THE MINERS’ ACCIDENT RELIEF FUND.

Thames Guardian and Mining Record, Volume I, Issue 148, 30 March 1872, Page 3

THE MINERS’ ACCIDENT RELIEF FUND.

To tho Editor of the Thames Guardian. Sir,—l observed from your issue of today that the second meeting of the committee of the Relief Fund lapsed, owing to the non-attendance of mining managers elected as part of the committee. Now, sir, how is this? How is it that the mine managers seemingly take no interest in the matter ? I would ask. is it that they do not want such an institution, or is it indifference on their part ? For my part, I do not think it would for a moment injure.the existing Friendly Societies on this field, aud that it would in many ways materially benefit the Hospital. If I thought otherwise, I would not give it any support. The Hospital isTor the most part supported by the tradesmen in the district, and not by the miners (with the exception of a few companies, who accord a very liberal allowance). I make this statement from the lists of contributions which have appeared from time to time in the local journals. I doubt very much, if the whole of the miners were asked by the mine managers to support the Accident Fund, they would refuse to do so. In conclusion. I would urge upon the mine managers to attend the next committee meeting, and discuss the matter carefully, and, in the meantime, ask their men if they are inclined to support the Fund, and, if not, let the whole thing lapse.—l ams, &c.,

A Digger,

THE NEW MAORI PROPHET. The following is a sketch (by a valued contributor) of the new Maori faith, the founder of which is a chief named Te Whiti, the distinguishing feature being a wholesale resurrection of the Maori dead, aud a triumph over the white people, who are to be forced into the sea by the rehabilitated spirits. The inspired forerunner of the regeneration of this race will be the prominent figure ot the great meeting to be held in a few days in Taranaki :—Te Whiti, of Parihaka, lias given out to the natives in general that in a short space of time, a few months hence, the cloud will arise and assist him in some great work he has in view, and he warns his people and the natives generally that they must be prepared for an event. It may appear strange to those whose knowledge of the natives is confined to the Maori about town, to learn that this general resurrection is firmly believed in by many of the natives, and one young chief of some note has already left Wanganui to meet his father when he returns from the spirit world to join Te Whiti. But the story reads another way. Te Whiti is believed by the majority of the natives to be endued with spiritual powers, and it is more likely he will on a certain day declare that he sees around him the forms of those who were once in the flesh, and placing himself in listening attitude, pretend to hear the words of command and promises of support for all he wishes and undertakes to do ; and if he is a ventriloquist he may heighten the deception by making heard the voice of some wellknown chief, whose word was ever law while he lived with his people. Fancy the excitement should the old Wherowhero, Hongihika, Ramrihaieta, or Muriwa« be supposed to address the assembled natives! What then would be the result if, on the light air some evening, when all was still, was chanted the del vaceta made in honour of the Wherowhero having slain many hundreds, some say a thousand, prisoners with his own hand till he paused from fatigue as they were led bound up to him. All this is surmise, but Te Whiti is a dangerous man, as he can command a hearing and has taught himself to believe he is a God —half mad, half sane.— Wanganui Herald.