The museum contains one of the best existing collections of Maori art.
Many of the myths of the origin of the divine beings are on a level with the Maori theory that Heaven and Earth begat them in the ordinary way.
The whole system, as far as it can be called a system, of Maori mythology is obviously based on the savage conceptions of the world which have already been explained.
The Mexican and Peruvian civilizations were far ahead of Maori culture, in so far as they possessed the elements of a much more settled and highly-organized society.
5 The best authorities for the New Zealand myths are the old traditional priestly hymns, collected and translated in the works of Sir George Grey, in Taylor's New Zealand, in Shortland's Traditions of New Zealand (1857), in Bastian's Heilige Sage der Polynesier, and in White's Ancient History of the Maori, i.
Here the wheel is added to the Maori conception of the making of man.
In this aspect they are natural phenomena still, but phenomena as originally conceived of by the personifying imagination of the savage, and credited, like the gods of the Maori or the Australian, with all manner of freaks, adventures and disguises.
This idea recurs in Maori, Vedic and Chinese mythology.
Like the Australian Pundjel, and the Maori Tiki, he made men of clay.
During ten years of intermittent marching and fighting between 1861 and 1871 the Maori did no more than prove that they had in them the stuff to stand up against fearful odds and not always to be worsted.
The museum contains a beautiful Maori house of carved woodwork, and biological collections.
This absence of mammalian life in oceanic islands extends even to New Zealand, where the indigenous mammals comprise only two peculiar species of bats, the so-called Maori rat having been introduced by man.
In Maori mythology it is more than usually difficult to keep apart the origin of the world and the origin and nature of the gods.
Dr Thomson, in his Story of New Zealand, quotes a Maori tradition, published by Sir George Grey, that certain islands, among which it names Rarotonga, Parima and Manono, are islands near Hawaiki.
The Rarotongas call themselves Maori, and state that their ancestors came from Hawaiki, and Pirima and Manono are the native names of two islands in the Samoan group. The almost identical languages of the Rarotongas and the Maoris strengthen the theory that the two peoples are descended from Polynesians migrating, possibly at widely different dates, from Samoa.
Maori tradition is explicit as to the cause of the exodus from Samoa, gives the names of the canoes in which the journey was made and the time of year at which the coast of New Zealand was sighted.
On the question of the date a comparison of genealogies of Maori chiefs shows that, up to the beginning of the 10th century, about eighteen generations or probably not much more than five centuries had passed since the first Maori arrivals.
In the Maori wars they showed much strategic skill, and their knowledge of fortification was very remarkable.
Every Maori was a soldier, and war was the chief business and joy of his life.
Grey, Polynesian Mythology and Maori Legends (Wellington, 1885); A.
The township includes the Maori village of Ohinemutu, an interesting collection of native dwellings, whose inmates constantly use the numerous rudely excavated baths which are fed by springs varying in temperature from 60° F.
Grant, an eccentric genius, the Monthly Review (1888-1890), the New Zealand Illustrated Magazine (1899-1905), chiefly devoted to the light literature of New Zealand subjects, the Maori Record (1905-1907), and the Red Funnel, published since 1905.
The people of colour in 1906 numbered 53,000, including 2300 Chinese and 6500 Maori half-castes.
An apparent increase of 7000 in the Maori and half-castes between 1891 and 1906 is, perhaps, partly due to more accurate computation.
It seems probable that the number of Maori and half-castes taken together is about the same as it was thirty years ago, though the infusion of white blood is larger.
Four members of the house must be Maori elected by their own race.
About 157,000 white children and 6500 Maori children attend schools of one degree or another.
Some of the best Maori fighters, such as the chiefs Ropata and.
Even as it was the resistance of the Maori was utterly worn out at last.
Politics, cleared of the cross-issues of provincialism and Maori warfare, took the usual shape of a struggle between wealth and radicalism.
- The only lengthy historical account of any note is Rusden's three-volume History of New Zealand (2nd ed., Melbourne, 1896), chiefly valuable as a statement of the grievances of the Maori race.
For early accounts of the Maori race, see Cook's Voyage and Boose's translation of Crozet's Voyage.
On the Maori also note, Sir G.
Grey, Polynesian Mythology and Maori Legends (New Zealand, 1885); Edward Tregear, The Maori Race (New Zealand, 1704); S.
Percy Smith, Hawaiki (New Zealand, 1903); John White, The Ancient History of the Maori (6 vols., London, 1889); and many papers - especially by the three last-named, and Colenso, Stack, Wohlers, Best, von Haast, Travers and Shand - in the Transactions of the New Zealand Institute (New Zealand, annual), and the Journal of the Polynesian Society (New Zealand, annual).
Macmillan Brown, Maori and Polynesian (London, 1907), and the articles Polynesia; Melanesia.
Scott, "The Osteology of the Maori and the Moriori," Trans.
KIWI, or Kiwi-Kiwi, the Maori name - first apparently introduced to zoological literature by Lesson in 1828 (Man.
C. Dumont d'Urville had seen its skin, which the naturalists of his expedition procured, worn as a tippet by a Maori chief at Tolaga Bay (Houa-houa), 2 and in 1830 gave what proves to be on the whole very accurate information concerning it (Voy.
KAKAPO, the Maori name, signifying "night parrot," and frequently adopted by English writers, of a bird, commonly called by the British in New Zealand the "ground-parrot" or "owl-parrot."
Punjab, Kashmir and Ladak; Telugu missions of Madras; Maori missions of N.
The Maori rebellion, fomented by French Catholics, was an outbreak against everything foreign, and the strange religion Hau-hauism, a blend of Old Testament history, Roman Catholic dogmas, pagan rites and ventriloquism, found many adherents.
But the fibre produced by these rapid and economical means was very inferior in quality to the product of Maori handiwork, mainly because weak and undeveloped strands are, by machine preparation, unavoidably intermixed with the perfect fibres, which alone the Maoris select, and so the uniform quality and strength of the material are destroyed.
Gill's Myths and Songs from the South Pacific; Dr Turner's Samoa; and Mr Shortland's Maori Religion and Mythology; Sir George Grey, Polynesian Mythology.
When New Zealand was occupied (1840) the Maori were said to number 120,000, and were doubtfully stated to be still 56,000 in 1857; since then the returns of the 1881 and 1891 censuses gave 44,000 and 40,000 respectively.
If such be indeed the case, perhaps the noblest of all primitive races may yet be saved from what at one time seemed inevitable extinction; and the Maori, the Samoans, and Tahitians may, like the Hawaiians, take their place beside the Europeans as free citizens of the various states of which they are now subjects.
Tregear's Maori-Polynesian Comparative Dictionary shows how the word and its derivatives are used to express thought, memory, emotion, desire, will - in short, psychic energy of all kinds.
Meanwhile, since quasi-mechanical means are freely resorted to in dealing with the sacred, as when a Maori chief snuffs up the sanctity his fingers have acquired by touching his own sacred head that he may restore the virtue to the part whence it was taken (R.
MAORI (pronounced "Mowri"; a Polynesian word meaning "native," "indigenous"; the word occurs in distinction from pakeha, " stranger," in other parts of Polynesia in the forms Maoi and Maoli), the name of the race inhabiting New Zealand when first visited by Tasman in 1642.