Art. XIII.—On Maori Proverbs.

Transactions and Proceedings of the Royal Society of New Zealand, Volume 22, 1889, Page 111

Art. XIII.—On Maori Proverbs. By Judge T. H. Smith. [Read before the Auckland Institute, 11th November, 1889.] At the request of the worthy Secretary of this Institute, I have undertaken to put together a few notes upon a subject which has interested me in years gone by, and which may possess an interest for some of my present audience. I refer to proverbs in use among the Maoris. When my promise was given I was not aware that the field over which I purposed to range had been already harvested, and I might almost say gleaned, by a more able hand than mine. I refer to a paper by Mr. Wm. Colenso, of Napier, read before the Hawke's Bay Philosophical Institute on the 9th June, 1879, headed “Contributions towards a Better Knowledge of the Maori Race,” and printed in vol. xii. of “Transactions and Proceedings of the New Zealand Institute.” After reading this carefully-prepared and valuable paper, I felt that I could add very little to the information it contains. Mr. Colenso gives a list of 235 Maori proverbs, out of a collection of some 1,200 or 1,400, with most of which I am familiar, and he adds renderings into English and explanations of meaning with which (with a few exceptions) I agree. It was never my intention, however, to attempt the preparation of a list of Maori proverbs—a task which Mr. Colenso has undertaken, and performed so creditably; but it has occurred to me that a comparison of some of them with those in use among other races would prove an interesting study. To attempt such a comparison within the limits of this paper would, of course, be futile. I merely throw out the suggestion. It has struck me, however, as a noteworthy, if not a remarkable, fact that a people like the Maori, separated from the rest of the world for many generations, with life-experiences and surroundings differing so widely from those of other nations, should yet have arrived at the same conclusions, entertained the same views, and given expression to the same sentiments with reference to human experiences in

similar words. It is curious to note how the popular sentiment, the wisdom gathered by experience, matured and handed down through successive generations, has, as it were, crystallized into proverbs so similar in form to those of other races with whom they had no communication or connection. The life of the Maori in the olden time was so different from what might be imagined by those who have seen him only since the time of his coming into contact with the pakeha and civilisation, that it causes to persons who are able, even imperfectly, to picture what that life was, a feeling of surprise to find that his views regarding conduct in life and the results of observation, his knowledge of human nature, and shrewd perception of what makes for success in the struggle for existence and the securing of a good position among his fellows, are embodied in proverbial utterances so similar to those of his more cultured brethren of the civilised world. The Maori word for proverb or adage is “whakatau-ki”—“ki,” a word or saying; “whakatau,” to meet, or, rather, to go forth to meet, as an approaching visitor. The “whakatau-ki” is the word put forth to meet your interlocutor—almost a challenge. You meet your man with a “whakatau-ki”. In making use of a proverb it is generally, or, at least, frequently, referred to as “he whakatau-ki na nga tupuna”—a saying of our ancestors—and in the case of many such a saying is quoted as the words of some particular ancestor—e.g., words said to have been spoken by Houmaitawhiti to the party of emigrants leaving Hawaiki for New Zealand in the Arawa canoe. “E u ki uta kei mau ki taiki Tu, puhia, he angina! e mau ki taiki Noho, ma te huhu e pepe hanehane.” Freely rendered, “When you reach your destination follow not Tu, the war-god, or you will disappear as a cloud; but follow Noho, the peaceful home-dweller, and you shall see old age.” This is often quoted as a proverb or ancestral saying, and used by way of warning, and urging the advantage to be gained by seeking fame in the field of industry rather than as a warrior. Dr. Trench, in his “Lessons in Proverbs,” says that it is a mistake to assume that “because proverbs are popular they have therefore originated with the populace;” “that the sound common-sense, the wit, the wisdom, the right feeling, which are their predominant characteristics, alike contradict any such supposition. They spring rather from the sound healthy kernel of the nation, whether in high place or in low, and it is worthy of note how large a proportion of those with the generation of which we are acquainted owe their existence to the foremost men of the time.” The conditions and necessities of life required the Maori to be brave, alert, vigilant, fertile in resource, patient, and industrious.

