The Belief in Immortality and the Worship of the Dead Volume Ii Part 2

[48] J. L. Nicholas, _Narrative of a Voyage to New Zealand_ (London, 1817), i. 61 _sq._, "The New Zealanders make it an invariable practice, when a child is born among them, to take it to the _Tohunga_, or priest, who sprinkles it on the face with water, from a certain leaf which he holds in his hand for that purpose; and they believe that this ceremony is not only beneficial to the infant, but that the neglect of it would be attended with the most baneful consequences. In the latter case, they consider the child as either doomed to immediate death, or that, if allowed to live, it will grow up with a most perverse and wicked disposition." Before or after sprinkling the child with water the priest bestowed on the infant its name. See W.

Yate, _An Account of New Zealand_ (London, 1835), pp. 82-84; A.

S. Thomson, _The Story of New Zealand_ (London, 1859), i. 118 _sqq._; R. Taylor, _Te Ika A Maui_, Second Edition (London, 1870), pp. 184 _sqq_. Compare J. Dumont d'Urville, _Voyage autour du Monde et a la recherche de la Perouse, Histoire du Voyage_ (Paris, 1832-1833), ii. 443 _sq_. (who says that the baptism was performed by women); E. Dieffenbach, _Travels in New Zealand_ (London, 1843), ii. 28-30 (who, in contradiction to all the other authorities, says that the naming of the child was unconnected with its baptism).

[49] Sir George Grey, _Polynesian Mythology_ (London, 1855), p.

32.

Now Hine-nui-te-po was the Great Woman of Night, the G.o.ddess of Death, who dwelt in the nether world and dragged down men to herself. But Maui was not afraid, for he had caught the great Sun himself in a snare and beaten him and caused him to go so tardily as we now see him creeping across the sky with leaden steps and slow; for of old the Sun was wont to speed across the firmament like a young man rejoicing to run a race.

So forth fared the hero on his great enterprise to s.n.a.t.c.h the life of mortals from the very jaws of death. And there came to him to bear him company the small robin, and the large robin, and the thrush, and the yellow hammer, and the pied fantail (_tiwakawaka, Rhipidura flabellifora_), and every kind of little bird; and these all a.s.sembled together, and they started with Maui in the evening, and arrived at the dwelling of Hine-nui-te-po, and found her fast asleep.

Then Maui addressed them all, and said, "My little friends, now if you see me creep into this old chieftainess, do not laugh at what you see.

Nay, nay, do not, I pray you, but when I have got altogether inside her, and just as I am coming out of her mouth, then you may shout with laughter if you please." But his little friends were frightened at what they saw, and they answered, "Oh, sir, you will certainly be killed."

And he answered them again, saying, "If you burst out laughing at me as soon as I get inside her, you will wake her up, and she will certainly kill me at once; but if you do not laugh until I am quite inside her, and am on the point of coming out of her mouth, I shall live, and Hine-nui-te-po will die." And his little friends answered, "Go on then, brave sir, but pray take good care of yourself."

Then the young hero started off, and twisted the strings of his weapon tight round his wrist, and went into the house, and stripped off his clothes, and the skin on his hips was as mottled and beautiful as the skin of a mackerel by reason of the tattoo marks cut on it with the chisel of Uetongo, and he entered the old chieftainess. The little birds now screwed up their little mouths to keep back their laughter when they saw him disappearing into the body of the giantess; their cheeks swelled up and grew purple, and they almost choked with suppressed emotion. At last the pied fantail could bear it no longer, and he suddenly exploded with a loud guffaw. That woke the old woman, she opened her eyes, and shut her jaws with a snap, cutting the hero clean through the middle, so that his legs dropped out of her mouth. Thus died Maui, but before he died he begat children, and sons were born to him, and some of his descendants are alive to this day. That, according to Maori tradition, is how death came into the world; for if only Maui had pa.s.sed safely through the jaws of the G.o.ddess of Death, men would have died no more and death itself would have been destroyed. Thus the Maoris set down human mortality at the door of the pied fantail, since but for his unseasonable merriment we might all have lived for ever.[50]

[50] Sir George Grey, _Polynesian Mythology_, pp. 56-58; John White, _The Ancient History of the Maori_ (Wellington and London, 1887-1889), ii. 98, 105-107. For another version of the myth, told with some minor variations, see S. Percy Smith, _The Lore of the Whare-w[=a]nanga_, Part I. (New Plymouth, N.Z., 1913), pp. 145 _sq._, 176-178. For the identification of the bird _tiwakawaka_ see E. Tregear, _Maori-Polynesian Comparative Dictionary_, p. 519, _s.v._ "Tiwaiwaka."

