliau ki te hahi Metliodist,a kaahua
hiahia aliau kia uru ki tana hahi, heoi, na te nui o te raruraru me
nga pohehe o nga minita, kihai ahau i kalia ki te whiriwhiri ko te-
hea ana te hahi o te Ariki.
Kua pokaikaha toku hinengaro i tenuio te nangau o nga tangata
Ko nga Perehipateriana i whakahe i nga Papatiti me nga Methodist
a i whakapaua e ratou to ratou kaha ki te whakateka i nga tikanga
o ana karakia ki te aroaro o te iwi. Otira pera ai nga hahi katoa ki
te whakahe i era atu hahi a ki te whakapumau hoki i nga tikanga o
tona ake o tona ake.
I waenganui i tenei tautohetohenga me tenei ngangaunga, ka
ki ake ahau ki ahau ano, me pehea ahau. Ko tehea o enei katoa te
mea tika? He teka ranei te katoa? Me he mea e tika ana tetahi,
tehea ia, a me pehea ka mohio ai ahau? Na i ahau e kimi ana ira-
ro i tenei pouritanga, i a an hoki e "puhia ana e nga hau maha o te
whakaakoranga" o nga minita, i tetahi ra i a au e korero ana i te
pukapuka o Hemi ka tupono aliau ki tenei oranga ngakau, nana:
"Ki te hapa tetahi o koutou i te matauranga, me inoi ia ki te Atua
e homai nui nei ki te katoa, a kahore ana tawai mai; a ka homai ki
a ia." Hemi i : 5.
Katahi ano ka penei te putanga mai o te karaipiture ki te ngakau
0 te tangata i runga i te mana nui, i tomokia a roto rawa 0 toku
e tenei, a ka hurihuri tonu toku hinengaro mo enei mea, me te mo-
hio ano ahau, o nga tangata katoa, ko a au tetahi e mate ana ki te
matauranga 0 te Atua, ina, kihai ahau i mohio me pehea, a ki te
kore ahau e whiwhi ki te matauranga i te Atua, ka kore rawa ahau
e mohio; no te mea he rere ke tonu te tangohanga o nga karaipi-
ture e tenei e tenei 0 nga minita, no, kihai ratou i kaha ki te vvhaka-
whirinaki ki nga karaipiture hei wnakamarama mo tetahi take.
No te roanga, ka whakaaro penei aliau; me noho tonu au i roto
TE K A RE RE. 191
No te roanga, ka whakaaro penei ahau, me noho tonu i roto i te
pouritanga me te pororaru, me whakarite ranei e au nga kupu
a Hemi, nana, "inoi atuki te Ariki," ka penei oku whakaaro, ki te mea
ka homai e te Atua te matauranga ki te tangata e hapa ana i te ma-
tauranga, a ka homai nni mai, a kahore ana tawai mai, ka whaka-
matauria tana kupu e au.
Nawai a ka tutuki oku whakaaro, a ka haere ki te puia rakau ki
te inoi. A he ata no tetahi ra ataahua i te timatanga o te tau 1820.
Katahi ano ahau ka inoi penei, a ahakoa te maha o oku raruraru
me oku mamaetanga kihai ahau i inoi penei.
[taria te tapiri.]
HE WHAKAHOKI KUPU.
Ki Te KarerE:
Panuitia atu nga korero i raro iho nei. E Koro, e te Atirikona
Kereihi. Kua kite iho matou i tou panui e mau nei i te Pipiwha-
rauroa, nama in. H whakaatu ana koe i te timatanga mai o te
Hahi hou o te "Moromona," me nga mahi kikino a taua Hahi. Na,
e koro ka nui toku pouri moil e whakaatu mai nei i te nui rawa o
tou puhaehae, i pohehe pea koe e korero ana koe i nga korero tika
K koro, ata peehia iho tou ngakau revvera ki raro. Kei te nui noa
atu tolmatoumohiokitenei Hahi. Na te Atua te mana ihoatu ki tana
Poropiti ki a Hohepa Mete, kia whakrturia tona Hahikiteao; me lie
mea na te tangata te mana, kua taea uoatia atu te penei me to kupu,
e ki nei; tenei te whatiwhatia mai nei i tawahi. Otira, e koro. ko
ana kai whatiwhati e whakaaturia mai nei e koe; he pena tonu i a
koe, he minita, he puhaehae ano te take. Na, maku e whakaatu
ki a koe no te Atua te mana i whakaturia ai tenei Hahi; e hara i te
pena i tou hahi; na Henare tuawaru nei te mana i whakaturia ai.
E ki ana ano koe takirua ai te haere 0 ana minita: na e koro kei
te rite ra tena ki ta te paipera; kaore ia ki tau;me utu koe i tetau, me
i kore te utu mou i tetau, kua riro mau e ki; kaoreana he Atua, in 1
lioki, kaore koe- e whakapono ana ki nga merekara. E ki an i k >
pinono ai he kai ma ratou i nga tauiwi. E koro katahi ano pea t<
mea whakamiharo ko tenei, ko te whakarerenga atu ana Mini! 1 i a
ratou wahine me n ratou tamariki, me 0 ratou tnoenga papai, me a
ratou kai papai, a ka haere mai nei ki tenei whenua again li < t<
hemokai, me te mat ke raua ko te maku me te paru, a, he pinono
kai te take, e ai ta Kereihi. R koro, katahi ano pea nga minita
kuare ko a te Atua Minita. Otira, e koro, kei te akniuftouutin ma
ton kia mohio he tin ma tonu to te Atua, kaore ia ki tau; me vvha
kapono te tangata ki te "Kaore kail." R koro, ko tenei Main he
192 it. KARERE.
mea whakatu ki runga i te turanga o nga Apotoro ratou ko nga
Poropiti ko Iliu Karaiti aim te tino kamaka, no reira urn mai, kaua
hei whakaaro atu ki nga turanga rangatira, kauahoki ki o koutouna
utu e hoatu nei e nga tangata. Erangi, ko nga turanga rangatira
me nga utu a te Atua hei tumanakotanga atu. E hara tenei wa i te
wa e utua ai nga kai kauwhau, ko te wa aim tenei i kiia nei e te
raiti;he mea hoatu noa kia koutou, me hoatu noahoki e koutou. Na, i
whakaritea tenei e nga Apotoro. Kaore rawa ratou i tono kia utua
ratou e nga tangata mo ta ratou kauwhautanga atu i te Rongo-pai.
E pera ke ana hoki te ritenga o nga tangata e niahi ana i a te Atua
nei mahi, ma te Atua ano e utu. Heoi ano.
Tukupoto, Waikato. Xa Paora IIoitkk.
HE RONGO HOU NO TE AO KATOA.
Kua puta he hau nui ki Amerika tekau maero te roa, kotahi maero
te whanui o te whenua i whakangaromia rawatia e taua hau, i tahia
atu nga whare nga hoiho me nga mea katoa i tona ara, a e rua te-
kau ma tahi te hunga i mate, haunga he tokomaha i whara, a ko
etahi era ano e mate atu.
Ko tetahi tangata ia i kite i te tupuhi e haere mai ana, no, ka
oma atu ia me tonahapuki te rua i raro i tona whare, haunga tetahi
o ana tama, na ka kawea atu e te hau tona whare me tana tama, na-
wai a ka kawea mai hoki tona hoiho i roto i te whare hoiho a ma-
kere anaki te rua ki runga ki nga tamariki tokorua a mate rawa ana
raua. Nui atu i te rua tekau ma riraa nga whare i hinga i te hau, a
kawea atu ana ki tahaki, takoto ana.
Kua mate tetahi tamaiti o Hauraki, na Totaia raua ko Panekana
tenei tamaiti. I mate ai ia i te 17 o Akuhata nei. T whanau ai ia i
te 20 o Tihema 1906. Ma te Atua e whakamarie nga ngakau o nga
maatua me ngawhanaunga aroha i roto i tenei pouritanga kua tan
iho nei ki o ratou ngakau.
Xa Elder Jesse McBride.
Kua tae mai te rongo mo tetahi kohurutanga weriweri, no te
whenua o te Wiwi ara, no Monte Carlo, koia tetahi taonekino ki te
purei moni. ka niene atu ki reira i te ao katoa nga tane me nga wa-
hine purei moni, i reira hoki tetahi wahine whai moni ko Levin te
ingoa, ki te whare o Kuura raua ko tana wahine he hunga purei
moni hoki raua, na he nama ano to raua ki a Levin, na ka kohuru-
tia ia e raua a huna ana ki to raua ruina moe, ka roa e huna ana na
kua man raua ki te whare herehere.
TE EARBRE.
I roto i te nupepa o Ahuhata 26 te ki, kua whaki mai a Kuura,
e torn tekau ma iwa pouna tona nama moni ki a Levin, a i riri rawa
ai ia mo te tononga a Levin kia whakahokia mai tana moni; i nga-
ngari ai rana, a 11 a nga knpn kikino i kohurntia ai a Levin.
Kotahi mano e warn ran pauna te nni o ana taonga, hannga nga
moni e ^450 e pnta a tan ana ki a ia. Kati.
Na he whakaaro tenei na matou, ko tetahi tino hua e pnta mai
ana i tenei mahi whaka-te-rewera, he whakapean ke i nga whakaaro
tika o te tangata, he tinei i te wairua o te Atna, ina, e kore ano e
totohe tonn te wairua o te Atua ki te tangata. A ki te mutu te
tahe o te wairua ki te tangata ka hohoro ratou ki te whakangaro-
rnanga, na he mahi whakangaro hoki te purei moni; ina hoki te tini
o nga kohurutanga, nga whakamomoritanga, ina era atu tini tu
mahi kino e nana ana ki nga wahi katoa o te ao. E nga teina me
nga tuahine whakaputaina o koutou kaha kia whakarerea enei mahi
wetiweti. Kahore oti koutou i te mohio, e whakapakoa ana koutou
i te wai o te aroha i roto o te ngakau? He mea na te purei moni,
purei hoiho ranei.
Kua tu lie pakanga nni ki Aerani i waenganui i nga tangata mahi
o Perepaha me nga pirihimana ratou ko ngahoia. he "taraiki," te
take o te riri, i tono nga kai mahi kia whakanuia to ratou utu. I
karangatia nga hoia hei tiaki i te taone, tae ana ki te 3000 te taua, a
huihui ana nga wanine a nga kai mahi ko nga wahine ratou ko nga
tamariki ki mua me nga tane ki muri ka whiu kohatu mai
ai ki te taua. He tokomaha nga hoia i whara. No tetahi ra
ka pokea nga hoia, na ka whakahaua e nga apiha, kia puhia, a
hinga ana lie tokmuaha nga wahine nga tamariki. Ka man te
rotigo inaianei.
No te kino 0 nga tangata o nga Moa ki etahi pakeha e lianga
ana i tetahi wapu kohatu ki Casablanca he taone no Morako, ka
whakamatea nga pakeht tekan ma torn. Kati. Kei te whawhai
ratou inaianei. He niaho nga tangata o te Wiwi kua tae ki taua
taone, a kui nni te parekura miku atu i te rooo o nga Moa kua
mate. Kei te huihui nga liapii Maori ki waho o te pa, ki te ahua
tanga tera ano e nni te rarnrarn.
No te 25 o Akuhata ka whakaeketia e ngn moa ngi whare
c wha, a ka toua ki te ahi, me i reira ka pupuhi mai te kai-
puke whawhai <> nga Wiwi <> roto i te l-okoru e tan ana a wha
kangaromia ana tetahi pa ko Knhyle te ingoa. Kui kua hoki
a Mnlai Hafid e nga moa ki tt tonga, hei kingi mo rutoq a kci t<
i-.M I I KARERJ .
haere a::;i ratou ki te pa o Casablanca. K whakataka ana nga
Wiwi i nga tana, e rua inano tangata, hei tono atu ki te whawhai ki
nera Moa, ki te hiahiatia ratou.
HE PATAI MO TE HAHI TIKA.
He korero no te liiku o te ika nei, he whakaaturanga i nga mahi
a te Hunga-tapu i roto i te II alii o Ihu Karaiti.
I ahau e noho ana i te kainga o nga wh niaunga o toku hoa wa-
hine i te Ngaere, he waalii no Matauri Bay, i te tan 1X98. I tana
vva kihai ano ahau i whakapono, e, ko te Haahi 0 te Karaiti tenei e
kiia nei ko te Haahi "Moromona," i tana \va e mea ana ahau e hara
tan 1 Haahi i te mea e pono ana. Te Ap >toro a Paora i tuhi atu ia ki
a Tiinoti i tana tuhinga tuarua i te torn o nga upoko i te 160 nga ra-
rangi i mea ia. "Na te ha 0 te Atua nga karaipiture katoa, a e pai
ana hei whakaako, hei hopu i te he,hei whakatikatika,hei whakaako
ki te tika." Koia i runga i taku pohehe mo taua Hahi me nga mahi
e nialiia ana e nga kai kauwhau, ka whakaaroaro ahau, ka liuri
ki nga karaipiture, ma reira e homai he whakatikatika.
I titiro ahau i te rua tekau ma wha o nga upoko o Matin, kei
reira etahi kupu mo te mutunga o te ao, me nga tohu lioki o te niu-
tunga. Ko etahi 0 ana tohu kua puta, kua tupono ki a tatou i enei
o tatou ra. Kei te rarangi tekau ma wha 0 taua upoko i mea; "E
kauwhautia tenei rongo pai o te rangatiratanga puta noa i te ao, hei
mea wliakaatu ki nga iwi katoa, ko reira putamai ai te mutunga.
Koia e pono ana, koia tenei, ko te Hahi 0 te Karaiti, e kauwhau
nei ratou i te Rongo-pai pono. Ko te Rongo-pai i whakaaturia e
te Ariki i tana rarangi, koia te Rongo-pai ma tetahi anahera e kawe
mai, e whakaturia, e ki ana a Hoani. Whakakitenga 14: 6. E
whakatika ana ahau, na te Atua ratou pononga, ara, noa kai-kau-
whau o taua Hahi, me nga mahi e mahia ana e ratou i runga i nga
mea e whakaponohia ana i roto i te Rongo-pai i enei katoa.
Ka whakapono ahau ki te Rongo-pai, ka iriiria ahau i te tekau 0
Tihema iSo-.s. He ture hoki na te Atua, me iriiri kia whiwhi ai ki
te murunga hara, he mea kia riro mai ai te Wairua tapu, a ka whiwhi
ahau ki ana homaitanga, a he maha nga hunga i urn mai ki te Hahi
i a an e kauwhau ana, he maha nga turoro i whakaorangia i 0 ratou
mate. I a Tihema, 1906, ka tae mai he waea ki ahau no Kaeo.
maero te roa o taua kainga, e mea mai kia haere atu ahau kia wha-
kawahia tetahi 0 te Hunga-tapu; i tae atu ahau ki taua tono, lie mea
miharo tona oranga i taua mate. I a Hune 1907, ka pa he matt-
kino ki nga tamariki tokorua a tetahi tangata ko Pene Waenga u
ingoa, no te Mahi 0 Ingarangi ana mema. I hiahia taua turoro kia
whakawahia ki te hiuu-tapu. Tirohia Hemi 5: 14. E mea ana
ia; ki te turorotia tetahi o koutou me karanga ki nga kaumatuaote
TE K A RE RE.
Hahi ma ratou e inoi whakapono ki runga ki a ia me te whakawa-
hia ia i runga i te ingoa o te Ariki. He kaumatua hoki ahau no te
Hahi o te Karaiti; he mea tino whakamiharo ki te hunga o waho
tona whakaoranga e te Atua.
I te ioth o Akuhata 1907 ka iriiria tetahi o ana tamariki; kei te
nui nga mahi a te Atua e mania ana e ana pononga i tenei takiwa.
K nga hunga kua whiwhi ratou ki Te Karere e patai ana ahau kia
koutou, ma koutou e whakautu mai; ko enei patai ma nga tangata
o waho o te Hahi "Moromona" e whakautu. Tuatahi; no te Atua
ranei nga Hahi katoa e kiia nei he Hahi e karakia nei? mehamea e
tika ana me whakamarama i nga karaipiture me e he ana man e
whakahe nga karaipiture. Tuarua me he mea kotahi ano Hahi, koia
tehea i enei hahi tinitini? Tuatoru he aha i penei ai. Me haere ki te
kareti whakaako ai ki te mahi minita ma te Atua; te pera ai me
era minita a te Ariki. I mil a kihai i kura kihai i maumau taima
ki te whakaako. He mea iriiri ka whakapangia mo te hoatutanga
ote Wirua-tapu, timata tonu atu ki te kauwhau i te Rongo-pai. Nga
Mahi; 9: 18-19-20. Kati. Ka nui enei patai mo tenei taima ki te
whakautu mai tetahi; me tuhi nga upoko me te rarangi o nga
karaipiture hei whakatika i ana kupu, ara, hei whakamarama i te
take i ahei ai kia tini nga Hahi; kia kotahi ranei Hahi; i tika ai
ranei me haere ki te kareti, i tika ai ma nga karaipiture etahi whaka-
tikatika he mea Atua hoki. Na Ngapuhi Renata.
Waiharara North, Aug. 12, 1907.
He koanga ngakau i taku hokinga mai i te kauwhau i nga ti-
kanga 0 te Rongo-pai i nga takiwa 0 runga. Ka tika ahau ma
Kaipara, i tae atu ahau ki Kakanui i tutaki ahau ki nga Hunga-
tapu 0 reira. Kei te man tonu to ratou whakapono ki nga tikanga 0
te Rongo-pai, kei te kaha hoki ratou ki te huihui i nga wiki ki te
karakia, e wlia nga ra i noho ai ahau ki a ratou.
Ka haere m 11 ahau e lorn po ki te huarahi ka tae mai ah iu ki
Takahiwai, lea tutaki hoki ahau ki nga Hunga-tapu o reira; kei te
tino pai ratou, kei t< kaha hoki ki te huihui i nga wiki ki te karakia
icra noa ake te miharo ko nga tamariki o te Hunga-tapu; nui
rawa atu to ratou kahaki te waiata i roto i te reo Pakeha, ki te
korero pukapuka hoki i roto i te kura hapati. Koia te tauira pai
rawa. Kati. I ta< mai ahau ki taku kainga ake ka nui oku vvha-
naunga kua uru mai ki te Rongo-pai, he tino uunui
etahi, noku hapu ake, ara, ko Wiremu Poukatahi, jne H
Piripo, me nga Ngapua Piripo, me tetahi atu kua, uru mai hoi
ki te Rongo pai hei tino lauira. Na konei i tino uui ai t<
0 ngakau, ii" te m< ;i kei lc tupu tonu te tnahi a te Uua, 1 1
Na I I l!vl\i T I I KK! \\ \\ v.
M
I ' • ' I • I 1 l 1 1 1 • 1 ■ 1 1 1 i 1 I I 1 I 1 1
1 1 1 1 1 1 1 1 1 1 1 1
196 TB K ARE RE.
HE WHAKAORANGA
Waiinaniaku, Akuli;it:i 14, 1907.
Ki 'IV KarkrE:
I ram i nga manaakitanga a te Atua, Amine: No te marama 0
Mei 20, hjoj kua lmri ake nei, ka pangia taaku kotiro e te mate,
ona tan tekau ma tain" ; he lino nni tana mate i pa nei kia ia, i te
aurere tonn ia, i teinui o te mamae, i te an i te po; i pa mai he wha-
tuareatanga ki o mana nei ngakau; ara ki nga Maatua 0 te kotiro; i a
mana e titiro matatan atn ana ki a ia e ngaua ana e nga mamae
maha. I pa lioki ki tona matenga; me tona lima tana mate, nnkn
atn i te rna wiki e ngaua tonutia ana ia e nga mamae, kikino, i
whakapana katoatia hoki o mana nei kaha, mo te whakaora i a ia;
te taea te alia, heoi, ka tae mai nga Kanniatna "Moromona" ki to
mana wliare i a Hnne i te 14 o nga ra 1907 i te pntanga mai ka oho-
rere tokn ngakau i te liari, i aliau e noho pouri ana; i te nohonga
ki raro i mihi atu mana. I whakamaramatia e ahau tona mate ki a
raua: i ki atu hoki ahau ki a raua; "me he meakei a korua te manaote
Atua; whakaorangia tenei turoro e korua, 'ka mea mai raua; i liaere
mai mana ki te kauwhau i te Rongo-pai a te Atua; kua whaka-
hokia mai i enei nga ra o 11111 ri nei, a ko te whakaora hoki i nga
turoro, i nmga i te whakapono, tetalii o nga Likanga utu nni o te
Rongo-pai tika o te Karaiti.'" No te mutunga 0 te karakia i te po
ka whakawahia te turoro ki te hinu ki runga i tona matenga me te
inoi atu ano i runga i te ingoa o te Atua kia peia atu nga mamae
kino i roto i a ia, me nga putake mate katoa e ngau nei i tenei po-
nonga ana. Otira i nni atu i enei nga kupu i whakapuakina e ana
pononga a te Atua, me te whai honore ano hoki ki taku nei whaka-
rongo atu; ina hoki ohooho ana oku nei wahi honore kore; ihiihi
ana toku tinana katoa, i tino mohio ahau, kua tan iho te kaha o ce
Atua ki taua whakaritenga i taua po. () reira tonu iho ka wliivvhi te
turoro ki te moepai,a i parangia tonu ia a puao 110a i ata, i reira tonu
iho te hokinga mai o tona tinana ki te ora, no tenei manaakitanga
nni a te Atua; i tino rite ai te karaipiture e kiia nei e Hemi. "Ki te
turorotia tetahi i roto i a koutou, me karanga e ia nga Kaumatua o
te Halii; a ma ratou e inoi ki runga ki a ia, me te wliakawalii ano
i a ia ki te hinu i runga i te ingoa o te Ariki. A e ora te turoro
i te inoi whakapono, ma te Ariki ano ia e whakaara ake; a ki te mea
kua main hara' ia, ka niurua tona hara." Ko te mutunga tenei o nga
whakamaraina mo tenei putake. Ko nga Kaumatua i meatia ai
tenei manakitanga, ko Reo Ruehe raua, ko Tari Tepene, kei te
takiwa o Xgapuhi nei: e haereere ana, lie mea 1110 te rongo paiolhu
Krraiti. Ma te Atua tatou e manaki e tiaki Amine.
Na Wi Ngapuru.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET
" We believe all that God has revealed all that He does now reveal, and we
believe that He will yet reveal many great and important things pertaining to
the Kingdom of God." — qth Article of Faith.
Rofus K. Hardy, Mission President. David P. Howells, Editor
Vol. I SATURDAY, SEPTEMBER 14, 1007. No. 16
REVELATION.
We desire to show in this article that without direct and con-
tinuous revelation from God, the Gospel cannot be understood and
properly applied for the salvation of mankind, nor can the purposes of
God be accomplished on earth. First, we take direct statements of
Scripture: "Where there is no vision, the people perish; but he that
keepeth the law, happy is he." (Prov. xxrx: 18.) The law of God
has never been kept without the Spirit of God to enlighten those
who sought to keep it. The history of the human family from
Adam to Noah, from Noah to Moses, from Moses to the Lord Jesus
Christ, and in all subsequent ages, proves beyond cavil that where
there was no vision from Heaven, no inspired voice, no revelation,
the people utterly perished in darkness and unbelief. The com-
bined wisdom and learning of men could not save them from spir-
itual darkness.
That there may he an authorized channel of communication be-
tween the heavens and the earth, the Lord has, whenever His
Church has existed on earth, appointed men to receive His will and
make it known to the people. "Surely the Lord Cod will do
nothing, but He revealeth His secrets to His servants,the prophets."
(Amos ill: 7.) This literally might be equivalent to saying that
where no prophet was, there the Lord was doing nothing thai
would result in man's salvation. Without being technical respect-
ing the language of Amos, the liistorj of the world from Adam
down proves his statements true. When there has been no prophet
there has been no revelation from God. When there has been no
revelation the people have wandered to and fro, have tossed upon
198 Mil-: MESRKNGI R
the billows of clashing opinion, perished in darkness rind have been
buried in the great ocean of doubt and uncertainty. On the other
hand, when authorized prophets have existed among men we may
exclaim with the ancient Scriptures: "I have also spoken by the
prophets, and I have multiplied visions, and used similitud<
the ministry of the prophets. And by a prophet the Lord brought
Israel out of Egypt, and by a prophet was he preserved." (Hosea
xn: 10, 13.) And we affirm th it without prophets Israel never
was preserved and never will be.
In looking over the field of mysterious sayings contained in the
Bible, as well as the mystery which enshrouds many phases of human
history, we are consoled by the promise of the Savior: "For there is
nothing covered, that shall not be revealed; neither hid, that shall
not be known." (Luke xn: 2; Matthew x: 26; Mark iv: 22.) In
this connection we may cite the fact that men by learning do not
see the truth alike, they do not harmonize on the fundamental prin-
ciples of the Gospel. As an example, they cannot, unaided by rev-
elation, tell the origin, history and destiny of the American Indians.
Isaiah, over 200 years before the advent of the Messiah, foresaw
the spiritual ignorance of the last days and how that condition
would be overcome by the light of revelation. He prophesied as
follows: "Wherefore the Lord said, Forasmuch as this people draw
near me with their mouth, and with their lips do honor me, but
have removed their heart far from me, and their fear toward me is
taught by the precept of men: Therefore, behold, I will proceed to
do a marvelous work among this people, even a marvelous work and
a wonder; for the wisdom of their wise men shall perish, and the
understanding of their prudent men shall be hid." (Isa.xxix: 13-14)
By reading the context it is evident that the prophecy refers to a
time later than the first coming of the Savior,and that the prediction
never could be verified without direct revelation from heaven.
Paul, writing to the Hebrews, calls attention to the great truth
that the method of the Lord in leading His people from the begin-
ning has been by revelation. He says: "God, who at sundry times
and in diverse manners, spake in times past unto the fathers by the
prophets, hath in these last days spoken unto US by His Son."
(Heb. 1: j, 2.) Jesus said in St. John xvii: 3: "And this life is
life eternal, that they might know thee, the only true God, and
Jesus Christ whom thou hast sent." Paul says in 1 Cor. xn: 3:
"No man can say that Jesus is the Lord, but by the Holy Ghost."
When Peter received a knowledge of the divinity and mission of
the Lord Jesus Christ, the Savior said unto him: "Bessed art thou,
Simon Bar-jona; for flesh and blood hath not revealed it unto thee,
butimy Father, which is in heaven." Jt required a revelation for
Peter to receive that testimony. How could anyone receive thai
knowledge without revelation from God? The Jews saw Jesus,
witnessed his wondrous miracles of healing the sick, giving sight
to the blind, unstopping the ears of the deaf and even raising the
dead, but all that was not sufficient. They read the ancient
prophecies pointing to the birth and nativity, the birthplace, life,
THE MESSENGER 199
ministry and martyrdom of the Messiah. Yet were they blind, with
eyes to see; deaf, with ears to hear and without understanding. No
reason can be assigned for the ignorance of the masses and the en-
lightenment of the humble fishermen other than the former de-
pended upon the learning of men; the latter had received a reve-
lation from God.
To place the necessity of revelation beyond question as to ob-
taining a knowledge of God, we quote the statement of Jesus to His
disciples: "All things are delivered to me of my Father; and no
man knoweth who the Son is, but the Father; and who the Father
is, but the Son, and he to whom the Son will reveal him." (Luke
x: 22.) Compare this plain, unmistakable testimony of Jesus with
the assertions of modern divines, who claim that the canon of Scrip-
ture is full and that we do not need divine revelation as it was given
to men in ancient days. The position of the latter simply contra-
dicts the plainest teachings of Holy Writ. If it required revelation
2,000 years ago to know that Jesus was the Christ, nothing short of
revelation from heaven will secure that knowledge now. Notice,
too, the remarkable fact that notwithstanding all the personal ex-
perience of the apostles through their association with the Savior,
Hi commanded them to "tarry ye at Jerusalem until ye be endued
with power from on high." (Luke, chapter 24.) * * * *
Suppose that all that is necessary so far as explanation of doctrine
is concerned is contained in the New Testament, we are then con-
fronted with man's inability to understand what has been revealed
without the light of revelation to guide the human mind in under-
standing and applying the truth. As proof of this I will cite the
testimony of Paul: "For what man knoweth the things of a man
save the spirit of man which is in him? Even so the tilings of God
knoweth no man, but the Spirit of God. * * * But the
natural man receivefh not the things of the Spirit of God; for they
are foolishness unto him; neither can he know them, because they
are spiritually discerned." (I Cor. 11: 11,14.) JesUS said to Nico-
demus: "Except a man be born again he cannot see the king-
dom of God." (St. John III: 3.) "No man can say that Jesus is
the Lord but by the Holy Ghost." (I Cor. xn: 3.) The truth of these
sac-red sayings is verified by the history of the world, which has
languished in darkness without revelation, as shown by previous
quotations.
Another very important feature of this subject consists in the
fact, that there always have been in every gospel dispensation la-
bors to perforin oi a practical character, such as the building of
temples, the gathering of Israel out of Egypt, the building of the
Ark of the Covenant etc., none of which could be accomplished
except by direct revelation from God. We ma> therefore conclude
that while the ordinances and doctrines of th< gospel are eternal
and unchangeable, the circumstances associated with the people in
ever) dispensation of the gospel are constants changing. The
^encies ol tins situation must h. met, not h\ the dead lettei <>t"
200 THE M i.ssi N<;i i;
ancient Scripture, hut b) present inspiration and revelation given
through living oracles of God.
"By a prophet the Lord brought Israel out of Egypt, and by a
prophet was he preserved." (Hosea xii: 13.) The prophecies of
the Jewish prophets in the Old Testament, pointing to the advent of
Messiah, are clear and explicit. Read the seventh chapter of Isaiah,
fourteenth verse; the ninth chapter and sixth verse; the fifty-third
chapter of the same book; the fifth chapter of Micah, second verse;
and many other passages of the Old Testament. In these we find
plain predictions which were verified in the birth, ministry, and
crucifixion of the Savior, which were read by the Jews but not un-
derstood by them, because the light of revelation from (rod was not
the source of their information. This was rather the wisdom of
their own learning, which led them to reject the Messiah and dis-
card the great message of life which He brought unto them.
As there were many plain prophecies relating to the first coming
of the Savior and the great work associated with His advent, so
there are pointed predictions referring to His second coming and a
work of great magnitude to precede that great event. I will call
attention to a few as proof that mere revelation will be given, and
that without it these prophecies never could he fulfilled: "Behold, I
will send my messenger, and he shall prepare the way before me;
and the Lord whom ye seek, shall suddenly come to His temple,
even the Messenger of the covenant, whom ye delight in; behold.
He shall come, saith the Lord of hosts. But who may abide the
day of His coining? and who shall stand when He appeareth? for
He is like a refines's fire, and like fuller's sope. * * * And
He shall purify the son's of Lsvi," etc. (Mai. in; 1-3.) This
prophecy must refer to His second coming. At His first advent he
did not come suddenly; He did not come to His temple. The house
of the Lord had become a "den of thieves." He did not accept it.
He did not purify the sons of Levi. It was a day when they could
in their wickeeness abide His coming. "Who shall stand when He
appeareth" is clearly a condition when He shall come in power and
glory to take vengeance on the ungodly.
How could He suddenly come to His temple unless a temple
should be built for Him? One could not be built without a chosen
people to build it; and how can men build the house of the Lord
without revelation to tell them where, when and how to construct
such a holy edifice? In Malachi, chapter four, we have a very
striking prophecy of the judgments of the Almighty in the last
days, before the coming of the Lord. In the fifth verse the prophet
says, "Behold, I will send you Elijah the prophet, before the coming
of the great and dreadful day of the Lord." The great prophet
Elijah, who was taken to heaven in a chariot of fire without tasting
death, was to visit the earth in the last days. The apostle John,
when upon the isle of Patmos, also saw the hour of God's judgment
and uttered the following prediction: "And I saw another angel
fly in the midst of heaven, having the everlasting gospel to preach
unto them that dwell on the earth, and to every nation, and kin-
THE MESSENGER
dred, and tongue, and people, Saying with a loud voice, Fear God
and give glory to him; for the hour of His judgment is come: and
worship Him that made heaven and earth, and the sea, and the
fountains of waters." (Rev. xiv: 6,7.) From this prophecy we
learn that an angel was to visit the earth at a later period than when
John uttered the above words. His mission was to be to restore
the everlasting gospel, a gospel that does not change; a gospel of
apostles, prophets, gifts, visions, revelations, etc.
"The everlasting gospel!" Why should an angel bring the
gospel if it already existed upon the earth? Why should the call be
to worship the God who made the heavens, the earth and the foun-
tains of water, etc., if these creations were brought into existence
by a God "without body, parts or passions?" This prophecy of
John agrees with Peter's words recorded in the third chapter of
Acts, wherein he says: "And He shall send Jesus Christ, which
before was preached unto you; whom the heaven must receive until
the times of restitution of all things, which God hath spoken by
the mouth of all His holy prophets since the world began." (Acts
in: 20-22.) By this we learn that before the advent of Messiah to
reign on earth there should be a grand restitution, bringing back
that which was lost; a restoration of revelation, ministry of angels,
prophecies, tongues, healings, miracles, etc. Who can believe the
Scriptures and yet deny the necessity tor more revelation? The
quotations here given are only a few compared witli many that can
be made bearing upon the subject. They all show that direct and
continuous revelation from God is an absolute necessity to the wel-
fare, progress and final salvation of the children of men. — Cowley*
Talks on Doctrine.
REASON AND REVELATION.
Some time ago we received a letter from a gentleman in this
city who has some very good words to say about the "Mormon"
people and some of their doctrines; but he entertains objections to
others, or rather to his own notions as to what they are. He com-
mends the charity a ad brotherly love which he has seen exhibited
by many Latter-day Saints, and acknowledges that, in several re-
spects their creed audtheir con duct ate far ahead of those of their ene-
mies who say so many things against them. But In says he is opposed
to tli • idea that any man's revelations are infallible. He thinks we
are wrong in claiming that "all of Joseph Smith's revelations are
true." He asks if it would not be "much bettei to submit them to
the light of reason and the Gospel that Christ taught, and reject
those that cannot he proved."
He is mistak 11 if he thinks we think that any "man's re'
tions" are infallibh We entei tain no such ide 1 We do not think
that :in\ human l>eiA in mortality is infallibh The Lattei da>
Saints do not attach in fallibility to an) man's personality 01 o]
202 THE MESSENGER
but we believe, and our friend doubtless will admit that God
is infallible. If so, then that which God reveals will also be infall-
ible. His word is truth. It is the revelations of God, not of Joseph
Smith or any other great and inspired man, that we receive as
truth itself. If God does not communicate His word and will nowa-
days, there need be no argument in relation to that which is claimed
to have come from Him. If He does reveal His mind and will
concerning His children on earth in the present age, those who re-
ceive His word in honest hearts will regard it as divine, and there-
fore irrefutable.
The revelations of God which have come to us through the
Prophet Joseph Smith, are and have been open to everybody who
chooses to examine, criticize and compare them with any other
truth that has come from the same source at any time. There has
been no requirement in "Mormonism" that any individual should
cast aside his reasonable faculties, or blindly accept a purported
revelation as divine, without thought or reflection or comparison
with known facts and truths. If our correspondent imagines that
our religious system requires anything so unreasonable, he is very
much mistaken. It is the privilege of every Latter-day Saint to
"know of the doctrine, whether it is of God or of man." Christ
himself proclaimed this when on earth. He said the same in these
latter days. His word today is just as true and divine as it was in
former days.
The great difficulty in the way of the people of modern times is
their disbelief in the reality of present revelation from God. When
a person believes that God is just as able and willing to reveal truth
adapted to present conditions as He was to manifest Himself in
past ages, the real obstacle to obtaining light from Deity now is re-
moved. When the word of the Lord conies through a living
Prophet, he who receives it as divine will make no quibble about its
infallibility. It is only when he doubts its divinity that he will
hesitate to receive it. In that case he has the right to use his rea-
soning powers, and to compare it with sneh words or principles
as he regards to be divine. There is no objeetion that we know of
to such a course.
As to comparison with the "Gospel that Christ taught," what
is to be taken as the standard? What was the Gospel that Christ
taught? Who is to decide? The various Christian sects differ in
their views on this matter. Some of them are diametrically opposed
to each other on this question. Our friends will probably answer,
"The New Testament is the guide." Well, modern divines differ
with each other as to the meaning of many passages in that book,
and the notion that infallibility is to be attached to the old writings
THE MESSENGER 203
which have been translated by uninspired men, and of which there
are different versions with many contentions as to the original
text, is to say the least a most remarkable idea of an infallible
standard.
Now the Gospel revealed through Joseph Smith, the Prophet, is
itself the Gospel of Jesus Christ. It came from Him direct. It was
not taken out of books but was revealed in its purity and perfection.
It is not the Gospel of Joseph Smith. Yet when submitted to a
fair comparison with what Jesus Christ and His first Apostles
taught at the opening of the Christian era, as recorded in the Scrip-
tures, they will be found exactly the same if the notions and per-
versions of modern sectaries are put aside.
We say, most emphatically, there is not anything in the Gospel
revealed from Heaven in these latter times that is repugnant to
reason, to common sense or to that which was revealed from Heaven
in former times. Nor does it require any man, however devoted he
may be or however skeptical, to shut his eyes and swallow down
without examination that which is presented' to him as a revelation
from on high. This ought to be understood by all people who are
in any way interested in the Church of Jesus Christ of Latter-day
Saints, whether as friends or opponents. God's truth is open to
the light. It is free to all, and every soul is free to receive or re-
ject it, but will, of course, have to answer the consequences when
brought to account for the deeds done in the body. Let the light
shine and the truth prevail, and let all people be willing to walk in
its radiance! — Desem News.
Benjamin Franklin studied the French language evenings, when
he was a youth. He did this in preference to playing cards. He
didn't know just why he studied French, but the person who studies
anything is preparing for a promotion. There came a time when
America wanted a man who could speak French, who was a busi-
ness man and a diplomat. We wanted him bad! We wanted him
to borrow money for us so we could continue the War of Revolu-
tion. We selected Franklin for the delicate errand — he had the
qualifications. He got the money all right, but he apologized to
Layfayette for his French, explaining that he had no teacher, and
had to grub it out of books.
CONFERENCE REPORTS.
Wairarapa-Manawatu. — The Elders who air laboring among
the Europeans ol this conference have recenth returned to head-
quarters, after making a successful trip through the entire district.
The trip took several weeks during which time they visited all
European Saints and friends, and some investigators. While a\va\
they led two into the watc-rs of baptism ami Messed one infant.
Since the last conference they have baptized four and blessed five
children in the Wairarapa part of the district. They recognize the
hand of the [/>r<1 in their ministrations.
Eldrk Rim s O. Williams
204 THE MES8ENOEB
Hauraki-Tauranga. — Elders John A. Southwick and Joseph P.
Morrell recently made a six weeks trip in Tauranga, visiting main
villages which have not been visited by the Klders for many years
past, returning by way of Whakatane. They found many
old members who are still strong in the faith. At Awanni they re-
ceived an invitation from the schoolmaster to hold a meeting in the
school house. Elder J. B. McBride has been attending to the sick
in Hanraki for the past four weeks, reporting one death. Two bap
tisms were performed at Te Aroha, Klder McBride officiating. A
Priesthood meeting was held at Kiriki where definite arrangements
were made for our February conference to convene at that place.
Elders T. O. Labrum and VS. E. Hancock are doing a good work in
the Thames, gaining many friends. The work of this part is pro-
gressing nicely, and we feel highly encouraged.
John A. Southwick, Conference Prest.
WHICH ARE YOU?
There are two kinds of people on earth today;
Just two kinds of people, no more, I say.
Not the sinner and saint, for it's well understood,
The good are half bad, and the bad are half good.
Not the rich and the poor, for to rate a man's wealth
You must first know the state of his conscience and health.
Not the humble and proud, for in life's little span,
Who puts on vain airs is not counted a man.
Not the happy and sad, for the swift flying years
Bring each man his laughter and each man his tears.
No; the kinds of people on earth I mean,
Are the people who lift and the people who lean.
Wherever you go you will find the earth's masses,
Are always divided in just these two classes.
And, oddly enough, you will find, too, I ween,
There's only one lifter to twenty who lean.
In which elass are you? Are you easing the load
Of overtaxed lifters who toil down the road?
Or are you a leaner, who lets others share
Your portion of labor, and worn- and care?
— A'/// Wheehr Wilcox.
TE KARERE.
E RUA NGA PUT AN G A I TE M ABA MA.
Ruwhara K. Hari, Tumuaki Mihana, Box 72, Akarana
11 He pono e kore te Ariki a Ihowa e mahi i tetahi mea; engari ka whaka-
kitea e ia tana whakaaro puku kiana pononga, ki nga po/opiti." — Amoho j: 7.
Nama 16. AKARANA Hepetema 14, 1907
HE KORERO NA HOHEPA METE.
Ka tae atu ahau ki te puia, na ka tuturi ahau, a ka anga, ka ta-
pae atu ahau i nga hiahia o toku ngakau ki te Atua. Katahi ka
hopukia ahau e tetahi mana pouri a ka taea, a ka herea toku
arero, no kihai ahau i kaha ki te korero. Ka tau iho tetahi
pouritanga ki a au, a ka whakaaro ahau tera ano e whakangaromia
rawatia.
