CHAPTER IV.RELIGIOUS RITES OF THE MAORI.Tantum Relligio potuit suadere.—Lucretius.You ask me about the customs ofMaorimen, and their origin, how men came to learn them. This is the source whence men learnt them. Their knowledge is not from modern times. Papa, Rangi, Tiki were the first to give rules to men for work of all kinds, for killing, for man-eating, forkarakia. In former days the knowledge of theMaoriwas great, in all matters, from this teaching, and so men learnt how to set rules for this thing and for that thing. Hence came the ceremony ofPurefor the dead, thekarakiafor the new-born infant, for grown men, for battle, for storming aPa, for eels, for birds, formakutu, and a multitude of otherkarakia. Tiki was the source from which they came down to thetupua, thepukenga, thewananga, and thetauira. The men of antient days are a source of invocation for thetauira. Hence thekarakiahad its power, and came down from one generation to another ever having power. Formerly theirkarakiagave men power. From the time when theRongo-pai(=Gospel) arrived here, and men were no longertapu, disease commenced. The man of former days was not afflicted by disease. He died only when bent by age. He died when he came to the natural end of life.My writing to you begins with thekarakiafor a mother when her breasts give no milk. After a child is born, if the mother’s breasts have no milk, her husband [pg 39] goes for thetohunga. When thetohungaarrives the mother and child are carried to the water-side, and thetohungadipping a handful of weed in the water, sprinkles it on the mother. The child is taken away from the mother by thetohunga, who then repeats thiskarakia:—Water-springs from above give me,To pour on the breast of this woman.Dew of Heaven give me,To cause to trickle the breast of this woman;At the points of the breast of this woman;Breasts flowing with milk,Flowing to the points of the breast of this woman,Milk in plenty yielding.For now the infant cries and moans,In the great night, in the long night.Tu the benefactor,Tu the giver,Tu the bountiful,Come to me, to thistauira.After this the child is dipped in the water, and the mother and child are kept apart. One whole night they are kept apart, in order that thekarakiamay take effect. The mother remains alone in her house, while thetohungaseated outside it repeats hiskarakia. Thetohungaalso instructs the woman thus—“If the points of your breasts begin to itch, lay open your clothes, and lie naked.” Some time after her breasts begin to itch, and the woman knows that thekarakiais taking effect. Afterwards her breasts become painful, and she calls out to thetohunga“my breasts itch and are painful, they are full of milk.” Then the child is brought to the mother. See what power thekarakiaof theMaoripossessed.This is a word, a thought of mine. There has not [pg 40] been any remarkable sign of late years, from the time of the arrival of the Rongo-pai (=Gospel), like the signs seen in this island when men weretapu, whenkarakiahad power. One sign seen in this island was the Ra-kutia (=the closed sun). At mid-day there was darkness, and the stars were seen. After two hours perhaps of darkness, daylight returned. Our fathers saw this sign: but there are now no signs like those of former days.CEREMONY OF TUA.When a male child is born to a Chief, all his tribe rejoice. The mother is separated from the inhabitants of the settlement, to prevent her coming in contact with persons engaged in cultivating thekumara, lest anything belonging to the mother should be accidentally touched by them, lest thekumarashould be affected by her state oftapu; for the sacredness of anyrehu-wahineis greatly feared.When the child is about a month old, and strives with its hands to reach its mother’s breast, the ceremony ofTūatakes place. Two fires are kindled; one fire for theAriki, one fire for theAtua. The food to be cooked on the fire is fern-root. Then thetohungatakes the child in his arms, and repeats thiskarakia:—Breathe quick thy lung,A healthy lung.Breathe strong thy lung,A firm lung,A brave lung.Severing28for your bravery,**tilling food,[pg 41] Severing for wielding the weapon,**warding off,**seizing the first man,**storming thePa.&c.&c.&c.&c.The boy infant is stept29over,****climbed29over,****lifted in the arms,The boy infant is free fromtapu,He runs freely where food is cooked.Cause thiskarakiato flow gently,To thePukenga,To theWananga,To theTauira.When thiskarakiaends the ceremony ofPoipoi(=waving) follows. Thetohungatakes up the fern-root cooked for theAtua, and waving it over the child repeats these words:—“This is for theTipua, for thePukenga, for theWananga. Eat it. It is the food cooked for you to eat.” The cooked fern-root is then deposited on the sacred place. Afterwards the child is taken in the arms of the femaleAriki, who waves over it the fern-root cooked on her fire, and touches with it different parts of the child’s body. TheArikiis said then to eat this fern-root, but does not do so in fact. She only spits on it, and throws it on the sacred place.If there are several femaleArikiof the same family of whom one is absent, a figure is made with weeds to represent her. Then part of the fern-root is offered to [pg 42] the figure and is stuck in it. All these ceremonies take place on sacred ground. The part of the ceremony—that of touching the body of the child with the food to be eat by theAriki—is namedkai-katoa. After this the child is free fromtapu, so that persons of the family may take it in their arms.No further ceremony takes place till the child arrives at youth, when his hair is cut, and the young person is released fromtapu. The hair must be cut in the morning in order to insure a strict observance oftapu; for it is not only thetohungawho must betapuon this occasion, but also the whole tribe. Thistapucommences in the morning, and no one must eat food while it lasts. Should any one eat during that time it will be discovered; for if the skin of the child’s head be cut while cutting the hair, it is known at once that some one has eat food. This is a sure sign. After the hair is cut the ceremony ofPoipoiis again observed, and thetohungathen raising up his hands repeats thiskarakia, and the young person is free—These hands of mine are raised up,And this sacredness here.Tu-i-whiwhia, Tu-i-rawea,Your freedom fromtapuMake sure the obtaining.Make sure the freedom.Make it sure to Papa.Give me mytu:Lift up the sacredness:Lift it up: it prevails.My hands here are raised30up,[pg 43] To Tiki there these hands of mine,To Hine-nui-te-po these hands of mine,These now free fromtapu.Freedom. They are free.CEREMONIES FOR THE DEAD.When a man dies his body is placed in a sitting posture, and is bound to a stake to keep it in a good position. It is seated with its face towards the sun as it rises from its cave. Then every one comes near to lament. The women in front, the men behind them. Their clothes are girded about their loins. In their hands they hold green leaves and boughs, then the song calledkekacommences thus:—TohungachantsIt is not a man,All„{ It is Rangi now consigned to earth,{ Alas! my friend.Tohunga„My evil omen,All„{ The lightning glancing on the mountain peak{ Te Waharoa doomed to death.After thekeka, theuhungaor lament commences. The clothes in which the corpse should be dressed are thekahuwaero, thehuru, thetopuni, and thetatata. The lament ended, presents are spread to view, greenstone ornaments, and other offerings for the dead chief. A carved chest, ornamented with feathers, is also made, and a carved canoe, a small one resembling a large canoe, which is painted withkokowai(=red-ochre); also a stick bent at the top is set up by the way-side, in order that persons passing by may see it, and know that a chief has died. This is called ahara. The carved chest is called awhare-rangi. The corpse only is buried, the clothes are placed in the carved chest which is preserved by the family and descendants as a sacred relic.[pg 44] On the morning following the burial, some men go to kill a small bird of the swamps calledkokata, and to pluck up some reeds ofwiwi. They return and come near the grave. Thetohungathen asks “Whence come you?” The men reply, “From the seeking, from the searching.” Thetohungaagain asks “Ah! what have you got? ah! what have you gained?” Thereon the men throw on the ground thekotataand thewiwi. Then thetohungaselects a stalk oftoetoeorrarauhe, and places it near the grave in a direction pointing towards Hawaiki to be a pathway for the spirit, that it may go in the straight path to those who died before him. This is named aTiri, and is also placed near where he died, in order that his spirit may return as anAtuafor his living relations. The person to whom thisAtuaappears is called thekaupapaorwaka-atua. Whenever the spirit appears to thekaupapathe men of the family assemble to hear its words. Hear thekarakiaof thekaupapato prevail on the spirit to climb the path of theTiri.This is your path, the path of Tawaki;By it he climbed up to Rangi,By it he mounted to your many,To your Thousands;By it you approached,By it you clung,By it your spirit arrived safelyTo your ancestors.I now am here sighing,Lamenting for your departed spirit.Come, come to me in form of a moth,Come to me yourkaupapa,Whom you loved,For whom you lamented.Here is theTirifor you,[pg 45]TheTiriof your ancestors,TheTiriof yourPukenga,Of yourWananga,Of me thisTauira.THE REINGA OR HADES.When the spirit leaves the