-- 4. _The Beliefs of the Maoris concerning the Souls of the Dead_

When a chief died, a loud howl or wail announced the melancholy event, and the neighbours flocked to the scene of death to testify their sorrow. The wives and near relations, especially the women, of the deceased displayed their anguish by cutting their faces, arms, legs, and b.r.e.a.s.t.s with flints or sh.e.l.ls till the blood flowed down in streams; it was not wiped off, for the more the person of a mourner was covered with clotted gore, the greater was esteemed his or her respect for the dead.

Sometimes relatives would hack off joints of their fingers as a token of grief. Mourners likewise cut their hair, the men generally contenting themselves with clipping or shaving it on one side only, from the forehead to the neck. The eyes of the dead were closed by the nearest relative; and the body dressed in the finest mats, decked with feathers, and provided with weapons, lay in state for a time. After the first day a brother of the deceased used to beat the body with fresh flax gathered for the purpose; this he did to drive away any evil thing that might be hovering about the corpse. In the olden time one or more of the chief's wives would strangle themselves, that their souls might accompany their dead lord and wait upon him in the other world, and with the same intentions slaves were killed, lest the great man should lack attendants in the spirit land.[51]

[51] W. Yate, _An Account of New Zealand_, pp. 135 _sqq._; J.

Dumont d'Urville, _Voyage autour du Monde et a la recherche de la Perouse, Histoire du Voyage_ (Paris, 1832-1833), ii. 541 _sq._; Servant, "Notice sur la Nouvelle-Zelande," _Annales de la Propagation de la Foi_, xv. (1843) p. 25; E. Dieffenbach, _Travels in New Zealand_, ii. 62, 118; W. Brown, _New Zealand and its Inhabitants_, pp. 15 _sqq._; G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_, i. 331; A. S. Thomson, _The Story of New Zealand_, i. 185 _sqq._; R. Taylor, _Te Ika A Maui, or New Zealand and its Inhabitants_, Second Edition (London, 1870), pp. 217 _sq._; E. Tregear, "The Maoris of New Zealand," _Journal of the Anthropological Inst.i.tute_, xix.

(1890) pp. 104 _sq._

The body was kept for three days because, we are told, the soul was believed not to quit its mortal habitation till the third day.[52] The mode of disposing of the corpse differed in different districts and according to the rank of the deceased. In some places a grave was dug in the house and the body buried in a sitting posture, the legs being kept in that position by bandages or doubled up against the chest. In the grave the dead man retained the fine garments in which he had been dressed together with the family ornaments of jade and shark's teeth.

With him also was usually interred his property, especially the clothes which he had worn and everything else that had touched him during his last illness. The weapons of a warrior were laid near him that he might be able to fight his battles in the spirit land. In other places the corpse was laid in a box on a stage; or two pieces of an old canoe were set upright in the earth, and in the hollow between them the body was seated on a grating so as to allow the products of decomposition to drip through on the ground. In other places again, the corpse was laid in a sort of canoe-shaped coffin and deposited among the branches of a tree in a grove, where it remained for several months. This burial in the branches of a tree seems to have been usually adopted for the bodies of commoners; the corpses of chiefs, enclosed in coffins, were placed in mausoleums, carved and painted red, which were raised on pillars.

Whether buried in the earth or placed in a tree or on a stage, the body was left until the flesh had so far decayed as to permit of the bones being easily detached; there was no fixed time allowed for decomposition, it might vary from three months to six months, or even a year. When decay was thought to have proceeded far enough, the bones were dug up or taken down from the stage or tree and sc.r.a.ped; the ornaments also were removed from the skeleton and worn by the relatives.

