MAORI MEMORIES

Taranaki Daily News, 8 September 1934, Page 13 (Supplement)

MAORI MEMORIES

LEGENDS OF EGMONT

(By

J.H.S.—Copyright)

To Governor Hobson we can at least give honour for naming Taranaki in a phrase so aptly poetic as “The Garden of New Zealand.” Abel Tasman made first mention of the “lofty snow clad mountain” in 1642. In 1770, over a century later, Captain James Cook sighted it from the sea, saying “It is a very high mountain resembling the Peak of Teneriffe. I name it Mount Egmont in honour of the Earl.” Captain Marion du Fresne, sailing past in 1772, called it “La Pic de Mascarine” after his ship. John Rutherford, the only survivor of fifteen on the American brig Agnes, mentions Taranaki mountain in 1817. He was tattooed by the Maoris in a manner which suggests that the designs were of his own drawing. He married the daughter of a chief, and states that he was made a chief. In 1824 James Marmon visited Taranaki to procure flax plants for the Sydney Botanical Gardens. He obtained six cases from the Maoris, “of whom, when we landed, there were 2000 assembled, all vefy quiet and civil.” On returning to Sydney, his enthusiasm about the symmetry of the unique mountain created the impression that “New Zealand was a volcano 10,000 feet high sloping in a circle to the sea on every side.” Our early historians translate the name “Puke Haupapa,” by which the crew of Kupe’s canoe Matahoura knew the mountain, to mefii “the ice clad hill.” Old Maoris of the Ngati raukawa tribe in 1870 declared with more semblance of truth that their ancestors knew it to their sorrow as Maunga Haupapa (the mountain of ambush). The base of the mountain was the home of Ngati moko torea tribe (heads tattooed like a sea bird) said to be “peacefur and unwarlike”; but they ambushed their enemies with no little effect.

The notable tribal fights at Mahoe tahi, Rewa rewa, Ngamotu, Koru, Puke ariki, and a score of other historic slaughter houses of the olden times, fought within easy distance of the sacred mountain, were declared by the old warriors of Manawatu and Rangitikei to have arisen from the desire of every tribe to build their pa and make their home on the western side of Egmont, so they might see the sun setting over their beloved Hawaiki reflected on its snowy crest. Bald Head. Hygienic lessons of value to the human race were lost to the people of this and future generations by the casual way in which our pioneers looked upon the splendid hair and teeth seen in every member of the new found race. Even to this day the niho hoko (store teeth) and the bald crown of the white .man bring a feeling of superstitious terror to the Maori people, who knew no such phenomena. One of the Taranaki settlers of 1852, living at Omata, was an English farmer who was perfectly bald. As’ a protection against the cold winds and merry chaff of his comrades he wore an artistic wig of curly brown hair, a fashion of those days in England. He became very friendly with his Maori neighbours, who for two years admired his huruhuru riporipo (natural curls), Whilst he was working in the field, a neighbouring chief wearing a new mat made a formal call in token of friendly help. After the Maori greeting of good intent by pressing their noses together, they talked awhile, then quite casually the Englishman lifted hjs wig and wiped the moisture from his shiny pate.

Though familiar with the operation of forcibly removing an enemy scalp with a stone axe, no Maori could ever believe that a human being might lift the top of his own head without an agonising death. The chief fled in terror, dropping his cloak and spear, .and crying “Aue! te kehua pakira (Alas! the bald ghost). With every sign of being porangi (a madman) he rushed into the pa and told the incredible story. . Summoning courage and invoking the aid of the gods, a strong party visited the white man’s house with the idea of quelling the whiro (evil spirit). After half an hour’s parley the “ghost” induced them to handle and admire his potae huruhuru (hair cap); but no Maori could ever be persuaded to try it on. Commenting upon the hairless and toothless Pakeha, an educated Maori says: “If this condition of disease had been found among your pigs, dogs, or cats, the valuable object lesson would have been investigated by your doctors of science, and the causes of degeneracy quickly removed.”

Maori and Pakeha Methods. It was a national calamity when firearms came to the Maori in 1821. Moral and physical . degeneracy superseded courage and manly strength. There was no longer pride in victory. Fighting was mere murder. A warrior became a kohuru (murderer), most abhorred, of all criminals. The introduction of poison gas in our time will yet rob war of all its vaunted glory, and bring universal peace. In the period 1822-1837 over 60,000 Maoris were “slain in disgrace, instead of reaching Te Reinga by honoured death on the hand to hand battle field.”

The Waikato giant Te Wherowhero came to Ngamotu (the islands), Taranaki, in 1821 with overwhelming forces, and attacked the Ngatiawa. The starving defenders witnessed such atrocities that the horrified mothers threw their little ones on the rocks below, and followed them, to escape a more dreaded fate.

At Moturoa, living in peace with the Ngati Awa, were six Europeans, Barrett, Love, Bundy, Ashdown, Phillips, and Wright, all skilled in the. use of firearms. They had several ship’s cannon, which were used to-defend the pa against the superior numbers of Waikato, who also had muskets. Whare pouri and Te Wherowhero, chiefs of the contending tribes met, each seeking information under the guise of friendship. Each side so favourably represented its relative resources, that a long truce seemed to be in view. The invading Waikatos were really short of food, and had cleaned up the shellfish for many miles. The besieged knew it, and gave them supplies as a mark of hospitality; but the white man had not learned to know the sincerity of Maori peace overtures. To reassure themselves the doubters sent a young Maori woman to the camp of the enemy, who recognised this as a mark of distrust. The resentment, was illustrated in a manner peculiarly Maori, by killing the woman and making the water supply of the beleagured pa tapu with her blood. In the endeavour to obtain a peace by Maori methods, men and women would meet in friendly haka (dance) each waving aloft the maro (waist band), their only apology for clothing. But the Pakeha defenders distrusted all Maori peace tokens, until eventually two warriors settled the matter in desperate single fight.