New Zealand Verse/Notes

To One in England (p. 2).—Ngaio: a handsome native shrub or small tree, with glossy leaves and pink spotted flowers.

The Night-watch of the “Charlotte Jane” (p. 4).—The Charlotte Jane was one of the four ships which brought the first emigrants to Canterbury. The author of the poem was the first Superintendent of the Province, and virtually the first Premier of New Zealand.

The Battle of the Free (p. 8).—These spirited verses, which have since proved prophetic, were written at the time of the Crimean war.

Emigravit (p. 14).—Ratas: there-are several species of rata, some of them being climbers, and others erect trees. Several of the varieties are remarkable for their brilliant scarlet blossoms.—Kohwai (yellow): an acacia-like tree whose profusion of pendulent golden flowers gives it a striking beauty. There is also a scarlet kowhai.

For Love of Appin (p. 17).—The people of Appin, evicted and deported to America in the eighteenth century, wailed and sang “Lochaber no more” long after they put out to sea. It is said that the elder men never smiled again, lest they should be thought disloyal to Scotland.

The Dwellings of our Dead (p. 19).—Tui: the tui, sometimes called the mocking-bird, and also known as the parson bird from the little tuft of white feathers that sticks out from its throat, contrasting with its dark plumage, is a bird larger and more shapely than the blackbird. “Its plumage,” says one vivid writer, “is lustrous black, irradiated with green hues, and pencilled with silver grey, and it displays a white throat-tuft for its clerical bands. It can sing, but seldom ​will, and it preserves its voice for mocking others. Darting through some low scrub to the topmost twig of the tallest tree, it commences roaring forth a variety of strange notes, with such changes of voice and volume of tone as to claim the instant attention of the forest.” Toi: a New Zealand pampas grass. Bush: the name always given to the New Zealand forest.

A Leave-taking (p. 26).—Bell-bird (or Mako-mako): the beauty of the bell-bird’s song delighted Captain Cook, who heard it when his ship was lying about a quarter of a mile from the shore. “And in the morning,” he says, “we were awakened by the singing of the birds. The number was incredible, and they seemed to strain their throats in emulation of each other. This wild melody was infinitely superior to any that we have ever heard, of the same kind; it seemed to be like small bells, most exquisitely tuned; and perhaps the distance and the water between might be no small advantage to the sound.”

In London (p. 33).—Weka: the flightless native woodhen.

A New Zealand Picture (p. 48).—Otaki: a river in the North Island flowing into Cook Strait.

Fairyland (p. 49).—Parson bird (or tui): see note on “The Dwellings of our Dead” (p. 19).

In the Moonlight (p. 65).—“The trappers are out on the hills to-night” (and next poem): the reference is to the rabbitkilling. The rabbit, introduced into New Zealand for purposes of sport, is now chiefly a pest. The export of skins, however, forms one of the minor industries of the country.

Arlington (p. 70).—Cockatoos: small runholders.

The Old Place (p. 72).—Tauhinu: an aromatic shrub infesting poor soil.—Karaka: a bush tree with shining dark-green foliage.

The Whare (p. 74).—Whare: Maori name for a house or shelter.

The Blind, Obedient Dead (p. 79).— A curious memorial of the Boer war is recorded from Surrey. At Burstaw, in that county, a drinking trough and fountain have been erected ​by a local personage in memory of four hundred thousand horses killed and wounded during the South African war, from 1899 to 1902, “in a cause of which they knew nothing.”—Daily Paper.

The Mountain Spirit (p. 96).—Aorangi (cloud-piercer) is the Maori name of Mount Cook, in the Southern Alps, the highest peak in New Zealand.—Kea: a native bird of the parrot family.

Onawe (p. 97).—Onawe is a small peninsula in Akaroa harbour, which was fortitied by the Maoris of Canterbury for their last stand against the terrible North Island chief, Te Rauparaha, early in the last century. The fortress, which appeared almost impregnable, was captured by a stratagem, and a fearful slaughter took place. Onawe had previously been held sacred as the home of the spirit (or atua) of the wind, who took his flight from the place, and prophesied the downfall of the Southern Maoris, in revenge for the sacrilegious discharge of a musket near his immemorial abode.—Pakeha: white man, stranger.—Haka: war-dance.—Rangitiras: chieftains.—Tenakoe: a word of greeting.