In the south, where the custom was to bury the dead in the ground, this disinterment took place four weeks after the burial; the bones were then buried again, but only to be dug up again after a longer interval, it might be two years, for the final ceremony. When this took place, all the friends and relatives of the dead were summoned to a.s.sist, and a great feast was given: the bones were sc.r.a.ped, painted red, decked with feathers, and wrapped up in mats. The precious bundle was then deposited in a small canoe or a miniature house elevated on a pole; or it was carried to the top of some sacred tree and there left on a small stage.

Sometimes the bones were concealed in a hollow tree in a secret place of the forest, or hidden away in one of the numerous limestone caverns or in some lonely and inaccessible chasm among the rocks. The motive for secret burial was a fear lest an enemy should get possession of the bones and profane them by making fish-hooks out of them or converting the skull into a baler for his canoe. Such a profanation was deemed a deadly insult to the surviving relatives. After a burial the persons who had dressed or carried the corpse, and all indeed who had had anything to do with it, repaired to the nearest stream and plunged themselves several times over head in the water.[53]

[52] J. Dumont d'Urville, _op. cit._ ii. 541.

[53] J. Dumont d'Urville, _op. cit._ ii. 543 _sq._; W. Yate, _op. cit._ p. 137; Servant, "Notice sur la Nouvelle-Zelande,"

_Annales de la Propagation de la Foi_, xv. (1843) p. 25; E.

Dieffenbach, _Travels in New Zealand_, ii. 62 _sqq._; G. F.

Angas, _Savage Life and Scenes in Australia and New Zealand_, i. 331; A. S. Thomson, _The Story of New Zealand_, i. 188; R.

Taylor, _Te Ika A Maui_, pp. 218 _sqq._; E. Tregear, "The Maori of New Zealand," _Journal of the Anthropological Inst.i.tute_, xix. (1890) p. 105; Elsdon Best, "Cremation among the Maori Tribes of New Zealand," _Man_, xiv. (1914) p. 110.

In some districts the removal of the bones from their temporary to their final resting-place was the occasion of a grand annual festival in which several neighbouring tribes took part. The bones of all members of the tribes who had died within the year were taken down from the stages or trees where the bodies had been temporarily deposited. The grave-clothes having been removed, the mouldering remains were wrapped in new blankets and carried in procession, attended by the crowd, to a place where they were deposited on a carpet of leaves. Should any putrid flesh be found still adhering to the bones, it was sc.r.a.ped off and buried on the spot.

A few old women, dressed in their best, oiled from head to foot, and plastered with raddle, received the skulls into their laps. While they held them thus, a funeral ode was sung and speeches, loud and long, were delivered. Then the bones were tied up, decked with feathers of the gannet, rolled up in blankets, and carried to their last place of rest in a sacred grove, where they were left, securely fastened up and gaudily decorated with red and white. Having thus discharged their duty to the dead, the living gave themselves up to festivity; they ate and drank, danced, sang, whistled, wrestled, quarrelled, bought and sold.

This Holy Fair, which went by the name of Hahunga, lasted several days.

At the end of it the mourners, or revellers, dispersed and returned to their homes, laden with food which had been made ready for them by their hosts.[54] Great importance was attached to the final disposal of the remains of the dead. According to one account, the soul of the dead man could not rest till his bones were laid in the sepulchre of his ancestors, which was often a natural cave or grotto. There they were deposited on a shelf or platform a few feet above the floor of the cavern.[55]

[54] W. Yate, _An Account of New Zealand_, pp. 137-139; Servant, "Notice sur la Nouvelle-Zelande," _Annales de la Propagation de la Foi_, xv. (1843) pp. 26 _sq._ The name _Hahunga_ is doubtless connected with the verb _hahu_ which means "to exhume the bones of dead persons before depositing them in their final resting-place." See E. Tregear, _Maori-Polynesian Comparative Dictionary_, p. 42, _s.v._ "hahu."

[55] J. Dumont d'Urville, _op. cit._ ii. 543, 545.

Not uncommonly the bones of the dead, instead of being preserved, were burned.[56] But cremation, though not unusual, seems never to have been a general custom with the Maoris. They resorted to it only in exceptional circ.u.mstances, for example, in order to stay the spread of disease, or in cases where a tribe occupied open country and found no suitable place where to lay the bones of their dead after exhumation.