body it goes on its way northward, till it arrives at two hills. The first of these hills is a place on which to lament with wailings and cuttings. There also the spirit strips off its clothes.31The name of this hill is Wai-hokimai. The name of the other hill is Wai-otioti: there the spirit turns its back on the land of life, and goes on to theRerenga-wairua(Spirit’s-leap). There are two long straight roots, the lower extremities of which are concealed in the sea, while the upper ends cling to apohutukawatree. The spirit stands by the upper end of these roots, awaiting an opening in the sea weed floating on the water. The moment an opening is seen, it flies down to the Reinga. Reaching the Reinga, there is a river and a sandy beach. The spirit crosses the river. The name of the new comer is shouted out. He is welcomed, and food is set before him. If he eats the food he can never return to life.32TALE OF TE ATARAHI.There was a man named Te Atarahi, who remained five nights and five days in the Reinga, and then returned to life. On the fifth day after this man died, two women went out to cut flax leaves. While so employed they [pg 46] observed the flower stalks of the flax springing up every now and then, at a little distance from them. Then one of the women remarked to her companion—“There is some one sucking the juice of thekorariflowers.” By degrees this person came nearer, and was seen by the woman, who said “the man is like Te Atarahi, why, it surely is Te Atarahi.” Her companion replied—“It cannot be Te Atarahi, he is dead.” Then they both looked carefully, and saw that the skin of the man was wrinkled and hanging loose about his back and shoulders, and that the hair of his head was all gone.So the women returned to thePa, and told how they had seen Te Atarahi. “Are you quite sure it was Te Atarahi?” said the men of thePa. And the women answered, “His appearance was like Te Atarahi, but the hair of his head was all gone, and his skin hung loose in folds about his back.” Then one was sent to look at the grave where Te Atarahi had been buried. He found the grave undisturbed, so he returned and said “Sirs, the body is well buried, it has not been disturbed.” Then the men went, and examined the place carefully on every side, and found an opening on one side, a little way off. Then they went to the place where Te Atarahi had been seen by the women, and there found the man seated on atitree. They at once knew him to be Te Atarahi; so they sent for thetohunga. Thetohunga, came and repeated akarakia, after which, the man was removed to the sacred place, and thetohungaremained with him constantly repeatingkarakia, while the people of thePastood without looking on. There the man remained many days, food being brought for him. Time passed, and he began to have again the appearance of aMaori[pg 47] man. At length he recovered and got quite well. Then he told how he had been in the Reigna, how his relations came about him, and bid him not to touch the food, and sent him back to the land of Light. He spoke also of the excellence of the state in which the people of the Reigna dwelt, of their food, of their choice delicacy thengaro, of the numbers of theirPa, and the multitude of the dwellers there, all which agreed with what theAtuahave said, when they visit men on earth.NGA PATUPAIAREHE OR FAIRIES.One day while Ruarangi was absent from his house a Patupaiarehe or Fairy came to it, and finding only the wife of Ruarangi within, carried her off to the hills. When the husband returned home his wife could not be found. He, however, traced footsteps to the hills where the Fairies dwelt, but saw nothing of his wife. Then he felt sure she had been carried off by the Fairies, and returned sorrowing and thinking of some plan to recover her. At length, having thought of a plan, he summoned thetohungaof the tribe—those skilled in bringing back love—those skilled inmakutu—in short all thetohunga. When these all assembled before him, he said to them “The cause of my calling you is this. My wife has disappeared.” Thetohungareplied “When it is night, all of you leave your houses.” So when night came every one came forth from his house as thetohungahad ordered. Then thetohungaskilled in restoring love stood up, and after some while discovered that the lost woman was with the Fairies. So he commenced akarakiato make her love for herMaorihusband return.What wind is this blowing softly to your skin:Will you not incline towards your companion,[pg 48] To whom you clung when sleeping together,Whom you clasped in your arms,Who shared your griefs.When the wind bears to you this my love,Incline hither thy love,Sighing for the couch where both slept.Let your love burst forth,As the water-spring from its source.When thetohungahad ended thiskarakiahe said to the husband “Go, fetch your wife. When she meets you, be quick to rub her all over withkokowai(red-ochre).” So the man went, and when night came he lay down to sleep by the way side. While he slept he saw his wife coming to meet him. With this he awoke knowing well that thetohungahad spoken truly. At day-light he went on his way, and after some time came in sight of thePaof the Fairies. No one was within thePa. All had gone forth to look at theMaoriwoman. Now a great desire towards herMaorihusband had come to the woman borne to her by thekarakiaof thetohunga, so the woman said to her Fairy husband “Let me go and visit my new brothers-in-law.” This she said deceitfully; for when her Fairy husband consented, she went straight away to meet herMaorihusband, who, as soon as she came near, rubbed her all over withkokowai, and hastened home with her.Meanwhile the Fairy husband awaited her return. He waited a long while, and at last went to look for her: at length he discovered footsteps of a man and woman, then he knew she had gone off with her husband. So the war-party of the Fairies assembled, and went to attack theMaori Pa. But they found the posts of thePadaubed over withkokowai, and the leaves used in the [pg 49] ovens for cooking, thrown on the roofs of the houses: thePatoo was full of the steam of cooked food. As for the woman, she was placed for concealment in an oven. So the Fairies feared to come near; for how could they enter thePain their dread of thekokowai, and the steam of the ovens which filled the court-yard. So great is their dread of cooked food.Then thetohunga Maoriall standing up sung akarakiato put to sleep the Fairies.Thrust aside, thrust afar,Thrust aside your sacredness,Thrust aside yourtohunga:Let me, let me mark33you,Let me mark your brow,Give me thereupon your sacredness,Youmana, yourtohunga,Yourkarakiagive me,To place beside the oven-stones,To place beside the cinders,To place beside thekokowai.Now these rest on your head,On your sacred places,On your femaleAriki.Your sacredness is undone.By the time thiskarakiacame to an end, all the Fairies were seated on the ground. Their chief then stood up, and sung thus:—Alas! for this dayWhich now oppresses me.I stretched out my handTo the mate of Tirini.Followed were my footsteps,And charmed was returning love,[pg 50] At Pirongia there.This the dreaded tribe is undone,Tiki34and Nukupouri34And Whanawhana34And I Rangi-pouri:34I carried off the woman,I the first aggressor:I went to enter the house of Ruarangi,To stretch out my hand,To touch theMaoriskin.The boundary is oven-marked,To prevent its being moved aside,To guard the wife in safety.He thought the power of hiskarakiawould appear; but it could not conquer the devices of theMaori tohunga; for how could it prevail against the cooked food, and the oven-stoves, and thekokowai, and the many other devices of thetohunga. Hence it was seen that the power ofkarakiawas not possessed by the Fairies. The only power given to them was to smother men.[pg 51]
CHAPTER IV.RELIGIOUS RITES OF THE MAORI.Tantum Relligio potuit suadere.—Lucretius.You ask me about the customs ofMaorimen, and their origin, how men came to learn them. This is the source whence men learnt them. Their knowledge is not from modern times. Papa, Rangi, Tiki were the first to give rules to men for work of all kinds, for killing, for man-eating, forkarakia. In former days the knowledge of theMaoriwas great, in all matters, from this teaching, and so men learnt how to set rules for this thing and for that thing. Hence came the ceremony ofPurefor the dead, thekarakiafor the new-born infant, for grown men, for battle, for storming aPa, for eels, for birds, formakutu, and a multitude of otherkarakia. Tiki was the source from which they came down to thetupua, thepukenga, thewananga, and thetauira. The men of antient days are a source of invocation for thetauira. Hence thekarakiahad its power, and came down from one generation to another ever having power. Formerly theirkarakiagave men power. From the time when theRongo-pai(=Gospel) arrived here, and men were no longertapu, disease commenced. The man of former days was not afflicted by disease. He died only when bent by age. He died when he came to the natural end of life.My writing to you begins with thekarakiafor a mother when her breasts give no milk. After a child is born, if the mother’s breasts have no milk, her husband [pg 39] goes for thetohunga. When thetohungaarrives the mother and child are carried to the water-side, and thetohungadipping a handful of weed in the water, sprinkles it on the mother. The child is taken away from the mother by thetohunga, who then repeats thiskarakia:—Water-springs