MAORI MEMORIES

Taranaki Daily News, 15 July 1933, Page 13 (Supplement)

MAORI MEMORIES

KING OE NEW ZEALAND

(By

J.H.S.—Copyright.)

We are told that copyright lasts fourteen years, or in the event of an author’s later death, until that follows. Both conditions having been fulfilled in the case of that excellent book “The Maori King,” by Sir John Gorst, published about seventy years ago ix a limited edition, it would be difficult indeed to find any book on the Maori which would be more acceptable to the world of readers. Sir John’s personal experience and knowledge of the old Maori people and of the events which led up to the disastrous Taranaki and Waikato wars is unequalled among historians, living or dead. Definitely and pointedly he indicated at the moment of its happening how the Pakeha was responsible for the fighting from which the hand of the Maori was withheld so patiently and enduringly. Our gross violations of the secred Maori law of tapu (religious restraint) and of the Mahaki (moderation), the latter in regard to the wellfounded apprehension of the disastrous effect of “Waipiro” on these splendid men and women, were sufficient cause for war against their greedy intruders. Maybe a perusal of the book by this generation of statesmen and politicians, with the subsequent knowledge of Sir John Gorst’s eminence, would even yet help us to restore the mana of the Maori. May we have a new edition of his book ? New Zealand at Kew Gardens.

Interest in our plant life has only recently been born among educational sections of the community in New Zealand. Major Sandle, an authority, has created more than a passing attention to the subject by his lectures. Having now been appointed to the position of Sergeant at Arms in the New Zealand Parliament, a hope is being revived that he will find opportunities to awaken the municipal and educational authorities to their responsibilities in the matter. A New Zealand plant lover now in England, writing to his friend here, says “In many parts of England and Scotland there are choice collections of New Zealand trees and shrubs, more indeed than can be found in the land of their birth. Captain Cook’s naturalists, Banks and Solander, presented more than a hundred varieties to Kew Gardens, where all surplus seeds and seedlings are made available to those who will grow or distribute them.”

Contrast this with the rigid restrictions placed upon the curators of public domains in New Zealand. They would not dare to dispose of their surplus, lest they tread upon the heel of labour or trader. What a field is open to each school and town board to specialise in the cultivation and distribution of even one variety of our splendid evergreens. A hopeful signs of revival of interest is shown in the increasing number of candidates for matriculation and university degrees who are actually acquiring a belated knowledge of our Native flora and seeking information regarding their Maori names.

One God, One Creed. Conflict of creed rather than clash of colour was the main cause of our trouble with the Maori people, who in the beginning were honest, simple, and receptive. They responded to the influence of example and regarded their first teachers with a feeling akin to worship. , What a shock it was when they discovered that the main objective of some English people was to rob them of their sole inheritance, the land of their Fathers. A complete transformation in their character took place within twentyfive years. We have only to contrast the gallant conduct of -Hone, Heke at Kororareka with the atrocities of Te Kooti at Turanga Nui to realise the change. Heke still retained the instinctive teachings of his ancestry. Te Kooti had been under our influence since childhood. His very name was English (Coates), and should, by the way be pronounced Koti, not Kuti. Heke just emerging from cannibalism, and Kooti in close contact with our teachings all his life were not on the same plane of chivalry. A noticeable feature and one which appeared prominently in Hau Hau fanaticism, was the marked antipathy, of both men to all clergy. On the arrival of Bishop Pompallier, Heke welcomed the Wi Wi (Oui) as they call the Frenchman, because he had read of Waterloo, and recognised that France and England were once at enmity. For many years, Father Roland, “The Pikopo Soldier Priest” as the Maoris named him, was the only clergyman who dared venture to travel the coast line of Taranaki. While our troops were being shot down, he in their midst remained unmolested. He was Von Tempsky’s companion in many a fight, tending the wounded and dying of friend and foe alike. When Kereopa brutally murdered the Reverend Mr. Volkner at Opotiki, he passed by the French Missionary who stood at his door. If one may summarise the Maoris’ first perfervid view of Christian religion and civilisation it would be “One God, one Creed: one world, one nation.” Imagine their dismay when they found our religion did not prevent wars. Whakapono.

Implicit faith was the outstanding characteristic of the first Maori converts. They believed implicitly and literally that wai tapu (sacred water) would cleanse their souls and bring that state of perfection under which even a range of mountains would, disappear if they willed it so. This led to startling results in practical things. A contingent of friendly Maoris led by a British officer and accompanied by a French Priest had driven out the Maori rebels, who had given much trouble to the pioneers. The enemy had left behind them a lad of six years who was taken care of by the good old Prient. Our allies were frankly amazed at the care bestowed upon this potential enemy. The Minister solemnly baptised the little fellow, and as an object lesson explained to the wondering Maoris that if the child should die during the dangerous return journey he would “Haere Ki te Atua o to taua Matua” (go straight to the God of your Fathers). In the early dawn when the war party were about to start the Priest sought his little charge, when the natives quite coolly informed him that “they had sent him to God by a knock on the head.” In the face of the holy man’s assurance as to the effect of baptism, they felt quite satisfied that the child had now renounced the Hau Hau belief, and had gone to join the Choir Invisible in Te' Reinga, a much more satisfactory “life.” So amazing were the results of their verbal translation of every verse of Scripture that thousands of them renounced even the most necessary “works” (Mahi) and then endeavoured to live by “Faith” (Whakapono). Despair and confusion caused their attempt to regain confidence in the old Gods through the Hau Hau .religion.