Heoi ka whakapaua toku kaha katoa ki te inoi atu ki te Atua
kia whakaorangia ahau e ia i te mana o tenei hoariri i hopukia ai
ahau, a whano iti kua ngakaukore, a kua tukuna ahau e ahau
ano kia whakangaromia, a e hara i te mea he whakaaro noa noku
he mana tera, engari he mana no tetahi wairua no te ao kahore nei
e kitea ana e te tangata, nana: i a au e penei ana ka kite ahau i te-
tahi maramatanga kehokeho i runga pu ano i toku mahunga, kaha
atu te kanapatanga i to te ra, a heke marie ana a tau ana ki a au.
A ka puta kau mai te maraiuatanga, ka tukuna ahau i raro i te
mana o te hoariri i herea ai ahau. Ka tau iho te maramatanga ki a
au a ka kite ahau i nga tangata tokorua e tu ana i te takiwa; to
raua kanapatanga e kore e taea te whakamaraina. Ka korero mai
tetahi ki a au, ka karanga ki toku ingoa, a ka mea, (ka tulii atu ki
tetahi.) "A0 taku lama aroha tenei, whakarongo ki a /</."
I haere ai ahauki te Atua kia mohio ai ahau ko tehea o tc ka
toa te liahi tika, kia mohio ai me urn ahau ki tehea, A ka whai-
k.ilia kau ano ahau; ka patai atu ki nga ahuatanga e tu ana 1
roto i tc maramatanga i runga ake i a an, ko tehea 0 nga kaiakia
katoa tc mea tika a me urn ahau ki tehea.
I whakahoki kupu mai kia kaua ahau e urn ki tetahi, e he ana
te katoa a i ki mai te' ahuatanga i korero ra ki a .111 he mea wh.ika
rihariha nga karakiakatoa ki tona titiro iho; "Tc iwi nci, ko 0 ra
ton mangai hei i^'hi mai ki a au, ko nga iigutu hei whakahouore
206 IT. KARERE
moku; matara noa atu ia i a au o ratou ngakau. A — ko ta ratou nei
hoki e whakaako ai ko nga whakahau a te tangata." Ko te ahua o
te karakia kei a ratou, tona kaha ia whakakahoretia iho ana e ratou.
I tuaruatia tana whakahau kia tu ahau ki waho o nga karakia
katoa; a he maha ano nga mea utu nui i puaki mai i a ia e kore nei
l- taea te tuhituhi ki konei.
Na i muri tata iho i teuei kitenga aku, ka tupono ahau ki te
haere tahi me tetahi minita Methodist a ko ia tetahi o nga tangata
whai tikanga i roto i te tautohetohenga i korerotia ra i rnnga ake
nei; a, i a maua e korerorero ana mo nga karakia, ka korerotia e au
taku kitenga ki a ia. A ka ohorere rawa toku ngakau i tona ah.ua-
tsnga a ka whakahaweatia toku korero e ia me te ki ano, no te re-
wera te katoa, a kua kore nga kitenga me nga whakakitenga i enei
ra no te mea kua mutu ana tu mea i nga Apotoro, a e kore e puta-
puta mai ano ana mea.
Kihai i roa ka kitea e au, kua ohorere rawa nga tangata karakia
katoa, a koia te take o nga whakatoinga maha, a ka tipu tonu, a
ahakoa he tainaiti noa, ka tekau ma rima oku tau, a he rawakore
rawa oku matua, hei whakakopekapeka i a au i waenganui i oku hoa
tangata, otira ka tirohia, ka whakaarohia, a ka korerotia ahau
e nga tangata whai-tikanga, a ka whakaoho ratou i nga tangata o
toku kainga kia whakatika ratou ki te whakatoi i a au, a penei ai
nga tangata katoa o ia hahi o ia liahi — a ka huihui mai ratou ki te
whakatoi i a au.
Na reira ano i hurihuri ai ahau, he aha te take i penei ai nga
tangata ki te tamaiti noa penei me au, e mahi tonu ana kia whai
mea hei oranga moku mo oku matua hoki, a he aha te take i wha-
kaarohia peneitia ai ahau e nga tangata rangatira i roto i nga hui-
huinga karakia, a ka tupu ake te hiahia ki te whakatoi, ki te taunu
hoki i a au. Na ahakoa he rereke rawa tenei, he mea pono, a na
konei ano i whai-tikanga ai ahau kia matapouri ai i etahi wa.
He aha koa, he pono tera, kua kite ahau i tetahi kitenga, a i
muri mai ka whakaaro ahau pera me Paora, i a ia e tu ana ki te aro-
aro o kingi Akaripa e korero whakatepe ana i tana kitenga i te ma-
ramatanga me tana rongonga hoki ki tetahi reo; otira heruarua noa
nga tangata i whakapono ki tanu; n? etahi i ki he teka ia, a ko ta
etahi lie porangi a ka whakatoia ia ka tawaia. Heoi kihai enei i
whakakore i te pono o tana kitenga. Kua kite ia i tetahi kitenga,
kua tino mohio ia he pono tera a kihai nga mana katoa o te ao me
nga whakatoinga koi i kaha ki te whakapeau ke i tona matauranga:
a ahakoa whakatoi ratou i a ia a mate noa ia, ka mohio tonu ia a
mutu noa tona manawa te nga, kua kite ia i tetahi maramatanga
a kua rangona e ia tetahi reo e korero ana ki a ia, a ko te ao katoa,
kihai i kaha ki te whakarereke i ona whakaaro.
TE RARE RE 207
E pera ana ahau. Kua kite ahau i tetahi raaramatanga, me
nga ahuatanga tokorua i roto i te maramatanga, a he pono i korero
mai raua ki a au; a ahakoa i mauaharatia, i whakatoia rawatia ahau
mo taku kinga atu kua kite ahau i tetahi kitenga, he pono; a i a ra-
tou e whakatoi ana; e tawai ana i a au e puaki ana i a ratou nga
kupu kino katoa nioku, he mea teka,ka whakaaro ahau i roto i toku
ngakau: He aha akau i whakatoia ai mo te korerotanga i te pono?
He pono kua kite ahau i tetahi kitenga, a ko wai ahau kia whakaka-
horetia ai e au ta te Atua, a he aha i whakaaro ai te ao kia meinga
ahau kia whakakahore i taku kitenga? He pono taku korero, i mo-
hio ahau, a i mohio hoki te Atua, a kihai ahau i kaha ki te whaka-
kore, he wehi nokn i te Atua ta te mea i mohio ahau tera ano e riria,
a ka whakataua te whiunga ki runga ki a au.
Kua tatu toku hinengarn mo te ao Karaitiana; a kaua ahau e
uru ki tetahi o nga karakia, engari me noho au ki waho kia whaka-
haua ra ano ahau. Kua kitea e au he pono te kupu a Hemi ko te
tangata e hapa ana i te matauranga e ahei ana ia te inoi atu ki te
Atua, a ka whiwhi, a ka kore ia e taunutia.
[taria te tapiri.]
TE TAKE O TE NGARO HAERE O TE IWI MAORI.
He rereke rawa te iwi Maori i etahi atu iwi o runga o nga Mou-
tere o te moana, iuahoki, i te taenga mai o te Pakeha, ka whaka-
matau atu te Maori i nga wai whakahaurangi, a no te kinonga i te
whakamatauranga tuatahi; huaina iho ana e ratou he waipiro na
wai a ka tupu ake to ratou hiahia ki taua wai, a mutu ana te haere o
a ratou moni hei hoko pu ma ratou, a kotiti ke ana mo te waipiro,
hei whakangata i o ratou hiahia, a mo nga tau maha, e kitea nuitia
ana tenei kai ki ugakooti whenua, ki nga huihuinga a nga hapu,
ki nga marenatangi me nga nehunga tupapaku, a ko nga waipiro
katoa i mahia ma nga Maori he mea ata hang a kia kino, a tona tu-
kunga iho hei wliakaporangi, hei paihana, me etahi atu mutunga
kino. He tiui nga kaho pia me nga karani raina i takulatia, a ha-
ria atu ana ki nga pa, a lie nui nga tangata haurangi, e kitea ana
1 te paparakauta, a e hoki hurorirori ana ki o ratou kainga, a e ta
koto ana ranei i te taha o nga huarahi, me nga wahine hoki kahore
<• kaha ki te whakangote i a ratou tainariki me nga tane hoki ka-
hore e ahei te awhina i a ratou wahine. Nuku atu i te whakatupu-
ranga kotahi i tu ii tenei ahuatanga porangi i ngn wahi katoa. heoi
i tnuri i nga tau e rua tekau ma lima, ka mutu haere, a ko te kai
kino i te waipiro iutianei In- mea no nga ra o nui i, a ki te nui nga o
nga kainga he mei tupono te kitenga o te Maori haurangi a kua
kore c waiho In i ture. Otira kua tu tenia kino a e kore c taea t<
IREBE
wewete i runga i te mea kua pa tona kino whakarihariha ki nga
tamariki i whanau i nga wa o tana kino.
Ko te whakaurunga i nga ritenga Pakeha ki waenganui i te iwi
Maori tetahi take nni hoki ara ta ratou hakahutanga i nga kahu
Pakeha me to nohoanga hoki i roto i nga wliare Pakeha, nar i te
whakaarohanga tuatahi, he pai atn te whare Pakeha me te haupapa,
nga raiti, me nga mea papai katoa o roto, ko te whare Maori one-he
noho ana nga Maori i runga tonn i te whenua maku, a e moe
ana i runga i nga whariki, me tetahi ahi e ka ana i waenganui o te
whare, me te tatau hoki e kali ana; waihoki ko nga kolnt Pakeha te
ata rawe o nga huti, he rere ke rawa to te Maori i mua, he rapaki
anake mo te hope, heoi, pai atn nga mea Maori mo te Maori.
He mea hanga o ratou whare ki te taha o te puke e hangai ana
ki te ra, ki te wahi maroke, i roto i te wahi rum o te pa. E pai ana
nga whare Pakeha me he mea e ahei ana te Maori te noho i runga i
nga ritenga Pakeha; tena ko tenei he ruarua noa iho nga Maori
whai-taonga a na konei ano kahore te nuinga o ratou e kaha ana ki
te hanga i nga whare papai, ko te kino tuatahi, ko te hanganga i
nga wliare ki te wahi papaku e tatangia ana e te repo ki te wahi
hoki e tu kopuapua ana te wai. Tenei ano; ki te maku te Maori ka-
hore e unu i nga kahu maku, heoi ka takawea e ratou he kahu, a
ka noho ki te taha o te ahi e pumahu ana a maroke noa o ratou
kahu, a ma tenei tu haere tonu e ngoikore haere ai- te tinana,
na ko te tikanga tika me unu nga kahu maku, a me kahu nga mea
maroke, he tino tikanga tenei hei puritanga ma nga tangata katoa.
Kati. I te orokotimatanga o te noho o te Pakeha ki Niu Tireni, he
iwi mamahi te Maori a he iwi ora ano hoki, i niahia aputia a ratou
mahi, te whakatonga me te kokotitanga, a na te tohunga i wha-
kaatu mai te wa hei tiringa i nga purapura, he mohio nona ki te
tirotiro i nga tohu o te rangi, ki te puawaitanga ranei o tetahi ra-
kau, na i runga i tenei ahuatanga he nui te orao te Maori, heoi, i
te taenga mai o te whakapono, i hoatu e nga pakeha nga mea ahu-
whenua, a mai o reira kua mangere haere te iwi Maori, a e hara i te
mea ko tenei anake engari i te mea e mahi katoa ana ratou, ka
puta mai te rongo, kua hinga tetahi o ratou i te ringaringa o mate
whakarerea iho ana e ratou nga mahinga kai, haere ana ki te tangi-
hanga mo nga ra maha, a ko nga mahinga kai, kei te kino haere i
te korenga he tangata hei kai tiaki, hei kai mahi, a ko te mutunga,
iho o tenei tu haere, he ugakaukore no nga tino pou o te iwi
Maori. Kati. I runga i te mea kua kore te Maori e kaka ki te
noho i runga i o mua ritenga me ako e ratou nga ritenga Pakeha o
aianei ma k >nei ano e ora tahi ai ratou me te pakeha, na ko te tino
putake o te oranga o te nuinga o nga tangata, he ahu whenua, no
reira, kaua e hokona o koutou whenua, engari me mahi. Na me
penei ake taku whakaaturanga i tenei take. Vhakaarotia nga ti-
kanga Pakeha. Ko ta ratou, e whai nei he hoko whenua, kei te
mohio ratou, kei reira ano he oranga mo ratou.
[Tirohiate rarangi 212, i roto i te koreromote rongo no Kanata,
e hara"whanui" engari "roa," me tenei hoki kei raro rawa o te wha-
rangi e hara "Hari Hoori" engari "I Tori Hoora."]
TE KARERE
HE RONGO HOU NO TE AO KATOA.
Haina — Kei te kaha rawa te tohe a te kawanatanga o Haina kia
whakakorea atu te kai opiuma i ona rohe, he maha hoki nga whare
hoko opiuma kua tutakina, a kei te iti haere te hokohoko opiuma ki
reira, ko te utu o te opiuma e tukua ana e Inia ki Haina ,£10,000,
000. Kati. Inaianei kua kitea he rongoa hei whakakore atu i te hia-
hia ki te opiuma, 11a tetahi taitamariki i kite, i kiia ia e tona hoa kia
tikina atu he rati no tetahi taru i te ngahere; a kia kohuatia, ka inn
ai i te wai kohua, a peratia ana e ia a ka kitea ka ngaro tona hiahia
opiuma i tenei rongoa taru, katahi ka panuitia atu tana kitenga, a
na nga minita me nga tangata whai-tikanga i tautoko.
I hanga tenei rongoa ki te whare karakia, a rau atu nga tangata
i tae a rangi atu ki reira kia riro i a raton taua rongoa. E pinono
ana nga tamariki he rongoa mo a ratou maatua, me nga wahine he
rongoa mo a ratou tane, a i te mea e tupu haere ana te hokonga o
tenei rongoa, e toru tekau pouaka ia marama te itinga haeretanga o
te hokonga opiuma. B ki ana nga tangata nunui kei te kaha haere
nga kai mahi, kei te ora haere. Kia rua nga wiki e kai ana i
tenei rongoa ka mutu ai te hiahia opiuma a i muri iho kahore ratou
e mate ki te rongoa.
He mea pai kia kitea e tetahi he rongoa hei whakakore atu i te
hiahia ki nga tu waipiro katoa, a kia noho tonu nga tangata katoa i
runga i nga tikanga 0 te Ktipu o te Matauranga i homai nei e te
Ariki ki tana Poropiti ki a Hohepa Mete.
I Tirohia te Kupu ote Matauranga kei te rarangi 1 73 o Tic Karkre.]
Kanata — Kua nui rawa te whakahawea a nga tangata o Van-
couver (koia te unga atu o nga kaipuke ki Kanata") ki nga Tiapani
0 reira, kua tini rawa ratou ki reira, no te po 0 te Hatarei o te whitu
0 Hepetema ka whakatika nga pakeha e 2,000 a haere ana ki te \va-
hi noho o nga Tiapani ki te whakatupu kino ki te hanga kino hoki
ki 0 ratou whare hokohoko, a ka epa kohatu atu ratou ki nga niata-
pihi a pakaru iho ana. Na, kihai nga Tiapuni i kaha ki te whaka-
manawanui, no ka puta mai ki te huanui, e hamama ana, a ko a
ratou patu he pu, he poro rakau, he patara pakaru; nga tane me fl
ratou wahine, na nga wahine i kawe mai nga patu, a kia rima miniti
ka whati atu nga pakeha a, whaia haeretia ana e nga Tiapani, koetahi
e pupuhi ana a ko etahi ano e <>ka ana 1 nga pakeha ki nga patara
pakaru.
K kiia ana i te tino kinonga o te liuaki, ara, o te pakanga e warn
mano nga tangata tutu i te huanui. Kua kiia nga Tiapani in 1 ra
ton ano e wawao 1 a ratou, ina, kahore 0 te pirihimana 111,111a ki te
whakatika ano te taut tutu o nga pakeha. E kore e roa ka hangaa
he turc- hei whakakaaore i te whakaunga 1 nga Tiapani ki Kanata.
210 Ti: KAKERE
Tiapana— No te torn tekau o Akuhata, ka tae tnai te rongo mo
te alii nui i kainga ai te nuinga o te pa o Hakadate, e toru miriona
pauna nga m )iii te utu o te taone i ngaro i te ahi. E, warn tekau
ma rima mano nga hunga o tana taone, a e ono tekau mano o ratou
kahore o ratou wliare.
Ruhia — Kua tutuki te kooti mo te whakatakoto whakaaro o nga
tangata tekau ma tahi me nga wahine tokovvhitu kia puhia te Csar
(te kingi) o Ruhia. Na ko te nttiuga o ratou i ki, kei te liara kore
ratou, ko Xikitenko tetahi apihao te tana kaipuke whawhai ia iwha-
ki atu, i riro i a ianga mea whakamate mo te kohurutanga o te Czar.
Ka whakataua kia tarewatia ia ratou ko etahi atu tokorua mo ratou
i tohe kia kohurutia te Csar, tokotoru ano i wharehereheretia mo
nga tan e warn, me tetahi atu mo nga tau e vha, a tokowha nga
wahine me te tangata kotahi i peia atu ki Siberia (he wahi titohea
he wahi makariri hoki.) mo te toenga o to ratou oranga i tenei ao, a
ka whakamahia ratou i roto i nga maina, (mines) a tokoono i tukua.
Kei te aituatia tonutia te Czar i a ia e kingi ana, ina, ka pi-
rangi ia ki te haere ki tetahi wahi o tona kainga ka haere
hoki nga hoia hei tiaki i a ia, kahore ia e ahei ki te haere ko
tona kotahi. No te rua o tenei marama ka haere ia ki te karakia
whakatapu wliare karkia, kua hangaa tenei wl.are kite wahi i kohu-
rutia ai tetahi atu tangata whai-tikang i nui. a i reira hoki onakai-tiaki
tinana, kei tuponohia ia e te mate, a penei tontiai ia, he noho tirengi
toiiu tona i te mataku. I hoatn e tetahi kotiro e wr.ru mano pauna
kia kohurutia ia.
Ranana — Kua horo tetahi pourewa e torn rati putu te ikeike, he
meana te mahinga a nga tangata i tona turanga. Kuaputamai he tana
hoia i roto i taua taawa i mua tata iho i te horonga. K kiia ana ^"ioo,
ooo te moni 1 ngaro i tenei aitua.
Peina — I te wa e mene ana etahi tangata i roto i tetahi ruma o
te wliare ta nupepa ka pakaru te wliakapaparanga, a makere ana te
kaupapa me nga tangata a mate iho ana nga tangata kotahi tekau
a Ukau ma tahi ano i whara.
Ahitereria. — E noho tahi ana lie tungane lie tuahine. nui atu
i nga tau e whitu tekau to raua pokeke, naka wera raua i te we-
ranga o to raua whare, i te whakaateatanga o nga waro i te aonga
ake, ka tuponohia nga moni tekau ma ono mano pouna.
Morako.— Kei te tino kino te noho o nga Moa, e ono mano nga
hoia wiwi i raro i te whakahaeretanga o General Druke kua tae atu
TE K ARE RE
ki te parekura ki Casablanca, ko Mulai Hafid te kai whakahaere o
nga taua o nga Moa kua tukua e ia nga herehere e wha mano,
hei hapai iana taua. No te toru o Hepetema ka tu te pakanga na-
nakia rawa ki Casablanca, e waru mano nga A:abs me nga Moa i
haere maia mai e waiata ana e hamama ana ki te aroaro o nga
Wivvi, a ahakoa te puhinga mai o nga kaipuke, haere tonu ana ra-
tou, a ko nga kai eke hoiho a nga Wiwi hei taruru i a ratou kia tata
rawa mai ki nga taua, a na ratou i pupuhi atu, nawai a ka nanakia
rawa te pakanga na ka hoki atu, ka hoki mai nga Moa, a he nui to
ratou parekura, na ratou ano i kawe atu a ratou mea mate. Toko-
whitu nga tangata tokorua nga apiha o te taha ki nga Wiwi i wha-
kamatea, a tekau ma whitu i tu.
Tahiti — Kua tae atu te rangatira o Tahiti a Arepai ki Hawaikik i
Honoruru, a ka marenatia raua ko te kuini o mua o Hawaiki, ko
Iviliukalani. I rnutu ai tana kuinitanga i te tau 1893, he mea na te
titoretanga o ona iwi, a i te tau 1894 ka whakaturia he tumuaki mo
reira, a i te tau 1898 ka riro te mana kawanatanga i te kawanata-
nga o Amerika.
Amerika — E penei ana nga whakaaro o etahi, ko te take i wha-
kanekehia ai te taua kaipuke whawhai i te tai rawhiri o Amerika ki
te tai hauauru ki te raoana o Kiwa, he whakaaro note tumuaki kia ri-
ro i a ia nga pooti a nga tangata o te tai hauauru a tera tau kia tu
ano ia hei tumuaki mo Amerika, otiia ki toku whakaaro e hara tera
i te take, ina hoki, kua pitta mai tana kupu kahore ia e wawata ana
kia tu ano hei matua mo reira.
E ki ana a Dewey (ko ia te kai -whakahaere o nga kaipuke i mua)
e rua nga painga e puta mai i tenei ahuatanga. Tuatahi — Ka wha-
kahohorotia te mahi 0 te keringa o te rerenga kaipuke o Panama,
koia nei te mahi nui a Amerika inaianei, ara te hononga o nga mo-
ana e rua ki te wahi whaiiti 0 Amerika nota me Amerika tonga, kia
tere ai te whakanekel|anga o nga taua kaipuke i tetahi moana ki te-
talii, ka taea hoki tenei i nga e rima ina mutu te rerenga te keri.
Tuarua I lei whakatipu i te hiahia i roto i te ngakau 0 nga hu-
ng 1 0 te lai rawhiti kia lianga e ratou he tana kaipuke ano, a ka
tini ai nga kaipuke whawhai 0 Amerika, e ora ai 0 reira tangata.
N<> te torn tekau 0 Akuhata ka tutuki nga tereina e rua,a pakaru
iho ana, a mate ana n^a tangata e rua tekau, e ono tekau ano i ^ hara.
Kei te pa i piknuai i te in i tera tau. ara, kei SanFrancisco, U
tahi mate uruta e nana ana, tokoiwa nga tangata kua pang n 1 taua
m iliaki, a tokowhitu o ratou kua mate atu.
219 TE KAIIERE »
Kanata. — Kei te hangaa tetahi piriti mo tetahi awa whanui ki te
rawhiti o Kanata, kua ruataue mahia ana, ko te whanui o taua piriti
kotahi macro me te hawhe a i te haerenga mat o te tereina e kawe
ana i te tiira mo te piriti ka pakaru tetahi wahi e warn ran putu
te roa marere ana ki te awa, ko etahi i paremo, ko etahi i tamia
iho e nga tiira taumaha, a i rangona a raton ngangi; a i te katonga
.) te tai ka paremo raton i roto i te wai, e iwa tekau ma rna nga kai
ruahi a e ono tekan ma talii i mate.
Te Horo, Aknhata 30, 1907.
Ki Tic Kakkrk:
( ) te mahi nni o te Atua e hapai nei i te maramatanga 0 te
Rongo-pai ki te hunga o noho ana i roto i te pouritanga. K tokn
tuakana tena ra ko koe. Te kai whakatitiro i nga kanolii matapo,
hei whakapnta mai hoki i nga herehere i roto i te whare e tntaki
tonu ana. Me te hunga hoki e noho ana i te pouri kia whitingia
e te maramatanga o te Atua. Tenei ka tukua atu to matou po-
uritanga ki a koe e TEKARERE kia panuitia atu ki o matou wha-
naunga; tenei to matou wliaea kua riro atu i te ringaringa o mate
ki tua o te ami, tona iugoa ko Mate Wa, ko te hoa wahine ia o to
matou tumuaki o te peka o te Horo nei, note 26 o nga ra o Akn-
hata 1907 ia i mate ai. He wahine ataahua iai roto i nga mahi o te
Rongo-pai, he mema hoki ia i roto i te Ilui A.awhai o te taha wa-
hine o te takiwa o te Horo nei, hewahinehoki ia e inatea nuitia
ana e ona liapu me te iwi i runga i te nni o ana mahi atawhai i wae-
nganui i a matou. Ko ta matou poroporoaki tehei mona. Haere e
to matou whaea i te huarahi i waiho e te Ariki ki te ao, kua wliiti
atu koe i te mate ki te ora, i ki hoki te Ariki. haere mai e te hunga
whakapai o toku matua nohoia te rangatiratanga, kua rite noa ake
mo koutou no te orokohanganga ra ano o te ao.
PENEHA Mart.
Ki Te KarerK:
Tena koe e te hoa mahi, e te karere ki ngaivvi. Etuhiaana tenei
e ahau i Waitoa. Katahi ano aliau ka hoki mai i Tauranga, i te
whakatau i te tumuaki i a Ruwhara Haari. Nui atu toku koa i toku
kitenga i a Ruwhara, i toku hoa tawhito. I te tekan ma tahi o nga
ra o Aknhata nei, ka tae a Ruwhara ki Iluria ki te kainga tuatahi
i kite ai ia i nga tikanga maori i tera taenga mai ona ki tenei motu.
I te mutunga o te karakia, ka whakakotahi teiwi o Huria (Ngaite-
maravvaho) i a raton ki te mihi ki te Tumuaki o te Mihana 0 Niu
Tireni, a he maha nga tangata i tu ake ki te mihi ki a ia, a 11a te
malm o nga mihi, kore rawa i whai tai ma a Ruwhara ki te whaka-
utu i nga mihi mona otira tera ano te wa e tat ai ia ki te uiu i tenei
naina. Na Hari IIoori.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION.
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND. OFFICE: 53 UPPER QUEEN STREET
" What we want is the single eye, that we may see what our work is; the
humility to accept it, however lowly; the faith to do it for God; the poser tr-
ance to go on till death"
Rofus K. Hardy, Mission President. David P. Howells, Editor
Vol. I MONDAY, SEPTEMBER 30, 1907. No. 17
NOT HERE TO DO OUR OWN WILL.
If aught be true, then this is true: man was placed on the earth
"for a. wise and glorious purpose." The Lord did not send us to
the ei~rth as some parents send their children to kindergartens — to
get us out of the way for a while. He placed us here in life's great
school of experience that we might learn the good from the evil,
and by cleaving to the good and rejecting the evil, by living ac-
cording to every word that proceedeth out of the mouth of God, de-
velop within us that strength of character which would enable us to
rise above every temptation and become, like Him, perfect in even-
good work.
When the earth rolled forth from the hands of the great Creators
it was stamped with the seal, "Good." It was, indeed, a glorious
place, a garden-walled paradise of the Gods. There was an abund-
ance for man and beast. Peace reigned from the rivers to the ends
of the earth; the wolf and the lamb lay down together, their young
ones fed together; the lion ate grass like the OX, and there was
nothing to hurt or destroy in all God's holy mountain. A few years
rolled by and oh! what a change had come ovei this fail scene. In-
stead »f tlu' earth bringing forth fruits and flowers spontaneously,
there sprang up out of its sod thorns and briars, thistles and
noxious weeds. Instead of love there sprang up hate and jealousy;
brother turned against brother; the earth was stained with. tin-
blood of a righteous prophet, and. with an elder brother's
upon him, Cain w< ut forth t" sow strife and contention among his
fellows.
What w.is tlx cause ol this great change? Man had transgn
114 riir MESSENGER
the laws of God. Instead of walking in obedience to His divine
precepts he had become a law unto himself; instead of taking de-
light in doing the will of the Father, he took pleasure in doing his
own will, gratifying his own carnal lusts, and bringing upon him
and his posterity ihe displeasure and condemnation of Him in whose
image he had beAp created. When, oh! when again, will men learn
wisdom? With the record of all the past dispensations before us, how
is it that we persist in doing that which seemeth good in our
own eyes instead of doing that which we know to be right in the
eyes of the Lord of heaven and earth? Can it be possible that the
terrible visitation which came upon the people in the days of Noah,
and the succeeding visitations which have come upon the inhabi-
tants of the earth from that time up to the present, will fail to teach
the human family the lesson which God intended them to teach,
namely, that man wras not placed upon the earth to spend his days
in riotous living, but to work out his salvation before the Lord with
fear and trembling.
Before sending His righteous judgments upon the antedeluvians,
the Lord sent a prophet to plead with them to turn from their evil
ways, to cease doing their own will and learn to do the will of the
Just and Holy One. But they would not listen to the prophet's
voice; they made light of His divine message; "they ate, they drank,
they bought, they sold, they married and were given in marriage
till the day Noah entered the ark," and in that same day they began
to realize what a terrible thing it is for man to waste the days of his
♦probation. They began to reap what they had sown; they had sown
to the wind and must reap the whirlwind. In the prison-house to
which their spirits were consigned by the decree of the righteous
Judge they learned what all mankind must sooner or later learn —
that God will not be mocked, that men cannot trample His holy
commandments under their feet with impunity; but for every evil
word and act they will have to give an account in the day of judg-
ment. During their long captivity the antedeluvians saw with re-
gret the great mistake they had made by living only for themselves;
how foolish they had been to persist in doing their own will in op-
position to the will of the righteous Father. In the due time of the
Lord, when they had paid "the uttermost farthing," when they had
manifested before the heavens that they had truly repented of all
their ungodly deeds, then the prison-gates were opened and the
King of Glory entered with healing in His wings to set the cap-
tives free. With songs of everlasting joy and thanksgiving they
came forth, fell down at the feet of Him who had redeemed them
and washed them from their sins in His blood, determined hence-
forth to follow His example and do not their own will but the will
of the Father.
Who dare say that the lesson which the Lord taught to the
world by the destruction of these people, and also by the destruc-
tion of the inhabitants of Sodom and Gomorrah, has been without
effect? Perhaps it was a remembrance of the righteous judgments
which the Lord meted out to these rebellious ones, together with
THE MESSENGEE
the preaching of Jonah, which led the people of Ninevah to repent
in sackcloth and ashes, and to be by that repentance restored to the
favor of their Creator.
And now in this great dispensation in which we live, the dispen-
sation of the fullness of times, the L,ord has revealed anew His
mind and will unto the children of men. He has ordained His ser-
vants and sent them forth to call upon the inhabitants of the earth
to repent and obey the Gospel. But as it was in the days of Noah,
so it is at the present time. There are but a few, one of a city and
two of a family, as it were, who are willing to listen to the warning
message. The whole world lieth in wickedness. "I,et us eat,
drink, and be merry, for tomorrow wTe die," shouted the reckless and
ungodly in former days, and at the present time these sentiments
are being re-echoed by millions of the earth's inhabitants. Deaf
ears are turned to the testimonies and entreaties of the humble ser-
vants of the Lord; the counsels of Jehovah are set at naught; men
prefer the pleasures of the world to the joys found in the kingdom
of heaven; they do as they please, not as God pleases, and rush on
headlong to destruction.
It is not to be wondered at that the missionaries feel discouraged
at times when they contemplate the little fruit that is gathered
from the amount of seed that is sown. Were it not for the words
of the Master, who said that but few would find the strait and nar-
row way, we would feel even more discouraged. But this we do
know: God has in these last days spoken from the heavens; He
has restored to the earth the true and everlasting Gospel; He has
conferred upon men the holy Priesthood, empowering them to act
in His name and to minister to the salvation of their fellow-men;
He has set up His church on the earth again and has placed in it
"apostles and prophets, evangelists, pastors and teachers," to teach
the children of men the ways of the Iyord that they might walk in
His paths; all this we know to be true; and the day will come, it
must come, when every knee shall bow and every tongue confess
that Jesus is the Christ, and that His Gospel is the power of God
unto salvation.
The world may despise and persecute the Latter-day Saints just
as Saul of Tarsus despised and persecuted the saints in former days,
but, like him, they will have to come and accept at the hands of
those whom they despised and persecuted the ordinances of life and
salvation. Paul persisted in doing for a long time his own will;
but the time came when he had to subject that will to the will of
God and bow in meek submission to His decrees.
Some time ago a young man went to ln^ lather and told him
that he was going to give up his situation if he did not get a raise
in salary. His father reasoned with him, telling him to be patient,
that in due time he would receive promotion and consequently a
raise in wages. Hut the young man would not hearken to the
counsel of his father; he was determined to earn out his own will.
At the end of the month he told his employers that he had decided
to leave their service if he did not get a raise in salary. The) re
lie, nn
fused to grant his request, and he left. He was determined to
carr) out his own will. He suffered the consequences. He was
out <>f work for several months. During that thus he learned that
he made a serious mistake when he refused to hearken to the
counsel of his lather. Finally the same position was offered him at
the same salary and he accepted it gratefully.
Now, the Lord has revealed to us His holy will in these latter
days. Every law and commandment which He has given is for our
eternal happiness. He is wiser than all the earth, and, by reason of
1 1 is wide experience, He knows what is best for us. Let tis, there-
fore, hearken unto Him. Let us not set up our will in opposition
to the will of our Heavenly Father, but in all things let us say, as
did our elder Brother, "Father, not my will, but thine be done."
We have the assurance of the Lord that if we seek first the king-
dom of God and His righteousness all other things shall be added
unto us. — Milhnial Star.
"LEARN TO READ UP HILL."
A favorite piece of advice by President Brimhal! to students who
desire to know how best to continue the intellectual life after they
leave school, is that which I have made the caption of this short
article. "Read up-hill, young man, if you want to keep growing."
Of course the young man ponders often and deeply before he
fathoms the full significance of this peculiarly forceful metaphor.
Read up hill, — that is something he cannot do, if he read only the
newspaper. At best he is reading along the dead level, with many
a moral slough and social quagmire to cross. He gains nothing in
mental vigor, because there are no mental lifts for him to make; or
if there are, they bore him, such is the vitiating tendency of skim-
ming for mere surface interest, and of moving from point to point,
butter-fly like, before the mind has time to get down to underlying
principles.
Nor are the contents of a newspaper to be swallowed entire, any
more than the wares in a green grocer's market. They are to be
selected, prepared, served to taste, chewed, and digested, if they are
to build up the intellectual life. The man who feeds indiscrimi-
nately on the columns of a daily paper is the man who throws down
the gates of his individuality and makes of his mind a common road
for all the moving things of earth. His only reward, if reward it
can be called, is to stand passively by gaping at the motely pro-
cession, while it tramps into the ground the choice private gardens
of his soul.
"Read up-hill, young man/' This no man can do, if even' new
accession to his library be a novel. Barring a few great works of
fiction which are analytical studies of the soul, it is safe to say that
reading novels is reading down-hill; it is a relaxing of mental ten-
sion without which there can be no growth of mind-power, and
sliding down the incline of morbid sentiment to shadowy plains of
unreality where even feeling itself becomes colorh
THE MESSENGER
The habitual novel-reader is a mental dyspeptic, whose appetite
is tempted only by literary caramels and strongly seasoned news-
paper hash. There is really no easier way to get into the comfort-
able circle of mental mediocrity than to become a devotee of popular
fiction. No ambition disturbs you, save the desire to shine in parlor
parties, and you acquire a mental calibre best described as the
"smooth bore," a calibre well fitted for bird shot and other small
ideas of that kind, which may be fired without accuracy of aim,
and mainly for the noise and smoke.
The school that does not engraft the habit of reading up-hill has
failed to reach the inner life of the student; failed to create that
"hunger and thirst after righteousness," — that insatiable craving to
fathom the meaning and trend of life — which is ever a prerequisite
to being "blessed." On the other hand, he in whom this hunger
and thirst have been created, has little further need of the school:
books are his college, and the world itself his university. No fear
that library trash will detain him; for reading on the dead level
* bores him, while reading down-hill nauseates. His pleasure con-
sists in the effort necessary to climb, quite as much as in the ex-
hilaration which always follows from looking at life from a higher
point of view.
And he shall be further blessed; for before him rise the shining
heghts where dwell apart the spirits of Shakespeare and Milton,
Paul and the Beloved Disciple — all the masters of deep thought and
classic expression; and these he shall associate with, not in the vul-
gar fashion which, because it appreciates little, finds it necessary to
boast much, but in the true communion of soul with soul, — too sac-
red a relationship to dress up vanity in. Moreover, he shall in
time be blessed witli discernment of spirits; so that before he shall
read a hundred lines, he shall be able to judge unerringly whether
his author be a thought artist or merely a literary tailor.
Reading up hill involves two things: reading the right kind of
books, and reading them in the proper way. As to the first this
rule may be set down as infallible: Only such books are wholesome
as tend to help us understand, appreciate, and react by truth rela-
tions upon, our environments; all others are false and pernicious,
however charming they may seem. Ivet the reader take up book by
book in his library and square its contents with this principle,
taking case to include under environments all the real forces, spir-
itual or otherwise, which play upon his soul, — and then agree or <lis
agree with me. Space compels me to drop tin- question here.
As to reading in the right way, I shall touch upon only one
aspect, that of making constant use of a dictionary. 1 1. is it evei
occured to the reader that perfect thought communication is pos
sible only where giver and receiver hold in common, thought sym
bols — that is toisay, words of exactly the same signification? Hut
how rarely is this the nsr1 And to the exteul that out words
have different wci -lit, color, or psychic association!, to that extent
THE MESSENGEB
we fail to give or receive the equivalent of other men's thoughts and
ideas.
If now every man and woman had access to a thought bank, — a
sort of clearing house for thought-symbols, — where his words could
be re-weighed and stamped anew with their just and true significa-
tion, then we should gradually get rid of our misunderstandings, and
come to a delightful sense of intellectual unity. Such a bank is any
good standard dictionary — that priceless repository of accurate ideas,
that peerless peace-maker among the war of words. Let the farmer
sell his last cow, if need he, to place this golden key to the world's
treasures of literature, — this unerring guide in the world's wilder-
ness of hooks — into the hands of his growing son or daughter.
Prof. X. L. Xt/son, Brigham Young University.
P R AY E R.
When you have prayed, do you not feel your heart lighter and
your soul more content? Prayer makes affliction less grievous, and
joy more pure; it imparts to the one I know not what of strength
and of sweetness, and to the other a celestial perfume? What do ye
on earth, and have ye nothing to ask of Him who placed you here?
You are a traveler in search of his fatherland. Walk not with head
bent down; you must raise your eyes to know your way. Your
fatherland is heaven; and, when you look up to heaven, does it
move you in no way? does no desire press upon you? or is that de-
sire dumb? There are some who say: "Of what benefit is prayer?
God is too far above us to listen to creatures so pitiful." And who
then made these pitiful creatures? who gave them feeling, thought
and speech, if not God? And if He has been so good to them, was
it to cast them off afterwards, and to keep them afar from Him?
Verily I say unto you, whosoever says within his heart that God de-
spists his works, blasphemes God.
There are others who say: "What is the use of praying? Does
not God know better than we, what we need?"
G>)d does know better than you, what you need, and it is for this
reason that he wishes you to ask it of Him; for God himself is your
first need, and to pray to God, is to begin to possess God.
The father knows the needs of his son; must that be a reason
why the son should never have a word of request and of thanksgiv-
ing for his lather?
When the animals suffer, when they are in fear, or when they
are hungry, they utter plaintive cries. These cries are the prayer
which they address to God, and God listens. Should man be, then,
the only being in creation whose voice never ascends to the ear of
the Creator?
Sometimes there passes over the fields a wind -which dries up
the plants, and then their withered stems are seen to droop to the
earth; but moistened by the dew, they regain their freshness and
raise anew their languishing heads. There are always blasting
winds, which pass over the soul of man, and dry it up. Prayer is
the due which revives it. — McClures Magazine.
THE MESSENGER 1!9
HAWKES BAY CONFERENCE.
The Hawkes Bay District Conference was held at Korongata,
August 31st and Sept. 1st. District President Carl T. Freeze pre-
sided. Among the visitors were Mission President Rufus K.
Hardy and wife, Elders Lehi Larsen, Horton D. Haight and Sister
Mere Whaanga from Mahia^ Elder Joseph W. I,inford and wife,
Elder Clarence L,. Nelson and Sister Waitokorau from Manawatu.
The songs of Zion sung by a choir composed of Native Children
was a pleasing feature of the occasion. In all six meetings were
held; five general and one Elders' meeting, during which much
spiritual food and good advice was given those present. All left
the conference feeling encouraged and strengthened in the work.
A baptismal service was held Sunday at which two souls were initi-
ated into Christ's fold by baptism, Elder O. F. Call officiating. The
Sunday evening meeting was given over to general testimony bear-
ing at which many bore strong testimonies of God's many mercies
to them and as to the divinity of the work in which they were
engaged.
Eu>kr O. F. Cam..
Arrivals.— The following missionaries arrived in Auckland, on
the 17th inst.: Ephraim P. Pectol, Cainesville; Oscar P>. Evans,
Salt Lake City and Hyrum C. Perkins, Bluff. They were five
weeks en route and came via Vancouver spending ten days in Fiji.
