"TOMO" FORMALITY.

Auckland Star, Volume LX, Issue 282, 28 November 1929, Page 8

"TOMO" FORMALITY.

PICTURESQUE CEREMONY. CLEANSING OF HOTUNITr. TO-MORROW'S MAORI GATHERING.

In former days every Maori Tillage had its council and house, where the chiefs assembled to discuss matters of importance. Three marks of a chief were Whare Whakiro, Kahu-topuni and PatuPounamu (carved house, dogskin mat and a greenstone mere). Hence, even to-day there survives the idea to keep as a sign of tribal distinctiveness* the village carved house. However, in recent years changing conditions in Maori life brought about a pardonable indifference for the carved "Whar© Runanga" and it was this transition in respect of the Marutuahu that brought about the ° t transfer of Hotunui house from Parawai, the Hauraki tribal centre or.niarae, to its present dignified position in the museum.

It is customary to name a carved house after the ancestor of the particular tribal group to which it belongs and the carved slab posts each represent some particular forebear or mythological person of tribal history. The interior of Hotunui house contains about 40 such slabs. Other interesting parts are the threshold, and the ridge pole (Tahuhu), which projects over the verandah. The figure on it done by Taipari is a conception of the ancestor. The house is 80ft long by 50ft wide. In addition to the carving, it is elaborately ornamented with lattice wainscotting, each panel a different design. The joists show painted patterns of ancient effect and the doorway is surmounted by a lintel (pare) which is probably one of the finest extant.

Lifting of the "Tapu." The opening of a carved house is considered an essential formality before it can be used, the consecration ceremony lifting the tapu. Tane (God of Forests) from _ whom the timbers and other materials are obtained, has to be acknowledged and the spirits of ancestors require to be addressed or placated in the same manner as the pakeha approaches things held to be spiritually sacred. A tohunga or priest, selected by reason of unimpeachable elegibility on the score of pedigree or other considerations, carries out the initial rites. His first duty "is to advance to the front of the house and by the right-hand barge board recite the charms to propitiate Tane. This lengthy recitation is varied with different tribes, but generally contains a good deal of the mythological lore of the people. Then the tapu over the implements used in workmanship, with special references to the ancestral axes, is removed. Then the incantations proceed to invoke the spirits to insure stability of the structure that it might be a safe and happy meeting place. The posts, pillars, rafters, beams and thatching all have their special chants, no part of the house being neglected. The final invocation solicits the warding off of colds, storms, rains, winds and all evils (acts of God) within and without the building, the concluding prayer in choral form being equivalent to "Amen." In archaic Maori it is: "Haumi-e (be firm), Mi-e (be steadfast), Taiki-e (so be it)." The house, now cleansed, is entered, called "the treading of the threshold." The first in is a woman of high rank and integrity, accompanied by the chief carver. Within, ■she partakes of ceremonially-prepared food and the fact that she eats this within the house makes the place "Noa," or ready for general use. The community then enters. .

To-morrow's ceremony will conform with the old custom, but in somewhat more extensive form, with native dressing adding to the picturesqueness of the