from above give me,To pour on the breast of this woman.Dew of Heaven give me,To cause to trickle the breast of this woman;At the points of the breast of this woman;Breasts flowing with milk,Flowing to the points of the breast of this woman,Milk in plenty yielding.For now the infant cries and moans,In the great night, in the long night.Tu the benefactor,Tu the giver,Tu the bountiful,Come to me, to thistauira.After this the child is dipped in the water, and the mother and child are kept apart. One whole night they are kept apart, in order that thekarakiamay take effect. The mother remains alone in her house, while thetohungaseated outside it repeats hiskarakia. Thetohungaalso instructs the woman thus—“If the points of your breasts begin to itch, lay open your clothes, and lie naked.” Some time after her breasts begin to itch, and the woman knows that thekarakiais taking effect. Afterwards her breasts become painful, and she calls out to thetohunga“my breasts itch and are painful, they are full of milk.” Then the child is brought to the mother. See what power thekarakiaof theMaoripossessed.This is a word, a thought of mine. There has not [pg 40] been any remarkable sign of late years, from the time of the arrival of the Rongo-pai (=Gospel), like the signs seen in this island when men weretapu, whenkarakiahad power. One sign seen in this island was the Ra-kutia (=the closed sun). At mid-day there was darkness, and the stars were seen. After two hours perhaps of darkness, daylight returned. Our fathers saw this sign: but there are now no signs like those of former days.CEREMONY OF TUA.When a male child is born to a Chief, all his tribe rejoice. The mother is separated from the inhabitants of the settlement, to prevent her coming in contact with persons engaged in cultivating thekumara, lest anything belonging to the mother should be accidentally touched by them, lest thekumarashould be affected by her state oftapu; for the sacredness of anyrehu-wahineis greatly feared.When the child is about a month old, and strives with its hands to reach its mother’s breast, the ceremony ofTūatakes place. Two fires are kindled; one fire for theAriki, one fire for theAtua. The food to be cooked on the fire is fern-root. Then thetohungatakes the child in his arms, and repeats thiskarakia:—Breathe quick thy lung,A healthy lung.Breathe strong thy lung,A firm lung,A brave lung.Severing28for your bravery,**tilling food,[pg 41] Severing for wielding the weapon,**warding off,**seizing the first man,**storming thePa.&c.&c.&c.&c.The boy infant is stept29over,****climbed29over,****lifted in the arms,The boy infant is free fromtapu,He runs freely where food is cooked.Cause thiskarakiato flow gently,To thePukenga,To theWananga,To theTauira.When thiskarakiaends the ceremony ofPoipoi(=waving) follows. Thetohungatakes up the fern-root cooked for theAtua, and waving it over the child repeats these words:—“This is for theTipua, for thePukenga, for theWananga. Eat it. It is the food cooked for you to eat.” The cooked fern-root is then deposited on the sacred place. Afterwards the child is taken in the arms of the femaleAriki, who waves over it the fern-root cooked on her fire, and touches with it different parts of the child’s body. TheArikiis said then to eat this fern-root, but does not do so in fact. She only spits on it, and throws it on the sacred place.If there are several femaleArikiof the same family of whom one is absent, a figure is made with weeds to represent her. Then part of the fern-root is offered to [pg 42] the figure and is stuck in it. All these ceremonies take place on sacred ground. The part of the ceremony—that of touching the body of the child with the food to be eat by theAriki—is namedkai-katoa. After this the child is free fromtapu, so that persons of the family may take it in their arms.No further ceremony takes place till the child arrives at youth, when his hair is cut, and the young person is released fromtapu. The hair must be cut in the morning in order to insure a strict observance oftapu; for it is not only thetohungawho must betapuon this occasion, but also the whole tribe. Thistapucommences in the morning, and no one must eat food while it lasts. Should any one eat during that time it will be discovered; for if the skin of the child’s head be cut while cutting the hair, it is known at once that some one has eat food. This is a sure sign. After the hair is cut the ceremony ofPoipoiis again observed, and thetohungathen raising up his hands repeats thiskarakia, and the young person is free—These hands of mine are raised up,And this sacredness here.Tu-i-whiwhia, Tu-i-rawea,Your freedom fromtapuMake sure the obtaining.Make sure the freedom.Make it sure to Papa.Give me mytu:Lift up the sacredness:Lift it up: it prevails.My hands here are raised30up,[pg 43] To Tiki there these hands of mine,To Hine-nui-te-po these hands of mine,These now free fromtapu.Freedom. They are free.CEREMONIES FOR THE DEAD.When a man dies his body is placed in a sitting posture, and is bound to a stake to keep it in a good position. It is seated with its face towards the sun as it rises from its cave. Then every one comes near to lament. The women in front, the men behind them. Their clothes are girded about their loins. In their hands they hold green leaves and boughs, then the song calledkekacommences thus:—TohungachantsIt is not a man,All„{ It is Rangi now consigned to earth,{ Alas! my friend.Tohunga„My evil omen,All„{ The lightning glancing on the mountain peak{ Te Waharoa doomed to death.After thekeka, theuhungaor lament commences. The clothes in which the corpse should be dressed are thekahuwaero, thehuru, thetopuni, and thetatata. The lament ended, presents are spread to view, greenstone ornaments, and other offerings for the dead chief. A carved chest, ornamented with feathers, is also made, and a carved canoe, a small one resembling a large canoe, which is painted withkokowai(=red-ochre); also a stick bent at the top is set up by the way-side, in order that persons passing by may see it, and know that a chief has died. This is called ahara. The carved chest is called awhare-rangi. The corpse only is buried, the clothes are placed in the carved chest which is preserved by the family and descendants as a sacred relic.[pg 44] On the morning following the burial, some men go to kill a small bird of the swamps calledkokata, and to pluck up some reeds ofwiwi. They return and come near the grave. Thetohungathen asks “Whence come you?” The men reply, “From the seeking, from the searching.” Thetohungaagain asks “Ah! what have you got? ah! what have you gained?” Thereon the men throw on the ground thekotataand thewiwi. Then thetohungaselects a stalk oftoetoeorrarauhe, and places it near the grave in a direction pointing towards Hawaiki to be a pathway for the spirit, that it may go in the straight path to those who died before him. This is named aTiri, and is also placed near where he died, in order that his spirit may return as anAtuafor his living relations. The person to whom thisAtuaappears is called thekaupapaorwaka-atua. Whenever the spirit appears to thekaupapathe men of the family assemble to hear its words. Hear thekarakiaof thekaupapato prevail on the spirit to climb the path of theTiri.This is your path, the path of Tawaki;By it he climbed up to Rangi,By it he mounted to your many,To your Thousands;By it you approached,By it you clung,By it your spirit arrived safelyTo your ancestors.I now am here sighing,Lamenting for your departed spirit.Come, come to me in form of a moth,Come to me yourkaupapa,Whom you loved,For whom you lamented.Here is theTirifor you,[pg 45]TheTiriof your ancestors,TheTiriof yourPukenga,Of yourWananga,Of me thisTauira.THE REINGA OR HADES.When the spirit leaves the body it goes on its way northward, till it arrives at two hills. The first of these hills is a place on which to lament with wailings and cuttings. There also the spirit strips off its clothes.31The name of this hill is Wai-hokimai. The name of the other hill is Wai-otioti: there the spirit turns its back on the land of life, and goes on to theRerenga-wairua(Spirit’s-leap). There are two long straight roots, the lower extremities of which are concealed in the sea, while the upper ends cling to apohutukawatree. The spirit stands by the upper end of these roots, awaiting an opening in the sea weed floating on the water. The moment an opening is seen, it flies down to the Reinga. Reaching the Reinga, there is a river and a sandy beach. The spirit crosses the river. The name of the new comer is shouted out. He is welcomed, and food is set before him. If he eats the food he can never return to life.32TALE OF TE ATARAHI.There was a man named Te Atarahi, who remained five nights and five days in the Reinga, and then returned to life. On the fifth day after this man died, two women went out to cut flax leaves. While so employed they [pg 46] observed the flower stalks of the flax springing up every now and then, at a little distance from them. Then one of the women remarked to her companion—“There is some one sucking the juice of thekorariflowers.” By degrees this person came nearer, and was seen by the woman, who said “the man is like Te Atarahi, why, it surely is Te Atarahi.” Her companion replied—“It cannot be Te Atarahi, he is dead.” Then they both looked carefully, and saw that the skin of the man was wrinkled and hanging loose about his back and shoulders, and