Cremation for the latter reason is said to have been practised by the Ngati-apa tribe in the Rangatikikei District, and also by the tribes who occupied the Waimate Plains. An old earthwork fort near the present towns.h.i.+p of Manaia was the scene of many cremations of the Maori dead in former days. Again, it was a common custom for a raiding party to cremate their dead in the enemy's country, when there was no time to carry them home for the usual obsequies. The intention of burning them was to prevent the enemy from eating the bodies and making fish-hooks out of the bones. For a similar reason even the wounded, whom they could not carry with them, were sometimes thrown into great fires and burnt alive. If the slain man was a chief, only his body would be consumed in the flames; his head would be cut off, steamed, cured, and carried home, to be wept over by his friends. In the Bay of Plenty district the bodies of persons who died of a certain disease called _Kai uaua_, apparently consumption, used to be burnt to prevent the spread of the malady, and all the ashes were carefully buried.[57]

[56] R. Taylor, _Te Ika A Maui_, p. 220. This was called _tahunga_, "burning," a word no doubt derived from _tahu_, "to set on fire, kindle." See E. Tregear, _Maori-Polynesian Comparative Dictionary_, p. 444, _s.v._ "tahu."

[57] Elsdon Best, "Cremation amongst the Maori tribes of New Zealand," _Man_, xiv. (1914) pp. 110 _sq._

Often enough the heads of dead relatives were cut off, dried, and preserved by the family for many years in order to be occasionally brought forth and mourned over. Sometimes a widow would sleep with her husband's severed head at her side. After a victory, too, it was customary to decapitate the slain foes and dry their heads, which were then carried home and used as scarecrows or stuck on short stakes in the village, where they were jeered at and reviled. When the time came to plant the sweet potatoes, and the priests recited their spells for the sake of the crops, the dried heads were sometimes brought out and placed at the edge of the field, for this was believed to promote the growth of the sweet potatoes.[58] Apparently the spirits of the dead were thought able to quicken the fruits of the earth.

[58] Elsdon Best, "Notes on the Art of War as conducted by the Maori of New Zealand," _Journal of the Polynesian Society_, vol.

xii. no. 4 (December 1903), pp. 195-197. Compare W. Yate, _An Account of New Zealand_, pp. 130 _sqq._; E. Dieffenbach, _Travels in New Zealand_, ii. 66.

At all events the Maoris undoubtedly believed that the souls of the departed survive the death of their bodies for a longer or shorter time and in their disembodied state can influence the living for weal or woe.

The belief in the survival of the soul is strikingly manifested in their old custom of killing widows and slaves to serve dead chiefs in the other world. It found expression in the more harmless custom of laying food beside a dead person or burying it with him in the grave; but, as usually happens in such cases, the ghost only consumed the spiritual essence of the victuals, considerately leaving the gross material substance to be despatched by the priest.[59] A dying Maori, unable to eat a loaf which a missionary had offered to him, begged that it might be kept for his ghost, who, after his death, would come and fortify himself with it for the journey to his long home.[60] At Tanaraki the child of a chief was buried in its father's house, grasping in each of its little fists a taro for consumption in the other world. Over the grave were laid boards, and the family slept on them. When they thought that the child's body was sufficiently decayed, they dug it up, sc.r.a.ped the bones, and hung them in the verandah, where from time to time the priest recited spells to a.s.sist the soul in its ascent to heaven. Every spell was supposed to raise the soul one stage nearer to the abode of bliss. But the ascent was long and tedious, for there were no less than ten heavens one above the other; the tenth was believed to be the princ.i.p.al abode of the G.o.ds. When the parents of the child who had been despatched to the happy land with taro in each hand were asked, "Why taro, if the little one is gone to heaven?" they answered that they were not quite sure whether it went up or down, and therefore as an additional precaution they planted a seed of taro in the grave, so that their offspring might find something to eat either above or below.[61]

[59] J. Dumont d'Urville, _op. cit._ ii. 542; G. F. Angas, _op. cit._ ii. 71; R. Taylor, _Te Ika A Maui_, p. 220.

