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The Pa Maori

Fort Building — Construction of the Pa Maori

Fort Building
Construction of the Pa Maori

The following notes on the construction of Maori forts contain, among other matter, some hitherto unpublished data on the subject, data that has not been made known to us, owing to the jealous manner in which such knowledge has been conserved and withheld from Europeans by the few natives who possess it. This information, though not voluminous, tends to throw light on some curious phases of Maori mentality, and helps to explain certain actions and ideas that are somewhat extraordinary from our point of view.

It has long been the settled conviction of the writer that it is practically impossible to grasp and understand many of the practices of uncivilised man unless the observer is acquainted, not only with the tongue of such peoples, but also with their religious concepts and modes of thought. Such knowledge is absolutely essential to the person who would grasp and describe the peculiarities of these peoples, and can only be acquired by a residence among them of considerable duration, coupled with a keen interest in the study of the customs and mental outlook of the folk among whom he is living.

A perusal of the following matter will acquaint the reader with some of the many ramifications of the singular system of tapu as it page 140existed in former times, and also illustrations of how religious ceremonial entered into Maori life. In practically every industry and pursuit the assistance of the gods was sought, directly or otherwise. The protection and help of those gods was absolutely necessary, not only in any public or private undertaking of an unusual nature, but also in ordinary daily life. The ideas connected with the mauri of a pa, of the ocean, of the forest, of a canoe, of man, etc., are of much interest to the student of primitive life and thought, tending as they do to show how much greater was the reliance on spiritual help and protection among the Maori folk than is the case with us.

We will now take the case of a superior type of fortified village, such as the pa whakairo of the East Coast district, and observe its construction and the ceremonial pertaining thereto. In the building of inferior or temporary pa no ceremony was observed, and there was no condition of tapu connected with the proceedings.

The first task was the selection of a suitable site for the village, and the most vital was the choosing of a spot easily defended and yet adjacent to food supplies. A hill position was the most favoured, but, if not available, then the rim of a terrace or the brink of a river bank was utilised. Adepts would then mark out the lines of the various defences and entrances, while a party of workmen would proceed to procure the necessary timbers from the nearest forest. It was necessary that the water supply should not be far distant from the village, and natural food supplies fairly abundant in the vicinity. If possible a position on or near lands suitable for the cultivation of the kumara and taro (Ipomoea batatas and Colocasia antiquorum) was chosen.

In the construction of such a pa as the above none but adepts were employed as workmen at the various tasks, and these were under the supervision of skilled men, usually of the chieftain class. Both the place and the workmen were under tapu, and women were not allowed in the pa until it was finished and the tapu lifted therefrom. Food was not allowed to be brought near the scene of labour. The workmen wore only rough pureke garments while at work, and these were special working garments, donned when commencing work, and taken off and left at the place when work ceased, when the worker put on his usual garments and returned to his home.

No one was allowed inside the lines of the pa while it was under construction save the workmen, and the adepts who superintended the work.

The first post erected in the defences of such a pa must be set up early in the morning. While the workmen were so engaged in erecting the first post, which stood on the whatu or mauri of the pa, one of page 141their number possessing a good voice was selected to chant the following tau or song:—

  • "Moe araara, ka tau te manu ki te pae
  • Koheri, kohera, ka tiritiria, ka reareaia tama ki tona hiwa,
  • Hiwa! Hiwa!"

The singer stood on the scaffold used in erecting the post, so that his chant was heard for some distance, and, as folk heard it, they remarked: "Kua ara te pa, me noho tatou" (The pa is being erected let us remain quiet.) As the final 'Hiwa' of the chant was repeated, the post was swung up into a vertical position. In this manner all the corner posts of the pa were erected ere the people of the village community either moved from their huts, or prepared food—koi takahia te mana o te pa—lest the prestige, etc., of the pa be disregarded by such acts.

Te Whatahoro says:—"The first pa that I saw erected was the pa-whakairo, in the Hawke's Bay district. It belonged to Tareha, Renata and paora Kaiwhata. This occurred in the year 1852. It was paora who chanted the tau when the corner posts were erected. This pa was built in connection with tribal quarrels of the district. The defences consisted of two stockades, no earthworks were erected, as it was a gun-fighters pa. Paora was quite naked as he stood to chant the song, and had in his hand a greenstone patu (weapon) named Hine-pare."

Such a pa would undoubtedly possess mana. Hear what Judge Maning, an excellent authority, says:—"A fortress often assailed but never taken has mana, and of high description too. The name of the fortress becomes a pepeha, a war boast or motto, and a war cry of encouragement or defiance, like the slogan of the ancient Highlanders in Scotland."

In digging a hole in which to set a large post it was necessary to make it long enough for a man to work in, as it would be excavated to a considerable depth. Such a hole was termed a marua.