His normal state was that of a man perpetually beset by danger. His life was always in his hand. He was liable at any moment to be called to face an enemy. He must not allow the dawn to find him sleeping for fear of a surprise, or lest he be awakened with the cry, “E ara! e ara! kei patua takototia koe” (“Arise! arise! lest you be slain in your bed”). As a “rangatira” (gentleman, or chief), he must also be hospitable and patriotic in the sense of devotion and care for his own tribe. The most popular and influential chief was the one who was most conspicuous in seeking the welfare of the people before his own personal advantage. Many proverbs inculcate or praise these primitive virtues and denounce their opposite vices. The moral standard of the “rangatira Maori,” though not the same as that recognised among civilised nations, was nevertheless a high one, and failure in recognising and acting tip to its requirements brought contempt and obloquy upon the offender. The conduct of the chief and leader of the tribe must be “tika”—straight, right, capable of justification according to the recognised code, which no doubt sanctioned deeds very repugnant to our ideas of right and wrong. Differences of opinion as to what was “tika” and what was “he” doubtless were frequent, and led to war, bloodshed, and much misery; still, the fact remains that there was a recognition of the obligation to do the right and refrain from doing the wrong thing, and that the wrong-doer was amenable to a public opinion, and his deed to public criticism and reprobation. The very title of “rangatira” carried with it the idea of honourable, generous, and chivalrous conduct. It is the equivalent of the English word “noble.” Noblesse oblige was recognised by the Maori chieftain as fully as by the nobleman of any other nation. Even in matters of mere etiquette the “rangatira Maori” was quite as particular as his well-bred brother of any other nationality, nor did his code in these matters differ very materially from those existing in communities with far higher pretentions to good-breeding and refinement. I have selected from the proverbs collected by Mr. Colenso, and others which have not found a place in his list, a few which may serve to support and illustrate the assertion that the “tangata” Maori's notions of right and wrong, his ideas of worldly wisdom and expediency, of prudence as the guide of his conduct, and his perception of duties devolving upon him as a member of a community mutually dependent one upon another for the maintenance and promotion of the common weal, were not greatly dissimilar to those of civilised races who have enjoyed greater privileges. Among Maori proverbs, probably the most numerous are those contrasting the results of energy put forth in the production of food and material wealth, enabling their possessor

to achieve fame for hospitality, with the results of energy expended in warlike pursuits. But the wisdom enshrined in these proverbs, though unquestioned and generally acknowledged, did not suffice to repress the martial spirit of the young men, or to neutralise the attractions of the war-path and the battle-field. These had a charm which was wanting to the quiet life of peaceful industry which the proverb eulogized. Death on the battle-field was regarded as more becoming to a man of spirit and in every way preferable to a death from sickness or old age—“mate kongenge,” or “koeo”—meaning worn-out, decayed. The proverb commending peaceful pursuits as preferable to warfare might be upon the lips of the wise old men, and pass current generally, but the desire of the young man was to seek the fierce excitement of the conflict and to taste the stern joy which warriors feel In foemen worthy of their steel: showing that, with the Maori as elsewhere, precept and practice were often at variance. The proverb was often used with great effect during discussions of important matters by the chiefs at public meetings. A proverb aptly and opportunely brought in would serve to clinch the argument of the speaker, and would carry his audience with him so completely that the matter in debate would be practically settled. Skill in the use of these proverbs, and in references to old traditions and songs—“waiatas”—composed to perpetuate the memory of some event or incident in the past history of the tribe, was one of the most valued accomplishments of the Maori orator. As a specimen of a proverb contrasting the fame of the warrior with that of the energetic tiller of the soil: “He toa taua, he toa pahekeheke; he toa mahi kai, ekore e paheke” (“The fame of the daring leader of war-parties is precarious, slippery; not so the fame of the energetic cultivator of the soil”). Another: “He toa taua, ma te taua; he toa piki pari, ma te pari; he toa mahi-kai, ma te huhu tena” (“A leader in war will fall in war; a daring scaler of precipices, a precipice will be his death; a stout subduer of the soil, the worm will get him”—he will die a natural death). Some of the proverbs are pregnant with deep meaning: “He tao rakau, e taea te karo; he tao ki, ekore e taea te karo” (“A shaft of wood—spear—may be parried, but not a shaft of the tongue”). Again: “He kokonga whare, e kitea; he kokonga ngakau, ekore e kitea” (“The corner of the house may be explored and seen, but not the corner of the heart”). And “He ta kakaho, e kitea; ko te ta o te ngakau, ekore e kitea” (“The pattern of the reed lining of the house may be