that the hair of his head was all gone.So the women returned to thePa, and told how they had seen Te Atarahi. “Are you quite sure it was Te Atarahi?” said the men of thePa. And the women answered, “His appearance was like Te Atarahi, but the hair of his head was all gone, and his skin hung loose in folds about his back.” Then one was sent to look at the grave where Te Atarahi had been buried. He found the grave undisturbed, so he returned and said “Sirs, the body is well buried, it has not been disturbed.” Then the men went, and examined the place carefully on every side, and found an opening on one side, a little way off. Then they went to the place where Te Atarahi had been seen by the women, and there found the man seated on atitree. They at once knew him to be Te Atarahi; so they sent for thetohunga. Thetohunga, came and repeated akarakia, after which, the man was removed to the sacred place, and thetohungaremained with him constantly repeatingkarakia, while the people of thePastood without looking on. There the man remained many days, food being brought for him. Time passed, and he began to have again the appearance of aMaori[pg 47] man. At length he recovered and got quite well. Then he told how he had been in the Reigna, how his relations came about him, and bid him not to touch the food, and sent him back to the land of Light. He spoke also of the excellence of the state in which the people of the Reigna dwelt, of their food, of their choice delicacy thengaro, of the numbers of theirPa, and the multitude of the dwellers there, all which agreed with what theAtuahave said, when they visit men on earth.NGA PATUPAIAREHE OR FAIRIES.One day while Ruarangi was absent from his house a Patupaiarehe or Fairy came to it, and finding only the wife of Ruarangi within, carried her off to the hills. When the husband returned home his wife could not be found. He, however, traced footsteps to the hills where the Fairies dwelt, but saw nothing of his wife. Then he felt sure she had been carried off by the Fairies, and returned sorrowing and thinking of some plan to recover her. At length, having thought of a plan, he summoned thetohungaof the tribe—those skilled in bringing back love—those skilled inmakutu—in short all thetohunga. When these all assembled before him, he said to them “The cause of my calling you is this. My wife has disappeared.” Thetohungareplied “When it is night, all of you leave your houses.” So when night came every one came forth from his house as thetohungahad ordered. Then thetohungaskilled in restoring love stood up, and after some while discovered that the lost woman was with the Fairies. So he commenced akarakiato make her love for herMaorihusband return.What wind is this blowing softly to your skin:Will you not incline towards your companion,[pg 48] To whom you clung when sleeping together,Whom you clasped in your arms,Who shared your griefs.When the wind bears to you this my love,Incline hither thy love,Sighing for the couch where both slept.Let your love burst forth,As the water-spring from its source.When thetohungahad ended thiskarakiahe said to the husband “Go, fetch your wife. When she meets you, be quick to rub her all over withkokowai(red-ochre).” So the man went, and when night came he lay down to sleep by the way side. While he slept he saw his wife coming to meet him. With this he awoke knowing well that thetohungahad spoken truly. At day-light he went on his way, and after some time came in sight of thePaof the Fairies. No one was within thePa. All had gone forth to look at theMaoriwoman. Now a great desire towards herMaorihusband had come to the woman borne to her by thekarakiaof thetohunga, so the woman said to her Fairy husband “Let me go and visit my new brothers-in-law.” This she said deceitfully; for when her Fairy husband consented, she went straight away to meet herMaorihusband, who, as soon as she came near, rubbed her all over withkokowai, and hastened home with her.Meanwhile the Fairy husband awaited her return. He waited a long while, and at last went to look for her: at length he discovered footsteps of a man and woman, then he knew she had gone off with her husband. So the war-party of the Fairies assembled, and went to attack theMaori Pa. But they found the posts of thePadaubed over withkokowai, and the leaves used in the [pg 49] ovens for cooking, thrown on the roofs of the houses: thePatoo was full of the steam of cooked food. As for the woman, she was placed for concealment in an oven. So the Fairies feared to come near; for how could they enter thePain their dread of thekokowai, and the steam of the ovens which filled the court-yard. So great is their dread of cooked food.Then thetohunga Maoriall standing up sung akarakiato put to sleep the Fairies.Thrust aside, thrust afar,Thrust aside your sacredness,Thrust aside yourtohunga:Let me, let me mark33you,Let me mark your brow,Give me thereupon your sacredness,Youmana, yourtohunga,Yourkarakiagive me,To place beside the oven-stones,To place beside the cinders,To place beside thekokowai.Now these rest on your head,On your sacred places,On your femaleAriki.Your sacredness is undone.By the time thiskarakiacame to an end, all the Fairies were seated on the ground. Their chief then stood up, and sung thus:—Alas! for this dayWhich now oppresses me.I stretched out my handTo the mate of Tirini.Followed were my footsteps,And charmed was returning love,[pg 50] At Pirongia there.This the dreaded tribe is undone,Tiki34and Nukupouri34And Whanawhana34And I Rangi-pouri:34I carried off the woman,I the first aggressor:I went to enter the house of Ruarangi,To stretch out my hand,To touch theMaoriskin.The boundary is oven-marked,To prevent its being moved aside,To guard the wife in safety.He thought the power of hiskarakiawould appear; but it could not conquer the devices of theMaori tohunga; for how could it prevail against the cooked food, and the oven-stoves, and thekokowai, and the many other devices of thetohunga. Hence it was seen that the power ofkarakiawas not possessed by the Fairies. The only power given to them was to smother men.[pg 51]
RELIGIOUS RITES OF THE MAORI.Tantum Relligio potuit suadere.—Lucretius.You ask me about the customs ofMaorimen, and their origin, how men came to learn them. This is the source whence men learnt them. Their knowledge is not from modern times. Papa, Rangi, Tiki were the first to give rules to men for work of all kinds, for killing, for man-eating, forkarakia. In former days the knowledge of theMaoriwas great, in all matters, from this teaching, and so men learnt how to set rules for this thing and for that thing. Hence came the ceremony ofPurefor the dead, thekarakiafor the new-born infant, for grown men, for battle, for storming aPa, for eels, for birds, formakutu, and a multitude of otherkarakia. Tiki was the source from which they came down to thetupua, thepukenga, thewananga, and thetauira. The men of antient days are a source of invocation for thetauira. Hence thekarakiahad its power, and came down from one generation to another ever having power. Formerly theirkarakiagave men power. From the time when theRongo-pai(=Gospel) arrived here, and men were no longertapu, disease commenced. The man of former days was not afflicted by disease. He died only when bent by age. He died when he came to the natural end of life.My writing to you begins with thekarakiafor a mother when her breasts give no milk. After a child is born, if the mother’s breasts have no milk, her husband [pg 39] goes for thetohunga. When thetohungaarrives the mother and child are carried to the water-side, and thetohungadipping a handful of weed in the water, sprinkles it on the mother. The child is taken away from the mother by thetohunga, who then repeats thiskarakia:—Water-springs from above give me,To pour on the breast of this woman.Dew of Heaven give me,To cause to trickle the breast of this woman;At the points of the breast of this woman;Breasts flowing with milk,Flowing to the points of the breast of this woman,Milk in plenty yielding.For now the infant cries and moans,In the great night, in the long night.Tu the benefactor,Tu the giver,Tu the bountiful,Come to me, to thistauira.After this the child is dipped in the water, and the mother and child are kept apart. One whole night they are kept apart, in order that thekarakiamay take effect. The mother remains alone in her house, while thetohungaseated outside it repeats hiskarakia. Thetohungaalso instructs the woman thus—“If the points of your breasts begin to itch, lay open your clothes, and lie naked.” Some time after her breasts begin to itch, and the woman knows that thekarakiais taking effect. Afterwards her breasts become painful, and she calls out to thetohunga“my breasts itch and are painful, they are full of milk.” Then the child is brought to the mother. See what power thekarakiaof theMaoripossessed.This is a word, a thought of mine. There has not [pg 40] been any remarkable sign of late years, from the time of the arrival of the Rongo-pai (=Gospel), like the signs seen in this island when men weretapu, whenkarakiahad power. One sign seen in this island was the Ra-kutia (=the closed sun). At mid-day there was darkness, and the stars were seen. After two hours perhaps of darkness, daylight returned. Our fathers saw this sign: but there are now no signs like those of former days.
Tantum Relligio potuit suadere.—Lucretius.
Tantum Relligio potuit suadere.—Lucretius.