[60] J. Dumont d'Urville, _l.c._

[61] R. Taylor, _Te Ika A Maui_, p. 220.

Similar ceremonies were performed to facilitate the ascension of the souls of chiefs and priests. Before the body was taken to the place of burial, it was laid out with its feet towards the north, and all the blood-relations of the deceased, men, women, and children, a.s.sembled round it. Then the priest, standing at the head of the corpse, between the rows of the people, chanted two incantations, of which the second was supposed to a.s.sist the soul to ascend to heaven. The priest next put a bulb of taro in the left hand of the corpse and chanted another incantation. After that, flaxen cords were tied with a slip-knot to a ta.s.sel of the mat in which the body was enshrouded, and a cord was placed in the hand of each child, boy and girl, present at the ceremony.

When the priest had chanted one more incantation, each child pulled the cord with a jerk, to disconnect the soul from the body, lest it should remain and afflict the relatives.[62] This last rite, with the reason a.s.signed for it, is significant at once of the dread which the Maoris felt for departed spirits, and of the very materialistic conception which they entertained of the human soul, since they appear to have imagined that it could be detached from the body by jerking at a cord.

[62] John White, "A Chapter from Maori Mythology," _Report of the Third Meeting of the Australasian a.s.sociation for the Advancement of Science, held at Christchurch, New Zealand, in January 1891_, pp. 362 _sq._

The wish to raise the soul to heaven was perhaps the motive for another curious rite performed at the obsequies of a chief. When the body had been buried, the chief returned to the village; but the men who had carried the body went to the nearest swamp, and having caught a swamp-sparrow (_matata_) sent word to the priest, who forthwith rejoined them. Each of the bearers was then provided with a stick to which certain of the feathers of the bird were tied. Then, holding the sticks in their hands, they sat on their heels in a row opposite the priest, who stood facing the east with a stick similarly adorned in his left hand. Next he moved to the south end of the row of men and chanted, and as he chanted he gradually raised his stick, while at the same time all the bearers, holding their sticks at arm's length, gradually raised them and their bodies simultaneously, keeping perfect time, till the priest had concluded his chant, when they all stood erect with outstretched arms. After that the priest collected the sticks and threw them down in front of the _mua_, which seems to have been a kind of altar.[63] We may surmise that the ceremony was intended to waft the soul of the dead chief upward, the feathers of the bird being naturally fitted to facilitate its heavenward flight.

[63] John White, "A Chapter from Maori Mythology," _op. cit._ p. 363. As to the meaning of _mua_, see E. Tregear, _Maori-Polynesian Comparative Dictionary_, p. 267, _s.v._ "mua."

At other times, however, with the inconsistency so common in such matters, it appears to have been supposed that the soul set out on its far journey across the sea, and steps were accordingly taken to equip it for the voyage. Thus we hear of a _wahi tapu_ or sacred repository of the property of a deceased chief, which contained, among other things, a little canoe with sail and paddles, "to serve as a ferry-boat for the spirit to enter in safety into the eternal abodes." Nevertheless in the same enclosure, which was fenced with a double set of palings, "calabashes of food and water, and a dish prepared from the pigeon, were placed for the ghost to regale itself when visiting the spot; and the heathen natives aver that at night the spirit comes and feeds from the sacred calabashes."[64]

[64] G. F. Angas, _Savage Life and Scenes in Australia and New Zealand_, ii. 70 _sq._

Many people in the Taranaki district thought that souls went neither up nor down, but always stayed near their mouldering bodies. Hence the sacred grove in which their remains were buried was full of disembodied spirits; and when a man died a violent death his soul wandered about disconsolate, till a priest by his spells and enchantments had brought the poor ghost within the spiritual fold.[65]