followed by the eye, but not the pattern or figuring of the heart”). There are very many proverbs in praise of industry, and holding up the lazy and indolent to scorn: “Taane rou kakahi, ka moea; taane moe i roto i te whare, kurua te takataka” (“Husband clever in getting the kakahi [a fresh-water shell-fish] shall be loved; husband who sleeps his time away shall be cuffed”). “Tama tu, tama ora; tama noho, tama mate kai” (“Son up and doing, prosperous son; son sitting, hungry son”). Some of the proverbs are very severe upon greediness and gluttony, &c., and are rather plain-spoken than elegant: “Hohonu kaki, papaku uaua” (“Deep in throat, shallow in muscle”). “Tohu noa ana koe, e Rangikiato, he whata kei te kakii” (“Dost fancy, O Rangikiato! thou hast a food-store in thy throat, that thou art stowing away food there at that rate?”). “He kai ko tau e pahure” (“A good trencherman—feeding is the work you are best at”). “To kaha kei te kaki, karapetau tonu” (“Thy strength lies in thy throat—thy feats are feats of swallowing”). Proverbs directed against those who claim to share in the products of the labour of others, having shirked their share of that labour: “I whea koe i te tangihanga o te riroriro?” (“Where were you when the riroriro sang?”—in the spring, or planting-time). “I whea koe i te ngahorotanga o te rau o te kotukutuku?” (“Where were you when the leaf of the kotu-kutuku fell?”—in the autumn and winter, when the forest is felled to make a new plantation). There are also proverbs relating to neglect or missing of opportunities: “E kore te patiki e hoki ki taua puehu” (“The flounder does not return to the place he left when disturbed”—The same chance will not present itself twice). “He manu ka motu i te mahanga ekore e taea te whai” (“The bird which has escaped from the snare it is vain to follow”). A talebearer is often checked and rebuked by a proverb—thus: “Ko korua pea ko Tama-arero i haere tahi mai?” (“You and Mr. Tongue's son travelled here together perhaps?”). “I haere mai pea koe i te kaainga i a Te Arahori?” (“Have you come from the settlement of Arahori?”—lying path, or path of lying). “Na Tangokorero pea koe i tono mai ki konei?” (“Mr. Newsmonger sent you here, perhaps?”). Among miscellaneous proverbs, I have selected a few showing a discriminating appreciation of things worthy of admiration or reprobation: “He pai kai, ekore e roa te tirohanga; he pai kanohi, e roa te tirohanga” (“Choice food gives but a passing gratification; a pleasing countenance a more lasting one”—A thing of beauty is a joy for ever). “Kotuku kai

whakaata; parera apu paru” (“The beautiful white crane feeds daintily; the duck gobbles up the mud”—A man is known by his tastes). “Ruia tai tea; kia tuko taikaka anake” (“Shake off the sap-wood; let only the heart stand”—Get rid of the half-hearted and depend only on the sound-hearted) (Hearts of oak). “Homai te kaeaea kia toromahangatia; ko te kahu te whakaora, waiho kia rere ana” (“Take the little mischievous sparrowhawk, but leave the large hawk alone”): Said of a man of inferior rank, as being more wicked and dangerous than the chief of high rank. Making use of a friend's services and neglecting to serve him when it is in your power to do so: “He karanga taua, ka karangatia Paeko; he karanga kai, te karangatia Paeko” (“A call to the fight—Paeko is called; a call to the feast—Paeko is not called”—One good turn deserves another, but is not always remembered). “He kuku ki te kainga, he kaka ki te haere” (“A dumb pigeon at home, a screeching kaka [parrot] abroad”—does not welcome the traveller to his village, but when travelling himself blusters about expecting everybody to minister to his wants). “Maramara nui a Mahi kei riro i a Noho” (“Let the big slice go to Worker, lest Loafer get it”). Proverbs teaching promptness: “Kei te kamakama te tikanga” (“Promptness carries the day”). “Mata, whiwhia; maoa, riro ke” (“Uncooked, and secured; cooked, and confiscated”—Eaten underdone, you get it; fully cooked, somebody else may. Bird in the hand worth two in the bush). “Hohoro te kai ma tatou; akuanei tu ana a Raeroa noho ana a Raepoto” (“Hasten your meal: presently Raeroa [High-brow—the superior] will stand up here, and Raepoto [Low-brow—the inferior] will have to sit down or give place [take a back seat], and we shall lose our meal”). “E mua, ata haere; e muri, whatiwhati waewae” (“Those before—first on the road—may travel leisurely; those behind, who start later, must hurry up at the risk of breaking their legs”) (The early bird). Proverbs showing the advantage of self-reliance and independence: “He kai tangata, he kai titongitongi kaki; he kai na tona ringa, tino kai tino makona noa” (“Food, the product of another man's labour, sticks in the throat; food, the product of your own labour, is partaken of with zest and eaten to the full”). In praise of energy and perseverance: “Tohea! ko te tohe i te kai” (“Be strenuous—persevere! it is a struggle for food”). “Tukua kia eke ki te paepae poto a Hou” (“Hold on; wait till he [the enemy] touches the threshold of Hou's house”). There are proverbs condemming rashness and premature