You ask me about the customs ofMaorimen, and their origin, how men came to learn them. This is the source whence men learnt them. Their knowledge is not from modern times. Papa, Rangi, Tiki were the first to give rules to men for work of all kinds, for killing, for man-eating, forkarakia. In former days the knowledge of theMaoriwas great, in all matters, from this teaching, and so men learnt how to set rules for this thing and for that thing. Hence came the ceremony ofPurefor the dead, thekarakiafor the new-born infant, for grown men, for battle, for storming aPa, for eels, for birds, formakutu, and a multitude of otherkarakia. Tiki was the source from which they came down to thetupua, thepukenga, thewananga, and thetauira. The men of antient days are a source of invocation for thetauira. Hence thekarakiahad its power, and came down from one generation to another ever having power. Formerly theirkarakiagave men power. From the time when theRongo-pai(=Gospel) arrived here, and men were no longertapu, disease commenced. The man of former days was not afflicted by disease. He died only when bent by age. He died when he came to the natural end of life.
My writing to you begins with thekarakiafor a mother when her breasts give no milk. After a child is born, if the mother’s breasts have no milk, her husband [pg 39] goes for thetohunga. When thetohungaarrives the mother and child are carried to the water-side, and thetohungadipping a handful of weed in the water, sprinkles it on the mother. The child is taken away from the mother by thetohunga, who then repeats thiskarakia:—
Water-springs from above give me,To pour on the breast of this woman.Dew of Heaven give me,To cause to trickle the breast of this woman;At the points of the breast of this woman;Breasts flowing with milk,Flowing to the points of the breast of this woman,Milk in plenty yielding.For now the infant cries and moans,In the great night, in the long night.Tu the benefactor,Tu the giver,Tu the bountiful,Come to me, to thistauira.
Water-springs from above give me,To pour on the breast of this woman.Dew of Heaven give me,To cause to trickle the breast of this woman;At the points of the breast of this woman;Breasts flowing with milk,Flowing to the points of the breast of this woman,Milk in plenty yielding.For now the infant cries and moans,In the great night, in the long night.Tu the benefactor,Tu the giver,Tu the bountiful,Come to me, to thistauira.
Water-springs from above give me,
To pour on the breast of this woman.
Dew of Heaven give me,
To cause to trickle the breast of this woman;
At the points of the breast of this woman;
Breasts flowing with milk,
Flowing to the points of the breast of this woman,
Milk in plenty yielding.
For now the infant cries and moans,
In the great night, in the long night.
Tu the benefactor,
Tu the giver,
Tu the bountiful,
Come to me, to thistauira.
After this the child is dipped in the water, and the mother and child are kept apart. One whole night they are kept apart, in order that thekarakiamay take effect. The mother remains alone in her house, while thetohungaseated outside it repeats hiskarakia. Thetohungaalso instructs the woman thus—“If the points of your breasts begin to itch, lay open your clothes, and lie naked.” Some time after her breasts begin to itch, and the woman knows that thekarakiais taking effect. Afterwards her breasts become painful, and she calls out to thetohunga“my breasts itch and are painful, they are full of milk.” Then the child is brought to the mother. See what power thekarakiaof theMaoripossessed.
This is a word, a thought of mine. There has not [pg 40] been any remarkable sign of late years, from the time of the arrival of the Rongo-pai (=Gospel), like the signs seen in this island when men weretapu, whenkarakiahad power. One sign seen in this island was the Ra-kutia (=the closed sun). At mid-day there was darkness, and the stars were seen. After two hours perhaps of darkness, daylight returned. Our fathers saw this sign: but there are now no signs like those of former days.
CEREMONY OF TUA.When a male child is born to a Chief, all his tribe rejoice. The mother is separated from the inhabitants of the settlement, to prevent her coming in contact with persons engaged in cultivating thekumara, lest anything belonging to the mother should be accidentally touched by them, lest thekumarashould be affected by her state oftapu; for the sacredness of anyrehu-wahineis greatly feared.When the child is about a month old, and strives with its hands to reach its mother’s breast, the ceremony ofTūatakes place. Two fires are kindled; one fire for theAriki, one fire for theAtua. The food to be cooked on the fire is fern-root. Then thetohungatakes the child in his arms, and repeats thiskarakia:—Breathe quick thy lung,A healthy lung.Breathe strong thy lung,A firm lung,A brave lung.Severing28for your bravery,**tilling food,[pg 41] Severing for wielding the weapon,**warding off,**seizing the first man,**storming thePa.&c.&c.&c.&c.The boy infant is stept29over,****climbed29over,****lifted in the arms,The boy infant is free fromtapu,He runs freely where food is cooked.Cause thiskarakiato flow gently,To thePukenga,To theWananga,To theTauira.When thiskarakiaends the ceremony ofPoipoi(=waving) follows. Thetohungatakes up the fern-root cooked for theAtua, and waving it over the child repeats these words:—“This is for theTipua, for thePukenga, for theWananga. Eat it. It is the food cooked for you to eat.” The cooked fern-root is then deposited on the sacred place. Afterwards the child is taken in the arms of the femaleAriki, who waves over it the fern-root cooked on her fire, and touches with it different parts of the child’s body. TheArikiis said then to eat this fern-root, but does not do so in fact. She only spits on it, and throws it on the sacred place.If there are several femaleArikiof the same family of whom one is absent, a figure is made with weeds to represent her. Then part of the fern-root is offered to [pg 42] the figure and is stuck in it. All these ceremonies take place on sacred ground. The part of the ceremony—that of touching the body of the child with the food to be eat by theAriki—is namedkai-katoa. After this the child is free fromtapu, so that persons of the family may take it in their arms.No further ceremony takes place till the child arrives at youth, when his hair is cut, and the young person is released fromtapu. The hair must be cut in the morning in order to insure a strict observance oftapu; for it is not only thetohungawho must betapuon this occasion, but also the whole tribe. Thistapucommences in the morning, and no one must eat food while it lasts. Should any one eat during that time it will be discovered; for if the skin of the child’s head be cut while cutting the hair, it is known at once that some one has eat food. This is a sure sign. After the hair is cut the ceremony ofPoipoiis again observed, and thetohungathen raising up his hands repeats thiskarakia, and the young person is free—These hands of mine are raised up,And this sacredness here.Tu-i-whiwhia, Tu-i-rawea,Your freedom fromtapuMake sure the obtaining.Make sure the freedom.Make it sure to Papa.Give me mytu:Lift up the sacredness:Lift it up: it prevails.My hands here are raised30up,[pg 43] To Tiki there these hands of mine,To Hine-nui-te-po these hands of mine,These now free fromtapu.Freedom. They are free.
When a male child is born to a Chief, all his tribe rejoice. The mother is separated from the inhabitants of the settlement, to prevent her coming in contact with persons engaged in cultivating thekumara, lest anything belonging to the mother should be accidentally touched by them, lest thekumarashould be affected by her state oftapu; for the sacredness of anyrehu-wahineis greatly feared.
When the child is about a month old, and strives with its hands to reach its mother’s breast, the ceremony ofTūatakes place. Two fires are kindled; one fire for theAriki, one fire for theAtua. The food to be cooked on the fire is fern-root. Then thetohungatakes the child in his arms, and repeats thiskarakia:—
Breathe quick thy lung,A healthy lung.Breathe strong thy lung,A firm lung,A brave lung.Severing28for your bravery,**tilling food,[pg 41] Severing for wielding the weapon,**warding off,**seizing the first man,**storming thePa.&c.&c.&c.&c.The boy infant is stept29over,****climbed29over,****lifted in the arms,The boy infant is free fromtapu,He runs freely where food is cooked.Cause thiskarakiato flow gently,To thePukenga,To theWananga,To theTauira.
Breathe quick thy lung,A healthy lung.Breathe strong thy lung,A firm lung,A brave lung.Severing28for your bravery,**tilling food,[pg 41] Severing for wielding the weapon,**warding off,**seizing the first man,**storming thePa.&c.&c.&c.&c.The boy infant is stept29over,****climbed29over,****lifted in the arms,The boy infant is free fromtapu,He runs freely where food is cooked.Cause thiskarakiato flow gently,To thePukenga,To theWananga,To theTauira.
Breathe quick thy lung,
A healthy lung.
Breathe strong thy lung,
A firm lung,
A brave lung.
Severing28for your bravery,
**tilling food,
[pg 41] Severing for wielding the weapon,
**warding off,
**seizing the first man,
**storming thePa.
&c.&c.&c.&c.
&c.&c.
&c.&c.
The boy infant is stept29over,
****climbed29over,
****lifted in the arms,
The boy infant is free fromtapu,
He runs freely where food is cooked.