We now have in stock "Recent Discussions on Mormon Affairs,"
(postpaid 1/3) The booklet is made up of the three following
parts, viz: Pari I "Address to the World," First ftresidenc) of the
Chusch; Part i! Review of Address to the World." Ministerial
iation, Salt Like City; Part III "Answer to Ministerial Asso-
ciation Review," I Cider P. II. Roberts.
We also hove the following hooks in stock. The prices quoted
includes postage: "Life of Joseph Smith," G Q, Can 11
"Hundred Years of Mormonism," Kvan 0 a Pioneer,"
James S. Brown, $ "Mormon Doctrine of Deity,"" 4-, and "Th<
I," 3/-, Roberts; "Doctrine and Covenants," 3 \: "Missionan
Song Bo< ks," 7<l; "Voice of Warning," ;d; "R;r of Living Light,"
1 pamphlel 1 1
"He vvhi :s is in cominuui< »i with t h • gi v itest
minds oi all ag< ind ra<
120 THE MESSENGER
MISSION.
If you are sighing for a lofty work,
If great ambitions dominate your mind,
Ju^l watch yourself and see you do not ^hirk
The common, little ways of being kind.
If you are dreaming of a future goal,
When, crowned with glory, men shall own your power,
Be careful that you let no struggling soul
On by unaided in the present hour.
If you are moved to pity for the earth,
And long to aid it, do not look so high
You pass some poor, dumb creature faint with thirst.
All life is equal in the Eternal eye.
If you would help to make the wrong things right,
Begin at home; there lies a life times toil,
Weed your own garden fair for all men's sight
Before you plan to till another's soil.
Ki,la Wheeler Wilcox.
IS IT WORTH WHILE?
Is it worth while that we jostle a brother,
Bearing his load on the rough road of life?
Is it worth while that we jeer at each other,
In blackness of heart that we war to the knife?
God pity us all in our pitiful strife.
God pity us all as we jostle each other;
God pity us all for the triumphs we feel
When a fellow goes down; poor heart-broken brother
Pierced to the heart — words are keener than steel,
And mightier far for woe or for weal.
Were it not well in this brief little journey,
On over the isthmus, down into the tide,
We givehim a fish instead of a serpent,
Ere folding the hands to be and abide
Forever and aye, in dust at his side?
Look at the roses saluting each other;
Look at the herds all at peace on the plain;
Man, and man only, makes war on his brother,
And dotes in his heart on his peril and pain,
vShained by the brutes that go down on the plain:
Is it worth while that we battle to humble
Some poor fellow traveler down in the dust?
(rod pity us all! Time too soon will us tumble,
All men together, like leaves in a gust;
All of us humbled down into the dust.
Joaquin Miller.
TE KAEEEE.
E RUA NGA PUTANGA I TE MARAliA.
Ruwhara K. Hari, Tumuaki Mihana, Box 72, Akarana
"A7 te kahore he whakakifenga, ka he te iwi; Te kai pupuri ia o ft tun,
ka hari." — WhakaiauM 2Q: iS.
Nama 16. AKARANA Hepetema 14, 0 19
HE KORERO NA HOHEPA METE.
Ka whai tonu ahau i aku nei mahi, he kai ngaki whenua, a taea
noatia te 21st o Hepetema 1823, e whakaririka kau ana ahau ki nga
whakatoinga me nga tawainga a nga tangata o ia ahua, o ia ahua,
nga mea karakia, me nga mea karakiakore, moku i ki tonu kua ki
te ahau i tetahi kitenga.
I tetakiwa o toku kitenga tuatahi me toku kitenga tuarua,
e tu ana ahau i waho o nga karakia katoa, he whakahau na te
Atua, a he tino tamaiti ahau, a na te maha o nga whakatoinga koi
e oku hoariri, (a e tika ana ko ratou oku tino hoa) a me i whakaaro
kua nukarautia ahau, ko te mea tika, ma ratou ahau e tohutohu i
runga i te tika me te aroha, ko tenei whakarerea ake ahau e ratou,
a ka haere tonu ahau i roto i te hohonutanga o nga whakamatau-
ranga a hatana e noho ana i waenganui i nga tu tangata katoa, a
na konei ano kihai i tino tika toku haere ki te aroaro o te Ariki, no
reira ka pouri rawa toku ngakau i oku ngoikoretanga me oku
henga; na, i te ahiahi o te 21st o Hepetema 1X23 i muri i toku
haerengaki te moe ka tuturi ahau ki te inoi atu ki te Atua kia tnu-
rua oku hara, kia whakakitea mea mai ano hoki ki a an kia mohio
ahau ki toku ahuatanga ki tona titiro iho, no kua tuturu oku wha-
kaaro tera ano e pera te whakakitenga me te mea tuatahi.
I a an e penei ana e inoi ana ki te Ariki, ka kitea e an lie niara-
matanga e urn mai ana ki toku ruma, a kaha atu te maramatanga i
to te ra i te poutuinarotanga, a ka puta mai he ahuatanga, ki te
talia tonu o toku mocnga, e tu ana i te takiwa no te mea kihai i
tatu ona waewae ki tekaupapa.
Ik- ma rawa tuna ngeri, tee rite- tetahi mea <> unei ao te ma, a ka-
kahore ahau e whakaponoana e taea te tahi mea *> te aote whakama te
pera me tera. II oi ano ona liahu k<> tona ngeri, i kite ahau i tona
uma in;- ona ringaringa, ona waewae in ■ ton 1 raahunga, kei te
noho tahanga. He teka hoki ko tona ngeri malqe he ma, <
tona tiuana katoa lie mea kor >ria te tae 1 te vvh tkamirama, me tona
ahua ano he uira. He m trama kehokeho te rum 1, no taku kitenga
tuatahi i a ia, ka wehi; heoi, kihai i roa kua ni<> atu te wehi.
i i . Ki
Ka karangatia ahau e ia ki toku ingoa ka mea niai ki a an, ko
Moronai to i i tonoa i le aroaro o te Atua; a
he mahi t i te Atua tnaku, (ma Hohepa) a ka waiho toku ingoa In i
pai ki etahi, hei kino ki etahi i ivaenganui i nga iwi katoa, i nga ha-
pu me 11- i reo, ara ka korerotia kinotia, paitia ranei e nga iwi katoa.
I ki mai ia kua buna tetahi pukapuka, he mea tuhituhi
ki runga ki nga papa koura, he tuliituliinga no te hunga i
nohoia ai Amerika i mua, he whakaaturanga hoki i to ratou
putake mai. I ki mai ano ia kei reira hoki te raneatanga
o te Rongo-pai e man ana i homai nei e te Kai whakaora
ki o reira taugata; me tenei kei reira hoki nga kohatu e
rua e man ana i roto i nga mowhiti koura, a kua whakanohoia enei
kohatu ki tetahi kouina,a kua huaina enei ko te Umimi me teTunii-
me kei te hnna tahi me nga papa,a ko te taugata kei a ia enei koha-
tu e kiia ana ia hei matakite i nga wa onehe, a kua mahia enei e tc
Anki mo te whakamaoritanga i tenei pukapuka.
I muri i tana korerotangai enei mea ki a an, ka anga ia, ka kore-
ro i etahi o nga poropititanga o te kavvenata tahito. I matua
korerotia e ia tetahi wahi o te upoko tua-torn o Maraki, me te upoko
tua-wha o tana poropititanga ano, otira kei te rereke i ta te Paipera.
E penei ana tana korerotanga i te rarangi tua-tahi: "Ta te mea, na,
kei te haere mai te ra te rite nei o tona ngilia kei to te oumu; na, te
hunga whakakake katoa, me te hunga katoa hoki e mahi ana i te
kino hei kakau witi: a ka tahuna e te hunga e haere mai, e ai ta [ho-
wa o nga inano, e kore ano he pakiaka, he manga e mahue ki a
ratou."
A, tenei ano e penei ana tana i te rarangi tua-rua, me te tua-ono
Nana, "ka unga atu e ahau a Iraia ki a koe i mua i te taenga mai o
teranuio Ihowa, o te ra whakawehi, a ka vvhiwhi koe ki te tohunga-
tanga i raro i ona ringaringa. A ka whakatokia e ia, ki te ngakau
0 nga tamariki, nga kupu whakaari o nga maatua, a ka tahuri te
ngakau o nga tamariki ki o ratou maatua; me lie kahore, kua uru-
rurtia rawatia te whenua a tona haereuga mai.
A hei tapiri ki enei, ka korerotia e ia te tekau ma tahi o nga
upoko olhaia, me te ki ano kua tata te vva e riteai. Me te tua-torn o
nga upoko o nga Mahi a nga Apotoro, te 22 me 23 o nga rarangi,
pera me ta te kawenata hou. I ki mai ia ko te Karaiti tana P<
ti. heoi, kiano i tae 110a mai te wa e hatepea atu ai i roto i te iwi
nga taugata katoa e kore e whakarougo ki tona reo, engai kua tata.
I korerotia hoki e ia te upoko tuarua o Hoere,i timataia i te rua
tekau ma warn o nga rarangi a taea noatia te mutunga «> te upoko.
1 ki ano ia kaore ano i rite noa tenei, engari kua tata te wa e rite ai,
a i ki ano kua tata te whakanuinga o nga tauiwi te riro mai. He
tini atu ano nga karaipiture i puaki i a ia, me nga whakamarama
malia, e kore nei e taea te tuhituhi ki konei.
Tenei ano, i ki mai ia ki a an, kia riro mai i a an nga papa i ko-
rerotia ake nei— no te mea kiano i rite noa te wa e riro ai 1 a ail nga
papa — kaua rawa ahau e whakakite ki tetahi; kaua hoki te Kouma
me te Umimi me te.Tumime. engari ano ki nga taugata anake e
whakahaua ai ahau kia whakakitea ki a ratou; }-\ te kore e penei ka
TE KARERE 123
whiua ahau e te Atua. I a ia e korero ana ki a au mo nga papa, ka
whakatuwheratia te kitenga ki a au a kitea maramatia ana e au te
wahi i huna ai nga, a pera an? te maramatanga o toku kitenga i rao-
hio ai ahau ki te wahi i toku haerenga ki reira i rauri iho ki te tiro
tiro. I muri i tenei korero, ka kite ahau i te maramatanga i roto i
te ruma e kohi ana ki te tinana o te anahera i korero nei ki a au, a
pera ana, a pouri rawa te ruma haunga te wahi tawhio noa i a ia,
katahi ka kite ahau i a ia ka kake ake ki te rangi a nunumi noa ia,a
waiho ana te ruma, pera ana me ia i mua i te putanga mai o te anahera.
Na i a ia e takoto ana e hurihuri ana mo tenei kitenga rereke, e
miharo rawa ana ki nga mea i korerotia mai ra e te Karere autaia
ki a au, no, i a au e penei ana ka kite ahau kua marama haere ano
toku ruma, a ko taua Karere ano e tu ana ki te taha o toku moenga.
Ka anga ia, ka tuaruatia aua mea ano, ka peratia me taua i toua
haerenga tuatahi mai, k'ahore he rereketanga; ka mutu tera, ka
whakamohiotia ahau e ia ki nga whakarite whakawa era e puta ki
te ao, me tona tini hoki e whakangaromia e te mate kai, e te hoari,
me te mate uruta, a kei tenei whakatupuranga ano timata ai enei
mea wetiweti te putaputa ki te whenua. Ano ka oti enei kupu te
puaki, ka kake ano ia, pera ano me mua.
Na, inaianei kua tomokia a roto rawa o toku hinengaro e nga
mea o tenei kitenga i kite ai ahau. Otiia, ano toku ohorere i toku
kitenga ano i taua anahera ano i te taha o. toku moenga, i rongo
hoki ahau ki tana whakahuatanga ano i aua mea i puaki ai i a ia, a
ka tapiritia e ia he kupu whakatupato ki a au, e ki aua, tera ano a
hatana e tohe ki te whakamatau i a au, (he mea na te rawakore o te
hapu o toku matua,) kia tangohia e au nga papa koura hei taonga
moku. Ko tenei i whakakahoretia e ia, e ki ana, kia tapatahi toku
ngakau a kia kotahi ano te take eriroai i au nga papa ko te whakaho-
nore anake i te Atua, kia kaua ahau e whakariroa ketia e tetahi hia-
hiakeatu i te hiahia kia hanga i tona kingitanga;ki te kore e penei e
kore e homai ki a au.
I muri iho i tenei tona haerenga tua-toru mai, ka kake ia ki te
rangi; a i nialine ano ko toku kotahi kia whakaaro ana mo enei mea;
no kua riro kan atn te Karere o te rangi, ka tangi te tikaokao, a ka
kitea kua takiri te at a, no kua pan te po katoa i a mafia e korero ana.
( TARIA TE TAPIRI. |
TE IRIIRINGA TIKA.
Waimainaku, I [okianga.
I ahau ano i te Koopu ka huaiua toku ingoa ko Wireinu
kuru. Ano ka vvhanau; no te taatarakihi te reo l* ki nei; e tiki eri;
e tiki eri ki nga m latua a ia, a ia peepi taugitangi. I reira tonu iho
IU IE KABERE
ka iriiria ahau ki roto i te halii [ngarangi i te tau [870. Kahore
ahau i niatau ake erangi na oku maatua ahau i tautoko hei whaka-
kapi mo taua tikanga. No te tau 1900 ka urn mai ahau ki te Hahi
0 Ihu Karaiti 0 nga ra o niuri nei; e torn tekau oku tau e pupuri
ana i taua iriiringa whaka-te-ao. E patai tonu ana hoki ahau, he
aha te take i iriiria ai nga tamariki nonohi penei me ahau nei? R
patai ana hoki tera ranei e mate nga wairua 0 aua tamariki nonohi
i roto i te Rangatiratanga o te Atua i runga i te kore iriiri i te \va he
peepe nei ratou? K ki ana lioki te Huuga-tapu o nga ra o muri nei
ko te iriinga hei murunga hara; i ki nei hoki a Pita; Nga Mahi 2: 38
"Na ko te meatanga a Pita ki a ratou, ripenata, kia iriiria tena ta-
ngata, tena tangata o koutou i runga i te ingoa o Ihu Karaiti hei
murunga hara, a ka riro mai i a koutou te homaitanga o te Wairua
Tapu." E kore hoki e riro mai te Wairua Tapu no te niea e he ana
taua iriiringa i nga tamariki nonohi, engari ano ia e koa ana te Hu-
ngatapu kia mauria atu nga tamariki nonohi ki nga kaumatua o te
Hahi kia manaakitia, kia peratia me ta te Karaiti whakaritenga.
Niaka. 10: 14. "Tukua mai nga tamariki nonohi kia haere mai
ki a an; kaua hoki ratou e araia atu: no nga penei hoki te Ranga-
tiratanga o te Atua." He taonga tuturu tenei na te Hunga o muri
nei te manaakitanga i nga tamariki nonohi: he taonga tuturu ano
hoki na te Atua i waiho ai nga tamariki hei tauira mo tatou: "ki te
kahore e rite te tango a tetahi i te Rangatiratanga o te Atua ki ta te
tamaiti nohinohi. e kore ia e tomo ki roto." Na e hoa ma e torn
tekau rawa nga tau oku e kumea haeretia ana e te hahi o oku maa-
tua, kua mate nei ratou. Kua kite hoki ahau i te moumou taima
noa iho ahau.
He poto nei te wa oku i urn mai ai ahau ki tenei Rongo-pai, kua
kite ahau i tona kaha he niea na te Atua. No te 14 o nga ra o Hu-
ne i tata ton 11 taku koriro ki te mate, na nga kaumatua o te Hahi
nei i whakawahi ki te hinu; he mea tino whakamiharo tona whaka-
oranga. Tuarua; kei te wehe rawa atu tenei Hahi i te kohi moni hei
awhina i ona minita. E kore hoki te wairua o te Atua e taea te ho-
ko. Kia tupato kei pera tatou me Haimona.— Nga Mahi; 8: 18-23,
" A te kitenga o Haimona na te paanga o nga ringa o nga Apotoro
i hoatu ai te Wairua Tapu, ka kawea mai he moni ki a ratou; na ko
te meatanga a Pita ki a ia, kia pirau ngatahi korua ko ton moni,
ina koe ka mea ma te moni ka whiwhi ai ki nga mea e homai ana e
te Atua; kua kite hoki ahau i a koe, kei te au kawa, kei te here o
te kino." Na e oku whanaunga e noho mai na i waho me ata
whakaaro mai koutou mo enei kupu aku; e hara hoki i te rongo na
te taringa, engari naku tonu i kite. Kati te lnaumau taima. Uru
mai ki te Hahi o Ihu Karaiti o nga ra o muri nei.
Na Wr Ngakuru.
TE KARERE
E HAHI O TE KARAITI.
Ki Te KarerE:
Panuitia atu nga korero i raro iho nei. E hoa ma kia marama
te titiro ki te kupu whakarite a te Karaiti i ki nei: "ma nga hua o te
rakau ka mohiotia ai." He tika hoki tenei kupu, he tino maba
hoki nga rakau rite tonu te ahua; ma te noi rawa mai o nga hua
katabi ano ka taea te whakahua te ingoa o tena rakau, o tena rakau.
Waihoki ko nga hahi he maha tonu e kii ana na te Atua ratou ka-
toa; otiia na te noinga mai o nga hua katahi ano tatou ka mohio;
E! he Ingarangi ke te hua o tenei hahi; he Weteriana ke te hua o
tera hahi; he Katorika ke te hua o tera hahi; he kotarana ke te hua
o tera hahi; ko te Hahi o Ihu Karaiti o te Hunga Tapu o nga ra o
mari nei, te hua o tera hahi. Kati. Kua tino marama ki a tatou
nga hua o nga hahi nei, he tino maramatanga nui tenei i te mea kei
te tarewa tonu mai nga hua. Kati. Mau ano koe e te tangata e po-
hehe noa; otiia kaore rawa au e ki he pohehe to te tangata e wha-
kahe nei ki te Hahi o Ihu Karaiti o te Hunga Tapu o nga ra o
muri nei; engari he ata whakatete marire. Ko taua vvairua kino ano
kei te haere i roto i enei whakatupurauga. Kei te mahara ra pea
koutou ki nga hoia Romana i te ripekatanga o te Karaiti, nui atu to
ratou kaha ki te korero teka. I mea ratou; me ki atu i tahaetia ia
i a matou e moe ana; kei te pera tonu to ratou kaha ki te korero
teka inaianei, e mohio tonu ana ratou e korero teka ana ratou. Na
koia ano tena te ahua o nga tangata kino inaianei. Kati.
Tena ka huri ke au ki te whakahoki i te korero a oku hoa e
kii nei; i whakaturia te Hahi "Moromona" i runga i te ingoa o Ho
hepa Mete; na e ki atu ana au kia koutou e oku hoa e tino he ana
tena korero a koutou. E whakapono ke ana matou lie poropoti
pono a Hobepa Mete na te Atua. Nana tonu te inana i hoatu kia
Hohepe Mete kia whakaturia tona Hahi ki te ao. Koia tonu te hua
i runga ake nei e whakahuatia nei ko te Hahi o Ihu Karaiti o te
Hunga Tapu o nga ra o muri nei. Engari ano me i kii koutou ko
era atu hahi. kua huaina tonutia i runga i te ingoa tonu o te tangata
nana i tamata, ka tino tutuki atu a koutou kupu ki te tika. Ko te
lake kua puta mai hoki nga hua o ana hahi i runga ake nei. K ki
ana hoki a Niwhai tuatoru; "me pewhea e waiho ai 'nei hahi maku
ki te kore ia e karangatia ki toku ingoa? Ina hoki ki te karangatia
tetahi hahi ki te ingoa o Mohi, na Mohi ano taua hahi; ki te ka-
rangatia ranei ki te ingoa o tetahi tangata na tetahi tangata ano te
hahi; heoi ki te karangatia ia ki toku ingoa ko taku Hahi ano ia."
Kati. Kua tino karangatia te ingoa o te Hahi o te Karaiti i runga
ano i tona ingoa. Whaihoki ko era atu hahi kua karangatia ano i
runga i o ratou nei ingoa. No reira e aku oku boa k|ore au e ku
are ki te Hahi o te Karaiti. Na kaua koutou hfi pmiri nioku,
engari ko au kei te tiu<> pouri mo koutou e nolm mai na i roto i te
I E KAREttE
hahi a te tangata i whakarite ai, e hara nei toua mana i to te Atua.
Xui ata toku pouri mo koutou e oku boa aroha, i a tatou e tamariki
ana, kaore nei i rite te haere o tatou mohiotanga ki te lino mara-
matanga o te Rongopai o te Atua. Na kaua koutou hei pera me
nga hoia Romans i tino whakaae nei ratou kia korero teka ratou,
engari kia whakahe ano koutou i runga i te tino whakaaro tika he
tika ta koutou whakahe-. No te mea ka tu tatou katoa ki te aroaro
o te Atua kaore e taea te liuna o tatou whakaaro ahakoa pewhea.
Ka inoi an mo koutou me kore pea te Atua e whakatahuri mai i a
koutou ki tona Rongopai. Heoi ra e oku hoa, na to koutou hoa i
roto i te Rongopai o Ihu FCaraiti o te Ilnnga Tapu o nga o muri nei.
Na Paora Hopere.
HE RONGO NO TE AO KATOA.
Tiapana — Kei te nana haere tetahi mate kino i waenganui i nga
tangata o nga pa nunui o Tiapana. He maha hoki nga marangai
kino rawa me nga waipuke nunui kua puta ki reira, kotahi niano e
whitu ran te hunga i paremo, he maha ano hoki te hungi i tapuketia
e nga koro whenua.
K wha rau e rima tekau nga Tiapani kua u atu ki Van-
couver i muri mai i te raruraru ki reira i te tekau o nga o tenei
marama.
Amerika. — Tekau ma rima mano pouna i ngaro i a Dan Davis,
he tangata whai-tonga ia, he kai whakahaere no tetahi peeki tiaki
moni, i haere tenei tangata ki tetahi pa, e tutata ana ki tona kai nga,
ki te purei kaari, (play cards) kua whakatakoto whakaaro ona hoa
kia tahaetia ona moni katoa, na i te mea kua ngaro ia ia nga moni
kotahi tekau mano pauna ka hoki ia ki tona kainga ki te tiki i etahi
atu moni e ,£5,000 ka hoki ano ki te purei kaari i runga i te wha-
kaaro ka riro mai i a ia era atu moni i ngaro ra, otiia ngaro ana i a
ia te katoa. Kei te tino pouri tona ngakau inaianei, kua tu hoki
te kooti ki tc whaka-taki i te he, i te tangata hoki nana a Davis i
hewa, me kore e taea te whakahoki mai tona moni, me te wha-
kakati hoki i taua mahi weriweri a hatana.
K whitu tekau ma whitu nga Tiapani, he kai mahi maina,(Mine)
kua peia atu e nga Pakeha o Klondike, o te wahi ki te nota rawa 0
Amerika, i aia atu ratou ki runga kaipuke e nga Pakeha e torn rau
a kua rerc atu he wahi ke, kei te tino rawakore ana Tiapani. E ki
ana nga nupepa o Amerika kahore Amerika e hiahia ana ki tc wha-
whai, engari ia nga Tiapani ki te ahua ra kei te kaika ki te wha-
whai, i te mea i tera whawhai ona ki Ruhia lie parakete ano i puta
ki a ia, a kua whakaaro ia inaianei he mahi pai te whawhai mana, a
kun oti hoki i tetahi tangata nui o Tiapana te ki atu kei te rite
Amerika ki Ruhia.
TE K AH ERE 127
Kl TE KARERE:
Kua Mate a Arihi, Te Nahu, he wahine rangatira tenei
no Ngatikahungunu he mokopuna na te Hapuku koia nei
tetahi wahine kaha tona reo ki ona iwi. Kua mahuete iwi.
Kua riro a ia ki te pa tuturu hei pohiri mai i tona iwi. Te-
nei te mihi nei ki ona marae i hautu ai. I mate tenei wahine ki te
aroaro o te tohunga o Te Wherowhero Tawhiao, he taina no Ma-
huta Tawhiao; he nui te kaha o ona takutu ki te mahi i a ia tae rawa
ki tenei takuta ki a TeWherowhero ka mate. Ka rua nga wiki me te
hawhe e tangihia ana, tokotoru ana tamariki, kua whai mokopuna
hoki tenei wahine ka mate nei, ahakoa ma nga tamariki e whaka-
tetekura i muri nei. Kia ora nga iwi i runga i nga motu o te moana.
He nui te awangawanga i pa ki te ngakau o te hunga o
Niu Tireui me o Ahitereria, i te korenga e tae atu te tiima
Monowai ki Sydney. I rere atu ai i Poneko i te ono o
Hepetema, a i runga i te mea kiano i u noa i te tekau ma
rua, ka tukuna atu he teima hei kimi i a ia, a i kiia hoki
nga tiima katoa kia mataara tonu ratou me kore e kitea te Monowai,
kei ngaro. No te unga mai o te tiima Winnera ki Poneke i Sydney
ka whakaatu nga Apiha, i kite ratou i tetahi tiima e rima ran
maera te matara mai i Ahitereria, a e ki ana ratou ko te Monowai
tera, koia nga tangata i mohio ai kei te ritenga ki Ahitereria te tiima.
He kino rawa te moana i a ia e rere ana i Poneke a ka pakaru te
pou o tona urungi, no kihai ia i kaha ki te rere, heoi maim noa iho
ana, akina haeretia ana e nga ngaru nunui, no te tekau i pakaru ai
te urungi, a no te ahiahi o te tekau ma rua i kitea ai ia e te Mokoia
e rere ana ki Akarana, a ka rere te mohoia ki te taha pu ano o te
Monowai panga ai i tetahi taura ki te Monowai, ka man, na ka toia
haeretia, a e pai ana ano te rere o nga tiima, na, ka motu te taura. a
kua po, kihai i kaha ki te vvhakamau ano i tetahi, heoi tatari ana te
mokoia a ao ake U ra, ka man ano te taura, a no te tekau ma rima
ka u ai raua ki Sydney.
Ruhia — No te tekau ma tahi o Hepetema ka whakamatea nga
Hurai e warn tekau e tetahi ropu turn, ran atu, ran atu nga Ilurai i
mawhiti atu ki tetahi awa a na nga hoia <> muri i whakatahuri te
ropu tutu. E ki ana nga tangata whai mana o te kawanatanga o
Ruhia kahore ratou i Eiohio, i whakaae ranei ki tank mahi. K i
hoic e heke iho i te rua ran mano nga Hurai kua heke mai ki
Amerika i te tan io()6.
Kua whakamatea a Prince Chavachavadze, lie incmji no le run i
ii". i o te kawanatanga, e telahi tangata tutu, i a ia < liaere ana ki u
whare runanea
I I. KARERE
Tokowha ngatangata i mate i te paihana i roto i te pia i inumia
e ratou, a tokorua ano e kore pea e ora, no te tirohanga o te kaho
ka kitea he ueke kua mate ki roto i te kaho.
TE ATUA O TE "MOROMONA.'
E whakapono ana matou ki te Atua ki te Matua ora tonn, ki
Tana Tama ki a Ihn Karriti, ki te Wairua Tapu ano hoki.
Kua vvhakaaro noa etahi tangata, kei te karakia atu te "Moro-
moiia" ki a Hohepa Mete, otiia kei te he tera whakaaro, e whaka-
pono ke ana te Hunga-tapn ko Ilolufa Mete he poropiti na te
Atua, e hara i te mea ko ia to te "Moromona" Atua. Kua oti hoki i
etahi te kii e hara te Atua o te "Moromana" i te Atua o te Paipera,
otiia ko te Atua o te Paipera he Atua nierekara a no te tau 1820 ka
puta mai ia raua ko tana Tama ki a Hohepa Mete, a kitea ana raua
e Hohepa he tinana to te Atua, he wairua ano hoki, a he pera ano
hoki to te Tama, ina hoki i te wa i re ao nei te Tama e minata ana
i roto i te kikokike, ka ki atu ia ki a Piripi ko te tangata kua kite i
a an kite hoki i te Matua; na, e whakaae ana te Tama e rite ana
te Matua ki a ia te whai tinana, te whai kororia, a he teka koki
kotahi ano tinana raua tokorua engari e motu ke ana tetahi i tetahi.
a i te haerenga o te Tama ki a Hoani kia iriiria ka tuwhera te
rangi,a ka kitea te Wairua Tapu e heke iho ana, me he kukupa,a ka
rangona tetahi reo no te rang! e mea ana, "ko toku Tama tenei i
aroha ai, ko taku i ahuareka ai." Na, kei konei te whakaaturanga
ki a tatou tokotoru nga ahuatanga i te Atuatanga, e motu ke ana
tetahi i tetahi a kahore e taea he kupu marama atu i enei, a e hara
i te mea ko enei auake, ina hoki i mua i te ripekatanga o te Karaiti
ka haere ia ki te kari ki te inoi ki tona Matua i ki nei ia "ko te
oranga tonutanga tenei, kia matau ratou ki a koe, ko koe anake te
Atua pono, ki a Ihu Karaiti ano hoki i tonoa mai nei e koe." Taku
patai,i inoi atu teTamaki a \vai,ki a ia ano? kahore,engari i inoi atu
ia ki tona Matua e noho motuhake ana i a ia (i te Tama) Hoani
xvn: 3. Me tapiri tenei kupu ana, nana: "Na heoi ano toku noho
i te ao; kei te ao nei ano enei, ko an ia ka haere atu ki a koe. E te
Matua tapu, puritia i runga i ton ingoa te hunga kua homai e koe
ki a an, kia kotahi ai ratou, me tana nei." (Hoani xvn: 11.) Nana:
taku patai ki nga kai-karakia nana te kii he kotahi te Matua raua
ko te Tama, ihiahia ranei te Tama kia whakakotahitia ana akonga
e te Matua kia kotalii tinana? Kahore rape'a, engari kia kotahi
0 ratou hiahia, a ratou mahi, a kia tapatahi te ngakau a kia kotalii
hoki to ratou whakapono a kia noho niton i runga i te whakaaro
tika kia kore ai e puta he titoretanga, e hara i te mea kia kotahi i-
nana kikokiko. He pera tonu hoki te Matua, raua ko te Tama me te
Wairua Tapu, he tinana to te Matua, he pera hoki to te Tama.ko te
Wairua Tapu ia he Wairua auake.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION
CHURCH OF JESUS CHltlST OF LATTER-DAY SAMTS.
P.O. BOX 72, AUCKLAND OFFICE: 53 UPPER QUEEN STREET
"If only men who desire to serve God and their neighbors would realize
that humanity is moved, not by animal 1 equirements \ but by moral forces, and
that the chief moral free and motive power of humanity is religion; that is,
the definition of the meaning of life, and, in consequence of this definition, tin
discrimination between good and evil: between the important and the
non-important 7" — Leo Tolstoy. .
Rofus K. Hardy, Mission President David P. Howflls, Editor
Vol. I TUESDAY, OCTOBEK 15, 1907. No. 18
THE ROOT OF THE EVIL.
In "The Root of the Rvil," Leo Tolstoy, the great Russian
writer and thinker most vividly contrasts the life of squalor and
poverty of the working masses and the great extravagance and
luxury of the wealthy classes. And after a discussion of how the
wealthy minority so ingeniously and despotically rule the masses,
concludes with the following paragraphs in which the root of the
present day social evilsis laid hare and the remedy offered:
Therefore, in order to destroy the evils from which mankind
suffers, neither the emancipation of land, nor the abolition of taxes,
nor the communising of the instruments of production, nor even
the destruction oi existing governments, is required; all that is
needed is the annihilation of the teaching falsely called
1 'Christianity," in which the men of our time arc educated.
At first it seems strange to people who are familiar with the Oos
pels that the Christi in teaching, which proclaims sonhfcd to ()n<\,
spiritual freedom, the brotherhood of man, abolition of all kinds of
violence, and Love towards enemies, should have degenerated into
the strange doctriw which teaches blind obedieno to authority,
and even murder if the authorities require it. But, on* examines
the process b) which Christianity entered the world, one realizes
that tin degeneral i"!i was inevitable.
When the l\i'.\Hi monarchs, Constantine, Charlemagne, •n,(' \ ;d
I'll!: MESS1
dimir, adopted Christianity clothed in the forms of Paganism, and
christened their peoples in it, they did not dream that the teaching
they accepted destroyed the power of kings, the army, and the state
itself — institutions without which the men who first adopted and
introduced Chaistianity could not imagine life. At the beginning,
the destructive force of Christianity was not only unnoticed, hut
men even thought that Christianity supported their authority Hut
the more Christian the peoples lived, the more clearly manifest be-
came the essence of Christianity, and the more evident grew the
danger to Paganism it presented. And the greater that danger
grew, the more laboriously did the ruling classes try to stifle, and,
if possible, to quench the light they unconsciously brought into the
world with Christianity. For this purpose they used all possible
means: prohibition to read or translate the Gospels; slaughter of
all who point out the true meaning of Christian teaching; hypno-
tism of the masses by the pomp and splendor of rituals; and es-
pecially hair-splitting and equivocal distortions of Christian pre-
cepts. In proportion as these methods were employed, Christianity
became more and more modified, till at last it became a teaching
which not only did not contain any principles destructive to the
Pagan system of life, but, on the contrary, justified that system
from a psuedo-Christian standpoint. There appeared Christian
monarchs, and Christian armies, and Christian wealth, and Christian
law-courts, and Christian executions.
The ruling classes have done for Christianity what doctors do
in epidemics. They have prepared a culture of harmless Christian-
ity; and when once it has been inoculated, true Christianity is no
longer dangerous'. Church-Christianity must inevitably either re-
pel reasonable men as an outrageous absurdity, or, if adopted, so
utterly alienate men from the true Christianity that through this
distorted form they can no longer see its real meaning, and even
regard the real meaning with animosity.
This Christianity, thus made harmless, evolved during centuries
by a feeling of self preservation among the ruling classes, and with
which the people are inoculated, constitutes the teaching through
which men obediently perforin actions not only hurtful to them-
selves and their friends, but distinctly immoral, and incompatible
with the requirements of conscience; the most important of which
actions, by its practical consequences, is the performance of military
service, that is, willingness to kill.
The evil of this false Christianity consists chiefly in the fact
that it neither prescribes nor prohibits anything. All ancient re-
ligions- -like the law of Moses or the law of Manou — give rules
which require or forbid certain actions; it is the same with the
Buddhist and Mohammedan religions; hut Church-Christianity
gives no rules whatever, except verbal professions of faith, the ack-
nowledgment of dogmas, fasts, sacraments, and prayers (and even
those can be eluded by people rich enough); it only lies, and per-
mits everything — even actions contrary to the very lowest require-
ments of morality.
THE MESSENGER
According to the Church doctrine, everything is allowed: one
may have slaves (in Europe and America the Church was the
champion of slavery); one may acquire fortunes gained from the
labor of ones oppressed brethren; one may be wealthy in the midst
of crowds of Lazaruses crawling" under the tables of the revellers —
and that is even very good and praiseworthy, if one only gives a
thousandth part for churches and hospitals; one may keep back by
violence one's riches from the needy, and imprison men in solitary
cells, and put them in irons, and chain them to trucks, and execute
them all this is blessed by the Church. One may lead a depraved life
during all one's youth, and then call one of these debaucheries by
the name of marriage and have it sanctified by the Church. One
may even divorce and marry again. And, chief of all, one may
kill; one may kill, not only in defending oneself, but one's apple
trees, or in punishment (punishment means edification — to kill for
edification!); and especially one may (and it is even ones duty and
praiseworthy to) kill in war, at the order of one's superiors. The
Church not only sanctions but prescribes this.
Thus the root of all the evil is the false teaching. Abolish the
false doctrine and there wll be no more armies; and if there are no
armies, the violence, oppression, and deprivation to which nations
are subjected will disappear of themselves.
As long as men are educated in the psuedo-Christian doctrine
which sanctions everything, including murder, the army will re-
main in the hands of the minority; and the minority will always
use that army to extort from the people the products of their la-
bor, and what is worst of all, to deprave the people — because, if the
people were not depraved, the minority could not take from them
the fruits of their toil.
The root of the miseries of all the people lies in the false doctrine
which is taught them under the name of Christianity.
Therefore it would seem to be the obvious duty of every man
who is free from the- religious deception, and who wishes to serve
the people, by word and deed to aid the deluded massef in deliver-
ing themselves from the deception which is the cause of their mis-
erable condition. It would seem that, besides the general duty of
every moral man to denounce falsehood and to profess the truth he
knows, every man desirous of serving his follows cannot help, out
of pity, wishing to deliver them from the deception to which they
are subjected, and l>y which all their misery is caused And yet
the very men who are freed from the deception, and independent,
and educated on the money of the working people, .\\\d therefore
bound to serve them, do not realize this. "Religious doctrines are
of no importance," ; 13 these people. "It is a question for the con
science of each separate individual. The political, social, and
economical organizations of societ) are the necessan and important
things, and on iheni must be directed all the efforl nl the men who
who wish to serve the people. Religious doctrines are of no im-
portance, and, like al superstitions, the) will disuppei ol them
selves when theii 1 inn com<
THE V1ESSI
So say these educated men; and, wishing to serve the people,
they enter the service of the government— in the army, or as < I
or members of Parliament -endeavoring to improve the exl
{onus of life of the deceived people by participation in the activities
of the Stale, without denouncing the religio m to which
the people are sir others, the revolutionists, also do not
touch the religious faith of the people, but cater into hostilities with
the existing governments, seekin >ower by
the same methods of violeno tion which are used by the
governments they oppose. Others, Socialisis, ete — organize trade-
unions, co-operation, and strikes, thinking the condition of the
people can be improved although they remain in the same st
superstition or skepticism produced by the false doctrine.
And not only do none of them hinder the diffusion of the false
religion which is the cause of all the evil, but when the neccessity
presents itself, they fulfill the religious rituals which they acknow-
ledge to be lies; they swear allegiance, the; assist at Church service
and solemnities which stupefy the people, and they do not prevent
their own or other people's children from being taught in schools
this so-called religious instruction — the very lie upon which is
founded the slavery of the -people.
This non-comprehension by educated people (who, of all others,
could and ought to destroy false doctsine) of the chief cause of the
evil, upon which all their energies should be directed, and the di-
version of those energies towards false aims, constitute one of the
chief reasons why the existing system of life, which is evidently
false and destructive to all men, maintains itself so firmly in spite
of the fact that its inconsistency is recognized by everyone.
Because the true Christian teaching, corresponding to the
quirements of our time, is concealed from men, and a false doctrine
is taught in its place, therefore arise all the miseries of our world.
If only men who desire to serve God and their neighbors would
realize that humanity is moved, not only by animal requirements,
but by moral forces, and that the chief moral force and motive
power of humanity is religion; that is, the definition of the meaning
of life, and in consequence of this definition the discrimination be-
tween good and evil; between the important and the non-im-
portant!
If only men were to realize this, they would see immediately
that the fundamental cause of the misery of contemporary humanity
is not in the external, material circumstances; neither in political
nor economic conditions, but in the perversion of Christianity
in the substitution — instead of truths necessary to mankind, and
corresponding to its pr< of senseless and immoral absurdi-
ties and sacrileges, called Church-Christianity, according to which
evil is considered good, and tin? unimportant important, and vice
versa: the good evil, and the important nou -important. If only the
best and unfettered men, sincerely desirous of serving the people,
could realize that it is not possible to improve, by any external
means, the condition of a mm who thii to eat meat on
THE MESSENGER
Fridays, and right to punish by death a guilty individual; or one
who thinks it important to render the necessary homage to an image
or an emperor, and non-important to swear obedience to the will of
other men and to train oneself to murder!
If only men would realize that neither Parliaments, nor strikes,
trade unions, nor co-operative societies, inventions, schools, uni-
versities and academies, nor revolutions, can be of any real use to
men holding a false religious life conception!
If only this were understood, all the energies of the best men
would be applied, not to the consequences, but to the cause; not to
State activity,, or revolution, or Socialism, but to the denunciation
of the false religious doctrine, and the rebuilding of the true one.
If only men were to act in this way, all the political, economic, and
social questions would be solved naturally, not as we speculate and
prescribe, but as they ought to be solved.
These questions will be solved, of course not immediately, and
not as we would wish, nor as we are accustomed to arrange the life
of others (caring only that they externally resemble our wishes in
the matter — the case with all Governments), but they certainly will
be solved as soon as men's religious life-conception is transformed;
and they will be solved the sooner the more we apply our energies,
not to the effects, but to the causes of life's phenomena.
But the denunciation of false doctrines and the adoption of the
true one is a very slow and remote process, people say. However
remote or slow, it is yet the only one: or, at least, one without
which all the other methods can have no effective results.
• «****«
Looking at the awful system of human life prevailing, contrary
both to reason and feeling, I asked myself, "Can it possibly be
necessary?" And the answer I have found is, "No it is not neces-
sary." It must not, it cannot, it shall not be. But it will cease to
be, not when men have reorganized their relations in one way or
another, but when they have ceased to believe the lie in which they
are educated, and believe instead the supreme truth, which was
revealed to them 1900 years ago, and is clear, simple, and accessible
to their reason.
It would be difficult to more clearly and forcibly describe the
condition of "Christianity" as the Church of Jesus Christ of Latter
day Saints views it, than Count Tolstoy has in the above excerpt.