action, and commending prudence, circumspection, and fore-thought: “Mate wareware te uri o Kaitoa; takoto ana te paki ki tua” (“The offspring of Kaitoa perished needlessly in the storm, and the calm lay just the other side of them”—Had they waited but a little they would have escaped disaster). Forethought: “Hapainga mai he o mo tatou; kahore he tarainga here i te ara” (“Bring food for the journey; there will be no fashioning of bird-snares on the way”). Friends plentiful in prosperity and few in time of need: “He koanga, tangata tahi; he ngahuru, puta noa” (“In the planting-season visitors come singly; in harvest-time in crowds”). “Whakapiri ngahuru; tu ke raumati” (“Closely attached at harvest-time; standing aloof in time of scarcity—summer”). The use of irony was well understood: “E noho, ma te au o Rangitaiki koe e kawe” (“Sit still—don't hurt yourself! Rangitaiki's tide [or current] will carry you smoothly and easily along”) (Rangitaiki River, in the Bay of Plenty) (Laissez faire). “Kei uta nga tai o Riripa tu ai” (“Riripa's prowess will be seen when we get on shore”): said of a lazy fisherman who takes nothing. “He is waiting till we get to shore to show what he can do.” There are many proverbs in use among the Maori people which require a knowledge of the localities in order to be understood. Thus, a man throwing his spear at his antagonist says, “Ana, te kai o Tama Tahei ki a koe!” (“See, a bit of Tama Tahei's food [or play] for thee!”): Tama Tahei being the name of a manuka grove whence the shaft of his spear was, or might have been, taken. The other, successfully parrying the thrust, replies, “Ehara! Kei tua o Kapenga e haere ana” (“Never! It has passed the other side of Kapenga”): Kapenga being the name of a flax-swamp whence the flax, the material of his buckler, might have been procured. Another: “Ka tere Rauwa, ka tere Pipiwhakao” (“Rauwa and Pipiwhakao are afloat”): Rauwa and Pipiwhakao are islands off the east coast covered with trees standing close together, and the proverb is used with reference to a fleet of canoes filled with armed men on a war-expedition, or any large gathering where there are crowds of people. Another instance: There is a rather amusing proverb used in the Lake district ridiculing a person who makes great show in giving an insignificant present to another. The words are: “Kei runga Matawhaura, kei raro Korokitewao” (“Matawhaura is above, Korokitewao below below [very much below]”): Matawhaura is a high cliff which rises abruptly from a pretty strip of sand (Korokitewao) on the eastern shore of the Rotoiti Lake. The idea is, the side of the basket containing the gift towering above the contents lying at the

bottom, as Matawhaura towers above Korokitewao. (“Montes parturiunt, et nascitur ridiculus mus.” The Heidelberg tun.) There are proverbs in use indicating characteristic peculiarities of different tribes—in fact, almost every tribe has one or more of such proverbs: “Ngatipaoa, taringa rahirahi” (“Ngatipaoa of the thin ears”): By which is meant that a distinguishing trait in the character of this tribe is sensitiveness to slight or insult—easily offended by a word. “Waikato tamioha-rau” (“Waikato of the hundred heroes, or great ones”—As a tribe having a great number of illustrious chiefs). “Ngatiawa kowhao rau” (“Ngatiawa of the hundred holes, or hiding-places”—As a tribe difficult to dislodge, or as fertile in resources). Rangitihi, upoko whakahirahira” (“Rangitihi the arrogant, haughty-headed one”). “Rangitihi te upoko a takaia ki te akatea” (“Rangitihi the hard-headed—the aka-bound head”). It may be said that there is scarcely an incident or circumstance in Maori life which has not a proverb to fit it. It is amusing sometimes to listen to two or three adepts in the use of proverbs sparring together, giving and taking the most severe cuts with perfect good-humour: “He aha ma te kopiri nei?” (“What has this little go-by-the-ground to say?”). “Nui puwhawha; iti kahikatoa” (“Yes, big and squashy; little and tough, as the kahikatoa”). “Ko te kai man e pahure ne” (“You are all there, at the trencher”). “E toe mai ranei ia koe?” (“Will you leave anything?”). “Kei pakaru te taha raumati” (“Take care of that summer-grown calabash of yours [thin skull]”). “Kia ata whakawiri i te ngehingehi” (“Gently there! don't twist your ngehingehi too tightly”): said of a singer who tries to squeeze out a high note. The “ngehingehi” is used to express the oil of the titoki-berry by twisting, and when twisted tightly makes a squeaking noise. I will close my selection of specimens of the Maori proverb with one which shows that the Maori realised and acknowledged the advantage which the gentler has over the sterner sex in the matter of personal attractions. He has this proverb: “He pai tangata, ekore e reia; he kino wahine, ka reia” (“The handsome man will not be run after [have admirers of the opposite sex], while the plain [or ugly] woman will be run after [have plenty of lovers]”).