Cause thiskarakiato flow gently,
To thePukenga,
To theWananga,
To theTauira.
When thiskarakiaends the ceremony ofPoipoi(=waving) follows. Thetohungatakes up the fern-root cooked for theAtua, and waving it over the child repeats these words:—“This is for theTipua, for thePukenga, for theWananga. Eat it. It is the food cooked for you to eat.” The cooked fern-root is then deposited on the sacred place. Afterwards the child is taken in the arms of the femaleAriki, who waves over it the fern-root cooked on her fire, and touches with it different parts of the child’s body. TheArikiis said then to eat this fern-root, but does not do so in fact. She only spits on it, and throws it on the sacred place.
If there are several femaleArikiof the same family of whom one is absent, a figure is made with weeds to represent her. Then part of the fern-root is offered to [pg 42] the figure and is stuck in it. All these ceremonies take place on sacred ground. The part of the ceremony—that of touching the body of the child with the food to be eat by theAriki—is namedkai-katoa. After this the child is free fromtapu, so that persons of the family may take it in their arms.
No further ceremony takes place till the child arrives at youth, when his hair is cut, and the young person is released fromtapu. The hair must be cut in the morning in order to insure a strict observance oftapu; for it is not only thetohungawho must betapuon this occasion, but also the whole tribe. Thistapucommences in the morning, and no one must eat food while it lasts. Should any one eat during that time it will be discovered; for if the skin of the child’s head be cut while cutting the hair, it is known at once that some one has eat food. This is a sure sign. After the hair is cut the ceremony ofPoipoiis again observed, and thetohungathen raising up his hands repeats thiskarakia, and the young person is free—
These hands of mine are raised up,And this sacredness here.Tu-i-whiwhia, Tu-i-rawea,Your freedom fromtapuMake sure the obtaining.Make sure the freedom.Make it sure to Papa.Give me mytu:Lift up the sacredness:Lift it up: it prevails.My hands here are raised30up,[pg 43] To Tiki there these hands of mine,To Hine-nui-te-po these hands of mine,These now free fromtapu.Freedom. They are free.
These hands of mine are raised up,And this sacredness here.Tu-i-whiwhia, Tu-i-rawea,Your freedom fromtapuMake sure the obtaining.Make sure the freedom.Make it sure to Papa.Give me mytu:Lift up the sacredness:Lift it up: it prevails.My hands here are raised30up,[pg 43] To Tiki there these hands of mine,To Hine-nui-te-po these hands of mine,These now free fromtapu.Freedom. They are free.
These hands of mine are raised up,
And this sacredness here.
Tu-i-whiwhia, Tu-i-rawea,
Your freedom fromtapu
Make sure the obtaining.
Make sure the freedom.
Make it sure to Papa.
Give me mytu:
Lift up the sacredness:
Lift it up: it prevails.
My hands here are raised30up,
[pg 43] To Tiki there these hands of mine,
To Hine-nui-te-po these hands of mine,
These now free fromtapu.
Freedom. They are free.
CEREMONIES FOR THE DEAD.When a man dies his body is placed in a sitting posture, and is bound to a stake to keep it in a good position. It is seated with its face towards the sun as it rises from its cave. Then every one comes near to lament. The women in front, the men behind them. Their clothes are girded about their loins. In their hands they hold green leaves and boughs, then the song calledkekacommences thus:—TohungachantsIt is not a man,All„{ It is Rangi now consigned to earth,{ Alas! my friend.Tohunga„My evil omen,All„{ The lightning glancing on the mountain peak{ Te Waharoa doomed to death.After thekeka, theuhungaor lament commences. The clothes in which the corpse should be dressed are thekahuwaero, thehuru, thetopuni, and thetatata. The lament ended, presents are spread to view, greenstone ornaments, and other offerings for the dead chief. A carved chest, ornamented with feathers, is also made, and a carved canoe, a small one resembling a large canoe, which is painted withkokowai(=red-ochre); also a stick bent at the top is set up by the way-side, in order that persons passing by may see it, and know that a chief has died. This is called ahara. The carved chest is called awhare-rangi. The corpse only is buried, the clothes are placed in the carved chest which is preserved by the family and descendants as a sacred relic.[pg 44] On the morning following the burial, some men go to kill a small bird of the swamps calledkokata, and to pluck up some reeds ofwiwi. They return and come near the grave. Thetohungathen asks “Whence come you?” The men reply, “From the seeking, from the searching.” Thetohungaagain asks “Ah! what have you got? ah! what have you gained?” Thereon the men throw on the ground thekotataand thewiwi. Then thetohungaselects a stalk oftoetoeorrarauhe, and places it near the grave in a direction pointing towards Hawaiki to be a pathway for the spirit, that it may go in the straight path to those who died before him. This is named aTiri, and is also placed near where he died, in order that his spirit may return as anAtuafor his living relations. The person to whom thisAtuaappears is called thekaupapaorwaka-atua. Whenever the spirit appears to thekaupapathe men of the family assemble to hear its words. Hear thekarakiaof thekaupapato prevail on the spirit to climb the path of theTiri.This is your path, the path of Tawaki;By it he climbed up to Rangi,By it he mounted to your many,To your Thousands;By it you approached,By it you clung,By it your spirit arrived safelyTo your ancestors.I now am here sighing,Lamenting for your departed spirit.Come, come to me in form of a moth,Come to me yourkaupapa,Whom you loved,For whom you lamented.Here is theTirifor you,[pg 45]TheTiriof your ancestors,TheTiriof yourPukenga,Of yourWananga,Of me thisTauira.
When a man dies his body is placed in a sitting posture, and is bound to a stake to keep it in a good position. It is seated with its face towards the sun as it rises from its cave. Then every one comes near to lament. The women in front, the men behind them. Their clothes are girded about their loins. In their hands they hold green leaves and boughs, then the song calledkekacommences thus:—
Tohunga
chants
It is not a man,
All
„
{ It is Rangi now consigned to earth,{ Alas! my friend.
{ It is Rangi now consigned to earth,
{ Alas! my friend.
Tohunga
„
My evil omen,
All
„
{ The lightning glancing on the mountain peak{ Te Waharoa doomed to death.
{ The lightning glancing on the mountain peak
{ Te Waharoa doomed to death.
After thekeka, theuhungaor lament commences. The clothes in which the corpse should be dressed are thekahuwaero, thehuru, thetopuni, and thetatata. The lament ended, presents are spread to view, greenstone ornaments, and other offerings for the dead chief. A carved chest, ornamented with feathers, is also made, and a carved canoe, a small one resembling a large canoe, which is painted withkokowai(=red-ochre); also a stick bent at the top is set up by the way-side, in order that persons passing by may see it, and know that a chief has died. This is called ahara. The carved chest is called awhare-rangi. The corpse only is buried, the clothes are placed in the carved chest which is preserved by the family and descendants as a sacred relic.
[pg 44] On the morning following the burial, some men go to kill a small bird of the swamps calledkokata, and to pluck up some reeds ofwiwi. They return and come near the grave. Thetohungathen asks “Whence come you?” The men reply, “From the seeking, from the searching.” Thetohungaagain asks “Ah! what have you got? ah! what have you gained?” Thereon the men throw on the ground thekotataand thewiwi. Then thetohungaselects a stalk oftoetoeorrarauhe, and places it near the grave in a direction pointing towards Hawaiki to be a pathway for the spirit, that it may go in the straight path to those who died before him. This is named aTiri, and is also placed near where he died, in order that his spirit may return as anAtuafor his living relations. The person to whom thisAtuaappears is called thekaupapaorwaka-atua. Whenever the spirit appears to thekaupapathe men of the family assemble to hear its words. Hear thekarakiaof thekaupapato prevail on the spirit to climb the path of theTiri.
This is your path, the path of Tawaki;By it he climbed up to Rangi,By it he mounted to your many,To your Thousands;By it you approached,By it you clung,By it your spirit arrived safelyTo your ancestors.I now am here sighing,Lamenting for your departed spirit.Come, come to me in form of a moth,Come to me yourkaupapa,Whom you loved,For whom you lamented.Here is theTirifor you,[pg 45]TheTiriof your ancestors,TheTiriof yourPukenga,Of yourWananga,Of me thisTauira.