The root of all the present day soeial evils in Christian nations is
false Christian teaching. Were the modern Christian churches the
successors of the Church established by Christ and His apostles,
and were they inspired by Christ, sneh a deplorable social condition
would be impossible. It is blasphemy of the first order against
Christ to accuse Hun of being the author of sneh con fusion as now
exists in Christendom. And since there has been an apostasy from
the Church of Christ, through the wickedness of man tin- Gospel
was taken from the earth in these the lattei days, God has re
THE MESSENGER
stored the Gospel of Christ and His Holy Priesthood through the
instrumentality of Joseph Smith. It is by compliance with this
true, heaven inspired teaching that the Brotherhood of Man can be
established on the earth and an Exaltation in the life to come can be
won by all of God's earthly children.
REPORT OF MAHIA CONFERENCE.
The conference of the Mahia District convened at Kopuawhara
Sept. 14th and 15th. There were present President R. K. Hardy
and wife, Elder Carl T. Freeze and three Maori saints from Hawkes
Bay. Prest. Ivehi Larson, and Elders J. M. Layton, Geo. V>. Andrus,
W. H. Dickson, H. D. Haight, Matthew Taylor, A. 1-;. Anderson,
E. A. Cottam, Sisters Edna Dickson and Mere Whaanga of the
Mahia District.
Elders' testimony meeting convened Saturday morning- in which
all bore testimony to the truthfulness of the gospel. General meet-
ings were held Saturday afternoon and evening in which reports of
branches were made and testimonies borne.
Four meetings were held on Sunday including the Sisters Re-
lief Society meeting. Sister Mere Whaanga occupied most of the
time Sunday morning, exhorting her people to forsake the tra-
ditions of their forefathers, and hold to the principles af the Gospel.
During the afternoon services the general and local authorities of
the church were unanimously sustained and the district was divided
into two districts as formerly, viz: the YVaiapu, and the Mahia,
Elders IT. I). Haight, J. M. Layton, Matthew Taylor and E. A. Cot-
tam were assigned to labor in Waiapu, H. I). Haight as president
and Elders Taylor and Cottam to do carpenter work.
Pres. Hardy occupied the time of the rest of the meeting, giving
many timely instructions to the Saints.
A baptismal service was held at which six were baptized, Elder
George B Andrus officiating. Three infants were also blessed.
Special mention should be made of the singing done by the
school children and much credit is due Elder Andrus for their
musical training. A concert was enjoyed Monday evening in which
Elders, Saints and a few European friends took part.
The Saints of Kopuawhara branch had made much preparation
for the visitors and notwithstanding the rain and mud which made
it somewhat disagreeable there was a good spirit prevailing, and all
went away feeling encouraged and strengthened. President and
Sister Hardy's visit has been enjoyed by all.
Sister Edna Dickson.
CONFERENCE REPORTS.
Wanganui. — Elders Jenkins and Ruruku have just returned from
a five weeks visit among the natives of Taranaki. They visited all
the native villages and found that the people are beginning to break
away from the Maori prophets, Tohu and Tewhiti and take an in-
THE MESSENGER 135
terest in Christianity. They spent two pleasant days at Parihako
the home of the "prophets." These people were visited some time
ago by Pres. Magleby and Elder John E. Taylor, who convinced
them that their ancestors were the Nephites who came to America
at the time of the destruction of Jerusalem, after explaining some of
the doctrines of the Church they admitted that our people were the
only ones who could explain the Scriptures to them clearly. The
Saints were very glad to receive the Elders and were without an ex-
ception enjoying the blessings of the Lord.
Afcer a short visit President and Sister Hardy left Wanganui on
the 29th. While here they held a gathering of the Saints of Wanganui
and neighborhood at the home of Brother Te Whatahoro at Putiki
where we had a very enjoyable testimony meeting. Much good re-
sulted from their visit, friends as well as Saints being very
pleased -to see them.
Elder Taylor has been working in the interest of our proposed
new college, looking over several land sites. He also spent a few
days in Wellington visiting the Capital prior to his departure for
home.
Apollos B. Taylor, Conference President.
Hauraki. — We are pleased to inform our Brothers and sisters
in the Faith that the work of the Lord is progressing nicely in these
parts. We have recently had the privilege of leading two more souls
into the waters of baptism, and of blessing one child. Elders Mor-
rell and McBride recently made a successful trip down the coast by
way of Coromandel. They report a good trip, finding the Saints
all well. Sunday, Oct. 6th, the Saints of the Omahu, Te Aroha
and KiriKiri branches met together at the latter place,
where they enjoyed the spirit of the Lord in the meetings which
they held. A priesthood meeting was held at which a committee of
three was appointed to make arrangements for the February con-
ference. Elders, Saints and friends are all well.
John A. Southwick, Conference President.
BOOKS FOR MISSION LIBRARY.
We are indebted to former Mission President Ezra T. Stevenson
for a selection of reference books for the Mission Library. Bishop
Thomas A. Clawson of the [8th Ward, Salt Lake City, very genei
ously presented us with Bancroft's History of Utah and Apostle O.
P.Whitney presented the Library with a volume of his Poetical
Writings. These volumes are received with gratitude. While the
Library now makes .1 very creditable showing thru- ne still several
empty shelves in tin bookcase. We also now have in stock the
following books and tracts, viz.:
Books: "Life ol Joseph Smith," George Q. Cannon, 6/3; "Hund
red Years of Monnoniam," Kvans, 6 ; "late "t a I'ionier," Janus
S. Brown, 8 3; "M01 111011 Docti hie of Deity," 4 , and 'Tin- Gospel,"
3/-, Roberts; "Doctrine and Covenants," 3 \. "Missionary Sony,
Books," yd; "Voice of Warning," ;d. Pamimii.i rs "Lattei <\.w
186 THE MESSENGEB
Saints and the World," i - per doz. "Mor monism," H.H.Roberts,
i/- per doz. "Rays of Living Light, r - per doz. Tracts: —
"My Reasons for Leaving the Church of England," 6d. per doz.
Morgan's Tracts^ 1/9 per i oo. Parry's Nos. 1, 3, 4, [id. per 100.
Leaflets: — "Only True Gospel," 3d. per 100. "(Wad Tidings of
Great Joy," sd. per 100. The above prices represent the cost after
the fifty per cent has been deducted and the cost of mailing added.
European Conference Addresses and Senior Elders.
Auckland— G. P. O, Box 72, Auckland.— William T. Tew.
Thames — G. P. O. Thames. — Thomas O. Labrum.
Wellington— 19 Hall St., Newtown, Wellington.— Clifton K. Taylor.
Wairarapa — Carterton, Wairarapa. — Riley G. Williams.
Wairau— G. P. O. Nelson.— Oliver T. Nielsen.
Christchurch — 31 Selvvyn, Addington, Chch. — John C. Sorenson.
Dunedin — 34 Bridgeman St., Kensington, Dunedin. — W. L. Stephens
Invercargill — 131 Nith St., Invercargill. — George A. Christensen.
Native Conference Addresses and Senior Elders.
Bay of Islands-Whangarei — Kamo. — George T. Rawson.
Waikato North — Huntly, Waikato. — Erick P. Christensen.
Waikato South— Hamilton, Waikato.— W. I). Walton.
Hauraki-Tauranga — Kopu, Thames. — John A. Southwick.
Wanganui — G. P. O. Wanganui. — Apollos B. Taylor.
Mahia — Gisborne. — Lehi Larsen.
Hawkes Bay— Te Aute, Havvkes Bay.— Carl T. Freeze.
Waiapu— ^Gisborne. — Horton D. Haight.
Wairarapa — Masterton. — John W. Pugh.
Manavvatu — Porirua, Wellington. — Joseph W. Linford.
Wairau — Whangarae, Croixcelles, Nelson. — William A. Bowles.
Native Schools Established and Maintained by the Cburch, Ad-
dresses, and their Teachers.
Opautama — Opautama, Mahia — George B. Andrus.
Korongata — Hastings, Hawkes Bay. — Oel F. Call.
Porirua — Porirua, Wellington. — Esther R. Linford.
TO SUBSCRIBERS.
A few subscribers have complained that they have not been re-
ceiving their Messengkr regularly;if you happen to know any such,
confer a favor on us by sending their names and addresses
to the office. The papers have been mailed regularly at the Auck-
land post office and blame for their failure to reach their destination,
in most cases, must be laid to the postoffice service.
"You help me and I'll help you. We will not be here forever,
anyway; soon Death, the kind old Nurse, will come and rock us to
sleep, and we had better help one another while we may; we are go-
ing the same way — let's go hand in hand." — Elbert Hubbard.
TE KAEEEE.
E RUA NGA PUTANGA I TE MARA MA.
Ruwhara K. Hari, Tumuaki Mihana, Box 72, Akarana
Nama 18. AKARANA Okrtopa 15, 1907
HE KORERO NA HOHEPA METE.
I muri tata iho ka maranga ake ahau i toku moenga, a haere ana
ki aku nei mahi, heoi i taku whakataunga ki te mahi, pera me
mua, kua pau toku kaha, no kore ake ahau i ahei. E mahi tahi
ana maua ko toku papa a ka kitea e ia kei te mate ahau a ka kiia
ahau kia hoki atu ki te whare. Ka haere ahau, i runga i te whakaaro
kia haere atu ki te whare, heoi i toku haerenga atu i te mahinga
kai, i reira nei maua, ka hemo atu toku kaha a hinga ana ahau ki
te whenua, a kore ake oku mohiotanga ki tetahi mea.
Ko te mea tuatahi i rangona ai e ahau ko tetahi reo e korero mai
ana ki a au, — e karanga ana ki toku ingoa. Ka auga ake oku ka-
nohi, a kitea ana ko tana Karere ano e tuohu ana ki toku mahunga,
e karapotia ana e te maramatanga pera me mua. Katahi ka whaka-
huatia ano e ia nga mea katoa i puaki ai i a ia i te po, a ka whakahaua
ahau e ia kia hoki ki toku papa, kia whakamarama i a ia ki te ki-
tenga me nga whakahaunga kua riro mai nei i a au.
Ka ngohengohe ahau; a ka hoki ki toku papa i waenga, a kore-
rotia whakatepetia ana e au te katoa ki a ia. Ka whakahoki kupu
mai ia ki a au, no te Atua aua mea, a me haere ahau me whakarite
e au ta te Karere i whakahau ai. Ka mahue i a au te mara, a haere ana
ki te wahi i ki ai te Karere kei reira nga papa e huna ana, a na te tino
maramatanga o te kitenga i whiwhi ai ahau i mohio ai ahau ki te wahi
i toku taenga kautanga ki reira. K tu tata ana ki toku kainga tetahi
puke ahuanui, te mea tiketike rawa o taua takiwa. I huna nga papa
ki te taha hauauru o te puke i roto i tetahi pouaka kohatu e taupo-
kinaanaki tetahi kohatu. He mea mototoru teuei kohatu, ko te
taha ki runga he mea porotaka a ko te mata he angiangi, a ko runga
anake i kitea ki rungi i le whenua, ko te mata ia i ngaro i raro i te
whenua.
Ano ka oti te oneone te keri atu, ka man alian ki tetahi hua. a
whakamaua ana ki raro i te mata o te pohatu ka hapaingia ake. I titi-
ro all hi ki roto; ana! Ha ppno i kite ahau i nga papa ki reira me te
Umimi me te Tumime, me te Koum i, pera tonu me ta te Karere i
korero ai. Ko te pouaka i takoto ai enei mea he mea h.inga ki nga
kohatu, me tetahi tu paw konatunatu. Kua whakatakotoria nga
kohatu e rua ki raro kia Ikeike ake nga papa, a ki runga i enei ko
liatu i whakatakotoria nga papa me era atu una.
188 n: KARKUE
Ka tokeaukia te tango ake i nga papa, heoi,whakakahoretia ana
e te K irere ra, a whakamohiotia ana ahau, kiaao i tae una inai tewa
kia tangohia, a e kore hoki kia paheino atu nga tau e wha; otiia i
ki mai ia kia hoki aim ahau ki taua vvahi ano a tera tan pu ano, a k i
tntaki in li iaki a an ia tan ia tan ki reira. a kia pera ai t iku b iere
ia tau ia tin kia taka mai ra ano te vVa e riro ai i a an nga papa.
Heoi, e rite ana ki ana whakahaunga, ka haere ahau ia tau ia tin, a
i kite ahau i taua Karere ano i ana \vi katoa a ka whiwhi ahau ki
nga whakahaunga me te matauranga nui i a ia i o maua korerotanga
katoatanga, mo a te Atna e mahi ai.mo te peheatanga hoki ewkaka-
haeretia ai tona kingitanga i nga ra whakamutunga.
I runga i te mea he tino rawa-kore toku matua, hs tino take tera
kia mahi a riugaringa matou, a kia ai hei kai-mahi ma te taagata
ke i nga vva katoa i taea ai. Kei te kainga matou i etahi vva, a kei
tawhiti atu ano i etahi atu vva, a na te hono t aim o a matou mahi i
ahei ai i a matou te ata noho i runga i te pai, i te makona. No te tau
1S24 ka p.mgia te h ipu o toku matua e tetahi pouritatiga nui i te
matenga o toku tuakana a Alvin. I a Okeiopa 1S25 ka haere ahau
hei kai-mahi 111a tetahi k >roheke ko Josiah vSioal tona ingoa, i noho
nei ki tetahi porovvini o Niu loka. * * * * I an e mahi ana ki
a ia; e noho ana ahau ki te kainga o Ihaka Hale, a i reira ka matua-
kite ahau i taku wahine (tana tamahine,) i a Km mi Male. I mare-
natia maua i te 18th o Hanuere 1827, i a an ano e mahi ana ki a Stoal.
Mo taku kiiuga tonutahga kua kite ahau i tetahi kitenga,
ka whaia tonutia ai ahau e nga whakatoinga, a kihai hoki te hapu
o toku hungawai i pai kia marenatia maua, koia i haere ai maua ki
te kainga o Squire Tarbill, ki tetahi porowini ke. Ano ka marena-
tia maua ka mahue a Stoal, a ka hoki maua ki te kainga o toku
matua, a ahu-whenua tahi ana maua ko taku matrua i taua tau.
A no te roanga ka rite te vva kia riro i au nga papa, te Uniimi
me te Tumime me te Kouma. No te 22 o Hepetema 1827, kua
haere ahau ia tau ia tau ki te vvahi kei reira nei nga papa, ka ho-
mai e taua Karere nga papa ki a au me tenei kupu whak itupato,
maku nga papa e tiaki; a ki te mea ka ngaro i runga i toku ma-
taara-kore, toku whakaaro-kore ranei, ka hatepea atu ahau; otiia ki
te whakapaua toku kaha katoa ki te tiaki i ana mea a taea notia te-
wa e hoki mai ai ia, te Karere, kia riro 1 a ia, ka tiakin 1 nga papa.
Kihai i roa ka kite ahau i te take i penei ai ana kupu ki a au
kia tiaki na, i te take hoki e hoki mai ai te Karere kia riro i a ia, i
muri i taku whakaotinga i te mahi i taka mai ana maku. No te
mea, mohiotia kautia ana kei a au nga papa, ka whaka-
putaina e nga tangata o ratou kaha katoa, a hanga ana nga tikauga
tinihanga kia riro ai i a ratou nga papa. Ka nanakia haere
te whakatoinga, a i te mataara tonu nga ropu tangata mo
taua take ano, ki te mea ka taea. Heoi, na te vvhakaaro 111 >hio o te
Atna i man tonu ai i roto i oku riugaringa, a taea noatia te wa i mu-
tu ai taku nei mahi i nga papa. Katalii ka haere mai te Karere, a
ka hoatu e au nga papa ki a ia, a kei raro i tana tiakanga a mohoa
110a nei, koia te rua 0 nga ra o Mei [838.
Heoi, haere tonu ana te oliorere, me te rongo korero me tona
TE KARERE
tini arero e tohatoha ana i nga korero horihori mo te hapu o toku
matua, moku ano hoki. Me tenei hoki, me i tuhia e an te wahi
whaka-te-kotahi mano kua ki nga pukapnka tini rawa: Heoi ka na-
nakia rawa te whakatomga tee taea e an te whakaririka kan atn,
koia maua ko taku wahine i haere atu ai ki tetahi porowini o te teta
o Pennsylvania. I te raea e tatakn ana maua mo te haere, i waenga-
nui i o maua mamaetanga ka kitea he hoa pono, ko Martin Harris
tona ingoa.i haere mai tenei ki a maua a homai ana e ia tekau pauna
ki a au hei awhina i a maua i tenei haerenga, — no te mea he tino
rawa-kore rawa maua a ki te ahua ra, i raro te whakatoinga taumaha
i kore pea e pai ake — He kai-ngaki whanua a Martin Harris no te
teta o Niu Ioka.
He meana tenei manaakitanganui i ahei ai i a maua te tae ora atu
ki Pennsylvania, a i toku taenga kantanga ki reira ka timata ahau
te tuhituhi i nga reeta o nga papa. He maha nga reeta i tuhia e au,
a ko etahi o enei i whakamaoritia he mea na te Umimi me te Tumi-
me, a i oti tenei i a au i te takiwa i waenganui i a Tiheina i a Pepu-
ere, ki te kainga o toku hungawai.
[taria te tapiri.]
TE HUI PARIHA O HAKI PEL
Xa te karangatanga o nga Hungatapu katoa o Haki Pei i tu ai te
hui ono marama ki Korongata i te 30 o Akuhata me te tahi o Hepe-
tema.
Ko nga kautnatua me nga manuhiri i tae atu ko Ruwhara Hari
te timuaki o te mihana, ratou ko Atareta Hari, tana wahine, ko
Hohepa Rinawhata, ko Ehetere Rinawhata ko Waitokorau Tami-
hana, ko Nerehana, ko Rihai Rahana ko Houtana Heiti ko Mere
Whaanga.
Ahakoa e ono maere te tawhiti o te hainga i tu ai te hui i te
teihana reriwe mama noa te haere atu ma runga i nga paki papai
i homai nei e te Hungi-tapu o Korongata hei tiki i nga manuhiri.
Tino pai te whare i whakaritia nei hei whare kai, me nga kai
papai ano hoki i kainga e te hui. Na nga tangata whenua tonu i
tanu nga keiki o ia tu ahua, me nga puringa o ia tu ahua 0 ia tu
ahua me era atu mea ano hoki.
E ono nga karakia kauwhau, kotahi tehuhuinga o to hui atawhai
a kotahi tonu te huiliuinga 1110 te katoa, hei mea whaki kinengaro.
Ka nui te pai o nga kupu katoa i whakapuakin 1 e nga tangata
me nga wahine i tu ki te kauwhau i roto i ana huiliuinga. Koia te
hari 0 te ngakau o te Hungatapu mo to ratou taenga mai kia rongo i
nga kupu pai i puta pai ana i roto i o ratou mangai. Xga tikanga
o nga karaipiture me te whakahauhau tetahi ki tet ihi me nga kau
wliau hoki a Men Whaanga me tona whakaatu 1 nga mahi a te
Hahi i a ia i Hioin 110 reira te hari o nga ngakau me tana ki ki 1 11
te Eiunga tapu, inn ki te u ka whiwhi ki tetahi wahi o te rangatira
tanga 0 te Atua a te ra whakamutunga. Koia nei ana (tauwhau 1
tona tunga me tona tantoko hoki i nga kauwhautanga a te tutnuaki
<> te mihana
140 TE K A It Kit K
A i tu katoa nga Hunga-tapu me nga tamariki ki te whakahau-
liau tetahi ki tetahi me te whaki lioki i o ratou hinengaro. me te ki;
koia nei te Hahi pono kua whakahokia mai nei i nga ra o muri nei
hei oranga mo nga tangata e whakapono ana. Ko etahi o nga
tamariki ia i kauwhan i te reo pakelia. I te korero nga tangata ka-
toa mo te pai o te wairua i roto i nga huihuinga katoatanga. Ko
tenei ano te take i tino hari ai nga ngakau o te hnnga katoa i tae
nei ki tenei hui ko nga waiata pai, nga mea maori me nga mca
pakelia i waiatatia nei e te koea o te knra o Korongata. Ko O. F.
Call hoki te kai whakakiki me te kai whakaako.
Tokorna nga tangata i iriiria ai ki roto ki te Hahi i tenei hni
ko o rana ingoa ko Tapita Pomere, rana ko Wero Mohi.
He mea pupnri na nga tangata whenua i noho ai nga mannhiri
mo te nianei a i tana rangi i tu ai tetahi oma whakataetaetanga mo
nga tane, wahine, tae atu ki nga tamariki. No te po a taua rangi i
hnihni ai nga tangata ki te whakarongo waiata, korero paki, ki te
matakitaki hoki i nga wahine poi, ki te whakarongo ano hoki ki a
te Paerata e whakatangitangi ana i tona mauta okena. E warn ano
ona tan no reira i rawe ai te whakarongo a te hui. Kei te tunia-
nako nga Hunga-tapu katoa, tera pea e kitea tetahi hui penei te pai
i nga ra e haere ake nei. Heoi ano.
Na Kara (Carl T. Freeze)
TE HUI PARIHA O TE MAHIA.
Gisborne, Hepetema 26, 1907.
Ki Te Karere:
I te 14th me te 15th o nga ra o Hepetema i tu te hui pariha o te
Mahia ki Kopuawhara, i roto i te whare karakia hou; he ahakoa he
nui te ua, he hohonu hoki te paruparu i nga huarrhi, tata tonu ki
te kotahi rau nga Hunga-tapu i tae mai. I konei te Tumuaki Mi-
hana a Ruwhara me tona hoa wahine. Tekau ma toru nga kau-
matua me nga Mihinare wahine i te hui, me te ope no Haki Pei a
Te One Keri ratou ko Hana Kawea, ko Hera Rahui me to ratou
Tumuaki pariha a Kara Makariri, i konei hoki te Kamura Mihana
a Matiu Teira, me tona hoa kamura a Eruiti Katama. I karangatia
e te Tumuaki tetahi karakia whaki hinengaro mo nga Kaumatua i
te ata o te Hatarei, a e rinia ano nga karakia tino pai rawa. I ngata
rawa o matou hiahia i te kai whaka-te-wairua i te papai hoki o nga
kupu a nga kai-kauwhau katoa i tu ki te korero.
E 0110 nga tangata i iriiria e Hori Anarn a i roto i te karakia
hapa i whakapangia ratou enga Kaumatua; me nga pepi hoki e toru
i manaakitia. I a Ruwhara raua ko Mere Whaanga te taima o tenei
karakia hei tohutohu atu i nga Maori o tenei wahi, hei whakakaha
TE KARERE
ano i nga Hunga-tapu. Kahore e taea te kaha o nga tangata o Ko-
puawhara ki te vvhakariterite i nga mea hei painga mo nga manu-
hiri i tae mai ki te hui, te huhua me te papai hoki o nga kai, e tino
mihi atn ana nga Kaumatua ki nga knki me nga weta, ara ki nga
tangata whenua katoa mo to ratou kaha i roto i te marangai.
I tu ano he karakia no te Hui Atawhai, a i whakamarama-tia e
Atarita Hari ratou ko Hna Tikihana, ko Mere Whanga; nga ti-
kanga papai, hei whakatikatika i nga wahine Maori.
Na Rihai Rah ax a, Tumuakl Pariha.
TE TURANGA TIKA O TE HAHI.
Kawhia.
Ki Te Karere:
He whakautu mo te panui a te Atirikona Kereihi i te nama in
o te Pipi; e kii nei toil panui lie iwi mahi kino teHahi ''Moromona,"
Na e hoa e hara taku i te whakahe mou kei hinga taku whakahe
i te kupu a te Karaiti e ki nei; "Kaua e whakahe kei whakahekia
koutou" eugari he whakaatu taku ki a koe ko te Hahi "Moromona''
ara ko te Hahi o Ihu Karaiti o te Hunga-tapu o nga ra o muri nei
koia te Hahi i hanga ki runga ki te turanga o nga, Apotoro ratou
ko nga Poropiti, ko Ihu Karaiti ano hei tino kamaka mo te koko-
nga, e ai ki ta nga karaipiture. Xa e hoa kia rongo koe ko te Hahi
o te Karaiti i whakaritea ki te tinana o te tangata tino rite kaore
ona wahi i hapa; tena ki te kore lie kanohi me pewhea e tika
ai nga mahi a te tinana koia i kiia ai ko te kanohi te rama o te tinana
whaihoki ko te Poropiti te rama o te Hahi; ki te kore hoki he
Poropiti ka he te iwi. E pa e te Kereihi he mea lino ako koe ki
nga matauranga nunui o te ao riro ana i a koe te Tiwfcikete o te
matauranga ki nga mea main, tn ana koe hei minita; na e hoa kei
pouri koe e whakaatu ana ahau i te pono o tenei Hahi, na te Atua te
mana. E whakapono ana matou ko Hohepa Mete he Poropiti na
te Atua otira ki te puta ke te mahi a tenei Hohepa Mete kia kanga
ia. E hoa kati te kino ki te "Moromona" kei rite ki nga kupu a
te Karaiti; e kinon i koutou ra >hio ana koutou ikinongia
ahau i mtia i a koutou. Ko >ia te he o ; mona"
ko te tahu koia i i< i ima a kihai i waiho i raro i te puheni; me hapai
ra te rama ki runga kia tiaho ki nga tangata katoa o rotq i te whare.
ke mo tena. Mo ton kupu e ki nei koe In kai te
" e hoa e te \J n o
mona" e tono kai »u; ma ton ' :,.< ni
hari haere ana rat' >u 1 te > e pai
an i mo La koutou w a tkal ino; ko Unci e hoa m i k ma e mikitia te
hnka ' i ukea I i roto i te tii te mul in itia te
l \> I l KARKItE
na tii, hei aha kua kawa; ka pena ano i te rangatiratanga o te rangi.
Heoi ano ma te Atua tatou katoa e tiaki. He whakaatu tenei naku
kia koutou i waho i tenei Ilalii i te "Maromona." Heoi ano.
Xa POUAKA PAKI.
Oroua Piriti, Hepetema 26, [907.
Ki Tr Karkrk; — Tena ra koe me on kai awhina i raro i a koe;
tenei etalii knpu te tnkna atn nei e an: no te 6 o nga ra o te inarama
nei i whakahautia ai tetalii wahine o roto 0 te peka o te Rotoatane,
ko Pikihuia Tamati tona ingoa me tetalii nana tamariki tane. Kati
he mea hari mai tenei ki a tatou. Kati; i te 23 o te inarama ka
tikina mai mana ko Tamihana e tetalii tangata, ara, no waho i te
Hahi, kia haere atn mana hei kai-whakawa i a raton mahi tohunga.
Kati. I haere awangawanga mana mo tana take. Kati. E hoa ma kei
te Motniti tenei kainga; ko Ngatituranga taua iwi. I to mana taenga
atn kua huihni mai ana iwi nei. Kati, ko Tamihana i whakatnria
e tana iwi hei tiamana 1110 te komiti. i homai tonn ma mana e mahi
tana rarnrarn o raton ara mahi tohuga ko an tetalii o te komiti, ko
Manawatn tetahi,ko Whitirea Te Panau me etahi atn ano. E hoa ma
e rna nga ra kotahi te po e mania ana e matou taua take; ahakoa te
nni o te kakari o taua hunga nei; kaha tonu maton ki te whakama-
rie i a raton. Ko mana anake ko Tamihana nga Hunga-
tapu i roto i taua iwi. I ta maton whakataunga i taua rarnrarn nei ka
tn mai taua iwi ki te whakamihi mai ki a maton, ara, ki te komiti ki
te pai o ta maton whakataunga i o raton raruraru, mahi tohunga, te
mihinga e taua iwi nei, i reira tonu to ratou minita ko Tuturu.
Kati. I ttikua mai e ia ma Tamihana e mahi ana raruraru nei, a
ko ia hoki hei tiamana koia tonu to maton karaka ara ko taua mini-
ta nei. Ko ta matou knpu mutunga ki a ratou kia whakamutua a
ratou main tohunga kei riro ko te ture nni hei whakawa i a ratou.
Xa Waitokorau Tamihana.
Weraroa, Hepetema 19, 1907
Ki Te KarerE:
Tena ra koe; tenei etahi knpu man e panui atn ki nga marae o
aitua o nga motu e rna 0 Aotearoa me te Waiponamu. No te 15 o
Akuhata ka mate ta matou mokopuna a Parekura Pomare; i mate
ki Karikaraka; i whanau ia i a Hepetema 16, 1896; he kotiro kaha
tenei ki te mahi i runga i nga mahi ote Hahi o Ihu Karaiti o nga ra
o niuri nei, i whanau nei ia ki roto. Kati; he nni to matou nianiae i
te matenga o tenei kotiro. Me tapiri ano e koe enei knpu ruarua nei
motetahitamaitiano i mate i a Akuhata 11; ona tan 12 me te hawhe i
mahi pai tenei tamaiti a i kitea nuitia e te katoa a oti pai ana i a ia
TE KABERE
nga mahi e hiahiatia ana e ona maatua kia mahia e ia. Kati. E boa
ma he penei tonu nga tamariki e kitea ana he pai. Ko enei tu ta-
mariki he tere te hoki atu ki te Atna. No Ngatitahinga tenei.
Na Pomare Matekixo.
Matauri Bay.
Ki te Ktita o Te KaKERE: Kiaora koe i roto i nga manaakitanga
a te Runga Rawa. Kati ra e te Etita, e tnkua atu ana e matou enei
korero man e tuku atu ki nga parirau o te Karere hei tohu whaka-
atu ki nga iwi, ki nga hapu me nga huihuinga tangata, ko te peka
o Matauri nei kua whakaturia; ko nga Kaumatua na raua i whaka-
tu ko Reo Ruehe raua ko Tari Tepene. Ko Paora Penei te tuiiui-
aki; ko Ihaka Pera te kaunihera tuatahi, ko Maihi Maaka te tuarua,
ko Apiata Parangi kai-whakaako, a ko Wiremu Apiata rikona, Ko
Maihi Apiata hoki te tumuaki o te kurahapati, ko Murimotu Hohaia
kaunihera tuatahi, ko Apiata Parangi te tuarua, ko Kawe Apiata te
hekereteri o te kura hapati. Kati nga whakamarama. Xa te huihui-
nga o te Hunga-tapu o Matauri Pei, te kai-tuhituhi ko Kawe Apiata
hekereteri.
HE KONGO HOU NO TE AO.
Tiapana. — Kua tae atu a Wiremu Taawhi, te hekereteri o nga
tana o Amerika, ki Tiapana; katahi ano te powhiri nui ki te tangata
ko tenei, kahore ona rite i mua, ko Taawhi te kai kawe atu i te
rongo man, i te oha pono ki nga Tiapani. E ki ana nga nupepa o
reira e kore e raruraru te rongo man o Amerika me Tiapana i te-
tahi mea.
Kua whakaae te kawanatanga o Kanata kia utua nga Tiapani. no
ratou nei nga whare i tukitia e nga pakeha i tera maramal, ^1,200
t< moni hei utu.
Kua tae nni te rongo no te Kapene 0 te tima.ko te Ionateingoa,
e ki ana ia i whakaorangia e ia he tangata 0 runga o te Pottunatus,
tekau nga ra i muri i te mahuetanga <> te tima i ona tangata. i tenei
wa kahore ona kai, ona wai ranei, he mea whakamiharo tona oranga
i runga i te tima e kaingia ana e te ahi lie ruarua noa ona weranga
pakupaku, i te kitenga mutunga o te tima kei te in lira, a ko ona
tali 1 Ik- mea kaka.
Mckiko. Kotahi rati e ma tekau ma whitu nga tangata 1 tapu
ketia e tetahi h >ro vvh nua nui, e rua tekau ma whitu <> ratou ku 1
kitea i te huken h an i. kei te liuke tonu 11 ; 1 tan jata i te
\\ henua k ia rii <> nni era atu kotahi t 111
n; KARERE
K hari nui ana o tnatou ngakau ki te whakaatu ki a koutou, kua
]>ai ake to tatou tuakana aroha a Erueti Arani; e kaha ana ia ki te
haere ki waho o tona whare, haereere ai i runga paki,he roa rawa te
wa e ngatia kinotia ana ia e nga wero niaha o te male.
Kua mate a Meri Ngahuia Tu Hapi, no le 12th o Oketopa nei
i male ai ki North Cole, lekau ma torn marama tona pakeke, he
kotiro tenei na Tn Hapi raua ko Amohaere Tu Hapi, no le peka
o Waikoau. Kapiti Pei.
X 1 nga waipuke nunui ki Tokioa taone oTiapana) i le marama o
Akuhata, e vvhitu tekau ma iwa mano e ono rau e rima lekau ma
wha te hunga kafcore 0 ratou whare; kei le tiakina ratou e te iwi
nui, mano alu hoki te hunga e penei :ma i etahi alu takiwa o
Tiapana.
HE RETA NA HEMI KINGI.
Port Said, Egypt (Ihipa) Akuhata n, 1907.
Ki Te KarerE:
Panuitia tenei reta aku ki nga tangata, ara ki oku koa katoa e
lae ai koe. Tena koutou, tena koutou e te iwi i raro i tenei karanga
he Hungatapu me nga mea motu ke i tenei ano hoki. Kua hoki
kaha mai oku whakaaro penei nana: me whakatutuki e an aku kupu
i vvhakaaria nei e ahau ki a koutou, i mua i toku wehenga mai i a
koutou. Kati; Kia ora tonu koutou e oku whanaunga katoa, katoa.
Ka nui te ora o tenei tangata, ara o maua tahi. I te wa i eke ai
maua ki runga tima i Nepia a mai ki aianei kaore maua i pangia
noatia e letahi mate. Na reira ka nui to maua whakawhetai ki te
Atua i Le ao i te po mo maua kua peneitia. Kati. E warn nga unga
mai o te lima ki uta katalii ka haere maua ki te matakitaki i nga
mea lion. I te unga mai o te tima ki Koromopo (Colombo Ceylon)
ka lino kite maua i nga panikaka o reira. Ka mutu tonu te ka-
kahu; he mea mo te hope. Taukuri e! te wera o tana wlientia,
e lipu ana nga panana, nga nuti; nga paina tporo, nga maki, nga
raiona me nga nakahi nanakia tini rawa. Otira kaore an e kaha ki
le tuhituhi i nga mea katoa i kitea ai. E rere ana matou i runga i
te Moana Whero inaianei, a, akuanei maua ka kite i te walii i kau-
ria ai e inohi ma; te wahi, ara. te mauiiga i pipitia ai e Mohi whiwhi
ai ki ngawhakahaunga kotahi tekau. Kanui rawa te kaha o te ra ki
konei, vvhano iti ka mate matou i a ia. T nemo tetahi tangata
inanahi i te wera otiia kua pai ano ia. Kati. Taihoa au ka tuhituhi
ano ki a koutou kei hoha te Etita. E hika ma kei te maliaratia tonu-
tia koutou e au. Me toku inoi tonu ki te Matua Ora Tonu mo kou-
tou kia m anaakitia i roto i nga vvhakapaweratanga katoatanga
c tu ma! nei. Ka tangi hoki ahau ki a koutou kia mataara kei rere
torerc atu koutou ki roto ki nga mahanga a te Kai Tinihanga o te
ao. Heoi ano. Ma te Atua koutou e awhina, e tiaki, e whakapu-
niau i roto i tenei mahi aroha whakalmrahara. Na to koutou tua-
kana i roto i te mahi pono a te Ariki. mi KiNOI.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND OFFICE: 53 UPPER QUEEN STREET
"For I comma r J all men, both in the east and. in the west, and in the north
arid in the south, and in the islands of the sea, that I hay shall write the
words which I speak unto them : for out of the books which shall be w? it ten, I
will judge the world, every man according to their -works, according to that
which is written." — II Ncphi 2q: ii
Rofus K. Hardy, Mission President David F
'. Howells, Editor
Vol. I FRIDAY, NOVEMBER 15, 1907.
No. 20
THE BOOK OF MORMON.
The 2ist and 22 of September are notable dates in the history of
the Church. On the 22 day of September, 84 years ago, the youth-
ful Prophet Joseph for the first time beheld the precious plates upon
which the Book of Mormon was engraved and four years later he
received this record. This, we may say, was an epoch-making
event in the history of the human race, analogous to the appearance
of the Lord in the burning bush to Moses, in the wilderness.
All night between the 2rst and 22nd of September, [833 the
Prophet communicated with a heavenly messenger who appeared to
him three times. It is one of the most remarkable visits 01 a being
from the other world, mi record. After a period of prayer and sup-
plication, previous to retiring, the Prophet became aware of the
cover of light by which tjie angel was surrounded. AnVl then he
saw the heavenly visitor himself. His appearance is described,
even to his clothing, and his name is given.
Three times, as we have said, the angel appeared that night,
each time with a special message in addition to that already deliv-
ered. The first time tin- messengei made known t<> the Prophet
that sacred records were deposited in a nea: b) mound. The mes
sage was accompanied by quotations from the Scriptures, proving
that the new ep >ch in the historj of the world n<>\\ about to be in-
augurated was predicted 1>\ the ancient prophets. The second time
the visitor appeared \\\ told the Prophet of great judgments that
162 THE MESSENGER
were to come upon the earth in the form of famine, sword and pes-
tilence. The third time the messenger came and warned the
Prophet that the sacred treasures about to be entrusted to his care
were not to be used for the gratification of greed, but for the glorifi-
cation of God.
The visions occupied the entire night, and in the morning the
Prophet related his experiences to his father, who felt impressed
that the vision was from God and advised his son to do as the angel
had directed him. Accordingly he went to the Hill Cumorah and
found the sacred records deposited as he had seen in the vision.
Here, too, Moroni appeared and instructed him regarding the future
work he was called upon to do, just as Moses and Elijah appeared
on the Mount of Transfiguration and sDoke about the Sacrifice of
atonement that was to be offered upon Mount Calvary.
It is one of the most remarkable visions ever vouchsafed to man.
Some of the critics of the Prophet have suggested that he was a vis-
ionary man, who thought his dreams and fancies were real visions.
But there is absolutely no room for this explanation of the wonderful
phenomena that forms the opening chapters of the history of the
church. He might have had a dream that an angel visited him,
and this dream might have been so real as to deceive even himself,
but he could not have dreamt that he went in the light of day, to
the Hill Cumorah, on the advice of his father, and that he there saw
the plates and the other sacred implements. These are facts that
must be accepted as true, or else the Prophet must be rejected as
one who tells the world a deliberate falsehood. There is no escape
from this conclusion. The world stands in the same position with
regard to the Gospel of Jesus Christ as restored to the world today,
as it stood in the age of the first apostles. The testimony cannot
be explained away; it must either be accepted as the truth, or re-
jected as deliverate deception. But the latter alternative is im-
possible, in view of all the evidence. To accept as true the propo-
sition that a deceiver could perform the work the Prophet Joseph
did and finally seal his testimony with his blood, would be to ac-
cept a greater miracle than any recorded in all the history of the
Gospel. Besides, there is the testimony of the Witnesses, that was
never denied by any of them, though some of them, in their dark
hours, denounced Joseph as a fallen prophet.
That the Book of Mormon could not have been written by the
Prophet Joseph is, we believe, generally admitted. Nor could it
have been composed by any of his associates. The book bears un-
mistakable evidence of its antiquity. It relates the history of a por-
tion of the inhabitants of this (American ) continent. Internal evidence
proves its genuineness. To mention only one fact, the proper nouns or
many of them are clearly of Hebrew derivation, and the entire nar-
rative has been remarkably confirmed by scientific research, that
has disclosed facts not even dreamt of at the time the Book of Mor-
mon was given to the world.
Not the least remarkable fact connected with the Book of Mor-
mon is this that it was brought forth at the very time when Bible
THE MESSENGER
students were expecting the beginning of a new era in the history
of the Church. As the Messiah came at a time when those familiar
with ancient prophecies expected a redeemer, so the Book of Mor-
mon came at a time clearly marked by prophecy as a time of un-
usual importance. Lieutenant Totten expresses the views of many
Bible students when he says: "I believe the advent season actually
dates from 1828. This was exactly 2,520 years from Israel's cap-
tivity. I use Israel in distinction from that of Judah. Their times
of punishment were over. Since 1828 the watchers are counting
one generation of three-score years and ten to at least the lunar be-
ginning of the climax, be that what it ma}', and be the crisis how
long soever." — The Riddle of History, page 218.
Is it not a significant fact that independent students of the chro-
nology of the prophetic books have come to the conclusion that the
captivity of Israel, speaking of the ten tribes, came to an end at the
very time the Book of Mormon came forth. For that record was de-
livered to the Prophet in September, 1827, and Mr. Totten claims that
the punishment of Israel, or the dispersion of that division of the
house of Jacob, was over with the end of that year, and that the Advent
season commenced with the year 1828? The Prophet Joseph knew
no prophetic dates at that time. He could not have timed the ap-
pearance of that record to suit the calculations of profound Bible
scholars.
But what is the use of a new sacred volume? Does not the Bible
contain all that is needed as a guide to eternal happiness? Perhaps
it dees, but what becomes of this guide in the light oi the "higher
criticism," that makes the Bible no better than a collection of
myths, and the Vedas of the Hindus or the Koran of the Moham-
modans? And it seems to us that the time is fast approaching
when even the Christian pulpit, as a rule, will discard the Bible as
a book of God. Then the world will better understand why it was
necessary to send a "new witness for (rod," a witness that the
higher criticism cannot touch.
