MAORI MEMORIES

Taranaki Daily News, 29 December 1934, Page 11 (Supplement)

MAORI MEMORIES

DEEDS—NOT WORDS

(By

J.H.S.

.—Copyright.)

In every tribe there were tales of sacrifice and unselfishness on the part of those upon whom favours had been bestowed by others. Their gratitude to benefactors was never expressed m words. The obligation was too sacred to be referred to in any way, and the absence of any such word from their vocabulary indicated that its exercise could only be carried out by silent deeds of equal or greater generosity. It must be admitted that in the matter of reprisals for wrong they were equally fervent; but in every instance their acts of utu (satisfaction) were fully published and due warning was given to the intended victim; otherwise it would be universally condemned as kohuru (murder). Every lake or river, seaside or steep precipice has its sacred legend of some heroic rescue from death or an enemy. In most of these the saved one is a beautiful woman, whose rescuer is a man. Either or both may be married and have a family. Precious gifts would be laid at the feet of the hero, but would never be accepted. The grateful woman would then bid a tearful farewell to her well' beloved tane and tama riki (husband and little ones), and give herself body and soul to the fearless one who had given life to her at the risk of losing his own. To these stories of rescue from drowning there would invariably be added a practical lesson and actual demonstration of the method of resucitation so successfully practiced among these wonderful people. A young man or woman, frequently the rescuer or rescued one, would offer to play the part of the apparently drowned. The demonstrator would be stripped to the waist. The head would be held under the water till convulsive movement ceased and every sign of death ensued. A dense smoke from burning flax or toi reeds was produced, the subjects mouth being prized open, and the head held down in the dense cloud, while the body was violently shaken to clear the water from the lungs and throat. If this method ever failed we were not told. As Man to Man.

At Wellington of old the name of Dr. Grace was a household word. .By those who are privileged to read his quaint book, of which there seem to be but few copies, the reason will be obvious. The doctor who, by the way, was a C.M.G., ML.C., and a Count of the Holy Roman Empire, presented a pioneer Wellington woman with the first proof impression of his book, bearing his. own manuscript corrections for the printer, and inscribed thus “Presented by the Author to Mrs. Rivers, the wittiest woman of his acquaintance,” and that woman’s grandson has kindly permitted me to absorb its store of riches. The doctor claims no merit for the book, except that of its being spontaneous. He consulted no authorities and read no despatches. Those taking part in the Maori War needed no published reports to realise that “If you will look through my eyes you will learn what blundering asses we were, and what fine fellows the Maori.” In those early trading days a Maori chief always spoke of at least one white man as “my pakeha,” whose life and property were actually at the chiefs mercy. The Maori, being essentially a gentleman, wrapped this thorn in rose leaves. It is a fact, Dr. Grace says, that when Bishop Pompalier first landed at Korora reka-tthe tasty bird), he came in full canonicals, mitre on head and pastoral staff in hand. The Maoris surrounded him, flourishing their tomahawks, and.deliberately undressed him to look into the character of the man beneath the clothing. When they came to his undershirt and drawers His Grace the Archbishop made signs to them that good manners dictated restraint of their curiosity, They respected his wishes, but not until a number of them had first tried on every garment in turn, leaving the good bishop to try a glorious sun bath amidst the admiring and unembarrassed staring men, women and children. In return for his amiable dignity a dozen mothers rerobed him with much merriment over the reversed and. misplaced garments, necessitating their removal several times. The attitude of the chiefs to all missionaries thereafter was that of dignified respect as between great functionaries. Illustrated Argument. The first tuhituhi pukapuka (letter writing) to come before the Maori was the excellent translation of the korero tapu (sacred word). From its “miraculous power of recording memory,” a feature new to their experience, the eager students actually learned to recite the holy book from beginning to end. In the. absence of any writing the Maori inherited and acquired a capacity for memorising which was beyond all our experience. In the days of the French mission the Maoris were above all prejudice. This was clearly shown in a theological discussion as to the Anglican claim concerning apostolic succession and authority. A massed meeting for open discussion was held under the trees in Waikato, and lasted ten days. As New Zealand was then a British colony, the astute Catholic advocate courteously assigned the honour (and responsibility) of opening the debate to the Anglicans, thus gaining knowledge of their groundwork, and the advantage of te kupu toenga (the last word). The chief counsel for the defence, without a single written note to aid his phenomenal memory, then took two and a half long summer days to reply. Beside him was a bundle of sticks, the first of whi<?h he planted firmly in the ground. This he solemnly christened St. Peter, and then gave a graphic sketch of that worthy one’s life and works. This he followed by placing a stick for every one of the Popes and saints in historic succession, sketching each one’s story in a vivid word picture. When he reached the period of the Reformation he pointed with eloquent emphasis to the break in the Anglican line of pointed sticks! The long debate was an admirable example of sustained attention to an intricate discussion, and the power of order and concentration shown by the orators. Even to-day the Maori members of Parliament carefully hide that capacity under the guise of innocence and silence, so that benevolent members may exercise their good graces in behalf oi the “down trodden race.”