This is your path, the path of Tawaki;By it he climbed up to Rangi,By it he mounted to your many,To your Thousands;By it you approached,By it you clung,By it your spirit arrived safelyTo your ancestors.I now am here sighing,Lamenting for your departed spirit.Come, come to me in form of a moth,Come to me yourkaupapa,Whom you loved,For whom you lamented.Here is theTirifor you,[pg 45]TheTiriof your ancestors,TheTiriof yourPukenga,Of yourWananga,Of me thisTauira.
This is your path, the path of Tawaki;
By it he climbed up to Rangi,
By it he mounted to your many,
To your Thousands;
By it you approached,
By it you clung,
By it your spirit arrived safely
To your ancestors.
I now am here sighing,
Lamenting for your departed spirit.
Come, come to me in form of a moth,
Come to me yourkaupapa,
Whom you loved,
For whom you lamented.
Here is theTirifor you,
[pg 45]
TheTiriof your ancestors,
TheTiriof yourPukenga,
Of yourWananga,
Of me thisTauira.
THE REINGA OR HADES.When the spirit leaves the body it goes on its way northward, till it arrives at two hills. The first of these hills is a place on which to lament with wailings and cuttings. There also the spirit strips off its clothes.31The name of this hill is Wai-hokimai. The name of the other hill is Wai-otioti: there the spirit turns its back on the land of life, and goes on to theRerenga-wairua(Spirit’s-leap). There are two long straight roots, the lower extremities of which are concealed in the sea, while the upper ends cling to apohutukawatree. The spirit stands by the upper end of these roots, awaiting an opening in the sea weed floating on the water. The moment an opening is seen, it flies down to the Reinga. Reaching the Reinga, there is a river and a sandy beach. The spirit crosses the river. The name of the new comer is shouted out. He is welcomed, and food is set before him. If he eats the food he can never return to life.32
When the spirit leaves the body it goes on its way northward, till it arrives at two hills. The first of these hills is a place on which to lament with wailings and cuttings. There also the spirit strips off its clothes.31The name of this hill is Wai-hokimai. The name of the other hill is Wai-otioti: there the spirit turns its back on the land of life, and goes on to theRerenga-wairua(Spirit’s-leap). There are two long straight roots, the lower extremities of which are concealed in the sea, while the upper ends cling to apohutukawatree. The spirit stands by the upper end of these roots, awaiting an opening in the sea weed floating on the water. The moment an opening is seen, it flies down to the Reinga. Reaching the Reinga, there is a river and a sandy beach. The spirit crosses the river. The name of the new comer is shouted out. He is welcomed, and food is set before him. If he eats the food he can never return to life.32
TALE OF TE ATARAHI.There was a man named Te Atarahi, who remained five nights and five days in the Reinga, and then returned to life. On the fifth day after this man died, two women went out to cut flax leaves. While so employed they [pg 46] observed the flower stalks of the flax springing up every now and then, at a little distance from them. Then one of the women remarked to her companion—“There is some one sucking the juice of thekorariflowers.” By degrees this person came nearer, and was seen by the woman, who said “the man is like Te Atarahi, why, it surely is Te Atarahi.” Her companion replied—“It cannot be Te Atarahi, he is dead.” Then they both looked carefully, and saw that the skin of the man was wrinkled and hanging loose about his back and shoulders, and that the hair of his head was all gone.So the women returned to thePa, and told how they had seen Te Atarahi. “Are you quite sure it was Te Atarahi?” said the men of thePa. And the women answered, “His appearance was like Te Atarahi, but the hair of his head was all gone, and his skin hung loose in folds about his back.” Then one was sent to look at the grave where Te Atarahi had been buried. He found the grave undisturbed, so he returned and said “Sirs, the body is well buried, it has not been disturbed.” Then the men went, and examined the place carefully on every side, and found an opening on one side, a little way off. Then they went to the place where Te Atarahi had been seen by the women, and there found the man seated on atitree. They at once knew him to be Te Atarahi; so they sent for thetohunga. Thetohunga, came and repeated akarakia, after which, the man was removed to the sacred place, and thetohungaremained with him constantly repeatingkarakia, while the people of thePastood without looking on. There the man remained many days, food being brought for him. Time passed, and he began to have again the appearance of aMaori[pg 47] man. At length he recovered and got quite well. Then he told how he had been in the Reigna, how his relations came about him, and bid him not to touch the food, and sent him back to the land of Light. He spoke also of the excellence of the state in which the people of the Reigna dwelt, of their food, of their choice delicacy thengaro, of the numbers of theirPa, and the multitude of the dwellers there, all which agreed with what theAtuahave said, when they visit men on earth.
There was a man named Te Atarahi, who remained five nights and five days in the Reinga, and then returned to life. On the fifth day after this man died, two women went out to cut flax leaves. While so employed they [pg 46] observed the flower stalks of the flax springing up every now and then, at a little distance from them. Then one of the women remarked to her companion—“There is some one sucking the juice of thekorariflowers.” By degrees this person came nearer, and was seen by the woman, who said “the man is like Te Atarahi, why, it surely is Te Atarahi.” Her companion replied—“It cannot be Te Atarahi, he is dead.” Then they both looked carefully, and saw that the skin of the man was wrinkled and hanging loose about his back and shoulders, and that the hair of his head was all gone.
So the women returned to thePa, and told how they had seen Te Atarahi. “Are you quite sure it was Te Atarahi?” said the men of thePa. And the women answered, “His appearance was like Te Atarahi, but the hair of his head was all gone, and his skin hung loose in folds about his back.” Then one was sent to look at the grave where Te Atarahi had been buried. He found the grave undisturbed, so he returned and said “Sirs, the body is well buried, it has not been disturbed.” Then the men went, and examined the place carefully on every side, and found an opening on one side, a little way off. Then they went to the place where Te Atarahi had been seen by the women, and there found the man seated on atitree. They at once knew him to be Te Atarahi; so they sent for thetohunga. Thetohunga, came and repeated akarakia, after which, the man was removed to the sacred place, and thetohungaremained with him constantly repeatingkarakia, while the people of thePastood without looking on. There the man remained many days, food being brought for him. Time passed, and he began to have again the appearance of aMaori[pg 47] man. At length he recovered and got quite well. Then he told how he had been in the Reigna, how his relations came about him, and bid him not to touch the food, and sent him back to the land of Light. He spoke also of the excellence of the state in which the people of the Reigna dwelt, of their food, of their choice delicacy thengaro, of the numbers of theirPa, and the multitude of the dwellers there, all which agreed with what theAtuahave said, when they visit men on earth.