The Four Queens (p. 102).—Eden: Mount Eden, one of the chief suburbs of Auckland.

The River Avon (p. 104).— The Avon is the river on which Christchurch stands. It was really named after a Scottish stream by the Deans brothers, who settled near its banks about ten years before the arrival of the main body of Canterbury colonists.

The City from the Hills (p. 108).—Christchurch, which is also referred to in the following poem.

Te Raupo (p. 114).—The raupo, or New Zealand bulrush.—Kakino: treacherous.

To the Makomako (p. 120).—See note to “A Leave-taking.”

Ti-treee and the Kukupa (p. 122).—Kukupa: wood-pigeon.

The Coming of Te Rauparaha (p. 121).—Te Rauparaha, sometimes not unfitly called the Maori Napoleon, was the chief of the Ngatitoa tribe, in the southern part of the North Island. Arming his followers with muskets, he seized and ​fortified the island of Kapiti, whence he made daring incursions against the tribes of the mainland. The strong pah of Kaiapohia, in Canterbury, having incurred his hostility, he led an expedition against it, in about the year 1929, and took the fortress after a six months’ siege. The remnant of the Canterbury Maoris who remained to oppose him were defeated at Onawe, as narrated in the note to "Onawe" (p. 257). Subsequently Te Rauparaha was the constant terror of the first settlers at Wellington. His son became a zealous missionary to the tribes the father had devastated.—Napu, sub-tribe. Mere, a stone club. Pah, fortified village. Mana, prestige, reputation. Te Reinga, the “leaping place” of souls; at the extreme north of New Zealand, whence they entered into the lower world.

The March of Te Rauparaha (p. 133).—Kapai, a word of approbation.

Te Heuheu’s Death Song (p. 140).—This typical “waiata,” or wailing song, was composed and chanted in the old days by the great chief, Te Heuheu Tukino, on the occasion of the death of his father, a chief and priest of great mana. The mourner compares the departed chief to a “koko-mako,” or bell-bird, which in the old heathen days was occasionally killed and placed on a sacrificial altar as a propitiatory offering to the gods. The Maori version was communicated to the translator by the composer’s descendant, the present chief Te Heuheu Tukino, who observes of it: “A sacred thing this, for the wailing parties of chiefs only.”

The Noosing of the Sun-God (p. 142).—One old Maori tradition says that Maui, one of the demi-gods, when he strove to bind the swift-rushing Sun, could not prevail till he made a rope of his sister Ina’s hair.—Tirana, Te Ra, Slower, O Sun. Rangi, the sky. Po, the Maori underworld. Eyes of the Kings, the Maoris believed that on the death of very famous chiefs their eyes became stars.

Sir George Grey (p. 197).—Sir George Grey was Governor of New Zealand for terms of several years immediately before and after his governorship of Cape Colony. At a later period he was Superintendent of the province of Auckland, one of the representatives of Auckland city in Parliament, and for two years Premier of the colony.

Nausicaa (p. 203).—Nausicaa was the daughter of Alcinous, King of Phæacia, an island in the Ionian Sea. She first met Ulysses, who had been shipwrecked on the shores of the island, while she was busy with her maidens washing her father’s garments by the sea.—Bridegroom, according to Aristotle this was Tolemachus, son of Ulysses.

The Burial of Sir John McKenzie (p. 225).—John McKenzie, a typical Highland shepherd who emigrated to Otago in 1860, was for some years Minister of Lands, and is chiefly remembered for his lands for settlement policy, referred to in the poem.

William Rolleston (p. 227).—William Rolleston, born in 1831, was a member of a Commission which framed the educational system of Canterbury. Afterwards he was for eight years Superintendent of that province, and he also held various portfolios in different colonial governments.