[65] R. Taylor, _Te Ika A Maui_, pp. 220 _sq._

When a chief was killed in battle and eaten by his foes, as often happened, his departed spirit entered the stones of the oven in which his body had been cooked, and the stones retained their heat so long as the ghost was in them. Meanwhile his sorrowing friends at home recited their most potent spells to draw his soul out of the oven and back to the sacred grove (_wahi tapu_) the burial-place of his people; for otherwise the soul could find no repose, but must roam about for ever, wreaking its spite on the living, for all disembodied spirits were deemed malicious. Hence after a battle, if people could not obtain the body of a slain friend, they sought to procure at least some drops of his blood or shreds of his raiment, that by crooning over them the appropriate spell they might draw home the vagrant spirit to his place of rest. The burial-grounds were regarded with awe and fear, for sometimes a restless ghost would break bounds and spread sickness among the inhabitants of the neighbourhood. Within their sacred precincts stood altars or stages for offerings to the G.o.ds, and any living man who entered them did so at his peril. For the same reason no one would set foot in a house where a dead man or woman had been buried. Hence in nearly every village half the houses stood empty and deserted, falling into decay, tenanted only by ghosts. The living had constantly before their eyes the mansions of the dead.[66]

[66] R. Taylor, _Te Ika A Maui_, p. 221.

The common belief of the Maoris seems to have been that the souls of the dead pa.s.s away to a region of the underworld, which was sometimes called Po and sometimes Reinga. Properly speaking, Po was night or the primaeval darkness out of which all forms of life and light were evolved or created;[67] and Reinga was not so much the spirit land itself as the leaping-off place where the souls bade good-bye to earth and took their departure for the far country. This leaping-off place was at the North Cape, the Land's End of New Zealand. The cape terminates in a steep cliff with a sea-cave at its foot, into which the tide rushes with a thunderous roar. There the evil spirit Wiro is thought to dwell, lurking for his prey; for he battens on such of the pa.s.sing souls of the dead as he can get into his clutches. On their pa.s.sage to the North Cape the ghosts stop by the way at two hills; at the first, which is called Wai-hokimai, they wail, cut themselves, and strip off their clothes; at the second, which is called Wai-otioti, they turn their backs on the land of the living and set their faces to the land of the dead. Arrived at the cape they pa.s.s outward over a long narrow ledge of rock and then leap down on a flat stone. There they see a ma.s.s of sea-weed floating on the water, its roots hidden in the depth, its upper branches clinging to a _pohutukawa_ tree. When they perceive an opening in the sea-weed they dive and soon find themselves in the lower world. But before they reach the abode of spirits they must cross a river by a plank; the river is called Waiorotane or the River of the Water of Life; and sometimes the warden of the plank will not suffer the ghosts to pa.s.s the river, but drives them back with friendly violence and bids them return to their friends on earth. Such souls come back to the bright world of light and life, and tell their friends what they have seen and heard on the journey to that bourne from which so many travellers return no more.

Hence when any one has recovered from a dangerous sickness or escaped some great peril, they say of him that he has come back from the River of the Water of Life. Even if a soul has crossed that sombre stream, he may still return to the land of the living, if only he refuses to partake of the food set before him by the ghosts; but should he taste of it, he cannot come back. They say that people living near the North Cape can hear the spirits of the dead pa.s.sing through the air on their way to the spirit land; and in the old days, when a battle had been fought and before the news of it could reach them by word of mouth, the natives near the cape were made aware of what had happened by the rus.h.i.+ng sound of a great mult.i.tude flitting by overhead in the darkness.[68] Perhaps the sighing of the night-wind or the clangour of birds of pa.s.sage winging their way out to sea may have contributed to create or foster these fancies.

[67] E. Tregear, _Maori-Polynesian Comparative Dictionary_, p. 342, _s.v._ "Po."

[68] E. Shortland, _Traditions and Superst.i.tions of the New Zealanders_, pp. 150 _sqq._; _id._, _Maori Religion and Mythology_, p. 45; R. Taylor, _Te Ika A Maui_, pp. 52, 231; W. Yate, _An Account of New Zealand_, p. 140; E. Dieffenbach, _Travels in New Zealand_, ii. 66 _sq._; E. Tregear, "The Maoris of New Zealand," _Journal of the Anthropological Inst.i.tute_, xix. (1890) pp. 118 _sq._; _id._, _Maori-Polynesian Comparative Dictionary_, pp. 407 _sq._, 591, _s.vv._ "Reinga" and "Waiora"; John White, "A Chapter from Maori Mythology," _Report of the Third Meeting of the Australasian a.s.sociation for the Advancement of Science, held at Christchurch, New Zealand, in January 1891_, pp. 361 _sq._