There is this peculiarity with the facts connected with the
Gospel. Anyone who is willing to do the will of the Father can
ascertain whether it In- true or not. Ik- need not rel) on the testi-
mony of others. He an receive the testimony of the Spirit within
himself, by earnestl) -'.-eking to obtain it. And it will remain with
hi in as long as he is willing to do what is right. He can lost it onl\
by falling into sin against the light he has received.
Thousands today have even reason to thank the Lord for the
work that commenced with the marvelous visions of the Prophet
Joseph. They hav< found temporal and eternal salvation, The>
have been n and error, from the power of sin
and degradation, from despotism and darkness. The\ have found
friends and happj nd a foundation for a hope th.it like- tin
chains of the pillar |» fere the Temple of Solomoi 1 hind the
veil and conveys to the heart the glor) of the mm of the
Shekinah in the 11 >anctuary. The\ liav< found pel
tion, too, but this will qpl) serve to make oi lliem bettei men and
women, nunc fit foi < ' < rn.il progression. />
164 THE MESSENGER
THE SERMON ON THE MOUNT.
The most careless roller has probably been stru 'k with the con-
trast between the delivers' of this sermon an 1 the delivery of the
Law on Sinai. We think of that as a "fiery law," whose promulga-
tion is surrounded by the imagery of thunders and lightnings, and
the voice of the trumpet sounding long and waxing louder and
louder. We think of this as flowing forth in divinest music amid
all the calm and loveliness of the quiet dawn. That came dreadfully
to the startled conscience from an Unseen Presence, shrouded by
wreathing clouds, and destroying fire, and eddying smoke; this was
uttered by a sweet human voice this was uttered by a sweet human
voice that moved the heart most greatly in words of peace. That
was delivered on the desolate and storm-rent hill which seems with
its red granite crags to threaten the scorching wilderness; this on
the flowery grass of the green hill side which slopes down to the
silver lake. That shook the heart with terror and agitation; this
soothed it with peace and love. And yet the New Commandments
of the Mount of Beatitudes were not meant to abrogate, but rather
to complete,- the Law which has spoken from vSinai to them of old.
The Law was founded on the eternal distinctions of right and
wrong — distinctions strong and irremovable as the granite bases of
the world. Easier would it be to sweep away the heaven and the
earth, than to destroy the least letter, one yod — or the least point of
a letter, one projecting horn — of that code which contains the very
principles of all moral life. Jesus warned them that He came, not
to abolish that Law, but to obey and to fulfil while at the same
time He taught that this obedience had nothing to do with the Le-
vitical scrupulosity of a superstitious adherence to the letter, but
was rather a surrender of the heart and will to the innermost spirit
which the commands involved. He fulfilled that olden Law by
perfectly keeping it, and by imparting a power to keep it to all who
believe in Him; even though He made its cogency so far more uni-
versal and profound.
The sermon began, not with commands and menaces, but with
the word "blessed," and with an octave of beatitudes. But it was
a nav revelation of beatitude. The people were expecting a Messiah
who should break the yoke off their necks — i king clothed in
earthly splendor, and manifested in the pomp of victory and ven-
geance. Their minds were haunted with legendary prophecies, as
to how He should stand on the shore of Joppa, and bid the sea pour
out its pearls and treisure at His feet; how He should clothe them
with jewels and scarlet, and feed them with even a sweeter manna
than the wildernoss had known. B it Christ reveals to them another
King, another happiness —the richer of poverty, the royalty of
meekness, the high beatitude of sorrow and persecution. And this
new Law, which should n )t only 0111:11 ml but als > aid, wis to be
set forth in beneficent manifestation— at once as salt to preserve the
world from corruption, and as a light to guide in the darkness.
And then follows a comparison of the new Law of mercy with the
old law of threatening: the old was transitory, this permanent; the
THE MESSENGER 165
old was a type and shadow, the new a fulfilment and completion;
the old demanded obedience in outward action, the new was to per-
meate the thoughts; the old contained the rule of conduct, the new
the secret of obedience. The command ''Thou shalt not murder"
was henceforth extended to angry words and feelings of hatred.
The germ ot adultery was shown to be involved in a lascivous look.
The prohibition of perjury was extended to every vain and un-
necessary oath. The law of equivalent revenge was superceded by
a law of absolute self-abnegation. The love due to our neighbor
was extended also to our enemy. Henceforth the children of the
kingdom were to aim at nothing less than this — namely to be per-
fect, as their Father in heaven is perfect.
And the new life which was to issue from this new L,aw was to
be contrasted in all respects with that routine of exaggerated
scruples and Pharisaic formalism which had hitherto been regarded
as the highest type of a religious conversation. Alms were to be
given, not with noisy ostentation, but in modest secrecy. Prayers
were to be uttered, not with hypocritic publicity, but in holy soli-
tude. Fasting was to be exercised, not as a belauded virtue, but as
a private self-denial. And all these acts of devotion were to be
offered with sole reference to the love of God, in a simplicity which
sought no earthly reward, but which stored up for itself a heaven-
ly and incorruptible treasure. And the service, to be sincere, must
be entire and undistracted. The cares and the anxieties of life were
not to divert its earnestness or to trouble its repose. The God to
whom it was directed was a Father also, and he who ever feeds the
fowls of the air, which neither sow nor reap, and clothes in their
more than regal loveliness the flowers of the field, would not fail to
clothe and feed — and that without any need for their own toilsome
anxiety — the children who seek His righteousness as their first
desire.
And what should be the basis of such service? The self-
examination which issues in a gentleness which will not condemn,
in a charity that cannot believe, in an ignorance that will not know,
the sins of others; the reserve which will not waste or degrade
things holy; the faith which seeks for strength from above, and
knows that, seeking rightly, it shall obtain; the self-denial which,
in the desire to increase God's glory and man's happiness, sees the
sole guide of its actions towards all the world.
The gate was strait, the path narrow, but it led to life; by the
Lives and actions of those- who professed to live by it, and point it
out, they were to judge whether their doctrine was true or false.
Without tins neither words of orthodoxy would avail, nor works of
power.
Lastly, He warned them that he who heard these sayings ami
did them was like a wise man who built a house with foundations
dug deeply into tin living rock, whose house, because it was
founded upon a rock, stood unshaken amid the vehement beating
of Storm and singe: but ho who heard and did them not was likened
"unto a foolish man that built his house upon the sand; and the
rain descended, and tin floods came, and the wind- blew and beat
(66 THE MESSENGER
upon that house: and it fell, and great was the fall of it."
Such in barest and most colorless outline are the topics of that
mighty sermon; nor is it marvellous that they who heard it "were
astonished at the doctrine." Their main astonishment was that he
taught "as one having authority, and not as the Scribes." — Farrar's
Lift of Christ.
OCTOBER CONFERENCE.
The Seventy-eighth Semi-Annual Conference of the Church of
Jesus Christ of Latter-day Saints, held in Salt Lake City October 4,
5 and 6 opened under most favorable conditions. The first session
was called to order by President Joseph F. Smith, Friday at 10 a.m.
There were present on the stand when the services commenced the
following authorities of the Church:
Presidents Joseph F. Smith, John R. Winder, and Anthon H.
Lund; President Francis M. Lyman, John Henry Smith, Heber J.
Grant, Rudger Clawson, Hyrum M. Smith, George Albert Smith.
George F. Richards, Orson F. Whitney, and David O. McKay of the
twelve Apostles. Patriarch John Smith; of the first council of sev-
enties, Seymour B. Young, George Reynolds, B. H. Roberts, Jona-
than Golden Kimball, Rulon S. Wells, Joseph W. McMurrin and
Charles H. Hart; Assistant Church Historian Andrew Jenson,
President Smith delivered the first sermon of the conference,
but space will not permit the reproduction of his entire sermon,
following are a few excerpts from the same.
"So far as I know, and I think we are in a position to judge
rightly," said President Smith, "there is a spirit of union and love
in all the Church and pervading the people of God. Such a condi-
tion is a source of pleasure and strength. The duty of the Latter-
day Saints relative to the work of the Lord should be paramount
to everything else.
"It is true that men and women necessarily have to engage in
temporal occupations, to provide themselves with the necessaries of
life. The Lord designed that His children should enjoy this life
and its blessings. It has been said that the idler should not eat the
bread of the industrious, and there should be no idlers among the
people of God.
"The Latter-day Saints should put their highest thoughts to the
cause of Zion, to the cause of truth, to the cause of righteousnss.
The Lord instituted this work for the salvation of men in this life
as well as for the soul's redemption in the world to come.
"I do not believe in the doctrine taught by some that it matters
not what a man does in this life, so long as he confesses Christ be-
fore death.
"I denounce this doctrine as being false and one that will not
avail in securing a passport into heaven."
"A reasonable man or a reasonable w >man we cannot help but
admire. The reasonable men and women will live lives of right-
THE MESSENGER 167
eousness and purity and devotion to the Lord; the}' will love each
other, and, above all, they must love God. These precepts were
brought by the Son of God, for the souls of men and these are the
principles taught by the servants of God in this day.
"We cannot be saved in neglect nor in ignorance. We must
learn our duty co ourselves, our fellowmen, and to God, and then
order our lives accordingly. These things are essential. We can-
not grow in the knowledge of God or in wisdom unless we devote
our efforts to the cause of God. And it is the duty of the watch-
men on the tower of Zion to exhort the people to love, to humility,
to increased devotion to the cause of righteousness.
"I wish to impress upon the saints the necessity of observing the
gospel precepts. You know tor yourselves the truthfulness of the
gospel, and now it is for you to live it — live up to the covenants
you have made with God, so that no man can point to you as a
transgressor, as a wicked and corrupt man.
"Let your light so shine that men will see your light and glorify
your Father in heaven.
"Keep away from the haunts of sin. Have charity. There are
those who speak only evil of Latter-day Saints. These persons are
mostly in our midst. They shut their eyes to all good, and send
out false reports. I leave such persons in the hands of a just God.
But they cannot become my bosom companions, I cannot conde-
scend to that, I would not throw a straw in their way, but I would
as soon take up a scorpion or a poisonous reptile as to become as-
sociated with such a one as he. I believe this is a true sentiment."
A meeting was held Friday afternoon, and two Saturday and
' Sunday, at which each of the above named general church
authorities gave words of encouragement and instruction to the
thousands of assembled Saints. Sunday the large tabernacle, with
its seating capacity of 12,000, was far too small to accommodate the
people who wished admittance and overflow meetings were held in
the Assembly Hall and Barratt Hall and many people were com-
pelled to stand in the door-ways and outside the buildings during
the services.
A very important event of the conference was the filling of the
vacancy in the quorum of the Twelve Apostles caused by the death
of the late George Teasdale. When the name of Elder Anthony
W. Ivins was presented and it was proposed to sustain him in the
high and holy calling of an Apostle of Jesus Christ, he was by
unanimous vote accepted for that position. Elder Ivins has tor
some years past been president ofthejaurez stake of Zion in Mex-
ico. He is known from one end of the country t«> the other as a
broad, brainy man ol affairs, strong, capable, a leader of acknowl-
edged ability, yet withal faithful and full of humility before (rod
The following is tin- summary of the editorial in the P X
"( )ne of tin- best conferences ever held by the Chun h was brought
io a clost- on Sunday. It is the- general experience of the La tier- day
Saints that each gathering of this kind is bettei than the preceding
ones. That is one proof that the interest <>f the Saints in tin
168 THE MESSENGER
and wonderful work which the Church was established to do, is
growing.
"All the meetings of the conference attracted larger crowds than
ever before. It was a magnificent Conference. The vast attend-
ance and the spirit that prevailed, should be a testimony to all the
world of the futility of the warfare that is being waged against
the Church. The Church is ever progressing. It is increasing
in membership. Its doctrines are permeating the world."
Arrivals. — The following missionaries arrived in Auckland,
November 13th, 1907, per s. s. Hauroto: Geo. R. Doxey, Ogden,
Utah; Charles F. Nielsen, Elsinore, Utah; Silas Rowley, Spring
Glen, Utah; William W. Taylor, Loa, Utah; Lars Eric Johnson, Wil-
ford, Idaho; Wallace W. Weaver, Bennington, Idaho; Louis H.
Booth, Morris H. Low, Paris, Idaho.
Appointments. — Bay of Islands — Silas Rowley, W. W. Weaver;
Wanganui — Lars Eric Johnson; Waikato South — Chas. F. Nielsen;
Mahia — Wm. W. Taylor- Manawatu — Louis H. Booth; Wellington —
Geo. R. Doxey; Christchurch — Morris D. Low.
THE VOYAGE OF THE TARQUINA.
The following lines refer to a voyage sailed by the author on the
American Brig "Tarquina," which left Melbourne May 1, 1855
bound for San Francisco with a large company of Latter-day Saints
on board, under the charge of Elder Burr Frost. The unfortunate
vessel having reached Honolulu foundered in that harbour, but the
entire company and all their property was saved. The vessel had
leaked badly during almost the whole voyage. C. H.
, It was night as so sadly we sang to the breeze
To the dash of the waves, to the voice of the seas.
By the beams of the stars that glistened on high,
By the light of the moon that hung in the sky.
The notes which our voices then mournfully cast
Were drank as they flowed by the winds sullen blast.
And gently they blended with ocean's dull roar
As we lonely bet steadily watched for the shore.
The sea seemed to speak of the tyrant's strong arm
And the wind seemed to murmur its note of alarm
Whilst our voices they told of the hopes that had chcer'd
As we thought of the happy land whither we steer'd.
On thy hills, fair Australia, how oft have we sung
When to light and to life the dim spark hath sprung
Whilst we warbled the truths of glorious themes
As pure and as bright as thine own crystal streams.
But those days they are past, and our homes are no more,
Whilst now we are seeking a more friendly shore.
Ah! soon may we hail thee, within thee to rest
From the storms of the ocean, bright land of the west.
[855 Charlks Hardy.
TE KAREKE.
E RUA NO A PUT AN G A I TE M4.RAMA.
Ruwhara K. Haari, Tumuaki Mihana, Box 72, Akarana
"Na, tenei akekei nga ra whakamutunga ka whakapumautia te maunga i to Ihoica
whare ki te tihi » nga maunga, ka whakanekehia ake ano ki runga i nga pukepuke, a ka
xere nga iwi ki reira. Ka huere hoki nga iwi mafia, ka mea, Haexe mai, tatou ka fiaere
ki runga ki te maunga o Ihoica, ki te whare o te Atua o Flakopa, titmana tatau e whaka-
ako ki ona ara, ka fiaere fioki tatou i ona fiuarafu: no te mea ka puta ma i te ture i
Hiona me te kupu a lhowa i Hiruharama. — Mika, 4: 1-2
Nama 20. A K ARAN A Nowema 15, 1907
HUI TAU O HIONA.
No te 4th, te 5th, me te 6th o Oketopa nei i tu ai te hui tau o te
Hunga-tapu ki te pa tote o te "Moromona," ara ki Salt Lake City,
mano atu, mano atu te hunga i rupeke atu ki taua hui, i tu nei ki
roto i te tapenakara nui, tekau ma rua mano te hunga e uru ana ki
roto i taua whare, a no te korenga o nga tangata katoa e ahei te uru
ki roto, ka tu he karakia ano i roto i etahi atu whare, i waho hoki.
Na te Tumuaki o te Hahi na Hohepa F. Mete i whakahaere nga
karakia, a ko ia tonu te kai kauwhau tuatahi, a na te kore whai wahi
i tenei pepa e kore ai e taia tana kauwhau katoa, heoi tenei ano
etahi o ana kupu e whai iho nei: "He putake no te koa, me te kaba,
te mohiotanga kei waenganui tonu i te Hunga-tapu te wairua o te
kotahitanga me te wairua 0 te aroha, ko te mahi matamua ma te
Hunga-tapu ko te mahi whaka-te-wairua ki te Atua, ahakoa e pono
ana kua takoto te tikanga kia mahi tiga tangata hei oranga mo ratou
me a ratou hapu, e pai ana tena ki te Atua, ina ko te tino hiahia
nui o te Atua, kia hono tonu te mahi a te tangata e puta ai he koa
ki a ratou i tenei ao, e puta ai hoki te oranga tonntanga ki a ratou
ina oti te whakaara ake i te hunga mate. Kua oti hoki te kii, e kore
e tika kia kainga e te maugere te paraoa o te hunga mahi, kia kaua
hoki he tangata mangere i waenganui i te iwi 0 te Atua. Me wha-
kaputae te Hunga-tapu 0 ratou whakaaro nui hei hanga i Hiona, hei
whakapumau hoki i te pono raua ko te tika. I whakapumautia tenei
m.'hi mo te oranga 0 te tangata i tenei ao, me te w hakamanga me
te whakateiteitanga hoki i a ia i te ao meake puta mai.
"Kahore ahau e whakapono ana ki nga wkakaakoranga e wha-
kaakona ana e etahi, ara, ahakoa pehea te mahi a te tangata, ki te
whakaae kau ia i mua 1 ton a matenga ko te Karaiti te tama a te
Atua, ka kahakina tonuQa nga pera ki roto ki nga wahi kororia o
te Atua, ka whakakahorttia e au tenei tu whakaakoranga lie mea
teka. Kati. Ko nga ingoa enei 0 te tumuakitanga me nga Apotoio
0 te Hahi: Ko Hohepa I\ Mete te Poropiti, te Matakite, te Tumu-
aki ww te tino Kai w li il&haere n te Hahi o te Atua 1 tenei ao i enei
nga ra <» rauri nei, ko lldani R. Winira te kaunihera tuatalit, 1"
170 TE KAliEKE
Anatona H. Raana te kaunihera tuarua. Ko nga ingoa o te Tekau
ma rua: Ko Paranahi Raemana Tumuaki, ko Hoani H. Mete, ko
Hipa J. Karanata, ko Ratika Karahana, ko Riita Muta, ko Hairama
M. Mete, ko Hori A. Mete, ko Taari Penerohi, ko Hori F. Rihara, ko
Orihana F. Witane, ko Rawiri O. Makei, ko Anatoni W. Aevvana,
Ko te tangata whakamutunga te whakakapi mo Hori Titera i
mate nei ia i a Hune yth 1907.
Tokowaru nga kaumatua hou i tae mai ki Akarana i te 13 o te
marama nei. Tokorima o raton i whakaritea mo te talia Maori
tokotorn mo te taha Pakeha.
#
Apia, Hamoa. — Kei te ka tonn te pnia oUpolo, a kua nni ravva
a e kiia ana e nga tiati maha, ko te puia tino nui tenei i te ao ka-
toa, he nui rawa te rerenga rangitoto, a kei te rahi haere, kua pa-
karu iho nga ngutu o te puia, kua nui rawa hoki te waha ki te ri-
tenga ki te moana. Kahore ano kia kino he whenua pai, kei te rere
tonu te rangitoto i runga i ona rerenga tawhito, a kei te hohonu haere
te rangitoto, kei te vvhakateitei ake nga pari. He mea noa te ki-
tenga atu i nga kapua korohu, 10,000 putu te ikeike akeki te takiwa.
Kua putuputu hoki te putanga mai ki uta nga ngaru nunui, ko etahi
e whitu putu te teitei ake i te katonga rawatanga ai o te tai, a he
nui rawa te kino i te wai kua pa ki etahi pa, ko etahi o nga tangata
kua rere atu i te motu.
No te ono o Oketopa i puta ai he ngaru nui ki Mataatu, a tuki-
tia ana nga poti i te one, me nga whare poti i te takutai, he maha
hoki nga whare noho o nga tangata kua urua e te wai, a kino ana
nga taonga maha.
Kua uaina hoki a reira e te wai mataitai raua ko te pungarehu
o te puia, a no te warn o Oketopa ka tan iho he pungarehu tonu.
Ka tekau nga pureitanga o te tiima putupooro o Niu Tirene — te
tiima kei Ingarangi, te tiima purei moni nei— a no te iwa ka purei
raton ki Wigan, a hinga ana ko Niu Tirene, e waru points o Niu
Tirene, tekau ma rua points o Wigan. Katahi ano ratou ka hinga,
i era atu pureitanga katoatanga ko ratou tonu nga toa.
Ruhia. — No te toru o nga ra o te marama nei i pa ai te rongo,
kua rungia tetahi pa o Ruhia, ara, Karatagh, a e tata ana ki te 1600
te tokomaha i mate i tenei aitua, i te tunukttnutanga o nga whare
me te tawhawha hoki o te whenua i te ru.
E toru tekau ma toru nga herehere e haere ana i raro i te tia-
kinga o nga hoia tekau ma waru. i te haere ratou i Tumem ki To-
holsk, a no te po, ko te whakatikanga ake o nga herehere ka tohe
ki te whati; ahakoa nga mekameka i herea ai ratou, riro ana i a ra-
tou he pu, 11a ko te pakanga nanakia, nga hoia nga herehere, i te
pouritanga, e rua tekau ma rua nga herehere i mate, i whati atu te
toenga, tokotoru o ratou i hopukia ano i muri iho.
TE KAREKE 171
Inia. — Kua tae mai te kupu whakaatu, tera ano e rite te mate
kai o Inia ki te mate kai o reira i te tau 1899, he mea i mate ai nga
mano maha o te tangata. He kore no nga hua e pakari, he kore ua,
me etahi atu tu mate kino o nga hua.
Ka rere mai i Ingarangi te tiima putuporo (Rugby) o Ingarangi,
a tera Aperira, E kiia ana ka pureitia e ratou 18 nga pureitanga ki
Niu Tirene i nga marama o Hune, o Hurai, me Akuhata.
Kamo Whangarei, Nowema, 12 1908
Ki Tk KarerE:: —
He whakaatu tenei ki a koe, ara ki ou iwi katoa; kei te hari,
kei te koa matou nga kaumatua me te Hunga-tapu katoa o te Pei-o-
wairangi nei 1110 matou i awhinatia e te Atua,a ka putaora mai matou
i roto i te hotoke kua taha ake nei, ahakoa he tini matou i pangia e
te maremare, kua oraora katoa matou inaianei.
Tekau ma wha nga tangata i iriiria, me etahi tamariki i manaaki-
tia e matou i roto i enei marama e toru kuakoreakenei. Kati he hua
tenei e mohio ai koutou kei te tupu haere te mahi i tenei wahi o to
te Atua mara waina.
Na kei te tumanako atu matau ki haerenga mai o to matou whaea
tuahine a Mere Whaanga raua ko te Tumuaki Mihana a Ruwhara
Haari ki to matou hui takiwa e tu ai ki Kaikohe a tera Hanuere me-
te karanga ano matau kia raua: Haere mai! Haere mai! ki to matou
kainga kia kite i a matou kia rongo hoki matou ki nga kupu mara-
ma i a korua. Heoi ano.
Na Hori RAHANA Tumuaki takiwa,
HUI TAKIWA.
Wairau Springereek, Nowema stli 1907
Ki Tk Karkrk:—
E hoa tena koe. Man e hari atu nga kupu i raro iho nei
ki nga Hungatapu katoa i Aotearoa me teWaipounamu, me nga ta-
ngata hoki kei walio nei ratou i tenei karangatanga, he ''Moromo-
na," he whakamahara tenei na matou ki a koutou katoa. tera ka tu
he li iii ("Moromona") takiwa ma matou ki Wairau nei a te 22nd me
te 23rd 0 Tihema [907. Ko te 24th he ra tena i whakaarohia e ma-
tou kia noho tatou ki te rapu, me te whakatakoto i etahi tikanga e
mohiotia e tatou tera e puta mai hei painga mo te iwi Maori, (ina
mana i te paremata tau 1 take hei ture.) Ma te teputeihana tana take
e kawe atu ki te aroaro <> te Minita 0 te Karauna 1 mua i te tuwhera
tanga 0 te paremata 1908.
E hoa ma e tino touo'atu ami matou kia koutou katoa kia hui-
hui mai tatou me nga kaumatua o te llahi ki Wan. m nei .1 nga ra 1
runga ake nei, ki konei tatou ata rapu ai, whakamarama ai hoki 1
nga tikanga mo te oni u te wairua, me te ora hoki o te tman.i ki
tenei ao. Haere mai koutou ahakoa no tehea liahi, no tehea
hahi. Kati ko Pikitan.i fPictoiO te wahi e 11 mai ai nga tiinia.
179 TB KAKKHE
Ko Spring Creek te teihana. Ko te 21st o Tihema te ra hei taenga
mai mo koutou ki Wairau nei. Heoi na o koutou taina i roto i te
Rongo-pai. Na Tahuak<>\ Te Kama,
TlOTl MAKITANARA,
Hoani Makitanara,
Hohua Makitanara,
TlJITI MAKlTANAra.
Otira na te Hnnga-tapn katoa 0 konei.
HE TONO.
Kua tini rawa nga reta me nga kupu a ngutu kna tae mai ki a
matou e inoi ana kia ma Tic Karere e man atn ki nga marae
Maori, nga makete taonga me era atn tn mea e manavvareka ai, e
pai atu ai nga Maori e tango ana i te Karere. Kati ka whakatu-
tnkitia inaianei e matou enei wawatatanga o te ngakan: — Kei te nni
rawa te utu mo nga tn kai katoa inaianei, a ki te ahna ka mau tonu
tenei ahuatanga mo tetahi \va roa, heoi ka whakangawaretia pea te-
nei ahua a muri iho, ki te mea ka whai pai, i te ua, nga mara witi o
Ahitereria, ta te mea i mua i te ua ki nga wahi o te tauraki kua
whakaaro nga tangata e kore e whai puku nga tata witi i tenei tan,
a kite mea kawhai puku,ka kore e tae atu ki te toru puhera i te eka
kotahi, heoi na tomuri ua kua puta ki reira, ka tae ai pea te hua ki
te 0110 puhera i te eka kotahi. Heoi e hara i te mea ko konei anake
e nui ana te utu mo te kai, tera 110a ake mo te witi, kei te pera ano
kei Amerika raua ko Ingarangi, otira kei te ao katoa, he iti iho te
hua witi i te ao katoa i tenei tau, tera 110a ake i Tiamani raua ko
Ruhia, ano reira ka mau tonu tenei utu mo te witi mo etahi marama
atu. Kei raro iho nga utu inaianei:
E 6s 6d mo te puhera witi. — E 4s mo te puhera oti. — £14 mo
te taana paraoa. — K £6 mo te taana papapa (Bran) E 4s 8d. mo
te puhera kaanga. — E £ 7.10s mo te taana Tiawha (chaff). — E
£8, 10 s. mo te taana taiavva; he maha hoki nga huri kei konei. —
;£i6 mo te taana riki, he ruarua nei no nga riki. — E 61d mo te
pauna tiihi (cheese). — E 7 Ad me te 8d mo te pauna poaka. Otira
ko nga utu enei o te hokonga nui, ki te mea ka ruarua nga mea e
hokona, ka nui ake te utu.
HE MEA WHANOKE.
He rongo hou tenei kua tukua mai nei e Wireinu Tairua, o te
peka o Te Horo, wahi o Ngapuhi, 1110 te whakahorapatanga o te
rongo mo tetahi mea rereke kua puta ki Kawakawa e ai ta tetahi vva-
hine kua toroa ia e tetahi Anahera no te uma tonu o Ihowa, a kua
TE KARERE 173
whakatungia e ia he akonga mana hei whakahaere i ana raahi, he
maha nga iwi kua rere torere atu ki roto i tenei mahanga o Hatana,
koropiko ai, whakapono ai ki ana mahi whakaporangi i te tangata,
e ai ta te wahine ko te oranga tera mo te iwi Maori, a ki te mea ka
urna e te Maori ka ora, ki te kore he matenga te mutunga iho. Heoi
hei hoa awhina ia mo nga tinitini o te hnnga e ki ana na te Karaiti
i whakamana, a e whakatutuki ana ratou i nga knpn a te Karaiti,
i ki ra ia: "Kia tupoto ki nga poropiti teka e haere mai ana ki a
koutou, he hipi nei te kakahu, ko roto ia he wuruhi kai kino." Me
tenei hoki a Paora: "Kei tinihangatia kouton e te tangata ki nga
kupu tekateka noa, na enei mea hoki te riri a te Atua e pnta nei ki
nga tamariki a te tutu."
Kei te whakatikatika tonu ake nga tohunga ki nga wahi katoa o
enei Moutere, hei whakapeau ke i nga whakaakoranga tika o te
Karaiti, koia anake te kaha ana ki te whakaora i a tatou. Ko te
whakaakoranga hou o tenei, he whakakahore i te putanga tuarua
mai o te Karaiti, e ai ta tetahi o ana akonga.
Opoutama, Oketopa 15, 1907.
Ki te Etita o Te Kakkrk:
Tena koe te kai hantu o te waka o nga iwi e noho nei i runga i
nga motu e rna 1 Aotearoa me te Waiponamu; kia ora, mau e ttta atu
ki TE KARERE he whakahoki i te reta i tukua mai nei e Anaru Tu-
hokarangi, hekeretari 0 te kaunihera o Tanenuiarangi, e mea ana
tana reta kia haere atu ki te hui whakapapa a te [5 o Maehe, 1908;
he tono kia tae atu nga tangata matau ki nga korero o te hanga-
nga mai o te ao me nga mea katoa i roto. I tukua mai tana reta i
Pirinoa Wairarapa i te roth 0 Akuhata 1907. Ko taku whakahoki
mo tana tono, koia tenei; kua tirotirohia e te whakaaro, waihotia mo
Pepuere, ka mohiotia te kupu tuturu mo tana tono a nga rangatiri
o Wairarapa me era atu hapu. Kia ora i raro i te maru o to tatou
Ariki. Xa to koutou lioa i roto i te Ariki.
Xa WHAKANGARO MaKAHDK.
HE RONGO NO TE AO.
He ru whenua ano tera kua puta ki etahi motu ririki, e tu tata
ana ki te no tao Merika.ko tetahi inaunga, e 3400 putu te (eitei, kua
totohu iho, a kaore ana, i whakaarahia tenei inaunga e tetahi ru
win una i te tan [906.
Amcrika Tonga. Kua puta lie alii nui whakang iro ki [quiquc,
he unga kaipuke, ko t< vvahanga nui o te pi, pou katoa ana i te alii,
e 2000 nga hnnga ku 1 wtiho whare k< n
IF. KAKEKE
Niu Iaka. — E ona tekau mano iiga tangata mahi, kaore kau a
ratou mahi, he korenga no nga kai whakahaere i nga mahi nunui,
kaore e hoatu he mahi ma ratou; ko te take o tenei tu ahua-
tanga kino, he kore moni i roto i nga peeke moni hei utu i nga kai
mahi; kua tangoliia e nga tangata whai moni a ratou moni katoa i
roto i nga peeke. Heoi kei te haere tonu i te ao i te po nga miliiui
ta moni hei whakaki ano i nga peeke, kia tika ai te haere o nga
mahi o reira, he nui rawa te raruraru o tana wahi inaianei, lie maha
nga peeke kua tutakina, he kore koura, hiriwa, te nolio puare ai.
Hungaria. — Tekau ma torn nga hunga i whakamatea i roto i
tetaln tautohetohenga o nga tangata, a te putanga mai o nga piri-
himana, ka tohe ki te whakamarie i te raruraru a ko te whakama-
tenga i enei te mutunga iho me nga tangata e warn tera ano e mate
rawa, a e waru tekau ano te hunga i tu.
Ahia. — No te 21 o Oketopa ka tapuketia tetahi pi o Ahia e te-
tahi lioro whenua nui whakaharahara; kua puta lie ru ki reira a koia
te take o te horo, tekau ma rima mano te hunga i mate i tenei aitua.
Roma. — Kua tae mai te rongo no Itari mo nga waipuke nunui
kua puta ki reira he mea i kino ai etahi wahi mahi o reira, kotahi
miriona pauna te utu o nga mea katoa i ngaro, he tokomaha hoki te
hunga kua waiho whare-kore.
No te rima o te marama nei i tae mai ai te rongo mo tetahi kai-
puke hi ika i te tahatai o Newfoundland i rokohanga e tetahi apu
hau, a ki ana i te wai, totohu ana. tekau ma waru nga tangata i pare-
rao, ko te toenga o nga heramana i u atu ki uta.
Malay. — No te wha o nga ra o tenei marama ka whakatika nga
Maori, o tenei motu, kotahi ran me a ratou patu, a ka whakaekea
nga pirihimana, kohurutia ana ratou me etahi atu tangata te-
kau ma iwa, ratou ko nga wahine e waru.
Haina. — No te wha o Nowema, e rua mano ano nga hainamana
i whakahokia ai ki to ratou ake whenua, noho ai, ko enei i whaka-
hokia i Durban, wahi o awherika, he whenua no Ingarangi.
Ko te tokomahatanga o te tominiona inaianei: e 919,190 hauuga
nga Maori e 47*731, me te hunga hoki o era atu moutere ririki 12,
31-4, liui katoa ana e 979,265.
TE KARERE
175
KO TE MAUNGA A RONGO KI TE ATUA.
Waimamaku, Oketopa 30th, I9< 7.
No nga ra o Hune kua huri nei. Ka tiaho mfci te
maramatanga e te Ronga pai o Ihu Karaiti o nga ra o muri nei ki
etahi o nga rangatira o te hunga e noho ana i Whirinaki, takivva o
Ngapuhi nei; i whakakorokoroa hoki e te Atua nga here raahni o
tenei ao; e pupuri nei i a raatou i nga ra kua huri ake nei. I tae
atu ahau i te ra i iriiria ai ratou, tekau ma rua* maero te mamao o to
ratou takiwa ki tooku kainga. Ko te hunga i iriiria, ko Poouri Wi-
kaira me tana wahine, ratou ko Hiri Wikaira me tana wahine, ko
Henare Nikora me tana wahine, ko M. P. Wikaira, ko I. P. Wi-
kaira, ko R. H. Wikaira. Tekau ma tahi nga tamariki i manaaki-
tia e aua kaumatua e Wiriwhiti raua ko Reo Ruehe; hui katoa nga
wairua i honoa mai ki te Ariki i taua rangi e rua tekau ma rua. I
mua tata tonu o te wa i iriiria ai raatou, ka tu he huihuinga ma te
iwi hei whakahoki i a raatou ki to ratou turanga tawhito, ara ki te
hahi Mihinare, he nui nga korero, he nui nga putake whakahoki a
te iwi, i a ratou, kahore i taea e ratou te hoki atu. Kei te ngata
rawa hoki i roto i o ratou ngakau nga tikanga o te Rongo-pai o
Ihu Karaiti o nga ra o muri nei, he tino papai a ratou kupu i a ra-
tou e whaiki ana kia hoki atu; ano ka tuturu to ratou whakaaro kia
iriiria ratou ki te Hahi Moromona, i pei atu ratou kia kaua e
iriiria ki te awa o Whirinaki. I whakaritea tenei irriringa ki tetahi
awa, e rua maero te mamao atu, he kino te huarahi atu he pikitanga
he heketanga, he ngahere ano hoki. I penei ai te takoto, kei te
rahui taua awa i te komiti marae, kia kaua te tangata e kaukau, i
taua awa, engari te hunga e mate ana ka tika kia kaukau. I tonoa
atu e nga kaumatua ki te metna o te kauihera kia whakaae ia kia
noa te wai mo tetahi taima poto. Heoi tee pai ia. Ki taku wha-
kaaro hoki na te pakeke o o ratou ngakau i penei ai te takoto, i te
mea hoki he kino ke te hunga he mate nei o ratou no te mea ka
tino kino te wai i o ratou mate; ko te iriiringa ia a te .Una lie mea
rereke noa atu kahore e kino te wai, kahore hoki e iriiri i te hunga
e turoro ana, no reira he tikanga pai noa ilio tana iriiringa a te
Atua ina ata tirohia ilio e te whakaaro niohio o te tangata,
Kua whakahaua ahau e ana kaumatua kia tae ki te tirotfro i a
ratou i te wiki paunga <> Hune, kua huri nei me te wiki tuatahi 0
Aknwliala kna tae atll ahan ki enei karangatanga, lie nui te liari me
te koa o tokn mi ngakau mo raton kna nrn mai nei ki te Rongo-pai
1110 tokn kite hoki i a raton kei te kalia rawa atn ki nga malii ka.
rakia me te pehi hoki i nga lnahiatanga he 0 te tmana: ai 1. te k.n
paipa kna lnntn i etalu o raton, nie te inn i te tii, kna mninia Q 1.1
ton te wai maori hei whakakapi mo te tii. Kua whakaritea e ra
TE KABEBE
ton te ture a Raniera Poropiti. Upoko i: 12-15; kia homai be vvai
hei whakamatau i a ratou kia kntahi tekau nga ra, i te inutunga he
nui te pai 00 ratou mata me te ora. Kua whakaturia hoki hekamu-
pane niahi para wlienua mo ana Hunga tapu, ko ratou motuhake; i
te rua o aku hoki nga atu kia ratou mo nga mea wairua kua wlia a
ratou paranga nunui. Me tetahi taiepa lino nui kua oti, he puriri
katoa nga pou, no reira kei te noho hari ratou, me te tupu o a ra-
tou mahi katoa, e mea nei hoki te karaipiture, "rapua te rangatira-
tanga o te Atua, a ka tapiritia mai he mea ma koutou," e mea ana
hoki ahau, na to ratou urunga mai ki. tenei Hahi te whakakahura-
nga i a ratou kia whiwhi ratou ki enei manaakitanga.
Na Wl NGAKURU.
Paugopango, Nowema 5, 1907
Ki Tk Karere:—
Mau e panui atu ki nga iwi ki nga liapu e tango ana i a koe.' ara
i panuitia atu e an i tera Karere mo nga tohunga o te Motuiti i to
maua taenga ki te whakawa i a ratou. Kati kaore i mutu a ratou
mahi tohunga. I tetahi ra o tenei niarama ka mate tetahi o a ratou
tupapaku, he tamaiti paku e rima ona marama. I te matenga o ta-
ua tamaiti nei ka haere tetahi tangata ki tiki i nga pirihimana. I
muri i tr.ua tangata ka haere mai taua iwi tohunga nei me te tupapa-
ku ki Rangitane nei. Kati ko Pokitana te taone i haere ai te tangata
ki te tiki pirihimana, a i muri i a ia ka haere mai taua hunga nei
ki Rangitane, tae mai ana hoki nga pirihimana. Kati kore atu te
tupapaku i tangihia kua ohorere katoa nga tangata o te marae, era-
ngi maua ko Tamihana kaore i ohorere i te mea kua kiia atu e maua
i te tuatahi kia mutu kaore nei i rongo, na kapai, ka kite ratou e
torn nga pirihimana, ko tetahi te takuta, e rua nga ra e tti ana taua
raruraru nei. No te tapahanga ra ano a te takuta i te puku o te tu-
papaku ka kitea te mate i roto i te kapiro,he kino no nga kai e boatu
ana e te whaea o taua pepe nei. Ka ki te takuta me i kawea ki te
takluta kaore e mate te pepe nei, na nga mahi tohunga i kore ai e ti-
kinja te takuta. Kati kaore te iwi nei i mau i nga pirihimana, kua
hoatu e te hui he ture ki a ratou ki te kitea tetahi o ratou e mahi
tohunga ana kaore he korero mo ratou, lie hari tonu atu ki te whare
herehere. Kua tino oatitia ratou mehemea i mau taua iwi, e hoa mae
whitu katoa to ratou kaute he tane katoa te itokowhitu nei he mea
moewahine etahi. Katahi pea te hunga o waho ka mohio kei te tupu
tonu nga mahi a te Atua. I konei hoki o matou kaumatua, ara, a
Hohepa ratou ko Nerehana, ko Etere Riniwhata.
Na Te Waitokorau Tamihana.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND OFFICE: 53 UPPER QUEEN STREET
"To do wrong, or, what is the same thing, to refrain from doing right,
when the time for action arrives, because we are afraid of what other people
may say or think, is the worst form of slavery. To break such bonds, we need a
deeper consecration to truth and duty. We may admit all the arguments against
such bondage, and yet fail to escape it; but if we are faithful and loyal to the
good and the right — if in our inmost heart we love and honor them above all
things, we shall find continually growing within us that moral courage which
wins for us our best freedom. — William Barnes Lower, D. D.
Rofus K. Hardy, Mission President David P. Howrlls, Editor
Vol. I SATURDAY, NOVEMBER 30, 1907. No. 21
THE MODERN SKEPTIC.
BY MILTON BENNION, PROFESSOR OF PHILOSOPHY IN THE UNIVERSITY
OF UTAH.
Skepticism is most manifest in periods of rapid change in
thought. This is true both of the individual and of the race. The
latter is illustrated in the development of every great nationality. It
is known in history as a "period of enlightenment." This move-
ment of thought is represented in Greek history by the Sophists,
the greatest skeptics of antiquity. In Europe in the eighteenth
century it is illustrated in Rousseau, Voltaire, Diderot and other
philosophers of the French Revolution. The Greeks in the tilth
century, B. C. and the French in the eighteenth century, were
each, as a people, in the stage of adolescence,
of thought and feeling occurs in the
somewhere between the beginning of the teen
is at this time a tendency to renounce previously acVepted opi
to repel authority and to become a law unto one's self. Skepti-
dam agrees very well with this frame of mind. It cornea yer) frequently
as a reaction against a childish mythology, 01 illogical faith, 01 ftS .i
rebellion against an arbitrary and oppressive authority, In case ol
both individual ami race development this condition is nor mall )
eighteenth century, were
iSCence. Jf\ similar mode
i life oft the individual
teens andlnaturity. There
i/iously accented opinions.