NGA PATUPAIAREHE OR FAIRIES.One day while Ruarangi was absent from his house a Patupaiarehe or Fairy came to it, and finding only the wife of Ruarangi within, carried her off to the hills. When the husband returned home his wife could not be found. He, however, traced footsteps to the hills where the Fairies dwelt, but saw nothing of his wife. Then he felt sure she had been carried off by the Fairies, and returned sorrowing and thinking of some plan to recover her. At length, having thought of a plan, he summoned thetohungaof the tribe—those skilled in bringing back love—those skilled inmakutu—in short all thetohunga. When these all assembled before him, he said to them “The cause of my calling you is this. My wife has disappeared.” Thetohungareplied “When it is night, all of you leave your houses.” So when night came every one came forth from his house as thetohungahad ordered. Then thetohungaskilled in restoring love stood up, and after some while discovered that the lost woman was with the Fairies. So he commenced akarakiato make her love for herMaorihusband return.What wind is this blowing softly to your skin:Will you not incline towards your companion,[pg 48] To whom you clung when sleeping together,Whom you clasped in your arms,Who shared your griefs.When the wind bears to you this my love,Incline hither thy love,Sighing for the couch where both slept.Let your love burst forth,As the water-spring from its source.When thetohungahad ended thiskarakiahe said to the husband “Go, fetch your wife. When she meets you, be quick to rub her all over withkokowai(red-ochre).” So the man went, and when night came he lay down to sleep by the way side. While he slept he saw his wife coming to meet him. With this he awoke knowing well that thetohungahad spoken truly. At day-light he went on his way, and after some time came in sight of thePaof the Fairies. No one was within thePa. All had gone forth to look at theMaoriwoman. Now a great desire towards herMaorihusband had come to the woman borne to her by thekarakiaof thetohunga, so the woman said to her Fairy husband “Let me go and visit my new brothers-in-law.” This she said deceitfully; for when her Fairy husband consented, she went straight away to meet herMaorihusband, who, as soon as she came near, rubbed her all over withkokowai, and hastened home with her.Meanwhile the Fairy husband awaited her return. He waited a long while, and at last went to look for her: at length he discovered footsteps of a man and woman, then he knew she had gone off with her husband. So the war-party of the Fairies assembled, and went to attack theMaori Pa. But they found the posts of thePadaubed over withkokowai, and the leaves used in the [pg 49] ovens for cooking, thrown on the roofs of the houses: thePatoo was full of the steam of cooked food. As for the woman, she was placed for concealment in an oven. So the Fairies feared to come near; for how could they enter thePain their dread of thekokowai, and the steam of the ovens which filled the court-yard. So great is their dread of cooked food.Then thetohunga Maoriall standing up sung akarakiato put to sleep the Fairies.Thrust aside, thrust afar,Thrust aside your sacredness,Thrust aside yourtohunga:Let me, let me mark33you,Let me mark your brow,Give me thereupon your sacredness,Youmana, yourtohunga,Yourkarakiagive me,To place beside the oven-stones,To place beside the cinders,To place beside thekokowai.Now these rest on your head,On your sacred places,On your femaleAriki.Your sacredness is undone.By the time thiskarakiacame to an end, all the Fairies were seated on the ground. Their chief then stood up, and sung thus:—Alas! for this dayWhich now oppresses me.I stretched out my handTo the mate of Tirini.Followed were my footsteps,And charmed was returning love,[pg 50] At Pirongia there.This the dreaded tribe is undone,Tiki34and Nukupouri34And Whanawhana34And I Rangi-pouri:34I carried off the woman,I the first aggressor:I went to enter the house of Ruarangi,To stretch out my hand,To touch theMaoriskin.The boundary is oven-marked,To prevent its being moved aside,To guard the wife in safety.He thought the power of hiskarakiawould appear; but it could not conquer the devices of theMaori tohunga; for how could it prevail against the cooked food, and the oven-stoves, and thekokowai, and the many other devices of thetohunga. Hence it was seen that the power ofkarakiawas not possessed by the Fairies. The only power given to them was to smother men.[pg 51]
One day while Ruarangi was absent from his house a Patupaiarehe or Fairy came to it, and finding only the wife of Ruarangi within, carried her off to the hills. When the husband returned home his wife could not be found. He, however, traced footsteps to the hills where the Fairies dwelt, but saw nothing of his wife. Then he felt sure she had been carried off by the Fairies, and returned sorrowing and thinking of some plan to recover her. At length, having thought of a plan, he summoned thetohungaof the tribe—those skilled in bringing back love—those skilled inmakutu—in short all thetohunga. When these all assembled before him, he said to them “The cause of my calling you is this. My wife has disappeared.” Thetohungareplied “When it is night, all of you leave your houses.” So when night came every one came forth from his house as thetohungahad ordered. Then thetohungaskilled in restoring love stood up, and after some while discovered that the lost woman was with the Fairies. So he commenced akarakiato make her love for herMaorihusband return.
What wind is this blowing softly to your skin:Will you not incline towards your companion,[pg 48] To whom you clung when sleeping together,Whom you clasped in your arms,Who shared your griefs.When the wind bears to you this my love,Incline hither thy love,Sighing for the couch where both slept.Let your love burst forth,As the water-spring from its source.
What wind is this blowing softly to your skin:Will you not incline towards your companion,[pg 48] To whom you clung when sleeping together,Whom you clasped in your arms,Who shared your griefs.When the wind bears to you this my love,Incline hither thy love,Sighing for the couch where both slept.Let your love burst forth,As the water-spring from its source.
What wind is this blowing softly to your skin:
Will you not incline towards your companion,
[pg 48] To whom you clung when sleeping together,
Whom you clasped in your arms,
Who shared your griefs.
When the wind bears to you this my love,
Incline hither thy love,
Sighing for the couch where both slept.
Let your love burst forth,
As the water-spring from its source.
When thetohungahad ended thiskarakiahe said to the husband “Go, fetch your wife. When she meets you, be quick to rub her all over withkokowai(red-ochre).” So the man went, and when night came he lay down to sleep by the way side. While he slept he saw his wife coming to meet him. With this he awoke knowing well that thetohungahad spoken truly. At day-light he went on his way, and after some time came in sight of thePaof the Fairies. No one was within thePa. All had gone forth to look at theMaoriwoman. Now a great desire towards herMaorihusband had come to the woman borne to her by thekarakiaof thetohunga, so the woman said to her Fairy husband “Let me go and visit my new brothers-in-law.” This she said deceitfully; for when her Fairy husband consented, she went straight away to meet herMaorihusband, who, as soon as she came near, rubbed her all over withkokowai, and hastened home with her.
Meanwhile the Fairy husband awaited her return. He waited a long while, and at last went to look for her: at length he discovered footsteps of a man and woman, then he knew she had gone off with her husband. So the war-party of the Fairies assembled, and went to attack theMaori Pa. But they found the posts of thePadaubed over withkokowai, and the leaves used in the [pg 49] ovens for cooking, thrown on the roofs of the houses: thePatoo was full of the steam of cooked food. As for the woman, she was placed for concealment in an oven. So the Fairies feared to come near; for how could they enter thePain their dread of thekokowai, and the steam of the ovens which filled the court-yard. So great is their dread of cooked food.
Then thetohunga Maoriall standing up sung akarakiato put to sleep the Fairies.
Thrust aside, thrust afar,Thrust aside your sacredness,Thrust aside yourtohunga:Let me, let me mark33you,Let me mark your brow,Give me thereupon your sacredness,Youmana, yourtohunga,Yourkarakiagive me,To place beside the oven-stones,To place beside the cinders,To place beside thekokowai.Now these rest on your head,On your sacred places,On your femaleAriki.Your sacredness is undone.
Thrust aside, thrust afar,Thrust aside your sacredness,Thrust aside yourtohunga:Let me, let me mark33you,Let me mark your brow,Give me thereupon your sacredness,Youmana, yourtohunga,Yourkarakiagive me,To place beside the oven-stones,To place beside the cinders,To place beside thekokowai.Now these rest on your head,On your sacred places,On your femaleAriki.Your sacredness is undone.
Thrust aside, thrust afar,
Thrust aside your sacredness,
Thrust aside yourtohunga:
Let me, let me mark33you,
Let me mark your brow,
Give me thereupon your sacredness,
Youmana, yourtohunga,
Yourkarakiagive me,
To place beside the oven-stones,
To place beside the cinders,
To place beside thekokowai.
Now these rest on your head,
On your sacred places,
On your femaleAriki.
Your sacredness is undone.
By the time thiskarakiacame to an end, all the Fairies were seated on the ground. Their chief then stood up, and sung thus:—
Alas! for this dayWhich now oppresses me.I stretched out my handTo the mate of Tirini.Followed were my footsteps,And charmed was returning love,[pg 50] At Pirongia there.This the dreaded tribe is undone,Tiki34and Nukupouri34And Whanawhana34And I Rangi-pouri:34I carried off the woman,I the first aggressor:I went to enter the house of Ruarangi,To stretch out my hand,To touch theMaoriskin.The boundary is oven-marked,To prevent its being moved aside,To guard the wife in safety.
Alas! for this dayWhich now oppresses me.I stretched out my handTo the mate of Tirini.Followed were my footsteps,And charmed was returning love,[pg 50] At Pirongia there.This the dreaded tribe is undone,Tiki34and Nukupouri34And Whanawhana34And I Rangi-pouri:34I carried off the woman,I the first aggressor:I went to enter the house of Ruarangi,To stretch out my hand,To touch theMaoriskin.The boundary is oven-marked,To prevent its being moved aside,To guard the wife in safety.
Alas! for this day
Which now oppresses me.
I stretched out my hand
To the mate of Tirini.
Followed were my footsteps,
And charmed was returning love,
[pg 50] At Pirongia there.
This the dreaded tribe is undone,
Tiki34and Nukupouri34
And Whanawhana34
And I Rangi-pouri:34
I carried off the woman,
I the first aggressor:
I went to enter the house of Ruarangi,
To stretch out my hand,
To touch theMaoriskin.
The boundary is oven-marked,
To prevent its being moved aside,
To guard the wife in safety.
He thought the power of hiskarakiawould appear; but it could not conquer the devices of theMaori tohunga; for how could it prevail against the cooked food, and the oven-stoves, and thekokowai, and the many other devices of thetohunga. Hence it was seen that the power ofkarakiawas not possessed by the Fairies. The only power given to them was to smother men.
[pg 51]