FNZ 19 - Mantodea (Insecta) - Origin of Orthodera novaezealandiae
Ramsay, GW 1990. Mantodea (Insecta), with a review of aspects of functional morphology and biology. Fauna of New Zealand 19, 96 pages.
(
ISSN 0111-5383 (print),
;
no.
19.
ISBN 0-477-02581-1 (print),
).
Published 13 Jun 1990
ZooBank: http://zoobank.org/References/9BB875C2-A2DF-4BCE-9CAF-985FFC0FCAB2
Origin of Orthodera novaezealandiae
There is little doubt that the common New Zealand praying mantid O. novaezealandiae originated in Australia. The evidence can be interpreted to support the opinion that it is pre-European, as is probably also the case with several other New Zealand orthopteroid insects which have very close - if not conspecific - relatives in Australia: Caedicia, Teleogryllus (see Bigelow 1964), Pteronemobius, Locusta, Phaulacridium. The evidence is:
- The New Zealand population is relatively constant morphologically, which indicates that there was only one initial introduction or that, if multiple invasions occurred, all originated from a morphologically constant population.
- Orthodera prefers shrubland and open country rather than forest or grassland, and may not have been so widespread or abundant in pre-European tirnes because of this. The clearance of lowland forest following European settlement, and the consequent increase in its preferred habitat, probably contributed to its spread and increase during the 1870s and 80s (see Thomson 1922).
Hutton (1897) was firmly of the opinion that it had been introduced into "... Auckland from Sydney, and into Otago from Tasmania or Victoria at the time of the commencement of the gold-diggings, when large quantities of hay were brought to Otago from Australia." He had not seen the mantid during his sojourn in the Auckland area (1866-70), although it was certainly present there about 1876. It was reported in Napier 1878-79 (Colenso 1882), Canterbury in 1880 (Potts 1884), and Nelson in 1886 (Hudson 1892).
O. novaezealandiae appears to have become widespread within a relatively short time, especially when compared with the recent spread of Miomantis caffra. Even after ten years, this latter species has still not fully colonised Northland and has not yet reached the Waikato. Even though the female is flightless, her numerous and indiscriminately laid eggs could be expected to be widely dispersed under present-day conditions. O. novaezealandiae was widely distributed from Auckland to Otago within thirty years. Certainly the female can fly, but she is not a strong flier, and does not readily take wing, so this is unlikely to be of great advantage in dispersal.
Hutton seems to have been persuaded by the sudden appearance and abundance (see Wood-Mason 1889a) of O. novaezealandiae during 1873-74 at Clyde, where it was regarded as a newcomer, its sudden and widespread appearance during the 1870s and 80s, his acceptance of its common identity with the Australian population, and the availability of means of dispersal from Australia. Wood-Mason (1889a) agreed with this view, even though he distinguished his New Zealand specimen from Australian material on morphological grounds. Frogatt (1907) also thought that this mantid could have been easily introduced from Australia on foliage. Tillyard (1926) stated that it appeared to have arrived in New Zealand with the earliest European settlers.
The evidence of Māori traditions and knowledge should be considered, though it is now fragmentary. Dall (1872; cited in Godley 1985) stated that with the Māori of the generation that is dying out, "every plant, every animal, every insect even that New Zealand knows has its proper name. The new generation has not acquired the knowledge ... ".
Best (1908) states that "the old men who held full knowledge of the old customs, myths, and quaint beliefs have now passed away, and much interesting lore has died with them. ... The ritual pertaining to all work connected with the forest and its fauna was of a most extensive and pervading character. ... the bulk of such matter is lost." However, the fragments that have survived are interesting, and indicate that the Māori recognised the praying mantis.
Miller (1952) states that the "...distinction between the mantis and the stick-insect was of importance to the Māori; if whe alighted on a woman it was a sign of conception, and according to which kind of whe (mantis or stick-insect) it was known whether the child would be a male or a female."
It is also stated that the praying mantis is the material emblem of the god Te-Ihi-o-te-Rangi (corrected from Te-Ihi-o-te-Ra).This information is repeated by Kreuzer (1983), who also suggests that some Māori petroglyphs represent insects (though not, unfortunately, mantids). However, Wendy Pond (in prep.), in a review of Māori knowledge and language relating to the praying mantis, finds that the distinction between mantids and phasmids is not always clear. This applies to many people, of diverse races and cultures.
In the scientific literature mantids and phasmids have been grouped together as 'Gressoria', and numerous phasmid species were initially placed in the 'genus' Mantis. It was only in 1813 that Stoll divided the 'genus' Mantis into Mantis and Phasma. Pond (in prep.) has gathered together such fragments of Māori knowledge and perceptions of the praying mantis as survive, and finds little to confirm or reject the suggestion that this insect was present in New Zealand in pre-European times. On balance, taking into account the points discussed earlier and the indications of involvement of mantids in Māori tradition, it seems most likely that the praying mantis, Orthodera novaezealandiae, was present in New Zealand before European settlement began.