178 THE MESSENGEB
outgrown, and is followed by a deeper insight into the power of
(rod and the necessity of institutions and lawful authority.
Since in our missionary labors we frequently meet with skepti-
cism, it may be profitable to seek out its causes. First Rmong these,
I should name illogical and inconsistent theologies. I cite as an
example the Protestant doctrine concerning revelation and miracles,
wherein men profess to believe in the revelations, miracles and pro-
phecies recorded in the Bible, but deny that in post-biblical times
there ever has been or ever will be a recurrence of these mani-
festations of God to man. "Such things," say they, "are not suit-
able for thii enlightened era." "True," replies the skeptic, "they
are but the mythologies of a savage or barbarous age." Thus the
Protestant theologian prepares the weapon tor his own destruction.
Closely allied to this point is the tendency to judge a cause by the
character of those that profess it. Finding professors of theology
who use their religion as a means of worldly gain, or as a cloak for
sin, the critically minded charge this to theology and religion and
turn away. I speak of these as important causes of skepticism, but
in no sense as justifications of it.
A second general cause of skepticism is inadequate interpreta-
tion of the test advances in science. Many of the superficially
minded, half-educated fail to distinguish between final and proxi-
mate or efficient causes. "Why" said one, "the rainbow is caused
by the refraction of light by raindrops; God has nothing to do with
its creation." vSuch a remark is too shallow to merit a reply. I
cite it only as an example of extreme superficiality and confusion of
thought. In better informed circles there is a great deal of talk
about the "laws of nature" as causes or controlling powers. What
is a "law of nature?" In so far as science can determine, it is
merely a statement of the way a thing uniformly occurs. To elevate
it to the ranks of a cause, force or power is a mere fiction, quite as
unworthy of acceptance as the most absurd theology. The fact that
the processes of nature occur in a uniform way, under given
conditions, is thought by some to be unfavorable to the idea
of God. It is unfavorable to the idea of God as a capri-
cious will behind each particle of the universe, controlling it in a
way that never can be predicted. Such conditions would make
the existence of civilized society impossible. Man, with his limited
powers and intelligence, seeks to reduce to system and order every-
thing within his control. How much more should we expect an
omnipotent and omniscient God to establish law and order in His
universe. As the scientists views the manifestations of this power
he calls it "the laws of nature." These laws then are but evidences
of an intelligent and powerful creator.
Recent investigations and theories in psychology and sociology
have, in many individual cases, tended to further the cause of skep-
ticism. It is found that in sense-perception the mind is frequently
subject to illusion; and that many people, sometime in their lives,
have hallucinations; that is, they seem to hear or see something
which has no existence except in the mind of the individual. This
THE MESSENGER
commonly occurs in insanity. Now if anyone proclaims that he
has had a vision, revelation, or other manifestation, the skeptic,
while admitting that he may be sincere, will declare that it was
only an hallucination. He reasons this way: "Psychology has
shown that people do sometimes have hallucinations. This is some-
thing that is not observed by everyone, therefore it is an hallucina-
tion." That may do as a test of the knowledge of physi-
cal science but it is no true test of human experience. I
may have a pain in a tooth, but you cannot feel it, and
you cannot know that it is there. Indeed, you may say that
that it is an hallucination, and I cannot disprove it to your satisfac-
tion. A Christian may have a deep and abiding love of the Lord
Jesus, but the unbeliever cannot realize it; and, if his skepticism is
mingled wTith sarcasm and contempt for religion, he may say that
the Christian is a liar. A missianary may desire to travel and
preach for the love of truth and the good of humanity; but the self-
seeker will say: "No. He may think that these are his motives, but
it is an illusion. He has some selfish motive."
It may be contended that the above are cases of feeling and will
not of knowledge. I answer that even in these cases there is the knowl-
edge of the pain, love, desire or motive, which is as real and as strictly
individual as the feelings and volitions themselves. Indeed, psychol-
ogy has shown that all knowledge, as such, is private. One person
cannot know absolutely the mental content of another. It is only
when knowledge has reference to some object that is open to the
inspection of all through the physiological senses, that it can be
subject to the so-called scientific tests. But knowledge of things
spiritual does not come in that way, except it be by faith and the
Holy Ghost. The revelations of the Spirit of God are usually by
direct communication of knowledge from Spirit to spirit. All of
these forms of knowledge are as private and individual as the
knowledge of love, pain or desire. It is not at all on the same
plan* as the knowledge of physical science.
How, then, can this knowledge be attained:1 Only by individual
experience, we can know pain only by suffering; love, only by lov-
ing; and the Spirit of God, only by being made partakers of it.
That, the spiritually minded may do in the way the Lord has pre-
scribed: by seeking God in faith and humility, followed by obedi-
ence and purity of life. Knowledge of the physical world is but a
small part of human experience. Indeed, it is but a fraction of the
sum total of knowledge, to say nothing of the feelings and the will
which, according to leading, modern philosophers, are deeper and
more fundamental in experience than is knowledge. According to
these philosopher!, it is upon this more scenic Uisis, the feelings
and the will, Hi it moral it) and religion h.i\< their foundations.
This view in regard to moralit) is confirmed 1>\ modern psychology.
A moral skepti< ina\ den\ the moral law. .ind declare that the
whole dut\ «>! lii.in is to seek his own pleasii.u 111 his own \\a\; one
way of saying that he has no duties. Without a common ground
of feeling and volition, no one can prove to hi in that he is wrong
180 THE MESSENGER
It is the same with a religious skeptic. Both may some day be
convinced, through experience more intense and immediate than
reasoning. But, for the present at least, it has pleased God to allow
man his free agency and the responsibility that goes with it. So far
as religious opinion is concerned, human governments are at last
deciding to be equally tolerant.
A few special causes of skepticism may be worthy of mention.
As sin may sometimes be practiced under the cloak of religion, so, in
some cases, skepticism may be assumed as a justification lor sin. God,
immortality, and a universal moral order, are notions not agreeable to
the impenitent sinner. He may deny religion because that gives
him most satisfaction; and, while living in corruption, he is of
course devoid of religious experience. This is a good example of
how the feeling and the will may determine belief. Pride, self-
seeking, and worldly-mindedness are barriers to faith and knowl-
edge of God. We do not assume that all skepticism is due to these
special causes. In the absence of these, however, it seems that
reasoning and patient labor might remove the cause, and leave the
individual in a condition to be moved by the Spirit of God to a
knowledge of things divine.
SEED TIME AND THE HARVEST.
Last May, a lone elder who was taking a trip afoot through the
the little towns outlying from Chicago, on the eve of his return to
the city found himself in possession of a last Book of Mormon,
which he was exceedingly anxious to leave to light some poor soul
along the "narrow way." Several farm-houses were sounded, but
the easy-going denizens did not see how any material aid in plant-
ing their seed corn or hoeing potatoes, so they decided to forego
the pleasure of possessing the Nephite Record.
But the "knight of the grip" despaired not. He soon decried a
good-natured Scotch housewife absorbed in the joys of Spring
house-cleaning. On accosting her he found that her conversing
power was by no means dwarfed; however, he succeded in edging
in a suggestion that she buy the book. But the idea did not meet
with her approval as she was already "saved" and had been for
some years past, and, furthermore she divulged the fact that her
"balance on hand" was only fifteen cents, while the price of the
book was fifty.
However, she soon bethought her that she had in stock a basket
of eggs, and offered to make up the deficiency over the dime and a
half, in the fruits of the poultry yard if it was agreeable to the so-
licitor. This idea was so droll that it caused the mirth of her
would-be benefactor to bubble over, and they both gave vent to a
hearty burst of glee.
On second thought, though, he conceived the idea of bearing
said products to the metropolis and there turning them into the
price of a meal, and acting under that thought, the deal was soon
closed.
THE MESSENGER
So when our missionary pedestrian set out for the great city, he
left the good lady the happy possessor of a copy of the ancient
American Scripture and he himself bearing the barn -yard "fruits"
made his grip considerably heavier but his heart the reverse. As he
trudged homeward the thought impressed itself upon his mind that
a "Mormon" elder does not always leave the harvest for others to
reap, but occasionally carries part of it away with him. — Liahona,
the Elders' Journal.
THINGS WORTH REMEMBERING.
Everything good costs self-denial. — Geikie.
A face that cannot smile is never good. — Martial.
Perseverance accomplishes more than precipitation. — Saadi.
The highest virtue of all is victory over ourselves. — Smiles.
To be proud of learning is the greatest ignorance. — Bishop
Taylor.
The school of difficulty is the best school of moral discipline. —
Smiles.
Man's greatest fault is that he has so many small ones. — J. P.
Richter.
The art of life is to know how to enjoy little and endure much. —
Hazlitt.
Truth is as impossible to be soiled by any outward touch as the
sunbeam. — Milton.
No one is so insignificant as to be sure his example can do no
hurt. — Lord Clarendon.
Reputation is what others give us. Character is what we give
ourselves. — C. II . Steizle.
Weak men tremble at the world's opinion, tools defy it, wise
men judge it. — I,a Rochelbcuald.
I have seldom known anyone that deserted truth in trifles, thai
lie could be trusted in matters of importance. Payley.
There arc two things that we should learn to forget — the good
we have done to others and the evil they have il^nc to us.
To thine ownself be true, and it must follow, as the night the
day that, thou canst not be false to any man. Shakespeare.
What we want is the single eye, that we may see what Olll
work is; the humility to accept it, however lowly; the faith to do it
for ( rod; the pei ^cverauce to go on till death.
There is a beautiful precept which he who has received an in
jury, or thinks In has, would, for his own sake, do well to follow
"Excuse half ami forgive the rest." J. R. Paxton.
Be fearful onl\ Ofthyself, and stand in awe ol none more than
of thine own conscience. There is in even man a severe censoi o
IH-j THE MESSENGER
his manner; and he that reverences this judge, will seldom do any-
thing he need repent of. — Fuller.
The Bible has been a quarry for sculptors, a gallery for painters,
a text book for authors, a standard for poets and a dictionary of
quotations for everybody. A book as well as a man is known by
the company it keeps, and this Book has kept the grandest com-
pany the world ever saw. Written by men of all classes, it comes
to men of all conditions and meets the needs of the universal hu-
man heart.
ALASKAN TOTEM POLES.
By last mail Elder Moroni C. Woods of Ogden, Utah, a former
missionary to New Zealand, sent us two lithographs of Alaskan To-
tem Poles. The pictures are done in colors and are two and half
feet long by four inches wide. They are correct representations of
the idols of the Alaskan Indians and bear a striking resemblance to
Whakapakoko, or Maori idols. In comparing the uses of the two El-
der Woods says:
"Having made a slight study of the use of the Totem Pole I find
it is used for the exact purpose that the Maori used his carved
image. The Alaska Indians use these to mark sacred spots or
places, for memorials to ancestors, dozens being used in and about
burial grounds and villages."
He suggests that this might be additional corroborative evi-
dence that the American Indians and the Maoris of New Zealand
are of a common parentage.
MANUALS FOR MUTUAL IMPROVEMENT.
We are indebted to the General Board of the Young Men's
Mutual Improvement Associations for a generous supply of manuals
for study in Mutual Improvement meeting held every Wednesday
evening. Our organization, which is now several months old, is
well attended and much interest in our course of study, The Life
of Christ, is shown. The preliminary program, and singing prac-
tice have also been enjoyable and instructive.
RELESED MISSIONARIES.
Elders Apollos B. Taylor of Willard, Utah; Erick P. Christensen
of Ephraim, Utah, and Jesse M. I/iyton of Thatcher, Arizona, have
been honorably released from missionary work in New Zealand to
return to their respective homes on November 27, 1907 per s. s.
ffautofo, which sails for Suva, P'iji, on that date. At Fiji they will
embark for Vancouver, B. C. Elder Taylor has labored in the Bav
THE MESSENGER 183
of Islands, Hauraki and Wanganui conferences, having been called
to preside over the latter about seventeen months ago. Elder
Christensen's entire time has been spent in the Waikato district
over which he has presided for twenty months past. Elder Layton
has labored in the Bay of Islands, Waikato and Mahia-Waiapu dis-
tricts. The entire labors of the above Elders have been among the
Native people, among whom each has many warm friends. Each
has labored more than three vears in the mission.
MORE MESSENGER SUBSCRIPTIONS FROM HOME.
We are in receipt of a letter from former Mission President
Louis G. Hoagland who sends regards to his many friends in New
Zealand. As substantial evidence of his good will toward us he en-
closed twenty-five subscriptions for The Messenger, which he,
with assistance, succeeded in obtaining in Zion. While we have not
received all the support from home that was anticipated when the
paper was started we are encouraged over the fact that at least some
who have performed missions in these islands still wish to keep in
touch with what is being done in their former fields of labor.
The Messenger may still be in the experimental stage, yet it has been
clearly demonstrated that it fills a gap, of long standing in New
Zealand missionary work. Much perceptible good has already
come from The Messenger, however humble its efforts have been,
and with your continued assistance it will grow in size, in interest
and in power for Lcood.
CONFERENCE REPORTS.
Mahia-Waiapu. — Just previous to the departure of Elders Jesse
M. Layton and Morton T). Haight from this district a very suc-
cessful trip was made by them through the Waiapu district. They
went as far as Tamata-o-Tapuhi, where at one time there was a
thriving branch of the church. They spent six days here stirring
up the old Saints and making profitable visits to the other branches,
Their efforts were rewarded by baptizing live. bless-
ing four children and gaining many friends ami investigators. The
work in the Mahin end of the district is thriving. The people are
working faithfully to make the April General Conference a grand
success. Elder Kphraim P. Pectol, who has been appointed to sue
reed Eldei ( '. !<>. H. Audi us as teacher in the native school here has
taken up his work with the spirit of his calling, and we are more
than confident that the school will continue to be a powei foi
good. Elders A udrns and L,arsen have been retained at Nuhaka
the past two weeks attending the sick.
lj in I,\ksi \. Conference Pn st.
184 THE MESSENGEB
Invercargill. — During the past month Elders J, A. Denney and
Geo. A. Christensea made two country trips in which they spent
ten very pleasant days. One trip of six days was spent with the
Saints and friends at Colac Bay, Pahi, and Onepuhi. At Brother
Thomas Tupai's residence, Colac Bay, they held three successful
meetings with the Maori Saints and friends. All present enjoyed a
spiritual feast. A trip of four days was also taken into the "hush"
in which they were successful in gaining new friends and acquain-
tances.
Elder George A. Christensen.
Wanganui. — During the past month Elders Apollos B. Taylor
and Howard J. Jenkins have been making short trips through the
district visiting the Saints and a few friends prior to the departure
oi Elder Taylor for America. They found all the Saints enjoying
the blessings of the L,ord. On their return from Taranaki they
found Elder Horton D. Haight who is to succeed Elder Taylor as
president of the district. On Sunday, November 3, all the Saints in
and around Wanganui gathered at Putiki, at the home of Whata-
hora for testimony meeting. Before meeting two baptisms were
performed, Elder Taylor officiating. All the Saints both young and
old bore strong testimonies, and all wdio were there felt that they
had been greatly repaid for attending. Two children were also
blessed. On Tuesday, the 5th, after bidding Saints and friends farewell
Elders Taylor and Haight left for the Patea district where another
gathering was held. The same spirit was manifest here, Brother Ab-
bess (an old gentleman who was baptized last general conference)
bore a very strong testimony. Two Elders have been appointed to
labor in this district among the Europeans. We have felt this need
for a long time, and now that it is filled we know that it will be a
great help to the district. The new Elders will start their labors
at Marton.
Horton. D. Haight, Conference Prest.
Bay of Islands. — Our long winter is at an end, and the Saints
and Elders are happy over the prospects of a fine season. The El-
ders have been traveling all winter notwithstanding muddy roads and
bad weather. Since President Knudson left all the branches of the
district have been visited. There have been [4 baptisms and sev-
eral children blessed. The branch at Matauri has been reorganized
lately and a Sunday School has been established for the new mem-
bers of Whirinaki. We are looking forward to our district confer-
ence, which will convene at Kaikohe in January at which time we
are promised a visit from Sister Mere Whaanga. Elders and Saints
are generally well, and feel like pressing on in the work. The
efforts of our Native Home Missionaries are proving successful.
Ku>kr Chas, W. Dksiwin.
TE KAKERE.
E RUA NGA PUT AN G A I TE MIR A MA.
KuwHAitA K. Haari, Tumuaki Mihana, Box 72, Akarana
Nama 21. AKARANA Nowema 30, 1907
TE HARA.
"E whakapono ana matou tera e whiua nga tangata mo a ratou
hara ake e hara i te mo to Arama haranga."
Kua tukua ki te tangata te tikanga mo te whiriwhiri i te pai i
te kino kia rite ki tana e pai ai. Kua homai e te Atua nga ture me
nga utu whakaari mo te takahi mo te pupuri i aua ture. Ngohe-
ngahe ai te tangata pai, tangata tika ki te ture; ko te kai takahi ture
ia wehi ai he mea na tona whakaparahakotanga i te ture.
Me kaore i waiho e te Atua ma te tangata ano e whiriwhiri, pe-
nei kua kore he tikanga o ona kupu whakaari mo te ea me te whin
mo te pupuri me te takahi i te ture.
I nga ra onehe i te Kari o Erene ka homai e te Atua he ture ki
0 tatou matua tuatahi. Na kaore e taea te hoatu ture i runga i te tika
ki nga tangata kaore nei i a ratou te tikanga mo te whiriwhiri i a
ratou meatanga, he pai, he kino ranei, na konei, na te hoatutanga i
te ture ki o tatou matua tuatahi ka kite tatou kei a raua ano te tika-
nga mo raua ki te takahi ki te pupuri ranei i aua ture, mei kaua, he
aha koia te ture i hoatu ai ki a raua?
Ko te tukunga iho o te mahi pai he haringa ngakau, ko te tuku-
nga iho ia o te mahi kino, mahi he, he pouritanga a penei tonu ai ki
nga tangata katoa. Kua whakatakotona he tikanga mo te whaka-
wakanga e karangatia ai nga tangata katoa ki whakawa mo a ratou
mahi, mo a ratou kupu me nga whakaaro hoki oa ratou ngakau.
"Na ko taku kupu tenei ki a koutou me korero e nga tangata i te
ra whakawa, te tikanga o nga kupu pokanoa katoa epuaki i a ratou."
Whakakitenga 20: 12. "I kite ano ahau i te hunga mate i te hunga
ririki i te hunga nuiiui e tu ana i te aroaro 0 te Atua, na kua wlia-
katuwheratia nga pukapuka, kua whakatuwheratia ano hoki trtalii
atu pukapuka ara, to te oranga, kci nga mea i luhituhia ki aua pu-
kapuka he whakaritenga whakawa mo te hunga mate, he mea
wkakarite tonu ki a ratou mahi." Ko nga utu 1110 te mahi pai mo
te mahi kino e kore «.• utua tonutia e te Atua 1 te meatanga ai. >U
1 pera ana kua wehi tonu nga tangata ki te main kino, ta te mea kua
mohlO, ki te mahi kino ana ratOU ka whiua tonutia Lho e te Atua.
Engari kua waihutte ucu mo a te ra whakawa » te Atua. Otira i
etahi wa whiua tonutia iho <. te Atua nga pa kikino mo a ratou main
whakarihariha. Eieoi ano ranei te whakawakanai mo ana pa, ka
whakawakia ano ntnei a mini atu.i tera ao, ko u Atua <.• mohio ana.
Kca a Iliu te whakaritenga whakawa. Hoani •-• "I;. kore hoki
te Matua e whal iwa i tetahi, engari kua tukua 1 ia nga whakawn
186 TB KABERE
katoa ki te tama."
He takahi ture te hara e ai ta Hoani. i Hoani 3: 4. E rua nga
alma o te hara: Tuatahi ko te hapa i te tangata te whakarite i nga
whakahaunga. Tuarua ko te mahi hara, ara, te takahi i nga ture. E
whakararuraru ana enei ahua e rua i tetipupai 0 te wairua o te
tangata. Ko te tino tikanga o te hara ki a tatou he takahi tnre,
ahakoa noho mohio te kai takahi, ahakoa kuare ki te ture, lie hara
tonu. Penei hoki me nga ture kawanatanga uei, ahakoa kaore te
tangata e mohio ana ki te ture a ka takahi i tana ture ka whiwhi
ano ki te utu me te mea kei te mohio ano ia. Otiia 0 a te Atua
ture he mea whakarite ki te mohio o te tangata. Me hemea ki te
hara tetahi i roto i te kuaretanga ki te ture o te Atua e kore e tan te
he ki a ia a e kore ia e ngaro, he mea na te whakamarietanga o te
Karaiti. I rongo ahau ki tetahi korero mo tetahi tangata, tona hia-
hia ki te karakia nui atu. Uiui ai ki nga Minita 0 nga hahi katoa
tona patai mo ona tupuna kihai i mohio mo te Karaiti, tini whioiora-
tou, e ora ranei, kaore ranei? Utua ai e ratou kaore he kupue ki ana
era ratou e ora i te mea hoki kihai i whakapono ki te Karaiti. Heoi,
kihai i tatu tona ngakau. Kati e ki ana te Hungatapu ko nga ta-
ngata kaore i mohio ki te ture ka whai wahi i roto i te aranga tua-
tahi, he mea whakakite mai tenei i roto i enei nga ra whakamutu-
nga, a e tatokona ana e nga kupu a Paora: Roma;2;i2: — "Te hunga
hoki i hara ture-kore ka ngaro ture-kore hoki, me te hunga i hara i
runga i te ture kei te ture ano he whakahe mo ratou." Na reira ka
kaha te Hungatapu te utu atu i te patai o tana tangata: ae e ora
ano ona tupuna, ka whakaarahia ake ratou i roto i te aranga tuatahi
me nga tupuna o te Maori ka whakaorangia ratou, penei ka tango
ratou i te ture o tera ao. He ahakoa, ahakoa takahia ana e ratou te
ture, i takahia i runga i te kuaretanga, a i runga i te whakawakanga
tika o te Atua, e kore ratou e whakangaromia e ia. K hoatu ana
nga whin e te Atua hei whakatahuri i nga tangata ki a ia hei mea
hoki kia whakaritea te tika.
K whakaritea ana nga whin ki te mamae o te tinana i roto i te
ahi whanariki, no te mea e kore e taea e te tangata te whakaaro ki
ana whin. Otira kei pohehe tatou he tino ahi whanariki nei tana
ahi, kei hewa era nga tangata kino e makaa ki roto. Kao, engari ia
he wh'akaritenga ena kupu a te Paipera na te Atua kia taea e tatou
te wakaaro iho ki te kaha o ana whiu. Ka whiua te wairua, ka
whakamamaetia te hinengaro me te ngakau, kaore e mohiotia e te
tangata te mutunga iho o ana whiu. Ko Hatana te kai mau mai i
te hara ki te ao,nana a Iwi i whakamatau i taka ai ia ki te hara, nana
ano a Kaina i whakawai i kohuru ai ia i tona teina. Kua whaka-
kitea e te Atua te kupu: he anahera a Hatana no te maramatanga i
mua, ko "Ruhiwha tama o te ata" tona ingoa 1 reira. Heoi i tako-
to tumanako ia kia rite ia ki te Matua, a i whakatakoto tikanga hoki
ia he mea e hokona ai nga tangata katoa, he mea na tona kaha, heoi
turakina ana ia e te Atua, na ka aru i a ia te wahi tuatoru o nga wai-
rua o te rangi, a panaia ana ratou i te rangi. Ko te Rewera tenei
me ona anahera, haerere ai ratou whakamatau tan ai i nga tangata,
tomo ai ki nga tinana tangata.
Kei raro ia i te mana o te Atua, a kua takoto te tikanga kia herea ia
mo nga tau kotahi maim, he takiwa e kore nga tangata e hara, a
TE KAHERE 187
muringa iho ka whawhaitia ia e te hunga tika, ka tangohia tona ma-
ua, ka whakakorea atu ia. Kei te raohio katoa tatou ki te haranga
o a tatou Maatua tuatahi. Mo te whakawainga o Iwi e Hatana, ara e
te nakahi, tona kainga i te hua, kua oti te rahui e te Atua. Otiia
ko Arama kaore i tinihangatia. I kite ia kua hinga a Iwi kua mate: ko
ia ka ora tonu. Kite ana ia e kore e taea e raua te noho tahi. Ko
Iwi kua mohio ki te hara me te tika, ko Arama kaore, na reira kia
whakaritea te kupu o te Atua ki a raua: "kia hua kia tini kia kapi ho-
ki te whenua" ka tango hoki a Arama i te hua, he mea ata whakaaro
marie nana kihai i tinihangatia. Na te haranga o Arama i tae ai te
mate ki nga tangata katoa. Na kati. Kei pohehe tatou me i kaua a Iwi
te kai i taua hua.penei kua pai ke noa atu mo tatou. Kaore. Me i ka-
ua ia te kai, kua kore tatou e mohio ki te pai ki te kino, kua kore
hoki tatou e tukua mai ki te ao nei, kura ai kia whiwhi ai ki te matau-
ranga,kua kore tatou e tae mai ki tenei parekura o te mate ki te wha-
whai ki te he kia whakakahangia tatou, kua kore e mohio ki te ma j
mae o te kikokiko me te pouri. Otira he mea pai enei hei whakakake
i a tatou i roto i te matauranga. Na Reo Ruehk (Roukche.)
Kua pa mai te rongo, kua mate to tatou tuakana a Eruete Arani
no te 22 o Nowema i mate ai ia ki Wanganui, i kawea tona tinana
ki Moawhango; a no te 30 i tu ai he tangihanga nui. Kati ka taria
e matou he reta whakamarama i ona iwi.
NGA MAORI ME NGA HAWAII.
He maha nga korero purakau onehe o te iwi o Hawaii me nga
Maori e tautoko ana i te whakapono o te Hunga-tapu, no te whare 0
jharaira aua iwi, ara. no te hapu o Rihai ko ia nei he momo no te
kawai o Hakopa, a waihoki e tautoko ana aua whakarerenga iho i te
pono o te Pukapuka a Moromona.i tepono hoki o te mahi nui o nga
rao muri nei, i whakapumautia nei e te Atua na roto i taua Poropiti,
i a Hohepa Mete.
K whakapono nui ana te Hunga tapu, i whakawhitia mai, i runga
kaipuke, etahi o nga hunga o Niwhai, me etahi hoki 0 nga Ramana
i te tai hauauru 0 Merika ki nga motuo Hawaii, noho ai ki reira, toko-
maha haere ai, ka tini rawa, a ka horapa haere i reira ki era atumotu
ote moana nui o Kiwa. Kahore emohiotia ana he mea tupono, he
mea ata whakarite marie ranei taua hekenga mai, heoi, e penei ana
te whakaaro nui: i rere mai ai he kaipuke i Merika i te tan 55 i mua
i a te Karaiti, a kihai i hoki atu ki reira, koia i kiia ai no ruuga no
aua kaipuke nga uialauiua o Hawaii. Tiroliia Arama; 63: 7-8.
Xa hei tautoko i tenei korero, kei a tatou U \\ hakaaturanga; ara,
tae- noa mai ki w.\'\ ra 0 Hakota i te tau 55 B, C, kaore he kupu 1
roto i te Pukapuk 1 0 Moromona mo te hanganga kaipuke mo te
moana, no konei ra matou e mea nei kaore i rerc mai i mua i tenei
wa, i muri rami 1 tc putanga o te K naiti, ina hoki kaore km he
kupu whakamarama, mo te taenga mai 0 te K iraiti, i roto i nga ko
rero purakau • > u^a Hawaii; na, kati me i rere mai 1 itou i muri i te tae
188 TE KARERE
nga atu o te Karaiti ki nga Niwhai oMerika,peneikttauruhokitaua
mea utu nui ki roto ki o ratou whakarerenga iho, kua pera me nga
whakarerenga iho o nga Iniana me nga Mekihana o Merika, ko te-
nei kei te poka ke, heoi kei a ratou ano te korero i riro nei i o ratou
tupuna i Merika i mua i te hekenga, ara, era e puta mai te Karaiti
hei waha atu i o ratou hara; a man tonu ana i a ratou tenei whaka-
pono ki nga kupu a nga poropiti o te iwi o Niwhai; a taea noatia te
wa o Kapene Kuki, a i tona taenga ki Hawaii ka whakapono ratou ko
ia tonu te Karaiti a kua haere mai ki te whakatutuki i te kupuwha-
kaari mona.
E whakaatu ana te Pukapuka o Moromona, i waenganui i nga iwi
o Niwhai nga papa parahi, he mea mau mai e o ratou tupuna i roto
o Hiruharama e ona rau tau i mua i a te Karaiti, a e man ana i ru-
nga i enei papa nga vvhakapapa o nehe, ara nga karaipiture tapu
o nga Hiperu no te orokohanganga o te ao nei a taea noatia te ra i
mahue ai a Hiruharama i a Rihai ma, ara te wa e kingi ana a Tere-
kia, a he mea whakamiharo tenei, ara kahore nga whakarerenga iho
o nga Hawaii e pahika ana i ta nga papa parahi, a i te mea kaore
ano i whakapotoa noatia nga tuhituhinga o te Pukapuka o Moromo-
na i te tau 55 B. C. e ahei ana matou te kii atu no nga papa parahi
nga korero onehe o Hawaii, ina hoki, ka kitea i roto i o ratou kore-
ro purakau, waiata me a ratou whakarerenga iho, te whakaaturanga
mo te hanganga o te ao, mo te pakanga i te rangi me te takanga o
Hatana, mo te Kari o Erene, me te tutu hoki o Arama raua ko Iwi,
mo te waipuke i nga ra o Noa, (ki ta ratou ko Nuu,) nga
korero o Aperahama raua ko Hohepa, tama o Hakopa, me te heke-
nga mai ano hoki o nga tamariki o Iharaira i Ihipa. Otira e mea
ana tetahi o aua korero, no tetahi tama o te mokopuna o
Aperahama nga tupuna o nga Hawaii, otira he ingoa ke ta ratou
mo enei tupuna. Tirohia n Niwhai, 2.
Kati. E nga kai korero, he tini rawa atu nga korero marama o
Hawaii hei tautoko i to tatou whakapono ki te Pukapuka o Mo-
romona, he maha hoki nga tikanga o te iwi Maori e tino rite ana ki
o Iharaira onehe i roto nei i te Paipera te whakaaturanga, otira e
kore e taea te ta i tenei putanga o Te Karere, heoi, e hoa ma kia
kaha koutou ki te rapu tikanga, matauranga mo koutou i roto i te
Paipera me te Pukapuka o Moromona.
NGA MAKETE.
E 6s. 3d. mo te puhera witi; otira kaore e tini rawa nga hokonga
he nui no te utu, na te tiima Mokoia, i tera wiki, i kawe mai nga
peeke witi e 22^5 i nga wa o runga, a na te huhua o te witi ka iti ai
te utu. — E 4s. 3d. mo te puhera oti. — £14 mo te taana paraoa. — E
£6 5s. mo te taana papapa (bran.) — E £7 mo tt taana pollard. — E4
TE KARERE
8d. mo te puhera kaanga. — Ka nui te tiawha,a no te meahepai rawa
kei te mau te utu e £y ios mo te taana, otira kei nga wa ki te tonga
e £8 ios te utu. — E £6 mo te taana taiawa, otira na te huhua o te
taiawa 1 kawea mai nei i te tonga, kei te hokona nga taiawa i te
taha tonu o te wapu mo te £4. ios tae atu ki te £5 mo te taana. — E
£8 mo te taana riki, he wa poto ka pirau i te wera, koia i iti ai te
utu. — E 6d mo te pouna tiihi. — E 8d. me te 8£d. mo te pouna poaka
he ruarua no nga poaka i piki ai te utu. — is mo nga hua tikaokao
tekau ma rua. — is mo te pauna pata.
Ahia. — Kua puta tetahi tupuhi nui ki te takiwa o te moan a
mangu, a he maha nga kaipuke paku kua tahuri, kua pakaru,
e rua rau nga tangata i paremo, kotahi rau kotahi tekau o ra-
tou he tangata no runga i tetahi tiima nui o nga Taake.
Poihakena. — No te 27 o te marama nei i puta ai he apu hau
nui ki Poihakena, he whatitiri, he uira, i pa tetahi taramu i te
uira, pakaru iho ana, i te mahuetanga o te wapu i te tima Oonah
ka pangia tona rewa e te uira, i pa hoki te hiko ki te rakau
kara a marere ana ki raro, heoi ano te kino i pa ki te tiima, e rua
tekau miniti te wa e tupuhi ana; e kiia ana kotahi mano pauna
te moni i ngarod tenei aitua.
Amerika. — No te 26 o Nowema, 1906, i rere ai te kaipuke Al-
exandra i Ahitereria, a ka ahu atu ki Merika, ara, ki Panama;
he waro tona utanga; no te waru o Mei, 1907, ka mahue te tiima,
he kore kai. Kati, no te 25 i pa ai te rongo ki konei, kua tae atu
ki Merika te Kapene me nga kai mahi tokowaru, e rima o ratou ma-
rama i noho ai ratou i runga i tetahi motu nohinohi, heoi ano a ra-
tou kai he ngarara. Kati. I kitea te Meti me nga tangata ko-
tahi tekau i mua e nga tangata o runga 0 te tima Albemarle, a riro
ana ratou i tenei tima.
TE MATENGA O TE WHITI.
Kua tae mai te rongo ki Tk Karkre kua mate te poropiti maori
a Te Whiti. I whanau mai ia ki Ngamotu i te tau 1831, e torn nga
ra i ninri i te mau-nga 0 tona papa i roto i te pakanga 0 Pukerangi-
01a. He rangatin nui tona papa a Hoani Kakfthi no te hapu o
Ngatiawa, o he mokopuna a Te Whiti na Te Whiti Orongomai,
tona whaea ko Rangi Kawau, he tamahine na Te Whetu tetahi 0
nga rangatira nui 0 Taranaki. Kati. I muri i te whawhai ki Pu-
kerangiora, ka kawea ia e tona waea ki Waikanae, a no to ratou ho-
kinga mai koetahi 6 nga Maori 0 Waikanae ka noho ki Warea, 1
190 11 KARERE
reira ka whakaakona raua ko tona hoa a Tohu ki te whakapono e
nga Mihinare Tiamana (German.)
Kahore i roa ka kii atu raua e ahei ana i a raua ano te kauwhau
i te whakaakoranga hou ki nga Maori. Ko te tino putake o to raua
akoranga koia tenei, he whakaako i nga iwi "me niutii te whakahe-
he toto," a ko te kupu nui "he rangimarie ki nga tangata katoa."
Ko Parihaka te wahi i whiriwhiriae raua hei wahi mo te kauwhau-
tanga i to raua akoranga hou, i muri i to raua pananga atu e nga
Maori o era atu kainga. I takoto i a raua te ture kia wha nga hui-
huinga i tetau ki tauawahi, hei reira ratou whakarongo atu ai ki nga
akoranga o o ratou kaitohutohu; no reira ka hanga ai e nga akonga
he whare noho mo ratou ki tana wahi, a i nga \va hui ka kiki rawa
nga whare i te tini o nga tangata, a i te pakarutanga o nga hui ka
hokihoki ratou ki o ratou kainga ake. I te wa kahore he bui ka tu
kau te tini o nga whare.
Ko tetahi tikanga i whakaakona ai e raua ko tenei: "kua tata
te wa e whakahokia mai ai te whenua o Niu Tirene ki te iwi
maori." Koia ano te tino putake i whakaponohia nuitia ai to raua
akoranga e te tini o nga Maori o Taranaki. No te 12 i nehua ai
tona tinana. E tata ana ki te kotahi mano nga hunga i tae ake ki
te tangihanga, a pau katoa ana i a ratou te awatea me te po e whai-
korero ana. Kahore ano kia whakatakotoria nga tikanga e whaka-
haeretia ai nga mahi o Parihaka, engari ka whakahaeretia pea i runga
i nga tikanga Pakeha a muri ake.
Ruhia. — No te taenga mai o to muri rongo mo te ru whenua ki
Ruhia, ka matau matou tekau mano nga hunga i mate i te ru, e ai
ta te panui tuatahi i roto i Tk Karkrk nama 20, kotahi mano e ono
rau nga hunga i mate.
No te 22 o Nowema ka whakatika he ropu tangata haurangi ki
te tukino i te hunga e mahi ana ki te wahi e putua ai nga kau me
nga hipi hei kai, he mea arahi tenei ropu e tetahi tangata he kahu
pirihimana nei tona, haere ana ratou ki tana wahi, ka whakahaua
te ope kino e te apiha, kia tarewatia nga kai mahi, nga tangata, nga
wahine, ano ka oti tetahi te tare ake, ka motu te taura, muri iho
ka whakahaua nga kai mahi e te apiha kia whakararangi ratou, ka
haua ai e te ope hauranga ki te hoari me nga patu rakau, he toko-
maha o ratou i tu i mua i te taenga mai o nga tangata o te pa hei
tuara mo ratou, kua mail te ropu huarangi ki te whareherehere.
Kua kite a Dr. Gordon i tetahi hapu hou, he iwi whai-whakaaro,
he pai rawa hoki to ratou ahua; e whakahaeretia ana ratou e nga
tupuna nui; kei te nota rawa o Merika tenei hapu.
TE' KARERE 191
Tiamani. — Kei te hihiko rawa a Tia'mani ki te hanga kaipuke
whawhai, tekau miriona pouna nga moni e whakapaua e ratou a
tera tau hei hanga manuao, a mo nga tau a muri iho, tekau ma iwa
me te hawhe miriona nga moni e whakapaua mo te hanga manuao,
ko te tikanga tenei kia toru nga kaipuke whawhai nunui e
e hangaa ia tau, ia tau, a taea noatia te tau 191 2, kia rua nga manu-
ao ia tau ia tau, i muri iho i te tau 19 12, a tae atu ki te tau 19 16.
Kotahi ano te kaipuke me nga poti whakangaro tekau ma rua me
etahi atu tu poti whawhai, e hangaa e ratou i roto i enei tau e tumai
nei.
Kaikohe, Nowema 19, 1907.
Ki Te Karere: — Tukua atu te matenga o tetahi tamaiti ranga-
tira ko Eruera Taurau Wi Hongi, i mate i te 28 0 nga ra o Oketopa
1907. He tamaiti tenei i mate ia me tona ngakau nui kia uru ki te
Hahi o Ihu Karaiti o te Hunga-tapu o nga rao muri nei, he tamaiti no
waho, a i mate ia i runga i te whakaarotanga ki te Hahi o te Hunga
tapu. He nui te tangi i a matou ki a ia me nga iwi i eke mai ki tenei
aitua e 225. Hoi e Te Karere, na, te pouri o te ngakau ki nga
tamariki mohio ki te kura a kua mate, mehemea i mate i roto i te
Rongopai nui atu toku hari, otira no tona matenga katahi ia ka mo-
hio kei te tika te Hahi o te Hungatapu, tae noa ki tona tuakana kia
Paratene, na ka iriiria tana tangata a Paratene i roto o nga ra o Ti-
heraa. Heoi ra,na to kou'tou hoa.
Na W. Honci.
MO TE TUKINO.
Whakapara, Nowema iS, 1907
Ki Te Karkrk— Tena -koe; tnkua atu aku kupu torntoru nei
hei titiro iho ma nga kai-korero i Tk Karere, ma te hunga whaka-
he hoki ki te Hahi o Ihu Karaiti 0 te Hunga-tapu 0 nga ra o muri
nei me nga kai-whakautu hoki. E hoa ma kei te whakapai alian ki
ta tatou nei pepa liei uta i a tatou hei korero. He whakaaro nakn ki
nga kai-korero kino mo te Hahi 0 te Karaiti. R nga kai korero kino
kia kaha, nga kai whakahe kia kaha me kore e puta lie niaraniata-
nga ki a koutou: he pena hoki ahan i nina, he tangata kino ki tana
Hahi, ara, ki nga kaumatua, na reira i puta ai he maramatanga ki a
an; he koroheke ahiu, e mm tekau ma rua oku tau i te hahi kauma-
tua i te Mihinare; i oti i a au e rua nga wharekarakia mo in a ton kooku
iwi a i toku maramatanga ki te 1 1 alii 0 Ihn Karaiti ka tahuriatu aukj
oku hoa Minil.i Kia w hakamai amat ia mai ahan. e 1 na tan e nini ana
ahau kia ratou, kite Atirikona hoki <> teWaimate ki a te Karaka.tino
kore he kupu inaranlae puta i a ratou kia aue tae ai m ki te rangatira
192 THE MB8SENGEB
tanga mutunga kore. Ka ki atu au ka mutu au ki to tatou hahi ka
riro au ki te Hahi o Ihu Kariti o te Hunga-tapu o muri nei; aku
mea katoa mo te haahi ma koutou katoa; iriiria tonutia iho ahau
ki tenei Haahi; ka kino katoa taku wahine me a maua tamariki ko-
tiro, mokopuna me oku iwi katoa ki a au tae noa ki naianei. Kati
ena ki nga kai whakamarama korero, ki nga kai whakahe. E hoa
ma kia kaha ki te whakamarama i o tatou hoa e noho na i waho. E
whakapaua te mahi Minita. "Kei takoto noa te mea homai noa i
roto na i a koe i homai ra ki a koe, he mea poropiti, i nga ringa-
ringa ano o nga kaumatua i whakapangia na. Whakaaroa enei mea;
anga nui ki enei mea kia kitea ai tou nekehanga ake i nga mea ka-
toa kia mahara ki a koe ano, ki tewhakaakoranga hoki: kia u ki enei
mea, ki te mea hoki koe i tenei ka whakaora koe i a koe ano, i te
te hunga ano hoki e whakarongo ana ki a koe."(i Timoti 4: 14-16.
