THE RED POHUTUKAWA

Taranaki Daily News, 17 January 1931, Page 1 (Supplement)

THE RED POHUTUKAWA

I ITS MAORI SIGNIFICANCE

C.M.H.)

(By.

The last great migration of the Maoris to New Zealand is stated to have taken place about the year 1350, when a number of large canoes, some of 'which were double and the others with an outrigger, left the island of Tahiti on a journey that was truly remarkable with such cruft. But for centuries the Maoris or Polynesians had been navigating the Pacific on both long and short voyages, and had become daring seamen who were able and willing to face any danger the great wide ocean had in store tor their. Acquainted as they were with winds and currents and with a knowledge of astronomy that was amazing amongst,a primitive people, they set and kept their courses with a precision that was nothing short of remarkable. Over hundreds and thousands of miles they roamed the “Great Sea of Kiwa,*’ and seldom failed to reach the destination for which they had. set out. When the historical canoe Aotea set out for New Zealand her objective was the Taranaki province, and it was from this canoe that many of the tribes in South Taranaki and as far as Wanganui claim descent. Naturally on such a voyage the canoe was well equipped with food, the main portion of which was, se it is claimed, the kumara or sweet potato. In addition seeds of the karaka were brought and it is in these seeds that all karaka trees in Taranaki are stated to have their origin. Authorities who secured- from the olden time Maoris the story of the Aotea canoe claim that this vessel carried from SO to 120 passengers and .as .practically all of them were persons of distinction and high rank it’may be supposed that the various sub-tribes became established under their great leader Turi, who took up his residence at the mouth of the Patea River. It may be imagined with what anxiety these people watched for the appearance of land as they drew towards their journey’s end. It is quite evident that’ the Aotea arrived ill these waters either in January or February as the tired voyagers were much excited upon beholding the giant rata trees ablaze of beautiful red flowers. Though probably short of food and weakened from the protracted . voyage, these, priraintive sailor men and women could still find time to appreciate tho wealth of gorgeous colouring afforded by the bloom of the forest giants. On leaving their old home the voyagers had bedecked themselves with wreaths of flowers, this being a custom still largely in vogue amongst islanders of the Pacific. The Maoris aboard the Aotea as well as the voyagers in the other canoes dressed their hair and also the sides of their canoes with the blooms and branches of the brilliant pohutukawa.. After many days of travel these flowers became very jaded and faded. Still they were a link with the old home, and were retained. Upon obserying the hillsides of the new land clothed with fresh rata blooms the travellers on landing threw the old pohutukawa blooms and branches on to the beaches and set off. to adorn themselves with fresh flowers from the forest. It was soon discovered that the rata blooms faded . very ■ rapidly, and some of the older fqjk immediately

searched for the discarded pohutukawa blooms and branches. These were planted and the* native's of Taranaki claim that all pohutukawa trees are descended therefrom.

The Pohutukawa rarely grows far from the seaside or an inland laky. The seeds find a hold and make root sometimes in almost impossible places. At times die plants will cling to a cliff side, putting forth long twisted roots that attach to the rocky walls. Specimens are sometimes found hanging from a bank with roots along the top and branches dipping almost into the sea below. In fact oysters have been gathered from such branches in the northern districts.

Its ocean-loving nature probably led the ancient Maori to believe that the last earthly hold of the human spirit (Wairua) to this world was to grasp the branch of the huge old pohutukawa tree that formerly flourished at the extremity of North Cape. .Its branches reached right down to the edge of the, sea. The Maoris believed that all human souls left this spot to go on to the Reihg . or Heaven of their forefathers, known as Te Hono-i-Wairua, the gathering place of spirits. Upon the death of a chief, warrior, or man of rank his spirit was said to wander into and along the mountain ranges until the North Cape was reached. It then grasped the huge branch of the pohutukawa tree a d clung for some time, reluctant to leave the upper world before plunging into die seaweed on its under-water path to the spirit land beyond. It has been stated by old Maori priests that in the early years of the last century the great northern fighting chief Hongi and his warriors, slew so many people that the huge branch of the .polnitukawa tree at North Cape was bent down into the sea by the numerous human spirits that clung to it before taking the final plunge into the unknown. There is little now left of the old tree and the natives further state that it was torn to pieces by the great weight of spirits who climbed along its branches during the wars and epidemics that reduced the Maori population after the coming of the white man. During that period many thousands of Maoris died from one cause or another.

The old white settlers always referred to the pohutukawa as the Christmas tree, doubtless, because it is customary for the profusion of scarlet flowers to appear - at that time. For some reason the blossoms did not appear until after the New Year this season in Taranaki. In fact very few of the pohutukawas have as yet come to full bloom. Perhaps the vagaries of the weather are responsible for this as is the case with many other plants, flowers and trees. The timber of the pohutukawa is exceedingly hard and durable, but it- has not been recorded that the Maoris of old used it extensively. It was sometimes made into struts to which, were fastened the upper structure when a canoe was built high out of the water for the undertaking of long voyages through rough seas. Some of the boles of the larger trees were hollow and in more than one locality were used as sepulchre for the bones of important men of rank. In districts where pohutukawa does not flourish it is customary even up to the present day for natives, especially the older matrons, to secure bunches of blooms when visiting localities where the tree grows in profusion. In order to keep the flowers fresh the wahines will carefully pack them in flax baskets with wet grass and moss. The old people of their home village, upon observing the blooms, will' sometimes chant an old time song in praise of the highly-colour-ed flowers.