E pai ana kei o tatou aroaro te Paipera, hei arataki i a tatou hei
whakarite i te kupu a te Karaiti: E tirohia nga karaipiture e mea na
hoki koutou kei reira te oranga tonutanga mo koutou.
Heoi ano. Na Eru Nkhua.
"Rite tonu hoki ki te tarutaru nga kikokiko katoa; te kororia
katoa ano hoki o te tangata, ano he puawai tarutaru. E maroke te
tarutaru, e ngahoro te puawai." — I Pita 1: 24.
1. Ka mahue nga honore 2. Kia tuhia toku ingoa
Katoa o tenei ao, Me o te ope nui,
Me nga mahi he katoa; E piko nei ki te Atua
"Hei konei ra koutou." He hunga tino ma.
Ho mai ki a au ko tenei, Kia whiwhi ai ki enei
Te kainga mau tonu Nga taonga tino pai
Ki ko atu i a Hatana Me pa katoa nga mamae
Me ana mahi he. E tika nei ki a au.
3. Nga mamae o te ao nei
He mate mama noa.
Oti ki te u tatou
Ano te utu nui!
Ka meinga kia tapu
Te hunga ngakau 11.
Ka hari tonu i mua
Te torona o te Atua.
He himene tenei no te Hunga-tapu, he mea whakamaori e tetahi
o nga kaumatua o te Hahi; mo te tanu tupapahu tenei, a ko te
rangi: "Farewell all earthly honors," Ma nga kaumatua koutou
e whakakaako ki te rangi.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND OFFICE: 53 UPPER QUEEN STREET
"In the gift-giving amd festivities of this Christmas season let us not for-
get Him whose birth we celebrate. Let the tight of His Gospel illuminate our
hearts and sanctify our lives so that each succeeding Christmas finds us nearer
our divine pattern, the only ideal for mankind — fesus the Christ" — Selected.
Rufus K. Hardy, Mission President David P. Howells, Editor
Vol. I SATURDAY, DECEMBER 14, 1907. No. 22
CHRISTMAS EVE REFLECTIONS.
BY ORSON F. WHITNEY IN HIS "POETICAL WRITINGS'
That a God died for us is a glorious thought: a sublime poem; a
picture all the more splendid for the awful gloom of its tragic back-
ground. That lie is edming to reign visibly over the earth; to as-
sume His divine prerogative and royal right; to reap the right fru-
ition of the great sacrifice sown in Time's meridian, is an idea
scarcely less awe-inspiring and illustrious. As lamb then, meek
and lowly; as lion now, in kingly majesty and warrior might. No
poem reads like that wondrous pilgrimage from Bethlehem to Cal-
vary. No masterpiece of the limner's art, no gorgeous coloring of
nature could hint the grandeur and glory of that triumphal entry —
the conquering march of Christ as He cometh into His kingdom.
On the morrow all Christendom will blaze with light and ring
with joy and melody, Mirth and festivity will go hand in hand.
Churches and cathedrals will throng with eager worshippers, the
solemn organ will roll, bells peal, and choirs resound, and the pul-
pits of many lands pour forth in tones of thunderous rapture the
praises of the crucified Nazarene, while in bonus innumerable, in
princely palace and in peasant e<>t, millions on millions bow the
reverent knee, confessing Him as Christ, as Savior, as King of
kings.
"Pis well, for so it should be. Worthy, thrice worthy is the
Lamb. But oh, the chasm, the contrast, between the Then and
Now! But yesterday an outcast, a wanderer, with not where to la>
His head; io d.i\ tin honored gu< ;t of myriad homes Once smitten
194 THE MESSENGER
cursed and spat upon; now worshipped, wept and glorified. A man
of sorrows then, whom Jew would follow: a God of nations now,
whom popes and princes praise and multitudes revere. A cross — a
crown! So turns Time's wheel. So runs the world away.
Tis well to correct an error of our sires. 'Tis better to commit
no error of our own. Wise is it to commemorate the past, but
wiser still tolionor and improve the present. The glowing eulogies
of Yesterday should not be written in the life-blood of Today. The
tomb of a dead prophet may well be garnished, but the dungeon of
a living prophet should not frown upon the sacred scene.
A strange perversity, that worships ever at the shrine of the an-
tique, and neglects or desecrates the altars of modern thought; at-
tempting to warm its withered hands over the dead ashes of bygone
da\s, while ignoring or striving to extinguish the new-lit fires of inspi-
ration. So eager to revive the old, so loth to accept the new. The
tendency of carnal thought is ever backward. Even Jesus was
deemed by many a dead prophet risen again, rather than a new-
messenger with a mighter mission and a more glorious destiny than
all His predecessors to fulfill.
Why, oh why look backward for salvation — deifying the lifeless
letter, crucifying the living oracle? Why face the setting in lieu of
the rising sun? Why sigh tor the flesh-spots of Egypt? Sweeter
far are the milk and honey of Canaan. The past with its dead
works cannot save. A living faith in the present and future alone
suffices for man's great need.
Believest thou the prophets of the past? They bespeak the
prophets of the present and future, and the best wine of the feast is
reserved to the last. Each truth that appears is as a golden wedge
widening the gap for a greater truth to follow. Each principle re-
vealed testifies: "There cometh one after me whose shoe-latchet I
am not worthy to unloose."
Forward, not backward, be our motto; the future, not the past,
our hope. Remember Lot's wife. Look ahead! The stars that lit
the night are paling. A great orb is near. From your watch-towers
scan the E'ast. Out of the West comes not the Morn.
CHRISTMAS JOY.
Look up, faint not, though dark may be the way!
While sweating drops of blood, Christ bore our sin,
That he might take away our weight of guilt,
And pardon grant to all who come to him!
O Christmas joy, that Jesus came to save —
Declare the truth to earth's remotest bound —
While time shall last, eternity endure,
'Twill be to human ears the sweetest sound.
vSalt Lake City. Utah.
Lvdia D. Aldkr.
THE MESSENGER 195
NEW WITNESSES FOR THE TRUTH OF GOD'S
WORD ASSURED.
It is a happy omen, that, while so much of the literature of our
times is marked by a tone of infidelity, and especially by a dispar-
agement of the evidences of the authenticity and inspiration of the
Scriptures, there is in other quarters an increasing readiness to
make the choicest gifts of modern science and learning tributary
to the word of God. The eclipse of faith is not total. And it is
an additional cause for gratitude to the God of Providence and of
Revelation, that, even at this remote distance of time from the date
of the Sacred Oracles, new evidences of their credibility and accu-
racy are continually coming to light. How much may yet remain,
buried under barren mounds, or entombed in pyramids and cate-
combs, or hidden in the yet unexplored pages of some ancient litera-
ture, it were vain to conjecture; but of this we may be sure, that if
any new forms of evidence should hereafter be needed, to meet any
new forms of unbelief, and authenticate afresh the word of truth,
they will be found deposited somewhere, waiting for the fulness of
time; and God will bring them forth in their season, from the dark
hieroglyphics, or the desert sands, or the dusty manuscripts, to con-
found the adversaries of His Word, and to "magnify it above all his
name." — "Historical Evidences of the Truth of the Scripture Records T by
George Rawlinson, M. A. American Edition, 1885, (Advertisement.)
Read the Book of Mormon. — There can be no ques-
tion that it is one of the most interesting and profitable
books in existence. Studied as a history of ancient America,
it will be found to possess an .interest as deep and keen as any
existing history of Rome or England, and to make even plainer
the causes that lead to the rise, prosperity and downfall of dynasties
and nations. Studied as if it were what its opponents pretend to
believe it to be, a mere work of fiction, and it becomes easily the
greatest work of the kind in existence. There is nothing in Shakes-
peare to rival its devotion and pathos: not even H "inlet is equal to
some of its tragedies. In the elements of romance and heroism, the
man who wrote the Hook of Mormon, if it be granted that it is the
work of the imagination of any one- man, was the greatest novelist
that ever lived.
To the sincere believer in Christ, whose mind i open for the re-
ception of new light and truth concerning the life work and teach-
ings of the Redeemer, the Hook of Mormon is. in very deed, a
nameless price. To BUCh a source of joy and comfort that are un-
speakable. It is ik-1i an overwhelming confirmation of all the
truth there is in the Hible, that faith in thai book is wonderfully
strengthened by reading it. A Christian ministei who condemns
the teachings of the Book of Mormon does greatei violence to the
Christian religion than does the infidel who pronounces tin
Testament Spurious.
Buy and read the Hook of Mormon. Let it speak for itself
THE VlESSENGEH
It is often called the "Golden Bible;" you will find it worth more
than gold. It is not an expensive book, as it costs only two shil-
lings and three-pence, one-third the usual price of a popular novel.
Try to read it with an unbiased mind and if its perusal does not
make you wiser and better it is because you are not in the least de-
gree susceptible to the strongest arguments in support of the
Christian religion that could be couched in words, nor to the strong-
est spiritual influences that could be conveyed by means of type.
The above and following articles on the Book of Mormon are
taken from fJahona, the Elders Journal, which for some months past has
been published at Independence, Jackson County, Missouri, toward
which place it is attracting much attention. All Latter-day Saints
are keenly interested in the building up of Jackson County, Mis-
souri U. S. A. since in the revelations given to Joseph Smith, this
place is designated as the final gathering place of the Saints, or the
Zion of our Lord, spoken of by the ancient prophets.
Following is a very pithy statement of what the Book of Mormon
is. If you have not this valuable volume in your library already
lose no time in obtaining it.
Beginning at a date nearly six hundred years before Christ, and
ending about four hundred years after his birth, covering a period
of about one thousand years, there appeared in North and South
America an unbroken succession of prophets, who spoke and la-
bored under divine inspiration. These prophets were also his-
torians, and they kept faithful records of the events that occurred
in their respective generations, together with accounts of their own
ministry, the visions and revelations they received, and the prophe-
cies they uttered. During this thousand years the western world
was inhabited by two races, both descended from a colony of Jews
that left Jerusalem about 600 years before Christ under the leader-
ship of a prophet named Lehi. These two races were called Nephites
and Lamanites, respectively, and were traditional enemies. Barring
periods of backsliding, the Nephites followed the law of Moses
until after the birth of Christ; when they became Christians, but the
Lamanites, with some notable exceptions, were an idolatrous, bar-
barous and warlike people.
We can no place find a better answer to the question: What is
the Book of Mormon? than on the title page of the book itself
Which reads as follows:
"The Book of Mormon: an account written by the hand of Mor-
mon, upon plates taken from the plates of Nephi. Wherefore it is
an abridgment of the record of the people of Nephi, and also of the
Lamanites; written to the Lamanites who are a remnant of the
house of Israel: and also to Jew and Gentile: written by way of com-
THE MESSENGER 197
niandment; and also by the spirit of prophecy and of revelation.
Written and sealed up, and hid up unto the Lord, that they might
not be destroyed; to come forth by the gift and power of God unto
the interpretation thereof: sealed by the hand of Moroni, and hid up
unto the Lord, to come forth in due time by the way of Gentile; the
interpretation thereof by the gift ot God.
"An abridgement taken from the Book of Ether also; which is a
record of the people of Jared; who were scattered at the time the
Lord confounded the language of the people when they were build-
ing a tower to get to heaven; which is to show unto the remnant of
the House of Israel what great things the Lord hath done for their
fathers; and that they may know the covenants of the Lord, that
they are not cast off forever; and also to the convincing of the Jew
and Gentile that Jesus is the Christ, the eternal God, manifesting
Himself unto all nations. And now, if there are faults they are the
mistakes of men: wherefore condemn not the things of God, that ye
may be found spotless at the judgment seat of Christ."
This combined title and preface is a translation from the last
page of the plates, and was presumably written by Moroni, who, as
before stated, sealed and hid up the book in former days.
BATTLE-HYMN OF THE REPUBLIC.
Mine eyes have seen the glory of the coming of the Lord;
He is tramping out the vintage where the grapes of wrath are stored!
lie hath loosed the fateful lightning ot his terrible swift sword;
His truth is marching on.
I have seen him in the watch-fires of a hundred circling camps;
They have builded him an altar in the evening dews and damps:
I have read his righteous sentence by the dim and flaring lamps:
His day is inarching on.
I have read a fiery gospel writ in burnished rows of steel:
"A^ ye deal with my contemners, so with you mj grace shall deal:
Let the Hero, born of woman, crush the serpent with his heel.
Since God is marching on."
lie has sounded forth the trumpet that shall nevei Call retreat:
He is sifting out the hearts of men before his judgment seat:
(), be swift, my soul, to answer him! be jubilant ni> feet!
( )ur God is marching on.
In the beauty ol the lilies Christ was born across tin
With a glorj in his bosom that transfigures you mid me:
As he died to make men holy, let us die to make men :■
While ( jod is marching on.
V/./ \V,n,/ I:
198 THE MESSENGEB
SCItNCE AND RELIGION.
All computations of mathematical science that have relation to
material things, either of weight or distance, can be accurately
determined with only ten comparatively insignificant little figures,
when each one is placed in its proper relation to others; but the
least variation from this rule of one single figure, would make the
product or answer a lie, which, if not detected before action was
taken, might result in most serious consequences or perhaps in an
entire failure of the noblest enterprise.
So with the science of divine truth. When each item of truth is
presented in its proper relation to other truths, correct impressions
are conveyed to the human mind, but when presented out of that
relation, they become lies and lead to the most serious conse-
quences— no less than the destruction of a living soul — of necessity
in every case, to infidelity, and doubt. A truth only half told may
be equally misleading and ruinous to the soul of man.
For instance, it is written, "Believe on the Lord Jesus Christ
and you shall be saved." This, though a scriptural statement, as
it is used by the Christian world today, is leading the souls of men
estray. The revivalist is crying upon the streets, "Come and con-
fess Jesus and you are saved. You can do it in ten minutes; yes, in
five minutes, or in one minute, and you are saved;" utterly disre-
garding the idea that any more is to be done.
Another scripture says that beliet, or faith without works is
dead, being alone. And again, "Every man shall be rewarded ac-
cording to his works." It is he that doeth the will ot the Father
that shall be saved, and every man according to his works. It is not
only the doing of today that justifies, but that doing must continue
unto the end of this life to be saved in the eternal life to come.
The lesson to be learned is, let every truth be taught in view of
its proper relation to other truths. There can be no conflict in all
truth, no more than with and in the source from whence it comes.
Samuel W. Richards in Improvement Era.
Our confidence in others deepens their confidence in us. The
man who believes most in his fellow-men is the man whom men be-
lieve in most — as they have every right to. For the whole world of
men in their relations to each other is like a great banking institution;
a man draws out just about what he puts in, with a little interest
added. And, as one has well said, "No man strengthens his credit at
friendship's bank by undermining that of another." Believe in
others, if you would be believed in. The very exercise of trusting
others strengthens and builds up our own moral fibre.
The worried woman is not the one who has trouble, but the one
who is looking for trouble. She meets trouble more than half-way.
As a rule the woman who has real troubles is too busy making the
best of things that have happened to worry about what may happen.
THE MESSENC4ER
JOSEPH SMITH S BIRTHDAY.
The twenty-third of this month will be the one hundred second
anniversary of the birth of Joseph Smith, the Prophet. A century
full of wonderful events has passed since that important natal day,
yet his advent is pre-eminently the most important to Latter-day
Saints. The Saints therefore, have a double anniversary to com-
memorate at this festive season. They do not worship Joseph, the
Seer, nor regard him as they do Jesus, the Savior. But they thank
God for His infinite mercy and goodness in sending them both into
the world at the appointed times. Christ the Lord is our Redeemer,
and Joseph the Prophet is His servant. Their missions will be
associated in the last dispensation, in the great consummation now
in process for the end of misrule and evil, and the ushering in of the
reign of righteosness. By regarding Joseph Smith, the Prophet of
the living God, the propositions that Jesus was the Christ and the
Son of the Eternal Father, and also that God lives and is the Father
of us all is forced on us, for the mission of Joseph Smith is based on
these facts and Their revelations and appearance to him.
BOOK OF MORMON.
Considerable space of this issue has been devoted to the Book of
Mormon. We must get this book of scripture before the people. It
contains the Gospel of Christ in its purity, simplicity and fulness as
the Master delivered it to the ancient inhabitants of the American
continent. A strenuous campaign is being waged by the Elders
and Saints in other parts of the world to place this additional testi-
mony of God's existence and of His Son whom He sent into the
world to atone for the sins of the same. The declaration of the
divinity of this record is really the burden of our message to the
world. Let us be alive to our duty in this regard.
We now have a supply of the Books of Mormon at the office and
arc expecting more soon. The book will be sent post paid for two
shillings and three-pence.
4kMERRY CHRISTMAS."
Before Thk Mkssbngeh makes another appearance Christmas of
[907 will have gone into history. We therefore embrace this earl)
opportunity of wishing all a Merrj Christmastide.
"In all youi troubles, ^o to the Lord for help; in all youi 303
to the Lord in pralie and thanksgiving." I)k. (»ko. H. Brimhai.l
in J I It /A .///,/ Illu ■
203 TB KAKERE
o Mei, no te mea i runga i o ratou matauranga ki te whenua o Hi-
ruharama kaore ratou i ahei te whiriwhiri i tetahi ra i waenganui o
te hotoke, ina hoki na te nui o te ua i a Tihema kaore e taea te tiaki
hipi i runga maunga; me tenei hoki: i te tohenga p nga Karaitiana
kia uru mai nga tauiwi ki te whakapono ka araia ratou e to ratou
hakari nui i te 25 o Tihema, no reira kia uru mai ai nga tauiwi ki te
Rongo pai ka whakaae nga Karaitiana kia tu hoki to ratou Kirihi-
mete i tana ra ano, i whakaurua ano hoki etahi atu tikanga o nga
tauiwi ki roto i te Rongo pai o te Karaiti, a i te mea hoki e hara te
Kirihimete i te mea whakahau pera me te hapati ka whakaaro penei
ratou: kaore he he kia whakanekehia te ra hakari.
Mai o taua wa kua tirohia te Kirihimete i runga i te whakaaro
karakia. Kua nieinga tenei ra e nga whakarerenga iho hei ra mo
te hoatu i nga mea hoatu noa tetahi ki tetahi, mo nga huihuinga o
nga hapu kia whai koa ai ratou i roto i nga mea uttt nui o tenei ao>
i roto hoki i nga manaakitanga nunui o to tatou Matua, na i a tatou
e penei ana kei wareware tatou ki te tino putake o tenei hakari, ara
ki a te Kariti.
Kua he te whakaaro o etahi mo tenei ra, ina hoki ka haere ratou
ki te taone hakari ai, inu ai i nga wai kaha haurangi ai, otiia e tino
he ana tenei tu haere, no te mea e tika ana kia meinga tenei hei ra
tino tapu kia peia atu nga whakaaro kino, a kia tahuri ke tatou ki
ta Matua raua ko te Tama me a raua mahi atawhai ki a tatou, a kia
whakapaua hoki te wa ki te karakia atu, ki te inoi ki te Atua ki te
hakari, ki te ngahau hoki i runga i te he kore. Ahakoa e mo-
hio ana tatou e hara te 25 o Tihema i te ra whanau o te Karaiti,
heoi kua whakaritea noatia tenei ra hei whakamaharatanga ki Tona
whanautanga, he pono hoki tenei: ia ratapu, ia ratapu ka kai tatou
i te hakaremeta, a ka anga atu o to tatou whakaaro ki Tona oranga
me Tona ripekatanga, otira kaore e pai kia mawhiti atu taua whaka-
aro i a tatou i era atu ra o te wiki. A i te mea ko Ia tonu ta tatou
e whakahonore nei, e aroha nui nei ki runga ake i nga mea katoa i
te whenua i te rangi ranei haunga te Matua, a ahakoa kaore tatou e
whakahaua ana kia puritia tenei ra, e tika ana kia anga nui a tatou
mahi ki te Atua, kia waiata i nga waiata tapu i tenei ra kia korero-
tia ano e tatou nga mea mo te tamarikitanga 0 Ihu.
He nui rawa Ia i nga kingi, ina ko Ia te Kai hoko o te ao,te Atua
o te rangi, nana i hanga ai te whenua, heoi ko nga tangata i hae-
re nei ki te turanga kau ki te torotoro i a Ia he kai tiaki hipi no
nga haerenga hipi, he tangata ke hoki no tetahi tauwhenua. Otira
kia whakaarohia peneitia ratou he tangata whiriwhiri, ina koa, i na
runga i te u o to ratou whakapono ki nga poropititanga tapu, kua
aru ratou, i runga i te kanohi whakapono, i taua whetu ki Petere-
TE KARERE 203
hema, a ahakoa kitea ana e ratou he rawakore Tona whaea, he wahi
ruru hoki mo te kahui te wahi whanautanga, kihai ratou i tahuri ke
engari hoatu ana a ratou taonga ki te tamaiti, tapapa ana koropiko
ana ki to ratou Kingi. I whakaaengia ano hoki nga hepara kia
rongo ki te anahera e whakapuaki ana i enei kupu: "Nonaianei hoki
i whanau ai he Kai whakaora mo koutou i te pa o Rawiri, ara, a te
Kariti, te Ariki." Me te rongo ano hoki ki "te tini noa iho o te ope
o te rangi e noho tahi ana me te anahera, e whakamoemiti ana, e
mea ana: kia whai kororia te Atua i runga rawa, kia mau te rongo
ki runga i te whenua, me te whakaaro pai ki nga tangata."
Kia aru hoki tatou i te Tamaiti me Tona whaea ki te temepara i
Hiruharama, kia rongo hoki ki nga manaakitanga o Haimona raua
ko Ana mo te tamaiti, me Tona whaea, a muri iho ka haere i te po
ratou ki Ihipa kia kore ai e pa ki a la te okanga nanakia o nga ta-
mariki e Herora.
Kia mau tonu tenei whakaaro i roto i o tatou ngakau kao-
re he ingoa ke atu kua homai ki te tangata e ora ai ratou, e mawhiti
ai i raro i te raaiia o Hatana, ko Ihu auake. A hei tumanakohanga
atu tenei mo tatou, ko tona haerenga tuarua mai ki te whakahaere
tikanga mo te ao, ki te homai ki tenei, ki tenei te utu tika mo tana
mahi ahakoa pai, kino ranei. Kua takoto te tikanga kia tuturi nga
turi katoa ki a ia kia whakaae ano hoki nga arero katoa ko Ihu te
Karaiti. Heoi ano.
NGA HOKOHOKO
E 6s. mo te puhera witi; — E 3s rod mo te puhera <>ti. — £13 mo
te taana paraoa. — H £$ 10s. mo te taana papapa (bran.) — E £6 tos
mo te taana pollard. — E 4s. 6d. mo te puhera kaauga, he ruarua noa
nga kai lioko.— -E £& mo taana taiawa, 11a te huhua 0 nga mea hou
he mea nana te hoko i nga mea 0 tera tan, nui atu ia te utu 0 nga
mea hou. — E £6 '"s ,no te taana tiawha ki konei, e £1 [os ki nga
wahi 0 te tonga. K £7 1110 te taana riki. — E 6d i'1" t« pouna tiihi-
E 8£d. mo te pauna poaka. — tod mo te hua tikaokao. -is mo te pauna
paata. E 64,192,000 puhera witi kei Merika e taea ana te hoko ina
hiahiatia.
Poneke. — N<» te ata <> te tekau ma tahi 0 Tih< ma nei i pan ai i
te ahi nga whar< Paremeta «» Poneke, Kaore c mohtotia, na te aha
i ngiha ai, heoi « penei ana nga whakaaro 0 etali hiko i
tabu, ko etahi ia « ki ana na nga kiore 1 kaw< Biati ki runga,
i roto 1 te ruma <> te k.u whakamaori, ;i no te n .•. 1 mati c
nga kiore ka ngiha i roto 1 «> ratou kowhanga, 1 \ i ana nga whan-.
204 TB RARE HE
TE RA WHANAU O HOHEPA METE.
Ko te 23rd o Tihema nei kotahi ran ma rua tau i mua te ra i
whanau ai te Poropiti a Hohepa Mete. Kua pahure atu tenei ran
tau me tona tini hoki o nga mea whakamiharo, heoi ki a tatou, ki
te Hunga-tapu ko te putanga mai o tenei Poropiti nni 0 muri nei te
mea tino nui. No reira e rua tonu nga take e tino koa ai tatou
a taua wa hakari, ara ko te whakanui i nga ra whanau o te Karaiti
raua ko Hohepa mete. Kaore te Hunga-tapu e koropiko ana ki a
Hohepa Mete, kaore hoki e rite ana o ratou wkakaaro ki a ia ki o
ratou ki a te Karaiti, heoi he nui rawa to ratou whakawhetai ki te
Atua mo ana mahi atawhai, tohu tangata i tana tononga mai i enei
tokorua i nga wa i whakaritea ai.
Ko te Karaiti, te Ariki to tatou Kai-hoko, a ko Hohepa, te Po-
ropiti he pononga Nana. Pera me te Karaiti i whanau hoki a Ho-
hepa ki te wahi noa, i tupu ake hoki i roto i te rawakoretanga, pera
ano me te Kai-whakaora he tamaiti mahi a Hohepa, i kitea hoki e
ia, i tona tino tamarikitanga, "me mea hoki ia i nga mahi a tona
Matua i te rangi," ina hoki i a ia ka tekau ma wha tau ka whiwlii i;i
ki tetahi kitenga o te Matua raua ko te Tama, a akona ana e ia ta
raua e pai ai. I timata tana mahi minita i tona tamarikitanga, he
kaumatua ake te Karaiti i tona timatauga i tana mahi. I tino rite
nga kupu a te Karaiti i a Hohepa Mete: "Kaore te pononga e rahi
ake i tona Ariki," ina hoki, i tuwhaina ia, i patua, i mauaharatia i
korerotia kinotia e te hunga kino, i arohaina nuitia ia e te hunga ti-
ka katoa i mohio nei ki a ia. A ko te mutunga iho ka kohurutia ia.
E mohio ana te Hunga-tapu, kaore 011a rite i roto i nga poropiti,
haunga te Kai-whakaora. He pono ka mohiotia ia, a muri ake, e te
ao katoa ko ia tonu te tino tangata o nga wa o muri nei.
Ahitereria. — Kua man ki te whareherehere te kai kohuru o te-
tahi wahine ko Clark tona ingoa, ta raua hanga he ngangare tonu,
he kai ngaki kari te tangata, ko te wahine ia he kai mahi nana, no
waenganui o tetahi po ka rangona e etahi tangata he harurutanga i
roto i tona whare me te reo hoki o te wahine e karanga ana; K Ho-
ani! E Hoani! I nehua e ia te tupapaku ki raro i tona moenga.
Ko te korero i puaki ai i a ia ki ona hoa kainga mo te wahine kua
riro atu, heoi tee tatti te ngakau o ona hoa, kimihia ana panuitia
ana ki nga pirihimana. te taenga ake ka kitea te whenua hou i raro
i te kaupapa, keria ana e torn putu te hohonu tee kitea te alia, no te
ra i muri mai ka whaki mai i;\ nana i kohuru, i tapuke ki raro i te
kaupapa i raro i tona moenga, no te hahunga i te tinana <• ono putu
te hohonu, he kino rawa tona ahua.
TE KARERE 205
Tuitana — No te whitu o Tihema nei i mate ai te Kingi o Tuita-
na a Kingi Ohika, e whitu tekau ma ivva ona tau ka mate. E
wha nga tamariki tane o Ohika, kua eke te matamua ki te torona
kua karaunatia ia hei Kingi mo Tuitana, ko Prince Gustavus tona
ingoa, e rima tekau ona tau.
Amerika. — No te rima o te marama nei i pahu ai he puranga
paura i roto i tetahi maina waro (coal mine) o Merika, pakarukaru
katoa ana te whenua e tutata ana ki reira, a makaia ana tetahi wahi
paruparu konatunatu kotahi mano pauna te taumaha, ki tawahi o
tetahi awa, tapuketia ana ki roto ki te taha o te puke. Na kotahi
mano nga kai mahi i roto i te maina i te pahunga ai, tokorima o ra-
tou kua riro ora mai heoi he nui o ratou mate i te piro me te kahi
(gas) o te paura, kino atu o ratou mate he maru he motu ora iti noa
ana enei tokorima. I tutakina te waha o te rua, a kore ake he hau
e puta ki roto, kotahi rau nga tupapaku kua mauria mai ki waho, a
he maha ano kaore e taea te tiki he mea na te kahi, ki te whakaaro
nui kua mate te katoa.
Tekau ma wha ano nga tangata kua mate i roto i tetehi rua i ra-
ro i tetahi awa, he ahi i roto i te rua i mate ai enei.
Kua tonoa e te Kawanatanga o Merika he taua hoia ki te wa
hauauru o Merika hei whakamarie i etahi raruraru o reira, ko tepu-
take o enei raruraru he "taraiki" he tono na nga kai mahi maina
kia whakaaengia e te Kawanatanga a ratou ture. ara nga ture o te
kotahitanga o nga kai mahi maina, km whakantiia to ratou utu kia
whakaruaruatia lioki nga haora hei mahi mo ratou, tekau mano
kua "taraiki" no te rerenga mai o te tereina e mau ana mai i nga
hoia ka whakangaiahu ratou kia whakangaroinia te tereina me ona
hoia ki tetahi mea pahu, heoi te taea te alia e ratou.
HE REPOATA NO HAKI PEL
( )hite, Haki Pei, Nowema 30, «»;.
Ki TE Kaki.ki
E hoa u-ua koe.
Panuitia atu nga kupu ruarua 1 raro iho nei ki nga tangata ka
it. a <■ tango ana 1 t<> tatou pepa kia tnohio ai ratou ki to matou, ara
io nga Hunga-tapu pkonei alma i roto i to tatou Hahi,
Kc-i te pai nga tangata katoa 0 tenei peka. K< i te ora, kei U u
hoki ki te pupuri i nga tikanga 0 te Hahi nei. Kua puta ora mai
matou i roto i nga rarurarunga \wc nga tnamai tanga i pa n ki "
200 r KARERE
matou tinann a no leira e hari ana o matou ngakav» e whakawhetai
tonu ana ki te Atua mo ana manaakitanga ki a matou. Kati. Te-
nei aiio tetahi take e hari ana e koa ana o matou nei ngakau arae rua
nga tangata o konei kua hoki mai ki roto ki to tatou Hahi i roto i
tenei wiki kua kore ake nei. E ono o raua tau e kopikopiko ana
ana raua i waho o te taiepa. Heoi na to raua kitenga kaore he
oranga i roto i aim tu huarahi kua hoki mai raua ki roto ki te ka-
hui pai kia whakahaeretia ano raua e te Hepara pai ara e to tatou
Ariki e Ihu Karaiti.
Na, ahakoa he peka iti tenei i te tuatahi kei te tupu haere inai-
anei.
Heoi ano. Na to hoa pono.
Na Te One Kere.
Kamo Tiliema 4th 1907.
Ki TE Karrre: — Tena ra koe; tukua atu end kupu i raro iho
nei: ka tu he hui takiwa ki Kaikohe nei a te 11 mete 12 o Hanuere
Tokorua nga kaumatua kei Kaikohe e mahi ana hei awhi-
na i te komiti, ko Reo Ruehe raua ko Amoho Peeti o raua ingoa.
Kati ko Warahi Wiwa raua ko Hira Rore nga kaumatua hou
kua tae mai hei hoa kaumatua mo tatou, mo te takiwa nei.
No te 6 o Nowema nei a Hore Rahana raua ko Tari Tepene i
haere atu ai ki te Piiki Paria, tokowhitu nga tangata i iriiria e raua
ki reira,tokotoru hoki nga tamariki i manaakitia. Ka hoki mai raua
ki Kakanui, Kaipara, tokorima ano a raua i iriiri ai ki reira me nga
tamariki tokorima ano hoki i manaakitia. Kati note taenga mai o
Rahana raua ko Hira ki Takahiwai tokotoru ano i iriira e raua, hui-
huiakatoatia ana 15 nga hunga i iriiria ai, tokowhitu nga peepe i
manaakitia ai i tenei haerenga. Kati kei te whakawhetai tonu ma-
tou ki te Atua mo tehua e tipu ake ana i nga purapura i whakato-
kia e nga nga kaumatua, waiho ake ki te Atua Matua te honore
me te kororia ake ake.
Na IIori Rahana Tumuaki takiwa.
Porana. — Tokorua nga tangata i haere ki te kainga o tetahi kaj
ngaki whenua, lie kakahu wahine to tetahi, ka inoi atu he 1110-
enga mo raua, he kai pahua raua tokorua, ka mahi tinihanga te-
tahi ki te kai ngaki, kei te mate tona hoa. haere ana raua te tahae
raua ko te kai ngaki whenua ki te tiki rata, mahue iho ana te tanga-
ta mate raua ko te wahine 0 te kai ngaki. i a raua ka riro tata atu,
katahi ka whanakotia ona e te kai pahua, muri iho ka patua, mate
atu. I te wa e ngaro ana raua kua whakatika te tangata nona te
kahu wahine, kua taea hoki te wahine otekai mgaki, nakei tepahua
TE RARE RE 207
ia i ona taonga, ka mau te wahine ki te toki, patua iho ana te kaia
raka. Te hokinga mai o tona hoa,patua iho ana hoki ia e te wahine, i
tona tomokanga mai ki te whare. No Ruhia enei tahae.
HE POWHIRI.
Kaikohe, Nowema 25, 1907.
Ki nga iwi katoa, ki nga hapu, ki nga reo, ki nga huihuinga
tangata, Maori, Pakeha, e noho ana i runga i nga motu e rua nei i
Aotearoa me te Waipounamu, e o matou whanannga tena ra koutou
katoa. Kati te mihi. Tenei matou o koutou whanaunga te powhiri
atu nei i a koutou kia tae a tinana mai koutou ki te hui takiwa a te
Hungatapu o nga ra o muri nei ka tu ki kaikohe Pei-owhairangi nei,
a te 10th, nth, 12th o nga ra o Hanuere 1908. Kia tae mai koutou
a mua atu o te puaretanga o te hui, Haere mai ra nga iwi katoa ki
konei tatou ata whakarongo ai ki nga tino tikanga o te Hahi o Ihu
Karaiti o te Hunga-tapu o nga ra o muri nei ka kauwhautia e nga
kai kauwhau i roto i taua hui; Haere mai hoki kia kite i nga niann-
hiri tuarangi, ka tae mai ki konei a taua hui ara, te Tumuaki Mi-
hana a Ruwhara Haari raua ko Mere Whaanga. Na hei konei
tatou whakarongo ai ki nga kupu nunui ki nga kupu papai e puaki
mai ana i o raua mangai. Kati. Haere mai ra e nga iwi! Haere
mai! Haere mai! Haere mai! Kati. Me huri ake te powhiri ki nga
manuhiri, Haere mai ra e Ruwhara, korua ko Mere Whaanga.
Haere mai ra korua kia kite atu matou i a korua. Haere mai ra
e te manuwhiri tuarangi na taku potiki koe i tiki atu ki te tahatu
o te rangi kukume mai. Haere mai ra! Haere mai. Heoi aim.
Na te komiti whakahaere i tana lini.
WlRKMU POAKATAHl
HlKINI T. IlKRKM AI A
I I KM I W'll W'TAKK
II ire Pure
PENEHA KlNGl
WlREMU Rukia
Ara na te Hunga-tapu katoa o Kaikohe nei.
Nga Matenga. No te 4th O nga ra 0 Nowema i matt- ai a
Hera Wirihana ki teakau ki Weraroa, he wahin< rangatira ia no
nga wahanga e rua, ara ko Ngatitahinga tetahi taha ko te Arawa
tetahi, e ono tekau ona tan.
I te [8 0 Nowema ka taka ki te awa Waitakaruru a Eruete Hour
Amipi. Ik- tainaiti mi ia na Moiir lana ko Milii A mi pi i Mmviu, no
kitea ai tona tinana i te oneone i muri te kiraihanga roa, n
TB KARERE
no te 23 ka nehua ki Nforena,(wahi oWaikato), ki te urupa Pakeha,
luii katoa ana te Hungatapu me nga boa aroha ki te tanumanga.
NGA MAORI O NIU TIRENE.
Ko nga Maori o Niu Tirene me era atu moutere e kiia nei he
Maori, he Iharaira ratou, he uri no Hohera, tamaa Hakopa, mokopuna
a Aperahama. No te wehenga ki a Hohepa te nianaakitanga niona
e tona papa e Hakopa, i a Hakopa i mea lie peka hua a Hohepa he
peka hua i te taha o te puna e totoro atu ana ona manga ki tua o te
taiepa. Kenehi 49: 22. Na e hoa ma e te iwi Maori e noho nei i te
mata o tenei motu ko tatou tonu tenei. Ka heke mai i a Hohepa.
Te kupu he peka hua a Hohepa, ko tona tikanga he manga ra ka
whai hua, ara he tangata e whai uri, e totoro atu ana ona manga ki
tua o te taiepa, tona tikanga tenei: e whakawhiti ona uri i nga mo-
ana nui e taiepa nei i nga motu ki o ratou vvahi. Ki te tirohia i te
Upoko I o Niwhai tuatahi ka kitea i rere mai a Rihai ma i Hiruha-
rama i te \va e kingi ana a Terekia te kingi o Hura. I muri iho i
nga tau maha e haere ana i te koraha ka tae ratou ki te taha o te
moana i reira ka whakawhiti ratou i runga kai]>uke ki te whenua o
te kupu whakaari, ara ka rere ratou ki Marika koia te whenua o te
kupu whakaari. Na e hoa ma e te iwi e mahara ana matou nga
Hunga-tapu e pono ana enei whakapapa 1110 tatou. Koia ra te whe-
nua i whakahuatia ra e Hakopa i te whakapuakanga i enei kupu
nana: hira noa ake ngamanaakitangamou i nga manaakitaugaa oku
tupuna a tae noa atu ki tua o nga pukepuke tu tonu. Koia ano te
whenua i korerotia ra e Mohi i a Tiu. 33: 13-26. Ka kite tatou na
te Paipera tonu enei tohutohu ki a tatou. I to tatou timatanga mai
ka kite tatou kua oti noa atu Amerika te whakapumau e te Atua he
whenua e mahia ai e ia ana whakaaro nunui me ana manaakitanga,
mo reira kua hangai ki te karaipiture, he maha hold ngakupu etau-
toko ana i tenei ki, me tenei hoki tera e hanga a Hiona ki reira a
ka hangaa houtia hoki a Hiruharama a ko enei wahi e rua hei hui-
huinga 1110 nga tamariki o Iharaira. Kati.
Na 1110 te kii i rere mai i Merika nga tupuna Maori: kei Kare-
whonia kei te tai hauauru o Meriku nga ngahere lino nui nga rakau
e 276 putu te roa,no reira mai nga waka i Merika ki Hawaiki a i rei-
ra ki konei, na te Atua tenei matauranga ki te tumuaki Haari e ki
nei no Iharaira tatou, ina hoki te kupu a Ihaia 61:9 "Ka maturia
ano hoki to ratou uri i roto i nga tauiwi, o ratou whanau i roto i
nga iwi: te hunga katoa e kite ana i a ratou ka mohio ki a ratou he
uri no ta Ihowa i manaaki ai.*' Kua kitea e te Tumuaki e nga
Kauniatua katoa. koia enei ko tatou ko nga uri oHohepai manaaki-
tia ra e Hakopa. Kia ora tatou.
Na Xcaithi Ren ata.
THE MESSENGER.
PUBLISHED SEMI-MONTHLY BY THE
NEW ZEALAND MISSION
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
P.O. BOX 72, AUCKLAND OFFICE: 53 UPPER QUEEN STREET
"The time will come wheH all hatred, revenge, and jealousy will be regarded
as boomerangs which inflict upon the thrower the injury intended for others.'"'
Rufus K. Hardy, Mission President David P. Howells, Editor
Vol. I TUESDAY, DECEMBELi 31, 1907. No. 23
ETERNAL REWARDS AND PUNISHMENTS.
There is nothing more strikingly plain and explicit in all the
Holy Scriptures than that God is just and His paths are "mercy and
truth."
Justice is an essential attribute of Deity; it is as necessary in
government as love and mercy; it demands that man shall acquiesce
in divine law, without which all were confusion, utterly devoid of
order and method, and the learned essayist has informed us that
"Heaven's first law is order." Justice should govern law, and when
the law is violated or its statutes are broken, justice calls for a
a penalty therefor. It is by law that penalties are affixed, and we
find in Deuteronomy, the 28th chapter.beginning with the 15th verse,
"If thou wilt not hearken unto the voice of the Lord thy God, to ob-
serve todoall His commandments and His statutes which I command
thee this day, that all these curses shall come upon thee." In Mark
xvi: 10, we read, "He that believeth and is baptized shall he saved;
but lu- that believeth not shall be damned." Here we find a penalt)
affixed for the violation of the- laws of God.
We find it verih true that in all God does and in all that He
orders, He manifests goodness and love, maintains justice and
equity and exercises mercy and long-suffering. Notwithstanding
His compassion and mercy, 1 [e is nevertheless just and true, there-
fore a full assurance that He will bestow rewards and inflict punish
ments, as H< has afon time decreed, must take root in the mind of
ever} considering, inquiring, honest soul. As the Apostle said:
210 TIIK MESSENGRR
"In hope of eternal life, which God, that cannot lie, promised be-
fore the world began" (Titus i: 2.) Mercy shall ever season justice,
but never be permitted to rob her of her inexorable demands. Love
will never cease to be a ruling attribute in all God's dealings, but
not to mitigate or lessen punishment, unless repentance be manifest
and forbearance granted; goodness, kindness, forbearance and
gentleness, while they are forever and always exercised in Deity,
will not stand to thwart or forestall the judgments of God, or re-
move deserving penalties, only as provision is made in the plan
of redemption.
There are numerous instances recorded upon the pages of Holy
Writ which go to prove that God is just, and that His decrees will
be fulfilled to the very letter. Perhaps none are so convincingly
clear asithat portrayed in the atonement of our Lord and Savior.
Jesus Christ. He became pre-eminently the "man of sorrows and
acquainted with grief." Not for His own sins, for He was the one
person free from sin, but He bore affliction and suffering beyond
our finite comprehension before a remission of that penalty, which
justice demanded for Adam's sin, could be procured. When we
consider the agonies of the garden, the scoffings of the council, and
the torture of the crucifixion we begin to realize the exaction of pun-
ishment ere the sons of Adam could be freed from the original trans-
gression enacted in Eden. Christ, in His vicarious work of interposi-
tion for fallen man, humbled Himself before His Father, being sub-
ject to pain, scorn, ignominy and death, that justice might be satis-
fied. Herein, then, is plainly discerned the justice of the Almighty —
a justice as strict in its works as it is stern in its words, yet seasoned
with mercy and delt kindly with love; requiring of that Just One a
full and complete atonement, unsparingly and unflinchingly, for
thus did justice demand. We are assured, then, of the justice of
God; the debt must be paid before the burden is lifted, but when
the requirements of the law are righteously met and kept, the load
is removed, for our Father is not only just, but merciful and true.
In the minds of many there exists a vague and erroneous idea
as to what is really meant by the terms "eternal rewards" and "eternal
punishments." A misunderstanding of these expressions has
doubtless caused many to be skeptical and infidelic. The word
"eternal" does not refer to the length or duration of the blessings
endowed or penalties inflicted, but to the everlasting nature of the
Great God, under whose righteousness and justice the faithful are
exalted and the wicked punished.
Through Moses, that ancient seer, the Lord spoke thus: "The
eternal God is thy refuge, and underneath are the everlasting arms."
(I)eut. xxxiii: 27). God, then, being eternal, His rewards are
"eternal rewards," His punishments "eternal punishments." If the
United States were an eternal government, its justice would be
eternal; if it were unchangeable, it always would punish violators of
the law, and if justice were meted out to all, they would be pun-
ished in proportion to the crime committed, and when the demands
THE MESSENGER
of justice were satisfied they would be released, but the punishment
would still continue to exist, and being eternal, all who fell under
its ban would taste of eternal punishment. The punishment will
always endure, although criminals may serve their penalties and
come out from the prison house; it is even so in the kingdom of
God. God is the highest type of justice. He is eternal, everlast-
ing, unchangeable, and always will punish sin. His punishment is
eternal, because He is eternal. Eternal is one of His names, and
eternal punishment is used in the sense of God's punishment, and
not to designate it as everlasting in its duration upon the offender
of the law. He will beat with many stripes all who commit sins
worthy of the same, and with few stripes those guilty of less penal
crimes. This will be determined according to the light and knowl-
edge one may possess. For example, three men commit murder,
an African in the jungles of Africa, a negro who was formerly a
slave, and a white man. Other things being equal, the white man,
with his advanced intelligence, will suffer most, for he has had the
most light and by far the best opportunity to advance.
There are degrees of punishment, as well as degrees of reward.
Here is a tender, moral girl, who dies without accepting Christ as
her Savior, and here is an old man, eighty years old, who dies in
his sins; dare any one assert that a just and holy God is going to
punish those two alike? And yet many, very many, look upon hell
as a place where all suffer alike, and heaven an ethereal, uncertain
abode, where all enjoy like blessings. . Our salvation from death
depends entirely upon Christ, but our exaltation is upon our acts
of obedience, and our condemnation upon our sins and transgres-
sions. How plain and simple are the words of the Apostle Paul,
"Every man shall receive his own reward according to his own
labor." (I Cor. iii: 8.)
God rewards according to our faithfulness to all opportunities,
lie does not require a quart from a pint vessel. "Where much is
given, much is required." "As ye sow, so shall ye reap." As with
rewards, so likewise with punishments. When justice is satisfied,
the sinner has paid thedebt.
How beautiful and holy is this plan of eternal justice! How
consistent with the words of the Messiah, "Be ye perfect, as your
Father in heaven is p :rfect." Paul informs us that after the resur-
rection and eternal judgment we are to go on unto perfection, and
not until then, will the measure of our creation hv tilled.
Let all ponder the simple truth that God i^ just, holy and
righteous, wondrousb tender, loving, gentle and kind, Eternal
rewards air the blessingg we receive from God foi oui faithfulness
and tealty to His laws. Sternal punishments are the inflictions
which il [e impost violations of His righteous commands.
Our rewards we merit; our punishments we justh deserve. The
The I, "id has said, I will nevei leave thee; I will nevei forsake
thee," therefore w< ire assured thai "His mercj en lureth foi
( '•'.'<'/, r\ Talki on I '
219 THE MESSENGEB
A VISIT TO THE HOME OF A RIGHT RhVEREND
DOCTOR OF DIVINITY.
The thought occured to two "Mormon" missionaries who were
sojourning in a community which had been carefully tracted two or
three times and in which the labors of the Elders had been won-
drously blessed as missionary work goes in New Zealand — for many
friends and earnest investigators had been raised up — that it would
be entirely fitting and proper to pay each clergyman in the vicinity
a visit. They argued between themselves that no doubt the clergy,
who are directly responsible for most of the persecution to which
the Latter-day Saints have been subjected, were in many cases ig-
norant of the true position of those whom they would persecute.
Their whole knowlege of "Mormonism" having come to them
through the enemies of the church. And the fact that the Church
has enemies who are willing to circulate malicious falsehoods about
it does not for a moment prove a thing to its discredit. Further
inspired by the proposition that the "Message" is to be delivered to
all — that the so-called Christian preacher is just as entitled to hear
it as his most humble hearer — they made bold, after asking God to
bless their efforts, to proceed with their intention. Accordingly the
home of the nearest preacher was called at, but there being no re-
sponse to the knock at the door it was decided to call on the next
most convenient. This took them to the home of one who bears
the respect inspiring title, The Right Reverend Doctor of Di-
vinity and who serves as the minister of the largest and most popu-
lar congregation of the town. It was at the home of this
Christian (?) that the following scene was enacted.
The door bell was answered by a girl who informed
the Elders that the party whom they sought was in. They then
asked permission to see him. The party whom we shall designate Dr.
presented himself at the door at which one of the Elder intro-
duced himself and companion. Dr. acknowledged the intro-
duction by extending his hand to each.
Elder: — We are missionaries Dr. '■ .
Dr. then led the way into the parlor and showed them a
seat.
Elder: — We are missionaries of the Church of Jesus Christ of
Latter-day Saints, commonly called the "Mormon Church." We are
proselyting here and since you are looked upon as the spiritual
father of a large congregation we thought it proper to tell you what
we are doing. We have nothing to conceal
Dr. Oh! but you have. You deny Christ.
Elder: — You are mistaken
Dr : — You have had later revelation.
Elder: — True, but we don't wish to engage in a religious con-
troversy or argument, but merely to make plain our position.
Dr. . You people have been here for some time.
Elder •• The missionaries come and go, their time of
THE MESSENGER
service being from two and a half to three and a half years, but this
is the first systematic work that has been done in this place for
about ten years.
Dr. . Seven years!
Elder: — Possibly so. That's immaterial. But no systematic
work has been done here some time.
Dr. -: — I have had experience with your people before. I
know your message. About seven years ago a man came to me and
requested that I call on his wife who had been sent to the hospital
because of a broken leg. I found she was registered as a Latter-day
Saint and refused to speak to her and reported such to her husband
who exclaimed: "0 God! that's because she attended those Mormon
meetings up the creek." She broke her leg going or coming from
one of those meetings.
Dr. : — What is your real motive in coming to see me.
Elder: — Our only motive
Dr. : — This is the way I'll answer you [pointing to the
door he arose and began to assist the Elders from their seats. They
both reached the door at about the same time, the Reverend (?)
pushed them into the hall kicking one as he passed through the
door-way. Then this same Right Reverend (?) began calling such
names as, You dogs! You low down dogs! You black dogs! You
black-guards! Get out of here! Get out of here! You dogs! Come
here with your sensuality! The Elders offered no resistance and
taking their leave of the premises with this follower (?) of the
Meek and L,owly pushing them at every step and calling them
vile names.]
On reaching the street they turned and refused to go farther.
Dr. : — You wont
I<lder:— No.
Dr. :— You will!
Elder: — We have been informed that this is public domain.
Dr. : — It is not! I pay rates on it.
Further resistance from the Elders would have necessitated
the use of physical strength, which of course would have been
highly improper on their part. So they turned dogged every step
for at least three rods along the public highway by this dignitary (?)
who was treely usi lg his amble vocabulary of abuse and vilification.
Two men were standing at some distance to whom he called out.
pointing to the departing Elders, These are Mormons.
Elder: — Yes! that is right and we are proud of it.
While being driven both Elders informed the Reverend
gentleman (?)that they admired his christian spirit.
The story of th< woman's breaking her leg while attending a
"Mormon" meeting they found to be a gross pre> irication. It is
true, however, thai an aged Latter-da) Saint did bn ik her limb in
a purely accidental kvay and was sent to the hospital where she died
soon after. Then being no Elders in the vicinit> this supposed
Christian was called to administer n kind word to hei in hei dying
214 THE MESSENGER
moments, which according to his own word he refused to do. The
husband placed no blame on the Church as inferred by the Rev-
erend's statement as evidenced from the fact that he regulary at-
ended a "Mormon" cottage meeting for upwards of twelve months
after his wife's fatal accident.
In this enlightened day! In the British Empire! Among Britons
who have paid so much in blood and treasure for religious toler
ance, can such bigotry, as would inspire the scenes above narrated
be possible? Has the greatest of all the lessons of the past few cen-
turies been forgotten? No, Reverend Doctor, that scene would have
been more appropriate when the Inquisition was burning a Galileo.
Grant that all the horrible stories are true that have been told
and written about "Mormonism!" Grant that the grand parents of
these two young missionaries — for the oldest would not exceed four
and twenty — were all that is vile and low! Grant that their religion
is a snare and a delusion! [all of which we most emphatically deny]
Is there anything in the genius of Christianity (not Churchianity)
that can possibly be twisted to permit such a proceedure from the
most uncouth say nothing of a Right Reverend Doctor of Divinity
whose heart for not less than half a century is supposed to have
been inspired by Him who taught that the greatest of all virtues
is charitv.
ABOU BEN ADHEM.
Abou Ben Adhem (may his tribe increase!)
Awoke one night from a deep dream of peace,
And saw, within the moonlight of his room.
Making it rich and like a lily in bloom,
An angel writing in a book of gold;
Exceeding peace had made Ben Adhem bold,
And to the presence in the room he said,
"What writest thou?" The vision raised its head,
And, with a look made all of sweet accord,
Answered, "The names of those who love the Lord,"
"And is mine one?" said Abou. "Nay, not so,"
Replied the angel. Abou spake more low,
But cheerily still; and said, "I pray thee, then,
Write me as one that loves his fellow-men."
The angel wrote and vanished. The next night
It came again with a great wakening light,
And showed the names whom love of God had blessed,
And lo! Ben Adhem's name led all the rest.
— Leigh Hunt.
i 11
THE MESSENGER 215
NINETEEN-HUNDRED SEVEN.
The year one thousand nine hundred seven of our Lord with all
its activities and epoch making events has joined the history of the
past. If the page devoted to the recording of the past year's doings
is somewhat blotted, the calendar which is headed January i, 1908,
gives us a clean, white page upon vvhich to make our record for the
coming year.
We regret our inability to publish in this issue a summary of
the work, for the past twelve months, done by the missionaries. In
general we can truthfully say that the mission is in a better condition
than ever before and the future outlook is very bright. The Elders
and vSisters and no few Saints have, worked faithfully and deserve
the greatest praise for their endeavors.
We commend our brethren and sisters for their faithfulness, and
trust the New Year will bring them continued joy and thanksgiv-
ing. There are yet thousands of honest souls in these islands eager
for a testimony of the gospel, and these should be sought out with
all dispatch, that the purposes of the Lord may be accomplished in
due season, and the obligations devolving upon us as a people be
discharged witli that fidelity and devotion which has characteaized
our past efforts.
A VISIT TO THE THAMES.
It was the writer's privilege to spend ten days visiting the El-
ders and friends at the Thames, a city ot about 3.500, in which two
Elders have been laboring for the past year. This is the first sys-
tematic work that has been done there for several years past. The
reception accorded the missionaries at that place should be a matter
of encouragement to all those in New Zealand who arc in any way
interested in the spread of the Gospel. In no other locality in
New Zealand haw so many friends to the Work been gained in so
short a time in recent years. The Sunday evening services held in
a properly appointed hall are well attended as is also the Sunday
School which has grown surprisingly the past few Sundays. Each
Sabbath sees new faces at both services. In addition to the Sunday
services a singing 01 notice is held Wednesday evenings at the El-
ders headquarters and a cottage meeting is held each Friday m'n-
ing at the home of one. qf the friends. All the ni< tings are well
attended and the enthusiasm so much in evidenct is imbed re-
freshing. A. particularly pleasing part of all theii meetings is the
very spirited w.r in which they sing the songs >i Zion. God's
benediction on th< h righteous efforts. May the good people of the
Thames appreciate 'his, their golden opportunity to receive the
( rospel oi Christ.
Mails are scheduled to leave Auckland via Yanomvei foi tin
United States as follows: Janu iruan 10, m<l Match 1 8. The
nexl mail from tin United States is due in Auckland Friday, Jan 3.
216 THE MESSENGEIi
DEATH OF EDWARD ARANI.
Edward Arani, a Maori chief of the Wangatrai and Taupo dist-
ricts, and a faithful Latter-day Saint, died at his home in YVanga-
nui, November 22, 1907. Brother Arani has been failing in health
for considerable time, but his death came as a surprise to those who
were with him most, since the few weeks preceding the end he
seemed to be mending fast, showing every indication of a complete
recovery. The immediate cause of death was blood poisoning.
At Wanganui, where the deceased has lived the past year, but
was previously well known because of his extensive business inter-
ests, many Europeans called to pay their respect to the departed and
condole with the bereaved. Many beautiful floral offerings ex-
pressing the esteem in which he was held by those who knew him
were also sent. From Wanganui the body was taken to Putiki a
Maori village, where the native method of showing respect to the
dead was indulged in by many relatives and friends. The body
was held at this place until the 28th when it was shipped to Moa-
whango, the villiage to which deceased belonged, arriving there on
the 30th. Large companies of people arrived every day, coming
from most every direction, until Saturday, when Te Huehue, the
great chief of Taupo, and his people arrived, the mourners had
grown to several hundred.
At the instigation of a Maori Minister of the Church of Eng-
land a discussion as to who should bun- Brother Arani was opened
by Hakopa Te Ahunga president of the Moawhango branch. After
presenting our side he called on Te Huehue to act as judge. The
Minister then argued that since the deceased's parents had been bu-
ried by the Church of England, he should be also and ended his re-
marks by saying some uncomplimentry things about the Elders, too
puerile to repeat. An overwhelming majority of those present ag-
reed that the deceased should be buried with rites of the church in
which he claimed fellowship. However, privileges were conceded
the Minister to which he agreed but afterwards abused. The ser-
vices were conducted by Elder Horton D. Haight, assisted by
Elders Joseph W. Lin ford, J. Howard Jenkins and John A. Jury.
A letter was read from Prest. Hardy who was unable to be present.
Horton D. Haight.
CONFERENCE REPORT.
Auckland. — The Auckland Conference is now in as thriving
a condition as it has been for years, and among the Saints and
friends there seems to be a good spirit existing which is the funda-
mental element in the spreading of the Gospel. The Elders have,
for the past four months, been holding Sunday evening
meetings in the Masonic Hall, the average attendance is from twenty
five to thirty five. On the 15th inst. a baptismal ser-
vice was held at which five candidates were initiated into the
Church, Elder John A. Cartright officiated. The Elders are all
encouraged at the bright prospects for the future growth of the work.
W'ii.i.iam T. Tew President of Conference.
TE KAKEEE.
E RUA NGA PUTANGA I TE MARA to A.
Ruwhara K. Haari, Tumuaki Mihana, Box 72, Akarana
Nama 23. AKARANA Tiheraa 31
A TATOU TAMARIKI.
He take nui whai-tikanga tenei, ara, he aha te mahi tika ma a
tatou tamariki? Ko etahi o nga maatua e rongo ana matou e ki ana
"Kaore he painga tahi o te tuku i nga tamahine ki te knra, ina ho-
ki, i te hokinga mai ki te kainga, ko ta ratou mahi tnatahi he wka-
kahoa ki nga tamariki tane, a taro ake ka marenatia ratou, a kore
he painga o te kura, inaumau ana nga mea i akona ai ki te kura,
ko nga tamariki tane ia,ka mutu te kura ka whiwhi ki etahi mahihei
huarahi e rere mai ai he oranga mo ratou me a ratou hapu, ana ma-
renatia ratou." Kati.
R penei ana te takoto a o matou whakaaro mo te tnkunga i nga
tamariki ki te kura: Ko te tino putake o te haere ki te kura, hei
vvhakawhanui i nga whakaaro, hei whakawhiwhi hoki i nga tama-
riki ki nga whakaaro totika he mea e tipu ai o ratou hinengaro, hei
whakato ano hoki i nga hiahia tika ki roto i o ratou ngakau kia
ahei ai i a ratou te rarawhi i nga mea nunui, he mea e tu ai ratou
he hunga totika, a e hara' i te mea kia nui ai te moni e puta ki a
ratou tera noa ake ki nga tamahine, he putake nei hoki no te kino
te hiahia nui ki te taonga he. Kati. Kia kimihia e tatou te tino
take e whakaakona ai nga kotiro, e hara i te mea anake kia
ai he huarahi e puta ai he moni ki a ratou engari kia mohio
ai ratou ki ng i tikanga hohonu o te wahine marena, ina
hoki, ko te ntliuga 6 nga tamariki wahine Maori ka mare-
natia, kotahi pea i roto i te inano ka waihotiu he marokau
ma konei ka kite tatou kaore he he o te kotiro kia hiahia nui ki te
tane, a e tika ana ano tenei hiahia. e ahu mai ana i te Atua a koia
tonu te tino mahi m i te tangata i tenei ao, e hara i te niea kia mahi
kia whiwhi ai ki nga taonga in aha, lie mea e mauawareka tonu
ai te ngakau i tenei ao, engari kia titiro whakamua t itotl ki tera ao
meake puta mai. X a te Atua tonu te hiahia marena i whakato ki
te ngakau o ana tamariki katoa. "Xa, ka mea a [howa te Atua. e
kore e pai kia noho i tangata ko ia anake, me hanga e ahau lie
hoa pai moua."
Xa i te mea he in i I ipu tenei hiahia a e hara i te mea no te re
wera.ko te mahi mi ngl nnatua he at a whaka iko i :i ' 'ton tamariki
kia hiahia ai ratou ki te tane totika, ki te wahine pai rand hei hoa
mo ratou m > te to i i o oranga i tenei ao. Xa k iti. i te mea kia
walio kei niamao pen te main a te tane. kei te wh ica tonu te till
218 TE KAIiERE
mo te whakaako i a raua tamariki, no te inea kei tuna aroaro tonu
ratou a tekau ma rima noa a ratou tan, a ma te ahua pai o te whaea
ka pai ai ano hoki nga tamariki, a waihoki ka pai ai, ka matau ai,
ka piki whakarunga ai te iwi nui, otiia ki te he te whakaakoranga
a nga maatua i a ratou tamariki ka he ano hoki nga tamariki, a ka
kino haere te iwi nui.
Xa, lie taha ano tenei no te take, ko te nui o te tupeka me te
waipiro e kainga ana e nga matua Maori, nga tane me nga wahine,
na, e hara tenei i te whakahe na matou i a koutou mo tenei niea
hinapouri, engari he ata whakamarama me kore koutou e kite i te
he o to koutou na haere, a ka tahuri mai ki te huarahi tika haere ai
hei tauira mo a koutou tamariki e tupu ake ana i to koutou aroaro.
Kati. Kua kiia uoatia e te Atua he mea kino ravva enei tu kai mo
te puku o te tangata, a e tika ana kia nui rawa te whakama, ina
hoki nga kupu o Paora: "Kahore oti koutou e matau, he whare
koutou no te Atua? kei roto hoki i a koutou te wairua o te Atua e
noho ana? ki te he i tetahi te whare o te Atua, ka he ano ia i te
Atua; ko taua whare nei ano koutou." Xa, e hoa ma, ata uia iho
ki o koutou ngakau me he mea e mea ana ranei i ta te Atua e pai
ai, e whakanoa ana ranei, ki te otaota poke, i te nohoanga o te
wairua o te Atua. Kati. Me he mea ki te hiahia koutou kia pai
ake a koutou tamariki, me ata arahi koutou i o ratou whakaaro, me
whakarere ano e koutou ko nga whakaaro kikino o te ngakau, a me
waiho ma o koutou malii, ma o koutou haere e whakaatu ki p kou-
tou tamariki te huarahi tika. Ki te whakatupato ;a koutou i a kou-
toa tamariki, he mea kino te tupeka, te waipiro, te tii me era atu tu
kai, a ka kai tonu koutou i aua mea, ka pehea koia nga whakaaro
o nga tamariki? he teka ianei ka mea ratou, he tinihanga ta koutou
mahi ki a ratou, a ka kiia lie tek.ateka noa a koutou kupu, a tenei
ano ki te nukar.autia te tamaiti- kaore ia e ahei te whakamanawa ano
ki a koutou a muri ake. Kati.
Me tuku atu nga tamariki kia haere ki te kura, kia kaha hoki
koutou ki te whakamahi i a ratou kia kore ai ratou e whai-
taima hei kinii mahi kino ma ratou, kia kore ai hoki e tapoko
ki te ngakau nga whakaaro paihana, hei whakamate i te hinengaro,
ina hoki, e ki ana te whakatauaki tawhito: "Ko te hinengaro takoto
kau te whare mahi o te rewera." Kaore e taea he kupu pono atu i
enei, "Ko te hinengaro ia e warea ana i raro i nga tohutohunga
totika o te whaea Karaitiana he whare mahi no te Karaiti."
He mea honore nga tu mahi totika kato'a a kaore e tika kia
whakahawea te kai mahi. Kati. He kii tenei na etahi taitamariki
Maori; no te mea he rangatira nui o ratou tupuna e kore ratou e
tahuri ki te mahi a ringaringa. Na he tino pohehe tenei whakaaro,
whakaarohia a te Karaiti he kai mahi nei ano ia a ka torn tekau noa
ona tan. Xa, heoi ano pea te huarahi poto e matau ai nga kotiro
Maori ki nga mahi a te wahine marena, ma te matakitaki ki te wa-
hine marena e tiaki ana i tona whare, e okooko ana i ana tamariki,
koia matau i ahei ai te tohutohu atu, e tika ana, ina mutu te kura,
kia haere nga kotiro Maori hei hawini ki tetahi wahine pakeha
TE KARERE
whakapono mo etahi tau, ka tino rite ai ratou hei hoa mo nga tane
pai.
Pai ke atu tend tu haere i te noho noa iho ki te kainga, noho
mangere ai, ako ai ki te kai paipa, ki te inu waipiro me era atu tu
mahi kikino. Na, kati iho i konei enei kupu tohutohu, ma te Atua
koutou e whakakaha kia aheiai i a koutou te whakarite i enei kupu.
I te mea kua hipa te tau tahito ki muri, a kua takiri mai hoki te
ata o te tau hou, kia koakoa koutou, kia haere hoki koutou i roto i
te houtanga o te tau hou.
HE MATENGA. — Note 4 o Nowema ka mate tetahi vvahine,
kua panuitia atu, i muri iho, i te 24 o Nowema 1907 ka mate Te Ao
Te Rangi, no te 3 0 Tihema nei ka mate te tamaiti a Te Ao Te Ra-
ngi ko Apiahana, e 30 ona tau, no Ngatitahinga enei. Ko te ra-
ngatira tenei kaumatua o tenei iwi, i whanau ai i muri i te whawhai
i Pukerangiora, ka marenatia ki te wahine i mate nei i te 4 o No-
wema, kaore he aitua i penei me tenei i nga motu e rua, kotahi te
rua i tanumia ai,i tae pea nga iwi i tae mai ki taua tangihanga ki te
1,000 nga tane, nga wahine, me nga tamariki.
NGA HOKOHOKO.
E 6s. mo te puhera witi; — E 3s loci mo te puhera oti. — ^11 10s
rno te taana paraoa. — E £5. mo te taana papapa (bran.) — E £6 10s
mo te taana pollard. — E4S. 6d. mo te puhera kaanga, he mania noa
nga kai hoko. — E £2 10s mo te taana taiawa, na te huhua o nga mea
hou, he mea uaua te hoko i nga mea o tera tau, 13s mo te rau pau-
na nga mea hou. — E £5 5s mo te taana tiawha ki konei, e ,£6 10s ki
nga wahi o te tonga. -IOS mo te taana riki. — E 6d mote pouna tiilii
Ett.Wl. mo tepauna poaka. — rod mo te hua tikaokao.— ismo te pauna
paata.
1 —
NGA ANAHERA.
He tokomaha nga tangata kua puaki noa i a ratou nga kupu e
wliai ake nei: "E kii ana koutou, tc huugatapu o muri nei, iheke mai
tetahi anahera ki a llohpa Mete, a e ki ana ano koutou kua korero
kua whakakite mai nga anahera i a ratou ano ki etahi atu tuema 0
te Hahi. Kati. Ki tc mea he pono tenei, he aha te take i kore ai
e puta he anahera ki nga Minita me te hunga tika o era atu hahi i te
Hahi 'Moromona?'" Kati. Ko te nuinga enei o ng;i kupu o etahi
hunga e whakaparahako nei ki nga kupu whakaatu u le hunga tapu.
Na te mahi 0 ngn m ih ■• a, 1 te timatanga 0 tenei Haiti, \ whai mana
220 TE KARERE
ai nga tangata ki te kauwhau i te Rongo pai me te whakarite ano i
i ona tikanga. Kati. i runga i te wairua o te tika, e hiahia ana ma-
tou ki te whakamarama i tenei tu korero o nga tangata e hara nei i
te hunga tapu o muri nei, a e tino hiahia ana ano matou kia kore-
rotia tenei e nga hunga e tae ai Tk Kakkrk, i runga i tana wairua
ano, ara i runga i wairua o te pono o te tika. Kati.
I te vva i whiwhi ai a Hohepa Mete ki tona kitenga tnatahi, he
tino tamaiti ia, tekan ma vvha ona tan, kaore ia i ahei te tito i tetahi
korero teka, hei tinihanga i nga iwi kia tautokona ia e ratou hei
poropiti tika no te Atna, ina hoki i muri tata iho ka whakina atn e
ia ki tetahi Minita, ana i kite ai, me ana i rongo ai. I ki atn te ta-
maiti ki te Minita, kua heke mai te Matna raua ko te Tama, a kna
korero raua ki a ia, a kna homai ki a ia he whakahaunga. Kati.
Ka tino ohorere, ka pouri rawa te tamaiti i te whakahoki kupu o te
Minita, nana: "Ko nga mea katoa i kite na koe, no te rawera, a
kua mutu noa atn nga anahera te torotoro i nga tangata o tenei ao."
Kati. Kei konei tonu te whakautu mo te patai, he aha te take i
kore ai he anahera i toro 1 a ia? he teka ianei he kore nona kaore ona
whakapono ki ana tu kitenga. Kati. Penei, me i haere he anahera
ki a ia korero ai i ta te Atna e pai ai kia meatia e ia, ka peheatia?
He pono, i runga i te kuari me te whakapono kore o te Minita ki
nga anahera, a i runga i ona whakaaro tekateka noa kua whakaka-
horetia te kitenga e ia me te ki ano no te rewera. Kati. E wha-
kaaro ana ranei koutou tera e haere nga anahera ki nga tangata
whakapono kore, kia tawaia, kia atetetia kia kiia hoki no te rewera
ratou? Kahore.
Ina haere mai nga anahera ki tenei ao ki te main ki nga tangata,
he pono ka haere ratou ki te hunga whai whakapono, e manako ana
ki a ratou, e ngohengohe ana ki a ratou kupu, ki te hunga hoki
e whakawhetai ana ki te Atna mo nga manaakitanga o nga anahera
K rite ana ano ki tenei Minita te nuinga o nga Minita o te ao me
nga hunga ano hoki i raro i to ratou tiakanga, ina koa i te tan 1820
i te wa i whiwhi ai a Hohepa Mete ki tona kitenga tnatahi, e wha-
kaako ana nga Minita katoa i o ratou kahui kia kaua e whakapono
ki enei mea, ngaro noa atu tenei whakapono ki te minitatanga o nga
anahera i nga wa o muri nei, "ka rite te iwi ki te tohunga."
Kna puta mai he takanga i te Rongopai, a na te whakakahoretanga
a nga tangata i enei mea, na te whakaponokore ki te Rongopai ka-
toa i kore ai e man tonu te mahi a nga anahera ki nga tangata i
tenei ao. Kati.
I whakaarahia ake e te Atna he tamaiti he whakapono nei tona
ki te Atna ki ana mahi ano hoki a e pai ana ia kia whiwhi ki enei
kitenga, na tona whakapono i heke ai enei Ahnatanga i te rangi
TE KARERE 221
ki a ia. I whakapono ia; kaore i whakaparahako, kaore hoki i ma-
ma, i whakatuturi ranei. Heoi ano te huarahi e puta ai nga ana-
hera ki te tangata ma te whakapono anake. Ko nga anahera tonu
he karere no te Atua ki te kawe mai i nga kupu whakaatu a te
Atua ki ana tamariki i tenei ao.
Kawhia, Nowema 27,1907.
Ki Te Karere: — Mau e panui atu taku korero hei titiro atu ma
nga Hunga tapu o ia takiwa o ia takiwa. Kua kite au i o ratou kore-
ro mo te tupu haere o te Hunga tapu o tena takiwa o tena takiwa o te
motu nei, atawhaia ki Kawhia nei, ko wai mahuru rano, heoi ano ta
ratou mahi nui, he penei me ta Te Waitokorau Tamihana e panui
nei i roto i Te Karere nama 20. Ka pangia te tangata ka mahia
tohungatia, mate atu, ahakoa 100 tangata e mate ana i te tohunga,
hei aha, penei ano to ratou reka ki taua mahi me te reka ki te kaa-
nga pirau, engari he iwi pai, he iwi whakarongo ki te kauwhau,
ana tae atu au ki o ratou kainga ko te haere mai ia, kaore i rite ai
te karaipiture e kii nei: I a ratou hoki e mohio ana ki ta te Atua
tika a e whai ana kia whakauria to ratou ake tika kaore nei e hiahia
mai ki te tika a te Atua, engari kia mate te tangata ka haere atu
etahi ki te tangi ka poroporoaki ka mea: haere kite atu, haere kite
atu, ko etahi ka mea: haere ki te po kia po tatau koia kei a ratou
engari ratou i kite e ahu ana nga wairua ki te po ki te kai kotero
pea ma ratou i reira, engari e te hunga tapu, nga hunga tapu o ko-
nei ko au me taku wahine me a maua tamariki ko Hone Kaora me
ana tamariki me tana wahine ka mutu engari e te hunga tapu kei te
whakaatu tonu au i nga karipiture ki enei iwi i te ahua o te ao inai-
anei, ko etahi kua whakapono e mohio ana au taihoa ratou e huri
mai. Heoi ra.
Na Pouaka Pari.
HE POWHIRI.
Nuhaka, Tihema ro, 1907,
Ki Tk KARERE: -Tend ka utaina atu he pikaunga taumaha ki
ruuga ki lou tuara, mau e kawe atu ki te aroaro 0 nga iwi e noho
marara nei i runga i euei motu e rua, i Aotearoa me te VVaipounamu
hei whakaatu mo te Hui tau ka tu ki Nuhaka nei, takiwa o Te M.i
liia, a te ono o nga ra 0 Aperira, te tau [908. He powhiri atu tenei
ki a koutou kin tae a tin ma in ai ki taua Hui a te Hunga tapu 0 nga
ra 0 mini nei, "e kiia nei ko te Hahi 'Moromona,'" haert mai. <.•
nga iwi, e nga hapu, u ng 1 to me nga huihuinga t mg ita, he ah \
TE kai;i:i:i;
koa Hunga tapu no waho ranei i tenei karangatanga, Haere mai!
Haere mai! Haere mai! Haria mai ena o taton aitua kia tutakitaki ki
enei o tatou aitua o mua atu a tae noa mai ki to tatou hoa ki a Erueti
Arani. Tenei hoki a Hirini Whaanga te powhiri atu nei ki ona hoa
i te mate i te ora kia tae a tinana mai nga mea i te ora, kia tae a
wairua mai nga mea i te mate.ki konei mihi ai ki te hunga kua huri
nei ki tua o te arai.
Waiata powhiri: — Piki ake, kake ake, i te tai huarewa, te ara o
Tawhaki i piki ai ki runga i rokohina atu ra Maikuku Makaka ha-
pai e mauri he waha i pa mai taku wahine purotu, taku tane purotu
korua ko te tau e i.
I muri i nga mihi ki nga aitua ka whakahaeretia nga tikanga o
te Hui tau me te whakariterite i nga tikanga o te Rongo pai hei
kai whaka-te-wairu mo tatou katoa. Me tae mai nga manuhiri ki
te marae a te rua o nga ra o Aperira, kia hihiko mai nga wairua.
Na nga rangatira o te Mahia, Xa Te Waka Toroaiwhiti.
Xa Paora Hapi,
Wharekura Hika>,
Tame Mete;
Karepa Mataera,
Te Kauru Hohepa,
Henare P. Kirinihi,
Horomona Turuna.
Waea Poipoi,
Te Rua Atimana,
Heraihia Maru,
Ropotini Toroaiwhiti,
Iharaira Hemopo,
Te Matenga Waitaniwha,Kpeniha Kaihote,
Otira na te iwi katoa.
Xa Riiiai Rahana Tumuaki Pariha
Ihaka whaanga,
II mihana K irangaroai
Whiri Mehana,
Wi Kaipuke,
Tieme Mete,
Mita Mihingere,
Whakangaro Makahuj
Paraone Kohai,
Ture Rarere,
Angiangi Te Hau,
Taitei Te Tomo,
Tieme Morere,
Ngatoto Marae.
Tare Mete
Epanaia Whanga.
Maika Taroki.
Wiremu Pani.
Watene lluka.
Tieme Paraone.
Perea Rupena.
Kawana Kereru.
Kewi Toheriri.
Rangi Te Ngaio.
Iopa Te Hau.
Pilia Teretiu.
Ruhia. — I runga i te tini o nga tangata tutu ki te kawanatanga
o Ruhia kua whakaarahia e nga Apiha nga tikanga onehe he wha-
kamamae i nga tangata e hopukia ana e whakangarahu ana mo te
titorehanga o te kawanatanga me te whakamatenga ano i te C/.ar,(te
kingi) he nanakia rawa nga ritenga whakamate. Kati. no te weranga
o tetahi whare i te ahi ka hurahia tetahi wahi e mahia ai enei wha-
kamamaetanga weriweri, i roto i tenei whare i kitea lie tangata e
man ana i roto i tetahi wahi pakn, kua hina tona huruhuru, a kua
porangi ia i te nui rawa o te mamae, hei pai mona i mate ia i muri
tata iho. Kati, kua man tenei tangata i runga i te whakaaro, koia
TE KAItEKE 223
tetahi e tino matau ana ki nga whakatakoto whakaaro mo te kohu-
rutanga i te Czar, kua hopukia ia, kua maiiria mai ki roto i tenei
whare, ano ka oti ia te whakamau ki roto i tetahi wahi whaiiti ka
whakamamaetia ia, i herea ona ringaringa ki runga, engari i matua
whatia, ka herea ai, i potaetia tetahi mea taratara ki tona mahunga,
i herea tetahi o ona waewae, ko tetahi ia i kuhua ki roto ki tetahi
putu nui, he mea tiira, katahi ka ringihia he mata wera (hot lead)
ki roto i te putu, a porangi ana te tangata ra, kainga ana ono ki-
kokiko e te mata wera, kua oti nei te rewa, a kua ringihia ki roto.
Kati.
He ritenga ano tenei, ara, ka man tetahi tangata ka herea ona
waewae, tona mahunga me ona ringa ka ata whakamaro ai i nga
taura, a wehea noatia nga ponapona, a mate ana te tangata. Kati.
Ko etahi ka kawea ki te marae, whiua ai ki te wepu, i tino kino
ai enei ritenga kia kore ai etahi atu tangata e tahuri ki te mahi
pera.
Amerika. — Kua tatu inaianei nga ruaruatanga o te ngakau mo
te nekehanga o te taua kaipuke whawhai o Merika, ina hoki kua
rere inaianei i te tai rawhiti ki te tai hauauru, e kiia ana ko te taua
tino nui tenei i rere nei ki te moana nui o Kiwa, ina koa e rima te-
kau ma torn nga kaipuke whawhai ekawe ana i nga tangata tekau ma
ono mano, me nga pu nunui e warn rau e rima tekau. E rere ana
ratou i runga i te rongo mau, otira kaore e niohiotia ana inaianei e
matou te tino take o te nekehanga; Kei te kaika tonu a Tiamani
ratou ko Ruhia ko Parani, kia whawhaitia a Tiapana e Merika.
Tera ano e pooti nga Apiha o te kawanatanga kia hangaa e ratou
he taua kaipuke whawhai mo te tai rawhiti, lie mea rite ki tenei
kua rere- nei. Ko nga nioni e whakapaua mo tenei taua tekau ma
wha miriona pouna. Ko te utu o te nekehanga i tenei taua ki te
tai hauauru e rua miriona pauna, e whitu tekau mi whitu mano
taana waro e pau.
I te takiwa o Nowema me Tihema, e rima wiki, kotahi ran e rua
tekau mano nga hunga i hoki alu i Meriki ki Oropi, ko nga nioni
i maua atu <• rotOU e rima miriona pauna. Heoi i tenei \va pu ano
i tera tau e rima tekau ma wha mano anake te huinga i hoki atu.
Gisborne. Kua man tetahi Maori ko Hare Matenga, e rua tau
i mua ka tahaetia e in he- hoiho no tetahi tangata. i mini nnu ka
habere tetahi ropu pirihimana hei kimi i a in heoi te kit< i ia. Mum
iho ka mawhiti ata ia ki te ngahere, a mai 0 tau a wa, kua haere
herekore ia, a no ten< i wiki ka hori nei ka haere ia ki t< tahi kaiug i
224 TB KARERE
Maori, ara, ki Harapepe, i reira ka hopukia ia, a vvhaki ana ia i
etahi o ana mahi tahae i te takiwa e ngaro ana ia i te motu.
HE WAIATA WHAKAKOA.
He waiata na te Hunga-tapu i to ratou ainga atu i o ratou
kainga ki te koraha, waiata haere ai i tenei; Ko te Rongo-pai pono
te mea nui ki a ratou, hei aha te aha, hei aha te aha.
Ko te rangi o tenei waiata: "Come, Come ye Saints." Kati. Ma
nga kaumatua koutou e whakaako.
Haere mai koa te Hunga-tapu ra,
Ngakau hari haere ai.
Kei aha ra te ngenge haere ai I
E ea ki te aroha noa.
Pai atu ra te tohe nei
Kia maliea atu nga raru noa,
Tukua te rangi whakakoa
Pai katoa! Pai katoa!
Hei aha ai e amuamu noa
I te ara haere nei?
Kei hua noa e utua nuitia
Ko nga hoia wehi noa.
Kia kaha ra kia maia e,
I a tatou ana te Atua;
Meake kiia e nga toa
Pai katoa! Pai katoa!
K kitea ra te kainga taka ai
Na Ihowa, kei mamao;
Hei reira tatou noho marie ai;
Hunga-tapu hari nui.
E oro ra te tangi a,
Te whakapai ki te Atua;
Nei ra ko enei kupu koa —
Kei te oral Pai katoa!
Na Rko Rikhe i whaknmaori.
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